T22n1428_四分律
大正藏第 22 冊 No. 1428 四分律
No. 1428 [cf. Nos. 1429-1434]
四分律序
夫戒之興，所以防邪檢失，禁止四魔、超世之道，非戒不弘，斯乃三乘之津要、萬善之窟宅者也。然群生愚惑、安寢冥室，宛轉四流、甘履八苦，開惡趣之原，杜歸真之路，游游長夜，莫能自覺。時有出家庶幾玄微者，徒懷遠趣，迷於發足。是以如來，悼群瞽之無目、睹八難以增哀，開戒德之妙門、示涅槃之正路，始於毗耶離初結茲戒，凡有二百五十八篇。以此七罪科分，升降相從、輕重位判，斯皆神口之所制、禍福之定楷者也。然律藏淵曠，卷舒無常，略而至三、廣則無量，此二百五十，蓋因時人之作也，足以啟曚、足以階道，三寶之隆以之為盛，先聖之道斯為美矣！
自大教東流，幾五百載，雖蒙餘暉，然律經未備，先進明哲，多以戒學為心。然方殊音隔，文義未融，推步聖蹤，難以致盡，所以怏怏終身，西望嘆息。暨至壬辰之年，有晉國沙門支法領，感邊土之乖聖、慨正化之未夷，乃亡身以俎險、庶弘道于無聞，西越流沙，遠期天竺，路經于闐，會遇曇無德部體大乘三藏沙門佛陀耶舍，才體博聞，明煉經律，三藏、方等皆諷誦通利，即于其國廣集諸經
，于精舍還，以歲在戊申始達秦國。秦主姚欣然，以為深奧冥珍嘉瑞，而謂大法淵深濟必由戒，神眾所傳不可有闕，即以其年重請出律藏。時集持律沙門三百餘人，于長安中寺出，即以領弟子慧辯為譯校定，陶煉反覆，務存無樸，本末精悉，若睹初制。此土先所出戒，差互不同，每以為惑。以今律藏檢之，方知所以；蓋由大聖遷化后，五部分張，各據當時所聞，開閉有以。於是師資相傳，遂使有彼此之異，會曩推之，雖復小小差互，終歸一本。何以明之？如《薩婆多部律》著涅槃僧、著三衣，分為多名，餘部亦爾。此律藏，總為一名，齊整而已。高下參差，乃是齊整之義說。以是推之，五部之差粗，亦可領想，諸尋求不以為惑。今律藏畫然，正教明白、可以濟神、可以無惑。而今之學者，多修文飾之印，不以戒學為先，由使佛藏有鳥鼠之喻、眾集有猿猴之況，斯之苦切亦以極矣！凡我之徒，宜各勖勵，明慎執持，令大法久住焉！
四分律卷第一(初分之一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
稽首禮諸佛， 及法比丘僧； 今演毗尼法， 令正法久住。 優波離為首， 及余身證者； 今說戒要義， 諸賢咸共聽。 今欲說深戒， 為樂持戒者； 為能諷誦者， 利益諸
【現代漢語翻譯】 現代漢語譯本： （鳩摩羅什）在精舍返回，因為那年是戊申年，才到達秦國。秦王姚興很高興，認為這是深奧的珍寶和吉祥的徵兆，並且認為弘揚佛法必須依靠戒律，這是神聖的僧團所傳下來的，不可缺少，於是就在那一年再次請求翻譯律藏。當時聚集了三百多位持律的比丘，在長安的中寺進行翻譯，並讓他的弟子慧辯負責譯文的校對和修訂，反覆推敲，務求保持原文的樸實，對律藏的始末都非常清楚，就像親眼看到佛陀最初制定的那樣。此前，中土翻譯的戒律，存在差異和互相矛盾之處，常常讓人感到困惑。現在用這部律藏來對照，才知道其中的原因；大概是因為偉大的佛陀涅槃后，僧團分裂為五部，各部根據當時所聽到的內容，在戒律的開合上有不同的理解。於是師徒相傳，就導致了彼此之間的差異，但如果追溯到最初，即使存在細微的差異，最終還是歸於同一個根本。如何證明這一點呢？比如《薩婆多部律》（Sarvastivada Vinaya）中，對於涅槃僧、三衣的稱呼，分為很多種不同的名稱，其他部派也是如此。而這部律藏，總共只有一個名稱，非常整齊。高低參差，實際上是整齊的另一種表達。由此推斷，五部之間的差異，大概也可以理解，那些尋求真理的人就不會感到困惑了。現在的律藏非常清晰，正法明白，可以利益眾生，可以消除疑惑。但是現在的學習者，大多注重文字的修飾，而不以戒律的學習為先，以至於佛藏有被鳥鼠破壞的比喻，僧團聚集有如猿猴的狀況，這種情況實在令人痛心！凡是我的弟子，都應該各自努力，明智謹慎地執持戒律，使大法長久住世！
《四分律》卷第一（初分之一）
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmajñāna）等譯
稽首禮敬諸佛，以及佛法和比丘僧； 現在演說毗尼法（Vinaya，戒律），使正法長久住世。 以優波離（Upali）為首，以及其他親身證悟者； 現在宣說戒律的要義，各位賢者請一起聽聞。 現在想要宣說甚深的戒律，爲了那些樂於持戒的人； 爲了那些能夠諷誦戒律的人，利益一切眾生。
【English Translation】 English version: After returning to the monastery, (Kumarajiva) arrived in the Qin kingdom in the year of Wushen. The Qin ruler Yao Xing was delighted, considering it a profound and precious treasure and an auspicious omen. He believed that the propagation of the Dharma must rely on the precepts, which were transmitted by the sacred Sangha and could not be lacking. Therefore, in that same year, he requested the translation of the Vinaya Pitaka (the collection of monastic rules) again. At that time, more than three hundred Vinaya-holding monks gathered at the Central Temple in Chang'an to translate it, with his disciple Hui Bian in charge of proofreading and revising the translation. They refined it repeatedly, striving to maintain the original simplicity, and were very clear about the beginning and end of the Vinaya Pitaka, as if they had personally witnessed the Buddha's original establishment of the precepts. Previously, the translated precepts in this land had differences and contradictions, which often caused confusion. Now, by comparing it with this Vinaya Pitaka, the reason is understood; it is probably because after the great Buddha's Nirvana, the Sangha split into five schools, each school based on what they heard at the time, with different understandings of the opening and closing of the precepts. Thus, the transmission from teacher to disciple led to differences between them, but if traced back to the beginning, even if there are slight differences, they ultimately return to the same root. How can this be proven? For example, in the Sarvastivada Vinaya, the terms for Nirvana monks and the three robes are divided into many different names, and other schools are also like this. But this Vinaya Pitaka has only one name in total, which is very neat. The differences in height are actually another expression of neatness. From this, it can be inferred that the differences between the five schools can probably be understood, and those who seek the truth will not be confused. The current Vinaya Pitaka is very clear, the Dharma is clear, it can benefit sentient beings, and it can eliminate doubts. However, most of today's learners focus on the embellishment of words, rather than prioritizing the study of precepts, so that the Buddha's teachings are likened to being damaged by birds and mice, and the gathering of the Sangha is like the situation of monkeys, which is really heartbreaking! All my disciples should strive to uphold the precepts wisely and carefully, so that the great Dharma may abide in the world for a long time!
《Vinaya in Four Parts》Volume 1 (First Part)
Translated by Tripiṭaka Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of Yao Qin, together with Dharmajñāna (Dharmajñāna) and others
I bow and pay homage to all the Buddhas, as well as the Dharma and the Bhikkhu Sangha; Now I will expound the Vinaya (Vinaya, monastic rules), so that the True Dharma may abide in the world for a long time. With Upali (Upali) as the leader, and other personally enlightened ones; Now I will explain the essentials of the precepts, may all the wise ones listen together. Now I want to expound the profound precepts, for those who are happy to uphold the precepts; For those who can recite the precepts, to benefit all beings.
長老。 今說十句義， 諸佛之戒法： 令僧喜永安， 攝取于僧故； 不信者令信， 已信者增長； 斷不持戒者， 令邪道入正； 慚愧者安隱， 佛法得久住。 是以世最勝， 演布禁戒經。 眾山須彌最， 眾流海為最； 眾經億百千， 戒為第一最。 欲求第一最， 今世及後世； 當持此禁戒， 終身莫毀犯。 除結無掛礙， 縛著由此解； 以戒自觀察， 如鏡照面像。 夫欲造善法， 備具三種業； 當審觀其意， 如《羅云經》說。 所以立王者， 由世諍訟故； 眾人之所舉， 古昔之常法。 犯罪者知法， 順法者成就； 戒律亦如是， 如王治正法。 如醫觀眾病， 進止得其所； 可治則進藥， 不可者則舍。 如醫經所說， 四事不可治； 可救有十三， 餘者不須救。 譬如有死屍， 大海不容受； 為疾風所飄， 棄之於岸上。 諸作惡行者， 猶如彼死屍； 眾所不容受， 以是當持戒。 如守門牢固， 不憂失財物； 若垣墻缺壞， 有財者憂懼。 佛戒不缺漏， 奉持者無憂； 禁戒不牢固， 毀犯者懷憂。 壞器多穿漏， 瓦師懷愁憂
【現代漢語翻譯】 現代漢語譯本： 長老。 現在宣說十句意義，這是諸佛的戒律法則： 爲了讓僧團歡喜並永遠安寧，爲了攝受僧團的緣故； 讓不相信的人產生信仰，讓已經相信的人增長信心； 斷除不持戒的人，使邪道進入正道； 讓有慚愧心的人得到安穩，佛法得以長久住世。 因此，世間最殊勝的佛陀，演說並傳播禁戒經典。 在眾山中，須彌山（Sumeru）最為殊勝；在眾河流中，大海最為殊勝； 在億萬千的經典中，戒律最為第一殊勝。 想要追求第一殊勝，無論是今生還是來世； 都應當持守這些禁戒，終身不要毀犯。 去除煩惱結縛，沒有掛礙，束縛由此解脫； 用戒律來觀察自己，就像用鏡子照看自己的面容。 想要造作善法，需要具備三種業； 應當審慎地觀察自己的意念，正如《羅云經》（Raula Sutra）所說。 之所以設立國王，是因為世間有爭訟的緣故； 國王是眾人所推舉的，這是古老的常法。 犯罪的人了解法律，遵守法律的人獲得成就； 戒律也是如此，如同國王治理正法。 如同醫生觀察各種疾病，採取的措施恰當適宜； 可以治療的就給予藥物，不可以治療的就放棄。 如同醫經所說，有四種情況無法治療； 可以救治的有十三種，其餘的就不需要救治。 譬如有一具死屍，大海無法容納； 被疾風吹動，拋棄在岸上。 那些作惡行的人，就像那具死屍； 不被大眾所容納，因此應當持守戒律。 如同守門人牢固地守護，不擔憂失去財物； 如果圍墻出現缺口和損壞，有財產的人就會擔憂和恐懼。 佛陀的戒律沒有缺漏，奉行持守的人沒有憂愁； 禁戒不牢固，毀犯的人心懷憂愁。 破損的器皿有很多孔洞和泄漏，瓦匠為此感到愁苦和憂愁。
【English Translation】 English version: Elder. Now I will speak of the ten meanings, the precepts and laws of all the Buddhas: To make the Sangha happy and forever peaceful, to gather and embrace the Sangha; To make the unbelieving believe, and to increase the faith of those who already believe; To cut off those who do not uphold the precepts, and to lead the heretical path into the right path; To give peace to the ashamed, and to let the Buddha's teachings abide long. Therefore, the most victorious one in the world, expounds and spreads the Sutra of Prohibitions and Precepts. Among the mountains, Mount Sumeru (Sumeru) is the most supreme; among the rivers, the sea is the most supreme; Among the hundreds of millions of Sutras, the precepts are the first and most supreme. If you want to seek the first and most supreme, whether in this life or the next; You should uphold these precepts and never violate them throughout your life. Remove the knots of affliction, without hindrance, the bonds are thus released; Observe yourself with the precepts, like looking at your face in a mirror. If you want to create good deeds, you must have three kinds of karma; You should carefully observe your thoughts, as the Raula Sutra (Raula Sutra) says. The reason for establishing a king is because there are disputes in the world; The king is elected by the people, which is the ancient and constant law. Those who commit crimes understand the law, and those who follow the law achieve success; The precepts are also like this, like a king governing the righteous law. Like a doctor observing various diseases, the measures taken are appropriate; If it can be cured, give medicine; if it cannot be cured, give up. As the medical scriptures say, there are four things that cannot be cured; There are thirteen that can be saved, and the rest do not need to be saved. For example, if there is a corpse, the sea cannot contain it; Blown by the strong wind, it is abandoned on the shore. Those who do evil deeds are like that corpse; They are not tolerated by the public, therefore you should uphold the precepts. Like a gatekeeper guarding firmly, not worrying about losing property; If the walls are broken and damaged, those with property will worry and fear. The Buddha's precepts have no omissions, and those who uphold them have no worries; The prohibitions are not firm, and those who violate them are worried. Broken utensils have many holes and leaks, and the potter feels distressed and worried.
； 器物若完具， 眷屬皆歡喜。 持戒有缺漏， 為惡者常憂； 不毀禁戒者， 心常懷歡喜。 如熛火雖微， 莫輕以為小； 所經諸草木， 燒盡無有餘。 所造惡雖微， 慎莫謂為輕； 如破伊羅葉， 常在於龍中。 如師子虎吼， 醉者不恐怖； 小獸聲雖微， 醒者聞則懼。 如是三垢人， 一切惡不懼； 智者于微惡， 常懷于恐畏。 如合和眾藥， 擇去不良者； 病者服除愈， 身康得安樂。 如是念修戒， 能避諸惡行； 除諸結使患， 安隱入涅槃。 若欲涉遠路， 當自護其足； 足若毀壞者， 不能涉遠道。 求天若涅槃， 方便守護戒； 如是無毀壞， 必能度險道。 如人慾渡河， 用手及浮囊； 雖深無沒憂， 便能到彼岸。 如是諸佛子， 修行禁戒本； 終不回邪流， 沒溺生死海。 譬如帝釋堂， 雕飾眾寶成； 七寶為階陛， 天人之所行。 如是正法堂， 七覺意莊嚴； 禁戒為階陛， 賢聖之所行。 如善學世間， 一切眾技藝； 為王所愛念， 以是得安樂。 佛所說禁戒， 能善修學者； 終不墮惡趣， 永得安隱處。 如
【現代漢語翻譯】 現代漢語譯本： 器物如果完整具備，家人眷屬都會歡喜。 持戒如果有所缺漏，作惡的人常常憂愁； 不毀壞禁戒的人，心中常常懷有歡喜。 就像小小的火星，不要輕視它很小； 它所經過的草木，都會被燒盡不留剩餘。 所造的惡業即使很小，千萬不要認為它輕微； 就像破壞伊羅葉（Iroye，一種草名），常常會在龍（指惡道）中受苦。 就像獅子老虎吼叫，醉酒的人不會感到恐怖； 小動物的聲音即使很小，清醒的人聽到也會害怕。 像這樣三垢（貪嗔癡）深重的人，對一切惡行都不害怕； 有智慧的人對於微小的惡行，常常懷有恐懼畏懼。 就像調和各種藥物，選擇去除不良的藥物； 病人服用后疾病痊癒，身體健康得到安樂。 像這樣憶念修行戒律，能夠避免各種惡行； 去除各種煩惱結使的困擾，安穩地進入涅槃（Nirvana，佛教術語，指解脫）。 如果想要遠行，應當保護好自己的腳； 腳如果毀壞了，就不能走遠路。 求生天界或者涅槃，要方便地守護戒律； 像這樣沒有毀壞戒律，必定能夠度過危險的道路。 就像人想要渡河，使用手和浮囊； 即使水深也不用擔心被淹沒，便能到達彼岸。 像這樣諸佛的弟子，修行禁戒的根本； 終究不會走向邪惡的道路，沉沒在生死輪迴的苦海中。 譬如帝釋（Indra，佛教護法神）的宮殿，用各種珍寶雕飾而成； 用七寶作為臺階，是天人和聖賢所行之處。 像這樣正法的殿堂，用七覺支（Seven Factors of Enlightenment）來莊嚴； 禁戒作為臺階，是賢人和聖人所行之處。 就像善於學習世間的一切技藝； 會被國王所喜愛，因此得到安樂。 佛所說的禁戒，能夠好好修習的人； 終究不會墮入惡道，永遠得到安穩的處所。
【English Translation】 English version: If utensils are complete, family members are all delighted. If precepts are deficient, evildoers are always worried; Those who do not violate the precepts always have joy in their hearts. Like a small spark, do not underestimate it because it is small; All the grass and trees it passes through will be burned completely, leaving nothing behind. Even if the evil deeds committed are small, be careful not to consider them insignificant; Like destroying Iroye (a type of grass), one often suffers in the realm of dragons (referring to evil paths). Like the roar of a lion or tiger, a drunk person is not terrified; Even if the sound of a small animal is faint, a sober person will be afraid upon hearing it. Like this, people with the three defilements (greed, hatred, and delusion) are not afraid of any evil; Wise people are always fearful of even the slightest evil. Like mixing various medicines, selecting and removing the bad ones; The patient takes it and the illness is cured, the body is healthy and obtains peace and happiness. Like this, remembering and practicing precepts can avoid all evil deeds; Removing the troubles of various afflictions, one peacefully enters Nirvana (liberation). If you want to travel far, you should protect your feet; If the feet are damaged, you cannot travel far. Seeking rebirth in heaven or Nirvana, one should skillfully guard the precepts; Like this, without violating the precepts, one will surely be able to cross the dangerous path. Like a person wanting to cross a river, using hands and a floatation device; Even if the water is deep, there is no worry of drowning, and one can reach the other shore. Like this, the disciples of all Buddhas cultivate the root of precepts; They will never turn to evil streams, sinking in the sea of birth and death. For example, the palace of Indra (a Buddhist guardian deity) is decorated with various treasures; With seven treasures as steps, it is where gods, humans, and sages walk. Like this, the hall of the true Dharma is adorned with the Seven Factors of Enlightenment; Precepts serve as steps, where the virtuous and sages walk. Like being skilled in learning all worldly arts; One will be loved by the king and thus obtain peace and happiness. The precepts spoken by the Buddha, those who can cultivate them well; Will never fall into evil realms, and will forever obtain a peaceful place.
先自牢眾， 然後破彼軍； 賢聖眾牢固， 然後破魔軍。 聖眾若和合， 世尊所稱譽； 以眾和合故， 佛法得久住。 如乳母慈愛， 養護于其子； 一切水火難， 護使不傷害。 禁戒猶慈母， 守護於行者； 終不墮畜生， 餓鬼地獄中。 如有勇猛將， 善習戰鬥法； 降伏于彼敵， 沒死不顧命。 佛子亦如是， 善學于禁戒； 五陰散壞時， 終不畏命盡。 從佛戒所生， 爾乃是真生； 猶如鴦崛魔， 如來所記別。 若有舍戒者， 于佛法為死； 持戒如護命， 守之無毀失。 譬如得王印， 所往無掛礙； 毀缺則難詰， 全失則被縛。 戒印全具者， 所至無掛礙； 小毀則不定， 大毀入三惡。 為一切人故， 降伏諸魔鬼； 神仙五通人， 造設於咒術， 為彼慚愧者， 攝諸不慚愧。 如來立禁戒， 半月半月說。 已說戒利益， 稽首禮諸佛。
(此偈非是迦葉千眾集律時人所造，乃是后五部分張各據所傳。即是居一眾之首者，將欲為眾辨釋律相故，先偈贊然後說之)
四波羅夷法之一
爾時佛游蘇羅婆國，與大比丘眾五百人俱，漸漸遊行至毗蘭若，即
【現代漢語翻譯】 現代漢語譯本 首先鞏固自身，然後才能擊破敵軍；賢聖的僧團牢固，然後才能擊破魔的軍隊。 聖賢的僧團如果和合，就會受到世尊的稱讚；因為僧團的和合，佛法才能長久住世。 如同乳母慈愛，養護自己的孩子；（僧團）能保護（修行者）免受一切水火災難的傷害。 禁戒就像慈母，守護著修行的人；使他們最終不會墮入畜生、餓鬼、地獄之中。 如有勇猛的將領，善於學習戰鬥的方法；降伏那些敵人，不顧惜自己的性命。 佛的弟子也應如此，好好學習禁戒；在五陰（蘊）散壞的時候，終究不會畏懼生命的終結。 從佛的戒律中所生，那才是真正的出生；就像鴦崛魔 (Aṅgulimāla，一位曾是殺人狂，后被佛陀度化的尊者)，被如來 (Tathāgata，佛陀的稱號之一) 所記別。 如果有人捨棄戒律，對於佛法來說就是死亡；持守戒律如同保護生命，守護它不要有任何毀壞或缺失。 譬如得到國王的印章，所到之處沒有阻礙；如果毀壞或缺失，就會受到責難，完全失去就會被囚禁。 戒律的印章完整具備的人，所到之處沒有阻礙；稍微毀壞就會變得不定，嚴重毀壞就會墮入三惡道。 爲了所有的人，降伏各種魔鬼；神仙和具有五神通的人，製造各種咒術， 爲了那些有慚愧心的人，攝受那些沒有慚愧心的人。 如來 (Tathāgata，佛陀的稱號之一) 制定禁戒，每半個月宣說一次。 已經說了戒律的利益，稽首頂禮諸佛。
（這段偈頌不是迦葉 (Kāśyapa，佛陀的十大弟子之一) 千人結集律藏時的人所作，而是後來五部分張各自根據所傳的內容。也就是居住在一個僧團的首領，將要為大眾辨析解釋律相的緣故，先用偈頌讚嘆，然後再進行解說）
四波羅夷法 (Pārājika，比丘戒中最重的四條戒律) 之一
當時，佛陀在蘇羅婆國游化，與五百位大比丘一同，漸漸地到達毗蘭若 (Virañja)。
【English Translation】 English version First secure yourself, then break the enemy's army; the Sangha (Saṃgha, monastic community) of the wise and holy is secure, then break the army of Māra (demon). If the Sangha (Saṃgha, monastic community) of the holy ones is harmonious, it will be praised by the World Honored One (Bhagavan, an epithet of the Buddha); because of the harmony of the Sangha (Saṃgha, monastic community), the Buddha-dharma (Buddha's teachings) can abide long. Like a loving wet nurse, nurturing her child; (the Sangha) protects (practitioners) from all water and fire disasters. Precepts are like a loving mother, guarding the practitioner; ultimately preventing them from falling into the realms of animals, hungry ghosts, and hell. If there is a brave general, skilled in the methods of combat; subduing those enemies, disregarding their own lives. The Buddha's disciples should also be like this, diligently learning the precepts; when the five skandhas (pañca-skandha, the five aggregates of existence) disintegrate, they will ultimately not fear the end of life. Born from the Buddha's precepts, that is true birth; like Aṅgulimāla (Aṅgulimāla, a person who was once a serial killer, later converted by the Buddha), who was recognized by the Tathāgata (Tathāgata, 'one who has thus come,' an epithet of the Buddha). If someone abandons the precepts, it is death for the Buddha-dharma (Buddha's teachings); upholding the precepts is like protecting life, guarding it without any destruction or loss. For example, obtaining the king's seal, there are no obstacles wherever one goes; if it is damaged or missing, one will be questioned, and if completely lost, one will be imprisoned. One who possesses the complete seal of precepts, there are no obstacles wherever one goes; a slight damage leads to instability, a major damage leads to the three evil realms. For the sake of all people, subduing all demons and ghosts; gods and immortals with the five supernormal powers, create various spells, For those who have a sense of shame, embracing those who have no sense of shame. The Tathāgata (Tathāgata, 'one who has thus come,' an epithet of the Buddha) establishes the precepts, reciting them every half month. Having spoken of the benefits of the precepts, bowing in reverence to all the Buddhas.
(This verse was not composed by those who compiled the Vinaya (Vinaya, monastic rules) during Kāśyapa's (Kāśyapa, one of the Buddha's ten great disciples) thousand-person assembly, but rather by the five later divisions, each based on what was transmitted. That is, the leader residing in a Sangha (Saṃgha, monastic community), intending to explain the characteristics of the Vinaya (Vinaya, monastic rules) to the assembly, first praises with verses and then explains it.)
One of the four Pārājika (Pārājika, the four gravest offenses for a bhikkhu) rules
At that time, the Buddha was traveling in the country of Sūrobbha, together with a large assembly of five hundred bhikkhus (bhikkhu, Buddhist monk), gradually arriving at Virañja.
于彼宿那鄰羅濱洲曼陀羅樹下。毗蘭若婆羅門聞瞿曇沙門釋家子，離釋種出家為道，從蘇羅婆國將大比丘眾五百人俱，漸漸遊行來至此毗蘭若，那鄰羅濱洲曼陀羅樹下住。此沙門瞿曇，有如是大名稱：如來、無所著、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼于諸天、魔、梵、沙門、婆羅門眾中，獲神通作證常說正法，上善、中善、下善，義味清凈，自然具足修習梵行。「善哉！我等得見如是無著人，我今寧可宜往問訊沙門瞿曇。」爾時毗蘭若婆羅門即往世尊所，到已共相問訊在一面坐。時世尊無數方便為說法開化令得歡喜。聞佛說法得歡喜已，即白佛言：「世尊！唯見哀愍當受我請，及比丘僧三月夏安居。」時世尊及比丘僧默然受請。毗蘭若婆羅門見世尊默然受請，即從坐起繞佛而去，世尊與五百比丘眾受彼夏安居三月。
時有波離國販馬人，驅五百疋馬住毗蘭若，夏九十日。時世谷貴，人民飢餓、白骨狼藉，乞求難得。時毗蘭若婆羅門雖請如來及比丘僧，三月都不供養供給所須。何以故？皆是魔波旬所作。爾時諸比丘從毗蘭若乞食不得，次往彼販馬人所乞食。時販馬人自念：「如今此間時世谷貴，人民飢餓乞食難得，白骨狼藉。彼諸比丘從彼乞食不得故來此耳！我今寧可
【現代漢語翻譯】 現代漢語譯本：在宿那鄰羅濱洲的曼陀羅樹下，毗蘭若婆羅門聽聞瞿曇沙門（釋迦牟尼佛的尊稱）是釋迦族的王子，捨棄王位出家修行，於是帶領五百位大比丘，從蘇羅婆國逐漸來到毗蘭若，在那鄰羅濱洲的曼陀羅樹下駐紮。這位沙門瞿曇，擁有如此盛大的名聲：如來（證悟真理者）、無所著（沒有執著）、等正覺（完全覺悟者）、明行足（智慧和德行圓滿者）、為善逝（善於到達涅槃者）、世間解（瞭解世間一切事理者）、無上士（無與倫比的人）、調御丈夫（善於調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者）。他在諸天、魔、梵天、沙門、婆羅門等大眾中，以神通作證，經常宣說正法，初善、中善、后善，義理和語言都清凈，自然而然地具足修習梵行（清凈的行為）。『太好了！我們能夠見到這樣一位沒有執著的人，我現在應該去拜訪沙門瞿曇。』當時，毗蘭若婆羅門就前往世尊所在的地方，到達后互相問候，然後在一旁坐下。這時，世尊用無數種方便法門為他說法，開導他，使他感到歡喜。聽聞佛陀說法后，他感到非常歡喜，就對佛陀說：『世尊！希望您能慈悲接受我的邀請，和比丘僧眾一起在這裡進行三個月的夏季安居。』當時，世尊和比丘僧眾默然接受了他的邀請。毗蘭若婆羅門看到世尊默然接受邀請，就從座位上站起來，繞佛三圈后離開了。世尊和五百位比丘僧眾接受了他的邀請，在那裡進行了三個月的夏季安居。
當時，有一位波離國的販馬人，趕著五百匹馬來到毗蘭若，在那裡住了九十天。當時世道不好，糧食昂貴，人民飢餓，到處都是白骨，乞討食物非常困難。當時，毗蘭若婆羅門雖然邀請了如來和比丘僧眾，但是三個月都沒有供養他們所需的東西。這是什麼原因呢？都是魔波旬（佛教中的魔王）所為。當時，各位比丘在毗蘭若乞食沒有得到食物，於是就去那位販馬人那裡乞食。當時，販馬人心裡想：『現在這個時候，糧食昂貴，人民飢餓，乞討食物非常困難，到處都是白骨。這些比丘從其他地方乞食沒有得到食物，所以才來到這裡！我現在應該……』
【English Translation】 English version: Under the Mandara tree in Suna-linarobhin-jambudvipa, the brahmin of Veranja heard that the ascetic Gotama (an honorific title for Sakyamuni Buddha) was a son of the Sakya clan, who had left his home to pursue the path, and he came from the country of Sorabha with a large sangha of five hundred bhikkhus, gradually arriving at Veranja, dwelling under the Mandara tree in Suna-linarobhin-jambudvipa. This ascetic Gotama has such a great reputation: 'Tathagata (One who has thus gone), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-gone), Lokavidu (Knower of the World), Anuttara-purisa-damma-sarathi (Unsurpassed Trainer of those who can be trained), Shasta deva-manushyanam (Teacher of gods and humans), Buddha (Enlightened One), Bhagavan (Blessed One).' He, among the gods, Mara (the Evil One), Brahma (the Creator), ascetics, brahmins, having attained supernatural powers, constantly speaks the Dharma (the teachings), which is good in the beginning, good in the middle, and good in the end, with meaning and language pure, naturally complete, practicing the holy life. 'Excellent! We are able to see such a detached person, I should now go and inquire of the ascetic Gotama.' At that time, the brahmin of Veranja went to where the Blessed One was, and after exchanging greetings, sat down on one side. Then the Blessed One, with countless skillful means, taught the Dharma, enlightening him and causing him to rejoice. Having heard the Buddha's teaching and rejoiced, he said to the Buddha: 'Venerable One! May you have compassion and accept my invitation, along with the sangha of bhikkhus, to spend the three months of the summer retreat here.' At that time, the Blessed One and the sangha of bhikkhus silently accepted the invitation. The brahmin of Veranja, seeing that the Blessed One had silently accepted the invitation, rose from his seat, circumambulated the Buddha, and departed. The Blessed One and the five hundred bhikkhus accepted his invitation to spend the three months of the summer retreat there.
At that time, there was a horse trader from the country of Pori, driving five hundred horses, staying in Veranja for ninety days. At that time, grain was expensive, the people were starving, bones were scattered everywhere, and it was difficult to beg for food. At that time, although the brahmin of Veranja had invited the Tathagata and the sangha of bhikkhus, he did not provide them with the necessities for three months. Why was this? It was all the work of Mara Papiyas (the Evil One). At that time, the bhikkhus could not obtain food by begging in Veranja, so they went to the horse trader to beg for food. At that time, the horse trader thought to himself: 'Now, at this time, grain is expensive, the people are starving, it is difficult to beg for food, and bones are scattered everywhere. These bhikkhus could not obtain food by begging elsewhere, so they have come here! I should now...'
日施比丘馬麥五升，世尊一斗耶！」即如所念，日與諸比丘馬麥五升，世尊一斗。時佛所得麥分與阿難，阿難使人磨作乾飯奉佛，佛食乾飯。諸比丘各各得成煮麥而食，佛與比丘所食各異。
時尊者大目連往世尊所，頭面作禮卻坐一面，白世尊言：「大德！今此間谷貴，人民飢餓乞求難得，諸比丘食飲粗惡而皆羸瘦。若世尊聽諸神足比丘詣郁單越取自然粳米食者當往。」佛告目連言：「諸有神足比丘可往至彼取粳米食，無神足者當云何？」目連白佛：「諸有神足者隨意自往，不得神足者我當以神足力接往至彼。」佛告目連：「止！止！莫作是語。何以故？汝等丈夫得神足可爾，未來世比丘當云何？」
時尊者舍利弗，于閑靜處作是念言：「何者等正覺修梵行佛法久住？何者等正覺修梵行佛法不久住？」爾時舍利弗從靜處起，整衣服至世尊所，頭面禮足在一面坐，須臾退坐，白世尊言：「曏者我于靜處坐，作是念：『何者等正覺修梵行佛法久住？何者等正覺修梵行佛法不久住？』愿為開示。」佛告舍利弗：「毗婆尸佛、式佛、拘留孫佛、迦葉佛，此諸佛修梵行法得久住。隨葉佛、拘那含牟尼佛，法不久住。」舍利弗白佛言：「以何因緣毗婆尸佛、式佛、拘留孫佛、迦葉佛，修梵行法得久住？以何因緣故隨葉
【現代漢語翻譯】 現代漢語譯本：日施比丘（bhikkhu，佛教出家男眾）馬麥五升，世尊（bhagavat，佛陀的尊稱）一斗耶！』即如所念，日與諸比丘馬麥五升，世尊一斗。當時佛陀所得的麥子分給阿難（Ānanda，佛陀的十大弟子之一），阿難讓人磨成乾飯供奉佛陀，佛陀便吃了乾飯。而其他的比丘各自煮麥子吃，佛陀和比丘們所吃的食物各不相同。
當時，尊者（venerable）大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）前往世尊處，頂禮佛足後坐在一旁，對世尊說：『大德（bhadanta，對僧侶的尊稱）！現在這裡穀物昂貴，人民飢餓，乞討食物也很難得到，比丘們吃的食物粗糙惡劣，都很瘦弱。如果世尊允許有神通的比丘們去郁單越（Uttarakuru，傳說中的北俱盧洲，是四大部洲之一）取天然的粳米食用，他們就可以去了。』佛陀告訴目犍連說：『有神通的比丘可以去那裡取粳米食用，沒有神通的比丘該怎麼辦呢？』目犍連對佛陀說：『有神通的比丘可以隨意自己去，沒有神通的比丘，我可以用神通力把他們接過去。』佛陀告訴目犍連：『停止！停止！不要說這樣的話。為什麼呢？你們這些有神通的人可以這樣做，未來的比丘該怎麼辦呢？』
當時，尊者舍利弗（Śāriputra，佛陀的十大弟子之一），在閑靜的地方這樣想：『哪些等正覺（samyak-saṃbuddha，圓滿覺悟者，即佛陀）修習梵行（brahmacarya，清凈的行為）的佛法能夠長久住世？哪些等正覺修習梵行的佛法不能長久住世？』這時，舍利弗從靜處起身，整理衣服後到世尊處，頂禮佛足后在一旁坐下，稍稍退後，對世尊說：『剛才我在靜處坐著，這樣想：『哪些等正覺修習梵行的佛法能夠長久住世？哪些等正覺修習梵行的佛法不能長久住世？』希望您能為我開示。』佛陀告訴舍利弗：『毗婆尸佛（Vipaśyin，過去七佛之一）、尸棄佛（Śikhin，過去七佛之一）、拘留孫佛（Krakucchanda，過去七佛之一）、迦葉佛（Kāśyapa，過去七佛之一），這些佛陀修習梵行的佛法能夠長久住世。隨葉佛（Viśvabhū，過去七佛之一）、拘那含牟尼佛（Kanakamuni，過去七佛之一），他們的佛法不能長久住世。』舍利弗問佛陀說：『因為什麼因緣毗婆尸佛、尸棄佛、拘留孫佛、迦葉佛，修習梵行的佛法能夠長久住世？因為什麼因緣隨葉
【English Translation】 English version: 'The daily offering to the bhikkhus (Buddhist monks) is five升(sheng, a unit of volume) of horse barley, and to the World-Honored One (Bhagavan, an epithet for the Buddha) is one斗(dou, a unit of volume)?' According to this thought, five升 of horse barley were given daily to the bhikkhus, and one斗 to the World-Honored One. The barley that the Buddha received was given to Ānanda (one of the ten principal disciples of the Buddha), who had it ground into dry rice and offered to the Buddha, who ate the dry rice. The bhikkhus each cooked their barley and ate it, so the food eaten by the Buddha and the bhikkhus was different.
At that time, the venerable Mahāmaudgalyāyana (one of the ten principal disciples of the Buddha) went to the World-Honored One, prostrated himself with his head at the Buddha's feet, sat to one side, and said to the World-Honored One: 'Venerable Sir (Bhadanta, a respectful term for monks)! Now the grains here are expensive, the people are hungry and it is difficult to beg for food, and the bhikkhus' food and drink are coarse and they are all emaciated. If the World-Honored One allows the bhikkhus with supernatural powers to go to Uttarakuru (one of the four continents in Buddhist cosmology) to obtain naturally grown粳米(jīngmǐ, japonica rice) to eat, they should go.' The Buddha told Maudgalyāyana: 'Those bhikkhus who have supernatural powers can go there to obtain粳米 to eat, but what about those who do not have supernatural powers?' Maudgalyāyana said to the Buddha: 'Those who have supernatural powers can go there at will, and those who do not have supernatural powers, I will use my supernatural power to take them there.' The Buddha told Maudgalyāyana: 'Stop! Stop! Do not say such things. Why? You men who have supernatural powers can do this, but what about the bhikkhus of the future?'
At that time, the venerable Śāriputra (one of the ten principal disciples of the Buddha), in a quiet place, thought to himself: 'Which Samyak-saṃbuddhas (perfectly enlightened Buddhas) who cultivate the Brahmacarya (holy life) have their Dharma (teachings) endure for a long time? Which Samyak-saṃbuddhas who cultivate the Brahmacarya have their Dharma not endure for a long time?' Then Śāriputra arose from his quiet place, arranged his robes, went to the World-Honored One, prostrated himself with his head at his feet, sat to one side, and after a moment, retreated and sat down, and said to the World-Honored One: 'Just now I was sitting in a quiet place, thinking: 'Which Samyak-saṃbuddhas who cultivate the Brahmacarya have their Dharma endure for a long time? Which Samyak-saṃbuddhas who cultivate the Brahmacarya have their Dharma not endure for a long time?' I wish you would explain it to me.' The Buddha told Śāriputra: 'Vipaśyin Buddha (one of the past seven Buddhas), Śikhin Buddha (one of the past seven Buddhas), Krakucchanda Buddha (one of the past seven Buddhas), Kāśyapa Buddha (one of the past seven Buddhas), these Buddhas who cultivated the Brahmacarya had their Dharma endure for a long time. Viśvabhū Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), their Dharma did not endure for a long time.' Śāriputra asked the Buddha: 'For what reason did Vipaśyin Buddha, Śikhin Buddha, Krakucchanda Buddha, Kāśyapa Buddha, who cultivated the Brahmacarya, have their Dharma endure for a long time? For what reason did Viśva
佛、拘那含牟尼佛，修梵行法不得久住耶？」佛告舍利弗：「拘那含牟尼佛、隨葉佛，不廣為諸弟子說法。契經、祇夜經、授記經、偈經、句經、因緣經、本生經、善道經、方等經、未曾有經、譬喻經、優波提舍經，不為人廣說契經乃至優波提舍經，不結戒亦不說戒，故諸弟子疲厭，是以法不久住。爾時彼世尊知諸弟子疲厭心故，但作如是教：『是事應念、是不應念，是應思惟、是不應思惟，是應斷、是應具足住。』舍利弗，乃往昔時，隨葉佛依恐畏林中住，與大比丘千人俱。舍利弗！若有人未離欲，入彼林中身毛皆豎，故名恐畏林。又舍利弗！拘那含牟尼佛、隨葉佛如來、至真、等正覺，觀千比丘心中疲厭，為說法：『是事應念、是不應念，是事應思惟、是事不應思惟，是應斷、是應具足住。』舍利弗當知，爾時彼佛及諸聲聞在世，佛法廣流佈。若彼佛及諸聲聞滅度，後世間人種種名、種種姓、種種家出家，以是故疾滅、佛法不久住。何以故？不以經法攝故。舍利弗！譬如種種花散置案上，風吹則散。何以故？以無線貫穿故如是。舍利弗！彼佛及聲聞眾在世者，佛法流佈。若彼佛及諸聲聞眾滅后，世間人種種名、種種姓、種種家出家者，令法疾滅不久住。何以故？不以經法攝取故。」
爾時世尊告舍利弗：「
【現代漢語翻譯】 現代漢語譯本 『世尊，為什麼過去諸佛，如毗婆尸佛（Vipashyin，過去七佛之首）、尸棄佛（Sikhin，過去七佛之一）、毗舍浮佛（Visvabhu，過去七佛之一）、拘留孫佛（Krakucchanda，過去七佛之一）、拘那含牟尼佛（Kanakamuni，過去七佛之一），修習梵行之法不能長久住世呢？』 佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『拘那含牟尼佛、迦葉佛（Kasyapa，過去七佛之一），不廣泛地為弟子們宣說佛法。對於契經（Sutra，佛經）、祇夜經（Geya，重頌）、授記經（Vyakarna，預言）、偈經（Gatha，偈頌）、句經（Udana，自說）、因緣經（Nidana，因緣）、本生經（Jataka，佛陀前世的故事）、善道經（Itivrttaka，本事）、方等經（Vaipulya，廣大的）、未曾有經（Adbhuta-dharma，希有事）、譬喻經（Avadana，譬喻故事）、優波提舍經（Upadesa，論議），不為人們廣泛宣說這些經典，也不制定戒律或宣說戒律，所以弟子們感到疲憊厭倦，因此佛法不能長久住世。當時，那些世尊知道弟子們心中疲憊厭倦，只是這樣教導：『這件事應該憶念、那件事不應該憶念，這件事應該思惟、那件事不應該思惟，這件事應該斷除、這件事應該具足修習。』 『舍利弗，過去很久以前，迦葉佛住在恐畏林中，與一千位大比丘在一起。舍利弗！如果有人還沒有斷除慾望，進入那片森林，會嚇得汗毛倒豎，所以叫做恐畏林。又，舍利弗！拘那含牟尼佛、迦葉佛如來、至真、等正覺，觀察到一千位比丘心中疲憊厭倦，就為他們說法：『這件事應該憶念、那件事不應該憶念，這件事應該思惟、那件事不應該思惟，這件事應該斷除、這件事應該具足修習。』舍利弗你應該知道，當時那位佛和他的聲聞弟子們在世時，佛法廣泛流佈。如果那位佛和他的聲聞弟子們滅度后，後世的人們來自各種不同的名字、各種不同的姓氏、各種不同的家庭而出家，因此佛法迅速衰滅，不能長久住世。為什麼呢？因為沒有用經典佛法來攝持的緣故。 『舍利弗！譬如各種各樣的花散放在桌子上，風一吹就散開了。為什麼呢？因為沒有用線把它們貫穿起來的緣故。舍利弗！那位佛和聲聞眾在世的時候，佛法得以流佈。如果那位佛和他的聲聞眾滅度后，世間的人們來自各種不同的名字、各種不同的姓氏、各種不同的家庭而出家，就會使佛法迅速衰滅，不能長久住世。為什麼呢？因為沒有用經典佛法來攝取的緣故。』 當時，世尊告訴舍利弗：
【English Translation】 English version 『Venerable One, why did the Buddhas of the past, such as Vipashyin (the first of the past seven Buddhas), Sikhin (one of the past seven Buddhas), Visvabhu (one of the past seven Buddhas), Krakucchanda (one of the past seven Buddhas), and Kanakamuni (one of the past seven Buddhas), not have their practice of the holy life endure for a long time?』 The Buddha said to Sariputra (one of the Buddha's ten principal disciples, known for his wisdom): 『Kanakamuni Buddha and Kasyapa (one of the past seven Buddhas) did not extensively teach the Dharma to their disciples. They did not widely explain to people the Sutras (discourses), Geyas (verses), Vyakaranas (prophecies), Gathas (hymns), Udana (spontaneous utterances), Nidanas (causes), Jatakas (birth stories), Itivrttakas (accounts), Vaipulyas (extensive teachings), Adbhuta-dharmas (wonders), Avadanas (parables), and Upadesas (instructions). They did not establish precepts or expound on them, so the disciples grew weary and tired, and therefore the Dharma did not endure for long. At that time, those World-Honored Ones, knowing that the disciples were weary and tired in their minds, only taught them thus: 『This should be remembered, this should not be remembered; this should be contemplated, this should not be contemplated; this should be abandoned, this should be fully cultivated.』 『Sariputra, long ago, Kasyapa Buddha dwelt in the Forest of Fear, together with a thousand great Bhikkhus. Sariputra! If someone who has not yet abandoned desire enters that forest, the hairs on their body will stand on end, hence it is called the Forest of Fear. Furthermore, Sariputra! Kanakamuni Buddha and Kasyapa Buddha, the Tathagata (one who has thus come), the Truly Awakened One, the Perfectly Enlightened One, observing that the thousand Bhikkhus were weary and tired in their minds, taught them the Dharma: 『This should be remembered, this should not be remembered; this should be contemplated, this should not be contemplated; this should be abandoned, this should be fully cultivated.』 Sariputra, you should know that at that time, when that Buddha and his Sravaka (hearer) disciples were in the world, the Dharma was widely propagated. If, after that Buddha and his Sravaka disciples have passed away, people in later generations from various names, various clans, and various families leave home, then the Dharma will quickly decline and not endure for long. Why? Because it is not held together by the Sutras and the Dharma. 『Sariputra! It is like various kinds of flowers scattered on a table, which are scattered by the wind. Why? Because they are not strung together with a thread. Sariputra! When that Buddha and the assembly of Sravakas were in the world, the Dharma was propagated. If, after that Buddha and his assembly of Sravakas have passed away, people in the world from various names, various clans, and various families leave home, it will cause the Dharma to quickly decline and not endure for long. Why? Because it is not held together by the Sutras and the Dharma.』 At that time, the World-Honored One said to Sariputra:
毗婆尸佛、式佛、拘留孫佛、迦葉佛，為諸弟子廣說經法，從契經乃至優波提舍經，亦結戒亦說戒，弟子眾心疲厭。時佛知彼心疲厭，作如是教：『是應念、是不應念，是應思惟、是不應思惟，是應斷、是應具足住。』如是舍利弗！彼諸佛及聲聞眾在世，佛法流佈。若彼諸佛及聲聞眾滅度后，諸世間人種種名、種種姓、種種家出家，不令佛法疾滅。何以故？以經法善攝故。舍利弗！譬如種種華置於案上，以線貫，雖為風吹而不分散。何以故？以線善貫攝故。如是舍利弗！彼佛及聲聞眾在世者，佛法廣說如上。舍利弗！以此因緣故，毗婆尸佛乃至迦葉佛佛法得久住。以此因緣故，拘那含牟尼佛、隨葉佛，佛法不得久住。」
爾時舍利弗從坐而起，偏露右臂、右膝著地，合掌白佛言：「世尊！今正是時，唯愿大聖與諸比丘結戒說戒，使修梵行法得久住。」佛告舍利弗：「且止！佛自知時。舍利弗！如來未為諸比丘結戒。何以故？比丘中未有犯有漏法。若有犯有漏法者，然後世尊為諸比丘結戒，斷彼有漏法故。舍利弗！比丘乃至未得利養，故未生有漏法；若得利養便生有漏法。若有漏法生，世尊乃為諸比丘結戒，欲使彼斷有漏法故。舍利弗！比丘未生有漏法者，以未有名稱為人所識，多聞多財業故。若比丘得名稱乃至
【現代漢語翻譯】 現代漢語譯本：毗婆尸佛（Vipasyin Buddha，過去七佛之一）、式佛（Sikhin Buddha，過去七佛之一）、拘留孫佛（Krakucchanda Buddha，過去七佛之一）、迦葉佛（Kasyapa Buddha，過去七佛之一），為他們的弟子廣泛地宣說經法，從契經（Sutra，佛經）乃至優波提舍經（Upadesa，論藏），也制定戒律並宣說戒律，但弟子們的心生起疲厭。當時佛陀知道他們心生疲厭，就作這樣的教導：『什麼是應該憶念的，什麼是不應該憶念的；什麼是應該思惟的，什麼是不應該思惟的；什麼是應該斷除的，什麼是應該具足安住的。』舍利弗（Sariputra，佛陀十大弟子之一）！那些佛陀和聲聞（Sravaka，聽聞佛法而證悟的弟子）眾在世時，佛法得以廣泛流佈。如果那些佛陀和聲聞眾滅度后，世間人來自各種不同的名字、不同的姓氏、不同的家族而出家，佛法也不會迅速滅亡。為什麼呢？因為經法被很好地攝持的緣故。舍利弗！譬如各種各樣的花朵被放置在案上，用線將它們貫穿起來，即使被風吹也不會分散。為什麼呢？因為線很好地貫穿攝持的緣故。舍利弗！就像這樣，那些佛陀和聲聞眾在世時，佛法得以廣泛宣說如上所述。舍利弗！因為這個因緣的緣故，毗婆尸佛乃至迦葉佛的佛法得以長久住世。也因為這個因緣的緣故，拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）、隨葉佛（Vishvabhu Buddha，過去七佛之一）的佛法不能夠長久住世。」
當時，舍利弗從座位上站起來，袒露右臂，右膝跪地，合掌對佛說：「世尊！現在正是時候，希望大聖為眾比丘（Bhikkhu，出家男子）制定戒律並宣說戒律，使修習梵行（Brahmacharya，清凈的行為）的法得以長久住世。」佛陀告訴舍利弗：「暫且停止！佛陀自己知道時機。舍利弗！如來還沒有為眾比丘制定戒律。為什麼呢？因為比丘中還沒有人犯有漏法（Asrava，煩惱）。如果有人犯有漏法，然後世尊才會為眾比丘制定戒律，爲了斷除那些有漏法的緣故。舍利弗！比丘乃至還沒有得到利養（Labha，利益供養），所以還沒有生起有漏法；如果得到利養便會生起有漏法。如果有漏法生起，世尊才會為眾比丘制定戒律，想要使他們斷除有漏法的緣故。舍利弗！比丘沒有生起有漏法，是因為還沒有名聲被人所認識，沒有多聞多財的緣故。如果比丘得到名聲乃至
【English Translation】 English version: Vipasyin Buddha (one of the Seven Buddhas of the Past), Sikhin Buddha (one of the Seven Buddhas of the Past), Krakucchanda Buddha (one of the Seven Buddhas of the Past), Kasyapa Buddha (one of the Seven Buddhas of the Past), extensively preached the Dharma to their disciples, from Sutras (Buddha's discourses) to Upadesas (treatises), and also established and proclaimed precepts, but the minds of the disciples became weary. At that time, the Buddha, knowing that their minds were weary, taught them thus: 'This should be remembered, this should not be remembered; this should be contemplated, this should not be contemplated; this should be abandoned, this should be fully dwelt in.' Sariputra (one of the ten principal disciples of the Buddha)! When those Buddhas and Sravakas (disciples who attain enlightenment by hearing the Dharma) were in the world, the Buddha's teachings were widely disseminated. Even if, after those Buddhas and Sravakas had passed away, people from various names, various surnames, and various families were to renounce the world, the Buddha's teachings would not quickly perish. Why? Because the Sutras are well-maintained. Sariputra! It is like various kinds of flowers placed on a table, strung together with a thread; even if blown by the wind, they will not scatter. Why? Because the thread holds them together well. Sariputra! Just like that, when those Buddhas and Sravakas were in the world, the Buddha's teachings were widely proclaimed as mentioned above. Sariputra! Because of this reason, the Buddhadharma of Vipasyin Buddha and Kasyapa Buddha was able to endure for a long time. Also because of this reason, the Buddhadharma of Kanakamuni Buddha (one of the Seven Buddhas of the Past) and Vishvabhu Buddha (one of the Seven Buddhas of the Past) was not able to endure for a long time.'
At that time, Sariputra rose from his seat, bared his right arm, knelt on his right knee, and with his palms together, said to the Buddha: 'World Honored One! Now is the right time, may the Great Sage establish and proclaim precepts for the Bhikkhus (ordained monks), so that the practice of Brahmacharya (pure conduct) may endure for a long time.' The Buddha said to Sariputra: 'Stop for now! The Buddha knows the right time. Sariputra! The Tathagata has not yet established precepts for the Bhikkhus. Why? Because there is no Bhikkhu who has committed an Asrava (defilement). If someone commits an Asrava, then the World Honored One will establish precepts for the Bhikkhus, in order to cut off those Asravas. Sariputra! The Bhikkhus have not yet obtained gains and offerings (Labha), so they have not yet generated Asravas; if they obtain gains and offerings, then they will generate Asravas. If Asravas arise, then the World Honored One will establish precepts for the Bhikkhus, wanting to enable them to cut off those Asravas. Sariputra! The Bhikkhus have not generated Asravas because they do not yet have fame, are not recognized by people, and do not have much learning and wealth. If the Bhikkhus obtain fame and even
多財業，便生有漏法。若有漏法生，然後世尊當爲結戒，欲使彼斷有漏法故。舍利弗！汝且止，如來自知時。」
爾時世尊在毗舍離，時迦蘭陀村須提那子，于彼村中饒財多寶，持信牢固出家為道。時世谷貴乞求難得，時須提那子作是思惟：「今時世谷貴，諸比丘乞求難得。我今寧可將諸比丘詣迦蘭陀村乞食。諸比丘因我故大得利養，得修梵行，亦使我宗族快行佈施作諸福德。」作是念已，即將諸比丘詣迦蘭陀村。須提那母聞其子將諸比丘還歸本村，即往迎。到彼子所，語其子言：「可時舍道還作白衣。何以故？汝父已死，我今單獨，恐家財物沒入于官。但汝父財既多，況祖父已來財物無量，甚可愛惜，是以汝今應舍道就俗。」即答母言：「我不能捨道習此非法，今甚樂梵行修無上道。」如是至三，其子亦答言：「不能捨道還俗。」其母便舍之而去，詣其婦所語言：「汝月期時至便來語我。」婦自知時到，往語其姑：「大家欲知我月期時至。」母語其婦：「汝取初嫁時嚴身衣服盡著而來。」即如其教便自莊嚴，與母共俱至其兒所：「今正是時便可舍道就俗。何以故？汝若不捨道者，我財物當沒入于官。」兒答母言：「我不能捨道。」母如是再三語子言：「汝婦今日華水已出，便可安子，使汝種不斷。」子白母言
【現代漢語翻譯】 現代漢語譯本： 如果積累了大量財富，就會產生有漏之法（Kilesa，煩惱）。如果產生了有漏之法，那麼世尊（Bhagavan，佛陀）才會制定戒律，爲了使他們斷除有漏之法。舍利弗（Sariputta，佛陀的弟子）！你暫且停止，如來（Tathagata，佛陀）自知時機。」
當時，世尊（Bhagavan，佛陀）在毗舍離（Vesali）。當時，迦蘭陀村（Kalandagamaka）的須提那子（Sudinna），在該村中非常富有，擁有大量財寶，他以堅定的信心出家修行。當時，世道糧食昂貴，乞討難以獲得。須提那子（Sudinna）心想：「現在世道糧食昂貴，各位比丘（Bhikkhus，出家僧人）乞討難以獲得。我現在不如帶領各位比丘（Bhikkhus，出家僧人）前往迦蘭陀村（Kalandagamaka）乞食。各位比丘（Bhikkhus，出家僧人）因為我的緣故可以獲得大利益，得以修行梵行（Brahmacariya，清凈的修行生活），也可以使我的宗族快樂地行佈施，做各種功德。」這樣想著，他就帶領各位比丘（Bhikkhus，出家僧人）前往迦蘭陀村（Kalandagamaka）。須提那（Sudinna）的母親聽說她的兒子帶領各位比丘（Bhikkhus，出家僧人）返回家鄉，就前去迎接。到達她兒子那裡，對她的兒子說：「你應該及時捨棄修行，還俗做在家之人。為什麼呢？你的父親已經去世，我現在獨自一人，擔心家裡的財物被官府沒收。而且你父親的財產已經很多了，更何況從祖父以來積累的財產更是無數，非常值得珍惜，因此你現在應該捨棄修行，還俗回家。」須提那（Sudinna）回答他的母親說：「我不能捨棄修行，學習這種非法之事，我現在非常樂於修行梵行（Brahmacariya，清凈的修行生活），修習無上之道。」這樣說了三次，他的兒子都回答說：「不能捨棄修行，還俗回家。」他的母親便離開了他，前往他的妻子那裡，對她說：「你月經來的時候就來告訴我。」他的妻子自己知道月經來的時候到了，就去告訴她的婆婆：「婆婆，您想知道我月經來的時候到了。」母親對她的媳婦說：「你把你當初出嫁時穿的盛裝衣服都穿上，然後過來。」他的媳婦就按照她婆婆的教導，自己打扮好，和婆婆一起去見她的丈夫：「現在正是時候，你應該捨棄修行，還俗回家。為什麼呢？如果你不捨棄修行，我的財物就要被官府沒收了。」兒子回答母親說：「我不能捨棄修行。」母親這樣再三地對兒子說：「你的妻子今天已經可以生育了，你應該讓她懷孕生子，使你的血脈得以延續。」兒子對母親說：
【English Translation】 English version: If one accumulates much wealth, then defiled states (Kilesa) arise. If defiled states arise, then the Blessed One (Bhagavan, the Buddha) will establish precepts, in order to cause them to abandon defiled states. Sariputta (Sariputta, a disciple of the Buddha)! You should stop for now, the Tathagata (Tathagata, the Buddha) knows the right time.」
At that time, the Blessed One (Bhagavan, the Buddha) was in Vesali. At that time, Sudinna, the son of Kalandagamaka, in that village was very wealthy, possessing much treasure, and with firm faith, he left home to practice the path. At that time, grain was expensive and difficult to obtain. Sudinna thought to himself: 'Now that grain is expensive, it is difficult for the monks (Bhikkhus, ordained monks) to obtain alms. I should lead the monks (Bhikkhus, ordained monks) to Kalandagamaka to seek alms. The monks (Bhikkhus, ordained monks) will greatly benefit because of me, and will be able to practice the holy life (Brahmacariya, pure spiritual life), and also enable my family to happily give alms and perform various meritorious deeds.' Thinking this, he led the monks (Bhikkhus, ordained monks) to Kalandagamaka. Sudinna's mother heard that her son was leading the monks (Bhikkhus, ordained monks) back to his home village, so she went to meet them. Arriving at her son's place, she said to her son: 'You should abandon your practice in time and return to lay life. Why? Your father has already died, and I am now alone, fearing that the family's wealth will be confiscated by the government. Moreover, your father's property is already vast, not to mention the countless wealth accumulated since your grandfather's time, which is very precious, so you should now abandon your practice and return home.' Sudinna replied to his mother: 'I cannot abandon my practice and learn these unlawful things. I am now very happy to practice the holy life (Brahmacariya, pure spiritual life) and cultivate the unsurpassed path.' He answered in this way three times, and his son also replied: 'I cannot abandon my practice and return to lay life.' His mother then left him and went to his wife, saying: 'When your menstrual period arrives, come and tell me.' His wife knew when her menstrual period had arrived, so she went to tell her mother-in-law: 'Mother, you want to know when my menstrual period has arrived.' The mother said to her daughter-in-law: 'Put on all the finery you wore when you first got married and come here.' His daughter-in-law followed her mother-in-law's instructions, dressed herself up, and went with her mother-in-law to see her husband: 'Now is the time for you to abandon your practice and return home. Why? If you do not abandon your practice, my wealth will be confiscated by the government.' The son replied to his mother: 'I cannot abandon my practice.' The mother said to her son in this way three times: 'Your wife is now fertile, you should let her conceive and have a child, so that your lineage will continue.' The son said to his mother:
：「此事甚易，我能為之。」時迦蘭陀子，佛未制戒前不見欲穢，便捉婦臂將至園中屏處三行不凈。時園中有鬼命終即處其胎，處胎九月生男，顏貌端政，與世無雙，字為種子。諸根具足漸漸長大，剃髮被袈裟，以信堅固出家學道，精勤不懈得阿羅漢，神足變化威德無量，故號尊者種子。
須提那習沙門威儀，無事不知觸事皆行，亦能轉教於人。爾時須提那行不凈已來常懷愁憂，諸同學見已問：「汝何愁憂耶？汝久修梵行，威儀禮節無事不知，何所愁為不樂梵行耶？」須提那言：「我甚樂梵行，近在屏處犯惡行，與故二行不凈故愁耳！」諸比丘言：「須提那！汝云何乃作如是惡事，于如來清凈法中，于欲無慾于垢無垢，能斷渴愛破壞巢窟，除眾結縛愛盡涅槃。汝今云何於此清凈法中，與故二共行不凈行耶？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集諸比丘，世尊知而問、知而不問、時而問、時而不問、義合問、義不合不問。爾時世尊知時義合，問須提那：「汝實與故二行不凈行耶？」「如是世尊！我犯不凈行。」爾時世尊以無數方便呵責言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝須提那！云何於此清凈法中行，乃至愛盡涅槃，與故二行不
{ "translations": [ "現代漢語譯本：", "『這件事很容易，我能做到。』當時迦蘭陀子（Kalandaka，人名），在佛陀制定戒律之前，不知道什麼是性行為的污穢，便拉著妻子的手臂，將她帶到園中隱蔽之處，進行了三次不凈行為（指性行為）。當時園中有一個鬼死後立即投胎，在胎中九個月後生下一個男孩，容貌端正，世間無雙，取名為種子（Bija，人名）。他諸根完具，漸漸長大，剃髮披上袈裟，以堅定的信心出家學道，精勤不懈，證得阿羅漢果（Arhat，佛教修行最高果位之一），擁有神通變化，威德無量，所以被稱為尊者種子。", "", "須提那（Sudinna，人名）學習沙門（Sramana，出家修行者）的威儀，無事不知，觸事皆行，也能教導他人。當時須提那自從行了不凈行為之後，常常懷有愁憂。他的同學們見到后問：『你為何愁憂呢？你長期修習梵行（Brahmacharya，清凈的行為），威儀禮節無所不知，為何愁憂，不樂於梵行呢？』須提那說：『我非常樂於梵行，只是最近在隱蔽之處犯了惡行，與之前的兩次不凈行為有關，所以才憂愁！』眾比丘（Bhikkhu，佛教出家男眾）說：『須提那！你為何做出如此惡事，在如來（Tathagata，佛陀的稱號之一）清凈的教法中，于欲無慾，于垢無垢，能夠斷除渴愛（Trsna，對感官享受的渴求），破壞巢窟（指煩惱的根源），去除各種結縛（Samyoojana，束縛眾生的因素），愛盡涅槃（Nirvana，解脫生死輪迴的狀態）。你現在為何在這清凈的教法中，與之前的兩人一起行不凈行呢？』當時眾比丘前往世尊（Bhagavan，佛陀的稱號之一）處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時以此因緣召集眾比丘，世尊知道而問、知道而不問、時機成熟時問、時機不成熟時不問、義理適合問、義理不適合不問。當時世尊認為時機成熟，義理適合，便問須提那：『你確實與之前的兩人行了不凈行嗎？』『是的，世尊！我犯了不凈行。』當時世尊以無數方便呵責說：『你所做之事不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你須提那！為何在這清凈的教法中行，乃至愛盡涅槃，與之前的兩人行不", "" ], "english_translations": [ "English version:", "'This matter is very easy; I can do it.' At that time, Kalandaka (Kalandaka, a person's name), before the Buddha had established the precepts, did not understand the impurity of sexual conduct. He then grabbed his wife's arm and took her to a secluded place in the garden, where he performed three acts of impurity (referring to sexual acts). At that time, a ghost in the garden died and was immediately reborn in her womb. After nine months in the womb, a boy was born, with a handsome appearance, unparalleled in the world, and was named Bija (Bija, a person's name). He was complete in all his faculties and gradually grew up. He shaved his head, donned the kasaya robe, and with firm faith, left home to study the Way. Diligent and unremitting, he attained Arhatship (Arhat, one of the highest attainments in Buddhism), possessing supernatural powers and immeasurable majesty. Therefore, he was called Venerable Bija.", "", "Sudinna (Sudinna, a person's name) learned the deportment of a Sramana (Sramana, a renunciate practitioner), knowing everything and acting accordingly, and was also able to teach others. At that time, Sudinna, ever since he had engaged in impure conduct, was constantly filled with sorrow. His fellow practitioners, seeing this, asked: 'Why are you sorrowful? You have long cultivated the Brahma-conduct (Brahmacharya, pure conduct), knowing all the rules of deportment and etiquette. Why are you sorrowful and not delighting in the Brahma-conduct?' Sudinna said: 'I greatly delight in the Brahma-conduct, but recently I committed an evil act in a secluded place, related to the previous two acts of impurity, and that is why I am sorrowful!' The Bhikkhus (Bhikkhu, Buddhist monks) said: 'Sudinna! Why did you commit such an evil deed, in the pure Dharma (teaching) of the Tathagata (Tathagata, one of the titles of the Buddha), where there is no desire in desire, no defilement in defilement, capable of cutting off craving (Trsna, thirst for sensual pleasures), destroying the nest (referring to the root of afflictions), removing all bonds (Samyoojana, factors that bind beings), and attaining Nirvana (Nirvana, the state of liberation from the cycle of birth and death) when craving is extinguished. Why are you now, in this pure Dharma, engaging in impure conduct with the previous two people?' At that time, the Bhikkhus went to the World-Honored One (Bhagavan, one of the titles of the Buddha), bowed their heads to his feet, and sat to one side, reporting the cause and conditions of this matter in detail to the World-Honored One. The World-Honored One then gathered the Bhikkhus because of this cause and condition. The World-Honored One knew and asked, knew and did not ask, asked when the time was right, did not ask when the time was not right, asked when the meaning was appropriate, and did not ask when the meaning was not appropriate. At that time, the World-Honored One considered the time to be right and the meaning to be appropriate, and asked Sudinna: 'Did you indeed engage in impure conduct with the previous two people?' 'Yes, World-Honored One! I committed impure conduct.' At that time, the World-Honored One rebuked him with countless skillful means, saying: 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Sramana, not in accordance with pure conduct, not in accordance with the path, and should not be done. You, Sudinna! Why are you engaging in this pure Dharma, even to the point of craving being extinguished and Nirvana, engaging in impure conduct with the previous two" "" ] }
凈耶？」告諸比丘：「寧持男根著毒蛇口中，不持著女根中。何以故？不以此緣墮于惡道。若犯女人，身壞命終墮三惡道。何以故？我無數方便說斷欲法，斷于欲想、滅慾念，除散欲熱、越度愛結。我無數方便說欲如火，如把草炬亦如樹果，又如假借、猶如枯骨，亦如段肉、如夢所見、如履鋒刃、如新瓦器盛水著于日中、如毒蛇頭、如輪轉刀、如在尖標、如利戟刺，甚可穢惡佛所呵責。須提那！於我清凈法中，乃至愛盡涅槃，與故二行不凈行。」
爾時世尊無數方便呵責已，告諸比丘：「須提那癡人！多種有漏處，最初犯戒。自今已去，與諸比丘結戒，集十句義：一、攝取于僧，二、令僧歡喜，三、令僧安樂，四、令未信者信，五、已信者令增長，六、難調者令調順，七、慚愧者得安樂，八、斷現在有漏，九、斷未來有漏，十、正法得久住。欲說戒者當如是說：若比丘犯不凈行行淫慾法，是比丘波羅夷不共住。」如是世尊與諸比丘結戒。
爾時有跋阇子比丘，愁憂不樂凈行，即還家共故二行不凈行。彼作是念：「世尊與諸比丘結戒，若比丘犯不凈行，行淫慾法，是比丘波羅夷不共住。然我愁憂不樂凈行，還家與故二共行不凈行，我將不犯波羅夷耶？我當云何？」即便語諸同學言：「長老！世尊為諸比丘結
【現代漢語翻譯】 現代漢語譯本：『是清凈的嗎？』 佛陀告訴眾比丘：『寧願將男根放在毒蛇口中，也不要放在女根中。為什麼呢？因為不會因此墮入惡道。如果犯了與女人行淫，身死命終會墮入三惡道。為什麼呢？我用無數方法宣說斷除慾望的方法，斷除慾望的念頭，滅除慾望的念想，消除散亂的慾望之熱，超越愛慾的束縛。我用無數方法宣說慾望如同火，如同手持燃燒的草把，又如樹上的果實，又如借來的東西，猶如枯骨，又如一塊腐肉，如夢中所見，如行走在刀刃上，如新瓦器盛水放在太陽下，如毒蛇的頭，如旋轉的刀輪，如在尖銳的標槍上，如鋒利的戟刺，非常污穢可憎，為佛所呵責。須提那（Sudinna）！在我清凈的佛法中，乃至愛慾滅盡證得涅槃，也不允許過去那種二人的不清凈行為。』
當時世尊用無數方法呵責之後，告訴眾比丘：『須提那（Sudinna）這個愚癡的人！在多種有漏之處，最初犯戒。從今以後，為眾比丘制定戒律，包含十種意義：一、攝取僧團，二、令僧團歡喜，三、令僧團安樂，四、令未信者生信，五、已信者令增長，六、難調伏者令調順，七、慚愧者得安樂，八、斷除現在之有漏，九、斷除未來之有漏，十、正法得以長久住世。想要宣說戒律的人應當這樣說：若有比丘行不凈之行，行淫慾之法，此比丘即為波羅夷（Pārājika），不得與僧團共住。』 如此，世尊為眾比丘制定了戒律。
當時，有跋阇子（Vajjiputta）比丘，因為愁悶憂慮，不能保持清凈梵行，就還俗回家，與以前的配偶行不凈之行。他心中這樣想：『世尊為眾比丘制定戒律，若有比丘行不凈之行，行淫慾之法，此比丘即為波羅夷（Pārājika），不得與僧團共住。然而我因為愁悶憂慮，不能保持清凈梵行，還俗回家與以前的配偶行不凈之行，我難道沒有犯波羅夷（Pārājika）罪嗎？我該怎麼辦呢？』 於是就告訴各位同學說：『長老們！世尊為眾比丘制定了戒律』
【English Translation】 English version: 'Is it pure?' The Buddha told the monks: 'It is better to hold a venomous snake's mouth with one's male organ than to place it in a woman's vagina. Why? Because one will not fall into evil realms because of this. If one commits sexual intercourse with a woman, one will fall into the three evil realms after death. Why? I have spoken of countless ways to cut off desire, to cut off thoughts of desire, to extinguish thoughts of lust, to dispel the heat of lust, and to transcend the bonds of love. I have spoken of countless ways to describe desire as fire, like holding a burning torch of grass, like a fruit on a tree, like something borrowed, like dry bones, like a piece of rotten meat, like something seen in a dream, like walking on the edge of a blade, like a new clay pot filled with water placed in the sun, like the head of a venomous snake, like a revolving wheel of knives, like being on a sharp spear, like being pierced by a sharp halberd, utterly filthy and detestable, rebuked by the Buddha. Sudinna! In my pure Dharma, even until the exhaustion of love and the attainment of Nirvana, such past impure conduct between two people is not allowed.'
At that time, after the World Honored One had rebuked him in countless ways, he told the monks: 'Sudinna, you foolish man! In many places of outflow, you were the first to break the precepts. From now on, I will establish precepts for the monks, encompassing ten benefits: 1. To gather the Sangha, 2. To make the Sangha happy, 3. To bring peace to the Sangha, 4. To make the unbelieving believe, 5. To increase the faith of those who already believe, 6. To tame the untamed, 7. To bring peace to the ashamed, 8. To cut off present outflows, 9. To cut off future outflows, 10. To allow the True Dharma to abide long. Whoever wishes to recite the precepts should say this: If any monk engages in impure conduct, engaging in sexual acts, that monk is Pārājika (defeated) and cannot live with the Sangha.' Thus, the World Honored One established the precepts for the monks.
At that time, there was a monk named Vajjiputta, who was sorrowful and unhappy and could not maintain pure conduct, so he returned home and engaged in impure conduct with his former partner. He thought to himself: 'The World Honored One has established precepts for the monks, that if any monk engages in impure conduct, engaging in sexual acts, that monk is Pārājika (defeated) and cannot live with the Sangha. However, I am sorrowful and unhappy and cannot maintain pure conduct, so I returned home and engaged in impure conduct with my former partner. Have I not committed the Pārājika (defeated) offense? What should I do?' Then he said to his fellow students: 'Venerable elders! The World Honored One has established precepts for the monks.'
戒，若比丘犯不凈行，行淫慾法，是比丘犯波羅夷不共住。然我有愁憂不樂凈行，還家與故二共行不凈行，我將無不犯波羅夷耶？我今當云何？善哉長老！為我以此事白佛，隨佛所教我當奉行。」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，無數方便呵責跋阇子比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人，不樂凈行，還家與故二行不凈行？初入便波羅夷，汝癡人得波羅夷不共住。是故比丘，若有餘人不樂凈行，聽舍戒還家。若復欲出家于佛法中修凈行，應度令出家受大戒。自今已去當如是說戒：若比丘共比丘同戒，若不捨戒、若戒羸不自悔，犯不凈行，行淫慾法，是比丘波羅夷不共住。」如是世尊與諸比丘結戒。
爾時有一乞食比丘依林中住，有一雌獼猴先在彼林中。時乞食比丘到村乞食還在林中食，食已餘食與此獼猴，如是漸漸調順，逐比丘後行乃至手捉不去。此比丘即捉獼猴共行不凈。時有眾多比丘案行住處，次至彼林中。時彼獼猴在比丘前，回身背之現其淫相。時諸比丘作是念：「此獼猴在我等前回身現其淫相，將無與余比丘作不凈行耶？」咸共相告在屏處伺之。彼比丘乞食還在林中，食已以餘食與彼獼猴，獼猴食已
【現代漢語翻譯】 現代漢語譯本：『戒律規定，如果比丘犯了不清凈的行為，行淫慾之法，這位比丘就觸犯了波羅夷（Parajika，斷頭罪），不得再與僧團共住。然而，我因為憂愁不樂於清凈的修行，還俗回家與之前的妻子一同行不清凈的行為，我這樣難道沒有觸犯波羅夷罪嗎？我現在該怎麼辦？』善哉，長老！請您為我將此事稟告佛陀，我將遵從佛陀的教誨奉行。』當時，眾比丘前往世尊（Buddha，覺悟者）處，以頭面禮拜佛足，在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧團，用無數種方便法門呵責跋阇子（Vajjiputta）比丘：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Sramana，出家修行者）的法則、不合乎清凈的修行、不合乎隨順正道的行為，是不應該做的。為何你這個愚癡的人，不樂於清凈的修行，還俗回家與之前的妻子一同行不清凈的行為？一開始就觸犯了波羅夷罪，你這個愚癡的人已經觸犯了波羅夷罪，不得再與僧團共住。因此，比丘們，如果有人不樂於清凈的修行，允許他舍戒還俗回家。如果他想要再次出家，在佛法中修習清凈的修行，應當度他出家，授予他大戒。從今以後，應當這樣宣說戒律：如果比丘與比丘同受戒律，如果不捨戒、或者戒律鬆弛不能自我懺悔，犯了不清凈的行為，行淫慾之法，這位比丘就觸犯了波羅夷罪，不得再與僧團共住。』就這樣，世尊與眾比丘制定了戒律。 當時，有一位乞食的比丘住在樹林中，有一隻雌獼猴先前就在那片樹林里。這位乞食的比丘到村子裡乞食，然後回到樹林中吃飯，吃完后將剩餘的食物分給這隻獼猴，就這樣漸漸地調伏了它，它跟隨在比丘身後，甚至用手抓住比丘不放。這位比丘就抓住獼猴一同行不清凈的行為。當時，有很多比丘巡視各處的住所，依次來到了那片樹林中。當時，那隻獼猴在比丘們面前，轉身背對著他們，顯露出它的淫相。當時，眾比丘心想：『這隻獼猴在我們面前轉身顯露出它的淫相，難道是與其他的比丘行不清凈的行為嗎？』於是他們互相告知，在隱蔽的地方暗中觀察。那位比丘乞食后回到樹林中，吃完后將剩餘的食物分給那隻獼猴，獼猴吃完后
【English Translation】 English version: 'The precept states that if a Bhikkhu (Buddhist monk) commits impure conduct, engaging in sexual acts, that Bhikkhu has violated Parajika (expulsion from the Sangha), and cannot live together [with the Sangha]. However, I am sorrowful and unhappy with the pure conduct, and have returned home to engage in impure conduct with my former wife. Have I not committed Parajika? What should I do now? Excellent, Elder! Please report this matter to the Buddha (Enlightened One), and I will follow the Buddha's teachings.' At that time, the Bhikkhus went to the Blessed One (Buddha), bowed their heads to his feet, sat on one side, and reported the matter in detail to the Blessed One. The Blessed One then gathered the Bhikkhu Sangha (monastic community) because of this matter, and rebuked the Bhikkhu Vajjiputta (name of the monk) with countless skillful means: 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma (teachings) of a Sramana (ascetic), not in accordance with pure conduct, not in accordance with following the path, and should not be done. Why, foolish man, are you unhappy with pure conduct, and have returned home to engage in impure conduct with your former wife? You have committed Parajika from the beginning. You foolish man have committed Parajika and cannot live together [with the Sangha]. Therefore, Bhikkhus, if there is anyone who is unhappy with pure conduct, allow him to renounce the precepts and return home. If he wishes to become a monk again and cultivate pure conduct in the Buddha's Dharma, he should be ordained and receive the great precepts. From now on, the precepts should be recited as follows: If a Bhikkhu shares the same precepts with another Bhikkhu, and does not renounce the precepts, or if the precepts are weak and he does not repent, and commits impure conduct, engaging in sexual acts, that Bhikkhu has violated Parajika and cannot live together [with the Sangha].' Thus, the Blessed One established the precepts with the Bhikkhus. At that time, there was a Bhikkhu who lived in the forest, relying on alms for sustenance. There was a female monkey who had been in that forest before. The Bhikkhu went to the village for alms and returned to the forest to eat. After eating, he shared the remaining food with the monkey. Gradually, the monkey became tame and followed the Bhikkhu, even holding his hand and not letting go. The Bhikkhu then engaged in impure conduct with the monkey. At that time, many Bhikkhus were inspecting the dwelling places and came to that forest. The monkey was in front of the Bhikkhus, turned around, and showed its sexual organs. The Bhikkhus thought, 'This monkey turned around and showed its sexual organs in front of us. Could it be that it is engaging in impure conduct with another Bhikkhu?' They told each other and secretly observed in a secluded place. The Bhikkhu went for alms and returned to the forest. After eating, he shared the remaining food with the monkey. After the monkey ate
便共行不凈行。諸比丘見已即來語言：「如來不制言：『比丘不得行不凈行耶！』」彼比丘報言：「如來所制男犯婦女，不制畜生。」諸比丘聞此語已往至佛所，頭面作禮以此因緣具白世尊。世尊爾時以此因緣即集比丘僧，無數方便呵責彼乞食比丘言：「云何比丘，與獼猴共行不凈行耶？初入波羅夷。欲說戒者當如是說：若比丘共比丘同戒，若不還戒、戒羸不自悔，犯不凈行乃至共畜生，是比丘波羅夷不共住。」
若比丘者，名字比丘、相似比丘、自稱比丘、善來比丘、乞求比丘、著割截衣比丘、破結使比丘、受大戒白四羯磨如法成就得處所比丘。是中比丘，若受大戒白四羯磨如法成就得處所，住比丘法中，是謂比丘義。
是中共比丘者，余比丘受大戒，白四羯磨如法成就，得處所住比丘法中，是共比丘義。
云何名為同戒？我為諸弟子結戒已，寧死不犯，是中共余比丘一戒、同戒、等戒，是名同戒。
云何名不捨戒？顛狂舍戒、顛狂人前舍戒，心亂舍戒、心亂人前舍戒，痛惱舍戒、痛惱人前舍戒，啞舍戒、聾舍戒、啞聾舍戒、啞人前舍戒、聾人前舍戒、啞聾人前舍戒，中國人邊地人前舍戒、邊地人中國人前舍戒，不靜靜想舍戒、靜作不靜想舍戒，戲笑舍戒。若天、若龍、若夜叉、若餓鬼、
【現代漢語翻譯】 現代漢語譯本： 於是（該比丘）便與（獼猴）一起行不凈行。眾比丘看見后，就來質問說：『如來不是禁止說：『比丘不得行不凈行嗎？』'那比丘回答說：『如來所禁止的是男子侵犯婦女，並沒有禁止與畜生。』眾比丘聽了這話后，就去到佛陀那裡，頂禮佛足，將這件事情的來龍去脈都告訴了世尊。世尊當時因為這件事，就召集了比丘僧眾，用無數的方法呵斥那個乞食比丘說：『你這比丘，怎麼能與獼猴一起行不凈行呢？這是初犯波羅夷罪。』想要說戒的人應當這樣說：『如果比丘與同戒的比丘，如果不捨戒、戒行衰弱不懺悔，犯不凈行乃至與畜生，這個比丘就是波羅夷，不得共同居住。』 所謂『比丘』，是指名字是比丘、外表相似比丘、自稱是比丘、善來比丘、乞求比丘、穿著割截衣的比丘、斷除煩惱的比丘、受過大戒並通過白四羯磨如法成就而獲得資格的比丘。這裡所說的比丘，是指受過大戒並通過白四羯磨如法成就而獲得資格，安住于比丘的戒律中的人，這就是比丘的含義。 這裡所說的『共同比丘』，是指其他的比丘，他們受過大戒，通過白四羯磨如法成就，獲得資格並安住于比丘的戒律中，這就是共同比丘的含義。 什麼叫做『同戒』？我為弟子們結戒之後，寧願死也不違犯，這樣與其他的比丘持守相同的戒律、共同的戒律、相等的戒律，這就叫做同戒。 什麼叫做『不捨戒』？瘋癲時舍戒、在瘋癲人面前舍戒，心神錯亂時舍戒、在心神錯亂的人面前舍戒，痛苦難忍時舍戒、在痛苦難忍的人面前舍戒，啞巴舍戒、聾子舍戒、又聾又啞的人舍戒、在啞巴面前舍戒、在聾子面前舍戒、在又聾又啞的人面前舍戒，中國人在邊地人面前舍戒、邊地人在中國人面前舍戒，不寂靜時作寂靜想而舍戒、寂靜時作不寂靜想而舍戒，開玩笑時舍戒。無論是天、龍、夜叉（Yaksa，一種守護神）、餓鬼、
【English Translation】 English version: Then he engaged in impure conduct with the monkey. When the Bhikkhus saw this, they came and said, 'Did the Tathagata (如來，one of the titles of a Buddha) not prohibit Bhikkhus from engaging in impure conduct?' That Bhikkhu replied, 'The Tathagata prohibited men from violating women, but not animals.' When the Bhikkhus heard this, they went to the Buddha, prostrated themselves, and reported the entire matter to the World-Honored One (世尊，another title of a Buddha). At that time, the World-Honored One gathered the Sangha (僧伽，Buddhist monastic community) and rebuked that mendicant Bhikkhu with countless means, saying, 'How could you, a Bhikkhu, engage in impure conduct with a monkey? This is the first offense of Parajika (波羅夷，defeat, expulsion from the Sangha).' Those who wish to recite the precepts should say this: 'If a Bhikkhu shares the same precepts with another Bhikkhu, and does not renounce the precepts, whose precepts are weakened and does not repent, engages in impure conduct, even with an animal, that Bhikkhu is Parajika and cannot live together.' A 'Bhikkhu' refers to a Bhikkhu by name, a Bhikkhu in appearance, one who calls himself a Bhikkhu, a 'Welcome Bhikkhu', a mendicant Bhikkhu, a Bhikkhu wearing cut-off robes, a Bhikkhu who has broken his bonds, a Bhikkhu who has received the Great Ordination (大戒，full monastic ordination) through the proper performance of the white four-Kamma (白四羯磨，formal act of the Sangha) and has obtained a place. Among these Bhikkhus, the Bhikkhu who has received the Great Ordination through the proper performance of the white four-Kamma and has obtained a place, and abides in the Bhikkhu's Dharma (法，teachings, law), this is the meaning of Bhikkhu. The 'shared Bhikkhu' refers to other Bhikkhus who have received the Great Ordination, through the proper performance of the white four-Kamma, have obtained a place, and abide in the Bhikkhu's Dharma; this is the meaning of 'shared Bhikkhu'. What is meant by 'same precepts'? After I have established the precepts for my disciples, I would rather die than violate them. Thus, sharing the same precepts, common precepts, and equal precepts with other Bhikkhus, this is called 'same precepts'. What is meant by 'not renouncing the precepts'? Renouncing the precepts while insane, renouncing the precepts in front of an insane person, renouncing the precepts while mentally disturbed, renouncing the precepts in front of a mentally disturbed person, renouncing the precepts while in pain, renouncing the precepts in front of a person in pain, a mute renouncing the precepts, a deaf person renouncing the precepts, a deaf-mute renouncing the precepts, renouncing the precepts in front of a mute person, renouncing the precepts in front of a deaf person, renouncing the precepts in front of a deaf-mute person, a Chinese person renouncing the precepts in front of a person from a border region, a person from a border region renouncing the precepts in front of a Chinese person, renouncing the precepts while thinking of non-quietness as quietness, renouncing the precepts while thinking of quietness as non-quietness, renouncing the precepts in jest. Whether it be a Deva (天，god), Naga (龍，serpent or dragon deity), Yaksha (夜叉，a type of spirit), Preta (餓鬼，hungry ghost),
若睡眠人、若死人、若無知人、若自不語、若語前人不解，如是等不名舍戒。
云何舍戒？若比丘不樂修梵行，欲得還家厭比丘法，常懷慚愧貪樂在家，貪樂優婆塞法，或念沙彌法、或樂外道法，樂外道弟子法，樂非沙門非釋子法，便作如是語：「我舍佛、舍法、舍比丘僧、舍和上、舍同和上、舍阿阇梨、舍同阿阇梨、舍諸梵行、舍戒、舍律、舍學事，受居家法，我作凈人、我作優婆塞、我作沙彌、我作外道、我作外道弟子、我作非沙門，非釋種子。」若復作如是語：「我止！不須佛，佛於我何益？」離於佛所，如是乃至學事亦如是。若復作余語，毀佛法僧乃至學事，便讚歎家業，乃至非沙門非釋子。以如是語了了說，是名舍戒。
戒羸者，或有戒羸不捨戒，或有戒羸而舍戒。何者戒羸不捨戒？若比丘愁憂不樂梵行，欲得還家厭比丘法，常懷慚愧意樂在家，乃至樂欲作非沙門非釋子法，便作是言：「我念父母、兄弟、姊妹、婦兒、村落、城邑、園田、浴池，我欲舍佛法僧乃至學事。」便欲受持家業，乃至非沙門非釋種子，是謂戒羸不捨戒。何者戒羸而舍戒？若作如是思惟：「我欲舍戒。」便舍戒，是謂戒羸而舍戒。
不凈行者，是淫慾法。
下至共畜生者，可行淫處者是也。
云何名
【現代漢語翻譯】 現代漢語譯本：如果有人在睡眠中、死亡時、無知覺時、自己不說話時、或者說話時對方無法理解，這些情況都不算舍戒。
什麼情況下算舍戒呢？如果比丘不喜歡修行梵行，想要還俗，厭惡比丘的戒律，經常感到慚愧，貪戀在家的生活，貪戀優婆塞（Upasaka，在家男居士）的身份，或者嚮往沙彌（Sramanera，出家男眾）的身份，或者喜歡外道（Tirthika，佛教以外的宗教）的教法，喜歡外道弟子的教法，喜歡非沙門（Sramana，指所有出家修行者）非釋迦弟子（Sakyaputra，釋迦牟尼佛的弟子）的教法，於是說這樣的話：『我捨棄佛（Buddha，覺悟者）、捨棄法（Dharma，佛法）、捨棄比丘僧（Bhikkhu Sangha，比丘僧團）、捨棄和上（Upadhyaya，親教師）、捨棄同和上、捨棄阿阇梨（Acarya，軌範師）、捨棄同阿阇梨、捨棄所有梵行、捨棄戒、捨棄律、捨棄學事，接受居家之法，我成為凈人、我成為優婆塞、我成為沙彌、我成為外道、我成為外道弟子、我成為非沙門，非釋迦的後代。』或者說這樣的話：『我停止！不需要佛，佛對我有什麼用？』離開佛的處所，乃至學事也如此。或者說其他的話，譭謗佛法僧乃至學事，讚歎家業，乃至非沙門非釋迦弟子。用這樣的話清楚明白地說出來，這叫做舍戒。
戒律薄弱的人，有的戒律薄弱但不捨戒，有的戒律薄弱而舍戒。什麼叫做戒律薄弱但不捨戒？如果比丘憂愁不樂於梵行，想要還俗，厭惡比丘的戒律，經常感到慚愧，心裡嚮往在家，乃至想要做非沙門非釋迦弟子之事，於是說：『我想念父母、兄弟、姐妹、妻子兒女、村落、城邑、園田、浴池，我想要捨棄佛法僧乃至學事。』想要受持家業，乃至非沙門非釋迦後代的身份，這叫做戒律薄弱但不捨戒。什麼叫做戒律薄弱而舍戒？如果他這樣思惟：『我想要舍戒。』於是就舍戒，這叫做戒律薄弱而舍戒。
不清凈的行為，指的是淫慾之法。
下至與畜生髮生關係，指的是可以行淫之處。
什麼叫做...
【English Translation】 English version: If someone is sleeping, or dead, or unconscious, or not speaking themselves, or speaking but the person in front of them doesn't understand, these situations do not constitute abandoning the precepts.
What constitutes abandoning the precepts? If a Bhikkhu (Buddhist monk) does not enjoy practicing the Brahmacharya (celibate religious life), desires to return home, is disgusted with the Bhikkhu's Dharma (teachings), constantly feels ashamed, is attached to the life of a householder, is attached to the status of Upasaka (lay male follower), or yearns for the status of Sramanera (novice monk), or likes the teachings of Tirthika (non-Buddhist religions), likes the teachings of Tirthika disciples, likes the teachings of non-Sramana (ascetics) and non-Sakyaputra (descendants of Sakya, i.e., Buddhist disciples), then says such words: 'I abandon the Buddha (the awakened one), abandon the Dharma (Buddhist teachings), abandon the Bhikkhu Sangha (monastic community), abandon the Upadhyaya (preceptor), abandon the co-Upadhyaya, abandon the Acarya (teacher), abandon the co-Acarya, abandon all Brahmacharya, abandon the precepts, abandon the rules, abandon the learning, and accept the ways of a householder, I become a layman, I become an Upasaka, I become a Sramanera, I become a Tirthika, I become a Tirthika disciple, I become a non-Sramana, not a descendant of Sakya.' Or says such words: 'I stop! I don't need the Buddha, what benefit is the Buddha to me?' Leaving the Buddha's place, and so on even with learning. Or says other words, slandering the Buddha, Dharma, Sangha, and even learning, praising household affairs, and even non-Sramana and non-Sakyaputra. Clearly and explicitly speaking such words, this is called abandoning the precepts.
Those with weak precepts, some have weak precepts but do not abandon them, and some have weak precepts and abandon them. What is called having weak precepts but not abandoning them? If a Bhikkhu is sorrowful and does not enjoy the Brahmacharya, desires to return home, is disgusted with the Bhikkhu's Dharma, constantly feels ashamed, is mentally attached to being at home, and even wants to do the things of non-Sramana and non-Sakyaputra, then says: 'I miss my parents, brothers, sisters, wife, children, villages, cities, gardens, ponds, I want to abandon the Buddha, Dharma, Sangha, and even learning.' Wanting to uphold household affairs, and even the status of non-Sramana and non-Sakyaputra, this is called having weak precepts but not abandoning them. What is called having weak precepts and abandoning them? If he thinks: 'I want to abandon the precepts.' Then abandons the precepts, this is called having weak precepts and abandoning them.
Impure conduct refers to the law of lust.
Even to the point of having relations with animals, refers to places where sexual acts can be performed.
What is called...
波羅夷？譬如斷人頭不可復起，比丘亦復如是，犯此法者不復成比丘，故名波羅夷。
云何名不共住？有二共住：同一羯磨、同一說戒。不得於是二事中住，故名不共住。
三種行不凈行，波羅夷：人、非人、畜生。復有五種行不凈行，波羅夷：人婦、童女、有二形、黃門、男子，於此五處行不凈行，波羅夷。於三種婦行不凈行，波羅夷。何者三？人婦、非人婦、畜生婦，於此三處行不凈行，犯波羅夷。三種童女、三種二形、三種不能男、三種男子，於此行不凈行，波羅夷亦如是。犯人婦三處，波羅夷：大便道、小便道及口。非人婦、畜生婦、人童女、非人童女、畜生童女、人二形、非人二形、畜生二形，三處亦如是。人黃門二處行不凈行，波羅夷：大便道及口。非人黃門、畜生黃門亦如是。人男、非人男、畜生男二處亦如是。比丘有淫心向人婦女大便道、小便道及口，若初入犯，若不入不犯。有隔有隔、有隔無隔、無隔有隔、無隔無隔，波羅夷。若比丘有淫意，向非人婦女、畜生婦女、人童女、非人童女、畜生童女、人二形、非人二形、畜生二形，三處亦如是。人黃門、非人黃門、畜生黃門、人男、非人男、畜生男，二處亦如是。若比丘淫意向人睡眠婦女，若死形未壞、多未壞，大便道、小便道及口，
【現代漢語翻譯】 現代漢語譯本： 什麼是波羅夷（Pārājika，斷頭罪）？譬如砍斷人的頭就無法再復原，比丘（bhikkhu，佛教僧侶）也是如此，觸犯此法者就不能再成為比丘，所以稱為波羅夷。
什麼叫做不共住？有兩種共住：同一羯磨（kamma，業，行為）、同一說戒。不得在這兩件事中共同參與，所以叫做不共住。
三種發生性行為的對象，觸犯波羅夷：人、非人、畜生。又有五種發生性行為的對象，觸犯波羅夷：已婚婦女、童女、雙性人、黃門（宦官）、男子，在這五種對像身上發生性行為，觸犯波羅夷。對三種婦女發生性行為，觸犯波羅夷。哪三種？人婦、非人婦、畜生婦，在這三種對像身上發生性行為，觸犯波羅夷。三種童女、三種雙性人、三種不能男、三種男子，對這些對像發生性行為，觸犯波羅夷也是如此。侵犯人婦的三個部位，觸犯波羅夷：大便道、小便道以及口。非人婦、畜生婦、人童女、非人童女、畜生童女、人二形、非人二形、畜生二形，三個部位也是如此。侵犯人黃門的兩個部位發生性行為，觸犯波羅夷：大便道以及口。非人黃門、畜生黃門也是如此。人男、非人男、畜生男兩個部位也是如此。比丘如果有淫心，對人類婦女的大便道、小便道以及口，如果剛開始進入就觸犯，如果沒有進入就不觸犯。有隔閡有隔閡、有隔閡無隔閡、無隔閡有隔閡、無隔閡無隔閡，觸犯波羅夷。如果比丘有淫意，對非人類婦女、畜生婦女、人類童女、非人類童女、畜生童女、人類雙性人、非人類雙性人、畜生雙性人，三個部位也是如此。人類黃門、非人類黃門、畜生黃門、人類男子、非人類男子、畜生男子，兩個部位也是如此。如果比丘有淫意，對人類睡眠中的婦女，如果死後身體未腐壞、大部分未腐壞，大便道、小便道以及口，
【English Translation】 English version: What is Pārājika (irrevocable defeat)? It is like a severed head that cannot be reattached. A bhikkhu (Buddhist monk) is similar; one who violates this rule can no longer be a bhikkhu, hence the name Pārājika.
What is called 'not living together'? There are two ways of living together: sharing the same kamma (action, deed), and sharing the same recitation of precepts. Not being allowed to participate in these two things is called 'not living together'.
Three types of beings with whom engaging in impure conduct leads to Pārājika: humans, non-humans, and animals. Furthermore, there are five types of beings with whom engaging in impure conduct leads to Pārājika: a married woman, a virgin, a hermaphrodite, an eunuch, and a man. Engaging in impure conduct with these five, leads to Pārājika. Engaging in impure conduct with three types of women leads to Pārājika. Which three? A human woman, a non-human woman, and an animal woman. Engaging in impure conduct with these three leads to Pārājika. Three types of virgins, three types of hermaphrodites, three types of impotent men, and three types of men; engaging in impure conduct with these also leads to Pārājika. Violating a human woman in three orifices leads to Pārājika: the anus, the urethra, and the mouth. The same applies to non-human women, animal women, human virgins, non-human virgins, animal virgins, human hermaphrodites, non-human hermaphrodites, and animal hermaphrodites. Engaging in impure conduct with a human eunuch in two orifices leads to Pārājika: the anus and the mouth. The same applies to non-human eunuchs and animal eunuchs. The same applies to human men, non-human men, and animal men in two orifices. If a bhikkhu has lustful thoughts towards the anus, urethra, or mouth of a human woman, it is an offense if there is initial penetration, but not if there is no penetration. With obstruction and with obstruction, with obstruction and without obstruction, without obstruction and with obstruction, without obstruction and without obstruction, it is Pārājika. If a bhikkhu has lustful thoughts towards non-human women, animal women, human virgins, non-human virgins, animal virgins, human hermaphrodites, non-human hermaphrodites, animal hermaphrodites, the same applies to the three orifices. The same applies to human eunuchs, non-human eunuchs, animal eunuchs, human men, non-human men, and animal men in two orifices. If a bhikkhu has lustful thoughts towards a sleeping human woman, if the body has not decayed after death, or mostly not decayed, the anus, urethra, and mouth,
若初入犯、不入不犯。有隔無隔亦如是廣說，乃至男子亦如是。若比丘為怨家將至人婦女所，強持男根令入三處，始入覺樂、入已樂、出時樂，波羅夷。始入樂、入已樂、出時不樂，波羅夷。始入樂、入已不樂、出時樂，波羅夷。始入樂、入已不樂、出時不樂，波羅夷。始入不樂、入已樂、出時樂，波羅夷。始入不樂、入已不樂、出時樂，波羅夷；有隔無隔亦如是；從非人女乃至男子亦如是。若比丘為怨家將至人睡眠婦女，若死形未壞、若多未壞，覺樂亦如是；有隔無隔亦如是；從非人女乃至男子亦如是。若怨家強捉比丘大便道中行不凈，若入覺樂，波羅夷；入已覺樂、出時覺樂亦如上，乃至有隔無隔亦如上。從道入道、從道入非道、從非道入道；若限齊入、若盡入、若語不語、若以淫心，乃至入如毛頭，波羅夷。方便而不入，偷蘭遮。若比丘方便求欲行不凈行，成者波羅夷，不成者偷蘭遮。若比丘教比丘行不凈行，彼比丘若作，教者偷蘭遮；若不作，教者突吉羅。比丘尼教比丘行不凈行，若比丘作，尼偷蘭遮；不作，尼突吉羅。除比丘、比丘尼，餘眾相教行不凈行，作、不作盡犯突吉羅。若死屍半壞行不凈，入便偷蘭遮；若多分壞、若一切壞，偷蘭遮；若骨間行不凈，偷蘭遮；若穿地作孔、摶泥作孔，若君持口中，
【現代漢語翻譯】 現代漢語譯本： 如果初犯，或者沒有真正進入，則不構成犯罪。有隔離物和沒有隔離物的情況也同樣適用，可以廣泛地解釋，乃至對男子的情況也是如此。如果比丘（bhikkhu，佛教僧侶）被仇家帶到別人的婦女那裡，強行將男根插入三處（指女性的三個性器官），開始進入時感到快樂、進入後感到快樂、出來時感到快樂，則犯波羅夷（pārājika，斷頭罪，最嚴重的罪）。開始進入時感到快樂、進入後感到快樂、出來時不感到快樂，犯波羅夷。開始進入時感到快樂、進入后不感到快樂、出來時感到快樂，犯波羅夷。開始進入時感到快樂、進入后不感到快樂、出來時不感到快樂，犯波羅夷。開始進入時不感到快樂、進入後感到快樂、出來時感到快樂，犯波羅夷。開始進入時不感到快樂、進入后不感到快樂、出來時感到快樂，犯波羅夷；有隔離物和沒有隔離物的情況也同樣適用；從非人女（指非人類的女性）乃至男子的情況也是如此。如果比丘被仇家帶到正在睡眠的別人的婦女那裡，如果屍體尚未腐爛、或者大部分尚未腐爛，感到快樂的情況也同樣適用；有隔離物和沒有隔離物的情況也同樣適用；從非人女乃至男子的情況也是如此。如果仇家強行抓住比丘的大便道（肛門）進行不凈行（性行為），如果進入時感到快樂，犯波羅夷；進入後感到快樂、出來時感到快樂也如上所述，乃至有隔離物和沒有隔離物的情況也如上所述。從道入道（指從性器官進入性器官）、從道入非道（指從性器官進入非性器官）、從非道入道；無論是限制進入、還是完全進入、無論是說話還是不說話、無論是出於淫心，乃至進入如毛髮般細微，犯波羅夷。只是嘗試方便而沒有真正進入，犯偷蘭遮（sthūlātyaya，僅次於波羅夷的重罪）。如果比丘嘗試方便求欲進行不凈行，成功了犯波羅夷，不成功犯偷蘭遮。如果比丘教唆比丘進行不凈行，那個比丘如果做了，教唆者犯偷蘭遮；如果不做，教唆者犯突吉羅（duṣkṛta，輕罪）。比丘尼（bhikkhunī，佛教女尼）教唆比丘進行不凈行，如果比丘做了，比丘尼犯偷蘭遮；如果不做，比丘尼犯突吉羅。除了比丘、比丘尼，其餘的人互相教唆進行不凈行，無論做與不做都犯突吉羅。如果對半腐爛的屍體進行不凈行，進入就犯偷蘭遮；如果大部分腐爛、或者完全腐爛，犯偷蘭遮；如果在骨頭之間進行不凈行，犯偷蘭遮；如果挖地作孔、用泥捏作孔，或者君主含在口中，
【English Translation】 English version: If it's a first offense, or if there's no actual penetration, it's not an offense. The same applies whether there is a barrier or not, which can be explained extensively, even in the case of a man. If a bhikkhu (Buddhist monk) is taken by an enemy to another person's woman, and forcibly inserts his male organ into the three places (referring to the three sexual organs of a woman), and feels pleasure at the initial entry, pleasure after entry, and pleasure at the exit, he commits a pārājika (expulsion offense, the most severe offense). If he feels pleasure at the initial entry, pleasure after entry, but no pleasure at the exit, he commits a pārājika. If he feels pleasure at the initial entry, no pleasure after entry, but pleasure at the exit, he commits a pārājika. If he feels pleasure at the initial entry, no pleasure after entry, and no pleasure at the exit, he commits a pārājika. If he feels no pleasure at the initial entry, pleasure after entry, and pleasure at the exit, he commits a pārājika. If he feels no pleasure at the initial entry, no pleasure after entry, but pleasure at the exit, he commits a pārājika; the same applies whether there is a barrier or not; the same applies from a non-human female (referring to a female who is not human) to a man. If a bhikkhu is taken by an enemy to another person's sleeping woman, if the corpse is not yet decayed, or if most of it is not yet decayed, the same applies if he feels pleasure; the same applies whether there is a barrier or not; the same applies from a non-human female to a man. If an enemy forcibly grabs a bhikkhu's anus and engages in impure conduct (sexual activity), if he feels pleasure upon entry, he commits a pārājika; feeling pleasure after entry and feeling pleasure at the exit are as described above, and the same applies whether there is a barrier or not. From the path into the path (referring to entering a sexual organ with a sexual organ), from the path into a non-path (referring to entering a non-sexual organ with a sexual organ), from a non-path into the path; whether it's limited entry or complete entry, whether speaking or not speaking, whether with lustful intent, even if the entry is as small as a hair, he commits a pārājika. Merely attempting and not actually entering, he commits a sthūlātyaya (a serious offense, second only to pārājika). If a bhikkhu attempts to engage in impure conduct, if successful, he commits a pārājika, if unsuccessful, he commits a sthūlātyaya. If a bhikkhu instigates another bhikkhu to engage in impure conduct, if that bhikkhu does it, the instigator commits a sthūlātyaya; if he does not do it, the instigator commits a duṣkṛta (minor offense). If a bhikkhunī (Buddhist nun) instigates a bhikkhu to engage in impure conduct, if the bhikkhu does it, the bhikkhunī commits a sthūlātyaya; if he does not do it, the bhikkhunī commits a duṣkṛta. Except for bhikkhus and bhikkhunīs, if others instigate each other to engage in impure conduct, whether they do it or not, they all commit a duṣkṛta. If engaging in impure conduct with a half-decayed corpse, entry constitutes a sthūlātyaya; if mostly decayed or completely decayed, it constitutes a sthūlātyaya; if engaging in impure conduct between bones, it constitutes a sthūlātyaya; if digging a hole in the ground, making a hole with clay, or if a ruler holds it in his mouth,
犯偷蘭遮；若道想、若疑，如是一切偷蘭遮。若道作道想，波羅夷；若道疑，波羅夷；若道非道想，波羅夷；非道道想，偷蘭遮；非道疑，偷蘭遮。比丘尼波羅夷，式叉摩那、沙彌、沙彌尼，突吉羅滅擯，是謂為犯。
不犯者，若睡眠無所覺知，不受樂一切無有淫意，不犯。
不犯者，最初未制戒、癡狂、心亂、痛惱所纏，無犯。(一竟)
爾時世尊游羅閱城耆阇崛山中。時羅閱城中有比丘字檀尼迦陶師子，在閑靜處止一草屋。彼比丘入村乞食，後有取薪人破其草屋持歸。比丘乞食還，作是念：「我今獨在閑靜處自取草木作屋，入村乞食，后取薪柴人破我屋持歸。我今自有技藝，寧可和泥作全成瓦屋。」時彼比丘即便和泥作全成瓦屋，取柴薪牛屎燒之，屋成色赤如火。爾時世尊從耆阇崛山下，遙見此舍色赤如火，見已知而故問：「諸比丘！此是何等赤色？」諸比丘白佛言：「世尊！有一比丘名檀尼迦陶師子，獨處閑靜住一草屋，乞食后諸取薪人破其屋持歸。彼還見舍破即作是念：『我自有技藝，今寧可作全成瓦屋于中止住。』即便作之。是其屋色赤如是。」爾時世尊以無數方便呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何檀尼迦比丘陶師子自作此屋，大集柴
【現代漢語翻譯】 現代漢語譯本：犯偷蘭遮（Thullaccaya，一種罪名）；如果認為是道（指性行為的途徑）、或者懷疑，像這樣的一切都是偷蘭遮。如果認為是道，犯波羅夷（Parajika，斷頭罪）；如果懷疑，犯波羅夷；如果認為不是道，犯波羅夷；認為不是道是道，犯偷蘭遮；對不是道懷疑，犯偷蘭遮。比丘尼犯波羅夷，式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），突吉羅（Dukkata，惡作罪）滅擯（被驅逐），這叫做犯戒。
不犯戒的情況：如果睡眠中沒有知覺，沒有感受快樂，完全沒有淫慾的想法，不犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞，不犯戒。（第一條戒律結束）
當時，世尊在羅閱城（Rajagrha）的耆阇崛山（Grdhrakuta）中。當時羅閱城中有一位比丘，名叫檀尼迦（Dhannika），是陶師的兒子，在安靜的地方住在一個草屋裡。這位比丘進入村莊乞食，後來有人砍柴，破壞了他的草屋拿走了。比丘乞食回來，心想：『我現在獨自在安靜的地方，自己取草木做屋，進入村莊乞食，後來砍柴的人破壞我的屋子拿走了。我現在有自己的技藝，不如和泥做成完整的瓦屋。』當時這位比丘就和泥做成完整的瓦屋，取柴薪牛糞燒製，屋子建成后顏色赤紅如火。當時世尊從耆阇崛山下來，遠遠地看見這間屋子顏色赤紅如火，看見后明知故問：『諸位比丘！這是什麼顏色的赤色？』諸位比丘稟告佛陀說：『世尊！有一位比丘名叫檀尼迦陶師子，獨自住在安靜的地方，住在一個草屋裡，乞食後有砍柴的人破壞了他的屋子拿走了。他回來后看見屋子被破壞，就想：『我自有技藝，現在不如做成完整的瓦屋在其中居住。』就做了這間屋子。就是這間屋子的顏色如此赤紅。』當時世尊用無數種方便呵責那位比丘說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼檀尼迦比丘陶師子自己做這間屋子，大量聚集柴
【English Translation】 English version: Committing Thullaccaya (a type of offense); if one thinks of it as a 'way' (referring to the path of sexual intercourse), or if one doubts, all such things are Thullaccaya. If one thinks of it as a 'way', it is Parajika (an offense resulting in expulsion); if one doubts, it is Parajika; if one thinks it is not a 'way', it is Parajika; thinking what is not a 'way' is a 'way', it is Thullaccaya; doubting what is not a 'way', it is Thullaccaya. For a Bhikkhuni (nun), it is Parajika; for a Siksamana (female novice undergoing training), a Sramanera (male novice), a Sramanerika (female novice), it is Dukkata (an offense of wrong-doing) resulting in expulsion; this is called an offense.
Non-offense: If one is asleep and without awareness, not experiencing pleasure, and has no lustful thoughts whatsoever, there is no offense.
Non-offense: Initially, when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain and suffering, there is no offense. (The end of the first precept)
At that time, the World Honored One was dwelling in Rajagrha (City of Kings) on Grdhrakuta (Vulture Peak) Mountain. At that time, in Rajagrha, there was a Bhikkhu named Dhannika (name of a monk), the son of a potter, who was dwelling in a quiet place in a grass hut. This Bhikkhu went into the village to beg for food, and later some wood gatherers broke his grass hut and took it away. The Bhikkhu returned from begging and thought: 'Now I am alone in a quiet place, getting grass and wood to make a hut, and going into the village to beg for food, and later the wood gatherers break my hut and take it away. Now I have my own skills, I might as well mix mud and make a complete tile house.' At that time, this Bhikkhu mixed mud and made a complete tile house, and took firewood and cow dung to burn it, and the house became red like fire. At that time, the World Honored One came down from Grdhrakuta Mountain and saw this house from afar, its color red like fire, and having seen it, knowingly asked: 'O Bhikkhus! What is this red color?' The Bhikkhus reported to the Buddha: 'World Honored One! There is a Bhikkhu named Dhannika, the potter's son, who dwells alone in a quiet place, in a grass hut, and after begging for food, some wood gatherers broke his hut and took it away. He returned and saw the hut broken, and thought: 'I have my own skills, now I might as well make a complete tile house to dwell in.' And so he made this house. That is why the color of this house is so red.' At that time, the World Honored One, with countless skillful means, rebuked that Bhikkhu, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, it is not something that should be done. Why did you, Bhikkhu Dhannika, the potter's son, make this house yourself, gathering a large amount of firewood
薪牛屎而燒之？我常無數方便說慈愍眾生。云何癡人，自作泥屋聚積柴薪牛屎而燒之？自今已去不得作赤色全成瓦屋，作者突吉羅。」爾時世尊敕諸比丘：「汝等共集相率速詣檀尼迦屋所打破。」時諸比丘即如佛教往詣打破。時檀尼迦見諸比丘破屋已便作是語：「我有何過而破我屋？」諸比丘答曰：「汝無有過，亦不憎汝。我向受世尊教，故來破汝屋耳！」檀尼迦比丘言：「若世尊教敕者正是其宜。」
爾時摩竭國瓶沙王有守材人，與此檀尼迦比丘少小親厚知識。時檀尼迦比丘往至守材人所語言：「汝知不耶？王瓶沙與我材木，我今須材便可與我。」彼人言：「若王與者，好惡多少隨意自取。」王所留要材，比丘輒取斫截持去。時有一大臣統知城事，至材坊見王所留要材斫截狼藉，見已即問守材人言：「此王所留要材，誰斬截持去？」守材人言：「是檀尼迦比丘，來至我所而作是言：『王與我材，今須材用便可見與。』我尋報言：『王與汝材，恣意取之。』時比丘即入材坊斫截持去。」時大臣聞此語已即嫌王言：「云何以此要材與比丘？幸自更有餘材可以與之，而令此比丘斫截要材持去。」時大臣往至王所白言：「大王！先所留要材，云何乃與比丘令斫截持去？幸自更有餘材可以與之，何故壞此好材？」王報言
【現代漢語翻譯】 現代漢語譯本：用牛糞燃燒？我經常用無數方便法門宣說慈悲憐憫眾生。為何這愚癡之人，自己建造泥屋，又堆積柴薪牛糞來焚燒它？從今以後，不得建造全紅色的瓦屋，建造者犯突吉羅（Dukkata，輕罪）。』當時世尊敕令眾比丘：『你們一起集合，迅速前往檀尼迦（Dhanika）的住所，打破它。』當時眾比丘遵照佛陀的教誨前往打破房屋。當時檀尼迦看到眾比丘拆毀他的房屋后，便說：『我有什麼過錯要拆我的房子？』眾比丘回答說：『你沒有過錯，我們也不憎恨你。我們是奉世尊的教令，所以來拆你的房子！』檀尼迦比丘說：『如果是世尊的教令，那正是應該的。』 當時摩揭陀國（Magadha）的瓶沙王（King Bimbisara）有一位管理木材的人，與這位檀尼迦比丘從小就親近熟悉。當時檀尼迦比丘前往管理木材的人那裡說：『你知道嗎？瓶沙王把木材給我了，我現在需要木材，你可以給我。』那人說：『如果是國王給的，好壞多少都可以隨意自取。』比丘就把國王留下的重要木材砍伐截斷拿走了。當時有一位大臣負責管理城中的事務，到木材場看到國王留下的重要木材被砍伐得亂七八糟，看到后就問管理木材的人說：『這些國王留下的重要木材，是誰砍伐截斷拿走的？』管理木材的人說：『是檀尼迦比丘，他來到我這裡說：『國王把木材給我了，現在需要木材用，你就可以給我。』我便回答說：『國王給了你木材，隨意取用。』當時比丘就進入木材場砍伐截斷拿走了。』當時大臣聽到這些話后，就責怪國王說：『為何把這些重要的木材給比丘？即使另外有剩餘的木材可以給他，為何讓這位比丘砍伐重要的木材拿走。』當時大臣前往國王那裡稟告說：『大王！先前留下的重要木材，為何要給比丘讓他砍伐拿走？即使另外有剩餘的木材可以給他，為何要損壞這些好木材？』國王回答說：
【English Translation】 English version: 'Burn it with cow dung?' I have constantly spoken of compassion for sentient beings using countless expedient means. Why would this foolish person build a mud house and then pile up firewood and cow dung to burn it? From now on, one must not build a completely red tile house; whoever does so commits a Dukkata (minor offense).' At that time, the World Honored One instructed the Bhikkhus (monks): 'Gather together and quickly go to Dhanika's (Dhanika) dwelling and destroy it.' Then the Bhikkhus, following the Buddha's teaching, went and destroyed the house. When Dhanika saw the Bhikkhus destroying his house, he said: 'What fault have I committed that you destroy my house?' The Bhikkhus replied: 'You have no fault, nor do we hate you. We are here to destroy your house because we have received the World Honored One's instruction!' The Bhikkhu Dhanika said: 'If it is the World Honored One's instruction, then it is fitting.' At that time, King Bimbisara (King Bimbisara) of Magadha (Magadha) had a wood guardian who was close and familiar with this Bhikkhu Dhanika from a young age. Then Bhikkhu Dhanika went to the wood guardian and said: 'Do you know? King Bimbisara has given me wood; I need wood now, so you can give it to me.' The man said: 'If the king has given it, you can take whatever you want, good or bad, much or little.' The Bhikkhu then chopped and took away the important wood that the king had reserved. At that time, a minister in charge of city affairs went to the lumberyard and saw the important wood that the king had reserved being chopped up in a mess. Seeing this, he asked the wood guardian: 'Who chopped and took away this important wood that the king had reserved?' The wood guardian said: 'It was Bhikkhu Dhanika, who came to me and said: 'The king has given me wood; I need wood now, so you can give it to me.' I then replied: 'The king has given you wood, take whatever you want.' Then the Bhikkhu entered the lumberyard, chopped and took it away.' When the minister heard this, he blamed the king, saying: 'Why give this important wood to the Bhikkhu? Even if there is other wood left over that can be given to him, why let this Bhikkhu chop up the important wood and take it away?' Then the minister went to the king and reported: 'Great King! Why give the important wood that was previously reserved to the Bhikkhu to chop up and take away? Even if there is other wood left over that can be given to him, why damage this good wood?' The king replied:
：「我都不自憶以材與人，若有憶者語我。」時大臣即攝守材人來將詣王所。時守材人遙見檀尼迦比丘語言：「大德！以汝取材故今攝我去，汝可來為我決了，慈愍故。」比丘報言：「汝但去！我正爾往。」時檀尼迦比丘后往王所，在前默然而住。王即問言：「大德！我實與汝材不？」比丘答言：「實與我材。」王言：「我不憶與汝材，汝可為我作憶念。」比丘報言：「王自憶不？初登位時口自發言：『若我世時，於我境內，有沙門、婆羅門知慚愧樂學戒者，與而取、不與不取、與而用、不與不用。從今日沙門、婆羅門，草木及水聽隨意用，不得不與而用。自今已去，聽沙門婆羅門草木及水隨意用。』」王言：「大德！我初登位時實有如是語。」王言：「大德！我說無主物，不說有主物。大德應死！」王自念言：「我剎利王水澆頭種，云何以少材而斷出家人命？是所不應。」爾時王以無數方便訶責比丘已，敕諸臣放此比丘去，即如王教放去。后諸臣皆高聲大論不平：「王意云何？如此死事，但爾呵責而放也？」時羅閱城中有諸居士不信樂佛法眾者，皆譏嫌言：「沙門釋子無有慚愧、無所畏懼，不與而取，外自稱言：『我知正法。』如是何有正法？尚取王材，何況餘人。我等自今已往，勿復親近沙門釋子，禮拜、問訊、
【現代漢語翻譯】 現代漢語譯本： 『我都不記得把木材給你了，如果有人記得，就告訴我。』當時大臣立即拘捕了負責木材的人，準備帶到國王那裡。這時，負責木材的人遠遠地看見檀尼迦（Dānicā）比丘，就說：『大德！因為你取用木材的緣故，現在要拘捕我去了，你可以來為我辯解，發發慈悲吧。』比丘回答說：『你只管去！我隨後就到。』當時，檀尼迦比丘隨後到了國王那裡，默默地站在前面。國王就問：『大德！我真的給你木材了嗎？』比丘回答說：『確實給了我木材。』國王說：『我不記得給你木材了，你可以幫我回憶一下。』比丘回答說：『大王自己還記得嗎？當初登基的時候，口中親自發誓說：『如果在我統治的時期，在我的境內，有沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）知道慚愧、喜歡學習戒律的人，給予他們，他們才取用；不給予，他們就不取用；給予了，他們才使用；不給予，他們就不使用。從今天開始，沙門、婆羅門，草木和水聽憑他們隨意使用，不必非要給予才使用。從今以後，聽憑沙門婆羅門草木和水隨意使用。』』國王說：『大德！我當初登基的時候確實說過這樣的話。』國王說：『大德！我說的是無主之物，不是說有主之物。大德應該處死！』國王心想：『我是剎帝利（Kṣatriya）王，是受過水澆頭儀式的種姓，怎麼能因為一點點木材就處死出家人呢？這是不應該的。』當時，國王用無數種方法呵責了比丘之後，命令各位大臣放了這個比丘離開，大臣們就按照國王的命令放他走了。後來，各位大臣都高聲議論，憤憤不平：『國王是什麼意思？如此該死的事情，只是呵責一番就放了他？』當時，在羅閱城（Rājagṛha）中，有一些不信奉佛法僧的人，都譏諷埋怨說：『沙門釋子（Śākya）沒有慚愧之心，毫無畏懼，不給他們就拿，對外還自稱說：『我知道正法。』這樣怎麼會有正法呢？尚且拿國王的木材，更何況是其他人的。我們從今以後，不要再親近沙門釋子，禮拜、問訊、』
【English Translation】 English version: 'I don't even remember giving him the wood. If anyone remembers, tell me.' At that time, the minister immediately arrested the wood manager and prepared to bring him to the king. Then, the wood manager saw Dānicā Bhikṣu (Dānicā monk) from afar and said, 'Venerable Sir! Because you took the wood, I am now being arrested. Please come and speak on my behalf, out of compassion.' The Bhikṣu replied, 'Just go! I will come later.' Then, Dānicā Bhikṣu went to the king and stood silently in front of him. The king asked, 'Venerable Sir! Did I really give you the wood?' The Bhikṣu replied, 'You did give me the wood.' The king said, 'I don't remember giving you the wood. Can you help me recall it?' The Bhikṣu replied, 'Does the King remember? When you first ascended the throne, you personally vowed: 『If, during my reign, within my territory, there are Śrāmaṇas (ascetics) and Brāhmaṇas (priests) who know shame, are fond of learning the precepts, they will take only what is given; if not given, they will not take; they will use only what is given; if not given, they will not use. From today onwards, Śrāmaṇas and Brāhmaṇas may freely use grass, trees, and water; they do not need to be given permission to use them. From now on, let Śrāmaṇas and Brāhmaṇas freely use grass, trees, and water.』' The king said, 'Venerable Sir! I did say such words when I first ascended the throne.' The king said, 'Venerable Sir! I was referring to ownerless things, not things that have owners. Venerable Sir should be put to death!' The king thought to himself, 'I am a Kṣatriya (warrior caste) king, of a lineage that has undergone the water-sprinkling ceremony. How can I execute a renunciant for a small amount of wood? This is not appropriate.' At that time, the king rebuked the Bhikṣu in countless ways and then ordered the ministers to release the Bhikṣu. The ministers followed the king's order and released him. Later, the ministers all loudly discussed, feeling indignant: 'What does the king mean? Such a capital offense, and he just rebuked him and let him go?' At that time, in Rājagṛha (the city of kings), there were some laypeople who did not believe in the Buddha's Dharma and Saṅgha (community), and they all ridiculed and complained: 'The Śākya (sage) ascetics have no shame, no fear, they take what is not given, and outwardly claim: 『I know the true Dharma.』 How can there be true Dharma in this? They even take the king's wood, let alone other people's. From now on, we should no longer associate with the Śākya ascetics, pay respects, or greet them.'
供養、恭敬，無使入村、勿復安止。」時諸比丘聞，諸少欲知足、行頭陀、知慚愧、樂學戒者嫌責檀尼迦：「云何偷瓶沙王材木耶？」爾時諸比丘往至佛所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問：「檀尼迦比丘，汝審爾王不與材而取不？」答言：「實爾！世尊。」世尊爾時以無數方便訶責檀尼迦比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何檀尼迦王不與材而取？我無數方便稱歎與者當取、取者當用。汝今云何王不與材而取耶？」爾時復有一比丘名曰迦樓，本是王大臣善知世法，去世尊不遠在眾中坐。爾時世尊知而故問迦樓比丘言：「王法不與取，幾許物應死？」比丘白佛言：「若取五錢、若直五錢物應死。」「云何檀尼迦比丘，王不與材而取？」爾時世尊以無數方便呵責檀尼迦比丘已，告諸比丘：「檀尼迦比丘癡人，多種有漏處最初犯戒，自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，若在村落、若閑靜處，不與盜心取，隨不與取法，若為王、王大臣所捉，若殺、若縛、若驅出國，『汝是賊、汝癡、汝無所知。』是比丘波羅夷，不共住。」
比丘義如上。
村者有四種：一者周匝垣墻，二者柵籬，
【現代漢語翻譯】 現代漢語譯本 『供養、恭敬，不要讓他進入村莊，不要再讓他安頓。』當時，眾比丘聽聞此事，那些少欲知足、奉行頭陀行、知慚愧、樂於學習戒律的比丘們責備檀尼迦（Dāniya）比丘：『為何偷瓶沙王（Bimbisāra）的木材呢？』當時，眾比丘前往佛陀處，頂禮佛足后在一旁坐下，將此事原原本本地稟告世尊。世尊當時因此事召集比丘僧團，明知故問：『檀尼迦比丘，你確實未經國王允許就取用木材了嗎？』回答說：『確實如此！世尊。』世尊當時用無數方法呵責檀尼迦比丘說：『你所做之事不合宜，不合威儀、不合沙門之法、不合清凈之行、不合隨順之行，是不應該做的。為何檀尼迦未經國王允許就取用木材？我曾用無數方法稱讚施與者，應當接受，接受者應當使用。你現在為何未經國王允許就取用木材呢？』當時，另有一位比丘名叫迦樓（Kālu），原本是國王的大臣，精通世間法律，離世尊不遠，在眾中坐著。當時世尊明知故問迦樓比丘：『按照王法，未經允許取用，價值多少的物品應該判處死刑？』比丘稟告佛陀說：『如果取用價值五個錢（貨幣單位）的物品，就應該判處死刑。』『為何檀尼迦比丘未經國王允許就取用木材？』當時世尊用無數方法呵責檀尼迦比丘后，告訴眾比丘：『檀尼迦比丘真是愚癡之人，在多種有漏之處最初犯戒，從今以後為比丘制定戒律，爲了聚集十種功德利益乃至正法久住，想要說戒的人應當這樣說：若有比丘，無論在村落還是在僻靜處，以盜竊之心取用未經允許的東西，觸犯了不與取法，如果被國王或國王的大臣抓住，或被處死、或被捆綁、或被驅逐出國，並被斥責『你是賊、你愚癡、你一無所知。』這位比丘即是波羅夷（Pārājika，斷頭罪），不得共住。』 比丘的定義如上所述。 村落有四種：第一種是四周有圍墻的，第二種是有柵欄的，
【English Translation】 English version 『Offerings and respect, do not allow him to enter the village, and do not let him settle down again.』 At that time, the Bhikkhus (monks) heard this, and those who were of few desires, content, practicing Dhuta (ascetic practices), knowing shame, and delighting in learning the precepts, criticized Dāniya (name of a monk): 『Why did you steal King Bimbisāra』s (name of a king) wood?』 At that time, the Bhikkhus went to the Buddha, bowed their heads to his feet, sat on one side, and reported the whole matter to the World-Honored One. The World-Honored One then gathered the Sangha (monastic community) of Bhikkhus because of this matter, and knowing the truth, deliberately asked: 『Bhikkhu Dāniya, is it true that you took the wood without the King』s permission?』 He replied: 『It is true, World-Honored One!』 The World-Honored One then rebuked Bhikkhu Dāniya with countless means, saying: 『What you have done is inappropriate, not in accordance with decorum, not in accordance with the Dharma (teachings) of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the practice, and should not be done. Why did Dāniya take the wood without the King』s permission? I have praised givers with countless means, that they should give, and those who receive should use. Why did you now take the wood without the King』s permission?』 At that time, there was another Bhikkhu named Kālu (name of a monk), who was originally a minister of the King, well-versed in worldly laws, sitting in the assembly not far from the World-Honored One. The World-Honored One, knowing the truth, deliberately asked Bhikkhu Kālu: 『According to the King』s law, for taking what value of things without permission should one be sentenced to death?』 The Bhikkhu replied to the Buddha: 『If one takes something worth five Kārshāpanas (currency unit), one should be sentenced to death.』 『Why did Bhikkhu Dāniya take the wood without the King』s permission?』 The World-Honored One, after rebuking Bhikkhu Dāniya with countless means, told the Bhikkhus: 『Bhikkhu Dāniya is a foolish person, initially violating the precepts in many defiled situations. From now on, I will establish a precept for the Bhikkhus, to gather ten benefits, even for the long-lasting of the True Dharma (teachings), those who wish to recite the precepts should say thus: If any Bhikkhu, whether in a village or in a secluded place, takes something without permission with the intention of stealing, violating the law of taking what is not given, if he is caught by the King or the King』s ministers, or is killed, or is bound, or is expelled from the country, and is rebuked, 『You are a thief, you are foolish, you know nothing.』 This Bhikkhu is Pārājika (expulsion offense), and cannot live together.』 The definition of Bhikkhu is as above. There are four types of villages: the first is surrounded by walls, the second is fenced with fences,
三者籬墻不周，四者四周屋。
閑靜處者，村外空靜地是謂閑靜處。
不與者，他不捨。
盜者，盜心取也。
隨不與取者，若五錢、若直五錢。
王者，得自在、不屬人。
大臣者，種種大臣輔佐王。
波羅夷不共住者如上說。
有三種不與取，波羅夷：若自手取、若看取、若遣人取。復有三種取，波羅夷：非己物想取、非暫用取、非同意取。復有三種取：他物、他物想取、若舉離本處。復有三種取：有主、有主想取、若舉離本處。復有三種取：他護、他護想取、若舉離本處。復有四種不與取，波羅夷：自手取、若看取、若遣人取、舉離本處。復有四種取，波羅夷：非己物想取、不暫取、不同意取、若舉離本處。復有四種取：他物、他物想取、若重物、若舉離本處。復有四種：有主、有主想、若重物、若舉離本處。復有四種：他護、他護想、若重物、若舉離本處。復有五種不與取，波羅夷：若自手取、若看他取、若遣人取、若重物、若舉離本處。復有五種：非己物想取、不暫取、非同意取、若重物、若舉離本處。復有五種：若他物、他物想、若重物、盜心舉離本處。復有五種：有主、有主想、若重物、盜心、舉離本處。復有五種：他護、他護想、若重物、盜心、
【現代漢語翻譯】 現代漢語譯本 三者籬笆不完整，四者四周有房屋。
『閑靜處』指的是村外空曠安靜的地方。
『不與』指的是未經給予。
『盜者』指的是以盜心而取。
『隨不與取者』指的是拿取的物品價值五錢，或者價值等同於五錢。
『王者』指的是獲得自在，不隸屬於他人。
『大臣者』指的是各種輔佐國王的大臣。
『波羅夷不共住者』如前文所述。（波羅夷（Pārājika）：佛教戒律中的極重罪，犯者逐出僧團）
有三種不與取構成波羅夷罪：如果親手拿取、如果指使他人拿取、如果派遣他人拿取。又有三種拿取構成波羅夷罪：認為不是自己的東西而拿取、認為不是暫時借用而拿取、未經同意而拿取。又有三種拿取：他人的物品、認為是他人之物而拿取、如果移動離開原來的地方。又有三種拿取：有主人的物品、認為是屬於有主人的物品而拿取、如果移動離開原來的地方。又有三種拿取：受他人保護的物品、認為是受他人保護的物品而拿取、如果移動離開原來的地方。又有四種不與取構成波羅夷罪：親手拿取、指使他人拿取、派遣他人拿取、移動離開原來的地方。又有四種拿取構成波羅夷罪：認為不是自己的東西而拿取、不是暫時借用而拿取、未經同意而拿取、如果移動離開原來的地方。又有四種拿取：他人的物品、認為是他人之物而拿取、如果是重物、如果移動離開原來的地方。又有四種：有主人的物品、認為是屬於有主人的物品、如果是重物、如果移動離開原來的地方。又有四種：受他人保護的物品、認為是受他人保護的物品、如果是重物、如果移動離開原來的地方。又有五種不與取構成波羅夷罪：如果親手拿取、如果看到他人拿取、如果派遣他人拿取、如果是重物、如果移動離開原來的地方。又有五種：認為不是自己的東西而拿取、不是暫時借用而拿取、未經同意而拿取、如果是重物、如果移動離開原來的地方。又有五種：如果是他人的物品、認為是他人之物、如果是重物、以盜心移動離開原來的地方。又有五種：有主人的物品、認為是屬於有主人的物品、如果是重物、以盜心、移動離開原來的地方。又有五種：受他人保護的物品、認為是受他人保護的物品、如果是重物、以盜心、移動離開原來的地方。
【English Translation】 English version Three sides are an incomplete fence, four sides are houses all around.
'Secluded place' refers to an empty and quiet place outside the village.
'Not given' refers to something not given.
'Thief' refers to taking with a thieving mind.
'Taking what is not given' refers to taking something worth five coins, or of equal value to five coins.
'King' refers to one who has attained freedom and does not belong to others.
'Ministers' refers to the various ministers who assist the king.
'Pārājika (Pārājika: the most serious offense in Buddhist precepts, punishable by expulsion from the Sangha) for not living together' is as described above.
There are three ways of taking what is not given that constitute a Pārājika offense: if one takes it with one's own hand, if one instructs another to take it, or if one sends someone to take it. There are also three ways of taking that constitute a Pārājika offense: taking something thinking it is not one's own, taking something thinking it is not for temporary use, taking something without consent. There are also three ways of taking: another's property, taking thinking it is another's property, if one moves it from its original place. There are also three ways of taking: property with an owner, taking thinking it belongs to an owner, if one moves it from its original place. There are also three ways of taking: property under the protection of another, taking thinking it is under the protection of another, if one moves it from its original place. There are four ways of taking what is not given that constitute a Pārājika offense: taking it with one's own hand, instructing another to take it, sending someone to take it, moving it from its original place. There are also four ways of taking that constitute a Pārājika offense: taking something thinking it is not one's own, not taking it for temporary use, taking it without consent, if one moves it from its original place. There are also four ways of taking: another's property, taking thinking it is another's property, if it is a heavy object, if one moves it from its original place. There are also four ways: property with an owner, thinking it belongs to an owner, if it is a heavy object, if one moves it from its original place. There are also four ways: property under the protection of another, thinking it is under the protection of another, if it is a heavy object, if one moves it from its original place. There are five ways of taking what is not given that constitute a Pārājika offense: if one takes it with one's own hand, if one sees another taking it, if one sends someone to take it, if it is a heavy object, if one moves it from its original place. There are also five ways: taking something thinking it is not one's own, not taking it for temporary use, taking it without consent, if it is a heavy object, if one moves it from its original place. There are also five ways: if it is another's property, thinking it is another's property, if it is a heavy object, moving it from its original place with a thieving mind. There are also five ways: property with an owner, thinking it belongs to an owner, if it is a heavy object, with a thieving mind, moving it from its original place. There are also five ways: property under the protection of another, thinking it is under the protection of another, if it is a heavy object, with a thieving mind.
舉離本處。復有六種不與取，波羅夷：自手取、看取、遣人取、若重物、盜心、舉離本處。非己物、非己物想有六種，亦如是，是為六種取得波羅夷。
處者，若地處、若地上處、若乘處、若擔、若虛空、若樹上、若村、若阿蘭若處、若田、若處所、若船、若水處、若私度關塞不輸稅、若取他寄信物；若取水、楊枝、樹果、草木；無足眾生、若二足、四足、多足；若同財業、若要、若伺候、若守護、若邏要道，是謂處。
地處者，地中伏藏未發出七寶、金銀、真珠、琉璃、貝玉、硨渠、瑪瑙、生像、金寶、衣被。若復有餘地中所須之物屬主者，若以盜心取五錢、若過五錢；若牽挽取；若埋藏；若舉離本處，初離處波羅夷。若方便欲舉而不舉，偷蘭遮。
地上處者，金銀、七寶乃至衣被不埋，若復有餘地上所須之物屬主者，若以盜心取五錢、若過五錢，若牽挽取、若埋藏、若舉離本處，初離處波羅夷；若方便欲舉而不舉，偷蘭遮。
乘處者，乘有四種：象乘、馬乘、車乘、步乘；若復有餘乘盡名為乘。乘上若有金銀、七寶乃至衣被，若復有餘所須有主物，若以盜心取五錢、若過五錢，若牽挽取、若埋藏、若取離本處，初離處波羅夷；方便欲舉而不舉，偷蘭遮。若取乘從道至道、從道至非道、從
【現代漢語翻譯】 現代漢語譯本： 舉離本處。又有六種不與取（未經允許而取），波羅夷（斷頭罪）：親手取、指使取、派遣他人取、如果是重物、有盜竊的心、舉離原來的地方。不是自己的東西、認為不是自己的東西有六種情況，也像上面所說的那樣，這六種取得行為構成波羅夷罪。
處，指的是：如果是地面、如果是地上、如果是乘坐的工具、如果是擔子、如果是虛空、如果是樹上、如果是村莊、如果是阿蘭若處（寂靜處）、如果是田地、如果是處所、如果是船、如果是水邊、如果是私自通過關卡不繳納稅款、如果是拿走他人寄託的信物；如果是取水、楊枝、樹上的果實、草木；沒有腳的眾生、如果是兩隻腳的、四隻腳的、多隻腳的；如果是共同的財產、如果是要挾、如果是伺機、如果是守護、如果是巡邏要道，這些都叫做處。
地面，指的是：埋藏在地裡還沒有被發現的七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）、金銀、真珠（珍珠）、琉璃（琉璃）、貝玉（貝殼和玉石）、硨渠（硨磲）、瑪瑙（瑪瑙）、活著的象、金寶（金製的寶物）、衣被。如果還有其他埋藏在地裡屬於主人的東西，如果以盜竊的心拿取五錢（古代貨幣單位）、或者超過五錢；如果是牽拉拖拽；如果是埋藏；如果是舉起離開原來的地方，剛離開原來的地方就構成波羅夷罪。如果想要拿起來卻沒有拿起來，構成偷蘭遮罪（一種較輕的罪）。
地上，指的是：金銀、七寶乃至衣被沒有被埋藏，如果還有其他在地上屬於主人的東西，如果以盜竊的心拿取五錢、或者超過五錢，如果是牽拉拖拽、如果是埋藏、如果是舉起離開原來的地方，剛離開原來的地方就構成波羅夷罪；如果想要拿起來卻沒有拿起來，構成偷蘭遮罪。
乘坐的工具，指的是：乘坐的工具有四種：象乘（騎象）、馬乘（騎馬）、車乘（乘車）、步乘（步行）；如果還有其他的乘坐工具都叫做乘。乘坐的工具上面如果有金銀、七寶乃至衣被，如果還有其他屬於主人的東西，如果以盜竊的心拿取五錢、或者超過五錢，如果是牽拉拖拽、如果是埋藏、如果是拿取離開原來的地方，剛離開原來的地方就構成波羅夷罪；想要拿起來卻沒有拿起來，構成偷蘭遮罪。如果是拿取乘坐的工具從道路到道路、從道路到非道路、從
【English Translation】 English version: 'Moving from its original place.' Furthermore, there are six types of 'taking what is not given' (taking without permission), resulting in a Pārājika (a defeat, expulsion from the Sangha): taking with one's own hand, instructing someone to take, sending someone to take, if it is a heavy object, having the intention to steal, and moving it from its original place. There are six types of 'not one's own property' and 'thinking it is not one's own property,' which are also as described above. These six types of taking constitute a Pārājika offense.
'Place' refers to: whether it is the ground, whether it is above the ground, whether it is a vehicle, whether it is a burden, whether it is empty space, whether it is on a tree, whether it is a village, whether it is an Aranya (secluded place), whether it is a field, whether it is a location, whether it is a boat, whether it is a water place, whether it is secretly passing through customs without paying taxes, whether it is taking another's entrusted belongings; whether it is taking water, willow branches, fruits from trees, grass, and wood; creatures without feet, whether they are two-footed, four-footed, or many-footed; whether it is shared property, whether it is coercion, whether it is waiting for an opportunity, whether it is guarding, whether it is patrolling important roads, these are all called 'place.'
'Ground' refers to: the seven treasures (gold, silver, lapis lazuli, crystal, carnelian, pearl, agate) buried in the ground that have not yet been discovered, gold and silver, pearls, lapis lazuli, shells and jade, carnelian, agate, live elephants, gold treasures, and clothing. If there are other items buried in the ground belonging to an owner, if one takes five coins (ancient currency unit) with the intention to steal, or more than five coins; if one pulls and drags it; if one buries it; if one lifts it from its original place, the moment it leaves its original place, it constitutes a Pārājika offense. If one intends to lift it but does not lift it, it constitutes a Thullaccaya (a lesser offense).
'Above the ground' refers to: gold, silver, the seven treasures, and even clothing that are not buried. If there are other items above the ground belonging to an owner, if one takes five coins with the intention to steal, or more than five coins, if one pulls and drags it, if one buries it, if one lifts it from its original place, the moment it leaves its original place, it constitutes a Pārājika offense; if one intends to lift it but does not lift it, it constitutes a Thullaccaya offense.
'Vehicle' refers to: there are four types of vehicles: riding an elephant (elephant vehicle), riding a horse (horse vehicle), riding a cart (cart vehicle), walking (foot vehicle); if there are other vehicles, they are all called 'vehicle.' If there is gold, silver, the seven treasures, or even clothing on the vehicle, if there are other items belonging to an owner, if one takes five coins with the intention to steal, or more than five coins, if one pulls and drags it, if one buries it, if one takes it away from its original place, the moment it leaves its original place, it constitutes a Pārājika offense; intending to lift it but not lifting it constitutes a Thullaccaya offense. If one takes the vehicle from road to road, from road to non-road, from
非道至道、從坑中至岸上、從岸上至坑中，如是取離本處，初離處波羅夷；若方便欲取而不取，偷蘭遮。
◎擔處者，頭擔、肩擔、背擔、若抱、若復有餘擔，此諸擔上有金銀、七寶乃至衣被，若復有餘所須之物有主，以盜心取五錢、若過五錢，若牽挽取、若埋藏，若取離本處，初離處波羅夷；若方便欲舉而不舉，偷蘭遮。若取擔者，從道至道、從道至非道、從非道至道、從坑中至岸上、從岸上至坑中，如是以盜心取離本處，初離波羅夷；若方便欲取而不取，偷蘭遮。
空處者，若風吹毳、若劫貝拘遮羅、若差羅波尼、若芻摩、若麻、若綿、若缽耽嵐婆、若頭頭羅、若雁、若鶴、若孔雀、鸚鵡、鸜鵒，若復有餘所須之物有主，以盜心取五錢、若過五錢離本處，初離波羅夷；方便欲取而不取，偷蘭遮。
上處者，若舉物在樹上、墻上、籬上、杙上、龍牙杙上、衣架上、繩床上、木床上，若大小蓐上、機上、地敷上，有金銀乃至衣被及余所須之物在上，以盜心取五錢、若過五錢，若牽挽取、若埋藏，若舉離本處，初離波羅夷；方便欲舉而不舉，偷蘭遮。
村處者，有四種如上。若村中有金銀乃至衣被及余所須之物，有主，以盜心取五錢、若過五錢，若牽挽取、若埋藏，若舉取離處，初離波羅夷；
【現代漢語翻譯】 現代漢語譯本 非正道到正道，從坑中到岸上，從岸上到坑中，像這樣以盜心移動物品使其離開原位，最初移動時即構成波羅夷罪（Parajika，斷頭罪）；如果想要移動但沒有移動，則構成偷蘭遮罪（Thullanacca，重罪）。
◎搬運處：用頭搬、用肩搬、用背搬、抱持，或者其他搬運方式，這些搬運物上有金銀、七寶乃至衣服，或者其他有主人的所需物品，以盜心拿取價值五錢或超過五錢的物品，或者牽拉、掩埋，或者移動使其離開原位，最初移動時即構成波羅夷罪；如果想要舉起但沒有舉起，則構成偷蘭遮罪。如果拿取搬運物，從正道到正道、從正道到非正道、從非正道到正道、從坑中到岸上、從岸上到坑中，像這樣以盜心移動物品使其離開原位，最初移動時即構成波羅夷罪；如果想要拿取但沒有拿取，則構成偷蘭遮罪。
空曠處：如果風吹走細毛、劫貝拘遮羅（Kojjhavara，一種布料）、差羅波尼（Chelapani，一種布料）、芻摩（Khoma，亞麻）、麻、綿、缽耽嵐婆（Patalamba，一種布料）、頭頭羅（Tudura，一種布料）、雁、鶴、孔雀、鸚鵡、鸜鵒（Sarika，八哥），或者其他有主人的所需物品，以盜心拿取價值五錢或超過五錢的物品使其離開原位，最初移動時即構成波羅夷罪；想要拿取但沒有拿取，則構成偷蘭遮罪。
高處：如果舉起的物品在樹上、墻上、籬笆上、木樁上、龍牙樁上、衣架上、繩床上、木床上，或者大小褥子上、桌子上、地席上，上面有金銀乃至衣服以及其他所需的物品，以盜心拿取價值五錢或超過五錢的物品，或者牽拉、掩埋，或者移動使其離開原位，最初移動時即構成波羅夷罪；想要舉起但沒有舉起，則構成偷蘭遮罪。
村落處：有四種情況如上所述。如果在村落中有金銀乃至衣服以及其他所需的物品，有主人，以盜心拿取價值五錢或超過五錢的物品，或者牽拉、掩埋，或者移動使其離開原位，最初移動時即構成波羅夷罪。
【English Translation】 English version From a wrong path to a right path, from a pit to a bank, from a bank to a pit, thus taking and moving something from its original place with the intention to steal, the first movement constitutes a Parajika (expulsion); if one intends to take but does not take, it constitutes a Thullanacca (serious offense).
◎Carrying Place: Carrying on the head, carrying on the shoulder, carrying on the back, holding, or any other way of carrying, if these carried items have gold, silver, seven treasures, or even clothing, or any other necessary items belonging to someone, taking with the intention to steal items worth five coins or more than five coins, or pulling, burying, or moving it from its original place, the first movement constitutes a Parajika; if one intends to lift but does not lift, it constitutes a Thullanacca. If taking a carried item, from a right path to a right path, from a right path to a wrong path, from a wrong path to a right path, from a pit to a bank, from a bank to a pit, thus taking and moving something from its original place with the intention to steal, the first movement constitutes a Parajika; if one intends to take but does not take, it constitutes a Thullanacca.
Empty Place: If the wind blows away fluff, Kojjhavara (a type of cloth), Chelapani (a type of cloth), Khoma (linen), hemp, cotton, Patalamba (a type of cloth), Tudura (a type of cloth), a goose, a crane, a peacock, a parrot, a Sarika (myna bird), or any other necessary items belonging to someone, taking with the intention to steal items worth five coins or more than five coins and moving it from its original place, the first movement constitutes a Parajika; intending to take but not taking, it constitutes a Thullanacca.
High Place: If lifting an item on a tree, wall, fence, stake, dragon-tooth stake, clothes rack, rope bed, wooden bed, or on a large or small mattress, table, or ground covering, having gold, silver, or even clothing and other necessary items on it, taking with the intention to steal items worth five coins or more than five coins, or pulling, burying, or lifting and moving it from its original place, the first movement constitutes a Parajika; intending to lift but not lifting, it constitutes a Thullanacca.
Village Place: There are four situations as described above. If in a village there is gold, silver, or even clothing and other necessary items, belonging to someone, taking with the intention to steal items worth five coins or more than five coins, or pulling, burying, or moving it from its original place, the first movement constitutes a Parajika.
方便欲舉而不舉，偷蘭遮。若以機關攻擊破村、若作水澆、或依親厚強力，或以言辭辯說誑惑而取，初得波羅夷；方便欲取而不取，偷蘭遮。
阿蘭若處者，村外有主空地，彼空處有金銀七寶、衣被及余所須有主物，以盜心取五錢、若過五錢，若舉取、若埋藏，舉離處，初離波羅夷；方便欲舉而不舉，偷蘭遮。若以方便壞他空地、若作水澆、或依親厚強力，或以言詞辯說誑惑而取，初得波羅夷；方便欲取而不得，偷蘭遮。
田處者，稻田、麥田、甘蔗田、若復有餘田，彼田中有金銀七寶衣被及余所須之物，有主，以盜心取五錢、若過五錢，若舉取、若埋藏，舉離處，初離波羅夷；方便欲舉而不舉，偷蘭遮。若以方便壞他田，若作水澆壞、若依親厚強力、或以言詞辯說誑惑而取，初得波羅夷；方便欲取而不取，偷蘭遮。
處所者，若家處所、若市肆處、若果園、若菜園、若池、若庭前、若舍后、若復有餘處，彼有金銀七寶衣被及余所須之物，有主，以盜心取五錢、若過五錢，若舉取、若埋藏取，舉離處，初離波羅夷；方便欲舉而不舉，偷蘭遮。若壞他處所、若依親厚強力、若以言詞辯說誑惑而取，初得波羅夷；方便不得，偷蘭遮。
船處者，小船、大船、臺船、一木船、舫船、櫓船、龜形船、
【現代漢語翻譯】 現代漢語譯本： 方便想要盜取但沒有實際盜取，犯偷蘭遮罪（Sthūlātyaya，一種較重的罪）。如果使用計謀攻擊破壞村莊，或者用水淹，或者依靠親近關係和強力，或者用言語辯解迷惑而盜取，一開始盜取就犯波羅夷罪（Pārājika，斷頭罪，最重的罪）；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。 在阿蘭若（Araṇya，寂靜處，指遠離人煙的處所）的地方，村外有主人的空地，那空地上有金銀七寶、衣服被褥以及其他所需的主人物品，以盜竊的心取走價值五錢或超過五錢的物品，無論是拿起取走還是挖掘埋藏，只要物品離開原來的位置，一開始離開就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。如果用計謀破壞他人的空地，或者用水淹，或者依靠親近關係和強力，或者用言語辯解迷惑而盜取，一開始盜取就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。 在田地的地方，比如稻田、麥田、甘蔗田，或者其他田地，田地裡有金銀七寶、衣服被褥以及其他所需之物，這些東西有主人，如果以盜竊的心取走價值五錢或超過五錢的物品，無論是拿起取走還是挖掘埋藏，只要物品離開原來的位置，一開始離開就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。如果用計謀破壞他人的田地，或者用水淹，或者依靠親近關係和強力，或者用言語辯解迷惑而盜取，一開始盜取就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。 在處所的地方，比如住宅、市場店舖、果園、菜園、池塘、庭院前、房屋后，或者其他地方，那裡有金銀七寶、衣服被褥以及其他所需之物，這些東西有主人，如果以盜竊的心取走價值五錢或超過五錢的物品，無論是拿起取走還是挖掘埋藏，只要物品離開原來的位置，一開始離開就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。如果破壞他人的處所，或者依靠親近關係和強力，或者用言語辯解迷惑而盜取，一開始盜取就犯波羅夷罪；方便想要盜取但沒有實際盜取，犯偷蘭遮罪。 在船隻的地方，比如小船、大船、臺船、獨木船、舫船、櫓船、龜形船，
【English Translation】 English version: Intending to steal but not actually stealing, (one commits) a Sthūlātyaya (a serious offense). If one uses schemes to attack and destroy a village, or floods it with water, or relies on close relationships and force, or uses eloquent speech to deceive and steal, upon the initial act of stealing, one commits a Pārājika (a defeat, the most serious offense); intending to steal but not actually stealing, (one commits) a Sthūlātyaya. In a Araṇya (secluded place, referring to a place far from human habitation), outside a village, there is vacant land belonging to an owner. In that vacant place, there are gold, silver, the seven treasures, clothing, bedding, and other necessary items belonging to an owner. If, with the intention of stealing, one takes items worth five coins or more than five coins, whether by picking them up or burying them, once the items are moved from their original location, upon the initial movement, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. If one uses schemes to destroy another's vacant land, or floods it with water, or relies on close relationships and force, or uses eloquent speech to deceive and steal, upon the initial act of stealing, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. In a field, such as a rice field, wheat field, sugarcane field, or any other field, there are gold, silver, the seven treasures, clothing, bedding, and other necessary items. These items belong to an owner. If, with the intention of stealing, one takes items worth five coins or more than five coins, whether by picking them up or burying them, once the items are moved from their original location, upon the initial movement, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. If one uses schemes to destroy another's field, or floods it with water, or relies on close relationships and force, or uses eloquent speech to deceive and steal, upon the initial act of stealing, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. In a place, such as a house, a market shop, an orchard, a vegetable garden, a pond, in front of a courtyard, behind a house, or any other place, there are gold, silver, the seven treasures, clothing, bedding, and other necessary items. These items belong to an owner. If, with the intention of stealing, one takes items worth five coins or more than five coins, whether by picking them up or burying them, once the items are moved from their original location, upon the initial movement, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. If one destroys another's place, or relies on close relationships and force, or uses eloquent speech to deceive and steal, upon the initial act of stealing, one commits a Pārājika; intending to steal but not actually stealing, (one commits) a Sthūlātyaya. In a boat, such as a small boat, a large boat, a platform boat, a dugout canoe, a houseboat, a rowboat, a turtle-shaped boat,
鱉形船、皮船、浮瓠船、果船、懸船、筏船，若復余船上有金銀七寶衣被及余所須之物，有主，以盜心取五錢、若過五錢，若埋藏離本處，初離波羅夷；方便欲取而不得，偷蘭遮。若從此岸至彼岸、從彼岸至此岸，若逆流、若順流、若沉著水中、若移岸上，若解移處，波羅夷；方便欲取而不得，偷蘭遮。
水處者，若藏金銀七寶及諸衣被沉著水中，若水獺、若魚、若鱉、若失收摩羅，若優缽羅華、缽頭摩華、拘物頭華、分陀利華，及余水中物，有主，以盜心取五錢、若過五錢，若牽取、若埋藏，離本處，初離波羅夷；方便欲取而不得，偷蘭遮。若以方便壞他水處取，乃至偷蘭遮如上。
◎不輸稅者，比丘無輸稅法，若白衣應輸稅物，比丘以盜心為他過物若擲關外，若五錢、若過五錢，若埋藏舉、若以辯辭言說誑惑、若以咒術過，乃至方便偷蘭遮如上。
取他寄信物者，寄持信物去，作盜心取五錢、若過五錢，頭上移著肩上，肩上移著頭上，從右肩移著左肩上，從左肩移著右肩上，若從右手移著左手，從左手移著右手，若抱中、若著地，舉離處，初離波羅夷；方便，偷蘭遮。
水者，若大小盆及餘種種水器，若眾香水、若藥水，以盜心取五錢、若過五錢，若牽取、若棄，波羅夷；方便，偷蘭遮
【現代漢語翻譯】 現代漢語譯本： 船隻盜竊：無論是鱉形船、皮船、浮瓠船、果船、懸船、筏船，或者其他船隻，如果船上有屬於他人的金銀七寶、衣物以及其他所需物品，以盜竊的心思拿取價值五錢或超過五錢的物品，或者將物品埋藏並轉移離開原處，一開始就觸犯了波羅夷罪；如果只是想偷取但沒有得手，則觸犯偷蘭遮罪。如果將船隻從這岸移到那岸，或者從那岸移到這岸，無論是逆流還是順流，或者將船隻沉入水中，或者將船隻移到岸上，或者改變船隻停放的位置，都觸犯波羅夷罪；如果只是想偷取但沒有得手，則觸犯偷蘭遮罪。
水下盜竊：如果有人將金銀七寶以及各種衣物藏在水中，如果比丘以盜竊的心思拿取水獺、魚、鱉、失收摩羅（鱷魚）或者優缽羅華（青蓮花）、缽頭摩華（紅蓮花）、拘物頭華（睡蓮）、分陀利華（白蓮花）以及其他水中的物品，這些物品屬於他人，並且價值五錢或超過五錢，無論是牽引、拿取還是埋藏，並轉移離開原處，一開始就觸犯了波羅夷罪；如果只是想偷取但沒有得手，則觸犯偷蘭遮罪。如果用不正當的手段破壞他人取水的地方來偷取，也觸犯偷蘭遮罪，情況如上所述。
逃稅：比丘沒有繳納稅款的義務。如果白衣（在家居士）有應該繳納稅款的物品，比丘以盜竊的心思幫助他人逃避稅款，將物品扔到關卡之外，如果物品價值五錢或超過五錢，或者埋藏物品，或者用花言巧語欺騙，或者用咒語使物品通過關卡，都觸犯偷蘭遮罪，情況如上所述。
盜取寄託物：如果有人寄託物品讓比丘保管，比丘以盜竊的心思拿取價值五錢或超過五錢的物品，將物品從頭上移到肩上，或者從肩上移到頭上，從右肩移到左肩上，或者從左肩移到右肩上，或者從右手移到左手，或者從左手移到右手，或者抱在懷裡，或者放在地上，並轉移離開原處，一開始就觸犯了波羅夷罪；如果只是想偷取，則觸犯偷蘭遮罪。
盜取水：無論是大小盆子以及其他各種水器，無論是眾香水還是藥水，如果比丘以盜竊的心思拿取價值五錢或超過五錢的水，無論是牽引還是丟棄，都觸犯波羅夷罪；如果只是想偷取，則觸犯偷蘭遮罪。
【English Translation】 English version: Theft of Boats: Whether it be a turtle-shaped boat, a leather boat, a gourd boat, a fruit boat, a hanging boat, a raft boat, or any other boat, if there are gold, silver, seven treasures, clothing, or other necessary items belonging to others on the boat, taking items worth five coins or more with the intention to steal, or burying and moving the items from their original location, initially constitutes a Pārājika offense; if one intends to steal but fails, it constitutes a Thullaccaya offense. If moving the boat from this shore to that shore, or from that shore to this shore, whether against the current or with the current, or sinking the boat in the water, or moving the boat onto the shore, or changing the boat's mooring location, all constitute a Pārājika offense; if one intends to steal but fails, it constitutes a Thullaccaya offense.
Theft in Water: If someone hides gold, silver, seven treasures, and various clothing items in the water, if a Bhikkhu (monk) takes otters, fish, turtles, Śiśumāra (crocodiles), or Utpalas (blue lotuses), Padmas (red lotuses), Kumudas (water lilies), Puṇḍarīkas (white lotuses), or other items in the water with the intention to steal, these items belonging to others and being worth five coins or more, whether by pulling, taking, or burying, and moving them from their original location, initially constitutes a Pārājika offense; if one intends to steal but fails, it constitutes a Thullaccaya offense. If using improper means to damage another's water source to steal, it also constitutes a Thullaccaya offense, as described above.
Tax Evasion: A Bhikkhu has no obligation to pay taxes. If a white-clad person (lay practitioner) has items that should be taxed, and a Bhikkhu helps them evade taxes with the intention to steal, throwing the items outside the customs gate, if the items are worth five coins or more, or burying the items, or deceiving with eloquent words, or using spells to pass the items through the gate, all constitute a Thullaccaya offense, as described above.
Theft of Entrusted Items: If someone entrusts items to a Bhikkhu for safekeeping, and the Bhikkhu takes items worth five coins or more with the intention to steal, moving the items from the head to the shoulder, or from the shoulder to the head, from the right shoulder to the left shoulder, or from the left shoulder to the right shoulder, or from the right hand to the left hand, or from the left hand to the right hand, or holding them in the arms, or placing them on the ground, and moving them from their original location, initially constitutes a Pārājika offense; if one only intends to steal, it constitutes a Thullaccaya offense.
Theft of Water: Whether it be large or small basins and other various water containers, whether it be scented water or medicinal water, if a Bhikkhu takes water worth five coins or more with the intention to steal, whether by pulling or discarding, it constitutes a Pārājika offense; if one only intends to steal, it constitutes a Thullaccaya offense.
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楊枝者，若一、若兩、若眾多、若一把、若一束、若一抱、若一擔、若香所熏、若藥涂，若賊心取五錢、若過五錢，若牽挽取離本處，初離處波羅夷；方便，偷蘭遮。
園者，諸一切草木叢林華果有主，以盜心取五錢、若過五錢，若牽挽取、若舉若埋藏，離本處，初離處波羅夷；方便偷蘭遮。無足眾生者，蛇魚及余無足眾生有主者，盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
二足眾生者，人、非人、鳥及餘二足眾生有主者，以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
四足眾生者，像、馬牛駱駝、驢、鹿、羊及余有四足眾生有主者，以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
多足者，蜂、郁周隆伽，若百足及余多足眾生有主者，以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
同財業者，同事業得財物當共，以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
共要者，共他作要教言，某時去、某時來，若穿墻取物、若道路劫取、若燒，從彼得財物來共，以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
伺候者，我當往觀彼村，若城邑、若船渡處、若山谷、若人所居處、市肆處、作坊處，于彼所得物一切共，
【現代漢語翻譯】 現代漢語譯本 楊枝：如果偷取一根、兩根、很多根，或一把、一束、一抱、一擔楊枝，無論是用香薰過的，還是用藥塗過的，如果以盜竊的心取價值五錢或超過五錢的楊枝，或者牽拉移動使之離開原來的地方，最初離開的地方即構成波羅夷罪（Pārājika，斷頭罪）；如果只是方便行為，則構成偷蘭遮罪（Sthūlātyaya，重罪）。 園林：對於一切有主的草木叢林、花果，如果以盜竊的心取價值五錢或超過五錢的，或者牽拉移動、舉起或埋藏，使其離開原來的地方，最初離開的地方即構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 無足眾生：對於蛇、魚以及其他無足的有主眾生，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 二足眾生：對於人、非人、鳥以及其他二足的有主眾生，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 四足眾生：對於象、馬、牛、駱駝、驢、鹿、羊以及其他有四足的有主眾生，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 多足眾生：對於蜂、郁周隆伽（郁周隆伽，一種蟲名），或者百足蟲以及其他多足的有主眾生，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 同財業者：共同從事某項事業而獲得的財物應當共同擁有，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 共要者：共同約定，約定某時去、某時來，如果穿墻盜取財物、或者在道路上搶劫、或者放火，從這些行為中得到的財物共同分配，如果以盜竊的心取價值五錢或超過五錢的，構成波羅夷罪；如果只是方便行為，則構成偷蘭遮罪。 伺候者：我應當前去觀察那個村莊，或者城鎮、或者渡口、或者山谷、或者人們居住的地方、市場店舖、作坊，在那裡得到的財物一切共同分配。
【English Translation】 English version Yangzhi (Yangzhi, willow branch): If one steals one, two, or many, or a handful, a bundle, an armful, or a load of Yangzhi, whether it is scented with incense or coated with medicine, if with a thieving mind one takes five coins' worth or more, or pulls and moves it away from its original place, the initial movement away from the place constitutes a Pārājika (Pārājika, expulsion offense); if it is merely an attempt, it constitutes a Sthūlātyaya (Sthūlātyaya, grave offense). Gardens: Regarding all owned grasses, trees, forests, flowers, and fruits, if with a thieving mind one takes five coins' worth or more, or pulls and moves, lifts, or buries them, moving them away from their original place, the initial movement away from the place constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Footless beings: Regarding snakes, fish, and other owned footless beings, if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Bipedal beings: Regarding humans, non-humans, birds, and other owned bipedal beings, if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Quadrupedal beings: Regarding elephants, horses, cattle, camels, donkeys, deer, sheep, and other owned quadrupedal beings, if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Many-footed beings: Regarding bees, Yuzhoulongjia (Yuzhoulongjia, a type of insect), or centipedes, and other owned many-footed beings, if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Shared property: Property obtained from a shared business should be shared; if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Common agreement: Having a common agreement, agreeing to go at a certain time and come at a certain time, if one steals by breaking through walls, or robs on the road, or sets fires, and the property obtained from these actions is shared, if with a thieving mind one takes five coins' worth or more, it constitutes a Pārājika; if it is merely an attempt, it constitutes a Sthūlātyaya. Waiting: I should go and observe that village, or town, or ferry crossing, or valley, or places where people live, market shops, workshops, and all the property obtained there will be shared.
以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
守護者，從外得財來我當守護，若所得物一切共，若以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
看道者，我當看道，若有王者軍來、若賊軍來、若長者軍來，當相告語，若有所得財物一切共，若以盜心取直五錢、若過五錢，波羅夷；方便，偷蘭遮。
方便求過五錢、得過五錢，波羅夷。若方便求過五錢、得五錢，波羅夷。方便求過五錢，得減五錢，偷蘭遮。方便求過五錢，不得，偷蘭遮。方便求五錢，得過五錢，波羅夷。方便求五錢，得五錢，波羅夷。方便求五錢，得減五錢，偷蘭遮。方便求五錢，不得，偷蘭遮。方便求減五錢，得過五錢，波羅夷。方便求減五錢，得五錢，波羅夷。方便求減五錢，得減五錢，偷蘭遮。方便求減五錢，不得，突吉羅。教人方便求過五錢，得過五錢，二俱波羅夷。方便教人求過五錢，得五錢，二俱波羅夷。方便教人求過五錢，得減五錢，二俱偷蘭遮。方便教人求過五錢，不得，二俱偷蘭遮。方便教人求五錢，得過五錢，二俱波羅夷。方便教人求五錢，得五錢，二俱波羅夷。方便教人求五錢，得減五錢，二俱偷蘭遮。方便教人求五錢，不得，二俱偷蘭遮。方便教人求減五錢，得過五錢，取者波羅夷，
【現代漢語翻譯】 現代漢語譯本 以盜竊的心思拿取價值五錢的東西，如果超過五錢，則犯波羅夷罪（Pārājika，斷頭罪，逐出僧團）；如果只是嘗試，則犯偷蘭遮罪（Sthūlātyaya，重罪）。
守護者說：『從外面得到的財物，我應當守護，如果有所得的財物，一切共同分享。』如果以盜竊的心思拿取價值五錢的東西，如果超過五錢，則犯波羅夷罪；如果只是嘗試，則犯偷蘭遮罪。
看路者說：『我應當看路，如果有國王的軍隊來、或者盜賊的軍隊來、或者長者的軍隊來，應當互相告知，如果有所得的財物，一切共同分享。』如果以盜竊的心思拿取價值五錢的東西，如果超過五錢，則犯波羅夷罪；如果只是嘗試，則犯偷蘭遮罪。
如果策劃盜取超過五錢的財物，並且實際盜取超過五錢，則犯波羅夷罪。如果策劃盜取超過五錢的財物，並且實際盜取五錢，則犯波羅夷罪。如果策劃盜取超過五錢的財物，但實際盜取少於五錢，則犯偷蘭遮罪。如果策劃盜取超過五錢的財物，但沒有盜取到，則犯偷蘭遮罪。如果策劃盜取五錢的財物，但實際盜取超過五錢，則犯波羅夷罪。如果策劃盜取五錢的財物，並且實際盜取五錢，則犯波羅夷罪。如果策劃盜取五錢的財物，但實際盜取少於五錢，則犯偷蘭遮罪。如果策劃盜取五錢的財物，但沒有盜取到，則犯偷蘭遮罪。如果策劃盜取少於五錢的財物，但實際盜取超過五錢，則犯波羅夷罪。如果策劃盜取少於五錢的財物，並且實際盜取五錢，則犯波羅夷罪。如果策劃盜取少於五錢的財物，並且實際盜取少於五錢，則犯偷蘭遮罪。如果策劃盜取少於五錢的財物，但沒有盜取到，則犯突吉羅罪（Duṣkṛta，輕罪）。教唆他人策劃盜取超過五錢的財物，並且實際盜取超過五錢，則兩人都犯波羅夷罪。教唆他人策劃盜取超過五錢的財物，並且實際盜取五錢，則兩人都犯波羅夷罪。教唆他人策劃盜取超過五錢的財物，但實際盜取少於五錢，則兩人都犯偷蘭遮罪。教唆他人策劃盜取超過五錢的財物，但沒有盜取到，則兩人都犯偷蘭遮罪。教唆他人策劃盜取五錢的財物，並且實際盜取超過五錢，則兩人都犯波羅夷罪。教唆他人策劃盜取五錢的財物，並且實際盜取五錢，則兩人都犯波羅夷罪。教唆他人策劃盜取五錢的財物，但實際盜取少於五錢，則兩人都犯偷蘭遮罪。教唆他人策劃盜取五錢的財物，但沒有盜取到，則兩人都犯偷蘭遮罪。教唆他人策劃盜取少於五錢的財物，並且實際盜取超過五錢，盜取者犯波羅夷罪
【English Translation】 English version Taking something worth five 'qian' (monetary unit) with the intention of stealing, if it exceeds five 'qian', it is a Pārājika (expulsion from the monastic order); if it is just an attempt, it is a Sthūlātyaya (serious offense).
The guardian says: 'I shall guard the wealth obtained from outside; if there is any wealth obtained, everything will be shared.' If, with the intention of stealing, one takes something worth five 'qian', if it exceeds five 'qian', it is a Pārājika; if it is just an attempt, it is a Sthūlātyaya.
The path-watcher says: 'I shall watch the path; if there is an army of the king coming, or an army of thieves coming, or an army of elders coming, we should inform each other; if there is any wealth obtained, everything will be shared.' If, with the intention of stealing, one takes something worth five 'qian', if it exceeds five 'qian', it is a Pārājika; if it is just an attempt, it is a Sthūlātyaya.
If one plans to steal more than five 'qian' and actually steals more than five 'qian', it is a Pārājika. If one plans to steal more than five 'qian' and actually steals five 'qian', it is a Pārājika. If one plans to steal more than five 'qian' but actually steals less than five 'qian', it is a Sthūlātyaya. If one plans to steal more than five 'qian' but does not steal anything, it is a Sthūlātyaya. If one plans to steal five 'qian' but actually steals more than five 'qian', it is a Pārājika. If one plans to steal five 'qian' and actually steals five 'qian', it is a Pārājika. If one plans to steal five 'qian' but actually steals less than five 'qian', it is a Sthūlātyaya. If one plans to steal five 'qian' but does not steal anything, it is a Sthūlātyaya. If one plans to steal less than five 'qian' but actually steals more than five 'qian', it is a Pārājika. If one plans to steal less than five 'qian' and actually steals five 'qian', it is a Pārājika. If one plans to steal less than five 'qian' and actually steals less than five 'qian', it is a Sthūlātyaya. If one plans to steal less than five 'qian' but does not steal anything, it is a Duṣkṛta (minor offense). If one instructs another to plan to steal more than five 'qian' and they actually steal more than five 'qian', both commit a Pārājika. If one instructs another to plan to steal more than five 'qian' and they actually steal five 'qian', both commit a Pārājika. If one instructs another to plan to steal more than five 'qian' but they actually steal less than five 'qian', both commit a Sthūlātyaya. If one instructs another to plan to steal more than five 'qian' but they do not steal anything, both commit a Sthūlātyaya. If one instructs another to plan to steal five 'qian' and they actually steal more than five 'qian', both commit a Pārājika. If one instructs another to plan to steal five 'qian' and they actually steal five 'qian', both commit a Pārājika. If one instructs another to plan to steal five 'qian' but they actually steal less than five 'qian', both commit a Sthūlātyaya. If one instructs another to plan to steal five 'qian' but they do not steal anything, both commit a Sthūlātyaya. If one instructs another to plan to steal less than five 'qian' and they actually steal more than five 'qian', the thief commits a Pārājika.
教者偷蘭遮。方便教人求減五錢，得五錢，取者波羅夷，教者偷蘭遮。方便教人求減五錢，得減五錢，二俱偷蘭遮。方便教人求減五錢，不得，二俱突吉羅。方便教人求五錢，若過五錢，受教者取異物，取者波羅夷，教者偷蘭遮。方便教人求五錢、若過五錢，受教者異處取物，受教者波羅夷，教者偷蘭遮。若方便教人求五錢、若過五錢，受教者謂使取物，無盜心而取，得五錢、若過五錢，教者波羅夷，受使者無犯。若教人取物，受教者謂教盜取，若取得，直五錢、若過五錢，受教者波羅夷，教者無犯。
有主有主想，不與取，五錢、若過五錢，波羅夷。有主疑，若取五錢、若過五錢，偷蘭遮。無主有主想取，五錢、若過五錢，偷蘭遮。無主物疑取，五錢、若過五錢，偷蘭遮。取有主物有主想，減五錢，偷蘭遮。取有主物疑，減五錢，突吉羅。無主有主想取，減五錢，突吉羅。無主物疑取，減五錢，突吉羅。比丘尼，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅滅擯，是謂為犯。
不犯者，與想取、己有想、糞掃想、暫取想、親厚意想，一切無犯。
無犯者，最初未制戒、癡狂、心亂、痛惱所纏，是謂無犯。(二竟)。◎
四分律卷第一 大正藏第 22 冊 No. 1428 四分律
四分律卷第二(初分之二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯四波羅夷法之二
◎爾時世尊游毗舍離獼猴江邊講堂中，以無數方便與諸比丘說不凈行、嘆不凈行、嘆思惟不凈行，諸比丘作是念：「今世尊為我等說不凈行、嘆不凈行、嘆思惟不凈行。」時諸比丘即無數方便習不凈觀，從定覺已厭患身命愁憂不樂。譬如自喜男子、女人以死蛇、死狗、死人系其頸，甚厭患臭穢。諸比丘亦復如是，以無數方便習不凈觀，厭患身命愁憂不樂，便求刀欲自殺、嘆死、贊死、勸死。諸比丘在婆裘河邊園中住，作是念：「世尊無數方便說不凈行、嘆不凈行、嘆思惟不凈行。」彼以無數方便習不凈觀，厭患身命，愁憂不樂，求刀欲自殺、嘆死、贊死、勸死。時有比丘字勿力伽難提，是沙門種出家(言沙門種是姓)，手執利刀入婆裘園中，見有一比丘厭患身命穢污不凈，遙見勿力伽難提比丘來，語言：「大德！斷我命來，我以衣缽與汝。」彼即受其雇衣缽已，便斷其命。于彼河邊洗刀，心生悔恨言：「我今無利非善，彼比丘無罪過，而我受雇斷他命根。」時有一天魔知彼比丘心念，即以神足而來，在勿力伽難提比丘前，於水上立而不陷沒，勸贊言：「善哉，善哉！善男子！汝今獲大功德，度不度者。」時難提比丘聞
【現代漢語翻譯】 現代漢語譯本 《四分律》卷第二（初分之二）
姚秦時期罽賓三藏佛陀耶舍與竺佛念等共同翻譯的四波羅夷法之二
◎當時，世尊在毗舍離獼猴江邊的講堂中，用無數的方法向眾比丘宣說不凈行，讚歎不凈行，讚歎思惟不凈行。眾比丘心想：『現在世尊為我們宣說不凈行，讚歎不凈行，讚歎思惟不凈行。』當時，眾比丘就用無數的方法修習不凈觀，從禪定中醒來后，厭惡自己的身命，愁苦憂慮，不快樂。譬如一個喜歡自己的男子或女子，用死蛇、死狗、死人繫在自己的脖子上，非常厭惡那臭穢。眾比丘也像這樣，用無數的方法修習不凈觀，厭惡自己的身命，愁苦憂慮，不快樂，於是尋找刀想要自殺，嘆息死亡，讚美死亡，勸人去死。眾比丘住在婆裘河邊的園林中，心想：『世尊用無數的方法宣說不凈行，讚歎不凈行，讚歎思惟不凈行。』他們用無數的方法修習不凈觀，厭惡自己的身命，愁苦憂慮，不快樂，尋找刀想要自殺，嘆息死亡，讚美死亡，勸人去死。當時，有一位比丘名叫勿力伽難提（Mulikā-nandi），是沙門種姓出家（說沙門種姓是他的姓氏），手持利刀進入婆裘園中，看見有一位比丘厭惡自己的身命，覺得身體穢污不凈，遠遠地看見勿力伽難提比丘走來，就說：『大德！請您斷我的命吧，我把衣缽給您。』勿力伽難提比丘就接受了他的僱傭和衣缽，然後就斷了他的命。他在河邊洗刀的時候，心中生起悔恨，說：『我現在做的事情沒有利益，不是善事，那位比丘沒有罪過，而我卻接受僱傭斷了他的命根。』當時，有一天魔知道這位比丘的心念，就用神通來到勿力伽難提比丘面前，站在水上而不下沉，勸讚他說：『好啊，好啊！善男子！你現在獲得了大功德，度化了未被度化的人。』當時，難提比丘聽到了天魔的話。
【English Translation】 English version 《Vinaya-pitaka》Volume 2 (The Second of the First Part)
Translated by Tripiṭaka Master Buddhayaśas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Zhu Fonian (竺佛念) and others. The Second of the Four Parajika Dharmas
◎ At that time, the World Honored One was dwelling at the lecture hall by the Monkey River (獼猴江) in Vaishali (毗舍離), expounding the practice of impurity (不凈行), praising the practice of impurity, and praising the contemplation of impurity (思惟不凈行) to the bhikkhus (比丘) with countless skillful means. The bhikkhus thought: 'Now the World Honored One is expounding the practice of impurity, praising the practice of impurity, and praising the contemplation of impurity for us.' At that time, the bhikkhus practiced the contemplation of impurity with countless skillful means. Having awakened from samadhi (定), they were disgusted with their own lives, sorrowful, worried, and unhappy. It was like a man or woman who delights in themselves, hanging a dead snake, a dead dog, or a dead person around their neck, being extremely disgusted with the foul odor. The bhikkhus were also like this, practicing the contemplation of impurity with countless skillful means, disgusted with their own lives, sorrowful, worried, and unhappy. Therefore, they sought knives to kill themselves, lamented death, praised death, and encouraged others to die. The bhikkhus were dwelling in a garden by the Vaggumuda River (婆裘河), thinking: 'The World Honored One expounds the practice of impurity, praises the practice of impurity, and praises the contemplation of impurity with countless skillful means.' They practiced the contemplation of impurity with countless skillful means, disgusted with their own lives, sorrowful, worried, and unhappy, seeking knives to kill themselves, lamenting death, praising death, and encouraging others to die. At that time, there was a bhikkhu named Mulika-nandi (勿力伽難提), who was from a Shramana (沙門) lineage (saying that Shramana lineage was his surname), holding a sharp knife, entered the Vaggumuda garden. He saw a bhikkhu who was disgusted with his own life, feeling his body was filthy and impure. Seeing Mulika-nandi bhikkhu coming from afar, he said: 'Venerable Sir! Please end my life, and I will give you my robes and bowl.' The Mulika-nandi bhikkhu accepted his hire and robes and bowl, and then ended his life. While washing the knife by the river, he felt remorse and said: 'What I have done now is not beneficial, it is not good. That bhikkhu had no fault, yet I accepted hire and ended his life.' At that time, a Mara (魔) in the heavens knew the bhikkhu's thoughts, and came with supernatural powers, standing on the water in front of Mulika-nandi bhikkhu without sinking, encouraging and praising him, saying: 'Excellent, excellent! Good man! You have now gained great merit, liberating those who have not been liberated.' At that time, Nandi bhikkhu heard the words of the Mara.
魔贊已，悔恨即滅，便作是念：「我今獲大功德，度不度者。」即復持刀入園中而問言：「誰未度者，我今欲度之。」時有未離欲比丘，見勿力伽難提比丘，甚大怖懼毛豎。勿力伽難提見已，語諸比丘言：「汝等勿懼！諸根未熟，未任受化，須待成熟，當來相化。」其中比丘欲愛盡者，見勿力伽難提心不怖懼，身毛不豎。時勿力伽難提比丘或日殺一比丘，或殺二、三、四、五乃至六十人。
時彼園中死屍狼藉，臭處不凈，狀如冢間。時有諸居士禮拜諸寺，漸次至彼園中，見已皆共驚怪，譏嫌言：「此園中乃有是變，沙門釋子無有慈愍、共相殺害，自稱言：『我修正法。』如是何有正法共相殺害？此諸比丘，猶自相殺，況于餘人。我等自今，勿復敬奉，承事供養沙門釋子！」即告諸村邑，勿復容止往來。時諸居士見此園中，如是穢惡便不復往返。
爾時毗舍離比丘，以小因緣集在一處，爾時世尊觀諸比丘眾減少，諸大德比丘有名聞者皆不復見。爾時世尊知而故問阿難言：「眾僧何故減少？諸名聞大德者，今為所在皆不見耶！」爾時阿難以先因緣具白佛言：「世尊先以無數方便廣為諸比丘說不凈行、嘆不凈行、嘆思惟不凈行。時諸比丘聞已，厭患身命，求人斷命，是以少耳！唯愿世尊！與諸比丘更作方便說法
【現代漢語翻譯】 現代漢語譯本：勿力伽難提（Mūlikānandin，比丘名）已經瘋狂，悔恨隨即消失，於是產生這樣的想法：『我現在獲得了巨大的功德，度化那些未被度化的人。』隨即又拿著刀進入園中，問道：『誰還沒有被度化，我現在要度化他。』當時有尚未斷除慾望的比丘，見到勿力伽難提比丘，非常害怕，汗毛都豎了起來。勿力伽難提見到后，對比丘們說：『你們不要害怕！你們的根器尚未成熟，還不能接受教化，需要等待成熟，將來再來度化你們。』其中慾望已經斷盡的比丘，見到勿力伽難提，心中不害怕，身上汗毛也不豎立。當時勿力伽難提比丘有時一天殺一個比丘，有時殺二、三、四、五，甚至六十人。 當時那個園中屍體遍地，散發著惡臭，污穢不堪，就像墳地一樣。當時有一些在家居士去各個寺廟禮拜，漸漸來到這個園中，見到這種景象都感到驚恐怪異，紛紛指責說：『這個園中竟然發生這樣的變故，沙門釋子（Śrāmaṇa，佛教出家人的通稱）沒有慈悲憐憫之心，互相殘殺，還自稱說：『我修正法。』像這樣怎麼會有正法互相殘殺呢？這些比丘，尚且自相殘殺，更何況對待其他人。我們從今以後，不再尊敬供奉，侍奉供養沙門釋子！』隨即告知各個村莊，不要再允許他們停留往來。當時這些居士見到這個園中如此污穢不堪，便不再往來。 當時毗舍離（Vaiśālī，古印度城市名）的比丘，因為一些小事聚集在一起，當時世尊（Śākyamuni，釋迦牟尼佛）觀察到比丘僧眾減少，那些有名望的大德比丘都不見了。當時世尊明知故問阿難（Ānanda，佛陀的十大弟子之一）說：『僧眾為什麼減少了？那些有名望的大德，現在都在哪裡，怎麼都看不見了？』當時阿難將之前的因緣詳細地告訴佛陀說：『世尊先前用無數種方法廣泛地為比丘們講述不凈行（aśubha-caryā，觀想身體不凈的修行方法）、讚歎不凈行、讚歎思惟不凈行。當時比丘們聽了之後，厭惡自己的身命，請求別人斷除自己的性命，因此才減少了！希望世尊！再為比丘們用其他方法說法。
【English Translation】 English version: Mūlikānandin (name of a Bhikkhu), being mad, his remorse ceased, and he thought: 'Now I have acquired great merit, to liberate those who are not liberated.' Then he took a knife and entered the garden, asking: 'Who is not yet liberated? I will liberate him now.' At that time, there were Bhikkhus who had not yet abandoned desire, and when they saw Mūlikānandin Bhikkhu, they were greatly frightened and their hair stood on end. When Mūlikānandin saw them, he said to the Bhikkhus: 'Do not be afraid! Your faculties are not yet mature, and you are not yet ready to be transformed. You must wait until they are mature, and then I will come to transform you.' Among them, those Bhikkhus whose desire was exhausted, when they saw Mūlikānandin, their hearts were not afraid, and the hair on their bodies did not stand on end. At that time, Mūlikānandin Bhikkhu sometimes killed one Bhikkhu a day, sometimes two, three, four, five, or even sixty people. At that time, the garden was littered with corpses, stinking and unclean, like a cemetery. At that time, some laypeople went to worship at various temples, and gradually came to this garden. When they saw this scene, they were all shocked and blamed, saying: 'This garden has undergone such a change. The Śrāmaṇa (Buddhist renunciates) have no compassion and kill each other, and they still claim: 'I am practicing the true Dharma.' How can there be true Dharma in killing each other like this? These Bhikkhus are killing each other, let alone others. From now on, we will no longer respect, serve, or make offerings to the Śrāmaṇa!' Then they told the villages not to allow them to stay or come and go. At that time, when these laypeople saw that this garden was so filthy and disgusting, they no longer went back and forth. At that time, the Bhikkhus of Vaiśālī (ancient Indian city) gathered together because of some minor matters. At that time, the World-Honored One (Śākyamuni Buddha) observed that the Sangha (Buddhist monastic community) was decreasing, and that the great virtuous Bhikkhus who were famous were no longer seen. At that time, the World-Honored One, knowing this, deliberately asked Ānanda (one of the Buddha's ten great disciples): 'Why is the Sangha decreasing? Where are those famous and virtuous ones now? Why can't I see them?' At that time, Ānanda told the Buddha in detail about the previous causes and conditions, saying: 'World-Honored One, previously you used countless methods to extensively explain the aśubha-caryā (practice of contemplating the impurity of the body) to the Bhikkhus, praised the aśubha-caryā, and praised the contemplation of the aśubha-caryā. At that time, after the Bhikkhus heard this, they became disgusted with their own lives and asked others to end their lives, which is why they have decreased! May the World-Honored One! Use other methods to teach the Dharma to the Bhikkhus.'
，使心開解永無疑惑。」
佛告阿難：「今可集諸比丘會講堂。」時阿難受佛教，即集諸比丘會講堂。集比丘僧已往世尊所，頭面禮足在一面住，白世尊言：「今眾僧已集，愿聖知時。」爾時世尊即詣講堂在眾中坐，告諸比丘：「有阿那般那三昧，寂然快樂，諸不善法生，即能滅之，永使不生。譬如秋天，降雨之後，無復塵穢。又如大雨能止猛風，阿那般那三昧亦復如是，寂靜快樂，諸不善法生即能滅之。」爾時世尊以無數方便，為諸比丘說阿那般那三昧，嘆阿那般那三昧，嘆修阿那般那三昧。彼諸比丘便作是念：「世尊今日無數方便為我等說阿那般那三昧、嘆阿那般那三昧、嘆修阿那般那三昧，當勤修習之。」時諸比丘即以種種方便思惟入阿那般那三昧。從阿那般那三昧覺已，自知得增上勝法住于果證。
爾時世尊以此因緣集比丘僧，無數方便呵責婆裘園中比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何婆裘園中比丘癡人而自共斷命？」世尊無數方便呵責已，告諸比丘：「婆裘園中比丘癡人，多種有漏處最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘故自手斷人命，持刀與人，嘆譽死、快勸死：『咄！男子！用此惡活為？寧死不生。
【現代漢語翻譯】 現代漢語譯本：使內心開悟理解，永遠沒有疑惑。
佛陀告訴阿難（Ananda，佛陀的十大弟子之一）: 『現在可以召集所有比丘（bhiksu，佛教出家男眾）到講堂集合。』當時阿難接受了佛陀的教誨，立即召集所有比丘到講堂集合。比丘僧眾集合完畢后，阿難前往世尊（釋迦牟尼佛的尊稱）處，頭面頂禮佛足，然後站在一旁，稟告世尊說：『現在僧眾已經集合完畢，希望世尊知道時機已到。』這時，世尊就前往講堂，在眾人中坐下，告訴各位比丘：『有一種名為阿那般那（anapana，入出息念）的三昧（samadhi，禪定），寂靜而快樂，各種不善的念頭產生時，就能滅除它們，使它們永遠不再產生。譬如秋天，降雨之後，不再有塵土污穢。又如大雨能夠止息猛烈的狂風，阿那般那三昧也是這樣，寂靜而快樂，各種不善的念頭產生時就能滅除它們。』當時，世尊用無數種方法，為各位比丘宣說阿那般那三昧，讚歎阿那般那三昧，讚歎修習阿那般那三昧。那些比丘便這樣想：『世尊今天用無數種方法為我們宣說阿那般那三昧，讚歎阿那般那三昧，讚歎修習阿那般那三昧，我們應當勤奮修習它。』當時，各位比丘就用各種方法思維，進入阿那般那三昧。從阿那般那三昧覺醒后，他們自己知道已經獲得了增上殊勝的佛法，安住在果證之中。
當時，世尊因為這件事召集比丘僧眾，用無數種方法呵責婆裘園中的比丘：『你們所做的事情不對，不合乎威儀，不合乎沙門（sramana，出家修行者）的法則，不是清凈的行為，不是隨順修行的行為，是不應該做的。為什麼婆裘園中的愚癡之人竟然自己互相斷送性命？』世尊用無數種方法呵責之後，告訴各位比丘：『婆裘園中的愚癡之人，在多種有漏之處最初犯了戒律。從今以後，我要為各位比丘制定戒律，集合十種意義，乃至使正法長久住世。想要宣說戒律的人應當這樣說：如果比丘故意親手殺人，或者把刀交給別人，或者讚歎死亡的快樂，勸人去死：『喂！男子漢！要這種惡劣的活法有什麼用？寧可去死也不要茍活。』
【English Translation】 English version: '...to open their minds and understanding, and to forever eliminate doubt.'
The Buddha told Ananda (one of the Buddha's ten principal disciples): 'Now, gather all the bhiksus (Buddhist monks) in the lecture hall.' At that time, Ananda, receiving the Buddha's instruction, immediately gathered all the bhiksus in the lecture hall. After the assembly of the bhiksu sangha (monastic community), Ananda went to the World Honored One (a title of respect for the Buddha), prostrated himself at the Buddha's feet, and stood to one side, reporting to the World Honored One: 'Now the sangha has assembled, may the Holy One know the time.' At that time, the World Honored One went to the lecture hall and sat among the assembly, telling the bhiksus: 'There is a samadhi (state of meditative concentration) called anapana (mindfulness of breathing), which is peaceful and joyful. When unwholesome dharmas (teachings/phenomena) arise, it can extinguish them, preventing them from ever arising again. Just as in autumn, after the rain, there is no more dust or filth. And just as a great rain can stop a fierce wind, so too is anapana samadhi, peaceful and joyful, able to extinguish unwholesome dharmas when they arise.' At that time, the World Honored One, with countless skillful means, spoke to the bhiksus about anapana samadhi, praised anapana samadhi, and praised the practice of anapana samadhi. Those bhiksus then thought: 'Today, the World Honored One, with countless skillful means, has spoken to us about anapana samadhi, praised anapana samadhi, and praised the practice of anapana samadhi; we should diligently practice it.' At that time, the bhiksus, with various skillful means, contemplated and entered anapana samadhi. Having awakened from anapana samadhi, they knew for themselves that they had attained superior and supreme dharmas, abiding in the fruition of their practice.
At that time, the World Honored One, because of this incident, gathered the bhiksu sangha and, with countless skillful means, rebuked the bhiksus in Bhaggula Garden: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a sramana (ascetic/religious mendicant), not a pure practice, not a practice that leads to liberation, and should not be done. How could the foolish people in Bhaggula Garden kill each other?' After the World Honored One rebuked them with countless skillful means, he told the bhiksus: 'The foolish people in Bhaggula Garden, in various areas of defilement, have initially broken the precepts. From now on, I will establish precepts for the bhiksus, gathering ten benefits, even to the point of ensuring the long-lasting presence of the true Dharma. Whoever wishes to recite the precepts should say this: If a bhiksu intentionally kills a person with his own hand, or gives a knife to another person, or praises the happiness of death, or encourages someone to die, saying: 'Hey! Man! What's the use of living this miserable life? It's better to die than to live.'
』作如是心思惟，種種方便嘆譽死、快勸死，是比丘波羅夷，不共住。」
比丘義如上。
人者，從初識至后識而斷其命。
殺者，若自殺、若教殺、若遣使殺、若往來使殺、若重使殺、若展轉遣使殺、若求男子殺、若教人求男子殺、若求持刀人殺、若教求持刀人殺、若身現相、若口說、若身口俱現相、若遣書、若教遣使書、若坑陷、若倚發、若與藥、若安殺具。
自殺者，若以手、若瓦石、刀杖及余物而自殺，殺者波羅夷；方便不殺，偷蘭遮。
教殺者，殺時自看，教前人擲水火中，若山上推著谷底，若使象踏殺，若使惡獸啖，或使蛇螫，及餘種種教殺，殺者波羅夷；方便不殺，偷蘭遮。
遣使殺者，比丘遣使斷某甲命，隨語往若斷命，波羅夷；方便不斷，偷蘭遮。
往來使者，比丘遣使往斷某甲命，隨語往欲殺，未得殺便還，即承前教復往殺，若殺，波羅夷；方便不殺，偷蘭遮。
重使者，比丘遣使：「汝去斷某甲命。」續復遣使，如是乃至四五，彼使即往殺，殺者，波羅夷；方便不殺，偷蘭遮。
展轉使者，比丘遣使：「汝斷某甲命。」彼使復轉遣使若百若千，往斷其命者，波羅夷；方便不殺，偷蘭遮。
求男子者，「是中誰知有如是人能用刀
【現代漢語翻譯】 現代漢語譯本：'如果（比丘）這樣想，用各種方法讚美死亡、稱讚死亡的快樂並勸人去死，這位比丘就犯了波羅夷罪（Pārājika，斷頭罪），不得與僧團共住。'
比丘（bhikkhu，出家男眾）的定義如前所述。
人，指的是從最初的意識生起到最後的意識斷滅而被奪去生命。
殺，包括自殺、教唆他人殺、派遣使者殺、往來使者殺、重使殺、輾轉派遣使者殺、尋找男子殺人、教唆他人尋找男子殺人、尋找持刀人殺人、教唆他人尋找持刀人殺人、身體顯現殺人相、口頭說出殺人語、身口都顯現殺人相、寫信殺人、教唆他人寫信殺人、設定陷阱殺人、依靠（某種方式）引發（死亡）殺人、給予藥物殺人、安置殺人工具殺人。
自殺，如果用手、瓦石、刀杖以及其他物品自殺，殺死自己，犯波羅夷罪；如果採取行動但沒有殺死自己，犯偷蘭遮罪（sthūlātyaya，重罪）。
教唆殺人，殺人時自己在場觀看，教唆前邊的人把（某人）扔進水裡或火里，或者從山上推到谷底，或者讓象踩死，或者讓惡獸吃掉，或者讓蛇咬死，以及其他種種教唆殺人的方式，殺死（某人），犯波羅夷罪；如果採取行動但沒有殺死（某人），犯偷蘭遮罪。
派遣使者殺人，比丘派遣使者去斷某甲的命，使者按照（比丘的）話去做了，如果斷了（某甲的）命，犯波羅夷罪；如果採取行動但沒有斷（某甲的）命，犯偷蘭遮罪。
往來使者殺人，比丘派遣使者去斷某甲的命，使者按照（比丘的）話去想要殺（某甲），但還沒來得及殺就回來了，然後又按照之前的教唆再次去殺，如果殺了（某甲），犯波羅夷罪；如果採取行動但沒有殺死（某甲），犯偷蘭遮罪。
重使殺人，比丘派遣使者說：『你去斷某甲的命。』 之後又派遣使者，像這樣乃至四五個使者，那些使者就去殺了（某甲），殺死（某甲），犯波羅夷罪；如果採取行動但沒有殺死（某甲），犯偷蘭遮罪。
輾轉使者殺人，比丘派遣使者說：『你去斷某甲的命。』 那個使者又輾轉派遣使者，無論是派遣一百個還是派遣一千個，去斷了（某甲的）命，犯波羅夷罪；如果採取行動但沒有殺死（某甲），犯偷蘭遮罪。
尋找男子（殺人），『這裡面誰知道有這樣的人能用刀』
【English Translation】 English version: 'Reflecting thus, praising death in various ways, extolling the happiness of death, and encouraging (someone) to die, that bhikkhu (bhikkhu, a Buddhist monk) is defeated (Pārājika, expulsion), he does not associate.'
The meaning of 'bhikkhu' is as above.
'Person' refers to someone whose life is ended from the arising of the initial consciousness to the cessation of the final consciousness.
'Killing' includes suicide, instructing another to kill, sending a messenger to kill, a messenger who goes back and forth to kill, sending multiple messengers to kill, sending messengers in a chain to kill, seeking a man to kill, instructing someone to seek a man to kill, seeking a man with a knife to kill, instructing someone to seek a man with a knife to kill, showing a sign with the body, speaking with the mouth, showing a sign with both body and mouth, sending a letter, instructing someone to send a letter, setting a trap, relying on (something) to cause (death), giving medicine, setting up instruments of death.
'Suicide': if one kills oneself with a hand, tile, stone, stick, or other object, killing oneself, one is defeated; if one attempts but does not kill oneself, (one commits) a sthūlātyaya (sthūlātyaya, a grave offense).
'Instructing to kill': watching while (someone) is killed, instructing the person in front to throw (someone) into water or fire, or pushing (someone) from a mountain into a valley, or having an elephant trample (someone) to death, or having a wild beast devour (someone), or having a snake bite (someone), and various other ways of instructing to kill, killing (someone), one is defeated; if one attempts but does not kill (someone), (one commits) a sthūlātyaya.
'Sending a messenger to kill': a bhikkhu sends a messenger to end the life of so-and-so, if the messenger goes according to the words and ends the life, one is defeated; if one attempts but does not end the life, (one commits) a sthūlātyaya.
'A messenger who goes back and forth': a bhikkhu sends a messenger to end the life of so-and-so, the messenger goes according to the words intending to kill, but returns before killing, and then goes again to kill according to the previous instruction, if (the messenger) kills, one is defeated; if one attempts but does not kill, (one commits) a sthūlātyaya.
'Sending multiple messengers': a bhikkhu sends a messenger: 'Go and end the life of so-and-so.' Then sends another messenger, and so on up to four or five, and those messengers go and kill (so-and-so), killing (so-and-so), one is defeated; if one attempts but does not kill (so-and-so), (one commits) a sthūlātyaya.
'Sending messengers in a chain': a bhikkhu sends a messenger: 'Go and end the life of so-and-so.' That messenger then sends another messenger, whether a hundred or a thousand, who goes and ends the life, one is defeated; if one attempts but does not kill, (one commits) a sthūlātyaya.
'Seeking a man (to kill)': 'Who here knows of such a man who can use a knife'
，有方便久習學不恐怖、不退、能斷某甲人命？」彼使即往斷其命者，波羅夷；方便不殺，偷蘭遮。
教求男子者，教人求「是中誰知有如是人能用刀、有方便、久學習、不恐怖、不退、能斷某甲人命？」彼使即往斷其命，波羅夷；方便不殺，偷蘭遮。
求持刀者，自求：「誰勇健能持刀斷某甲命？」彼即往殺者，波羅夷；不殺，偷蘭遮。教求持刀者亦如是。
身現相者，身作相殺，令墮水火中，從上墮谷底，令象踏殺，令惡獸食毒蛇螫，彼因此現身相故自殺者，波羅夷；方便不殺，偷蘭遮。
口說者，或作是說：「汝所作惡無仁慈、懷毒意，不作眾善行。汝不作救護，汝生便受罪多，不如死。」若復作是語：「汝不作惡暴、有仁慈、不懷毒意。汝已作眾善行，汝已作功德，汝已作救護，汝生便受眾苦，汝若死當生天。」若彼因此言故便自殺者，波羅夷；方便不殺，偷蘭遮。身口現相亦如是。
遣使者，若遣使往彼：「汝所作善惡廣說如上。」承此使口嘆死，自殺者，波羅夷；方便不死，偷蘭遮。
遣書殺者，執書言：「汝所作善惡如是。」廣說亦如上。遣使書者亦如是。
坑陷者，審知彼所行道必從是來往，當於道中鑿深坑，著火、若刀、若毒蛇、若尖橛、若以毒涂刺
【現代漢語翻譯】 現代漢語譯本：
如果有人爲了方便長期練習殺人而不感到恐懼、不退縮，並且能夠殺死某甲（指特定的人）的性命，就指使他人去殺人，如果那個人真的去殺了某甲，那麼指使者犯波羅夷罪（Parajika，斷頭罪）；如果只是提供了方便但沒有殺死，則犯偷蘭遮罪（Thullanacca，重罪）。 如果教唆他人尋找殺手，就教唆別人去尋找：『這裡誰知道有這樣的人，能夠用刀、有方便條件、長期練習殺人而不感到恐懼、不退縮，能夠殺死某甲的性命？』如果那個人真的去殺了某甲，那麼教唆者犯波羅夷罪；如果只是提供了方便但沒有殺死，則犯偷蘭遮罪。 如果尋找持刀者，就自己尋找：『誰勇敢強健，能夠持刀殺死某甲的性命？』如果那個人真的去殺了某甲，那麼尋找者犯波羅夷罪；如果沒有殺死，則犯偷蘭遮罪。教唆他人尋找持刀者也是同樣的罪。 如果用身體示意，用身體的動作來促成殺人，例如讓人掉入水中或火中，從高處墜落到谷底，讓人被大象踩死，讓惡獸吞食或被毒蛇咬傷，如果那個人因為這些身體示意而自殺，那麼示意者犯波羅夷罪；如果只是提供了方便但沒有導致死亡，則犯偷蘭遮罪。 如果用口頭言語，或者說這樣的話：『你所作的惡事沒有仁慈，懷著惡毒的心意，不做任何善行。你不做救護，你活著只會遭受更多的罪，不如死了算了。』或者說這樣的話：『你沒有作惡，有仁慈之心，不懷惡毒的心意。你已經做了許多善行，你已經做了功德，你已經做了救護，你活著卻遭受眾多的痛苦，你如果死了就能昇天。』如果那個人因為這些話而自殺，那麼說話者犯波羅夷罪；如果只是說了這些話但沒有導致死亡，則犯偷蘭遮罪。用身體和口頭同時示意也是同樣的罪。 如果派遣使者，如果派遣使者前往某處：『你所作的善惡之事，詳細情況如上所述。』那個人聽了使者傳達的話后，讚歎死亡，然後自殺，那麼派遣使者的人犯波羅夷罪；如果只是提供了方便但沒有導致死亡，則犯偷蘭遮罪。 如果通過書信殺人，拿著書信說：『你所作的善惡之事是這樣的。』詳細情況如上所述。派遣使者送信也是同樣的罪。 如果挖坑設陷阱，確實知道那個人所走的道路一定會經過這裡，就在道路中挖掘深坑，在坑裡放置火、刀、毒蛇、尖樁，或者用毒藥塗抹尖刺。
【English Translation】 English version:
If someone, for the sake of conveniently practicing killing for a long time without fear or hesitation, and being able to take the life of a certain person (referred to as 'so-and-so'), instructs another to kill, and that person actually kills 'so-and-so', then the instructor commits a Parajika (Parajika, expulsion) offense; if they only provided the means but did not kill, they commit a Thullanacca (Thullanacca, grave offense) offense. If instigating someone to seek a killer, instigating others to seek: 'Who here knows of such a person who can use a knife, has the means, has practiced killing for a long time without fear or hesitation, and can take the life of so-and-so?' If that person actually kills 'so-and-so', then the instigator commits a Parajika offense; if they only provided the means but did not kill, they commit a Thullanacca offense. If seeking a knife-wielder, seeking oneself: 'Who is brave and strong, able to wield a knife and kill so-and-so?' If that person actually kills, the seeker commits a Parajika offense; if they do not kill, they commit a Thullanacca offense. Instigating others to seek a knife-wielder is the same offense. If showing signs with the body, using bodily actions to facilitate killing, such as causing someone to fall into water or fire, fall from a height into a valley, be trampled by an elephant, be eaten by a ferocious beast, or be bitten by a poisonous snake, if that person commits suicide because of these bodily signs, then the sign-giver commits a Parajika offense; if they only provided the means but did not cause death, they commit a Thullanacca offense. If using verbal speech, or saying such words: 'Your evil deeds are without compassion, harboring malicious intent, not doing any good deeds. You do not offer protection, you only suffer more sins by living, it is better to die.' Or saying such words: 'You have not done evil, you have compassion, you do not harbor malicious intent. You have already done many good deeds, you have already made merit, you have already offered protection, you suffer many hardships by living, if you die you will be reborn in heaven.' If that person commits suicide because of these words, then the speaker commits a Parajika offense; if they only spoke these words but did not cause death, they commit a Thullanacca offense. Showing signs with both body and speech is the same offense. If sending a messenger, if sending a messenger to a certain place: 'The good and evil deeds you have done, the details are as mentioned above.' That person, upon hearing the words conveyed by the messenger, praises death, and then commits suicide, then the sender of the messenger commits a Parajika offense; if they only provided the means but did not cause death, they commit a Thullanacca offense. If killing through a letter, holding a letter and saying: 'The good and evil deeds you have done are like this.' The details are as mentioned above. Sending a messenger with a letter is the same offense. If digging a pit to set a trap, knowing for certain that the road that person travels will definitely pass through here, then digging a deep pit in the road, placing fire, knives, poisonous snakes, sharp stakes, or thorns smeared with poison in the pit.
，若墮中死者，波羅夷；方便不死，偷蘭遮。
倚發者，知彼人必當倚發彼處，若樹、若墻、若柵，于彼外若著火、若刀、若橛、若毒蛇、若毒涂刺，機發使墮中死者，波羅夷；方便不死，偷蘭遮。藥者，知彼人病，與非藥、或雜毒、或過限與種種藥使死，波羅夷；與藥不死，偷蘭遮。
安殺具者，先知彼人本來患厭身命穢賤此身，即持刀毒若繩及余死具置之於前，若彼用一一物自殺者，波羅夷；方便不殺，偷蘭遮。若作如此比及余方便殺具死者，波羅夷；方便不死，偷蘭遮。
若天子、若龍子、阿須羅子、揵闥婆子、夜叉、餓鬼，若畜生中有智解人語者，若復有能變形者，方便求殺，殺者偷蘭遮；方便不死，突吉羅。畜生不能變形，若殺，波夜提；方便不殺，突吉羅。實人人想殺，波羅夷；人疑，偷蘭遮；人非人想，偷蘭遮。非人人想，偷蘭遮；非人疑，偷蘭遮。
比丘尼，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅滅擯。此是犯。
不犯者，若擲刀杖、瓦石誤著彼身死者，不犯。若營事作房舍，誤墮塹石、材木、椽柱殺人，不犯。重病人扶起，若扶臥、浴時、服藥時，從涼處至熱處，從熱處至涼處，入房、出房、向廁往返，一切無害心而死，不犯。
不犯者，最初未制戒，
【現代漢語翻譯】 現代漢語譯本：如果（通過墮胎）導致胎兒死亡，犯波羅夷罪（Pārājika，斷頭罪）；如果嘗試墮胎但未導致死亡，犯偷蘭遮罪（Sthūlātyaya，重罪）。 如果（比丘）知道某人習慣倚靠某物，比如樹、墻或柵欄，然後在該物之外設定火、刀、木樁、毒蛇或塗有毒藥的尖刺，通過機關使（該人）掉落而死，犯波羅夷罪；如果嘗試但未導致死亡，犯偷蘭遮罪。如果（比丘）知道某人生病，給予非藥物、摻雜毒藥的藥物，或過量給予各種藥物導致死亡，犯波羅夷罪；如果給予藥物但未導致死亡，犯偷蘭遮罪。 如果（比丘）知道某人厭惡自己的生命，覺得身體污穢卑賤，然後將刀、毒藥、繩索以及其他致死的工具放置在他面前，如果他使用其中任何一樣東西自殺，犯波羅夷罪；如果提供方便但沒有導致自殺，犯偷蘭遮罪。如果（比丘）製造類似的或其他的殺人工具導致死亡，犯波羅夷罪；如果提供方便但沒有導致死亡，犯偷蘭遮罪。 如果是天子（Devaputra，天神之子）、龍子（Nāga-putra，龍族之子）、阿須羅子（Asura-putra，阿修羅之子）、揵闥婆子（Gandharva-putra，乾闥婆之子）、夜叉（Yaksa，夜叉）、餓鬼（Preta，餓鬼），或者畜生中能夠理解人語的，或者能夠變形的，如果（比丘）想方設法去殺害他們，殺死了，犯偷蘭遮罪；如果想方設法但沒有殺死，犯突吉羅罪（Duṣkṛta，輕罪）。如果是不能變形的畜生，如果殺死了，犯波夜提罪（Pāyantika，墮罪）；如果想方設法但沒有殺死，犯突吉羅罪。如果確實是人，並且認為是人而殺害，犯波羅夷罪；如果是人，但心存疑慮，犯偷蘭遮罪；如果是人，但誤認為非人而殺害，犯偷蘭遮罪。如果不是人，但認為是人而殺害，犯偷蘭遮罪；如果不是人，並且心存疑慮，犯偷蘭遮罪。 比丘尼（Bhikṣuṇī，比丘尼）犯波羅夷罪；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼）犯突吉羅罪，並被驅逐。這是所犯之罪。 以下情況不構成犯罪：如果投擲刀、棍棒、瓦片、石頭，不小心擊中他人致死，不構成犯罪。如果從事建築工作，不小心使人掉入坑中，或被石頭、木材、椽子、柱子砸死，不構成犯罪。如果扶起重病人，或扶他躺下、洗澡、服藥，從涼爽的地方到炎熱的地方，從炎熱的地方到涼爽的地方，進出房間、去廁所往返，一切都沒有害人之心而導致死亡，不構成犯罪。 以下情況不構成犯罪：最初未制定戒律時。
【English Translation】 English version: If (through abortion) the fetus dies, it is a Pārājika (defeat); if attempting abortion but not causing death, it is a Sthūlātyaya (grave offense). If (a bhikkhu) knows that a person is accustomed to leaning on something, such as a tree, wall, or fence, and then places fire, a knife, a stake, a poisonous snake, or poison-coated thorns outside of that object, causing (the person) to fall and die through a mechanism, it is a Pārājika; if attempting but not causing death, it is a Sthūlātyaya. If (a bhikkhu) knows that a person is ill and gives non-medicine, medicine mixed with poison, or an excessive amount of various medicines causing death, it is a Pārājika; if giving medicine but not causing death, it is a Sthūlātyaya. If (a bhikkhu) knows that a person loathes their own life, feeling their body is filthy and base, and then places a knife, poison, rope, and other deadly tools in front of them, if they use any of these items to commit suicide, it is a Pārājika; if providing the means but not causing suicide, it is a Sthūlātyaya. If (a bhikkhu) creates similar or other killing devices causing death, it is a Pārājika; if providing the means but not causing death, it is a Sthūlātyaya. If it is a Devaputra (son of a god), a Nāga-putra (son of a dragon), an Asura-putra (son of an Asura), a Gandharva-putra (son of a Gandharva), a Yaksa (Yaksa), a Preta (hungry ghost), or an animal that can understand human speech, or that can transform, if (a bhikkhu) devises a way to kill them, and kills them, it is a Sthūlātyaya; if devising a way but not killing them, it is a Duṣkṛta (minor offense). If it is an animal that cannot transform, if killed, it is a Pāyantika (expiation); if devising a way but not killing them, it is a Duṣkṛta. If it is truly a human, and is killed thinking it is a human, it is a Pārājika; if it is a human, but there is doubt, it is a Sthūlātyaya; if it is a human, but is mistaken for a non-human and killed, it is a Sthūlātyaya. If it is not a human, but is thought to be a human and killed, it is a Sthūlātyaya; if it is not a human, and there is doubt, it is a Sthūlātyaya. A Bhikṣuṇī (nun) commits a Pārājika; a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), a Śrāmaṇerikā (novice nun) commit a Duṣkṛta, and are expelled. This is the offense committed. The following do not constitute offenses: If throwing a knife, stick, tile, or stone accidentally hits another person and causes death, it is not an offense. If engaging in construction work, accidentally causing someone to fall into a pit, or be crushed by stones, timber, rafters, or pillars, it is not an offense. If helping a seriously ill person up, or helping them lie down, bathe, take medicine, moving them from a cool place to a hot place, from a hot place to a cool place, entering or leaving a room, going to and from the toilet, all without harmful intent and causing death, it is not an offense. The following do not constitute offenses: Initially, when the precepts were not yet established.
癡狂、心亂、痛惱所纏，不犯。(三竟)
爾時世尊游于毗舍離獼猴江邊高閣講堂，時世谷貴人民飢餓乞食難得。時世尊告阿難：「諸有在毗舍離比丘，盡令集在講堂。」阿難即承佛教敕，諸比丘集會講堂。眾僧集已，頭面禮佛足卻住一面，白佛言：「毗舍離比丘已集講堂，唯聖知時。」爾時世尊即詣講堂在大眾中坐，告諸比丘：「汝等當知！今時世谷貴，人民飢餓，乞食難得。汝等諸有同和上、同師、隨親友知識，各共於此毗舍離左右，隨所宜安居，我亦當於此處安居。何以故？飲食難得，令眾疲苦。」時諸比丘聞世尊教已，即各隨同和上、同師親友知識，于毗舍離左右安居，世尊于毗舍離城內安居。
時有眾多比丘，于婆裘河邊僧伽藍中安居者，作是念：「如今此國谷貴，人民飢餓，乞食難得。我等作何方便，不以飲食為苦。」尋即念言：「我今當至諸居士家語言：『我得上人法！我是阿羅漢，得禪、得神通、知他心，並復嘆彼某甲得阿羅漢，得禪、得神通、知他心。』中有信樂居士，所有飲食不敢自啖、不與妻子，當持供養我等。彼諸居士亦當稱歎我等：『此諸比丘真是福田可尊敬者。』我等於是可得好美飲食，可得安樂住，不為乞食所苦。」爾時婆裘河邊諸比丘作是念已，即往至諸居士家，自說
【現代漢語翻譯】 現代漢語譯本： 神志不清、精神錯亂、被痛苦煩惱所纏繞的人，不構成犯戒。（三次說完）
當時，世尊在毗舍離（Vaishali，古印度城市）獼猴江邊的高閣講堂游化。當時世道糧食昂貴，人民飢餓，難以乞討到食物。世尊告訴阿難（Ananda，佛陀的十大弟子之一）：「讓所有在毗舍離的比丘（bhikkhu，佛教出家男眾）都到講堂集合。」阿難接受佛的教令，召集所有比丘到講堂。僧眾集合完畢，頂禮佛足後站在一旁，稟告佛說：「毗舍離的比丘已經集合在講堂，請世尊知曉時機。」這時，世尊來到講堂，在大眾中坐下，告訴比丘們：「你們應當知道，現在世道糧食昂貴，人民飢餓，難以乞討到食物。你們各自和自己的和尚（upadhyaya，親教師）、阿阇梨（acharya，軌範師）、親友知識，在此毗舍離左右，各自選擇適宜的地方安居，我也將在此處安居。為什麼呢？因為飲食難得，會讓大家疲憊困苦。」當時，比丘們聽了世尊的教誨，就各自和自己的和尚、阿阇梨、親友知識，在毗舍離左右安居，世尊則在毗舍離城內安居。
當時，有很多比丘在婆裘河邊的僧伽藍（samgharama，僧院）中安居，他們這樣想：「現在這個國家糧食昂貴，人民飢餓，難以乞討到食物。我們該怎麼辦，才能不為飲食所困呢？」隨即想到：「我們現在應當到各個居士（upasaka，在家信徒）家去說：『我得到了上人法（uttarimanussadhamma，超凡的境界）！我是阿羅漢（arhat，斷盡煩惱的聖者），得到了禪定（dhyana，禪那）、神通（abhijna，超自然能力）、知道他人心，並且讚歎某某人也得到了阿羅漢果，得到了禪定、神通、知道他人心。』其中有信奉樂於佈施的居士，會將所有飲食不敢自己吃、不給妻子兒女，拿來供養我們。那些居士也會稱讚我們：『這些比丘真是福田，值得尊敬。』我們這樣就能得到美味的飲食，可以安樂地居住，不會為乞討食物而困苦。」當時，婆裘河邊的比丘們這樣想后，就前往各個居士家，自己說...
【English Translation】 English version: One who is insane, mentally disturbed, or afflicted by pain and suffering does not commit an offense. (Repeated three times)
At that time, the World-Honored One was dwelling at the high pavilion lecture hall by the Monkey River in Vaishali (Vaishali, an ancient Indian city). At that time, the world was experiencing expensive grain, people were hungry, and it was difficult to obtain food through begging. The World-Honored One told Ananda (Ananda, one of the ten great disciples of the Buddha): 'Gather all the bhikkhus (bhikkhu, Buddhist monks) in Vaishali at the lecture hall.' Ananda, receiving the Buddha's command, gathered all the bhikkhus at the lecture hall. After the Sangha (Buddhist monastic order) had assembled, they bowed their heads to the Buddha's feet and stood to one side, reporting to the Buddha: 'The bhikkhus of Vaishali have assembled at the lecture hall; may the Blessed One know the appropriate time.' At that time, the World-Honored One went to the lecture hall and sat among the assembly, telling the bhikkhus: 'You should know that at this time, the world is experiencing expensive grain, people are hungry, and it is difficult to obtain food through begging. Each of you, along with your preceptors (upadhyaya, a senior monk who ordains a novice), teachers (acharya, a teacher of conduct), relatives, and acquaintances, should reside in a suitable place around Vaishali, and I will also reside here. Why? Because food is difficult to obtain, causing hardship for the Sangha.' At that time, the bhikkhus, hearing the World-Honored One's teaching, each resided around Vaishali with their preceptors, teachers, relatives, and acquaintances, while the World-Honored One resided within the city of Vaishali.
At that time, many bhikkhus residing in the sangharama (samgharama, monastery) by the Vaggumuda River thought: 'Now that this country is experiencing expensive grain, people are hungry, and it is difficult to obtain food through begging, what means can we employ to avoid suffering from lack of food?' They then thought: 'We should now go to the homes of the lay devotees (upasaka, a lay follower) and say: 'I have attained the Dharma of superior men (uttarimanussadhamma, superhuman attainments)! I am an Arhat (arhat, a perfected being who has extinguished all defilements), have attained dhyana (dhyana, meditation), supernormal powers (abhijna, supernatural abilities), and know the minds of others,' and also praise so-and-so for having attained Arhatship, dhyana, supernormal powers, and knowing the minds of others. Among them, those lay devotees who are faithful and generous will not dare to eat the food themselves or give it to their wives and children, but will offer it to us. Those lay devotees will also praise us: 'These bhikkhus are truly fields of merit, worthy of respect.' In this way, we can obtain delicious food, live comfortably, and not suffer from begging for food.' At that time, the bhikkhus by the Vaggumuda River, having thought in this way, went to the homes of the lay devotees and said themselves...
：「我得上人法，是阿羅漢，得禪、得神通、知他心。」並復嘆彼某甲比丘得阿羅漢，得禪、得神通、知他心。時諸信樂居士信受其言，即以所有飲食、妻子之分不食，盡持供養諸比丘言：「此是世間可尊敬者。」此諸比丘受諸居士供養，顏色光澤和悅氣力充足。
諸餘比丘在毗舍離安居者，顏色憔悴，形體枯燥，衣服弊壞。安居竟攝持衣缽，往世尊所頭面作禮在一面坐。爾時世尊慰問諸比丘言：「汝等住止和合安樂不？不以飲食為苦耶？」諸比丘白佛言：「我等住止和合安樂。」時世谷貴，人民飢餓，乞食難得以此為苦，在婆裘河邊僧伽藍中，安居諸比丘，顏色光澤和悅，氣力充足。安居竟，攝衣持缽往世尊所，到已頭面作禮在一面坐。時世尊慰問諸比丘：「汝等住止和合安樂不？不以飲食為苦耶？」諸比丘白佛言：「我等住止和合安樂，不以飲食為苦。」佛問言：「今世谷貴，人民饑饉，乞食難得，汝等以何方便，不以飲食為苦耶？」諸比丘即以上因緣具白世尊，以是故不以飲食為苦。世尊問諸比丘：「汝等有實不？」答言：「或有實、或無實。」佛告諸比丘：「汝等愚人，有實尚不應向人說，況復無實而向人說。」時世尊告諸比丘：「世有二賊：一者實非凈行自稱凈行，二者為口腹故不真實、非己有，在
【現代漢語翻譯】 現代漢語譯本： 『我獲得了上人法（殊勝之法），是阿羅漢（斷盡煩惱，證得解脫的聖者），得到了禪定、神通，能知他人心。』並且還讚歎那位某甲比丘也證得了阿羅漢果，得到了禪定、神通，能知他人心。當時，那些信仰愛樂的居士們聽信了這些話，就把自己所有的飲食和妻子的那份口糧都省下來不吃，全部拿來供養那些比丘，說：『這些是世間最值得尊敬的人。』這些比丘接受了居士們的供養，臉色紅潤光澤，神情和悅，氣力充足。 其他在毗舍離（古印度城市）安居的比丘們，臉色憔悴，形體枯瘦，衣服破舊。安居結束后，他們收拾好衣缽，前往世尊（釋迦牟尼佛）處，頂禮佛足后在一旁坐下。這時，世尊慰問這些比丘說：『你們住在這裡和合安樂嗎？沒有因為飲食而感到困苦嗎？』比丘們回答佛說：『我們住在這裡和合安樂。』當時世道糧食昂貴，人民飢餓，乞食很難，因此感到困苦。而在婆裘河邊僧伽藍（寺院）中安居的比丘們，臉色紅潤光澤，神情和悅，氣力充足。安居結束后，他們收拾好衣缽前往世尊處，到達后頂禮佛足在一旁坐下。這時，世尊慰問這些比丘：『你們住在這裡和合安樂嗎？沒有因為飲食而感到困苦嗎？』比丘們回答佛說：『我們住在這裡和合安樂，沒有因為飲食而感到困苦。』佛問：『現在世道糧食昂貴，人民飢餓，乞食很難，你們用什麼方法，沒有因為飲食而感到困苦呢？』比丘們就把以上因緣詳細地告訴了世尊，說因為這樣所以沒有因為飲食而感到困苦。世尊問比丘們：『你們說的是實情嗎？』回答說：『有的說的是實情，有的說的不是實情。』佛告誡比丘們：『你們這些愚人，即使是實情也不應該向人說，更何況是無中生有而向人說呢！』這時，世尊告訴比丘們：『世上有兩種賊：一種是實際上不是清凈修行的人卻自稱是清凈修行的人，另一種是爲了口腹之慾而不說真話，把不是自己擁有的東西說成是自己擁有的。』
【English Translation】 English version: 'I have attained the Dharma of superior men (Uttara-manussa-dhamma), I am an Arhat (a perfected being who has extinguished all defilements), I have attained Jhana (meditative absorption), supernormal powers (Abhijna), and knowledge of others' minds (ceto-pariya-ñana).' And he further praised that so-and-so Bhikkhu (monk) had attained Arhatship, attained Jhana, supernormal powers, and knowledge of others' minds. At that time, those believing and devoted lay followers, trusting in their words, abstained from their own food and their wives' portions, offering everything to the Bhikkhus, saying, 'These are the most venerable ones in the world.' These Bhikkhus, receiving the offerings of the lay followers, were radiant in complexion, cheerful, and full of energy. The other Bhikkhus dwelling in Vesali (an ancient Indian city) during the rainy season retreat (Vassa), were pale, emaciated, and their robes were worn out. After the retreat, they gathered their robes and bowls, went to the Blessed One (the Buddha), bowed their heads at his feet, and sat down on one side. Then the Blessed One inquired of the Bhikkhus, saying, 'Are you dwelling together harmoniously and comfortably? Are you not suffering from lack of food?' The Bhikkhus replied to the Buddha, 'We are dwelling together harmoniously and comfortably.' At that time, grain was expensive, the people were starving, and it was difficult to obtain alms, which caused suffering. However, the Bhikkhus dwelling in the Sangharama (monastery) by the Vaggumuda River were radiant in complexion, cheerful, and full of energy. After the retreat, they gathered their robes and bowls, went to the Blessed One, and bowed their heads at his feet, and sat down on one side. Then the Blessed One inquired of the Bhikkhus, 'Are you dwelling together harmoniously and comfortably? Are you not suffering from lack of food?' The Bhikkhus replied to the Buddha, 'We are dwelling together harmoniously and comfortably, and we are not suffering from lack of food.' The Buddha asked, 'Now, grain is expensive, the people are starving, and it is difficult to obtain alms. By what means are you not suffering from lack of food?' The Bhikkhus then explained to the Blessed One in detail the aforementioned circumstances, saying that this was why they were not suffering from lack of food. The Blessed One asked the Bhikkhus, 'Is what you say true?' They replied, 'Some of it is true, and some of it is not true.' The Buddha admonished the Bhikkhus, 'You foolish men, even if it were true, you should not tell people, let alone fabricate something untrue and tell people!' Then the Blessed One told the Bhikkhus, 'There are two kinds of thieves in the world: one is someone who is not actually practicing pure conduct but claims to be practicing pure conduct, and the other is someone who, for the sake of their belly, does not speak the truth, claiming to possess what they do not possess.'
大眾中故作妄語，自稱言：『我得上人法。』是中為口腹故，不真實、非己有，于大眾中故妄語，自稱言『我得上人法』者最上大賊。何以故？以盜受人飲食故。」時世尊以無數方便，訶責婆裘河邊僧伽藍中安居諸比丘已，告諸比丘：「此愚人，多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘實無所知，自稱言：『我得上人法。我如是、我見是。』彼于異時，若問、若不問，欲自清凈故作是說：『我實不知不見，言知言見虛誑妄語。』是比丘波羅夷，不共住。」如是世尊，與諸比丘結戒。
爾時有一增上慢比丘語人言：「我得道。」彼於後時精進不懈，勤求方便證最上勝法。彼作是念：「世尊與諸比丘結戒，若比丘實無所知，自稱言：『我得上人法，我知是、我見是。』彼于異時若問、若不問，欲自清凈故言：『我實不知不見，言知言見虛誑妄語。』是比丘波羅夷不共住。」而我慢心自言：「我得道。後勤方便精進不懈，證最上勝法。我將無犯波羅夷耶？今當云何？」尋語諸同意比丘：「世尊與諸比丘結戒：『若比丘實無所知，自稱言：「我得上人法，我知是、我見是。」彼于異時若問若不問，欲自清凈故言：「我實不知不見，言知言見虛誑妄語。」波羅夷
【現代漢語翻譯】 現代漢語譯本 在眾人之中故意說謊，自稱說：『我得到了上人法（指超凡的境界或能力）。』這是爲了口腹之慾，不真實，並非自己所擁有，卻在眾人之中故意說謊，自稱『我得到了上人法』，這是最嚴重的盜賊。為什麼呢？因為他盜取了別人供養的飲食。」當時，世尊用無數種方法，呵責了婆裘河邊僧伽藍（Vajjikūṭaka，地名，僧伽藍指寺院）中安居的比丘們之後，告訴眾比丘：「這個愚蠢的人，在多種有漏之處，最初就犯了戒。從今以後，我要為比丘們制定戒律，爲了聚集十種功德利益乃至正法久住，想要說戒的人應當這樣說：如果比丘實際上什麼都不知道，卻自稱說：『我得到了上人法，我是這樣，我看到的就是這樣。』他在其他時候，無論被問或不被問，爲了自我清凈而這樣說：『我實際上不知道，也沒看到，說知道、說看到都是虛假的謊言。』這個比丘就犯了波羅夷（Pārājika，斷頭罪，逐出僧團），不得與僧眾共住。」就這樣，世尊為眾比丘制定了戒律。
當時，有一位增上慢（Adhimāna，未證得實際的境界卻自認為已證得）的比丘對人說：『我得道了。』他在後來的時間裡精進不懈，勤奮地尋求方法來證得最上殊勝的法。他這樣想：『世尊為眾比丘制定了戒律，如果比丘實際上什麼都不知道，卻自稱說：「我得到了上人法，我知道是這樣，我看到的就是這樣。」他在其他時候，無論被問或不被問，爲了自我清凈而說：「我實際上不知道，也沒看到，說知道、說看到都是虛假的謊言。」這個比丘就犯了波羅夷，不得與僧眾共住。』而我因為貢高我慢，自己說：『我得道了。』後來勤奮方便，精進不懈，證得了最上殊勝的法。我難道不是犯了波羅夷罪嗎？現在該怎麼辦呢？』於是他詢問那些與他意見相同的比丘：『世尊為眾比丘制定了戒律：「如果比丘實際上什麼都不知道，卻自稱說：「我得到了上人法，我知道是這樣，我看到的就是這樣。」他在其他時候，無論被問或不被問，爲了自我清凈而說：「我實際上不知道，也沒看到，說知道、說看到都是虛假的謊言。」就犯了波羅夷罪。
【English Translation】 English version Deliberately uttering falsehoods in the assembly, claiming, 'I have attained the Dharma of superior beings.' This is for the sake of the belly, untrue, not possessed by oneself, yet deliberately uttering falsehoods in the assembly, claiming 'I have attained the Dharma of superior beings,' is the greatest thief. Why? Because he steals the food offered to others.' At that time, the World-Honored One, with countless skillful means, rebuked the bhikkhus residing in the Vajjikūṭaka (place name, a monastery) monastery by the Vajjikūṭaka River, and told the bhikkhus, 'This foolish person, in many leaky places, initially violates the precepts. From now on, I will establish precepts for the bhikkhus, to gather ten benefits and to ensure the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a bhikkhu actually knows nothing, but claims, 'I have attained the Dharma of superior beings. I am like this, I see it like this.' At another time, whether asked or not asked, wishing to purify himself, he says, 'I actually do not know, nor have I seen. Saying I know, saying I have seen, is a false lie.' This bhikkhu has committed a Pārājika (expulsion from the Sangha), and cannot live with the Sangha.' Thus, the World-Honored One established the precepts for the bhikkhus.
At that time, there was a bhikkhu with Adhimāna (false conceit, believing one has attained what one has not) who said to others, 'I have attained the Path.' Later, he was diligent and unremitting, diligently seeking methods to attain the supreme and excellent Dharma. He thought, 'The World-Honored One has established precepts for the bhikkhus, that if a bhikkhu actually knows nothing, but claims, 'I have attained the Dharma of superior beings, I know it is like this, I see it is like this.' At another time, whether asked or not asked, wishing to purify himself, he says, 'I actually do not know, nor have I seen. Saying I know, saying I have seen, is a false lie.' This bhikkhu has committed a Pārājika, and cannot live with the Sangha.' But because of my arrogance, I said, 'I have attained the Path.' Later, I was diligent and unremitting, and attained the supreme and excellent Dharma. Have I not committed a Pārājika? What should I do now?' Then he asked the bhikkhus who agreed with him, 'The World-Honored One has established precepts for the bhikkhus: 'If a bhikkhu actually knows nothing, but claims, 'I have attained the Dharma of superior beings, I know it is like this, I see it is like this.' At another time, whether asked or not asked, wishing to purify himself, he says, 'I actually do not know, nor have I seen. Saying I know, saying I have seen, is a false lie.' He has committed a Pārājika.'
，不共住。』我以增上慢故自稱言：『我得道。』後勤方便，精進不懈，證最上勝法。我將不犯波羅夷耶？善哉大德！為我白佛，隨佛教敕我當奉行。」爾時諸比丘往至世尊所，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，為諸比丘隨順說法，無數方便，讚歎頭陀，端嚴少欲知足，樂出離者。告諸比丘：「增上慢者不犯。自今已去當如是說戒：『若比丘實無所知，自稱言：「我得上人法，我已入聖智勝法，我知是、我見是。」彼于異時若問、若不問，欲自清凈故作是說：「我實不知不見，言知言見虛誑妄語。」除增上慢，是比丘波羅夷，不共住。』」
比丘義如上。
不知不見者，實無知見。
自稱者，自稱說有信、戒、施、聞、智慧、辯才。
人法者，人陰、人界、人入。
上人法者，諸法能出要成就。
自言念在身、自言正憶念、自言持戒、自言有欲、自言不放逸、自言精進、自言得定、自言得正受、自言有道、自言修習、自言有慧、自言見、自言得、自言果。
自言念在身者，有念能令人出離，狎習親附此法，修習增廣如調伏乘，守護觀察善得平等，已得決定，無復艱難而得自在，是為自言得身念處。
自言正憶念者，有念能令人出離，狎習親附此法，
【現代漢語翻譯】 現代漢語譯本： 『不與僧團共住。』我因為增上慢（Adhimāna，未證得聖果卻自認為已證得）的緣故，自稱說：『我已得道。』後來勤奮方便，精進不懈，證得了最上殊勝之法。我這樣是否不會犯波羅夷罪（Pārājika，斷頭罪）呢？善哉大德！請為我稟告佛陀，我將遵從佛陀的教誨奉行。」 當時，眾比丘前往世尊處，將此事因緣詳細稟告了世尊。世尊當時因此因緣召集比丘僧團，為眾比丘隨順說法，用無數方便，讚歎頭陀行（Dhuta，苦行），讚歎端莊威嚴、少欲知足、樂於出離的人。世尊告訴眾比丘：『有增上慢的人不犯波羅夷罪。從今以後應當這樣說戒條：『如果比丘實際上沒有所知，卻自稱說：「我已證得上人法（uttarimanussadhamma），我已進入聖智殊勝之法，我知道這個，我見到這個。」他在其他時候，無論別人問或不問，爲了自我清凈而這樣說：「我實際上不知不見，卻說知說見，這是虛誑妄語。」除了增上慢的情況，這位比丘就犯了波羅夷罪，不得與僧團共住。』 比丘的定義如上所述。 不知不見：實際上沒有知見。 自稱：自稱說自己有信心（saddhā）、戒律（sīla）、佈施（cāga）、博聞（suta）、智慧（paññā）、辯才（patibhāna）。 人法：指人陰（khandha，五蘊）、人界（āyatana，六處）、人入（dhātu，十八界）。 上人法：指能夠出離生死輪迴，成就解脫的諸法。 自言念在身：自言正確憶念、自言持戒、自言有欲、自言不放逸、自言精進、自言得定、自言得正受、自言有道、自言修習、自言有慧、自言見、自言得、自言果。 自言念在身者：指有念能使人出離，親近此法，修習增廣，如調伏的良馬，守護觀察，善得平等，已經得到決定，不再艱難而得自在，這就是自言得到身念處（kāyagatāsati）。 自言正憶念者：指有念能使人出離，親近此法。
【English Translation】 English version: 'Not to live together.' Because of Adhimāna (exaggerated conceit), I claimed, 'I have attained the path.' Later, through diligent effort and tireless practice, I attained the supreme and excellent Dharma. Will I not be committing a Pārājika (defeat) offense? Excellent, Venerable Sir! Please inform the Buddha on my behalf, and I will follow the Buddha's instructions and practice accordingly.' At that time, the bhikkhus went to the Blessed One and reported the entire matter to him. The Blessed One then gathered the Sangha of bhikkhus because of this matter, and in accordance with the Dharma, he praised the practice of Dhuta (asceticism) in countless ways, extolling those who are dignified, content with little, and delight in renunciation. He told the bhikkhus, 'One with Adhimāna does not commit a Pārājika offense. From now on, the rule should be recited as follows: 'If a bhikkhu, in reality, does not know, but claims, "I have attained superior human qualities (uttarimanussadhamma), I have entered the supreme wisdom of the noble ones, I know this, I see this," and later, whether asked or unasked, says, in order to purify himself, "In reality, I did not know or see, but I claimed to know and see, speaking falsely and deceitfully," except in the case of Adhimāna, that bhikkhu has committed a Pārājika offense and is not to live together with the Sangha.' The definition of bhikkhu is as above. Not knowing or seeing: In reality, not having knowledge or vision. Claiming: Claiming to have faith (saddhā), morality (sīla), generosity (cāga), learning (suta), wisdom (paññā), and eloquence (patibhāna). Human qualities: Refers to the human aggregates (khandha), human sense bases (āyatana), and human elements (dhātu). Superior human qualities: Refers to the qualities that can lead to liberation and accomplishment. Claiming mindfulness of the body: Claiming right mindfulness, claiming adherence to precepts, claiming desire, claiming non-negligence, claiming diligence, claiming attainment of concentration, claiming attainment of right samādhi, claiming to have the path, claiming to practice, claiming to have wisdom, claiming to see, claiming to attain, claiming to have the fruit. Claiming mindfulness of the body: Refers to having mindfulness that can lead to liberation, being close to this Dharma, practicing and expanding it, like a trained horse, guarding and observing, well-attained equanimity, having attained certainty, no longer difficult but attaining freedom, this is called claiming to have attained mindfulness of the body (kāyagatāsati). Claiming right mindfulness: Refers to having mindfulness that can lead to liberation, being close to this Dharma.
修習增廣如調伏乘，守護觀察善得平等，已得決定，無復艱難而得自在，是為自言正憶念。自言得戒、自言有欲、自言不放逸、自言精進、亦如上說。
自言得定者，有覺有觀三昧、無覺有觀三昧、無覺無觀三昧、空無相無作三昧，狎習親附思惟此定，余如上說。
自言得正受者，想正受、無想正受、隨法正受、心想正受、除色想正受、不除色想正受、除入正受、一切入正受，狎習親附思惟此正受，余如上說。
自言有道者，從一支道乃至十一支道，狎習親附思惟此道，余如上說。
自言修者，修戒、修定、修智、修解脫慧、修見解脫慧，狎習親附，余如上說。
自言有智者，法智、比智、等智、他心智，狎習親附思惟此智，余如上說。
自言見者，見苦、見集、見盡、見道，若復作如是言：「天眼清凈觀諸眾生，生者、死者，善色、惡色，善趣、惡趣。知有好醜、貴賤，隨眾生業報如實知之。」狎習親附，余如上說。
自言得者，得須陀洹、斯陀含、阿那含、阿羅漢，狎習親附，余如上說。
自言果者，須陀洹果、斯陀含果、阿那含果、阿羅漢果，狎習親附，余如上說。
如是虛而不實，不知、不見，向人說言：「我得上人法。」口自向人說，前人知者，
【現代漢語翻譯】 現代漢語譯本 修習增廣如調伏乘，守護觀察善得平等，已得決定，不再有任何艱難就能獲得自在，這就是所謂的自言正憶念。自言得戒、自言有欲、自言不放逸、自言精進，也如上面所說。
自言得定者，包括有覺有觀三昧（有尋有伺三昧）、無覺有觀三昧（無尋有伺三昧）、無覺無觀三昧（無尋無伺三昧）、空無相無作三昧，經常練習親近並思惟這些禪定，其餘的如上面所說。
自言得正受者，包括想正受、無想正受、隨法正受、心想正受、除色想正受、不除色想正受、除入正受、一切入正受，經常練習親近並思惟這些正受，其餘的如上面所說。
自言有道者，包括從一支道乃至十一支道，經常練習親近並思惟這些道，其餘的如上面所說。
自言修者，包括修戒、修定、修智、修解脫慧、修見解脫慧，經常練習親近，其餘的如上面所說。
自言有智者，包括法智、比智、等智、他心智，經常練習親近並思惟這些智慧，其餘的如上面所說。
自言見者，包括見苦、見集、見滅、見道，如果又這樣說：『天眼清凈，能觀察所有眾生，他們的出生和死亡，美好的和醜陋的色相，好的和壞的去處。知道有美醜、貴賤，如實地知道眾生隨業力而得到的果報。』經常練習親近，其餘的如上面所說。
自言得者，包括得到須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果），經常練習親近，其餘的如上面所說。
自言果者，包括須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果），經常練習親近，其餘的如上面所說。
像這樣虛假不實，既不知道，也沒有見到，卻向別人說：『我得到了上人法。』自己口頭上這樣對別人說，如果前面的人知道真相，
【English Translation】 English version Practicing and expanding like the taming vehicle, guarding and observing to attain equality, having achieved certainty, and effortlessly attaining freedom, this is called 'self-proclaimed right mindfulness.' Self-proclaimed attainment of precepts, self-proclaimed possession of desire, self-proclaimed non-negligence, self-proclaimed diligence, are also as described above.
Self-proclaimed attainment of concentration includes: Samadhi with initial and sustained application of thought (vitakka-vicara samadhi), Samadhi without initial application but with sustained application of thought (vicara-matta samadhi), Samadhi without initial or sustained application of thought (avitakka-avicara samadhi), and Samadhi of emptiness, signlessness, and desirelessness (sunyata-animitta-apranihita samadhi). Frequently practicing, associating with, and contemplating these concentrations, the rest is as described above.
Self-proclaimed attainment of right reception includes: reception with perception, reception without perception, reception according to the Dharma, reception with mental perception, reception with the removal of perception of form, reception without the removal of perception of form, reception with the removal of realms, reception of all realms. Frequently practicing, associating with, and contemplating these right receptions, the rest is as described above.
Self-proclaimed possession of the path includes: from the one-factored path to the eleven-factored path. Frequently practicing, associating with, and contemplating this path, the rest is as described above.
Self-proclaimed practice includes: practicing precepts, practicing concentration, practicing wisdom, practicing liberating wisdom, practicing the wisdom of the view of liberation. Frequently practicing and associating, the rest is as described above.
Self-proclaimed possession of wisdom includes: knowledge of the Dharma, comparative knowledge, equal knowledge, knowledge of others' minds. Frequently practicing, associating with, and contemplating this wisdom, the rest is as described above.
Self-proclaimed vision includes: seeing suffering, seeing the arising of suffering, seeing the cessation of suffering, seeing the path to the cessation of suffering. If one further says: 'With pure divine eye, I observe all beings, their birth and death, beautiful and ugly forms, good and bad destinies. I know the good and bad, the noble and base, and truly know the karmic retribution of beings according to their deeds.' Frequently practicing and associating, the rest is as described above.
Self-proclaimed attainment includes: attaining Sotapanna (須陀洹, Stream-enterer), Sakadagami (斯陀含, Once-returner), Anagami (阿那含, Non-returner), Arahat (阿羅漢, Worthy One). Frequently practicing and associating, the rest is as described above.
Self-proclaimed fruit includes: the fruit of Sotapanna (須陀洹果, Stream-entry), the fruit of Sakadagami (斯陀含果, Once-returning), the fruit of Anagami (阿那含果, Non-returning), the fruit of Arahat (阿羅漢果, Worthiness). Frequently practicing and associating, the rest is as described above.
Thus, being false and unreal, not knowing or seeing, yet saying to others: 'I have attained the Dharma of superior beings.' Speaking thus to others, if the person in front knows the truth,
波羅夷；說而不知者，偷蘭遮。若遣手印、若遣使、若書、若作知相，若知者，波羅夷；若不知者，偷蘭遮。自在靜處作不靜想，口說言：「我得上人法。」偷蘭遮。不靜處作靜處想，口說言：「我得上人法。」偷蘭遮。諸天、阿須羅、乾闥婆、夜叉、餓鬼、畜生能變形有智，向說得上人法，知者，偷蘭遮；說而不知者，突吉羅。手印遣使、若書、若作知相使彼知，偷蘭遮；彼不知，突吉羅。畜生不能變形者，向說得上人法，突吉羅。若人實得道，向不同意大比丘說：「得上人法。」突吉羅。若為人說根、力、覺、意、解脫、三昧、正受，我等得是，波羅夷。人作人想，波羅夷；人疑者，偷蘭遮；人非人想，偷蘭遮。非人人想，偷蘭遮；非人疑，亦偷蘭遮。
比丘尼，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅滅擯。是為犯。
不犯者，增上慢人自言：「是業報因緣非修得。」若向同意大比丘說上人法，若向人說根、力、覺、意、解脫三昧、正受法，不自稱言我得。若戲笑說，或疾疾說，屏處獨說，夢中說，欲說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)
十三僧殘法之一
爾時世尊游舍衛城。時迦留陀夷，欲意熾盛，顏色憔悴，身體損瘦。于異時獨
【現代漢語翻譯】 現代漢語譯本： 波羅夷（Pārājika，斷頭罪）：說了自己沒有證得的境界，如果明知故犯，即犯波羅夷罪；如果說了但自己並不知道，則犯偷蘭遮罪（Sthūlātyaya，粗罪）。如果通過手勢、派遣使者、書寫、或者做出某種表示，讓對方知道自己說了謊，如果對方知道了，則犯波羅夷罪；如果對方不知道，則犯偷蘭遮罪。在寂靜的地方，卻想著不寂靜的事情，口中卻說：『我得到了上人法。』犯偷蘭遮罪。在不寂靜的地方，卻想著寂靜的事情，口中卻說：『我得到了上人法。』犯偷蘭遮罪。諸天（Deva）、阿修羅（Asura）、乾闥婆（Gandharva）、夜叉（Yaksa）、餓鬼（Preta）、畜生（Tiryagyoni），如果它們能夠變形並且有智慧，向它們說自己得到了上人法，如果它們知道了，則犯偷蘭遮罪；如果說了但它們並不知道，則犯突吉羅罪（Duṣkṛta，惡作罪）。通過手勢、派遣使者、書寫、或者做出某種表示讓它們知道，犯偷蘭遮罪；如果它們不知道，犯突吉羅罪。如果向不能變形的畜生說自己得到了上人法，犯突吉羅罪。如果有人確實證得了道，卻向不同意的比丘說：『我得到了上人法。』犯突吉羅罪。如果為人說根（indriya）、力（bala）、覺（bodhyaṅga）、意（manas）、解脫（vimoksha）、三昧（samādhi）、正受（samyak pratipatti），並且說『我們得到了這些』，犯波羅夷罪。把人當人想，犯波羅夷罪；對是不是人感到疑惑，犯偷蘭遮罪；把人當非人想，犯偷蘭遮罪。把非人當非人想，犯偷蘭遮罪；對是不是非人感到疑惑，也犯偷蘭遮罪。
比丘尼（Bhikkhunī），犯波羅夷罪；式叉摩那（Śikṣamāṇā）、沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā），犯突吉羅罪，應被驅逐。以上是所犯之罪。
不犯的情況：增上慢的人自言自語：『這是業報因緣，不是修得的。』如果向同意的大比丘說上人法，如果向人說根、力、覺、意、解脫、三昧、正受法，但不自稱說我得到了。如果戲笑說，或者快速地說，在隱蔽的地方獨自說，夢中說，想要說這個卻說錯了，都不犯。
不犯的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦纏繞時。（四竟）
十三僧殘法之一
那時，世尊（Buddha）住在舍衛城（Śrāvastī）。當時，迦留陀夷（Kāludāyin）慾念熾盛，臉色憔悴，身體消瘦。在另一個時候，獨自...
【English Translation】 English version: Pārājika (expulsion offense): If one claims to have attained a state that one has not actually attained, and does so knowingly, it is a Pārājika offense; if one speaks without knowing, it is a Sthūlātyaya (grave offense). If one sends a hand gesture, sends a messenger, writes, or makes a sign to indicate that one has lied, and if the other person understands, it is a Pārājika offense; if the other person does not understand, it is a Sthūlātyaya offense. In a quiet place, if one thinks of non-quiet things, and says, 'I have attained superior human qualities,' it is a Sthūlātyaya offense. In a non-quiet place, if one thinks of quiet things, and says, 'I have attained superior human qualities,' it is a Sthūlātyaya offense. If devas (Deva), asuras (Asura), gandharvas (Gandharva), yakshas (Yaksa), pretas (Preta), or animals (Tiryagyoni) are able to transform and have intelligence, and one tells them that one has attained superior human qualities, if they understand, it is a Sthūlātyaya offense; if one speaks but they do not understand, it is a Duṣkṛta (wrongdoing) offense. If one sends a hand gesture, sends a messenger, writes, or makes a sign to make them understand, it is a Sthūlātyaya offense; if they do not understand, it is a Duṣkṛta offense. If one tells an animal that cannot transform that one has attained superior human qualities, it is a Duṣkṛta offense. If a person has actually attained the path, but tells a bhikkhu (monk) who does not agree, 'I have attained superior human qualities,' it is a Duṣkṛta offense. If one speaks to someone about the roots (indriya), powers (bala), factors of enlightenment (bodhyaṅga), mind (manas), liberation (vimoksha), samādhi (samādhi), and right practice (samyak pratipatti), and says, 'We have attained these,' it is a Pārājika offense. Thinking of a person as a person, it is a Pārājika offense; doubting whether it is a person, it is a Sthūlātyaya offense; thinking of a person as a non-person, it is a Sthūlātyaya offense. Thinking of a non-person as a non-person, it is a Sthūlātyaya offense; doubting whether it is a non-person, it is also a Sthūlātyaya offense.
A bhikkhunī (nun) commits a Pārājika offense; a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun) commits a Duṣkṛta offense and should be expelled. These are the offenses committed.
Non-offenses: A person with excessive pride says to themselves, 'This is due to karmic causes, not attained through practice.' If one speaks about superior human qualities to a bhikkhu who agrees, if one speaks to someone about the roots, powers, factors of enlightenment, mind, liberation, samādhi, and right practice, but does not claim to have attained them oneself. If one speaks in jest, or speaks quickly, speaks alone in a secluded place, speaks in a dream, or intends to say one thing but says another by mistake, it is not an offense.
Non-offenses: When the precepts were not yet established, or when one is insane, mentally disturbed, or afflicted by pain. (End of the fourth)
One of the thirteen Saṃghādisesa offenses
At that time, the Buddha (Buddha) was dwelling in Śrāvastī (Śrāvastī). At that time, Kāludāyin (Kāludāyin) was consumed by lust, his face was pale, and his body was emaciated. At another time, alone...
處一房，敷好繩床、木床、大小褥被枕地，復敷好敷具，戶外別安湯水洗足具，飲食豐足，欲意熾盛，隨念憶想弄失不凈，諸根悅豫，顏色光澤。諸親友比丘見已問言：「汝先時顏色憔悴身形損瘦，如今顏色和悅光澤，為是住止安樂，不以飲食為苦耶？云何得爾？」答言：「住止安樂，不以飲食為苦。」彼復問言：「以何方便住止安樂，不以飲食為苦。」答言：「大德！我先欲意熾盛，顏色憔悴，形體損瘦。我時在一房住，敷好繩床、木床、大小褥被枕地，復敷好敷具，戶外別安湯水洗足之具，飲食豐足，我欲意熾盛，隨念憶想弄失不凈。我以是故住止安樂，顏色和悅光澤。」諸比丘言：「汝所為甚苦，何以言安樂耶？所為不安而言安耶？此正法中說欲除欲，說慢除慢，滅除渴愛，斷諸結使，愛盡涅槃。汝云何欲意熾盛，隨念憶想弄失不凈耶？」爾時諸比丘往至世尊所，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問迦留陀夷：「汝審爾欲意熾盛，隨念憶想弄陰失精耶？」報言：「實爾！」世尊以無數方便呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝今云何於我清凈法中出家，作穢污行弄陰失精耶？汝今愚人，舒手受人信施，復以此手弄陰墮精。」爾時世尊以無數方便呵責已，
【現代漢語翻譯】 現代漢語譯本： （場景：一位比丘描述他如何應對慾望） 他安排了一間房，鋪設好繩床、木床、大小褥子和枕頭，又鋪設好其他臥具，在戶外另外安置了熱水和洗腳用具，飲食豐盛充足。當慾望熾盛時，他就隨念憶想，通過玩弄生殖器來排泄不凈之物，因此諸根感到愉悅，臉色也變得光澤。 他的親友比丘們見到后問道：『你先前臉色憔悴，身形消瘦，如今臉色和悅光澤，是因為住處安樂，飲食無憂嗎？你是怎麼做到的？』他回答說：『住處安樂，飲食無憂。』 他們又問：『你用什麼方法住處安樂，飲食無憂？』他回答說：『諸位大德！我先前慾望熾盛，臉色憔悴，形體消瘦。我當時住在一間房裡，鋪設好繩床、木床、大小褥子和枕頭，又鋪設好其他臥具，在戶外另外安置了熱水和洗腳用具，飲食豐盛充足。我當慾望熾盛時，就隨念憶想，通過玩弄生殖器來排泄不凈之物。因此我才住處安樂，臉色和悅光澤。』 諸位比丘說：『你所做的事情非常痛苦，為什麼說安樂呢？所做的事情明明不安，為什麼說安樂呢？這正法中說要去除慾望，說要去除我慢，滅除渴愛，斷除各種結縛，愛盡才能達到涅槃（Nirvana）。你為什麼慾望熾盛，隨念憶想，玩弄生殖器來排泄不凈之物呢？』 當時，諸位比丘前往世尊（Buddha）處，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，明知故問迦留陀夷（Kalodayin，人名）：『你真的如此，慾望熾盛，隨念憶想，玩弄生殖器來排泄精液嗎？』他回答說：『確實如此！』 世尊用無數種方法呵責他：『你所做的事情是不對的，不合威儀，不合沙門（Sramana，出家人）的規範，不是清凈的行為，不是隨順正法的行為，是不應該做的。你現在為什麼在我這清凈的佛法中出家，卻做這種污穢的事情，玩弄生殖器來排泄精液呢？你現在真是個愚人，伸出手接受別人的供養，又用這隻手玩弄生殖器來排泄精液。』 當時，世尊用無數種方法呵責之後，
【English Translation】 English version: (Scene: A Bhikkhu Describing How He Deals with Desire) He prepared a room, laying out a rope bed, a wooden bed, large and small mattresses and pillows, and also laid out good bedding. Outside the door, he separately arranged hot water and foot-washing equipment, and had abundant food and drink. When desire was intense, he would recall and imagine, losing his impurity through playing with his genitals, so that his faculties were delighted and his complexion was radiant. His relatives and bhikkhus (monks) saw him and asked, 'Previously, your complexion was sallow and your body was thin and weak. Now your complexion is harmonious and radiant. Is it because you are living in comfort and not suffering from your diet? How did you achieve this?' He replied, 'I am living in comfort and not suffering from my diet.' They further asked, 'By what means are you living in comfort and not suffering from your diet?' He replied, 'Venerable sirs! Previously, my desire was intense, my complexion was sallow, and my body was thin and weak. At that time, I lived in a room, laying out a rope bed, a wooden bed, large and small mattresses and pillows, and also laid out good bedding. Outside the door, I separately arranged hot water and foot-washing equipment, and had abundant food and drink. When my desire was intense, I would recall and imagine, losing my impurity through playing with my genitals. That is why I am living in comfort and my complexion is harmonious and radiant.' The bhikkhus (monks) said, 'What you are doing is very painful. Why do you say it is comfortable? What you are doing is clearly uncomfortable. Why do you say it is comfortable? In this true Dharma (teachings), it is said to remove desire, to remove pride, to extinguish craving, to cut off all fetters, and to attain Nirvana (liberation) when love is exhausted. Why are you intensely desiring, recalling and imagining, and losing your impurity through playing with your genitals?' At that time, the bhikkhus (monks) went to the World-Honored One (Buddha), and told him the whole story. The World-Honored One then gathered the Sangha (monastic community) because of this matter, and knowingly asked Kalodayin (personal name), 'Is it true that you are intensely desiring, recalling and imagining, and losing your semen through playing with your genitals?' He replied, 'It is true!' The World-Honored One rebuked him with countless means, 'What you are doing is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (wandering ascetic), not a pure practice, not in accordance with the path, and should not be done. Why have you left home in my pure Dharma (teachings) and are now engaging in such defiled acts, losing your semen through playing with your genitals? You are a fool to stretch out your hand to receive the offerings of others, and then use that hand to play with your genitals and lose your semen.' At that time, after the World-Honored One had rebuked him with countless means,
告諸比丘：「此愚人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，故弄陰失精，僧伽婆尸沙。」如是世尊與比丘結戒。
時有一比丘亂意睡眠，于夢中失精有憶念，覺已作是念：「世尊與諸比丘結戒，弄陰失精僧伽婆尸沙。而我亂意睡眠，于夢中失精而有憶念，將不犯僧伽婆尸沙耶？我今當云何？」即具向同意比丘說：「世尊與諸比丘結戒，弄陰失精僧伽婆尸沙。我今亂意睡眠，于夢中失精，覺已作是念：『我將不犯僧伽婆尸沙耶？』今當云何？大德！可以此因緣為我白佛，若佛有所教敕，我當修行。」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣即集諸比丘告言：「亂意睡眠有五過失：一者惡夢；二者諸天不護；三者心不入法；四者不思惟明相；五者于夢中失精。是為五過失。善意睡眠有五功德：不見惡夢；諸天衛護；心入於法；系意在明相；不于夢中失精。是謂五功德。于夢中失精，不犯。自今已去當如是說戒：若比丘故弄陰失精，除夢中，僧伽婆尸沙。」
比丘義如上。
弄者，實心故作失精。精有七種：青、黃、赤、白、黑、酪色、酪漿色。何者精青色？轉輪聖王精也。何者精黃色？轉輪聖王太
【現代漢語翻譯】 現代漢語譯本 佛告眾比丘：『這個愚人！在多種有漏之處，最初犯了戒律。從今以後，我將為眾比丘制定戒律，這包含十種意義，乃至能使正法長久住世。想要宣說戒律的人應當這樣說：如果比丘，故意玩弄性器官而射精，則犯僧伽婆尸沙（僧殘罪）。』世尊就這樣為比丘們制定了戒律。
當時，有一位比丘心緒紊亂而睡眠，在夢中射精並且有記憶。醒來后他這樣想：『世尊為眾比丘制定了戒律，玩弄性器官而射精則犯僧伽婆尸沙（僧殘罪）。而我心緒紊亂而睡眠，在夢中射精並且有記憶，難道不是犯了僧伽婆尸沙（僧殘罪）嗎？我現在該怎麼辦？』於是他將此事詳細地告訴了一位志同道合的比丘：『世尊為眾比丘制定了戒律，玩弄性器官而射精則犯僧伽婆尸沙（僧殘罪）。我現在心緒紊亂而睡眠，在夢中射精，醒來后這樣想：「我難道不是犯了僧伽婆尸沙（僧殘罪）嗎？」現在該怎麼辦？大德！您可以將此事稟告佛陀，如果佛陀有什麼教導，我將遵照修行。』當時，眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事詳細地稟告了世尊。世尊因為這件事召集了眾比丘，告訴他們：『心緒紊亂而睡眠有五種過失：一是做惡夢；二是諸天不護佑；三是心不能入法；四是不思惟光明之相；五是在夢中射精。這就是五種過失。善意睡眠有五種功德：不做惡夢；諸天衛護；心能入法；繫念于光明之相；不在夢中射精。這就是五種功德。在夢中射精，不犯戒。從今以後應當這樣宣說戒律：如果比丘故意玩弄性器官而射精，除了在夢中，則犯僧伽婆尸沙（僧殘罪）。』
比丘的定義如前所述。
『弄』是指，真實地、有意識地、故意地造成射精。精液有七種顏色：青色、黃色、紅色、白色、黑色、乳酪色、乳漿色。哪種是青色的精液？是轉輪聖王（Chakravartin）的精液。哪種是黃色的精液？是轉輪聖王的太子
【English Translation】 English version The Buddha told the Bhikkhus (monks): 'This foolish man! In many defiled situations, he was the first to violate the precepts. From now on, I will establish precepts for the Bhikkhus (monks), which contain ten meanings, even to the extent that the true Dharma (teachings) may abide long. Those who wish to recite the precepts should say thus: If a Bhikkhu (monk) deliberately stimulates his genitals and ejaculates, he commits a Sanghadisesa (formal meeting of the Sangha is required).』 Thus, the World Honored One established the precepts for the Bhikkhus (monks).
At that time, there was a Bhikkhu (monk) who was sleeping with a disturbed mind, and he ejaculated in a dream and had recollection of it. After waking up, he thought: 'The World Honored One has established precepts for the Bhikkhus (monks), that stimulating the genitals and ejaculating constitutes a Sanghadisesa (formal meeting of the Sangha is required). And I was sleeping with a disturbed mind, and ejaculated in a dream and had recollection of it, wouldn't I be committing a Sanghadisesa (formal meeting of the Sangha is required)? What should I do now?' So he told a like-minded Bhikkhu (monk) in detail: 'The World Honored One has established precepts for the Bhikkhus (monks), that stimulating the genitals and ejaculating constitutes a Sanghadisesa (formal meeting of the Sangha is required). Now I was sleeping with a disturbed mind, and ejaculated in a dream, and after waking up I thought: 「Wouldn't I be committing a Sanghadisesa (formal meeting of the Sangha is required)?」 What should I do now? Venerable Sir! You can report this matter to the Buddha (Buddha), and if the Buddha (Buddha) has any instructions, I will practice accordingly.' At that time, the Bhikkhus (monks) went to the World Honored One, prostrated themselves at his feet, and sat on one side, reporting the matter to the World Honored One in detail. The World Honored One, because of this matter, gathered the Bhikkhus (monks) and told them: 'Sleeping with a disturbed mind has five faults: first, having bad dreams; second, not being protected by the Devas (gods); third, the mind not entering the Dharma (teachings); fourth, not contemplating the sign of light; fifth, ejaculating in a dream. These are the five faults. Sleeping with a good intention has five merits: not seeing bad dreams; being protected by the Devas (gods); the mind entering the Dharma (teachings); focusing the mind on the sign of light; not ejaculating in a dream. These are the five merits. Ejaculating in a dream is not an offense. From now on, the precept should be recited thus: If a Bhikkhu (monk) deliberately stimulates his genitals and ejaculates, except in a dream, he commits a Sanghadisesa (formal meeting of the Sangha is required).'
The definition of Bhikkhu (monk) is as above.
'Stimulating' means, truly, consciously, and deliberately causing ejaculation. Semen has seven colors: blue, yellow, red, white, black, the color of cheese, and the color of whey. Which is the blue semen? It is the semen of a Chakravartin (wheel-turning monarch). Which is the yellow semen? It is the semen of the Chakravartin's (wheel-turning monarch) crown prince.
子精也。何者精赤色？犯女色多也。何者精白色？負重人精也。何者精黑色？轉輪聖王第一大臣精也。何者精酪色？須陀洹精也。何者精酪漿色？斯陀含人精也。
爾時有一婆羅門，居閑靜處誦持咒術。彼經所說，若故墮精者，命終生天。彼欲求天道，常弄陰失精。時有一婆羅門出家為道者，聞此言，為生天故，即便弄陰失精。彼疑，語諸比丘，諸比丘白佛。佛言：「僧伽婆尸沙。」
若為樂故、為藥故、為自試出精故、為福德故、為祠天故、為生天故、為施故為種子故、為自憍恣故、為自試力故、為好顏色故，為如是事弄失，一切僧伽婆尸沙。若憶念弄失精，僧伽婆尸沙。若憶念弄欲出青精，若出，僧伽婆尸沙；若憶念弄欲出青精，乃出黃、赤、白、黑、酪酪漿色，僧伽婆尸沙。若欲出黃，乃出赤、白、黑酪、酪漿青色，僧伽婆尸沙。赤、白、黑酪色、酪漿色亦如是。欲為樂故憶念弄失不凈，僧伽婆尸沙。欲為樂故憶念弄，欲失青不凈，若失，僧伽婆尸沙。欲為樂故憶念弄，欲失青不凈，乃至黃、赤、白、黑酪色、酪漿色，僧伽婆尸沙。欲為樂故憶念弄，欲失黃、赤、白、黑酪色、酪漿色青色亦如是。若欲為藥故、為欲自試故、為福德故、為祭祀故、為生天故、為施故、為種子故、為自憍恣故、為自試
【現代漢語翻譯】 現代漢語譯本： 什麼是精？精有多種顏色。什麼是赤色的精？是犯女色過多的人的精。什麼是白色的精？是負重勞累的人的精。什麼是黑色的精？是轉輪聖王（Chakravartin，擁有神輪的理想統治者）的第一大臣的精。什麼是酪色的精？是須陀洹（Srota-apanna，入流者，佛教修行第一階段的聖者）的精。什麼是酪漿色的精？是斯陀含（Sakrdagamin，一來者，佛教修行第二階段的聖者）人的精。
當時有一位婆羅門（Brahmin，古印度僧侶階層），居住在安靜的地方誦持咒語。他所誦的經書中說，如果故意遺精，命終后可以昇天。他爲了求得昇天之道，經常玩弄陰莖以致遺精。當時有一位婆羅門出家修道的人，聽到這種說法，爲了昇天，也開始玩弄陰莖以致遺精。他對此感到疑惑，便告訴了各位比丘（Bhikkhu，佛教僧侶），比丘們將此事稟告了佛陀。佛陀說：『僧伽婆尸沙（Sanghavasesa，僧殘，佛教戒律中的一種重罪）。』
如果爲了快樂、爲了藥用、爲了自我測試而出精，爲了福德、爲了祭祀天神、爲了昇天、爲了佈施、爲了播種、爲了自我驕縱、爲了自我測試力量、爲了好的容顏，因為這些原因而玩弄以致遺精，一切都是僧伽婆尸沙。如果憶念並玩弄以致遺精，是僧伽婆尸沙。如果憶念並玩弄想要出青色的精，如果出了，是僧伽婆尸沙；如果憶念並玩弄想要出青色的精，結果出了黃色、紅色、白色、黑色、酪色、酪漿色的精，是僧伽婆尸沙。如果想要出黃色的精，結果出了紅色、白色、黑色、酪色、酪漿色、青色的精，是僧伽婆尸沙。紅色、白色、黑色、酪色、酪漿色的情況也是如此。如果爲了快樂而憶念並玩弄以致失去不凈之物，是僧伽婆尸沙。如果爲了快樂而憶念並玩弄，想要失去青色的不凈之物，如果失去了，是僧伽婆尸沙。如果爲了快樂而憶念並玩弄，想要失去青色的不凈之物，乃至黃色、紅色、白色、黑色、酪色、酪漿色，是僧伽婆尸沙。如果爲了快樂而憶念並玩弄，想要失去黃色、紅色、白色、黑色、酪色、酪漿色、青色的情況也是如此。如果爲了藥用、爲了自我測試、爲了福德、爲了祭祀、爲了昇天、爲了佈施、爲了播種、爲了自我驕縱、爲了自我測試
【English Translation】 English version: 'What is 'essence' (精)? Essence has various colors. What is red essence? It is the essence of someone who excessively indulges in sexual relations with women. What is white essence? It is the essence of someone who carries heavy loads. What is black essence? It is the essence of the first minister of a Chakravartin (轉輪聖王, ideal universal ruler with a divine wheel). What is the color of cheese essence? It is the essence of a Srota-apanna (須陀洹, 'stream-enterer,' the first stage of enlightenment). What is the color of whey essence? It is the essence of a Sakrdagamin (斯陀含, 'once-returner,' the second stage of enlightenment).'
At that time, there was a Brahmin (婆羅門, member of the priestly class in ancient India) who resided in a quiet place, reciting mantras. In the scriptures he recited, it was said that if one deliberately ejaculates, one will be reborn in heaven after death. Desiring the path to heaven, he frequently manipulated his genitals, causing ejaculation. At that time, there was a Brahmin who had renounced the world to practice the Way. Hearing this, he also began to manipulate his genitals to ejaculate, hoping to be reborn in heaven. He became doubtful and told the Bhikkhus (比丘, Buddhist monks) about it. The Bhikkhus reported this matter to the Buddha. The Buddha said, 'Sanghavasesa (僧伽婆尸沙, a serious offense requiring a meeting of the Sangha).'
If one ejaculates for pleasure, for medicinal purposes, to test oneself, for merit, for offering to the gods, to be reborn in heaven, for giving, for sowing seeds, for self-aggrandizement, to test one's strength, or for good looks, manipulating oneself for these reasons, all are Sanghavasesa. If one remembers and manipulates oneself to ejaculate, it is Sanghavasesa. If one remembers and manipulates oneself, desiring to ejaculate blue essence, and if it comes out, it is Sanghavasesa; if one remembers and manipulates oneself, desiring to ejaculate blue essence, but instead ejaculates yellow, red, white, black, cheese-colored, or whey-colored essence, it is Sanghavasesa. If one desires to ejaculate yellow essence, but instead ejaculates red, white, black, cheese-colored, whey-colored, or blue essence, it is Sanghavasesa. The same applies to red, white, black, cheese-colored, and whey-colored essence. If one remembers and manipulates oneself for pleasure, desiring to lose impurity, it is Sanghavasesa. If one remembers and manipulates oneself for pleasure, desiring to lose blue impurity, and if one loses it, it is Sanghavasesa. If one remembers and manipulates oneself for pleasure, desiring to lose blue impurity, even to yellow, red, white, black, cheese-colored, or whey-colored impurity, it is Sanghavasesa. The same applies if one remembers and manipulates oneself for pleasure, desiring to lose yellow, red, white, black, cheese-colored, whey-colored, or blue impurity. If it is for medicinal purposes, to test oneself, for merit, for sacrifice, to be reborn in heaven, for giving, for sowing seeds, for self-aggrandizement, to test one's
力故、為顏色和悅故亦如是。
若於內色、外色、內外色、水、風、空。內色者，受色。外色者，不受色。內外色者，受不受色。水者，若順水、若逆水、若以水灑。風者，若順風、若逆風、或口吹。空者，自空動身。若於內色弄失不凈，僧伽婆尸沙。若於內色憶念弄，欲失青不凈，若失，僧伽婆尸沙。若於內色弄，欲失青不凈，乃失黃、赤、白、黑酪、酪漿色，僧伽婆尸沙。若為樂故於內色憶念弄失不凈，僧伽婆尸沙。若為樂故於內色憶念弄，欲失青不凈，若失，僧伽婆尸沙。若為樂故於內色憶念弄，欲失青不凈，乃失黃、赤、白、黑酪、酪漿色，僧伽婆尸沙。若為藥故，乃至為顏色和悅故亦如是。于外色亦如是，于內外色亦如是，水風空亦如是，憶念弄失不凈，僧伽婆尸沙。不失，偷蘭遮。
若比丘方便弄失不凈，僧伽婆尸沙；不失，偷蘭遮。若比丘教比丘方便弄失不凈，若失，偷蘭遮；不失，突吉羅。若比丘尼教比丘方便弄失不凈，若失，偷蘭遮；不失，突吉羅。除比丘比丘尼，教餘人弄失不失，一切突吉羅。
比丘尼，波夜提；式叉摩那、沙彌、沙彌尼，突吉羅。是名為犯。
不犯者，夢中失，覺已恐污身、污衣床褥，若以弊物、樹葉、器物盛棄，若以手捺棄，若欲想出不凈，若見
【現代漢語翻譯】 現代漢語譯本： 因為力量的緣故，或者爲了使臉色和悅的緣故，也同樣如此。
如果對於內色（自身之色）、外色（他人之色）、內外色（自身與他人之色）、水、風、空。內色，指受色（可感受之色）。外色，指不受色（不可感受之色）。內外色，指受不受色（既可感受又不可感受之色）。水，指順水、逆水、或用水潑灑。風，指順風、逆風、或用口吹。空，指自身在空中移動。如果對於內色玩弄導致失去不凈之物，犯僧伽婆尸沙（僧殘罪）。如果對於內色憶念玩弄，想要失去青色不凈之物，如果失去了，犯僧伽婆尸沙。如果對於內色玩弄，想要失去青色不凈之物，乃至失去了黃色、紅色、白色、黑色酪、酪漿色，犯僧伽婆尸沙。如果爲了快樂的緣故，對於內色憶念玩弄導致失去不凈之物，犯僧伽婆尸沙。如果爲了快樂的緣故，對於內色憶念玩弄，想要失去青色不凈之物，如果失去了，犯僧伽婆尸沙。如果爲了快樂的緣故，對於內色憶念玩弄，想要失去青色不凈之物，乃至失去了黃色、紅色、白色、黑色酪、酪漿色，犯僧伽婆尸沙。如果爲了藥物的緣故，乃至爲了使臉色和悅的緣故，也同樣如此。對於外色也同樣如此，對於內外色也同樣如此，水風空也同樣如此，憶念玩弄失去不凈之物，犯僧伽婆尸沙。沒有失去，犯偷蘭遮（重罪）。
如果比丘（男性出家人）方便玩弄導致失去不凈之物，犯僧伽婆尸沙；沒有失去，犯偷蘭遮。如果比丘教比丘方便玩弄導致失去不凈之物，如果失去了，犯偷蘭遮；沒有失去，犯突吉羅（輕罪）。如果比丘尼（女性出家人）教比丘方便玩弄導致失去不凈之物，如果失去了，犯偷蘭遮；沒有失去，犯突吉羅。除了比丘比丘尼，教其他人玩弄，無論失去與否，都犯突吉羅。
比丘尼，犯波夜提（墮罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這稱為犯戒。
不犯戒的情況：夢中失去，醒來后擔心污染身體、污染衣服床褥，如果用破舊之物、樹葉、器物盛裝丟棄，如果用手按壓丟棄，如果想要排出不凈之物，如果看見
【English Translation】 English version: Likewise, due to strength, or for the sake of making the complexion pleasing.
If with regard to internal color (one's own color), external color (another's color), internal and external color (both one's own and another's color), water, wind, or space. Internal color refers to color that can be felt (受色). External color refers to color that cannot be felt (不受色). Internal and external color refers to color that can and cannot be felt (受不受色). Water refers to following the water, going against the water, or sprinkling with water. Wind refers to following the wind, going against the wind, or blowing with the mouth. Space refers to moving oneself in space. If, with regard to internal color, one plays and loses impure substances, it is a Sanghavasesa (僧伽婆尸沙, a serious offense requiring community penance). If, with regard to internal color, one remembers and plays, desiring to lose bluish impure substances, and if one loses them, it is a Sanghavasesa. If, with regard to internal color, one plays, desiring to lose bluish impure substances, and then loses yellow, red, white, black curd, or whey-colored substances, it is a Sanghavasesa. If, for the sake of pleasure, one remembers and plays with internal color, causing the loss of impure substances, it is a Sanghavasesa. If, for the sake of pleasure, one remembers and plays with internal color, desiring to lose bluish impure substances, and if one loses them, it is a Sanghavasesa. If, for the sake of pleasure, one remembers and plays with internal color, desiring to lose bluish impure substances, and then loses yellow, red, white, black curd, or whey-colored substances, it is a Sanghavasesa. If for the sake of medicine, or even for the sake of making the complexion pleasing, it is the same. It is the same with regard to external color, the same with regard to internal and external color, and the same with regard to water, wind, and space. Remembering and playing, losing impure substances, is a Sanghavasesa. Not losing them is a Thullanacca (偷蘭遮, a grave offense).
If a Bhikkhu (比丘, male monastic) intentionally plays and loses impure substances, it is a Sanghavasesa; not losing them is a Thullanacca. If a Bhikkhu instructs a Bhikkhu to intentionally play and lose impure substances, if they are lost, it is a Thullanacca; not losing them is a Dukkata (突吉羅, a minor offense). If a Bhikkhuni (比丘尼, female monastic) instructs a Bhikkhu to intentionally play and lose impure substances, if they are lost, it is a Thullanacca; not losing them is a Dukkata. Except for Bhikkhus and Bhikkhunis, instructing others to play, whether they lose them or not, is a Dukkata for all.
A Bhikkhuni commits a Pacittiya (波夜提, an offense requiring confession); a Sikkhamana (式叉摩那, a female trainee monastic), a Samanera (沙彌, male novice), or a Samaneri (沙彌尼, female novice) commits a Dukkata. This is called an offense.
There is no offense in the following cases: losing it in a dream; being afraid of soiling the body, clothes, or bedding upon waking; if one discards it in a worn-out object, leaves, or container; if one presses it out with the hand; if one intends to expel impure substances; if one sees
好色不觸失不凈，若行時自觸兩髀，若觸衣觸涅槃僧失不凈，若大便、小便時失不凈，若冷水、暖水洗浴失不凈，若在浴室中用樹皮細末藥泥土浴失不凈，若手揩摩失不凈，若大啼哭，若用力作時，一切不作出不凈意，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏(一竟)。
佛在舍衛國，時迦留陀夷聞佛所制不得弄陰墮精，便手執戶鑰在門外立，伺諸婦女居士家婦女童女來，語言：「大妹！可來入房看。」將至房中捉捫摸嗚口。樂者便笑其所作，不樂者便瞋恚罵詈出房，語諸比丘言：「大德當知！不善、非法、非宜、不得時。我常謂是安隱處、無患、無災變、無怖懼處，今更于中遭遇災變恐懼。本謂水能滅火，今更水中生火。迦留陀夷將我等至房中，牽捉、嗚口、捫摸。我等夫主在本房中，牽挽作如是事猶不堪忍，況今沙門釋子乃作此事！」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責迦留陀夷言：「世尊制戒不得弄陰失精，汝今云何手執戶鑰于門外立，伺諸婦女若居士家婦女來，將入房看，便捉捫摸嗚口耶？」如是呵責已，往至世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，知而故問：「迦留陀夷！云何？汝實爾不？」答言：「爾。」世尊爾時呵責
【現代漢語翻譯】 現代漢語譯本： 如果因貪戀美色而不小心觸碰到不凈之處，或者行走時無意中碰到自己的大腿內側，或者碰到衣服、涅槃僧（指已故僧人的遺物）而導致失精，這都屬於犯戒。如果在大便、小便時失精，或者用冷水、熱水洗浴時失精，或者在浴室中使用樹皮細末、藥泥、泥土洗浴時失精，或者用手摩擦身體導致失精，或者大聲啼哭，或者用力勞作時，只要沒有產生不凈的念頭，就不算犯戒。 以下情況不屬於犯戒：在最初佛陀未制定戒律時，或者因為癡呆、瘋狂、精神錯亂、被痛苦煩惱所困擾（以上情況結束）。 佛陀住在舍衛國時，迦留陀夷（一個比丘的名字）聽到佛陀制定的戒律，禁止玩弄陰部導致失精，於是手持門閂站在門外，等候婦女、居士家的婦女、童女到來，對她們說：『大妹！可以來房間看看。』然後將她們帶到房間里，抓摸、親吻。喜歡的人就笑他所做的事情，不喜歡的人就生氣地罵他，然後走出房間，告訴其他比丘說：『大德們應該知道！這種行為是不善的、非法的、不合宜的、不合時宜的。我常常認為這裡是安穩的地方、沒有禍患、沒有災難、沒有恐懼的地方，現在卻在這裡遭遇災難和恐懼。本來以為水能滅火，現在卻在水中生火。迦留陀夷將我們帶到房間里，拉扯、親吻、抓摸。我們的丈夫在本房中，拉扯我們做這樣的事情尚且不能忍受，更何況現在是沙門釋子（指佛教出家人）做出這樣的事情！』當時，比丘們聽了這些話，其中少欲知足、奉行頭陀行（指苦行）、樂於學習戒律、知慚愧的比丘，呵責迦留陀夷說：『世尊制定戒律，禁止玩弄陰部導致失精，你現在為什麼手持門閂站在門外，等候婦女或者居士家的婦女到來，將她們帶入房間，然後抓摸、親吻呢？』這樣呵責之後，他們前往世尊那裡，頭面禮足，在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了所有比丘，明知故問：『迦留陀夷！是這樣嗎？你真的做了這些事嗎？』迦留陀夷回答說：『是的。』世尊當時呵責了他
【English Translation】 English version: If, due to lust, one inadvertently touches an impure object, or if while walking, one accidentally touches one's inner thighs, or if one touches clothing or the relics of a deceased monk (Nirvana Sangha) and seminal emission occurs, this constitutes a transgression. If seminal emission occurs during defecation or urination, or while bathing in cold or warm water, or while bathing in the bathroom using tree bark powder, medicinal mud, or earth, or if seminal emission occurs from rubbing the body with one's hands, or from loud crying, or from strenuous labor, as long as there is no impure intention, it is not a transgression. The following are not transgressions: initially, before the precepts were established by the Buddha; or due to idiocy, madness, mental derangement, or being afflicted by pain and suffering (end of these conditions). The Buddha was residing in Shravasti. At that time, Kalodayin (name of a monk), having heard the Buddha's precept prohibiting the manipulation of the genitals leading to seminal emission, stood outside the door holding a door bolt, waiting for women, laywomen, and young girls to arrive. He would say to them, 'Dear sister! Come into the room and take a look.' He would then lead them into the room, grab, grope, and kiss them. Those who enjoyed it would laugh at his actions, while those who did not enjoy it would become angry, scold him, and leave the room, telling the other monks, 'Venerable ones, you should know! This behavior is unwholesome, unlawful, inappropriate, and untimely. I always thought this was a safe place, free from harm, disaster, and fear, but now I am encountering disaster and fear here. I thought water could extinguish fire, but now fire is being generated in the water. Kalodayin brought us into the room, pulled us, kissed us, and groped us. Even if our husbands were in this room, we would not tolerate being pulled and treated in this way, let alone a Shramana Shakya (referring to a Buddhist renunciate) doing such things!' When the monks heard this, those who were content with little, practiced asceticism (Tudong), were eager to learn the precepts, and knew shame and remorse, rebuked Kalodayin, saying, 'The World Honored One has established a precept prohibiting the manipulation of the genitals leading to seminal emission. Why are you standing outside the door holding a door bolt, waiting for women or laywomen to arrive, bringing them into the room, and then grabbing, groping, and kissing them?' After rebuking him in this way, they went to the World Honored One, prostrated themselves at his feet, sat to one side, and told the World Honored One the entire story. The World Honored One, because of this matter, gathered all the monks, and knowing the situation, asked, 'Kalodayin! Is this true? Did you really do these things?' Kalodayin replied, 'Yes.' The World Honored One then rebuked him
迦留陀夷言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住。欲說戒者當如是說：若比丘淫慾意，與女人身相觸，若捉手、若捉髮、若觸一一身份者，僧伽婆尸沙。」
比丘義如上。
淫慾意者，愛染污心。
女人者，如上說。
身者，從發至足。
身相觸者，若捉摩、重摩、或牽、或推、或逆摩、或順摩、或舉、或下、或捉、或捺。若捉摩者，摩身前後。牽者，牽前。推者，推卻。逆摩者，從下至上。順摩者，從上至下。舉者，捉舉上。下者，若立捉令坐。捉者，若捉前、捉后、捉乳、捉髀。捺者，捺前、捺后、若捺乳、捺髀，僧伽婆尸沙。
若女作女想，女捫摸比丘，身身相觸欲意染著受觸樂，僧伽婆尸沙。女作女想，女以手捫摸比丘，動身欲意染著受觸樂，僧伽婆尸沙。如是乃至捉捺亦如是。是女疑者，偷蘭遮。若女作女想，身觸彼衣瓔珞具，欲心染著受觸樂，偷蘭遮。若女作女想，身觸彼衣瓔珞具，欲心染著不受觸樂，偷蘭遮。若女作女想女，以身衣瓔珞具觸比丘身，欲心染著受觸樂，偷蘭遮。若女作女想女，以身衣瓔珞具觸比丘身，
【現代漢語翻譯】 現代漢語譯本： 迦留陀夷（Kāludāyin，人名）說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，出家修行者）的法則，不是清凈的行為，不順應修行之道，是不應該做的。』他用無數種方法呵斥了他之後，告訴各位比丘（Bhikṣu，出家男眾）：『這個愚癡的人！在多種產生煩惱的地方，最初犯了戒律。從今以後，我要和比丘們一起制定戒律，集合十種意義，乃至爲了正法能夠長久住世。想要說戒的人應當這樣說：如果比丘心懷淫慾，與女人的身體互相接觸，無論是拉手、拉頭髮，還是觸控身體的各個部分，都犯僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。』
比丘的定義如上所述。
淫慾意，指的是被愛染所污染的心。
女人的定義如上所述。
身體，指的是從頭髮到腳。
身體互相接觸，指的是如果捉摸、重複地摩、或者拉、或者推、或者逆向地摩、或者順向地摩、或者舉起、或者放下、或者捉住、或者按壓。如果捉摸，指的是摩身體的前後。拉，指的是拉前面。推，指的是推開。逆向地摩，指的是從下往上。順向地摩，指的是從上往下。舉起，指的是捉住舉起來。放下，指的是如果站著就捉住讓他坐下。捉住，指的是捉住前面、捉住後面、捉住乳房、捉住大腿。按壓，指的是按壓前面、按壓後面、或者按壓乳房、按壓大腿，都犯僧伽婆尸沙。
如果女人作女人想，女人撫摸比丘，身體與身體互相接觸，心懷淫慾，染著並享受這種接觸的快樂，犯僧伽婆尸沙。女人作女人想，女人用手撫摸比丘，挑逗身體，心懷淫慾，染著並享受這種接觸的快樂，犯僧伽婆尸沙。像這樣乃至捉住和按壓也是一樣。如果對這個女人有所懷疑，犯偷蘭遮（Sthūlātyaya，中罪）。如果女人作女人想，身體接觸比丘的衣服、瓔珞等裝飾品，心懷淫慾，染著並享受這種接觸的快樂，犯偷蘭遮。如果女人作女人想，身體接觸比丘的衣服、瓔珞等裝飾品，心懷淫慾，但不享受這種接觸的快樂，犯偷蘭遮。如果女人作女人想，用自己的身體、衣服、瓔珞等裝飾品接觸比丘的身體，心懷淫慾，染著並享受這種接觸的快樂，犯偷蘭遮。如果女人作女人想，用自己的身體、衣服、瓔珞等裝飾品接觸比丘的身體，
【English Translation】 English version: Kāludāyin (name of a person) said: 'What you are doing is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (a wandering ascetic or monk), not a pure practice, not in accordance with the path of cultivation, it is not something that should be done.' After rebuking him with countless methods, he told the Bhikṣus (Buddhist monks): 'This foolish person! In many places that produce defilements, he has initially violated the precepts. From now on, I will establish precepts with the Bhikṣus, gathering ten meanings, even for the sake of the Dharma remaining for a long time. Those who wish to recite the precepts should say this: If a Bhikṣu has lustful intentions and physically touches a woman's body, whether it be holding hands, pulling hair, or touching any part of the body, it is a Saṃghāvaśeṣa (a serious offense requiring a meeting of the Sangha).'
The definition of Bhikṣu is as mentioned above.
'Lustful intention' refers to a mind defiled by love and attachment.
The definition of 'woman' is as mentioned above.
'Body' refers to the area from the hair to the feet.
'Physical contact' refers to actions such as grasping, repeatedly rubbing, pulling, pushing, rubbing against the grain, rubbing with the grain, lifting up, putting down, seizing, or pressing down. If it is grasping and rubbing, it refers to rubbing the front and back of the body. 'Pulling' refers to pulling the front. 'Pushing' refers to pushing away. 'Rubbing against the grain' refers to rubbing from bottom to top. 'Rubbing with the grain' refers to rubbing from top to bottom. 'Lifting up' refers to grasping and lifting up. 'Putting down' refers to grasping and making him sit down if he is standing. 'Seizing' refers to seizing the front, seizing the back, seizing the breasts, seizing the thighs. 'Pressing down' refers to pressing down on the front, pressing down on the back, or pressing down on the breasts, pressing down on the thighs, all of which constitute a Saṃghāvaśeṣa.
If a woman thinks of herself as a woman, and the woman fondles the Bhikṣu, body to body contact, with lustful intention, attached to and enjoying the pleasure of the touch, it is a Saṃghāvaśeṣa. If a woman thinks of herself as a woman, and the woman fondles the Bhikṣu with her hand, arousing the body, with lustful intention, attached to and enjoying the pleasure of the touch, it is a Saṃghāvaśeṣa. Likewise, even seizing and pressing down are the same. If there is doubt about this woman, it is a Sthūlātyaya (a serious offense). If a woman thinks of herself as a woman, and her body touches the Bhikṣu's clothes, ornaments, and other adornments, with lustful intention, attached to and enjoying the pleasure of the touch, it is a Sthūlātyaya. If a woman thinks of herself as a woman, and her body touches the Bhikṣu's clothes, ornaments, and other adornments, with lustful intention, but not enjoying the pleasure of the touch, it is a Sthūlātyaya. If a woman thinks of herself as a woman, and uses her body, clothes, ornaments, and other adornments to touch the Bhikṣu's body, with lustful intention, attached to and enjoying the pleasure of the touch, it is a Sthūlātyaya. If a woman thinks of herself as a woman, and uses her body, clothes, ornaments, and other adornments to touch the Bhikṣu's body,
欲心染著不受觸樂，偷蘭遮。女作女想，以身觸女衣瓔珞具，欲心染著動身不受觸樂，偷蘭遮。若女作女想，以身觸女衣瓔珞具，欲心染著不動身受觸樂，偷蘭遮。若女作女想，女以身衣瓔珞具觸比丘身，欲心染著動身不受觸樂，偷蘭遮。女作女想，女以身衣瓔珞具觸比丘身，欲心染著受觸樂不動身，偷蘭遮。女作女想，身相觸，欲心染著不受觸樂動身，偷蘭遮。女作女想，身相觸，欲心染著受觸樂不動身，偷蘭遮。如是捉摩乃至捉捺，一切偷蘭遮。若女疑，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著受觸樂，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著不受觸樂，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著不受觸樂動身，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著受觸樂不動身，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著不受觸樂不動身，突吉羅。女作女想，以身衣觸身衣瓔珞具，欲心染著受觸樂動身，突吉羅。乃至捉捺，一切突吉羅。是女疑，突吉羅。
若比丘與女人身相觸，一觸一僧伽婆尸沙。隨觸多少，一一僧伽婆尸沙。若天女、阿修羅女、龍女、餓鬼女、畜生女能變形者，身相觸偷蘭遮；畜生不能變形者，身相觸，突吉羅。若與男子身相觸，突吉羅。與二形
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhiksu）心懷慾望，貪戀觸樂，觸碰偷蘭遮（sthūlātyaya，一種罪名，意為重罪）。如果比丘對比丘尼（bhiksuni，女性比丘）作女性想，用身體觸碰比丘尼的衣服、瓔珞等飾物，心懷慾望，貪戀觸樂，身體有所動作，但不享受觸樂，犯偷蘭遮。如果比丘對比丘尼作女性想，用身體觸碰比丘尼的衣服、瓔珞等飾物，心懷慾望，貪戀觸樂，身體沒有動作，但享受觸樂，犯偷蘭遮。如果比丘對比丘尼作女性想，比丘尼用身體、衣服、瓔珞等飾物觸碰比丘的身體，比丘心懷慾望，貪戀觸樂，身體有所動作，但不享受觸樂，犯偷蘭遮。如果比丘對比丘尼作女性想，比丘尼用身體、衣服、瓔珞等飾物觸碰比丘的身體，比丘心懷慾望，貪戀觸樂，享受觸樂但身體沒有動作，犯偷蘭遮。如果比丘對比丘尼作女性想，身體互相接觸，心懷慾望，貪戀觸樂，不享受觸樂但身體有所動作，犯偷蘭遮。如果比丘對比丘尼作女性想，身體互相接觸，心懷慾望，貪戀觸樂，享受觸樂且身體沒有動作，犯偷蘭遮。像這樣，捉、摩乃至捉捺，一切都犯偷蘭遮。如果對比丘尼心存疑慮，犯突吉羅（duḥkṛta，一種輕罪）。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，享受觸樂，犯突吉羅。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，不享受觸樂，犯突吉羅。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，不享受觸樂且身體有所動作，犯突吉羅。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，享受觸樂但身體沒有動作，犯突吉羅。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，不享受觸樂且身體沒有動作，犯突吉羅。如果比丘對比丘尼作女性想，用自己的衣服觸碰比丘尼的身體、衣服、瓔珞等飾物，心懷慾望，享受觸樂且身體有所動作，犯突吉羅。像這樣，捉、摩乃至捉捺，一切都犯突吉羅。如果對比丘尼心存疑慮，犯突吉羅。
如果比丘與女人的身體互相接觸，一次接觸就犯一次僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。接觸多少次，就犯多少次僧伽婆尸沙。如果與天女（devakanya）、阿修羅女（asura-kanya）、龍女（naga-kanya）、餓鬼女（preta-kanya）、畜生女（tiryak-kanya）等能夠變形的女性的身體互相接觸，犯偷蘭遮；如果與不能變形的畜生女的身體互相接觸，犯突吉羅。如果與男子的身體互相接觸，犯突吉羅。與二形人（ubhayavyañjanaka，指同時具有男女兩性性徵的人）
【English Translation】 English version: If a bhiksu (monk) is attached to sensual pleasure and touches a sthūlātyaya (a serious offense). If a bhiksu thinks of a bhiksuni (nun) as a woman and touches her clothes, ornaments, etc., with his body, being attached to sensual pleasure, and his body moves but he does not enjoy the touch, he commits a sthūlātyaya. If a bhiksu thinks of a bhiksuni as a woman and touches her clothes, ornaments, etc., with his body, being attached to sensual pleasure, and his body does not move but he enjoys the touch, he commits a sthūlātyaya. If a bhiksu thinks of a bhiksuni as a woman, and the bhiksuni touches the bhiksu's body with her body, clothes, ornaments, etc., and the bhiksu is attached to sensual pleasure, and his body moves but he does not enjoy the touch, he commits a sthūlātyaya. If a bhiksu thinks of a bhiksuni as a woman, and the bhiksuni touches the bhiksu's body with her body, clothes, ornaments, etc., and the bhiksu is attached to sensual pleasure, enjoys the touch but his body does not move, he commits a sthūlātyaya. If a bhiksu thinks of a bhiksuni as a woman, and their bodies touch each other, and he is attached to sensual pleasure, does not enjoy the touch but his body moves, he commits a sthūlātyaya. If a bhiksu thinks of a bhiksuni as a woman, and their bodies touch each other, and he is attached to sensual pleasure, enjoys the touch and his body does not move, he commits a sthūlātyaya. Likewise, grasping, rubbing, and even pressing, all are sthūlātyaya. If he has doubts about the bhiksuni, he commits a duḥkṛta (a minor offense). If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure and enjoying the touch, he commits a duḥkṛta. If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure and not enjoying the touch, he commits a duḥkṛta. If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure, not enjoying the touch and his body moves, he commits a duḥkṛta. If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure, enjoying the touch but his body does not move, he commits a duḥkṛta. If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure, not enjoying the touch and his body does not move, he commits a duḥkṛta. If a bhiksu thinks of a bhiksuni as a woman and touches her body, clothes, ornaments, etc., with his own clothes, being attached to sensual pleasure, enjoying the touch and his body moves, he commits a duḥkṛta. Likewise, grasping, rubbing, and even pressing, all are duḥkṛta. If he has doubts about the bhiksuni, he commits a duḥkṛta.
If a bhiksu's body touches a woman's body, each touch is a saṃghāvaśeṣa (a serious offense second only to parajika). As many times as there is contact, that many saṃghāvaśeṣas are committed. If the body touches a devakanya (heavenly maiden), asura-kanya (asura maiden), naga-kanya (naga maiden), preta-kanya (preta maiden), tiryak-kanya (animal maiden), etc., who can transform, it is a sthūlātyaya; if the body touches an animal maiden who cannot transform, it is a duḥkṛta. If the body touches a man's body, it is a duḥkṛta. With a ubhayavyañjanaka (hermaphrodite)
身相觸者，偷蘭遮。若女人作禮捉足，覺觸樂不動身，突吉羅。若比丘有欲心觸衣缽、尼師檀、針筒、草𦮽乃至自觸身，一切突吉羅。人女人女想，僧伽婆尸沙；人女生疑，偷蘭遮；人女非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女生疑，偷蘭遮。
比丘尼，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有所取與相觸、戲笑相觸、若相解時相觸，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)◎
四分律卷第二 大正藏第 22 冊 No. 1428 四分律
四分律卷第三(初分之三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎十三僧殘法之二
佛在舍衛國，時迦留陀夷聞世尊所制戒，不得弄陰墮精、不得身相摩觸，便持戶鑰在門外立，伺諸婦女若居士家婦女來，語言：「諸妹！可入我房看。」將至房中已，向彼以欲心粗惡語。諸女樂者笑其所言，不樂者瞋恚罵詈出房，語諸比丘：「大德當知！今我所見事，非善、非法、非宜、不得時。我常謂是處安隱、無患、無災變、無怖懼處，今日乃更生畏怖身毛為豎。我等本謂水能滅火，而今火從水生。何以知之？迦留陀夷見將入房，淫慾意粗惡語見向。我在家時夫主作粗惡
【現代漢語翻譯】 現代漢語譯本 身相觸者，偷蘭遮（一種罪名）。若女人作禮捉足，覺觸樂不動身，突吉羅（一種輕罪）。若比丘（和尚）有欲心觸衣缽、尼師檀（坐具）、針筒、草𦮽（草墊）乃至自觸身，一切突吉羅。人女人女想，僧伽婆尸沙（一種重罪）；人女生疑，偷蘭遮；人女非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女生疑，偷蘭遮。 比丘尼（尼姑），波羅夷（最重罪）；式叉摩那（見習女）、沙彌（小和尚）、沙彌尼（小尼姑），突吉羅。是謂為犯。 不犯者，若有所取與相觸、戲笑相觸、若相解時相觸，不犯。 不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)◎ 四分律卷第二 大正藏第 22 冊 No. 1428 四分律 四分律卷第三(初分之三) 姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎十三僧殘法之二 佛在舍衛國，時迦留陀夷（人名）聞世尊所制戒，不得弄陰墮精、不得身相摩觸，便持戶鑰在門外立，伺諸婦女若居士家婦女來，語言：『諸妹！可入我房看。』將至房中已，向彼以欲心粗惡語。諸女樂者笑其所言，不樂者瞋恚罵詈出房，語諸比丘：『大德當知！今我所見事，非善、非法、非宜、不得時。我常謂是處安隱、無患、無災變、無怖懼處，今日乃更生畏怖身毛為豎。我等本謂水能滅火，而今火從水生。何以知之？迦留陀夷見將入房，淫慾意粗惡語見向。我在家時夫主作粗惡
【English Translation】 English version Physical contact with the body is a Thullaccaya (a type of offense). If a woman pays respects by grasping the feet and one experiences pleasure from the touch without moving the body, it is a Dukkata (a minor offense). If a Bhikkhu (monk) with lustful intent touches his robe, alms bowl, Nisidana (sitting cloth), needle case, grass mat, or even his own body, all are Dukkata. If he intends to touch a woman as a woman, it is a Sanghadisesa (a serious offense requiring a meeting of the Sangha); if he is uncertain whether it is a woman, it is a Thullaccaya; if he intends to touch a woman as a non-human female, it is a Thullaccaya. If he intends to touch a non-human female as a woman, it is a Thullaccaya; if he is uncertain whether it is a non-human female, it is a Thullaccaya. For a Bhikkhuni (nun), it is a Parajika (the most severe offense, resulting in expulsion); for a Sikkhamana (probationary nun), a Sramanera (novice monk), or a Sramaneri (novice nun), it is a Dukkata. This is considered an offense. Non-offenses include touching while giving or receiving something, touching during play or jest, or touching while untangling something. Non-offenses also include situations where the rule was not yet established, or if one is afflicted by insanity, mental derangement, or overwhelming pain. (End of the second section)◎ Vinaya in Four Parts, Scroll 2 Taisho Tripitaka, Volume 22, No. 1428, Vinaya in Four Parts Vinaya in Four Parts, Scroll 3 (First Part, Section 3) Translated by Tripitaka Master Buddhayasas from Kipin of the Yao Qin Dynasty, together with Zhu Fonian, etc. ◎ Second of the Thirteen Sanghadisesa Rules The Buddha was in Savatthi. At that time, Kaludayi (a name) heard the precepts established by the World Honored One, that one must not play with the genitals and ejaculate, nor have physical contact with the body. He then held a door key and stood outside the door, waiting for women, especially women from householder families, to come. He would say, 'Sisters! Come into my room and take a look.' After bringing them into the room, he would speak to them with lustful and coarse words. The women who enjoyed it laughed at what he said, while those who did not enjoy it became angry and cursed him as they left the room, saying to the Bhikkhus, 'Venerable ones, know that what I have seen today is not good, not lawful, not proper, and not timely. I always thought this place was safe, without trouble, without disaster, without fear, but today I am even more afraid, and the hairs on my body stand on end. We originally thought that water could extinguish fire, but now fire is born from water. How do I know this? Kaludayi brought me into the room and spoke to me with lustful and coarse words. When I was at home, my husband would use coarse
語向我，猶不能堪忍，況今出家之人惡口如是。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責迦留陀夷，廣說如上已，往至世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，于大眾中知而故問：「云何迦留陀夷！汝審有此事耶？」答言：「如是。」時世尊呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。」世尊以無數方便呵責已，告諸比丘：「此迦留陀夷癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住。欲說戒者當如是說：若比丘淫慾意，與女人粗惡淫慾語，隨所說粗惡淫慾語，僧伽婆尸沙。」
比丘義如上。
淫慾意者如上。
女人者亦如上。
粗惡者，非梵行。
淫慾語者，稱說二道好惡。
若自求、若教他求、若問、若答、若解、若說、若教、若罵。
求者，言與我二道作如是如是事，若復作余語。
教他求者，若天、若梵、水神、摩醯首羅天祐助我，共汝作如是如是事，若復作余語。
問者，問汝大小便道何似？汝云何與夫主共事？云何復與外人共通？若復作余語。
答者，汝大小便道如是，汝與夫主外人共通如是，若復作余語。解者、說者亦
【現代漢語翻譯】 現代漢語譯本： 他對我說尚且不能忍受，更何況現在出家的僧人惡語相向。』當時，眾比丘聽了這些話，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，都責備迦留陀夷（Kāludāyi），詳細情形如上所述，然後前往世尊處，以頭面禮拜世尊的雙足，然後在一旁坐下，將此事原原本本地告訴了世尊。世尊因為這件事召集了眾比丘，在大眾中明知故問：『迦留陀夷！你真的做了這件事嗎？』回答說：『是的。』當時世尊呵責道：『你所做的事情是不對的，不合威儀、不合沙門（śrāmaṇa，出家修行者）的規範、不是清凈的行為、不是隨順正道的行為，是不應該做的。』世尊用無數種方法呵責之後，告訴眾比丘：『這個迦留陀夷真是個愚癡的人！在很多會產生煩惱的地方，最初就犯了戒。從今以後，我要為眾比丘制定戒律，包含十種意義，乃至使正法長久住世。想要說戒的人應當這樣說：如果比丘心懷淫慾，對女人說粗惡的淫慾之語，無論所說的粗惡淫慾之語是什麼，都構成僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』
比丘（bhikṣu，出家男子）的定義如上所述。
淫慾意的定義如上所述。
女人的定義也如上所述。
粗惡，指非清凈梵行（brahmacarya，清凈行）。
淫慾語，指稱說男女二根的好壞。
無論是自己要求、教他人要求、詢問、回答、解釋、說、教導、還是謾罵。
要求，指說『用你的兩性器官為我做這樣這樣的事』，或者說其他類似的話。
教他人要求，指說『無論是天、梵天（brahmā）、水神、摩醯首羅天（Maheśvara）都請幫助我，和你一起做這樣這樣的事』，或者說其他類似的話。
詢問，指問『你的大小便道怎麼樣？你如何與丈夫相處？你又如何與外人茍合？』或者說其他類似的話。
回答，指回答說『你的大小便道是這樣的，你與丈夫和外人茍合是這樣的』，或者說其他類似的話。解釋、說也是如此。
【English Translation】 English version: He could not bear it when speaking to me, how much more so when a monk now speaks abusively.』 At that time, the bhikkhus (monks) heard this, and among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked Kāludāyi, explaining in detail as above, and then went to the Blessed One, bowed their heads at the feet of the Blessed One, and sat to one side, relating the entire matter to the Blessed One. Because of this, the Blessed One gathered the bhikkhus and, knowing the situation, deliberately asked in the assembly: 『Kāludāyi! Did you really do this?』 He replied: 『Yes.』 At that time, the Blessed One rebuked him: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (ascetic), not a pure practice, not in accordance with the path, and should not be done.』 After rebuking him in countless ways, the Blessed One told the bhikkhus: 『This foolish man, Kāludāyi! In many places where defilements arise, he has committed the first offense. From now on, I will establish precepts for the bhikkhus, encompassing ten meanings, so that the Dharma may long endure. Those who wish to recite the precepts should say this: If a bhikkhu has lustful thoughts and speaks coarse and lewd words to a woman, whatever coarse and lewd words are spoken, it constitutes a saṃghāvaśeṣa (formal meeting to confess a transgression).』
The definition of bhikkhu (monk) is as above.
The definition of lustful thoughts is as above.
The definition of woman is also as above.
Coarse, refers to non-brahmacarya (celibacy).
Lewd speech, refers to describing the good and bad qualities of the two sexual organs.
Whether one asks for it oneself, instructs another to ask for it, inquires, answers, explains, speaks, teaches, or curses.
Asking for it, refers to saying, 『Use your two sexual organs to do such and such things for me,』 or saying other similar words.
Instructing another to ask for it, refers to saying, 『Whether it be the gods, Brahmā, the water god, or Maheśvara (great god), please help me to do such and such things with you,』 or saying other similar words.
Inquiring, refers to asking, 『What are your excretory organs like? How do you interact with your husband? How do you have relations with outsiders?』 or saying other similar words.
Answering, refers to answering, 『Your excretory organs are like this, your relations with your husband and outsiders are like this,』 or saying other similar words. Explaining and speaking are also the same.
如是。
教者，我教汝如是治二道，汝可令夫主外人敬愛，若復作余語。
罵者，若言：「汝破壞、腐爛、燒燋、墮落與驢作如是。」若復作余語罵。
若比丘與女人一返粗惡語，一僧伽婆尸沙。隨粗惡語多少說而了了者，一一僧伽婆尸沙；不了了者，偷蘭遮。若與指印書、遣使作相，令彼女人知者，僧伽婆尸沙；不知者，偷蘭遮。除此大小便道，說余處好惡，偷蘭遮。天女、阿須羅女、夜叉女、龍女、畜生女能變形者，黃門、二形，粗惡語令彼知者，偷蘭遮；不知者，突吉羅。若指印、若書、若遣使、若現知相令彼知者，偷蘭遮；不知者，突吉羅。畜生不能變形者，向說粗惡語者，突吉羅。若向男子粗惡語，突吉羅。
若比丘欲意，粗惡語粗惡語想，僧伽婆尸沙；粗惡語生疑者，偷蘭遮。非粗惡語粗惡語想，偷蘭遮；非粗惡語疑，偷蘭遮。人女人女想，僧伽婆尸沙；人女疑，偷蘭遮；人女非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女疑，偷蘭遮。
比丘尼，偷蘭遮；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若為女人說不凈惡露觀：「大妹當知！此身九瘡、九孔、九漏、九流。」九孔者，二眼、二耳、二鼻、口、大小便道。當說此不凈時，彼女人謂說
【現代漢語翻譯】 現代漢語譯本： 如是。
教誡：我教導你如何處理男女關係，你可以讓丈夫對外人敬愛，如果說了其他的話就不行了。
辱罵：如果說：『你破壞、腐爛、燒焦、墮落，像驢一樣。』或者說了其他辱罵的話。
如果比丘對女人說一句粗惡語，犯一僧伽婆尸沙（僧殘罪）。隨著粗惡語多少，如果清楚明白地說出來，每一句都犯僧伽婆尸沙；如果不清楚明白，犯偷蘭遮（重罪）。如果用指印、書信、派遣使者等方式，讓那個女人知道（粗惡語），犯僧伽婆尸沙；如果不知道，犯偷蘭遮。除了大小便道，說其他地方的好壞，犯偷蘭遮。天女、阿修羅女、夜叉女、龍女、能變形的畜生女，以及黃門、二形人，如果對她們說粗惡語讓她們知道，犯偷蘭遮；如果不知道，犯突吉羅（輕罪）。如果用指印、書信、派遣使者、或者顯現讓對方知道的相，讓她們知道，犯偷蘭遮；如果不知道，犯突吉羅。對不能變形的畜生說粗惡語，犯突吉羅。如果對男子說粗惡語，犯突吉羅。
如果比丘有慾念，說了粗惡語並且有粗惡語的想法，犯僧伽婆尸沙；說了粗惡語但心生疑惑，犯偷蘭遮。不是粗惡語卻有粗惡語的想法，犯偷蘭遮；不是粗惡語也無疑惑，犯偷蘭遮。認為是人，卻當成女人，犯僧伽婆尸沙；認為是人，心生疑惑，犯偷蘭遮；認為是人，卻當成非人，犯偷蘭遮。認為是非人，卻當成人，犯偷蘭遮；認為是非人，心生疑惑，犯偷蘭遮。
比丘尼，犯偷蘭遮；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。
不犯戒的情況：如果爲了女人說不凈惡露觀：『大妹，你應該知道！這個身體有九個瘡、九個孔、九個漏洞、九個流出物。』九個孔是：兩眼、兩耳、兩鼻、口、大小便道。當說這些不凈的時候，那個女人以為說的是……
【English Translation】 English version: Thus it is.
Instruction: I instruct you on how to manage relationships with men and women. You can make your husband respected and loved by outsiders, but if you say other things, it is not allowed.
Abuse: If you say, 'You are destructive, rotten, burnt, fallen, like a donkey.' Or if you say other abusive words.
If a Bhikkhu (monk) utters one coarse and evil word to a woman, he commits one Sanghavasesa (formal meeting of the Sangha). Depending on the amount of coarse and evil words, if they are spoken clearly and understandably, each word constitutes a Sanghavasesa; if not clearly understandable, it constitutes a Thullanacca (serious offense). If he uses finger gestures, letters, or sends messengers to make that woman aware (of the coarse words), he commits a Sanghavasesa; if she is not aware, he commits a Thullanacca. Apart from the urinary and excretory passages, speaking of the good or bad of other places constitutes a Thullanacca. If he speaks coarse words to a Deva woman (goddess), Asura woman (demon goddess), Yaksha woman (nature spirit goddess), Naga woman (serpent goddess), a female animal capable of transformation, a eunuch, or a hermaphrodite, making them aware, he commits a Thullanacca; if they are not aware, he commits a Dukkata (minor offense). If he uses finger gestures, letters, sends messengers, or shows signs to make them aware, he commits a Thullanacca; if they are not aware, he commits a Dukkata. If he speaks coarse words to an animal incapable of transformation, he commits a Dukkata. If he speaks coarse words to a man, he commits a Dukkata.
If a Bhikkhu has lustful thoughts, speaks coarse words, and has the intention of coarse words, he commits a Sanghavasesa; if he speaks coarse words but has doubts, he commits a Thullanacca. If it is not a coarse word but he has the intention of a coarse word, he commits a Thullanacca; if it is not a coarse word and he has no doubts, he commits a Thullanacca. If he thinks of a person as a woman, he commits a Sanghavasesa; if he thinks of a person and has doubts, he commits a Thullanacca; if he thinks of a person as a non-human woman, he commits a Thullanacca. If he thinks of a non-human woman as a person, he commits a Thullanacca; if he has doubts about a non-human woman, he commits a Thullanacca.
A Bhikkhuni (nun) commits a Thullanacca; a Sikkhamana (female trainee), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is called an offense.
Non-offense: If for a woman, he speaks of the contemplation of impurity and foulness: 'Dear sister, you should know! This body has nine sores, nine holes, nine leaks, nine outflows.' The nine holes are: two eyes, two ears, two nostrils, mouth, urinary and excretory passages. When speaking of these impurities, that woman thinks he is speaking of...
粗惡語；若說毗尼時言次，及此彼謂粗惡語；若從受經、若二人同受若彼問、若同誦、若戲笑語、若獨語、若疾疾語、若夢中語、欲說此錯說彼，一切不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三竟)
佛在舍衛國，時迦留陀夷已聞世尊制戒，不得弄陰墮精、不得與女人身相觸、不得向女人粗惡語。便執戶鑰在門外立，伺諸婦女若居士家婦女來，語言：「諸妹！可入我房看。」將入房已自讚嘆身言：「諸妹知不？我學中第一，我是梵行、持戒、修善法人。汝可持淫慾供養我。」時喜樂者默然笑其所言，不樂者罵詈而出，告諸比丘言：「大德當知！我等向所見事，非善、非宜、非法、不得時。我常信，此處無患、無災變、無恐懼處。云何今日乃更生畏怖，身毛為豎。我本謂水能滅火，而今火從水生。我在家時夫主向我作如是語猶不堪忍，況出家之人乃作如是言。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責迦留陀夷：「汝云何聞世尊制戒，不得弄陰失精、不得與女人身相觸、不得淫慾粗惡語。」呵責廣說如上已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集諸比丘，知而故問迦留陀夷：「汝審爾不？」答言：「爾。」爾時世尊呵責迦留陀夷：
【現代漢語翻譯】 現代漢語譯本： 粗惡語：如果說毗尼（Vinaya，戒律）時言語有誤，或者對他人說粗惡語；如果是接受經典、或者兩人一同接受、或者他人提問、或者一同誦讀、或者開玩笑、或者自言自語、或者快速說話、或者夢中說話、想要說這個卻說成那個，一切都不算違犯。
不違犯的情況：最初未制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（三次說完）
佛陀在舍衛國（Śrāvastī）時，迦留陀夷（Kāludāyin）已經聽說世尊制定戒律，不得玩弄性器官導致失精、不得與女人身體互相接觸、不得對女人說粗惡語。於是拿著門閂站在門外，等待婦女，如果是居士家的婦女來了，就說：『各位姐妹！可以進入我的房間看看。』將她們帶入房間后，就讚歎自己的身體說：『各位姐妹知道嗎？我是學法中的第一名，我是修梵行、持戒、修善法的人。你們可以用淫慾來供養我。』當時喜歡這樣的人就默默笑著聽他說，不喜歡的人就罵他然後離開，告訴各位比丘說：『大德們應該知道！我們剛才所見的事情，不是好的、不是適宜的、不合法的、不合時宜的。我常常相信，這裡沒有禍患、沒有災變、沒有恐懼的地方。為什麼今天反而更加產生畏懼，身上汗毛都豎起來了。我本來以為水能滅火，而現在火卻從水中產生。我在家時丈夫對我這樣說話我都不能忍受，更何況出家之人竟然說這樣的話。』當時各位比丘聽了，其中有少欲知足、修行頭陀行（dhūta，苦行）、喜歡學習戒律、知道慚愧的人，呵責迦留陀夷：『你為什麼聽了世尊制定戒律，不得玩弄性器官導致失精、不得與女人身體互相接觸、不得淫慾粗惡語。』呵責的內容像上面已經說過的，然後前往世尊處，頭面禮足在一旁坐下，將這件事的因緣詳細地告訴世尊。世尊當時因為這件事召集各位比丘，明知故問迦留陀夷：『你真的這樣做了嗎？』回答說：『是的。』當時世尊呵責迦留陀夷：
【English Translation】 English version: Coarse language: If, when speaking about the Vinaya (discipline), there is a slip of the tongue, or if one speaks coarse language to others; if it is receiving scriptures, or two people receiving together, or if someone asks a question, or reciting together, or joking, or speaking to oneself, or speaking quickly, or speaking in a dream, wanting to say this but mistakenly saying that, none of these constitute an offense.
Non-offenses: When the precepts were initially not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Said three times to conclude)
The Buddha was in Śrāvastī (舍衛國). At that time, Kāludāyin (迦留陀夷) had already heard that the World Honored One had established precepts, forbidding the playing with one's genitals resulting in emission, forbidding physical contact with women, and forbidding coarse language towards women. So he stood outside the door with the door bolt, waiting for women, especially those from lay families, and said, 'Sisters! You can come into my room and take a look.' After bringing them into the room, he praised his own body, saying, 'Sisters, do you know? I am the best in learning, I am practicing Brahmacharya (梵行，pure conduct), upholding the precepts, and cultivating good Dharma. You can offer me sexual desire.' At that time, those who liked this remained silent and smiled at what he said, while those who disliked it scolded him and left, telling the monks, 'Venerable ones should know! What we just saw is not good, not appropriate, not lawful, and not timely. I always believed that there was no misfortune, no disaster, and no fear here. Why is it that today I feel even more afraid, and the hairs on my body stand on end? I originally thought that water could extinguish fire, but now fire is born from water. When I was at home, I could not even tolerate my husband speaking to me like that, let alone a renunciant saying such things.' At that time, the monks heard this, and among them were those who were content with little desire, practiced dhūta (頭陀行，ascetic practices), liked to learn the precepts, and knew shame, and they rebuked Kāludāyin: 'Why did you, having heard that the World Honored One established precepts, forbidding the playing with one's genitals resulting in emission, forbidding physical contact with women, and forbidding coarse language of sexual desire?' The rebuke was as described above, and then they went to the World Honored One, prostrated at his feet, sat to one side, and told the World Honored One in detail about the cause and conditions of this matter. The World Honored One then gathered the monks because of this matter, and knowingly asked Kāludāyin, 'Did you really do this?' He replied, 'Yes.' At that time, the World Honored One rebuked Kāludāyin:
「汝所為非，非威儀、非沙門法、非凈行非、隨順行，所不應為。」世尊以無數方便呵責已，告諸比丘：「迦留陀夷癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘淫慾意，于女人前自嘆身言：『大妹！我修梵行、持戒、精進修善法，可持是淫慾法供養我，如是供養第一最。』僧伽婆尸沙。」
比丘義如上。
淫慾意者如上。
女人者如上。
嘆身者，嘆身端正好顏色，我是剎帝利、長者、居士、婆羅門種。
梵行者，勤修離穢濁。
持戒者，不缺、不穿漏、無染污。
善法者，樂閑靜處，時到乞食、著糞掃衣，作餘食法不食、一坐食、一摶食、冢間坐、露坐、樹下坐、常坐、隨坐，持三衣、唄匿、多聞、能說法、持毗尼、坐禪。
作如是自嘆譽已供養我來，不說淫慾者，偷蘭遮；若說淫慾，僧伽婆尸沙。若在人女前，一自嘆譽身，一僧伽婆尸沙。隨自嘆身多小了了者，一一僧伽婆尸沙；說而不了了者，偷蘭遮。若手印、若書信、若遣使、若現知相令彼知者，僧伽婆尸沙；不知者，偷蘭遮。除二道，更為索余處供養，偷蘭庶。天女、阿須羅女、龍女、夜叉女、餓鬼女、畜生女能變形者，向自嘆譽身說而了了
【現代漢語翻譯】 現代漢語譯本： 『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）[出家修行者]的法則，不是清凈的行為，不是隨順修行的行為，是不應該做的。』世尊用無數的方法呵斥之後，告訴眾比丘：『迦留陀夷（Kāludāyi）[人名]這個愚癡的人！在多種有漏之處，最初犯戒。從今以後，我要為比丘們制定戒律，爲了聚集十種利益，乃至正法長久住世，想要說戒的人應當這樣說：如果比丘心懷淫慾，在女人面前自我讚歎說：『大妹！我修習梵行（brahmacarya）[清凈行]、持戒、精進修習善法，可以用這淫慾之法來供養我，這樣的供養是第一等的。』這屬於僧伽婆尸沙（Saṃghāvaśeṣa）[僧殘罪]。』
比丘的定義如上所述。
淫慾意的定義如上所述。
女人的定義如上所述。
讚歎自身，是指讚歎自身端正美好的容貌，說：『我是剎帝利（Kṣatriya）[貴族]、長者[富人]、居士[在家信徒]、婆羅門（Brāhmaṇa）[祭司]種姓。』
梵行，是指勤奮地修習遠離污穢。
持戒，是指沒有缺漏、沒有**漏、沒有染污。
善法，是指喜歡在閑靜的地方，時間到了就去乞食、穿著糞掃衣（pāṃśukūla）[用丟棄的布縫製的衣服]，不做其餘的食物處理，只吃一餐、只吃一團食物、在墳墓間坐禪、在露天坐禪、在樹下坐禪、經常坐禪、隨處坐禪，持有三衣（tricīvara）[三件袈裟]、唄匿（bhaisajya）[藥品]、博學多聞、能夠說法、持有毗尼（vinaya）[戒律]、坐禪。
如果像這樣自我讚歎之後，對方前來供養，但不說淫慾，則犯偷蘭遮（sthūlātyaya）[粗罪]；如果說了淫慾，則犯僧伽婆尸沙。如果在女人面前，一次自我讚歎自身，就犯一次僧伽婆尸沙。隨著自我讚歎自身的大小多少，如果清楚明白，每一次都犯僧伽婆尸沙；如果說了但不清楚明白，則犯偷蘭遮。如果用手勢、書信、派遣使者、或者顯現讓人知道的相貌，使對方知道，則犯僧伽婆尸沙；如果不知道，則犯偷蘭遮。除了大小便道，另外索求其他地方的供養，犯偷蘭遮。對於天女（devī）、阿須羅女（asura）、龍女（nāgakanyā）、夜叉女（yakṣiṇī）、餓鬼女（preti）、畜生女（tiryak-yonikā）這些能夠變形的，向她們自我讚歎自身，如果說得清楚明白，則犯僧伽婆尸沙。
【English Translation】 English version: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the law of a Śrāmaṇa (ascetic), not a pure practice, not a conforming practice, it is something that should not be done.' After the World-Honored One rebuked him with countless means, he told the Bhikṣus (monks): 'Kāludāyi (name), you foolish man! In many places of defilement, you are the first to violate the precepts. From now on, I will establish precepts for the Bhikṣus, in order to gather ten benefits, and for the long duration of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikṣu has lustful thoughts and praises himself in front of a woman, saying: 'Dear sister! I cultivate brahmacarya (celibate life), uphold the precepts, diligently cultivate good dharmas, you can use this lustful dharma to make offerings to me, such an offering is the best.' This constitutes a Saṃghāvaśeṣa (formal meeting to confess a serious offense).'
The definition of Bhikṣu is as above.
The definition of lustful thoughts is as above.
The definition of woman is as above.
Praising oneself refers to praising one's own handsome and beautiful appearance, saying: 'I am of the Kṣatriya (warrior), wealthy man, householder, or Brāhmaṇa (priest) caste.'
Brahmacarya refers to diligently cultivating and staying away from defilement.
Upholding the precepts means without deficiency, without leakage, without defilement.
Good dharmas refer to liking quiet places, going for alms when the time comes, wearing robes made of discarded cloth (pāṃśukūla), not processing other food, eating only one meal, eating only one ball of food, sitting in cemeteries, sitting in the open, sitting under trees, constantly sitting, sitting wherever, holding the three robes (tricīvara), bhaisajya (medicine), being learned and able to preach the Dharma, upholding the vinaya (discipline), and practicing meditation.
If, after praising himself in this way, the other person comes to make offerings, but does not mention lust, it is a sthūlātyaya (serious offense); if lust is mentioned, it is a Saṃghāvaśeṣa. If in front of a woman, one praises oneself once, it is one Saṃghāvaśeṣa. Depending on the size and amount of self-praise, if it is clear and understood, each instance is a Saṃghāvaśeṣa; if it is said but not clear and understood, it is a sthūlātyaya. If using gestures, letters, sending messengers, or showing signs that make the other person know, it is a Saṃghāvaśeṣa; if they do not know, it is a sthūlātyaya. Apart from the two paths (urinary and anal), seeking offerings in other places is a sthūlātyaya. Towards devī (goddess), asura (demigod) women, nāgakanyā (dragon maiden), yakṣiṇī (female yaksha), preti (hungry ghost) women, tiryak-yonikā (animal) women who can transform, praising oneself to them, if it is said clearly and understandably, it is a Saṃghāvaśeṣa.
者，偷蘭庶；不了了者，突吉羅。若指印、若書信、若遣使、若現知相，嘆說身令彼知者，偷蘭遮；說而不知者，突吉羅。畜生不能變形，向彼自嘆譽身者，突吉羅。向男子自嘆譽身，突吉羅。人女人女想，僧伽婆尸沙；人女疑，偷蘭遮；人女作非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女疑，偷蘭遮。
比丘尼，偷蘭遮；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若比丘語女人言：「此處妙尊最上，此比丘精進、持戒、修善法，汝等應以身業慈、口業慈、意業慈供養彼。」諸女意謂比丘為我故自讚身；若為說毗尼時言說相似，而彼自謂贊身；若從受經誦經、若二人共受誦、若問若同誦、若戲笑語、若疾疾語、若夢中語、若欲說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)◎
◎佛在羅閱祇耆阇崛山中，時羅閱城中有一比丘名迦羅，本是王大臣，善知俗法。彼作如是媒嫁，向男說女、向女說男。時羅閱城中諸居士，欲有所嫁娶盡往咨問迦羅。迦羅答言：「須我至彼家先當觀視。」觀視已，往諸居士家語言：「汝欲與某甲為婚者隨意。」時諸居士即如其言與作婚娶。時諸男女婚娶得適意者，便歡喜供養讚歎言：「令迦羅常得歡樂如我今日
【現代漢語翻譯】 現代漢語譯本： 若犯者，偷蘭遮（一種戒律名稱）；不了了者，突吉羅（一種戒律名稱）。若指印、若書信、若遣使、若現知相，嘆說自身令彼知者，偷蘭遮；說而不知者，突吉羅。畜生不能變形，向彼自嘆譽身者，突吉羅。向男子自嘆譽身，突吉羅。人女人女想，僧伽婆尸沙（一種戒律名稱）；人女疑，偷蘭遮；人女作非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女疑，偷蘭遮。
比丘尼，偷蘭遮；式叉摩那（預備沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），突吉羅。是謂為犯。
不犯者，若比丘語女人言：『此處妙尊最上，此比丘精進、持戒、修善法，汝等應以身業慈、口業慈、意業慈供養彼。』諸女意謂比丘為我故自讚身；若為說毗尼（戒律）時言說相似，而彼自謂贊身；若從受經誦經、若二人共受誦、若問若同誦、若戲笑語、若疾疾語、若夢中語、若欲說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)◎
◎佛在羅閱祇（王舍城）耆阇崛山（靈鷲山）中，時羅閱城中有一比丘名迦羅（迦羅），本是王大臣，善知俗法。彼作如是媒嫁，向男說女、向女說男。時羅閱城中諸居士，欲有所嫁娶盡往咨問迦羅。迦羅答言：『須我至彼家先當觀視。』觀視已，往諸居士家語言：『汝欲與某甲為婚者隨意。』時諸男女婚娶得適意者，便歡喜供養讚歎言：『令迦羅常得歡樂如我今日。』 English version: If one commits it, thūllaccaya (an offense requiring confession); if one does not fully understand, dukkaṭa (a minor offense). If by gestures, letters, messengers, or showing signs, one praises oneself to make oneself known, thūllaccaya; if one speaks without knowing, dukkaṭa. If an animal cannot transform itself and praises itself to them, dukkaṭa. If one praises oneself to a man, dukkaṭa. If one perceives a woman as a woman, saṃghādisesa (an offense requiring a meeting of the Sangha); if one is in doubt about a woman, thūllaccaya; if one perceives a woman as a non-human female, thūllaccaya. If one perceives a non-human female as a woman, thūllaccaya; if one is in doubt about a non-human female, thūllaccaya.
A bhikkhunī (female monastic), thūllaccaya; a sikkhāmaṇā (female trainee monastic), a sāmaṇera (male novice), a sāmaṇerī (female novice), dukkaṭa. This is called an offense.
There is no offense if a bhikkhu (male monastic) says to a woman: 'This place is wonderfully honored and supreme; this bhikkhu is diligent, upholds the precepts, and cultivates good practices; you should offer him loving-kindness in body, speech, and mind.' If the women think that the bhikkhu is praising himself for their sake; if, when explaining the Vinaya (monastic discipline), the words are similar, but he himself thinks he is praising himself; if one receives and recites the sutras, if two people receive and recite together, if one asks or recites together, if one speaks in jest, if one speaks quickly, if one speaks in a dream, if one intends to say this but mistakenly says that, there is no offense.
There is no offense for one who has not initially established the precepts, or who is insane, mentally disturbed, or overwhelmed by pain. (End of the fourth)
◎ The Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (靈鷲山). At that time, in the city of Rājagṛha, there was a bhikkhu named Kāla (迦羅), who was originally a minister of the king and well-versed in worldly affairs. He acted as a matchmaker, speaking of women to men and of men to women. At that time, all the laypeople in the city of Rājagṛha who wanted to marry would consult Kāla. Kāla would answer, 'I must go to their house and observe first.' After observing, he would go to the houses of the laypeople and say, 'You may marry so-and-so as you wish.' At that time, the men and women who were satisfied with their marriages would joyfully make offerings and praise him, saying, 'May Kāla always be as happy as I am today.'
【English Translation】 If one commits it, thūllaccaya (an offense requiring confession); if one does not fully understand, dukkaṭa (a minor offense). If by gestures, letters, messengers, or showing signs, one praises oneself to make oneself known, thūllaccaya; if one speaks without knowing, dukkaṭa. If an animal cannot transform itself and praises itself to them, dukkaṭa. If one praises oneself to a man, dukkaṭa. If one perceives a woman as a woman, saṃghādisesa (an offense requiring a meeting of the Sangha); if one is in doubt about a woman, thūllaccaya; if one perceives a woman as a non-human female, thūllaccaya. If one perceives a non-human female as a woman, thūllaccaya; if one is in doubt about a non-human female, thūllaccaya. A bhikkhunī (female monastic), thūllaccaya; a sikkhāmaṇā (female trainee monastic), a sāmaṇera (male novice), a sāmaṇerī (female novice), dukkaṭa. This is called an offense. There is no offense if a bhikkhu (male monastic) says to a woman: 'This place is wonderfully honored and supreme; this bhikkhu is diligent, upholds the precepts, and cultivates good practices; you should offer him loving-kindness in body, speech, and mind.' If the women think that the bhikkhu is praising himself for their sake; if, when explaining the Vinaya (monastic discipline), the words are similar, but he himself thinks he is praising himself; if one receives and recites the sutras, if two people receive and recite together, if one asks or recites together, if one speaks in jest, if one speaks quickly, if one speaks in a dream, if one intends to say this but mistakenly says that, there is no offense. There is no offense for one who has not initially established the precepts, or who is insane, mentally disturbed, or overwhelmed by pain. (End of the fourth) ◎ The Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (靈鷲山). At that time, in the city of Rājagṛha, there was a bhikkhu named Kāla (迦羅), who was originally a minister of the king and well-versed in worldly affairs. He acted as a matchmaker, speaking of women to men and of men to women. At that time, all the laypeople in the city of Rājagṛha who wanted to marry would consult Kāla. Kāla would answer, 'I must go to their house and observe first.' After observing, he would go to the houses of the laypeople and say, 'You may marry so-and-so as you wish.' At that time, the men and women who were satisfied with their marriages would joyfully make offerings and praise him, saying, 'May Kāla always be as happy as I am today.'
。何以故？由迦羅故使我得如此歡樂，令迦羅及余比丘亦得供養。」若彼男女婚娶不得適意者，便作是言：「當令迦羅常受苦惱如我今日。何以故？由迦羅故令我嫁娶受如是苦，令迦羅及諸比丘亦受苦惱不得供養。」時羅閱城中不信佛法僧諸居士自相謂言：「汝等若欲得與大富、多財饒寶為婚者，可往沙門釋子中問之，隨時供養親近恭敬可得如意。何以故？此沙門釋子善知媒嫁，此男可娶彼女、彼女可與此男。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責迦羅比丘：「云何媒男與女，媒女與男？」呵責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘僧，知而故問迦羅：「汝審爾媒嫁不？」答曰：「實爾。」世尊以無數方便呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。我以無數方便與諸比丘說離欲事，汝今云何乃作和合欲事？」訶責已告諸比丘：「此迦羅愚人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘往來彼此媒嫁，持男意語女、持女意語男，若為成婦事、若為私通，乃至須臾頃，僧伽婆尸沙。」
比丘義如上。
往來者，使所應可和合者是。
女人有二十種：母
【現代漢語翻譯】 現代漢語譯本： 『這是什麼緣故呢？』因為迦羅（Kala，人名）的緣故，使我得到如此的歡樂，也讓迦羅以及其他的比丘得到供養。』如果那些男女婚嫁不如意，便會這樣說：『應當讓迦羅常常遭受苦惱，就像我今天一樣。』『這是什麼緣故呢？』因為迦羅的緣故，讓我嫁娶遭受這樣的痛苦，讓迦羅以及其他的比丘也遭受苦惱，得不到供養。』當時羅閱城（Rajagrha）中不相信佛法僧的那些居士，互相說道：『你們如果想要和大富大貴、多財多寶的人家結親，可以去沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）中詢問，隨時供養、親近、恭敬他們，就可以如願以償。』『這是什麼緣故呢？』因為這些沙門釋子善於做媒，會說『這個男子可以娶那個女子，那個女子可以嫁給這個男子。』當時，眾比丘聽到了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，呵責迦羅比丘說：『你怎麼能做媒，撮合男女婚事呢？』呵責之後，他們前往世尊（Bhagavan，佛陀）處，頭面禮足，在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了眾比丘僧，明知故問迦羅：『你真的做了媒嫁之事嗎？』迦羅回答說：『確實如此。』世尊用無數種方法呵責他說：『你所做的事情是不對的，不合威儀、不合沙門之法、不是清凈的行為、不是隨順修行的行為，是不應該做的。我用無數種方法和眾比丘說離欲之事，你現在怎麼能做撮合男女情慾之事呢？』呵責之後，世尊告訴眾比丘：『這個迦羅真是愚蠢之人！種下多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘往來於男女之間做媒，把男方的心意告訴女方，把女方的心意告訴男方，無論是爲了促成婚事，還是爲了私通，哪怕是須臾之間，都犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 比丘的定義如上所述。 往來，指的是促成那些應該可以和合的人。 女人有二十種：母親
【English Translation】 English version: 『What is the reason for this?』 Because of Kala (Kala, a person's name), I have obtained such joy, and Kala and other Bhikkhus have also received offerings.』 If those men and women are not satisfied with their marriages, they will say: 『Kala should always suffer as I do today.』 『What is the reason for this?』 Because of Kala, I have suffered such pain in marriage, and Kala and other Bhikkhus have also suffered and have not received offerings.』 At that time, the laypeople in Rajagrha (Rajagrha) who did not believe in the Buddha, Dharma, and Sangha said to each other: 『If you want to marry into wealthy and prosperous families with abundant treasures, you can ask the Shramana Shakyas (Shramana Shakya, the ordained disciples of Shakyamuni), and you can get what you want by offering, approaching, and respecting them at any time.』 『What is the reason for this?』 Because these Shramana Shakyas are good at matchmaking, they will say, 『This man can marry that woman, and that woman can marry this man.』 At that time, the Bhikkhus heard these words, and those who were content with little desire, practiced Dhuta, were happy to learn the precepts, and knew shame, rebuked the Bhikkhu Kala, saying: 『How can you be a matchmaker and bring men and women together in marriage?』 After rebuking him, they went to the Bhagavan (Bhagavan, the Buddha), bowed their heads to his feet, sat on one side, and told the Bhagavan the whole story. Because of this, the Bhagavan gathered the Sangha of Bhikkhus, and knowingly asked Kala: 『Did you really do the matchmaking?』 Kala replied: 『Indeed, I did.』 The Bhagavan rebuked him in countless ways, saying: 『What you have done is wrong, it is not in accordance with decorum, it is not in accordance with the Dharma of a Shramana, it is not a pure practice, it is not a practice that follows the path, it is not something that should be done. I have spoken to the Bhikkhus about detachment from desire in countless ways, how can you now do things that bring men and women together in desire?』 After rebuking him, the Bhagavan told the Bhikkhus: 『This Kala is a foolish person! He has planted many seeds of defilement and has committed the first offense. From now on, I will establish precepts for the Bhikkhus, gathering ten meanings, and even for the long-lasting of the Dharma, those who want to recite the precepts should say this: If a Bhikkhu goes back and forth between men and women as a matchmaker, conveying the man's intentions to the woman, and the woman's intentions to the man, whether it is to facilitate marriage or for secret affairs, even for a moment, he has committed Sanghavasesa (Sanghavasesa, a formal meeting is required).』 The definition of Bhikkhu is as described above. Going back and forth refers to facilitating those who should be able to come together. There are twenty types of women: mother
護、父護、父母護、兄護、姊護、兄姊護、自護、法護、姓護、宗親護、自樂為婢、與衣婢、與財婢、同作業婢、水所漂婢、不輸稅婢、放去婢、客作婢、他護婢、邊方得婢。母護者，母所保。父護者，父所保。父母護、兄護、姊護、兄姊護亦如是。自護者，身得自在。法護者，修行梵行。姓護者，不與卑下姓。宗親護者，為宗親所保。自樂為婢者，樂為他作婢。與衣者，與衣為價。與財者，乃至與一錢為價。同業者，同共作業若未成夫婦禮。水所漂者，水中救得。不輸稅者，若不取輸稅。若放去婢者，若買得、若家生。客作者，雇錢使作，如家使人。他護者，受他華鬘為要。邊方得者，抄劫得。是謂二十種。男子亦有二十種，亦如是。
母護男、母護女，遣比丘為使，語彼言：「汝為我作婦、若與我私通。」若言須臾間、若一念頃、若比丘自受他語、自往語彼、受彼語還報者，僧伽婆尸沙。若比丘自受語、自往語彼、遣使持報語還，僧伽婆尸沙。若比丘自受語、遣使語彼、自持報語還，僧伽婆尸沙。若比丘自受語、若遣使語彼、遣使持報語還，僧伽婆尸沙。若比丘自受語、自作書持往彼、自持報書還，僧伽婆尸沙。若比丘自受語、自作書持至彼、遣使持報書還，僧伽婆尸沙。若比丘自受語、遣使持書至彼、自
【現代漢語翻譯】 現代漢語譯本： 有二十種被保護的女子：母親保護、父親保護、父母保護、兄長保護、姐妹保護、兄姐保護、自己保護、法保護、姓氏保護、宗親保護、自願為奴婢、因衣服為奴婢、因財物為奴婢、一同作業為奴婢、被水漂流救起為奴婢、不繳納賦稅為奴婢、被釋放的奴婢、做客工的奴婢、他人保護的奴婢、從邊遠地方獲得的奴婢。母親保護，指母親所保護的。父親保護，指父親所保護的。父母保護、兄長保護、姐妹保護、兄姐保護也是如此。自己保護，指自身能夠自由做主。法保護，指修行梵行。姓氏保護，指不嫁給卑賤姓氏的人。宗親保護，指被宗族親戚所保護。自願為奴婢，指自己樂意為他人做奴婢。因衣服為奴婢，指用衣服作為代價。因財物為奴婢，指甚至用一文錢作為代價。一同作業為奴婢，指共同從事勞作但尚未結為夫婦。被水漂流救起為奴婢，指從水中救起的。不繳納賦稅為奴婢，指不被徵收賦稅。被釋放的奴婢，指無論是買來的還是家生的。做客工的奴婢，指被僱傭幹活，就像家裡的傭人一樣。他人保護的奴婢，指接受他人的花鬘作為約定。從邊遠地方獲得的奴婢，指通過抄掠搶劫得到的。以上就是所說的二十種。男子也有二十種情況，與此類似。
如果一個比丘（bhikkhu）受母親保護的女子或父親保護的女子之託，派遣其他比丘作為使者，對她說：『你做我的妻子，或者與我私通。』如果說了片刻之間、或者一念之間，或者比丘自己接受對方的話語、自己前往對女子說、接受女子的話語后回來報告，這構成僧伽婆尸沙（Saṃghādisesa，僧團所犯之罪，需于僧團中懺悔）。如果比丘自己接受對方的話語、自己前往對女子說、派遣使者帶回回覆的話語，這構成僧伽婆尸沙。如果比丘自己接受對方的話語、派遣使者對女子說、自己帶回回覆的話語，這構成僧伽婆尸沙。如果比丘自己接受對方的話語、或者派遣使者對女子說、派遣使者帶回回覆的話語，這構成僧伽婆尸沙。如果比丘自己接受對方的話語、自己寫信帶到女子那裡、自己帶回回覆的信件，這構成僧伽婆尸沙。如果比丘自己接受對方的話語、自己寫信帶到女子那裡、派遣使者帶回回覆的信件，這構成僧伽婆尸沙。如果比丘自己接受對方的話語、派遣使者帶信到女子那裡、自己
【English Translation】 English version: There are twenty types of protected women: protected by mother, protected by father, protected by parents, protected by brother, protected by sister, protected by siblings, self-protected, protected by the Dharma, protected by clan, protected by relatives, willingly a slave, a slave for clothing, a slave for wealth, a slave working together, a slave rescued from water, a slave not paying taxes, a released slave, a hired slave, a slave protected by others, a slave obtained from the border region. Protected by mother means protected by the mother. Protected by father means protected by the father. Protected by parents, protected by brother, protected by sister, protected by siblings are similar. Self-protected means being free to act on one's own. Protected by the Dharma means practicing the holy life (brahmacarya). Protected by clan means not marrying into a lower clan. Protected by relatives means protected by the relatives. Willingly a slave means willingly working as a slave for others. A slave for clothing means using clothing as the price. A slave for wealth means even using a single coin as the price. A slave working together means working together but not yet married. A slave rescued from water means rescued from the water. A slave not paying taxes means not being subject to taxation. A released slave means whether bought or born into slavery. A hired slave means hired to work, like a household servant. A slave protected by others means accepting garlands from others as an agreement. A slave obtained from the border region means obtained through looting and robbery. These are the twenty types mentioned. There are also twenty types of men, which are similar.
If a bhikkhu (monk) is sent as a messenger by a woman protected by her mother or a woman protected by her father, and says to her, 'Become my wife, or have intercourse with me,' if he says it for a moment, or for a thought, or if the bhikkhu himself receives her words, goes to her himself, receives her words and reports back, it constitutes a Saṃghādisesa (an offense requiring formal meeting of the Sangha for confession). If the bhikkhu himself receives her words, goes to her himself, sends a messenger back with the reply, it constitutes a Saṃghādisesa. If the bhikkhu himself receives her words, sends a messenger to her, brings back the reply himself, it constitutes a Saṃghādisesa. If the bhikkhu himself receives her words, or sends a messenger to her, sends a messenger back with the reply, it constitutes a Saṃghādisesa. If the bhikkhu himself receives her words, writes a letter himself and takes it to her, brings back the reply letter himself, it constitutes a Saṃghādisesa. If the bhikkhu himself receives her words, writes a letter himself and takes it to her, sends a messenger back with the reply letter, it constitutes a Saṃghādisesa. If the bhikkhu himself receives her words, sends a messenger with a letter to her, himself
持報書還，僧伽婆尸沙。若比丘自受語、遣使持書至彼、遣使持報書還，僧伽婆尸沙。指印、現相各作四句，亦如是。若比丘自受書持至彼、自持報書還，僧伽婆尸沙。若比丘自受書持至彼、遣使持報書還，僧伽婆尸沙。若比丘自受書、遣使持至彼、自持報書還，僧伽婆尸沙。若比丘自受書、遣使持書至彼、遣使持報書還，僧伽婆尸沙。若比丘自受書、自持指印往彼、自持指印還報，僧伽婆尸沙。若比丘自受書、自持指印往彼、遣使持指印還報，僧伽婆尸沙。若比丘自受書、遣使持指印往彼、自持指印還報，僧伽婆尸沙。若比丘自受書、遣使持指印往彼、遣使持指印還報，僧伽婆尸沙。現相四句亦如是，受語四句亦如是。指印十六句亦如是，現相十六句亦如是。若比丘自受語、自持書至彼、自持指印還報，僧伽婆尸沙。若比丘自受語、自持書往彼、遣使持指印還報，僧伽婆尸沙。若比丘自受語、遣使持書往彼、自持指印還報，僧伽婆尸沙。若比丘自受語、遣使持書往彼、遣使持指印還報，僧伽婆尸沙。若比丘自受語、自持書往彼、自持現相還報，四句亦如是。若比丘自受語、自持指印往彼、自持現相還報，四句亦如是。若比丘自受書、自持指印往彼、自持現相還報，四句亦如是。若比丘自受語、往彼、還報，僧伽婆尸
【現代漢語翻譯】 現代漢語譯本： 持報書還，僧伽婆尸沙（Sanghavasesa，僧團殘罪）。如果比丘（bhikkhu，出家男眾）親自接受書信，或者派遣使者將書信送到對方處，或者派遣使者帶回回信，犯僧伽婆尸沙罪。指印、現相各有四句，也像上面一樣。如果比丘親自接受書信並帶到對方處，親自帶回回信，犯僧伽婆尸沙罪。如果比丘親自接受書信並帶到對方處，派遣使者帶回回信，犯僧伽婆尸沙罪。如果比丘親自接受書信，派遣使者送到對方處，親自帶回回信，犯僧伽婆尸沙罪。如果比丘親自接受書信，派遣使者將書信送到對方處，派遣使者帶回回信，犯僧伽婆尸沙罪。如果比丘親自接受書信，親自帶著指印前往對方處，親自帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受書信，親自帶著指印前往對方處，派遣使者帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受書信，派遣使者帶著指印前往對方處，親自帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受書信，派遣使者帶著指印前往對方處，派遣使者帶著指印回來回覆，犯僧伽婆尸沙罪。現相的四句也像上面一樣，接受口語的四句也像上面一樣。指印的十六句也像上面一樣，現相的十六句也像上面一樣。如果比丘親自接受口語，親自帶著書信前往對方處，親自帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受口語，親自帶著書信前往對方處，派遣使者帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受口語，派遣使者帶著書信前往對方處，親自帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受口語，派遣使者帶著書信前往對方處，派遣使者帶著指印回來回覆，犯僧伽婆尸沙罪。如果比丘親自接受口語，親自帶著書信前往對方處，親自帶著現相回來回覆，這四句也像上面一樣。如果比丘親自接受口語，親自帶著指印前往對方處，親自帶著現相回來回覆，這四句也像上面一樣。如果比丘親自接受書信，親自帶著指印前往對方處，親自帶著現相回來回覆，這四句也像上面一樣。如果比丘親自接受口語，前往對方處，回來回覆，犯僧伽婆尸沙罪。
【English Translation】 English version: Bringing back a reply, Sanghavasesa (Sanghavasesa, a type of offense requiring a meeting of the Sangha). If a bhikkhu (bhikkhu, a Buddhist monk) personally receives a letter, or sends a messenger to deliver the letter to that person, or sends a messenger to bring back a reply, it is a Sanghavasesa offense. The four clauses regarding a signet ring and a physical sign are also the same as above. If a bhikkhu personally receives a letter and takes it to that person, and personally brings back a reply, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter and takes it to that person, and sends a messenger to bring back a reply, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, sends a messenger to deliver it to that person, and personally brings back a reply, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, sends a messenger to deliver it to that person, and sends a messenger to bring back a reply, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, personally takes a signet ring to that person, and personally brings back a reply with the signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, personally takes a signet ring to that person, and sends a messenger to bring back a reply with the signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, sends a messenger to take a signet ring to that person, and personally brings back a reply with the signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a letter, sends a messenger to take a signet ring to that person, and sends a messenger to bring back a reply with the signet ring, it is a Sanghavasesa offense. The four clauses regarding a physical sign are also the same as above, and the four clauses regarding receiving a verbal message are also the same as above. The sixteen clauses regarding a signet ring are also the same as above, and the sixteen clauses regarding a physical sign are also the same as above. If a bhikkhu personally receives a verbal message, personally takes a letter to that person, and personally brings back a reply with a signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a verbal message, personally takes a letter to that person, and sends a messenger to bring back a reply with a signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a verbal message, sends a messenger to take a letter to that person, and personally brings back a reply with a signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a verbal message, sends a messenger to take a letter to that person, and sends a messenger to bring back a reply with a signet ring, it is a Sanghavasesa offense. If a bhikkhu personally receives a verbal message, personally takes a letter to that person, and personally brings back a reply with a physical sign, these four clauses are also the same as above. If a bhikkhu personally receives a verbal message, personally takes a signet ring to that person, and personally brings back a reply with a physical sign, these four clauses are also the same as above. If a bhikkhu personally receives a letter, personally takes a signet ring to that person, and personally brings back a reply with a physical sign, these four clauses are also the same as above. If a bhikkhu personally receives a verbal message, goes to that person, and brings back a reply, it is a Sanghavasesa offense.
沙；自受語、往彼、不還報，偷蘭遮。若聞語、往彼說、不還報，偷蘭遮。若與語而不受、便往彼說、還報，偷蘭遮。若受語、不往彼說、不還報，突吉羅。若聞語、不往彼說、不還報，突吉羅。若不受語、往說、不還報，突吉羅。若言已嫁與他、若言至余處、若言死、若言賊將去、若言無，一切偷蘭遮。若言癩病、若癰、若白癩、干痟、瘨狂、若痔病、若道有瘡、若有膿出不斷，如是還報此語，僧伽婆尸沙。
若比丘一返媒嫁人女，僧伽婆尸沙。隨媒嫁多少說而了了，一一僧伽婆尸沙；若說不了了，偷蘭遮。若書指印、若現相來往說，僧伽婆尸沙。若現相令彼知，僧伽婆尸沙；不知，偷蘭遮。除二道，說身處處支節媒嫁者，偷蘭遮。天女、阿須羅女、龍女、夜叉女、餓鬼女、畜生女能變形者，黃門、二根、媒嫁，說而了了者，偷蘭遮；若不了了，突吉羅。書指印、現相令彼知，偷蘭遮；不知者，突吉羅。若畜生不能變形，媒嫁，突吉羅。媒嫁男，突吉羅。若比丘來往媒嫁作媒嫁想，僧伽婆尸沙；媒嫁疑，偷蘭遮；媒嫁作不媒嫁想，偷蘭遮。不媒嫁作媒嫁想，偷蘭遮；不媒嫁疑，偷蘭遮。人女人女想媒嫁者，僧伽婆尸沙；人女疑，偷蘭遮；人女作非人女想，偷蘭遮。非人女作人女想，偷蘭遮；非人女疑，偷蘭遮
【現代漢語翻譯】 現代漢語譯本： 沙：自己接受了話語，然後到那邊去說，卻沒有回報，犯偷蘭遮罪（Sthullanacitta，一種較重的罪）。如果聽到話語，然後到那邊去說，卻沒有回報，犯偷蘭遮罪。如果給了話語卻沒有接受，卻到那邊去說，有回報，犯偷蘭遮罪。如果接受了話語，卻沒有到那邊去說，也沒有回報，犯突吉羅罪（Dukkata，一種較輕的罪）。如果聽到話語，卻沒有到那邊去說，也沒有回報，犯突吉羅罪。如果沒有接受話語，卻去說了，卻沒有回報，犯突吉羅罪。如果說已經嫁給他人，或者說去了別的地方，或者說死了，或者說被賊人搶走了，或者說沒有這個人，一切都犯偷蘭遮罪。如果說患有癩病，或者癰，或者白癩，干痟，瘨狂，或者痔病，或者說有瘡，或者有膿不斷流出，像這樣回報這些話語，犯僧伽婆尸沙罪（Sanghavasesa，一種需要僧團懺悔的重罪）。 如果比丘一次為他人女子做媒，犯僧伽婆尸沙罪。隨著媒嫁多少，說了並且清楚明白，每一樁都犯僧伽婆尸沙罪；如果說得不清楚明白，犯偷蘭遮罪。如果書寫指印，或者展示相貌來往遊說，犯僧伽婆尸沙罪。如果展示相貌讓對方知道，犯僧伽婆尸沙罪；如果不知道，犯偷蘭遮罪。除了二道（指大小便道），說身體各處支節來做媒嫁，犯偷蘭遮罪。天女（Devakanya，天上的女子），阿須羅女（Asurakanya，阿修羅族的女子），龍女（Naga Kanya，龍族的女子），夜叉女（Yakshini，夜叉族的女子），餓鬼女（Pretakanya，餓鬼道的女子），畜生女（Tiryagyoni Kanya，畜生道的女子）能夠變形的，黃門（Pandaka，性功能不全者），二根（ उभयव्यञ्जन, उभतोव्यञ्जन, Ubhayavyañjanaka，同時具有男女兩性性徵者），做媒嫁，說了並且清楚明白的，犯偷蘭遮罪；如果說得不清楚明白，犯突吉羅罪。書寫指印，展示相貌讓對方知道，犯偷蘭遮罪；不知道的，犯突吉羅罪。如果畜生不能變形，做媒嫁，犯突吉羅罪。為男子做媒，犯突吉羅罪。如果比丘來往做媒嫁，並且生起媒嫁的想法，犯僧伽婆尸沙罪；如果對媒嫁有所懷疑，犯偷蘭遮罪；如果做媒嫁卻認為不是媒嫁，犯偷蘭遮罪。不做媒嫁卻認為是媒嫁，犯偷蘭遮罪；不做媒嫁卻有所懷疑，犯偷蘭遮罪。將人女人想成是人女人來做媒嫁，犯僧伽婆尸沙罪；如果對人女人有所懷疑，犯偷蘭遮罪；將人女人想成是非人女人，犯偷蘭遮罪。將非人女人想成是人女人，犯偷蘭遮罪；如果對非人女人有所懷疑，犯偷蘭遮罪。
【English Translation】 English version: Sa: If, having received words oneself, one goes there and speaks them, without reporting back, it is a Sthullanacitta (a serious offense). If, having heard words, one goes there and speaks them, without reporting back, it is a Sthullanacitta. If, having given words but not received them, one goes there and speaks them, reporting back, it is a Sthullanacitta. If, having received words, one does not go there and speak them, without reporting back, it is a Dukkata (a minor offense). If, having heard words, one does not go there and speak them, without reporting back, it is a Dukkata. If, without having received words, one goes and speaks them, without reporting back, it is a Dukkata. If one says she is already married to another, or says she has gone elsewhere, or says she is dead, or says she has been taken away by thieves, or says she does not exist, all of these are Sthullanacitta. If one says she has leprosy, or a boil, or white leprosy, consumption, epilepsy, or hemorrhoids, or says there is a sore, or there is pus constantly flowing, reporting back such words, it is a Sanghavasesa (an offense requiring a meeting of the Sangha for expiation). If a bhikkhu arranges a marriage for a human female once, it is a Sanghavasesa. According to how much marriage arrangement is spoken and understood clearly, each instance is a Sanghavasesa; if it is not spoken clearly, it is a Sthullanacitta. If writing a finger-mark, or showing appearances to go back and forth speaking, it is a Sanghavasesa. If showing appearances to let the other party know, it is a Sanghavasesa; if they do not know, it is a Sthullanacitta. Except for the two paths (referring to the urinary and anal passages), speaking of the body's various parts and limbs to arrange a marriage, it is a Sthullanacitta. A Deva Kanya (heavenly maiden), an Asura Kanya (Asura maiden), a Naga Kanya (Naga maiden), a Yakshini (Yakshini maiden), a Preta Kanya (Preta maiden), a Tiryagyoni Kanya (animal maiden) who can transform, a Pandaka (one who is sexually impotent), an Ubhayavyañjanaka (one with dual-sex characteristics), arranging a marriage, speaking clearly, it is a Sthullanacitta; if not speaking clearly, it is a Dukkata. Writing a finger-mark, showing appearances to let the other party know, it is a Sthullanacitta; if they do not know, it is a Dukkata. If an animal cannot transform, arranging a marriage, it is a Dukkata. Arranging a marriage for a male, it is a Dukkata. If a bhikkhu goes back and forth arranging a marriage, and the thought of arranging a marriage arises, it is a Sanghavasesa; if there is doubt about arranging a marriage, it is a Sthullanacitta; if arranging a marriage but thinking it is not arranging a marriage, it is a Sthullanacitta. Not arranging a marriage but thinking it is arranging a marriage, it is a Sthullanacitta; not arranging a marriage but having doubt, it is a Sthullanacitta. Thinking of a human female as a human female and arranging a marriage, it is a Sanghavasesa; if there is doubt about a human female, it is a Sthullanacitta; thinking of a human female as a non-human female, it is a Sthullanacitta. Thinking of a non-human female as a human female, it is a Sthullanacitta; if there is doubt about a non-human female, it is a Sthullanacitta.
。若比丘持他書往，不看者，突吉羅。若為白衣作余使，突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。此是犯。
不犯者，若男女先已通而後離別還和合、若為父母病患、若系閉在獄看書持往、若為信心精進優婆塞病、若繫在獄看書持往、若為佛為法為僧為塔、若為病比丘看書持往、如是無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)
佛在羅閱祇耆阇崛山中，爾時世尊聽諸比丘作私房舍。時有曠野國比丘，聞世尊聽諸比丘作私房舍，彼即私作大房舍。彼作大房舍功力煩多，常行求索為務言：「與我工匠巧人，給我車乘並將車人，給我材木竹草繩索。」以比丘乞求煩多故，時諸居士遙見比丘回車遠避，或入諸里巷、或入市肆、或自入舍、或低頭直去，不與比丘相見。何以故？恐比丘有所求索故。時復有一曠野比丘，欲起房舍自斫樹。時彼樹神多諸子孫，彼作是念：「我今子孫多，此樹我所依止，為我覆護。而此比丘斫截壞，我今寧可打此比丘。」彼鬼復作是念：「我今不先撿挍便打，恐違道理，今寧可至世尊所，以此因緣具白世尊；若世尊有所教敕，我當奉行。」念已即往世尊所，頭面禮足在一面立，以上事具白世尊。世尊讚歎言：「善哉！乃能不
【現代漢語翻譯】 現代漢語譯本：如果比丘拿著其他書籍前往，但不看，犯突吉羅（輕罪）。如果為在家居士做其他差事，犯突吉羅（輕罪）。
比丘尼，犯僧伽婆尸沙（僅次於波羅夷的重罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。這些是所犯之罪。
不犯的情況：如果男女先前已經發生關係，然後分離又和好；如果爲了父母生病；如果被囚禁在監獄裡看書持往；如果爲了有信心精進的優婆塞（男居士）生病；如果被囚禁在監獄裡看書持往；如果爲了佛、爲了法、爲了僧、爲了塔；如果爲了生病的比丘看書持往，這些情況都不犯戒。
不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第五條戒律結束）
佛陀在羅閱祇（王舍城）的耆阇崛山（靈鷲山）中，當時世尊允許各位比丘建造自己的房舍。當時有曠野國的比丘，聽到世尊允許各位比丘建造自己的房舍，他們就私自建造大型房舍。他們建造大型房舍，需要很多功力，經常到處乞求說：『給我工匠巧人，給我車乘以及駕車的人，給我木材、竹子、草和繩索。』因為比丘乞求過多，所以各位居士遠遠看見比丘的車就躲避，或者進入里巷、或者進入市場、或者自己進入房屋、或者低著頭直接走開，不與比丘相見。為什麼呢？因為害怕比丘有所求索。當時又有一個曠野的比丘，想要建造房舍，就自己砍伐樹木。當時那棵樹的樹神有很多子孫，樹神這樣想：『我現在子孫很多，這棵樹是我所依靠的，為我遮蔽保護。而這個比丘砍伐破壞它，我現在寧可打這個比丘。』那個鬼又這樣想：『我現在不先調查清楚就打他，恐怕違背道理，我現在寧可到世尊那裡，把這個因緣詳細地告訴世尊；如果世尊有什麼教導，我應當奉行。』想完之後就前往世尊那裡，頭面禮足，在一旁站立，把以上的事情詳細地告訴世尊。世尊讚歎說：『好啊！你竟然能夠不
【English Translation】 English version: If a Bhikkhu carries another's book and does not read it, it is a Ḍukkaṭa (minor offense). If he performs other errands for a layman, it is a Ḍukkaṭa (minor offense).
For a Bhikkhuni, it is a Saṅghādisesa (serious offense requiring a meeting of the Sangha); for a Sikkhamānā (female trainee), a Sāmaṇera (male novice), or a Sāmaṇerī (female novice), it is a Ḍukkaṭa (minor offense). These are the offenses.
Non-offenses: If a man and woman have had relations and then separated and reunited; if it is for sick parents; if one is imprisoned and reads or carries books; if it is for a faithful and diligent Upāsaka (male lay follower) who is sick; if one is imprisoned and reads or carries books; if it is for the Buddha, the Dharma, the Sangha, or a Stupa; if it is for a sick Bhikkhu to read or carry books, there is no offense in these cases.
Non-offenses: Initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the fifth)
The Buddha was in Rājagṛha (King's Abode) on Gṛdhrakūṭa Mountain (Vulture Peak). At that time, the World-Honored One allowed the Bhikkhus to build their own private dwellings. Then, some Bhikkhus from the wilderness country, hearing that the World-Honored One allowed the Bhikkhus to build their own private dwellings, privately built large dwellings. Building these large dwellings required much effort, and they constantly went around begging, saying, 'Give me skilled artisans, give me carts and cart drivers, give me timber, bamboo, grass, and ropes.' Because the Bhikkhus begged too much, the laypeople, seeing the Bhikkhus' carts from afar, would avoid them, either entering alleys, markets, or their own houses, or walking straight ahead with their heads down, not wanting to meet the Bhikkhus. Why? Because they feared the Bhikkhus would ask for something. At that time, another Bhikkhu from the wilderness country, wanting to build a dwelling, began to cut down a tree himself. The tree spirit of that tree had many children and grandchildren. The tree spirit thought, 'I now have many children and grandchildren; this tree is what I rely on, it shelters and protects me. And this Bhikkhu is cutting it down and destroying it; I would rather strike this Bhikkhu.' The ghost then thought, 'If I strike him without first investigating, I fear I would be acting against reason. I would rather go to the World-Honored One and explain this situation in detail to the World-Honored One; if the World-Honored One has any instructions, I will follow them.' Having thought this, he went to the World-Honored One, bowed his head to his feet, stood to one side, and explained the above matter in detail to the World-Honored One. The World-Honored One praised him, saying, 'Excellent! You are able to not'
打持戒比丘，若打獲罪無量。汝今速往恒河水邊，有一大樹名曰娑羅，有神始命終。汝可居止！」時彼神頭面禮世尊足，繞三匝已即沒不現。
時尊者摩訶迦葉，從摩竭國將大比丘眾五百人俱，來至曠野城止宿。明旦至時著衣持缽入城乞食，行步端嚴視瞻不斜，屈伸俯仰與眾有異。時城中諸居士遙見比丘便避，入里巷及入市肆，或自入舍或低頭直去，不與比丘相見。迦葉見此事已便問一人言：「此諸居士何故見比丘各逃避不與相見耶？」彼人答言：「迦葉！世尊聽諸比丘作私房舍，乞求煩多，以是故諸人逃避耳。」時迦葉聞此語已悵然不樂。爾時世尊從羅閱城，將諸比丘千二百五十人詣曠野城，各敷座而坐。時迦葉往世尊所，頭面禮足在一面立，偏露右臂胡跪合掌白佛言：「曏者入城乞食，見諸居士遙見諸比丘，各自逃避不與相見。」廣說如上已，頭面禮足繞三匝而去，出曠野城。何以故？恐曠野諸比丘生瞋恚心故。世尊以此因緣集比丘僧，告言：「我憶昔日，在此羅閱祇耆阇崛山中時，有一神來詣我所，頭面禮足已在一面立白我言：『世尊聽曠野比丘作私房舍，多所乞求廣說如上。』我今問汝等，審爾私作房舍多所乞求不？」答言：「審爾。」世尊以無數方便呵責諸比丘：「汝云何以我聽作私房舍而便作大房
【現代漢語翻譯】 現代漢語譯本：如果毆打持戒的比丘，所獲罪業無量無邊。你現在趕快去恒河邊，那裡有一棵大樹名叫娑羅樹（Sal tree），有一個神剛剛去世。你可以居住在那裡！』當時那個神用頭和臉禮拜世尊的腳，繞了三圈后就消失不見了。
當時，尊者摩訶迦葉（Mahakasyapa），從摩竭陀國（Magadha）帶領五百名比丘來到曠野城（Wilderness City）住宿。第二天早上，穿好衣服，拿著缽進入城中乞食，行走端莊，目光不斜視，一舉一動都與其他人不同。當時城中的居士們遠遠地看見比丘就躲避，進入里巷和市場，或者自己進入房屋，或者低著頭徑直走開，不與比丘相見。迦葉看見這種情況后，就問一個人說：『這些居士為什麼看見比丘就各自逃避，不與比丘相見呢？』那個人回答說：『迦葉！世尊允許比丘建造私人房舍，乞求的東西太多，因此人們才躲避啊。』當時迦葉聽了這話，悵然不樂。這時，世尊從羅閱城（Rajagrha），帶領一千二百五十名比丘來到曠野城，各自鋪設座位坐下。當時迦葉前往世尊處，用頭和臉禮拜世尊的腳，站在一旁，袒露右臂，右膝跪地，合掌對佛說：『之前進入城中乞食，看見居士們遠遠地看見比丘，就各自逃避，不與相見。』（詳細敘述如上）說完，用頭和臉禮拜世尊的腳，繞了三圈后離去，離開了曠野城。為什麼呢？因為害怕曠野的比丘們生起嗔恚心。世尊因為這個因緣召集比丘僧眾，告訴他們：『我記得過去，在這羅閱祇耆阇崛山（Rajagriha Grdhrakuta Mountain）中時，有一個神來到我這裡，用頭和臉禮拜我的腳后，站在一旁對我說：『世尊允許曠野的比丘建造私人房舍，乞求的東西太多（詳細敘述如上）。』我現在問你們，確實是這樣私自建造房舍，乞求很多東西嗎？』比丘們回答說：『確實是這樣。』世尊用無數種方法呵斥比丘們：『你們怎麼因為我允許建造私人房舍，就建造大的房舍呢？』
【English Translation】 English version: If one strikes a Bhiksu (monk) who upholds the precepts, the offense incurred is immeasurable. You should quickly go to the bank of the Ganges River, where there is a large tree named Sal (Shorea robusta), and a deity has just passed away. You can reside there!』 At that time, the deity bowed to the feet of the World-Honored One with his head and face, circumambulated him three times, and then disappeared.
At that time, Venerable Mahakasyapa (Great Kasyapa), leading a Sangha (community) of five hundred Bhiksus from Magadha (ancient Indian kingdom), arrived at Wilderness City and stayed overnight. The next morning, they put on their robes, carried their bowls, and entered the city to beg for food. Their walking was dignified, their gaze was not askance, and their movements were different from others. At that time, the laypeople in the city, seeing the Bhiksus from afar, avoided them, entering alleys and markets, or entering their houses, or lowering their heads and walking straight away, not meeting the Bhiksus. Kasyapa, seeing this, asked a person, saying, 『Why do these laypeople avoid the Bhiksus and not meet them?』 That person replied, 『Kasyapa! The World-Honored One has allowed the Bhiksus to build private dwellings and beg for too many things, so people avoid them.』 At that time, Kasyapa was saddened and unhappy upon hearing this. Then, the World-Honored One, leading one thousand two hundred and fifty Bhiksus from Rajagrha (ancient city in India), arrived at Wilderness City, and each spread out their seats and sat down. At that time, Kasyapa went to the World-Honored One, bowed to his feet with his head and face, stood to one side, bared his right arm, knelt on his right knee, and clasped his hands, saying to the Buddha, 『Earlier, when I entered the city to beg for food, I saw the laypeople avoiding the Bhiksus from afar and not meeting them.』 (He explained in detail as above.) After speaking, he bowed to the feet of the World-Honored One with his head and face, circumambulated him three times, and left, departing from Wilderness City. Why? Because he feared that the Bhiksus in the wilderness would develop anger. The World-Honored One, because of this cause and condition, gathered the Bhiksu Sangha and told them, 『I remember in the past, when I was on Grdhrakuta Mountain (Vulture Peak Mountain) in Rajagriha, a deity came to me, bowed to my feet with his head and face, stood to one side, and said to me, 『The World-Honored One has allowed the Bhiksus in the wilderness to build private dwellings and beg for too many things (He explained in detail as above).』 Now I ask you, is it true that you are building private dwellings and begging for many things?』 The Bhiksus replied, 『It is true.』 The World-Honored One rebuked the Bhiksus with countless means, 『How can you build large dwellings because I allowed you to build private dwellings?』
舍，多所乞求、非法而乞，此物難受。」呵責彼比丘已告諸比丘：「往昔此恒水側有一䗍髻梵志，常居此水邊，顏貌憔悴，形體羸瘦。時我詣彼與共相見，問言：『汝何以形體羸瘦，顏貌憔悴？』彼即報我言：『此河水中有一龍王名曰摩尼揵大，自出其宮來至我所，以身繞我頭覆我上。時我作是念：「龍性暴急恐害我命。」我以此憂患致使形體羸瘦，顏貌憔悴耳。』時我語彼梵志言：『汝欲使此龍常在水中，不出至汝所汝意住不？』梵志答言：『實欲使此龍不來至我所。』我即問梵志：『彼龍有瓔珞不？』梵志答言：『頸下有好珠瓔珞。』佛語梵志：『若此龍出水來至汝所，時當起迎，語言：「龍王且止！持汝頸下珠瓔珞與我來。」併爲說偈：
「『「我今須如此， 頸下珠瓔珞； 汝以信樂心。 施我嚴好珠。」』
「時彼梵志受我語已，後龍王從水中出至梵志所，遙見即起往迎，語言：『止，止！龍王！愿持汝頸下珠瓔與我。』而說偈言：
「『我今須如此， 頸下珠瓔珞； 汝以信樂心， 施我嚴好珠。』
「爾時龍王復以偈報梵志言：
「『我所致財寶， 緣由此珠故； 汝是乞求人， 不復來相見。 端正好凈潔， 索珠以驚我； 不復來相見，
【現代漢語翻譯】 現代漢語譯本：佛陀說：『有些比丘貪得無厭，到處乞求，而且用不合規矩的方式乞討，這樣的東西很難得到。』佛陀呵斥了那位比丘，然後告訴其他比丘：『過去在恒河邊，住著一位名叫䗍髻（梵文：Kapardin，指髮型為髮髻的苦行者）的婆羅門，他經常住在河邊，面容憔悴，身體瘦弱。當時我去看望他，問他：『你為什麼身體這麼瘦弱，面容這麼憔悴？』他回答我說：『這條河裡有一位龍王，名叫摩尼揵大（梵文：Manikantha，意為頸有寶珠者），他經常從龍宮出來到我這裡，用身體纏繞我的頭，覆蓋在我身上。我當時想：『龍的性情暴躁，恐怕會傷害我的性命。』我因此憂慮，才導致身體瘦弱，面容憔悴。』當時我告訴那位婆羅門：『你想讓這條龍經常待在水裡，不來找你嗎？』婆羅門回答說：『我確實想讓這條龍不來找我。』我問婆羅門：『那條龍有瓔珞嗎？』婆羅門回答說：『它的脖子下有一串漂亮的珠寶瓔珞。』佛陀告訴婆羅門：『如果這條龍從水裡出來到你這裡，你應當起身迎接它，對它說：『龍王請留步！請把您脖子下的珠寶瓔珞給我。』並且為他說偈： 『「我現在需要這樣的珠寶瓔珞， 您脖子下的珠寶瓔珞； 您以歡喜信樂的心， 佈施給我這串精美的珠寶。」』 『當時那位婆羅門聽了我的話，後來龍王從水中出來到婆羅門那裡，遠遠地看見婆羅門就起身迎接，說：『請留步，請留步！龍王！希望您把脖子下的珠寶瓔珞給我。』並且說偈： 『我現在需要這樣的珠寶瓔珞， 您脖子下的珠寶瓔珞； 您以歡喜信樂的心， 佈施給我這串精美的珠寶。』 『當時龍王也用偈語回答婆羅門： 『我所擁有的財富珍寶， 都是因為這顆寶珠的緣故； 你是個乞求者， 以後不要再來見我。 你打扮得端正乾淨， 索要寶珠來驚嚇我； 不要再來見我，』
【English Translation】 English version: The Buddha said, 'Some monks are greedy, begging everywhere, and begging in irregular ways, making it difficult to receive anything.' After rebuking that monk, the Buddha told the other monks: 'In the past, by the side of the Ganges River, there lived a Brahmin named Kapardin (Sanskrit: Kapardin, referring to an ascetic with a hair-knot hairstyle), who often lived by the river, with a haggard face and a thin body. At that time, I went to see him and asked him: 'Why are you so thin and haggard?' He replied to me: 'In this river, there is a Dragon King named Manikantha (Sanskrit: Manikantha, meaning 'one with a jewel on the neck'), who often comes out of the dragon palace to me, wraps his body around my head, and covers me. At that time, I thought: 'The dragon's temperament is violent, and I am afraid it will harm my life.' I was worried about this, which caused me to be thin and haggard.' At that time, I told that Brahmin: 'Do you want this dragon to stay in the water often and not come to you?' The Brahmin replied: 'I really want this dragon not to come to me.' I asked the Brahmin: 'Does that dragon have a necklace?' The Brahmin replied: 'He has a beautiful jewel necklace around his neck.' The Buddha told the Brahmin: 'If this dragon comes out of the water to you, you should get up to greet him and say to him: 'Dragon King, please stop! Please give me the jewel necklace around your neck.' And say this verse for him: 'I need such a jewel necklace now, The jewel necklace around your neck; With a joyful and faithful heart, Bestow upon me this beautiful jewel.' 'At that time, the Brahmin listened to my words. Later, the Dragon King came out of the water to the Brahmin. Seeing the Brahmin from afar, he got up to greet him and said: 'Please stop, please stop! Dragon King! I hope you will give me the jewel necklace around your neck.' And said the verse: 'I need such a jewel necklace now, The jewel necklace around your neck; With a joyful and faithful heart, Bestow upon me this beautiful jewel.' 'At that time, the Dragon King also replied to the Brahmin with a verse: 'The wealth and treasures I possess, are all because of this jewel; You are a beggar, do not come to see me again. You dress up neatly and cleanly, Asking for the jewel to frighten me; Do not come to see me again,'
何為與汝珠。』
「於是龍王即時還宮，止不復還。」
爾時世尊即說偈言：
「多求人不愛， 過求致怨憎； 梵志求龍珠， 便不復相見。
「汝等比丘當知，乃至畜生尚不喜人乞，而況於人多求無厭而不憎惡？云何曠野比丘癡人！私作大房舍多所乞索？」廣說如上已。
世尊復告諸比丘：「吾昔一時在舍衛國祇樹給孤獨園，時有一比丘來至我所，頭面禮足在一面坐。我慰勞問訊：『汝曹住止安樂不？不以乞食為苦耶？』答我言：『我等住止安樂，不以乞食為苦。我所住林間正患眾鳥，于夜半后悲鳴相呼，亂我定意，以此為患。』佛告諸比丘言：『欲令此鳥不復還林止宿不耶？』比丘白佛言：『大德！我等實不欲令此鳥還林止宿。』佛告諸比丘：『汝伺彼鳥還林宿時，語鳥言：「與我兩翅來，我今急須用。」』比丘報言：『爾。』時彼比丘受我教已，便伺彼鳥還林宿時，夜欲過半至彼鳥所語言：『我今急須汝兩翅與我來。』時諸鳥心自念言：『此比丘從我乃乞如是。』即出林去，更不復還。」
佛告諸比丘：「汝等當知，乃至鳥獸猶尚不喜乞索，況復於人多所求索而不憎惡？曠野比丘癡人！私作大房舍多所求索。」廣說如上已。
復告諸比丘：「昔有族姓子名
【現代漢語翻譯】 現代漢語譯本 『什麼叫做給你珠子？』 於是龍王立刻回到龍宮，停止不再回來。 這時世尊就說了偈語： 『貪求過多無人喜愛，過度索取招致怨恨；梵志求龍珠，便不再相見。 你們這些比丘應當知道，乃至畜生尚且不喜歡別人乞討，更何況是人貪求無厭而不憎惡呢？曠野中的比丘真是愚癡之人！私自建造大型房舍，還到處乞討索取？』（詳細的說法如前所述）。 世尊又告訴各位比丘：『我過去曾在舍衛國祇樹給孤獨園，當時有一位比丘來到我這裡，頭面頂禮我的雙足，然後在一旁坐下。我慰問他說：「你們住在這裡安樂嗎？不覺得乞食很辛苦嗎？」他回答我說：「我們住在這裡安樂，不覺得乞食很辛苦。我所住的林間，只是苦於眾鳥，在半夜之後悲鳴相呼，擾亂我的禪定，因此感到苦惱。」』佛告訴各位比丘說：『想讓這些鳥不再回到林中棲息嗎？』比丘回答佛說：『世尊！我們實在不想讓這些鳥回到林中棲息。』佛告訴各位比丘：『你們等那些鳥回到林中棲息時，對鳥說：「把你的兩隻翅膀給我，我現在急需使用。」』比丘回答說：『好的。』當時那位比丘接受我的教導后，便等那些鳥回到林中棲息時，在半夜過後到鳥那裡說：『我現在急需你的兩隻翅膀給我。』當時眾鳥心中暗想：「這位比丘竟然向我乞討這樣的東西。」隨即飛出樹林，再也不回來了。 佛告訴各位比丘：『你們應當知道，乃至鳥獸尚且不喜歡乞討索取，更何況是人貪求過多而不招致憎惡呢？曠野中的比丘真是愚癡之人！私自建造大型房舍，還到處求索。』（詳細的說法如前所述）。 又告訴各位比丘：『過去有一位出身高貴的男子，名叫…
【English Translation】 English version 『What is meant by giving you a pearl?』 Thereupon, the Dragon King immediately returned to his palace and ceased to return. At that time, the World Honored One spoke this verse: 『Excessive seeking is unloved, over-demanding leads to resentment; The Brahmin sought the dragon pearl, and then they never saw each other again.』 『You Bhikshus should know that even animals do not like people begging, how much more so people who are insatiable in their demands and not resented? How foolish are the Bhikshus in the wilderness! They privately build large houses and beg for many things?』 (Explained in detail as above). The World Honored One further told the Bhikshus: 『Once upon a time, I was in the Jeta Grove of Anathapindika in Shravasti. At that time, a Bhikshu came to me, prostrated himself at my feet, and sat to one side. I greeted him and asked: 「Are you living here in peace? Do you not find begging for food to be difficult?」 He replied to me: 「We are living here in peace and do not find begging for food to be difficult. The only trouble in the forest where I live is the birds, who cry out to each other in the middle of the night, disturbing my concentration, and this is what troubles me.」』 The Buddha told the Bhikshus: 『Do you want these birds to no longer return to the forest to roost?』 The Bhikshu replied to the Buddha: 『World Honored One! We really do not want these birds to return to the forest to roost.』 The Buddha told the Bhikshus: 『When you see those birds returning to the forest to roost, say to the birds: 「Give me your two wings, I urgently need them now.」』 The Bhikshu replied: 『Yes.』 At that time, that Bhikshu, having received my instruction, waited for those birds to return to the forest to roost, and after midnight, he went to the birds and said: 『I urgently need your two wings, give them to me.』 At that time, the birds thought to themselves: 『This Bhikshu is begging such a thing from me.』 They immediately flew out of the forest and never returned. The Buddha told the Bhikshus: 『You should know that even birds and beasts do not like begging, how much more so people who demand too much and are not resented? How foolish are the Bhikshus in the wilderness! They privately build large houses and beg for many things.』 (Explained in detail as above). He further told the Bhikshus: 『In the past, there was a man of noble birth named…
賴吒婆羅，出家為道，乃至父母家終不乞求。時父語賴吒婆羅言：『汝知不？我自省察，希有人不從我乞者，汝親是我子，何不從我乞耶？』時賴吒婆羅為父說偈言：
「『多求人不愛， 不得懷怨恨； 是故我不乞， 恐生增減故。』
「比丘當知，賴吒婆羅自於父母家尚不從乞，況汝等比丘乃在諸居士家多所求索令彼不喜。」
爾時世尊以無數方便呵責諸比丘，非時乞求、不耎乞求、不正乞求。世尊無數方便稱讚知時乞求、柔軟乞求、正乞求已。告諸比丘：「曠野比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘自求作屋，無主自為己，當應量作。是中量者，長佛十二搩手、內廣七搩手。當將余比丘指授處所，彼比丘當指示處所，無難處、無妨處。若比丘有難處、妨處，自求作屋，無主自為己，不將余比丘指授處所，若過量作者，僧伽婆尸沙。」
比丘義如上。
自乞者，彼處處乞索。
屋者，房也。
無主者，彼無有人，若一、若兩、若眾多。
自為己者，自求索、自為作也。
應量者，長佛十二搩手、內廣七搩手。
難處者，有虎狼、師子、諸惡獸、下至蟻子。比丘若不為此諸
【現代漢語翻譯】 現代漢語譯本： 賴吒婆羅（Raṭṭhapāla，人名），出家修道后，甚至對父母家也不乞求任何東西。當時他的父親對賴吒婆羅說：『你知道嗎？我仔細反省，很少有人不向我乞求的，你是我親生的兒子，為什麼不向我乞求呢？』當時賴吒婆羅為父親說了這樣一首偈： 『多求的人不被人喜愛，得不到滿足就會心懷怨恨；所以我不乞求，恐怕因此產生增減（煩惱）。』 『比丘們應當知道，賴吒婆羅對自己父母家尚且不乞求，更何況你們這些比丘，在各位居士家多方求索，令他們不高興。』 當時世尊用無數種方法呵斥那些比丘，不按時乞求、不委婉乞求、不正當乞求。世尊又用無數種方法稱讚按時乞求、委婉乞求、正當乞求。告誡眾比丘說：『曠野比丘真是愚癡之人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘自己請求建造房屋，沒有施主，爲了自己而建，應當按照規定的尺寸建造。這裡所說的尺寸是，長度為佛的十二搩手（vidatthi，張開手掌，拇指到中指的距離），內部寬度為七搩手。應當帶領其他比丘指點選址，那些比丘應當指示地點，選擇沒有困難、沒有妨礙的地方。如果比丘在有困難、有妨礙的地方，自己請求建造房屋，沒有施主，爲了自己而建，不帶領其他比丘指點選址，如果超過規定尺寸建造，犯僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』 比丘的定義如上所述。 『自乞』是指，他在各處乞討。 『屋』是指，房屋。 『無主』是指，那裡沒有人做主，無論是一個、兩個還是很多。 『自為己』是指，自己請求，自己建造。 『應量』是指，長度為佛的十二搩手，內部寬度為七搩手。 『難處』是指，有老虎、狼、獅子、各種惡獸，甚至小到螞蟻。比丘如果不為此等
【English Translation】 English version: Raṭṭhapāla (Raṭṭhapāla, a proper noun), after renouncing the world to follow the path, did not even beg from his parents' home. At that time, his father said to Raṭṭhapāla: 'Do you know? I have reflected, and it is rare for someone not to beg from me. You are my own son, why do you not beg from me?' At that time, Raṭṭhapāla spoke the following verse to his father: 'One who asks for too much is not loved, and if one does not get it, one harbors resentment; therefore, I do not beg, fearing that it will cause increase or decrease (of afflictions).' 'Monks, you should know that Raṭṭhapāla does not even beg from his own parents' home, let alone you monks, who seek so much from the lay devotees, causing them displeasure.' At that time, the World-Honored One used countless means to rebuke those monks who begged at the wrong time, begged impolitely, and begged improperly. The World-Honored One also used countless means to praise those who begged at the right time, begged politely, and begged properly. He admonished the monks, saying: 'Monks of the wilderness are truly foolish! Many are the places of defilement, and this is the first transgression. From now on, I will establish precepts for the monks, gathering ten benefits, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a monk requests to build a house for himself, without a patron, for his own sake, he should build according to the prescribed measurements. The measurements are: the length should be twelve 'vidatthi' (vidatthi, the distance from the thumb to the middle finger when the hand is fully extended) of the Buddha, and the interior width should be seven 'vidatthi'. He should take other monks to point out the location, and those monks should indicate a place that is free from difficulties and obstructions. If a monk requests to build a house for himself in a place with difficulties and obstructions, without a patron, for his own sake, and does not take other monks to point out the location, and if he builds beyond the prescribed measurements, he commits a 'saṃghāvaśeṣa' (saṃghāvaśeṣa, a formal meeting is required) offense.' The definition of 'monk' is as described above. 'Begging for oneself' means that he begs everywhere. 'House' means a dwelling. 'Without a patron' means that there is no one in charge there, whether one, two, or many. 'For oneself' means requesting and building for oneself. 'According to measurement' means the length should be twelve 'vidatthi' of the Buddha, and the interior width should be seven 'vidatthi'. 'Difficult place' means there are tigers, wolves, lions, various evil beasts, even down to ants. If the monk does not do this for these
蟲獸所惱，應修治平地，若有石、樹株、荊棘，當使人掘出。若有陷溝、坑陂、池處，當使人填滿。若畏水淹漬，當預設堤防。若地為人所認，當共斷，當無使他有語，是謂難處。
妨處者，不通草車迴轉往來，是謂妨處。
彼比丘看無難處、無妨處已，到僧中脫革屣、偏露右肩、右膝著地、合掌作如是白：「大德僧聽！我某甲比丘，自乞作屋，無主自為己。我今從眾僧乞，知無難、無妨處。」如是再三說。爾時眾僧當觀察，此比丘為可信不？若可信、即當聽使作；若不可信、一切眾僧應到彼處看。若眾僧不去，遣僧中可信者到彼處看。若彼處有難、有妨處，不應與處分；若無難、有妨處，不應與處分；若有難處、無妨處，不應與處分；若無難、無妨處，應與處分，應如是與。眾中應差堪能作羯磨者，若上座、若次座，若誦律若不誦律，應作白：「大德僧聽！某甲比丘自乞作屋，無主自為己，今從眾僧乞處分無難、無妨處。若僧時到僧忍聽，當與某甲比丘處分無妨、無難處。白如是。」「大德僧聽！此某甲比丘自求作屋，無主自為己，從僧乞處分無難、無妨處。僧今與某甲比丘處分無難、無妨處。誰諸長老忍僧與某甲比丘處分無難、無妨處者默然，誰不忍者說。」「僧已忍與某甲比丘處分無難、無妨處竟
【現代漢語翻譯】 現代漢語譯本： 如果（建房的地點）受到蟲子和野獸的侵擾，應該修整平坦這塊土地，如果有石頭、樹樁、荊棘，應當讓人挖出來。如果有陷阱、溝渠、坑洼、水池之類的地方，應當讓人填滿。如果擔心被水淹沒，應當預先設定堤壩。如果這塊地是屬於別人的，應當與（地的主人）商議解決，不要讓他人有異議，這叫做『難處』（指建房的困難之處）。 『妨處』指的是，（建房的地點）不能讓運草的車子迴轉往來，這叫做『妨處』（指妨礙交通之處）。 那位比丘檢視了沒有『難處』、沒有『妨處』之後，來到僧團中，脫掉革屣（鞋子），袒露右肩，右膝著地，合掌這樣稟告：『尊敬的僧團，請聽我說！我，某甲（比丘的名字），自己請求建造房屋，這塊地沒有主人，是爲了我自己。我現在向眾僧請求，允許我使用這塊沒有困難、沒有妨礙的地方。』這樣重複三次。這時，眾僧應當觀察，這位比丘是否值得信任？如果值得信任，就應當允許他建造；如果不可信任，全體眾僧應當到那個地方去看。如果眾僧不去，就派遣僧團中可信任的人到那個地方去看。如果那個地方有『難處』、有『妨處』，不應當給予處分（允許建房）；如果沒有『難處』、有『妨處』，不應當給予處分；如果有『難處』、沒有『妨處』，不應當給予處分；如果沒有『難處』、沒有『妨處』，應當給予處分，應當這樣給予。眾僧中應當選出能夠做羯磨（僧團事務）的人，無論是上座（資歷高的），還是次座（資歷次之的），無論是誦律（精通戒律的），還是不誦律的，應當這樣宣告：『尊敬的僧團，請聽我說！某甲比丘自己請求建造房屋，這塊地沒有主人，是爲了他自己，現在向眾僧請求處分（允許使用）沒有困難、沒有妨礙的地方。如果僧團認為時機已到，僧團同意，就應當允許某甲比丘使用沒有妨礙、沒有困難的地方。宣告完畢。』『尊敬的僧團，請聽我說！這位某甲比丘自己請求建造房屋，這塊地沒有主人，是爲了他自己，向僧團請求處分（允許使用）沒有困難、沒有妨礙的地方。僧團現在允許某甲比丘使用沒有困難、沒有妨礙的地方。哪位長老贊同僧團允許某甲比丘使用沒有困難、沒有妨礙的地方，就保持沉默；哪位不贊同，就請說出來。』『僧團已經同意允許某甲比丘使用沒有困難、沒有妨礙的地方完畢。
【English Translation】 English version: If (the location for building a dwelling) is troubled by insects and beasts, the ground should be leveled, and if there are stones, tree stumps, or thorns, they should be dug out. If there are traps, ditches, pits, or ponds, they should be filled in. If there is fear of being flooded, embankments should be set up in advance. If the land belongs to someone else, it should be resolved through consultation (with the landowner), and no one should be allowed to object. This is called 'difficulties' (referring to the difficulties in building a dwelling). 'Obstructions' refer to (the location for building a dwelling) not allowing carts carrying grass to turn around and pass through. This is called 'obstructions' (referring to obstructing traffic). That Bhikkhu (monk) having examined that there are no 'difficulties' and no 'obstructions', comes to the Sangha (monastic community), removes his leather sandals, exposes his right shoulder, kneels on his right knee, and joins his palms together, announcing thus: 'Venerable Sangha, please listen to me! I, so-and-so (the Bhikkhu's name), request to build a dwelling myself. This land has no owner, and it is for myself. I now request from the Sangha, permission to use this place that has no difficulties and no obstructions.' He repeats this three times. At this time, the Sangha should observe whether this Bhikkhu is trustworthy. If he is trustworthy, he should be allowed to build; if he is not trustworthy, the entire Sangha should go to that place to see. If the Sangha does not go, they should send a trustworthy person from the Sangha to that place to see. If that place has 'difficulties' and 'obstructions', permission should not be granted (to build a dwelling); if there are no 'difficulties' but there are 'obstructions', permission should not be granted; if there are 'difficulties' but no 'obstructions', permission should not be granted; if there are no 'difficulties' and no 'obstructions', permission should be granted, and it should be granted in this way. Among the Sangha, someone capable of performing the Karma (Sangha affairs) should be chosen, whether he is a senior (of high seniority) or a junior (of lesser seniority), whether he recites the Vinaya (proficient in the precepts) or does not recite the Vinaya, he should announce thus: 'Venerable Sangha, please listen to me! So-and-so Bhikkhu requests to build a dwelling himself. This land has no owner, and it is for himself. He now requests from the Sangha permission (to use) a place that has no difficulties and no obstructions. If the Sangha deems it is the right time, and the Sangha agrees, then so-and-so Bhikkhu should be allowed to use a place that has no obstructions and no difficulties. Announcement completed.' 'Venerable Sangha, please listen to me! This so-and-so Bhikkhu requests to build a dwelling himself. This land has no owner, and it is for himself. He requests from the Sangha permission (to use) a place that has no difficulties and no obstructions. The Sangha now allows so-and-so Bhikkhu to use a place that has no difficulties and no obstructions. Which elders approve of the Sangha allowing so-and-so Bhikkhu to use a place that has no difficulties and no obstructions, let them remain silent; whoever does not approve, please speak up.' 'The Sangha has already agreed to allow so-and-so Bhikkhu to use a place that has no difficulties and no obstructions.
。僧忍，默然故，是事如是持。」
彼作房應知初安，若石、若土墼、泥團，乃至最後泥治訖是。若不被僧處分、過量、有難、有妨處，二僧伽婆尸沙、二突吉羅。僧不處分、過量、有難、無妨處，二僧伽婆尸沙、一突吉羅。僧不處分、過量、無難、有妨處，二僧伽婆尸沙、一突吉羅。僧不處分、不過量、有難、有妨處，一僧伽婆尸沙、二突吉羅。僧不處分、不過量、有難、無妨處，一僧伽婆尸沙、一突吉羅。僧不處分、不過量、無難、有妨處，一僧伽婆尸沙、一突吉羅。僧處分、過量、有難、有妨處，一僧伽婆尸沙、二突吉羅。僧處分、過量、有難、無妨處，一僧伽婆尸沙、一突吉羅。僧處分、過量、無難、有妨處，一僧伽婆尸沙、一突吉羅。僧處分、不過量、有難、有妨處，二突吉羅。僧處分、不過量、有難、無妨處，一突吉羅。僧處分、不過量、無難、有妨處，一突吉羅。僧不處分、過量、無難、無妨處，二僧伽婆尸沙。僧不處分、不過量、無難、無妨處，一僧伽婆尸沙。僧處分、過量、無難、無妨處，一僧伽婆尸沙。
若比丘僧不處分、過量、有難、有妨處，自作屋成者，二僧伽婆尸沙、二突吉羅；作而不成，二偷蘭遮、二突吉羅。若使他作成，二僧伽婆尸沙、二突吉羅；作而不成，二偷蘭遮、
【現代漢語翻譯】 現代漢語譯本： '僧人應該忍耐，保持沉默，這就是處理此事的方式。'
'建造房屋時，應該知道最初的安置，無論是石頭、土坯、泥團，乃至最後泥土塗抹完畢。如果沒有經過僧團的允許，或者超出了規定的尺寸，或者有困難，或者有妨礙的地方，犯兩條僧伽婆尸沙（Sanghavasesa，僧殘罪）、兩條突吉羅（Dukkata，惡作罪）。僧團不允許，超出尺寸，有困難，沒有妨礙的地方，犯兩條僧伽婆尸沙、一條突吉羅。僧團不允許，超出尺寸，沒有困難，有妨礙的地方，犯兩條僧伽婆尸沙、一條突吉羅。僧團不允許，沒有超出尺寸，有困難，有妨礙的地方，犯一條僧伽婆尸沙、兩條突吉羅。僧團不允許，沒有超出尺寸，有困難，沒有妨礙的地方，犯一條僧伽婆尸沙、一條突吉羅。僧團不允許，沒有超出尺寸，沒有困難，有妨礙的地方，犯一條僧伽婆尸沙、一條突吉羅。僧團允許，超出尺寸，有困難，有妨礙的地方，犯一條僧伽婆尸沙、兩條突吉羅。僧團允許，超出尺寸，有困難，沒有妨礙的地方，犯一條僧伽婆尸沙、一條突吉羅。僧團允許，超出尺寸，沒有困難，有妨礙的地方，犯一條僧伽婆尸沙、一條突吉羅。僧團允許，沒有超出尺寸，有困難，有妨礙的地方，犯兩條突吉羅。僧團允許，沒有超出尺寸，有困難，沒有妨礙的地方，犯一條突吉羅。僧團允許，沒有超出尺寸，沒有困難，有妨礙的地方，犯一條突吉羅。僧團不允許，超出尺寸，沒有困難，沒有妨礙的地方，犯兩條僧伽婆尸沙。僧團不允許，沒有超出尺寸，沒有困難，沒有妨礙的地方，犯一條僧伽婆尸沙。僧團允許，超出尺寸，沒有困難，沒有妨礙的地方，犯一條僧伽婆尸沙。'
'如果比丘沒有經過僧團的允許，超出尺寸，在有困難、有妨礙的地方，自己建造房屋完成，犯兩條僧伽婆尸沙、兩條突吉羅；建造但沒有完成，犯兩條偷蘭遮（Thullaccaya，粗罪）、兩條突吉羅。如果讓他人建造完成，犯兩條僧伽婆尸沙、兩條突吉羅；建造但沒有完成，犯兩條偷蘭遮。'
【English Translation】 English version: 'The monk should be patient and remain silent; this is how the matter should be handled.'
'When building a dwelling, one should know the initial placement, whether it be with stones, mud bricks, lumps of clay, up to the final application of mud. If it is without the permission of the Sangha (community of monks), or exceeds the prescribed dimensions, or there are difficulties, or there are obstructions, it constitutes two Sanghavasesas (offenses requiring formal meetings of the Sangha), and two Dukkatas (offenses of wrong-doing). If the Sangha does not permit it, it exceeds the dimensions, there are difficulties, and there are no obstructions, it constitutes two Sanghavasesas and one Dukkata. If the Sangha does not permit it, it exceeds the dimensions, there are no difficulties, and there are obstructions, it constitutes two Sanghavasesas and one Dukkata. If the Sangha does not permit it, it does not exceed the dimensions, there are difficulties, and there are obstructions, it constitutes one Sanghavasesa and two Dukkatas. If the Sangha does not permit it, it does not exceed the dimensions, there are difficulties, and there are no obstructions, it constitutes one Sanghavasesa and one Dukkata. If the Sangha does not permit it, it does not exceed the dimensions, there are no difficulties, and there are obstructions, it constitutes one Sanghavasesa and one Dukkata. If the Sangha permits it, it exceeds the dimensions, there are difficulties, and there are obstructions, it constitutes one Sanghavasesa and two Dukkatas. If the Sangha permits it, it exceeds the dimensions, there are difficulties, and there are no obstructions, it constitutes one Sanghavasesa and one Dukkata. If the Sangha permits it, it exceeds the dimensions, there are no difficulties, and there are obstructions, it constitutes one Sanghavasesa and one Dukkata. If the Sangha permits it, it does not exceed the dimensions, there are difficulties, and there are obstructions, it constitutes two Dukkatas. If the Sangha permits it, it does not exceed the dimensions, there are difficulties, and there are no obstructions, it constitutes one Dukkata. If the Sangha permits it, it does not exceed the dimensions, there are no difficulties, and there are obstructions, it constitutes one Dukkata. If the Sangha does not permit it, it exceeds the dimensions, there are no difficulties, and there are no obstructions, it constitutes two Sanghavasesas. If the Sangha does not permit it, it does not exceed the dimensions, there are no difficulties, and there are no obstructions, it constitutes one Sanghavasesa. If the Sangha permits it, it exceeds the dimensions, there are no difficulties, and there are no obstructions, it constitutes one Sanghavasesa.'
'If a Bhikkhu (monk) without the permission of the Sangha, exceeds the dimensions, and in a place with difficulties and obstructions, builds a dwelling that is completed, it constitutes two Sanghavasesas and two Dukkatas; if built but not completed, it constitutes two Thullaccayas (grave offenses) and two Dukkatas. If he causes another to complete it, it constitutes two Sanghavasesas and two Dukkatas; if built but not completed, it constitutes two Thullaccayas.'
二突吉羅。若為他作屋成，二偷蘭遮、二突吉羅；作而不成，四突吉羅。若作屋以繩拼地應量，彼作者過量，作者犯。若比丘教人按繩墨作，彼受教者言如法作而過量，彼受教者犯。彼教人案繩墨作，即如法作，不還報，作者犯。若教人案繩墨作，即如法作，教者不問：「如法作不？」教者犯。若僧不處分作不處分想，僧伽婆尸沙；若僧不處分疑，偷蘭遮；僧不處分作處分想，偷蘭遮。僧處分作不處分想，偷蘭遮；僧處分有疑，偷蘭遮。過量亦如是。若有難有難想，突吉羅；有難疑，突吉羅；若有難無難想，突吉羅。若無難有難想，突吉羅；若無難疑，突吉羅。妨處亦如是。
比丘尼，偷蘭遮；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者：如量作；減量作；僧處分作；無難處、無妨處作；如法拼作；若為僧作；為佛圖、講堂、草菴、葉庵；若作小容身屋；若作多人住屋，如是者不犯。
不犯者，最初未制戒、癡狂、心亂、痛惱所纏。(六竟)
爾時世尊在拘睒彌國瞿師羅園中，時優填王與尊者闡陀親友知識，語言：「欲為汝作屋，隨意所好，何處有好地堪起房舍亦任意作。」報言：「大佳。」爾時近拘睒彌城有尼拘律神樹，多人往反，像馬車乘止息其下。時尊者闡陀往伐此樹作
【現代漢語翻譯】 現代漢語譯本：二突吉羅（Dukkata，一種輕微的罪過）。如果為他人建造房屋完成，犯二偷蘭遮（Thullaccaya，一種較重的罪過）、二突吉羅；建造但未完成，犯四突吉羅。如果建造房屋時用繩子測量土地，但建造者超出測量範圍，建造者犯戒。如果比丘教導他人按照繩墨建造，接受教導的人說按照規定建造但超出測量範圍，接受教導的人犯戒。如果教導他人按照繩墨建造，確實按照規定建造，但不回報，建造者犯戒。如果教導他人按照繩墨建造，確實按照規定建造，但教導者不問：『是否按照規定建造？』教導者犯戒。如果僧團未分配而想當然地認為未分配，犯僧伽婆尸沙（Sanghavasesa，一種需要僧團懺悔的罪過）；如果僧團未分配而心存疑慮，犯偷蘭遮；僧團未分配而想當然地認為已分配，犯偷蘭遮。僧團已分配而想當然地認為未分配，犯偷蘭遮；僧團已分配而心存疑慮，犯偷蘭遮。超出測量範圍的情況也與此類似。如果存在困難而認為存在困難，犯突吉羅；存在困難而心存疑慮，犯突吉羅；如果存在困難而認為不存在困難，犯突吉羅。如果不存在困難而認為存在困難，犯突吉羅；如果不存在困難而心存疑慮，犯突吉羅。妨礙之處的情況也與此類似。 比丘尼犯偷蘭遮；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就是所謂的犯戒。 不犯戒的情況：按照測量範圍建造；減少測量範圍建造；僧團分配建造；在沒有困難之處、沒有妨礙之處建造；按照規定測量建造；如果為僧團建造；為佛圖（Buddha image，佛像）、講堂、草菴、葉庵建造；如果建造小的容身之屋；如果建造多人居住的房屋，這些情況不犯戒。 不犯戒的情況：最初未制定戒律、癡狂、精神錯亂、被痛苦纏繞。（第六條戒律結束） 當時，世尊在拘睒彌國（Kosambi）的瞿師羅園（Ghositarama）中，當時優填王（Udena）與尊者闡陀（Chanda）是親友，（優填王）說：『我想為你建造房屋，隨你喜歡，哪裡有好地可以建造房舍也隨你意願。』（尊者闡陀）回答說：『太好了。』當時靠近拘睒彌城有一棵尼拘律神樹（Nigrodha tree），很多人往來，大象、馬匹、車輛停息在樹下。當時尊者闡陀前去砍伐這棵樹來建造...
【English Translation】 English version: Dukkata (a minor offense). If a house is built for another and completed, two Thullaccaya (a grave offense), two Dukkata are committed; if built but not completed, four Dukkata are committed. If, when building a house, the land is measured with a rope, and the builder exceeds the measurement, the builder commits an offense. If a bhikkhu instructs someone to build according to the plumb line, and the instructed person says they are building according to the rule but exceeds the measurement, the instructed person commits an offense. If he instructs someone to build according to the plumb line, and it is built according to the rule, but does not report back, the builder commits an offense. If he instructs someone to build according to the plumb line, and it is built according to the rule, but the instructor does not ask, 'Is it built according to the rule?', the instructor commits an offense. If the Sangha (community of monks) has not assigned it and one thinks it has not been assigned, a Sanghavasesa (an offense requiring a meeting of the Sangha) is committed; if the Sangha has not assigned it and there is doubt, a Thullaccaya is committed; if the Sangha has not assigned it and one thinks it has been assigned, a Thullaccaya is committed. If the Sangha has assigned it and one thinks it has not been assigned, a Thullaccaya is committed; if the Sangha has assigned it and there is doubt, a Thullaccaya is committed. Exceeding the measurement is also similar. A bhikkhuni (nun) commits a Thullaccaya; a Siksamana (a female novice undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice) commits a Dukkata. This is what is called an offense. There is no offense in the following cases: building according to the measurement; building less than the measurement; the Sangha assigns the building; building in a place without difficulty, without obstruction; measuring and building according to the rule; if building for the Sangha; building for a Buddha image (Buddha image), a lecture hall, a grass hut, a leaf hut; if building a small dwelling for oneself; if building a house for many people to live in, in these cases there is no offense. There is no offense for: the first time before the rule was established, insanity, mental derangement, being overwhelmed by pain. (End of the sixth rule) At that time, the Blessed One was in the Ghositarama (Ghosita's Park) in Kosambi (a city in ancient India). At that time, King Udena (a king) was a close friend and acquaintance of the Venerable Chanda (a monk), and (King Udena) said, 'I want to build a house for you, as you like. Wherever there is good land suitable for building a dwelling, do as you please.' (Venerable Chanda) replied, 'Very good.' At that time, near the city of Kosambi, there was a Nigrodha tree (banyan tree) where many people came and went, and elephants, horses, and carriages rested under it. At that time, the Venerable Chanda went to cut down this tree to build...
大屋。時諸居士見皆譏嫌言：「沙門釋子無有慚愧，斷眾生命，外自稱言：『我知正法。』如是何有正法？有如是好樹，多人往反象馬車乘止息其下，而斫伐作大屋。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀言：「有如是好樹，多人往反象馬車乘止息其下，云何斫伐作大屋？」爾時諸比丘呵已，往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集諸比丘，知而故問闡陀：「汝實爾不？」答曰：「實爾。」世尊以無數方便呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。有如是好樹，多人往返象馬車乘止息其下，云何斫伐作大屋？汝不應斫伐神樹，若斫伐得突吉羅。」世尊以無數方便訶責已，告諸比丘：「闡陀癡人！多種有漏處，最初犯戒。自今已去為諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘欲作大房，有主為己作，當將余比丘往指授處所，彼比丘應指授處所無難處、無妨處。若比丘有難處、妨處作大房，有主為己作，不將余比丘往看指授處所，僧伽婆尸沙。」
比丘義如上。
大者，多用財物。
房者，屋也。
有主者，若一、若二、若眾多人。
為己者，自為己身作。
難處者，師
【現代漢語翻譯】 現代漢語譯本： 大屋建成后，一些在家居士看到后都譏諷指責說：『這些釋迦牟尼的出家弟子真是沒有慚愧之心，斷絕眾多生命（指砍伐樹木），對外卻自稱說：『我通曉正法。』像這樣怎麼會有正法呢？有這麼好的樹，很多人來來往往，大象、馬匹、車輛都在樹下休息，卻被砍伐用來建造大屋。』當時，一些少欲知足、奉行頭陀行（dhūta，指苦行）、樂於學習戒律、知慚愧的比丘聽到了這些議論，就責備闡陀（Chanda）說：『有這麼好的樹，很多人來來往往，大象、馬匹、車輛都在樹下休息，你為什麼砍伐它來建造大屋？』這些比丘呵斥了闡陀后，前往世尊（Bhagavan，通常指佛陀）處，頭面禮足，在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了所有比丘，明知故問闡陀：『真有此事嗎？』闡陀回答說：『確實有此事。』世尊用無數種方法呵斥他：『你所做的事情是不對的，不合威儀、不合出家人的規矩、不是清凈的行為、不是隨順修行的行為，是不應該做的。有這麼好的樹，很多人來來往往，大象、馬匹、車輛都在樹下休息，你為什麼砍伐它來建造大屋？你不應該砍伐神樹，如果砍伐了，就會犯突吉羅（dukkhata，一種輕罪）。』世尊用無數種方法呵斥之後，告訴眾比丘：『闡陀真是個愚癡的人！他多種下了產生煩惱的因，這是他最初犯戒。從今以後，我為眾比丘制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘想要建造大房屋，有施主為他建造，應當帶領其他比丘前往指定地點，那些比丘應當指出該地點沒有困難、沒有妨礙之處。如果比丘在有困難、有妨礙的地方建造大房屋，有施主為他建造，卻沒有帶領其他比丘前去檢視並指明地點，就觸犯僧伽婆尸沙（sanghādisesa，一種僅次於波羅夷的重罪）。』 比丘的定義如上所述。 『大』的意思是，耗費很多財物。 『房』的意思是，房屋。 『有主』的意思是，無論是一個人、兩個人還是很多人。 『為己』的意思是，為自己建造。 『難處』的意思是，師
【English Translation】 English version: After the large house was built, some lay practitioners, upon seeing it, criticized and reproached, saying: 'These disciples of the Śākyamuni (釋迦牟尼) monks are truly without shame, cutting off many lives (referring to the felling of trees), yet outwardly claiming: 'I know the true Dharma (正法).' How can there be true Dharma like this? There was such a good tree, with many people coming and going, elephants, horses, and carriages resting beneath it, yet it was felled to build a large house.' At that time, some monks who were content with little, practiced dhūta (頭陀，ascetic practices), delighted in learning the precepts, and knew shame, rebuked Chanda (闡陀) saying: 'There was such a good tree, with many people coming and going, elephants, horses, and carriages resting beneath it, why did you fell it to build a large house?' These monks, having rebuked Chanda, went to the Blessed One (Bhagavan, 世尊, usually referring to the Buddha), bowed their heads to his feet, sat to one side, and told the Blessed One the entire story. The Blessed One, on account of this matter, gathered all the monks, and knowing the situation, deliberately asked Chanda: 'Is this true?' Chanda replied: 'It is true.' The Blessed One rebuked him in countless ways: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the monastic rules, not a pure practice, not in accordance with the path of cultivation, it is not something that should be done. There was such a good tree, with many people coming and going, elephants, horses, and carriages resting beneath it, why did you fell it to build a large house? You should not have felled a sacred tree, if you felled it, you have committed a dukkhaṭa (突吉羅, a minor offense).' After the Blessed One rebuked him in countless ways, he told the monks: 'Chanda is truly a foolish person! He has planted many seeds of defilement, this is his first offense. From now on, I will establish precepts for the monks, in order to gather ten benefits, and even for the long duration of the true Dharma in the world, those who wish to recite the precepts should say this: If a monk wishes to build a large house, and a patron builds it for him, he should lead other monks to the designated location, and those monks should point out that the location has no difficulties, no obstructions. If a monk builds a large house in a place with difficulties and obstructions, and a patron builds it for him, but he does not lead other monks to inspect and designate the location, he has committed a sanghādisesa (僧伽婆尸沙, a serious offense second only to parajika).' The definition of 'monk' is as stated above. 'Large' means, it consumes a lot of wealth. 'House' means, a building. 'Having an owner' means, whether it is one person, two people, or many people. 'For oneself' means, building for oneself. 'Difficult place' means, a teacher
子、虎狼、熊羆下至蟻子。若比丘不為彼所嬈者應平治地，若有樹株、若有石、若有刺棘應除去，若有坑坎泥水應填滿平治，若畏水應設提防，若有人識認者應先斷了，是謂無難處。
無妨處者，中間容草車迴轉，是謂無妨處。
彼比丘作無難、無妨處竟，應至僧中偏露右肩、脫革屣、禮上座足、胡跪合掌作如是白：「大德僧聽！我某甲比丘欲作大房，有主自為己，今從僧乞指授無難無妨處。」如是第二、第三說。眾僧應觀察彼人，為可信不？有智慧不？若有信、有智慧，即信彼，應與羯磨。若無信、無智慧，應舉眾往。若遣有信、有智慧者，往指授處所。若彼處所有難、有妨處，不應指授；若有難、無妨處亦不應指授；若無難、有妨處亦不應指授；若無難、無妨處，應與指授。應作如是指授。眾中應差堪能羯磨者如上，應作如是白：「大德僧聽！此某甲比丘欲作大房，有主自為己，今從僧乞指授無難、無妨處。若僧時到僧忍聽，與某甲比丘指授無難、無妨處。白如是。」「大德僧聽！此某甲比丘作大房，有主自為己，從僧乞指授無難、無妨處。今僧與某甲比丘指授無難、無妨處。誰諸大德忍僧與某甲比丘指授無難、無妨處者默然，誰不忍者說。」「僧已忍與某甲比丘指授無難、無妨處竟，僧忍，默然故
【現代漢語翻譯】 現代漢語譯本： 從最小的螞蟻到子（小孩）、虎狼、熊羆等，如果比丘（bhikkhu，佛教出家人）不被它們侵擾，就應該平整土地。如果有樹樁、石頭、荊棘，應該清除掉；如果有坑洼泥水，應該填滿並平整。如果害怕水患，應該設定堤防。如果有人居住，應該事先告知。這叫做『無難處』。 『無妨處』是指中間能夠容納草車迴轉的地方。這叫做『無妨處』。 那位比丘做好『無難處』、『無妨處』之後，應該到僧團中，袒露右肩，脫掉革屣（皮鞋），禮拜上座（長老）的腳，然後胡跪合掌，這樣稟告：『大德僧眾請聽！我某甲比丘想要建造大房，有施主為我提供。現在向僧團請求指授『無難』、『無妨』之處。』這樣說第二遍、第三遍。僧眾應該觀察這個人，是否可信？是否有智慧？如果可信、有智慧，就信任他，應該為他做羯磨（kamma，佛教儀式）。如果沒有信、沒有智慧，應該全體前往。或者派遣有信、有智慧的人，前往指授處所。如果那個處所有『難』、有『妨』，不應該指授；如果有『難』、沒有『妨』，也不應該指授；如果沒有『難』、有『妨』，也不應該指授；如果沒有『難』、沒有『妨』，才應該給予指授。應該這樣進行指授。僧眾中應該選出能夠做羯磨的人，如前所述，應該這樣稟告：『大德僧眾請聽！這位某甲比丘想要建造大房，有施主為他提供。現在向僧團請求指授『無難』、『無妨』之處。如果僧眾認為時機已到，僧眾允許，就為某甲比丘指授『無難』、『無妨』之處。稟告完畢。』『大德僧眾請聽！這位某甲比丘建造大房，有施主為他提供，向僧團請求指授『無難』、『無妨』之處。現在僧眾為某甲比丘指授『無難』、『無妨』之處。哪位大德贊同僧眾為某甲比丘指授『無難』、『無妨』之處的請默然，誰不贊同的請說出來。』『僧眾已經贊同為某甲比丘指授『無難』、『無妨』之處完畢，僧眾贊同，因為默然的緣故。』
【English Translation】 English version: From the smallest ants to children (zi), tigers, wolves, bears, etc., if a bhikkhu (Buddhist monk) is not disturbed by them, he should level the ground. If there are tree stumps, stones, or thorns, they should be removed; if there are pits, puddles, or mud, they should be filled and leveled. If there is fear of flooding, embankments should be built. If there are people living there, they should be informed in advance. This is called a 'place without difficulties'. A 'place without obstructions' refers to a place where a grass cart can turn around in the middle. This is called a 'place without obstructions'. After that bhikkhu has prepared a 'place without difficulties' and a 'place without obstructions', he should go to the Sangha (Buddhist monastic community), expose his right shoulder, take off his leather shoes, bow to the feet of the most senior monk (elder), kneel on one knee, and with palms together, report as follows: 'Venerable Sangha, please listen! I, the bhikkhu named so-and-so, wish to build a large dwelling, and a donor is providing for it. Now I request the Sangha to designate a place that is 'without difficulties' and 'without obstructions'.' He should say this a second and third time. The Sangha should observe this person, is he trustworthy? Does he have wisdom? If he is trustworthy and has wisdom, then trust him, and a kamma (formal act of the Sangha) should be performed for him. If he has no faith and no wisdom, everyone should go there. Or send someone with faith and wisdom to designate the place. If that place has 'difficulties' and 'obstructions', it should not be designated; if it has 'difficulties' but no 'obstructions', it should also not be designated; if it has no 'difficulties' but has 'obstructions', it should also not be designated; only if it has no 'difficulties' and no 'obstructions' should it be designated. The designation should be done as follows. From the Sangha, someone capable of performing the kamma should be chosen as above, and he should report as follows: 'Venerable Sangha, please listen! This bhikkhu named so-and-so wishes to build a large dwelling, and a donor is providing for him. Now he requests the Sangha to designate a place that is 'without difficulties' and 'without obstructions'. If the Sangha deems it the right time, and the Sangha permits, then designate a place that is 'without difficulties' and 'without obstructions' for the bhikkhu named so-and-so. The report is complete.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so is building a large dwelling, and a donor is providing for him, and he requests the Sangha to designate a place that is 'without difficulties' and 'without obstructions'. Now the Sangha is designating a place that is 'without difficulties' and 'without obstructions' for the bhikkhu named so-and-so. Those venerable ones who approve of the Sangha designating a place that is 'without difficulties' and 'without obstructions' for the bhikkhu named so-and-so, please remain silent; whoever does not approve, please speak.' 'The Sangha has already approved the designation of a place that is 'without difficulties' and 'without obstructions' for the bhikkhu named so-and-so, the Sangha approves, because of the silence.'
，是事如是持。」
彼作房者應知初安石、安土墼、泥摶，是房竟者乃至泥治訖者是也。
若僧不差指授、有難、有妨處，一僧伽婆尸沙、二突吉羅。僧不處分、有難、無妨處，一僧伽婆尸沙、一突吉羅。僧不處分、無難、有妨處，一僧伽婆尸沙、一突吉羅。僧處分、有難、有妨處，二突吉羅。僧處分、有難、無妨處，一突吉羅。僧處分、無難、有妨處，一突吉羅。僧不處分、無難、無妨處，一僧伽婆尸沙。若比丘僧不處分、有難、有妨處起大房，有主自為己，作竟，一僧伽婆尸沙、二突吉羅；作而不成者，一偷蘭遮、二突吉羅。若教人作成者，一僧伽婆尸沙、二突吉羅；作而不成者，一偷蘭遮、二突吉羅。為他起房竟者，一偷蘭遮、二突吉羅；作而不竟者，三突吉羅。僧不處分作不處分想，僧伽婆尸沙；僧不處分生疑，偷蘭遮；僧不處分作處分想，偷蘭遮。僧處分作不處分想，偷蘭遮；僧處分生疑，偷蘭遮。有難有難想、有妨有妨想，各五句亦如是。
比丘尼，偷蘭遮；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，僧處分、無難處、無妨處作；為僧、為佛圖、講堂、草菴、葉庵、小容身屋；為多人作屋，不犯。
不犯者，最初未制戒、癡狂、心亂、痛惱所纏。(七竟)
【現代漢語翻譯】 現代漢語譯本：『這件事應當這樣奉行。』
建造房屋的人應當知道，最初安置石頭、堆砌土坯、和泥抹灰，直到房屋完工，甚至泥工結束，都是如此。
如果僧團沒有指派指導者，並且有困難或有妨礙的地方，犯一僧伽婆尸沙（僧殘罪，僅次於極重罪的重罪）、二突吉羅（輕罪）。僧團沒有處分，有困難但沒有妨礙的地方，犯一僧伽婆尸沙、一突吉羅。僧團沒有處分，沒有困難但有妨礙的地方，犯一僧伽婆尸沙、一突吉羅。僧團處分了，但有困難也有妨礙的地方，犯二突吉羅。僧團處分了，有困難但沒有妨礙的地方，犯一突吉羅。僧團處分了，沒有困難但有妨礙的地方，犯一突吉羅。僧團沒有處分，沒有困難也沒有妨礙的地方，犯一僧伽婆尸沙。如果比丘未經僧團處分，在有困難和妨礙的地方建造大房屋，房屋的主人是為自己建造，房屋建成，犯一僧伽婆尸沙、二突吉羅；建造但沒有完成，犯一偷蘭遮（中等罪）、二突吉羅。如果教別人建造完成，犯一僧伽婆尸沙、二突吉羅；建造但沒有完成，犯一偷蘭遮、二突吉羅。為他人建造房屋完成，犯一偷蘭遮、二突吉羅；建造但沒有完成，犯三突吉羅。僧團沒有處分，卻以為沒有處分，犯僧伽婆尸沙；僧團沒有處分，心生疑惑，犯偷蘭遮；僧團沒有處分，卻以為已經處分，犯偷蘭遮。僧團處分了，卻以為沒有處分，犯偷蘭遮；僧團處分了，心生疑惑，犯偷蘭遮。有困難卻以為有困難、有妨礙卻以為有妨礙，每種情況各有五句，也像上面一樣。
比丘尼，犯偷蘭遮；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是：僧團處分了，沒有困難的地方，沒有妨礙的地方建造；為僧團、為佛圖（佛塔）、講堂、草菴、葉庵、小容身屋；為很多人建造房屋，不犯。
不犯的情況是：最初沒有制定戒律時、癡狂、心神錯亂、被痛苦煩惱所纏繞。（第七條完）
【English Translation】 English version: 'This matter should be upheld in this way.'
The builder should know that initially placing stones, stacking mud bricks, and mixing mud, until the house is completed, even until the plastering is finished, is all included.
If the Sangha (community of monks) has not appointed a supervisor, and there are difficulties or obstacles, it is one Sanghadisesa (an offense requiring a meeting of the Sangha for absolution), and two Thullaccaya (a minor offense). If the Sangha has not authorized it, there are difficulties but no obstacles, it is one Sanghadisesa and one Thullaccaya. If the Sangha has not authorized it, there are no difficulties but there are obstacles, it is one Sanghadisesa and one Thullaccaya. If the Sangha has authorized it, but there are both difficulties and obstacles, it is two Thullaccaya. If the Sangha has authorized it, there are difficulties but no obstacles, it is one Thullaccaya. If the Sangha has authorized it, there are no difficulties but there are obstacles, it is one Thullaccaya. If the Sangha has not authorized it, there are no difficulties and no obstacles, it is one Sanghadisesa. If a Bhikkhu (monk) builds a large house without the Sangha's authorization, in a place with difficulties and obstacles, and the owner of the house is building it for himself, and the house is completed, it is one Sanghadisesa and two Thullaccaya; if it is built but not completed, it is one Thullaccaya and two Thullaccaya. If he instructs others to complete it, it is one Sanghadisesa and two Thullaccaya; if it is built but not completed, it is one Thullaccaya and two Thullaccaya. If he builds a house for others and it is completed, it is one Thullaccaya and two Thullaccaya; if it is built but not completed, it is three Thullaccaya. If the Sangha has not authorized it, and he thinks it has not been authorized, it is a Sanghadisesa; if the Sangha has not authorized it, and he is in doubt, it is a Thullaccaya; if the Sangha has not authorized it, and he thinks it has been authorized, it is a Thullaccaya. If the Sangha has authorized it, but he thinks it has not been authorized, it is a Thullaccaya; if the Sangha has authorized it, and he is in doubt, it is a Thullaccaya. If there are difficulties and he thinks there are difficulties, if there are obstacles and he thinks there are obstacles, each situation has five sentences, and it is the same as above.
For a Bhikkhuni (nun), it is a Thullaccaya; for a Sikkhamana (female novice observing precepts), a Samanera (male novice), a Samaneri (female novice), it is a Thullaccaya. This is what is called an offense.
Non-offenses are: when the Sangha has authorized it, building in a place without difficulties, without obstacles; building for the Sangha, for a Stupa (Buddhist monument), a lecture hall, a grass hut, a leaf hut, a small dwelling; building houses for many people, it is not an offense.
Non-offenses are: when the rule was not initially established, insanity, mental derangement, being afflicted by pain and suffering. (End of the seventh)
爾時佛在羅閱祇耆阇崛山中，時尊者沓婆摩羅子得阿羅漢，在靜處思惟，心自念言：「此身不牢固，我今當以何方便求牢固法耶？」復作是念：「我今宜可以力供養，分僧臥具、差次受請飯食耶！」時沓婆摩羅子晡時從靜處起，整衣服往至世尊所，頭面禮足在一面坐，白世尊言：「我向在靜處，心作是念：『是身不牢固，以何方便求牢固法？我今寧可以力供養，分僧臥具，及差次受請飯食耶！』」世尊告諸比丘：「差沓婆摩羅子分僧臥具，及差次受請飯食。」白二羯磨。眾中應差堪能羯磨者如上，如是白：「大德僧聽！若僧時到僧忍聽，差沓婆摩羅子分僧臥具、差次受請飯食。白如是。」「大德僧聽！僧今差沓婆摩羅子分僧臥具、差次受請飯食。誰諸長老忍僧差沓婆摩羅子分僧臥具及差次受請飯食者默然，誰不忍者說。」「僧已忍差沓婆摩羅子分僧臥具差次受請飯食竟，僧忍，默然故，是事如是持。」
時尊者沓婆摩羅子，即為僧分臥具：同意者共同；阿練若阿練若共同；乞食乞食共同；納衣納衣共同；不作餘食法不作餘食法共同；一坐食一坐食共同；一摶食一摶食共同；冢間坐冢間坐共同；露坐露坐共同；樹下坐樹下坐共同；常坐常坐共同；隨坐隨坐共同；三衣三衣共同；唄匿唄匿共同；多聞多聞共
【現代漢語翻譯】 現代漢語譯本： 當時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中。當時，尊者沓婆摩羅子（Dabba Mallaputta）證得了阿羅漢果位，在安靜的地方思索，心中這樣想：『這個身體不牢固，我現在應當用什麼方法尋求牢固的法呢？』又這樣想：『我現在應該盡力供養，為僧眾分配臥具，以及安排接受齋飯的次序嗎？』 這時，沓婆摩羅子在傍晚時分從靜處起身，整理好衣服前往世尊處，頭面頂禮佛足，在一旁坐下，稟告世尊說：『我剛才在靜處，心中這樣想：『這個身體不牢固，用什麼方法尋求牢固的法？我現在寧願盡力供養，為僧眾分配臥具，以及安排接受齋飯的次序嗎？』 世尊告訴眾比丘：『委任沓婆摩羅子分配僧眾的臥具，以及安排接受齋飯的次序。』（需要經過）兩次羯磨（karma，儀式）。大眾中應當推選能夠執行羯磨的人，如前所述，這樣稟告：『大德僧眾請聽！如果僧眾認為時機已到，僧眾容許，就委任沓婆摩羅子分配僧眾的臥具、安排接受齋飯的次序。稟告完畢。』 『大德僧眾請聽！僧眾現在委任沓婆摩羅子分配僧眾的臥具、安排接受齋飯的次序。哪位長老容許僧眾委任沓婆摩羅子分配僧眾臥具以及安排接受齋飯次序的就默然，誰不容許的就說出來。』 『僧眾已經容許委任沓婆摩羅子分配僧眾臥具、安排接受齋飯次序完畢，僧眾容許，因為默然的緣故，這件事就這樣確定了。』 當時，尊者沓婆摩羅子，就為僧眾分配臥具：志同道合者共同；阿練若（āraṇyaka，在森林中修行者）與阿練若共同；乞食者與乞食者共同；納衣（pāṃśukūlika，穿著從垃圾堆或墳墓撿來的布製成的衣服）者與納衣者共同；不作餘食法（不儲存食物的修行方式）者與不作餘食法者共同；一坐食（只吃一頓飯）者與一坐食者共同；一摶食（每次只吃一團食物）者與一摶食者共同；在墳墓間坐禪者與在墳墓間坐禪者共同；露天坐禪者與露天坐禪者共同；在樹下坐禪者與在樹下坐禪者共同；常坐不臥者與常坐不臥者共同；隨處而坐者與隨處而坐者共同；只穿三衣者與只穿三衣者共同；唄匿（bainika，不知道含義，原文如此）者與唄匿者共同；多聞者與多聞者共同。
【English Translation】 English version: At that time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir). At that time, the Venerable Dabba Mallaputta, having attained Arhatship, was contemplating in a quiet place, thinking to himself: 'This body is not firm; by what means should I seek a firm Dharma?' Again, he thought: 'Should I now exert myself in offering, distributing bedding for the Sangha, and arranging the order of receiving meals?' Then, Dabba Mallaputta arose from his quiet place in the evening, adjusted his robes, and went to the World Honored One. He bowed his head to the ground at the Buddha's feet, sat to one side, and said to the World Honored One: 'I was in a quiet place, thinking: 'This body is not firm; by what means should I seek a firm Dharma? Should I now exert myself in offering, distributing bedding for the Sangha, and arranging the order of receiving meals?' The World Honored One said to the Bhikshus (monks): 'Appoint Dabba Mallaputta to distribute bedding for the Sangha and arrange the order of receiving meals.' (This requires) two karmas (formal acts). Among the assembly, one should appoint someone capable of performing the karma, as mentioned above, and announce: 'Venerable Sangha, please listen! If the Sangha deems it the right time and permits, then appoint Dabba Mallaputta to distribute bedding for the Sangha and arrange the order of receiving meals. The announcement is made thus.' 'Venerable Sangha, please listen! The Sangha now appoints Dabba Mallaputta to distribute bedding for the Sangha and arrange the order of receiving meals. Whoever among the elders approves of the Sangha appointing Dabba Mallaputta to distribute bedding for the Sangha and arrange the order of receiving meals, let him remain silent; whoever disapproves, let him speak.' 'The Sangha has already approved the appointment of Dabba Mallaputta to distribute bedding for the Sangha and arrange the order of receiving meals. The Sangha approves, because of the silence, this matter is thus established.' At that time, the Venerable Dabba Mallaputta then distributed bedding for the Sangha: those of the same mind together; āraṇyakas (forest dwellers) together; alms-seekers together; pāṃśukūlikas (rag-robe wearers) together; those who do not practice storing food together; those who eat one meal a day together; those who eat one ball of food at a time together; those who sit in cemeteries together; those who sit in the open together; those who sit under trees together; those who constantly sit together; those who sit wherever they are together; those who wear only three robes together; bainikas (meaning unknown, as in the original text) together; the learned together.
同；法師法師共同；持律持律共同；坐禪坐禪共同。時羅閱祇有客比丘來，沓婆摩羅子即隨次第所應得臥具分與。時有一長老比丘向暮上耆阇崛山，時尊者沓婆摩羅子手出火光與分臥具，語言：「此是房、此是繩床、是木床、是大小蓐、是臥枕、是地敷、是唾壺、是盛小便器、此是大便處、此是凈地、此是不凈地。」時世尊贊言：「我弟子中分僧臥具者，沓婆摩羅子最為第一。」
時有慈地比丘來至羅閱城中，時沓婆摩羅子為客比丘分臥具，隨上座次第隨應得處與。時彼慈地比丘眾中下座，得惡房惡臥具，便生㥲恚言：「沓婆摩羅子有愛，隨所喜者與好房好臥具，不愛者與惡房惡臥具。不愛我等，故與我惡房惡臥具。眾僧云何乃差如此有愛者分僧臥具耶？」時尊者沓婆摩羅子，夜過已明日差僧受請飯食。時羅閱城中有檀越，常為僧一年再作肥美飯食。時慈地比丘被差次至其家。彼檀越聞慈地比丘次來受食，便於門外敷弊坐具施設惡食。時慈地比丘得此惡食，倍復㥲恚言：「沓婆摩羅子有愛，隨所喜者與好房好臥具。所不喜者，與惡房惡臥具。不愛我等故，與惡房惡臥具。今日以不愛我等故，復差與惡食。云何眾僧乃差如是有愛比丘，為僧分臥具、差次受請也？」
時羅閱城中有一比丘尼名曰慈，是慈地比
【現代漢語翻譯】 現代漢語譯本： 同樣；法師和法師一起；持戒者和持戒者一起；禪修者和禪修者一起。當時，在羅閱祇（Rāmagṛha，王舍城）來了一位客比丘，沓婆摩羅子（Dabba Mallaputta）就按照次序把應該得到的臥具分給他。當時，有一位長老比丘傍晚上耆阇崛山（Gṛdhrakūṭa，靈鷲山），當時尊者沓婆摩羅子用手發出火光來分配臥具，說道：『這是房間、這是繩床、這是木床、這是大小褥子、這是臥枕、這是地敷、這是唾壺、這是盛小便器、這是大便處、這是凈地、這是不凈地。』當時世尊讚歎道：『我的弟子中分配僧眾臥具的，沓婆摩羅子最為第一。』 當時，有一位慈地比丘來到羅閱城中，當時沓婆摩羅子為客比丘分配臥具，按照上座的次序，把應該得到的處所分給他們。當時那位慈地比丘在僧眾中位居下座，得到不好的房間和不好的臥具，便心生嗔恚說道：『沓婆摩羅子有偏愛，把好的房間和好的臥具給所喜歡的人，把不好的房間和不好的臥具給不喜歡的人。因為不喜歡我們，所以給我們不好的房間和不好的臥具。僧眾怎麼會派這樣有偏愛的人來分配僧眾的臥具呢？』當時尊者沓婆摩羅子，夜晚過去後，第二天安排僧眾接受齋飯。當時羅閱城中有一位施主，經常為僧眾一年兩次做豐盛的飯食。當時慈地比丘被安排到他家。那位施主聽說慈地比丘這次來接受食物，便在門外鋪設破舊的坐具，準備了粗劣的食物。當時慈地比丘得到這些粗劣的食物，更加嗔恚說道：『沓婆摩羅子有偏愛，把好的房間和好的臥具給所喜歡的人。把不喜歡的，給不好的房間和不好的臥具。因為不喜歡我們，所以給我們不好的房間和不好的臥具。今天因為不喜歡我們，又安排我們吃粗劣的食物。僧眾怎麼會派這樣有偏愛的比丘，為僧眾分配臥具、安排接受齋飯呢？』 當時，在羅閱城中有一位比丘尼名叫慈，是慈地比丘的...
【English Translation】 English version: Likewise; the Dharma masters together; the Vinaya masters together; the meditation practitioners together. At that time, a guest Bhikkhu (monk) came to Rāmagṛha (Rajgir), and Dabba Mallaputta (Dabba, son of Malla) distributed the bedding according to the order they should receive. At that time, an elder Bhikkhu went up Gṛdhrakūṭa (Vulture Peak) in the evening, and Venerable Dabba Mallaputta used the light from his hand to distribute the bedding, saying: 'This is the room, this is the rope bed, this is the wooden bed, these are the large and small mats, this is the pillow, this is the ground covering, this is the spittoon, this is the urinal, this is the toilet, this is the clean area, this is the unclean area.' At that time, the World Honored One praised: 'Among my disciples who distribute bedding to the Sangha (monastic community), Dabba Mallaputta is the foremost.' At that time, a Bhikkhu from Cīraka came to Rāmagṛha, and Dabba Mallaputta distributed the bedding to the guest Bhikkhus, according to the order of seniority, giving them the places they should receive. At that time, that Bhikkhu from Cīraka, being of lower rank in the Sangha, received a bad room and bad bedding, and became angry, saying: 'Dabba Mallaputta is biased, giving good rooms and good bedding to those he likes, and bad rooms and bad bedding to those he dislikes. Because he dislikes us, he gives us bad rooms and bad bedding. How can the Sangha appoint such a biased person to distribute the Sangha's bedding?' At that time, Venerable Dabba Mallaputta, after the night had passed, arranged for the Sangha to receive alms food the next day. At that time, there was a donor in Rāmagṛha who regularly prepared rich and delicious food for the Sangha twice a year. At that time, the Bhikkhu from Cīraka was assigned to go to his house. That donor, hearing that the Bhikkhu from Cīraka was coming to receive food this time, spread out worn-out sitting mats outside the door and prepared poor food. At that time, the Bhikkhu from Cīraka received this poor food and became even more angry, saying: 'Dabba Mallaputta is biased, giving good rooms and good bedding to those he likes. To those he dislikes, he gives bad rooms and bad bedding. Because he dislikes us, he gives us bad rooms and bad bedding. Today, because he dislikes us, he has arranged for us to receive poor food. How can the Sangha appoint such a biased Bhikkhu to distribute bedding and arrange for the Sangha to receive alms food?' At that time, there was a Bhikkhuni (nun) named Cīraka in Rāmagṛha, who was from Cīraka...
丘妹。聞慈地比丘來至羅閱城中，即至慈地比丘所，在前立問訊：「遠行勞耶？不疲極耶？」作如是善言問訊。時慈地比丘默然不答。比丘尼言：「大德！我有何過而不見答？」彼答言：「何須與汝語，為沓婆摩羅子觸嬈我而不能助我。」比丘尼言：「欲使我作何等方便，令沓婆摩羅子不觸嬈大德？」慈地比丘言：「汝伺佛比丘僧會時，便往眾中作如是言：『大德！此非善、非宜、非好、不隨順、所不應、不合時。我本所憑無有恐懼憂惱，云何今日更生怖懼憂惱？云何水中生火？此沓婆摩羅子乃來犯我。』眾僧即應和合為作滅擯，如是便不來嬈我。」比丘尼言：「此有何難？便可作之。」時慈比丘尼往至僧中如上所說。◎
四分律卷第三 大正藏第 22 冊 No. 1428 四分律
四分律卷第四(初分之四)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯十三僧殘法之三
◎時尊者沓婆摩羅子去佛不遠，世尊知而故問：「汝聞此比丘尼所說不？」答言：「聞！唯世尊當知之。」世尊告言：「今不應作如是報我，若實當言實，若不實當言不實。」時沓婆摩羅子聞世尊教已，即從坐起偏露右臂、右膝著地，合掌白佛言：「我從生已來未曾憶夢中行不凈，況于覺悟而行不凈！」世尊報曰：「善哉
【現代漢語翻譯】 現代漢語譯本：丘妹（Bhikkhuni，比丘尼）。聽說慈地比丘（Cīladinna Bhikkhu）來到羅閱城（Rājagaha）中，就去到慈地比丘那裡，在他面前站立問候：『遠道而來，您辛苦嗎？不感到疲憊嗎？』這樣用友善的言語問候。當時慈地比丘沉默不回答。比丘尼說：『大德（Bhante，尊者）！我有什麼過錯，您不回答我？』他回答說：『何必與你說話，因為沓婆摩羅子（Dabba Mallaputta）騷擾我，而你不能幫助我。』比丘尼說：『要我用什麼方法，讓沓婆摩羅子不騷擾大德？』慈地比丘說：『你等佛陀的比丘僧團集會時，就到大眾中這樣說：『大德！這不善、不宜、不好、不隨順、不應做、不合時宜。我本來所依靠的沒有恐懼憂惱，為什麼今天反而產生怖畏恐懼憂惱？為什麼水中會生火？這個沓婆摩羅子竟然來侵犯我。』僧團就應該和合為他作出滅擯（Ukkhepaniyakamma，擯出僧團的羯磨），這樣他就不來騷擾我了。』比丘尼說：『這有什麼難的？可以做。』當時慈地比丘尼前往僧團中，如上面所說的那樣。◎ 時尊者沓婆摩羅子離佛不遠，世尊知道這件事，故意問道：『你聽到這位比丘尼所說的話了嗎？』回答說：『聽到了！只有世尊您才知道這件事。』世尊告誡說：『現在不應該這樣回答我，如果是真實的，就應當說是真實的；如果不是真實的，就應當說不是真實的。』當時沓婆摩羅子聽到世尊的教誨后，立即從座位上站起來，袒露右臂，右膝著地，合掌對佛說：『我從出生以來，從未記得在夢中行不凈行（abrahmacariya，非梵行），更何況在清醒的時候行不凈行！』世尊回答說：『善哉！』
【English Translation】 English version: Bhikkhuni (female monastic) Culla heard that Bhikkhu (male monastic) Cīladinna had come to Rājagaha (Rajgir), so she went to where Bhikkhu Cīladinna was, stood before him, and greeted him, saying, 'Venerable sir, have you traveled far? Are you not tired?' She greeted him with such kind words. At that time, Bhikkhu Cīladinna remained silent and did not answer. The Bhikkhuni said, 'Venerable sir (Bhante), what fault have I committed that you do not answer me?' He replied, 'Why should I speak to you? Because Dabba Mallaputta has been harassing me, and you cannot help me.' The Bhikkhuni said, 'What means should I employ to prevent Dabba Mallaputta from harassing you, venerable sir?' Bhikkhu Cīladinna said, 'When the Buddha's community of Bhikkhus gathers, go into the assembly and say this: 'Venerable sirs, this is not good, not proper, not right, not in accordance, not what should be done, not timely. I used to rely on not having fear or distress, why do I now have fear and distress? How can fire arise in water? This Dabba Mallaputta has come to violate me.' The Sangha (monastic community) should then unanimously perform an act of excommunication (Ukkhepaniyakamma), and then he will not come to harass me.' The Bhikkhuni said, 'What difficulty is there in this? It can be done.' At that time, Bhikkhuni Culla went to the Sangha and said as mentioned above.◎ At that time, the venerable Dabba Mallaputta was not far from the Buddha. The World-Honored One (Bhagavan) knew this and deliberately asked, 'Have you heard what this Bhikkhuni has said?' He replied, 'I have heard! Only the World-Honored One knows this matter.' The World-Honored One admonished, 'You should not answer me in this way now. If it is true, you should say it is true; if it is not true, you should say it is not true.' At that time, Dabba Mallaputta, having heard the Buddha's teaching, immediately rose from his seat, bared his right arm, knelt on his right knee, and, with palms joined, said to the Buddha, 'Since my birth, I have never remembered engaging in unchaste conduct (abrahmacariya) even in a dream, let alone engaging in unchaste conduct while awake!' The World-Honored One replied, 'Well done!'
，善哉！沓婆摩羅子！汝應作是說。」時世尊告諸比丘：「汝等應檢問此慈地比丘，莫以無根非梵行謗，此沓婆摩羅子比丘清凈人，若以無根非梵行謗者獲大重罪。」諸比丘答言：「如是世尊！」諸比丘從佛受教，尋至慈地比丘所檢問本末：「此事云何？為實爾不？莫以無根非梵行謗，此沓婆摩羅子清凈梵行人，若以無根非梵行謗清凈梵行人得大重罪。」時慈地比丘得諸比丘詰問已報言：「我知沓婆摩羅子清凈梵行人，無是事。我來到羅閱城，彼為僧分房臥具，與我等惡房、惡臥具。我即生不忍心言：『沓婆摩羅子有愛，隨所喜者與好房好臥具，不喜者與惡房惡臥具。以不愛我故，與惡房惡臥具。』差次受請與我惡食處，由此倍增㥲恚言：『眾僧云何差此有愛人，為僧分房舍臥具、差次受請飯食也？』而此沓婆摩羅子清凈梵行人，無如是事。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責慈地比丘：「汝云何以無根非梵行謗沓婆摩羅子梵行人耶？」時諸比丘往世尊所，頭面作禮在一面坐，以此因緣具白世尊。世尊爾時以此因緣集諸比丘，以無數方便呵責慈地比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何以無根非梵行謗清凈梵行人耶？」世尊告諸比丘：「有二種人一向入
地獄。何謂二？若非梵行自稱梵行，若真梵行以無根非梵行謗之，是謂二一向入地獄。」世尊以無數方便呵責慈地比丘已，告諸比丘言：「此慈地比丘癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘㥲恚所覆故，非波羅夷比丘，以無根波羅夷法謗，欲壞彼清凈行。若於異時，若問、若不問，知此事無根說，『我㥲恚故作是語。』若比丘作是語者，僧伽婆尸沙。」
比丘義如上。
㥲恚者，有十惡法因緣故㥲，十事中以一一生㥲。
根者，有三根：見根、聞根、疑根。見根者，實見犯梵行、見偷五錢過五錢、見斷人命。若他見者，從彼聞是謂見根。聞根者，若聞犯梵行、聞偷五錢若過五錢、聞斷人命、聞自嘆譽得上人法，若彼說從彼聞是謂聞根。疑根者，有二種生疑：從見生、從聞生。從見生者，若見與婦女入林、出林、無衣裸形、男根不凈污身手；捉刀血污，與惡知識為伴，是謂從見生疑。從聞生疑者，若在暗地、若聞床聲、若聞草蓐轉側聲、若聞身動聲、若聞共語聲、若聞交會語聲、若聞我犯梵行聲、若聞言偷五錢過五錢聲、若聞言我殺人、若聞言我得上人法，是謂從聞生疑。除此三根已，更以余法謗者是謂無根。
若彼人不清
【現代漢語翻譯】 現代漢語譯本： 地獄。什麼是二（二種會導致下地獄的行為）？如果不是真正的梵行（brahmacarya，清凈的修行生活），卻自稱是梵行；如果真正的梵行者，卻被用沒有根據的非梵行之事誹謗，這就是所謂的二，直接墮入地獄。' 世尊用無數種方法呵斥慈地比丘之後，告訴眾比丘：'這個慈地比丘真是愚癡之人！在多種有漏之處，最初就犯了戒律。從今以後，我要與各位比丘結戒，總結十句義，爲了正法長久住世，想要說戒的人應當這樣說：如果比丘因嗔恚心所矇蔽，對沒有犯波羅夷（parajika，斷頭罪）的比丘，用沒有根據的波羅夷罪名誹謗，想要破壞他的清凈修行。如果在其他時候，無論被問或不被問，知道這件事沒有根據，卻說：'我因嗔恚才說了這樣的話。'如果比丘說了這樣的話，就犯了僧伽婆尸沙（sanghavasesa，僧殘罪）。'
比丘的定義如上所述。
嗔恚，是因為十種惡法因緣而產生嗔恚，這十件事中，任何一件都可能產生嗔恚。
根，有三種根：見根、聞根、疑根。見根，是指親眼見到犯梵行、見到偷盜超過五錢的財物、見到殺人。如果是他人見到，從那人那裡聽說的，這叫做見根。聞根，是指聽到犯梵行、聽到偷盜五錢或超過五錢的財物、聽到殺人、聽到自我讚歎得到上人法（殊勝的修行境界），如果是那人說的，從那人那裡聽說的，這叫做聞根。疑根，有兩種產生懷疑的情況：從見產生、從聞產生。從見產生，是指見到與婦女進入樹林、走出樹林、沒有穿衣服裸露身體、男根不乾淨玷汙了身手；拿著刀沾染血污，與惡知識為伴，這叫做從見產生懷疑。從聞產生懷疑，是指在黑暗的地方，聽到床的聲音、聽到草蓆轉動的聲音、聽到身體移動的聲音、聽到共同說話的聲音、聽到交合的聲音、聽到我說犯了梵行的聲音、聽到我說偷盜了五錢或超過五錢的聲音、聽到我說我殺了人的聲音、聽到我說我得到了上人法的聲音，這叫做從聞產生懷疑。除了這三種根之外，用其他沒有根據的事情誹謗，就叫做無根。
如果那個人不清
【English Translation】 English version: Hell. What are the two? If one is not truly practicing Brahmacarya (brahmacarya, pure religious life), yet claims to be; if a true practitioner of Brahmacarya is slandered with unfounded accusations of non-Brahmacarya, these are the two that lead directly to hell.' After the World Honored One had rebuked the Bhikshu Citta with countless means, he told the Bhikshus: 'This Bhikshu Citta is a foolish person! In many places of outflow, he initially violated the precepts. From now on, I will establish precepts with all of you Bhikshus, summarizing the ten meanings, so that the Proper Dharma may long abide in the world. Those who wish to recite the precepts should say this: If a Bhikshu, covered by anger, slanders a Bhikshu who has not committed a Parajika (parajika, expulsion offense) with an unfounded Parajika offense, wishing to destroy his pure conduct. If at another time, whether asked or not, knowing that this matter is unfounded, he says, 'I spoke these words because of anger.' If a Bhikshu speaks these words, he commits a Sanghavasesa (sanghavasesa, formal meeting offense).'
The definition of Bhikshu is as above.
Anger arises because of the causes and conditions of the ten evil dharmas; in these ten matters, any one can give rise to anger.
Root, there are three roots: the root of seeing, the root of hearing, and the root of doubt. The root of seeing refers to personally witnessing the violation of Brahmacarya, witnessing the theft of more than five coins, or witnessing murder. If someone else witnessed it and it is heard from that person, this is called the root of seeing. The root of hearing refers to hearing about the violation of Brahmacarya, hearing about the theft of five coins or more, hearing about murder, hearing about self-praise for attaining superior human dharmas (superior states of practice). If that person said it and it is heard from that person, this is called the root of hearing. The root of doubt refers to two kinds of arising doubt: arising from seeing and arising from hearing. Arising from seeing refers to seeing someone entering or leaving a forest with a woman, being naked without clothes, a man's unclean genitals staining his hands; holding a knife stained with blood, associating with evil companions, this is called arising doubt from seeing. Arising doubt from hearing refers to hearing the sound of a bed in a dark place, hearing the sound of a mat turning, hearing the sound of body movement, hearing the sound of talking together, hearing the sound of intercourse, hearing the sound of me violating Brahmacarya, hearing the sound of me stealing five coins or more, hearing the sound of me killing someone, hearing the sound of me attaining superior human dharmas, this is called arising doubt from hearing. Apart from these three roots, slandering with other unfounded matters is called without root.
If that person is not clear
凈，不見犯波羅夷、不聞犯波羅夷、不疑犯波羅夷，便作是言：「我見聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見犯波羅夷、不聞犯波羅夷、不疑犯波羅夷，生見聞疑想。后忘此想，便作是言：「我見聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見聞疑彼犯波羅夷，彼有疑后便言：「我是中無疑。我見聞疑。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見聞疑彼犯波羅夷，彼生疑后便忘疑，便言：「我見聞疑。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見聞疑彼犯波羅夷，是中無疑，彼便言：「我是中有疑，見聞疑犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見聞疑彼犯波羅夷，是中無疑后忘無疑，彼便言：「我見聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，便言：「我聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，是中有見想，后忘此想，便言：「我聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，是中有疑，便言：「是中無疑。我聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，是中有疑，后忘疑，便言：「我聞疑彼
【現代漢語翻譯】 現代漢語譯本 如果某人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷（Pārājika，斷頭罪），卻說：『我親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。 如果那個人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷，但心中產生了見、聞、疑的念頭。後來忘記了這個念頭，卻說：『我親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷，他心中有所懷疑，之後卻說：『我對此事毫無懷疑。我親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷，他心中產生了懷疑，後來忘記了懷疑，卻說：『我親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷，他心中對此事毫無懷疑，卻說：『我對此事有所懷疑，親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到、親耳聽到、或者懷疑某人犯了波羅夷，他心中對此事毫無懷疑，後來忘記了毫無懷疑這件事，卻說：『我親眼見到、親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到某人犯波羅夷，卻說：『我親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到某人犯波羅夷，心中對此事產生了見解，後來忘記了這個見解，卻說：『我親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到某人犯波羅夷，心中對此事有所懷疑，卻說：『我對此事毫無懷疑。我親耳聽到、懷疑他犯了波羅夷。』這就是以無根的罪名誹謗，構成僧伽婆尸沙。 如果那個人不清凈，沒有親眼見到某人犯波羅夷，心中對此事有所懷疑，後來忘記了懷疑，卻說：『我親耳聽到、懷疑他』
【English Translation】 English version If a person is impure, and has not seen, heard, or suspected someone of committing a Pārājika (expulsion offense), but says, 'I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa (formal meeting offense). If that person is impure, and has not seen, heard, or suspected someone of committing a Pārājika, but a thought of seeing, hearing, or suspecting arises in his mind. Later, he forgets this thought, but says, 'I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen, heard, or suspected someone of committing a Pārājika, and he has a suspicion, but then says, 'I have no doubt about this. I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen, heard, or suspected someone of committing a Pārājika, and he has a suspicion, but later forgets the suspicion, and says, 'I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen, heard, or suspected someone of committing a Pārājika, and he has no doubt about it, but says, 'I have a doubt about this, I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen, heard, or suspected someone of committing a Pārājika, and he has no doubt about it, but later forgets that he had no doubt, and says, 'I have seen, heard, and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen someone commit a Pārājika, but says, 'I have heard and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen someone commit a Pārājika, and a thought of seeing arises in his mind, but later he forgets this thought, and says, 'I have heard and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen someone commit a Pārājika, and he has a suspicion about it, but says, 'I have no doubt about this. I have heard and suspected him of committing a Pārājika,' this is slander with an unfounded accusation, and constitutes a Saṃghāvaśeṣa. If that person is impure, and has not seen someone commit a Pārājika, and he has a suspicion about it, but later forgets the suspicion, and says, 'I have heard and suspected him of'
犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，是中無疑，便言：「我有疑。我聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。若彼人不清凈，不見彼犯波羅夷，是中無疑。后忘此無疑，便言：「我聞疑彼犯波羅夷。」以無根法謗，僧伽婆尸沙。聞疑亦如是(此中更有諸句，文繁不出)。
若比丘以無根四事謗比丘，說而了了，僧伽婆尸沙；不了了，偷蘭遮。若指印書遣使、若作知相，了了，僧伽婆尸沙；不了了，偷蘭遮。除四波羅夷，更以余非比丘法謗，言：「汝犯邊罪、犯比丘尼、賊心受戒、破內外道、黃門、殺父、殺母、殺阿羅漢、破僧、噁心出佛身血、非人、畜生、二根。」說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。若指印書使、若作知相，了了，僧伽婆尸沙；不了了，偷蘭遮。除此非比丘法，更以余無根法謗比丘，隨前所犯，若以八無根波羅夷法謗比丘尼，說而了了，僧伽婆尸沙；不了了，偷蘭遮。若指印、若書使、若作知相，了了，僧伽婆尸沙；不了了，偷蘭遮。除此八波羅夷，更以余無根非比丘尼法謗，了了，僧伽婆尸沙；不了了者，偷蘭遮。若以指印書使、若作知相，了了，僧伽婆尸沙；不了了，偷蘭遮。除非比丘尼法，更以余無根法謗比丘尼者，隨前所犯，除
【現代漢語翻譯】 現代漢語譯本： 如果犯了波羅夷（Parajika，斷頭罪），卻用沒有根據的事情去誹謗，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。如果那個人不清凈，沒有看到他犯波羅夷，對此心中沒有懷疑，卻說：『我懷疑他犯了波羅夷。』用沒有根據的事情誹謗，犯僧伽婆尸沙。如果那個人不清凈，沒有看到他犯波羅夷，對此心中沒有懷疑，後來忘記了沒有懷疑這件事，便說：『我聽說懷疑他犯了波羅夷。』用沒有根據的事情誹謗，犯僧伽婆尸沙。聽說懷疑也是如此（這裡還有很多句子，文字繁瑣，就不全部列出了）。 如果比丘用沒有根據的四件事誹謗比丘，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮（Thullanacca，粗罪）。如果用手勢、書信派遣使者，或者做出某種暗示，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。除了四種波羅夷罪，再用其他非比丘的罪名誹謗，說：『你犯了邊罪、犯了比丘尼、以盜心受戒、破壞內外道、是黃門、殺了父親、殺了母親、殺了阿羅漢（Arhat，無學果位）、破壞僧團、惡意使佛陀流血、是非人、是畜生、是二根人。』說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。如果用手勢、書信派遣使者，或者做出某種暗示，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。除了這些非比丘的罪名，再用其他沒有根據的事情誹謗比丘，按照前面所犯的罪來定罪。如果用八種沒有根據的波羅夷罪誹謗比丘尼，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。如果用手勢、書信派遣使者，或者做出某種暗示，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。除了這八種波羅夷罪，再用其他沒有根據的非比丘尼的罪名誹謗，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。如果用手勢、書信派遣使者，或者做出某種暗示，說得很清楚明白，犯僧伽婆尸沙；說得不清楚明白，犯偷蘭遮。除非比丘尼的罪名，再用其他沒有根據的事情誹謗比丘尼，按照前面所犯的罪來定罪，除了……
【English Translation】 English version: If one has committed a Parajika (expulsion offense), and one falsely accuses him without any basis, it is a Sanghavasesa (suspension offense). If that person is impure, and one has not seen him commit a Parajika, and there is no doubt about it in one's mind, but one says: 'I suspect he has committed a Parajika.' Falsely accusing him without any basis is a Sanghavasesa. If that person is impure, and one has not seen him commit a Parajika, and there is no doubt about it in one's mind, but later forgets this lack of doubt, and then says: 'I heard that he is suspected of committing a Parajika.' Falsely accusing him without any basis is a Sanghavasesa. Hearing of suspicion is also the same (there are more sentences here, but the text is too verbose to include them all). If a bhikkhu (monk) accuses another bhikkhu of four things without any basis, and says it clearly and distinctly, it is a Sanghavasesa; if not clearly and distinctly, it is a Thullanacca (grave offense). If one uses gestures, letters, sends messengers, or makes a knowing sign, and it is clear and distinct, it is a Sanghavasesa; if not clear and distinct, it is a Thullanacca. Apart from the four Parajikas, if one accuses him of other offenses that are not befitting a bhikkhu, saying: 'You have committed a border offense, committed an offense with a bhikkhuni (nun), received ordination with a thieving mind, destroyed the internal and external paths, are a eunuch, killed your father, killed your mother, killed an Arhat (one who has attained enlightenment), split the Sangha (monastic community), maliciously caused the Buddha to bleed, are a non-human, an animal, a person with two genders.' If said clearly and distinctly, it is a Sanghavasesa; if not clearly and distinctly, it is a Thullanacca. If one uses gestures, letters, sends messengers, or makes a knowing sign, and it is clear and distinct, it is a Sanghavasesa; if not clear and distinct, it is a Thullanacca. Apart from these offenses that are not befitting a bhikkhu, if one accuses a bhikkhu of other things without any basis, the offense is determined according to the previous offenses. If one accuses a bhikkhuni of eight baseless Parajika offenses, and says it clearly and distinctly, it is a Sanghavasesa; if not clearly and distinctly, it is a Thullanacca. If one uses gestures, letters, sends messengers, or makes a knowing sign, and it is clear and distinct, it is a Sanghavasesa; if not clear and distinct, it is a Thullanacca. Apart from these eight Parajika offenses, if one accuses her of other offenses that are not befitting a bhikkhuni without any basis, and says it clearly and distinctly, it is a Sanghavasesa; if not clearly and distinctly, it is a Thullanacca. If one uses gestures, letters, sends messengers, or makes a knowing sign, and it is clear and distinct, it is a Sanghavasesa; if not clear and distinct, it is a Thullanacca. Except for offenses that are not befitting a bhikkhuni, if one accuses a bhikkhuni of other things without any basis, the offense is determined according to the previous offenses, except...
比丘比丘尼，以無根罪謗餘人者，突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，見根、聞根、疑根說實，戲笑說、若疾疾說、若獨說、靜處說、夢中說、若欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)
佛在羅閱祇耆阇崛山中，時慈地比丘從耆阇崛山下，見大羝羊共母羊行淫，見已自相謂言：「此羝羊即是沓婆摩羅子，母羊即是慈比丘尼。」我今當語諸比丘言：「我先以聞無根法謗沓婆摩羅子，我等今親自眼見沓婆摩羅子實與慈比丘尼行不凈。」即便往詣諸比丘所言：「我等前聞以無根波羅夷謗沓婆摩羅子，今親自眼見沓婆摩羅子與慈比丘尼行淫。」諸比丘言：「此事云何？汝等莫以無根法謗沓婆摩羅子修梵行人，以無根法謗梵行人得重罪。」爾時慈地比丘得諸比丘詰問已，便作是言：「沓婆摩羅子無有此事，是清凈人。我等曏者從耆阇崛山下，見諸羝羊與母羊行淫。我等即自相謂言：『此羝羊是沓婆摩羅子，母羊是慈比丘尼。』我等今日目自見之。當向諸比丘說言：『我本以聞無根法謗沓婆摩羅子，今眼自見共慈比丘尼行淫。』然此沓婆摩羅子是清凈人，實無此事。」諸比丘聞已，中有少欲知足、行頭陀、
【現代漢語翻譯】 現代漢語譯本 比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人），以沒有根據的罪名誹謗他人，犯突吉羅（Dukkata，輕罪）。
比丘尼，犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人），犯突吉羅。這就被認為是犯戒。
不構成犯罪的情況：見到事實依據、聽到事實依據、懷疑有事實依據而說出實情，開玩笑時說、快速地說、獨自說、在安靜的地方說、在夢中說、想要說這個卻錯誤地說成那個，都不算犯戒。
不構成犯罪的情況：最初沒有制定戒律時，因愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。
佛陀在羅閱祇（Rajagrha）的耆阇崛山（Grdhrakuta）中，當時慈地比丘（Cittabhumi Bhikkhu）從耆阇崛山下山，看見大公羊和母羊交配，看見后互相議論說：『這隻公羊就是沓婆摩羅子（Dabbamallaputta），母羊就是慈比丘尼（Metta Bhikkhuni）。』我們現在應當告訴諸位比丘說：『我先前因為聽到沒有根據的事情而誹謗沓婆摩羅子，我們現在親眼看見沓婆摩羅子確實與慈比丘尼行不凈行。』隨即前往諸位比丘處說：『我們先前因為聽到沒有根據的波羅夷（Parajika，斷頭罪）而誹謗沓婆摩羅子，現在親眼看見沓婆摩羅子與慈比丘尼行淫。』諸位比丘說：『這件事怎麼回事？你們不要用沒有根據的事情誹謗沓婆摩羅子這位修行梵行的人，用沒有根據的事情誹謗修行梵行的人會得到重罪。』當時慈地比丘被諸位比丘詰問后，便這樣說：『沓婆摩羅子沒有這件事，他是清凈的人。我們剛才從耆阇崛山下山，看見公羊與母羊交配。我們當時互相議論說：『這隻公羊是沓婆摩羅子，母羊是慈比丘尼。』我們今天親眼看見了。應當向諸位比丘說：『我本來因為聽到沒有根據的事情而誹謗沓婆摩羅子，現在親眼看見他與慈比丘尼行淫。』然而這位沓婆摩羅子是清凈的人，確實沒有這件事。』諸位比丘聽了之後，其中有少欲知足、奉行頭陀行（Dhuta，苦行）的
【English Translation】 English version If a Bhikkhu (monk) or Bhikkhuni (nun) falsely accuses another person without any basis, it is a Dukkata (minor offense).
For a Bhikkhuni, it is a Sanghavasesa (serious offense requiring a meeting of the Sangha); for a Siksamana (probationary nun), Sramanera (male novice), or Sramanerika (female novice), it is a Dukkata. This is considered an offense.
Non-offenses: Speaking the truth based on seeing evidence, hearing evidence, or suspecting evidence; speaking in jest, speaking quickly, speaking alone, speaking in a quiet place, speaking in a dream, intending to say one thing but mistakenly saying another, are not offenses.
Non-offenses: Before the initial establishment of the precepts, due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering.
The Buddha was in Rajagrha (Royal city) at Grdhrakuta (Vulture Peak). At that time, Cittabhumi Bhikkhu (Cittabhumi monk) descended from Grdhrakuta and saw a large ram copulating with a ewe. After seeing this, they discussed among themselves, saying, 'This ram is Dabbamallaputta (Dabba the Mallian's son), and the ewe is Metta Bhikkhuni (Loving nun).' We should now tell the Bhikkhus, 'I previously slandered Dabbamallaputta based on unfounded information, but now we have personally witnessed Dabbamallaputta engaging in impure conduct with Metta Bhikkhuni.' Immediately, they went to the Bhikkhus and said, 'We previously slandered Dabbamallaputta based on unfounded Parajika (defeat), but now we have personally witnessed Dabbamallaputta engaging in sexual intercourse with Metta Bhikkhuni.' The Bhikkhus said, 'What is this matter? You should not slander Dabbamallaputta, who practices the holy life, with unfounded accusations. Slandering someone who practices the holy life with unfounded accusations results in a serious offense.' At that time, Cittabhumi Bhikkhu, after being questioned by the Bhikkhus, said, 'Dabbamallaputta has not done this; he is a pure person. We just descended from Grdhrakuta and saw rams copulating with ewes. We then discussed among ourselves, saying, 'This ram is Dabbamallaputta, and the ewe is Metta Bhikkhuni.' We have seen it with our own eyes today. We should tell the Bhikkhus, 'I originally slandered Dabbamallaputta based on unfounded information, but now I have personally witnessed him engaging in sexual intercourse with Metta Bhikkhuni.' However, this Dabbamallaputta is a pure person, and this is not true.' After hearing this, among the Bhikkhus, there were those of few desires, content, and practicing Dhuta (ascetic practices)
樂學戒、知慚愧者，嫌責慈地比丘：「汝等云何以異分無根波羅夷謗沓婆摩羅子清凈人？」諸比丘即往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，以無數方便呵責慈地比丘：「汝等所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。沓婆摩羅子修梵行，汝等云何以異分無根波羅夷謗沓婆摩羅子清凈人？」呵責已告諸比丘：「慈地比丘癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘以㥲恚故，于異分事中取片，非波羅夷比丘以無根波羅夷法謗，欲壞彼清凈行。彼于異時若問、若不問，知是異分事中取片，是比丘自言：『我㥲恚故作是語。』作是語者，僧伽婆尸沙。」
比丘義如上。
㥲恚如上說。
異分者，若比丘不犯彼羅夷，言見犯波羅夷，以異分無根法謗，僧伽婆尸沙。若比丘不犯波羅夷，謂犯，僧伽婆尸沙。以異分無根波羅夷法謗，僧伽婆尸沙。若比丘不犯波羅夷，彼見犯波夜提、波羅提提舍尼、偷蘭遮、突吉羅、惡說，以異分事無根波羅夷法謗，僧伽婆尸沙。若比丘犯僧伽婆尸沙，彼言犯波羅夷，以異分無根波羅夷法謗，僧伽婆尸沙。若比丘犯僧伽婆尸沙，彼謂犯波逸提、波羅提提舍尼、偷
【現代漢語翻譯】 現代漢語譯本： 樂於學習戒律、知慚愧的比丘，譴責慈地（Cī dì，地名）的比丘說：『你們為什麼用不相關的、沒有根據的波羅夷（bō luó yí，斷頭罪）罪名誹謗沓婆摩羅子（Tà pó mó luó zǐ，人名）這位清凈的比丘？』這些比丘就去到世尊（Shì zūn，佛陀）那裡，頭面頂禮佛足，然後在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了比丘僧團，用無數的方法呵斥慈地的比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（shā mén，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。沓婆摩羅子是在修梵行（fàn xíng，清凈行），你們怎麼能用不相關的、沒有根據的波羅夷罪名誹謗沓婆摩羅子這位清凈的比丘呢？』呵斥之後，世尊告訴眾比丘：『慈地的這些愚癡之人！有很多種會產生煩惱的地方，他們是最初犯戒的人。從今以後，我要為眾比丘制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘因為憤怒怨恨的緣故，在不相關的事情中抓住一點，並非犯了波羅夷罪的比丘，卻用沒有根據的波羅夷罪名來誹謗，想要破壞他清凈的修行。他在其他時候，無論被問或不被問，知道這是在不相關的事情中抓住一點，這位比丘自己說：『我是因為憤怒怨恨的緣故才說了這樣的話。』說了這樣話的人，犯僧伽婆尸沙（sēng qié pó shī shā，僧殘罪）。』 比丘的定義如上所述。 憤怒怨恨的定義如上所述。 不相關的事情是指，如果比丘沒有犯波羅夷罪，卻說他犯了波羅夷罪，用不相關的、沒有根據的罪名來誹謗，犯僧伽婆尸沙罪。如果比丘沒有犯波羅夷罪，卻說他犯了，犯僧伽婆尸沙罪。用不相關的、沒有根據的波羅夷罪名來誹謗，犯僧伽婆尸沙罪。如果比丘沒有犯波羅夷罪，卻說他犯了波逸提（bō yì tí，單墮罪）、波羅提提舍尼（bō luó tí tí shě ní，悔過罪）、偷蘭遮（tōu lán zhē，粗罪）、突吉羅（tū jí luó，惡作罪）、惡說，用不相關的事情，沒有根據的波羅夷罪名來誹謗，犯僧伽婆尸沙罪。如果比丘犯了僧伽婆尸沙罪，卻說他犯了波羅夷罪，用不相關的、沒有根據的波羅夷罪名來誹謗，犯僧伽婆尸沙罪。如果比丘犯了僧伽婆尸沙罪，卻說他犯了波逸提、波羅提提舍尼、偷
【English Translation】 English version: Those who delight in learning the precepts and know shame and remorse, criticized the bhikkhus of Cī dì (慈地, a place name), saying: 'Why do you falsely accuse Tà pó mó luó zǐ (沓婆摩羅子, a person's name), a pure bhikkhu, of a Pārājika (波羅夷, expulsion offense) offense that is unrelated and groundless?' The bhikkhus then went to the Blessed One (世尊, the Buddha), bowed their heads to his feet, and sat down on one side, explaining the entire matter to the Blessed One. Because of this, the Blessed One gathered the Sangha (僧伽, monastic community) of bhikkhus and rebuked the bhikkhus of Cī dì with countless methods, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a śrāmaṇa (沙門, renunciant), not a pure practice, not a conducive practice, and should not be done. Tà pó mó luó zǐ is practicing the Brahmacarya (梵行, pure conduct), how can you falsely accuse Tà pó mó luó zǐ, a pure bhikkhu, of a Pārājika offense that is unrelated and groundless?' After rebuking them, the Blessed One told the bhikkhus: 'These foolish bhikkhus of Cī dì! There are many places where defilements arise, and they are the first to break the precepts. From now on, I will establish precepts for the bhikkhus, summarizing ten meanings, even so that the Dharma (法, teachings) may abide long, those who wish to recite the precepts should say thus: If a bhikkhu, out of anger and resentment, seizes upon a detail in an unrelated matter, and falsely accuses a bhikkhu who has not committed a Pārājika offense with a groundless Pārājika offense, wishing to destroy his pure conduct. At another time, whether asked or not asked, knowing that this is seizing upon a detail in an unrelated matter, this bhikkhu himself says: 'I spoke these words out of anger and resentment.' One who speaks these words commits a Saṃghāvaśeṣa (僧伽婆尸沙, formal meeting offense).' The definition of bhikkhu is as above. The definition of anger and resentment is as above. An unrelated matter means, if a bhikkhu has not committed a Pārājika offense, but says that he has committed a Pārājika offense, falsely accusing him with an unrelated and groundless offense, he commits a Saṃghāvaśeṣa offense. If a bhikkhu has not committed a Pārājika offense, but says that he has committed it, he commits a Saṃghāvaśeṣa offense. Falsely accusing him with an unrelated and groundless Pārājika offense, he commits a Saṃghāvaśeṣa offense. If a bhikkhu has not committed a Pārājika offense, but says that he has committed a Pāyattika (波逸提, expiable offense), a Prātideśanīya (波羅提提舍尼, offense to be confessed), a Sthūlātyaya (偷蘭遮, grave offense), a Duṣkṛta (突吉羅, offense of wrong-doing), or spoken wrongly, falsely accusing him with an unrelated matter and a groundless Pārājika offense, he commits a Saṃghāvaśeṣa offense. If a bhikkhu has committed a Saṃghāvaśeṣa offense, but says that he has committed a Pārājika offense, falsely accusing him with an unrelated and groundless Pārājika offense, he commits a Saṃghāvaśeṣa offense. If a bhikkhu has committed a Saṃghāvaśeṣa offense, but says that he has committed a Pāyattika, a Prātideśanīya, a Sthū
蘭遮、突吉羅、惡說，以異分事無根波羅夷法謗，僧伽婆尸沙。不清凈、不清凈人相似，名同、姓同、相同，以此人事謗彼，以異分無根波羅夷法謗，僧伽婆尸沙。若不清凈人與清凈人相似，名同、姓同、相同，以此人事謗，彼以異分無根波羅夷法謗，僧伽婆尸沙。若清凈人與不清凈人相似，名同、姓同、相同，以此人事謗彼，以異分無根波羅夷法謗，僧伽婆尸沙。若清凈人清凈人相似，名同、姓同、相同，以此人事謗彼，以異分無根波羅夷法謗，僧伽婆尸沙。若見本在家時，犯淫、盜五錢若過五錢、若殺人，便語人言：「我見比丘犯淫、盜五錢若過五錢、若殺人。」以異分無根波羅夷法謗，僧伽婆尸沙。若聞本在家時，犯淫、聞盜五錢若過五錢、聞殺人、聞自稱得上人法，彼便作是言：「我聞彼犯淫、聞盜五錢若過五錢、聞斷人命、聞自稱得上人法。」以異分無根波羅夷法謗，僧伽婆尸沙。若比丘自語：「聞響聲，我犯淫、聞盜五錢若過五錢、聞斷人命、聞自稱得上人法。」以異分無根波羅夷法謗，僧伽婆尸沙。若比丘以異分無根四事法謗比丘，說而了了者，僧伽婆尸沙；說而不了了者，偷蘭遮。若指印、若書、若使、若作知相，了了者，僧伽婆尸沙；不了了者，偷蘭遮。除四波羅夷，以余異分無根非比丘法謗言：
【現代漢語翻譯】 現代漢語譯本： 『蘭遮』（Lanze）、『突吉羅』（Thujila）、『惡說』，以不同性質的事情，用沒有根據的波羅夷法（Parajika，斷頭罪）誹謗，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。不清凈的人，與不清凈的人相似，名字相同、姓氏相同、身份相同，用這件事誹謗那個人，用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果不清凈的人與清凈的人相似，名字相同、姓氏相同、身份相同，用這件事誹謗那個人，用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果清凈的人與不清凈的人相似，名字相同、姓氏相同、身份相同，用這件事誹謗那個人，用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果清凈的人與清凈的人相似，名字相同、姓氏相同、身份相同，用這件事誹謗那個人，用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果看見某人在出家前，犯了淫戒、偷盜五錢或超過五錢、或殺人，就告訴別人說：『我看見某比丘犯了淫戒、偷盜五錢或超過五錢、或殺人。』用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果聽說某人在出家前，犯了淫戒、聽說偷盜五錢或超過五錢、聽說殺人、聽說自稱證得上人法，他就這樣說：『我聽說那個人犯了淫戒、聽說偷盜五錢或超過五錢、聽說斷人命、聽說自稱證得上人法。』用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果比丘自己說：『聽到響聲，我犯了淫戒、聽說偷盜五錢或超過五錢、聽說斷人命、聽說自稱證得上人法。』用不同性質的沒有根據的波羅夷法誹謗，犯僧伽婆尸沙。如果比丘用不同性質的沒有根據的四事法誹謗比丘，說得清清楚楚的，犯僧伽婆尸沙；說得不清楚的，犯偷蘭遮（Thullan）。如果用指印、或書寫、或指使、或做出讓人知道的表示，說得清清楚楚的，犯僧伽婆尸沙；說得不清楚的，犯偷蘭遮。除了四波羅夷罪，用其餘不同性質的沒有根據的非比丘法誹謗說：
【English Translation】 English version: 'Lanze', 'Thujila', 'evil speech', accusing based on dissimilar matters with unfounded Parajika (expulsion) offenses, constitutes a Sanghavasesa (formal meeting) offense. When an impure person, resembling another impure person, sharing the same name, same family name, and same identity, accuses that person based on this matter, accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If an impure person resembles a pure person, sharing the same name, same family name, and same identity, accuses that person based on this matter, accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If a pure person resembles an impure person, sharing the same name, same family name, and same identity, accuses that person based on this matter, accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If a pure person resembles another pure person, sharing the same name, same family name, and same identity, accuses that person based on this matter, accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If someone sees that a person, before becoming a monk, committed sexual misconduct, stole five coins or more than five coins, or committed murder, and then tells others, 'I saw that bhikkhu (monk) commit sexual misconduct, steal five coins or more than five coins, or commit murder,' accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If someone hears that a person, before becoming a monk, committed sexual misconduct, heard of stealing five coins or more than five coins, heard of committing murder, heard of claiming to have attained superior human qualities, and then says, 'I heard that person commit sexual misconduct, heard of stealing five coins or more than five coins, heard of taking a human life, heard of claiming to have attained superior human qualities,' accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If a bhikkhu (monk) says himself, 'Hearing a sound, I committed sexual misconduct, heard of stealing five coins or more than five coins, heard of taking a human life, heard of claiming to have attained superior human qualities,' accusing with unfounded Parajika offenses of a different nature, constitutes a Sanghavasesa offense. If a bhikkhu (monk) accuses another bhikkhu (monk) with unfounded offenses related to the four matters, speaking clearly, it constitutes a Sanghavasesa offense; speaking unclearly, it constitutes a Thullan (serious offense). If using a finger gesture, or writing, or sending a messenger, or making a known sign, speaking clearly, it constitutes a Sanghavasesa offense; speaking unclearly, it constitutes a Thullan offense. Except for the four Parajika offenses, accusing with other dissimilar, unfounded, non-bhikkhu (non-monk) offenses, saying:
「汝犯邊罪，乃至二形如上說。」說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。若指印、若書、若使、若作知相，了了者，僧伽婆尸沙；不了了者，偷蘭遮。除上事更以余異分無根法謗比丘，隨前所犯。若比丘以異分無根八波羅夷法謗比丘尼，說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。若指印、若書、若使、若作知相，了了者，僧伽婆尸沙；不了了者，偷蘭遮。除八波羅夷，以余異分非比丘尼法謗，說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。若指印、若書、若使、若作知相，了了者，僧伽婆尸沙；不了了者，偷蘭遮。除非比丘尼法，更以余異分無根法謗比丘尼，隨所犯。除謗比丘比丘尼，以異分無根法謗餘人者，突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，見根、聞根、疑根說實，戲笑說、疾疾說、若獨說、夢中說、若欲說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九竟)◎
◎爾時佛在彌尼搜國阿奴夷界，時諸豪族釋子執信牢固，從世尊求出家。時有釋種子兄弟二人：一名阿那律，次名摩訶男。阿那律者，其母愛念常不離目前，其母與設三時殿，春夏冬使與諸婇女五欲自恣共相娛樂。時摩訶男釋子語阿那
【現代漢語翻譯】 現代漢語譯本： 『你犯了邊罪，乃至二形罪，如上面所說。』如果說清楚了，構成僧伽婆尸沙（Sanghavasesa，僧殘罪）；如果說不清楚，構成偷蘭遮（Thullanacca，粗罪）。如果用指印、書寫、派遣使者、或者做出知相，說清楚了，構成僧伽婆尸沙；如果說不清楚，構成偷蘭遮。除了上述事情，如果用其他不同的、沒有根據的法來誹謗比丘（bhikkhu，男性出家人），隨其先前所犯的罪行而定。如果比丘用不同的、沒有根據的八波羅夷法（Parajika，斷頭罪）來誹謗比丘尼（bhikkhuni，女性出家人），說清楚了，構成僧伽婆尸沙；如果說不清楚，構成偷蘭遮。如果用指印、書寫、派遣使者、或者做出知相，說清楚了，構成僧伽婆尸沙；如果說不清楚，構成偷蘭遮。除了八波羅夷罪，如果用其他不同的、非比丘尼的法來誹謗，說清楚了，構成僧伽婆尸沙；如果說不清楚，構成偷蘭遮。如果用指印、書寫、派遣使者、或者做出知相，說清楚了，構成僧伽婆尸沙；如果說不清楚，構成偷蘭遮。如果除了非比丘尼的法，更用其他不同的、沒有根據的法來誹謗比丘尼，隨其所犯的罪行而定。除了誹謗比丘和比丘尼，如果用不同的、沒有根據的法來誹謗其他人，構成突吉羅（Dukkata，惡作罪）。 比丘尼犯僧伽婆尸沙罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。 不犯戒的情況：見到事實、聽到事實、懷疑事實而說出真相，開玩笑時說、快速地說、獨自說、夢中說、或者想要說這個卻錯誤地說成那個，不犯戒。 不犯戒的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。 （第九條戒律結束） 當時，佛陀在彌尼搜國（Minisaugga）的阿奴夷界（Anuivi），當時許多豪族釋迦族人（Sakya）信仰堅定，向世尊（世尊，指佛陀）請求出家。當時有釋迦族的兄弟二人：一個叫阿那律（Anuruddha），另一個叫摩訶男（Mahanama）。阿那律的母親非常愛他，常常不讓他離開自己的視線，他的母親為他建造了三時殿，春夏冬都讓他和眾多婇女一起享受五欲之樂，互相娛樂。當時摩訶男釋迦族人對阿那律說：
【English Translation】 English version: 'If you commit a border offense, even a hermaphroditic offense, as described above.' If it is clearly stated, it constitutes a Sanghavasesa (a formal meeting of the Sangha); if it is not clearly stated, it constitutes a Thullanacca (a grave offense). If using a finger gesture, writing, sending a messenger, or making a knowing sign, and it is clearly stated, it constitutes a Sanghavasesa; if it is not clearly stated, it constitutes a Thullanacca. Besides the above matters, if one slanders a bhikkhu (monk) with other different, unfounded accusations, it follows the previously committed offense. If a bhikkhu slanders a bhikkhuni (nun) with different, unfounded accusations of the eight Parajikas (defeat), and it is clearly stated, it constitutes a Sanghavasesa; if it is not clearly stated, it constitutes a Thullanacca. If using a finger gesture, writing, sending a messenger, or making a knowing sign, and it is clearly stated, it constitutes a Sanghavasesa; if it is not clearly stated, it constitutes a Thullanacca. Besides the eight Parajikas, if one slanders with other different accusations that are not bhikkhuni offenses, and it is clearly stated, it constitutes a Sanghavasesa; if it is not clearly stated, it constitutes a Thullanacca. If using a finger gesture, writing, sending a messenger, or making a knowing sign, and it is clearly stated, it constitutes a Sanghavasesa; if it is not clearly stated, it constitutes a Thullanacca. If, besides offenses that are not bhikkhuni offenses, one slanders a bhikkhuni with other different, unfounded accusations, it follows the committed offense. Besides slandering bhikkhus and bhikkhunis, if one slanders others with different, unfounded accusations, it constitutes a Dukkata (wrongdoing). A bhikkhuni commits a Sanghavasesa offense; a Siksamana (probationary nun), a Sramanera (novice monk), and a Sramanerika (novice nun) commit a Dukkata offense. This is what is called an offense. Non-offenses: seeing the truth, hearing the truth, suspecting the truth and speaking the truth, speaking in jest, speaking quickly, speaking alone, speaking in a dream, or intending to say this but mistakenly saying that, are not offenses. Non-offenses: initially, when the precepts were not yet established, or due to delusion, madness, mental derangement, or being afflicted by pain. (End of the ninth rule) At that time, the Buddha was in the Anuivi territory of Minisaugga (a country). At that time, many noble Sakyas (a clan) had firm faith and requested ordination from the Blessed One (the Buddha). At that time, there were two Sakya brothers: one named Anuruddha, and the other named Mahanama. Anuruddha's mother loved him very much and never let him out of her sight. His mother had three palaces built for him, for spring, summer, and winter, so that he could enjoy the five sensual pleasures with many courtesans, entertaining each other. At that time, Mahanama the Sakya said to Anuruddha:
律言：「今諸釋種豪族子孫，盡以信堅固從世尊求出家，而我一門都無出家者。兄可知家業，公私之事一以相付，弟欲出家。若不能者，弟當持家業，兄可出家。」阿那律言：「我今不能出家，卿能可去。」摩訶男如是再三語，阿那律亦再三報言：「我不能出家。」摩訶男語阿那律言：「若不能出家者，我今當白兄持家業事，應典領作人修治屋宅，奉望貴勝及諸知親，出入王所威儀禮節其事如是，耕田種作務及時節。」阿那律報言：「卿之所說極為繁碎，我所不堪！何不說言於五欲中共相娛樂耶？居業之事卿自為之，我欲以信從世尊求出家。」摩訶男報言：「兄可往辭母。」時阿那律即詣母所白言：「聽子所說，當知諸釋種子皆共出家，而我居門獨無出家者，我今欲往詣世尊所求出家。若母聽許便當出家修清凈行。」其母報言：「吾正有汝等二人，愛念情深初不欲離目前。今云何令汝出家也？乃至於死猶不欲相離，況當生別。」時阿那律如是再三白母欲求出家。其母亦再三答：「終不放汝！」時阿那律再三從母求出家，母即自思念：「當以何方便令子不出家。」尋復念言：「釋種子跋提，其母甚愛念，必不聽出家。當語阿那律言：『若跋提母放子出家，我亦放汝出家。』」念已即語阿那律。時阿那律聞母此言已，往跋
【現代漢語翻譯】 現代漢語譯本 律中記載：『現在各位釋迦族的豪族子孫，都以堅定的信心跟隨世尊請求出家，而我們這一門卻沒有一個人出家。哥哥你熟悉家業，公事私事都一併交付給你，我想要出家。如果哥哥不能出家，就由我來掌管家業，哥哥你可以出家。』阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）說：『我現在不能出家，你可以去。』摩訶男（Mahanama，釋迦族人，佛陀的堂兄弟）這樣再三地說，阿那律也再三回答說：『我不能出家。』摩訶男告訴阿那律說：『如果哥哥不能出家，我現在就告訴哥哥掌管家業的事情，應該管理僱工，修繕房屋，侍奉尊貴的人和各位親友，出入王宮的威儀禮節，事情就是這樣，耕田種植要按時節。』阿那律回答說：『你所說的極為繁瑣，我不能勝任！為什麼不說在五欲（指色、聲、香、味、觸五種慾望）中共同享樂呢？家業的事情你自己處理吧，我想要以信心跟隨世尊請求出家。』摩訶男回答說：『哥哥可以去辭別母親。』 當時阿那律就去到母親那裡稟告說：『聽聽兒子所說，應當知道各位釋迦族的子弟都一起出家了，而我們家門唯獨沒有出家的人，我現在想要去世尊那裡請求出家。如果母親允許，我就出家修行清凈的德行。』他的母親回答說：『我只有你們兩個人，愛念之情深厚，起初就不想離開我的眼前。現在怎麼能讓你出家呢？乃至於死我都不想和你們分離，更何況是活著分離。』當時阿那律這樣再三地告訴母親想要請求出家。他的母親也再三回答說：『始終不會放你走！』當時阿那律再三地向母親請求出家，母親就自己思量：『應當用什麼方法讓兒子不出家。』隨即又想到：『釋迦族的跋提（Bhadraka，釋迦族王子）的母親非常愛念他，一定不會允許他出家。應當告訴阿那律說：『如果跋提的母親放他的兒子出家，我也就放你出家。』』想完之後就告訴阿那律。當時阿那律聽到母親這樣說之後，就去跋
【English Translation】 English version The Vinaya says: 'Now, all the sons of the Shakya clan's noble families are seeking ordination from the World-Honored One with firm faith, but no one from our family has become a monk. Brother, you are familiar with the family business, and I entrust all public and private affairs to you. I wish to become a monk. If you cannot, then I will manage the family business, and you can become a monk.' Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) said, 'I cannot become a monk now; you may go.' Mahanama (a member of the Shakya clan, the Buddha's cousin) said this repeatedly, and Anuruddha also replied repeatedly, 'I cannot become a monk.' Mahanama told Anuruddha, 'If you cannot become a monk, I will now tell you about managing the family business: you should manage the hired workers, repair the houses, serve the honored guests and all relatives, and observe the proper etiquette when entering and leaving the royal palace. The affairs are like this: plowing and planting should be done in season.' Anuruddha replied, 'What you say is extremely tedious, and I cannot bear it! Why not say that we should enjoy ourselves together in the five desires (referring to the desires of form, sound, smell, taste, and touch)? You handle the family business yourself; I wish to seek ordination from the World-Honored One with faith.' Mahanama replied, 'Brother, you may go and bid farewell to our mother.' At that time, Anuruddha went to his mother and reported, 'Listen to what your son has to say. You should know that all the sons of the Shakya clan are becoming monks together, but our family alone has no one who has become a monk. I now wish to go to the World-Honored One and seek ordination. If Mother allows, I will become a monk and cultivate pure conduct.' His mother replied, 'I only have the two of you, and my love and affection for you are so deep that I initially do not want to be separated from you. How can I allow you to become a monk now? Even in death, I do not want to be separated from you, let alone be separated in life.' At that time, Anuruddha repeatedly told his mother that he wished to seek ordination. His mother also repeatedly replied, 'I will never let you go!' At that time, Anuruddha repeatedly asked his mother for ordination, and his mother thought to herself, 'What method should I use to prevent my son from becoming a monk?' Then she thought, 'The mother of Bhadraka (a Shakya prince) of the Shakya clan loves him very much and will certainly not allow him to become a monk. I should tell Anuruddha, 'If Bhadraka's mother allows her son to become a monk, then I will also allow you to become a monk.'' After thinking this, she told Anuruddha. At that time, Anuruddha, upon hearing his mother's words, went to Bhadraka.
提所語言：「卿今知不？諸釋子盡出家，然我等未有出家者，我等二人可共出家。」跋提報言：「我不堪出家，卿欲出家任意。」阿那律如是再三勸之，跋提亦再三報言：「我不出家。」阿那律報言：「我今日出家之事一以由汝。」彼報言：「卿雲何以出家之事一以見由？」阿那律報言：「我辭母出家，母報我言：『汝若能令跋提出家者，當放汝出家。』是以相由耳。」跋提報言：「卿且止！須我往白母。」時跋提釋子即往母所，長跪白母言：「母今知不？諸釋種子盡出家，唯我一門獨無，我今信樂欲從世尊求出家，愿母見聽。」其母報言：「我不聽汝出家。何以故？我正有汝一子，心甚愛念，不欲須臾離目前，乃至於死猶不欲相離，而況生別。」跋提如是再三白母唯見聽許，其母亦再三報子不聽出家。其母見兒心至，竊自念言：「我當作何方便令子不出家？」時母思惟：「阿那律母甚愛其子，彼終不聽令出家。若彼聽出家者，我亦當放子出家。」念已即語跋提言：「若阿那律母聽子出家，我當放汝。」時跋提釋子往阿那律所語言：「我母已聽我出家，我等今可且復自停，更在家七年，五欲極意共相娛樂，然後出家。」阿那律報言：「七年極遠，人命無常。」跋提復言：「若不能七年者，寧可六年，若五四三二一年，
【現代漢語翻譯】 現代漢語譯本： 阿那律問道：『你現在知道嗎？那些釋迦族的子弟都出家了，但是我們這些人還沒有出家的，我們兩個人可以一起出家。』跋提回答說：『我不適合出家，你想出家就自己去吧。』阿那律這樣再三勸說他，跋提也再三回答說：『我不出家。』阿那律說：『我今天出家這件事完全取決於你。』跋提問：『你為什麼說出家這件事完全取決於我呢？』阿那律回答說：『我向母親辭別要出家，母親對我說：『你如果能讓跋提也出家，我就允許你出家。』所以才這樣說。』跋提說：『你先等一下！我要去稟告母親。』 當時，跋提（Bhaddiya）（釋迦族人名）就去母親那裡，長跪稟告母親說：『母親現在知道嗎？那些釋迦族的子弟都出家了，只有我們一家沒有，我現在非常信樂，想要跟隨世尊（Buddha）出家，希望母親允許。』他的母親回答說：『我不允許你出家。為什麼呢？我只有你這一個兒子，心裡非常疼愛，不想片刻離開我的眼前，甚至到死都不想和你分離，更何況是活著分離呢。』跋提這樣再三地請求母親允許，他的母親也再三地回答兒子不允許出家。他的母親看到兒子心意已決，暗自想：『我該用什麼辦法讓兒子不出家呢？』 這時，母親心想：『阿那律（Anuruddha）（人名）的母親非常疼愛她的兒子，她一定不會允許他出家的。如果她允許阿那律出家，我也就放我的兒子出家。』想到這裡，就對跋提說：『如果阿那律的母親允許她的兒子出家，我就允許你出家。』當時，跋提（Bhaddiya）就去阿那律（Anuruddha）那裡說：『我母親已經允許我出家了，我們現在可以先停下來，再在家享受七年的五欲之樂，然後再出家。』阿那律回答說：『七年太久了，人命無常。』跋提又說：『如果不能七年，那麼六年，或者五年、四年、三年、兩年、一年，
【English Translation】 English version: Anuruddha asked: 'Do you know? All those Shakya (釋迦) sons have renounced the world, but we have not. We two can renounce together.' Bhaddiya (跋提) (a Shakya clan member's name) replied: 'I am not fit to renounce. If you want to renounce, do as you please.' Anuruddha thus urged him again and again, and Bhaddiya also replied again and again: 'I will not renounce.' Anuruddha said: 'My renunciation today depends entirely on you.' Bhaddiya asked: 'Why do you say that renunciation depends entirely on me?' Anuruddha replied: 'I bid farewell to my mother to renounce, and my mother said to me: 'If you can get Bhaddiya to renounce, I will allow you to renounce.' That is why I say so.' Bhaddiya said: 'Wait a moment! I must go and tell my mother.' At that time, Bhaddiya (跋提) went to his mother, knelt down, and said to his mother: 'Do you know? All those Shakya (釋迦) sons have renounced the world, and only our family has not. I now have great faith and wish to follow the World Honored One (世尊) (Buddha) to renounce. I hope mother will allow it.' His mother replied: 'I will not allow you to renounce. Why? I only have you as my son, and I love you very much. I do not want to be separated from you even for a moment, and I do not want to be separated from you even in death, let alone in life.' Bhaddiya thus repeatedly asked his mother for permission, and his mother repeatedly replied to her son that she would not allow him to renounce. His mother saw that her son was determined and thought to herself: 'What can I do to prevent my son from renouncing?' At this time, the mother thought: 'Anuruddha's (阿那律) (person's name) mother loves her son very much, and she will definitely not allow him to renounce. If she allows Anuruddha to renounce, I will also let my son renounce.' Thinking of this, she said to Bhaddiya: 'If Anuruddha's mother allows her son to renounce, I will allow you to renounce.' At that time, Bhaddiya (跋提) went to Anuruddha (阿那律) and said: 'My mother has allowed me to renounce. We can stop for now and enjoy the pleasures of the five desires at home for seven years, and then renounce.' Anuruddha replied: 'Seven years is too long, life is impermanent.' Bhaddiya then said: 'If not seven years, then six years, or five, four, three, two, one year,'
在家五欲自娛耶！」阿那律報言：「一年極遠，我不堪忍，人命無常。」跋提言：「若不堪一年，可七月中五欲自娛耶！」阿那律報言：「七月極遠，我不堪忍，人命無常。」跋提言：「若不堪七月，可六五四三二一月共相娛樂耶！」阿那律言：「一月極遠，我不堪忍，人命無常。」跋提子言：「若不能一月者，可七日之中共相娛樂耶！」阿那律報言：「七日不遠，若七日竟能出家者善。若不出家，我當出家。」時諸釋子七日之中，極意五欲共相娛樂。滿七日已，時阿那律釋子、跋提釋子、難提釋子、金毗羅釋子、難陀釋子、跋難陀釋子、阿難陀釋子、提婆達釋子、優波離剃髮師第九，各凈洗浴已，以香涂身梳治鬚髮著珠瓔珞，乘大象馬出迦毗羅衛城。時國人民見諸釋子，自相謂言：「此諸釋子，先洗浴其身著瓔珞具，乘大象馬入園遊觀亦如今日。」時諸釋子乘大象馬齊其界內下象，脫衣服瓔珞具並象，與優波離語言：「汝常依我等以自存活，我等今者出家，以此寶衣並大象與汝用自資生活。」時諸釋子即前進至阿㝹夷彌尼國。優波離在後心自思念：「我本由此釋子得自存活，今日以信樂舍我從世尊出家，我今寧可隨逐出家，若彼有所得我亦當得。」時優波離即以所得寶衣瓔珞，以白疊裹之懸著高樹，念言：「其有來
【現代漢語翻譯】 現代漢語譯本： 『在家享受五欲之樂嗎？』阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）回答說：『一年太長了，我無法忍受，人生無常。』跋提（Bhadrika，釋迦族人，出家后證阿羅漢果）說：『如果不能忍受一年，那麼七個月中享受五欲之樂怎麼樣？』阿那律回答說：『七個月太長了，我無法忍受，人生無常。』跋提子說：『如果不能忍受七個月，那麼六個月、五個月、四個月、三個月、兩個月、一個月一起享樂怎麼樣？』阿那律說：『一個月太長了，我無法忍受，人生無常。』跋提子說：『如果不能忍受一個月，那麼七天之中一起享樂怎麼樣？』阿那律回答說：『七天不長，如果七天後能出家就好。如果不出家，我就出家。』當時，各位釋迦族王子七天之中，極盡享受五欲之樂。七天滿了之後，阿那律釋子、跋提釋子、難提釋子（Nandi，釋迦族人，出家后證阿羅漢果）、金毗羅釋子（Kimila，釋迦族人，出家后證阿羅漢果）、難陀釋子（Nanda，釋迦族人，釋迦牟尼佛的堂弟，后出家證阿羅漢果）、跋難陀釋子（Upananda，比丘，常與難陀混淆）、阿難陀釋子（Ananda，佛陀十大弟子之一，以多聞第一著稱）、提婆達多釋子（Devadatta，釋迦族人，佛陀的堂兄，以反對佛陀著稱），以及理髮師優波離（Upali，佛陀十大弟子之一，持戒第一），第九位，各自洗凈身體，用香涂身，梳理鬚髮，戴上珠寶瓔珞，乘坐大象駿馬，離開迦毗羅衛城（Kapilavastu，古代印度釋迦族所居住的城市）。當時，國內人民看到各位釋迦族王子，互相說道：『這些釋迦族王子，先洗浴身體，穿戴瓔珞，乘坐大象駿馬，像今天一樣入園遊玩觀賞。』當時，各位釋迦族王子乘坐大象駿馬到達邊界後下象，脫下衣服瓔珞以及大象，對優波離說：『你一直依靠我們才能生存，我們現在要出家，把這些寶衣和大象給你，用來資助你的生活。』當時，各位釋迦族王子就前進到阿㝹夷彌尼國（Anupiya，芒果園林的名字）。優波離在後面心中思念：『我本來依靠這些釋迦族王子才能生存，今天他們因為信仰而捨棄我，跟隨世尊出家，我現在寧可跟隨他們出家，如果他們有所得，我也應當有所得。』當時，優波離就把得到的寶衣瓔珞，用白布包裹起來，懸掛在高高的樹上，心中想：『如果有來
【English Translation】 English version: 『Are you enjoying the five desires at home?』 Anuruddha (one of the ten great disciples of the Buddha, known as the foremost in divine eye) replied, 『A year is too long, I cannot endure it, life is impermanent.』 Bhadrika (a member of the Shakya clan, who attained Arhatship after ordination) said, 『If you cannot endure a year, how about enjoying the five desires for seven months?』 Anuruddha replied, 『Seven months is too long, I cannot endure it, life is impermanent.』 Bhadrika said, 『If you cannot endure seven months, how about enjoying together for six months, five months, four months, three months, two months, one month?』 Anuruddha said, 『One month is too long, I cannot endure it, life is impermanent.』 Bhadrika said, 『If you cannot endure one month, how about enjoying together for seven days?』 Anuruddha replied, 『Seven days is not long, it would be good if we could ordain after seven days. If we do not ordain, I will ordain.』 At that time, the Shakya princes indulged in the five desires to the fullest for seven days. After seven days, Anuruddha, Bhadrika, Nandi (a member of the Shakya clan, who attained Arhatship after ordination), Kimila (a member of the Shakya clan, who attained Arhatship after ordination), Nanda (a member of the Shakya clan, the Buddha's cousin, who later ordained and attained Arhatship), Upananda (a bhikkhu, often confused with Nanda), Ananda (one of the ten great disciples of the Buddha, known as the foremost in hearing), Devadatta (a member of the Shakya clan, the Buddha's cousin, known for opposing the Buddha), and Upali (one of the ten great disciples of the Buddha, foremost in discipline), the barber, the ninth, each washed their bodies, applied fragrance, combed their hair and beards, wore jeweled necklaces, and rode elephants and horses out of Kapilavastu (the city where the ancient Indian Shakya clan lived). At that time, the people of the country saw the Shakya princes and said to each other, 『These Shakya princes, first wash their bodies, wear necklaces, ride elephants and horses, and enter the garden to play and watch as they do today.』 At that time, the Shakya princes rode elephants and horses to the border, dismounted the elephants, took off their clothes and necklaces, and gave the elephants to Upali, saying, 『You have always relied on us to survive, we are now going to ordain, take these precious clothes and elephants to support your life.』 At that time, the Shakya princes proceeded to Anupiya (the name of a mango grove). Upali thought to himself, 『I originally relied on these Shakya princes to survive, today they abandon me because of faith and follow the World Honored One to ordain, I would rather follow them to ordain, if they gain something, I should also gain something.』 At that time, Upali wrapped the obtained precious clothes and necklaces in white cloth, hung them on a tall tree, and thought, 『If there is anyone who comes』
取者與之。」於是便往詣諸釋子所，白諸釋子言：「汝等來后，我即生念：『我常依諸釋子得自生活，今日諸釋子以信樂從世尊求出家，而況我不隨逐出家耶！諸釋子所得我亦當得。』」時諸釋子及優波離，相將詣世尊所，頭面禮足卻住一面，白佛言：「世尊！我等父母已聽出家，愿大德聽我出家。唯愿世尊先度優波離。何以故？我等多有憍慢，欲除憍慢故。」爾時世尊即先度優波離，次度阿那律，次跋提釋子，次難提釋子，次金毗羅釋子，次難陀釋子，優波離受大戒最為上座。時有大上座名毗羅荼，別度釋子阿難陀，餘次上座度跋難陀提婆達多。
爾時世尊度諸釋子已遣詣占波國。爾時諸釋子受世尊及諸上座教授已，往詣彼國，各自思惟證增上地，提婆達得神足證。時跋提釋子獨在阿蘭若處樹下冢間思惟，于夜過已高聲稱言：「甚樂！甚樂！」其邊諸比丘聞念言：「此跋提比丘本在俗時，恒五欲以自娛樂，舍彼榮樂出家為道，獨在阿蘭若處樹下冢間，于夜過已而自稱言：『甚樂！甚樂！』此跋提釋子將無自念本在家時五欲自娛，而自稱言甚樂耶？」時諸比丘明旦詣世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊敕一比丘：「汝可速喚跋提比丘來。」比丘受教，即便往喚跋提比丘言：「世尊喚汝來。」時
【現代漢語翻譯】 現代漢語譯本：『誰拿走東西，就給誰。』於是便前往各位釋迦族弟子（釋子，Sakya，釋迦族出家為僧的弟子）那裡，告訴他們說：『你們來之後，我便心想：我常常依靠各位釋迦族弟子才能生活，如今各位釋迦族弟子因為信奉愛樂世尊（世尊，Bhagavan，佛的尊稱）而請求出家，更何況我不跟隨出家呢！各位釋迦族弟子所得到的，我也應當得到。』當時各位釋迦族弟子以及優波離（Upali，佛陀十大弟子之一，持戒第一），一起前往世尊那裡，頭面禮足後站在一旁，對佛說：『世尊！我們的父母已經允許我們出家，愿大德（大德，Mahātejas，對佛的尊稱）允許我們出家。只願世尊先度優波離。為什麼呢？我們大多有驕慢之心，想要去除驕慢的緣故。』當時世尊就先度了優波離，然後是阿那律（Anuruddha，佛陀十大弟子之一，天眼第一），然後是跋提釋子（Bhadrika，釋迦族弟子），然後是難提釋子（Nandi，釋迦族弟子），然後是金毗羅釋子（Kimila，釋迦族弟子），然後是難陀釋子（Nanda，釋迦族弟子），優波離受具足戒后成為最上座。當時有一位大上座名叫毗羅荼（Virūḍha，長老比丘），單獨度了釋迦族弟子阿難陀（Ānanda，佛陀十大弟子之一，多聞第一），其餘依次由上座度了跋難陀提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀而聞名）。 當時世尊度化了各位釋迦族弟子后，派遣他們前往占波國（Campā，古印度城市）。當時各位釋迦族弟子接受了世尊以及各位上座的教導后，前往那個國家，各自思惟證得增上地（adhisīla，更高的戒律），提婆達多獲得了神足證（iddhi-pāda，神通的基礎）。當時跋提釋子獨自在阿蘭若處（arañña，寂靜處）的樹下墳墓間思惟，在夜晚過去後高聲稱說：『甚樂！甚樂！』他旁邊的各位比丘聽到後心想：『這位跋提比丘原本在家時，常常以五欲（pañca kāmaguṇā，色、聲、香、味、觸）來娛樂自己，捨棄了那些榮華快樂而出家修道，獨自在阿蘭若處的樹下墳墓間，在夜晚過去後卻自己稱說：『甚樂！甚樂！』這位跋提釋子莫非是自己思念原本在家時以五欲自娛，而自己稱說甚樂嗎？』當時各位比丘第二天早晨前往世尊那裡，頭面禮足后在一旁坐下，將這件事的因緣詳細地告訴了世尊。世尊命令一位比丘：『你可以快點叫跋提比丘來。』比丘接受教令，便前往叫跋提比丘說：『世尊叫你來。』當時
【English Translation】 English version: 'Whoever takes it, give it to him.' Then he went to the various Sakya disciples (Sakya, disciples of the Sakya clan who have become monks), and told them, 'After you came, I thought: I always rely on you Sakya disciples to live. Now that you Sakya disciples, out of faith and love for the World Honored One (Bhagavan, an epithet for the Buddha), are seeking ordination, how much more should I follow you in ordination! What you Sakya disciples obtain, I should also obtain.' At that time, the Sakya disciples and Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts), together went to the World Honored One, bowed their heads to his feet, stood to one side, and said to the Buddha, 'World Honored One! Our parents have already allowed us to be ordained. May the Greatly Virtuous One (Mahātejas, an epithet for the Buddha) allow us to be ordained. We only wish that the World Honored One would ordain Upali first. Why? Because we mostly have arrogance, and we want to remove our arrogance.' At that time, the World Honored One first ordained Upali, then Anuruddha (Anuruddha, one of the ten great disciples of the Buddha, foremost in divine eye), then Bhadrika (a Sakya disciple), then Nandi (a Sakya disciple), then Kimila (a Sakya disciple), then Nanda (a Sakya disciple). Upali, having received the full precepts, became the most senior. At that time, there was a great senior named Virūḍha (an elder bhikkhu), who individually ordained the Sakya disciple Ānanda (Ānanda, one of the ten great disciples of the Buddha, foremost in hearing), and the remaining seniors in turn ordained Bālananda Devadatta (Devadatta, the Buddha's cousin, known for opposing the Buddha). At that time, after the World Honored One had ordained the Sakya disciples, he sent them to the country of Campā (Campā, an ancient Indian city). At that time, the Sakya disciples, having received the teachings of the World Honored One and the senior monks, went to that country, each contemplating and realizing higher morality (adhisīla, higher precepts). Devadatta attained the basis of psychic power (iddhi-pāda, the foundation of supernatural powers). At that time, Bhadrika was alone in a quiet place (arañña, a secluded place), under a tree near a cemetery, contemplating. After the night had passed, he exclaimed loudly, 'So joyful! So joyful!' The bhikkhus nearby heard this and thought, 'This Bhadrika bhikkhu, when he was a layman, often entertained himself with the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile objects). He abandoned those glorious pleasures and became a monk to cultivate the Way. Now, alone in a quiet place, under a tree near a cemetery, after the night has passed, he exclaims, 'So joyful! So joyful!' Could it be that this Bhadrika bhikkhu is thinking of his former enjoyment of the five desires when he was a layman, and is exclaiming that he is joyful?' At that time, the bhikkhus went to the World Honored One the next morning, bowed their heads to his feet, sat to one side, and told the World Honored One the details of this matter. The World Honored One ordered a bhikkhu, 'You may quickly call Bhadrika bhikkhu to come.' The bhikkhu received the instruction and went to call Bhadrika bhikkhu, saying, 'The World Honored One is calling you.'
跋提比丘即詣世尊所，頭面禮足在一面坐。世尊知而故問：「云何跋提，汝實獨在阿蘭若處、冢間、樹下至中夜，自稱言甚樂甚樂耶？」跋提答言：「實爾。世尊！」佛言：「跋提！汝觀察何義而自稱言甚樂甚樂耶？」跋提白佛言：「我本在家時，內外常以刀杖而自衛護。如是衛護猶有恐怖，懼有外怨賊而來侵奪我命。今我獨在阿蘭若處、冢間、樹下，至於中夜無有恐懼身毛不豎。大德！我念出離之樂，是故自稱言甚樂甚樂耳。」世尊告言：「善哉，善哉！族姓子！是汝所應，以信出家樂清凈行。」
爾時世尊在羅閱祇耆阇崛山，時瓶沙王無子，時王即集能相婆羅門令占相諸夫人，語言：「汝占此諸夫人，何者應生子？」婆羅門占相言：「此少壯夫人當生子，而是王怨。」王聞是語已，于其夜與此夫人交會，即便有娠。後生男，顏容端正，未生子時婆羅門記言：「當是王怨。」因此立字名未生怨。然此王子年漸長大，提婆達以神通力使王子信樂。提婆達念言：「我欲畜徒眾。」爾時世尊在拘睒毗國，時彼國中有人，名迦休拘羅子，命終未久生化自在天中。時迦休天子中夜時來至大目揵連所，頭面禮足在一面立，白目連言：「提婆達心欲為惡，而生念言：『我欲畜徒眾。』」時迦休天子作此語已，頭面作禮繞竟即
【現代漢語翻譯】 現代漢語譯本 跋提比丘來到世尊處，頂禮佛足后在一旁坐下。世尊明知故問：『跋提，你確實獨自在寂靜處、墳地、樹下，直到半夜，自稱非常快樂非常快樂嗎？』跋提回答說：『確實如此，世尊！』佛說：『跋提！你觀察到什麼意義而自稱非常快樂非常快樂呢？』跋提稟告佛說：『我以前在家時，內外常常用刀杖來保衛自己。這樣衛護仍然有恐怖，害怕有外來的仇敵來侵犯奪取我的性命。現在我獨自在寂靜處、墳地、樹下，直到半夜也沒有恐懼，身毛不豎立。大德！我想到出離世俗的快樂，所以自稱非常快樂非常快樂啊。』世尊告訴他說：『好啊，好啊！善男子！這正是你所應該做的，以信心出家，享受清凈的修行生活。』 當時，世尊在王舍城（Rāmagṛha）的耆阇崛山（Gṛdhrakūṭa）。當時瓶沙王（Bimbisāra）沒有兒子，國王就召集了善於相面的婆羅門，讓他們給各位夫人看相，說：『你們看看這些夫人，哪一個應該生兒子？』婆羅門占卜后說：『這位年輕的夫人應當生兒子，但是這個兒子會是國王的仇人。』國王聽到這話后，當晚就與這位夫人交合，夫人因此懷孕。後來生了個男孩，容貌端正。沒生孩子之前，婆羅門就預言說：『這孩子將來會是國王的仇人。』因此給他取名叫未生怨（Ajātaśatru）。後來這位王子漸漸長大，提婆達多（Devadatta）用神通力使王子對他信服愛慕。提婆達多心想：『我想要招收徒眾。』當時世尊在拘睒彌國（Kauśāmbī），當時那個國家裡有個人，名叫迦休拘羅子（Kāśyapa-gotra），去世不久就轉生到化自在天（Paranirmita-vaśavartin）中。當時迦休天子在半夜來到大目犍連（Mahāmaudgalyāyana）處，頂禮佛足后在一旁站立，對目犍連說：『提婆達多心懷惡意，並且生起這樣的念頭：『我想要招收徒眾。』』當時迦休天子說了這些話后，頂禮佛足，繞佛三匝，就消失了。
【English Translation】 English version The Bhikkhu Bhaddiya approached the World-Honored One, bowed his head to his feet, and sat on one side. The World-Honored One, knowing his thoughts, deliberately asked: 'Bhaddiya, is it true that you are alone in the wilderness, in the cemetery, under the trees until midnight, and you call yourself very happy, very happy?' Bhaddiya replied: 'Indeed, World-Honored One!' The Buddha said: 'Bhaddiya! What meaning do you observe that you call yourself very happy, very happy?' Bhaddiya said to the Buddha: 'When I was at home, I often used knives and sticks to protect myself inside and out. Even with such protection, there was still fear, fearing that external enemies would come and invade and take my life. Now I am alone in the wilderness, in the cemetery, under the trees, and until midnight I have no fear, and my body hair does not stand on end. Great Virtue! I think of the joy of renunciation, so I call myself very happy, very happy.' The World-Honored One told him: 'Good, good! Son of a good family! This is what you should do, leave home with faith and enjoy a pure life of practice.' At that time, the World-Honored One was at Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir). At that time, King Bimbisāra (King Bimbisāra) had no son, so the king gathered the Brahmins who were skilled in physiognomy and asked them to examine the ladies, saying: 'You examine these ladies, which one should give birth to a son?' The Brahmins divined and said: 'This young lady should give birth to a son, but this son will be the king's enemy.' When the king heard this, he had intercourse with this lady that night, and the lady became pregnant. Later, she gave birth to a boy with a handsome appearance. Before the child was born, the Brahmins predicted: 'This child will be the king's enemy in the future.' Therefore, he was named Ajātaśatru (Unborn Enemy). Later, this prince gradually grew up, and Devadatta (Devadatta) used his supernatural powers to make the prince trust and love him. Devadatta thought: 'I want to gather disciples.' At that time, the World-Honored One was in Kauśāmbī (Kosambi). At that time, there was a person in that country named Kāśyapa-gotra (Kashyapa-gotra), who died not long ago and was reborn in Paranirmita-vaśavartin (Heaven of Free Control Enjoyed by Others). At that time, the Deva Kāśyapa came to Mahāmaudgalyāyana (Great Maudgalyayana) in the middle of the night, bowed his head to his feet, and stood on one side, saying to Maudgalyayana: 'Devadatta has evil intentions and has the thought: 'I want to gather disciples.'' At that time, the Deva Kāśyapa said these words, bowed his head to his feet, circumambulated the Buddha three times, and then disappeared.
沒不現。時目連夜過已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊問目連言：「汝意云何？如迦休天子所言實爾無錯耶？」目連白佛言：「實爾。世尊！」世尊告目連：「莫作是說，我不見諸天、世人、諸魔梵王、沙門、婆羅門所說如實無違，唯除如來言不虛也。」佛告目連：「世有五事最尊。」(如后所說)
爾時提婆達往至太子阿阇世所，以神通力飛在空中，或現身說法、或隱身說法、或現半身說法、或不現半身說法，或身出煙、或身出火，或變身作嬰孩，身著瓔珞在太子抱上轉側欶太子指，時太子阿阇世見此變恐懼身毛為豎。時提婆達知太子恐懼，即語言：「勿懷恐懼！勿懷恐懼！」太子問曰：「汝是何人？」答言：「我是提婆達。」太子言：「汝實是提婆達者，還復汝身。」尋復其身。見已即增信樂，既信樂已更增所供養。時阿阇世日日將從五百乘車，朝暮問訊並供五百釜飲食。時諸比丘聞阿阇世日從五百乘車，朝暮問訊提婆達，並供養五百釜飲食，即至世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時告諸比丘：「汝等各自攝心，莫生貪著提婆達利養也。何以故？正使阿阇世日日從五百乘車，朝暮問訊並供五百釜飲食，正可增益提婆達噁心。譬如男子打惡狗鼻，而令彼狗更增兇惡
【現代漢語翻譯】 現代漢語譯本：沒有不顯現的。當時目連（Maudgalyayana）在夜裡已經去過世尊（Bhagavan）那裡，以頭面禮拜佛足后在一旁坐下，將這個因緣詳細地稟告了世尊。世尊問目連說：『你的意思如何？如迦休天子（Kakshyu Deva）所說的是真實的沒有錯嗎？』目連回答佛說：『確實是這樣，世尊！』世尊告訴目連：『不要這樣說，我沒有見到諸天（Devas）、世人、諸魔（Maras）梵王（Brahma）、沙門（Shramanas）、婆羅門（Brahmanas）所說的是真實無誤的，只有如來（Tathagata）的話是不虛假的。』佛告訴目連：『世間有五件事是最尊貴的。』（如後面所說） 當時提婆達多（Devadatta）前往太子阿阇世（Ajatashatru）那裡，用神通力飛在空中，或者現身說法、或者隱身說法、或者現半身說法、或者不現半身說法，或者身體冒煙、或者身體冒火，或者變身作嬰孩，身上穿著瓔珞在太子懷抱上轉動並吮吸太子手指，當時太子阿阇世見到這種變化恐懼得汗毛都豎起來了。當時提婆達多知道太子恐懼，就說：『不要害怕！不要害怕！』太子問：『你是何人？』回答說：『我是提婆達多。』太子說：『你如果是提婆達多，就恢復你的原身。』隨即恢復了他的原身。太子見到后就增加了信樂，既信樂后就更加增加了供養。當時阿阇世每天派出五百輛車，早晚問候並供養五百釜飲食。當時諸位比丘（Bhikkhus）聽到阿阇世每天派出五百輛車，早晚問候提婆達多，並供養五百釜飲食，就到世尊那裡，以頭面禮拜佛足后在一旁坐下，將這個因緣詳細地稟告了世尊。世尊當時告訴諸位比丘：『你們各自收攝內心，不要對提婆達多的利養生起貪著。為什麼呢？即使阿阇世每天派出五百輛車，早晚問候並供養五百釜飲食，也只會增加提婆達多的噁心。譬如男子打惡狗的鼻子，反而使那狗更加兇惡。』
【English Translation】 English version: Nothing is unmanifest. At that time, Maudgalyayana (Maudgalyayana) had already gone to the Bhagavan (Bhagavan) at night, prostrated with his head and face at the Buddha's feet, and sat on one side, reporting this cause and condition in detail to the Bhagavan. The Bhagavan asked Maudgalyayana, 'What do you think? Is what Kakshyu Deva (Kakshyu Deva) said true and without error?' Maudgalyayana replied to the Buddha, 'It is indeed so, Bhagavan!' The Bhagavan told Maudgalyayana, 'Do not say that, I have not seen the words of the Devas (Devas), people, Maras (Maras), Brahma (Brahma), Shramanas (Shramanas), and Brahmanas (Brahmanas) that are true and without error, only the words of the Tathagata (Tathagata) are not false.' The Buddha told Maudgalyayana, 'There are five things in the world that are most venerable.' (As will be said later) At that time, Devadatta (Devadatta) went to Prince Ajatashatru (Ajatashatru), flying in the air with supernatural powers, sometimes appearing to preach the Dharma, sometimes disappearing to preach the Dharma, sometimes appearing with half his body to preach the Dharma, sometimes not appearing with half his body to preach the Dharma, sometimes emitting smoke from his body, sometimes emitting fire from his body, sometimes transforming into an infant, wearing a necklace and turning around in the prince's arms and sucking the prince's finger. At that time, Prince Ajatashatru, seeing this transformation, was so frightened that his hair stood on end. At that time, Devadatta, knowing that the prince was frightened, said, 'Do not be afraid! Do not be afraid!' The prince asked, 'Who are you?' He replied, 'I am Devadatta.' The prince said, 'If you are Devadatta, then restore your original form.' He immediately restored his original form. After seeing him, the prince increased his faith and joy, and after having faith and joy, he increased his offerings even more. At that time, Ajatashatru sent five hundred chariots every day, inquiring morning and evening and offering five hundred cauldrons of food. At that time, the Bhikkhus (Bhikkhus) heard that Ajatashatru sent five hundred chariots every day, inquiring morning and evening about Devadatta, and offering five hundred cauldrons of food, so they went to the Bhagavan, prostrated with their heads and faces at the Buddha's feet, and sat on one side, reporting this cause and condition in detail to the Bhagavan. At that time, the Bhagavan told the Bhikkhus, 'Each of you should restrain your minds and not be greedy for Devadatta's gains and offerings. Why? Even if Ajatashatru sends five hundred chariots every day, inquiring morning and evening and offering five hundred cauldrons of food, it will only increase Devadatta's evil mind. It is like a man hitting the nose of a vicious dog, which only makes the dog more ferocious.'
。比丘當知此亦如是，正使阿阇世日日從五百乘車，朝暮問訊提婆達，並供五百釜飲食，正可增提婆達噁心耳。」時摩竭國王瓶沙聞阿阇世，日日從五百乘車，朝暮問訊提婆達，並供五百釜飲食。時王瓶沙日將從七百乘車，朝暮問訊世尊，並供七百釜飲食。爾時提婆達聞瓶沙王將從七百乘車，朝暮問訊世尊並供七百釜飲食，聞已以利養故生嫉妒心即失神通，便作是念：「我今當伺候佛大眾集時，往至佛所求哀請言：『世尊年已老邁，壽過於人，學道亦久，宜居閑靜默然自守。世尊是諸法之主，宜可以僧付囑於我，我當將護。』」爾時提婆達伺大眾集，即如所念具白世尊。佛告言：「我尚不以僧付舍利弗、目連，況汝癡人涕唾之身，豈可付囑。」時提婆達生此念：「今世尊于大眾中乃言我愚癡涕唾之身。」即生不忍心。此是提婆達於此生中，最初於世尊所生不忍心。
時提婆達往阿阇世所語言：「王以正法治者得長壽，汝父死後乃得作王，年已老耄不得久在五欲中而自娛樂。汝可殺父、我當殺佛，于摩竭國界有新王、新佛，治國教化不亦樂耶？」王子報言：「可爾。」即問提婆達：「汝須何等？」答言：「我須人眾。」即便與人。時提婆達即遣二人往欲害佛，教言：「汝往殺佛已，更從余道來。」遣二人去後，復
【現代漢語翻譯】 比丘應當知道也是這樣，即使阿阇世王每天用五百輛車，早晚問候提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀），並供養五百釜的飲食，也只能增加提婆達多的噁心罷了。』當時摩揭陀國王頻婆娑羅（Bimbisara，古印度摩揭陀國國王，佛教的護法）聽到阿阇世王每天用五百輛車，早晚問候提婆達多，並供養五百釜的飲食。當時頻婆娑羅王每天用七百輛車，早晚問候世尊（指佛陀），並供養七百釜的飲食。當時提婆達多聽到頻婆娑羅王每天用七百輛車，早晚問候世尊並供養七百釜的飲食，聽后因為貪圖利養而生起嫉妒心，隨即失去了神通，便這樣想：『我現在應當伺機等佛陀的大眾聚集時，前往佛陀那裡哀求說：「世尊年紀已經老邁，壽命超過常人，修道也已經很久了，應該居住在清閑安靜的地方，默默地守護自己。世尊是諸法之主，應該把僧團託付給我，我應當加以守護。」』當時提婆達多等待大眾聚集，就如他所想的那樣全部告訴了世尊。佛陀告訴他說：『我尚且不把僧團託付給舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）、目犍連（Moggallana，佛陀十大弟子之一，以神通著稱），更何況你這個愚癡、滿身涕唾的人，怎麼可以託付呢？』當時提婆達多生起這樣的念頭：『現在世尊在大眾之中竟然說我愚癡、滿身涕唾。』隨即生起不忍之心。這是提婆達多在此生中，最初對世尊生起不忍之心。 當時提婆達多前往阿阇世王那裡說：『大王以正法治理國家就能得到長壽，你父親死後你才能當上國王，年紀已經老邁，不能長久地在五欲之中自娛自樂。你可以殺死你的父親，我應當殺死佛陀，在摩揭陀國境內有新的國王、新的佛陀，治理國家教化百姓，不也是很快樂嗎？』王子回答說：『可以。』隨即問提婆達多：『你需要什麼？』回答說：『我需要人手。』阿阇世王就給了他一些人。當時提婆達多就派遣兩個人前往想要殺害佛陀，教導他們說：『你們去殺了佛陀之後，再從其他的道路回來。』派遣兩個人離開后，又
【English Translation】 Bhikkhus should know that it is also like this. Even if Ajatasattu (Ajatasattu, King of Magadha) uses five hundred chariots every day, inquires after Devadatta (Devadatta, Buddha's cousin who later betrayed him) morning and evening, and offers five hundred cauldrons of food, it can only increase Devadatta's evil intentions.』 At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India, a protector of Buddhism) heard that Ajatasattu used five hundred chariots every day, inquired after Devadatta morning and evening, and offered five hundred cauldrons of food. At that time, King Bimbisara used seven hundred chariots every day, inquired after the World Honored One (referring to the Buddha) morning and evening, and offered seven hundred cauldrons of food. At that time, Devadatta heard that King Bimbisara used seven hundred chariots every day, inquired after the World Honored One morning and evening, and offered seven hundred cauldrons of food. After hearing this, he became jealous because of his greed for profit and offerings, and immediately lost his supernatural powers. He then thought: 『Now I should wait for the Buddha's assembly to gather, go to the Buddha and beg: 「The World Honored One is already old, his life exceeds that of ordinary people, and he has been practicing the Way for a long time. He should live in a quiet and peaceful place and silently guard himself. The World Honored One is the master of all dharmas, and he should entrust the Sangha to me, and I shall protect it.」』 At that time, Devadatta waited for the assembly to gather, and then told the World Honored One everything as he had thought. The Buddha told him: 『I would not even entrust the Sangha to Sariputta (Sariputta, one of the Buddha's ten great disciples, known for his wisdom) and Moggallana (Moggallana, one of the Buddha's ten great disciples, known for his supernatural powers), let alone you, a foolish person with a body full of snot and spit, how can I entrust it to you?』 At that time, Devadatta had this thought: 『Now the World Honored One is saying in the assembly that I am foolish and have a body full of snot and spit.』 He then became intolerant. This is the first time in this life that Devadatta has become intolerant towards the World Honored One. At that time, Devadatta went to King Ajatasattu and said: 『Great King, if you govern the country with the righteous Dharma, you will gain longevity. You can only become king after your father dies. You are already old and cannot enjoy yourself in the five desires for long. You can kill your father, and I shall kill the Buddha. In the territory of Magadha, there will be a new king and a new Buddha, governing the country and teaching the people, wouldn't that be joyful?』 The prince replied: 『It is possible.』 He then asked Devadatta: 『What do you need?』 He replied: 『I need manpower.』 Ajatasattu then gave him some people. At that time, Devadatta sent two people to kill the Buddha, instructing them: 『After you kill the Buddha, return by another road.』 After sending the two people away, he again
更遣四人，語言：「汝逆彼二人，若得便殺，更從余道來。」后復更遣八人，語言：「汝逆彼四人，若於道路得便殺之，更從余道來。」如是轉倍遣人乃至六十四人。如是根本斷滅，不可分別、不知誰害世尊。世尊爾時在豬坎窟中坐，從此窟出於山巖下經行。佛自念言：「昔我所作緣對，期在今日。」時二人受提婆達教，即著鎧執持刀杖往趣世尊，彼二人心念：「我欲害佛。」適生此念，即時不能得前，念言：「世尊有大神德、威力無量，正使弟子亦有神力，我等豈能得害世尊？」適生此念即便得往，遙見世尊顏貌端正，諸根寂定得上調伏第一寂滅，諸根堅固如調龍象，意不錯亂，猶水澄清，內外清徹。見已發歡喜心，即舍刀杖置在一處，前詣世尊所，頭面作禮在一面坐。世尊漸漸為二人說微妙法，使發歡喜勸令修善，說施、說戒、說生天福，呵欲不凈、讚歎出離。二人即于座上諸塵垢盡，得法眼凈，見法得法，白佛言：「自今已去受三自歸，歸依佛、歸依法、歸依僧，作優婆塞。自今已去，盡形壽不殺生乃至不飲酒。」時世尊告二人言：「汝欲還者乃更從彼道去，莫從此道。」即從坐起，頭面禮佛繞三匝而去。到提婆達所語言：「世尊有大神德威力，無量弟子亦有神力，我等豈能害世尊耶？」時提婆達報言：「汝出
【現代漢語翻譯】 現代漢語譯本 又派遣四個人，對他們說：『你們去追趕那兩個人，如果找到機會就殺了他們，然後從別的路回來。』 後來又派遣八個人，對他們說：『你們去追趕那四個人，如果在路上找到機會就殺了他們，然後從別的路回來。』 像這樣人數成倍地增加，一直派遣到六十四個人。這樣一來，根本就被斷絕了，無法分辨、不知道是誰要加害世尊（Bhagavan，佛陀）。 世尊（Bhagavan）當時坐在豬坎窟中，從這個窟出來，在山巖下經行。佛（Buddha）自己心中想：『過去我所造的因緣，應驗就在今天。』 當時，兩個人接受了提婆達多（Devadatta）的教唆，就穿上鎧甲，拿著刀杖前往世尊（Bhagavan）所在的地方，這兩個人心想：『我想要殺害佛（Buddha）。』 剛一生起這個念頭，立刻就不能前進，心想：『世尊（Bhagavan）有大神德、威力無量，即使是他的弟子也有神力，我們怎麼能夠殺害世尊（Bhagavan）呢？』 剛一生起這個念頭，立刻就能前進了，遠遠地看見世尊（Bhagavan）容貌端正，諸根寂靜，已經得到上等的調伏，達到第一寂滅，諸根堅固如同調伏的龍象，心意不散亂，像水一樣澄清，內外清澈。看見之後，生起歡喜心，立刻捨棄刀杖放在一邊，上前去到世尊（Bhagavan）所在的地方，頭面頂禮，在一旁坐下。世尊（Bhagavan）漸漸地為這二人說微妙的佛法，使他們生起歡喜心，勸導他們修行善業，講述佈施、持戒、講述生天的福報，呵斥慾望的不清凈，讚歎出離。這二人在座位上，諸塵垢都消盡了，得到法眼凈，見法得法，對佛（Buddha）說：『從今以後，受三自歸，歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Sangha），做優婆塞（Upasaka，在家男居士）。從今以後，直到壽命終結，不殺生，乃至不飲酒。』 當時，世尊（Bhagavan）告訴這二人說：『你們想要回去，就從那條路回去，不要從這條路走。』 隨即從座位上站起來，頭面頂禮佛（Buddha），繞佛（Buddha）三圈后離去。到提婆達多（Devadatta）那裡，對他說：『世尊（Bhagavan）有大神德威力，無量的弟子也有神力，我們怎麼能夠殺害世尊（Bhagavan）呢？』 當時，提婆達多（Devadatta）責備他們說：『你們出去』
【English Translation】 English version Then he sent four more men, telling them, 'Go after those two. If you get a chance, kill them, and then return by another route.' Later, he sent eight more men, telling them, 'Go after those four. If you get a chance on the road, kill them, and then return by another route.' In this way, he doubled the number of men sent until there were sixty-four. In this way, the root was cut off, and it was impossible to discern or know who was harming the Bhagavan (the World-Honored One, Buddha). At that time, the Bhagavan (Buddha) was sitting in the Pig's Cave. He came out of this cave and walked under the mountain cliffs. The Buddha (Buddha) thought to himself, 'The karmic conditions I created in the past are coming to fruition today.' At that time, two men, having been instructed by Devadatta, put on armor, took up swords and staffs, and went to where the Bhagavan (Buddha) was. These two men thought, 'I want to kill the Buddha (Buddha).' As soon as this thought arose, they were immediately unable to move forward, thinking, 'The Bhagavan (Buddha) has great divine power and immeasurable strength. Even his disciples have divine powers. How could we possibly harm the Bhagavan (Buddha)?' As soon as this thought arose, they were able to move forward. From afar, they saw the Bhagavan (Buddha) with a dignified appearance, his senses calmed, having attained the supreme taming, reaching the first quiescence, his senses firm like a tamed dragon-elephant, his mind unperturbed, like clear water, clear inside and out. Seeing this, they felt joy, immediately abandoned their swords and staffs to one side, and went before the Bhagavan (Buddha), prostrating themselves with their heads to the ground and sitting to one side. The Bhagavan (Buddha) gradually spoke the subtle Dharma for these two men, causing them to rejoice, encouraging them to cultivate goodness, speaking of giving, precepts, and the blessings of being born in the heavens, criticizing the impurity of desires, and praising renunciation. These two men, while seated, exhausted all defilements, attained the pure Dharma eye, saw the Dharma, and attained the Dharma, saying to the Buddha (Buddha), 'From now on, we take the Three Refuges, taking refuge in the Buddha (Buddha), taking refuge in the Dharma (Dharma), and taking refuge in the Sangha (Sangha), becoming Upasakas (lay male devotees). From now on, for the rest of our lives, we will not kill, and will not drink alcohol.' At that time, the Bhagavan (Buddha) told these two men, 'If you wish to return, go back by that road, do not go by this road.' Then he rose from his seat, prostrated himself with his head to the ground before the Buddha (Buddha), circumambulated the Buddha (Buddha) three times, and left. They went to Devadatta and said to him, 'The Bhagavan (Buddha) has great divine power and strength, and his countless disciples also have divine powers. How could we possibly harm the Bhagavan (Buddha)?' At that time, Devadatta rebuked them, saying, 'Get out!'
去！滅去！何用汝為？云何二人不能殺一人？」提婆達乘此恚意，自往耆阇崛山，手執大石遙擲世尊。時有天即接石置山頂上，從彼石邊有小迸石片，來打佛足指傷皮血出。時世尊即右顧猶如大龍，作如是言：「未曾有瞿曇乃作是事。」時世尊即還入窟，自襞僧伽梨四疊，右脅臥猶如師子，腳腳相累極患疼痛一心忍之。
時眾多比丘聞提婆達遣人害佛，各各皆執杖石繞窟高聲大喚。佛從窟出，語諸比丘：「汝等何為執此杖石繞窟大喚？如捕魚者得魚喚聲。」諸比丘白佛言：「向聞提婆達欲來害佛，是故我等手執杖石來至窟所，恐怨家來害世尊。」佛告比丘：「汝等各還所止專意修道，諸佛常法無所覆護。何以故？已勝諸怨故。汝等比丘，當知轉輪聖王若為外怨所害，無有是處。如來亦復如是，若有眾惡來害，無有是處。」告諸比丘：「世有五種尊。何謂五？或有尊，戒不清凈，自稱言：『我戒清凈。』諸弟子親近如實知之，言：『今我師戒不清凈，自稱我戒清凈，我若向諸白衣說彼即不喜。若彼不喜則不應說，置令受人施，后自當知。』如是諸比丘，彼世間尊法，弟子為戒生護，師求弟子護。二者，諸比丘！或有命不清凈，自稱言：『我命清凈。』如上說。三者，諸比丘！或有見慧不清凈，而自稱：『我見慧清
【現代漢語翻譯】 現代漢語譯本： 『滾開！滾開！要你何用？』（提婆達多）怎麼能兩個人殺不死一個人呢？」提婆達多因此懷著憤怒，親自前往耆阇崛山（Gijjhakuta，山名），手持大石遠遠地投向世尊（Buddha，佛陀）。當時有天神接住了石頭，放在山頂上，從那塊石頭邊迸出的小石片，打到佛的腳趾，傷了皮，流了血。當時世尊像一條大龍一樣向右看，這樣說道：『從未有過瞿曇（Gotama，佛的姓氏）做出這樣的事。』當時世尊就回到石窟中，自己將僧伽梨（Sanghati，袈裟）疊成四層，像獅子一樣右脅而臥，雙腳交疊，極度痛苦，一心忍受。
當時眾多比丘（Bhikkhu，佛教僧侶）聽說提婆達多派人要加害佛陀，各自拿著棍棒石頭，繞著石窟高聲大喊。佛陀從石窟中出來，對眾比丘說：『你們為何拿著棍棒石頭繞著石窟大喊？就像捕魚的人抓到魚一樣喧譁。』眾比丘對佛陀說：『剛才聽說提婆達多要來加害佛陀，因此我們手持棍棒石頭來到石窟這裡，害怕仇人來加害世尊。』佛陀告訴比丘們：『你們各自回到住處專心修道，諸佛的常法是無所覆護的。為什麼呢？因為已經戰勝了各種怨敵。你們這些比丘，應當知道轉輪聖王（Cakkavatti-raja，以正法統治世界的理想君主）如果被外來的怨敵所害，是沒有這種可能的。如來（Tathagata，佛的稱號）也是這樣，如果有各種惡事來加害，也是沒有這種可能的。』佛陀告訴比丘們：『世間有五種值得尊敬的人。哪五種呢？有的人戒律不清凈，卻自稱說：『我的戒律清凈。』他的弟子親近他，如實地知道，說：『現在我的老師戒律不清凈，卻自稱我的戒律清凈，我如果向那些在家居士說，他就會不高興。如果他不高興，那就不應該說，讓他接受別人的供養，以後自己會知道的。』像這樣的比丘，世間尊敬的法，弟子爲了戒律而保護老師，老師卻求弟子保護。第二種，諸位比丘！有的人生活不清凈，卻自稱說：『我的生活清凈。』如上面所說。第三種，諸位比丘！有的人見解和智慧不清凈，卻自稱：『我的見解和智慧清凈。』
【English Translation】 English version: 『Away! Away! What use are you? How can two people not kill one person?』 Devadatta, harboring this resentment, personally went to Gijjhakuta (Vulture Peak Mountain), and from afar, hurled a large stone at the World Honored One (Buddha). At that time, a deity caught the stone and placed it on the mountain top. A small fragment of stone broke off from that stone, striking the Buddha's toe, injuring the skin and drawing blood. Then the World Honored One, looking to the right like a great dragon, spoke thus: 『Never has Gotama (Buddha's family name) done such a thing.』 Then the World Honored One returned to the cave, folded his Sanghati (monk's robe) into four layers, and lay down on his right side like a lion, his legs crossed, enduring the extreme pain with a focused mind.
At that time, many Bhikkhus (Buddhist monks) heard that Devadatta had sent someone to harm the Buddha. Each of them, holding sticks and stones, surrounded the cave, shouting loudly. The Buddha came out of the cave and said to the Bhikkhus: 『Why are you holding these sticks and stones, shouting loudly around the cave? Like fishermen who make noise when they catch a fish.』 The Bhikkhus said to the Buddha: 『We just heard that Devadatta wanted to harm the Buddha, so we came to the cave with sticks and stones in our hands, fearing that an enemy would harm the World Honored One.』 The Buddha told the Bhikkhus: 『Each of you return to your dwellings and focus on cultivating the Way. The constant Dharma of the Buddhas is without protection. Why? Because they have already conquered all enemies. You Bhikkhus, should know that it is impossible for a Cakkavatti-raja (wheel-turning king, an ideal ruler who governs the world with righteousness) to be harmed by external enemies. The Tathagata (Buddha's title) is also like that; it is impossible for any evil to harm him.』 The Buddha told the Bhikkhus: 『There are five kinds of people in the world who are worthy of respect. What are the five? Some people's precepts are not pure, but they claim: 『My precepts are pure.』 Their disciples approach them and know the truth, saying: 『Now my teacher's precepts are not pure, but he claims that my precepts are pure. If I tell those laypeople, he will be unhappy. If he is unhappy, then I should not say it. Let him receive offerings from others, and he will know it later.』 Like these Bhikkhus, the Dharma respected in the world is that the disciple protects the teacher for the sake of the precepts, but the teacher seeks the protection of the disciple. Secondly, Bhikkhus! Some people's lives are not pure, but they claim: 『My life is pure.』 As described above. Thirdly, Bhikkhus! Some people's views and wisdom are not pure, but they claim: 『My views and wisdom are pure.』
凈。』如上說。四者，或有言說不清凈，自稱言：『我言說清凈。』如上說。五者，或有在法律外，而自稱言：『我在法律內清凈。』如上說。如是諸比丘！世有是五種以為尊法。諸比丘！我今持戒清凈，亦自稱言：『我持戒清凈。』不令弟子護我，我亦不求弟子護。如是諸比丘！我命清凈，自稱言：『我命清凈。』如上說。如是諸比丘！我見慧清凈，自稱言：『我見慧清凈。』如上說。諸比丘！我言說清凈，自稱言：『我言說清凈。』如上說。諸比丘！我在法律內，自稱言：『我在法律內。』如上說。」
時世尊告諸比丘：「汝等可差舍利弗使告諸白衣大眾，若提婆達所為事者，則非佛法僧事，是提婆達所作。應作白二羯磨，當差堪能羯磨人如上，作如是白：『大德僧聽！若僧時到僧忍聽，今差舍利弗比丘向諸白衣大眾說，提婆達所為事者非佛法僧事，當知是提婆達所作。白如是。』『大德僧聽！僧今差舍利弗比丘向諸白衣大眾說，提婆達所作事非佛法僧事，是提婆達所作。誰諸長老忍僧差舍利弗向諸白衣大眾說，提婆達所作非佛法僧者默然，誰不忍者說。』『僧已忍差舍利弗向諸白衣大眾說提婆達所作事，非佛法僧竟。僧忍，默然故，是事如是持。』」
時舍利弗聞此語已心疑，即往至世尊所，頭面
【現代漢語翻譯】 現代漢語譯本：『清凈。』如上面所說。第四種是，或者有人言語不清凈，卻自稱：『我的言語是清凈的。』如上面所說。第五種是，或者有人在戒律之外，卻自稱：『我在戒律之內是清凈的。』如上面所說。諸位比丘（bhikkhus，佛教僧侶）！世間有這五種人以此為尊貴的法。諸位比丘！我現在持戒清凈，也自稱：『我持戒清凈。』不讓弟子們保護我，我也不要求弟子們保護。諸位比丘！我的生活清凈，自稱：『我的生活清凈。』如上面所說。諸位比丘！我的見解和智慧清凈，自稱：『我的見解和智慧清凈。』如上面所說。諸位比丘！我的言語清凈，自稱：『我的言語清凈。』如上面所說。諸位比丘！我在戒律之內，自稱：『我在戒律之內。』如上面所說。」 當時，世尊（The Blessed One）告訴諸位比丘：『你們可以派遣舍利弗（Sariputta）去告知各位在家信眾，提婆達多（Devadatta）所做的事情，不是佛（Buddha）、法（Dhamma）、僧（Sangha）的事，而是提婆達多自己所為。應該進行白二羯磨（ñattidutiyakamma，一種僧團決議程式），應當派遣有能力進行羯磨的人，如上面所說，這樣宣告：『大德僧（bhikkhu sangha）聽！如果僧團時機成熟，僧團同意，現在派遣舍利弗比丘去向各位在家信眾宣告，提婆達多所做的事情不是佛、法、僧的事，應當知道這是提婆達多所作。宣告如上。』『大德僧聽！僧團現在派遣舍利弗比丘去向各位在家信眾宣告，提婆達多所作的事情不是佛、法、僧的事，是提婆達多所作。哪位長老（thera）同意僧團派遣舍利弗去向各位在家信眾宣告，提婆達多所作的事情不是佛、法、僧的事，就默然不語；誰不同意就說出來。』『僧團已經同意派遣舍利弗去向各位在家信眾宣告提婆達多所作的事情，不是佛、法、僧的事，完畢。僧團同意，因為默然不語，這件事就這樣成立。』」 當時，舍利弗聽到這些話後心生疑惑，就前往世尊處，頭面頂禮。
【English Translation】 English version: 『Pure.』 As mentioned above. Fourth, there are those whose speech is impure, yet they claim: 『My speech is pure.』 As mentioned above. Fifth, there are those who are outside the precepts, yet they claim: 『I am pure within the precepts.』 As mentioned above. O bhikkhus (Buddhist monks)! These are the five types of people in the world who regard this as the venerable Dhamma (teachings). O bhikkhus! I am now pure in my conduct, and I also claim: 『I am pure in my conduct.』 I do not let my disciples protect me, nor do I ask my disciples to protect me. O bhikkhus! My livelihood is pure, and I claim: 『My livelihood is pure.』 As mentioned above. O bhikkhus! My insight and wisdom are pure, and I claim: 『My insight and wisdom are pure.』 As mentioned above. O bhikkhus! My speech is pure, and I claim: 『My speech is pure.』 As mentioned above. O bhikkhus! I am within the precepts, and I claim: 『I am within the precepts.』 As mentioned above.』 Then the Blessed One told the bhikkhus: 『You may send Sariputta (Sariputta, one of the two chief disciples of the Buddha) to inform the lay followers that what Devadatta (Devadatta, a cousin of the Buddha and a Buddhist monk) has done is not the affair of the Buddha (Buddha), the Dhamma (Dhamma, the teachings of the Buddha), or the Sangha (Sangha, the Buddhist monastic community), but is the work of Devadatta himself. A ñattidutiyakamma (ñattidutiyakamma, a formal act of the Sangha requiring a motion and a second motion) should be performed, and a person capable of performing the kamma should be sent, as mentioned above, proclaiming thus: 『Listen, venerable Sangha (bhikkhu sangha)! If it is the Sangha』s time, and the Sangha agrees, now send the bhikkhu Sariputta to announce to the lay followers that what Devadatta has done is not the affair of the Buddha, the Dhamma, or the Sangha, and that it should be known that it is the work of Devadatta. The announcement is as above.』 『Listen, venerable Sangha! The Sangha now sends the bhikkhu Sariputta to announce to the lay followers that what Devadatta has done is not the affair of the Buddha, the Dhamma, or the Sangha, but is the work of Devadatta. Which elders (thera) agree to the Sangha sending Sariputta to announce to the lay followers that what Devadatta has done is not the affair of the Buddha, the Dhamma, or the Sangha, let them remain silent; whoever disagrees, let them speak.』 『The Sangha has agreed to send Sariputta to announce to the lay followers that what Devadatta has done is not the affair of the Buddha, the Dhamma, or the Sangha, completed. The Sangha agrees, because of the silence, this matter is thus established.』』 Then Sariputta, hearing these words, was doubtful, and went to the Blessed One, bowing his head to the ground.
禮足在一面坐，白佛言：「世尊！我當云何在白衣眾中說其惡？何以故？我本向諸白衣讚歎其善言，大姓出家、聰明、有大神力、顏貌端正。」佛告舍利弗：「汝先讚歎提婆達聰明、有大神力、大姓出家，實爾以不？」答言：「大德！實爾。」「是故舍利弗！汝今應往至白衣大眾中語言：『提婆達先時如是，今日如是。當知提婆達所作非佛法僧，是提婆達所作。』」爾時舍利弗承佛教已，往白衣大眾中，語言：「提婆達先時如是，今日如是。當知提婆達所作者非佛法僧，是提婆達所作。」時大眾中忍可提婆達者即言：「沙門釋子以供養故生嫉妒心，不喜提婆達得供養故，便於大眾中說言：『提婆達所作非佛法僧，是提婆達所作耳。』」中有信樂佛者便作此言：「提婆達或能已作，或方當作。」
時阿阇世密自衣裹帶刀，疾疾入宮欲害其父。時守門者發覺搜求身上得刀，問言：「執此刀欲作何等？」報言：「我欲入宮害王。」守門者問言：「誰教汝乃生此心耶？」答言：「提婆達教我。」時守門者即將詣諸大臣所語言：「阿阇世欲害王。」時諸大臣問言：「誰教汝？」答言：「提婆達教我。」眾中有臣言：「沙門釋子皆作此事，盡應當殺。」或有臣言：「諸沙門釋子不盡為惡，不應盡殺，唯是王子提婆達所作，今
【現代漢語翻譯】 現代漢語譯本： 舍利弗行禮完畢后在一旁坐下，對佛說：『世尊！我應當如何在居士眾中揭露提婆達多（Devadatta，人名，意為「天授」）的惡行呢？因為我之前曾在居士面前讚歎他，說他出身高貴，聰明，有大神力，容貌端正。』佛告訴舍利弗：『你先前讚歎提婆達多聰明、有大神力、出身高貴，確實如此嗎？』舍利弗回答說：『是的，世尊，確實如此。』『所以，舍利弗！你現在應該去居士大眾中說：『提婆達多先前是那樣，現在是這樣。應當知道提婆達多所做的事情不符合佛法僧（Buddha, Dharma, Sangha，佛教三寶），是他個人所為。』 當時，舍利弗接受了佛的教誨后，前往居士大眾中，說道：『提婆達多先前是那樣，現在是這樣。應當知道提婆達多所做的事情不符合佛法僧，是他個人所為。』當時，大眾中認可提婆達多的人就說：『沙門釋子（Shramana Shakya-putra，釋迦牟尼的出家弟子）因為嫉妒提婆達多得到供養，所以才在大眾中說：『提婆達多所做的事情不符合佛法僧，是他個人所為。』』其中有信仰佛陀的人就說：『提婆達多或許已經做了，或許正打算做。』 當時，阿阇世（Ajatasattu，人名，意為「未生怨」）秘密地將刀藏在衣服里，急匆匆地進入王宮想要殺害他的父親。當時，守門人發覺后搜查他的身體，發現了刀，問道：『拿著這把刀想要做什麼？』阿釱世回答說：『我想要入宮殺害國王。』守門人問道：『是誰教你產生這種想法的？』回答說：『是提婆達多教我的。』當時，守門人立刻將阿釱世帶到各位大臣那裡，說道：『阿釱世想要殺害國王。』各位大臣問道：『是誰教你的？』回答說：『是提婆達多教我的。』大臣中有的人說：『沙門釋子都做這種事情，應該全部殺掉。』有的大臣說：『沙門釋子不都作惡，不應該全部殺掉，這只是王子阿釱世和提婆達多所為，現在』
【English Translation】 English version: Having paid his respects and sat to one side, Shariputra (Sariputta) said to the Buddha (Buddha): 'World-Honored One! How should I speak of his evil deeds among the lay followers? Why? Because I previously praised him to the lay followers, saying that he was of noble birth, intelligent, possessed great spiritual power, and had a handsome appearance.' The Buddha told Shariputra: 'Did you previously praise Devadatta (Devadatta) for being intelligent, possessing great spiritual power, and being of noble birth? Was that true?' Shariputra replied: 'Yes, World-Honored One, it was true.' 'Therefore, Shariputra! You should now go to the assembly of lay followers and say: 'Devadatta was like this before, and is like this now. Know that what Devadatta does is not in accordance with the Buddha, Dharma (Dhamma), and Sangha (Sangha) (the Triple Gem), it is what Devadatta does himself.' At that time, Shariputra, having received the Buddha's teaching, went to the assembly of lay followers and said: 'Devadatta was like this before, and is like this now. Know that what Devadatta does is not in accordance with the Buddha, Dharma, and Sangha, it is what Devadatta does himself.' At that time, those among the assembly who approved of Devadatta said: 'The Shramana Shakya-putras (Sramana Shakya-putra, the Buddha's monastic disciples) are jealous because Devadatta receives offerings, and therefore say in the assembly: 'What Devadatta does is not in accordance with the Buddha, Dharma, and Sangha, it is what Devadatta does himself.'' Among them, those who had faith in the Buddha said: 'Devadatta may have already done it, or may be about to do it.' At that time, Ajatasattu (Ajatasattu) secretly wrapped a sword in his clothes and hurriedly entered the palace, intending to kill his father. At that time, the gatekeeper noticed and searched his body, finding the sword, and asked: 'What do you intend to do with this sword?' Ajatasattu replied: 'I intend to enter the palace and kill the king.' The gatekeeper asked: 'Who taught you to have this thought?' He replied: 'Devadatta taught me.' At that time, the gatekeeper immediately brought Ajatasattu to the ministers and said: 'Ajatasattu intends to kill the king.' The ministers asked: 'Who taught you?' He replied: 'Devadatta taught me.' Some of the ministers said: 'The Shramana Shakya-putras all do such things, they should all be killed.' Some of the ministers said: 'Not all Shramana Shakya-putras do evil, they should not all be killed, this is only what Prince Ajatasattu and Devadatta have done, now'
當殺之。」或有臣言：「此沙門釋子不盡為惡，但提婆達、阿阇世所作雖應死，不應殺。何以故？王是法王，聞必不悅。」時即衛守將詣瓶沙王所，白王言：「此阿阇世欲害於王。」王問：「誰教汝耶？」答言：「是提婆達。」中有大臣言：「沙門釋子一切皆惡，盡應殺之。」王聞此言心甚不悅。中有臣言：「沙門釋子不盡為惡，不應盡殺。但提婆達、阿阇世所作，王應殺之。」王聞此言心亦不悅。中有大臣言：「沙門釋子不盡為惡，不應盡殺。是提婆達、阿阇世所作，今雖應死，不應殺。何以故？王是法王，恐聞必不悅。」時王瓶沙悅可此語，告諸臣言：「此一切沙門釋子不必皆惡，是故不應盡殺。是提婆達、阿阇世所作，亦不應殺。何以故？佛先命舍利弗在大眾中說言：『提婆達所作者非佛法僧，是提婆達所作耳。』是故不應殺。」時父王呵責太子阿阇世已，告諸大臣：「可恕太子阿阇世。」尋即放去。時諸大臣皆共高聲言：「阿阇世所為事大應死，云何小爾呵責便放去耶？」
爾時提婆達既教人害佛，復教阿阇世害父，惡名流佈，利養斷絕。時提婆達通己五人家家乞食：一名三聞達多，二名騫荼達婆，三名拘婆離，四名迦留羅提舍，及其身為五。時諸比丘聞提婆達教人害佛，復教阿阇世害父，惡名流佈，
【現代漢語翻譯】 現代漢語譯本：『應當殺死他們。』有的臣子說：『這些沙門釋子（Śākyamuni的弟子）不全是壞人，即使提婆達多（Devadatta）和阿阇世（Ajātasattu）所作的罪行應該處死，也不應該殺死所有的沙門釋子。為什麼呢？大王您是法王，聽到這件事一定不會高興。』當時，負責衛戍的將領去見瓶沙王（Bimbisāra），稟告說：『阿阇世想要加害於大王。』大王問：『是誰教唆你的？』回答說：『是提婆達多。』有大臣說：『沙門釋子全部都是壞人，應該全部殺死。』大王聽到這些話，心中很不高興。有臣子說：『沙門釋子不全是壞人，不應該全部殺死。但是提婆達多和阿阇世所作的罪行，大王您應該處死他們。』大王聽到這些話，心中也不高興。有大臣說：『沙門釋子不全是壞人，不應該全部殺死。提婆達多和阿阇世所作的罪行，即使現在應該處死，也不應該殺死他們。為什麼呢？大王您是法王，恐怕聽到這件事一定不會高興。』當時，瓶沙王贊同這種說法，告訴各位大臣說：『這些沙門釋子不一定都是壞人，所以不應該全部殺死。提婆達多和阿阇世所作的罪行，也不應該殺死他們。為什麼呢？佛陀先前命令舍利弗（Śāriputra）在大眾中說：『提婆達多所作的，不是佛法僧（Buddha-Dharma-Saṃgha）的事，只是提婆達多自己所作的罷了。』所以不應該殺死他們。』當時，父王呵責了太子阿阇世，告訴各位大臣：『可以饒恕太子阿阇世。』隨即就釋放了他。當時，各位大臣都大聲說：『阿阇世所做的事情罪大惡極，應該處死，為什麼只是稍微呵責一下就放走了呢？』 當時，提婆達多既教唆別人去殺害佛陀，又教唆阿阇世去殺害他的父親，惡名遠揚，供養也斷絕了。當時，提婆達多帶著自己的五個人挨家挨戶地乞食：第一個名叫三聞達多（Samantadatta），第二個名叫騫荼達婆（Khaṇḍadhāva），第三個名叫拘婆離（Kubāli），第四個名叫迦留羅提舍（Kālarudreśya），以及他自己，總共五個人。當時，各位比丘（bhikṣu）聽到提婆達多教唆別人去殺害佛陀，又教唆阿阇世去殺害他的父親，惡名遠揚。
【English Translation】 English version: 『They should be killed.』 Some ministers said, 『These Śākyamuni's disciples are not all evil. Even if what Devadatta and Ajātasattu have done deserves death, all Śākyamuni's disciples should not be killed. Why? The king is a Dharma king, and he will surely be displeased to hear of this.』 At that time, the guard general went to King Bimbisāra and reported, 『This Ajātasattu wants to harm the king.』 The king asked, 『Who instigated you?』 He replied, 『It was Devadatta.』 Some ministers said, 『All Śākyamuni's disciples are evil and should all be killed.』 The king was very displeased to hear these words. Some ministers said, 『Not all Śākyamuni's disciples are evil and should not all be killed. But what Devadatta and Ajātasattu have done, the king should put them to death.』 The king was also displeased to hear these words. Some ministers said, 『Not all Śākyamuni's disciples are evil and should not all be killed. What Devadatta and Ajātasattu have done, even if they should be put to death now, they should not be killed. Why? The king is a Dharma king, and he is afraid that he will be displeased to hear of this.』 At that time, King Bimbisāra approved of this statement and told the ministers, 『These Śākyamuni's disciples are not necessarily all evil, so they should not all be killed. What Devadatta and Ajātasattu have done should also not be killed. Why? The Buddha previously ordered Śāriputra to say in the assembly: 『What Devadatta has done is not the affair of the Buddha-Dharma-Saṃgha, it is only what Devadatta himself has done.』 Therefore, they should not be killed.』 At that time, the father king rebuked Prince Ajātasattu and told the ministers, 『Prince Ajātasattu can be forgiven.』 He was immediately released. At that time, all the ministers said loudly, 『What Ajātasattu has done is a great crime and should be put to death. Why was he released after only a slight rebuke?』 At that time, Devadatta, having instigated others to kill the Buddha and having instigated Ajātasattu to kill his father, his evil name spread far and wide, and his offerings were cut off. At that time, Devadatta took his five people and begged for food from house to house: the first was named Samantadatta, the second was named Khaṇḍadhāva, the third was named Kubāli, the fourth was named Kālarudreśya, and himself, a total of five people. At that time, the bhikṣus heard that Devadatta had instigated others to kill the Buddha and had instigated Ajātasattu to kill his father, and his evil name spread far and wide.
利養斷絕，通己五人家家乞食，往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊即集大眾，知而故問提婆達言：「汝實將四人家家乞食耶？」答言：「如是。世尊！」世尊爾時以無數方便呵責提婆達：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝云何別將四人家家乞食耶？我無數方便說，應慈愍白衣家，汝今云何別將四人家家乞食？」時世尊以無數方便呵責提婆達已，即告諸比丘：「自今已去，不得別眾食，聽齊三人食。所以然者，有二事利故：為攝難調故，為慈愍白衣家故。何以故？恐彼難調人故，自結別眾以惱眾僧。」
提婆達即生此念：「未曾有！瞿曇沙門乃斷人口食。我寧可破彼僧輪，我身滅后可得名稱言：『沙門瞿曇有大神力、智慧無礙，而提婆達能破彼僧輪。』」時提婆達即往伴比丘所語言：「我等今可共破彼僧輪，我等死後可得名稱言：『沙門瞿曇有大神力、智慧無礙，而提婆達能破彼僧輪。』」時提婆達伴，名三聞達多，智慧高才，即報言：「沙門瞿曇有大神力，及其弟子徒眾亦復如是，我等何能得破彼僧輪？」提婆達言：「如來常稱說頭陀，少欲知足、樂出離者，我今有五法，亦是頭陀勝法，少欲知足、樂出離者：盡形壽乞食、盡形壽著糞掃衣、盡形壽露坐、盡
【現代漢語翻譯】 現代漢語譯本 （提婆達多）因為斷絕了利養，就帶著自己的五個人挨家挨戶乞食，然後到世尊那裡，頭面頂禮佛足后在一旁坐下，把這些因緣詳細地告訴了世尊。世尊於是召集大眾，明知故問提婆達多說：『你真的帶著四個人挨家挨戶乞食嗎？』回答說：『是的，世尊！』世尊當時用無數種方法呵斥提婆達多：『你所做的事情不對，不合威儀、不合沙門法、不合清凈修行、不合隨順修行，是不應該做的。你為什麼單獨帶著四個人挨家挨戶乞食呢？我用無數種方法說過，應該慈悲憐憫在家信徒，你現在為什麼單獨帶著四個人挨家挨戶乞食？』當時世尊用無數種方法呵斥提婆達多后，就告訴各位比丘：『從今以後，不得單獨聚眾吃飯，允許三個人一起吃。這樣做的原因，有兩個方面的利益：爲了懾服難以調伏的人，爲了慈悲憐憫在家信徒。為什麼呢？恐怕那些難以調伏的人，自己結成小團體來擾亂僧團。』 提婆達多當時就產生了這樣的念頭：『前所未有啊！瞿曇（Gautama，釋迦牟尼的姓）沙門竟然斷絕人們的食物。我寧可破壞他的僧團，我身死之後可以得到名聲，人們會說：『沙門瞿曇有大神力、智慧無礙，而提婆達多能破壞他的僧團。』』當時提婆達多就去到他的同伴比丘那裡說：『我們現在可以一起破壞他的僧團，我們死後可以得到名聲，人們會說：『沙門瞿曇有大神力、智慧無礙，而提婆達多能破壞他的僧團。』』當時提婆達多的同伴，名叫三聞達多（Samvṛtadatta），智慧高超，就回答說：『沙門瞿曇有大神力，以及他的弟子徒眾也是如此，我們怎麼能夠破壞他的僧團呢？』提婆達多說：『如來（Tathāgata，佛的稱號）常常稱讚說頭陀（dhūta，苦行）行，少欲知足、樂於出離的人，我現在有五法，也是頭陀殊勝之法，少欲知足、樂於出離的人應該奉行：盡形壽乞食、盡形壽穿糞掃衣、盡形壽露天而坐、盡
【English Translation】 English version Having his gains and support cut off, Devadatta, along with his five followers, went begging from house to house. Then, he went to where the World-Honored One (Bhagavan, an epithet of the Buddha) was, bowed his head to the ground at the Buddha's feet, sat to one side, and explained these circumstances in detail to the World-Honored One. The World-Honored One then gathered the assembly and, knowing the situation, deliberately asked Devadatta: 'Is it true that you are leading four people to beg from house to house?' He replied: 'Yes, World-Honored One!' At that time, the World-Honored One used countless means to rebuke Devadatta: 'What you are doing is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (a wandering ascetic), not in accordance with pure practice, not in accordance with following the path, it is something that should not be done. Why are you separately leading four people to beg from house to house? I have said in countless ways that you should have compassion for lay families, why are you now separately leading four people to beg from house to house?' At that time, after the World-Honored One had rebuked Devadatta with countless means, he then told the Bhikṣus (monks): 'From now on, you must not eat separately in groups, allow three people to eat together. The reason for this is that there are two benefits: to subdue those who are difficult to tame, and to have compassion for lay families. Why? Because I fear that those who are difficult to tame will form their own separate groups to disturb the Sangha (monastic community).' Devadatta then had this thought: 'Unprecedented! The Śrāmaṇa Gautama (Gautama, the family name of Shakyamuni Buddha) is actually cutting off people's food. I would rather destroy his Sangha, so that after my death I can gain the reputation that: 'The Śrāmaṇa Gautama has great spiritual power and unimpeded wisdom, but Devadatta was able to destroy his Sangha.'' At that time, Devadatta went to his fellow Bhikṣus and said: 'We can now work together to destroy his Sangha, so that after our death we can gain the reputation that: 'The Śrāmaṇa Gautama has great spiritual power and unimpeded wisdom, but Devadatta was able to destroy his Sangha.'' At that time, Devadatta's companion, named Samvṛtadatta (Samvṛtadatta), who was highly intelligent, replied: 'The Śrāmaṇa Gautama has great spiritual power, and his disciples and followers are also like that, how can we destroy his Sangha?' Devadatta said: 'The Tathāgata (Tathāgata, an epithet of the Buddha) often praises the practice of Dhūta (dhūta, ascetic practices), those who are content with little, satisfied, and delight in renunciation. I now have five practices, which are also superior Dhūta practices, which those who are content with little, satisfied, and delight in renunciation should follow: to beg for food for the rest of one's life, to wear discarded rags for the rest of one's life, to sit in the open air for the rest of one's life, to
形壽不食酥鹽、盡形壽不食魚及肉。我今持此五法，教諸比丘足令信樂，當語諸比丘言：『世尊無數方便嘆譽頭陀，少欲知足、樂出離者。我等今有五法，亦是頭陀勝法：盡形壽乞食，乃至不食魚及肉，可共行之。』年少比丘必多受教，上座比丘恐不信受，由此方便故得破其僧輪。」時三聞達多語提婆達言：「若作如是，足得破彼僧輪。」時提婆達即以五法教諸比丘言：「世尊無數方便嘆譽頭陀，少欲知足、樂出離者。我等今有五法，亦是頭陀，少欲知足、樂出離勝法：我等盡形壽乞食、盡形壽著糞掃衣、盡形壽露坐、盡形壽不食酥鹽魚及肉。」爾時眾多比丘聞提婆達以五法如是教諸比丘令其信樂，廣說如上。諸比丘聞已，往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。佛告諸比丘：「提婆達今日欲斷四聖種。何等四？我常以無數方便說衣服趣得知足，我亦嘆說衣服趣得知足，我亦以無數方便說飲食、床、臥具、病瘦醫藥趣得知足，亦嘆說飲食、床、臥具、病瘦醫藥趣得知足。比丘當知，提婆達今日欲斷四聖種。」時世尊以此因緣集比丘僧，知而故問提婆達言：「汝審欲以五法教諸比丘不？」廣說如上。對曰：「如是。世尊！」◎
四分律卷第四 大正藏第 22 冊 No. 1428 四分律
【現代漢語翻譯】 現代漢語譯本 『終身不食用酥油和鹽，終身不食用魚和肉。我現在用這五種方法，教導各位比丘，使他們信受喜樂，應當告訴各位比丘說：「世尊用無數方便讚歎頭陀（苦行），少欲知足、樂於出離的人。我們現在有五種方法，也是頭陀殊勝之法：終身乞食，乃至不食用魚和肉，可以一起奉行。」年輕的比丘必定多數會接受教導，年長的比丘恐怕不會信受，用這種方便就能破壞他們的僧團。』當時三聞達多（音譯，姓名）對提婆達多（Devadatta，佛陀的堂弟，試圖分裂僧團）說：『如果這樣做，就足以破壞他們的僧團。』當時提婆達多就用這五種方法教導各位比丘說：『世尊用無數方便讚歎頭陀，少欲知足、樂於出離的人。我們現在有五種方法，也是頭陀，少欲知足、樂於出離的殊勝之法：我們終身乞食、終身穿著糞掃衣、終身露天而坐、終身不食用酥油、鹽、魚和肉。』當時眾多的比丘聽到提婆達多用這五種方法這樣教導各位比丘，使他們信受喜樂，詳細情況如上所述。各位比丘聽了之後，前往世尊（釋迦牟尼佛）處，頭面禮足，在一旁坐下，將這件事情詳細地告訴了世尊。佛告訴各位比丘：『提婆達多今天想要斷絕四聖種。哪四種呢？我常常用無數方便說衣服只要滿足所需即可，我也讚歎說衣服只要滿足所需即可，我也用無數方便說飲食、床、臥具、病時醫藥只要滿足所需即可，也讚歎說飲食、床、臥具、病時醫藥只要滿足所需即可。比丘們應當知道，提婆達多今天想要斷絕四聖種。』當時世尊因為這件事召集比丘僧眾，明知故問提婆達多說：『你確實想要用五種方法教導各位比丘嗎？』詳細情況如上所述。回答說：『是的。世尊！』 《四分律》卷第四 大正藏第 22 冊 No. 1428 《四分律》
【English Translation】 English version 'To abstain from consuming ghee and salt for life, to abstain from consuming fish and meat for life.' I now hold these five practices, teaching all the Bhikshus (monks), so that they may believe and rejoice. You should tell all the Bhikshus: 'The World-Honored One (世尊, a title for the Buddha) has praised the practice of Dhuta (頭陀, ascetic practices) with countless skillful means, those who are content with little and delight in renunciation. We now have five practices, which are also superior Dhuta practices: to beg for food for life, and even to abstain from consuming fish and meat, which can be practiced together.' Young Bhikshus will surely accept the teachings, but senior Bhikshus may not believe and accept them. By this means, one can break their Sangha (僧團, monastic community)." At that time, Samvridatta (三聞達多, transliterated name) said to Devadatta (提婆達多, cousin of the Buddha who attempted to create a schism in the Sangha): "If you do this, it will be enough to break their Sangha." At that time, Devadatta immediately taught the Bhikshus with these five practices, saying: "The World-Honored One has praised the practice of Dhuta with countless skillful means, those who are content with little and delight in renunciation. We now have five practices, which are also Dhuta, superior practices of being content with little and delighting in renunciation: we beg for food for life, wear discarded rags for life, sit in the open for life, and abstain from consuming ghee, salt, fish, and meat for life." At that time, many Bhikshus heard that Devadatta was teaching the Bhikshus in this way with these five practices, causing them to believe and rejoice, as described in detail above. After hearing this, the Bhikshus went to the World-Honored One (Shakyamuni Buddha), bowed their heads and feet in reverence, and sat on one side, reporting this matter in detail to the World-Honored One. The Buddha told the Bhikshus: "Today, Devadatta wants to cut off the four noble lineages. What are the four? I often use countless skillful means to say that one should be content with just enough clothing, and I also praise being content with just enough clothing. I also use countless skillful means to say that one should be content with just enough food, bedding, and medicine when sick, and I also praise being content with just enough food, bedding, and medicine when sick. Bhikshus, you should know that Devadatta wants to cut off the four noble lineages today." At that time, the World-Honored One gathered the Bhikshu Sangha because of this matter, and knowingly asked Devadatta: "Are you indeed intending to teach the Bhikshus with these five practices?" As described in detail above. He replied: "Yes, World-Honored One!" 《Vinaya in Four Parts》, Scroll 4 Taisho Tripitaka Volume 22, No. 1428, 《Vinaya in Four Parts》
四分律卷第五(初分之五)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯十三僧殘法之四
◎世尊爾時以無數方便呵責：「汝云何以五法教諸比丘？廣說如上。提婆達！汝莫斷四聖種。何等四？如上所說。提婆達！汝今莫方便破和合僧，莫方便受破和合僧堅持不捨，汝當與僧和合不鬥諍，同一水乳于佛法中安樂住。是故提婆達！當知破和合僧甚惡艱難得大重罪，破和合僧在泥犁中一劫受罪不可救。」時世尊以無數方便令提婆達破僧心暫息。以無數方便呵責提婆達已，告諸比丘：「聽僧與提婆達呵諫，舍此事故，白四羯磨。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此提婆達欲方便破和合僧，堅持不捨。若僧時到僧忍聽與作呵諫，舍此事故：「提婆達！汝莫破和合僧堅持不捨，汝提婆達當與僧和合，歡喜不諍同一水乳，于佛法中安樂住。」白如是。』『大德僧聽！此提婆達欲受破和合僧法堅持不捨，今僧與呵諫，舍此事故：「汝莫破和合僧堅持不捨，汝提婆達當與僧和合，歡喜不諍同一水乳，于佛法中安樂住。」誰諸長老忍僧與提婆達呵諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與提婆達呵諫舍此事竟，僧忍，默然故，是事如是持。』應作如是呵諫。」
僧為
【現代漢語翻譯】 現代漢語譯本 世尊當時用無數方法呵斥提婆達多（Devadatta，人名）說：『你為什麼用五法教導眾比丘？』（內容如前所述）。『提婆達多！你不要斷絕四聖種。』（四聖種的內容如前所述）。『提婆達多！你現在不要想方設法破壞僧團的和合，不要接受和堅持不捨棄這種破壞僧團和合的行為，你應該與僧團和合，不要爭鬥，像水和乳一樣融合，在佛法中安樂地生活。』因此，提婆達多！你應該知道破壞僧團的和合是非常惡劣、艱難且會得到重大罪過的行為，破壞僧團和合的人會在泥犁（Niraya，地獄）中受罪一劫，無法解救。當時世尊用無數方法使提婆達多破壞僧團的心暫時停止。用無數方法呵斥提婆達多后，告訴眾比丘：『聽僧團對提婆達多進行呵諫，讓他捨棄這件事，用白四羯磨（Caturtha-karma，一種僧團決議程式）。』眾中應該選擇能夠執行羯磨的人（如前所述），這樣宣告：『大德僧團請聽！這個提婆達多想要想方設法破壞僧團的和合，並且堅持不捨棄。如果僧團認為時機已到，僧團容忍聽取，就對他進行呵諫，讓他捨棄這件事：「提婆達多！你不要破壞僧團的和合並且堅持不捨棄，你提婆達多應該與僧團和合，歡喜不爭鬥，像水和乳一樣融合，在佛法中安樂地生活。」這樣宣告。』『大德僧團請聽！這個提婆達多想要接受破壞僧團和合的法並且堅持不捨棄，現在僧團對他進行呵諫，讓他捨棄這件事：「你不要破壞僧團的和合並且堅持不捨棄，你提婆達多應該與僧團和合，歡喜不爭鬥，像水和乳一樣融合，在佛法中安樂地生活。」哪位長老容忍僧團對提婆達多進行呵諫，讓他捨棄這件事的就默然，誰不容忍就說出來。這是初羯磨。』第二、第三次也像這樣說。『僧團已經容忍對提婆達多進行呵諫，讓他捨棄這件事完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』應該這樣進行呵諫。 僧團爲了...
【English Translation】 English version The Fourth Division of the Vinaya, Volume 5 (The Fifth of the First Division) Translated by Tripiṭaka Buddhayasas of Kashmir during the Yao Qin Dynasty, together with Zhu Fonian and others. The Fourth of the Thirteen Saṃghāvaśeṣa Dharmas. At that time, the World-Honored One rebuked Devadatta (Devadatta, a personal name) with countless skillful means, saying: 'How do you teach the Bhikshus with the five doctrines?' (As described above). 'Devadatta! You must not cut off the four noble lineages.' (The content of the four noble lineages is as described above). 'Devadatta! Now you must not try to break the harmony of the Sangha, do not accept and cling to the act of breaking the harmony of the Sangha. You should be in harmony with the Sangha, do not quarrel, be as mixed as water and milk, and live peacefully in the Buddha-dharma.' Therefore, Devadatta! You should know that breaking the harmony of the Sangha is a very evil and difficult act that leads to great and heavy sins. Those who break the harmony of the Sangha will suffer in Naraka (Niraya, hell) for one kalpa (aeon), and cannot be saved.' At that time, the World-Honored One used countless skillful means to temporarily stop Devadatta's intention to break the Sangha. After rebuking Devadatta with countless skillful means, he told the Bhikshus: 'Listen to the Sangha's admonishment of Devadatta, so that he abandons this matter, using the fourfold announcement procedure (Caturtha-karma, a type of Sangha resolution procedure).' Among the assembly, those who are capable of performing the Karma should be selected (as described above), and announce as follows: 'Venerable Sangha, please listen! This Devadatta wants to try to break the harmony of the Sangha and insists on not abandoning it. If the Sangha deems the time is right, and the Sangha agrees to listen, then admonish him to abandon this matter: 'Devadatta! You must not break the harmony of the Sangha and insist on not abandoning it. You, Devadatta, should be in harmony with the Sangha, be joyful and not quarrel, be as mixed as water and milk, and live peacefully in the Buddha-dharma.' Announce thus.' 'Venerable Sangha, please listen! This Devadatta wants to accept the doctrine of breaking the harmony of the Sangha and insists on not abandoning it. Now the Sangha admonishes him to abandon this matter: 'You must not break the harmony of the Sangha and insist on not abandoning it. You, Devadatta, should be in harmony with the Sangha, be joyful and not quarrel, be as mixed as water and milk, and live peacefully in the Buddha-dharma.' Whoever among the elders agrees that the Sangha should admonish Devadatta to abandon this matter, let him be silent; whoever does not agree, let him speak. This is the first Karma.' The second and third times are also announced in the same way. 'The Sangha has agreed to admonish Devadatta to abandon this matter, and the Sangha agrees, because of the silence, this matter is thus established.' The admonishment should be carried out in this way. The Sangha, for the sake of...
提婆達作如是呵諫白四羯磨，諸比丘以此事故白世尊。世尊告言：「若余比丘，方便欲破和合僧者，亦當以此白四羯磨呵諫。自今已去為諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘欲壞和合僧，方便受壞和合僧法，堅持不捨。彼比丘應諫是比丘：『大德！莫壞和合僧，莫方便壞和合僧，莫受壞僧法堅持不捨。大德！應與僧和合，與僧和合歡喜不諍，同一師學如水乳合，于佛法中有增益安樂住。』是比丘如是諫時堅持不捨，彼比丘應三諫，舍此事故。乃至三諫時，舍者善；不捨者，僧伽婆尸沙。」
比丘義如上說。
和合者，同一羯磨、同一說戒。
僧者，四比丘、若五、若十，乃至無數。
破者，破有十八事：法非法、律非律、犯不犯、若輕若重、有殘無殘、粗惡非粗惡、常所行、非常所行、制非制、說非說，是為十八。住破僧法者，即住此十八事是。若比丘方便欲破和合僧，受破僧法堅持不捨，彼比丘當諫此比丘言：「大德！莫方便欲破和合僧，莫受破僧法堅持不捨。大德！當與僧和合，歡喜不諍同一水乳，于佛法中有增益安樂住。大德！可舍此事，莫令僧作呵諫而犯重罪。」若用語者善；若不用語者，復令比丘、比丘尼、優婆塞、優婆夷，若王、大臣、種種異道沙
【現代漢語翻譯】 現代漢語譯本： 提婆達多(Devadatta)像這樣進行了呵責白四羯磨(a formal act of censure)，諸位比丘因此事稟告了世尊(the Blessed One)。世尊(the Blessed One)告知說：『如果有其他比丘，想要用手段破壞僧團(Sangha)的和合，也應當用這呵責白四羯磨(a formal act of censure)來呵責。從今以後為諸位比丘制定戒律，集合十種功德，乃至爲了正法(Dharma)長久住世，想要說戒的人應當這樣說：如果有比丘想要破壞和合的僧團(Sangha)，用手段接受破壞和合僧團(Sangha)的法，堅持不放棄。那位比丘應當勸諫這位比丘：『大德！不要破壞和合的僧團(Sangha)，不要用手段破壞和合的僧團(Sangha)，不要接受破壞僧團(Sangha)的法而堅持不放棄。大德！應當與僧團(Sangha)和合，與僧團(Sangha)和合歡喜不爭論，同一師父學習如同水乳交融，在佛法(Buddha-Dharma)中增長安樂地住。』如果這位比丘這樣勸諫時仍然堅持不放棄，那位比丘應當勸諫三次，放棄這件事。乃至勸諫三次時，放棄就好；不放棄的，犯僧伽婆尸沙(Sanghavasesa)。』
比丘(bhikkhu)的意義如上所述。
和合，是指同一羯磨(Karma)、同一說戒。
僧團(Sangha)，指四位比丘(bhikkhu)、或者五位、或者十位，乃至無數。
破壞，是指破壞有十八件事：法(Dharma)與非法(Adharma)、律(Vinaya)與非律(Avinaya)、犯(Offense)與不犯(No offense)、輕(Light)與重(Heavy)、有殘(With remainder)與無殘(Without remainder)、粗惡(Coarse)與非粗惡(Not coarse)、常所行(Always practiced)與非常所行(Not always practiced)、制(Prescribed)與非制(Not prescribed)、說(Said)與非說(Not said)，這就是十八件事。安住于破壞僧團(Sangha)的法，就是安住于這十八件事。如果有比丘用手段想要破壞和合的僧團(Sangha)，接受破壞僧團(Sangha)的法堅持不放棄，那位比丘應當勸諫這位比丘說：『大德！不要用手段想要破壞和合的僧團(Sangha)，不要接受破壞僧團(Sangha)的法堅持不放棄。大德！應當與僧團(Sangha)和合，歡喜不爭論如同水乳交融，在佛法(Buddha-Dharma)中增長安樂地住。大德！可以放棄這件事，不要讓僧團(Sangha)進行呵責而犯下重罪。』如果聽從勸告就好；如果不聽從勸告，再讓比丘(bhikkhu)、比丘尼(bhikkhuni)、優婆塞(upasaka)、優婆夷(upasika)，或者國王、大臣、各種不同的外道沙門(shramana)
【English Translation】 English version: Devadatta performed such an act of censure with the fourfold motion (a formal act of censure), and the bhikkhus reported this matter to the Blessed One. The Blessed One said, 'If other bhikkhus intend to disrupt the harmony of the Sangha, they should also censure them with this act of censure with the fourfold motion (a formal act of censure). From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even for the long duration of the True Dharma (Dharma). Those who wish to recite the precepts should say this: If a bhikkhu intends to disrupt the harmonious Sangha, and intentionally adopts practices that disrupt the Sangha, persisting in them without abandoning them, that bhikkhu should be admonished: 'Venerable one, do not disrupt the harmonious Sangha, do not intentionally disrupt the harmonious Sangha, do not adopt practices that disrupt the Sangha and persist in them without abandoning them. Venerable one, you should be in harmony with the Sangha, be joyful and without contention in harmony with the Sangha, learning from the same teacher like milk and water mixed together, dwelling in the Buddha-Dharma with increasing happiness and peace.' If that bhikkhu, when thus admonished, persists without abandoning those practices, that bhikkhu should be admonished three times to abandon this matter. If, even after being admonished three times, he abandons it, that is good; if he does not abandon it, he commits a Sanghavasesa offense.'
The meaning of bhikkhu (monk) is as explained above.
Harmony means the same Karma (action), the same recitation of the precepts.
Sangha (community) means four bhikkhus (monks), or five, or ten, or even countless.
Disruption means disrupting in eighteen ways: Dharma (teaching) and Adharma (non-teaching), Vinaya (discipline) and Avinaya (non-discipline), Offense (violation) and No offense (no violation), Light (minor) and Heavy (major), With remainder (residual offense) and Without remainder (no residual offense), Coarse (crude) and Not coarse (refined), Always practiced (habitual) and Not always practiced (occasional), Prescribed (allowed) and Not prescribed (not allowed), Said (stated) and Not said (not stated), these are the eighteen ways. Abiding in practices that disrupt the Sangha means abiding in these eighteen ways. If a bhikkhu intends to disrupt the harmonious Sangha, and adopts practices that disrupt the Sangha, persisting in them without abandoning them, that bhikkhu should admonish this bhikkhu, saying: 'Venerable one, do not intentionally disrupt the harmonious Sangha, do not adopt practices that disrupt the Sangha and persist in them without abandoning them. Venerable one, you should be in harmony with the Sangha, joyful and without contention like milk and water mixed together, dwelling in the Buddha-Dharma with increasing happiness and peace. Venerable one, you should abandon this matter, lest the Sangha perform an act of censure and you commit a grave offense.' If he listens to the admonishment, that is good; if he does not listen to the admonishment, then let bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay followers), upasikas (female lay followers), or kings, ministers, various non-Buddhist shramanas (ascetics)
門、婆羅門求。若余方比丘聞知其人信用言者應來。若用言者善，若不用言者應作白，作白已應更求：「大德！我已白竟，余有羯磨在。汝今可舍此事，莫令僧為汝作羯磨更犯重罪。」若用語者善，不用語者應作初羯磨。作初羯磨已應更求：「大德！我已白、作初羯磨竟，余有二羯磨在。汝可舍此事，莫令僧更為汝作羯磨而犯重罪。」若用語者善，不用語者應作第二羯磨。作第二羯磨已應更求：「大德！我已作白二羯磨竟，余有一羯磨在。汝可舍此事，莫令僧更為汝作羯磨而犯重罪。」若能捨者善，若不捨者與說第三羯磨竟，僧伽婆尸沙。作白二羯磨竟，舍者，三偷蘭遮。作白一羯磨竟，舍者，二偷蘭遮。作白竟，舍者，一偷蘭遮。若初白未竟舍者，突吉羅。若一切未白，方便欲破和合僧，受破和合僧法堅持不捨，一切突吉羅。若僧為破僧人作呵諫羯磨時，有比丘教言：「莫舍。」此比丘，偷蘭遮。若不呵諫，突吉羅。若比丘尼教言：「莫舍。」尼偷蘭遮。未作呵諫尼教莫舍，突吉羅。除比丘、比丘尼，更有餘人教莫舍，盡突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初諫便舍，若非法別眾作呵諫、非法和合眾作呵諫，法別眾、法相似別眾、法相似和合眾、
【現代漢語翻譯】 現代漢語譯本： 如果門（指僧團的入口）、婆羅門（指婆羅門種姓的人）來請求。如果其他地方的比丘聽到有人相信這些言論，應該前來。如果聽從勸告是好的，如果不聽從勸告，應該進行白告，白告完畢后應該再次勸告：『大德！我已經白告完畢，還有羯磨（指僧團的決議）未完成。你現在可以放棄這件事，不要讓僧團為你進行羯磨而犯下更重的罪。』如果聽從勸告是好的，如果不聽從勸告，應該進行第一次羯磨。完成第一次羯磨后應該再次勸告：『大德！我已經白告並完成第一次羯磨，還有兩次羯磨未完成。你可以放棄這件事，不要讓僧團再為你進行羯磨而犯下更重的罪。』如果聽從勸告是好的，如果不聽從勸告，應該進行第二次羯磨。完成第二次羯磨后應該再次勸告：『大德！我已經完成白告和兩次羯磨，還有一次羯磨未完成。你可以放棄這件事，不要讓僧團再為你進行羯磨而犯下更重的罪。』如果能夠放棄是好的，如果不放棄，完成第三次羯磨后，僧伽婆尸沙（僧殘罪）。完成白告和兩次羯磨後放棄的，犯三次偷蘭遮（粗罪）。完成白告和一次羯磨後放棄的，犯兩次偷蘭遮。完成白告後放棄的，犯一次偷蘭遮。如果第一次白告尚未完成就放棄的，犯突吉羅（惡作罪）。如果一切白告尚未開始，就想方設法破壞僧團的和合，接受破壞和合僧團的教法並堅持不捨棄，一切都犯突吉羅。如果僧團為破壞僧團的人進行呵諫羯磨時，有比丘教唆說：『不要捨棄。』這個比丘，犯偷蘭遮。如果不進行呵諫，犯突吉羅。如果有比丘尼教唆說：『不要捨棄。』這個比丘尼，犯偷蘭遮。未進行呵諫的比丘尼教唆不要捨棄，犯突吉羅。除了比丘、比丘尼，如果有其他人教唆不要捨棄，都犯突吉羅。
比丘尼，犯僧伽婆尸沙；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：初次勸諫就捨棄，或者在非法別眾（指不符合法律規定的僧團）進行呵諫、非法和合眾（指不符合法律規定的僧團）進行呵諫，法別眾（指符合法律規定的僧團）、法相似別眾（指在形式上相似於符合法律規定的僧團的僧團）、法相似和合眾（指在形式上相似於符合法律規定的僧團的僧團）。
【English Translation】 English version: If the gate (referring to the entrance of the Sangha), or Brahmins (referring to people of the Brahmin caste) come to request. If bhikkhus from other places hear that someone believes these words, they should come. If heeding the advice is good, if not, an announcement should be made, and after the announcement, they should be advised again: 'Venerable, I have finished the announcement, and there is still a Karma (referring to a resolution of the Sangha) to be completed. You can give up this matter now, lest the Sangha perform Karma for you and commit a heavier offense.' If heeding the advice is good, if not, the first Karma should be performed. After completing the first Karma, they should be advised again: 'Venerable, I have finished the announcement and the first Karma, and there are still two Karmas to be completed. You can give up this matter, lest the Sangha perform Karma for you again and commit a heavier offense.' If heeding the advice is good, if not, the second Karma should be performed. After completing the second Karma, they should be advised again: 'Venerable, I have completed the announcement and two Karmas, and there is still one Karma to be completed. You can give up this matter, lest the Sangha perform Karma for you again and commit a heavier offense.' If they can give up, that is good, if not, after completing the third Karma, Sanghabasesa (formal suspension from the Sangha). If they give up after completing the announcement and two Karmas, they commit three Thullanas (serious offenses). If they give up after completing the announcement and one Karma, they commit two Thullanas. If they give up after completing the announcement, they commit one Thullana. If they give up before the first announcement is completed, they commit a Dukkhata (wrongdoing). If no announcement has been made at all, and they try to disrupt the harmony of the Sangha, accept the teachings of disrupting the harmonious Sangha and persist in not giving them up, they all commit Dukkhata. If the Sangha is performing a rebuke Karma for someone who is disrupting the Sangha, and a bhikkhu teaches them, 'Do not give up,' this bhikkhu commits a Thullana. If they do not rebuke, they commit a Dukkhata. If a bhikkhuni teaches them, 'Do not give up,' this bhikkhuni commits a Thullana. If a bhikkhuni who has not been rebuked teaches them not to give up, she commits a Dukkhata. If anyone other than a bhikkhu or bhikkhuni teaches them not to give up, they all commit Dukkhata.
A bhikkhuni commits Sanghabasesa; a Sikkhamana (female trainee), a Samanera (male novice), a Samaneri (female novice) commit Dukkhata. This is what is called an offense.
Non-offenses: If they give up after the first admonition, or if the rebuke is performed in an unlawful separate assembly (referring to a Sangha that does not comply with the law), an unlawful harmonious assembly (referring to a Sangha that does not comply with the law), a lawful separate assembly (referring to a Sangha that complies with the law), a separate assembly similar to a lawful one (referring to a Sangha that is similar in form to a Sangha that complies with the law), or a harmonious assembly similar to a lawful one (referring to a Sangha that is similar in form to a Sangha that complies with the law).
非法非律非佛所教。若一切未作呵諫，若破惡友、惡知識，若破方便欲破僧者遮令不破，若破方便助破僧者，二三人羯磨，若欲作非法非毗尼羯磨，若為僧、為塔、為和上、同和上、為阿阇梨、同阿阇梨、為知識，作損減、作無住處破者，是謂不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十竟)
佛在羅閱祇耆阇崛山中，時提婆達故執此五法，復往教諸比丘言：「世尊以無數方便常嘆說頭陀，少欲知足、樂出離者，盡形壽乞食、著糞掃衣、露坐、不食酥鹽、不食魚及肉。」時諸比丘語提婆達言：「汝莫破和合僧，莫住破僧法堅持不捨。何以故？與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。」時提婆達伴黨方便助破和合僧比丘，語諸比丘言：「汝莫呵提婆達所說，提婆達是法語比丘、律語比丘，提婆達所說我等忍可。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責提婆達伴黨比丘：「汝等云何言：『提婆達是法語比丘、律語比丘，提婆達所說我等忍可。』」諸比丘嫌責已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，無數方便呵責提婆達伴黨比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何語諸比丘言：『莫呵
【現代漢語翻譯】 現代漢語譯本：如果所做的事情不合法、不合律，也不是佛陀教導的，那麼，如果一切事情還沒有開始做就進行勸阻，或者阻止那些破壞惡友、惡知識的行為，或者阻止那些用不正當手段想要破壞僧團的人，或者阻止那些用不正當手段幫助破壞僧團的人（通過二三人羯磨），或者阻止那些想要進行不合法、不合戒律的羯磨，或者爲了僧團、爲了佛塔、爲了和尚（Upadhyaya，親教師）、與和尚相同的人、爲了阿阇梨（Acharya，軌範師）、與阿阇梨相同的人、爲了（自己的）知識，而做出損害、做出沒有安身之處的破壞行為，這些情況都不算犯戒。 不算犯戒的情況包括：最初佛陀沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞的時候。（十竟） 佛陀在羅閱祇（Rajagrha）的耆阇崛山（Grdhrakuta）中，當時提婆達多（Devadatta）堅持這五種法，又去教導眾比丘說：『世尊用無數方便常常讚歎頭陀（dhuta，苦行），少欲知足、喜歡出離的人，應該終身乞食、穿糞掃衣、露天而坐、不吃酥油和鹽、不吃魚和肉。』當時眾比丘對提婆達多說：『你不要破壞和合僧團，不要堅持不捨破僧之法。為什麼呢？與僧團和合歡喜，沒有爭執，如同水乳交融，對於佛法有增益，能夠安樂地居住。』當時提婆達多的同黨用不正當的手段幫助破壞和合僧團的比丘，對眾比丘說：『你們不要呵斥提婆達多所說的話，提婆達多是說法語的比丘、說戒律語的比丘，提婆達多所說的話我們認可。』眾比丘聽了之後，其中少欲知足、行頭陀、喜歡學習戒律、知道慚愧的人，責怪提婆達多的同黨比丘說：『你們怎麼能說：『提婆達多是說法語的比丘、說戒律語的比丘，提婆達多所說的話我們認可。』呢？』眾比丘責怪之後，前往世尊處，頭面禮足，在一旁坐下，將這些因緣詳細地稟告世尊。世尊因為這些因緣召集比丘僧團，用無數方便呵斥提婆達多的同黨比丘：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能對眾比丘說：『不要呵斥
【English Translation】 English version: If what is done is illegal, not in accordance with the Vinaya (discipline), and not taught by the Buddha, then if everything is admonished before it is done, or if preventing the destruction of evil friends and evil teachers, or preventing those who want to destroy the Sangha (community) by improper means, or preventing those who help to destroy the Sangha by improper means (through two or three people's Karma), or preventing those who want to perform illegal and non-Vinaya Karma, or for the sake of the Sangha, for the stupa (reliquary mound), for the Upadhyaya (preceptor), for those who are the same as the Upadhyaya, for the Acharya (teacher), for those who are the same as the Acharya, for (one's own) knowledge, making damage, making destruction without a place to settle, these situations are not considered offenses. Situations that are not considered offenses include: when the Buddha initially did not establish precepts, or when one is foolish, mad, mentally disordered, or afflicted by pain and suffering. (End of the tenth) The Buddha was in Rajagrha (Royal City) on Mount Grdhrakuta (Vulture Peak). At that time, Devadatta (God-given) insisted on these five practices and went to teach the Bhikshus (monks), saying: 'The World Honored One (Buddha) often praises the Dhuta (ascetic practices) with countless skillful means, those who are content with little desire and enjoy renunciation, should beg for food for life, wear discarded rags, sit in the open air, not eat ghee and salt, and not eat fish and meat.' At that time, the Bhikshus said to Devadatta: 'Do not destroy the harmonious Sangha, do not persist in abandoning the Dharma of destroying the Sangha. Why? Being in harmony and joy with the Sangha, without disputes, like water and milk mixing together, there is increase in the Buddha-dharma, and one can live in peace and happiness.' At that time, Devadatta's companions used improper means to help the Bhikshus who were destroying the harmonious Sangha, and said to the Bhikshus: 'Do not criticize what Devadatta says, Devadatta is a Bhikshu who speaks the Dharma, a Bhikshu who speaks the Vinaya, we approve of what Devadatta says.' After the Bhikshus heard this, among those who were content with little desire, practiced Dhuta, liked to study the precepts, and knew shame and remorse, they blamed Devadatta's companion Bhikshus, saying: 'How can you say: 'Devadatta is a Bhikshu who speaks the Dharma, a Bhikshu who speaks the Vinaya, we approve of what Devadatta says'?' After the Bhikshus blamed them, they went to the World Honored One, bowed their heads and feet, sat on one side, and reported these causes and conditions in detail to the World Honored One. Because of these causes and conditions, the World Honored One gathered the Bhikshu Sangha and scolded Devadatta's companion Bhikshus with countless skillful means: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not pure, not in accordance with practice, and should not be done. How can you say to the Bhikshus: 'Do not criticize'
提婆達所說，提婆達是法語比丘、律語比丘，提婆達所說我等忍可。』」爾時世尊以無數方便，呵責提婆達伴黨比丘已，告諸比丘：「聽僧與提婆達伴黨比丘作呵諫，舍此法故，白四羯磨。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此提婆達伴黨比丘，順從提婆達，作如是言：「汝等諸比丘莫呵提婆達。何以故？提婆達是法語比丘、律語比丘，提婆達所說我等忍可。」若僧時到僧忍聽，僧今與提婆達伴黨比丘作呵諫，舍此事故：「汝等莫言：『提婆達是法語比丘、律語比丘，提婆達所說我等忍可。』然提婆達非法語比丘、非律語比丘，汝莫欲壞和合僧，汝等當助和合僧。大德！與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。」白如是。』『大德僧聽！此提婆達伴黨比丘，順從提婆達，作如是語：「汝等諸比丘莫呵提婆達，提婆達是法語比丘、律語比丘。提婆達所說我等忍可。」僧今為提婆達伴黨比丘作呵諫，舍此事故：「大德！莫作如是語：『提婆達是法語比丘、律語比丘，提婆達所說我等忍可。』而提婆達非法語比丘、非律語比丘，汝等莫壞和合僧，汝等當助和合僧。大德！與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。」誰諸長老忍僧呵諫提婆達伴黨比丘令舍此事者默然，誰不忍者說。是初
【現代漢語翻譯】 現代漢語譯本： 『提婆達多（Devadatta，人名）所說，提婆達多是法語比丘、律語比丘，提婆達多所說我等忍可。』 爾時世尊以無數方便，呵責提婆達多伴黨比丘已，告諸比丘：『聽僧與提婆達多伴黨比丘作呵諫，舍此法故，白四羯磨（formal procedures of monastic community）。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此提婆達多伴黨比丘，順從提婆達多，作如是言：「汝等諸比丘莫呵提婆達多。何以故？提婆達多是法語比丘、律語比丘，提婆達多所說我等忍可。」若僧時到僧忍聽，僧今與提婆達多伴黨比丘作呵諫，舍此事故：「汝等莫言：『提婆達多是法語比丘、律語比丘，提婆達多所說我等忍可。』然提婆達多非法語比丘、非律語比丘，汝莫欲壞和合僧，汝等當助和合僧。大德！與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。」白如是。』 『大德僧聽！此提婆達多伴黨比丘，順從提婆達多，作如是語：「汝等諸比丘莫呵提婆達多，提婆達多是法語比丘、律語比丘。提婆達多所說我等忍可。」僧今為提婆達多伴黨比丘作呵諫，舍此事故：「大德！莫作如是語：『提婆達多是法語比丘、律語比丘，提婆達多所說我等忍可。』而提婆達多非法語比丘、非律語比丘，汝等莫壞和合僧，汝等當助和合僧。大德！與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。」誰諸長老忍僧呵諫提婆達多伴黨比丘令舍此事者默然，誰不忍者說。是初'
【English Translation】 English version: 『What Devadatta (Devadatta, a person's name) says, Devadatta is a Dharma-speaking Bhikshu, a Vinaya-speaking Bhikshu, and what Devadatta says, we endorse.』 At that time, the World Honored One, with countless skillful means, rebuked the Bhikshus who were in Devadatta's party, and then told the Bhikshus: 『Listen to the Sangha giving admonishment to the Bhikshus in Devadatta's party, to abandon this view, and perform the four羯磨 (formal procedures of monastic community). Among the Sangha, appoint someone capable of performing the 羯磨 as above, and make the following announcement: 『Venerable Sangha, listen! These Bhikshus in Devadatta's party, following Devadatta, say: 「You Bhikshus, do not criticize Devadatta. Why? Devadatta is a Dharma-speaking Bhikshu, a Vinaya-speaking Bhikshu, and what Devadatta says, we endorse.」 If it is the Sangha's time and the Sangha approves, the Sangha will now give admonishment to the Bhikshus in Devadatta's party, to abandon this matter: 「You should not say: 『Devadatta is a Dharma-speaking Bhikshu, a Vinaya-speaking Bhikshu, and what Devadatta says, we endorse.』 But Devadatta is not a Dharma-speaking Bhikshu, nor a Vinaya-speaking Bhikshu. You should not try to destroy the harmonious Sangha, you should help the harmonious Sangha. Venerable ones! Be in harmony with the Sangha, joyful, without contention, like milk and water mixed together, and live with increased benefit and happiness in the Buddha-dharma.」 Announce thus.』 『Venerable Sangha, listen! These Bhikshus in Devadatta's party, following Devadatta, say: 「You Bhikshus, do not criticize Devadatta, Devadatta is a Dharma-speaking Bhikshu, a Vinaya-speaking Bhikshu. And what Devadatta says, we endorse.」 The Sangha is now giving admonishment to the Bhikshus in Devadatta's party, to abandon this matter: 『Venerable ones! Do not say: 「Devadatta is a Dharma-speaking Bhikshu, a Vinaya-speaking Bhikshu, and what Devadatta says, we endorse.」 But Devadatta is not a Dharma-speaking Bhikshu, nor a Vinaya-speaking Bhikshu. You should not destroy the harmonious Sangha, you should help the harmonious Sangha. Venerable ones! Be in harmony with the Sangha, joyful, without contention, like milk and water mixed together, and live with increased benefit and happiness in the Buddha-dharma.」 Whoever among the elders approves of the Sangha admonishing the Bhikshus in Devadatta's party to abandon this matter, let them be silent; whoever does not approve, let them speak. This is the first.'
羯磨。』第二、第三亦如是說。『僧已忍呵諫提婆達伴黨比丘令舍此事竟，僧忍，默然故，是事如是持。』當作如是呵諫提婆達伴黨比丘白四羯磨。」諸比丘白佛，佛告諸比丘：「從今已去若有如是伴黨，相助壞和合僧者，亦當作如是呵諫白四羯磨。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘有餘伴黨、若一、若二、若三乃至無數，彼比丘語是比丘：『大德！莫諫此比丘，此比丘是法語比丘、律語比丘，此比丘所說我等喜樂，此比丘所說我等忍可。』彼比丘言：『大德！莫作是說言：「此比丘法語比丘、律語比丘，此比丘所說我等喜樂，此比丘所說我等忍可。」然此比丘非法語比丘、非律語比丘。大德！莫欲破壞和合僧，汝等當樂欲和合僧。大德！與僧和合歡喜不諍，同一師學如水乳合，于佛法中有增益安樂住。』是比丘如是諫時堅持不捨，彼比丘應三諫，舍是事故。乃至三諫，舍者善；不捨者，僧伽婆尸沙。」
比丘義如上說。
順從者有二順從：法順從、衣食順從。法順從者，以法教授，增戒、增心、增慧，諷誦承受。衣食順從者，給與衣被、飯食、床臥、敷具、病瘦醫藥。
伴黨者，若四、若過四人。
助伴黨語者，若一、若二、若三、若眾多。若比
【現代漢語翻譯】 現代漢語譯本： 『羯磨（Karma，業）』。第二、第三次也像這樣說。『僧團已經容忍呵責提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）的同黨比丘，讓他們捨棄此事完畢，僧團容忍，因為默然，所以這件事就這樣成立。』應當這樣對提婆達多的同黨比丘進行呵責，並進行白四羯磨（一種正式的僧團決議）。」諸位比丘稟告佛陀，佛陀告訴諸位比丘：「從今以後，如果有人像這樣結成同黨，互相幫助破壞僧團的和合，也應當像這樣進行呵責，並進行白四羯磨。從今以後，與諸位比丘結戒，集合十種功德利益，乃至爲了正法長久住世，想要說戒時應當這樣說：如果比丘有其餘的同黨，或者一個、或者兩個、或者三個，乃至無數個，那個比丘對其他比丘說：『大德！不要勸諫這位比丘，這位比丘是說法語的比丘、是說律語的比丘，這位比丘所說的我們都喜歡，這位比丘所說的我們都認可。』那個比丘說：『大德！不要這樣說：「這位比丘是法語比丘、是律語比丘，這位比丘所說的我們都喜歡，這位比丘所說的我們都認可。」然而這位比丘不是法語比丘、不是律語比丘。大德！不要想要破壞和合僧團，你們應當樂於和合僧團。大德！與僧團和合歡喜，沒有爭論，同一位老師教導，如同水乳交融，在佛法中能夠增長，安樂居住。』如果這位比丘這樣被勸諫時，仍然堅持不捨棄，那位比丘應當勸諫三次，爲了捨棄這件事。乃至勸諫三次，捨棄的就好；不捨棄的，犯僧伽婆尸沙（僧殘罪）。 比丘的定義如上所述。 順從有兩種順從：法順從、衣食順從。法順從是指，以佛法教授，增長戒律、增長禪定、增長智慧，諷誦承受。衣食順從是指，給予衣服、飲食、床鋪、臥具、病時的醫藥。 同黨是指，四個人或者超過四個人。 幫助同黨說話的人，或者一個、或者兩個、或者三個、或者很多人。如果比丘
【English Translation】 English version: 'Karma (action, deed)'. The second and third times should be spoken similarly. 'The Sangha (monastic community) has tolerated the rebuke of the bhikkhus (monks) who are Devadatta's (Buddha's cousin who tried to split the Sangha) companions, to let them abandon this matter completely; the Sangha tolerates it, because of silence, therefore this matter is thus established.' One should thus rebuke the bhikkhus who are Devadatta's companions and perform the 'white four karmas' (a formal Sangha resolution)." The bhikkhus reported to the Buddha, and the Buddha told the bhikkhus: "From now on, if there are those who form such companions, helping each other to destroy the harmony of the Sangha, they should also be rebuked in this way and perform the 'white four karmas'. From now on, I establish precepts with the bhikkhus, gathering ten benefits, even for the long-lasting existence of the Right Dharma (true teachings); when wanting to recite the precepts, one should say thus: If a bhikkhu has other companions, whether one, two, three, or even countless, that bhikkhu says to other bhikkhus: 'Venerable ones! Do not admonish this bhikkhu, this bhikkhu is a bhikkhu who speaks the Dharma (teachings), a bhikkhu who speaks the Vinaya (monastic rules); what this bhikkhu says, we all like; what this bhikkhu says, we all approve.' That bhikkhu says: 'Venerable ones! Do not say thus: "This bhikkhu is a Dharma-speaking bhikkhu, a Vinaya-speaking bhikkhu; what this bhikkhu says, we all like; what this bhikkhu says, we all approve." However, this bhikkhu is not a Dharma-speaking bhikkhu, not a Vinaya-speaking bhikkhu. Venerable ones! Do not want to destroy the harmonious Sangha; you should delight in the harmonious Sangha. Venerable ones! Be harmonious and joyful with the Sangha, without disputes, taught by the same teacher, like water and milk blending together, in the Buddha's Dharma, one can grow and live in peace.' If this bhikkhu, when thus admonished, still insists on not abandoning, that bhikkhu should be admonished three times, for the sake of abandoning this matter. Even admonishing three times, it is good if they abandon; if they do not abandon, it is a Sanghadisesa (formal meeting requiring) offense. The definition of bhikkhu is as described above. There are two kinds of obedience: obedience to the Dharma and obedience to material support. Obedience to the Dharma refers to teaching with the Dharma, increasing precepts, increasing concentration, increasing wisdom, reciting and receiving. Obedience to material support refers to giving clothes, food, bedding, furnishings, and medicine when sick. Companions refer to four or more people. Those who help companions speak, whether one, two, three, or many. If a bhikkhu
丘作非法群黨，語諸比丘言：「大德！汝莫諫此比丘，此比丘是法語比丘、律語比丘。此比丘所說我等忍可。」「汝莫作是語：『此比丘是法語比丘、律語比丘。此比丘所說我等忍可。』而此比丘非法語比丘非、律語比丘，汝等莫壞和合僧，當助和合僧。大德！與僧和合歡喜不諍同一水乳，于佛法中有增益安樂住。可舍此事，勿為僧所呵更犯重罪。」若隨語者善，若不隨語者當白。白已當語彼人言：「我已白，余有羯磨在，汝可舍此事，勿為僧所呵更犯重罪。」若隨語者善，若不隨語者當作初羯磨。作初羯磨已，當語彼人言：「我已白及初羯磨，余有二羯磨在，可舍此事，勿為僧所呵更犯重罪。」若隨語者善，不隨語者當作第二羯磨。作第二羯磨已，當語彼人言：「已白二羯磨竟，余有一羯磨在，汝可舍此事，勿為僧所呵更犯重罪。」若隨語者善，不隨語者作三羯磨。作三羯磨竟，僧伽婆尸沙。白竟二羯磨舍者，三偷蘭遮。白竟一羯磨舍者，二偷蘭遮。白竟舍者，一偷蘭遮。作白未竟舍者，突吉羅。若未白，一切隨破僧伴黨，盡突吉羅。若比丘諫群黨比丘時，更有餘比丘語：「莫舍。」此比丘，偷蘭遮。若未作呵諫，突吉羅。若比丘諫群黨比丘時，比丘尼語：「堅持莫舍。」者，尼偷蘭遮。若未作諫，尼言：「莫舍。
【現代漢語翻譯】 現代漢語譯本 如果有人結成非法的團體，並對比丘們說：『諸位大德！你們不要勸諫這位比丘，這位比丘是說法如法的比丘、持戒如律的比丘。這位比丘所說的話我們都認可。』 『你們不要這樣說：『這位比丘是說法如法的比丘、持戒如律的比丘。這位比丘所說的話我們都認可。』而這位比丘並非說法如法的比丘，也並非持戒如律的比丘，你們不要破壞僧團的和合，應當幫助僧團和合。諸位大德！與僧團和合，歡喜不爭，如同水乳交融，對於佛法有增益，能夠安樂地居住。應當捨棄這件事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，應當稟告（僧團）。稟告之後，應當告訴那個人說：『我已經稟告了，還有羯磨（karma，佛教術語，指行為、行動）在，你可以捨棄這件事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，應當作初羯磨。 作初羯磨之後，應當告訴那個人說：『我已經稟告並且作了初羯磨，還有兩次羯磨在，你可以捨棄這件事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，應當作第二次羯磨。作第二次羯磨之後，應當告訴那個人說：『已經稟告並且作了兩次羯磨，還剩下一次羯磨，你可以捨棄這件事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，就作第三次羯磨。 作第三次羯磨之後，（此人即犯）僧伽婆尸沙（Sanghavasesa，僧殘，佛教戒律中的一種罪名）。稟告之後，兩次羯磨后捨棄的，犯三次偷蘭遮（Thullanacca，粗罪，佛教戒律中的一種罪名）。稟告之後，一次羯磨后捨棄的，犯兩次偷蘭遮。稟告之後捨棄的，犯一次偷蘭遮。作稟告但未完成（羯磨）就捨棄的，犯突吉羅（Dukkata，惡作，佛教戒律中的一種輕罪）。如果未稟告，一切隨同破僧團的同伴，都犯突吉羅。如果比丘勸諫結黨比丘時，有其他比丘說：『不要捨棄。』這位比丘，犯偷蘭遮。如果未作呵責勸諫，犯突吉羅。如果比丘勸諫結黨比丘時，比丘尼說：『堅持不要捨棄。』這位比丘尼，犯偷蘭遮。如果未作勸諫，比丘尼說：『不要捨棄。』
【English Translation】 English version If someone forms an unlawful group and says to the bhikkhus (monks): 'Venerable sirs! Do not admonish this bhikkhu (monk). This bhikkhu (monk) is a bhikkhu (monk) who speaks according to the Dharma (law, teaching), a bhikkhu (monk) who observes the Vinaya (discipline, code of conduct) according to the rules. We approve of what this bhikkhu (monk) says.' 'Do not say this: 'This bhikkhu (monk) is a bhikkhu (monk) who speaks according to the Dharma (law, teaching), a bhikkhu (monk) who observes the Vinaya (discipline, code of conduct) according to the rules. We approve of what this bhikkhu (monk) says.' But this bhikkhu (monk) is not a bhikkhu (monk) who speaks according to the Dharma (law, teaching), nor is he a bhikkhu (monk) who observes the Vinaya (discipline, code of conduct) according to the rules. Do not destroy the harmony of the Sangha (monastic community), you should help the Sangha (monastic community) to be harmonious. Venerable sirs! Being in harmony with the Sangha (monastic community), rejoicing without contention, like water and milk blending together, there is increase in the Buddha's Dharma (law, teaching), and one can live in peace. You should abandon this matter, do not be rebuked by the Sangha (monastic community), and do not commit a serious offense again.' If one follows the advice, that is good. If one does not follow the advice, one should report it (to the Sangha (monastic community)). After reporting, one should tell that person: 'I have reported it, there is still a karma (action, deed) to be done, you can abandon this matter, do not be rebuked by the Sangha (monastic community), and do not commit a serious offense again.' If one follows the advice, that is good. If one does not follow the advice, one should perform the first karma (action, deed). After performing the first karma (action, deed), one should tell that person: 'I have reported and performed the first karma (action, deed), there are still two karmas (actions, deeds) to be done, you can abandon this matter, do not be rebuked by the Sangha (monastic community), and do not commit a serious offense again.' If one follows the advice, that is good. If one does not follow the advice, one should perform the second karma (action, deed). After performing the second karma (action, deed), one should tell that person: 'I have reported and performed two karmas (actions, deeds), there is still one karma (action, deed) left, you can abandon this matter, do not be rebuked by the Sangha (monastic community), and do not commit a serious offense again.' If one follows the advice, that is good. If one does not follow the advice, one should perform the third karma (action, deed). After performing the third karma (action, deed), (this person commits) Sanghavasesa (formal meeting of the Sangha). After reporting, abandoning after two karmas (actions, deeds), one commits three Thullanacca (serious offense). After reporting, abandoning after one karma (action, deed), one commits two Thullanacca (serious offense). After reporting, abandoning, one commits one Thullanacca (serious offense). After reporting but not completing (the karma (action, deed)), abandoning, one commits Dukkata (wrongdoing). If one has not reported, all those who follow the companions who break the Sangha (monastic community), all commit Dukkata (wrongdoing). If a bhikkhu (monk) admonishes a group of bhikkhus (monks), and another bhikkhu (monk) says: 'Do not abandon.' This bhikkhu (monk) commits Thullanacca (serious offense). If one has not made an admonishment, one commits Dukkata (wrongdoing). If a bhikkhu (monk) admonishes a group of bhikkhus (monks), and a bhikkhuni (nun) says: 'Persist, do not abandon.' This bhikkhuni (nun) commits Thullanacca (serious offense). If one has not made an admonishment, the bhikkhuni (nun) says: 'Do not abandon.'
」者，突吉羅。除比丘比丘尼，餘人教言：「莫舍。」盡突吉羅。
比丘尼，僧伽婆尸沙；式叉磨那、沙彌、沙彌尼，突吉羅，是謂為犯。
不犯者，初語時舍，非法別眾、非法和合眾、法別眾、法相似別眾、法相似和合眾，非法、非律、非佛所教，若一切未作呵諫，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十一竟)
爾時佛在舍衛國祇樹給孤獨園，時䩭連有二比丘：一名阿濕婆，二名富那婆娑，在䩭連行惡行污他家，污他家亦見亦聞，行惡行亦見亦聞。彼作如是非法行，自種華樹、教人種花樹，自溉灌、教人溉灌，自摘花、教人摘花，自作華鬘、教人作華鬘，自以線貫系、若教人線貫系，自持花、教人持花，自持華鬘與人、教人持華鬘與人。若彼村落中有婦女、若童女，共同一床坐起，同一器飲食，言語、戲笑，或自歌舞倡伎，或他作已唱和，或俳說，或彈鼓簧、吹貝，作孔雀音或作眾鳥鳴，或走或佯跛行，或嘯、或自作弄身、或受雇戲笑。時有眾多比丘，從迦尸國漸漸遊行，至䩭連止宿。晨朝著衣持缽入村乞食，法服齊整，行步庠序，低目直前，不左右顧視，以次乞食。時諸居士見已自相謂言：「此是何人低目而行，不左右顧視，亦不言笑，亦不周接，亦不善言問訊，
【現代漢語翻譯】 現代漢語譯本：
『者』，犯突吉羅（輕罪）。除了比丘（男性出家人）和比丘尼（女性出家人），其他人教導說：『不要捨棄。』都犯突吉羅。
比丘尼，犯僧伽婆尸沙（僅次於最高的罪）；式叉摩那（見習女出家人）、沙彌（小男出家人）、沙彌尼（小女出家人），犯突吉羅，這叫做犯戒。
不犯戒的情況：最初說話時就捨棄，在非法別眾（不如法的僧團）、非法和合眾（不如法的僧團）、法別眾（如法的僧團）、法相似別眾（相似如法的僧團）、法相似和合眾（相似如法的僧團），對於非法、非律（不符合戒律）、非佛所教導的，如果一切都沒有進行呵斥勸誡，不犯戒。
不犯戒的情況：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（十一竟）
當時佛陀在舍衛國（古印度地名）的祇樹給孤獨園（寺院名），當時䩭連（地名）有兩個比丘：一個名叫阿濕婆（馬），一個名叫富那婆娑（滿賢），在䩭連做惡行，玷污他人家，玷污他人家的事情既被看到也被聽到，做惡行的事情既被看到也被聽到。他們做出這樣不如法的行為，自己種植花樹、教人種植花樹，自己澆灌、教人澆灌，自己摘花、教人摘花，自己製作花鬘（花環）、教人制作花鬘，自己用線穿系、或者教人線穿系，自己拿著花、教人拿著花，自己拿著花鬘送給別人、教人拿著花鬘送給別人。如果在那個村落中有婦女、或者童女，共同在一張床上坐臥，用同一個器皿飲食，言語、嬉笑，或者自己唱歌跳舞，或者別人表演後跟著唱和，或者說笑話，或者彈奏樂器、吹奏海螺，發出孔雀的聲音或者模仿各種鳥的叫聲，或者奔跑或者假裝跛腳行走，或者呼嘯、或者自己做弄身體、或者受僱傭來逗人發笑。當時有很多比丘，從迦尸國（古印度地名）漸漸地來到䩭連，在那裡住宿。早晨穿好衣服，拿著缽進入村莊乞食，法衣整齊，行走有秩序，低著頭看著前方，不左右張望，依次乞食。當時各位居士看到后互相說道：『這些人是誰，低著頭走路，不左右張望，也不說話嬉笑，也不熱情接待，也不好好地問候，』
【English Translation】 English version:
'者', commits a 突吉羅 (ṭukkiṭa, a minor offense). Except for Bhikkhus (male monastics) and Bhikkhunis (female monastics), if others teach: 'Do not abandon,' all commit 突吉羅.
Bhikkhunis, commit Sanghavasesa (saṃghāvaśeṣa, an offense requiring a meeting of the Sangha); Sikkhamanas (śikṣamāṇā, female trainees), Sramaneras (śrāmaṇera, novice monks), Sramaneris (śrāmaṇerī, novice nuns), commit 突吉羅, this is called an offense.
Non-offenses: abandoning at the first utterance, in an unlawful assembly, an unlawful harmonious assembly, a lawful separate assembly, a similar but separate assembly, a similar harmonious assembly, regarding what is unlawful, not in accordance with the Vinaya (rules of conduct), not taught by the Buddha, if no admonishment has been made, there is no offense.
Non-offenses: when the precepts were initially not established, and in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (End of eleven)
At that time, the Buddha was in the Jeta Grove (Jetavana) in Sravasti (Śrāvastī), in the park of Anathapindika (Anāthapiṇḍika). At that time, in 䩭連 (Śūlin), there were two Bhikkhus: one named Asvaghosa (Aśvaghoṣa, Horse Cry), and the other named Purnavasu (Pūrṇavasu, Full Wealth), who engaged in evil conduct in 䩭連, defiling other people's families. The defilement of other people's families was both seen and heard, and the evil conduct was both seen and heard. They engaged in such unlawful activities, planting flower trees themselves, teaching others to plant flower trees, watering them themselves, teaching others to water them, picking flowers themselves, teaching others to pick flowers, making garlands themselves, teaching others to make garlands, threading them with thread themselves, or teaching others to thread them, holding flowers themselves, teaching others to hold flowers, giving garlands to others themselves, teaching others to give garlands to others. If in that village there were women or girls, sitting and rising together on the same bed, eating and drinking from the same vessel, talking and laughing, or singing and dancing themselves, or joining in singing after others performed, or telling jokes, or playing musical instruments, blowing conch shells, making peacock sounds or imitating the calls of various birds, or running or pretending to limp, or whistling, or making fun of themselves, or being hired to make people laugh. At that time, many Bhikkhus, gradually traveling from Kasi (Kāśī), arrived at 䩭連 and stayed there. In the morning, they put on their robes, carried their bowls, and entered the village to beg for food, with their robes properly arranged, walking in an orderly manner, looking down and straight ahead, not looking left or right, begging for food in order. At that time, the laypeople, seeing this, said to each other: 'Who are these people walking with their heads down, not looking left or right, not talking or laughing, not being welcoming, and not properly greeting us?'
我等不應與其飲食。我等阿濕婆、富那婆娑二人，亦不低目而行，左右顧視與人周接、善言問訊，應與飲食供養。」時彼比丘在䩭連乞食困乃得之，彼自念言：「此住處惡，惡比丘在此住，彼作如是惡乃至受雇戲笑。」時諸比丘即從䩭連往至舍衛城，到世尊所，頭面禮足在一面坐。爾時世尊慰問客比丘言：「汝等住止安樂不？眾僧和合不？不以飲食為苦耶？」諸比丘白世尊：「大德！住止安樂眾僧和合，我曹從迦尸國遊行至䩭連。」以上因緣具白世尊。世尊爾時以無數方便遙呵責阿濕婆、富那婆娑二比丘：「汝所為非，非威儀非沙門法、非凈行、非隨順行，所不應為。云何阿濕婆、富那婆娑，在䩭連污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞，乃至受雇戲笑。」
時世尊以無數方便呵責已，告舍利弗、目連：「汝等二人，往䩭連與阿濕婆、富那婆娑作羯磨。何以故？是汝等弟子故。應作白四羯磨，應如是作：集僧已為彼二人作舉，作舉已為作憶念，作憶念已應與罪。眾中應差堪能羯磨人如上，作如是白：『大德僧聽！此阿濕婆、富那婆娑在䩭連污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。若僧時到僧忍聽，今僧為阿濕婆、富那婆娑作擯羯磨。「汝等污他家、行惡行，污他家亦見亦聞、行惡行亦
【現代漢語翻譯】 現代漢語譯本： 『我們不應該給他們食物。我們阿濕婆（Asvajit，尊者名）、富那婆娑（Purnavasu，尊者名）二人，也不應該低著頭走路，左右張望與人交往、友善地問候，不應該給他們飲食供養。』當時那位比丘在䩭連（Kitagiri，地名）乞食，很困難才得到食物，他自己心裡想：『這個住處不好，壞比丘住在這裡，他們做出這樣惡劣的事情，甚至被僱傭來戲弄人。』當時眾比丘就從䩭連前往舍衛城（Sravasti，古印度城市名），到達世尊（Buddha，佛陀）處，頭面頂禮佛足，在一旁坐下。這時世尊慰問客比丘說：『你們住得安穩嗎？僧團和合嗎？沒有因為飲食而感到困苦吧？』眾比丘稟告世尊：『大德！住得安穩，僧團和合，我們從迦尸國（Kasi，古印度王國名）來到䩭連。』以上因緣都詳細地稟告了世尊。世尊當時用無數方法遙遠地呵責阿濕婆、富那婆娑二比丘：『你們所做的不對，不合乎威儀，不合乎沙門（Sramana，出家修行者）的法則，不是清凈的行為，不隨順修行，是不應該做的。為什麼阿濕婆、富那婆娑，在䩭連玷污他人家庭、做出惡劣的行為，玷污他人家庭的事情有人看見也有人聽見、做出惡劣的行為有人看見也有人聽見，甚至被僱傭來戲弄人。』 當時世尊用無數方法呵責之後，告訴舍利弗（Sariputra，佛陀十大弟子之一）、目連（Maudgalyayana，佛陀十大弟子之一）：『你們二人，前往䩭連為阿濕婆、富那婆娑做羯磨（Karma，佛教術語，指行動、行為）。為什麼呢？因為他們是你們的弟子。應該做白四羯磨（Jnapti-caturtha-karma，佛教僧團中的一種正式議事程式），應該這樣做：集合僧眾之後，為他們二人作舉罪，作舉罪之後為他們作憶念，作憶念之後應該給予罪罰。僧眾中應該選擇能夠做羯磨的人如上所述，這樣宣告：『大德僧眾請聽！這位阿濕婆、富那婆娑在䩭連玷污他人家庭、做出惡劣的行為，玷污他人家庭的事情有人看見也有人聽見、做出惡劣的行為有人看見也有人聽見。如果僧眾認為時機已到，僧眾容忍聽取，現在僧眾為阿濕婆、富那婆娑做擯出羯磨（Nissarana-karma，驅逐出僧團的羯磨）。「你們玷污他人家庭、做出惡劣的行為，玷污他人家庭的事情有人看見也有人聽見、做出惡劣的行為亦有人看見也有人聽見。』
【English Translation】 English version: 'We should not give them food. We, Asvajit (name of a venerable monk), and Purnavasu (name of a venerable monk), should also not walk with our heads lowered, looking around and interacting with people, offering friendly greetings, and we should not give them food and offerings.' At that time, that Bhikkhu (Buddhist monk) was begging for food in Kitagiri (name of a place), and it was difficult to obtain. He thought to himself, 'This place is bad, bad Bhikkhus live here, they do such evil things, even being hired to make fun of people.' At that time, the Bhikkhus went from Kitagiri to Sravasti (name of an ancient Indian city), and arrived at the place of the Buddha (the World-Honored One), bowed their heads to the ground at his feet, and sat on one side. At that time, the Buddha comforted the visiting Bhikkhus, saying, 'Are you living comfortably? Is the Sangha (Buddhist monastic community) in harmony? Are you not suffering from a lack of food?' The Bhikkhus reported to the Buddha, 'Venerable Sir! We are living comfortably, the Sangha is in harmony, we came from the country of Kasi (name of an ancient Indian kingdom) to Kitagiri.' They reported all the circumstances to the Buddha in detail. At that time, the Buddha, using countless methods, remotely rebuked the two Bhikkhus, Asvajit and Purnavasu, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a Sramana (wandering ascetic), not a pure practice, not in accordance with the path of practice, it is something that should not be done. Why do Asvajit and Purnavasu, in Kitagiri, defile other people's families, commit evil deeds, the defilement of other people's families is seen and heard, the commission of evil deeds is seen and heard, even being hired to make fun of people?' At that time, after the Buddha had rebuked them using countless methods, he said to Sariputra (one of the Buddha's ten great disciples) and Maudgalyayana (one of the Buddha's ten great disciples), 'You two, go to Kitagiri and perform Karma (action, deed) for Asvajit and Purnavasu. Why? Because they are your disciples. You should perform Jnapti-caturtha-karma (a formal procedure in the Buddhist monastic community), and you should do it like this: After gathering the Sangha, accuse the two of them, after accusing them, remind them of their actions, and after reminding them, you should give them punishment. Among the Sangha, you should choose someone capable of performing Karma as described above, and declare as follows: 'Venerable Sangha, please listen! This Asvajit and Purnavasu in Kitagiri defiled other people's families, committed evil deeds, the defilement of other people's families was seen and heard, the commission of evil deeds was seen and heard. If the Sangha thinks the time is right, and the Sangha is willing to listen, now the Sangha will perform the Nissarana-karma (act of expulsion from the Sangha) for Asvajit and Purnavasu. 'You defiled other people's families, committed evil deeds, the defilement of other people's families was seen and heard, the commission of evil deeds was seen and heard.'
見亦聞。汝等行惡行，出去，不應在此住。」白如是。』『大德僧聽！此阿濕婆、富那婆娑在䩭連污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。今僧與阿濕婆、富那婆娑作擯羯磨：「此二人污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。汝等污他家出去，不應在此住。」誰諸長老忍僧為此二人作擯羯磨者默然，誰不忍者說。此是初羯磨。』第二，第三亦如是說。『僧已忍與阿濕婆、富那婆娑作擯羯磨竟，僧忍，默然故，是事如是持。』」
爾時舍利弗、目連聞佛教已，即從坐起禮佛足繞三匝而去。舍利弗、目連著衣持缽與五百大比丘眾俱，從迦尸國遊行至䩭連。時阿濕婆、富那婆娑，聞舍利弗、目連將五百大比丘眾俱從迦尸國遊行來至䩭連，必為我等作擯羯磨。彼二人即往詣諸居士所語言：「今有二比丘來：一名舍利弗，二名目連。其一比丘善能幻術飛行虛空，第二比丘行惡行自能說法，汝等好自觀察莫為彼所惑。」時舍利弗、目連從迦尸國漸漸遊行，來至䩭連止宿。晨朝著衣持缽入村乞食，大目連現神足踴身空中，舍利弗親自說法。時諸居士見已自相謂言：「此二比丘：一善知幻術飛行空中，第二比丘行惡行自能說法。」時舍利弗、目連，即為䩭連諸居士說法令得信樂。時尊者舍利弗、目連食
【現代漢語翻譯】 現代漢語譯本 『（僧眾說）親眼所見，親耳所聞。你們這些行為惡劣的人，出去，不應該住在這裡。』就這樣宣告完畢。 『各位長老聽著！這個阿濕婆（Asvaka）、富那婆娑（Punabbasuka）在䩭連（Kitagiri）玷污了居士的家庭，做了惡劣的行為，玷污居士家庭的事情我們親眼所見，親耳所聞，他們做惡劣行為的事情我們也親眼所見，親耳所聞。現在僧團要對阿濕婆、富那婆娑執行擯斥羯磨（banishment karma）：這兩個人玷污居士家庭，做了惡劣的行為，玷污居士家庭的事情我們親眼所見，親耳所聞，他們做惡劣行為的事情我們也親眼所見，親耳所聞。你們這些玷污居士家庭的人出去，不應該住在這裡。』哪位長老贊同僧團對這二人執行擯斥羯磨的就保持沉默，哪位不贊同的就說出來。這是第一次羯磨。 第二次、第三次也像這樣宣告。『僧團已經贊同對阿濕婆、富那婆娑執行擯斥羯磨完畢，僧團贊同，因為沉默的緣故，這件事就這樣決定了。』 當時，舍利弗（Sariputta）、目連（Moggallana）聽了佛陀的教誨后，立即從座位上起身，禮拜佛足，繞佛三圈后離去。舍利弗、目連穿好衣服，拿著缽，與五百位大比丘一起，從迦尸國（Kasi）遊行至䩭連。當時，阿濕婆、富那婆娑聽說舍利弗、目連將帶領五百位大比丘從迦尸國遊行來到䩭連，必定要對我們執行擯斥羯磨。他們二人就前往各位居士那裡說：『現在有兩位比丘來了：一位名叫舍利弗，一位名叫目連。其中一位比丘擅長幻術，能夠飛行於虛空，第二位比丘行為惡劣，卻能自圓其說，你們要好好觀察，不要被他們迷惑。』當時，舍利弗、目連從迦尸國漸漸遊行，來到䩭連止宿。早晨穿好衣服，拿著缽進入村莊乞食，大目連顯現神通，躍身於空中，舍利弗親自說法。當時各位居士看見后，互相說道：『這兩位比丘：一位擅長幻術，能夠飛行於空中，第二位比丘行為惡劣，卻能自圓其說。』當時，舍利弗、目連，就為䩭連的各位居士說法，使他們獲得信仰和喜悅。當時，尊者舍利弗、目連吃完飯後
【English Translation】 English version '(The Sangha says) Seen and heard. You who commit evil deeds, leave, you should not stay here.' Thus it was announced. 'Listen, venerable Sangha! These Asvaka (horse trainer), Punabbasuka (repeater) in Kitagiri (a town) have defiled the householder's family, and committed evil deeds. We have seen and heard the defiling of the householder's family, and we have seen and heard the committing of evil deeds. Now the Sangha will perform the banishment karma (Niggaha-kamma) against Asvaka and Punabbasuka: These two have defiled the householder's family, and committed evil deeds. We have seen and heard the defiling of the householder's family, and we have seen and heard the committing of evil deeds. You who defile the householder's family, leave, you should not stay here.' Whoever among the elders approves of the Sangha performing the banishment karma against these two, let him be silent; whoever does not approve, let him speak. This is the first karma. The second and third times were also announced in the same way. 'The Sangha has approved the completion of the banishment karma against Asvaka and Punabbasuka. The Sangha approves, because of the silence, this matter is thus decided.' At that time, Sariputta (chief disciple of the Buddha) and Moggallana (one of the two chief disciples of the Buddha) having heard the Buddha's teachings, immediately rose from their seats, bowed at the Buddha's feet, circumambulated him three times, and departed. Sariputta and Moggallana, having put on their robes and taken their bowls, together with five hundred great bhikkhus (monks), traveled from Kasi (an ancient Indian kingdom) to Kitagiri. At that time, Asvaka and Punabbasuka, having heard that Sariputta and Moggallana would lead five hundred great bhikkhus from Kasi to Kitagiri, and would certainly perform the banishment karma against them, went to the householders and said: 'Now there are two bhikkhus coming: one named Sariputta, and the other named Moggallana. One of these bhikkhus is skilled in illusion and can fly in the sky, and the second bhikkhu commits evil deeds but can justify himself with words. You should observe them carefully and not be deceived by them.' At that time, Sariputta and Moggallana gradually traveled from Kasi and arrived at Kitagiri to stay. In the morning, having put on their robes and taken their bowls, they entered the village to beg for food. Maha Moggallana displayed his supernatural powers and leaped into the air, and Sariputta personally preached the Dharma. At that time, the householders, having seen this, said to each other: 'These two bhikkhus: one is skilled in illusion and can fly in the sky, and the second bhikkhu commits evil deeds but can justify himself with words.' At that time, Sariputta and Moggallana preached the Dharma to the householders of Kitagiri, causing them to gain faith and joy. At that time, the venerable Sariputta and Moggallana, after eating
訖洗缽還至住處，以此因緣集比丘僧，集僧已為阿濕婆、富那婆娑作舉，作舉已為作憶念，作憶念已與罪。時舍利弗在眾中即作羯磨如上說時，阿濕婆、富那婆娑僧為作羯磨時作是言：「眾僧有愛、有恚、有怖、有癡，更有餘同罪比丘，有驅者、有不驅者，而獨驅我。」時舍利弗、目連在䩭連為阿濕婆、富那婆娑作羯磨已，還舍衛國祇樹給孤獨園，至世尊所，頭面禮足在一面坐，一面坐已白佛言：「我等已於䩭連與阿濕婆、富那婆娑作擯羯磨已。眾僧作擯羯磨時，阿濕婆、富那婆娑作如是言：『眾僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』」爾時世尊以無數方便，遙訶責阿濕婆、富那婆娑：「汝所為非，非威儀、非沙門、法非凈行、非隨順行，所不應為。云何眾僧與作擯羯磨時言：『眾僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』」世尊以無數方便呵責彼阿濕婆、富那婆娑已，告諸比丘：「自今已去，聽僧與阿濕婆、富那婆娑作呵諫白四羯磨。眾中應差堪能羯磨人如上，應作如是白：『大德僧聽！此阿濕婆、富那婆娑在䩭連，僧與作擯羯磨時便作是言：「僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」若僧時到僧忍聽，今僧與阿濕婆、富那婆娑
【現代漢語翻譯】 現代漢語譯本 洗完缽后回到住處，因為這件事召集了比丘僧團，召集僧團后，對阿濕婆（Aśvajit，馬勝）和富那婆娑（Pūrnavaśu，滿賢）進行了舉罪，舉罪之後進行了憶念，憶念之後判處了罪行。當時，舍利弗（Śāriputra，智慧第一）在僧團中，按照上述方式進行了羯磨（karma，業）。當僧團為阿濕婆和富那婆娑進行羯磨時，他們這樣說：『僧團中有愛、有恨、有恐懼、有愚癡，還有其他犯了同樣罪行的比丘，有的被驅逐，有的沒有被驅逐，卻唯獨驅逐我。』當時，舍利弗和目連（Maudgalyāyana，神通第一）在䩭連（Kitagiri）為阿濕婆和富那婆娑做了擯斥羯磨后，返回舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma），來到世尊（Bhagavan，佛陀）處，頭面頂禮佛足，在一旁坐下。坐下後，對佛說：『我們已經在䩭連對阿濕婆和富那婆娑進行了擯斥羯磨。僧團在進行擯斥羯磨時，阿濕婆和富那婆娑這樣說：「僧團中有愛、有恨、有恐懼、有愚癡，有像他們一樣犯了同樣罪行的比丘，有的被驅逐，有的沒有被驅逐。」』
這時，世尊用無數種方便，遙遠地呵責阿濕婆和富那婆娑：『你們所做的是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家修行者）的身份，不符合正法，不符合清凈的修行，不符合隨順的修行，是不應該做的。為什麼在僧團對你們進行擯斥羯磨時，你們說：「僧團中有愛、有恨、有恐懼、有愚癡，有像他們一樣犯了同樣罪行的比丘，有的被驅逐，有的沒有被驅逐。」』世尊用無數種方便呵責了阿濕婆和富那婆娑后，告訴眾比丘：『從今以後，允許僧團對阿濕婆和富那婆娑進行呵諫白四羯磨。僧團中應該選出能夠進行羯磨的人，按照上述方式，應該這樣宣告：『大德僧團請聽！這阿濕婆和富那婆娑在䩭連，僧團對他們進行擯斥羯磨時，他們就說：「僧團中有愛、有恨、有恐懼、有愚癡，有像他們一樣犯了同樣罪行的比丘，有的被驅逐，有的沒有被驅逐。」如果僧團認為時機已到，僧團忍可，現在僧團對阿濕婆和富那婆娑
【English Translation】 English version Having washed the alms bowl and returned to his dwelling, he gathered the Bhikshu Sangha (community of monks) because of this incident. Having gathered the Sangha, he made an accusation against Aśvajit (Aśvajit, meaning 'horse conqueror') and Pūrnavaśu (Pūrnavaśu, meaning 'full of wealth'). Having made the accusation, he made a recollection, and having made the recollection, he assigned the punishment. At that time, Śāriputra (Śāriputra, meaning 'son of Śāri', known for his wisdom) was in the assembly and performed the karma (karma, meaning 'action' or 'deed') as described above. When the Sangha was performing the karma for Aśvajit and Pūrnavaśu, they said this: 'The Sangha has love, hatred, fear, and delusion. There are other Bhikshus who have committed the same offenses, some are expelled, and some are not expelled, yet only I am expelled.' At that time, Śāriputra and Maudgalyāyana (Maudgalyāyana, known for his supernatural powers) performed the expulsion karma for Aśvajit and Pūrnavaśu in Kitagiri (Kitagiri, name of a place), and then returned to the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma, Jetavana Monastery in Śrāvastī) in Śrāvastī (Śrāvastī, name of a city). They arrived at the place of the Bhagavan (Bhagavan, meaning 'the Blessed One', referring to the Buddha), bowed their heads to his feet, and sat down on one side. Having sat down, they said to the Buddha: 'We have already performed the expulsion karma for Aśvajit and Pūrnavaśu in Kitagiri. When the Sangha was performing the expulsion karma, Aśvajit and Pūrnavaśu said this: 'The Sangha has love, hatred, fear, and delusion. There are Bhikshus who have committed the same offenses as they have, some are expelled, and some are not expelled.''
At that time, the Bhagavan, with countless skillful means, remotely rebuked Aśvajit and Pūrnavaśu: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the life of a Śrāmaṇa (śrāmaṇa, meaning 'ascetic' or 'religious mendicant'), it is not in accordance with the Dharma, it is not in accordance with pure practice, it is not in accordance with the path of following the Dharma, it is not something that should be done. Why, when the Sangha was performing the expulsion karma for you, did you say: 'The Sangha has love, hatred, fear, and delusion. There are Bhikshus who have committed the same offenses as they have, some are expelled, and some are not expelled.'?' Having rebuked Aśvajit and Pūrnavaśu with countless skillful means, the Bhagavan said to the Bhikshus: 'From now on, allow the Sangha to perform the admonishment karma with four announcements for Aśvajit and Pūrnavaśu. In the Sangha, one should select someone capable of performing the karma as described above, and one should announce in this way: 'Venerable Sangha, please listen! This Aśvajit and Pūrnavaśu, in Kitagiri, when the Sangha was performing the expulsion karma for them, they said: 'The Sangha has love, hatred, fear, and delusion. There are Bhikshus who have committed the same offenses as they have, some are expelled, and some are not expelled.' If the Sangha deems it the right time, and the Sangha approves, now the Sangha will perform for Aśvajit and Pūrnavaśu
作呵諫，舍此事故：「汝等莫作是言：『僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』而諸比丘不愛、不恚、不怖、不癡。汝等污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。汝等污他家、行惡行。」白如是。』『大德僧聽！此阿濕婆、富那婆娑在䩭連，僧與作羯磨時便作是言：「僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」僧今與阿濕婆、富那婆娑作呵諫，舍此事故：「汝等莫作是言：『僧有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』而諸比丘不愛、不恚、不怖、不癡。汝等污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。汝等污他家、行惡行。」誰諸長老忍僧與阿濕婆、富那婆娑作呵諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與阿濕婆、富那婆娑作呵諫舍此事竟，僧忍，默然故，是事如是持。』」
如是與阿濕婆、富那婆娑作呵諫白四羯磨已，時諸比丘往白佛，佛言：「若有餘比丘，若僧已擯、若擯時、若未擯，作如是言：『僧有愛、有恚、有怖、有癡。』亦應如是與作呵諫白四羯磨呵諫。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘依聚落、若城邑住，污他
【現代漢語翻譯】 現代漢語譯本：呵諫（akahajian，責備）如下，說明此事：『你們不要這樣說：「僧團（seng, 指佛教僧侶團體）有愛、有恨、有恐懼、有愚癡，有像這樣犯同樣罪的比丘（biqiu，佛教出家男子），有被驅逐的，有不被驅逐的。」而各位比丘沒有愛、沒有恨、沒有恐懼、沒有愚癡。你們玷污他人家庭、做惡事，玷污他人家庭的事情也被看見、被聽見，做惡事的事情也被看見、被聽見。你們玷污他人家庭、做惡事。』就這樣稟告。『大德僧團請聽！這位阿濕婆（Ashipo，人名）、富那婆娑（Funaposa，人名）住在䩭連（qilian，地名），僧團在為他們進行羯磨（jiemo，佛教儀式）時，他們就說：「僧團有愛、有恨、有恐懼、有愚癡，有像這樣犯同樣罪的比丘，有被驅逐的，有不被驅逐的。」僧團現在要對阿濕婆、富那婆娑進行呵諫，讓他們放棄此事：「你們不要這樣說：『僧團有愛、有恨、有恐懼、有愚癡，有像這樣犯同樣罪的比丘，有被驅逐的，有不被驅逐的。』而各位比丘沒有愛、沒有恨、沒有恐懼、沒有愚癡。你們玷污他人家庭、做惡事，玷污他人家庭的事情也被看見、被聽見，做惡事的事情也被看見、被聽見。你們玷污他人家庭、做惡事。」哪位長老（zhanglao，年長的比丘）贊同僧團對阿濕婆、富那婆娑進行呵諫，讓他們放棄此事的就默然，誰不贊同就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經贊同對阿濕婆、富那婆娑進行呵諫，讓他們放棄此事完畢，僧團贊同，因為默然，所以此事就這樣成立。』 像這樣對阿濕婆、富那婆娑進行呵諫，完成四次羯磨稟告后，當時各位比丘去稟告佛陀（Fo, 佛教創始人釋迦牟尼）。佛陀說：『如果有其他比丘，無論是僧團已經驅逐的、正在驅逐的、還是尚未驅逐的，如果他們這樣說：「僧團有愛、有恨、有恐懼、有愚癡。」也應該像這樣對他們進行呵諫，完成四次羯磨稟告。從今以後，為各位比丘制定戒律（jielv，佛教戒條），集合十種意義，乃至爲了正法（zhengfa，佛教教義）長久住世，想要說戒的人應當這樣說：如果有比丘依靠村落、或者城鎮居住，玷污他人……』
【English Translation】 English version: The rebuke (akahajian, reprimand) is as follows, stating this matter: 'You should not say: "The Sangha (seng, the Buddhist monastic community) has love, hatred, fear, and delusion; there are bhikkhus (biqiu, Buddhist monks) who commit the same offenses, some are expelled, and some are not." But the bhikkhus do not have love, hatred, fear, or delusion. You defile other people's families and do evil deeds; the defilement of other people's families is seen and heard, and the doing of evil deeds is also seen and heard. You defile other people's families and do evil deeds.' Thus it is reported. 'Venerable Sangha, please listen! These Ashipo (Ashipo, a name) and Funaposa (Funaposa, a name) live in Qilian (qilian, a place name). When the Sangha performs the Karma (jiemo, Buddhist ritual) for them, they say: "The Sangha has love, hatred, fear, and delusion; there are bhikkhus who commit the same offenses, some are expelled, and some are not." The Sangha now rebukes Ashipo and Funaposa, asking them to abandon this matter: "You should not say: 'The Sangha has love, hatred, fear, and delusion; there are bhikkhus who commit the same offenses, some are expelled, and some are not.' But the bhikkhus do not have love, hatred, fear, or delusion. You defile other people's families and do evil deeds; the defilement of other people's families is seen and heard, and the doing of evil deeds is also seen and heard. You defile other people's families and do evil deeds.' Which elder (zhanglao, senior bhikkhu) approves of the Sangha rebuking Ashipo and Funaposa, asking them to abandon this matter, let him be silent; whoever does not approve, let him speak. This is the first Karma.' The second and third times are also spoken in this way. 'The Sangha has approved of rebuking Ashipo and Funaposa, asking them to abandon this matter. The Sangha approves, because of silence, so this matter is established.'" After rebuking Ashipo and Funaposa in this way, completing the four Karma reports, the bhikkhus then reported to the Buddha (Fo, the founder of Buddhism, Shakyamuni). The Buddha said: 'If there are other bhikkhus, whether the Sangha has already expelled them, is in the process of expelling them, or has not yet expelled them, if they say: "The Sangha has love, hatred, fear, and delusion," they should also be rebuked in this way, completing the four Karma reports. From now on, precepts (jielv, Buddhist precepts) are established for the bhikkhus, gathering ten meanings, and even for the long-term dwelling of the Dharma (zhengfa, Buddhist teachings), those who wish to recite the precepts should say: If a bhikkhu dwells relying on a village or town, defiling others...'
家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。諸比丘當語是比丘言：『大德！污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。大德！汝污他家、行惡行，今可遠此聚落去，不須住此。』是比丘語彼比丘作是語：『大德！諸比丘有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』諸比丘報言：『大德！莫作是語：「有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」而諸比丘不愛、不恚、不怖、不癡。大德！污他家行惡行，污他家亦見亦聞，行惡行亦見亦聞。』是比丘如是諫時，堅持不捨者，彼比丘應再三諫，舍此事故。乃至三諫，舍者善；不捨者，僧伽婆尸沙。」
比丘義如上。
村者，有四種，如上。
聚落城邑者，屬王。
家者，有男有女。
污他家者，有四種事：依家污家、依利養污家、依親友污家、依僧伽藍污家。云何依家污家？從一家得物與一家。所得物處聞之不喜，所與物處思當報恩，即作是言：「若有與我者我當報之，若不與我者我何故與？」是為依家污家。云何依利養污家？若比丘如法得利，乃至缽中之餘，或與一居士、不與一居士，彼得者即生是念：「當報其恩，其有與我者我當報之；若不與我，我何故與？」是為依利養
【現代漢語翻譯】 現代漢語譯本： 若有比丘，被指控『污損他人家庭』（指與他人家庭有不正當關係）、『行為不端』，並且確實有人親眼所見或親耳所聞他『污損他人家庭』、『行為不端』。眾比丘應當告知這位比丘：『大德！你污損他人家庭，行為不端，有人親眼所見或親耳所聞你污損他人家庭、行為不端。大德！你污損他人家庭，行為不端，現在應該遠離這個村落，不應該住在這裡。』這位比丘如果這樣回答眾比丘：『大德！眾比丘有愛、有恨、有恐懼、有愚癡，對於犯有同樣罪行的比丘，有的驅逐，有的不驅逐。』眾比丘應該回應說：『大德！不要這樣說：「有愛、有恨、有恐懼、有愚癡，對於犯有同樣罪行的比丘，有的驅逐，有的不驅逐。」眾比丘沒有愛、沒有恨、沒有恐懼、沒有愚癡。大德！你污損他人家庭，行為不端，有人親眼所見或親耳所聞你污損他人家庭、行為不端。』如果這位比丘在受到這樣的勸誡時，仍然堅持不改，那麼這位比丘應該被再三勸誡，放棄這種行為。直到三次勸誡，如果他放棄了，那就好；如果不放棄，就構成僧伽婆尸沙（僧殘罪）。
比丘的定義如前所述。
村落有四種，如前所述。
聚落和城邑，屬於國王管轄。
家庭，指有男有女的家庭。
污損他人家庭，有四種情況：依靠家庭污損家庭、依靠利養污損家庭、依靠親友污損家庭、依靠僧伽藍（寺院）污損家庭。什麼是依靠家庭污損家庭？從一家得到東西，送給另一家。得到東西的那家聽說后不高興，送東西的那家則想著要報恩，於是就說：『如果有人給我東西，我一定會報答他；如果不給我東西，我為什麼要給他東西呢？』這就是依靠家庭污損家庭。什麼是依靠利養污損家庭？如果比丘如法獲得利養，哪怕是缽中剩餘的食物，或者給一位居士，或者不給一位居士，得到利養的那位居士就會產生這樣的想法：『我應該報答他的恩情，如果他給我東西，我一定會報答他；如果不給我東西，我為什麼要給他東西呢？』這就是依靠利養污損家庭。
【English Translation】 English version: If a Bhikkhu (monk), is accused of 'defiling another's family' (referring to inappropriate relationships with members of another family), 'engaging in misconduct,' and there is evidence of him 'defiling another's family' and 'engaging in misconduct' through sight or hearing, the Bhikkhus should inform the Bhikkhu: 'Venerable Sir! You are defiling another's family and engaging in misconduct, and there is evidence of you defiling another's family and engaging in misconduct through sight or hearing. Venerable Sir! You are defiling another's family and engaging in misconduct, you should now leave this village and not stay here.' If this Bhikkhu responds to the Bhikkhus in this way: 'Venerable Sirs! The Bhikkhus have love, hatred, fear, and delusion; some Bhikkhus who commit the same offenses are expelled, and some are not.' The Bhikkhus should respond: 'Venerable Sir! Do not say, "There is love, hatred, fear, and delusion; some Bhikkhus who commit the same offenses are expelled, and some are not." The Bhikkhus have no love, no hatred, no fear, no delusion. Venerable Sir! You are defiling another's family and engaging in misconduct, and there is evidence of you defiling another's family and engaging in misconduct through sight or hearing.' If this Bhikkhu, when admonished in this way, persists and does not give up, then this Bhikkhu should be admonished again and again, to abandon this behavior. Up to three times of admonishment, if he gives it up, that is good; if he does not give it up, it constitutes a Sanghabasesa (offense requiring formal meeting of the Sangha).
The definition of Bhikkhu is as above.
Villages are of four types, as above.
Settlements and towns belong to the king.
A family refers to a family with men and women.
Defiling another's family has four aspects: defiling a family by relying on a family, defiling a family by relying on gains, defiling a family by relying on relatives and friends, and defiling a family by relying on a Sangharama (monastery). What is defiling a family by relying on a family? Receiving something from one family and giving it to another family. The family that receives the gift is unhappy upon hearing about it, and the family that gives the gift thinks of repaying the favor, and says: 'If someone gives me something, I will repay them; if they do not give me something, why should I give them something?' This is defiling a family by relying on a family. What is defiling a family by relying on gains? If a Bhikkhu lawfully obtains gains, even if it is just the leftovers in the bowl, and gives it to one layperson or does not give it to another layperson, the layperson who receives the gains will have this thought: 'I should repay his kindness; if he gives me something, I will repay him; if he does not give me something, why should I give him something?' This is defiling a family by relying on gains.
污家。云何依親友污家？若比丘依王、若大臣，或為一居士、或不為一居士，所為者即思當報恩：「其為我者我當供養，不為我者我不供養。」是為依親友污家。云何依僧伽藍污家？若比丘取僧華果與一居士、不與一居士，即作是念：「其有與我者我當供養，不與我者我不供養。」是為依僧伽藍污家。以此四事故污家，是故言污他家。
行惡行者，自種華樹、教人種華樹，乃至受雇戲笑，如上說。
若比丘依聚落住，污他家、行惡行，污他家亦見亦聞、行惡行亦見亦聞。彼比丘諫此比丘言：「大德！污他家亦見亦聞、行惡行亦見亦聞。大德！污他家、行惡行。可舍此事，莫為僧所呵更犯重罪。」若隨語者善，若不隨語者應作白。作白已應求言：「大德！已作白，余有三羯磨在。可舍此事，莫為僧所呵更犯重罪。」若舍者善，若不捨者應作初羯磨。作初羯磨已，應更求：「大德！已作白作初羯磨竟，余有二羯磨在。大德！可舍此事，莫為僧所呵更犯重罪。」若隨語者善，不隨語者，應作第二羯磨。作第二羯磨已，應更求：「大德！已作第二羯磨已，余有一羯磨在。大德！可舍此事，莫為僧所呵更犯重罪。」若隨語者善，若不隨語者，作第三羯磨。作第三羯磨已，僧伽婆尸沙。若白二羯磨舍者，三偷蘭遮。若
{ "translations": [ "現代漢語譯本", "污家。什麼是依仗親友而玷污僧團的行為？如果比丘依仗國王、大臣，或者某個居士，或者不依仗某個居士，他所做的事情都想著要報恩：『那些幫助過我的，我就供養他們；沒有幫助過我的，我就不供養他們。』這就是依仗親友而玷污僧團的行為。什麼是依仗僧伽藍（Sangharama，僧院）而玷污僧團的行為？如果比丘拿僧團的花果給某個居士，而不給另一個居士，就想著：『那些給我東西的，我就供養他們；不給我東西的，我就不供養他們。』這就是依仗僧伽藍而玷污僧團的行為。因為這四種原因而玷污僧團，所以說玷污他人之家。", "行為惡劣的人，自己種植花樹、教別人種植花樹，乃至受僱傭戲笑，如上面所說。", "如果比丘依聚落而住，玷污他人之家、行為惡劣，玷污他人之家的事情也被看到和聽到，行為惡劣的事情也被看到和聽到。其他比丘勸諫這個比丘說：『大德！你玷污他人之家的事情也被看到和聽到，行為惡劣的事情也被看到和聽到。大德！請捨棄這些玷污僧團、行為惡劣的事情，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，就應該作白（正式告知）。作白之後，應該繼續勸告：『大德！已經作白了，還剩下三次羯磨（Karma，行動、儀式）。請捨棄這些事情，不要被僧團呵責，更不要再犯重罪。』如果捨棄就好，如果不捨棄，就應該作初羯磨。作初羯磨之後，應該繼續勸告：『大德！已經作白，作初羯磨完畢，還剩下兩次羯磨。大德！請捨棄這些事情，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，就應該作第二羯磨。作第二羯磨之後，應該繼續勸告：『大德！已經作第二羯磨完畢，還剩下一次羯磨。大德！請捨棄這些事情，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告就好，如果不聽從勸告，就作第三羯磨。作第三羯磨之後，僧伽婆尸沙（Sanghavasesa，僧殘）。如果通過白二羯磨捨棄這些行為，則犯三偷蘭遮（Thullanacca）。" ], "english_translations": [ "English version", 'Defiling families. How does one defile families by relying on relatives? If a bhikkhu relies on a king, a minister, or a layperson, whether it is one layperson or not, whatever he does, he thinks of repaying the favor: \'Those who have helped me, I will support them; those who have not helped me, I will not support them.\' This is defiling families by relying on relatives. How does one defile families by relying on a Sangharama (monastery)? If a bhikkhu takes flowers and fruits from the Sangha (community) and gives them to one layperson but not to another, he thinks: \'Those who give me things, I will support them; those who do not give me things, I will not support them.\' This is defiling families by relying on a Sangharama. Because of these four reasons, one defiles families; therefore, it is said to defile other\'s families.', 'Those who engage in evil conduct, planting flower trees themselves, teaching others to plant flower trees, even being hired to joke and laugh, as described above.', 'If a bhikkhu lives relying on a village, defiling other\'s families and engaging in evil conduct, the defiling of other\'s families is seen and heard, and the engaging in evil conduct is seen and heard. Other bhikkhus admonish this bhikkhu, saying: \'Venerable sir, the defiling of other\'s families is seen and heard, and the engaging in evil conduct is seen and heard. Venerable sir, please abandon these defiling of families and evil conduct, lest you be reproached by the Sangha and commit a more serious offense.\' If he follows the advice, that is good. If he does not follow the advice, a formal announcement (white announcement) should be made. After making the announcement, he should be further urged: \'Venerable sir, the announcement has been made, and there are three Karmas (actions, rituals) remaining. Please abandon these things, lest you be reproached by the Sangha and commit a more serious offense.\' If he abandons them, that is good. If he does not abandon them, the first Karma should be performed. After performing the first Karma, he should be further urged: \'Venerable sir, the announcement has been made, and the first Karma has been completed, and there are two Karmas remaining. Venerable sir, please abandon these things, lest you be reproached by the Sangha and commit a more serious offense.\' If he follows the advice, that is good. If he does not follow the advice, the second Karma should be performed. After performing the second Karma, he should be further urged: \'Venerable sir, the second Karma has been completed, and there is one Karma remaining. Venerable sir, please abandon these things, lest you be reproached by the Sangha and commit a more serious offense.\' If he follows the advice, that is good. If he does not follow the advice, the third Karma is performed. After performing the third Karma, it is a Sanghavasesa (formal suspension). If these actions are abandoned through a white second Karma, it is a Thullanacca (serious offense).'" ] }
白一羯磨舍者，二偷蘭遮。若白竟舍者，一偷蘭遮。若初白未竟舍者，突吉羅。若未白前言：「僧有愛、有恚、有怖、有癡。」一切突吉羅。若僧作呵諫時，更有餘比丘教莫舍，此比丘偷蘭遮。若未作呵諫者，突吉羅。若僧作呵諫時，有比丘尼教言：「莫舍。」者，尼偷蘭遮。若未作呵諫前教者，尼突吉羅。除比丘比丘尼，餘人教莫舍，呵不呵盡突吉羅。若不看書持往，突吉羅。若為白衣作信使，突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾、非法和合眾，法別眾、法相似別眾、法相似和合眾，非法、非律、非佛所教，若一切未作呵諫前，若與父母、若與病人、與小兒、與妊娠婦女、與牢獄系人、與寺中客作者，不犯。若種花樹復教人種供養佛法僧，教人取花供養佛法僧，自造花鬘教人造供養佛法僧，自以線貫花教人貫供養佛法僧，自持花教人持花供養佛法僧，自以線貫華鬘教人貫持供養佛法僧，皆不犯。若人舉手欲打，若被賊、若象、熊羆、師子、虎狼來恐難之處，若擔刺棘來於中走避者，不犯。若渡河溝、渠坑，跳躑者，不犯。若同伴行在後，還顧不見而嘯喚者，不犯。若為父母病、若閉在獄、若為篤信優婆塞有病、若閉在獄看書往
【現代漢語翻譯】 現代漢語譯本： 如果羯磨舍（Karma舍，指停止羯磨）的執行者在白一（Batti，第一次宣告）時停止，犯二偷蘭遮（Thullaccaya，一種較重的罪）。如果白竟（Batti-kinti，宣告結束）后停止，犯一偷蘭遮。如果初白（第一次宣告）未竟而停止，犯突吉羅（Dukkata，一種輕罪）。如果在未宣告前說：『僧團有愛、有恨、有怖、有癡。』一切都犯突吉羅。如果僧團正在進行呵諫時，有其他比丘教唆不要停止，這位比丘犯偷蘭遮。如果未進行呵諫，犯突吉羅。如果僧團正在進行呵諫時，有比丘尼教唆說：『不要停止。』這位比丘尼犯偷蘭遮。如果未進行呵諫前教唆，這位比丘尼犯突吉羅。除了比丘和比丘尼，其他人教唆不要停止，無論是否進行呵諫，都犯突吉羅。如果不看書本就前往，犯突吉羅。如果為在家居士做信使，犯突吉羅。
比丘尼，犯僧伽婆尸沙（Sanghavasesa，一種僅次於波羅夷的重罪）；式叉摩那（Sikkhamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況：初次說話時停止，在非法別眾（adharmika-vagga，不如法的僧團）、非法和合眾（adharmika-samagga，不如法共和僧團），法別眾（dharmika-vagga，如法的僧團）、法相似別眾（dharmika-rupa-vagga，相似如法的僧團）、法相似和合眾（dharmika-rupa-samagga，相似如法共和僧團），非法、非律、非佛所教的情況下停止；或者一切在未進行呵諫前，或者與父母、與病人、與小兒、與妊娠婦女、與牢獄系人、與寺中客作者交談，不犯。如果種植花樹又教人種植供養佛法僧（Buddha-Dharma-Sangha，佛、法、僧三寶），教人取花供養佛法僧，自己製作花鬘教人制作供養佛法僧，自己用線串花教人串花供養佛法僧，自己持花教人持花供養佛法僧，自己用線串花鬘教人串持供養佛法僧，都不犯。如果有人舉手想要打人，或者遇到賊、象、熊羆、獅子、虎狼等危險的地方，或者揹負帶刺的荊棘來不及躲避，不犯。如果渡河溝、水渠、坑，跳躍，不犯。如果同伴走在後面，回頭看不見而嘯叫，不犯。如果是爲了父母生病、或者被關在監獄、或者爲了篤信的優婆塞（Upasaka，男居士）生病、或者被關在監獄而去看書，不犯。
【English Translation】 English version: If the one performing the Karma-舍 (Karma-sa, referring to stopping the Karma) stops at the first Batti (Batti, the first announcement), it is a Thullaccaya (Thullaccaya, a heavier offense). If stopping after Batti-kinti (Batti-kinti, the end of the announcement), it is one Thullaccaya. If stopping before the first Batti (first announcement) is completed, it is a Dukkata (Dukkata, a minor offense). If, before the announcement, one says: 'The Sangha (Sangha, monastic community) has love, hatred, fear, and delusion,' all are Dukkata. If, while the Sangha is admonishing, another Bhikkhu (Bhikkhu, monk) instructs not to stop, this Bhikkhu commits Thullaccaya. If admonishment has not been done, it is Dukkata. If, while the Sangha is admonishing, a Bhikkhuni (Bhikkhuni, nun) instructs, saying: 'Do not stop,' this Bhikkhuni commits Thullaccaya. If instructing before admonishment, this Bhikkhuni commits Dukkata. Except for Bhikkhus and Bhikkhunis, if others instruct not to stop, whether admonishment has been done or not, all are Dukkata. If going without looking at the book, it is Dukkata. If acting as a messenger for a layperson, it is Dukkata.
For a Bhikkhuni, it is a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika). For a Sikkhamana (Sikkhamana, a female trainee), Sramanera (Sramanera, a novice monk), and Sramanerika (Sramanerika, a novice nun), it is Dukkata. This is what is called an offense.
Non-offenses: Stopping at the first speech; in the case of an unlawful separate assembly (adharmika-vagga, an unlawful monastic group), an unlawful united assembly (adharmika-samagga, an unlawful united monastic group), a lawful separate assembly (dharmika-vagga, a lawful monastic group), a seemingly lawful separate assembly (dharmika-rupa-vagga, a seemingly lawful monastic group), a seemingly lawful united assembly (dharmika-rupa-samagga, a seemingly lawful united monastic group), in cases of what is unlawful, not according to the Vinaya (Vinaya, monastic discipline), not taught by the Buddha; or before any admonishment has been done, or when speaking with parents, with the sick, with children, with pregnant women, with those imprisoned, or with guests in the monastery, there is no offense. If planting flower trees and teaching others to plant them to offer to the Buddha-Dharma-Sangha (Buddha-Dharma-Sangha, the Buddha, the Dharma, and the Sangha), teaching people to pick flowers to offer to the Buddha-Dharma-Sangha, making garlands oneself and teaching others to make them to offer to the Buddha-Dharma-Sangha, stringing flowers oneself and teaching others to string them to offer to the Buddha-Dharma-Sangha, holding flowers oneself and teaching others to hold flowers to offer to the Buddha-Dharma-Sangha, stringing garlands oneself and teaching others to string and hold them to offer to the Buddha-Dharma-Sangha, there is no offense. If someone raises their hand to strike, or if there are thieves, elephants, bears, lions, tigers, wolves, or other dangerous places, or if carrying thorny bushes and running to avoid them, there is no offense. If crossing rivers, ditches, or pits, jumping, there is no offense. If companions are walking behind and one looks back and cannot see them and shouts, there is no offense. If it is for sick parents, or being imprisoned, or for a devoted Upasaka (Upasaka, male lay devotee) who is sick, or going to read books while imprisoned, there is no offense.
、若為塔、為僧、為病比丘事持書往返者，一切不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十二竟)◎
◎爾時佛在拘睒毗國瞿師羅園，時尊者闡陀比丘惡性不受人語，語諸比丘言：「汝莫語我若好若惡，我亦不語諸大德若好若惡。諸大德止！莫有所說。何用教我為？我應教諸大德！何以故？我聖主得正覺故，譬如大水初來漂諸草木積在一處，諸大德亦復如是，種種姓、種種名、種種家出家，集在一處。亦如大風吹諸草木集在一處，諸大德亦如是，種種姓、種種名、種種家出家，集在一處。是故諸大德，不應教我，我應教諸大德！何以故？我聖主得正覺故。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒知慚愧者，嫌責闡陀比丘：「云何惡性不受人語，語諸比丘言：『諸大德！莫語我若好若惡，我亦不語諸大德若好若惡。諸大德且止，莫有所說。何用教授我為？我應教諸大德！何以故？我聖主得正覺故。譬如大水初來漂諸草木集在一處，亦如大風吹諸草木聚在一處，諸大德亦復如是，種種姓、種種名、種種家出家，集在一處。是故我應教諸大德，諸大德不應教我。何以故？我聖主得正覺故。』」諸比丘往到世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，以無
【現代漢語翻譯】 現代漢語譯本：如果爲了佛塔（塔，梵文 Stupa，一種佛教建築，通常存放佛舍利）、僧團、或生病的比丘（比丘，梵文 Bhiksu，佛教出家男眾）的事務而傳遞書信往返，一切都不算違犯戒律。
不違犯的情況包括：最初沒有制定戒律時，以及因為愚癡、瘋狂、精神錯亂、或被痛苦煩惱所困擾時。（十二竟）
當時，佛陀在拘睒彌國（拘睒彌國，梵文 Kausambi）的瞿師羅園（瞿師羅園，梵文 Ghosilarama）。當時，尊者闡陀比丘（闡陀比丘，梵文 Chanda Bhiksu）性情惡劣，不接受別人的勸告，對眾比丘說：『你們不要對我說好說壞，我也不對你們說好說壞。各位大德請住口！不要說什麼。為什麼要教導我？我應該教導你們！為什麼呢？因為我的聖主已經證得正覺。譬如大水初來，漂流各種草木聚集在一處，各位大德也像這樣，各種姓氏、各種名字、各種家庭出家，聚集在一處。又如大風吹動各種草木聚集在一處，各位大德也像這樣，各種姓氏、各種名字、各種家庭出家，聚集在一處。所以各位大德，不應該教導我，我應該教導你們！為什麼呢？因為我的聖主已經證得正覺。』當時，眾比丘聽了，其中有少欲知足、修頭陀行（頭陀行，梵文 Dhuta，佛教的一種苦行）、樂於學習戒律、知慚愧者，責備闡陀比丘：『為什麼性情惡劣，不接受別人的勸告，對眾比丘說：「各位大德！不要對我說好說壞，我也不對你們說好說壞。各位大德請住口，不要說什麼。為什麼要教授我？我應該教導各位大德！為什麼呢？因為我的聖主已經證得正覺。譬如大水初來，漂流各種草木聚集在一處，又如大風吹動各種草木聚集在一處，各位大德也像這樣，各種姓氏、各種名字、各種家庭出家，聚集在一處。所以，我應該教導各位大德，各位大德不應該教導我。為什麼呢？因為我的聖主已經證得正覺。」』眾比丘前往世尊（世尊，佛陀的尊稱）處，頂禮雙足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，以無數
【English Translation】 English version: If one carries letters back and forth for the sake of a Stupa (Stupa, a Buddhist architectural structure, usually containing relics of the Buddha), the Sangha (Sangha, the Buddhist monastic community), or a sick Bhiksu (Bhiksu, a Buddhist monk), there is no offense.
There is no offense in the initial absence of precepts, or when one is afflicted by ignorance, madness, mental derangement, or tormented by pain and suffering. (End of twelve)
At that time, the Buddha was in the Ghosilarama (Ghosilarama) in the country of Kausambi (Kausambi). At that time, the venerable Chanda Bhiksu (Chanda Bhiksu) was of a bad nature and did not accept the words of others. He said to the Bhiksus: 'Do not speak to me of good or evil, nor will I speak to you of good or evil. Venerable ones, stop! Say nothing. Why teach me? I should teach you! Why? Because my Holy Lord has attained perfect enlightenment. Just as a great flood initially carries various grasses and trees and gathers them in one place, so too are you, venerable ones, of various surnames, various names, and various families, having left home and gathered in one place. Just as a great wind blows various grasses and trees and gathers them in one place, so too are you, venerable ones, of various surnames, various names, and various families, having left home and gathered in one place. Therefore, venerable ones, you should not teach me, I should teach you! Why? Because my Holy Lord has attained perfect enlightenment.' At that time, the Bhiksus heard this, and among them were those who were content with little, practiced Dhuta (Dhuta, ascetic practices in Buddhism), delighted in learning the precepts, and knew shame. They criticized Chanda Bhiksu: 'Why are you of a bad nature and do not accept the words of others, saying to the Bhiksus: 「Venerable ones! Do not speak to me of good or evil, nor will I speak to you of good or evil. Venerable ones, please stop, say nothing. Why teach me? I should teach you! Why? Because my Holy Lord has attained perfect enlightenment. Just as a great flood initially carries various grasses and trees and gathers them in one place, just as a great wind blows various grasses and trees and gathers them in one place, so too are you, venerable ones, of various surnames, various names, and various families, having left home and gathered in one place. Therefore, I should teach you, venerable ones should not teach me. Why? Because my Holy Lord has attained perfect enlightenment.」' The Bhiksus went to the World Honored One (World Honored One, an epithet for the Buddha), bowed their heads to his feet, sat on one side, and reported the cause and condition to the World Honored One in detail. The World Honored One then gathered the assembly of Bhiksus because of this cause and condition, with countless
數方便呵責闡陀比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀惡性不受人語，廣說如上，乃至我聖主得正覺。」時世尊呵責闡陀已，告諸比丘：「聽僧與闡陀比丘作呵諫白四羯磨。如是呵諫。僧中應差堪能羯磨者如上，作如是白：『大德僧聽！此闡陀比丘惡性不受人語，諸比丘以戒律如法教授，自作不可共語，語諸比丘言：「大德！莫語我若好若惡，我亦不語諸大德若好若惡。大德且止，不須教我。」若僧時到僧忍聽，僧今與闡陀比丘作呵諫舍此事故：「汝闡陀莫自作不可共語，當作可共語。闡陀汝應如法諫諸比丘，諸比丘亦當如法諫汝，如是佛弟子眾得增益，展轉相教、展轉相諫、展轉懺悔。」白如是。』『大德僧聽！此闡陀比丘惡性不受人語，諸比丘以戒律如法教授，自作不可共語，語諸比丘言：「大德！莫語我若好若惡，我亦不語諸大德若好若惡。大德且止，不須教我。」今僧為闡陀比丘作呵諫舍此事故：「汝闡陀莫自作不可共語，當作可共語。汝當如法諫諸比丘，諸比丘亦當如法諫汝。如是佛弟子眾得增益，展轉相教、展轉相諫、展轉懺悔。」誰諸長老忍僧為闡陀比丘作呵諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與闡陀比丘作呵諫舍此事
【現代漢語翻譯】 現代漢語譯本： 世尊以方便之法呵責闡陀比丘（Chanda Bhikkhu，人名）說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，出家修行者）的規範，不是清凈的行為，不順應修行之道，是不應該做的。』 為什麼闡陀（Chanda）如此惡劣，不聽從別人的勸告呢？（詳細情況如前文所述），乃至我的聖主（指佛陀）證得正覺（Sammasambuddha，完全覺悟）。 當時，世尊呵責完闡陀（Chanda）后，告訴各位比丘（Bhikkhu，出家男眾）：『聽著，僧團（Saṃgha，佛教僧侶團體）要對闡陀比丘（Chanda Bhikkhu）進行呵諫，按照白四羯磨（ñatti-catutthakamma，一種僧團的決議程式）的程式進行。』 呵諫的方式如下：僧團中應該選出一位有能力主持羯磨（kamma，業，行動）的人（如前文所述），按照這樣的方式宣告：『各位大德僧團請聽！這位闡陀比丘（Chanda Bhikkhu）品性惡劣，不聽從別人的勸告，各位比丘（Bhikkhu）按照戒律如法地教導他，他卻自己做出不與人交流的行為，對比丘們說：「各位大德！不要對我說好或不好，我也不會對各位大德說好或不好。各位大德請停止，不需要教導我。」 如果僧團認為時機已到，僧團同意，那麼僧團現在要對闡陀比丘（Chanda Bhikkhu）進行呵諫，讓他放棄這種行為：「你，闡陀（Chanda），不要自己做出不與人交流的行為，應當與人交流。闡陀（Chanda），你應該如法地勸諫各位比丘（Bhikkhu），各位比丘（Bhikkhu）也應當如法地勸諫你，這樣佛陀的弟子們才能得到增長，互相教導，互相勸諫，互相懺悔。」 宣告完畢。』 『各位大德僧團請聽！這位闡陀比丘（Chanda Bhikkhu）品性惡劣，不聽從別人的勸告，各位比丘（Bhikkhu）按照戒律如法地教導他，他卻自己做出不與人交流的行為，對比丘們說：「各位大德！不要對我說好或不好，我也不會對各位大德說好或不好。各位大德請停止，不需要教導我。」 現在僧團要對闡陀比丘（Chanda Bhikkhu）進行呵諫，讓他放棄這種行為：「你，闡陀（Chanda），不要自己做出不與人交流的行為，應當與人交流。你應該如法地勸諫各位比丘（Bhikkhu），各位比丘（Bhikkhu）也應當如法地勸諫你。這樣佛陀的弟子們才能得到增長，互相教導，互相勸諫，互相懺悔。」 哪位長老（Thera，資深的出家眾）贊同僧團對闡陀比丘（Chanda Bhikkhu）進行呵諫，讓他放棄這種行為的，就保持沉默；誰不贊同的，就請說出來。這是第一次羯磨（kamma，業，行動）。』 第二次、第三次也按照這樣說。 『僧團已經同意對闡陀比丘（Chanda Bhikkhu）進行呵諫，讓他放棄這種行為』
【English Translation】 English version: The Blessed One, using skillful means, rebuked the Bhikkhu Chanda (Chanda Bhikkhu, a proper noun), saying: 'What you are doing is wrong, it is not in accordance with decorum, not in accordance with the way of a Śrāmaṇa (Śrāmaṇa, a renunciate, ascetic), not a pure practice, not in accordance with the path, it is not something that should be done.' Why is Chanda (Chanda) so wicked, not listening to the words of others? (As described in detail above), even to the point that my Holy Lord (referring to the Buddha) attained Right Awakening (Sammasambuddha, Perfect Enlightenment).' At that time, after rebuking Chanda (Chanda), the Blessed One said to the Bhikkhus (Bhikkhu, ordained male monastics): 'Listen, the Saṃgha (Saṃgha, the Buddhist monastic community) should perform an act of rebuke against the Bhikkhu Chanda (Chanda Bhikkhu), according to the procedure of ñatti-catutthakamma (ñatti-catutthakamma, a formal act of the Sangha involving four announcements).』 The manner of rebuke is as follows: The Sangha should appoint someone capable of performing the kamma (kamma, action, deed) (as described above), and make the following announcement: 『Venerable Sangha, please listen! This Bhikkhu Chanda (Chanda Bhikkhu) is wicked and does not listen to the words of others. The Bhikkhus (Bhikkhu) instruct him according to the Dhamma and the Vinaya, but he makes himself unapproachable, saying to the Bhikkhus: 「Venerable ones! Do not speak to me of good or bad, and I will not speak to you of good or bad. Venerable ones, please stop, there is no need to instruct me.」 If the Sangha deems it the right time, and the Sangha agrees, then the Sangha will now rebuke the Bhikkhu Chanda (Chanda Bhikkhu), so that he abandons this behavior: 「You, Chanda (Chanda), do not make yourself unapproachable, but be approachable. Chanda (Chanda), you should admonish the Bhikkhus (Bhikkhu) according to the Dhamma, and the Bhikkhus (Bhikkhu) should also admonish you according to the Dhamma, so that the disciples of the Buddha may increase, teaching each other, admonishing each other, and confessing to each other.」 The announcement is complete.』 『Venerable Sangha, please listen! This Bhikkhu Chanda (Chanda Bhikkhu) is wicked and does not listen to the words of others. The Bhikkhus (Bhikkhu) instruct him according to the Dhamma and the Vinaya, but he makes himself unapproachable, saying to the Bhikkhus: 「Venerable ones! Do not speak to me of good or bad, and I will not speak to you of good or bad. Venerable ones, please stop, there is no need to instruct me.」 Now the Sangha will rebuke the Bhikkhu Chanda (Chanda Bhikkhu), so that he abandons this behavior: 「You, Chanda (Chanda), do not make yourself unapproachable, but be approachable. You should admonish the Bhikkhus (Bhikkhu) according to the Dhamma, and the Bhikkhus (Bhikkhu) should also admonish you according to the Dhamma, so that the disciples of the Buddha may increase, teaching each other, admonishing each other, and confessing to each other.」 Whoever among the elders (Thera, senior monastic) approves of the Sangha rebuking the Bhikkhu Chanda (Chanda Bhikkhu), so that he abandons this behavior, let him remain silent; whoever does not approve, let him speak. This is the first kamma (kamma, action, deed).』 The second and third times are also said in this way. 『The Sangha has approved rebuking the Bhikkhu Chanda (Chanda Bhikkhu), so that he abandons this behavior』
竟，僧忍，默然故，是事如是持。』當如是呵諫。」僧與闡陀比丘作呵諫白四羯磨，令舍此事已。諸比丘白佛，佛言：「若有餘比丘，惡性不受人語者，僧亦當與作如是呵諫白四羯磨。自今已去，與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘惡性不受人語，于戒法中諸比丘如法諫已，自身不受諫，語言：『諸大德！莫向我說若好若惡，我亦不向諸大德說若好若惡。諸大德且止，莫諫我。』彼比丘諫是比丘言：『大德！莫自身不受諫語，大德！自身當受諫語。大德如法諫諸比丘，諸比丘亦如法諫大德！如是佛弟子眾得增益，展轉相諫、展轉相教、展轉懺悔。』是比丘如是諫時堅持不捨，彼比丘應三諫舍是事故。乃至三諫，舍者善；不捨者，僧伽婆尸沙。」
比丘義如上說。
惡性不受語者，不忍、不受人教誨。
以戒律如法教授者，有七犯聚：波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說。
如法者，如法、如律、如佛所教。
若比丘惡性不受人語，諸比丘以戒律如法教授，自身作不可共語：「大德莫語我若好若惡，我亦不語諸大德若好若惡。大德！且止，不須諫我。」彼比丘諫此比丘言：「大德莫自作不可共語，當作可共語。大德如法諫
【現代漢語翻譯】 現代漢語譯本： 『如果僧眾沉默不語，就按這樣處理此事。』應當這樣呵責勸誡。」僧眾對比丘闡陀（Chanda Bhikkhu）進行呵責勸誡的白四羯磨（formal act of the Sangha），讓他放棄此事。眾比丘稟告佛陀，佛陀說：「如果有其他比丘，秉性惡劣不接受他人勸告，僧眾也應當對他進行這樣的呵責勸誡的白四羯磨。從今以後，為眾比丘制定戒律，集合十種意義乃至正法久住，想要說戒時應當這樣說：如果比丘秉性惡劣不接受他人勸告，在戒律方面眾比丘如法勸誡后，自身不接受勸誡，說：『諸位大德！不要對我說好或不好，我也不對諸位大德說好或不好。諸位大德請停止，不要勸誡我。』那位比丘勸誡這個比丘說：『大德！不要自身不接受勸誡，大德！自身應當接受勸誡。大德如法勸誡眾比丘，眾比丘也如法勸誡大德！這樣佛陀的弟子眾才能得到增益，互相勸誡、互相教導、互相懺悔。』這個比丘這樣被勸誡時堅持不放棄，那位比丘應當三次勸誡他捨棄此事。乃至三次勸誡，捨棄就好；不捨棄，就犯僧伽婆尸沙（Sanghadisesa，僧殘罪）。
比丘（Bhikkhu）的定義如上所述。
『惡性不受語者』，指不忍耐、不接受他人教誨。
『以戒律如法教授者』，指有七種犯聚：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghadisesa，僧殘罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、偷蘭遮（Thullaccaya，粗罪）、突吉羅（Dukkata，惡作罪）、惡說。
『如法者』，指如法、如律、如佛所教。
如果比丘秉性惡劣不接受他人勸告，眾比丘以戒律如法教授，自身作出不可共語的行為：『大德不要對我說好或不好，我也不對諸位大德說好或不好。大德！請停止，不需要勸誡我。』那位比丘勸誡這個比丘說：『大德不要自己作出不可共語的行為，應當作出可共語的行為。大德如法勸誡
【English Translation】 English version: 『If the Sangha remains silent, then this matter should be handled in this way.』 One should admonish and exhort in this way.」 The Sangha performed a formal act of the Sangha (白四羯磨, bai si jiemo) of admonishment and exhortation towards Bhikkhu Chanda (闡陀比丘, Chanda Biqiu), causing him to abandon this matter. The bhikkhus reported to the Buddha, who said: 「If there is another bhikkhu who is of evil nature and does not accept the advice of others, the Sangha should also perform such a formal act of the Sangha of admonishment and exhortation towards him. From now on, precepts will be established for the bhikkhus, gathering ten meanings and even for the long duration of the True Dharma. When one wishes to recite the precepts, one should say thus: If a bhikkhu is of evil nature and does not accept the advice of others, and after the bhikkhus have righteously admonished him regarding the precepts, he himself does not accept the admonishment, saying: 『Venerable ones! Do not speak to me of good or bad, nor will I speak to the venerable ones of good or bad. Venerable ones, please stop, do not admonish me.』 That bhikkhu should admonish this bhikkhu, saying: 『Venerable one! Do not yourself not accept admonishment, venerable one! You yourself should accept admonishment. Venerable one, righteously admonish the bhikkhus, and the bhikkhus should also righteously admonish the venerable one! In this way, the disciples of the Buddha will gain benefit, mutually admonishing each other, mutually teaching each other, and mutually confessing.』 If this bhikkhu persists in not abandoning this matter when thus admonished, that bhikkhu should be admonished three times to abandon this matter. Even up to three times of admonishment, it is good if he abandons it; if he does not abandon it, he commits a Sanghadisesa (僧伽婆尸沙, sengqieposhisha).
The definition of bhikkhu (比丘, Biqiu) is as stated above.
『Evil nature, not accepting speech』 refers to being impatient and not accepting the teachings of others.
『Righteously teaching with precepts』 refers to having seven categories of offenses: Parajika (波羅夷, poluoyi), Sanghadisesa (僧伽婆尸沙, sengqieposhisha), Pacittiya (波逸提, boyiti), Patidesaniya (波羅提提舍尼, boluotitishani), Thullaccaya (偷蘭遮, toulanzhe), Dukkata (突吉羅, tujiluo), and evil speech.
『Righteous』 refers to being in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teachings.
If a bhikkhu is of evil nature and does not accept the advice of others, and the bhikkhus righteously teach him with precepts, and he himself acts in a way that is not conducive to communication: 『Venerable ones, do not speak to me of good or bad, nor will I speak to the venerable ones of good or bad. Venerable ones! Please stop, there is no need to admonish me.』 That bhikkhu should admonish this bhikkhu, saying: 『Venerable one, do not yourself act in a way that is not conducive to communication, you should act in a way that is conducive to communication. Venerable one, righteously admonish
諸比丘，諸比丘亦當如法諫大德！如是佛弟子眾得增益，展轉相教、展轉相諫、展轉懺悔。大德，可舍此事，莫為僧所呵更犯重罪。」若隨語者善，不隨語者應作白。作白已應更求：「大德！我已作白竟，余有三羯磨在。大德可舍此事，勿為僧所呵更犯重罪。」若隨語者善，不隨語者作初羯磨。作初羯磨已應更求：「大德！已作白初羯磨竟，余有二羯磨在。大德！可舍此事，勿為僧所訶更犯重罪。」若隨語者善，不隨語者為說第二羯磨。說第二羯磨已，應更求：「大德！我已作白第二羯磨竟，余有一羯磨在。大德！可舍此事，勿為僧所呵更犯重罪。」若隨語者善，不隨語者為說第三羯磨。說第三羯磨竟，僧伽婆尸沙。白二羯磨舍者，三偷蘭遮。白一羯磨舍者，二偷蘭遮。白已舍者，一偷蘭遮。作白未竟舍者，突吉羅。未白前惡性不受人語，盡突吉羅。若為惡性作呵諫時，若有餘比丘教言：「莫舍。」此比丘偷蘭遮。若未作呵諫而語者，突吉羅。若比丘尼教言：「莫舍。」此比丘尼偷蘭遮。若未呵諫，突吉羅。除比丘、比丘尼，餘人教莫舍，呵不呵盡突吉羅。
比丘尼，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾、非法和合眾，法別眾、法相似別眾、法相似
【現代漢語翻譯】 現代漢語譯本： 諸位比丘，比丘們也應當如法勸誡大德！這樣佛陀的弟子們就能得到增益，輾轉互相教導、輾轉互相勸誡、輾轉互相懺悔。大德，應該捨棄這件事，不要被僧團呵責而再犯重罪。』如果聽從勸告就好，不聽從勸告的，就應該作白（宣佈）。作白之後應該再次勸告：『大德！我已經作白完畢，還剩下三次羯磨（羯磨：僧團會議的議事程式）要做。大德應該捨棄這件事，不要被僧團呵責而再犯重罪。』如果聽從勸告就好，不聽從勸告的，就進行第一次羯磨。完成第一次羯磨后應該再次勸告：『大德！我已經完成白和第一次羯磨，還剩下兩次羯磨要做。大德！應該捨棄這件事，不要被僧團呵責而再犯重罪。』如果聽從勸告就好，不聽從勸告的，就進行第二次羯磨。完成第二次羯磨后，應該再次勸告：『大德！我已經完成白和第二次羯磨，還剩下一次羯磨要做。大德！應該捨棄這件事，不要被僧團呵責而再犯重罪。』如果聽從勸告就好，不聽從勸告的，就進行第三次羯磨。完成第三次羯磨后，就是僧伽婆尸沙（僧伽婆尸沙：僅次於波羅夷罪的重罪）。作白和兩次羯磨后捨棄的，判三偷蘭遮（偷蘭遮：一種罪名）。作白和一次羯磨后捨棄的，判二偷蘭遮。作白后捨棄的，判一偷蘭遮。作白未完成就捨棄的，判突吉羅（突吉羅：一種輕罪）。在作白之前，如果惡性不接受別人的勸告，全部判突吉羅。如果為惡性的人作呵責勸誡時，如果有其他比丘教導說：『不要捨棄。』這個比丘判偷蘭遮。如果未作呵責勸誡就說這樣的話，判突吉羅。如果有比丘尼教導說：『不要捨棄。』這個比丘尼判偷蘭遮。如果未作呵責勸誡，判突吉羅。除了比丘、比丘尼，其他人教導不要捨棄，呵責或不呵責都判突吉羅。
比丘尼，犯僧伽婆尸沙；式叉摩那（式叉摩那：沙彌尼到比丘尼之間的過渡階段）、沙彌（沙彌：佛教的男性出家預備者）、沙彌尼（沙彌尼：佛教的女性出家預備者），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：最初勸告時就捨棄，或者在非法的別眾（別眾：不符合規定的僧團）、非法的和合眾（和合眾：符合規定的僧團），或者合法的別眾、合法的相似別眾、合法的相似和合眾中。
【English Translation】 English version: Monks, monks should also admonish the venerable ones according to the Dharma! In this way, the disciples of the Buddha can be benefited, teaching each other, admonishing each other, and repenting to each other. 『Venerable one, you should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.』 If heeding the advice is good, but if not, a motion should be made. After making the motion, one should ask again: 『Venerable one! I have finished making the motion, and there are three more Karmas (Karma: procedural matters of the Sangha assembly) to be done. Venerable one, you should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.』 If heeding the advice is good, but if not, the first Karma should be performed. After completing the first Karma, one should ask again: 『Venerable one! I have completed the motion and the first Karma, and there are two more Karmas to be done. Venerable one! You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.』 If heeding the advice is good, but if not, the second Karma should be performed. After completing the second Karma, one should ask again: 『Venerable one! I have completed the motion and the second Karma, and there is one more Karma to be done. Venerable one! You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.』 If heeding the advice is good, but if not, the third Karma should be performed. After completing the third Karma, it is a Sanghavasesa (Sanghavasesa: a serious offense second only to Parajika). Abandoning after the motion and two Karmas incurs three Thullanas (Thullana: a type of offense). Abandoning after the motion and one Karma incurs two Thullanas. Abandoning after the motion incurs one Thullana. Abandoning before completing the motion incurs a Dukkata (Dukkata: a minor offense). Before the motion, if one is of evil nature and does not accept others' advice, all incur Dukkatas. If one is admonishing a person of evil nature, and another monk teaches, 『Do not abandon,』 that monk incurs a Thullana. If one speaks like that without admonishing, it is a Dukkata. If a Bhikkhuni (Bhikkhuni: a female monastic) teaches, 『Do not abandon,』 that Bhikkhuni incurs a Thullana. If there is no admonishment, it is a Dukkata. Except for monks and Bhikkhunis, if others teach not to abandon, whether admonishing or not, all incur Dukkatas.
A Bhikkhuni incurs a Sanghavasesa; a Sikkhamana (Sikkhamana: a female novice in the transition period between a Samaneri and a Bhikkhuni), a Samanera (Samanera: a male novice in Buddhism), a Samaneri (Samaneri: a female novice in Buddhism) incur Dukkatas. This is what is called an offense.
Non-offenses: abandoning at the first admonishment, or in an unlawful separate assembly (separate assembly: a Sangha that does not meet the requirements), an unlawful united assembly (united assembly: a Sangha that meets the requirements), or a lawful separate assembly, a lawful similar separate assembly, a lawful similar united assembly.
和合眾，非法非律非佛所教，若一切未作呵諫前，不犯。若為無智人呵諫時，語彼如是言：「汝和上、阿阇梨所行亦如是，汝可更學問誦經。」若其事如是，若戲笑語、若疾疾語、若獨語、若夢中語、欲說此錯說彼，是謂不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十三竟)
二不定法
爾時世尊在舍衛國祇樹給孤獨園，迦留陀夷先白衣時有親友婦，名曰齋優婆私，顏貌端正，迦留陀夷亦顏貌端正。迦留陀夷系意在彼，彼優婆私亦系意在迦留陀夷。時迦留陀夷，到時著衣持缽詣齋優婆私家，與共獨屏覆處坐。時迦留陀夷與齋優婆私語。時有毗舍佉母，有小緣事往彼比舍，遙聞迦留陀夷語聲。此優婆私有信樂之心，聞內比丘語聲，作是念：「或能說法。」即就倚壁而聽，但聞說非法語聲。復念言：「聞比丘聲而說非法言，比丘不應作如是語。」即窺看之，見迦留陀夷與齋優婆私共床坐、作非法語。見已便作是念：「此比丘在非法處坐，又說非法言。若此夫主見，當呵罵其婦，生不信心。」時優婆私即還出其舍，疾疾往世尊所，頭面禮足在一面立，以此因緣具白世尊。白世尊已，頭面禮足繞三匝而去。時世尊集比丘僧，知而故問迦留陀夷言：「汝審與齋優婆私獨在屏覆處坐耶？」答言：「
【現代漢語翻譯】 現代漢語譯本： 如果僧團和合，所做之事不符合佛法、不符合戒律、也不是佛陀所教導的，如果在一切行為未被呵責勸誡之前，不構成違犯。如果被無知的人呵責勸誡時，可以這樣告訴他：『你的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）所做的事情也是這樣，你應該再去學習和背誦經典。』如果事情確實如此，或者只是開玩笑說的話、或者快速說的話、或者自言自語、或者夢中說的話、或者想要說這個卻說成那個，這些都不算違犯。
不構成違犯的情況包括：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（十三竟）
二、不定法
當時，世尊住在舍衛國祇樹給孤獨園（Jetavana-Anathapindika-arama，又稱祇園精舍）。迦留陀夷（Kaludayi，人名）在做在家居士時，有一位親友的妻子，名叫齋優婆私（Jai Upasika，女居士名），容貌端正，迦留陀夷的容貌也很端正。迦留陀夷的心念繫縛在她身上，那位優婆私的心念也繫縛在迦留陀夷身上。當時，迦留陀夷到了時間，穿好衣服，拿著缽，前往齋優婆私的家，與她獨自在隱蔽的地方坐在一起。當時，迦留陀夷與齋優婆私說話。當時，毗舍佉母（Visakha-mata，人名），因為一點小事前往那處房舍，遠遠地聽到迦留陀夷說話的聲音。這位優婆私有信佛之心，聽到屋內比丘的聲音，心想：『或許是在說法。』就靠近墻壁倚靠著聽，但聽到的都是不符合佛法的聲音。又心想：『聽到比丘的聲音卻說不符合佛法的話，比丘不應該說這樣的話。』就窺視觀看，看見迦留陀夷與齋優婆私同坐一張床，說著不符合佛法的話。看見后就心想：『這位比丘在不合法的場所坐著，又說不合法的言語。如果她的丈夫看見，會呵罵他的妻子，讓她失去信心。』當時，那位優婆私就離開她的住所，快速地前往世尊那裡，頂禮世尊的雙足，在一旁站立，將這件事的因緣詳細地稟告世尊。稟告世尊后，頂禮世尊的雙足，繞佛三圈后離去。當時，世尊召集比丘僧眾，明知此事卻故意問迦留陀夷說：『你確實與齋優婆私獨自在隱蔽的地方坐在一起嗎？』回答說：
【English Translation】 English version: If the Sangha is in harmony, and the actions taken are not in accordance with the Dharma, not in accordance with the Vinaya, and not taught by the Buddha, there is no offense if no admonishment or rebuke has been made beforehand. If rebuked by an ignorant person, one can say to them: 'Your Upadhyaya (親教師, preceptor) and Acarya (軌範師, teacher) also act in this way; you should further study and recite the scriptures.' If the matter is indeed so, or if it is said in jest, or spoken quickly, or spoken to oneself, or spoken in a dream, or intending to say one thing but saying another by mistake, these are not considered offenses.
Non-offenses include: when the precepts were initially not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of thirteen)
Two, the Uncertain Rules
At that time, the World Honored One was residing in the Jeta Grove, Anathapindika's Park in Shravasti (舍衛國祇樹給孤獨園, Jetavana-Anathapindika-arama). Kaludayi (迦留陀夷, personal name), when he was still a layman, had a friend's wife named Jai Upasika (齋優婆私, female lay follower's name), who was beautiful in appearance, and Kaludayi was also handsome. Kaludayi's mind was bound to her, and that Upasika's mind was also bound to Kaludayi. At that time, Kaludayi, when the time came, put on his robes, carried his bowl, and went to Jai Upasika's house, and sat with her alone in a secluded place. At that time, Kaludayi spoke with Jai Upasika. At that time, Visakha-mata (毗舍佉母, personal name), had a small matter and went to that dwelling, and from afar heard the sound of Kaludayi speaking. This Upasika had faith and joy, and hearing the voice of the Bhikkhu inside the house, thought: 'Perhaps he is expounding the Dharma.' She then leaned against the wall and listened, but only heard sounds that were not in accordance with the Dharma. She then thought: 'Hearing the voice of a Bhikkhu but speaking words not in accordance with the Dharma, a Bhikkhu should not speak such words.' She then peeked and saw Kaludayi and Jai Upasika sitting on the same bed, speaking words not in accordance with the Dharma. Having seen this, she then thought: 'This Bhikkhu is sitting in an unlawful place, and is speaking unlawful words. If her husband sees this, he will scold his wife, causing her to lose faith.' At that time, that Upasika left her dwelling, quickly went to the World Honored One, prostrated at the feet of the World Honored One, stood to one side, and reported the cause and conditions of this matter in detail to the World Honored One. Having reported to the World Honored One, she prostrated at the feet of the World Honored One, circumambulated the Buddha three times, and then departed. At that time, the World Honored One gathered the Bhikkhu Sangha, and knowing the matter, deliberately asked Kaludayi: 'Did you indeed sit alone with Jai Upasika in a secluded place?' He replied:
實爾。世尊！」世尊以無數方便呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝今云何與齋優婆私獨在屏覆處坐耶？」時世尊以無數方便，呵責迦留陀夷已，告諸比丘：「迦留陀夷愚人，多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘共女人獨在屏覆處、障處、可作淫處坐，說非法語。有住信優婆私，於三法中一一法說，若波羅夷、若僧伽婆尸沙、若波逸提。是坐比丘自言：『我犯是罪。』於三法中應一一治，若波羅夷、若僧伽婆尸沙、若波逸提。如住信優婆私所說，應如法治是比丘，是名不定法。」
比丘義如上說。
女人者，人女有智未命終。
獨者，一比丘、一女人。
屏覆者二種：一者見屏覆，二者聞屏覆。見屏覆者，若塵、若霧、若黑暗中不相見也。聞屏覆者，乃至常語不聞聲處。
障覆者，若樹、若墻壁、若籬、若衣，及余物障。
可作淫處者，得容行淫處。
說非法語者，說淫慾法。
信樂優婆私者，信佛法僧、歸依佛法僧，不殺、不盜、不邪淫、不妄語、不飲酒，善憶持事，不錯所說，真實而不虛妄。
若比丘自言所趣向處、自言所到處、自言坐、自言臥、自言
【現代漢語翻譯】 現代漢語譯本： 『確實如此，世尊！』世尊用無數方法呵斥道：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa）[出家修行者]的法則、不合乎清凈的行為、不合乎隨順的修行，是不應該做的。你現在怎麼能和齋戒的優婆私（Upāsikā）[在家女信徒]單獨在隱蔽的地方坐著呢？』當時，世尊用無數方法呵斥迦留陀夷（Kāḷudāyi）[人名]之後，告訴眾比丘：『迦留陀夷這個愚人，多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘和女人單獨在隱蔽的地方、有遮擋的地方、可以行淫的地方坐著，說不正當的言語。有具信心的優婆私，對三種罪行中的任何一種進行指控，無論是波羅夷（Pārājika）[斷頭罪]、僧伽婆尸沙（Saṃghādisesa）[僧殘罪]、還是波逸提（Pāyattika）[單墮罪]。這個坐著的比丘自己承認：『我犯了這種罪。』對於三種罪行中的任何一種，應當依法進行懲處，無論是波羅夷、僧伽婆尸沙、還是波逸提。按照具信心的優婆私所說的，應當如法懲處這個比丘，這叫做不定法。』 比丘的定義如上所述。 女人，指的是有智慧且未去世的女子。 單獨，指的是一個比丘和一個女人。 隱蔽的地方有兩種：一種是視線隱蔽，一種是聽覺隱蔽。視線隱蔽指的是在塵土、霧氣、黑暗中無法互相看見。聽覺隱蔽指的是即使正常說話也聽不到聲音的地方。 遮擋的地方，指的是樹木、墻壁、籬笆、衣服以及其他遮擋物。 可以行淫的地方，指的是能夠進行性行為的地方。 說不正當的言語，指的是說關於淫慾的言語。 信樂的優婆私，指的是信仰佛、法、僧三寶，皈依佛、法、僧三寶，不殺生、不偷盜、不邪淫、不妄語、不飲酒，能夠清楚地記住事情，不會說錯，所說真實而不虛妄。 如果比丘自己說所去的地方、自己說所到達的地方、自己說坐著、自己說躺著、自己說……
【English Translation】 English version: 'Indeed, Venerable Sir!' The World-Honored One rebuked him with countless means: 'What you have done is wrong, not in accordance with decorum, not in accordance with the law of a Śrāmaṇa [wandering ascetic], not in accordance with pure conduct, not in accordance with compliant practice; it is not something that should be done. How can you now be sitting alone with a laywoman observing the fast (Upāsikā) [female lay devotee] in a secluded place?' At that time, after the World-Honored One rebuked Kāḷudāyi [name of a person] with countless means, he told the monks: 'Kāḷudāyi, this foolish man, has many defiled aspects and is the first to break the precepts. From now on, I will establish precepts for the monks, gathering ten meanings, even to the long duration of the True Dharma. Those who wish to recite the precepts should say this: If a monk sits alone with a woman in a secluded place, a concealed place, a place where sexual intercourse can occur, speaking improper words. If a believing laywoman accuses him of one of the three offenses, whether it be Pārājika [defeat], Saṃghādisesa [formal meeting], or Pāyattika [expiation]. The monk who is sitting there admits: 『I have committed this offense.』 For each of the three offenses, he should be punished according to the law, whether it be Pārājika, Saṃghādisesa, or Pāyattika. According to what the believing laywoman has said, this monk should be punished according to the law; this is called an indefinite offense.』 The definition of 'monk' is as described above. A 'woman' refers to a female person who is intelligent and has not died. 'Alone' refers to one monk and one woman. 'Secluded' has two meanings: one is visually secluded, and the other is audibly secluded. 'Visually secluded' means that they cannot see each other in dust, fog, or darkness. 'Audibly secluded' means a place where even normal speech cannot be heard. 'Concealed' refers to being obstructed by a tree, wall, fence, clothing, or other objects. 'A place where sexual intercourse can occur' refers to a place where sexual activity is possible. 'Speaking improper words' refers to speaking about sexual desire. 'A believing laywoman' refers to someone who believes in the Buddha, Dharma, and Saṃgha [Buddhist community], takes refuge in the Buddha, Dharma, and Saṃgha, and does not kill, steal, commit sexual misconduct, lie, or drink alcohol, and is able to remember things clearly, does not speak incorrectly, and speaks truthfully without falsehood. If a monk himself speaks of the place he is going to, himself speaks of the place he has arrived at, himself speaks of sitting, himself speaks of lying down, himself speaks of...
作，即應如比丘所語治。若比丘自言所趣向處、自言所到處、自言坐、自言臥，不自言作，應如優婆私所說治。若比丘自言所趣向處、自言所到處、自言坐，不自言臥、不自言作，應如優婆私所說治。若比丘自言所趣向處、自言所到處，不自言坐、不自言臥、不自言作，應如優婆私所說治。若比丘自言所趣向處，不自言所到處、不自言坐、不自言臥、不自言作，應如優婆私所說治。若比丘不自言所趣向處、不自言所到處，不自言坐、不自言臥、不自言作，應如優婆私所說治。是中無定法，故言不定。(一竟)
爾時世尊在舍衛國祇樹給孤獨園。時迦留陀夷先白衣時有知友婦，名曰齋優婆私，顏貌端正，迦留陀夷亦顏貌端正。迦留陀夷常系意在齋優婆私，齋優婆私亦系意在迦留陀夷。時尊者迦留陀夷，到時著衣持缽往至齋優婆私家，二人俱露現處坐共語。時毗舍佉母以小因緣往到比舍，遙聞迦留陀夷語聲，作是念言：「或能說法。」即就倚壁而聽，但聞在內說非法語聲，復自念言：「聞比丘聲而說非法言，比丘不應作如是語。」即窺看之，見迦留陀夷與齋優婆私俱露現處共坐說非法語。見已作是念：「今此比丘坐既非法處，又說非法語，夫主見者當呵罵其婦，生不信心。」時優婆私即還出其家，疾疾往世尊所，頭
【現代漢語翻譯】 現代漢語譯本： 如果比丘自己說了去的地方、到達的地方、坐的地方、臥的地方，卻沒有說做的事情，應該按照比丘所說的話來處理。如果比丘自己說了去的地方、到達的地方、坐的地方，卻沒有說臥的地方、做的事情，應該按照優婆私（Upasika，女居士）所說的話來處理。如果比丘自己說了去的地方、到達的地方，卻沒有說坐的地方、臥的地方、做的事情，應該按照優婆私所說的話來處理。如果比丘自己說去的地方，卻沒有說到達的地方、坐的地方、臥的地方、做的事情，應該按照優婆私所說的話來處理。如果比丘沒有說去的地方、沒有說到達的地方、沒有說坐的地方、沒有說臥的地方、沒有說做的事情，應該按照優婆私所說的話來處理。這裡面沒有固定的規則，所以說是不定的。（第一部分完）
當時，世尊（釋迦牟尼佛，Sakyamuni Buddha）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，迦留陀夷（Kaludayi）出家前做在家居士時，有一個相識的婦人，名叫齋優婆私（Upasika），容貌端正，迦留陀夷的容貌也很端正。迦留陀夷常常把心思放在齋優婆私身上，齋優婆私也常常把心思放在迦留陀夷身上。當時，尊者迦留陀夷，到了時間穿好衣服，拿著缽，前往齋優婆私的家，兩個人一起在暴露的地方坐著說話。當時，毗舍佉母（Visakha-mata）因為一點小事前往比舍，遠遠地聽到迦留陀夷說話的聲音，心想：『或許是在說法。』就靠近墻壁聽，只聽到裡面說非法之語的聲音，又自己想：『聽到比丘的聲音卻說非法之語，比丘不應該說這樣的話。』就窺視觀看，看見迦留陀夷與齋優婆私一起在暴露的地方坐著說非法之語。看見後心想：『現在這個比丘坐的地方既不合法，又說非法之語，如果丈夫看見了，會呵斥他的妻子，使他失去信心。』當時，優婆私就離開了她的家，急忙前往世尊那裡，頭
【English Translation】 English version: If a Bhikkhu (monk) speaks of the place he went to, the place he arrived at, the place he sat, the place he lay down, but does not speak of the action he did, it should be dealt with according to what the Bhikkhu said. If a Bhikkhu speaks of the place he went to, the place he arrived at, the place he sat, but does not speak of the place he lay down, nor the action he did, it should be dealt with according to what the Upasika (female lay follower) said. If a Bhikkhu speaks of the place he went to, the place he arrived at, but does not speak of the place he sat, the place he lay down, nor the action he did, it should be dealt with according to what the Upasika said. If a Bhikkhu speaks of the place he went to, but does not speak of the place he arrived at, the place he sat, the place he lay down, nor the action he did, it should be dealt with according to what the Upasika said. If a Bhikkhu does not speak of the place he went to, the place he arrived at, the place he sat, the place he lay down, nor the action he did, it should be dealt with according to what the Upasika said. There is no fixed rule in this, therefore it is said to be indefinite. (End of part one)
At that time, the World Honored One (Sakyamuni Buddha) was in Sravasti in the Jetavana Anathapindika-arama. At that time, Kaludayi, before he became a monk, had a female acquaintance named Upasika, who was beautiful in appearance, and Kaludayi was also handsome in appearance. Kaludayi often kept his mind on Upasika, and Upasika also kept her mind on Kaludayi. At that time, the Venerable Kaludayi, at the appropriate time, put on his robes, carried his bowl, and went to Upasika's house. The two of them sat together in a conspicuous place and talked. At that time, Visakha-mata went to Bisha for a small reason, and from afar heard the sound of Kaludayi speaking, and thought: 'Perhaps he is teaching the Dharma.' So she leaned against the wall and listened, but only heard the sound of non-Dharma speech inside, and again thought to herself: 'Hearing the voice of a Bhikkhu but speaking non-Dharma words, a Bhikkhu should not speak such words.' She peeked and saw Kaludayi and Upasika sitting together in a conspicuous place speaking non-Dharma words. Having seen this, she thought: 'Now this Bhikkhu is sitting in an unlawful place and speaking unlawful words. If the husband sees this, he will scold his wife and cause him to lose faith.' At that time, Upasika left her house and hurried to the World Honored One, head
面禮足在一面立，以此因緣具白世尊。白世尊已，頭面禮足，繞三匝而去。時世尊知而故問迦留陀夷：「汝審與齋優婆私在露現處共坐言語不？」答言：「實爾。世尊！」世尊以無數方便呵責言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝今云何與齋優婆私在露現處共坐說非法事耶？」時世尊以無數方便呵責迦留陀夷已，告諸比丘：「迦留陀夷癡人，多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘共女人在露現處、不可作淫處坐作粗惡語。有住信優婆私於二法中一一法說，若僧伽婆尸沙、若波逸提。是坐比丘自言：『我犯是事。』於二法中應一一法治，若僧伽婆尸沙、若波逸提。如住信優婆私所說，應如法治是比丘，是名不定法。」
比丘義如上。
露處者，無墻壁、若樹木，無籬障及余物障。
不可作淫處者，不容行淫處。
粗惡語者，說淫慾法、讚歎二道好惡。
信樂優婆私者，信佛法僧、歸依佛法僧，不殺生、不盜、不邪淫、不妄語、不飲酒，善憶持事不錯、所說真實而不虛妄。
若比丘自言所趣向處、自言所到處、自言坐、自言臥，即應如比丘語治。若比丘自言所趣向處、自言所到處、自言坐
【現代漢語翻譯】 現代漢語譯本： 面禮足（以頭面禮拜雙足）后，站在世尊面前，以此因緣稟告世尊。稟告世尊后，頭面禮足，繞佛三匝后離去。當時，世尊明知故問迦留陀夷（Kāludāyi）: 『你確實與持齋的優婆私（upāsikā，女居士）在露天的地方一起坐著說話嗎？』回答說：『確實如此，世尊！』世尊用無數種方法呵責他說：『你所做的事情是不對的，不合威儀、不合沙門（śrāmaṇa，出家修行者）的法則、不清凈、不隨順修行，是不應該做的。你現在怎麼能與持齋的優婆私在露天的地方一起坐著說非法的事情呢？』當時，世尊用無數種方法呵責迦留陀夷后，告訴眾比丘（bhikkhu，出家男眾）: 『迦留陀夷這個愚癡的人，種下多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，聚集十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果有比丘與女人在露天的地方、不可行淫的地方坐著說粗惡的語言。有具信心的優婆私對這兩種情況中的任何一種情況進行指控，無論是僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），還是波逸提（pāyattika，單墮罪）。這個坐著的比丘自己說：『我犯了這件事。』對於這兩種罪中的任何一種罪，都應當依法懲處，無論是僧伽婆尸沙，還是波逸提。就像具信心的優婆私所說的那樣，應當依法懲處這個比丘，這叫做不定法。』 比丘的定義如上所述。 露天的地方是指沒有墻壁、樹木，沒有籬笆和其它遮擋物的地方。 不可行淫的地方是指不能進行性行為的地方。 粗惡的語言是指說淫慾的事情，讚歎男女生殖器官的好壞。 具信心的優婆私是指相信佛法僧三寶、皈依佛法僧三寶，不殺生、不偷盜、不邪淫、不妄語、不飲酒，能夠清楚地記住事情而不出錯、所說的話真實而不虛妄。 如果比丘自己說所去的地方、所到達的地方、所坐的地方、所臥的地方，就應當按照比丘所說的話來懲處。如果比丘自己說所去的地方、所到達的地方、所坐的地方
【English Translation】 English version: Having paid homage at his feet, he stood before the Blessed One, and for this reason informed the Blessed One. Having informed the Blessed One, he paid homage at his feet, circumambulated him three times, and departed. Then the Blessed One, knowing the situation, deliberately asked Kāludāyi (Kāludāyi, name of a monk): 'Did you indeed sit and converse with a laywoman observing the fast (upāsikā, female lay devotee) in an exposed place?' He replied: 'Indeed, Blessed One!' The Blessed One rebuked him with countless means, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the law of a śrāmaṇa (śrāmaṇa, ascetic), not pure conduct, not conducive to practice, and should not be done. How can you now sit and discuss unlawful matters with a laywoman observing the fast in an exposed place?' Then the Blessed One, having rebuked Kāludāyi with countless means, addressed the bhikkhus (bhikkhu, Buddhist monk): 'Kāludāyi, this foolish man, has sown many seeds of defilement and is the first to break the rule. From now on, I will establish a rule for the bhikkhus, gathering ten benefits, even for the long endurance of the true Dharma. Whoever wishes to recite the rule should recite it thus: If a bhikkhu sits with a woman in an exposed place, a place where sexual intercourse is not possible, and speaks coarse language, and a believing laywoman accuses him of either of these two offenses, either a saṃghāvaśeṣa (saṃghāvaśeṣa, formal meeting offense) or a pāyattika (pāyattika, expiable offense), and the bhikkhu himself says: 'I have committed this offense,' then he should be punished according to either of these two offenses, either a saṃghāvaśeṣa or a pāyattika, as the believing laywoman has stated. This bhikkhu should be punished according to the law, this is called an indefinite offense.' The definition of bhikkhu is as above. An exposed place is a place without walls, trees, fences, or other obstructions. A place where sexual intercourse is not possible is a place where sexual intercourse cannot be performed. Coarse language refers to speaking about sexual matters, praising the good and bad qualities of the two sexes. A believing laywoman is one who believes in the Buddha, Dharma, and Saṃgha, takes refuge in the Buddha, Dharma, and Saṃgha, does not kill, steal, commit sexual misconduct, lie, or drink alcohol, remembers things clearly without error, and speaks truthfully without falsehood. If a bhikkhu himself says where he went, where he arrived, where he sat, where he lay down, then he should be punished according to what the bhikkhu says. If a bhikkhu himself says where he went, where he arrived, where he sat
，不自言臥，應如優婆夷所說治。若比丘自言所趣向處、自言所到處，不自言坐、不自言臥，應如優婆私所說治。若比丘自言所趣向處，不自言所到處、不自言坐、不自言臥，應如優婆私所說治。若比丘不自言所趣向處、不自言所到處、不自言坐、不自言臥，應如優婆私所說治。是中無定法，故言不定。(二不定法竟)。◎
四分律卷第五 大正藏第 22 冊 No. 1428 四分律
四分律卷第六(初分之六)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
三十捨墮法之一
◎爾時佛在舍衛國祇樹給孤獨園，世尊聽諸比丘持三衣，不得長。時六群比丘畜長衣，或早起衣、或中時衣、或晡時衣，彼常經營莊嚴如是衣服藏舉。諸比丘見已，語六群比丘言：「佛聽持三衣，不得長。此是誰衣？」答曰：「是我等長衣。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「如來聽持三衣，汝等云何畜長衣，早起衣、中時衣、晡時衣？」諸比丘即往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，以無數方便呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘，如來聽持三衣，汝等畜長衣？
【現代漢語翻譯】 現代漢語譯本： 不自己說躺下，應該按照優婆夷（在家女信徒）所說的情況處理。如果比丘自己說要去的地方、自己說到達的地方，但不自己說坐下、不自己說躺下，應該按照優婆私（在家女信徒）所說的情況處理。如果比丘自己說要去的地方，但不自己說到達的地方、不自己說坐下、不自己說躺下，應該按照優婆私所說的情況處理。如果比丘不自己說要去的地方、不自己說到達的地方、不自己說坐下、不自己說躺下，應該按照優婆私所說的情況處理。這裡面沒有固定的處理方法，所以說是不定。（二不定法完）。
《四分律》卷第五 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第六（初分之六）
姚秦罽賓三藏佛陀耶舍（Buddhayasa）與竺佛念等譯
三十捨墮法之一
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。世尊允許比丘持有三衣，但不得有多餘的。當時六群比丘（the group of six monks）積蓄多餘的衣服，或者早晨穿的衣服、或者中午穿的衣服、或者傍晚穿的衣服，他們經常經營裝飾這些衣服並收藏起來。眾比丘看見后，對比丘六群說：『佛陀允許持有三衣，不得有多餘的。這些是誰的衣服？』回答說：『是我們的多餘的衣服。』眾比丘聽了，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘說：『如來允許持有三衣，你們怎麼能積蓄多餘的衣服，早晨穿的衣服、中午穿的衣服、傍晚穿的衣服？』眾比丘就前往世尊處，頭面禮足在一旁坐下，把這些因緣詳細地告訴了世尊。世尊當時因為這些因緣召集比丘僧團，用無數方便呵責六群比丘：『你們所做的事情不對，不合威儀、不合沙門法（śrāmaṇa-dharma，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼六群比丘，如來允許持有三衣，你們卻積蓄多餘的衣服？』
【English Translation】 English version: Not saying 'I lie down myself,' it should be dealt with as the Upasika (female lay devotee) says. If a Bhiksu (monk) says 'the place I am heading to,' 'the place I have arrived at,' but does not say 'I sit down myself,' 'I lie down myself,' it should be dealt with as the Upasika says. If a Bhiksu says 'the place I am heading to,' but does not say 'the place I have arrived at,' 'I sit down myself,' 'I lie down myself,' it should be dealt with as the Upasika says. If a Bhiksu does not say 'the place I am heading to,' 'the place I have arrived at,' 'I sit down myself,' 'I lie down myself,' it should be dealt with as the Upasika says. There is no fixed rule in this, therefore it is said to be indefinite. (The two indefinite rules end).
The Fourth Division Vinaya, Volume 5 T22, No. 1428, The Fourth Division Vinaya
The Fourth Division Vinaya, Volume 6 (First Division, Part 6)
Translated by Tripiṭaka Master Buddhayasa from Kucha of the Yao Qin Dynasty, together with Zhu Fonian and others.
One of the Thirty Nissaggiya Pacittiya Rules
At that time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). The World Honored One allowed the Bhiksus (monks) to possess three robes, but they should not have extra ones. At that time, the group of six monks (the group of six monks) accumulated extra robes, either robes for the morning, robes for midday, or robes for the evening. They constantly managed and adorned these robes and stored them away. When the Bhiksus saw this, they said to the group of six monks: 'The Buddha allows the possession of three robes, but not extra ones. Whose robes are these?' They replied: 'These are our extra robes.' When the Bhiksus heard this, those among them who were of few desires and content, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized the group of six monks, saying: 'The Tathagata (如來) allows the possession of three robes, how can you accumulate extra robes, robes for the morning, robes for midday, robes for the evening?' The Bhiksus then went to the World Honored One, bowed their heads to his feet, sat on one side, and reported these causes and conditions in detail to the World Honored One. At that time, the World Honored One, because of these causes and conditions, gathered the Bhiksu Sangha (monk community), and with countless skillful means, rebuked the group of six monks: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Śrāmaṇa-dharma (śrāmaṇa-dharma, the conduct of a renunciate), not pure, not in accordance with practice, it is not something that should be done. Why, group of six monks, does the Tathagata allow the possession of three robes, yet you accumulate extra robes?'
」以無數方便呵責已，告諸比丘：「六群比丘癡人，多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘畜長衣者，尼薩耆波逸提。」如是世尊與比丘結戒。
時阿難從人得一貴價糞掃衣，欲以奉大迦葉，大迦葉常頭陀著此衣故。迦葉不在，阿難作是念：「世尊與諸比丘結戒，若比丘畜長衣者尼薩耆波逸提。我今得此貴價糞掃衣，欲以奉大迦葉。大迦葉常頭陀著此衣而不在，不知云何？」即往至佛所，頭面禮足在一面立，白佛言：「世尊與諸比丘結戒，若比丘畜長衣，尼薩耆波逸提。我今得一貴價糞掃衣，欲以奉上大迦葉。大迦葉常頭陀著糞掃衣。」佛問阿難：「迦葉何時當還？」阿難白佛言：「卻後十日當還。」世尊以此因緣集比丘僧，與諸比丘隨順說法，無數方便說少欲知足、行頭陀、樂出離法已，告諸比丘：「自今已去聽畜長衣齊十日。欲說戒者當如是說：若比丘衣已竟，迦絺那衣已出，畜長衣經十日，不凈施得畜。若過十日，尼薩耆波逸提。」
比丘義如上。
衣竟者，三衣迦絺那衣已出。
衣者有十種：絁衣、劫貝衣、欽婆羅衣、芻摩衣、讖摩衣、扇那衣、麻衣、翅夷羅衣、鳩夷羅衣、讖羅半尼衣。
長衣者，若長如來八指、
【現代漢語翻譯】 現代漢語譯本： 以無數種善巧方便呵責了六群比丘后，佛陀告訴眾比丘：『這六群比丘真是愚癡之人，在多種會增長煩惱的地方，最初就觸犯了戒律。從今以後，我將為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：如果比丘儲藏過長的衣服，就要觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』就這樣，世尊為比丘們制定了戒律。
當時，阿難（Ananda，佛陀的十大弟子之一，以『多聞第一』著稱）從他人那裡得到一件貴重的糞掃衣（pamsukula，指僧人穿的從垃圾堆或丟棄物中撿來的衣服），想要供奉給摩訶迦葉（Mahakasyapa，佛教禪宗初祖，以『頭陀第一』著稱），因為摩訶迦葉一直 практикует 頭陀行，穿著這種衣服。但迦葉不在，阿難心想：『世尊已經為比丘們制定了戒律，如果比丘儲藏過長的衣服，就要觸犯尼薩耆波逸提。我現在得到這件貴重的糞掃衣，想要供奉給摩訶迦葉。摩訶迦葉一直 практикует 頭陀行，穿著糞掃衣，但他現在不在，我該怎麼辦呢？』於是，阿難前往佛陀處，以頭面禮拜佛足，然後站立在一旁，對佛陀說：『世尊為比丘們制定了戒律，如果比丘儲藏過長的衣服，就要觸犯尼薩耆波逸提。我現在得到一件貴重的糞掃衣，想要供奉給摩訶迦葉。摩訶迦葉一直 практикует 頭陀行，穿著糞掃衣。』佛陀問阿難：『迦葉什麼時候回來？』阿難回答佛陀說：『大約十天後回來。』世尊因此因緣召集比丘僧眾，為眾比丘隨順根器說法，以無數種善巧方便宣說少欲知足、奉行頭陀、樂於出離的法門后，告訴眾比丘：『從今以後，允許儲藏過長的衣服最多十天。想要宣說戒律的人應當這樣說：如果比丘在縫衣事畢，並且已經過了分迦絺那衣（kathina，一種功德衣）的時期后，儲藏過長的衣服超過十天，若不作凈施（nissaggiya，捨棄），則可以儲藏。如果超過十天，就要觸犯尼薩耆波逸提。』
比丘的定義如前所述。
『衣竟』指的是三衣（tricivara，指出家僧人所持有的三種袈裟：僧伽梨、郁多羅僧、安陀會）和迦絺那衣已經分完。
衣有十種：絁衣（絲綢衣）、劫貝衣（木棉衣）、欽婆羅衣（羊毛衣）、芻摩衣（亞麻衣）、讖摩衣（大麻衣）、扇那衣（粗麻衣）、麻衣（麻布衣）、翅夷羅衣（蠶絲衣）、鳩夷羅衣（一種粗厚的毛織物）、讖羅半尼衣（一種混合織物）。
『長衣』指的是長度超過如來八指的衣物。
【English Translation】 English version: Having reproached the Six Group Bhikkhus with countless skillful means, the Buddha told the bhikkhus: 'These Six Group Bhikkhus are foolish people, in many places where defilements increase, they are the first to violate the precepts. From now on, I will establish precepts for the bhikkhus, in order to gather ten kinds of merits and benefits, and even for the sake of the Dharma enduring long, those who wish to recite the precepts should say thus: If a bhikkhu stores a robe that is too long, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』 Thus, the World-Honored One established the precepts for the bhikkhus.
At that time, Ananda (one of the Buddha's ten great disciples, known as 'foremost in hearing') obtained a valuable rag robe (pamsukula, referring to robes worn by monks that are picked up from garbage heaps or discarded items) from someone, intending to offer it to Mahakasyapa (the first patriarch of Zen Buddhism, known as 'foremost in ascetic practices'), because Mahakasyapa always practiced asceticism (tudong), wearing this kind of robe. But Kasyapa was not present, and Ananda thought: 'The World-Honored One has already established precepts for the bhikkhus, if a bhikkhu stores a robe that is too long, it is a Nissaggiya Pacittiya. Now I have obtained this valuable rag robe, intending to offer it to Mahakasyapa. Mahakasyapa always practices asceticism, wearing rag robes, but he is not here now, what should I do?' Therefore, Ananda went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side, saying to the Buddha: 'The World-Honored One has established precepts for the bhikkhus, if a bhikkhu stores a robe that is too long, it is a Nissaggiya Pacittiya. Now I have obtained a valuable rag robe, intending to offer it to Mahakasyapa. Mahakasyapa always practices asceticism, wearing rag robes.' The Buddha asked Ananda: 'When will Kasyapa return?' Ananda replied to the Buddha: 'He will return in about ten days.' The World-Honored One, because of this circumstance, gathered the bhikkhu sangha, and for the bhikkhus, in accordance with their capacities, taught the Dharma, with countless skillful means expounding the Dharma of few desires and contentment, practicing asceticism, and delighting in renunciation, and then told the bhikkhus: 'From now on, it is permitted to store a robe that is too long for a maximum of ten days. Those who wish to recite the precepts should say thus: If a bhikkhu, after the completion of robe-making and after the period of distributing the kathina robe (a merit-making robe), stores a robe that is too long for more than ten days, it can be stored if it is not given away (nissaggiya, forfeited). If it exceeds ten days, it is a Nissaggiya Pacittiya.'
The definition of bhikkhu is as mentioned above.
'Robe-making completed' refers to the three robes (tricivara, referring to the three robes held by ordained monks: sanghati, uttarasanga, and antarvasa) and the kathina robe having been distributed.
There are ten kinds of robes: silk robe, cotton robe, wool robe, linen robe, hemp robe, coarse hemp robe, ramie robe, silkworm silk robe, a kind of thick woolen fabric, and a mixed fabric.
'Robe that is too long' refers to a robe whose length exceeds the Buddha's eight finger-widths.
若廣四指是。
若比丘一日得衣畜，二日得衣乃至十日得衣畜，至十一日明相出，一切尼薩耆。若比丘一日得衣、二日不得，三日得衣、四日得，如是乃至十日得衣，至十一日明相出，九日中所得衣盡尼薩耆。若比丘一日得衣、二日得衣，三日不得、四日得(如是轉降，乃至十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日不得，四日得乃至十日得衣，至十一日明相出，八日中所得衣盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日不得，五日得(如是轉降，乃至九日十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日不得衣，五日得衣，乃至十日得衣，十一日明相出，七日中所得衣，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日不得衣，六日得(如是轉降，乃至八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日、五日不得衣，六日得衣，乃至十日得衣，十一日明相出，六日中所得衣，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日、六日不得衣，七日得(如是轉降，乃至七日、八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日、五日、六日不得衣，七日得衣，乃至十日得衣，至十一日明相出，五日中所
【現代漢語翻譯】 現代漢語譯本： 若寬度為四指（指佛制戒律中對衣物尺寸的規定）是可以的。
如果比丘（bhikkhu，佛教出家男眾）一天得到衣服並持有，兩天得到衣服乃至十天得到衣服並持有，到第十一天的黎明到來時，所有這些衣服都屬於尼薩耆（nissaggiya，應捨棄之物）。如果比丘一天得到衣服，兩天沒有得到，三天得到衣服，四天得到，像這樣乃至十天得到衣服，到第十一天的黎明到來時，九天中得到的衣服全部屬於尼薩耆。
如果比丘一天得到衣服，兩天得到衣服，三天沒有得到，四天得到（像這樣輪流減少，乃至十天沒有得到衣服，句子的構成也如上）。如果比丘一天得到衣服，兩天、三天沒有得到，四天得到乃至十天得到衣服，到第十一天的黎明到來時，八天中得到的衣服全部屬於尼薩耆。
如果比丘一天得到衣服，兩天得到衣服，三天、四天沒有得到，五天得到（像這樣輪流減少，乃至九天、十天沒有得到衣服，句子的構成也如上）。如果比丘一天得到衣服，兩天、三天、四天沒有得到衣服，五天得到衣服，乃至十天得到衣服，第十一天的黎明到來時，七天中得到的衣服，全部屬於尼薩耆。
如果比丘一天得到衣服，兩天得到衣服，三天、四天、五天沒有得到衣服，六天得到（像這樣輪流減少，乃至八天、九天、十天沒有得到衣服，句子的構成也如上）。如果比丘一天得到衣服，兩天、三天、四天、五天沒有得到衣服，六天得到衣服，乃至十天得到衣服，第十一天的黎明到來時，六天中得到的衣服，全部屬於尼薩耆。
如果比丘一天得到衣服，兩天得到衣服，三天、四天、五天、六天沒有得到衣服，七天得到（像這樣輪流減少，乃至七天、八天、九天、十天沒有得到衣服，句子的構成也如上）。如果比丘一天得到衣服，兩天、三天、四天、五天、六天沒有得到衣服，七天得到衣服，乃至十天得到衣服，到第十一天的黎明到來時，五天中所
【English Translation】 English version: If it is four fingers wide, it is permissible (referring to the regulations on the size of clothing in the Buddhist precepts).
If a bhikkhu (Buddhist monk) obtains and keeps a robe on one day, obtains robes for two days, up to ten days, and keeps them, then at the dawn of the eleventh day, all those robes are nissaggiya (something to be forfeited). If a bhikkhu obtains a robe on one day, does not obtain one for two days, obtains a robe on the third day, obtains one on the fourth day, and so on up to obtaining robes for ten days, then at the dawn of the eleventh day, all the robes obtained during the nine days are nissaggiya.
If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain one on the third day, obtains one on the fourth day (this pattern decreasing, up to not obtaining a robe for ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain one for two days, three days, obtains a robe on the fourth day, up to obtaining robes for ten days, then at the dawn of the eleventh day, all the robes obtained during the eight days are nissaggiya.
If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain one for three days, four days, obtains one on the fifth day (this pattern decreasing, up to not obtaining a robe for nine days, ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain one for two days, three days, four days, obtains a robe on the fifth day, up to obtaining robes for ten days, then at the dawn of the eleventh day, all the robes obtained during the seven days are nissaggiya.
If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain one for three days, four days, five days, obtains one on the sixth day (this pattern decreasing, up to not obtaining a robe for eight days, nine days, ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain one for two days, three days, four days, five days, obtains a robe on the sixth day, up to obtaining robes for ten days, then at the dawn of the eleventh day, all the robes obtained during the six days are nissaggiya.
If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain one for three days, four days, five days, six days, obtains one on the seventh day (this pattern decreasing, up to not obtaining a robe for seven days, eight days, nine days, ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain one for two days, three days, four days, five days, six days, obtains a robe on the seventh day, up to obtaining robes for ten days, then at the dawn of the eleventh day, all the robes obtained during the five days are
得衣，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日、六日、七日不得衣，八日得衣(如是轉降，乃至六日、七日、八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日、五日、六日、七日不得衣，八日得衣，乃至十日得衣，十一日明相出，四日中所得衣，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日、六日、七日、八日不得衣，九日得衣(如是轉降，乃至五日、六日、七日、八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日、五日、六日、七日、八日不得衣，九日、十日得衣，三日中所得衣，至十一日明相出，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日、六日、七日、八日、九日不得衣，十日得衣。(如是轉降，乃至四日、五日、六日、七日、八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二日、三日、四日、五日、六日、七日、八日、九日不得衣，十日得衣，十一日明相出，二日中所得衣，盡尼薩耆。若比丘一日得衣、二日得衣，三日、四日、五日、六日、七日、八日、九日、十日不得衣(如是轉降，乃至三日、四日、五日、六日、七日、八日、九日、十日不得衣，作句亦如上)。若比丘一日得衣，二
【現代漢語翻譯】 現代漢語譯本： 獲得衣服，構成尼薩耆（Nissaggiya，應捨棄之物）。如果比丘（bhikkhu，佛教僧侶）一天獲得衣服，兩天獲得衣服，三天、四天、五天、六天、七天沒有獲得衣服，第八天獲得衣服（如此遞減，乃至六天、七天、八天、九天、十天沒有獲得衣服，句式如上）。如果比丘一天獲得衣服，兩天、三天、四天、五天、六天、七天沒有獲得衣服，第八天獲得衣服，乃至第十天獲得衣服，到第十一天黎明時分，四天內獲得的衣服，都構成尼薩耆。如果比丘一天獲得衣服，兩天獲得衣服，三天、四天、五天、六天、七天、八天沒有獲得衣服，第九天獲得衣服（如此遞減，乃至五天、六天、七天、八天、九天、十天沒有獲得衣服，句式如上）。如果比丘一天獲得衣服，兩天、三天、四天、五天、六天、七天、八天沒有獲得衣服，第九天、第十天獲得衣服，三天內獲得的衣服，到第十一天黎明時分，都構成尼薩耆。如果比丘一天獲得衣服，兩天獲得衣服，三天、四天、五天、六天、七天、八天、九天沒有獲得衣服，第十天獲得衣服。（如此遞減，乃至四天、五天、六天、七天、八天、九天、十天沒有獲得衣服，句式如上）。如果比丘一天獲得衣服，兩天、三天、四天、五天、六天、七天、八天、九天沒有獲得衣服，第十天獲得衣服，第十一天黎明時分，兩天內獲得的衣服，都構成尼薩耆。如果比丘一天獲得衣服，兩天獲得衣服，三天、四天、五天、六天、七天、八天、九天、十天沒有獲得衣服（如此遞減，乃至三天、四天、五天、六天、七天、八天、九天、十天沒有獲得衣服，句式如上）。如果比丘一天獲得衣服，兩天
【English Translation】 English version: Having obtained a robe, it constitutes Nissaggiya (something to be forfeited). If a bhikkhu (Buddhist monk) obtains a robe on one day, obtains a robe on two days, and does not obtain a robe on three, four, five, six, or seven days, and obtains a robe on the eighth day (decreasing in this manner, even up to not obtaining a robe on six, seven, eight, nine, or ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain a robe on two, three, four, five, six, or seven days, and obtains a robe on the eighth day, even up to obtaining a robe on the tenth day, then at dawn on the eleventh day, the robes obtained within four days all constitute Nissaggiya. If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain a robe on three, four, five, six, seven, or eight days, and obtains a robe on the ninth day (decreasing in this manner, even up to not obtaining a robe on five, six, seven, eight, nine, or ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain a robe on two, three, four, five, six, seven, or eight days, and obtains a robe on the ninth and tenth days, then the robes obtained within three days, at dawn on the eleventh day, all constitute Nissaggiya. If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain a robe on three, four, five, six, seven, eight, or nine days, and obtains a robe on the tenth day (decreasing in this manner, even up to not obtaining a robe on four, five, six, seven, eight, nine, or ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, does not obtain a robe on two, three, four, five, six, seven, eight, or nine days, and obtains a robe on the tenth day, then at dawn on the eleventh day, the robes obtained within two days all constitute Nissaggiya. If a bhikkhu obtains a robe on one day, obtains a robe on two days, does not obtain a robe on three, four, five, six, seven, eight, nine, or ten days (decreasing in this manner, even up to not obtaining a robe on three, four, five, six, seven, eight, nine, or ten days, the sentence structure is as above). If a bhikkhu obtains a robe on one day, obtains a robe on two days
日、三日、四日、五日、六日、七日、八日、九日、十日不得衣，十一日明相出，一日中所得衣，盡尼薩耆。若比丘一日得衣不凈施，二日得衣凈施，三日得衣乃至十日得衣不凈施，至十一日明相出，九日中所得衣，盡尼薩耆。若比丘一日得衣、二日得衣不凈施，三日得衣凈施，四日得衣不凈施(如是轉降，乃至十日，得衣凈施、不凈施，作句亦如上)。如是若遣與人(句亦如上)、若失衣(句亦如上)若故壞(句亦如上)、若作非衣(句亦如上)、若作親友意取(句亦如上、)若忘去(句亦如上)，盡尼薩耆。若犯捨墮，衣不捨持更貿余衣，一尼薩耆波逸提、一突吉羅。
此捨墮衣應舍與僧，若眾多人、若一人，不得別眾舍，若舍不成舍，突吉羅。舍與僧時，往僧中偏露右肩、脫革屣、向上座禮、胡跪合掌，當作是語：「大德僧聽！我某甲比丘故畜爾所長衣，過十日犯捨墮。我今舍與僧。」彼舍衣竟當懺悔。受懺悔人當作白然後受懺，如是白：「大德僧聽！此某甲比丘故畜爾所長衣犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺悔。白如是。」作此白已，然後受懺悔。當語彼人言：「自責汝心！」答言：「爾。」若眾僧多難集，此比丘若因緣事欲遠行，應問言：「汝此衣與誰？」隨彼說便與。僧即應還
【現代漢語翻譯】 現代漢語譯本 一日、二日、三日、四日、五日、六日、七日、八日、九日、十日都不能穿（此衣），到第十一日天亮時，這一日內得到的衣服，全部都要捨棄（尼薩耆，Nissaggiya，捨墮）。如果比丘第一天得到衣服是不凈施（不受歡迎的佈施），第二天得到衣服是凈施（受歡迎的佈施），第三天得到衣服乃至第十天得到衣服是不凈施，到第十一天天亮時，這九天內得到的衣服，全部都要捨棄。 如果比丘第一天得到衣服、第二天得到衣服是不凈施，第三天得到衣服是凈施，第四天得到衣服是不凈施（像這樣輪流，直到第十天，得到衣服是凈施、不凈施，做法也如上面所說）。像這樣如果送給別人（做法也如上面所說）、如果遺失衣服（做法也如上面所說）、如果故意損壞（做法也如上面所說）、如果做成非衣（做法也如上面所說）、如果因為親友的緣故拿走（做法也如上面所說）、如果忘記拿走（做法也如上面所說），全部都要捨棄。 如果觸犯了捨墮罪，衣服沒有捨棄而又換了其他的衣服，一次尼薩耆波逸提（Nissaggiya Pacittiya，捨墮波逸提），一次突吉羅（Dukkata，惡作）。 這件捨墮的衣服應該捨棄給僧團（Sangha，佛教僧團），無論是眾多人、還是一個人，都不能私自捨棄，如果捨棄了也不算捨棄，犯突吉羅罪。捨棄給僧團時，到僧團中袒露右肩、脫掉鞋子、向上座（長老）禮拜、胡跪合掌，應當這樣說：『大德僧眾請聽！我某甲比丘故意積蓄了這麼多的長衣，超過了十天，觸犯了捨墮罪。我現在捨棄給僧團。』他捨棄衣服完畢后應當懺悔。接受懺悔的人應當先作白（宣佈），然後接受懺悔，像這樣宣佈：『大德僧眾請聽！這位某甲比丘故意積蓄了這麼多的長衣，觸犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團允許，我接受某甲比丘的懺悔。宣佈完畢。』作完這個宣佈后，然後接受懺悔。應當告訴那個人說：『責備你自己的心！』回答說：『是。』如果眾僧難以聚集，這位比丘如果因為有事要遠行，應當問說：『你這件衣服要給誰？』隨他說給誰就給誰。僧團應當立即歸還（此衣）。
【English Translation】 English version One day, two days, three days, four days, five days, six days, seven days, eight days, nine days, and ten days are not allowed to be worn. On the eleventh day, when the dawn appears, all the robes obtained within that one day must be forfeited (Nissaggiya). If a Bhikkhu (monk) obtains a robe on the first day that is an impure offering (unwelcome gift), and a robe on the second day that is a pure offering (welcome gift), and robes from the third day to the tenth day are impure offerings, then by the dawn of the eleventh day, all the robes obtained within those nine days must be forfeited. If a Bhikkhu obtains a robe on the first day and a robe on the second day that is an impure offering, and a robe on the third day that is a pure offering, and a robe on the fourth day that is an impure offering (and so on, alternating until the tenth day, obtaining robes that are pure and impure offerings, the procedure is as described above). Likewise, if it is sent to someone (the procedure is as described above), if the robe is lost (the procedure is as described above), if it is intentionally damaged (the procedure is as described above), if it is made into a non-robe (the procedure is as described above), if it is taken due to a friend's intention (the procedure is as described above), if it is forgotten and left behind (the procedure is as described above), all must be forfeited. If a Nissaggiya offense is committed, and the robe is not forfeited but exchanged for another robe, it is one Nissaggiya Pacittiya offense and one Dukkata offense. This Nissaggiya robe should be forfeited to the Sangha (Buddhist monastic community), whether to many or to one person. It cannot be forfeited privately; if it is forfeited privately, it is not considered forfeited, and a Dukkata offense is committed. When forfeiting to the Sangha, in the midst of the Sangha, one should expose the right shoulder, remove sandals, bow to the senior monk, kneel with palms together, and say: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, intentionally hoarded so many extra robes, exceeding ten days, and committed a Nissaggiya offense. I now forfeit them to the Sangha.' After he has forfeited the robes, he should confess. The person accepting the confession should first make an announcement and then accept the confession, announcing: 'Venerable Sangha, please listen! This Bhikkhu so-and-so intentionally hoarded so many extra robes, committed a Nissaggiya offense, and now forfeits them to the Sangha. If the Sangha deems it the right time, and the Sangha permits, I will accept the confession of Bhikkhu so-and-so. The announcement is made.' After making this announcement, then accept the confession. One should tell that person: 'Reproach your own mind!' He should answer: 'Yes.' If it is difficult for the Sangha to gather, and this Bhikkhu has a reason to travel far, he should ask: 'To whom do you give this robe?' Give it to whomever he says. The Sangha should immediately return (the robe).
此比丘衣，白二羯磨應如是與。僧中當差堪能羯磨人如上說，作如是白：「大德僧聽！某甲比丘故畜爾所長衣犯捨墮，今舍與僧。若僧時到僧忍聽，僧持此衣與彼某甲比丘，彼某甲比丘當還此比丘。白如是。」「大德僧聽！此某甲比丘故畜爾所長衣犯捨墮，今舍與僧。僧持此衣與彼某甲比丘，彼某甲比丘當還此比丘。誰諸長老忍僧持此衣與彼某甲比丘、彼某甲比丘當還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」是比丘于僧中舍衣竟，不還者突吉羅。若還時有人言：「莫還。」者，突吉羅。若作凈施、若遣與人、若持作三衣、若作波利迦羅衣、若故壞、若燒、若作非衣、若數數著壞者，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，齊十日內若轉凈施、若遣與人，若賊奪想、若失想、若燒想、若漂想，不凈施、不遣與人，不犯。若奪衣、失衣、燒衣、漂衣，取著、若他與著、若他與作，彼不犯。彼受付囑衣者，若命終、若遠出、若休道、若為賊強將去，若為惡獸所害、若為水漂溺，如此不作凈施、不遣與人，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一竟)
爾時佛在舍衛國祇樹
【現代漢語翻譯】 現代漢語譯本： 這件比丘衣（bhikkhu-cīvara，比丘的袈裟），在進行白二羯磨（ñatti-dutiya-kamma，一種僧團決議程式）時，應當這樣授予。僧團中應當指派有能力執行羯磨的人，如前文所述，這樣宣告：『諸位大德僧眾請聽！某甲比丘因為故意持有超過規定的長衣而犯了捨墮（nissaggiya pācittiya，一種戒律），現在將此衣捨棄給僧團。如果僧團認為時機已到，請允許僧團將此衣給予彼某甲比丘，彼某甲比丘應當歸還此衣給僧團。宣告完畢。』 『諸位大德僧眾請聽！此某甲比丘因為故意持有超過規定的長衣而犯了捨墮，現在將此衣捨棄給僧團。僧團將此衣給予彼某甲比丘，彼某甲比丘應當歸還此衣給僧團。哪位長老同意僧團將此衣給予彼某甲比丘，彼某甲比丘應當歸還此衣給僧團的，請默然；誰不同意的，請說出來。』 『僧團已經同意將此衣給予彼某甲比丘，僧團同意，因為大家默然，此事就這樣決定。』這位比丘在僧團中捨棄了衣服之後，如果不歸還，就犯突吉羅（dukkaṭa，一種輕罪）。如果歸還時有人說：『不要歸還。』，也犯突吉羅。 如果將此衣作凈施（將物品永久性地捐贈出去）、或者送給別人、或者用來製作三衣（ticīvara，比丘的三件袈裟）、或者製作波利迦羅衣（parikkhāra-cīvara，備用衣）、或者故意損壞、或者焚燒、或者製作成非衣（不符合規定的衣服）、或者經常穿著導致損壞，都犯突吉羅。 比丘尼（bhikkhunī，女比丘）犯尼薩耆波逸提（nissaggiya pācittiya，一種戒律）；式叉摩那（sikkhamānā，學戒女）、沙彌（sāmaṇera，男沙彌）、沙彌尼（sāmaṇerī，女沙彌尼）犯突吉羅。這就是所謂的犯戒。 不犯的情況：在十日之內，如果轉為凈施、或者送給別人，或者認為是被盜、或者認為遺失、或者認為被燒燬、或者認為被水沖走，沒有作凈施、沒有送給別人，不犯。如果衣服被搶奪、遺失、燒燬、沖走，取來穿著、或者別人給與穿著、或者別人給與製作，這些情況不犯。那些接受委託保管衣服的人，如果委託人去世、或者遠行、或者還俗、或者被強盜搶走、或者被惡獸傷害、或者被水淹沒，在這種情況下沒有作凈施、沒有送給別人，不犯。 不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。（第一部分完） 當時佛陀在舍衛國（Sāvatthi）祇樹（Jetavana）...
【English Translation】 English version: This bhikkhu's robe (bhikkhu-cīvara, robe of a bhikkhu), when performing the ñatti-dutiya-kamma (a formal act of the Sangha), should be given in this way. The Sangha should appoint a capable person to perform the kamma, as described above, and announce as follows: 'Venerable Sangha, please listen! The bhikkhu named so-and-so has committed a nissaggiya pācittiya (an offense requiring forfeiture) by intentionally keeping a robe longer than allowed, and now relinquishes this robe to the Sangha. If the Sangha deems it the right time, may the Sangha grant this robe to the bhikkhu named so-and-so, and may the bhikkhu named so-and-so return this robe to the Sangha. This is the announcement.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so has committed a nissaggiya pācittiya by intentionally keeping a robe longer than allowed, and now relinquishes this robe to the Sangha. The Sangha will grant this robe to the bhikkhu named so-and-so, and the bhikkhu named so-and-so should return this robe to the Sangha. Which of the elders approves of the Sangha granting this robe to the bhikkhu named so-and-so, and the bhikkhu named so-and-so returning this robe to the Sangha, let them be silent; whoever disapproves, let them speak.' 'The Sangha has approved granting this robe to the bhikkhu named so-and-so, the Sangha approves, because they are silent, this matter is thus decided.' If this bhikkhu, having relinquished the robe to the Sangha, does not return it, he commits a dukkaṭa (a minor offense). If, when returning it, someone says: 'Do not return it,' he also commits a dukkaṭa. If this robe is given as a pure gift (permanently donating the item), or given to someone else, or used to make the three robes (ticīvara, the three robes of a bhikkhu), or made into a parikkhāra-cīvara (spare robe), or intentionally damaged, or burned, or made into a non-robe (a robe that does not meet the requirements), or worn frequently until damaged, all these actions incur a dukkaṭa. A bhikkhunī (bhikkhunī, female bhikkhu) commits a nissaggiya pācittiya; a sikkhamānā (sikkhamānā, female trainee), a sāmaṇera (sāmaṇera, male novice), a sāmaṇerī (sāmaṇerī, female novice) commits a dukkaṭa. This is what is called an offense. Non-offenses: Within ten days, if it is converted into a pure gift, or given to someone else, or if one thinks it was stolen, or thinks it was lost, or thinks it was burned, or thinks it was washed away, without making it a pure gift, without giving it to someone else, there is no offense. If the robe is robbed, lost, burned, washed away, and one takes it and wears it, or someone else gives it to wear, or someone else gives it to make, there is no offense. Those who have accepted the entrusted robe, if the person dies, or goes far away, or disrobes, or is forcibly taken away by thieves, or harmed by wild beasts, or drowned by water, in such cases, not making it a pure gift, not giving it to someone else, there is no offense. Non-offenses: Initially, when the rule was not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain. (End of part one) At that time, the Buddha was in Sāvatthi (Śrāvastī) in Jetavana (Jeta's Grove)...
給孤獨園。時六群比丘持衣，付囑親友比丘往人間遊行。受付囑比丘得此衣，數數在日中曬。諸比丘見已便問言：「佛聽比丘畜三衣，不得長。此是誰衣？」彼即答言：「此六群比丘衣，是我親友寄我遊行人間，恐蟲壞故曬耳。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「汝等云何以衣付囑親友比丘，離衣人間遊行？」嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何以衣付囑親友比丘，離衣遊行人間？」世尊以無數方便呵責已，告諸比丘：「六群比丘癡人，多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘衣已竟，迦絺那衣已舍，三衣中若離一一衣異處宿，尼薩耆波逸提。」如是世尊與比丘結戒。
時有一比丘，有干痟病，有糞掃僧伽梨患重。此比丘有因緣事欲遊行人間，不堪持行，自思念言：「世尊與比丘結戒，不得離衣宿。離衣宿，尼薩耆波逸提。而我今干痟病，有糞掃僧伽梨極重，有因緣事欲往人間行，不堪持行。我今當云何？」即語同伴比丘：「世尊與諸比丘結戒，若比丘三衣已竟，迦絺那衣已出，
【現代漢語翻譯】 現代漢語譯本 給孤獨園（Jetavana Vihara）。當時，六群比丘（group of six monks known for misbehavior）把他們的袈裟交給親友比丘，囑託他們帶到人間。接受囑託的比丘得到這些袈裟后，經常在太陽下晾曬。其他比丘看見后便問道：『佛陀允許比丘持有三衣，不應該有多餘的。這些是誰的袈裟？』他回答說：『這是六群比丘的袈裟，我的親友托我帶到人間，因為害怕蟲蛀所以晾曬。』眾比丘聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，譴責六群比丘：『你們怎麼能把袈裟交給親友比丘，離開自己身邊呢？』譴責之後，他們前往世尊（Lord Buddha）處，頭面頂禮佛足，在一旁坐下，將此事原原本本地告訴了世尊。世尊因此事召集比丘僧團，呵斥六群比丘說：『你們所做之事不合規矩，不符合威儀，不符合沙門（Shramana）的修行方式，不清凈，不隨順正道，是不應該做的。怎麼能把袈裟交給親友比丘，離開自己身邊呢？』世尊用無數方法呵斥之後，告訴眾比丘：『六群比丘真是愚癡之人，多種有漏之處，最初違犯戒律。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法久住，想要誦戒的人應當這樣說：若有比丘的袈裟已經完成，迦絺那衣（Kathina robe）已經捨棄，三衣中如果離開任何一件衣服在其他地方過夜，犯尼薩耆波逸提（Nissaggiya Pacittiya）。』就這樣，世尊為比丘們制定了戒律。
當時，有一位比丘患有干痟病（wasting disease），有一件糞掃衣（rags-robe）僧伽梨（Sanghati）非常沉重。這位比丘因為有事要到人間**去，無法攜帶這些衣物，他心想：『世尊已經為比丘們制定了戒律，不得離開袈裟過夜。如果離開袈裟過夜，就犯尼薩耆波逸提。而我現在患有干痟病，糞掃衣僧伽梨又非常沉重，有事要到人間去，無法攜帶這些衣物。我該怎麼辦呢？』於是他告訴同伴比丘：『世尊已經為比丘們制定了戒律，如果比丘的三衣已經完成，迦絺那衣已經捨棄，
【English Translation】 English version Jetavana Vihara (Give Lonely Garden). At that time, the six group monks (group of six monks known for misbehavior) entrusted their robes to friendly monks, instructing them to take them to the human realm. The entrusted monk, having received these robes, frequently aired them in the sun. Other monks, upon seeing this, inquired, 'The Buddha allows monks to possess three robes, not more. Whose robes are these?' He replied, 'These are the robes of the six group monks, entrusted to me by my friend to bring to the human realm, fearing damage from insects, hence the airing.' Upon hearing this, the monks, among whom were those of few desires, content, practicing asceticism, delighting in learning the precepts, and knowing shame and remorse, reproached the six group monks, saying, 'How can you entrust your robes to friendly monks, separating yourselves from them?' Having reproached them, they went to the Blessed One (Lord Buddha), bowed their heads to his feet, sat to one side, and related the entire matter to the Blessed One. The Blessed One, on account of this matter, assembled the monastic community and rebuked the six group monks, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the way of a Shramana (Shramana), not pure, not in accordance with the right path, and should not be done. How can you entrust your robes to friendly monks, separating yourselves from them?' Having rebuked them in countless ways, the Blessed One told the monks, 'The six group monks are truly foolish, with many defiled actions, initially violating the precepts. From now on, I will establish precepts for the monks, gathering ten merits, even for the long-lasting of the true Dharma, those who wish to recite the precepts should say thus: If a monk's robes are completed, the Kathina robe (Kathina robe) is relinquished, and if any one of the three robes is separated and lodged elsewhere overnight, it is an offense of Nissaggiya Pacittiya (Nissaggiya Pacittiya).' Thus, the Blessed One established the precepts for the monks.
At that time, there was a monk suffering from a wasting disease, and a rag-robe (rags-robe) Sanghati (Sanghati) was very heavy. This monk, having a reason to go to the human realm**, was unable to carry these robes, and he thought to himself, 'The Blessed One has established precepts for the monks, that they must not lodge apart from their robes overnight. If one lodges apart from their robes overnight, it is an offense of Nissaggiya Pacittiya. And now I am suffering from a wasting disease, and the rag-robe Sanghati is very heavy, and I have a reason to go to the human realm, unable to carry these robes. What should I do?' Then he told a fellow monk, 'The Blessed One has established precepts for the monks, that if a monk's three robes are completed, the Kathina robe is relinquished,'
比丘三衣中若離一一衣宿，尼薩耆波逸提。而我得干痟病，此衣極重，有因緣事欲人間行，不堪持行。我今云何？諸大德為我往白世尊，世尊有所教敕，我當奉行。」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集諸比丘僧告言：「自今已去聽僧與此病比丘結不失衣白二羯磨。應如是與。彼比丘應往至僧中，偏露右臂、脫革屣向上座禮，胡跪合掌當作是說：『大德僧聽！我某甲比丘得干痟病，此糞掃僧伽梨重，有因緣欲人間行，不堪持行。我今從僧乞結不失衣法。』應如是求，乃至三說。僧中當差堪能羯磨人如上，作如是白：『大德僧聽！某甲比丘得干痟病，有糞掃僧伽梨衣重，有因緣事欲人間行，不堪持行，從僧乞結不失衣法。若僧時到僧忍聽，與此比丘結不失衣法。白如是。』『大德僧聽！某甲比丘得干痟病，有糞掃僧伽梨衣患重，有因緣事欲人間行，不堪持行，今從僧乞結不失衣法。今僧與某甲比丘結不失衣法，誰諸長老忍僧與某甲比丘結不失衣法者默然，誰不忍者說。』『僧已忍與某甲比丘結不失衣法竟，僧忍，默然故，是事如是持。』自今已去當如是說戒：若比丘衣已竟，迦絺那衣已出，三衣中離一一衣異處宿，除僧羯磨，尼薩耆波逸提。」
比丘義如上說。
衣已竟者
【現代漢語翻譯】 現代漢語譯本： 如果比丘的三衣（ticīvara，指出家僧人所擁有的三種袈裟）中，哪怕離了一件而過夜，就觸犯了尼薩耆波逸提（nissaggiya pācittiya，一種戒律名稱）。現在我得了乾瘦病，這件僧伽梨（saṃghāti，一種袈裟）非常重，因為一些事情需要到人間行走，無法攜帶。我該怎麼辦呢？請各位大德為我稟告世尊（bhagavat，佛陀的尊稱），聽從世尊的教導。』當時，眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事詳細稟告世尊。世尊隨即召集眾比丘僧團，告知他們：『從今以後，允許僧團為此生病的比丘舉行不失衣的白二羯磨（ñatti-dutiya-kamma，一種僧團的儀式）。應當這樣進行：那位比丘應當前往僧團中，袒露右臂，脫掉革屣（鞋子），向上座（長老）禮拜，然後胡跪合掌，這樣說：『各位大德僧團請聽！我某甲比丘得了乾瘦病，這件用糞掃衣做的僧伽梨很重，因為一些事情需要到人間行走，無法攜帶。我現在向僧團請求舉行不失衣法。』應當這樣祈求，乃至三次。僧團中應當選出有能力的羯磨人，如上所述，這樣宣告：『各位大德僧團請聽！某甲比丘得了乾瘦病，這件用糞掃衣做的僧伽梨很重，因為一些事情需要到人間行走，無法攜帶。現在向僧團請求舉行不失衣法。如果僧團認為時機已到，僧團同意，就為此比丘舉行不失衣法。宣告如上。』『各位大德僧團請聽！某甲比丘得了乾瘦病，這件用糞掃衣做的僧伽梨很重，因為一些事情需要到人間行走，無法攜帶。現在向僧團請求舉行不失衣法。現在僧團為某甲比丘舉行不失衣法，哪位長老同意僧團為某甲比丘舉行不失衣法就默然，不同意的請說出來。』『僧團已經同意為某甲比丘舉行不失衣法完畢，僧團同意，因為大家默然，此事就這樣決定。』從今以後，應當這樣說戒：如果比丘的衣已經完成，迦絺那衣（kathina，一種特殊的袈裟）已經取出，三衣中離了一件而異處過夜，除非經過僧團羯磨，就觸犯尼薩耆波逸提。
比丘的定義如上所述。
衣已竟的定義是：
【English Translation】 English version: If a bhikkhu (monk) stays overnight separated from even one of his three robes (ticīvara), it is a nissaggiya pācittiya (an offense requiring forfeiture and confession). Now, I have contracted a wasting disease, and this saṃghāti (outer robe) is extremely heavy. Due to certain circumstances, I need to travel among people, and I am unable to carry it. What should I do? Venerable ones, please inform the Blessed One (bhagavat, epithet of the Buddha) on my behalf, and I will follow whatever the Blessed One instructs.' At that time, the bhikkhus went to the Blessed One, bowed their heads at his feet, sat down to one side, and reported this matter in detail to the Blessed One. The Blessed One then gathered the assembly of bhikkhus and told them: 'From now on, I allow the Sangha (monastic community) to perform a ñatti-dutiya-kamma (formal act with one motion and one announcement) of non-loss of robes for this sick bhikkhu. It should be done as follows: That bhikkhu should go to the Sangha, expose his right arm, remove his leather sandals, bow to the most senior bhikkhu, kneel with joined palms, and say: 'Venerable Sangha, please listen! I, bhikkhu so-and-so, have contracted a wasting disease, and this saṃghāti made of discarded cloth is heavy. Due to certain circumstances, I need to travel among people, and I am unable to carry it. I now request the Sangha to perform the act of non-loss of robes.' He should request in this way, even three times. The Sangha should appoint a competent person to perform the kamma, as described above, and announce as follows: 'Venerable Sangha, please listen! Bhikkhu so-and-so has contracted a wasting disease, and this saṃghāti made of discarded cloth is heavy. Due to certain circumstances, he needs to travel among people, and he is unable to carry it. He now requests the Sangha to perform the act of non-loss of robes. If the Sangha deems it the right time, and the Sangha agrees, then perform the act of non-loss of robes for this bhikkhu. The announcement is as above.' 'Venerable Sangha, please listen! Bhikkhu so-and-so has contracted a wasting disease, and this saṃghāti made of discarded cloth is heavy. Due to certain circumstances, he needs to travel among people, and he is unable to carry it. He now requests the Sangha to perform the act of non-loss of robes. Now the Sangha is performing the act of non-loss of robes for bhikkhu so-and-so. Whoever among the elders approves of the Sangha performing the act of non-loss of robes for bhikkhu so-and-so, let him remain silent; whoever does not approve, let him speak.' 'The Sangha has completed the act of non-loss of robes for bhikkhu so-and-so, the Sangha approves, because everyone is silent, this matter is thus decided.' From now on, the rule should be recited as follows: If a bhikkhu's robes are completed, and the kathina (special robe offering) has been distributed, and he stays overnight separated from even one of his three robes, unless through a Sangha kamma, it is a nissaggiya pācittiya.
The definition of bhikkhu is as described above.
The definition of 'robes are completed' is:
，三衣也，迦絺那衣已出。三衣者，僧伽梨、郁多羅僧、安陀會。
衣者，有十種，如上說。
僧者，一說戒一羯磨。
不失衣者，僧伽藍里有一界；失衣者，僧伽藍里有若干界。不失衣者，樹有一界；失衣者，樹有若干界。不失衣者，場有一界；失衣者，場有若干界。不失衣者，車有一界；失衣者，車有若干界。不失衣者，船有一界；失衣者，船有若干界。不失衣者，村有一界；失衣者，村有若干界。不失衣者，舍有一界；失衣者，舍有若干界。不失衣者，堂有一界；失衣者，堂有若干界。不失衣者，庫藏有一界；失衣者，庫藏有若干界。不失衣者，倉有一界；失衣者，倉有若干界。僧伽藍者，有四種，如上。樹者，與人等足蔭覆跏趺坐。場者，于中治五穀處。車者，若車迴轉處。船者，若船迴轉處。村者，有四種，如上。堂者，多敞露。庫者，儲積藏諸車乘、輦輿販賣之物。倉者，儲積米穀。僧伽藍界者，此僧伽藍界、非彼僧伽藍界，此僧伽藍界、非彼樹界，乃至庫藏界、非彼庫藏界亦如是。此樹界、非彼樹界，乃至庫藏界、僧伽藍界亦如是。此場界、非彼場界，乃至僧伽藍界、樹界亦如是。餘者作句亦如上。
僧伽藍界者，在僧伽藍邊，以中人若用石、若磚擲所及處是名界。乃至庫藏
【現代漢語翻譯】 現代漢語譯本： 三衣是指僧人的三種袈裟，此時已經過了迦絺那衣（Kathina-衣，指雨季安居結束后僧侶接受信徒供養的布料縫製的袈裟）的供養期。三衣分別是：僧伽梨（Sanghati-大衣，入王宮或聚落時穿）、郁多羅僧（Uttarasanga-上衣，平時穿著）、安陀會（Antarvasa-中衣，貼身穿著）。
關於衣的種類，共有十種，如前文所述。
關於僧，指的是一次說戒和一次羯磨（Karma-共住僧團的集體議事）。
在以下情況下，衣不會遺失：僧伽藍（Sangharama-僧院）內有一個界限；衣會遺失：僧伽藍內有若干個界限。衣不會遺失：樹有一個界限；衣會遺失：樹有若干個界限。衣不會遺失：場地有一個界限；衣會遺失：場地有若干個界限。衣不會遺失：車有一個界限；衣會遺失：車有若干個界限。衣不會遺失：船有一個界限；衣會遺失：船有若干個界限。衣不會遺失：村莊有一個界限；衣會遺失：村莊有若干個界限。衣不會遺失：房屋有一個界限；衣會遺失：房屋有若干個界限。衣不會遺失：殿堂有一個界限；衣會遺失：殿堂有若干個界限。衣不會遺失：庫藏有一個界限；衣會遺失：庫藏有若干個界限。衣不會遺失：倉庫有一個界限；衣會遺失：倉庫有若干個界限。僧伽藍有四種，如前文所述。樹的界限是指，樹蔭可以覆蓋與人等高且能讓人跏趺坐的範圍。場地的界限是指，用於處理五穀的地方。車的界限是指，車輛可以迴轉的地方。船的界限是指，船隻可以迴轉的地方。村莊有四種，如前文所述。殿堂的特點是多敞露。庫藏是儲藏各種車乘、輦輿以及販賣物品的地方。倉庫是儲藏米穀的地方。僧伽藍的界限是指，此僧伽藍的界限不是彼僧伽藍的界限，此僧伽藍的界限不是樹的界限，乃至庫藏的界限不是彼庫藏的界限，情況也是如此。此樹的界限不是彼樹的界限，乃至庫藏的界限、僧伽藍的界限也是如此。此場地的界限不是彼場地的界限，乃至僧伽藍的界限、樹的界限也是如此。其餘情況的造句也如上所述。
僧伽藍的界限是指，在僧伽藍的邊緣，由一個中等身材的人用石頭或磚塊投擲所能及的範圍，這就被稱為界限。乃至庫藏的界限也是如此。
【English Translation】 English version: 'Three robes' refers to the three types of robes worn by monks, and the Kathina robe (Kathina-robe, referring to the robe made from cloth offered by devotees to monks after the rainy season retreat) offering period has passed. The three robes are: Sanghati (Sanghati-outer robe, worn when entering royal palaces or villages), Uttarasanga (Uttarasanga-upper robe, worn usually), and Antarvasa (Antarvasa-inner robe, worn next to the skin).
Regarding the types of robes, there are ten types, as mentioned above.
Regarding the Sangha (Sangha-monastic community), it refers to one recitation of the precepts and one Karma (Karma-collective deliberation of the resident Sangha).
In the following situations, the robe will not be lost: there is one boundary within the Sangharama (Sangharama-monastery); the robe will be lost: there are several boundaries within the Sangharama. The robe will not be lost: a tree has one boundary; the robe will be lost: a tree has several boundaries. The robe will not be lost: a field has one boundary; the robe will be lost: a field has several boundaries. The robe will not be lost: a cart has one boundary; the robe will be lost: a cart has several boundaries. The robe will not be lost: a boat has one boundary; the robe will be lost: a boat has several boundaries. The robe will not be lost: a village has one boundary; the robe will be lost: a village has several boundaries. The robe will not be lost: a house has one boundary; the robe will be lost: a house has several boundaries. The robe will not be lost: a hall has one boundary; the robe will be lost: a hall has several boundaries. The robe will not be lost: a storehouse has one boundary; the robe will be lost: a storehouse has several boundaries. The robe will not be lost: a granary has one boundary; the robe will be lost: a granary has several boundaries. There are four types of Sangharama, as mentioned above. The boundary of a tree refers to the area where the shade of the tree can cover someone of equal height who can sit in the lotus position. The boundary of a field refers to the place used for processing grains. The boundary of a cart refers to the place where carts can turn around. The boundary of a boat refers to the place where boats can turn around. There are four types of villages, as mentioned above. The characteristic of a hall is that it is mostly open. A storehouse is a place for storing various carts, palanquins, and goods for sale. A granary is a place for storing rice and grains. The boundary of a Sangharama refers to the fact that this Sangharama's boundary is not that Sangharama's boundary, this Sangharama's boundary is not the tree's boundary, and even the storehouse's boundary is not that storehouse's boundary, the situation is also like this. This tree's boundary is not that tree's boundary, and even the storehouse's boundary, the Sangharama's boundary is also like this. This field's boundary is not that field's boundary, and even the Sangharama's boundary, the tree's boundary is also like this. The sentence construction for the remaining situations is also as described above.
The boundary of a Sangharama refers to the area that a person of medium height can reach by throwing a stone or brick from the edge of the Sangharama, and this is called the boundary. Even the boundary of a storehouse is also like this.
界亦如是。若比丘置衣在僧伽藍內，乃在樹下宿，明相未出，若舍衣、若手捉衣、若至擲石所及處；若不捨衣、若不手捉衣、若不至擲石所及處，明相出，隨所離衣宿，尼薩耆波逸提。除三衣，若離余衣，突吉羅。若比丘留衣著僧伽藍內，往場處宿，明相未出，若舍衣、若應手捉衣、若至擲石所及處；若不捨衣、若不手捉衣、若不至擲石所及處，明相出，隨所離衣宿，尼薩耆波逸提。乃至庫藏宿，一一句亦如是。若比丘留衣樹下，往場處宿，乃至庫藏、僧伽藍處宿亦如是。不失衣者，若阿蘭若處無界，八樹中間一樹間七弓。遮摩梨國作弓法，長中肘四肘。若比丘無村阿蘭若處留衣著此八樹間，異處宿，明相未出，不捨衣、不手捉衣、若不至擲石所及處，明相出，尼薩耆波逸提。除三衣，離余雜衣，突吉羅。
此捨墮衣，應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，當往僧中偏露右臂、脫革屣向上座禮，胡跪合掌作如是白：「大德僧聽！我某甲比丘離衣宿犯捨墮，我今舍與僧。」彼舍已當懺悔。受懺人當作白然後受懺，如是白：「大德僧聽！此某甲比丘離衣宿犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作此白已，然後受懺。當語彼人言：「自責汝心。」彼
【現代漢語翻譯】 現代漢語譯本：
界限也是如此。如果比丘將衣服留在僧伽藍（saṃghārāma，寺院）內，而在樹下住宿，天亮之前，如果捨棄了衣服、或者用手拿著衣服、或者到達了投石所及之處；如果沒捨棄衣服、或者沒用手拿著衣服、或者沒到達投石所及之處，天亮時，根據離開衣服的地方住宿，觸犯尼薩耆波逸提（nissaggiya pācittiya，捨墮罪）。除了三衣（ticīvara，僧侶所擁有的三種必需的袈裟），如果離開其他衣服，觸犯突吉羅（dukkata，惡作罪）。如果比丘將衣服留在僧伽藍內，前往場處住宿，天亮之前，如果捨棄了衣服、或者應該用手拿著衣服、或者到達了投石所及之處；如果沒捨棄衣服、或者沒用手拿著衣服、或者沒到達投石所及之處，天亮時，根據離開衣服的地方住宿，觸犯尼薩耆波逸提。乃至庫藏住宿，每一句都如此。如果比丘將衣服留在樹下，前往場處住宿，乃至庫藏、僧伽藍處住宿也是如此。不丟失衣服的情況是，如果在阿蘭若（arañña，森林）處沒有界限，八棵樹中間一棵樹的間隔是七弓。遮摩梨國（Camalī）製作弓的方法，長度是中肘的四肘。如果比丘在沒有村落的阿蘭若處將衣服留在這八棵樹之間，在其他地方住宿，天亮之前，沒捨棄衣服、沒用手拿著衣服、也沒到達投石所及之處，天亮時，觸犯尼薩耆波逸提。除了三衣，離開其他雜衣，觸犯突吉羅。
這些捨墮衣，應該舍給僧團、或者很多人、或者一個人，不得私自捨棄。如果捨棄不成，觸犯突吉羅。舍給僧團時，應當前往僧團中袒露右臂、脫掉鞋子向上座禮拜，胡跪合掌這樣說：『大德僧眾請聽！我某甲比丘因為離衣住宿觸犯了捨墮罪，我現在舍給僧團。』捨棄之後應當懺悔。接受懺悔的人應當作白（ñatti，宣告）然後接受懺悔，這樣說：『大德僧眾請聽！這位某甲比丘因為離衣住宿觸犯了捨墮罪，現在舍給僧團。如果僧眾時間到了，僧眾允許，我接受某甲比丘的懺悔。』宣告完畢后，然後接受懺悔。應當告訴那個人說：『責備你的內心。』那個人
【English Translation】 English version:
The boundary is also the same. If a bhikkhu (monk) places his robe within the saṃghārāma (monastery) and dwells under a tree, before dawn, if he abandons the robe, or holds the robe in his hand, or reaches the distance of a stone's throw; if he does not abandon the robe, or does not hold the robe in his hand, or does not reach the distance of a stone's throw, at dawn, according to where he dwells away from the robe, it is a nissaggiya pācittiya (an offense entailing forfeiture and expiation). Except for the ticīvara (the three robes a monk is allowed to possess), if he separates from other robes, it is a dukkata (an offense of wrong-doing). If a bhikkhu leaves his robe in the saṃghārāma and dwells in an open space, before dawn, if he abandons the robe, or should hold the robe in his hand, or reaches the distance of a stone's throw; if he does not abandon the robe, or does not hold the robe in his hand, or does not reach the distance of a stone's throw, at dawn, according to where he dwells away from the robe, it is a nissaggiya pācittiya. Even dwelling in a storehouse, each sentence is the same. If a bhikkhu leaves his robe under a tree and dwells in an open space, even dwelling in a storehouse or saṃghārāma, it is also the same. The case of not losing the robe is, if in an arañña (forest) where there is no boundary, the interval between eight trees is seven bows between one tree. The method of making a bow in Camalī country is four cubits of the middle elbow in length. If a bhikkhu in an arañña without a village leaves his robe between these eight trees and dwells elsewhere, before dawn, without abandoning the robe, without holding the robe in his hand, and without reaching the distance of a stone's throw, at dawn, it is a nissaggiya pācittiya. Except for the three robes, separating from other miscellaneous robes, it is a dukkata.
These robes subject to forfeiture should be given to the Sangha (monastic community), or to many people, or to one person, and should not be forfeited privately. If the forfeiture is not completed, it is a dukkata. When giving to the Sangha, one should go to the Sangha, expose the right arm, take off the sandals, bow to the senior monk, kneel down with palms together, and say: 'Venerable Sangha, please listen! I, bhikkhu (name), have committed a nissaggiya pācittiya offense by dwelling away from my robe, and I now forfeit it to the Sangha.' After the forfeiture, one should confess. The person accepting the confession should make a ñatti (formal announcement) and then accept the confession, saying: 'Venerable Sangha, please listen! This bhikkhu (name) has committed a nissaggiya pācittiya offense by dwelling away from his robe, and now forfeits it to the Sangha. If it is the Sangha's time and the Sangha agrees, I will accept the confession of bhikkhu (name).' After making this announcement, then accept the confession. One should tell that person: 'Reproach your heart.'
答言：「爾。」僧應即還此比丘衣，白二羯磨應如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！某甲比丘離衣宿犯捨墮，今舍與僧。若僧時到僧忍聽，持此衣還彼某甲比丘。白如是。」「大德僧聽！此某甲比丘離衣宿犯捨墮，今舍與僧。僧持此衣還彼某甲比丘。誰諸長老忍僧持此衣還彼某甲比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」若僧中舍衣竟不還者，突吉羅。還時若有人言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若持作三衣、若作波利迦羅衣、若故壞、若燒、若作非衣，若數數著壞者，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，僧與作羯磨，明相未出，手捉衣、若舍衣、若至擲石所及處，若劫奪想、若失想、若燒想、若漂想、若壞想、若水道斷路險難、若賊難、若惡獸難、若渠水漲、若強力者所執、若繫縛、或命難、或梵行難，若不捨衣、不手捉衣、不至擲石所及處，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)
爾時佛在舍衛國祇樹給孤獨園。時有比丘有僧伽梨故爛弊壞，自念言：「世尊與比丘結戒，衣已竟迦絺那衣已出，聽十日內畜長衣
【現代漢語翻譯】 現代漢語譯本： 答道：『是的。』僧團應立即將這件比丘的衣服還給他，按照兩次羯磨的程式給予。僧團中應當選出有能力進行羯磨的人，如上所述，這樣宣告：『諸位大德僧眾請聽！某甲比丘因為離衣過夜而犯了捨墮罪，現在將這件衣服舍給僧團。如果僧團認為時機已到，同意將這件衣服還給那位某甲比丘，請聽清楚。』『諸位大德僧眾請聽！這位某甲比丘因為離衣過夜而犯了捨墮罪，現在將這件衣服舍給僧團。僧團將這件衣服還給那位某甲比丘。哪位長老同意僧團將這件衣服還給那位某甲比丘的請默然，不同意的請說出來。』『僧團已經同意將衣服還給那位某甲比丘了，僧團同意，因為大家默然，這件事就這樣決定了。』如果僧團舍衣之後不歸還，犯突吉羅罪。歸還時如果有人說：『不要還。』，犯突吉羅罪。如果轉作凈施、或者送給別人、或者用來製作三衣、或者製作波利迦羅衣、或者故意損壞、或者燒燬、或者做成非衣，或者經常穿著導致損壞，都犯突吉羅罪。
比丘尼，犯尼薩耆波逸提罪；式叉摩那（正學女）、沙彌（沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯的情況：僧團進行了羯磨，天亮之前，手拿著衣服、或者捨棄了衣服、或者到達了投石所及之處，或者產生了被搶奪的想法、或者丟失的想法、或者被燒燬的想法、或者被水沖走的想法、或者損壞的想法，或者水道斷絕道路險峻，或者遭遇盜賊、或者遭遇惡獸，或者渠水上漲，或者被強力者所執持，或者被捆綁，或者面臨生命危險，或者面臨梵行（清凈行）的危險，如果不捨棄衣服、不手拿衣服、不到達投石所及之處，就不犯戒。
不犯的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦所纏繞。（兩條戒律完畢）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時有一位比丘的僧伽梨（saṃghāṭī，大衣）陳舊破爛，他自己想：『世尊為比丘制定了戒律，安居結束，迦絺那衣（kathina-cīvara，功德衣）已經分發完畢，允許在十天內儲藏長衣。
【English Translation】 English version: He replied: 'Yes.' The Sangha should immediately return this bhikkhu's robe to him, and it should be given according to the procedure of two karmas. The Sangha should select someone capable of performing the karma, as mentioned above, and announce as follows: 'Venerable Sangha, please listen! Bhikkhu so-and-so has committed a Nissaggiya Pacittiya offense by sleeping away from his robe, and now relinquishes this robe to the Sangha. If the Sangha deems it the right time and agrees to return this robe to that Bhikkhu so-and-so, please listen carefully.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so has committed a Nissaggiya Pacittiya offense by sleeping away from his robe, and now relinquishes this robe to the Sangha. The Sangha will return this robe to that Bhikkhu so-and-so. Whoever among the elders agrees that the Sangha should return this robe to that Bhikkhu so-and-so, let him remain silent; whoever disagrees, let him speak.' 'The Sangha has already agreed to return the robe to that Bhikkhu so-and-so; the Sangha agrees, because everyone is silent, and the matter is thus decided.' If the Sangha, after relinquishing the robe, does not return it, a Dukkhata offense is committed. If, when returning it, someone says: 'Do not return it,' a Dukkhata offense is committed. If it is converted into a pure gift, or given to someone else, or used to make the three robes, or to make a parikkhara robe, or deliberately damaged, or burned, or made into a non-robe, or frequently worn until damaged, all constitute Dukkhata offenses.
A bhikkhuni commits a Nissaggiya Pacittiya offense; a sikkhamana (śikṣamāṇā, female trainee), a samanera (śrāmaṇera, male novice), a samaneri (śrāmaṇerī, female novice) commits a Dukkhata offense. This is what is called an offense.
Non-offenses: when the Sangha has performed the karma, before dawn, holding the robe in hand, or relinquishing the robe, or reaching the distance of a stone's throw, or having the thought of being robbed, or the thought of losing it, or the thought of it being burned, or the thought of it being washed away, or the thought of it being damaged, or the waterway is cut off and the road is dangerous, or encountering thieves, or encountering fierce beasts, or the canal water rises, or being held by a powerful person, or being bound, or facing danger to life, or facing danger to the Brahmacariya (brahmacarya, holy life), if not relinquishing the robe, not holding the robe in hand, not reaching the distance of a stone's throw, there is no offense.
Non-offenses: when the rule was not initially established, or being insane, mentally disturbed, or afflicted by pain. (End of two rules)
At that time, the Buddha was in the Jeta Grove (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī). At that time, there was a bhikkhu whose sanghati (saṃghāṭī, outer robe) was old and tattered. He thought to himself: 'The Blessed One has established a rule for bhikkhus, the rains retreat is over, the kathina-cīvara (kathina-cīvara, robe given after rains retreat) has been distributed, and it is permitted to keep an extra robe for ten days.'
，過者犯尼薩耆波逸提。然我此僧伽梨故爛弊壞，十日中間更不能辦，我今當云何？」即語同意比丘言：「善哉大德！為我白世尊，若世尊有教，我當奉行。」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘告言：「自今已去聽比丘畜長衣，為乃至滿足故。」時六群比丘聞世尊聽畜長衣為乃至滿足故，彼有糞掃衣及餘種衣，同者不足，取中糞掃衣浣染四角頭點作凈，持寄親友比丘已人間遊行。時受寄比丘以其行久不還，便出曬之。諸比丘見已問言：「世尊制戒聽畜三衣，不得過。此是誰衣耶？」報言：「此是六群比丘衣。六群比丘作是言：『世尊制戒聽畜長衣乃至滿足。』而彼有糞掃衣及餘種衣，同者不足，取中糞掃衣浣染四角頭點作凈，持寄我往人間行，恐腐壞故為曬之耳。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何言世尊聽畜長衣為乃至滿足故，而以同衣不足，取中糞掃衣浣染四角頭點作凈，寄親友比丘往人間行。」諸比丘即往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！世尊聽比丘畜長衣為滿足故，而以同
【現代漢語翻譯】 現代漢語譯本：如果違反了，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。然而，我的這件僧伽梨（Sanghati，一種袈裟）已經腐爛破損，十天之內無法再做一件，我該怎麼辦呢？』於是對比丘說：『大德，請您為我稟告世尊，如果世尊有教導，我一定遵行。』當時，眾比丘前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告了世尊。世尊因此事召集眾比丘，告訴他們：『從今以後，允許比丘儲蓄長衣，爲了滿足需求。』當時，六群比丘聽到世尊允許儲蓄長衣以滿足需求，他們有的有糞掃衣（Pamsukulika，指從垃圾堆或被丟棄的地方撿來的衣服）以及其他種類的衣服，但相同的衣服不夠用，就從糞掃衣中取出一件，洗凈染色，在四個角上點上記號使其成為凈衣，寄存在親友比丘處，自己到人間遊行教化。接受寄存的比丘因為六群比丘很久沒有回來，就把衣服拿出來晾曬。其他比丘看見后問道：『世尊制定戒律，允許儲蓄三衣，不得超過。這件是誰的衣服？』回答說：『這是六群比丘的衣服。六群比丘這樣說：『世尊制定戒律，允許儲蓄長衣以滿足需求。』但他們相同的衣服不夠用，就從糞掃衣中取出一件，洗凈染色，在四個角上點上記號使其成為凈衣，寄存在我這裡，他們自己到人間遊行教化，恐怕衣服腐壞，所以拿出來晾曬。』當時，眾比丘聽了之後，其中少欲知足、修頭陀行（Dhutaṅga，一種苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『為什麼說世尊允許儲蓄長衣以滿足需求，卻因為相同的衣服不夠用，就從糞掃衣中取出一件，洗凈染色，在四個角上點上記號使其成為凈衣，寄存在親友比丘處，自己到人間遊行教化？』眾比丘於是前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告了世尊。世尊因此事召集眾比丘，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門（Sramana，出家人）的規範、不合清凈的修行、不合隨順的修行，是不應該做的。為什麼六群比丘！世尊允許比丘儲蓄長衣以滿足需求，卻因為相同的
【English Translation】 English version: To transgress this is an offense entailing expiation with forfeiture (Nissaggiya Pacittiya, a type of monastic rule). 'However, this Sanghati (Sanghati, a type of robe) of mine is rotten and damaged, and I cannot make another one within ten days. What should I do now?' Then he said to a bhikkhu (monk) of the same opinion: 'Venerable sir, please inform the Blessed One (Buddha) for me. If the Blessed One has any instructions, I will follow them.' At that time, the bhikkhus went to the Blessed One, bowed their heads to his feet, sat down on one side, and reported the matter to the Blessed One in detail. The Blessed One, because of this matter, gathered the bhikkhus and said: 'From now on, I allow bhikkhus to keep extra robes, in order to fulfill their needs.' At that time, the group of six bhikkhus heard that the Blessed One allowed them to keep extra robes to fulfill their needs. They had robes collected from dust heaps (Pamsukulika, robes collected from dust heaps or discarded places) and other kinds of robes, but they did not have enough of the same kind. So they took one of the dust heap robes, washed it, dyed it, and put clean marks on the four corners, and entrusted it to a friendly bhikkhu, while they themselves went to wander among humans. The bhikkhu who received the robe for safekeeping, because they had not returned for a long time, took it out to dry in the sun. The bhikkhus saw it and asked: 'The Blessed One has prescribed a rule allowing the keeping of three robes, no more. Whose robe is this?' He replied: 'This is the robe of the group of six bhikkhus. The group of six bhikkhus said: 'The Blessed One has prescribed a rule allowing the keeping of extra robes to fulfill their needs.' But they did not have enough of the same kind, so they took one of the dust heap robes, washed it, dyed it, and put clean marks on the four corners, and entrusted it to me, while they themselves went to wander among humans, fearing that the robe would rot, so I took it out to dry in the sun.' At that time, the bhikkhus heard this, and among them were those who were content with little, practiced asceticism (Dhutaṅga, a type of ascetic practice), delighted in learning the precepts, and knew shame and remorse. They criticized the group of six bhikkhus, saying: 'Why do you say that the Blessed One allowed the keeping of extra robes to fulfill their needs, but because you did not have enough of the same kind, you took one of the dust heap robes, washed it, dyed it, and put clean marks on the four corners, and entrusted it to a friendly bhikkhu, while you yourselves went to wander among humans?' The bhikkhus then went to the Blessed One, bowed their heads to his feet, sat down on one side, and reported the matter to the Blessed One in detail. The Blessed One, because of this matter, gathered the bhikkhus and rebuked the group of six bhikkhus, saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the way of a Sramana (Sramana, a renunciate), it is not in accordance with pure practice, it is not in accordance with the path, it is not something that should be done. Why, group of six bhikkhus! The Blessed One allowed bhikkhus to keep extra robes to fulfill their needs, but because you did not have enough of the same
衣不足，取中糞掃衣浣染四角頭點作凈，寄親友比丘往人間行？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘衣已竟，迦絺那衣已出，若比丘得非時衣，欲須便受，受已疾疾成衣。若足者善，若不足者得畜一月，為滿足故。若過畜，尼薩耆波逸提。」
比丘義如上。
衣已竟者，三衣竟迦絺那衣已出。
時者，無迦絺那衣自恣后一月，若有迦絺那衣自恣后五月。
非時者，若過此限。
衣者，十種衣，如上。
若十日中同衣足者，應裁割、若綖拼、若縫作衣、若作凈施、若遣與人；若不裁割縫作衣、若不綖拼、不凈施、不遣與人，十一日明相出，隨衣多少尼薩耆波逸提。若同衣不足至十一日，同衣足即十一日應裁割縫作衣、若綖拼，若不裁割縫作衣、若不綖拼、若不凈施、若不遣與人，至十二日明相出，隨衣多少盡尼薩耆波逸提。如是乃至二十九日亦如是。若同衣不足三十日，若足、若不足、若同衣、若不同衣，應即日裁割縫作衣、若綖拼、若凈施、若遣與人，若不裁割縫作衣、若不綖拼、若不凈施、若不遣與人，至三十一日明相出，尼薩耆波逸提。
此尼薩耆應舍與僧、
【現代漢語翻譯】 現代漢語譯本： 『如果衣服不夠，就從丟棄的糞掃衣中撿取，洗凈染色，在四角縫上布頭使之乾淨，寄給親友比丘在人間行走嗎？』用無數方便法門呵責之後，佛告誡眾比丘：『這個愚癡的人！製造多種產生煩惱的地方，最初就犯了戒律。從今以後，為比丘們制定戒律，集合十種利益，乃至使正法長久住世，想要說戒的人應當這樣說：如果比丘的衣服已經足夠，解除了縫製新衣的限制（迦絺那衣已出），如果比丘得到非時之衣，需要就應該接受，接受后迅速製作成衣服。如果足夠就好，如果不足夠，可以儲存一個月，爲了滿足所需。如果超過期限儲存，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
比丘的定義如上所述。
『衣已竟』，指三衣已經完成，迦絺那衣的限制已經解除。
『時』，指沒有迦絺那衣時，從自恣日後一個月；如果有迦絺那衣時，從自恣日後五個月。
『非時』，指超過了這個期限。
『衣』，指十種衣，如上所述。
如果在十天內共同擁有的衣服足夠，應該裁剪、縫綴、製作成衣服，或者作為凈施，或者送給他人；如果不裁剪縫製衣服，不縫綴，不作為凈施，不送給他人，到第十一天的黎明時分，根據衣服的多少，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果共同擁有的衣服不足，到第十一天，共同擁有的衣服足夠了，那麼第十一天就應該裁剪縫製衣服，或者縫綴，如果不裁剪縫製衣服，不縫綴，不作為凈施，不送給他人，到第十二天的黎明時分，根據衣服的多少，全部犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。像這樣直到第二十九天也是一樣。如果共同擁有的衣服不足三十天，無論足夠還是不足夠，無論是共同擁有的衣服還是不同的衣服，都應該在當天裁剪縫製衣服，或者縫綴，或者作為凈施，或者送給他人，如果不裁剪縫製衣服，不縫綴，不作為凈施，不送給他人，到第三十一天的黎明時分，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
這些尼薩耆（Nissaggiya，捨墮）應該舍給僧團。
【English Translation】 English version: 'If clothing is insufficient, should one take discarded rags from the refuse heap, wash and dye them, sew pieces of cloth onto the four corners to make them clean, and send them to friendly bhikkhus (monks) traveling among people?' After rebuking him with countless skillful means, the Buddha told the bhikkhus (monks): 'This foolish person! Creates many sources of defilement, and initially violates the precepts. From now on, I will establish precepts for the bhikkhus (monks), gathering ten benefits, even to the long duration of the True Dharma. Those who wish to recite the precepts should say thus: If a bhikkhu's (monk's) clothing is complete, and the Kathina (frame for sewing robes) robe period has ended, if a bhikkhu (monk) obtains out-of-season clothing, he should accept it if he needs it, and quickly make it into clothing after accepting it. If it is sufficient, that is good; if it is insufficient, he may keep it for one month to fulfill the need. If he keeps it beyond the limit, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation).'
The definition of bhikkhu (monk) is as above.
'Clothing is complete' means that the three robes are complete, and the Kathina (frame for sewing robes) robe period has ended.
'Season' refers to one month after the Pavarana (invitation) day when there is no Kathina (frame for sewing robes) robe; if there is a Kathina (frame for sewing robes) robe, it is five months after the Pavarana (invitation) day.
'Out of season' refers to exceeding this limit.
'Clothing' refers to the ten types of clothing, as mentioned above.
If jointly owned clothing is sufficient within ten days, it should be cut, stitched, and made into clothing, or given as a pure gift, or sent to others; if the clothing is not cut and stitched, not sewn, not given as a pure gift, not sent to others, at the dawn of the eleventh day, according to the amount of clothing, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation). If the jointly owned clothing is insufficient until the eleventh day, and the jointly owned clothing becomes sufficient, then on the eleventh day, the clothing should be cut and stitched, or sewn; if the clothing is not cut and stitched, not sewn, not given as a pure gift, not sent to others, at the dawn of the twelfth day, according to the amount of clothing, all is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation). It is the same up to the twenty-ninth day. If the jointly owned clothing is insufficient for thirty days, whether it is sufficient or insufficient, whether it is jointly owned clothing or different clothing, the clothing should be cut and stitched, or sewn, or given as a pure gift, or sent to others on that day; if the clothing is not cut and stitched, not sewn, not given as a pure gift, not sent to others, at the dawn of the thirty-first day, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation).
These Nissaggiya (items to be forfeited) should be given to the Sangha (monastic community).
若眾多人、若一人，不應別眾舍。若舍不成舍，突吉羅。舍與僧時，當往僧中偏露右肩、脫革屣向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，有爾所衣、過爾所日犯捨墮。我今舍與僧。」舍已當懺悔。受懺人當作白：「大德僧聽！此某甲比丘，有爾所衣、過爾所日犯捨墮。今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作如是白已，然後受懺當語彼人言：「自責汝心。」彼答言：「爾。」僧應即還此比丘衣，白二羯磨應如是與。僧中應差堪能羯磨人如上，當作如是白：「大德僧聽！此某甲比丘有爾所衣、過爾所日犯捨墮，今舍與僧。若僧時到僧忍聽，持此衣還某甲比丘。白如是。」「大德僧聽！此某甲比丘有爾所衣、過爾所日犯捨墮，今舍與僧。僧今持此衣還此某甲比丘。誰諸長老忍僧持此衣還此某甲比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」若僧中舍衣竟不還者，突吉羅。還時若有人教言：「莫還。」者，突吉羅。若不還，轉作凈施、若遣與人、若持作三衣、若作波利迦羅衣、若故壞、若燒、若作非衣、若數數著壞者，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若十日內
【現代漢語翻譯】 現代漢語譯本： 如果很多人或者一個人，不應該單獨捨棄（衣物）。如果捨棄了但沒有完成捨棄的程式，犯突吉羅（Dukkata，輕罪）。捨棄給僧團時，應當前往僧團中，袒露右肩，脫掉革屣（皮鞋），向上座（長老）行禮，右膝著地，合掌這樣稟告：『尊敬的僧團請聽！我某甲比丘，有這麼多衣物，超過了規定的時間，觸犯了捨墮（Nissaggiya Pacittiya，一種戒律）。我現在捨棄給僧團。』捨棄之後應當懺悔。接受懺悔的人應當這樣稟告：『尊敬的僧團請聽！這位某甲比丘，有這麼多衣物，超過了規定的時間，觸犯了捨墮。現在捨棄給僧團。如果僧團時間到了，僧團允許，我接受某甲比丘的懺悔。稟告完畢。』這樣稟告完畢后，然後接受懺悔，應當告訴那個人說：『責備你的內心。』他回答說：『是。』僧團應該立即歸還這件衣物給這位比丘，通過白二羯磨（Ñattidutiyakamma，一種僧團儀式）應該這樣給予。僧團中應該選出能夠執行羯磨的人，像上面一樣，應當這樣稟告：『尊敬的僧團請聽！這位某甲比丘有這麼多衣物，超過了規定的時間，觸犯了捨墮，現在捨棄給僧團。如果僧團時間到了，僧團允許，把這件衣物歸還給某甲比丘。稟告完畢。』『尊敬的僧團請聽！這位某甲比丘有這麼多衣物，超過了規定的時間，觸犯了捨墮，現在捨棄給僧團。僧團現在把這件衣物歸還給這位某甲比丘。哪位長老允許僧團把這件衣物歸還給這位某甲比丘的就默然，誰不允許的就說出來。』『僧團已經允許把衣物歸還給這位某甲比丘了，僧團允許，因為默然的緣故，這件事就這樣成立了。』如果在僧團中捨棄衣物完畢后不歸還的，犯突吉羅。歸還時如果有人教唆說：『不要歸還。』的，犯突吉羅。如果不歸還，轉而作為凈施（供養）、或者送給別人、或者拿來製作三衣（Tivara，比丘的三件袈裟）、或者製作波利迦羅衣（Parikkhara，隨身用具衣）、或者故意損壞、或者焚燒、或者製作成非衣（不合規定的衣物）、或者經常穿著損壞的，都犯突吉羅。 比丘尼（Bhikkhuni，女性出家人），犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）；式叉摩那（Sikkhamana，學戒女）、沙彌（Samanera，男少年出家人）、沙彌尼（Samaneri，女少年出家人），犯突吉羅。這叫做犯戒。 不犯戒的情況：如果在十日之內
【English Translation】 English version: If many people, or one person, should not discard (the robe) separately from the Sangha (community of monks). If discarding is done but the procedure is not completed, it is a Dukkata (minor offense). When discarding to the Sangha, one should go to the Sangha, expose the right shoulder, take off leather sandals, bow to the most senior monk, kneel on the right knee, and with palms together, make the following announcement: 'Venerable Sangha, please listen! I, the Bhikkhu (monk) named so-and-so, have this many robes, and have violated the Nissaggiya Pacittiya (an offense requiring forfeiture) by exceeding the allowed time. I now discard them to the Sangha.' After discarding, one should confess. The person accepting the confession should make the following announcement: 'Venerable Sangha, please listen! This Bhikkhu named so-and-so has this many robes, and has violated the Nissaggiya Pacittiya by exceeding the allowed time. Now he discards them to the Sangha. If it is the Sangha's time and the Sangha agrees, I will accept the confession of the Bhikkhu named so-and-so. The announcement is made.' After making this announcement, then accepting the confession, one should tell that person: 'Reproach your heart.' He replies: 'Yes.' The Sangha should immediately return this robe to this Bhikkhu, and it should be given through a Ñattidutiyakamma (formal act of the Sangha) in this way. In the Sangha, one should appoint a person capable of performing the Kamma (formal act), as above, and should make the following announcement: 'Venerable Sangha, please listen! This Bhikkhu named so-and-so has this many robes, and has violated the Nissaggiya Pacittiya by exceeding the allowed time, and now discards them to the Sangha. If it is the Sangha's time and the Sangha agrees, return this robe to the Bhikkhu named so-and-so. The announcement is made.' 'Venerable Sangha, please listen! This Bhikkhu named so-and-so has this many robes, and has violated the Nissaggiya Pacittiya by exceeding the allowed time, and now discards them to the Sangha. The Sangha now returns this robe to this Bhikkhu named so-and-so. Whoever among the elders agrees that the Sangha should return this robe to this Bhikkhu named so-and-so, let them be silent; whoever does not agree, let them speak.' 'The Sangha has already agreed to return the robe to this Bhikkhu named so-and-so, the Sangha agrees, because of the silence, this matter is thus established.' If, after discarding the robe in the Sangha, it is not returned, it is a Dukkata. If, when returning it, someone instructs, 'Do not return it,' it is a Dukkata. If it is not returned, and instead it is made into a pure offering, or given to someone else, or used to make the Tivara (three robes of a monk), or made into a Parikkhara (requisite) robe, or deliberately damaged, or burned, or made into a non-robe (an improper robe), or frequently worn and damaged, all are Dukkata. A Bhikkhuni (nun) commits a Nissaggiya Pacittiya; a Sikkhamana (female trainee), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is called an offense. Non-offense: If within ten days
同衣足、若裁割、若綖拼、若縫作衣，若同衣不足至十一日，同衣足應裁割、若綖拼、若縫作衣、若凈施、若遣與人，乃至二十九日亦如是。至三十日若足、若不足、若同衣、若不同衣，即日應裁割、若綖拼、若縫作衣、若凈施、若遣與人，不犯。若奪想、若失想、燒想、漂想，不裁割、不綖拼、不縫作衣、不凈施、不遣與人，不犯。若奪衣、若失衣、若燒衣、若漂衣，而取著、若他與著、若作被，不犯。若受寄衣比丘命終、或遠行、或休道、或被賊、或為惡獸所害，若為水所漂，若不裁割、不綖拼、不縫作衣、不遣與人，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三竟)
爾時佛在羅閱城迦蘭陀竹園中。時有女人名蓮華色，其父母嫁與郁禪國人，后遂懷妊，彼欲產還父母家，產一女顏貌端正。彼蓮華色與其女共在屋內，時蓮華色夫與蓮華色母私通。時蓮華色有婢見之便語蓮華色。蓮華色聞已內自思惟：「咄！云何女與母同一夫，何用女人身為？」即舍抱上女著屋內而去，往至波羅㮈城住城門外立，身蒙塵土涂跣足破。時城中有長者其婦命終，乘車將從出波羅㮈城至園游看，見此蓮華色在門外立，顏貌端正而身蒙塵土涂跣破足，便系意在彼。即至女前問言：「汝屬誰？」蓮華色報言：「我
無所屬。」長者復問：「若無所屬，能為我作婦不？」答言：「可爾。」即呼上車同載而歸為婦。後於異時蓮華色夫大集財寶，從波羅㮈往至郁禪國治生，時值彼國童女節會戲笑之日，蓮華色所生女著好服飾亦在其中。此女端正，長者見之即繫念在心，便問傍人：「此是誰女？」報言：「此某甲女。」復問：「住何處？」答言：「在某處。」復問：「在何街巷？」答言：「在某街巷。」長者復問：「其家門戶何向？」答：「向某處。」即往其家問其父言：「此是汝女耶？」答曰：「是我女。」復問：「能嫁與我不？」報曰：「可爾。」長者問：「索幾許物耶？」其父報言：「與我百千兩金即便與之。」其父便莊嚴其女，從郁禪國還至波羅㮈。時蓮華色遙見，便作所生女想視之，此女見蓮華色亦作其母意視之，遂久狎習。蓮華色與女梳頭，問言：「汝是何國人？誰家女耶？」答言：「我是郁禪國人。」復問：「家在何處？在何里巷？門為那向？父為是誰？」其女報言：「我家在某處、里巷某處、門向某處、父名某甲。」復問：「汝母何姓？」女報言：「我不識母。」但聞人言：「母名蓮華色，少舍我去。」時蓮華色心自念言：「此即是我女。」便自怨責：「咄！何用女人身為？云何今日母子復共一夫？」即舍彼家而去，
【現代漢語翻譯】 現代漢語譯本： 『無所屬。』（沒有歸屬。）長者（富有的居士）復問：『若無所屬，能為我作婦不？』（如果沒有歸屬，能做我的妻子嗎？）答言：『可爾。』（可以。）即呼上車同載而歸為婦。（就叫她上車，一同載回家做了妻子。） 後於異時，蓮華色（一個比丘尼的名字）夫大集財寶，從波羅㮈（城市名，今貝拿勒斯）往至郁禪國（城市名）治生，時值彼國童女節會戲笑之日，蓮華色所生女著好服飾亦在其中。（後來在不同的時間，蓮華色的丈夫聚集了大量財寶，從波羅㮈前往郁禪國做生意，當時正值那個國家少女們聚會嬉戲的日子，蓮華色所生的女兒穿著華麗的服飾也在其中。） 此女端正，長者見之即繫念在心，便問傍人：『此是誰女？』（這個女兒容貌端莊美麗，長者見了就心生愛慕，便問旁邊的人：『這是誰家的女兒？』）報言：『此某甲女。』（回答說：『這是某某家的女兒。』）復問：『住何處？』（又問：『住在哪裡？』）答言：『在某處。』（回答說：『住在某處。』）復問：『在何街巷？』（又問：『在哪個街巷？』）答言：『在某街巷。』（回答說：『在某街巷。』）長者復問：『其家門戶何向？』（長者又問：『她家的門朝向哪裡？』）答：『向某處。』（回答說：『朝向某處。』） 即往其家問其父言：『此是汝女耶？』（就前往她家問她的父親說：『這是你的女兒嗎？』）答曰：『是我女。』（回答說：『是我的女兒。』）復問：『能嫁與我不？』（又問：『能嫁給我嗎？』）報曰：『可爾。』（回答說：『可以。』）長者問：『索幾許物耶？』（長者問：『要多少聘禮呢？』）其父報言：『與我百千兩金即便與之。』（她的父親回答說：『給我一百千兩黃金就嫁給你。』） 其父便莊嚴其女，從郁禪國還至波羅㮈。（她的父親就打扮好女兒，從郁禪國返回波羅㮈。）時蓮華色遙見，便作所生女想視之，此女見蓮華色亦作其母意視之，遂久狎習。（當時蓮華色遠遠地看見她，就當做是自己所生的女兒看待，這個女兒看見蓮華色也當做是自己的母親看待，於是長久地親近。） 蓮華色與女梳頭，問言：『汝是何國人？誰家女耶？』（蓮華色給女兒梳頭，問道：『你是哪個國家的人？是哪家人的女兒？』）答言：『我是郁禪國人。』（回答說：『我是郁禪國人。』）復問：『家在何處？在何里巷？門為那向？父為是誰？』（又問：『家住在哪裡？在哪個里巷？門朝向哪裡？父親是誰？』）其女報言：『我家在某處、里巷某處、門向某處、父名某甲。』（她的女兒回答說：『我家住在某處、里巷某處、門朝向某處、父親名叫某某。』）復問：『汝母何姓？』（又問：『你母親姓什麼？』）女報言：『我不識母。』（女兒回答說：『我不認識母親。』）但聞人言：『母名蓮華色，少舍我去。』（只聽人說：『母親名叫蓮華色，小時候就拋棄我離開了。』） 時蓮華色心自念言：『此即是我女。』（當時蓮華色心裡自己想：『這就是我的女兒。』）便自怨責：『咄！何用女人身為？云何今日母子復共一夫？』（便自己埋怨責備：『唉！要這女人身有什麼用？為什麼今天母女竟然共事一夫？』）即舍彼家而去。（就離開了那個家走了。）
【English Translation】 English version: 'Without belonging.' The elder (wealthy layman) further asked, 'If without belonging, can you be my wife?' She replied, 'It is possible.' Immediately, he called her onto the carriage, took her home together, and made her his wife. Later, at a different time, the husband of Lotus Color (a Bhikkhuni's name) amassed great wealth and traveled from Benares (city name, now Varanasi) to Ujjeni (city name) for business. It happened to be the day of the festival when the young girls of that country were gathering and playing. The daughter born to Lotus Color, dressed in fine attire, was also among them. This girl was beautiful, and the elder, upon seeing her, was immediately captivated. He asked the people nearby, 'Whose daughter is this?' They replied, 'This is the daughter of so-and-so.' He further asked, 'Where does she live?' They replied, 'She lives in such-and-such place.' He further asked, 'In which street and alley?' They replied, 'In such-and-such street and alley.' The elder further asked, 'Which direction does her house face?' They replied, 'It faces such-and-such direction.' He then went to her house and asked her father, 'Is this your daughter?' He replied, 'She is my daughter.' He further asked, 'Can she be married to me?' He replied, 'It is possible.' The elder asked, 'How much dowry do you want?' Her father replied, 'Give me a hundred thousand gold coins, and I will give her to you.' Her father then adorned his daughter and returned from Ujjeni to Benares. At that time, Lotus Color saw her from afar and regarded her as her own daughter. The daughter, seeing Lotus Color, also regarded her as her mother, and they became close over time. Lotus Color combed the daughter's hair and asked, 'What country are you from? Whose daughter are you?' She replied, 'I am from Ujjeni.' She further asked, 'Where is your home? In which neighborhood? Which direction does your door face? Who is your father?' The daughter replied, 'My home is in such-and-such place, in such-and-such neighborhood, my door faces such-and-such direction, and my father is named so-and-so.' She further asked, 'What is your mother's name?' The daughter replied, 'I do not know my mother.' I only heard people say, 'My mother's name is Lotus Color, and she abandoned me when I was young.' At that time, Lotus Color thought to herself, 'This is my daughter.' She then lamented and blamed herself, 'Alas! What is the use of this woman's body? How is it that today, mother and daughter share the same husband?' She then left that house and departed.
往至羅閱城迦蘭陀竹園。
爾時世尊，與無數大眾圍繞說法，遙見世尊，顏貌端正、諸根寂定、得上調伏、如調龍象、如水澄清、無有塵穢。見已發歡喜心，至世尊所頭面禮足在一面立。時世尊漸為說微妙法，說施說持戒生天之福，呵欲不凈讚歎出離，復說四諦苦集盡道具足分別。時蓮華色即于座上得法眼凈，譬如新凈白疊無有塵垢易以為色，蓮華色得法清凈亦復如是。見法得法得成果證，前白佛言：「愿世尊聽我出家，于佛法中修清凈行。」佛告阿難言：「汝將此蓮華色到摩訶波阇波提所令度之。」阿難即受佛教，將詣摩訶波阇波提所語言：「世尊有教令，汝度此婦人。」即度令出家。彼于異時思惟日進，逮得阿羅漢，有大神力。時有眾多比丘尼在空閑處住，時蓮華色比丘尼別在一林中坐思惟。蓮華色住處有賊帥常在中住，蓮華色比丘尼執持威儀禮節庠序，彼賊見已即生善心。后異時賊帥大得豬肉，食啖之餘裹之懸著樹枝言：「此林中若有沙門、婆羅門，有大神力者與之持去。」而心為蓮華色比丘尼。時蓮華色比丘尼天耳聞聲、天眼清凈，即見以白疊裹豬肉懸著樹枝上。夜過已語式叉摩那、沙彌尼：「汝往彼某處樹上，有白疊裹豬肉，取來！」即往取來與蓮華色比丘尼。蓮華色比丘尼敕令煮，至食時自往耆阇
【現代漢語翻譯】 現代漢語譯本：前往羅閱城（Rajagrha）的迦蘭陀竹園（Kalandaka Bamboo Grove）。
當時世尊（Buddha），被無數大眾圍繞著說法，遠遠地看見世尊，容貌端正，諸根寂靜安定，已經得到上好的調伏，如同調馴好的龍象，又如澄清的水，沒有塵土污垢。看見後生起歡喜心，來到世尊處，頭面禮拜佛足，在一旁站立。這時世尊逐漸地為她說微妙的佛法，說佈施、說持戒能得到生天的福報，呵斥慾望的不清凈，讚歎出離世俗。又說了四聖諦——苦、集、滅、道，並具足地分別解說。當時蓮華色（Utpalavarna）就在座位上得到了法眼凈（Dharma-caksu），譬如新洗乾淨的白布，沒有塵垢，容易染色，蓮華色得到清凈的佛法也是這樣。見到了法，得到了法，得到了成果的驗證，上前對佛說：『愿世尊允許我出家，在佛法中修清凈的修行。』佛告訴阿難（Ananda）說：『你將這位蓮華色帶到摩訶波阇波提（Mahaprajapati）那裡，讓她度她出家。』阿難立即接受佛的教導，將蓮華色帶到摩訶波阇波提那裡，說：『世尊有教令，讓你度這位婦人出家。』摩訶波阇波提就度她出家。蓮華色在其他時間裡，思維日益精進，證得了阿羅漢（Arhat），具有大神通力。當時有很多比丘尼住在空閑的地方，蓮華色比丘尼獨自在一片樹林中坐著思惟。蓮華色住的地方，有一個賊首經常住在那裡，蓮華色比丘尼保持著威儀禮節，舉止安詳有秩序，那賊首看見后就生起了善心。後來，在其他時候，賊首得到很多豬肉，吃剩下的就包裹起來，懸掛在樹枝上，說：『這片樹林中如果有沙門（Sramana）、婆羅門（Brahmana），有大神力的人，就拿去吧。』而心裡是為蓮華色比丘尼準備的。當時蓮華色比丘尼用天耳聽到了聲音，用清凈的天眼看見了用白布包裹的豬肉懸掛在樹枝上。夜裡過去後，告訴式叉摩那（Siksamana）、沙彌尼（Sramaneri）說：『你到某處樹上，有白布包裹的豬肉，取來！』式叉摩那、沙彌尼就去取來給了蓮華色比丘尼。蓮華色比丘尼命令她們煮熟，到吃飯的時候，自己前往耆阇
【English Translation】 English version: She went to the Kalandaka Bamboo Grove in Rajagrha (Rajagrha).
At that time, the World-Honored One (Buddha), surrounded by countless people, was expounding the Dharma. From afar, she saw the World-Honored One, whose countenance was dignified, whose senses were tranquil and settled, who had attained the highest taming, like a tamed dragon or elephant, like clear water, free from dust and impurities. Having seen this, she generated a joyful heart and went to the World-Honored One, bowed her head to his feet, and stood to one side. At that time, the World-Honored One gradually spoke the subtle Dharma for her, speaking of the blessings of giving, of upholding the precepts, and of being born in the heavens, criticizing the impurity of desires, and praising renunciation. He also spoke of the Four Noble Truths—suffering, its cause, its cessation, and the path—explaining them fully and distinctly. At that time, Utpalavarna (Utpalavarna) attained the purity of the Dharma-eye (Dharma-caksu) while sitting in her seat, just as a newly cleaned white cloth, free from dust and dirt, is easily dyed. Utpalavarna attained the purity of the Dharma in the same way. Having seen the Dharma, attained the Dharma, and obtained the verification of the fruit, she stepped forward and said to the Buddha: 'May the World-Honored One allow me to leave home and cultivate pure conduct in the Buddha's Dharma.' The Buddha said to Ananda (Ananda): 'Take this Utpalavarna to Mahaprajapati (Mahaprajapati) and have her ordain her.' Ananda immediately received the Buddha's teaching and took Utpalavarna to Mahaprajapati, saying: 'The World-Honored One has instructed that you ordain this woman.' Mahaprajapati then ordained her. At other times, Utpalavarna's contemplation progressed daily, and she attained Arhatship (Arhat), possessing great spiritual powers. At that time, many Bhikkhunis (Bhikkhunis) were dwelling in secluded places, and Utpalavarna Bhikkhuni was sitting and contemplating alone in a forest. In the place where Utpalavarna lived, there was a bandit chief who often resided there. Utpalavarna Bhikkhuni maintained her dignified demeanor and proper etiquette, and the bandit chief, upon seeing this, generated a good heart. Later, at another time, the bandit chief obtained a large amount of pork, and after eating some, he wrapped the remainder and hung it on a tree branch, saying: 'If there are any Sramanas (Sramana) or Brahmanas (Brahmana) in this forest who have great spiritual powers, let them take it.' But in his heart, it was intended for Utpalavarna Bhikkhuni. At that time, Utpalavarna Bhikkhuni heard the sound with her divine ear and saw with her pure divine eye the pork wrapped in white cloth hanging on the tree branch. After the night had passed, she said to a Siksamana (Siksamana) and a Sramaneri (Sramaneri): 'Go to a certain tree and bring back the pork wrapped in white cloth!' The Siksamana and Sramaneri went and brought it to Utpalavarna Bhikkhuni. Utpalavarna Bhikkhuni ordered them to cook it, and when it was time to eat, she herself went to Ghrdhra
崛山上，與諸上座比丘食之。時有一比丘著弊故補納僧伽梨，蓮華色比丘尼見已發慈愍心，即問比丘言：「大德！何故乃著此弊故僧伽梨耶？」答言：「大姊！此盡法故弊壞耳。」蓮華色比丘尼著一貴價僧伽梨，語比丘言：「大德！我持此衣與大德，大德所著衣可與我不？」比丘答言：「可爾。」即脫僧伽梨與比丘尼，彼取比丘弊故衣著之。後於異時，蓮華色著此弊衣往世尊所，頭面禮足在一面立。世尊知而故問言：「汝所著衣何以弊故？」蓮華色比丘尼即以因緣具白世尊。世尊告言：「汝不應如是。蓮華色！聽汝畜持五衣完堅者，余衣隨意凈施若與人。何以故？婦人著上衣服猶尚不好，何況弊衣。」世尊以此因緣集比丘僧，知而故問彼比丘言：「汝實從蓮華色比丘尼取衣耶？」答曰：「實爾。」世尊以無數方便呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何從比丘尼取衣？」呵責已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘從比丘尼取衣者，尼薩耆波逸提。」
如是世尊與比丘結戒已，諸比丘皆畏慎，不敢從親里比丘尼取衣。佛言：「自今已去聽諸比丘從親里比丘尼取衣。何以故？若非親
【現代漢語翻譯】 現代漢語譯本 在耆阇崛山（Gijjhakuta，山名）上，（佛陀）與眾上座比丘一起用餐。當時有一位比丘穿著破舊的、用補丁縫綴的僧伽梨（Sanghati，一種袈裟），蓮華色比丘尼（Utpalavarna，一位著名的比丘尼）見到後生起慈悲之心，便問那位比丘說：『大德！您為什麼穿著這麼破舊的僧伽梨呢？』比丘回答說：『大姊！這件衣服因為穿久了，所以破損了。』蓮華色比丘尼穿著一件昂貴的僧伽梨，對比丘說：『大德！我把這件衣服給您，您穿的這件可以給我嗎？』比丘回答說：『可以。』於是脫下僧伽梨給了比丘尼，比丘尼拿了比丘破舊的衣服穿上。後來有一天，蓮華色穿著這件破舊的衣服去見世尊（Buddha，對佛陀的尊稱），頭面頂禮佛足後站在一旁。世尊明知故問：『你穿的衣服為什麼這麼破舊？』蓮華色比丘尼便將事情的緣由全部告訴了世尊。世尊告誡說：『你不應該這樣做。蓮華色！允許你持有五件完整堅固的衣服，剩餘的衣服可以隨意佈施或送給別人。為什麼呢？女人穿著上等的衣服尚且不好，更何況是破舊的衣服。』世尊因為這件事召集了比丘僧團，明知故問那位比丘說：『你真的從蓮華色比丘尼那裡拿了衣服嗎？』回答說：『確實如此。』世尊用無數種方法呵責那位比丘說：『你所做的事情是不對的，不合威儀、不合沙門（Sramana，出家修行者）的規範、不是清凈的行為、不隨順修行，是不應該做的。怎麼能從比丘尼那裡拿衣服呢？』呵責完畢后，告訴眾比丘說：『這個愚癡的人！製造了多種產生煩惱的因緣，最初就犯了戒律。從今以後為比丘制定戒律，包含十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘從比丘尼那裡拿衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』 就這樣，世尊為比丘制定了戒律后，眾比丘都心生畏懼，不敢從親屬比丘尼那裡拿衣服。佛陀說：『從今以後允許各位比丘從親屬比丘尼那裡拿衣服。為什麼呢？如果不是親屬，
【English Translation】 English version On Gijjhakuta (Vulture Peak Mountain), (the Buddha) was eating with the elder monks. At that time, there was a monk wearing a tattered and patched Sanghati (outer robe), and Utpalavarna Bhikkhuni (Lotus-Colored Nun, a well-known bhikkhuni) saw him and developed a compassionate heart. She then asked the monk, 'Venerable Sir, why are you wearing such a tattered Sanghati?' The monk replied, 'Sister, this robe is worn out because it is old.' Utpalavarna Bhikkhuni was wearing an expensive Sanghati and said to the monk, 'Venerable Sir, I will give you this robe, and can you give me the robe you are wearing?' The monk replied, 'Yes, you can.' So he took off his Sanghati and gave it to the bhikkhuni, and she took the monk's tattered robe and wore it. Later, one day, Utpalavarna, wearing this tattered robe, went to the Buddha (World-Honored One, a title for the Buddha), prostrated at his feet, and stood to one side. The Buddha, knowing the situation, deliberately asked, 'Why is the robe you are wearing so tattered?' Utpalavarna Bhikkhuni then told the Buddha the whole story. The Buddha advised, 'You should not do that. Utpalavarna, you are allowed to keep five complete and sturdy robes, and you can freely donate or give away the remaining robes to others. Why? It is not good for a woman to wear fine clothes, let alone tattered ones.' The Buddha gathered the assembly of monks because of this incident and, knowing the situation, deliberately asked the monk, 'Did you really take the robe from Utpalavarna Bhikkhuni?' He replied, 'Indeed, I did.' The Buddha rebuked the monk in countless ways, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not a pure practice, not in accordance with the path, and should not be done. How can you take a robe from a bhikkhuni?' After rebuking him, he told the monks, 'This foolish man! He has created many causes for defilements and has committed the first offense. From now on, I will establish a precept for the monks, encompassing ten benefits, even for the long duration of the true Dharma. Whoever wishes to recite the precepts should say this: If a monk takes a robe from a bhikkhuni, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' In this way, after the Buddha established the precept for the monks, all the monks became fearful and cautious, and did not dare to take robes from bhikkhunis who were relatives. The Buddha said, 'From now on, I allow the monks to take robes from bhikkhunis who are relatives. Why? If they are not relatives,
里亦不籌量，不能知可取、不可取，若好、若惡、若故、若新。若是親里籌量，知有無，可取、不可取，若好、若惡、若新、若故。自今已去當如是結戒：若比丘從非親里比丘尼取衣者，尼薩耆波逸提。」如是世尊與比丘結戒。
時祇洹中二部僧得施衣共分，時比丘尼衣比丘錯得，比丘衣比丘尼錯得。時比丘尼持衣至僧伽藍中語比丘言：「我持此衣與大德，大德衣與我。」諸比丘報言：「佛不聽我等取非親里比丘尼衣。」時諸比丘以此因緣具白世尊。世尊告諸比丘：「自今已去若貿易衣聽。欲說戒者當如是說：若比丘從非親里比丘尼取衣，除貿易，尼薩耆波逸提。」
比丘義如上。
非親里者，非父母親里，乃至七世非親里也。親里者，父母親里乃至七世是親里也。
衣者，有十種，如上。
貿易者，以衣貿衣、以衣易非衣、或以非衣貿衣，或以若針、若筒、若刀、若綖、若小假物乃至一丸藥貿衣。若比丘從非親里比丘尼取衣，除貿易，尼薩耆波逸提。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，當往僧中偏露右肩、脫革屣、向上座禮，胡跪合掌作如是白：「大德僧聽！我某甲比丘取非親里比丘尼衣犯捨墮，今舍與僧。」舍已當懺悔
【現代漢語翻譯】 現代漢語譯本： 如果不是親屬，就不會籌劃衡量，不能知道哪些可以拿，哪些不可以拿，是好是壞，是舊是新。如果是親屬，就會籌劃衡量，知道有沒有，哪些可以拿，哪些不可以拿，是好是壞，是新是舊。從今以後應當這樣結戒：如果比丘從非親屬的比丘尼處拿取衣服，犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。』世尊就這樣與比丘們結戒。
當時，祇洹（Jetavana，精舍名）中的兩部僧團分施捨的衣服，有時比丘尼的衣服被比丘錯拿，比丘的衣服被比丘尼錯拿。當時，比丘尼拿著衣服到僧伽藍（Sangharama，僧院）中對眾比丘說：『我拿著這件衣服給大德（Bhikkhu，比丘的尊稱），大德的衣服給我。』眾比丘回答說：『佛不允許我們拿取非親屬比丘尼的衣服。』眾比丘因此事稟告世尊（Buddha，佛陀）。世尊告訴眾比丘：『從今以後，如果交換衣服，允許。想要說戒時，應當這樣說：如果比丘從非親屬的比丘尼處拿取衣服，除了交換，犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。』
比丘（Bhikkhu）的定義如上所述。
非親屬是指，非父母親屬，乃至七世都不是親屬。親屬是指，父母親屬乃至七世都是親屬。
衣服有十種，如上所述。
交換是指，用衣服換衣服、用衣服換非衣服、或者用非衣服換衣服，或者用針、筒、刀、線、小飾品乃至一丸藥換衣服。如果比丘從非親屬的比丘尼處拿取衣服，除了交換，犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。
這件尼薩耆（Nisaggiya，應捨棄之物）應當舍給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成，犯突吉羅（Dukkata，惡作罪）。舍給僧團時，應當到僧團中袒露右肩、脫鞋、向上座禮拜，胡跪合掌這樣稟告：『大德僧團請聽！我某甲比丘拿取非親屬比丘尼的衣服，犯了捨墮罪，現在舍給僧團。』捨棄后應當懺悔。
【English Translation】 English version: If one is not a relative, one will not plan and measure, and will not know what can be taken and what cannot be taken, whether it is good or bad, old or new. If one is a relative, one will plan and measure, and know whether there is or isn't, what can be taken and what cannot be taken, whether it is good or bad, new or old. From now on, the precept should be established as follows: 'If a Bhikkhu (monk) takes clothing from a Bhikkhuni (nun) who is not a relative, it is a Nisaggiya Pacittiya (an offense requiring forfeiture and confession).' Thus, the World Honored One (Buddha) established the precept with the Bhikkhus.
At that time, in Jetavana (a monastery), the two Sanghas (monastic communities) were distributing donated clothing. Sometimes a Bhikkhu mistakenly took a Bhikkhuni's clothing, and a Bhikkhuni mistakenly took a Bhikkhu's clothing. At that time, a Bhikkhuni, holding the clothing, went to the Sangharama (monastery) and said to the Bhikkhus: 'I am giving this clothing to the Venerable (Bhikkhu), and give my clothing to me.' The Bhikkhus replied: 'The Buddha does not allow us to take clothing from a Bhikkhuni who is not a relative.' The Bhikkhus reported this matter to the World Honored One (Buddha). The World Honored One told the Bhikkhus: 'From now on, if there is an exchange of clothing, it is permitted. When reciting the precepts, it should be said as follows: If a Bhikkhu takes clothing from a Bhikkhuni who is not a relative, except for an exchange, it is a Nisaggiya Pacittiya (an offense requiring forfeiture and confession).'
The definition of Bhikkhu (monk) is as mentioned above.
A non-relative means not a relative of parents, even up to seven generations. A relative means a relative of parents, even up to seven generations.
There are ten kinds of clothing, as mentioned above.
An exchange means exchanging clothing for clothing, exchanging clothing for non-clothing, or exchanging non-clothing for clothing, or exchanging clothing for a needle, a tube, a knife, thread, small ornaments, or even a pill. If a Bhikkhu takes clothing from a Bhikkhuni who is not a relative, except for an exchange, it is a Nisaggiya Pacittiya (an offense requiring forfeiture and confession).
This Nisaggiya (item to be forfeited) should be given to the Sangha (monastic community), or to many people, or to one person, and should not be forfeited privately. If the forfeiture is not completed, it is a Dukkata (wrongdoing). When forfeiting to the Sangha, one should go to the Sangha, expose the right shoulder, take off sandals, bow to the senior monk, kneel with palms together, and announce as follows: 'Venerable Sangha, please listen! I, Bhikkhu (name), have taken clothing from a Bhikkhuni who is not a relative, and have committed a Nisaggiya offense. I now forfeit it to the Sangha.' After forfeiting, one should confess.
。前受懺人當作如是白：「大德僧聽！此某甲比丘，取非親里比丘尼衣，犯捨墮。今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」白已當受懺，當語彼人言：「自責汝心。」彼答言：「爾。」僧應即還此比丘衣，白二羯磨應如是與。僧當差堪能羯磨人如上，當作如是白：「大德僧聽！某甲比丘，取非親里比丘尼衣，犯捨墮，今舍與僧。若僧時到僧忍聽，還此比丘衣。白如是。」「大德僧聽！此某甲比丘，取非親里比丘尼衣犯，捨墮，今舍與僧。僧今持此衣還此某甲比丘。誰諸長老忍僧持此衣還此某甲比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」若於僧中舍衣竟，不肯還者，突吉羅。還時若有人教莫還者，突吉羅。若轉作凈施、若遣與人、若自作三衣、或作波利迦羅衣、若故壞、若數數著壞，盡突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，從親里比丘尼邊取衣，若貿易、為僧為佛圖取者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)◎
◎爾時佛在舍衛國祇樹給孤獨園。時尊者迦留陀夷，顏貌端正，偷蘭難陀比丘尼亦復端正。迦留陀夷系意在偷蘭難陀，偷蘭難陀亦系意在迦留
陀夷。時迦留陀夷乞食時至著衣持缽，到偷蘭難陀比丘尼所在前露形而坐，比丘尼亦覆露形而坐，各各欲心相視。迦留陀夷尋失不凈污安陀會，偷蘭難陀見已語言：「大德！持此衣來我欲為浣。」即脫衣與之。偷蘭難陀比丘尼得此衣已，即于屏處以爪扴取不凈著口中，復以少許著小便道中，后遂有娠。諸比丘尼見已語言：「汝無慚愧作不凈行。」答言：「大姊！我非無慚愧，不犯不凈行。」諸比丘尼言：「汝若不犯不凈行，何故有娠？諸比丘尼不犯不凈行者，何不有娠？」時偷蘭難陀即具說因緣。諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，以此因緣嫌責迦留陀夷：「云何尊者，乃與偷蘭難陀比丘尼作如是事？」時比丘尼白諸比丘，諸比丘往白佛。佛爾時以此因緣集諸比丘，知而故問迦留陀夷：「汝審與偷蘭難陀比丘尼有如是事不？」答言：「實爾。」佛以無數方便呵責迦留陀夷言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃與偷蘭難陀比丘尼作如是事？」呵責已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘令比丘尼浣故衣，若染、若打，尼薩耆波逸提。」
如是世尊與比丘結戒，后諸比
【現代漢語翻譯】 現代漢語譯本 陀夷（Kaludayi，人名）。當時，迦留陀夷（Kaludayi）乞食的時間到了，他穿好衣服，拿著缽，來到偷蘭難陀比丘尼（Thullananda Bhikkhuni，人名）所在的地方，在她面前裸露身體而坐，偷蘭難陀比丘尼也裸露身體而坐，各自心懷慾念地看著對方。迦留陀夷（Kaludayi）隨即遺失不凈之物，玷汙了安陀會（antaravasaka，內衣）。偷蘭難陀（Thullananda）看見后說：『大德！把這件衣服拿來，我想為你洗。』迦留陀夷（Kaludayi）就脫下衣服給了她。偷蘭難陀比丘尼（Thullananda Bhikkhuni）得到這件衣服后，就在隱蔽的地方用指甲刮取不凈之物放入口中，又取少許放入小便道中，後來就懷孕了。眾比丘尼看見后說：『你真無慚愧，做出不凈的行為。』偷蘭難陀（Thullananda）回答說：『大姊！我並非無慚愧，也沒有犯不凈行。』眾比丘尼說：『你若沒有犯不凈行，為何會懷孕？我們這些沒有犯不凈行的比丘尼，為何沒有懷孕？』這時，偷蘭難陀（Thullananda）就把事情的因緣全部說了出來。眾比丘尼聽了之後，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，就以此事嫌責迦留陀夷（Kaludayi）：『尊者為何要與偷蘭難陀比丘尼（Thullananda Bhikkhuni）做這樣的事？』當時，比丘尼們將此事稟告諸比丘，諸比丘又去稟告佛陀。佛陀當時就因為這件事召集諸比丘，明知故問迦留陀夷（Kaludayi）：『你確實與偷蘭難陀比丘尼（Thullananda Bhikkhuni）有這樣的事嗎？』迦留陀夷（Kaludayi）回答說：『確實如此。』佛陀用無數種方法呵責迦留陀夷（Kaludayi）說：『你所做的事情是不對的，不合威儀、不合沙門法、不是清凈的行為、不是隨順修行的行為，是不應該做的。為何要與偷蘭難陀比丘尼（Thullananda Bhikkhuni）做這樣的事？』呵責完畢后，佛陀告訴諸比丘說：『這個愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：若有比丘讓比丘尼洗滌舊衣服，無論是染色還是捶打，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 世尊這樣為比丘們制定戒律后，後來諸比丘
【English Translation】 English version At one time, Kaludayi (Kaludayi, a name), when it was time for alms, dressed and carried his bowl, and went to where Thullananda Bhikkhuni (Thullananda Bhikkhuni, a name) was, and sat naked in front of her. The Bhikkhuni also sat naked, each looking at the other with lustful thoughts. Kaludayi (Kaludayi) then lost his impure substance, soiling his antaravasaka (antaravasaka, undergarment). Thullananda (Thullananda) saw this and said, 'Venerable sir! Bring this garment, I want to wash it for you.' He took off the garment and gave it to her. Thullananda Bhikkhuni (Thullananda Bhikkhuni), having obtained this garment, secretly scraped off the impure substance with her nails and put it in her mouth, and also put a little in her urinary passage, and later became pregnant. The Bhikkhunis saw this and said, 'You are shameless, engaging in impure conduct.' Thullananda (Thullananda) replied, 'Elder sister! I am not shameless, nor have I engaged in impure conduct.' The Bhikkhunis said, 'If you have not engaged in impure conduct, why are you pregnant? Why are those Bhikkhunis who have not engaged in impure conduct not pregnant?' At that time, Thullananda (Thullananda) explained the entire cause and condition. When the Bhikkhunis heard this, those who were of few desires and contentment, practiced asceticism, delighted in learning the precepts, and knew shame, blamed Kaludayi (Kaludayi) for this reason, saying, 'Why, Venerable one, did you do such a thing with Thullananda Bhikkhuni (Thullananda Bhikkhuni)?' At that time, the Bhikkhunis reported this matter to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha then gathered the Bhikkhus because of this matter, and knowingly asked Kaludayi (Kaludayi), 'Is it true that you had such a thing with Thullananda Bhikkhuni (Thullananda Bhikkhuni)?' Kaludayi (Kaludayi) replied, 'It is true.' The Buddha rebuked Kaludayi (Kaludayi) with countless means, saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Samana, not a pure practice, not a practice that leads to liberation, and should not be done. Why did you do such a thing with Thullananda Bhikkhuni (Thullananda Bhikkhuni)?' After rebuking him, the Buddha told the Bhikkhus, 'This foolish man! Many leaky places, the first offense. From now on, I will establish a precept for the Bhikkhus, gathering the ten meanings, even for the long duration of the True Dharma. Those who wish to recite the precepts should say thus: If any Bhikkhu causes a Bhikkhuni to wash an old garment, whether dyeing or beating it, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture and expiation).' Thus, the World Honored One established a precept for the Bhikkhus, and later the Bhikkhus
丘各各有畏慎，不敢令親里比丘尼浣故衣，若染、若打。佛言：「聽諸比丘令親里比丘尼浣故衣，若染、若打。自今已去當如是說戒：若比丘令非親里比丘尼浣故衣，若染、若打，尼薩耆波逸提。」
比丘義如上。
非親里亦如上說。
親里者亦如上說。
故衣者，乃至一經身著。
衣者，有十種，如上。
若比丘令非親里比丘尼浣故衣，若染、若打，三尼薩耆波逸提。語使浣染打，彼浣染不打，二尼薩耆波逸提、一突吉羅。語使浣染打，彼浣不染而打，二尼薩耆波逸提、一突吉羅。語使浣染打，彼不浣而染打，二尼薩耆波逸提、一突吉羅。語使浣染打，彼不浣染打，三突吉羅。若比丘使非親里沙彌尼、式叉摩那，浣染打故衣，突吉羅。若使非親里比丘尼浣、染、打新衣，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時應往僧中，偏露右肩、脫革屣，向上座禮，右膝著地，合掌如是白：「大德僧聽！我某甲比丘，使非親里比丘尼浣、染、打故衣，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！某甲比丘，使非親里比丘尼浣、染、打故衣，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如
【現代漢語翻譯】 現代漢語譯本： 當時，比丘們各自心懷畏懼和謹慎，不敢讓自己的親屬比丘尼清洗、染色或捶打舊衣服。佛陀說：『允許比丘們讓自己的親屬比丘尼清洗、染色或捶打舊衣服。從今以後，應當這樣宣說戒律：如果比丘讓非親屬的比丘尼清洗、染色或捶打舊衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
比丘的定義如上所述。
非親屬的定義也如上所述。
親屬的定義也如上所述。
舊衣服的定義是，哪怕僅僅穿過一次的衣服。
衣服有十種，如前所述。
如果比丘讓非親屬的比丘尼清洗、染色、捶打舊衣服，犯三種尼薩耆波逸提。如果口頭指使清洗、染色、捶打，而對方只清洗染色不捶打，犯兩種尼薩耆波逸提，一種突吉羅（Dukkata，惡作）。如果口頭指使清洗、染色、捶打，而對方只清洗不染色而捶打，犯兩種尼薩耆波逸提，一種突吉羅。如果口頭指使清洗、染色、捶打，而對方不清洗而染色捶打，犯兩種尼薩耆波逸提，一種突吉羅。如果口頭指使清洗、染色、捶打，而對方不清洗、不染色、不捶打，犯三種突吉羅。如果比丘指使非親屬的沙彌尼（Sramaneri，勤策女）、式叉摩那（Siksamana，學戒女）清洗、染色、捶打舊衣服，犯突吉羅。如果指使非親屬的比丘尼清洗、染色、捶打新衣服，犯突吉羅。
此尼薩耆之物應當舍給僧團、或多數人、或一人，不得私自捨棄。如果捨棄不成功，犯突吉羅。舍給僧團時，應當前往僧團中，袒露右肩、脫掉鞋子，向上座禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，讓非親屬的比丘尼清洗、染色、捶打舊衣服，犯捨墮，現在舍給僧團。』捨棄之後應當懺悔。先前接受懺悔的人應當這樣稟告：『大德僧眾請聽！某甲比丘，讓非親屬的比丘尼清洗、染色、捶打舊衣服，犯捨墮，現在舍給僧團。如果僧團時機已到，僧團允許，我接受某甲比丘的懺悔。』稟告完畢。
【English Translation】 English version: At that time, the bhikkhus (monks) were each fearful and cautious, not daring to let their relatives, the bhikkhunis (nuns), wash, dye, or beat old clothes. The Buddha said, 'Allow the bhikkhus to let their relatives, the bhikkhunis, wash, dye, or beat old clothes. From now on, the precept should be recited as follows: If a bhikkhu causes a bhikkhuni who is not a relative to wash, dye, or beat old clothes, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'
The definition of bhikkhu is as stated above.
The definition of 'not a relative' is also as stated above.
The definition of 'relative' is also as stated above.
The definition of 'old clothes' is even clothes that have been worn once.
There are ten kinds of clothes, as mentioned above.
If a bhikkhu causes a bhikkhuni who is not a relative to wash, dye, and beat old clothes, it is three Nissaggiya Pacittiyas. If he verbally instructs to wash, dye, and beat, and she only washes and dyes but does not beat, it is two Nissaggiya Pacittiyas and one Dukkata (wrongdoing). If he verbally instructs to wash, dye, and beat, and she only washes and beats but does not dye, it is two Nissaggiya Pacittiyas and one Dukkata. If he verbally instructs to wash, dye, and beat, and she does not wash but dyes and beats, it is two Nissaggiya Pacittiyas and one Dukkata. If he verbally instructs to wash, dye, and beat, and she does not wash, dye, or beat, it is three Dukkatas. If a bhikkhu causes a Sramaneri (novice nun) or a Siksamana (probationary nun) who is not a relative to wash, dye, and beat old clothes, it is a Dukkata. If he causes a bhikkhuni who is not a relative to wash, dye, and beat new clothes, it is a Dukkata.
This Nissaggiya item should be forfeited to the Sangha (monastic community), or to a group of people, or to one person; it should not be forfeited privately. If the forfeiture is unsuccessful, it is a Dukkata. When forfeiting to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and with palms together, announce thus: 'Venerable Sangha, please listen! I, bhikkhu so-and-so, caused a bhikkhuni who is not a relative to wash, dye, and beat old clothes, committing an offense entailing forfeiture and expiation; I now forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should announce thus: 'Venerable Sangha, please listen! Bhikkhu so-and-so caused a bhikkhuni who is not a relative to wash, dye, and beat old clothes, committing an offense entailing forfeiture and expiation; he now forfeits it to the Sangha. If the Sangha is ready and approves, I will accept the confession of bhikkhu so-and-so.' Having announced thus.
是。」白已然後受懺，當語彼人言：「自責汝心。」報言：「爾。」僧應即還此比丘衣，白二羯磨應如是與僧。當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，使非親里比丘尼浣、染、打故衣，犯捨墮，今舍與僧。若僧時到僧忍聽，持此衣還某甲比丘。白如是。」「大德僧聽！此某甲比丘，使非親里比丘尼浣、染、打故衣，犯捨墮，今舍與僧。僧今持此衣還此比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」是比丘僧中舍衣竟，不肯還者，突吉羅。當還時有人教言：「莫還。」者，突吉羅。若不還，轉作凈施、若遣與人、若復自作三衣、若作波利迦羅衣、若燒、若故壞、若數數著壞，盡突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，與親里尼故衣浣、染、打，若病浣染打，若為僧佛圖浣染打，若借他衣浣染打者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)◎
四分律卷第六 大正藏第 22 冊 No. 1428 四分律
四分律卷第七(初分之七)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之二
爾時佛在舍
【現代漢語翻譯】 現代漢語譯本： 『是。』如果他已經接受懺悔，應當對他說：『責備你的內心。』他回答說：『是的。』僧團應當立即將這件衣服還給這位比丘，按照白二羯磨（通過兩次宣告和表決的羯磨）的程式，應當這樣交給僧團。應當選派有能力的羯磨人，如上所述，這樣宣告：『諸位大德僧眾請聽！這位某甲（姓名）比丘，因為讓非親屬的比丘尼洗、染、捶打舊衣服，觸犯了捨墮罪，現在將這件衣服舍給僧團。如果僧團認為時機已到，僧團允許聽任，將這件衣服還給某甲比丘。宣告如是。』 『諸位大德僧眾請聽！這位某甲比丘，因為讓非親屬的比丘尼洗、染、捶打舊衣服，觸犯了捨墮罪，現在將這件衣服舍給僧團。僧團現在將這件衣服還給這位比丘。哪位長老贊同僧團將這件衣服還給這位比丘的請默然，哪位不贊同的請說出來。』 『僧團已經贊同將衣服還給某甲比丘完畢，僧團贊同，因為默然的緣故，這件事就這樣決定了。』如果這位比丘在僧團中捨棄了衣服之後，又不肯接受歸還，犯突吉羅（輕罪）。在歸還的時候，如果有人教唆說：『不要歸還。』，犯突吉羅。如果不歸還，轉而作為凈施、或者送給別人、或者重新制作三衣、或者製作波利迦羅衣（缽袋等），或者燒燬、或者故意損壞、或者多次穿著損壞，全部犯突吉羅。
比丘尼，犯突吉羅；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況：交給親屬的比丘尼洗、染、捶打舊衣服，或者生病時洗染捶打，或者為僧團、佛圖（佛塔）洗染捶打，或者借用他人的衣服洗染捶打，不犯。
不犯的情況：最初沒有制定戒律，或者癡狂、心亂、被痛苦煩惱所纏繞。（第五竟）
《四分律》卷第六 《大正藏》第 22 冊 No. 1428 《四分律》
《四分律》卷第七（初分之七）
姚秦 罽賓（古代地名，位於今克什米爾地區） 三藏（精通佛教經、律、論三藏的僧人） 佛陀耶舍（人名） 共 竺佛念（人名） 等譯 ◎三十捨墮法之二
爾時 佛（釋迦摩尼佛） 在 舍（地名）
【English Translation】 English version: 『Yes.』 If he has then undergone confession, one should say to that person: 『Reproach your heart.』 He replies: 『Yes.』 The Sangha should immediately return this bhikkhu's robe, and the procedure for the white second karma (karma through two announcements and votes) should be followed in giving it to the Sangha in this way. A capable karma person should be appointed as above, and announce thus: 『Venerable Sangha, listen! This bhikkhu named so-and-so, because he had a non-relative bhikkhuni wash, dye, and beat an old robe, has committed a Nissaggiya Pacittiya offense, and now relinquishes this robe to the Sangha. If it is the Sangha's time, may the Sangha permit, to return this robe to bhikkhu so-and-so. The announcement is thus.』 『Venerable Sangha, listen! This bhikkhu named so-and-so, because he had a non-relative bhikkhuni wash, dye, and beat an old robe, has committed a Nissaggiya Pacittiya offense, and now relinquishes this robe to the Sangha. The Sangha now returns this robe to this bhikkhu. Whoever among the elders approves of the Sangha returning this robe to this bhikkhu, let him be silent; whoever does not approve, let him speak.』 『The Sangha has completed the approval of returning the robe to bhikkhu so-and-so; the Sangha approves, because of the silence, this matter is thus decided.』 If this bhikkhu, after relinquishing the robe in the Sangha, is unwilling to accept its return, he commits a dukkaṭa (minor offense). At the time of returning it, if someone instigates, saying: 『Do not return it,』 he commits a dukkaṭa. If it is not returned, and instead it is made into a pure offering, or given to someone else, or re-made into the three robes, or made into a parikkhara robe (bowl bag, etc.), or burned, or deliberately damaged, or repeatedly worn until damaged, all constitute dukkaṭa offenses.
A bhikkhuni commits a dukkaṭa; a sikkhamana (probationary nun), a sramanera (novice monk), a sramanerika (novice nun) commit a dukkaṭa. This is called an offense.
Non-offenses: Giving an old robe to a relative bhikkhuni to wash, dye, and beat; or washing, dyeing, and beating when sick; or washing, dyeing, and beating for the Sangha or a stupa (Buddhist shrine); or borrowing another's robe to wash, dye, and beat, there is no offense.
Non-offenses: Initially there were no precepts established, or one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the fifth)
《Vinaya in Four Parts》, Volume 6 《Taisho Tripitaka》, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Volume 7 (First Part, Section 7)
Translated by Tripitaka (a Buddhist monk who is proficient in the three pitakas of Buddhist scriptures, vinaya, and shastras) Buddhayasa (person's name) from Kipin (ancient place name, located in present-day Kashmir) of the Yao Qin dynasty, together with Zhu Fonian (person's name) and others ◎Second of the Thirty Nissaggiya Pacittiya Dharmas
At that time, the Buddha (Sakyamuni Buddha) was in Savatthi (place name)
衛國祇樹給孤獨園。時舍衛城中有長者，晨朝嚴駕將從詣園遊觀已，復回車詣祇洹精舍，置車在祇洹門外，步入見跋難陀釋子，禮敬問訊在前坐聽法。跋難陀釋子辯才智慧、善能說法，即為長者種種方便說法，開化勸令歡喜。彼聞法已即語跋難陀言：「欲何所須？愿見告語。」報言：「無所須，此便是供養已。」長者復言：「愿見告語，若有所須，莫有疑難。」跋難陀言：「止！止！不須復說。正使我有所須，俱不能見與。」長者復言：「但見告語，我當隨所須給與。」時彼長者身著貴價廣長白疊衣，跋難陀言：「汝所著者可與我，我須之。」長者報言：「明日來至我家中，我當相與。」跋難陀言：「我先語汝，正使所須，汝俱不能與我。如今果如我所言。」長者報言：「我與汝，非為不與，但明日來。若與汝此衣，或更有好者相與。我今若即脫此衣與汝者，我不能無衣入舍衛城。」跋難陀言：「且止！且止！我不復須。」時長者㥲恚不悅，即脫衣襞疊授與跋難陀語言：「我向者語大德：『明日來，我當與汝此衣，或更與好者。』而不見信，今使我著一衣入舍衛城。」時長者即出祇桓精舍，乘車著一衣入城。時守門者見已即語長者言：「從何所來為誰所劫？」長者報言：「曏者在祇桓中被賊劫。」時守門者即執持刀杖
【現代漢語翻譯】 現代漢語譯本 衛國祇樹給孤獨園（Jetavana Anathapindika's Monastery in Shravasti）。當時舍衛城（Shravasti）中有一位長者（wealthy householder），早晨準備好車馬，打算先去祇樹給孤獨園遊覽一番，之後又調轉車頭前往祇洹精舍（Jetavana Monastery），將車停在祇洹門外，步行進去拜見跋難陀（Bhadanta）比丘，恭敬地問候后在他面前坐下聽法。跋難陀比丘辯才無礙，智慧深邃，善於說法，於是就為長者用各種方便法門說法，開導勸化，使他心生歡喜。長者聽完法后對跋難陀說：『您有什麼需要的嗎？希望您告訴我。』跋難陀回答說：『我沒有什麼需要的，你來聽法便是供養了。』長者又說：『希望您告訴我，如果有什麼需要的，不要有什麼顧慮。』跋難陀說：『算了！算了！不必再說了。即使我有什麼需要的，你也不會給我的。』長者又說：『您只管告訴我，我一定盡力滿足您的需求。』當時這位長者身上穿著一件貴重的、寬大的白色細布衣服，跋難陀說：『你穿的這件衣服可以給我，我需要它。』長者回答說：『明天你到我家來，我當送給你。』跋難陀說：『我早就跟你說了，即使我有什麼需要的，你也不會給我的。現在果然如我所說。』長者回答說：『我會給你的，不是不給，只是明天來。如果給你這件衣服，或許還有更好的可以給你。我現在如果立刻脫下這件衣服給你，我就不能只穿一件衣服進入舍衛城。』跋難陀說：『算了！算了！我不再需要了。』當時長者惱怒不悅，隨即脫下衣服疊好交給跋難陀，說道：『我剛才對大德（respected monk）說：『明天來，我當把這件衣服給你，或者給你更好的。』您卻不相信，現在卻讓我只穿著一件衣服進入舍衛城。』當時長者就走出祇洹精舍，乘車只穿著一件衣服進入城中。當時守門的人看見后就問長者說：『您從哪裡來？被誰搶劫了？』長者回答說：『剛才在祇洹中被賊搶劫了。』當時守門的人就拿起刀杖
【English Translation】 English version At Jetavana Anathapindika's Monastery in Shravasti. At that time, there was a wealthy householder in the city of Shravasti who, in the morning, prepared his carriage to visit the monastery for sightseeing. Afterwards, he turned his carriage towards the Jetavana Monastery, parked it outside the gate, and walked in to see the Bhadanta (Venerable) Baddanta monk. He respectfully greeted him and sat down to listen to the Dharma. The Bhadanta Baddanta monk was eloquent, wise, and skilled in expounding the Dharma. He then preached to the householder using various skillful means, enlightening and encouraging him, causing him to rejoice. After listening to the Dharma, the householder said to Baddanta: 'What do you need? I hope you will tell me.' Baddanta replied: 'I need nothing; your coming to listen to the Dharma is already an offering.' The householder said again: 'I hope you will tell me; if there is anything you need, do not hesitate.' Baddanta said: 'Enough! Enough! There is no need to say more. Even if I need something, you will not give it to me.' The householder said again: 'Just tell me, and I will do my best to fulfill your needs.' At that time, the householder was wearing an expensive, wide, and long white cotton cloth garment. Baddanta said: 'You can give me the garment you are wearing; I need it.' The householder replied: 'Come to my house tomorrow, and I will give it to you.' Baddanta said: 'I told you earlier that even if I needed something, you would not give it to me. Now it is as I said.' The householder replied: 'I will give it to you; it is not that I will not give it. Just come tomorrow. If I give you this garment, perhaps I can give you an even better one. If I take off this garment and give it to you now, I cannot enter the city of Shravasti wearing only one garment.' Baddanta said: 'Enough! Enough! I no longer need it.' At that time, the householder became angry and displeased. He then took off the garment, folded it, and handed it to Baddanta, saying: 'I said to the Venerable (respected monk) earlier: 'Come tomorrow, and I will give you this garment, or give you a better one.' But you did not believe me, and now you make me enter the city of Shravasti wearing only one garment.' At that time, the householder left the Jetavana Monastery, got into his carriage, and entered the city wearing only one garment. When the gatekeeper saw him, he asked the householder: 'Where did you come from? Who robbed you?' The householder replied: 'I was robbed by a thief in Jetavana.' At that time, the gatekeeper took up his sword and staff.
欲往祇桓，長者言：「止！止！不須去。」時守門者問言：「何故？」時長者具說因緣。時諸居士聞已皆譏嫌言：「沙門釋子多求無足、無有慚愧，外自稱言：『我知正法。』如是何有正法？云何乃索長者身上衣？檀越雖施無厭，而受者應知足。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「汝云何乃從長者索身上如此貴價衣？」時諸比丘詣世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集諸比丘，知而故問跋難陀：「汝實從長者索身上衣耶？」答言：「實爾。」世尊以無數方便呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃從長者索身上衣？」呵責已，告諸比丘：「跋難陀癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住。欲說戒者當如是說：若比丘從居士索衣者，尼薩耆波逸提。」
如是世尊與比丘結戒，諸比丘皆畏慎，不敢從親里居士索衣。佛言：「聽諸比丘從親里居士索衣，不犯。自今已去欲說戒者，當如是說：若比丘從非親里居士索衣者，尼薩耆波逸提。」如是世尊與諸比丘結戒。
時有眾多比丘，在拘薩羅國夏安居竟，十五日自恣已，十六日執持衣缽往世尊所，晝日熱不可行夜
【現代漢語翻譯】 現代漢語譯本： 有人想要去祇桓（Jetavana），長者（wealthy householder）說：『止！止！不必去。』當時守門人問：『什麼緣故？』當時長者詳細說了緣由。當時各位居士（lay Buddhist）聽了都譏諷責怪說：『這些沙門（Shramana）釋子（disciples of Shakyamuni）貪得無厭、毫無慚愧，對外自稱：『我懂得正法。』這樣怎麼會有正法？怎麼能索要長者身上的衣服？檀越（dāna-pati, donor）雖然樂於佈施沒有厭倦，但接受佈施的人應該知道滿足。』當時各位比丘（bhikkhu, Buddhist monk）聽了，其中有少欲知足、修頭陀行（dhuta, ascetic practices）、樂於學習戒律、知慚愧的人，責怪跋難陀（Bhallika）釋子：『你為什麼向長者索要身上如此貴重的衣服？』當時各位比丘前往世尊（Bhagavan, the Buddha）處，頭面頂禮佛足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時召集各位比丘，明知此事卻故意問跋難陀：『你真的向長者索要身上的衣服嗎？』回答說：『確實如此。』世尊用無數種方便呵責跋難陀說：『你所做的事情不對，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。怎麼能向長者索要身上的衣服？』呵責完畢，告訴各位比丘：『跋難陀這個愚癡的人！多種種有漏之處，最初犯戒。從今以後為各位比丘制定戒律，集合十句義乃至正法久住。想要說戒的人應當這樣說：如果比丘向居士索要衣服，尼薩耆波逸提（Nissaggiya Pacittiya, an offense requiring forfeiture）。』 就這樣世尊為比丘制定戒律，各位比丘都畏懼謹慎，不敢向親屬居士索要衣服。佛說：『允許各位比丘向親屬居士索要衣服，不犯戒。從今以後想要說戒的人，應當這樣說：如果比丘向非親屬居士索要衣服，尼薩耆波逸提。』就這樣世尊為各位比丘制定戒律。 當時有眾多比丘，在拘薩羅國（Kosala）夏季安居（Vassa, rainy season retreat）完畢，十五日自恣（Pavarana, ceremony marking the end of Vassa）完畢，十六日拿著衣缽（robes and bowl, essential items of a monk）前往世尊處，白天炎熱難以行走，夜晚
【English Translation】 English version: Someone wanted to go to Jetavana (祇桓，a monastery). The elder (長者) said, 'Stop! Stop! There's no need to go.' At that time, the gatekeeper asked, 'Why?' Then the elder explained the reason in detail. When the lay Buddhists (居士) heard this, they all criticized and blamed, saying, 'These Shramana (沙門) disciples of Shakyamuni (釋子) are greedy and shameless, claiming outwardly, 'I know the true Dharma (正法).' How can there be true Dharma like this? How can they ask for the clothes off the elder's back? Although the dāna-pati (檀越, donor) is happy to give without weariness, the receiver should know contentment.' When the bhikkhus (比丘, Buddhist monks) heard this, among them were those who were content with little, practiced dhuta (頭陀行, ascetic practices), were happy to learn the precepts, and knew shame, they blamed Bhallika (跋難陀), a disciple of Shakyamuni, 'Why did you ask the elder for such expensive clothes off his back?' Then the bhikkhus went to the Bhagavan (世尊, the Buddha), bowed their heads to his feet, sat to one side, and reported the cause and conditions to the Bhagavan in detail. The Bhagavan then gathered the bhikkhus, knowing the matter but deliberately asking Bhallika, 'Did you really ask the elder for the clothes off his back?' He replied, 'Indeed, I did.' The Bhagavan rebuked Bhallika with countless means, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Shramana's way, not pure, not in accordance with practice, and should not be done. How can you ask the elder for the clothes off his back?' After rebuking him, he told the bhikkhus, 'Bhallika, this foolish man! Planting many seeds of defilement, the first to break the precept. From now on, I will establish precepts for the bhikkhus, gathering the ten meanings, so that the true Dharma may abide long. Those who wish to recite the precepts should say this: If a bhikkhu asks a layperson for clothes, it is a Nissaggiya Pacittiya (尼薩耆波逸提, an offense requiring forfeiture).' Thus, the Bhagavan established precepts for the bhikkhus, and the bhikkhus were all fearful and cautious, not daring to ask relatives who were laypersons for clothes. The Buddha said, 'I allow the bhikkhus to ask relatives who are laypersons for clothes without committing an offense. From now on, those who wish to recite the precepts should say this: If a bhikkhu asks a layperson who is not a relative for clothes, it is a Nissaggiya Pacittiya.' Thus, the Bhagavan established precepts for the bhikkhus. At that time, there were many bhikkhus who had completed the Vassa (夏安居, rainy season retreat) in the country of Kosala (拘薩羅國), and after the Pavarana (自恣, ceremony marking the end of Vassa) on the fifteenth day, they took their robes and bowl (衣缽, essential items of a monk) on the sixteenth day to go to the Bhagavan. It was too hot to travel during the day, and at night
便行，失正道從邪道行。時值賊劫他大得財物還，于邪道相值。賊語比丘言：「汝等求覓我來耶？」諸比丘答言：「我等不為汝等來，我等於拘薩羅國夏安居竟，十五日自恣已，十六日持衣缽欲往見世尊，從彼來。晝日熱不可行，夜行失道故來此耳，不為汝等來也。」彼賊復言：「汝等若不相覓，何故從此道行，豈不欲相害耶？」即打比丘次死，奪取衣缽。諸比丘露形而去，至祇桓在門外立。諸比丘見已語言：「汝等露形尼揵子，不足入祇桓。」比丘報言：「我等非尼揵子，是沙門釋子耳。」時優波離去彼不遠經行，諸比丘往至其所語言：「今有眾多裸形人在門外立，我等語言：『汝是尼犍子，勿入祇桓精舍。』彼人報言：『我非尼犍子，是沙門釋子！』」時諸比丘語優波離言：「汝可往看為是何人？」時即出門往問：「汝是何等人耶？」報言：「我是沙門釋子！」復問言：「汝等幾歲？」報言：「我若干歲。」復問：「汝等何時受戒？」報言：「我某時。」「汝師和上是誰？」報言：「師和上某甲。」「何以故裸形？」諸比丘即具說因緣。時優波離還至諸比丘所語言：「此非尼揵，儘是沙門釋子！」優波離語諸比丘言：「汝等可權借衣著，莫令露形見佛。」諸比丘即借衣著已往世尊所，頭面禮足在一面坐。時世尊慰
【現代漢語翻譯】 現代漢語譯本 於是他們便行走，因為迷失了正道而走了邪道。當時正趕上強盜搶劫，他們搶了很多財物回來，在邪道上相遇。強盜對比丘們說：『你們是來找我們的嗎？』比丘們回答說：『我們不是為你們而來，我們是在拘薩羅國（Kosala，古印度十六雄國之一）安居過夏，十五日自恣（Pavarana，佛教僧團在雨季安居結束時舉行的儀式）完畢，十六日拿著衣缽想要去見世尊（Bhagavan，佛陀的尊稱），從那裡來。白天太熱不能行走，晚上行走迷失了道路，所以來到這裡，不是為你們而來。』那些強盜又說：『你們如果不是來找我們的，為什麼從這條路走，難道不是想要加害我們嗎？』隨即毆打比丘，幾乎致死，奪走了他們的衣缽。比丘們裸著身體離去，到達祇桓（Jetavana，祇樹給孤獨園，佛陀常住的精舍）時，站在門外。其他比丘看見后說：『你們這些裸形的尼揵子（Nigantha，耆那教徒），不許進入祇桓。』比丘們回答說：『我們不是尼揵子，是沙門釋子（Shramana Shakya-putra，釋迦牟尼佛的出家弟子）。』當時優波離（Upali，佛陀十大弟子之一，持戒第一）在離那裡不遠的地方經行，那些比丘走到他那裡說：『現在有很多裸形的人站在門外，我們對他們說：『你們是尼犍子，不要進入祇桓精舍。』那些人回答說：『我不是尼犍子，是沙門釋子！』』當時那些比丘對優波離說：『你可以去看看他們是什麼人？』當時優波離就出門去問：『你們是什麼人？』他們回答說：『我是沙門釋子！』優波離又問：『你們多少歲了？』他們回答說：『我多少歲。』又問：『你們什麼時候受戒？』他們回答說：『我某時受戒。』『你們的師和尚是誰？』他們回答說：『師和尚是某甲。』『為什麼裸著身體？』那些比丘就把事情的因緣全部說了出來。當時優波離回到那些比丘那裡說：『他們不是尼揵子，都是沙門釋子！』優波離對比丘們說：『你們可以暫時借衣服穿上，不要讓他們裸著身體見佛。』那些比丘就借了衣服穿上，前往世尊那裡，頂禮佛足，在一旁坐下。當時世尊慰問
【English Translation】 English version Then they proceeded, having lost the right path and following a wrong path. At that time, they encountered thieves who had robbed a great deal of property and were returning. The thieves said to the monks, 'Are you seeking us?' The monks replied, 'We are not here for you. We completed our summer retreat in the country of Kosala (Kosala, one of the sixteen ancient Indian Mahajanapadas), finished the Pavarana (Pavarana, a ceremony held by the Buddhist Sangha at the end of the rainy season retreat) on the fifteenth day, and on the sixteenth day, carrying our robes and bowls, we intended to see the Bhagavan (Bhagavan, an epithet for the Buddha), coming from there. It is too hot to travel during the day, and we lost our way traveling at night, so we came here, not for you.' The thieves further said, 'If you are not seeking us, why are you traveling on this road? Do you intend to harm us?' Immediately, they beat the monks, almost to death, and seized their robes and bowls. The monks departed naked and arrived at Jetavana (Jetavana, the monastery donated by Anathapindika to the Buddha) and stood outside the gate. The other monks, seeing them, said, 'You naked Niganthas (Nigantha, Jain ascetics), you are not allowed to enter Jetavana.' The monks replied, 'We are not Niganthas, but Shramana Shakya-putras (Shramana Shakya-putra, ordained disciples of Shakyamuni Buddha).' At that time, Upali (Upali, one of the ten principal disciples of the Buddha, foremost in upholding the Vinaya) was walking not far from there. The monks went to him and said, 'There are many naked people standing outside the gate. We said to them, 'You are Niganthas, do not enter Jetavana Monastery.' Those people replied, 'We are not Niganthas, but Shramana Shakya-putras!'' Then those monks said to Upali, 'Can you go and see who they are?' At that time, Upali went out and asked, 'Who are you?' They replied, 'We are Shramana Shakya-putras!' Upali further asked, 'How old are you?' They replied, 'I am so many years old.' He also asked, 'When were you ordained?' They replied, 'I was ordained at such and such a time.' 'Who is your teacher and preceptor?' They replied, 'My teacher and preceptor is so and so.' 'Why are you naked?' Those monks then explained the entire situation. At that time, Upali returned to those monks and said, 'They are not Niganthas, they are all Shramana Shakya-putras!' Upali said to the monks, 'You can temporarily borrow clothes to wear, do not let them see the Buddha naked.' Those monks then borrowed clothes and wore them, and went to the Bhagavan, bowed at his feet, and sat on one side. At that time, the Bhagavan comforted
勞諸比丘言：「汝等身安隱不？住止和合安樂不？不以飲食為苦耶？」諸比丘報言：「大德！身安隱住止，和合安樂，不以飲食為苦。我等在拘薩羅國夏安居訖，自恣已攝持衣缽欲來問訊世尊，晝日熱不可行，夜行失道，遇諸賊劫奪。」如上因緣具白世尊。世尊爾時以無數方便呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人，裸形而行？若裸形行，突吉羅。若有如是事，當以軟草、若樹葉覆形，應往寺邊，若先有長衣應取著。若無者，諸知友比丘有長衣應取著。若知友無衣，應問僧中有何等衣可分？若有者當與。若無者應問：『有臥具不？』若有者當與。若不與，應自開庫看，若有褥、若地敷、若氈、若被應摘解取，裁作衣以自覆形，出外乞求衣。」時諸比丘畏慎，不敢持此處物往彼處。佛言：「聽時。」諸比丘奪衣、失衣、燒衣、漂衣，畏慎不敢著僧衣。佛言：「聽著。」彼得衣已，僧衣不還本處。佛言：「不應爾。若得衣已應還，浣染縫治安著本處，若不安本處如法治。」
時有比丘，奪衣、失衣、燒衣、漂衣，畏慎不敢從非親里居士，若居士婦乞衣。佛言：「若失衣、奪衣、燒衣、漂衣，聽從非親里居士、若居士婦乞衣。自今已去當如是說戒：若比丘從非親里居
【現代漢語翻譯】 現代漢語譯本： 勞諸位比丘問道：『你們身體安康嗎？居住生活和合安樂嗎？沒有因為飲食而感到困苦嗎？』眾比丘回答說：『大德！我們身體安康，居住生活和合安樂，沒有因為飲食而感到困苦。我們在拘薩羅國（Kosala，古印度十六雄國之一）完成了夏季安居，自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）完畢后，帶著衣缽準備來拜見世尊，但白天天氣炎熱難以行走，夜間行走又迷失了道路，遭遇盜賊搶劫。』他們如實地將上述因緣稟告了世尊。世尊當時用無數種方便法門呵責眾比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Sramana，指修行者）的法則、不合乎清凈的修行、不合乎隨順正道的行為，是不應該做的。怎麼能如此愚癡，裸身而行呢？如果裸身而行，犯突吉羅（Dukkata，一種輕罪）。如果遇到這種情況，應當用柔軟的草或樹葉遮蓋身體，前往寺廟附近，如果先前有長衣，應當取來穿上。如果沒有，就應該向相熟的比丘借長衣穿。如果相熟的比丘沒有衣服，就應該詢問僧團中是否有可以分給的衣服？如果有，就應該給予。如果沒有，就應該詢問：『有臥具嗎？』如果有，就應該給予。如果不給予，就應該自己打開倉庫檢視，如果有褥子、地毯、氈子、被子，就應該拆開取用，裁剪製作成衣服來遮蓋身體，然後外出乞求衣服。』當時眾比丘因為畏懼謹慎，不敢將此處的物品拿到彼處使用。佛說：『允許這樣做。』眾比丘因為衣服被搶奪、丟失、燒燬、漂走，畏懼謹慎，不敢穿僧團的衣服。佛說：『允許穿。』他們得到衣服后，僧團的衣服沒有歸還原處。佛說：『不應該這樣。如果得到衣服后，應該歸還，清洗、染色、縫補好，安放在原來的地方，如果不放在原來的地方，就應該依法處置。』 當時有比丘，因為衣服被搶奪、丟失、燒燬、漂走，畏懼謹慎，不敢向非親屬的居士（upasaka，在家男信徒）或居士婦（upasika，在家女信徒）乞討衣服。佛說：『如果丟失衣服、被搶奪衣服、燒燬衣服、漂走衣服，允許向非親屬的居士或居士婦乞討衣服。從今以後應當這樣說戒：如果比丘從非親屬的居士』 English version: The Buddha asked the Bhikkhus (monks): 'Are you all well? Are you living together in harmony and comfort? Are you not suffering from lack of food?' The Bhikkhus replied: 'Venerable Sir, we are well, living together in harmony and comfort, and not suffering from lack of food. We completed the summer retreat in the Kosala (an ancient Indian kingdom) country, performed the Pavarana (a ceremony held at the end of the rainy season retreat), and intended to come and pay respects to the World-Honored One, carrying our robes and bowls. However, the daytime was too hot to travel, and we lost our way at night, encountering thieves who robbed us.' They reported the above circumstances to the World-Honored One in detail. At that time, the World-Honored One rebuked the Bhikkhus with countless expedient methods, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the rules of a Sramana (ascetic), not in accordance with pure conduct, and not in accordance with following the right path. How can you be so foolish as to walk around naked? If you walk around naked, you commit a Dukkata (a minor offense). If such a thing happens, you should cover your body with soft grass or leaves, and go near a monastery. If you have a long robe, you should take it and wear it. If you do not have one, you should borrow a long robe from a friendly Bhikkhu. If the friendly Bhikkhu does not have a robe, you should ask the Sangha (monastic community) if there is any robe that can be shared. If there is, it should be given. If there is not, you should ask: 'Is there any bedding?' If there is, it should be given. If it is not given, you should open the storehouse yourself and see if there are any mats, carpets, felt, or blankets. You should tear them apart, cut them into clothes to cover your body, and then go out to beg for clothes.' At that time, the Bhikkhus were afraid and cautious, and did not dare to take things from here to use there. The Buddha said: 'It is allowed.' The Bhikkhus were afraid and cautious about wearing Sangha robes because their robes had been robbed, lost, burned, or washed away. The Buddha said: 'It is allowed to wear them.' After they obtained clothes, the Sangha's robes were not returned to their original place. The Buddha said: 'It should not be so. If you obtain clothes, you should return them, wash, dye, and sew them, and place them in their original place. If you do not place them in their original place, you should be dealt with according to the Dharma (teachings).' At that time, there were Bhikkhus who were afraid and cautious about begging for clothes from laymen (upasaka) or laywomen (upasika) who were not relatives because their clothes had been robbed, lost, burned, or washed away. The Buddha said: 'If you lose your clothes, have your clothes robbed, have your clothes burned, or have your clothes washed away, it is allowed to beg for clothes from laymen or laywomen who are not relatives. From now on, the precepts should be recited as follows: If a Bhikkhu begs from a layman who is not a relative'
【English Translation】 Modern Chinese Translation: The Buddha asked the Bhikkhus (monks): 'Are you all well? Are you living together in harmony and comfort? Are you not suffering from lack of food?' The Bhikkhus replied: 'Venerable Sir, we are well, living together in harmony and comfort, and not suffering from lack of food. We completed the summer retreat in the Kosala (an ancient Indian kingdom) country, performed the Pavarana (a ceremony held at the end of the rainy season retreat), and intended to come and pay respects to the World-Honored One, carrying our robes and bowls. However, the daytime was too hot to travel, and we lost our way at night, encountering thieves who robbed us.' They reported the above circumstances to the World-Honored One in detail. At that time, the World-Honored One rebuked the Bhikkhus with countless expedient methods, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the rules of a Sramana (ascetic), not in accordance with pure conduct, and not in accordance with following the right path. How can you be so foolish as to walk around naked? If you walk around naked, you commit a Dukkata (a minor offense). If such a thing happens, you should cover your body with soft grass or leaves, and go near a monastery. If you have a long robe, you should take it and wear it. If you do not have one, you should borrow a long robe from a friendly Bhikkhu. If the friendly Bhikkhu does not have a robe, you should ask the Sangha (monastic community) if there is any robe that can be shared. If there is, it should be given. If there is not, you should ask: 'Is there any bedding?' If there is, it should be given. If it is not given, you should open the storehouse yourself and see if there are any mats, carpets, felt, or blankets. You should tear them apart, cut them into clothes to cover your body, and then go out to beg for clothes.' At that time, the Bhikkhus were afraid and cautious, and did not dare to take things from here to use there. The Buddha said: 'It is allowed.' The Bhikkhus were afraid and cautious about wearing Sangha robes because their robes had been robbed, lost, burned, or washed away. The Buddha said: 'It is allowed to wear them.' After they obtained clothes, the Sangha's robes were not returned to their original place. The Buddha said: 'It should not be so. If you obtain clothes, you should return them, wash, dye, and sew them, and place them in their original place. If you do not place them in their original place, you should be dealt with according to the Dharma (teachings).' At that time, there were Bhikkhus who were afraid and cautious about begging for clothes from laymen (upasaka) or laywomen (upasika) who were not relatives because their clothes had been robbed, lost, burned, or washed away. The Buddha said: 'If you lose your clothes, have your clothes robbed, have your clothes burned, or have your clothes washed away, it is allowed to beg for clothes from laymen or laywomen who are not relatives. From now on, the precepts should be recited as follows: If a Bhikkhu begs from a layman who is not a relative'
士、若居士婦乞衣，除余時，尼薩耆波逸提。余時者，若比丘奪衣、失衣、燒衣、漂衣，是謂余時。」
比丘義如上說。
親里、非親里如上。
居士、居士婦如上說。
衣者，有十種，如上。
若比丘從非親里居士、若居士婦乞衣，除余時，尼薩耆波逸提。此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，當往僧中偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，從非親里居士、若居士婦乞衣，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人作如是白：「大德僧聽！此某甲比丘，從非親里居士、若居士婦乞衣，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」白已然後受懺，當語彼比丘言：「自責汝心。」彼答言：「爾。」僧即應還此比丘衣，白二羯磨應如是與。僧中應差堪能羯磨人如上，當作如是白：「大德僧聽！此某甲比丘，從非親里居士、若居士婦乞衣，犯捨墮，今舍與僧。若僧時到僧忍聽，持此衣還某甲比丘。白如是。」「大德僧聽！此某甲比丘，從非親里居士、若居士婦乞衣，犯捨墮，今舍與僧。僧今持此衣還此某甲比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已
【現代漢語翻譯】 現代漢語譯本： 『士』指居士，『若居士婦乞衣，除余時，尼薩耆波逸提』。『余時』是指，如果比丘的衣服被奪走、遺失、燒燬、或被水漂走，這被稱為『余時』。
比丘的定義如前所述。
親里和非親里的定義如前所述。
居士和居士婦的定義如前所述。
衣服有十種，如前所述。
如果比丘從非親里的居士或居士婦那裡乞討衣服，除非是『余時』，否則犯尼薩耆波逸提罪。這件尼薩耆（Nissaggiya，捨墮）的物品應該舍給僧團、或多數人、或一個人，不得私自捨棄。如果捨棄不成功，則犯突吉羅（Dukkata，惡作罪）。舍給僧團時，應當前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，從非親里的居士或居士婦那裡乞討衣服，犯了捨墮罪，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人這樣稟告：『大德僧眾請聽！這位某甲比丘，從非親里的居士或居士婦那裡乞討衣服，犯了捨墮罪，現在舍給僧團。如果僧團認為時機已到，請允許我接受這位比丘的懺悔。稟告完畢。』稟告完畢后，然後接受懺悔，應當告訴那位比丘說：『責備你的內心。』他回答說：『是的。』僧團就應該把這件衣服還給這位比丘，通過白二羯磨（ñatti-dutiya-kamma，兩次表決的羯磨）儀式這樣給予。僧團中應當選出能夠執行羯磨的人，如前所述，應當這樣稟告：『大德僧眾請聽！這位某甲比丘，從非親里的居士或居士婦那裡乞討衣服，犯了捨墮罪，現在舍給僧團。如果僧團認為時機已到，請允許把這件衣服還給某甲比丘。稟告完畢。』『大德僧眾請聽！這位某甲比丘，從非親里的居士或居士婦那裡乞討衣服，犯了捨墮罪，現在舍給僧團。僧團現在把這件衣服還給這位某甲比丘。哪位長老同意僧團把這件衣服還給這位比丘的請默然，不同意的請說出來。』『僧團已』
【English Translation】 English version: 'A layman,' if a layman's wife asks for a robe, except at other times, it is a Nissaggiya Pacittiya. 'Other times' means if a bhikkhu's robe is taken away, lost, burned, or washed away, this is called 'other times.'
The meaning of bhikkhu is as explained above.
The definitions of relatives and non-relatives are as above.
The definitions of layman and layman's wife are as explained above.
There are ten kinds of robes, as mentioned above.
If a bhikkhu asks for a robe from a non-relative layman or a layman's wife, except at 'other times,' it is a Nissaggiya Pacittiya offense. This Nissaggiya (item requiring forfeiture) should be given to the Sangha (monastic community), or to a group of people, or to one person; it should not be forfeited privately. If the forfeiture is not properly done, it is a Dukkata (wrongdoing) offense. When forfeiting to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and with palms together, announce thus: 'Venerable Sangha, please listen! I, the bhikkhu named so-and-so, having asked for a robe from a non-relative layman or a layman's wife, have committed a Nissaggiya offense. I now forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should announce thus: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having asked for a robe from a non-relative layman or a layman's wife, has committed a Nissaggiya offense. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha allow me to accept this bhikkhu's confession. The announcement is made thus.' After the announcement, then accept the confession, and tell that bhikkhu: 'Reproach your mind.' He replies: 'Yes.' The Sangha should then return this robe to this bhikkhu, giving it through a ñatti-dutiya-kamma (motion and second motion) procedure. In the Sangha, a person capable of performing the kamma should be chosen as above, and should announce thus: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having asked for a robe from a non-relative layman or a layman's wife, has committed a Nissaggiya offense. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha allow this robe to be returned to the bhikkhu named so-and-so. The announcement is made thus.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having asked for a robe from a non-relative layman or a layman's wife, has committed a Nissaggiya offense. The Sangha now returns this robe to this bhikkhu named so-and-so. Those elders who approve of the Sangha returning this robe to this bhikkhu, be silent; those who do not approve, speak up.' 'The Sangha has'
忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」于僧中舍衣竟，不還者突吉羅。當還時有人教言：「莫還。」突吉羅。若不還，轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞、若燒、若數數著壞，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若奪衣、失衣、燒衣、漂衣，得從非親里居士、若居士婦乞，若從親里居士、若居士婦乞，若從同出家人乞，或為他乞，他為己乞，或不求而得，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六竟)
爾時佛在舍衛國祇樹給孤獨園。時有眾多比丘遇賊失衣來到祇桓精舍。時有優婆塞聞諸比丘遇賊失衣來至祇桓精舍，多持好衣來詣諸比丘所，問言：「向聞有諸比丘失衣來，何者是？」報言：「我等是，何故問耶？」答言：「我等聞諸比丘遇賊失衣來至祇桓，故持此衣來，為諸大德須衣，隨意取。」報言：「止！止！便為供養已。我等自有三衣，不須也。」六群比丘語諸比丘言：「諸大德！汝等三衣足者，何不取與我等、若與餘人耶？」時諸居士以諸比丘失衣故與衣，而諸比丘三衣具足，取居士衣與六群比丘及與餘人。時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧
【現代漢語翻譯】 現代漢語譯本：
將忍衣給予某甲（比丘的名字）比丘后，僧團認可，保持沉默，此事就這樣處理。在僧團中捨棄衣物后，不歸還，犯突吉羅（一種輕罪）。當要歸還時，有人教導說：『不要歸還。』犯突吉羅。如果不歸還，轉作凈施，或者送給別人，或者自己做成三衣，或者做成波利迦羅衣（缽具等），或者故意損壞，或者燒燬，或者經常穿著損壞，都犯突吉羅。
比丘尼，犯尼薩耆波逸提（一種較重的罪）；式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這被稱為犯戒。
不犯的情況有：如果衣物被搶奪、丟失、燒燬、漂走，可以從非親屬的居士（在家信徒）、或者居士婦人那裡乞討，或者從親屬的居士、或者居士婦人那裡乞討，或者從同出家人那裡乞討，或者為他人乞討，他人為自己乞討，或者不求而得，不犯。
不犯的情況還有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第六條完）
當時佛陀在舍衛國（古印度國名）的祇樹給孤獨園（寺廟名）。當時有很多比丘遭遇盜賊丟失了衣物，來到祇桓精舍（寺廟名）。當時有優婆塞（男居士）聽說有比丘遭遇盜賊丟失衣物來到祇桓精舍，就帶著很多好衣來到諸位比丘處，問道：『聽說有比丘丟失衣物來到這裡，哪位是？』比丘們回答說：『我們是，你為什麼問呢？』優婆塞回答說：『我們聽說諸位比丘遭遇盜賊丟失衣物來到祇桓，所以帶著這些衣物來，供養諸位大德需要衣物，隨意取用。』比丘們回答說：『止！止！已經算是供養了。我們自己有三衣，不需要了。』六群比丘（指行為不端的比丘）對諸位比丘說：『諸位大德！你們三衣足夠，為什麼不拿來給我們或者給其他人呢？』當時諸位居士因為比丘們丟失衣物的原因而給予衣物，而諸位比丘三衣具足，卻拿取居士的衣物給予六群比丘以及其他人。當時諸位比丘聽說了這件事，其中有少欲知足、行頭陀行（苦行）、樂於學習戒律、知慚愧
【English Translation】 English version:
'Having given the robe to a certain Bhikkhu (monk's name), and the Sangha (monastic community) approves, remaining silent, the matter is thus handled.' Having relinquished the robe in the Sangha, not returning it constitutes a Dukkaṭa (a minor offense). When about to return it, someone advises, 'Do not return it,' it is a Dukkaṭa. If it is not returned, converted into a pure gift, or given to another, or made into one's own three robes, or made into Parikkhara robes (robes for bowl etc.), or deliberately damaged, or burned, or repeatedly worn until damaged, all constitute Dukkaṭa.
For a Bhikkhuni (nun), it is a Nissaggiya Pacittiya (a more serious offense); for a Sikkhamana (probationary nun), a Samanera (novice monk), a Samaneri (novice nun), it is a Dukkaṭa. This is called an offense.
There is no offense if the robe is seized, lost, burned, or washed away; one may beg from a non-relative householder or a householder's wife, or beg from a relative householder or a householder's wife, or beg from a fellow renunciate, or beg for another, or another begs for oneself, or it is obtained without asking, there is no offense.
There is also no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the sixth)
At that time, the Buddha was in the Jeta Grove Anathapindika's Park in Savatthi (ancient Indian city). At that time, many Bhikkhus who had lost their robes to thieves came to the Jeta Grove Monastery. At that time, a Upasaka (male lay devotee) heard that Bhikkhus who had lost their robes to thieves had come to the Jeta Grove Monastery, and brought many good robes to the Bhikkhus, asking, 'I heard that some Bhikkhus who lost their robes have come here, who are they?' The Bhikkhus replied, 'We are, why do you ask?' The Upasaka replied, 'We heard that you Bhikkhus lost your robes to thieves and came to the Jeta Grove, so we brought these robes to offer to you venerable ones who need robes, take as you please.' The Bhikkhus replied, 'Stop! Stop! It is already considered an offering. We have our own three robes, we do not need them.' The group-of-six Bhikkhus (referring to monks with improper conduct) said to the Bhikkhus, 'Venerable ones! If your three robes are sufficient, why not take them and give them to us or to others?' At that time, the lay devotees gave robes because the Bhikkhus had lost their robes, but the Bhikkhus had sufficient three robes, yet they took the lay devotees' robes and gave them to the group-of-six Bhikkhus and others. At that time, the Bhikkhus heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse.
者，嫌責諸比丘言：「舍衛居士以諸比丘失衣故施衣，而汝等三衣具足，云何取他衣與六群比丘及與餘人？」嫌責已，往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，知而故問：「汝等諸比丘，實三衣具足，而取他衣與六群比丘及餘人耶？」答言：「實爾。世尊！」世尊以無數方便呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。舍衛居士以諸比丘失衣故施衣，云何汝等三衣具足，而取彼衣與六群比丘及與餘人？」呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘失衣、奪衣、燒衣、漂衣，若非親里居士、居士婦自恣請多與衣，是比丘當知足受衣。若過者，尼薩耆波逸提。」
比丘義如上。
非親里、親里者，如上。
居士、居士婦者，如上說。
衣者，有十種，如上。
若失一衣不應取，若失二衣、餘一衣，若二重、三重、四重應摘作，若僧伽梨、若郁多羅僧、若安陀會，若三衣都失，彼比丘應知足受衣。知足有二種：在家人知足、出家人知足。在家人知足者，隨白衣所與衣受之。出家人知足者，三衣也。若居士自恣請多與比丘衣，若衣細
【現代漢語翻譯】 現代漢語譯本： 有人指責一些比丘，說道：『舍衛城的居士因為比丘們丟失了衣服才佈施衣服，而你們這些比丘三衣已經完備，為什麼還要拿別人的衣服給六群比丘和其他人呢？』指責完后，他們去到世尊那裡，頭面伏地禮拜后在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了所有比丘，明知故問：『你們這些比丘，確實三衣已經完備，卻拿別人的衣服給六群比丘和其他人嗎？』比丘們回答說：『確實如此，世尊！』世尊用無數種方法呵斥這些比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa）的法則、不是清凈的行為、不是隨順正道的行為，是不應該做的。舍衛城的居士因為比丘們丟失了衣服才佈施衣服，為什麼你們三衣已經完備，還要拿他們的衣服給六群比丘和其他人呢？』呵斥完后，世尊告訴比丘們：『這些愚癡的人！製造了多種有漏之處，最初就犯了戒律。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘丟失了衣服、被奪走了衣服、燒燬了衣服、被水漂走了衣服，如果有非親屬的居士（Gṛhapati）、居士婦自願請求多給衣服，這位比丘應當知足，適量接受衣服。如果超過了這個限度，就犯了尼薩耆波逸提（Nissaggiya Pācittiya）。』
比丘（bhikṣu）的定義如上所述。
非親屬、親屬的定義，如上所述。
居士（Gṛhapati）、居士婦的定義，如上所述。
衣服的種類有十種，如上所述。
如果丟失了一件衣服，不應該接受額外的佈施；如果丟失了兩件衣服，還剩下一件衣服；如果是二重、三重、四重的衣服，應該拆開重新縫製；無論是僧伽梨（saṃghāṭī）、郁多羅僧（uttarāsaṅga）、安陀會（antarvāsa），如果三衣全部丟失，這位比丘應當知足，適量接受衣服。知足有兩種：在家人的知足、出家人的知足。在家人的知足，是隨順白衣所給予的衣服而接受。出家人的知足，是指三衣。如果居士自願請求多給比丘衣服，如果衣服很精細
【English Translation】 English version: Some people blamed the Bhikshus (monks), saying, 'The householders of Śrāvastī (a major city in ancient India) donate clothes because the Bhikshus have lost their clothes. But you Bhikshus already have your three robes complete. Why do you take other people's clothes and give them to the Group of Six Bhikshus and others?' After blaming them, they went to the World-Honored One (Bhagavan), prostrated themselves at his feet, sat to one side, and told the World-Honored One the whole story. The World-Honored One, because of this matter, gathered all the Bhikshus and, knowing the situation, deliberately asked, 'You Bhikshus, do you indeed have your three robes complete, yet take other people's clothes and give them to the Group of Six Bhikshus and others?' The Bhikshus replied, 'Indeed, World-Honored One!' The World-Honored One scolded the Bhikshus in countless ways, saying, 'What you have done is wrong. It is not in accordance with proper conduct, not in accordance with the Dharma (law) of a Śrāmaṇa (ascetic), not a pure practice, not in accordance with the path. It is something that should not be done. The householders of Śrāvastī donate clothes because the Bhikshus have lost their clothes. Why do you, with your three robes complete, take their clothes and give them to the Group of Six Bhikshus and others?' After scolding them, the World-Honored One told the Bhikshus, 'These foolish people! They create many sources of defilement and are initially breaking the precepts. From now on, I will establish precepts for the Bhikshus, gathering ten benefits, even for the long-lasting existence of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikshu loses a robe, has a robe taken away, burns a robe, or has a robe washed away by water, and if a householder (Gṛhapati) or householder's wife who is not a relative voluntarily requests to give more robes, that Bhikshu should know contentment and accept robes in moderation. If he exceeds this limit, he commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).'
The definition of Bhikshu (bhikṣu) is as above.
The definitions of non-relative and relative are as above.
The definitions of householder (Gṛhapati) and householder's wife are as above.
There are ten kinds of robes, as mentioned above.
If one robe is lost, one should not accept additional donations. If two robes are lost and one remains, or if the robes are double, triple, or quadruple layered, they should be taken apart and resewn. Whether it is a saṃghāṭī (outer robe), an uttarāsaṅga (upper robe), or an antarvāsa (inner robe), if all three robes are lost, that Bhikshu should know contentment and accept robes in moderation. There are two kinds of contentment: the contentment of householders and the contentment of renunciants. The contentment of householders is to accept whatever robes are given by laypeople. The contentment of renunciants refers to the three robes. If a householder voluntarily requests to give more robes to a Bhikshu, if the robes are fine
、若薄、若不牢，應取作若二重、三重、四重，當安緣當肩上，應帖障垢膩處，應安鉤紐。若有餘殘，語居士言：「此余殘衣裁作何等？」若檀越言：「我不以失衣故與，我曹自與大德耳。」彼若欲受者便受。若比丘過知足受衣，尼薩耆波逸提。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，過知足取衣犯捨墮，今舍與僧。」舍已當懺悔。前受懺者，當作如是白：「大德僧聽！某甲比丘，過知足取衣犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」白已然後受懺，當語彼比丘言：「自責汝心。」彼答言：「爾。」僧即應還此比丘衣，白二羯磨應如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，過知足取衣犯捨墮，今舍與僧。若僧時到僧忍聽，僧今持此衣還某甲比丘。白如是。」「大德僧聽！此某甲比丘，過知足受衣犯捨墮，今舍與僧。僧今持此衣還此比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已忍與某甲比丘衣竟，僧忍，默然故，是事如是持。」若僧中舍衣竟，不還者，突吉羅。若還時有人教言：「莫還。」者，突
【現代漢語翻譯】 現代漢語譯本：如果布料薄或者不結實，應該取來做成兩層、三層、四層，應當在邊緣和肩膀上加固，應當貼在遮蓋污垢的地方，應當安上鉤和鈕釦。如果有多餘的邊角料，告訴施主說：『這些剩餘的布料可以用來做什麼？』如果施主說：『我不是因為失去這件衣服才給你的，我們是自願供養給大德您的。』如果他想接受，就接受。如果比丘接受超過知足量的衣服，犯尼薩耆波逸提（捨墮）。 這件尼薩耆（捨墮）的物品應當舍給僧團、或者很多人、或者一個人，不得私自捨棄。如果捨棄不成功，犯突吉羅（惡作）。捨棄時應當前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，因為接受超過知足量的衣服而犯了捨墮，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人，應當這樣稟告：『大德僧眾請聽！某甲比丘，因為接受超過知足量的衣服而犯了捨墮，現在舍給僧團。如果僧團認為時機已到，僧團允許聽取，我接受某甲比丘的懺悔。稟告完畢。』稟告完畢之後接受懺悔，應當告訴那位比丘說：『責備你的內心。』他回答說：『是的。』僧團就應當把這件衣服還給這位比丘，用白二羯磨（兩次表決的羯磨）應當這樣做。僧團中應當選出能夠執行羯磨的人，像上面那樣，這樣稟告：『大德僧眾請聽！這位某甲比丘，因為接受超過知足量的衣服而犯了捨墮，現在舍給僧團。如果僧團認為時機已到，僧團允許聽取，僧團現在把這件衣服還給某甲比丘。稟告完畢。』『大德僧眾請聽！這位某甲比丘，因為接受超過知足量的衣服而犯了捨墮，現在舍給僧團。僧團現在把這件衣服還給這位比丘。哪位長老贊同僧團把這件衣服還給這位比丘的就默然，誰不贊同就說出來。』『僧團已經贊同把衣服還給某甲比丘了，僧團贊同，因為默然的緣故，這件事就這樣決定了。』如果在僧團中捨棄衣服完畢，不歸還的，犯突吉羅（惡作）。如果歸還時有人教唆說：『不要歸還。』的，犯突
【English Translation】 English version: If the cloth is thin or not strong, it should be taken to make it two-layered, three-layered, or four-layered. It should be reinforced at the edges and shoulders. It should be attached to cover dirty areas, and hooks and buttons should be attached. If there are leftover scraps, tell the donor, 'What can these leftover scraps be used for?' If the donor says, 'I am not giving this because of losing the garment; we are voluntarily offering it to you, venerable one.' If he wants to accept it, then accept it. If a Bhikkhu (monk) accepts a garment beyond what is sufficient, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). This Nissaggiya (item requiring forfeiture) should be given to the Sangha (monastic community), or to many people, or to one person; it should not be discarded privately. If the relinquishment is not successful, it is a Dukkata (wrongdoing). When relinquishing, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, Bhikkhu (monk) so-and-so, have committed a Nissaggiya Pacittiya (an offense requiring forfeiture) by accepting a garment beyond what is sufficient, and now I relinquish it to the Sangha.' After relinquishing, one should confess. The one who receives the confession should say: 'Venerable Sangha, please listen! Bhikkhu (monk) so-and-so has committed a Nissaggiya Pacittiya (an offense requiring forfeiture) by accepting a garment beyond what is sufficient, and now relinquishes it to the Sangha. If the Sangha deems it the right time, and the Sangha permits listening, I accept the confession of Bhikkhu (monk) so-and-so. The announcement is made.' After the announcement, accept the confession, and tell that Bhikkhu (monk), 'Reproach your mind.' He replies, 'Yes.' The Sangha should then return the garment to this Bhikkhu (monk), using a Byañjana-kamma (formal act with two announcements) as follows. In the Sangha, one should appoint someone capable of performing the Kamma (formal act) as above, and announce: 'Venerable Sangha, please listen! This Bhikkhu (monk) so-and-so has committed a Nissaggiya Pacittiya (an offense requiring forfeiture) by accepting a garment beyond what is sufficient, and now relinquishes it to the Sangha. If the Sangha deems it the right time, and the Sangha permits listening, the Sangha now returns this garment to Bhikkhu (monk) so-and-so. The announcement is made.' 'Venerable Sangha, please listen! This Bhikkhu (monk) so-and-so has committed a Nissaggiya Pacittiya (an offense requiring forfeiture) by accepting a garment beyond what is sufficient, and now relinquishes it to the Sangha. The Sangha now returns this garment to this Bhikkhu (monk). Those elders who approve of the Sangha returning this garment to this Bhikkhu (monk), be silent; whoever does not approve, speak up.' 'The Sangha has approved returning the garment to Bhikkhu (monk) so-and-so; the Sangha approves, because of the silence, this matter is thus decided.' If, after relinquishing the garment in the Sangha, it is not returned, it is a Dukkata (wrongdoing). If, when returning it, someone instructs, 'Do not return it,' it is a Duk
吉羅。若不還，轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞、若燒、若數數著壞，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若知足取，若減知足取，若居士多與衣，若細薄不牢、若二重、三重、四重作衣，安緣帖障垢處，安紐及鉤，若有餘殘衣，語居士言：「作何等？」若居士言：「我不以失衣故與，我曹自欲與大德！」若欲受者受，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟)
爾時佛在舍衛國祇樹給孤獨園。時有一乞食比丘，到時著衣持缽入舍衛城，至居士家乞食，聞居士夫婦共議言：「跋難陀釋子是我知舊，當持如是衣價，買如是衣與彼比丘。」乞食已還來至僧伽藍中，見跋難陀釋子語言：「未曾有瞿曇，汝大福德人。」即問言：「我有何事，言我是福德人？」報言：「我入城乞食，聞居士夫婦共議言：『跋難陀釋子是我知舊，當持如是衣價買如是衣與。』」即問言：「實爾不？」比丘報言：「實爾。」復問言：「彼居士家在何處？門那向？」比丘報言：「居士家在某處，門向某方。」跋難陀即語比丘言：「是我知舊檀越，常供養我，實如汝言。」明日晨朝著衣持缽，入舍衛城到居士家語言
【現代漢語翻譯】 現代漢語譯本：吉羅（Kila，一種罪名）。如果不歸還，轉作凈施，或者送給別人，或者自己做三衣（Tricivara，比丘的三件袈裟）、或者做波利迦羅衣（Parikkhara，比丘的必需品），或者故意損壞，或者燒燬，或者經常穿著損壞，都犯突吉羅（Dukkata，一種輕罪）。
比丘尼（Bhikkhuni，女性出家人）犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）；式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，男沙彌）、沙彌尼（Samaneri，女沙彌）犯突吉羅。這叫做犯戒。
不犯的情況：如果知足而取，或者減少知足而取，或者居士（居士，在家信徒）多給衣服，或者衣服太薄不結實，或者用兩層、三層、四層布做衣服，在容易磨損的地方加貼補，安鈕釦和鉤子，如果有多餘的殘餘衣料，問居士說：『做什麼用？』如果居士說：『我不是因為丟了衣服才給你的，我們自己想供養大德！』如果想接受就接受，不犯戒。
不犯的情況：最初沒有制定戒律時，或者癡狂、心亂、被痛苦纏繞。（第七條完）
當時佛陀在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位乞食比丘，到時間穿好衣服，拿著缽進入舍衛城乞食，聽到一位居士夫婦商議說：『跋難陀釋子（Nanda，釋迦族出家的比丘）是我的老朋友，應當拿這些衣價，買這樣的衣服給他。』乞食完畢后回到僧伽藍（Sangharama，僧院）中，見到跋難陀釋子說：『從未有過啊瞿曇（Gotama，釋迦牟尼佛的姓氏），你真是個有大福德的人。』跋難陀釋子就問：『我有什麼事，你說我是有福德的人？』比丘回答說：『我入城乞食，聽到居士夫婦商議說：『跋難陀釋子是我的老朋友，應當拿這些衣價買這樣的衣服給他。』』跋難陀釋子就問：『真的嗎？』比丘回答說：『真的。』又問：『那居士家在哪裡？門朝向哪裡？』比丘回答說：『居士家在某處，門朝向某方。』跋難陀釋子就對比丘說：『是我的老施主，經常供養我，確實像你說的。』第二天早晨，穿好衣服，拿著缽，進入舍衛城，到居士家說：
【English Translation】 English version: Kila (Kila, a type of offense). If it is not returned, it is converted into pure alms, or given to others, or one makes the three robes (Tricivara, the three robes of a bhikkhu), or makes Parikkhara robes (Parikkhara, the requisites of a bhikkhu), or deliberately damages it, or burns it, or wears it frequently until it is damaged, all constitute Dukkata (Dukkata, a minor offense).
A Bhikkhuni (Bhikkhuni, a female monastic) commits Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of precept); a Sikkhamana (Sikkhamana, a novice trainee), a Samanera (Samanera, a male novice), a Samaneri (Samaneri, a female novice) commits Dukkata. This is called an offense.
Non-offenses: If one takes with contentment, or takes less than contentment, or a householder (Gahapati, a lay follower) gives more clothes, or the clothes are too thin and not strong, or one makes clothes with two layers, three layers, or four layers, attaches patches to areas prone to wear, attaches buttons and hooks, if there are leftover scraps of cloth, one asks the householder: 'What is this for?' If the householder says: 'I am not giving it because I lost clothes, we ourselves want to offer it to the Venerable One!' If one wants to accept, one accepts, there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or due to insanity, mental derangement, or being afflicted by pain. (End of the seventh)
At that time, the Buddha was in Savatthi (Savatthi) at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). At that time, there was a bhikkhu who went for alms, and when it was time, he put on his robes, took his bowl, and entered the city of Savatthi to beg for alms. He heard a householder couple discussing: 'Nanda the Sakyan (Nanda, a bhikkhu from the Sakya clan) is an old friend of mine, we should take this price of clothing and buy such clothes for him.' After begging for alms, he returned to the Sangharama (Sangharama, monastery), saw Nanda the Sakyan and said: 'It has never happened before, Gotama (Gotama, the family name of Sakyamuni Buddha), you are truly a person of great merit.' Nanda asked: 'What have I done that you say I am a person of merit?' The bhikkhu replied: 'I entered the city to beg for alms and heard a householder couple discussing: 'Nanda the Sakyan is an old friend of mine, we should take this price of clothing and buy such clothes for him.'' Nanda asked: 'Is that true?' The bhikkhu replied: 'It is true.' He further asked: 'Where is that householder's house? Which direction does the door face?' The bhikkhu replied: 'The householder's house is in such and such a place, and the door faces such and such a direction.' Nanda then said to the bhikkhu: 'He is my old benefactor, who often makes offerings to me, it is indeed as you say.' The next morning, he put on his robes, took his bowl, entered the city of Savatthi, and went to the householder's house, saying:
：「實欲與我衣耶？」報言：「我在屏處有此語耳。」跋難陀語居士言：「若欲與我衣者，當如是廣大作新好堅緻中我受持；若不中我受持者，何用是為？」時彼居士即譏嫌言：「沙門釋子無有慚愧多求無厭，外自稱言：『我知正法。』而強從人索好衣，如是何有正法？施者雖無厭，而受者應知足，乃尋屏處私語耶？」時乞食比丘聞，嫌責跋難陀釋子：「云何如是強從人索好衣？」乞食比丘即還出家，至僧伽藍中，以此因緣向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「汝云何如是強從人索好衣？」嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何如是強從人索好衣？」呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，居士、居士婦欲為比丘辦衣價：『持是衣價買如是衣與某甲比丘。』是比丘便到居士家言：『買如是衣與我。』為好故。若得衣者，尼薩耆波逸提。」
如是世尊與比丘結戒。居士自恣請比丘問言：「大德須何等衣？」是比丘意疑不答。若居士恣比丘所索
【現代漢語翻譯】 現代漢語譯本： 『你真的想把衣服給我嗎？』那個人回答說：『我只是在屏風後面隨便說說而已。』跋難陀對比丘說：『如果你們想把衣服給我，就應當做成這樣廣大、嶄新、精美、堅固的，我才能接受；如果不能讓我滿意，那要它有什麼用呢？』當時那位居士就譏諷地說：『這些釋迦族的沙門真是沒有慚愧，貪得無厭，表面上自稱說：『我懂得真正的佛法。』卻強行向別人索要好衣服，這樣怎麼會有真正的佛法呢？佈施的人即使不感到厭煩，接受的人也應該知道滿足，怎麼能私下在屏風後面說這些話呢？』當時一位乞食的比丘聽到了，責備跋難陀釋子說：『你怎麼能這樣強行向別人索要好衣服呢？』乞食的比丘隨即返回僧團，在僧伽藍（僧眾居住的園林）中，把這件事的來龍去脈告訴了各位比丘。其中有些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責備跋難陀釋子說：『你怎麼能這樣強行向別人索要好衣服呢？』責備完畢后，他們前往世尊處，頂禮世尊雙足，在一旁坐下，把這件事的詳細經過稟告了世尊。世尊當時因為這件事召集了比丘僧眾，呵斥跋難陀釋子說：『你所做的事情是不對的，不合乎威儀、不合乎沙門的行爲規範、不是清凈的行為、不是隨順佛法的行為，是不應該做的。你怎麼能這樣強行向別人索要好衣服呢？』呵斥完畢后，世尊告訴各位比丘：『這個愚癡的人！製造了多種產生煩惱的根源，最初開始犯戒。從今以後，我要為各位比丘制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：如果居士、居士婦想要為比丘準備買衣服的錢：『拿著這些買衣服的錢，去買這樣的衣服給某某比丘。』這位比丘就到居士家說：『買這樣的衣服給我。』爲了（得到）好的（衣服）的緣故。如果得到了衣服，就觸犯了尼薩耆波逸提（捨墮）。』 就這樣，世尊為比丘們制定了戒律。居士們舉行自恣（解夏）儀式，邀請比丘們，問道：『大德需要什麼樣的衣服？』這位比丘因為心有疑慮，所以沒有回答。如果居士們隨比丘的要求佈施……
【English Translation】 English version: 『Do you really intend to give me the robe?』 The person replied, 『I was just saying that behind the screen.』 Bānántuo (Nanda) said to the layman, 『If you want to give me a robe, it should be made so large, new, fine, and sturdy that I can accept it; if it doesn't meet my satisfaction, what use is it?』 At that time, the layman ridiculed him, saying, 『These Śākya (Shakya) ascetics are shameless and insatiably greedy, outwardly claiming, 『I know the true Dharma (law).』 Yet they forcibly demand good robes from others, how can there be true Dharma in this? Even if the giver does not feel weary, the receiver should know contentment, how can they speak such words privately behind a screen?』 At that time, a mendicant bhikkhu (monk) heard this and rebuked Bānántuo (Nanda) Śākya (Shakya), saying, 『How can you forcibly demand good robes from others like this?』 The mendicant bhikkhu then returned to the Sangharama (monastery), and told all the bhikkhus about the whole matter. Among them were some bhikkhus who were content with little, practiced dhūta (ascetic practices), were fond of learning the precepts, and knew shame, who rebuked Bānántuo (Nanda) Śākya (Shakya), saying, 『How can you forcibly demand good robes from others like this?』 After rebuking him, they went to the World-Honored One (Buddha), prostrated themselves at his feet, sat to one side, and reported the details of the matter to the World-Honored One. At that time, the World-Honored One, because of this matter, gathered the bhikkhu Sangha (community), and rebuked Bānántuo (Nanda) Śākya (Shakya), saying, 『What you have done is wrong, it is not in accordance with deportment, not in accordance with the way of an ascetic, not a pure practice, not in accordance with the Dharma, it is not something that should be done. How can you forcibly demand good robes from others like this?』 After rebuking him, the World-Honored One told the bhikkhus, 『This foolish person! Creates many sources of defilement, and is the first to break the precepts. From now on, I will establish precepts for the bhikkhus, summarizing ten meanings, even for the sake of the true Dharma to abide long in the world, those who wish to recite the precepts should say thus: If a layman or laywoman wishes to prepare the price of a robe for a bhikkhu: 『Take this money for the robe and buy such and such a robe for so-and-so bhikkhu.』 This bhikkhu then goes to the layman's house and says: 『Buy such and such a robe for me.』 For the sake of (getting) a good (robe). If he obtains the robe, he commits a Nissaggiya Pācittiya (an offense requiring expiation and forfeiture).』 Thus, the World-Honored One established the precepts for the bhikkhus. The laymen held the Pravāraṇā (invitation) ceremony, inviting the bhikkhus, and asked: 『Venerable ones, what kind of robe do you need?』 This bhikkhu, because of doubt in his mind, did not answer. If the laymen give according to what the bhikkhus ask for…
，應答。居士欲為比丘作貴價衣，是比丘少欲知足，不須大價衣，欲須不如者。比丘意疑，不敢隨意求索。佛言：「聽諸比丘少欲知足索不如者。自今已去應如是說戒：若比丘，居士、居士婦為比丘辦衣價，買如是衣與某甲比丘。是比丘先不受自恣請，到居士家作如是說：『善哉！居士，為我買如是如是衣與我。』為好故。若得衣者，尼薩耆波逸提。」
比丘義如上。
居士、居士婦者，如上。
衣價者，若錢、若金、若真珠、若琉璃、若貝、若玉石、若瓔珞、若生像金。
衣者，有十種，如上。
求者有二種：一者求價，二者求衣。求價者，檀越與作大價衣，求乃至增一錢十六分之一分。求衣者，語居士言：「作如是廣長衣乃至增一綖。」是比丘先不受自恣請，而往求貴價廣大衣，若得衣者，尼薩耆波逸提。求而不得，突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中，偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，先不受自恣請與衣，往求取貴價衣，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，先不受自恣請，與衣往求貴價衣，犯捨墮。
【現代漢語翻譯】 現代漢語譯本： 應答：如果居士想為比丘做昂貴的衣服，而這位比丘少欲知足，不需要太貴的衣服，想要稍微差一點的。比丘心中疑惑，不敢隨意要求。佛說：『允許各位比丘少欲知足，索要稍微差一點的。』從今以後應該這樣說戒：『如果比丘，居士或居士婦為比丘準備了買衣服的錢，要買這樣的衣服給某甲（比丘的名字）比丘。這位比丘事先沒有接受自恣（邀請），到居士家這樣說：『善哉！居士，請為我買這樣的這樣的衣服給我。』爲了好的緣故。如果得到了衣服，犯尼薩耆波逸提（捨墮）。』 比丘的定義如上所述。 居士、居士婦的定義如上所述。 衣價指的是，無論是錢、金、真珠（珍珠）、琉璃（玻璃）、貝、玉石、瓔珞（珠玉串成的裝飾品）、還是生像金（未加工的金）。 衣服有十種，如上所述。 求有兩種：一種是求價，一種是求衣。求價指的是，檀越（施主）準備做昂貴的衣服，（比丘）索求乃至增加一錢的十六分之一。求衣指的是，對比丘說：『做如此寬廣的衣服，乃至增加一綖（線）。』這位比丘事先沒有接受自恣（邀請），卻去求取昂貴寬大的衣服，如果得到了衣服，犯尼薩耆波逸提（捨墮）。求了但沒有得到，犯突吉羅（惡作）。 此尼薩耆（捨墮之物）應該舍給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成，犯突吉羅（惡作）。舍給僧團時，應該前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣說：『大德僧眾請聽！我某甲（比丘的名字）比丘，事先沒有接受自恣（邀請）與衣，前去求取昂貴的衣服，犯了捨墮，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣說：『大德僧眾請聽！這位某甲（比丘的名字）比丘，事先沒有接受自恣（邀請），與衣前去求取昂貴的衣服，犯了捨墮。
【English Translation】 English version: Response: If a layperson wants to make expensive clothes for a Bhikkhu (Buddhist monk), but this Bhikkhu is content with little and doesn't need such expensive clothes, desiring something slightly less expensive. The Bhikkhu is doubtful and doesn't dare to ask at will. The Buddha said: 'Allow the Bhikkhus who are content with little to ask for something slightly less expensive.' From now on, the precepts should be stated as follows: 'If a Bhikkhu, a layperson or a laywoman prepares money for clothes for a Bhikkhu, intending to buy such clothes for Bhikkhu so-and-so (the Bhikkhu's name). This Bhikkhu, without having previously accepted an invitation for self-determination (invitation), goes to the layperson's house and says: 'Excellent! Layperson, please buy such and such clothes for me.' For the sake of good. If the clothes are obtained, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).' The definition of Bhikkhu is as mentioned above. The definitions of layperson and laywoman are as mentioned above. The price of the clothes refers to, whether it is money, gold, pearls, crystal, shells, jade, ornaments, or raw gold. There are ten types of clothes, as mentioned above. There are two types of requests: one is requesting the price, and the other is requesting the clothes. Requesting the price refers to, when a donor prepares to make expensive clothes, (the Bhikkhu) asks for even an increase of one-sixteenth of a coin. Requesting clothes refers to, saying to the layperson: 'Make such wide and long clothes, even increasing one thread.' This Bhikkhu, without having previously accepted an invitation for self-determination (invitation), goes to ask for expensive and large clothes, if the clothes are obtained, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). If asked for but not obtained, it is a Dukkata (wrongdoing). This Nissaggiya (item to be forfeited) should be given to the Sangha (monastic community), or to many people, or to one person, and should not be privately discarded. If the forfeiture is not completed, it is a Dukkata (wrongdoing). When giving to the Sangha, one should go to the Sangha, expose the right shoulder, take off the shoes, bow to the senior monk, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so (the Bhikkhu's name), without having previously accepted an invitation for self-determination (invitation) regarding clothes, went to ask for expensive clothes, committed a Nissaggiya offense, and now forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should say: 'Venerable Sangha, please listen! This Bhikkhu so-and-so (the Bhikkhu's name), without having previously accepted an invitation for self-determination (invitation) regarding clothes, went to ask for expensive clothes, committed a Nissaggiya offense.'
今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」白已然後受懺，當語彼比丘言：「自責汝心。」彼比丘答言：「爾。」僧即應還此比丘衣，白二羯磨應如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘先不受自恣請，與衣往求貴價衣，犯捨墮，今舍與僧。若僧時到僧忍聽，僧今還此某甲比丘衣。白如是。」「大德僧聽！此某甲比丘，先不受自恣請與衣，往求貴價衣，犯捨墮，今舍與僧。僧今持此衣還此比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲衣竟，僧忍，默然故，是事如是持。」是比丘于僧中舍衣竟，不還者，突吉羅。當還時有人教言：「莫還。」者，突吉羅。若不還，轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞、若燒、若數數著壞，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅，是謂為犯。
不犯者，先受自恣請而往求索，知足減少求，從親里求，從出家人求，或為他求，他為己求，或不求自得，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)
爾時佛在舍衛國祇樹給孤獨園。時乞食比丘時到，著衣持缽入舍衛城乞食，以次行乞到居士家，聞居士夫婦二
【現代漢語翻譯】 現代漢語譯本：現在將此衣物舍給僧團。如果僧團時間允許，請允許我接受某甲（比丘的名字）比丘的懺悔。就這樣稟告。稟告完畢后，接受懺悔，應當告訴那位比丘：『責備你的內心。』那位比丘回答說：『是。』僧團就應當將這件衣服還給這位比丘，通過白二羯磨（一種僧團儀式）應當這樣給予。僧團中應當選出能夠進行羯磨的人，如上所述，這樣稟告：『大德僧團請聽！這位某甲比丘先前沒有接受自恣請（指在自恣日接受他人的批評和建議），給予衣物后又去尋求貴重的衣服，犯了捨墮（一種戒律），現在將此衣物舍給僧團。如果僧團時間允許，請允許僧團現在將這件衣服還給這位某甲比丘。就這樣稟告。』『大德僧團請聽！這位某甲比丘，先前沒有接受自恣請給予衣物，又去尋求貴重的衣服，犯了捨墮，現在將此衣物舍給僧團。僧團現在將這件衣服還給這位比丘。哪位長老認可僧團將這件衣服還給這位比丘的請默然，哪位不認可的請說出來。』『僧團已經認可將某甲的衣服還給他了，僧團認可，因為默然，這件事就這樣決定了。』這位比丘在僧團中捨棄衣物后，不歸還的，犯突吉羅（一種輕罪）。應當歸還的時候，有人教唆說：『不要歸還。』的，犯突吉羅。如果不歸還，轉作凈施（供養），或者送給別人，或者自己做成三衣（比丘的三件主要衣服），或者做成波利迦羅衣（附屬的衣物），或者故意損壞，或者燒燬，或者經常穿著損壞，一切都犯突吉羅。 比丘尼（女性比丘），犯尼薩耆波逸提（一種戒律）；式叉摩那（準比丘尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅，這就是所謂的犯戒。 不犯戒的情況是：先前接受了自恣請而去尋求，知足減少需求，從親屬那裡尋求，從出家人那裡尋求，或者為他人尋求，他人為自己尋求，或者不尋求而自己得到，沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律，癡狂、心亂、被痛苦纏繞。（第八條完） 那時，佛陀在舍衛國（古印度國名）祇樹給孤獨園（寺院名）。當時，乞食的比丘們時間到了，穿著衣服拿著缽進入舍衛城乞食，依次乞食到一位居士家，聽到居士夫婦二人在...
【English Translation】 English version: Now I give this robe to the Sangha (monastic community). If the Sangha is ready and willing, please allow me to accept the confession of Bhikkhu (monk) so-and-so. I announce thus.' After announcing, then accept the confession, and should say to that Bhikkhu: 'Reproach your heart.' That Bhikkhu answers: 'Yes.' The Sangha should then return this robe to this Bhikkhu, and should give it through a 'Bai Er Karma' (a type of Sangha ritual) like this. In the Sangha, a person capable of performing Karma should be selected as above, and announce like this: 'Venerable Sangha, please listen! This Bhikkhu so-and-so, previously did not accept the 'self-surrender invitation' (referring to accepting criticism and suggestions on the self-surrender day), and after giving the robe, went to seek an expensive robe, violating the 'Nissaggiya Pacittiya' (a type of monastic rule), now gives this robe to the Sangha. If the Sangha is ready and willing, please allow the Sangha to now return this robe to this Bhikkhu so-and-so. I announce thus.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so, previously did not accept the 'self-surrender invitation' after giving the robe, went to seek an expensive robe, violating the 'Nissaggiya Pacittiya', now gives this robe to the Sangha. The Sangha now returns this robe to this Bhikkhu. Whoever among the elders approves of the Sangha returning this robe to this Bhikkhu, please remain silent; whoever does not approve, please speak.' 'The Sangha has already approved returning the robe to Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus decided.' If this Bhikkhu, after giving up the robe in the Sangha, does not return it, commits a 'Dukkata' (a minor offense). When it should be returned, if someone instigates: 'Do not return it,' commits a 'Dukkata'. If it is not returned, converted into a pure offering, or given to others, or made into the three robes (the three main robes of a Bhikkhu), or made into 'Parikkhara' robes (accessory robes), or deliberately damaged, or burned, or frequently worn and damaged, all commit 'Dukkata'. Bhikkhuni (female Bhikkhu), commits 'Nissaggiya Pacittiya' (a type of monastic rule); Sikkhamana (probationary Bhikkhuni), Sramanera (novice monk), Sramanerika (novice nun), commit 'Dukkata', this is what is called an offense. The circumstances of not committing an offense are: previously accepted the 'self-surrender invitation' and went to seek, being content and reducing needs, seeking from relatives, seeking from renunciants, or seeking for others, others seeking for oneself, or obtaining without seeking, there is no offense. The circumstances of not committing an offense are: initially there were no precepts established, being insane, mentally disturbed, afflicted by pain. (End of the eighth) At that time, the Buddha was in Jeta Grove Anathapindika's Park (monastery name) in Sravasti (ancient Indian kingdom name). At that time, the Bhikkhus who were begging for food, when the time came, wearing robes and carrying bowls, entered the city of Sravasti to beg for food, and in turn begged for food at a householder's home, and heard the householder couple...
人共議：「跋難陀釋子是我等知舊，當買如是衣與。」復聞異處居士夫婦二人共議：「跋難陀是我等知舊，當買如是衣與。」時彼乞食比丘乞食已，還出舍衛城，往到僧伽藍中，見跋難陀釋子語言：「尊者大福德人。」跋難陀問言：「汝以何事稱我大福德人？」報言：「我向者入舍衛城乞食，以次行乞到一居士家，聞夫婦二人共議：『跋難陀釋子是我知舊，當買如是衣與。』復聞異居士家夫婦共議：『跋難陀是我知舊，當買如是衣與。』」跋難陀問言：「為實爾不？」報言：「實爾。」復問：「居士家在何處？門戶那向？」報言：「在某處，門戶向某方。」跋難陀語彼比丘言：「此諸居士實是我檀越，常供養供給我。」明日晨朝著衣持缽入舍衛城，到彼二居士家語言：「汝等諸人實欲與我作衣耶？」居士報言：「屏處有如是語。」跋難陀釋子語言：「若欲與我作衣者，可共作一衣與我，極使廣大堅緻中我受持；若不中受持，非我所須。」居士聞之即共譏嫌：「跋難陀釋子不知厭足無有慚愧，外自稱言：『我知正法。』如是貪求不知止足，何有正法？施者雖無厭，而受者應知足。屏處言語而來求索。」時乞食比丘聞之，呵責跋難陀釋子：「云何強從人索衣？」時彼乞食比丘還出城至僧伽藍中，以此因緣向諸比丘說。諸比
【現代漢語翻譯】 現代漢語譯本 眾人商議說：『跋難陀（Bā Nán Tuó，人名，釋迦族出家弟子）是我們的老朋友，應當給他買這樣的衣服。』又聽到其他地方的居士夫婦二人商議說：『跋難陀是我們的老朋友，應當給他買這樣的衣服。』當時，那位乞食的比丘乞食完畢，返回舍衛城（Shè Wèi Chéng，古印度城市名），來到僧伽藍（Sēng Qié Lán，寺院）中，見到跋難陀釋子（Bā Nán Tuó Shì Zǐ），說道：『尊者真是個有大福德的人。』跋難陀問道：『你因為什麼事情稱我為有大福德的人？』比丘回答說：『我剛才進入舍衛城乞食，依次乞討到一家居士家，聽到夫婦二人商議：『跋難陀釋子是我的老朋友，應當給他買這樣的衣服。』又聽到另一家居士夫婦商議：『跋難陀是我的老朋友，應當給他買這樣的衣服。』』跋難陀問道：『真的嗎？』比丘回答說：『是真的。』又問：『居士家在哪裡？門朝向哪裡？』比丘回答說：『在某處，門朝向某方。』跋難陀對比丘說：『這些居士確實是我的施主，經常供養我。』第二天早晨，跋難陀穿好衣服，拿著缽進入舍衛城，來到那兩家居士家，說道：『你們這些人真的想要給我做衣服嗎？』居士回答說：『我們只是私下裡說了這樣的話。』跋難陀釋子說：『如果想要給我做衣服，可以合起來做一件給我，一定要做得非常寬大結實，大小合適我才能接受；如果不合適，我就不需要。』居士們聽了，就一起譏諷嫌棄他：『跋難陀釋子不知滿足，沒有慚愧之心，對外自稱：『我懂得真正的佛法。』像這樣貪求不知滿足，怎麼會有真正的佛法？佈施的人即使不厭倦，接受佈施的人也應該知道滿足。只是私下裡說的話，他竟然來索取。』當時，乞食的比丘聽到了這些話，呵斥跋難陀釋子：『怎麼能強行向人索要衣服呢？』當時，那位乞食的比丘返回舍衛城外的僧伽藍中，將這件事的來龍去脈告訴了各位比丘。各位比丘
【English Translation】 English version The people discussed together: 'The Shramana Bā Nán Tuó (Bā Nán Tuó, a name, a disciple of the Shakya clan who became a monk) is our old friend, we should buy him such clothes.' Again, they heard a couple of laypeople in another place discussing: 'Bā Nán Tuó is our old friend, we should buy him such clothes.' At that time, the Bhikshu (Buddhist monk) who was begging for food had finished his alms round and returned from Shravasti (Shè Wèi Chéng, an ancient Indian city) to the Sangharama (Sēng Qié Lán, monastery). He saw the Shramana Bā Nán Tuó and said: 'Venerable one, you are a person of great merit.' Bā Nán Tuó asked: 'Why do you call me a person of great merit?' The Bhikshu replied: 'Earlier, I entered Shravasti to beg for food, and as I went from house to house, I arrived at the home of a layperson. I heard the couple discussing: 'The Shramana Bā Nán Tuó is our old friend, we should buy him such clothes.' Again, I heard another couple of laypeople discussing: 'Bā Nán Tuó is our old friend, we should buy him such clothes.'' Bā Nán Tuó asked: 'Is that true?' The Bhikshu replied: 'It is true.' He further asked: 'Where is the layperson's house located? Which direction does the door face?' The Bhikshu replied: 'It is located in such and such place, and the door faces such and such direction.' Bā Nán Tuó said to the Bhikshu: 'These laypeople are indeed my benefactors, they often provide for me.' The next morning, Bā Nán Tuó put on his robes, carried his bowl, and entered Shravasti. He went to the two laypeople's houses and said: 'Do you people really want to make clothes for me?' The laypeople replied: 'We only spoke such words in private.' The Shramana Bā Nán Tuó said: 'If you want to make clothes for me, you can make one garment together for me. It must be very large and sturdy, and I will only accept it if it fits me; if it does not fit, I do not need it.' Upon hearing this, the laypeople together ridiculed and disliked him: 'The Shramana Bā Nán Tuó does not know contentment, has no sense of shame, and outwardly claims: 'I know the true Dharma.' Seeking in such a greedy and insatiable manner, how can he possess the true Dharma? Even if the giver is not weary, the receiver should know contentment. He comes to demand something that was only spoken in private.' At that time, the Bhikshu who was begging for food heard these words and rebuked the Shramana Bā Nán Tuó: 'How can you forcibly demand clothes from people?' Then, that Bhikshu who was begging for food returned from the city to the Sangharama and told all the Bhikshus about this matter. The Bhikshus
丘聞中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「汝云何強從人索衣？」呵已往世尊所，頭面禮足具白世尊。世尊以此因緣集比丘僧，呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何強從人索衣？」世尊以無數方便呵責已，告諸比丘：「此跋難陀癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，二居士、居士婦，欲與比丘辦衣價：『我曹辦如是衣價與某甲比丘。』是比丘到二居士家作如是言：『善哉！辦如是如是衣價與我，共作一衣。』為好故。若得衣者，尼薩耆波逸提。」
如是世尊與比丘結戒，時居士自恣請比丘問言：「欲須何等衣？」是比丘有疑不答。若居士自恣請，比丘索衣應答。時居士欲為比丘作貴價衣，是比丘少欲知足不須貴價衣，須不如者，比丘有疑不敢隨意求索。佛言：「聽諸比丘少欲知足索不如者。自今已去應如是說戒：若比丘，二居士、居士婦，與比丘辦衣價：『持如是衣價買如是衣，與某甲比丘。』是比丘先不受居士自恣請，到二居士家作如是言：『善哉！居士辦如是如是衣價與我，共作一衣。』為好故。若得衣者，尼薩耆波逸提。」
比丘義如上。
居
【現代漢語翻譯】 現代漢語譯本： 丘夷（Chuyí，人名）聽說有少欲知足、奉行頭陀行（Tóutuó xíng，苦行）、樂於學習戒律、知慚愧的比丘，他們責備跋難陀釋子（Bánántuó Shìzǐ，人名）說：『你為什麼強行向人索要衣服？』呵斥之後，他們前往世尊（Shìzūn，佛陀）處，以頭面禮拜佛足，詳細地稟告了世尊。世尊因為這件事召集了比丘僧團，呵責跋難陀釋子說：『你所做的事情是不對的，不合威儀、不合沙門法（Shāmén fǎ，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼強行向人索要衣服？』世尊用無數種方法呵責之後，告訴眾比丘：『這個跋難陀真是個愚癡的人！在很多容易產生煩惱的地方，最初就犯了戒。從今以後，我要為比丘們制定戒律，聚集十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果有比丘，有兩個居士（Jūshì，在家信徒）或居士婦（Jūshì fù，女居士），想要為比丘準備買衣服的錢：『我們準備了這些錢，給某甲比丘買衣服。』這位比丘到這兩位居士家，這樣說：『很好！請把這些錢給我，我們一起做一件衣服。』爲了得到好的衣服。如果得到了衣服，就犯了尼薩耆波逸提（Nísàqí bōyìtí，一種戒律）。』 就這樣，世尊為比丘們制定了戒律。當時，有居士們隨意地請求比丘，問他們：『需要什麼樣的衣服？』這位比丘因為有所顧慮而沒有回答。如果居士們隨意地請求，比丘索要衣服時應該回答。當時，有居士想要為比丘做昂貴的衣服，這位比丘少欲知足，不需要昂貴的衣服，需要不如這種的衣服，比丘因為有所顧慮而不敢隨意請求。佛說：『允許比丘們少欲知足，索要不如這種的衣服。從今以後，應當這樣說戒：如果有比丘，有兩個居士或居士婦，為比丘準備了買衣服的錢：『拿著這些錢買這種衣服，給某甲比丘。』這位比丘事先沒有接受居士們隨意請求，到這兩位居士家，這樣說：『很好！居士們準備這些錢給我，我們一起做一件衣服。』爲了得到好的衣服。如果得到了衣服，就犯了尼薩耆波逸提。』 比丘的定義如上所述。 居...
【English Translation】 English version: Chuyi (Chuyí, a name) heard that there were Bhikkhus who were content with little, practiced the Dhuta practices (Tóutuó xíng, ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the Bhikkhu Bánántuó Shìzǐ (Bánántuó Shìzǐ, a name), saying, 'Why do you forcibly demand robes from people?' After rebuking him, they went to the World-Honored One (Shìzūn, the Buddha), bowed their heads to his feet, and reported the matter in detail to the World-Honored One. Because of this, the World-Honored One gathered the Sangha of Bhikkhus and rebuked the Bhikkhu Bánántuó Shìzǐ, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (Shāmén fǎ, the code of conduct for renunciants), not pure, not in accordance with practice, and should not be done. Why do you forcibly demand robes from people?' After rebuking him in countless ways, the World-Honored One told the Bhikkhus, 'This foolish man Bánántuó! In many places where defilements can arise, he has committed the first offense. From now on, I will establish precepts for the Bhikkhus, gathering ten merits, and even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu, two householders (Jūshì, lay devotees) or a householder's wife (Jūshì fù, female lay devotee), wish to prepare the price of a robe for a Bhikkhu: 'We have prepared this amount of money to buy a robe for Bhikkhu so-and-so.' This Bhikkhu goes to the house of these two householders and says, 'Excellent! Please give me this money, and we will make a robe together.' For the sake of getting a good robe. If he obtains the robe, he commits a Nissaggiya Pacittiya (Nísàqí bōyìtí, a type of offense).' In this way, the World-Honored One established precepts for the Bhikkhus. At that time, householders freely requested the Bhikkhus, asking them, 'What kind of robe do you need?' This Bhikkhu hesitated and did not answer. If the householders freely request, the Bhikkhu should answer when requesting a robe. At that time, some householders wanted to make expensive robes for the Bhikkhus, but this Bhikkhu, content with little, did not need expensive robes, but needed robes that were not as good. The Bhikkhu hesitated and did not dare to request freely. The Buddha said, 'Allow the Bhikkhus to be content with little and request robes that are not as good. From now on, the precepts should be recited in this way: If a Bhikkhu, two householders or a householder's wife, prepare the price of a robe for a Bhikkhu: 'Take this money to buy this kind of robe for Bhikkhu so-and-so.' This Bhikkhu, without first accepting the householders' free request, goes to the house of these two householders and says, 'Excellent! Please give me this money, and we will make a robe together.' For the sake of getting a good robe. If he obtains the robe, he commits a Nissaggiya Pacittiya.' The definition of Bhikkhu is as mentioned above. House...
士、居士婦如上。
衣價者，如上。
衣者，有十種，如上。
求有二種求，如上。
若比丘先不受自恣請，求得貴價衣廣大衣，得衣者，尼薩耆波逸提。若往索不得，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，先不受自恣請，往求得貴價衣，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，先不受自恣請，往求得貴價衣，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作白已當受懺。當語彼比丘言：「自責汝心。」彼比丘言：「爾。」僧即應還彼比丘衣，白二羯磨應如是與。眾中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，先不受自恣請，往求索得貴價衣，犯捨墮，今舍與僧。若僧時到僧忍聽，僧還此比丘衣。白如是。」「大德僧聽，此某甲比丘，先不受自恣請，往求索得貴價衣，犯捨墮，今舍與僧。僧今持此衣還此比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已忍與彼比丘衣竟，僧忍，默然故，是事如是持。」是比丘僧中舍衣竟，不還者，突吉
【現代漢語翻譯】 現代漢語譯本 士（男性信徒）、居士婦（女性信徒）的情況如上所述。
衣價（衣服的價格）方面，也如上所述。
衣服有十種，如上所述。
求（索取）有兩種求，如上所述。
如果比丘（bhikkhu，佛教出家男眾）事先沒有接受自恣請（pavāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失），而求得貴價衣（高價的衣服）或廣大衣（尺寸過大的衣服），得到衣服的比丘，犯尼薩耆波逸提（nissaggiya pācittiya，捨墮罪）。如果前往索取而沒有得到，犯突吉羅（dukkata，惡作罪）。
此尼薩耆（nissaggiya，應捨棄之物）應當舍與僧（saṃgha，僧團）、或者眾多人、或者一人，不得私自捨棄。如果捨棄不成功，犯突吉羅。捨棄時應當前往僧團中，袒露右肩、脫掉革屣（鞋子）、向上座（長老）禮拜，右膝著地，合掌作這樣的陳白：『大德僧聽！我某甲比丘，事先沒有接受自恣請，前往求得貴價衣，犯捨墮，現在舍與僧。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣陳白：『大德僧聽！此某甲比丘，事先沒有接受自恣請，前往求得貴價衣，犯捨墮，現在舍與僧。如果僧團認為時機已到，僧團允許，我接受某甲比丘的懺悔。陳白如是。』陳白完畢后應當接受懺悔。應當告訴那位比丘說：『責備你的內心。』那位比丘回答說：『是的。』僧團就應當把衣服還給那位比丘，用白二羯磨（ñatti-dutiya-kamma，兩次宣告的羯磨）的方式給予，應當像這樣進行。僧團中應當推選能夠進行羯磨的人，如上所述，作這樣的陳白：『大德僧聽！此某甲比丘，事先沒有接受自恣請，前往索取得到貴價衣，犯捨墮，現在舍與僧。如果僧團認為時機已到，僧團允許，僧團把這件衣服還給這位比丘。陳白如是。』『大德僧聽，此某甲比丘，事先沒有接受自恣請，前往索取得到貴價衣，犯捨墮，現在舍與僧。僧團現在把這件衣服還給這位比丘。哪位長老贊同僧團把這件衣服還給這位比丘的就默然，哪位不贊同的就說出來。』『僧團已經贊同把衣服還給那位比丘了，僧團贊同，因為默然的緣故，這件事就這樣成立。』這位比丘在僧團中捨棄衣服完畢后，不歸還衣服的，犯突吉羅。
【English Translation】 English version Laymen and laywomen: As above.
Price of robes: As above.
Robes: There are ten kinds, as above.
Seeking: There are two kinds of seeking, as above.
If a bhikkhu (Buddhist monk) has not first received an invitation for pavāraṇā (invitation), and seeks an expensive robe or a large robe, the bhikkhu who obtains the robe commits a nissaggiya pācittiya (an offense entailing forfeiture and expiation). If he goes to ask but does not obtain it, he commits a dukkata (wrongdoing).
This nissaggiya (forfeiture item) should be given to the saṃgha (monastic community), or to a group of people, or to one person; it should not be forfeited privately. If the forfeiture is not properly done, a dukkata is committed. When forfeiting, one should go to the saṃgha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and with palms joined, make this declaration: 'Venerable saṃgha, listen! I, bhikkhu named so-and-so, not having first received an invitation for pavāraṇā, went to seek an expensive robe, committed a nissaggiya pācittiya, and now forfeit it to the saṃgha.' After forfeiting, one should confess. The person receiving the confession should make this declaration: 'Venerable saṃgha, listen! This bhikkhu named so-and-so, not having first received an invitation for pavāraṇā, went to seek an expensive robe, committed a nissaggiya pācittiya, and now forfeits it to the saṃgha. If it seems the right time to the saṃgha, may the saṃgha allow me to receive the confession of bhikkhu so-and-so. This is the declaration.' After making the declaration, the confession should be received. One should tell that bhikkhu, 'Reproach your mind.' That bhikkhu replies, 'Yes.' The saṃgha should then return the robe to that bhikkhu, using a ñatti-dutiya-kamma (motion with one formal act) in this way. A person capable of performing the kamma should be appointed from the saṃgha, as above, making this declaration: 'Venerable saṃgha, listen! This bhikkhu named so-and-so, not having first received an invitation for pavāraṇā, went to seek an expensive robe, committed a nissaggiya pācittiya, and now forfeits it to the saṃgha. If it seems the right time to the saṃgha, may the saṃgha allow the saṃgha to return this robe to this bhikkhu. This is the declaration.' 'Venerable saṃgha, listen, this bhikkhu named so-and-so, not having first received an invitation for pavāraṇā, went to seek an expensive robe, committed a nissaggiya pācittiya, and now forfeits it to the saṃgha. The saṃgha now returns this robe to this bhikkhu. Those elders who approve of the saṃgha returning this robe to this bhikkhu, let them be silent; those who do not approve, let them speak.' 'The saṃgha has approved returning the robe to that bhikkhu; the saṃgha approves, because of the silence, this matter is thus carried out.' If this bhikkhu, having forfeited the robe in the saṃgha, does not return the robe, he commits a dukkata.
羅。若有人教言：「莫還。」者，突吉羅。若作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞，如是一切，突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，前人先受自恣請而往求索，若於貴價好衣中求不如者，從親里求，從出家人求，或為他求，他為己求，或不求自得，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九竟)
爾時佛在舍衛國祇樹給孤獨園。時羅閱城中有一大臣，與跋難陀釋子親友，數數往來，遣使持衣價語言：「跋難陀釋子是我知舊，常所敬重，持是衣價，買如是衣與。」時彼使持衣價至僧伽藍中，到跋難陀所如是言：「善哉！汝是大福德人。」問言：「汝以何事言我福德人？」報言：「羅閱城中有一大臣，遣我持此衣價來買如是衣與汝。」復問：「實爾不？」報言：「實爾。」跋難陀即問言：「大臣家在何處？門戶那向？」答言：「家在某處，門戶向某方。」跋難陀言：「實如汝所言，此是我知舊檀越，常供養承事我。」時舍衛城中復有一長者，與跋難陀親舊數數來往。時跋難陀釋子即將此使入舍衛城，詣彼長者家語言：「羅閱城中有一大臣，遣此使持衣價來與我作衣，愿為掌之。」居士即為掌之。大
【現代漢語翻譯】 現代漢語譯本：如果有人教唆說：『不要歸還。』，犯突吉羅罪（輕罪）。如果（將衣物）作為凈施（清凈的佈施）、或者送給他人、或者自己製作三衣（比丘所持有的三種袈裟）、或者製作波利迦羅衣（缽具等物）、或者故意毀壞，像這樣的一切行為，都犯突吉羅罪。 比丘尼（女性出家人），犯尼薩耆波逸提罪（需要捨棄的重罪）；式叉摩那（準學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就被稱為犯戒。 不犯的情況是：之前那人已經接受了自恣（僧團成員互相指出過失的儀式）的邀請，然後前往索取；或者在昂貴的好衣服中尋求不如意的；從親屬那裡尋求；從出家人那裡尋求；或者為他人尋求；他人為自己尋求；或者不尋求而自己得到，沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（九竟） 當時佛陀在舍衛國（古印度國名）的祇樹給孤獨園（寺院名）。當時在羅閱城（古印度城市名）中有一位大臣，與跋難陀釋子（一位比丘的名字，釋迦族後裔）是親友，常常往來，派遣使者拿著衣價（購買衣服的錢）說：『跋難陀釋子是我的老朋友，我一直很敬重他，拿著這些衣價，買這樣的衣服給他。』當時那位使者拿著衣價來到僧伽藍（寺院）中，到跋難陀那裡這樣說：『善哉！您真是個有大福德的人。』跋難陀問：『你因為什麼事說我是個有福德的人？』使者回答說：『羅閱城中有一位大臣，派我拿著這些衣價來給您買這樣的衣服。』跋難陀又問：『真的嗎？』使者回答說：『是真的。』跋難陀就問：『大臣家在哪裡？門戶朝向哪裡？』使者回答說：『家在某處，門戶朝向某方。』跋難陀說：『確實像你所說的那樣，這是我的老施主，常常供養侍奉我。』當時舍衛城中又有一位長者（富人），與跋難陀是親友，常常來往。當時跋難陀釋子就帶著這位使者進入舍衛城，到那位長者家說：『羅閱城中有一位大臣，派這位使者拿著衣價來給我做衣服，希望您能替我掌管這些錢。』居士（在家信徒）就替他掌管這些錢。大
【English Translation】 English version: If someone instructs, 'Do not return it,' it is a Dukkritta (minor offense). If (the garment) is given as a pure offering, or given to others, or one makes one's own three robes (the three Kasaya robes held by a Bhikkhu), or makes a Parikkhara robe (requisites such as bowls), or intentionally destroys it, all such actions are Dukkritta. A Bhikkhuni (female monastic) commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture); a Sikkhamana (probationary nun), a Samanera (novice monk), a Samaneri (novice nun) commit a Dukkritta. This is called an offense. There is no offense if the person had previously accepted an invitation to Pavarana (a ceremony where monastics invite others to point out their faults) and then goes to ask; or if one seeks something inferior among expensive and good garments; if one seeks from relatives; if one seeks from monastics; or if one seeks for another; another seeks for oneself; or if one obtains it without asking, there is no offense. There is no offense in the following cases: when the rule was initially not established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the ninth) At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (an ancient Indian city). At that time, there was a minister in Rajagriha (an ancient Indian city) who was a friend of Bhaddanta (name of a monk, descendant of the Sakya clan), a Sakyan, and frequently visited him, sending a messenger with the price of a robe, saying, 'Bhaddanta Sakyan is my old friend, whom I always respect. Take this price of a robe and buy such a robe for him.' At that time, that messenger took the price of the robe to the Sangharama (monastery), went to Bhaddanta and said, 'Good sir! You are a person of great merit.' Bhaddanta asked, 'Why do you say I am a person of merit?' The messenger replied, 'A minister in Rajagriha has sent me with this price of a robe to buy such a robe for you.' Bhaddanta asked again, 'Is that true?' The messenger replied, 'It is true.' Bhaddanta then asked, 'Where is the minister's house? Which direction does the door face?' The messenger replied, 'The house is in such and such a place, and the door faces such and such a direction.' Bhaddanta said, 'Indeed, as you say, this is my old benefactor, who always supports and serves me.' At that time, there was also a wealthy man (householder) in Sravasti who was a friend of Bhaddanta and frequently visited him. At that time, Bhaddanta Sakyan took this messenger into Sravasti and went to that wealthy man's house, saying, 'A minister in Rajagriha has sent this messenger with the price of a robe to have a robe made for me. I hope you can manage this money for me.' The householder then managed the money for him. Great
臣于異時問使人言：「我前遣使持衣價與跋難陀，作衣竟為與我著不？」使人報言：「不著。」大臣更遣使語跋難陀言：「我先遣使送衣價與汝，竟不著，我衣何用為？今可送來。」時跋難陀聞此語已，即疾疾至彼長者家語言：「我前所寄衣價，我今須衣，可與我作衣。」時舍衛城中諸長者集會，先有制，其有不至者罰錢五百。長者報言：「此大會法有制，其有不至者罰錢五百。我今暫往赴之，大德小待我赴會還，勿令我輸錢五百。」跋難陀報言：「不得爾，先持衣價與我作衣。」時長者持衣價為作衣竟，會坐已罷，時眾人以其不到即罰錢五百。時長者譏嫌言：「沙門釋子乃令眾人罰我錢五百。」時舍衛城中有諸居士，不信佛法眾者盡共譏嫌言：「沙門釋子！不知止足，無有慚愧，外自稱言：『我知正法。』如是何有正法？乃令居士不赴集會輸錢五百。自今已去不應親近、禮拜、問訊、承事、供養。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責跋難陀：「云何汝乃令眾人罰長者錢五百？」往至世尊所，頭面禮足具白世尊。世尊以此因緣集比丘僧，以無數方便呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何跋難陀乃使長者為眾人罰錢五百？」時世尊以無數方便呵責
【現代漢語翻譯】 現代漢語譯本： 我過去曾問使者說：『我之前派使者把做衣服的錢給了跋難陀（Nanda，人名），衣服做好了給我穿了嗎？』使者回答說：『沒有穿。』大臣又派使者告訴跋難陀說：『我先前派使者送了做衣服的錢給你，最終卻沒有做，我要這衣服有什麼用？現在可以把錢送回來。』當時跋難陀聽到這話后，就急忙趕到那位長者（wealthy householder）家說：『我之前寄存在你這裡的做衣服的錢，我現在需要做衣服，可以給我做衣服。』當時舍衛城（Śrāvastī，古印度城市）中的各位長者，先前有規定，凡是不參加集會的人要罰款五百（錢幣單位）。長者回答說：『這大會的規矩有規定，凡是不參加的人要罰款五百。我現在暫時去參加集會，大德（尊稱）您稍微等我參加完集會回來，不要讓我輸掉五百錢。』跋難陀回答說：『不能這樣，先拿著做衣服的錢給我做衣服。』當時長者拿著做衣服的錢給他做完衣服，集會已經結束了，當時眾人因為他沒到場就罰了他五百錢。當時長者譏諷抱怨說：『沙門釋子（Śramaṇa Śākya-putra，佛教出家人）竟然讓眾人罰我五百錢。』當時舍衛城中有些居士（lay Buddhist），不相信佛法的人都一起譏諷抱怨說：『沙門釋子！不知滿足，沒有慚愧，對外自稱說：『我知道正法（Saddharma，真正的佛法）。』這樣怎麼會有正法？竟然讓居士不參加集會輸掉五百錢。從今以後不應該親近、禮拜、問訊、承事、供養他們。』各位比丘（bhikkhu，佛教出家男眾）聽到了，其中有少欲知足、修頭陀行（dhūta，苦行）、喜歡學習戒律、知道慚愧的人，呵責跋難陀說：『你怎麼能讓眾人罰長者五百錢？』（他們）前往世尊（Bhagavan，佛陀）處，頂禮佛足，詳細地告訴了世尊。世尊因為這件事召集了比丘僧團，用無數的方法呵責跋難陀說：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你怎麼能讓長者被眾人罰五百錢？』當時世尊用無數的方法呵責（他）。
【English Translation】 English version: At a different time, I asked the messenger, 'When I previously sent a messenger with the money for making clothes to Nanda (name of a person), were the clothes made and given to me to wear?' The messenger replied, 'No.' The minister then sent another messenger to tell Nanda, 'I previously sent a messenger to give you the money for making clothes, but they were never made. What use do I have for these clothes? Now, please return the money.' At that time, Nanda, upon hearing these words, quickly went to that householder's (wealthy householder) house and said, 'The money for making clothes that I previously deposited with you, I now need to make clothes. Can you make clothes for me?' At that time, the householders in Śrāvastī (ancient Indian city) had a prior rule that anyone who did not attend the assembly would be fined five hundred (currency unit). The householder replied, 'This great assembly has a rule that anyone who does not attend will be fined five hundred. I will go to attend the assembly temporarily. Noble one (term of respect), please wait for me to return from the assembly. Do not let me lose five hundred coins.' Nanda replied, 'That cannot be. First, take the money for making clothes and make clothes for me.' At that time, the householder took the money for making clothes and made the clothes for him. The assembly had already ended. At that time, the people fined him five hundred coins because he had not attended. At that time, the householder criticized and complained, 'The Śramaṇa Śākya-putras (Buddhist renunciates) have caused the people to fine me five hundred coins.' At that time, some lay Buddhists (lay Buddhist) in Śrāvastī, those who did not believe in the Buddha's teachings, all together criticized and complained, 'The Śramaṇa Śākya-putras! They do not know contentment, have no shame, and outwardly claim, 'I know the Saddharma (true Dharma).' How can there be true Dharma like this? They have caused the householder to lose five hundred coins for not attending the assembly. From now on, we should not be close to, bow to, greet, serve, or make offerings to them.' The bhikkhus (bhikkhu, Buddhist monks) heard this. Among them were those who were content with little, practiced dhūta (ascetic practices), liked to study the precepts, and knew shame. They rebuked Nanda, saying, 'How could you cause the people to fine the householder five hundred coins?' They went to the Blessed One (Bhagavan, the Buddha), bowed at his feet, and told the Blessed One in detail. The Blessed One gathered the Sangha (community of monks) because of this matter and rebuked Nanda with countless methods, saying, 'What you have done is wrong. It is not in accordance with proper conduct, not in accordance with the Dharma of a Śramaṇa, not in accordance with pure conduct, not in accordance with the practice of following the Dharma. It is not something that should be done. How could you cause the householder to be fined five hundred coins by the people?' At that time, the Blessed One rebuked (him) with countless methods.
跋難陀已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，若王、若大臣、若婆羅門、若居士、居士婦，遣使為比丘送衣價：『持如是衣價與某甲比丘。』彼使人至比丘所語比丘言：『大德！今為汝故送是衣價，受取。』是比丘應語彼使如是言：『我不應受此衣價，我若須衣，合時清凈當受。』彼使語比丘言：『大德！有執事人不？』須衣比丘應語言：『有。若僧伽藍民、若優婆塞，此是比丘執事人，常為諸比丘執事。』時彼使往至執事人所，與衣價已，還至比丘所作如是言：『大德！所示某甲執事人，我已與衣價。大德！知時往彼當得衣。』須衣比丘當往執事人所，若二反、三反為作憶念，應語言：『我須衣。』若二反、三反為作憶念，若得衣者善；若不得衣，四反、五反、六反在前默然立。若四反、五反、六反在前默然住，得衣者善；若不得衣，過是求得衣者，尼薩耆波逸提。若不得衣，從所得衣價處，若自往、若遣使往語言：『汝先遣使持衣價與某甲比丘，是比丘竟不得，汝還取莫使失，此是時。』」
比丘義如上。
王者，得自在無所屬。
大臣者，在王左右。
婆羅門者，有生婆羅門。
居士者，
【現代漢語翻譯】 現代漢語譯本： 跋難陀（Nanda，人名）說完，告訴眾比丘：『這個愚癡的人！在多種產生煩惱的地方，最初就犯了戒律。從今以後，我要和比丘們一起制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，無論是國王、大臣、婆羅門（Brahmana，印度教祭司）、居士（upasaka，在家信徒）、居士婦，派遣使者為比丘送來買衣服的錢：『拿著這些買衣服的錢給某某比丘。』那使者到了比丘那裡，對比丘說：『大德！現在爲了您的緣故送來這些買衣服的錢，請您收下。』這位比丘應當對使者這樣說：『我不應該接受這些買衣服的錢，如果我需要衣服，到時候自然會清凈地接受。』那使者對比丘說：『大德！有負責處理事務的人嗎？』需要衣服的比丘應當說：『有。無論是僧伽藍（Samgharama，寺院）的民眾，還是優婆塞（upasaka，在家信徒），這些人都是比丘的執事人，經常為各位比丘處理事務。』當時那使者前往執事人那裡，把買衣服的錢交給他，然後回到比丘那裡，這樣說：『大德！您所指示的某某執事人，我已經把買衣服的錢交給他了。大德！到時候您去他那裡就可以得到衣服了。』需要衣服的比丘應當前往執事人那裡，如果兩次、三次提醒他，應當說：『我需要衣服。』如果兩次、三次提醒他，如果得到衣服就好；如果沒有得到衣服，就四次、五次、六次在他面前默默地站著。如果四次、五次、六次在他面前默默地站著，得到衣服就好；如果沒有得到衣服，超過這個次數再去求得衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。如果沒有得到衣服，就從得到買衣服錢的地方，無論是自己去，還是派使者去，告訴他們：『你們先前派使者拿著買衣服的錢給某某比丘，那位比丘最終沒有得到衣服，你們拿回去吧，不要讓它損失了，現在是時候了。』
比丘的定義如上所述。
國王，是指得自在，不屬於任何人。
大臣，是指在國王左右的人。
婆羅門，是指有婆羅門血統的人。
居士，是指……
【English Translation】 English version: Having spoken thus, Nanda (personal name) addressed the bhikkhus (monks): 'This foolish man! In many places that give rise to defilements, he is the first to break the precepts. From now on, I will establish precepts with the bhikkhus, summarizing ten meanings, even for the long-lasting existence of the True Dharma. Whoever wishes to recite the precepts should say thus: If a bhikkhu (monk), whether a king, a minister, a Brahmana (Hindu priest), a upasaka (lay follower), or a female upasaka, sends a messenger to give a bhikkhu the price of a robe: 'Take this robe price to so-and-so bhikkhu.' That messenger goes to the bhikkhu and says to the bhikkhu: 'Venerable Sir, now for your sake, I send this robe price, please accept it.' That bhikkhu should say to the messenger thus: 'I should not accept this robe price. If I need a robe, I will accept it cleanly at the appropriate time.' That messenger says to the bhikkhu: 'Venerable Sir, is there a person in charge of affairs?' The bhikkhu who needs a robe should say: 'Yes. Whether it is a person from the Samgharama (monastery) or an upasaka (lay follower), this is the bhikkhu's attendant, who often handles affairs for the bhikkhus.' At that time, that messenger goes to the attendant, gives him the robe price, and then returns to the bhikkhu, saying thus: 'Venerable Sir, the attendant you indicated, I have given him the robe price. Venerable Sir, when the time is right, go there and you will get the robe.' The bhikkhu who needs a robe should go to the attendant, and if he reminds him two or three times, he should say: 'I need a robe.' If he reminds him two or three times, if he gets the robe, that is good; if he does not get the robe, he should stand silently in front of him four, five, or six times. If he stands silently in front of him four, five, or six times, if he gets the robe, that is good; if he does not get the robe, if he seeks to get the robe beyond this number of times, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If he does not get the robe, from the place where he got the robe price, whether he goes himself or sends a messenger, he tells them: 'You previously sent a messenger with the robe price to so-and-so bhikkhu, that bhikkhu ultimately did not get the robe, you should take it back, do not let it be lost, now is the time.'
The definition of bhikkhu is as above.
A king is one who is independent and does not belong to anyone.
A minister is one who is at the king's side.
A Brahmana is one who is born as a Brahmana.
A householder is...
除王、王大臣、婆羅門，諸在家者是。
居士婦者，亦在家婦人。
衣價者，如上。
衣者，有十種，如上。
憶念者，若執事人，若在家、若在市、若在作處，至彼處二反、三反語言：「我今須衣，與我作衣。」為作憶念者是。若二反、三反為作憶念，得衣者善；若不得衣，四反、五反、六反往在前默然立。
在前立者，彼執事人，若在家、若在市、若作處。至彼前默然立。若執事人問言：「汝何緣在此立？」比丘報言：「汝自知之。」若彼人言：「我不知。」若有餘人知者，比丘當語言：「彼人知之。」若比丘作一語，破二反默然；作二語，破四反默然；作三語，破六反默然。若比丘過二、三往語索，過六往默然立，若得衣者，尼薩耆波逸提。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，往僧中偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，過三反語索衣，過六反默然立，得衣犯捨墮，今舍與僧。」舍已當懺悔。受懺者應作如是白：「大德僧聽！此某甲比丘，過三反語索衣，過六反默然立，得衣犯捨墮，今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」白已當受懺。當語彼比丘言：「
【現代漢語翻譯】 現代漢語譯本 除了國王、大臣、婆羅門，還有其他在家之人。 居士的妻子，也是在家的婦人。 『衣價』的含義，如前文所述。 『衣』有十種，如前文所述。 『憶念』是指，如果是負責處理事務的人，無論是在家、在市場、還是在工作場所，到那個地方兩次、三次地說：『我現在需要衣服，請為我做衣服。』這就是為他做『憶念』。如果兩次、三次地為他做『憶念』，得到衣服是好的；如果得不到衣服，就四次、五次、六次地到他面前默默地站著。 『在前面站著』，是指那個負責處理事務的人，無論是在家、在市場、還是在工作場所。到他面前默默地站著。如果負責處理事務的人問：『你因為什麼原因站在這裡？』比丘回答說：『你自己知道。』如果那個人說：『我不知道。』如果有其他人知道，比丘應當說：『那個人知道。』如果比丘說一句話，就破壞了兩次的沉默；說兩句話，就破壞了四次的沉默；說三句話，就破壞了六次的沉默。如果比丘超過兩次、三次地去索要衣服，超過六次地默默站立，如果得到了衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 這個尼薩耆（Nissaggiya，應舍之物）應當舍給僧團、或者很多人、或者一個人，不得私自捨棄。如果捨棄不成功，就犯突吉羅（Dukkata，惡作罪）。舍給僧團時，到僧團中袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，超過三次地索要衣服，超過六次地默默站立，得到衣服犯了捨墮罪，現在舍給僧團。』捨棄之後應當懺悔。接受懺悔的人應當這樣說：『大德僧眾請聽！這位某甲比丘，超過三次地索要衣服，超過六次地默默站立，得到衣服犯了捨墮罪，現在舍給僧團。如果僧團時間到了，僧團允許聽取，我接受這位比丘的懺悔。』這樣說完之後，應當接受懺悔。應當對比丘說：
【English Translation】 English version Besides kings, royal ministers, Brahmins, there are also other lay people. A householder's wife is also a lay woman. The meaning of 'clothing price' is as mentioned above. There are ten kinds of 'clothing', as mentioned above. 'Recollection' refers to, if it is a person in charge of affairs, whether at home, in the market, or at the workplace, going to that place two or three times and saying: 'I need clothes now, please make clothes for me.' This is to make 'recollection' for him. If 'recollection' is made for him two or three times, it is good to obtain clothes; if clothes are not obtained, then silently stand before him four, five, or six times. 'Standing in front' refers to that person in charge of affairs, whether at home, in the market, or at the workplace. Silently stand before him. If the person in charge of affairs asks: 'Why are you standing here?' The Bhikkhu (monk) replies: 'You know it yourself.' If that person says: 'I do not know.' If there is someone else who knows, the Bhikkhu should say: 'That person knows.' If the Bhikkhu speaks one word, he breaks the silence of two times; if he speaks two words, he breaks the silence of four times; if he speaks three words, he breaks the silence of six times. If the Bhikkhu goes to ask for clothes more than two or three times, and silently stands more than six times, if he obtains clothes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This Nissaggiya (that which is to be forfeited) should be given to the Sangha (monastic community), or to many people, or to one person, and should not be forfeited privately. If the forfeiture is not successful, a Dukkata (wrongdoing) is committed. When forfeiting to the Sangha, expose the right shoulder in the Sangha, take off the shoes, bow to the most senior monk, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, have asked for clothes more than three times, and have silently stood more than six times, and have obtained clothes, committing a Nissaggiya Pacittiya offense, and now forfeit it to the Sangha.' After forfeiting, one should confess. The one who receives the confession should say: 'Venerable Sangha, please listen! This Bhikkhu so-and-so has asked for clothes more than three times, and has silently stood more than six times, and has obtained clothes, committing a Nissaggiya Pacittiya offense, and now forfeits it to the Sangha. If the Sangha is ready, and the Sangha agrees to listen, I will accept the confession of this Bhikkhu.' After saying this, the confession should be accepted. One should say to the Bhikkhu:
自責汝心。」報言：「爾。」僧即當還彼比丘衣，作白二羯磨應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，過三反語索衣，過六反默然立，得衣犯捨墮，今舍與僧。若僧時到僧忍聽，還此比丘衣。白如是。」「大德僧聽！此某甲比丘，過三反語索衣，過六反默然立，得衣犯捨墮，今舍與僧。僧今持此衣還此比丘。誰諸長老忍僧持此衣還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘衣竟，僧忍，默然故，是事如是持。」是比丘于僧中舍衣竟，不還者，突吉羅。若還時有人教言：「莫還。」者，突吉羅。若轉作凈施、若自作三衣、若作波利迦羅衣、若遣與人、若數數著壞，盡突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，三反語索得衣，六反默然立得衣。若不得衣，從所得衣價處，若自往、若遣使往語言：「汝先遣使與某甲比丘衣，是比丘竟不得，可還取，莫使失。」若彼言：「我不須，即相佈施。」是比丘應以時軟語方便索衣，若為作波利迦羅故與，以時索、軟語索、方便索，得者不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十竟)
爾時佛在曠野國界。時六群比丘作新雜野蠶綿臥具，彼索未
【現代漢語翻譯】 現代漢語譯本：',自責你的內心。'回答說：'是。'僧團應當歸還那位比丘的衣服，按照羯磨法進行，應該這樣給予。僧團中應當選出能夠執行羯磨的人，如上所述，這樣宣告：'諸位大德僧眾請聽！這位某甲（比丘名）比丘，超過三次出聲索要衣服，超過六次默然站立，得到衣服犯了捨墮罪，現在舍給僧團。如果僧團時機已到，僧團容忍聽取，將這件衣服歸還給這位比丘。宣告完畢。''諸位大德僧眾請聽！這位某甲比丘，超過三次出聲索要衣服，超過六次默然站立，得到衣服犯了捨墮罪，現在舍給僧團。僧團現在將這件衣服歸還給這位比丘。哪位長老容忍僧團將這件衣服歸還給這位比丘的就默然，誰不容忍的就說出來。''僧團已經容忍將衣服歸還給那位某甲比丘了，僧團容忍，因為默然的緣故，這件事就這樣決定了。'這位比丘在僧團中捨棄衣服之後，不歸還的，犯突吉羅罪。如果歸還的時候有人教唆說：'不要歸還。'的，犯突吉羅罪。如果轉作凈施、或者自己製作三衣、或者製作波利迦羅（隨身物品）衣、或者送給別人、或者經常穿著損壞，都犯突吉羅罪。 比丘尼（女性出家人），犯尼薩耆波逸提（一種戒律）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。 不犯戒的情況：三次出聲索要得到衣服，六次默然站立得到衣服。如果沒有得到衣服，從得到衣服的價錢的地方，或者自己去、或者派使者去說：'你先前派使者給某甲比丘送衣服，這位比丘最終沒有得到，可以拿回去，不要讓它丟失。'如果對方說：'我不需要了，就佈施給你吧。'這位比丘應當以適當的時候用柔和的語言方便地索要衣服，如果爲了製作波利迦羅的緣故而給，以適當的時候索要、用柔和的語言索要、方便地索要，得到就不犯戒。 不犯戒的情況：最初沒有制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。（十竟） 當時佛陀在曠野國界。當時六群比丘製作新的雜色野蠶絲綿臥具，他們索要未（完）
【English Translation】 English version: 'Reproach your own mind.' He replies: 'Yes.' The Sangha should return the robe to that Bhikkhu, performing a Karma procedure as follows. The Sangha should appoint a qualified person to perform the Karma as above, and announce as follows: 'Venerable Sangha, please listen! This Bhikkhu named so-and-so, having asked for a robe more than three times verbally, and stood silently for more than six times, has obtained a robe and committed a Nissaggiya Pacittiya offense, and now relinquishes it to the Sangha. If it is the Sangha's time, may the Sangha tolerate listening to returning this robe to this Bhikkhu. The announcement is made thus.' 'Venerable Sangha, please listen! This Bhikkhu named so-and-so, having asked for a robe more than three times verbally, and stood silently for more than six times, has obtained a robe and committed a Nissaggiya Pacittiya offense, and now relinquishes it to the Sangha. The Sangha now holds this robe and returns it to this Bhikkhu. Whoever among the elders tolerates the Sangha returning this robe to this Bhikkhu, let him be silent; whoever does not tolerate it, let him speak.' 'The Sangha has already tolerated returning the robe to that Bhikkhu named so-and-so; the Sangha tolerates it, because of the silence, this matter is thus decided.' If this Bhikkhu, after relinquishing the robe in the Sangha, does not return it, he commits a Dukkata offense. If, when returning it, someone instructs, 'Do not return it,' he commits a Dukkata offense. If he converts it into a pure gift, or makes three robes for himself, or makes Parikkhara (personal belongings) robes, or sends it to others, or frequently wears it out, all are Dukkata offenses. A Bhikkhuni (female monastic) commits a Nissaggiya Pacittiya; a Sikkhamana (female trainee), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is what is called an offense. Non-offenses: obtaining a robe after asking verbally three times, obtaining a robe after standing silently six times. If the robe is not obtained, from the place where the price of the robe was obtained, either going oneself or sending a messenger, saying: 'You previously sent a messenger to give a robe to Bhikkhu so-and-so; that Bhikkhu ultimately did not receive it, you can take it back, lest it be lost.' If he says: 'I do not need it, just give it as a gift,' this Bhikkhu should at the appropriate time, with gentle words, expediently ask for the robe; if it is given for the purpose of making Parikkhara, asking at the appropriate time, asking with gentle words, asking expediently, obtaining it is not an offense. Non-offenses: initially, no precepts were established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of ten) At that time, the Buddha was in the wilderness border country. At that time, the group of six Bhikkhus were making new mixed wild silkworm cotton bedding, they were asking for un-(finished)
成綿、或索已成綿，或索已染、未染，或索新者、或索故者，至養蠶家語言：「我等須綿。」彼報言：「小待，須蠶熟時來。」彼六群比丘在邊住待看，彼暴繭時蠶蛹作聲，諸居士見盡共譏嫌言：「沙門釋子無有慚愧，害眾生命，外自稱言：『我修正法。』如是何有正法？求索蠶繭作新臥具。」以如上事呵責。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知懺愧者，嫌責六群比丘：「云何求索蠶繭作新臥具？」如上呵責已，往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘求索蠶繭作新臥具？」呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘雜野蠶綿作新臥具，尼薩耆波逸提。」
比丘義如上。
雜者，若毳、若劫貝、拘遮羅、乳葉草、若芻摩、若麻。
若比丘自用雜野蠶綿，作新臥具成者，尼薩耆波逸提；作而不成，突吉羅。若語他人作成者，尼薩耆波逸提；作而不成，突吉羅。為他作，成不成，突吉羅。
此應舍，是中舍者，若以斧、若以斤細，剉斬和泥，若涂壁、若涂埵。
【現代漢語翻譯】 現代漢語譯本： 成綿，或者尋找已經紡成的綿，或者尋找已經染色或未染色的綿，或者尋找新的或者舊的綿，（六群比丘）去養蠶人家裡說：『我們想要綿。』養蠶人回答說：『請稍等，等蠶成熟的時候再來。』這六群比丘在旁邊住下等待觀看，當蠶暴繭的時候，蠶蛹發出聲音，眾居士看見了，都一起譏諷嫌惡地說：『這些沙門釋迦弟子沒有慚愧之心，殘害眾多生命，外表上卻自稱說：『我修正法。』像這樣怎麼會有正法呢？（他們）尋找蠶繭來製作新的臥具。』因為以上這些事（居士們）呵責（比丘）。眾比丘聽到了，其中有少欲知足、修頭陀行、樂於學習戒律、知道懺悔的人，嫌惡責備六群比丘：『怎麼能尋找蠶繭來製作新的臥具呢？』像上面那樣呵責之後，（這些比丘）前往世尊處，頭面禮足，在一旁坐下，將這些因緣詳細地稟告了世尊。世尊因為這件事召集眾比丘，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。為什麼六群比丘要尋找蠶繭來製作新的臥具？』呵責之後，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘摻雜野蠶絲綿製作新的臥具，觸犯尼薩耆波逸提。』
比丘的定義如上所述。
摻雜是指：若粗厚的毛織物（毳），若木棉（劫貝），若拘遮羅，若乳葉草，若芻摩，若麻。
如果比丘自己用摻雜野蠶絲綿，製作新的臥具完成，觸犯尼薩耆波逸提；製作而未完成，觸犯突吉羅。如果告訴他人制作完成，觸犯尼薩耆波逸提；製作而未完成，觸犯突吉羅。為他人制作，無論完成與否，都觸犯突吉羅。
這（臥具）應當捨棄，捨棄的方法是：用斧頭或者錛子等工具，細細地剁碎斬斷，和上泥土，用來涂墻壁或者涂土堆。
【English Translation】 English version: Regarding silk cotton, either seeking already spun silk cotton, or seeking silk cotton that is already dyed or not yet dyed, or seeking new or old silk cotton, the Six Group Bhikkhus went to the silkworm farmers and said: 'We need silk cotton.' They replied: 'Please wait a little, come when the silkworms are mature.' These Six Group Bhikkhus stayed nearby to watch, and when the silkworms burst from their cocoons, the pupae made sounds. All the laypeople saw this and together criticized and disliked it, saying: 'These Shramana Shakya disciples have no shame, harming many lives, yet outwardly claim: 'I am practicing the True Dharma.' How can there be True Dharma like this? (They) seek silkworm cocoons to make new bedding.' Because of these things, (the laypeople) rebuked (the bhikkhus). The bhikkhus heard this, and among them were those who were content with little, practiced asceticism (dhuta), delighted in learning the precepts, and knew repentance, who disliked and blamed the Six Group Bhikkhus: 'How can you seek silkworm cocoons to make new bedding?' After rebuking them as above, (these bhikkhus) went to the World Honored One, bowed their heads to his feet, sat to one side, and reported these causes and conditions in detail to the World Honored One. The World Honored One, because of this matter, gathered the bhikkhus and rebuked the Six Group Bhikkhus, saying: 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Shramana, not pure conduct, not in accordance with practice, it is not something that should be done. Why do the Six Group Bhikkhus seek silkworm cocoons to make new bedding?' After rebuking them, he told the bhikkhus: 'These foolish people! Many places of leakage, the first offense. From now on, I will establish precepts for the bhikkhus, gathering the ten meanings, even until the True Dharma abides long, those who wish to recite the precepts should say thus: If a bhikkhu mixes wild silkworm silk cotton to make new bedding, it is an offense of Nissaggiya Pacittiya.'
The definition of bhikkhu is as above.
Mixing means: either coarse wool (kusa), or kapok (kappa), or kochalla, or milkweed, or rush, or hemp.
If a bhikkhu himself uses mixed wild silkworm silk cotton to make new bedding and completes it, it is an offense of Nissaggiya Pacittiya; if he makes it but does not complete it, it is an offense of Dukkata. If he tells another to make it and it is completed, it is an offense of Nissaggiya Pacittiya; if he makes it but does not complete it, it is an offense of Dukkata. If he makes it for another, whether it is completed or not, it is an offense of Dukkata.
This (bedding) should be relinquished, and the method of relinquishing is: with an axe or adze, chop it up finely, mix it with mud, and use it to plaster walls or mounds.
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若得已成者，若以斧斤，剉斬和泥，若涂壁、若涂埵，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十一竟)
爾時佛在毗舍離獼猴江側住樓閣舍。時毗舍離諸梨車子等多行邪淫，彼作純黑羺羊毛，作氈被體夜行使人不見。時六群比丘見已便效，選取純黑羺羊毛作氈臥具。時諸梨車見之，皆共語言：「大德！我等在於愛慾、為淫慾故作黑羊毛氈。汝等作此純黑羊毛氈何所為耶？」爾時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「何故效諸梨車作純黑羺羊毛氈？」呵責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘，以無數方便呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘效諸梨車作純黑羺羊毛氈？」時世尊無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘以新純黑羺羊毛作新臥具，尼薩耆波逸提。」
比丘義如上。
純黑毛者，或生黑、或染黑。
若比丘自用純黑羺羊毛作新臥具，成者尼薩
【現代漢語翻譯】 現代漢語譯本 比丘尼（bhikshuni，女性出家人），犯突吉羅（dukkhata，一種輕罪）；式叉摩那（siksamana，準學女），沙彌（sramanera，男少年出家人），沙彌尼（sramanerika，女少年出家人），犯突吉羅。這叫做犯戒。
不犯戒的情況：如果得到的是已經制成的，或者用斧子等工具，劈砍、搗碎和泥，或者涂墻壁、或者涂土堆，不犯戒。
不犯戒的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞時。（十一竟）
當時佛陀住在毗舍離（Vaisali）獼猴江邊的樓閣精舍。當時毗舍離的各位梨車子（Licchavi，古印度部族名）大多行為邪淫，他們用純黑色的羺羊毛（一種羊毛）製作氈被，在夜間行走，使人看不見。當時六群比丘（六個行為不端的比丘）看見后便效仿，選取純黑色的羺羊毛製作氈制臥具。當時各位梨車子看見后，都一起說：『大德！我們因為貪圖愛慾、爲了淫慾的緣故製作黑色羊毛氈。你們製作這種純黑色羊毛氈是爲了什麼呢？』當時各位比丘聽了，其中有少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的人，嫌棄責備六群比丘：『為什麼效仿各位梨車子製作純黑色羺羊毛氈？』呵斥之後前往世尊處，頭面頂禮佛足，在一旁坐下，將此事因緣詳細稟告世尊。世尊因此事因緣召集各位比丘，用無數種方法呵斥六群比丘：『你們所做的事情不對，不合威儀、不合沙門法（出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼六群比丘效仿各位梨車子製作純黑色羺羊毛氈？』當時世尊用無數種方法呵斥之後，告訴各位比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們結戒，集合十種功德利益，乃至正法長久住世，想要說戒的人應當這樣說：如果比丘用新的純黑色羺羊毛製作新的臥具，觸犯尼薩耆波逸提（nissaggiya pacittiya，一種戒律名稱）。』
比丘的定義如上所述。
純黑毛是指，或者天然是黑色的，或者染成黑色的。
如果比丘自己用純黑色羺羊毛製作新的臥具，完成之後觸犯尼薩耆波逸提。
【English Translation】 English version A bhikshuni (female monastic), dukkata (an offense). A siksamana (probationary nun), a sramanera (male novice), a sramanerika (female novice), dukkata. This is called an offense.
Non-offenses: If one obtains something already made, or if with an axe, etc., one chops, grinds, and mixes with mud, or if one plasters a wall or a mound, there is no offense.
Non-offenses: When the rule was not initially established, or if one is insane, deranged, or afflicted by pain and suffering. (End of eleven)
At that time, the Buddha was dwelling in a pavilion near the Monkey River in Vaisali (an ancient city in India). At that time, the Licchavis (an ancient tribe) of Vaisali frequently engaged in improper sexual conduct. They made pure black ram's wool (a type of wool) into felt blankets and walked at night, making themselves invisible. When the Group-of-Six bhikkhus (six misbehaving monks) saw this, they imitated them, selecting pure black ram's wool to make felt bedding. When the Licchavis saw this, they all said together, 'Venerable sirs! We make black wool felt because we are greedy for love and lust. What do you make this pure black wool felt for?' When the bhikkhus heard this, those who were content with little, practiced asceticism (tudong), delighted in learning the precepts, and knew shame and remorse, criticized the Group-of-Six bhikkhus, 'Why do you imitate the Licchavis in making pure black ram's wool felt?' After rebuking them, they went to the World-Honored One, bowed their heads at his feet, sat to one side, and reported the cause and conditions to the World-Honored One in detail. Because of this cause and condition, the World-Honored One gathered the bhikkhus and rebuked the Group-of-Six bhikkhus with countless means, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a sramana (monk's conduct), not pure conduct, not conducive to practice, and should not be done. Why do the Group-of-Six bhikkhus imitate the Licchavis in making pure black ram's wool felt?' After rebuking them with countless means, the World-Honored One told the bhikkhus, 'These foolish people! Many places of outflow, initially violating the precept. From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a bhikkhu makes new bedding with new pure black ram's wool, nissaggiya pacittiya (a type of monastic offense).'
The definition of bhikkhu is as above.
Pure black wool refers to either naturally black or dyed black.
If a bhikkhu makes new bedding with pure black ram's wool himself, upon completion, he commits nissaggiya pacittiya.
耆波逸提；作而不成者，突吉羅。教他作，成者，尼薩耆波逸提；作而不成者，突吉羅。為他作，成不成，突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，往僧中偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，以純黑羺羊毛作臥具，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人作如是白：「大德僧聽！此某甲比丘，以純黑羺羊毛作臥具，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作是白已然後受懺，當語彼比丘言：「自責汝心。」報言：「爾。」僧即應還彼比丘臥具，作白二羯磨應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，以純黑羺羊毛作臥具犯捨墮，今舍與僧。若僧時到僧忍聽，還彼某甲比丘臥具。白如是。」「大德僧聽！此某甲比丘，以純黑羺羊毛作臥具，犯捨墮，今舍與僧。僧今持此臥具還此比丘。誰諸長老忍僧持此臥具還此比丘者默然，誰不忍者說。」「僧已忍還此某甲比丘臥具竟，僧忍，默然故，是事如是持。」
是比丘于僧中舍臥具竟，不還者，突吉羅。還時有人教言：「莫還。」若作凈施、若遣與人、若數數敷壞者，盡突吉羅。
比丘尼
【現代漢語翻譯】 現代漢語譯本： 如果『耆波逸提』（Ghipatika，一種戒律名稱）：自己製作但未完成，犯『突吉羅』（Dukkata，一種輕罪）。教別人製作，完成了，犯『尼薩耆波逸提』（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）；自己製作但未完成，犯『突吉羅』。替別人製作，無論完成與否，都犯『突吉羅』。
這種『尼薩耆』物品應當捨棄給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成功，犯『突吉羅』。捨棄給僧團時，到僧團中袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，因為用純黑羺羊毛製作臥具，犯了捨墮罪，現在捨棄給僧團。』捨棄后應當懺悔。之前接受懺悔的人這樣說：『大德僧眾請聽！這位某甲比丘，因為用純黑羺羊毛製作臥具，犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團允許，我接受某甲比丘的懺悔。』這樣宣告之後然後接受懺悔，應當告訴那位比丘說：『責備你的內心。』回答說：『是。』僧團就應當把臥具還給那位比丘，用白二羯磨（Batti-kamma，一種僧團的決議程式）應該這樣給予。僧團中應當選出能夠進行羯磨的人，如上所述，這樣宣告：『大德僧眾請聽！這位某甲比丘，因為用純黑羺羊毛製作臥具，犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團允許，把臥具還給那位某甲比丘。』『大德僧眾請聽！這位某甲比丘，因為用純黑羺羊毛製作臥具，犯了捨墮罪，現在捨棄給僧團。僧團現在把這個臥具還給這位比丘。哪位長老贊同僧團把這個臥具還給這位比丘的就默然，誰不贊同的就說出來。』『僧團已經贊同把這個臥具還給這位某甲比丘了，僧團贊同，因為默然，這件事就這樣決定了。』
這位比丘在僧團中捨棄臥具之後，不歸還的，犯『突吉羅』。歸還時有人教唆說：『不要歸還。』如果作為清凈的佈施、或者送給別人、或者多次鋪設損壞的，都犯『突吉羅』。
比丘尼
【English Translation】 English version: If 『Ghipatika』 (a type of monastic rule): If one makes it oneself but does not complete it, it is a 『Dukkata』 (a minor offense). If one instructs another to make it, and it is completed, it is a 『Nissaggiya Pacittiya』 (an offense requiring forfeiture and confession); if one makes it oneself but does not complete it, it is a 『Dukkata』. If one makes it for another, whether it is completed or not, it is a 『Dukkata』.
This 『Nissaggiya』 item should be forfeited to the Sangha (monastic community), or to many people, or to one person; it should not be forfeited privately. If the forfeiture is unsuccessful, it is a 『Dukkata』. When forfeiting to the Sangha, one should go to the Sangha, expose the right shoulder, remove the shoes, bow to the senior monks, kneel on the right knee, and say with palms together: 『Venerable Sangha, please listen! I, the bhikkhu (monk) named so-and-so, have committed a Nissaggiya offense by making a bedding of pure black wool, and now I forfeit it to the Sangha.』 After forfeiting, one should confess. The person who receives the confession should say: 『Venerable Sangha, please listen! This bhikkhu named so-and-so has committed a Nissaggiya offense by making a bedding of pure black wool, and now he forfeits it to the Sangha. If the Sangha deems it the right time, and the Sangha approves, I will accept the confession of the bhikkhu named so-and-so.』 After making this announcement, then accept the confession, and tell that bhikkhu: 『Reproach your heart.』 He replies: 『Yes.』 The Sangha should then return the bedding to that bhikkhu, using a Batti-kamma (a formal act of the Sangha) of declaration and motion. In the Sangha, a person capable of performing the kamma should be appointed as above, and announce: 『Venerable Sangha, please listen! This bhikkhu named so-and-so has committed a Nissaggiya offense by making a bedding of pure black wool, and now he forfeits it to the Sangha. If the Sangha deems it the right time, and the Sangha approves, return the bedding to that bhikkhu named so-and-so.』 『Venerable Sangha, please listen! This bhikkhu named so-and-so has committed a Nissaggiya offense by making a bedding of pure black wool, and now he forfeits it to the Sangha. The Sangha now returns this bedding to this bhikkhu. Those elders who approve of the Sangha returning this bedding to this bhikkhu should remain silent; those who do not approve should speak.』 『The Sangha has approved the return of this bedding to this bhikkhu named so-and-so; the Sangha approves, because of the silence, this matter is thus decided.』
After this bhikkhu has forfeited the bedding in the Sangha, if it is not returned, it is a 『Dukkata』. If someone instigates, saying: 『Do not return it,』 or if it is given as a pure gift, or sent to someone else, or repeatedly spread out and damaged, all are 『Dukkata』.
Bhikkhuni (nun)
，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若得已成者，若割截壞、若細薄疊作兩重，若以作褥，若作枕，若作方小坐具，若作臥氈，或作[打-丁+親]缽氈，或作剃刀囊，或作帽，或作襪，或作攝熱巾，或作裹革屣巾，盡不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十二竟)◎
四分律卷第七 大正藏第 22 冊 No. 1428 四分律
四分律卷第八(初分之八)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之三
爾時佛在舍衛國祇樹給孤獨園。時六群比丘以純白羊毛作新臥具，諸居士見皆譏嫌言：「沙門釋子！不知慚愧，無有厭足，外自稱言：『我修正法。』如是何有正法？作新白羊毛臥具，似王若王大臣。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何作此純白羊毛臥具？」訶責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等乃作此純白羊毛臥具？」時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，
{ "translations": [ '突吉羅（Dukkata，一種輕微的罪過）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），突吉羅（Dukkata，一種輕微的罪過）。這被稱為犯戒。', '不犯戒的情況包括：如果得到的是已經完成的（臥具），如果（將羊毛）割截損壞，如果（將羊毛）做得細薄併疊成兩重，如果用（羊毛）製作褥子，如果製作枕頭，如果製作方形的小坐具，如果製作臥氈，或者製作[打-丁+親]缽氈，或者製作剃刀囊，或者製作帽子，或者製作襪子，或者製作攝熱巾，或者製作包裹革屣的巾，這些都不算犯戒。', '不犯戒的情況包括：最初未制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（十二竟）', '四分律卷第七', '大正藏第 22 冊 No. 1428 四分律', '四分律卷第八(初分之八)', '姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之三', '那時，佛陀在舍衛國祇樹給孤獨園。當時，六群比丘用純白羊毛製作新的臥具，許多居士看到后都譏諷責備說：「沙門釋子！不知慚愧，沒有厭足，對外自稱說：『我修正法。』像這樣怎麼會有正法？製作新的白色羊毛臥具，像國王或者國王的大臣一樣。」當時，眾比丘聽到后，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，嫌棄責備六群比丘說：「你們怎麼能製作這種純白羊毛臥具？」呵責之後，前往世尊處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊因為這件事因緣，召集比丘僧眾，呵責六群比丘說：「你們所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你們怎麼能製作這種純白羊毛臥具？」當時，世尊用無數種方便呵責六群比丘后，告訴眾比丘：「這些愚癡的人！增長多種有漏之處，最初就犯戒。從今以後，為比丘們制定戒律，」' ], "english_translations": [ 'Dukkata (a minor offense); Siksamana (a probationer nun), Sramanera (a novice monk), Sramanerika (a novice nun), Dukkata (a minor offense). This is called an offense.', 'Non-offenses include: if what is obtained is already made, if (the wool) is cut and damaged, if (the wool) is made thin and folded in two, if it is used to make a mattress, if to make a pillow, if to make a small square seat, if to make a sleeping mat, or to make a [打-丁+親] bowl mat, or to make a razor case, or to make a hat, or to make socks, or to make a heat-absorbing towel, or to make a towel to wrap leather shoes, all these are not offenses.', 'Non-offenses include: when the precepts were not initially established, insanity, mental derangement, being afflicted by pain and distress. (End of twelve)', 'The Vinaya in Four Parts, Volume 7', 'Taisho Tripitaka Volume 22, No. 1428, The Vinaya in Four Parts', 'The Vinaya in Four Parts, Volume 8 (First Part, Volume 8)', 'Translated by Tripitaka Master Buddhayasa of Kipin of the Yao Qin Dynasty, together with Zhu Fonian, etc. ◎ The Third of the Thirty Expiatory Offenses', 'At that time, the Buddha was in the Jeta Grove of Anathapindika\'s Park in Sravasti. At that time, the Group of Six monks made new bedding out of pure white sheep wool. When many laypeople saw this, they all criticized and blamed them, saying, \'The Sakyamuni ascetics! They do not know shame, they are never satisfied, and they proclaim outwardly, "I am practicing the True Dharma." How can there be True Dharma like this? Making new white wool bedding, like a king or a great minister of the king.\' At that time, when the monks heard this, among them were those who were content with little, practiced asceticism, were happy to learn the precepts, and knew shame. They disliked and blamed the Group of Six monks, saying, \'How can you make this kind of pure white wool bedding?\' After rebuking them, they went to the World Honored One, bowed their heads to his feet, and sat to one side. They reported the cause and circumstances to the World Honored One in detail. Because of this cause and circumstance, the World Honored One gathered the assembly of monks and rebuked the Group of Six monks, saying, \'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of ascetics, it is not in accordance with pure conduct, it is not in accordance with the practice of following the Dharma. It should not be done. How can you make this kind of pure white wool bedding?\' At that time, after the World Honored One rebuked the Group of Six monks with countless skillful means, he told the monks, \'These foolish people! They increase many places of defilement, and they commit offenses from the very beginning. From now on, I will establish precepts for the monks,\'' ] }
集十句義乃至正法久住，欲說戒者當如是說：若比丘作新臥具，應用二分純黑羊毛、三分白、四分尨。若比丘不用二分黑、三分白、四分尨作新臥具者，尼薩耆波逸提。」
比丘義如上。
白者，或生白、或染令白。
尨色者，頭上毛、耳毛、若腳毛、若余尨色毛。
若比丘欲作四十缽羅羊毛臥具者，二十缽羅純黑、十缽羅白、十缽羅尨。欲作三十缽羅臥具者，十五缽羅純黑、十五缽羅、半白半尨。若欲作二十缽羅臥具者，十缽羅純黑、五缽羅白、五缽羅尨。若比丘不以二分黑、三分白、四分尨自作新臥具成者，尼薩耆波逸提；不成者，突吉羅。若使他作，成，尼薩耆波逸提；不成者，突吉羅。若為他作，成不成，盡突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘不以二分黑、三分白、四分尨作新臥具，犯捨墮。今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘不以二分黑、三分白、四分尨作新臥具，犯捨墮。今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」作白已然後受懺。當語彼人言：「自責汝心。」比丘報言
【現代漢語翻譯】 現代漢語譯本：爲了總結十句意義，乃至正法長久住世，想要宣說戒律的人應當這樣說：『如果比丘製作新的臥具，應當使用二分純黑羊毛、三分白色羊毛、四分雜色羊毛。如果比丘不使用二分黑色、三分白色、四分雜色羊毛製作新的臥具，犯尼薩耆波逸提（捨墮）。』
比丘的意義如上所述。
白色，或是天然的白色，或是染色使之變白。
雜色，指的是頭上的毛、耳朵上的毛、腳上的毛，或是其他雜色的毛。
如果比丘想要製作四十缽羅（單位）羊毛的臥具，應當使用二十缽羅純黑色羊毛、十缽羅白色羊毛、十缽羅雜色羊毛。想要製作三十缽羅臥具，應當使用十五缽羅純黑色羊毛、十五缽羅半白半雜色的羊毛。如果想要製作二十缽羅臥具，應當使用十缽羅純黑色羊毛、五缽羅白色羊毛、五缽羅雜色羊毛。如果比丘不使用二分黑色、三分白色、四分雜色自己製作新的臥具完成，犯尼薩耆波逸提（捨墮）；如果沒有完成，犯突吉羅（惡作）。如果讓他人制作，完成，犯尼薩耆波逸提（捨墮）；如果沒有完成，犯突吉羅（惡作）。如果是為他人制作，無論完成與否，都犯突吉羅（惡作）。
此尼薩耆（捨墮之物）應當舍給僧團、或眾多人、或一人，不得私自捨棄。如果捨棄不成，犯突吉羅（惡作）。舍給僧團時，應當前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘不使用二分黑色、三分白色、四分雜色製作新的臥具，犯了捨墮。現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣稟告：『大德僧眾請聽！此某甲比丘不使用二分黑色、三分白色、四分雜色製作新的臥具，犯了捨墮。現在舍給僧團。如果僧團時間到了，僧團允許聽取，我接受此比丘的懺悔。稟告完畢。』稟告完畢之後然後接受懺悔。應當告訴那個人說：『自我責備你的內心。』比丘回答說
【English Translation】 English version: To summarize the ten meanings, and for the long duration of the Proper Dharma, one who wishes to speak of the precepts should say thus: 'If a Bhikkhu makes a new bedding, he should use two parts pure black sheep's wool, three parts white, and four parts mixed color. If a Bhikkhu does not use two parts black, three parts white, and four parts mixed color to make a new bedding, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).'
The meaning of Bhikkhu is as above.
White means either naturally white or dyed white.
Mixed color means hair from the head, hair from the ears, hair from the feet, or other mixed-color hair.
If a Bhikkhu wishes to make a bedding of forty 'palas' (unit) of sheep's wool, he should use twenty 'palas' of pure black, ten 'palas' of white, and ten 'palas' of mixed color. If he wishes to make a bedding of thirty 'palas', he should use fifteen 'palas' of pure black and fifteen 'palas' of half-white and half-mixed color. If he wishes to make a bedding of twenty 'palas', he should use ten 'palas' of pure black, five 'palas' of white, and five 'palas' of mixed color. If a Bhikkhu does not use two parts black, three parts white, and four parts mixed color to make a new bedding himself and it is completed, it is a Nissaggiya Pacittiya (an offense entailing forfeiture); if it is not completed, it is a Dukkata (an offense of wrong-doing). If he has another make it, if it is completed, it is a Nissaggiya Pacittiya; if it is not completed, it is a Dukkata. If it is made for another, whether completed or not, it is all a Dukkata.
This Nissaggiya (item to be forfeited) should be given to the Sangha, or to many people, or to one person; it should not be forfeited privately. If the forfeiture is not properly done, it is a Dukkata. When forfeiting to the Sangha, one should go to the Sangha, expose the right shoulder, remove the sandals, bow to the senior monk, kneel on the right knee, and with palms together, make this announcement: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, did not use two parts black, three parts white, and four parts mixed color to make a new bedding, and have committed an offense entailing forfeiture. Now I forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should make this announcement: 'Venerable Sangha, please listen! This Bhikkhu so-and-so did not use two parts black, three parts white, and four parts mixed color to make a new bedding, and has committed an offense entailing forfeiture. Now he forfeits it to the Sangha. If the Sangha is ready and permits, I will accept this Bhikkhu's confession. The announcement is made thus.' After making the announcement, then accept the confession. One should tell that person: 'Reproach your own mind.' The Bhikkhu replies
：「爾。」僧即應還彼比丘臥具，白二羯磨應如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘不以二分黑、三分白、四分尨作新臥具，犯捨墮。今舍與僧。若僧時到僧忍聽，還某甲比丘臥具。白如是。」「大德僧聽！此某甲比丘不以二分黑、三分白、四分尨作新臥具，犯捨墮。今舍與僧。僧今持此臥具還此比丘。誰諸長老忍僧持此臥具還此比丘者默然，誰不忍者說。」「僧已忍還此某甲比丘臥具竟，僧忍，默然故，是事如是持。」是比丘僧中舍臥具竟，不還者，突吉羅。若有人教言：「莫還。」若轉作凈施、若遣與人、若數數敷壞，一切突吉羅。
比丘尼，突吉羅，式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若二分黑、三分白、四分尨作新臥具，若白不足以尨足之、若作純尨者、若得已成者、若割截壞、若作壞色、若作枕、若作褥、若作臥氈、若作小方坐具、若作襯缽裹氈、若作剃刀囊、或作襪、或作攝熱巾、或作裹革屣巾，一切不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十三竟)◎
◎爾時佛在舍衛國祇樹給孤獨園。時六群比丘嫌臥具，或重、或輕、或嫌薄、或嫌厚，不捨故臥具更作新者，彼如是常營求臥具，藏積眾多。時諸比丘聞
【現代漢語翻譯】 現代漢語譯本： 『你。』僧人應該立即歸還那位比丘的臥具，並按照上述的白二羯磨儀式進行。僧團中應當選出有能力主持羯磨的人，如上所述，這樣宣告：『大德僧眾請聽！這位某甲（比丘的名字）比丘沒有按照二分黑、三分白、四分雜色的比例製作新的臥具，犯了捨墮罪。現在將此臥具舍給僧團。如果僧團認為時機已到，僧團允許將臥具歸還給某甲比丘。』這樣宣告。 『大德僧眾請聽！這位某甲（比丘的名字）比丘沒有按照二分黑、三分白、四分雜色的比例製作新的臥具，犯了捨墮罪。現在將此臥具舍給僧團。僧團現在將此臥具歸還給這位比丘。哪位長老贊同僧團將此臥具歸還給這位比丘的請默然，哪位不贊同的請說出來。』 『僧團已經同意將此臥具歸還給某甲（比丘的名字）比丘，僧團同意，因為大家默然，此事就這樣決定。』如果比丘在僧團中捨棄了臥具后，僧團沒有歸還，就犯了突吉羅罪。如果有人教唆說：『不要歸還。』或者將臥具轉作凈施、或者送給別人、或者經常鋪設導致損壞，一切都犯突吉羅罪。
比丘尼犯突吉羅罪，式叉摩那（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：如果按照二分黑、三分白、四分雜色的比例製作新的臥具，如果白色不足以雜色來補充，如果製作純雜色的臥具，如果得到的是已經做好的臥具，如果將臥具割截損壞，如果做成壞色，如果做成枕頭，如果做成褥子，如果做成臥氈，如果做成小方坐具，如果做成襯缽裹氈，如果做成剃刀囊，或者做成襪子，或者做成攝熱巾，或者做成包裹革屣（鞋子）的巾，一切都不犯戒。
不犯戒的情況：最初沒有制定戒律時，因為愚癡、狂亂、心神錯亂、被痛苦煩惱所纏繞。（第十三條戒律完）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時六群比丘（the group of six monks）嫌棄臥具，或者嫌重、或者嫌輕、或者嫌薄、或者嫌厚，不捨棄舊的臥具又製作新的，他們這樣經常營求臥具，藏積了很多。當時眾比丘聽到這件事。
【English Translation】 English version: 『You.』 The Sangha should immediately return the bedding to that Bhikkhu, and the announcement of the double motion (白二羯磨) should be done as described above. The Sangha should appoint a competent person to conduct the Karma (羯磨), as above, making this announcement: 『Venerable Sangha, please listen! This Bhikkhu named so-and-so (某甲) has made new bedding without using two parts black, three parts white, and four parts mixed colors, thus committing a Nissaggiya Pacittiya offense. Now he relinquishes this bedding to the Sangha. If the Sangha deems it the right time, the Sangha permits the bedding to be returned to Bhikkhu so-and-so.』 This is the announcement. 『Venerable Sangha, please listen! This Bhikkhu named so-and-so (某甲) has made new bedding without using two parts black, three parts white, and four parts mixed colors, thus committing a Nissaggiya Pacittiya offense. Now he relinquishes this bedding to the Sangha. The Sangha now returns this bedding to this Bhikkhu. Those elders who approve of the Sangha returning this bedding to this Bhikkhu, please remain silent; those who do not approve, please speak.』 『The Sangha has agreed to return this bedding to Bhikkhu so-and-so (某甲). The Sangha agrees, because everyone is silent. This matter is thus decided.』 If a Bhikkhu relinquishes bedding to the Sangha and the Sangha does not return it, it is a Dukkata offense. If someone instructs, 『Do not return it,』 or if the bedding is converted into a pure gift, or given to someone else, or frequently used and damaged, all are Dukkata offenses.
A Bhikkhuni commits a Dukkata offense; a Sikkhamana (式叉摩那, a female trainee), a Samanera (沙彌, a male novice), a Samaneri (沙彌尼, a female novice) commit Dukkata offenses. This is what is called an offense.
Non-offenses: If new bedding is made with two parts black, three parts white, and four parts mixed colors; if there is not enough white and mixed colors are used to supplement it; if bedding is made purely of mixed colors; if one receives already-made bedding; if the bedding is cut and damaged; if it is made in a spoiled color; if it is made into a pillow; if it is made into a mattress; if it is made into a sleeping mat; if it is made into a small square sitting mat; if it is made into a lining for a bowl-wrapping cloth; if it is made into a razor bag; or made into socks; or made into a sweat cloth; or made into a cloth to wrap leather sandals, all are non-offenses.
Non-offenses: Initially, when the precepts were not yet established, due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the thirteenth precept)
At that time, the Buddha was in the Jeta Grove (祇樹給孤獨園, Jetavana) in Sravasti (舍衛國, Śrāvastī). At that time, the group-of-six monks (六群比丘) disliked their bedding, either finding it too heavy, too light, too thin, or too thick. Without relinquishing their old bedding, they made new ones. They were constantly seeking bedding and accumulating a great deal. At that time, the Bhikkhus heard about this.
，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何嫌故臥具，或輕、或重、或薄、或厚，不捨故者而更作新臥具，臥具眾多？」嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，無數方便訶責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘嫌臥具，或輕、或重、或薄、或厚，作新臥具而藏積眾多？」時世尊以無數方便呵責已，告諸比丘言：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作新臥具持至六年，若減六年，不捨故更作新臥具，尼薩耆波逸提。」如是世尊與比丘結戒。
時有比丘得干痟病，有糞掃臥具極重，有小因緣欲出人間遊行，內自思念：「世尊制戒，若比丘作新臥具持至六年，若減六年，不捨故臥具更作新者，尼薩耆波逸提。我今得干痟病，此臥具重，有小因緣欲人間遊行，我當云何？」語諸比丘言：「大德！我今干痟病，有糞掃臥具極重，有小因緣事須人間遊行，不堪持行。諸大德與我白世尊，世尊若有教敕，我當奉行。」諸比丘聞此語已，往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集諸比丘告言：「自今已
【現代漢語翻譯】 現代漢語譯本：當時，僧團中有些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，他們批評六群比丘說：『為什麼你們嫌棄舊的臥具，不管是輕的、重的、薄的、厚的，都不捨棄舊的卻又做新的臥具，積攢了這麼多的臥具？』他們批評完后，就去到世尊那裡，頂禮世尊的雙足，然後在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了比丘僧團，用各種方法呵斥六群比丘：『你們這樣做是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的法則、不合乎清凈的修行、不合乎隨順正道的修行，是不應該做的。為什麼六群比丘要嫌棄臥具，不管是輕的、重的、薄的、厚的，做了新的臥具還要積攢那麼多？』當時世尊用各種方法呵斥了他們之後，告訴眾比丘說：『這六群比丘真是愚癡之人！做了很多會產生煩惱的事情，最初就是從犯戒開始的。從今以後，我要為比丘們制定戒律，爲了成就十種功德，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果有比丘做了新的臥具，必須持有六年，如果不到六年，不捨棄舊的臥具就做新的，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』就這樣，世尊為比丘們制定了戒律。 當時，有一位比丘得了干痟病（一種慢性消耗性疾病），他有一件用丟棄的碎布縫製成的臥具，非常沉重，因為一點小事需要離開住所到其他地方去。他心裡想：『世尊制定了戒律，如果有比丘做了新的臥具，必須持有六年，如果不到六年，不捨棄舊的臥具就做新的，就犯尼薩耆波逸提。我現在得了干痟病，這件臥具又很重，因為一點小事需要離開住所到其他地方去，我該怎麼辦呢？』他對比丘們說：『各位大德！我現在得了干痟病，有一件用丟棄的碎布縫製成的臥具，非常沉重，因為一點小事需要離開住所到其他地方去，我沒有辦法帶著它走。各位大德能不能幫我稟告世尊，如果世尊有什麼教導，我一定遵照執行。』眾比丘聽了這話之後，就去到世尊那裡，頂禮世尊的雙足，然後在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時召集了眾比丘，告訴他們說：『從今以後，』
【English Translation】 English version: At that time, among the Sangha (saṃgha, monastic community) were some monks who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and were conscientious and ashamed. They criticized the group of six monks, saying, 'Why do you dislike your old bedding, whether it is light, heavy, thin, or thick, and instead of discarding the old, you make new bedding and accumulate so much bedding?' After criticizing them, they went to the Blessed One (世尊, Śākyamuni Buddha), bowed their heads to his feet, and sat to one side, explaining the entire situation to the Blessed One. The Blessed One, because of this matter, gathered the assembly of monks and rebuked the group of six monks with countless methods, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma (法, dharma) of a śrāmaṇa (monk), not in accordance with pure conduct, not in accordance with the practice of following the path, it is something that should not be done. Why do the group of six monks dislike their bedding, whether it is light, heavy, thin, or thick, and make new bedding while accumulating so much?' At that time, after the Blessed One rebuked them with countless methods, he told the monks, 'These six monks are foolish people! They create many sources of defilement, and it begins with breaking the precepts. From now on, I will establish a precept for the monks, to achieve ten benefits, and so that the True Dharma (正法, saddharma) may abide long. Those who wish to recite the precepts should say this: If a monk makes new bedding, he must keep it for six years. If it is less than six years, and he does not discard the old bedding but makes new bedding, he commits a Nissaggiya Pācittiya (尼薩耆波逸提, an offense requiring forfeiture and confession).' Thus, the Blessed One established a precept for the monks. At that time, there was a monk who contracted consumption (a chronic wasting disease). He had bedding made of discarded rags, which was very heavy, and he needed to leave his dwelling for some minor reason. He thought to himself, 'The Blessed One has established a precept that if a monk makes new bedding, he must keep it for six years. If it is less than six years, and he does not discard the old bedding but makes new bedding, he commits a Nissaggiya Pācittiya. Now I have contracted consumption, and this bedding is very heavy, and I need to leave my dwelling for some minor reason. What should I do?' He said to the monks, 'Venerable ones! I have contracted consumption, and I have bedding made of discarded rags, which is very heavy, and I need to leave my dwelling for some minor reason. I am unable to carry it. Venerable ones, please report this to the Blessed One. If the Blessed One has any instructions, I will follow them.' After hearing this, the monks went to the Blessed One, bowed their heads to his feet, and sat to one side, explaining the entire situation to the Blessed One. The Blessed One then gathered the monks and told them, 'From now on,'
去聽僧與彼比丘作白二羯磨。此比丘當往僧中，偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：『大德僧聽！我某甲比丘得干痟病，有小因緣欲至人間遊行，有糞掃臥具極重不堪持行。我今從僧乞作新臥具羯磨。』如是至三。眾中當差堪能羯磨人如上，作如是白：『大德僧聽！此某甲比丘得干痟病，欲人間遊行，有糞掃臥具重，今從僧乞作新臥具羯磨。若僧時到僧忍聽，僧與此比丘作新臥具羯磨。白如是。』『大德僧聽！此某甲比丘得干痟病，有糞掃臥具重，欲人間遊行，今從僧乞更作新臥具羯磨。今僧與彼某甲比丘更作新臥具羯磨。誰諸長老忍僧與彼某甲比丘更作新臥具者默然，誰不忍者說。』『僧已忍與某甲比丘更作新臥具羯磨竟，僧忍，默然故，是事如是持。』自今已去當如是說戒：若比丘作新臥具持至六年，若減六年，不捨故更作新者，除僧羯磨，尼薩耆波逸提。」
比丘義如上。
若比丘減六年，不捨故更作新臥具，尼薩耆波逸提；作而不成者，突吉羅。若使他作，成者，尼薩耆波逸提；不成者，突吉羅。為他作，成不成，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中偏露右肩、脫革屣、向上座禮、右膝著地，合
【現代漢語翻譯】 現代漢語譯本： 去聽僧團為那位比丘進行白二羯磨（Bái èr jiémó，一種佛教儀式）。這位比丘應當前往僧團中，袒露右肩，脫掉革屣（géxǐ，皮鞋），向上座（shàngzuò，資歷高的僧人）行禮，右膝著地，合掌作如下稟白：『大德僧團聽！我某甲（mǒu jiǎ，指代自己的用語）比丘得了干痟病（gān xiāo bìng，一種疾病），因為一些小因緣想要去人間，現有的糞掃臥具（fènsǎo wòjù，用丟棄的布料縫製的臥具）非常沉重，無法攜帶。我現在向僧團請求進行製作新臥具的羯磨。』這樣稟白三次。僧團中應當選出能夠進行羯磨的人，如前所述，作如下稟白：『大德僧團聽！這位某甲比丘得了干痟病，想要去人間，現有的糞掃臥具沉重，現在向僧團請求製作新臥具的羯磨。如果僧團時機已到，僧團允許聽取，僧團為這位比丘製作新臥具的羯磨。稟白如上。』『大德僧團聽！這位某甲比丘得了干痟病，現有的糞掃臥具沉重，想要去人間**，現在向僧團請求更換製作新臥具的羯磨。現在僧團為這位某甲比丘更換製作新臥具的羯磨。哪位長老（zhǎnglǎo，年長的僧人）允許僧團為這位某甲比丘更換製作新臥具，請默然，哪位不允許的請說出來。』『僧團已經允許為某甲比丘更換製作新臥具的羯磨完畢，僧團允許，因為默然的緣故，這件事就這樣成立。』從今以後應當這樣誦戒：如果比丘製作新的臥具，持有不到六年，或者少於六年，不捨棄舊的又製作新的，除非經過僧團羯磨，犯尼薩耆波逸提（Nísàqí bōyìtí，一種戒律）。 比丘的定義如上所述。 如果比丘少於六年，不捨棄舊的又製作新的臥具，犯尼薩耆波逸提；製作了但沒有完成的，犯突吉羅（Tūjíluó，一種輕罪）。如果讓他人制作，完成了，犯尼薩耆波逸提；沒有完成的，犯突吉羅。為他人制作，無論完成與否，都犯突吉羅。 這些尼薩耆之物應當捨棄給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄沒有成功，犯突吉羅。捨棄給僧團時，應當前往僧團中，袒露右肩，脫掉革屣，向上座行禮，右膝著地，合掌。
【English Translation】 English version: Go and listen to the Sangha (Sēngqié, monastic community) performing the Bai Er Karma (Bái èr jiémó, a type of Buddhist ritual) for that Bhikkhu (Bǐqiū, monk). This Bhikkhu should go to the Sangha, expose his right shoulder, take off his leather shoes (géxǐ, leather shoes), bow to the senior monk (shàngzuò, senior monk), kneel on his right knee, and say with his palms together: 'Venerable Sangha, listen! I, Bhikkhu so-and-so (mǒu jiǎ, a way to refer to oneself), have contracted a wasting disease (gān xiāo bìng, a type of illness), and due to some minor reasons, I wish to go among people. My current rag robe bedding (fènsǎo wòjù, bedding made from discarded cloth) is very heavy and difficult to carry. I now request the Sangha to perform the Karma for making new bedding.' He should say this three times. The Sangha should select someone capable of performing the Karma, as mentioned above, and say: 'Venerable Sangha, listen! This Bhikkhu so-and-so has contracted a wasting disease and wishes to go among people. His current rag robe bedding is heavy, and he now requests the Sangha to perform the Karma for making new bedding. If the Sangha is ready and willing, let the Sangha perform the Karma for making new bedding for this Bhikkhu. This is the announcement.' 'Venerable Sangha, listen! This Bhikkhu so-and-so has contracted a wasting disease, his current rag robe bedding is heavy, and he wishes to go among people**. He now requests the Sangha to perform the Karma for replacing and making new bedding. Now, the Sangha is performing the Karma for replacing and making new bedding for this Bhikkhu so-and-so. Those elders (zhǎnglǎo, senior monks) who approve of the Sangha performing the Karma for replacing and making new bedding for this Bhikkhu so-and-so, please remain silent; those who do not approve, please speak up.' 'The Sangha has approved the completion of the Karma for replacing and making new bedding for Bhikkhu so-and-so. The Sangha approves, and because of the silence, this matter is thus established.' From now on, the precepts should be recited as follows: 'If a Bhikkhu makes new bedding and keeps it for less than six years, or less than six years, and does not discard the old one and makes a new one, unless through the Karma of the Sangha, it is a Nissaggiya Pacittiya (Nísàqí bōyìtí, a type of monastic offense).' The definition of Bhikkhu is as mentioned above. If a Bhikkhu keeps new bedding for less than six years, and does not discard the old one and makes a new one, it is a Nissaggiya Pacittiya; if he makes it but does not complete it, it is a Dukkata (Tūjíluó, a minor offense). If he has someone else make it, and it is completed, it is a Nissaggiya Pacittiya; if it is not completed, it is a Dukkata. If he makes it for someone else, whether completed or not, it is a Dukkata. These Nissaggiya items should be given to the Sangha, or to many people, or to one person, and should not be discarded privately. If the discarding is not successful, it is a Dukkata. When discarding to the Sangha, one should go to the Sangha, expose the right shoulder, take off the leather shoes, bow to the senior monk, kneel on the right knee, and join the palms.
掌作如是白：「大德僧聽！我某甲比丘減六年，不捨故臥具更作新臥具，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘減六年，不捨故臥具更作新臥具，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」作此白已然後受懺，當語彼比丘言：「自責汝心。」比丘報言：「爾。」僧即應還彼比丘臥具，白二羯磨應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘減六年，不捨故臥具更作新者，犯捨墮，今舍與僧。若僧時到僧忍聽，還此比丘臥具。白如是。」「大德僧聽！此某甲比丘減六年，不捨故臥具更作新者，犯捨墮，今舍與僧。僧今持此臥具還此比丘。誰諸長老忍僧持此臥具還此比丘者默然，誰不忍者說。」「僧已忍還彼比丘臥具竟，僧忍，默然故，是事如是持。」
是比丘于僧中舍臥具竟，不還者，突吉羅。若有人教：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若數數敷壞、若作非臥具，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，僧聽及滿六年、減六年舍故更作新者，若復無者，更自作、若他作與、若得已成者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱
【現代漢語翻譯】 現代漢語譯本： 掌作這樣稟告：『大德僧眾請聽！我某甲（比丘的名字）比丘，戒臘不滿六年，沒有捨棄舊臥具就製作新的臥具，觸犯了捨墮罪，現在將此臥具舍給僧眾。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣稟告：『大德僧眾請聽！這位某甲（比丘的名字）比丘，戒臘不滿六年，沒有捨棄舊臥具就製作新的臥具，觸犯了捨墮罪，現在將此臥具舍給僧眾。如果僧眾時機已到，僧眾容忍聽許，我接受這位比丘的懺悔。稟告完畢。』在這樣稟告之後，然後接受懺悔，應當告訴那位比丘說：『責備你的內心。』比丘回答說：『是。』僧眾就應當歸還那位比丘臥具，用白二羯磨（兩次宣告的羯磨）應當這樣給予。僧眾中應當選出能夠進行羯磨的人，如上所述，這樣稟告：『大德僧眾請聽！這位某甲（比丘的名字）比丘，戒臘不滿六年，沒有捨棄舊臥具就製作新的臥具，觸犯了捨墮罪，現在將此臥具舍給僧眾。如果僧眾時機已到，僧眾容忍聽許，歸還這位比丘臥具。稟告完畢。』『大德僧眾請聽！這位某甲（比丘的名字）比丘，戒臘不滿六年，沒有捨棄舊臥具就製作新的臥具，觸犯了捨墮罪，現在將此臥具舍給僧眾。僧眾現在將此臥具歸還這位比丘。哪位長老容忍僧眾將此臥具歸還這位比丘的就默然，哪位不容忍的就說出來。』『僧眾已經容忍歸還那位比丘臥具完畢，僧眾容忍，因為默然的緣故，這件事就這樣決定了。』 這位比丘在僧眾中捨棄臥具完畢，不歸還的，犯突吉羅（輕罪）。如果有人教唆：『不要歸還。』的，犯突吉羅（輕罪）。如果轉作凈施、或者送給別人、或者多次鋪設損壞、或者製作成非臥具，一切都犯突吉羅（輕罪）。 比丘尼，犯突吉羅（輕罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。這叫做犯戒。 不犯戒的情況是：僧眾允許以及戒臘滿六年、戒臘不滿六年捨棄舊的再製作新的，如果又沒有其他的，自己製作、或者他人制作給予、或者得到已經制成的，沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律時，癡狂、心神錯亂、痛苦煩惱。
【English Translation】 English version: The one in charge should announce as follows: 'Venerable Sangha, please listen! I, Bhikshu (name of the Bhikshu), with less than six years of seniority, made a new bedding without discarding the old one, committing a Nissaggiya Pacittiya offense. Now I relinquish this bedding to the Sangha.' After relinquishing, one should confess. The person who receives the confession should announce: 'Venerable Sangha, please listen! This Bhikshu (name of the Bhikshu), with less than six years of seniority, made a new bedding without discarding the old one, committing a Nissaggiya Pacittiya offense. Now he relinquishes this bedding to the Sangha. If the Sangha is ready and willing, I will accept this Bhikshu's confession. This is the announcement.' After this announcement, then accept the confession, and tell that Bhikshu: 'Reproach your mind.' The Bhikshu should reply: 'Yes.' The Sangha should then return the bedding to that Bhikshu, using a double announcement (Ñatti-Dutiya-Kamma) in this way. The Sangha should appoint a capable person to perform the Kamma, as mentioned above, and announce: 'Venerable Sangha, please listen! This Bhikshu (name of the Bhikshu), with less than six years of seniority, made a new bedding without discarding the old one, committing a Nissaggiya Pacittiya offense. Now he relinquishes this bedding to the Sangha. If the Sangha is ready and willing, return this bedding to this Bhikshu. This is the announcement.' 'Venerable Sangha, please listen! This Bhikshu (name of the Bhikshu), with less than six years of seniority, made a new bedding without discarding the old one, committing a Nissaggiya Pacittiya offense. Now he relinquishes this bedding to the Sangha. The Sangha now returns this bedding to this Bhikshu. Whoever among the elders approves of the Sangha returning this bedding to this Bhikshu, let them be silent; whoever does not approve, let them speak.' 'The Sangha has approved the return of the bedding to that Bhikshu, the Sangha approves, because of the silence, this matter is thus decided.' If this Bhikshu, having relinquished the bedding to the Sangha, does not have it returned, it is a Dukkhata (minor offense). If someone instructs: 'Do not return it,' it is a Dukkhata (minor offense). If it is converted into a pure donation, or given to someone else, or repeatedly spread out and damaged, or made into something other than bedding, all are Dukkhata (minor offenses). For a Bhikkhuni (nun), it is a Dukkhata (minor offense); for a Sikkhamana (probationary nun), a Sramanera (male novice), a Sramaneri (female novice), it is a Dukkhata (minor offense). This is called an offense. There is no offense in the following cases: when the Sangha permits it, or when six years of seniority have been completed, or when a new one is made after discarding the old one with less than six years of seniority, or if there is no other one, or if one makes it oneself, or if someone else makes it and gives it, or if one obtains one that is already made, there is no offense. There is no offense in the following cases: when the rule was not initially established, or due to insanity, mental derangement, or pain and suffering.
所纏。(十四竟)
爾時佛在舍衛國祇樹給孤獨園。時世尊遣人請食。諸佛常法，諸比丘受請后遍行諸房，見故坐具在溫室中、或教授堂中、若經行處、若洗腳石上、或在戶前埵上、或在杙上、或在龍牙橛上、或在衣架上、或在繩床木床上、或在枕上、或在地敷上，處處狼藉無人收攝。世尊見已作是念：「諸比丘嫌坐具或重或輕，或言厚或言薄，不捨故更作新者，坐具眾多處處狼藉無人收攝。我今云何令諸比丘用故坐具？」復作是念：「我當聽諸比丘作新坐具，取故者縱廣一搩手帖著新者上，壞色故。」世尊食訖，以此因緣集比丘僧，告言：「我向者眾僧受請后遍行諸房，見諸故坐具處處狼藉無人收攝。我見已作是念：『諸比丘或言我坐具重、或言輕、或言薄、或言厚。』不捨故坐具更作新者，故者處處狼藉無人收攝。我作是念：『云何令諸比丘用故坐具？』而復念言：『我今聽諸比丘作新坐具，當取故者縱廣一搩手，帖著新者上，以壞色故。』是故聽諸比丘作新坐具，取故者縱廣一搩手帖著新者上，以壞色故。」
時六群比丘聞世尊聽比丘作新坐具，當取故者縱廣一搩手帖著新者上，以壞色故。而作新坐具，不取故者縱廣一搩手帖新者上，壞色故。諸比丘聞，中有少欲知足、行頭陀、樂學戒，知慚愧者
【現代漢語翻譯】 現代漢語譯本： 所纏。(十四竟)
爾時佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）。當時世尊派遣人去請齋。諸佛通常的做法是，比丘們接受邀請後會巡視各個房間，看到舊的坐具被隨意放置在溫室中、或教授堂中、或經行處、或洗腳石上、或在門前的土堆上、或在木樁上、或在龍牙樁上、或在衣架上、或在繩床木床上、或在枕頭上、或在地上鋪設的坐墊上，到處散亂，沒有人收拾。世尊看到後心想：『這些比丘嫌棄坐具，或者說重了，或者說輕了，或者說厚了，或者說薄了，不捨棄舊的，又做新的，導致坐具很多，到處散亂，沒有人收拾。我該如何讓這些比丘使用舊的坐具呢？』又想：『我應當允許比丘們製作新的坐具，取舊坐具縱橫一拃（zhǎ）的布料，貼在新坐具上，爲了破壞顏色。』世尊用完齋飯後，因為這個因緣召集比丘僧眾，告訴他們：『我剛才在眾僧接受邀請后巡視各個房間，看到各種舊的坐具到處散亂，沒有人收拾。我看到後心想：『這些比丘或者說我的坐具重了，或者說輕了，或者說薄了，或者說厚了。』不捨棄舊的坐具，又做新的，舊的坐具到處散亂，沒有人收拾。我心想：『如何讓這些比丘使用舊的坐具？』然後又想到：『我現在允許比丘們製作新的坐具，應當取舊坐具縱橫一拃的布料，貼在新坐具上，爲了破壞顏色。』因此允許比丘們製作新的坐具，取舊坐具縱橫一拃的布料，貼在新坐具上，爲了破壞顏色。』
當時六群比丘聽到世尊允許比丘們製作新的坐具，應當取舊坐具縱橫一拃的布料，貼在新坐具上，爲了破壞顏色。卻製作新的坐具，不取舊坐具縱橫一拃的布料貼在新坐具上，爲了破壞顏色。比丘們聽說了這件事，其中有少欲知足、奉行頭陀行（dhuta）、樂於學習戒律、知慚愧者
【English Translation】 English version: What is Attached. (End of the Fourteenth)
At that time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Sravasti (舍衛國). The World Honored One then sent someone to invite [the monks] for a meal. It was the usual practice of the Buddhas that after the Bhikkhus (比丘) accepted the invitation, they would go around the rooms and see old sitting cloths placed randomly in the warm room, or in the lecture hall, or in the walking area, or on the foot washing stone, or on the mound in front of the door, or on the stake, or on the dragon-tooth stake, or on the clothes rack, or on the rope bed or wooden bed, or on the pillow, or on the ground covering; scattered everywhere, no one collected them. When the World Honored One saw this, he thought: 'These Bhikkhus dislike the sitting cloths, saying they are too heavy or too light, or too thick or too thin. They do not discard the old ones and make new ones, resulting in many sitting cloths scattered everywhere, and no one collects them. How can I get these Bhikkhus to use the old sitting cloths?' He further thought: 'I should allow the Bhikkhus to make new sitting cloths, taking a span (搩手) of the old ones in length and width, and attaching it to the new ones, to spoil the color.' After the World Honored One finished his meal, he gathered the Bhikkhu Sangha (比丘僧) because of this cause and condition, and told them: 'I just went around the rooms after the Sangha accepted the invitation, and saw all kinds of old sitting cloths scattered everywhere, and no one collected them. When I saw this, I thought: 'These Bhikkhus say that my sitting cloth is too heavy, or too light, or too thin, or too thick.' They do not discard the old sitting cloths and make new ones, the old ones are scattered everywhere, and no one collects them. I thought: 'How can I get these Bhikkhus to use the old sitting cloths?' Then I thought: 'I now allow the Bhikkhus to make new sitting cloths, they should take a span of the old ones in length and width, and attach it to the new ones, to spoil the color.' Therefore, I allow the Bhikkhus to make new sitting cloths, taking a span of the old ones in length and width, and attaching it to the new ones, to spoil the color.'
At that time, the group of six Bhikkhus heard that the World Honored One allowed the Bhikkhus to make new sitting cloths, and that they should take a span of the old ones in length and width, and attach it to the new ones, to spoil the color. But they made new sitting cloths without taking a span of the old ones and attaching it to the new ones, to spoil the color. When the Bhikkhus heard about this, among them were those who desired little and were content, practiced Dhuta (頭陀), delighted in learning the precepts, and knew shame and remorse.
，嫌責六群比丘言：「云何世尊聽諸比丘作新坐具，當取故者縱廣一搩手帖新者上，用壞色故。而汝等作新者，不以故者縱廣一搩手帖著新者上？」嫌責已，往世尊所，頭面作禮在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何我與比丘制戒，若比丘作新坐具，當取故者縱廣一搩手帖著新者上，用壞色故。云何汝等作新坐具，不取故者縱廣一搩手帖新者上？」時世尊以無數方便呵責已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作新坐具，當取故者縱廣一搩手帖著新者上，壞色故。若作新坐具，不取故者縱廣一搩手帖著新者上，用壞色故，尼薩耆波逸提。」
比丘義如上。
彼比丘作新坐具時，若故坐具未壞、未有穿孔，當取浣染治，牽挽令舒，裁割取縱廣一搩手帖新者上，若帖邊、若中央，壞色故。若比丘不取故者帖新者上，用壞色故，而更作新坐具成者，尼薩耆波逸提；不成者，突吉羅。若令他作，成者，尼薩耆波逸提；不成者，突吉羅。為他作，成不成，盡突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得
【現代漢語翻譯】 現代漢語譯本： 一些比丘指責六群比丘說：『為何世尊允許比丘製作新的坐具，規定應當取舊的坐具，裁剪出一拃（zhǎ）長寬的布塊，貼在新坐具的上面，爲了使其顏色變舊。而你們製作新的坐具，卻不按照規定，取舊的坐具裁剪出一拃長寬的布塊貼在新坐具的上面？』 指責之後，這些比丘前往世尊處，頂禮世尊后在一旁坐下，將此事詳細稟告了世尊。世尊因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門應有的行為，不是清凈的行為，不順應修行，是不應該做的。為何我對比丘制定戒律，規定如果比丘製作新的坐具，應當取舊的坐具，裁剪出一拃長寬的布塊貼在新坐具的上面，爲了使其顏色變舊。為何你們製作新的坐具，不取舊的坐具裁剪出一拃長寬的布塊貼在新坐具的上面？』 當時，世尊用無數的方法呵斥了他們之後，告訴眾比丘說：『這六群比丘真是愚癡之人！在很多有漏之處，最初開始犯戒。從今以後，我要為比丘們制定戒律，爲了總結十種意義乃至使正法長久住世，想要宣說戒律的人應當這樣說：如果比丘製作新的坐具，應當取舊的坐具，裁剪出一拃長寬的布塊貼在新坐具的上面，使其顏色變舊。如果製作新的坐具，不取舊的坐具裁剪出一拃長寬的布塊貼在新坐具的上面，使其顏色變舊，犯尼薩耆波逸提（Nisargiya Pacittiya，捨墮）。』 比丘的定義如前所述。 當比丘製作新的坐具時，如果舊的坐具沒有損壞、沒有穿孔，應當清洗、染色、修補，拉伸使之平整，裁剪出一拃長寬的布塊貼在新坐具的上面，可以貼在邊上，也可以貼在中央，爲了使其顏色變舊。如果比丘不取舊的布塊貼在新坐具的上面，使其顏色變舊，而製作成了新的坐具，犯尼薩耆波逸提；如果沒有完成，犯突吉羅（Dukkata，惡作）。如果讓別人做，做成了，犯尼薩耆波逸提；如果沒有完成，犯突吉羅。為別人做，無論完成與否，都犯突吉羅。 此尼薩耆（Nisargiya，捨墮）應當舍給僧團、或者多數人、或者一個人，不得...
【English Translation】 English version: Some bhikkhus (monks) reproached the group of six bhikkhus, saying: 'Why did the Blessed One allow the bhikkhus to make new sitting cloths, stipulating that they should take an old piece of cloth, one span in length and width, and attach it to the new one, to make it look old? And you are making new ones without attaching an old piece of cloth, one span in length and width, to the new ones?' After reproaching them, these bhikkhus went to the Blessed One, bowed their heads to his feet, sat to one side, and reported the matter in detail to the Blessed One. Because of this, the Blessed One convened the Sangha (monastic community) of bhikkhus and rebuked the group of six bhikkhus, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a samana (ascetic), not a pure practice, not conducive to spiritual progress, and should not be done. Why did I lay down a rule for the bhikkhus that if a bhikkhu makes a new sitting cloth, he should take an old piece of cloth, one span in length and width, and attach it to the new one, to make it look old? Why are you making new sitting cloths without attaching an old piece of cloth, one span in length and width, to the new ones?' At that time, after the Blessed One had rebuked them in countless ways, he said to the bhikkhus: 'These foolish group of six bhikkhus! In many areas of defilement, they are the first to break the rule. From now on, I will lay down a rule for the bhikkhus, in order to summarize ten benefits and to ensure the long duration of the true Dharma (teachings). Whoever wishes to recite the Patimokkha (code of monastic discipline) should say this: If a bhikkhu makes a new sitting cloth, he should take an old piece of cloth, one span in length and width, and attach it to the new one, to make it look old. If he makes a new sitting cloth without taking an old piece of cloth, one span in length and width, and attaching it to the new one, to make it look old, it is a Nisargiya Pacittiya (offense entailing forfeiture and expiation).' The definition of bhikkhu (monk) is as above. When a bhikkhu makes a new sitting cloth, if the old sitting cloth is not damaged or has no holes, he should wash, dye, and repair it, stretch it out, and cut a piece one span in length and width to attach to the new one, either on the edge or in the center, to make it look old. If a bhikkhu does not take an old piece of cloth and attach it to the new one, to make it look old, and completes the new sitting cloth, it is a Nisargiya Pacittiya; if it is not completed, it is a Dukkata (wrongdoing). If he has someone else do it, and it is completed, it is a Nisargiya Pacittiya; if it is not completed, it is a Dukkata. If he does it for someone else, whether it is completed or not, it is a Dukkata. This Nisargiya (item to be forfeited) should be given to the Sangha (monastic community), or to a group of people, or to one person, and must not...
別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，作新坐具不以故者帖新者上，用壞色故，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘，作新坐具不以故者帖新者上，壞色故，犯捨墮。今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作是白已然後受懺。當語彼比丘言：「自責汝心。」比丘報言：「爾。」僧即當還彼比丘坐具，作白二羯磨與。應如是與。僧當差堪能羯磨人如上，作如是白：「大德僧聽！某甲比丘作新坐具不以故者帖新者上，壞色故，犯捨墮。今舍與僧。若僧時到僧忍聽，還此某甲比丘坐具。白如是。」「大德僧聽！此某甲比丘作新坐具，不以故者帖新者上，壞色故，犯捨墮，今舍與僧。僧今持此坐具還此比丘。誰諸長老忍僧持此坐具還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘坐具竟，僧忍，默然故，是事如是持。」
若比丘于僧中舍坐具竟，不還者，突吉羅。若有人教：「莫還。」者，突吉羅。若轉作凈施、若自受、若遣與人、若數數坐壞，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，裁
【現代漢語翻譯】 現代漢語譯本：
別眾舍（在僧團之外舍棄）：如果捨棄沒有成功，犯突吉羅罪（輕罪）。當向僧團捨棄時，應該前往僧團中，袒露右肩，脫掉鞋子，向上座（資歷高的僧人）禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，製作新的坐具，沒有用舊的貼在新坐具上面，因為顏色不符合規定，犯了捨墮罪（需要捨棄物品並懺悔的罪），現在捨棄給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣稟告：『大德僧眾請聽！這位某甲比丘，製作新的坐具，沒有用舊的貼在新坐具上面，因為顏色不符合規定，犯了捨墮罪。現在捨棄給僧團。如果僧團時間到了，僧團允許，我接受某甲比丘的懺悔。稟告完畢。』這樣稟告完畢之後，然後接受懺悔。應當告訴那位比丘說：『責備你的內心。』比丘回答說：『是。』僧團就應當把坐具還給那位比丘，通過白二羯磨（一種僧團的決議方式）給予。應當這樣給予。僧團應當選出有能力的羯磨人，像上面那樣，這樣稟告：『大德僧眾請聽！某甲比丘製作新的坐具，沒有用舊的貼在新坐具上面，因為顏色不符合規定，犯了捨墮罪。現在捨棄給僧團。如果僧團時間到了，僧團允許，把這件某甲比丘的坐具還給他。稟告完畢。』『大德僧眾請聽！這位某甲比丘製作新的坐具，沒有用舊的貼在新坐具上面，因為顏色不符合規定，犯了捨墮罪，現在捨棄給僧團。僧團現在把這件坐具還給這位比丘。哪位長老允許僧團把這件坐具還給這位比丘的就默然，哪位不允許的就說出來。』『僧團已經允許把坐具還給某甲比丘完畢，僧團允許，因為默然的緣故，這件事就這樣成立。』
如果比丘在僧團中捨棄坐具完畢，不歸還的，犯突吉羅罪。如果有人教唆說：『不要歸還。』的，犯突吉羅罪。如果轉作凈施（供養），或者自己接受，或者送給別人，或者經常坐壞，一切都犯突吉羅罪。
比丘尼（女性出家人），犯突吉羅罪；式叉摩那（預備出家的女性）、沙彌（未成年男性出家人）、沙彌尼（未成年女性出家人），犯突吉羅罪。這叫做犯戒。
不犯的情況：裁剪 English version:
Separate relinquishment (relinquishing outside the Sangha): If the relinquishment is not completed, it is a Dukkrata (minor offense). When relinquishing to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, Bhikkhu (monk) so-and-so, made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, I committed a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), now I relinquish it to the Sangha.' After relinquishing, one should confess. The person who receives the confession should say: 'Venerable Sangha, please listen! This Bhikkhu so-and-so, made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya. Now he relinquishes it to the Sangha. If the Sangha is ready and permits, I will accept the confession of Bhikkhu so-and-so. This is the announcement.' After making this announcement, then accept the confession. One should tell that Bhikkhu: 'Reproach your heart.' The Bhikkhu replies: 'Yes.' The Sangha should then return the sitting cloth to that Bhikkhu, giving it through a formal act of Sangha (Bilateral Kammavācanā). It should be given in this way. The Sangha should appoint a capable person for the act, as above, and announce: 'Venerable Sangha, please listen! Bhikkhu so-and-so made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya. Now he relinquishes it to the Sangha. If the Sangha is ready and permits, return this sitting cloth to Bhikkhu so-and-so. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya, now he relinquishes it to the Sangha. The Sangha now returns this sitting cloth to this Bhikkhu. Whoever among the elders approves of the Sangha returning this sitting cloth to this Bhikkhu, let them be silent; whoever does not approve, let them speak.' 'The Sangha has approved the return of the sitting cloth to Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus carried out.'
If a Bhikkhu, having relinquished a sitting cloth in the Sangha, does not return it, it is a Dukkrata. If someone instructs: 'Do not return it,' it is a Dukkrata. If it is converted into a pure offering, or if one receives it oneself, or if one sends it to someone else, or if it is frequently sat upon and damaged, all are Dukkratas.
Bhikkhuni (female monastic), it is a Dukkrata; Sikkhamana (female novice trainee), Sramanera (male novice), Sramanerika (female novice), it is a Dukkrata. This is called an offense.
Non-offense: Cutting
【English Translation】 Separate relinquishment (relinquishing outside the Sangha): If the relinquishment is not completed, it is a Dukkrata (minor offense). When relinquishing to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, Bhikkhu (monk) so-and-so, made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, I committed a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), now I relinquish it to the Sangha.' After relinquishing, one should confess. The person who receives the confession should say: 'Venerable Sangha, please listen! This Bhikkhu so-and-so, made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya. Now he relinquishes it to the Sangha. If the Sangha is ready and permits, I will accept the confession of Bhikkhu so-and-so. This is the announcement.' After making this announcement, then accept the confession. One should tell that Bhikkhu: 'Reproach your heart.' The Bhikkhu replies: 'Yes.' The Sangha should then return the sitting cloth to that Bhikkhu, giving it through a formal act of Sangha (Bilateral Kammavācanā). It should be given in this way. The Sangha should appoint a capable person for the act, as above, and announce: 'Venerable Sangha, please listen! Bhikkhu so-and-so made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya. Now he relinquishes it to the Sangha. If the Sangha is ready and permits, return this sitting cloth to Bhikkhu so-and-so. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so made a new sitting cloth without attaching the old one to the new one, because the color was not in accordance with the rules, committed a Nissaggiya Pacittiya, now he relinquishes it to the Sangha. The Sangha now returns this sitting cloth to this Bhikkhu. Whoever among the elders approves of the Sangha returning this sitting cloth to this Bhikkhu, let them be silent; whoever does not approve, let them speak.' 'The Sangha has approved the return of the sitting cloth to Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus carried out.' If a Bhikkhu, having relinquished a sitting cloth in the Sangha, does not return it, it is a Dukkrata. If someone instructs: 'Do not return it,' it is a Dukkrata. If it is converted into a pure offering, or if one receives it oneself, or if one sends it to someone else, or if it is frequently sat upon and damaged, all are Dukkratas. Bhikkhuni (female monastic), it is a Dukkrata; Sikkhamana (female novice trainee), Sramanera (male novice), Sramanerika (female novice), it is a Dukkrata. This is called an offense. Non-offense: Cutting
取故者帖新者上，壞色故；若彼自無得更作新者，若他為作，若得已成者，若純故者作，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十五竟)
爾時世尊在舍衛國祇樹給孤獨園。時跋難陀釋子道路行，多得羊毛，貫杖頭擔在道行。諸居士見嫌責言：「沙門釋子云何販賣羊毛？」即問言：「大德！此羊毛賣不？」諸比丘聞此語已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何取羊毛貫杖頭擔在道行耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何自取羊毛擔在道行，乃為居士所譏？」世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘道路行得羊毛，若無人持，得自持乃至三由旬。若無人持，自持過三由旬，尼薩耆波逸提。」
比丘義如上。
若比丘在道行，若在住處得羊毛，須者應取。若無人持，自持至三由旬。若有人持，應語彼人言：「我今有此物，當助我持。」乃至彼處，比丘於此中間不得助持。若助持，突吉羅。若令比丘尼
【現代漢語翻譯】 現代漢語譯本： 取用舊的（羊毛）並把新的放在上面，是因為舊的顏色不好；如果自己沒有辦法得到新的來替換，或者他人幫忙製作，或者得到已經做好的（羊毛），或者只是使用純粹的舊（羊毛），這都不算違犯戒律。 不違犯的情況包括：最初還沒有制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所困擾的時候。（第十五條戒律結束） 當時，世尊在舍衛國祇樹給孤獨園。當時，跋難陀（Bānántuó）（釋迦族出家的弟子）在路上行走，得到很多羊毛，便把羊毛串在杖頭上，挑著在路上走。一些居士看見了，嫌棄並責備他說：『沙門釋迦族的弟子怎麼能販賣羊毛呢？』就問他說：『大德！這些羊毛是用來賣的嗎？』眾比丘聽了這些話，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，嫌棄並責備跋難陀說：『怎麼能拿羊毛串在杖頭上挑著在路上走呢？』眾比丘前往世尊處，頭面頂禮佛足，在一旁坐下，把這件事的因緣詳細地告訴了世尊。世尊因為這件事召集了比丘僧眾，呵責跋難陀（Bānántuó）（釋迦族出家的弟子）說：『你所做的事情不對，不合威儀、不合沙門之法、不合清凈之行、不合隨順修行，是不應該做的。怎麼能自己拿羊毛挑著在路上走，以至於被居士譏笑呢？』世尊用無數種方法呵責之後，告訴眾比丘：『這個愚癡的人！製造了很多有漏之處，是最初違犯戒律的人。從今以後，為比丘們制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘在路上行走得到羊毛，如果沒有人幫忙拿，可以自己拿著，最多拿三個由旬（yóuxún）。如果沒有人幫忙拿，自己拿著超過三個由旬，就犯尼薩耆波逸提（Nísàqí bōyìtí）。』 比丘的定義如前所述。 如果比丘在路上行走，或者在住處得到羊毛，需要的話就應該拿。如果沒有人幫忙拿，自己拿著最多到三個由旬（yóuxún）。如果有人幫忙拿，應該對那個人說：『我現在有這個東西，請你幫我拿著。』直到那個地方，比丘在這中間不能幫忙拿著。如果幫忙拿著，就犯突吉羅（Tūjílúo）。如果讓比丘尼
【English Translation】 English version: Taking the old and placing the new on top, because the old color is bad; if one cannot obtain new ones to replace them oneself, or if others help to make them, or if one obtains already made ones, or if one uses purely old ones, this does not constitute an offense. Non-offenses include: when the precepts were not initially established, and in cases of insanity, mental derangement, or being afflicted by pain and distress. (End of the fifteenth precept) At that time, the World Honored One was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, Bānántuó (Bānántuó) (a Shakyan disciple who had left home) was walking on the road and obtained a lot of wool. He strung the wool on the top of his staff and carried it on the road. Some laypeople saw it, disliked it, and rebuked him, saying, 'How can a Shramana Shakyan disciple sell wool?' They asked him, 'Venerable Sir! Is this wool for sale?' When the bhikkhus heard these words, those among them who were content with little, practiced dhuta, were eager to learn the precepts, and knew shame and remorse, disliked and rebuked Bānántuó (Bānántuó), saying, 'How can you string wool on the top of your staff and carry it on the road?' The bhikkhus went to the World Honored One, bowed their heads and feet in reverence, sat to one side, and told the World Honored One in detail about the cause of this matter. Because of this matter, the World Honored One gathered the bhikkhu sangha and rebuked Bānántuó (Bānántuó) (a Shakyan disciple who had left home), saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with following the path, and should not be done. How can you carry wool on the road yourself, to the point of being ridiculed by laypeople?' After rebuking him in countless ways, the World Honored One told the bhikkhus, 'This foolish person! He has created many sources of outflow, and is the first to violate the precepts. From now on, precepts will be established for the bhikkhus, summarizing ten meanings, even for the long-term dwelling of the Proper Dharma. Those who wish to recite the precepts should say this: If a bhikkhu obtains wool while walking on the road, if no one helps to carry it, he may carry it himself for up to three yojanas (yóuxún). If no one helps to carry it, and he carries it himself for more than three yojanas (yóuxún), he commits a Nissaggiya Pacittiya (Nísàqí bōyìtí).' The definition of bhikkhu is as previously stated. If a bhikkhu obtains wool while walking on the road, or in a dwelling place, he should take it if needed. If no one helps to carry it, he may carry it himself for up to three yojanas (yóuxún). If someone helps to carry it, he should say to that person, 'I have this thing now, please help me carry it.' Until that place, the bhikkhu may not help to carry it in between. If he helps to carry it, he commits a Dukkata (Tūjílúo). If he causes a bhikkhuni
持過三由旬，突吉羅。若令式叉摩那、沙彌、沙彌尼持過三由旬，突吉羅。除羊毛，若持余物，拘遮羅，若乳葉草、若芻摩、若麻、若廁羅婆尼，持過三由旬者，突吉羅。若復擔余物著杖頭行者，亦突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘擔羊毛行過三由旬，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘擔羊毛行過三由旬，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作是白已然後受懺。當語彼比丘言：「自責汝心。」比丘報言：「爾。」僧即當還彼比丘羊毛，作白二羯磨。應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，擔羊毛行過三由旬，犯捨墮，今舍與僧。若僧時到僧忍聽，還某甲比丘羊毛。白如是。」「大德僧聽！此某甲比丘，擔羊毛行過三由旬，犯捨墮，今舍與僧。僧今持此羊毛還此比丘。誰諸長老忍僧持此羊毛還此比丘者默然，誰不忍者說。」「僧已忍與某甲比丘羊毛竟，僧忍，默然故，是事如是持。」
若比丘僧中舍竟，不還者，突吉羅。若復有人教言：
【現代漢語翻譯】 現代漢語譯本： 持過三由旬（yojana，古印度長度單位，約合12-15公里），犯突吉羅（dukkhata，輕罪）。如果讓式叉摩那（siksamana，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼）持過三由旬，犯突吉羅。除了羊毛，如果持其他東西，犯拘遮羅（kucela，惡作罪），如果是乳葉草、芻摩（suma，一種草）、麻、廁羅婆尼（celapani，樹皮），持過三由旬，犯突吉羅。如果又用棍子挑著其他東西行走，也犯突吉羅。
此尼薩耆（nissaggiya，捨墮）應該舍給僧團、或者很多人、或者一個人，不得私自舍。如果舍不成，犯突吉羅。舍給僧團時，應該到僧團中，袒露右肩、脫掉鞋子、向上座禮拜、右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，攜帶羊毛行走超過三由旬，犯了捨墮罪，現在舍給僧團。』舍完后應當懺悔。之前接受懺悔的人應當這樣宣告：『大德僧眾請聽！這位某甲比丘，攜帶羊毛行走超過三由旬，犯了捨墮罪，現在舍給僧團。如果僧團時間到了，僧團允許，我接受某甲比丘的懺悔。宣告完畢。』這樣宣告完畢后然後接受懺悔。應當告訴那位比丘說：『責備你的內心。』比丘回答說：『是。』僧團就應當把羊毛還給那位比丘，通過白二羯磨（ñatti-dutiya-kamma，兩次宣告的羯磨）進行。應當這樣給予。僧團中應當選擇能夠進行羯磨的人，如上所述，這樣宣告：『大德僧眾請聽！這位某甲比丘，攜帶羊毛行走超過三由旬，犯了捨墮罪，現在舍給僧團。如果僧團時間到了，僧團允許，把羊毛還給某甲比丘。宣告完畢。』『大德僧眾請聽！這位某甲比丘，攜帶羊毛行走超過三由旬，犯了捨墮罪，現在舍給僧團。僧團現在把這羊毛還給這位比丘。哪位長老贊同僧團把這羊毛還給這位比丘的就默然，誰不贊同的就說出來。』『僧團已經贊同把羊毛還給某甲比丘了，僧團贊同，因為默然，這件事就這樣決定了。』
如果比丘在僧團中捨棄完畢，不歸還的，犯突吉羅。如果又有人教導說：
【English Translation】 English version: Carrying [something] beyond three yojanas (yojana, an ancient Indian unit of distance, approximately 12-15 kilometers), [one incurs a] dukkata (dukkhata, a minor offense). If a siksamana (siksamana, a female trainee), a sramanera (sramanera, a novice monk), or a sramanerika (sramanerika, a novice nun) carries [something] beyond three yojanas, [one incurs a] dukkata. Except for wool, if one carries other things, [one incurs a] kucela (kucela, an offense of wrong-doing); if it is milk-leaf grass, suma (suma, a type of grass), hemp, or celapani (celapani, bark), carrying [it] beyond three yojanas, [one incurs a] dukkata. If one carries other things on the end of a stick while walking, [one also incurs a] dukkata.
This nissaggiya (nissaggiya, requiring forfeiture) should be given to the Sangha, or to many people, or to one person; it should not be given privately. If the giving is not completed, [one incurs a] dukkata. When giving to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, salute the senior monks, kneel on the right knee, and say with palms together: 'Venerable Sangha, please listen! I, bhikkhu (a monk) so-and-so, carried wool beyond three yojanas, committing an offense requiring forfeiture; now I give it to the Sangha.' After giving, one should confess. The person receiving the confession should announce: 'Venerable Sangha, please listen! This bhikkhu so-and-so carried wool beyond three yojanas, committing an offense requiring forfeiture; now he gives it to the Sangha. If it is the Sangha's time, may the Sangha permit me to receive the confession of bhikkhu so-and-so. This is the announcement.' After making this announcement, then receive the confession. One should tell that bhikkhu: 'Reproach your heart.' The bhikkhu replies: 'Yes.' The Sangha should then return the wool to that bhikkhu, performing a ñatti-dutiya-kamma (ñatti-dutiya-kamma, a formal act with two announcements). It should be given in this way. In the Sangha, one should appoint a person capable of performing the kamma, as above, announcing: 'Venerable Sangha, please listen! This bhikkhu so-and-so carried wool beyond three yojanas, committing an offense requiring forfeiture; now he gives it to the Sangha. If it is the Sangha's time, may the Sangha permit the return of the wool to bhikkhu so-and-so. This is the announcement.' 'Venerable Sangha, please listen! This bhikkhu so-and-so carried wool beyond three yojanas, committing an offense requiring forfeiture; now he gives it to the Sangha. The Sangha now returns this wool to this bhikkhu. Whoever among the elders approves of the Sangha returning this wool to this bhikkhu, let him be silent; whoever does not approve, let him speak.' 'The Sangha has approved the return of the wool to bhikkhu so-and-so; the Sangha approves, because of silence; this matter is thus decided.'
If a bhikkhu, having forfeited [something] to the Sangha, does not return it, [he incurs a] dukkata. If someone teaches, saying:
「莫還。」者，突吉羅。若復轉作凈施、若遣與人、若數數用，一切突吉羅。
比丘尼、式叉摩那、沙彌、沙彌尼，一切突吉羅，是謂為犯。
不犯者，若持至三由旬、若減三由旬、若有人與持者、語使持，乃至某處中間更不助擔，使比丘尼、式叉摩那、沙彌、沙彌尼擔三由旬，若擔毳莊毳繩、若擔頭毛項上毛腳毛、若作帽、若作攝熱巾、若裹革屣，盡無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十六竟)
爾時佛在釋翅瘦迦維羅衛尼拘律園。時六群比丘取羊毛作新坐具，使比丘尼浣染擘。時摩訶波阇波提比丘尼為染，染色污手，往至世尊所，頭面禮足已在一面立。時世尊知而故問：「何故瞿曇彌汝手有染色，猶若染師耶？」即白佛言：「六群比丘欲作新坐具，持羊毛來使我等浣染擘，是故污手。」即頭面禮佛足，還所止處。爾時世尊，以此因緣集比丘僧，知而故問六群比丘：「汝等實作新坐具使比丘尼浣染擘耶？」報言：「實爾。世尊！」世尊以無數方便呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃使比丘尼浣染擘羊毛？」世尊以無數方便呵責已，告諸比丘：「六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句
【現代漢語翻譯】 現代漢語譯本： 『莫還』（梵文：Mohara），犯突吉羅罪（梵文：Dukkata，一種輕罪）。如果又轉作凈施、或者送給別人、或者多次使用，一切都犯突吉羅罪。
比丘尼（Bhikkhuni，女性出家人）、式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的出家預備者）、沙彌尼（Sramanerika，女性出家預備者），一切都犯突吉羅罪，這叫做犯戒。
不犯的情況：如果拿著（羊毛）走到三由旬（Yojana，古印度長度單位，約合12-16公里）的地方、或者少於三由旬、或者有人幫忙拿著、或者叫別人幫忙拿，乃至在某個地方中間不再幫忙承擔，讓比丘尼、式叉摩那、沙彌、沙彌尼承擔三由旬，如果承擔粗毛做的裝飾品、粗毛繩子、或者承擔頭毛、項上的毛、腳上的毛、或者做帽子、或者做捂熱的頭巾、或者包裹鞋子，全部都不算犯戒。
不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第十六條戒律完）
當時佛陀在釋翅瘦（Sakya）的迦維羅衛（Kapilavastu）的尼拘律園（Nigrodha Park）中。當時六群比丘（一個行為不端的比丘團體）拿羊毛做新的坐具，讓比丘尼洗、染色、分開羊毛。當時摩訶波阇波提比丘尼（Mahaprajapati，佛陀的姨母）在染色，染料弄髒了手，前往世尊（Bhagavan，佛陀的尊稱）處，頭面禮足后在一旁站立。當時世尊明知故問：『瞿曇彌（Gotami，摩訶波阇波提的姓氏），你為什麼手上染了顏色，好像染匠一樣？』她立即告訴佛陀：『六群比丘想要做新的坐具，拿羊毛來讓我們洗、染色、分開羊毛，所以弄髒了手。』說完頭面禮佛足，回到住處。當時世尊因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了新的坐具，讓比丘尼洗、染色、分開羊毛嗎？』他們回答說：『確實如此，世尊！』世尊用無數種方法呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法（Sramana，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。怎麼能讓比丘尼洗、染色、分開羊毛呢？』世尊用無數種方法呵責之後，告訴眾比丘：『六群比丘這些愚癡的人！多種產生煩惱的地方，最初犯戒。從今以後為比丘們制定戒律，集合十種語句
【English Translation】 English version: 『Mohara,』 it is a Dukkata (a minor offense). If it is further given as a pure offering, or given to others, or used repeatedly, all are Dukkatas.
A Bhikkhuni (female monastic), a Siksamana (a female novice undergoing training), a Sramanera (male novice), a Sramanerika (female novice), all are Dukkatas, this is called an offense.
Non-offenses: if carrying it up to three Yojanas (an ancient Indian unit of distance, approximately 12-16 kilometers), or less than three Yojanas, or if someone helps to carry it, or tells someone to carry it, even if in the middle of a certain place they no longer help to carry it, allowing the Bhikkhuni, Siksamana, Sramanera, Sramanerika to carry it for three Yojanas; if carrying ornaments made of coarse wool, coarse wool ropes, or carrying head hair, hair on the neck, hair on the feet, or making hats, or making warming scarves, or wrapping shoes, all are without offense.
Non-offenses: initially, when the precepts were not yet established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of the sixteenth precept)
At that time, the Buddha was in the Nigrodha Park in Kapilavastu of the Sakyas. At that time, the group of six Bhikkhus (a group of misbehaving monks) took sheep's wool to make new sitting cloths, and had the Bhikkhunis wash, dye, and separate it. At that time, Mahaprajapati Bhikkhuni (Buddha's aunt) was dyeing, and the dye stained her hands. She went to the place of the Bhagavan (the Blessed One, a title for the Buddha), prostrated herself with her head and face at his feet, and stood to one side. At that time, the Bhagavan, knowing the situation, deliberately asked: 『Gotami (Mahaprajapati's clan name), why are your hands stained with color, like a dyer?』 She immediately told the Buddha: 『The group of six Bhikkhus wanted to make new sitting cloths, and brought sheep's wool for us to wash, dye, and separate, so my hands are stained.』 Having said this, she prostrated herself with her head and face at the Buddha's feet, and returned to her dwelling. At that time, the Bhagavan, because of this matter, gathered the Sangha (monastic community) of Bhikkhus, and knowing the situation, deliberately asked the group of six Bhikkhus: 『Did you really make new sitting cloths and have the Bhikkhunis wash, dye, and separate the sheep's wool?』 They replied: 『Indeed, World-Honored One!』 The World-Honored One, with countless methods, rebuked the group of six Bhikkhus, saying: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (ascetic), not pure, not conducive to practice, and should not be done. How could you have the Bhikkhunis wash, dye, and separate the sheep's wool?』 After the World-Honored One had rebuked them with countless methods, he told the Bhikkhus: 『These foolish men, the group of six Bhikkhus! Many places produce defilements, and this is the first offense. From now on, I will establish precepts for the Bhikkhus, gathering ten sentences
義乃至正法久住，欲說戒者當如是說：若比丘使比丘尼浣染擘羊毛者，尼薩耆波逸提。」
如是世尊與比丘結戒已，諸比丘各自有疑，不敢使親里比丘尼浣染擘羊毛。佛言：「聽親里者得浣染擘。自今已去與比丘結戒：若比丘使非親里比丘尼浣染擘羊毛者，尼薩耆波逸提。」
比丘義如上。
非親里及親里如上。
若比丘與非親里比丘尼羊毛浣、染、擘者，三尼薩耆波逸提。若使浣染擘，彼浣染而不擘者，二尼薩耆波逸提、一突吉羅。使浣染擘，彼浣不染而擘，二尼薩耆波逸提、一突吉羅。使浣染擘，彼不浣而染擘者，二尼薩耆、一突吉羅。使浣染擘，彼不浣染擘者，三突吉羅。使非親里沙彌尼、式叉摩那浣染擘者，突吉羅。
此應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮，右膝著地，合掌作如是白：「大德僧聽！我某甲比丘使非親里比丘尼浣染擘羊毛，犯捨墮。今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘，使非親里比丘尼浣染擘羊毛，犯捨墮。今舍與僧。若僧時到僧忍聽，我受此某甲比丘懺。白如是。」白已然後受懺。當語彼比丘言：「自責汝心。」比丘報言：「爾。」僧即當還彼比丘
【現代漢語翻譯】 現代漢語譯本：爲了正義乃至正法長久住世，想要宣說戒律的人應當這樣說：『如果比丘使喚比丘尼洗滌、染色、分開羊毛，犯尼薩耆波逸提。』（Nissaggiya Pacittiya，捨墮罪）
世尊這樣與比丘們制定戒律后，比丘們各自心存疑慮，不敢使喚親屬比丘尼洗滌、染色、分開羊毛。佛說：『允許使喚親屬比丘尼洗滌、染色、分開羊毛。從今以後與比丘們制定戒律：如果比丘使喚非親屬比丘尼洗滌、染色、分開羊毛，犯尼薩耆波逸提。』
比丘的定義如上所述。
非親屬和親屬的定義如上所述。
如果比丘與非親屬比丘尼一起洗滌、染色、分開羊毛，三次犯尼薩耆波逸提。如果使喚洗滌、染色、分開，她洗滌染色而不分開，兩次犯尼薩耆波逸提，一次犯突吉羅。（Dukkata，惡作罪）使喚洗滌、染色、分開，她洗滌不染色而分開，兩次犯尼薩耆波逸提，一次犯突吉羅。使喚洗滌、染色、分開，她不洗滌而染色分開，兩次犯尼薩耆，一次犯突吉羅。使喚洗滌、染色、分開，她不洗滌、不染色、不分開，三次犯突吉羅。使喚非親屬沙彌尼（Sramaneri，沙彌尼，指出家修行的女性）或式叉摩那（Siksamana，式叉摩那，指沙彌尼到比丘尼之間的過渡階段）洗滌、染色、分開，犯突吉羅。
這些物品應當捨棄給僧團、或多數人、或一人，不得私自捨棄。如果捨棄不成功，犯突吉羅。捨棄時應當前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘使喚非親屬比丘尼洗滌、染色、分開羊毛，犯捨墮。現在捨棄給僧團。』捨棄后應當懺悔。之前接受懺悔的人應當這樣宣告：『大德僧眾請聽！這位某甲比丘，使喚非親屬比丘尼洗滌、染色、分開羊毛，犯捨墮。現在捨棄給僧團。如果僧團時間到了，僧團容忍聽取，我接受這位某甲比丘的懺悔。宣告完畢。』宣告完畢后然後接受懺悔。應當告訴那位比丘說：『責備你的內心。』比丘回答說：『是。』僧團就應當歸還那位比丘。
【English Translation】 English version: For the sake of righteousness and the long-lasting of the True Dharma, one who wishes to recite the precepts should say thus: 'If a Bhikkhu (monk) causes a Bhikkhuni (nun) to wash, dye, or tease wool, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'
After the World-Honored One thus established the precepts with the Bhikkhus, the Bhikkhus each had doubts and did not dare to cause their relatives who were Bhikkhunis to wash, dye, or tease wool. The Buddha said: 'It is permitted to cause relatives to wash, dye, or tease wool. From now on, I establish a precept with the Bhikkhus: If a Bhikkhu causes a non-relative Bhikkhuni to wash, dye, or tease wool, it is a Nissaggiya Pacittiya.'
The definition of Bhikkhu is as above.
The definitions of non-relative and relative are as above.
If a Bhikkhu washes, dyes, and teases wool with a non-relative Bhikkhuni, it is a Nissaggiya Pacittiya three times. If he causes her to wash, dye, and tease, and she washes and dyes but does not tease, it is two Nissaggiya Pacittiyas and one Dukkata (an offense of wrong-doing). If he causes her to wash, dye, and tease, and she washes but does not dye and teases, it is two Nissaggiya Pacittiyas and one Dukkata. If he causes her to wash, dye, and tease, and she does not wash but dyes and teases, it is two Nissaggiya and one Dukkata. If he causes her to wash, dye, and tease, and she does not wash, dye, or tease, it is three Dukkatas. If he causes a non-relative Sramaneri (novice nun) or Siksamana (a female trainee nun) to wash, dye, or tease, it is a Dukkata.
These items should be forfeited to the Sangha (monastic community), or to a group of people, or to one person; they must not be forfeited privately. If the forfeiture is not properly done, it is a Dukkata. When forfeiting, one should go to the Sangha, expose the right shoulder, remove the sandals, bow to the senior monk, kneel on the right knee, and, with palms together, say thus: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, caused a non-relative Bhikkhuni to wash, dye, and tease wool, committing an offense entailing forfeiture. Now I forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should announce: 'Venerable Sangha, please listen! This Bhikkhu so-and-so caused a non-relative Bhikkhuni to wash, dye, and tease wool, committing an offense entailing forfeiture. Now he forfeits it to the Sangha. If it is the Sangha's time, may the Sangha permit me to receive this Bhikkhu so-and-so's confession. The announcement is thus.' After announcing, then receive the confession. One should tell that Bhikkhu: 'Reproach your heart.' The Bhikkhu replies: 'Yes.' The Sangha should then return it to that Bhikkhu.
羊毛，作白二羯磨。應如是與。僧當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，使非親里比丘尼浣染擘羊毛，犯捨墮，今舍與僧。若僧時到僧忍聽，還此某甲比丘羊毛。白如是。」「大德僧聽！此某甲比丘，使非親里比丘尼浣染擘羊毛，犯捨墮。今舍與僧。僧今持此羊毛還此比丘。誰諸長老忍僧持此羊毛還此比丘者默然，誰不忍者說。」「僧已忍與彼某甲比丘羊毛竟，僧忍，默然故，是事如是持。」
僧中舍羊毛竟，不還者，突吉羅。若有人教：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若數數用、若故壞，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，盡突吉羅。是謂為犯。
不犯者，使親里比丘尼浣染擘、若為病人浣染擘、若為眾僧為佛為塔浣染擘不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十七竟)
爾時佛在羅閱城耆阇崛山中。時城內有一大臣，與跋難陀親舊知識。彼于異時大得豬肉，即敕其婦：「跋難陀釋子是我親友，為其留分。」其婦即與留分。時王舍城世人節會日，作眾伎樂竟夜不眠。時大臣兒亦在其中竟夜不眠，饑乏問其母言：「有殘肉不？」母報言：「肉盡，唯有跋難陀釋子肉在。」兒即與母錢，語言：「持此錢更
【現代漢語翻譯】 現代漢語譯本： 羊毛，作白二羯磨（一種佛教儀式）。應該這樣給予。僧團應當選出有能力的羯磨人，如上文所述，作如下宣告：『大德僧眾請聽！這位某甲比丘，使喚非親屬的比丘尼洗染擘分羊毛，犯了捨墮（一種戒律），現在捨棄給僧團。如果僧團時機成熟，僧團願意聽取，將這羊毛還給這位某甲比丘。宣告如是。』 『大德僧眾請聽！這位某甲比丘，使喚非親屬的比丘尼洗染擘分羊毛，犯了捨墮。現在捨棄給僧團。僧團現在將這羊毛還給這位比丘。哪位長老同意僧團將這羊毛還給這位比丘的請默然，誰不同意的請說出來。』 『僧團已經同意將羊毛還給那位某甲比丘了，僧團同意，因為默然，此事就這樣決定了。』 在僧團中捨棄羊毛后，不歸還的，犯突吉羅（一種輕罪）。如果有人教唆：『不要歸還。』的，犯突吉羅。如果轉作凈施、或者送給別人、或者多次使用、或者故意損壞，一切都犯突吉羅。 比丘尼，犯突吉羅；式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），都犯突吉羅。這就是所謂的犯戒。 不犯戒的情況：使喚親屬比丘尼洗染擘分、或者為病人洗染擘分、或者為眾僧、為佛、為塔洗染擘分，不犯戒。 不犯戒的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦纏繞，不犯戒。（十七竟） 當時佛陀在羅閱城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中。當時城內有一位大臣，與跋難陀（Nanda）是親戚朋友。他在其他時候得到很多豬肉，就吩咐他的妻子：『跋難陀釋子（釋迦牟尼佛的弟子）是我的親友，為他留一份。』他的妻子就留了一份。當時王舍城（Rājagṛha）的世人在節日聚會，演奏各種音樂，整夜不睡。當時大臣的兒子也在其中整夜不睡，飢餓地問他的母親說：『有剩餘的肉嗎？』母親回答說：『肉都吃完了，只有跋難陀釋子的那份肉還在。』兒子就給母親錢，說：『拿著這些錢再
【English Translation】 English version: Wool, to perform a formal act of giving back (karma). It should be given in this way. The Sangha should appoint a capable person for the karma, as mentioned above, to make the following announcement: 'Venerable Sangha, listen! This Bhikkhu named so-and-so, has caused a non-relative Bhikkhuni to wash, dye, and divide wool, committing a Nissaggiya Pacittiya (an offense requiring forfeiture). Now he forfeits it to the Sangha. If it is the Sangha's time, may the Sangha listen and agree to return this wool to this Bhikkhu named so-and-so. The announcement is thus.' 'Venerable Sangha, listen! This Bhikkhu named so-and-so, has caused a non-relative Bhikkhuni to wash, dye, and divide wool, committing a Nissaggiya Pacittiya. Now he forfeits it to the Sangha. The Sangha now holds this wool to return to this Bhikkhu. Which elders agree to the Sangha returning this wool to this Bhikkhu, let them be silent; whoever disagrees, let them speak.' 'The Sangha has already agreed to return the wool to that Bhikkhu named so-and-so, the Sangha agrees, because of the silence, this matter is thus decided.' After forfeiting the wool to the Sangha, not returning it is a Dukkaṭa (a minor offense). If someone instructs: 'Do not return it,' it is a Dukkaṭa. If it is converted into a pure offering, or given to others, or used repeatedly, or deliberately destroyed, all are Dukkaṭas. A Bhikkhuni commits a Dukkaṭa; a Sikkhamana (a female novice), a Samanera (a male novice), a Samaneri (a female novice), all commit Dukkaṭas. This is what is called an offense. Non-offenses: causing a relative Bhikkhuni to wash, dye, and divide; or washing, dyeing, and dividing for a sick person; or washing, dyeing, and dividing for the Sangha, for the Buddha, or for a Stupa, are not offenses. Non-offenses: when the rule was initially not established, or due to insanity, mental derangement, or being overwhelmed by pain, are not offenses. (End of seventeen) At that time, the Buddha was in Rājagṛha (City of Kings) on Gṛdhrakūṭa (Vulture Peak) Mountain. At that time, there was a high minister in the city who was a close friend and acquaintance of Nanda (Name of a monk). At another time, he obtained a large amount of pork and instructed his wife: 'Nanda, the Sakyan (Disciple of Sakyamuni Buddha), is my close friend, set aside a portion for him.' His wife set aside a portion. At that time, the people of Rājagṛha were celebrating a festival, performing various music and not sleeping all night. At that time, the minister's son was also among them, not sleeping all night, and hungry, asked his mother, saying: 'Is there any leftover meat?' The mother replied: 'The meat is all gone, only the portion for Nanda the Sakyan remains.' The son then gave money to his mother, saying: 'Take this money and buy more
市肉與跋難陀，此肉與我。」母即取錢與肉。跋難陀釋子晨朝著衣持缽，詣大臣家就座而坐。時大臣婦語言：「近者大得肉，長者敕我言：『跋難陀釋子是我知舊，為其留分。』我即受敕，為大德留分。我兒以節會日戲，竟夜不眠饑乏來從我索肉，以五錢與我言：『更市肉與跋難陀，此肉與我。』我即便與之。今有此錢正爾市肉，大德可小留待。」跋難陀問言：「彼為我故與錢耶？」答言：「爾。」「若為我故可與我錢，不須肉。」時即置錢于地與。時跋難陀得此錢已，持寄市肆上而去。諸居士見皆共嫌之：「沙門釋子販賣錢財，持錢來置肆上而去。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何自取錢置肆上而去耶？」時王及諸大臣集會共作是言：「沙門釋子得捉金銀若錢，沙門釋子不捨金銀，若錢、珍寶、珠瓔、生像。」爾時座中復有一大臣名曰珠髻，即語諸大臣言：「莫作是言：『沙門釋子得捉金銀若錢，不捨珍寶珠瓔。』何以故？我自從如來聞，沙門釋子不得捉金銀若錢，沙門釋子舍離珍寶珠瓔。」時珠髻大臣，有威勢有能善說，令諸人歡喜信解。即往詣世尊所，頭面禮足在一面坐，以此因緣具白世尊：「我向所說，於法無有違失耶？」佛告大臣：「如汝所說，于正法中多有
所益，無有違失。何以故？沙門釋子不得捉持金銀若錢，沙門釋子舍離珍寶珠瓔，不著飾好。汝今當知，若應捉金銀若錢，不離珠瓔珍寶，亦應受五欲。若受五欲，非沙門釋子法。大臣！汝今當知，若見沙門釋子以我為師，而捉金銀若錢珍寶，則決定知非沙門釋子法。我有如是言：『比丘若為作屋故，求材木竹草樹皮得受，不應自為身受。』大臣當知，日月有四患：不明、不凈、不能有所照亦無威神。云何為四？阿修羅、煙、云、塵霧是日月大患，若遇此患者不明、不凈、不能有所照亦無威神。沙門婆羅門亦有四患，不明、不凈、不能有所照亦無威神，亦復如是。云何為四？若沙門婆羅門不捨飲酒、不捨淫慾、不捨手持金銀、不捨邪命自活，是謂沙門婆羅門四大患，能令沙門婆羅門不明、不凈、不能有所照亦無威神。」
諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀已，往世尊所，頭面作禮在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，以無數方便呵責跋難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何自手持錢，著肆上而去耶？」呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當
{ "translations": [ "現代漢語譯本：\n所獲得的利益，沒有絲毫損失。為什麼呢？沙門釋子（Śrāmaṇa，佛教出家弟子）不得拿取金銀或錢財，沙門釋子捨棄珍寶珠瓔（各種珍貴的裝飾品），不追求華麗的裝飾。你現在應當知道，如果應該拿取金銀或錢財，不捨棄珠瓔珍寶，也應該接受五欲（色、聲、香、味、觸五種感官慾望）。如果接受五欲，就不是沙門釋子的行為。大臣！你現在應當知道，如果看見沙門釋子以我為師，卻拿取金銀或錢財珍寶，那麼就可以斷定這不是沙門釋子的行為。我曾這樣說過：『比丘如果爲了建造房屋的緣故，尋求木材、竹子、草、樹皮，可以接受，但不應該為自己接受。』大臣應當知道，日月有四種災患：不明亮、不純凈、不能照耀萬物，也沒有威德神力。哪四種呢？阿修羅（Asura，一種神道生物）、煙、云、塵霧是日月的四大災患，如果遇到這些災患，日月就會不明亮、不純凈、不能照耀萬物，也沒有威德神力。沙門婆羅門（Śrāmaṇa-brāhmaṇa，指修行者）也有四種災患，不明亮、不純凈、不能照耀萬物，也沒有威德神力，也是如此。哪四種呢？如果沙門婆羅門不捨棄飲酒、不捨棄淫慾、不捨棄手持金銀、不捨棄以不正當的手段謀生，這就是沙門婆羅門的四大災患，能使沙門婆羅門不明亮、不純凈、不能照耀萬物，也沒有威德神力。」， "眾比丘聽聞后，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，譴責跋難陀（Bhadanta，人名）的行為，前往世尊（Bhagavan，佛陀的尊稱）處，頭面頂禮后在一旁坐下，將此事的前因後果詳細稟告世尊。世尊當時因為這件事召集比丘僧眾，用無數種方法呵責跋難陀：「你所做的事情是不對的，不合乎威儀、不合乎沙門的行爲規範、不是清凈的行為、不是隨順佛法的行為，是不應該做的。怎麼能親自拿著錢，到市場上走動呢？」呵責完畢后，告訴眾比丘：「這個愚癡的人！製造了多種產生煩惱的地方，最初違犯戒律。從今以後要為比丘們制定戒律，聚集十種利益，乃至使正法長久住世，想要說戒的人應當..." ], "english_translations": [ "English version:\nThe benefits gained are without any loss. Why is that? Śrāmaṇa (Buddhist renunciates) are not allowed to hold gold, silver, or money. Śrāmaṇa relinquish precious jewels and ornaments, and do not seek fine adornments. You should know now that if one should hold gold, silver, or money, and not relinquish jewels and ornaments, then one should also accept the five desires (the five sensory pleasures of sight, sound, smell, taste, and touch). If one accepts the five desires, that is not the way of a Śrāmaṇa. Minister! You should know now that if you see a Śrāmaṇa who takes me as their teacher, yet holds gold, silver, or money and jewels, then you can definitely know that this is not the way of a Śrāmaṇa. I have said thus: 『If a Bhikṣu (Buddhist monk) seeks wood, bamboo, grass, or tree bark for the purpose of building a house, they may receive it, but they should not receive it for themselves.』 Minister, you should know that the sun and moon have four afflictions: not being bright, not being pure, not being able to illuminate, and having no majestic power. What are the four? Asuras (a type of deity), smoke, clouds, dust, and fog are the great afflictions of the sun and moon. If they encounter these afflictions, they will not be bright, not be pure, not be able to illuminate, and will have no majestic power. Śrāmaṇa-brāhmaṇas (ascetics) also have four afflictions: not being bright, not being pure, not being able to illuminate, and having no majestic power, and it is the same. What are the four? If Śrāmaṇa-brāhmaṇas do not relinquish drinking alcohol, do not relinquish sexual desire, do not relinquish holding gold and silver in their hands, and do not relinquish making a living through improper means, these are the four great afflictions of Śrāmaṇa-brāhmaṇas, which can cause them to be not bright, not pure, not able to illuminate, and to have no majestic power.", "When the Bhikṣus (Buddhist monks) heard this, those among them who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized Bhadanta (name of a person) and went to the Bhagavan (the Blessed One, a title for the Buddha), bowed their heads and faces in reverence, sat to one side, and reported the cause and circumstances of this matter in detail to the Bhagavan. At that time, the Bhagavan, because of this matter, gathered the assembly of Bhikṣus and rebuked Bhadanta with countless means: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Śrāmaṇa, not a pure practice, not in accordance with the Dharma, and should not be done. How can you personally hold money and go to the market?' After rebuking him, he told the Bhikṣus: 'This foolish person! Creates many places of defilement, and is the first to violate the precepts. From now on, I will establish precepts for the Bhikṣus, gathering ten benefits, and even causing the True Dharma to abide long in the world. Those who wish to recite the precepts should..." ] }
如是說：若比丘自手捉錢、若金銀，若教人捉、若置地受者，尼薩耆波逸提。」
比丘義如上。
錢者，上有文像。
若比丘自手捉金銀、若錢，教人捉、若置地受，尼薩耆波逸提。此應舍，是中舍者，若彼有信樂守園人、若優婆塞，當語言：「此是我所不應，汝當知之。」若彼人取還與比丘者，比丘當爲彼人物故受，敕凈人使掌之。若得凈衣缽針筒、尼師檀，應持貿易受持之。若彼優婆塞取已，與比丘凈衣缽、若尼師檀、若針筒，應取持之。若彼取已不還者，令余比丘語言：「佛有教，為凈故與汝，應還彼比丘物。」若余比丘語：「不還。」者，當自往語言：「佛有教，為凈故與汝，汝今可與僧、與塔、與和上、與同和上、與阿阇梨、與同阿阇梨、與諸親舊知識、若還本主。何以故？不欲使失彼信施故。」若不語彼人知是看是者，突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼突吉羅。是謂為犯。
不犯者，若語言：「知是看是。」若彼有信樂優婆塞守園人，當語彼人言：「此物我所不應，汝當知之。」若彼人受已還與比丘者，比丘當爲彼故受持，與凈人掌之。后若得凈衣缽、針筒、尼師檀，得持貿易持之。若彼人取已與凈衣缽、若坐具、若針筒，應取持之。若彼人不
【現代漢語翻譯】 現代漢語譯本： 如是說：如果比丘親自用手拿錢，或者金銀，或者教別人拿，或者放在地上拿起來，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 比丘（bhikkhu，佛教僧侶）的定義如上所述。 錢，上面有文字或影象。 如果比丘親自用手拿金銀或者錢，教別人拿，或者放在地上拿起來，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。這應該捨棄。捨棄的方法是，如果那裡有可信賴、樂於助園的人，或者優婆塞（upasaka，在家男居士），應當告訴他們：『這個東西我不應該擁有，你應當知道。』如果那個人拿了之後還給比丘，比丘應當爲了那個人的緣故接受，並囑咐凈人（kappiya-karaka，處理僧侶不宜觸碰之物的居士）掌管它。如果得到乾淨的衣服、缽、針筒、尼師壇（nisidana，坐墊），應該拿去交換並持有。如果那個優婆塞（upasaka，在家男居士）拿了之後，給比丘乾淨的衣服、缽、或者尼師壇（nisidana，坐墊）、或者針筒，應該拿來持有。如果那個人拿了之後不歸還，就讓其他比丘告訴他：『佛有教導，爲了清凈的緣故給你，應該歸還那個比丘的物品。』如果其他比丘說：『不歸還。』就應當親自去告訴他：『佛有教導，爲了清凈的緣故給你，你現在可以把它給僧團、給佛塔、給和尚（upajjhaya，親教師）、給同和尚、給阿阇梨（acariya，導師）、給同阿阇梨、給諸位親朋好友、或者歸還給原來的主人。』為什麼呢？不希望失去他們的信心和佈施的緣故。』如果沒告訴那個人，知道卻裝作不知道，就犯了突吉羅（dukkhata，惡作罪）。 比丘尼（bhikkhuni，佛教女僧侶）犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）；式叉摩那（sikkhamana，學戒女）、沙彌（samanera，小沙彌）、沙彌尼（samaneri，小沙彌尼）犯突吉羅（dukkhata，惡作罪）。這就是所謂的犯戒。 不犯的情況是，如果說：『知道，並看著。』如果那裡有可信賴的優婆塞（upasaka，在家男居士）或守園人，應當告訴那個人說：『這個東西我不應該擁有，你應當知道。』如果那個人接受之後還給比丘，比丘應當爲了他的緣故接受並持有，交給凈人（kappiya-karaka，處理僧侶不宜觸碰之物的居士）掌管。之後如果得到乾淨的衣服、缽、針筒、尼師壇（nisidana，坐墊），可以拿去交換並持有。如果那個人拿了之後，給乾淨的衣服、缽、或者坐具、或者針筒，應該拿來持有。如果那個人不...
【English Translation】 English version: Thus it is said: 'If a bhikkhu (Buddhist monk) takes money or gold and silver with his own hand, or causes others to take it, or receives it placed on the ground, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).' The meaning of bhikkhu (Buddhist monk) is as above. Money is that which has writing or images on it. If a bhikkhu (Buddhist monk) takes gold and silver or money with his own hand, or causes others to take it, or receives it placed on the ground, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). This should be forfeited. The way to forfeit it is, if there is a trustworthy and willing gardener, or an upasaka (lay male devotee), one should tell them: 'This is not proper for me, you should know this.' If that person takes it and returns it to the bhikkhu (Buddhist monk), the bhikkhu (Buddhist monk) should accept it for that person's sake, and instruct a kappiya-karaka (one who is allowed to handle things a monk is not) to manage it. If one obtains clean robes, a bowl, a needle case, or a nisidana (sitting cloth), one should take them to trade and hold them. If that upasaka (lay male devotee) takes it and gives the bhikkhu (Buddhist monk) clean robes, a bowl, or a nisidana (sitting cloth), or a needle case, one should take and hold them. If that person takes it and does not return it, have another bhikkhu (Buddhist monk) tell him: 'The Buddha has taught, it was given to you for the sake of purity, you should return that bhikkhu's (Buddhist monk's) item.' If the other bhikkhu (Buddhist monk) says: 'I will not return it,' then one should go oneself and say: 'The Buddha has taught, it was given to you for the sake of purity, you can now give it to the Sangha (monastic community), to the stupa (relic mound), to the upajjhaya (preceptor), to the co-upajjhaya, to the acariya (teacher), to the co-acariya, to all relatives and friends, or return it to the original owner. Why? Because I do not want to lose their faith and offering.' If one does not tell that person, knowing but pretending not to know, it is a Dukkata (an offense of wrong-doing). A bhikkhuni (Buddhist nun) commits a Nissaggiya Pacittiya (an offense entailing forfeiture and confession); a sikkhamana (probationary nun), a samanera (male novice), a samaneri (female novice) commits a Dukkata (an offense of wrong-doing). This is what is called an offense. Non-offense occurs if one says: 'Knowing, and watching.' If there is a trustworthy upasaka (lay male devotee) or gardener, one should tell that person: 'This is not proper for me, you should know this.' If that person accepts it and returns it to the bhikkhu (Buddhist monk), the bhikkhu (Buddhist monk) should accept and hold it for his sake, and give it to a kappiya-karaka (one who is allowed to handle things a monk is not) to manage. Afterwards, if one obtains clean robes, a bowl, a needle case, or a nisidana (sitting cloth), one can take them to trade and hold them. If that person takes it and gives clean robes, a bowl, or a sitting cloth, or a needle case, one should take and hold them. If that person does not...
肯與者，余比丘當語其人言：「佛有教，為凈故與汝，應還彼比丘物。」若彼人不與，自往語言：「佛教比丘作凈故與汝。若與僧、與塔、與和上、與同和上、與阿阇梨、與同阿阇梨、與諸親屬知識、若教使與本施主，不欲令失彼信施故。」如是一切，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十八竟)
爾時世尊在羅閱祇耆阇崛山中。時跋難陀往市肆上以錢易錢持去。諸居士見已皆譏嫌言：「沙門釋子以錢易錢，善能賣買。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何持錢易錢持去？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何以錢易錢？」世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘種種賣買寶物者，尼薩耆波逸提。」
比丘義如上。
種種賣買者，以成金易成金、易未成金、易已成未成金，易成銀、易未成銀、易已成未成銀、易錢，以未成金易成金、易未成金、易已成未成金，易成銀、易未成銀、易已
【現代漢語翻譯】 現代漢語譯本：如果有人請求（肯與者），其他比丘應當告訴他：『佛陀教導，爲了清凈的緣故給你，你應該歸還那位比丘的物品。』如果那個人不給，就親自去告訴他：『佛陀教導比丘爲了清凈的緣故給你。如果給了僧團、給了佛塔、給了和尚（Upadhyaya，親教師）、給了同和尚、給了阿阇梨（Acarya，軌範師）、給了同阿阇梨、給了諸位親屬朋友，或者教人轉交給原來的施主，都是不希望失去他們的信心和佈施的緣故。』像這樣一切行為，都沒有犯戒。 沒有犯戒的情況包括：最初沒有制定戒律時，以及癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞的時候。（十八竟） 當時，世尊在羅閱祇（Rajagrha）的耆阇崛山（Grdhrakuta）中。當時，跋難陀（Bhallananda）去市場上用錢換錢拿走。各位居士看到后都譏諷說：『這些沙門釋子用錢換錢，真會做買賣。』各位比丘聽到后，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責備跋難陀說：『怎麼能用錢換錢拿走呢？』各位比丘前往世尊處，頭面頂禮佛足后在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責跋難陀說：『你所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能用錢換錢呢？』世尊用無數種方法呵責之後，告訴各位比丘：『這個愚癡的人！製造了多種有漏之處，是最初的犯戒。從今以後為比丘們制定戒律，集合十種功德利益乃至正法久住，想要說戒的人應當這樣說：如果比丘進行各種買賣寶物的行為，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 比丘的定義如上所述。 各種買賣指的是：用成色好的金子換成色好的金子、換未成色的金子、換已經加工和未加工的金子，換成色好的銀子、換未成色的銀子、換已經加工和未加工的銀子，換錢；用未成色的金子換成色好的金子、換未成色的金子、換已經加工和未加工的金子，換成色好的銀子、換未成色的銀子、換已
【English Translation】 English version: If someone asks (Ken Yu Zhe), the other Bhikkhus should tell him: 'The Buddha taught that it is given to you for the sake of purity, you should return the item to that Bhikkhu.' If that person does not give it, go and tell him personally: 'The Buddha taught the Bhikkhus to give it to you for the sake of purity. If it is given to the Sangha, to the Stupa, to the Upadhyaya (preceptor), to the co-Upadhyaya, to the Acarya (teacher), to the co-Acarya, to the relatives and friends, or taught to be transferred to the original donor, it is all because they do not want to lose their faith and offerings.' All such behaviors are not offenses. Situations where there is no offense include: when the precepts were not initially established, and when one is suffering from dementia, madness, mental disorder, or tormented by pain and distress. (End of eighteen) At that time, the World Honored One was in Rajagrha (Rajagrha) on Mount Grdhrakuta (Grdhrakuta). At that time, Bhallananda (Bhallananda) went to the market to exchange money for money and took it away. When the lay people saw this, they all ridiculed and said: 'These Shramana Shakya's sons exchange money for money, they are good at trading.' When the Bhikkhus heard this, those who were content with few desires, practiced asceticism, were happy to learn the precepts, and knew shame and remorse, rebuked Bhallananda and said: 'How can you exchange money for money and take it away?' The Bhikkhus went to the World Honored One, prostrated themselves at the feet of the Buddha, and sat on one side, reporting the cause and condition of this matter in detail to the World Honored One. The World Honored One then gathered the Bhikkhu Sangha because of this matter, and rebuked Bhallananda, saying: 'What you have done is wrong, it is not in accordance with demeanor, not in accordance with the Shramana Dharma, not pure, not in accordance with practice, and should not be done. How can you exchange money for money?' After the World Honored One rebuked him in countless ways, he told the Bhikkhus: 'This foolish person! Creates many leaky places, is the first offense. From now on, establish precepts for the Bhikkhus, gather ten merits and benefits until the Dharma abides for a long time, those who want to recite the precepts should say so: If a Bhikkhu engages in various transactions of treasures, he commits Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiatory offense involving forfeiture).' The definition of Bhikkhu is as mentioned above. Various transactions refer to: exchanging gold of good quality for gold of good quality, exchanging for gold of inferior quality, exchanging for gold that has been processed and unprocessed, exchanging for silver of good quality, exchanging for silver of inferior quality, exchanging for silver that has been processed and unprocessed, exchanging for money; exchanging gold of inferior quality for gold of good quality, exchanging for gold of inferior quality, exchanging for gold that has been processed and unprocessed, exchanging for silver of good quality, exchanging for silver of inferior quality, exchanging for alrea
成未成銀、易錢。以已成未成金易成金、易未成金、易已成未成金，易成銀、易未成銀、易已成未成銀、易錢。以成銀易金，乃至易錢亦如是。以未成銀易金，乃至易錢亦如是。以已成未成銀易金，乃至易錢亦如是。以錢易金，乃至易錢亦如是。
錢者，有八種：金錢、銀錢、鐵錢、銅錢、白镴錢、鉛錫錢、木錢、胡膠錢。
若比丘種種賣買寶物，以成金易成金乃至易錢，尼薩耆波逸提。此應舍，是中舍者，若守園人、若信樂優婆塞，當語彼人言：「此物我所不應受，汝知之。」若彼人受已還與比丘者，比丘當爲彼人故受，令凈人掌之。后若得凈衣缽、坐具、針筒，得持貿易持之。若彼人受已，與比丘凈衣缽、坐具、針筒，當受持之。若彼人受已不與比丘者，當令余比丘語言：「佛有教，為凈故與汝，應還彼比丘物。」若余比丘語復不還者，應自往語言：「佛有教，為凈故與汝，汝今可與僧、與塔、與和上、與同和上、與阿阇梨、與同阿阇梨、與親舊知識，若還本施主。何以故？不欲失他信施故。」若比丘不語彼人言：「看是知是。」突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若語彼人言：「看是知是。」若有守園人信樂優婆塞，語言：「
【現代漢語翻譯】 現代漢語譯本 用已鑄造或未鑄造的銀子、易貨的錢幣。用已鑄造的或未鑄造的金子換已鑄造的金子、換未鑄造的金子、換已鑄造或未鑄造的金子，換已鑄造的銀子、換未鑄造的銀子、換已鑄造或未鑄造的銀子、換錢幣。用已鑄造的銀子換金子，乃至換錢幣也是這樣。用未鑄造的銀子換金子，乃至換錢幣也是這樣。用已鑄造或未鑄造的銀子換金子，乃至換錢幣也是這樣。用錢幣換金子，乃至換錢幣也是這樣。 錢幣有八種：金錢、銀錢、鐵錢、銅錢、白镴錢、鉛錫錢、木錢、胡膠錢。 如果比丘（bhikkhu，男性出家人）進行各種買賣寶物的行為，用已鑄造的金子換已鑄造的金子乃至換錢幣，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。這些東西應該捨棄，捨棄的方式是，如果是看守園子的人，或者是虔誠的優婆塞（upasaka，在家男居士），應當告訴他們：『這些東西我不應該接受，你們自己看著辦吧。』如果他們接受后又還給比丘，比丘應當爲了他們而接受，交給凈人（kappiya-karaka，處理僧侶不便處理事務的人）保管。以後如果得到乾淨的衣服、缽、坐具、針筒，可以用這些東西進行貿易。如果他們接受后，把乾淨的衣服、缽、坐具、針筒給比丘，應當接受並持有。如果他們接受后不給比丘，應當讓其他比丘說：『佛陀有教導，爲了清凈的緣故給你，你應該把東西還給那位比丘。』如果其他比丘說了還不還，應當親自去說：『佛陀有教導，爲了清凈的緣故給你，你現在可以把東西給僧團（samgha，僧侶團體）、給佛塔（stupa，佛教建築物）、給和尚（upajjhaya，戒師）、給同和尚、給阿阇梨（acariya，導師）、給同阿阇梨、給親朋好友，或者還給原來的施主。』為什麼呢？因為不想失去他人的信心和佈施。如果比丘不告訴他們『看著辦』，就觸犯突吉羅（dukkhata，一種輕罪）。 比丘尼（bhikkhuni，女性出家人）觸犯尼薩耆波逸提；式叉摩那（sikkhamana，見習女）、沙彌（samanera，男少年出家者）、沙彌尼（samaneri，女少年出家者）觸犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是，如果告訴他們『看著辦』。如果有看守園子的人或虔誠的優婆塞說：
【English Translation】 English version With wrought or unwrought silver, exchanging money. With wrought or unwrought gold exchanging wrought gold, exchanging unwrought gold, exchanging wrought or unwrought gold, exchanging wrought silver, exchanging unwrought silver, exchanging wrought or unwrought silver, exchanging money. With wrought silver exchanging gold, and so forth, exchanging money is also thus. With unwrought silver exchanging gold, and so forth, exchanging money is also thus. With wrought or unwrought silver exchanging gold, and so forth, exchanging money is also thus. With money exchanging gold, and so forth, exchanging money is also thus. Money has eight kinds: gold coins, silver coins, iron coins, copper coins, pewter coins, lead-tin coins, wooden coins, and gum arabic coins. If a bhikkhu (male monastic) engages in various sales of treasures, with wrought gold exchanging wrought gold and so forth, exchanging money, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This should be relinquished. The way to relinquish it is, if it is a garden keeper or a faithful upasaka (male lay follower), one should tell that person: 'This thing I should not receive, you know it.' If that person receives it and then returns it to the bhikkhu, the bhikkhu should accept it for that person's sake, and entrust it to a kappiya-karaka (one who is allowed to handle things a monk cannot). Later, if he obtains clean robes, a bowl, a sitting cloth, or a needle case, he can use these to trade. If that person receives it and gives the bhikkhu clean robes, a bowl, a sitting cloth, or a needle case, he should accept and hold them. If that person receives it and does not give it to the bhikkhu, one should have another bhikkhu say: 'The Buddha has taught, for the sake of purity, to give it to you, you should return the thing to that bhikkhu.' If the other bhikkhu speaks and still does not return it, one should go oneself and say: 'The Buddha has taught, for the sake of purity, to give it to you, you can now give the thing to the samgha (monastic community), to a stupa (Buddhist monument), to the upajjhaya (preceptor), to a co-upajjhaya, to the acariya (teacher), to a co-acariya, to relatives and friends, or return it to the original donor.' Why? Because one does not want to lose others' faith and offerings. If the bhikkhu does not tell that person 'Look at this, know this,' it is a dukkata (wrongdoing). A bhikkhuni (female monastic) commits a Nissaggiya Pacittiya; a sikkhamana (probationary nun), a samanera (male novice), a samaneri (female novice) commit a dukkata. This is called an offense. There is no offense if one tells that person 'Look at this, know this.' If there is a garden keeper or a faithful upasaka who says:
此是我所不應，汝知之。」若彼人受已還與比丘，比丘應為彼人故受，令凈人掌之。若得凈衣缽、坐具、針筒，持貿易受持之。若彼受已與比丘凈衣缽、坐具、針筒，受持之。若彼人受已不還比丘，比丘應令余比丘語言：「佛有教，為凈故與汝，汝應還此比丘。」若不還，自往語言：「佛有教，為凈故與汝。汝應與僧、與塔、與和上、與同和上、與阿阇梨、與同阿阇梨、與親友知識、若還與本施主。何以故？不欲令失信施故。」若以錢貿瓔珞具為佛法僧，若以瓔珞具易錢為佛法僧，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十九竟)
爾時世尊在舍衛國祇樹給孤獨園。時跋難陀釋子在拘薩羅國道路行，往一無住處村，至村中已持生薑易食，食已去。時舍利弗亦在拘薩羅國人間遊行，至無住處村中，到時著衣持缽入村乞食，漸漸至賣飯食家默然住。賣飯人見已問言：「大德！何所求欲？」報言：「居士！我須食。」彼人言：「持價來。」報言：「居士！勿作此言，我等所不應。」彼人言：「曏者跋難陀以生薑易食，食已去。大德！何故不應？」時舍利弗聞此語已，慚愧無言。乞食已還至僧伽藍中，以此因緣語諸比丘。
時舍衛城中有一外道，得一貴價衣，心自念言：「我何用此貴價衣
【現代漢語翻譯】 現代漢語譯本：'這不應該是我接受的，你知道的。' 如果那個人接受后又還給比丘（bhikkhu，佛教僧侶），比丘應該爲了那個人而接受，讓凈人（kappiya-karaka，負責處理僧侶不宜直接接觸事務的居士）掌管它。如果得到乾淨的衣服、缽（patra，僧侶的食器）、坐具（nisidana，坐墊）、針筒（sucighara，存放縫衣針的容器），可以拿去交換並接受。如果那個人接受后把乾淨的衣服、缽、坐具、針筒給比丘，就接受它們。如果那個人接受后不還給比丘，比丘應該讓其他比丘說：'佛陀（Buddha，佛教創始人）有教導，爲了清凈的緣故給你，你應該還給這位比丘。' 如果不還，就親自去說：'佛陀有教導，爲了清凈的緣故給你。你應該把它給僧團（Sangha，佛教僧侶團體）、佛塔（stupa，存放聖物或骨灰的建築物）、和尚（upadhyaya，戒師）、同和尚、阿阇梨（acarya，導師）、同阿阇梨、親友知識，或者還給原來的施主。為什麼呢？不希望失去信施的緣故。' 如果用錢交換瓔珞具（alankara，裝飾品）爲了佛、法（Dharma，佛法）、僧，或者用瓔珞具交換錢爲了佛、法、僧，沒有犯戒。
沒有犯戒的情況包括：最初沒有制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。（十九竟）
當時，世尊（Bhagavan，佛陀的尊稱）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀釋子（Nanda，釋迦族出家的弟子）在拘薩羅國（Kosala）的道路上行走，前往一個沒有常住居民的村莊，到達村莊後用生薑交換食物，吃完后離開。當時，舍利弗（Sariputta，佛陀的十大弟子之一）也在拘薩羅國人間游化，到達那個沒有常住居民的村莊，到達時穿好衣服，拿著缽進入村莊乞食，漸漸走到賣飯食的家門口，默默地站著。賣飯的人看見后問道：'大德（Bhadanta，對僧侶的尊稱）！您想要什麼？' 回答說：'居士（grhapati，在家信徒）！我需要食物。' 那人說：'拿錢來。' 回答說：'居士！不要這樣說，這不是我們應該做的。' 那人說：'剛才跋難陀用生薑交換食物，吃完后離開了。大德！為什麼您就不應該呢？' 當時，舍利弗聽到這些話后，感到慚愧，無言以對。乞食完畢后回到僧伽藍（samgharama，僧院）中，把這件事告訴了各位比丘。
當時，舍衛城中有一個外道（tirthika，非佛教修行者），得到一件昂貴的衣服，心裡想：'我要這件昂貴的衣服有什麼用呢？'
【English Translation】 English version: 'This should not be what I accept, you know.' If that person receives it and returns it to the bhikkhu (Buddhist monk), the bhikkhu should accept it for that person's sake, and let a kappiya-karaka (a layperson who handles matters that monks should not directly touch) manage it. If he obtains clean robes, a patra (bowl, a monk's eating utensil), a nisidana (sitting cloth, a mat), a sucighara (needle case, a container for sewing needles), he may exchange them and accept the proceeds. If that person receives it and gives the clean robes, bowl, sitting cloth, and needle case to the bhikkhu, accept them. If that person receives it and does not return it to the bhikkhu, the bhikkhu should have another bhikkhu say: 'The Buddha (founder of Buddhism) has taught that it is given to you for the sake of purity, you should return it to this bhikkhu.' If he does not return it, he should go himself and say: 'The Buddha has taught that it is given to you for the sake of purity. You should give it to the Sangha (Buddhist monastic community), the stupa (a structure containing relics or ashes), the upadhyaya (preceptor), the co-preceptor, the acarya (teacher), the co-acarya, relatives and friends, or return it to the original donor. Why? Because I do not want to lose the faithful offering.' If one exchanges money for alankara (ornaments) for the Buddha, Dharma (Buddhist teachings), and Sangha, or exchanges ornaments for money for the Buddha, Dharma, and Sangha, there is no offense.
There is no offense in the following cases: when the precepts were not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of section 19)
At that time, the Bhagavan (Blessed One, a title for the Buddha) was in the Jetavana Anathapindika-arama in Sravasti. At that time, Nanda (a Sakyan disciple who became a monk) was walking on the road in Kosala, going to a village with no permanent residents. Having arrived in the village, he exchanged ginger for food, ate it, and left. At that time, Sariputta (one of the Buddha's ten great disciples) was also wandering among the people in Kosala. He arrived at the village with no permanent residents, and when he arrived, he put on his robes, took his bowl, and entered the village to beg for food, gradually arriving at the house of a food vendor and standing silently. The food vendor saw him and asked: 'Bhadanta (Venerable Sir, a term of respect for monks)! What do you seek?' He replied: 'Grhapati (householder, a lay devotee)! I need food.' The man said: 'Bring money.' He replied: 'Grhapati! Do not say that, it is not what we should do.' The man said: 'Earlier, Nanda exchanged ginger for food, ate it, and left. Bhadanta! Why shouldn't you?' At that time, Sariputta heard these words and felt ashamed, and was speechless. After begging for food, he returned to the samgharama (monastery) and told the bhikkhus about this incident.
At that time, there was a tirthika (non-Buddhist practitioner) in Sravasti who obtained an expensive robe and thought to himself: 'What use do I have for this expensive robe?'
為？我今寧可易余衣。」復念言：「我當何處貿易衣？唯有沙門釋子喜著好衣，彼必能易。」即持衣至僧伽藍中，語諸比丘言：「我欲貿易此衣，誰欲易者共易之。」跋難陀見已語言：「汝明日來，當與汝易衣。」跋難陀善能治衣，即其夜浣故衣，搗治光澤如新衣。彼外道晨朝持衣至僧伽藍中，語諸比丘言：「誰欲易衣？共貿易之。」時跋難陀便出衣示，語外道言：「我以此衣與汝，汝與我衣不？」報言：「與汝。」即便共易衣。外道得衣已，還所止園中，示諸外道言：「當知我已所著衣易得此衣。」外道中有智慧者語言：「汝為他所欺。何以故？汝所著衣新好廣大堅緻，此衣是故衣直，更搗治光澤似如新耳。」此外道即持衣還至僧伽藍中，語跋難陀言：「我還汝衣，汝還我衣。」跋難陀言：「已共汝貿易竟，不得相還。」外道言：「我衣新好廣大堅緻，汝衣弊故更搗治光澤如似新耳。」跋難陀報言：「我貿易已，終不相還。」彼外道譏嫌言：「自是我衣，求不可得耶？我衣新好廣大堅緻，汝衣弊故。云何俱共出家，共貿易衣不得還悔？」
諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀：「云何以生薑易食食，復與外道貿易衣而不聽悔？」諸比丘往至世尊所，頭面禮足在一面坐，以此因
【現代漢語翻譯】 現代漢語譯本： 外道問：『為什麼？我現在寧願換掉我的衣服。』又想：『我應該到哪裡去交換衣服呢？只有沙門釋子（指佛教出家人）喜歡穿好衣服，他們一定願意交換。』於是拿著衣服到僧伽藍（寺院）中，對比丘（出家男子）們說：『我想交換這件衣服，誰想交換的就來交換吧。』跋難陀（人名，一位比丘）看見后說：『你明天來，我跟你交換衣服。』跋難陀善於處理衣服，當晚就洗了舊衣服，搗洗得光亮如新。第二天早上，那個外道拿著衣服到僧伽藍中，對比丘們說：『誰想交換衣服？來交換吧。』這時，跋難陀拿出衣服給他看，對外道說：『我用這件衣服跟你換，你把你的衣服給我，好嗎？』外道說：『好的。』於是就交換了衣服。外道得到衣服后，回到他住的園林中，給其他外道看，說：『你們要知道，我已經用我穿的衣服換得了這件衣服。』外道中有智慧的人說：『你被他騙了。為什麼呢？你穿的衣服是新的、好的、寬大的、結實的，這件衣服是舊的，只是經過搗洗才顯得光亮像新的。』此外道聽后，就拿著衣服回到僧伽藍中，對跋難陀說：『我還你衣服，你還我衣服。』跋難陀說：『已經跟你交換完了，不能退還。』外道說：『我的衣服是新的、好的、寬大的、結實的，你的衣服是破舊的，只是經過搗洗才顯得光亮像新的。』跋難陀回答說：『我已經交換了，終究不會退還。』那個外道譏諷責怪說：『難道是我的衣服，想要回來都不能嗎？我的衣服是新的、好的、寬大的、結實的，你的衣服是破舊的。怎麼能一起出家，交換衣服卻不讓退悔呢？』 比丘們聽到了這件事，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責怪跋難陀：『為什麼用生薑交換食物，又與外道交換衣服而不允許退悔？』比丘們前往世尊（佛陀）處，頂禮佛足，在一旁坐下，將這件事的因
【English Translation】 English version: The heretic asked: 'Why? I would rather exchange my clothes now.' He then thought: 'Where should I trade my clothes? Only the Shramana Shakyaputras (Buddhist monks) like to wear good clothes; they will surely be willing to exchange.' So he took the clothes to the Sangharama (monastery) and said to the Bhikshus (monks): 'I want to trade this garment; whoever wants to trade, let's trade.' When Bhalandana (a proper noun, the name of a Bhikshu) saw this, he said: 'Come tomorrow, and I will exchange clothes with you.' Bhalandana was skilled at mending clothes, so that night he washed the old clothes and pounded them until they were as shiny as new. The next morning, the heretic brought the clothes to the Sangharama and said to the Bhikshus: 'Who wants to trade clothes? Let's trade.' Then Bhalandana took out the clothes and showed them, saying to the heretic: 'I will give you this garment in exchange for yours, okay?' The heretic said: 'Okay.' So they exchanged clothes. After getting the clothes, the heretic returned to the garden where he lived and showed them to the other heretics, saying: 'You should know that I have exchanged the clothes I was wearing for these.' Among the heretics, a wise one said: 'You have been deceived. Why? The clothes you were wearing were new, good, large, and sturdy, while these clothes are old and only look new because they have been pounded.' Hearing this, the heretic took the clothes back to the Sangharama and said to Bhalandana: 'I will return your clothes, and you return mine.' Bhalandana said: 'We have already traded; there is no returning.' The heretic said: 'My clothes are new, good, large, and sturdy, while your clothes are old and only look new because they have been pounded.' Bhalandana replied: 'I have already traded; I will not return them.' The heretic mocked and blamed, saying: 'Is it that my clothes, I cannot get them back? My clothes are new, good, large, and sturdy, while your clothes are old. How can we be monks together, trade clothes, and not allow repentance?' The Bhikshus heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, blamed Bhalandana: 'Why did you exchange ginger for food and trade clothes with the heretic and not allow repentance?' The Bhikshus went to the World Honored One (Buddha), bowed their heads to his feet, sat on one side, and told him the cause of this matter.
緣具白世尊。世尊爾時以此因緣集諸比丘，呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何生薑易食食，與外道貿易衣而不聽悔？」世尊以無數方便呵責已，告諸比丘：「自今已去聽五眾出家人共貿易，應自審定，不應共相高下如市道法，不得與餘人貿易，應令凈人貿易，若悔聽還。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘種種販賣，尼薩耆波逸提。」
比丘義如上。
種種販賣者，以時易時，以時易非時，以時易七日，以時易盡形壽，以時易波利迦羅，以非時易非時，以非時易七日，以非時易盡形壽，以非時易波利迦羅衣，以非時易時，以七日易七日，以七日易時，乃至非時亦如是。以盡形壽易盡形壽，乃至易七日亦如是。以波利迦羅易波利迦羅，乃至盡形壽亦如是。賣者，價直一錢數數上下。增賣者，價直一錢言直三錢。重增賣者，價直一錢言直五錢，買亦如是。
若比丘種種販賣得者，尼薩耆波逸提；不得者，突吉羅。此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，種種販賣得財物，犯捨墮，
【現代漢語翻譯】 現代漢語譯本：緣具（因緣）白世尊（佛陀的尊稱）。世尊爾時以此因緣集諸比丘（出家修行的男性佛教徒），呵責跋難陀（一位比丘的名字）言：『汝所為非，非威儀、非沙門（出家人）法、非凈行、非隨順行，所不應為。云何生薑易食食，與外道（佛教以外的其他宗教）貿易衣而不聽悔？』世尊以無數方便呵責已，告諸比丘：『自今已去聽五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）出家人共貿易，應自審定，不應共相高下如市道法，不得與餘人貿易，應令凈人（不持戒的佛教徒）貿易，若悔聽還。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘種種販賣，尼薩耆波逸提（一種戒律名稱）。』
比丘義如上。
種種販賣者，以時易時，以時易非時，以時易七日，以時易盡形壽，以時易波利迦羅（生活必需品），以非時易非時，以非時易七日，以非時易盡形壽，以非時易波利迦羅衣，以非時易時，以七日易七日，以七日易時，乃至非時亦如是。以盡形壽易盡形壽，乃至易七日亦如是。以波利迦羅易波利迦羅，乃至盡形壽亦如是。賣者，價直一錢數數上下。增賣者，價直一錢言直三錢。重增賣者，價直一錢言直五錢，買亦如是。
若比丘種種販賣得者，尼薩耆波逸提；不得者，突吉羅（一種較輕的罪）。此尼薩耆當舍與僧（僧團）、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中偏露右肩、脫革屣（鞋子）、向上座禮、右膝著地，合掌作如是白：『大德僧聽！我某甲比丘，種種販賣得財物，犯捨墮，'
【English Translation】 English version: Having the causes and conditions, he reported to the World Honored One (a title for the Buddha). At that time, the World Honored One, because of this cause and condition, gathered all the Bhikkhus (monks), and rebuked Bānanda (a monk's name), saying: 'What you have done is wrong, it is not dignified, not in accordance with the Dharma of a Shramana (ascetic), not pure conduct, not in accordance with the practice, it should not be done. How can you exchange ginger for food, trade clothes with outsiders (non-Buddhists) and not allow repentance?' The World Honored One rebuked him with countless means, and then told the Bhikkhus: 'From now on, I allow the five assemblies (Bhikkhus, Bhikkhunis, Shikshamanas, Shramaneras, Shramanerikas) of renunciants to trade together, they should examine themselves, they should not haggle like in the marketplace, they should not trade with other people, they should have a layperson (a Buddhist who does not take monastic vows) trade for them, if they repent, they are allowed to return the goods. From now on, I will establish precepts for the Bhikkhus, gathering the ten benefits, so that the Proper Dharma may abide long. Those who wish to recite the precepts should say: If a Bhikkhu engages in various kinds of trade, it is a Nissaggiya Pacittiya (a type of offense requiring expiation and forfeiture).'
The meaning of Bhikkhu is as above.
Various kinds of trade means: exchanging seasonable items for seasonable items, exchanging seasonable items for unseasonable items, exchanging seasonable items for items usable for seven days, exchanging seasonable items for items usable for a lifetime, exchanging seasonable items for Parikkhara (necessities), exchanging unseasonable items for unseasonable items, exchanging unseasonable items for items usable for seven days, exchanging unseasonable items for items usable for a lifetime, exchanging unseasonable items for Parikkhara robes, exchanging unseasonable items for seasonable items, exchanging items usable for seven days for items usable for seven days, exchanging items usable for seven days for seasonable items, and so on for unseasonable items. Exchanging items usable for a lifetime for items usable for a lifetime, and so on for items usable for seven days. Exchanging Parikkhara for Parikkhara, and so on for items usable for a lifetime. Selling means repeatedly raising and lowering the price of an item worth one coin. Increasing the price means saying that an item worth one coin is worth three coins. Severely increasing the price means saying that an item worth one coin is worth five coins, and the same applies to buying.
If a Bhikkhu obtains something through various kinds of trade, it is a Nissaggiya Pacittiya; if he does not obtain anything, it is a Dukkata (a minor offense). This Nissaggiya should be forfeited to the Sangha (monastic community), or to a large group of people, or to one person, it should not be forfeited separately. If the forfeiture is not properly done, it is a Dukkata. When forfeiting, one should go to the Sangha, expose the right shoulder, remove the leather sandals, bow to the senior monk, kneel on the right knee, and with palms together, say: 'Venerable Sangha, listen! I, Bhikkhu so-and-so, have obtained property through various kinds of trade, and have committed an offense requiring forfeiture,'
今舍與僧。」舍已當懺悔。前受懺人應作如是白：「大德僧聽！此某甲比丘，種種販賣得財物，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」如是白已，然後受懺。當語彼人言：「自責汝心。」彼比丘報言：「爾。」僧即應還彼比丘物，白二羯磨如是與。僧中應差堪能羯磨人作如是白：「大德僧聽！此某甲比丘，種種販賣犯捨墮，今舍與僧。若僧時到僧忍聽，還彼某甲比丘物。白如是。」「大德僧聽！此某甲比丘，種種販賣得財物，犯捨墮，今舍與僧。僧今持此物還此比丘。誰諸長老忍僧持此物還此比丘者默然，誰不忍者說。」「僧已忍與彼比丘物竟，僧忍，默然故，是事如是持。」
若於僧中舍竟，不還者，突吉羅。若還時有人教言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若故壞、若數數用、若持作余用，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，與五眾出家人貿易，自審定不相高下如市易法，不與餘人貿易，若使凈人貿易，若悔者應還，若以酥易油、以油易酥，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十竟)◎
四分律卷第八 大正藏第 22 冊 No. 1428
【現代漢語翻譯】 現代漢語譯本：現在（某甲比丘）將（通過販賣所得的）財物舍給僧團。捨棄之後應當懺悔。之前接受懺悔的人應當這樣稟告：『各位大德僧眾請聽！這位某甲比丘，通過各種販賣得到財物，觸犯了捨墮罪，現在將財物舍給僧團。如果僧團認為時機已到，請允許我接受某甲比丘的懺悔。稟告完畢。』這樣稟告完畢后，然後接受懺悔。應當告訴那個人說：『責備你自己的內心。』那位比丘回答說：『是。』僧團就應當把財物還給那位比丘，通過白二羯磨（兩次宣告的羯磨法）這樣給予。（在）僧團中應當選出能夠進行羯磨的人，這樣稟告：『各位大德僧眾請聽！這位某甲比丘，通過各種販賣觸犯了捨墮罪，現在將財物舍給僧團。如果僧團認為時機已到，請允許將財物還給那位某甲比丘。稟告完畢。』『各位大德僧眾請聽！這位某甲比丘，通過各種販賣得到財物，觸犯了捨墮罪，現在將財物舍給僧團。僧團現在將這些財物還給這位比丘。哪位長老贊同僧團將這些財物還給這位比丘的請默然，哪位不贊同的請說出來。』『僧團已經贊同將財物還給那位比丘完畢，僧團贊同，因為默然的緣故，這件事就這樣決定了。』 如果在僧團中捨棄完畢，卻不歸還的，犯突吉羅（輕罪）。如果歸還時有人教唆說：『不要歸還。』的，犯突吉羅。如果轉作清凈的佈施、或者送給別人、或者故意毀壞、或者多次使用、或者拿來作其他用途，一切都犯突吉羅。 比丘尼（女性出家人），犯尼薩耆波逸提（捨墮罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。 不犯戒的情況是：與五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）出家人進行貿易，自己審定價格不高不低，如同市場交易一樣，不與其他人進行貿易，如果讓凈人（居士）進行貿易，如果懺悔的人要求歸還，如果用酥油交換植物油、用植物油交換酥油，沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第二十條完）
【English Translation】 English version: Now (the Bhikkhu named 'Moujia') gives the property (obtained through selling) to the Sangha (community of monks). After giving it up, he should confess. The person who receives the confession should announce as follows: 'Venerable Sangha, please listen! This Bhikkhu named 'Moujia', obtained property through various sales, violated the Nissaggiya Pacittiya (offense requiring forfeiture), and now gives the property to the Sangha. If the Sangha deems the time is right, please allow me to accept the confession of Bhikkhu 'Moujia'. Announcement finished.' After announcing in this way, then accept the confession. You should tell that person: 'Reproach your own heart.' That Bhikkhu replies: 'Yes.' The Sangha should then return the property to that Bhikkhu, giving it through a 'Bai Er Jiemo' (formal act of declaration twice). In the Sangha, a person capable of performing the 'Jiemo' should be selected to announce as follows: 'Venerable Sangha, please listen! This Bhikkhu named 'Moujia', violated the Nissaggiya Pacittiya through various sales, and now gives the property to the Sangha. If the Sangha deems the time is right, please allow the property to be returned to that Bhikkhu 'Moujia'. Announcement finished.' 'Venerable Sangha, please listen! This Bhikkhu named 'Moujia', obtained property through various sales, violated the Nissaggiya Pacittiya, and now gives the property to the Sangha. The Sangha now returns this property to this Bhikkhu. Which elders approve of the Sangha returning this property to this Bhikkhu, please remain silent; whoever does not approve, please speak up.' 'The Sangha has already approved of returning the property to that Bhikkhu, the Sangha approves, because of the silence, this matter is thus decided.' If, after giving up the property in the Sangha, it is not returned, it is a Dukkhata (minor offense). If someone advises during the return: 'Do not return it,' it is a Dukkhata. If it is converted into a pure offering, or given to others, or deliberately destroyed, or used frequently, or used for other purposes, all are Dukkhata. Bhikkhuni (female monastic), commits Nissaggiya Pacittiya; Sikkhamana (novice nun), Sramanera (male novice), Sramanerika (female novice), commit Dukkhata. This is called an offense. Non-offenses include: trading with the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras, Sramanerikas) of renunciants, self-assessing the price to be neither high nor low, like market transactions, not trading with other people, if allowing a layperson (Upasaka) to trade, if the one who repents requests a return, if exchanging ghee for oil, or oil for ghee, there is no offense. No offense is committed in the following situations: initially, the precepts were not yet established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of the twentieth section)
四分律
四分律卷第九(初分之九)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之四
爾時佛在舍衛國祇樹給孤獨園。時六群比丘畜缽，好者持、不好者置，如是常營覓好缽，畜缽遂多。時有諸居士詣房觀看，見六群比丘畜多缽，見已皆譏嫌言：「沙門釋子求欲無厭，不知慚愧，外自稱言：『我知正法。』如是何有正法？乃畜爾所多缽，如陶師賣瓦肆處。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何畜缽，好者受持、不好者便置，常營覓好缽，畜缽遂多？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何畜缽，好者受持、不好者置，常營覓好缽，畜缽遂多？」以無數方便呵責已，告諸比丘：「跋難陀癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘畜長缽，尼薩耆波逸提。」如是世尊與比丘結戒。
時阿難得蘇摩國貴價缽，意欲與大迦葉，以迦葉常畜此國缽故。而迦葉不在，作是念：「世尊與比丘結戒，若比丘畜長缽者尼薩耆波逸提。我今得蘇摩國貴價缽，意
【現代漢語翻譯】 現代漢語譯本
《四分律》
《四分律》卷第九(初分之九)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之四
那時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Shravasti）。當時，六群比丘（the group of six monks）蓄積缽，好的留下，不好的丟棄，這樣經常營求尋找好的缽，蓄積的缽就很多。當時，有一些居士到僧房觀看，看見六群比丘蓄積很多缽，看見后都譏諷嫌棄說：『沙門釋子（Shramana, disciples of Shakya）貪求慾望沒有厭足，不知慚愧，對外自稱說：『我知正法。』像這樣哪裡有正法？竟然蓄積那麼多缽，像陶工賣瓦的店舖一樣。』眾比丘聽了，其中有少欲知足、行頭陀（ascetic practices）、樂於學戒、知慚愧的人，責備六群比丘說：『為什麼蓄積缽，好的就接受持有，不好的就丟棄，經常營求尋找好的缽，蓄積的缽就很多？』眾比丘前往世尊處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，呵責跋難陀（Bhallika）說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼蓄積缽，好的就接受持有，不好的就丟棄，經常營求尋找好的缽，蓄積的缽就很多？』用無數方便呵責后，告訴眾比丘：『跋難陀（Bhallika）這愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種功德利益，乃至正法長久住世，想要說戒的人應當這樣說：若有比丘蓄積過長的缽，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』就這樣，世尊為比丘們制定了戒律。
當時，阿難（Ananda）得到蘇摩國（Soma）貴重的缽，想要送給摩訶迦葉（Mahakasyapa），因為迦葉（Kasyapa）經常使用這個國家的缽。但是迦葉（Kasyapa）不在，阿難（Ananda）心想：『世尊為比丘們制定了戒律，若有比丘蓄積過長的缽，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。我如今得到蘇摩國（Soma）貴重的缽，想要
【English Translation】 English version
Vinaya in Four Parts
Vinaya in Four Parts, Volume 9 (First Division, Part 9)
Translated by Tripiṭaka Buddhayasas from Kashmir of the Yao Qin Dynasty, together with Zhu Fonian, etc. ◎ The Fourth of the Thirty Expiations Involving Forfeiture
At one time, the Buddha was in the Jeta Grove, Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti. At that time, the group of six monks (the group of six monks) accumulated bowls, keeping the good ones and discarding the bad ones. In this way, they constantly sought after good bowls, and accumulated many bowls. At that time, some laypeople went to the monks' quarters to observe and saw the group of six monks accumulating many bowls. After seeing this, they all criticized and complained, saying, 'These Shramana, disciples of Shakya (Shramana, disciples of Shakya), are insatiable in their desires and have no shame. Outwardly, they claim, 'I know the true Dharma.' How can there be true Dharma like this? They accumulate so many bowls, like a potter's shop selling tiles.' The monks heard this, and among them were those who were content with little, practiced asceticism (ascetic practices), delighted in learning the precepts, and knew shame. They rebuked the group of six monks, saying, 'Why do you accumulate bowls, accepting and keeping the good ones and discarding the bad ones, constantly seeking after good bowls, and accumulating many bowls?' The monks went to the World Honored One, bowed their heads to his feet, sat to one side, and reported the cause and circumstances to the World Honored One in detail. At that time, the World Honored One, because of this cause and circumstance, gathered the assembly of monks and rebuked Bhallika (Bhallika), saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with the practice of following the Dharma. It is not something that should be done. Why do you accumulate bowls, accepting and keeping the good ones and discarding the bad ones, constantly seeking after good bowls, and accumulating many bowls?' After rebuking him with countless means, he told the monks, 'Bhallika (Bhallika) is a foolish person! He has many defilements and is the first to violate the precepts. From now on, I will establish precepts for the monks, gathering ten benefits, so that the true Dharma may abide long in the world. Those who wish to recite the precepts should say this: If any monk accumulates an extra bowl, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).' In this way, the World Honored One established the precepts for the monks.
At that time, Ananda (Ananda) obtained a valuable bowl from the country of Soma (Soma) and intended to give it to Mahakasyapa (Mahakasyapa), because Kasyapa (Kasyapa) often used bowls from this country. But Kasyapa (Kasyapa) was not present. Ananda (Ananda) thought, 'The World Honored One has established precepts for the monks, that if any monk accumulates an extra bowl, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya). Now I have obtained a valuable bowl from the country of Soma (Soma) and want to
欲與大迦葉。然不在，不知云何？」時阿難往至世尊所，頭面禮足在一面立，白佛言：「世尊！世尊與比丘結戒，若比丘畜長缽者，尼薩耆波逸提。我今得蘇摩國貴價缽，意欲與大迦葉。然不在，不知云何？」佛問阿難：「大迦葉更幾日當還？」阿難白佛言：「卻後十日當還。」時世尊以此因緣集比丘僧，隨順說法，無數方便讚歎頭陀嚴整、少欲知足、樂出離者，告諸比丘：「自今已去聽諸比丘畜長缽至十日。當如是說戒：若比丘畜長缽，不凈施得齊十日。過者，尼薩耆波逸提。」
比丘義如上。
缽者，有六種：鐵缽、蘇摩國缽、烏伽羅國缽、憂伽賒國缽、黑缽、赤缽。大要有二種：鐵缽、泥缽。大者三斗，小者一斗半，此是缽量，如是應持，應作凈施。
若比丘一日得缽，乃至十日得缽，畜至十一日明相出，十日中所得缽，盡尼薩耆波逸提。若比丘一日得缽，二日不得，三日得、四日得，如是乃至十日得缽，至十一日明相出，九日中所得缽，盡尼薩耆波逸提。若比丘一日得缽、二日得，三日不得(如是轉降，乃至十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日不得，四日得，乃至十日得缽，至十一日明相出，八日中所得缽，盡尼薩耆。若比丘一日得缽、二日得缽，三日、四日不得，
【現代漢語翻譯】 現代漢語譯本： 阿難想要把缽贈送給摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱），但他不在，不知道該怎麼辦？」當時，阿難前往世尊處，頂禮佛足後站立在一旁，稟告佛陀：「世尊！世尊與比丘們制定戒律，如果比丘蓄積過長的缽，就觸犯了尼薩耆波逸提（Nissaggiya Pācittiya，一種懺悔罪）。我現在得到一個蘇摩國（Soma，古代印度地名）的貴重缽，想要贈送給摩訶迦葉，但他不在，不知道該怎麼辦？」佛陀問阿難：「摩訶迦葉還要過幾天回來？」阿難稟告佛陀：「大概十天後回來。」 這時，世尊因為這件事召集比丘僧眾，隨順事理說法，用無數方便讚歎頭陀的嚴謹、少欲知足、樂於出離的人，告訴眾比丘：『從今以後，允許各位比丘蓄積過長的缽至十天。應當這樣宣說戒律：如果比丘蓄積過長的缽，不作凈施而超過十天，就觸犯了尼薩耆波逸提。』 比丘的定義如前所述。 缽有六種：鐵缽、蘇摩國缽、烏伽羅國（Uggala，古代地名）缽、憂伽賒國（Uggahesa，古代地名）缽、黑缽、赤缽。大致有兩種：鐵缽、泥缽。大的容量為三斗，小的容量為一斗半，這是缽的容量標準，應當這樣持有，應當作凈施。 如果比丘在第一天得到缽，乃至第十天得到缽，蓄積到第十一天天亮時，這十天中得到的缽，都觸犯了尼薩耆波逸提。如果比丘第一天得到缽，第二天沒有得到，第三天得到、第四天得到，像這樣乃至第十天得到缽，到第十一天天亮時，這九天中得到的缽，都觸犯了尼薩耆波逸提。如果比丘第一天得到缽、第二天得到，第三天沒有得到（像這樣逐漸減少，乃至第十天沒有得到缽，句子的結構也如上）。如果比丘第一天得到缽，第二天、第三天沒有得到，第四天得到，乃至第十天得到缽，到第十一天天亮時，這八天中得到的缽，都觸犯了尼薩耆。如果比丘第一天得到缽、第二天得到缽，第三天、第四天沒有得到，
【English Translation】 English version: 『I want to give the bowl to Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), but he is not here. I don't know what to do?』 At that time, Ānanda went to the World Honored One, bowed his head to the ground at the Buddha's feet, stood to one side, and said to the Buddha: 『World Honored One! The World Honored One has established precepts for the monks, stating that if a monk keeps an extra bowl for too long, he commits a Nissaggiya Pācittiya (an offense requiring expiation). I have now obtained a valuable bowl from the country of Soma (an ancient Indian place name) and want to give it to Mahākāśyapa, but he is not here. I don't know what to do?』 The Buddha asked Ānanda: 『How many more days will Mahākāśyapa be before he returns?』 Ānanda replied to the Buddha: 『He will return in about ten days.』 At this time, the World Honored One gathered the assembly of monks because of this matter, spoke in accordance with the Dharma, and praised the rigor of asceticism, contentment with little desire, and those who delight in renunciation with countless skillful means, telling the monks: 『From now on, I allow all monks to keep an extra bowl for up to ten days. The precept should be recited as follows: If a monk keeps an extra bowl without giving it away for more than ten days, he commits a Nissaggiya Pācittiya.』 The definition of 『monk』 is as stated above. There are six kinds of bowls: iron bowls, Soma bowls, Uggala (an ancient place name) bowls, Uggahesa (an ancient place name) bowls, black bowls, and red bowls. Generally, there are two kinds: iron bowls and clay bowls. The large ones hold three dou (斗, a unit of dry measure), and the small ones hold one and a half dou. This is the standard for the capacity of a bowl. It should be held in this way and should be given away. If a monk obtains a bowl on the first day, or even on the tenth day, and keeps it until dawn on the eleventh day, all the bowls obtained during these ten days constitute a Nissaggiya Pācittiya. If a monk obtains a bowl on the first day, does not obtain one on the second day, obtains one on the third day, obtains one on the fourth day, and so on until the tenth day, then at dawn on the eleventh day, all the bowls obtained during these nine days constitute a Nissaggiya Pācittiya. If a monk obtains a bowl on the first day, obtains one on the second day, and does not obtain one on the third day (decreasing in this way, until he does not obtain a bowl on the tenth day, the sentence structure is also as above). If a monk obtains a bowl on the first day, does not obtain one on the second and third days, obtains one on the fourth day, and so on until the tenth day, then at dawn on the eleventh day, all the bowls obtained during these eight days constitute a Nissaggiya. If a monk obtains a bowl on the first day, obtains a bowl on the second day, and does not obtain one on the third and fourth days,
五日得缽(如是轉降，乃至九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日不得缽，五日得缽，乃至十日得缽，至十一日明相出，七日中所得缽，盡尼薩耆。若比丘一日得缽、二日得缽，三日、四日、五日不得缽(如是轉降，乃至八日、九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日、五日不得缽，六日得缽，乃至十日得缽，十一日明相出，六日中所得缽，盡尼薩耆。若比丘一日得缽、二日得，三日、四日、五日、六日不得缽(如是轉降，乃至七日、八日、九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日、五日、六日不得缽，七日得缽，乃至十日得缽，至十一日明相出，五日中所得缽，盡尼薩耆。若比丘一日得缽、二日得，三日、四日、五日、六日、七日不得缽，八日得缽(如是轉降，乃至六日、七日、八日、九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日、五日、六日、七日不得缽，八日得缽，乃至十日得缽，至十一日明相出，四日中所得缽，盡尼薩耆。若比丘一日得缽、二日得，三日、四日、五日、六日、七日、八日不得缽(如是轉降，乃至五日、六日、七日、八日、九日、十日不得缽，作句亦如是)。若比丘一日
【現代漢語翻譯】 現代漢語譯本 如果比丘五天後得到缽（像這樣遞減，直到九天、十天都得不到缽，句式如上）。如果比丘第一天得到缽，第二天、第三天、第四天沒有得到缽，第五天得到缽，乃至第十天得到缽，到第十一天天亮時，這七天里得到的缽，都屬於尼薩耆（Nissaggiya，應捨棄之物）。 如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天沒有得到缽（像這樣遞減，直到第八天、第九天、第十天都得不到缽，句式如上）。如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天沒有得到缽，第六天得到缽，乃至第十天得到缽，第十一天天亮時，這六天里得到的缽，都屬於尼薩耆。 如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天沒有得到缽（像這樣遞減，直到第七天、第八天、第九天、第十天都得不到缽，句式如上）。如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天沒有得到缽，第七天得到缽，乃至第十天得到缽，到第十一天天亮時，這五天里得到的缽，都屬於尼薩耆。 如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天、第七天沒有得到缽，第八天得到缽（像這樣遞減，直到第六天、第七天、第八天、第九天、第十天都得不到缽，句式如上）。如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天、第七天沒有得到缽，第八天得到缽，乃至第十天得到缽，到第十一天天亮時，這四天里得到的缽，都屬於尼薩耆。 如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天、第七天、第八天沒有得到缽（像這樣遞減，直到第五天、第六天、第七天、第八天、第九天、第十天都得不到缽，句式如上）。如果比丘第一天
【English Translation】 English version If a Bhikkhu (monk) obtains a bowl on the fifth day (thus descending, even until the ninth day, the tenth day, not obtaining a bowl, the sentence structure is as above). If a Bhikkhu obtains a bowl on the first day, does not obtain a bowl on the second, third, and fourth days, obtains a bowl on the fifth day, even until the tenth day, when the dawn breaks on the eleventh day, the bowls obtained within these seven days are all Nissaggiya (things to be forfeited). If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, and fifth days (thus descending, even until the eighth, ninth, and tenth days, not obtaining a bowl, the sentence structure is as above). If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, and fifth days, obtains a bowl on the sixth day, even until the tenth day, when the dawn breaks on the eleventh day, the bowls obtained within these six days are all Nissaggiya. If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, fifth, and sixth days (thus descending, even until the seventh, eighth, ninth, and tenth days, not obtaining a bowl, the sentence structure is as above). If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, fifth, and sixth days, obtains a bowl on the seventh day, even until the tenth day, when the dawn breaks on the eleventh day, the bowls obtained within these five days are all Nissaggiya. If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, fifth, sixth, and seventh days, obtains a bowl on the eighth day (thus descending, even until the sixth, seventh, eighth, ninth, and tenth days, not obtaining a bowl, the sentence structure is as above). If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, fifth, sixth, and seventh days, obtains a bowl on the eighth day, even until the tenth day, when the dawn breaks on the eleventh day, the bowls obtained within these four days are all Nissaggiya. If a Bhikkhu obtains a bowl on the first day, obtains a bowl on the second day, does not obtain a bowl on the third, fourth, fifth, sixth, seventh, and eighth days (thus descending, even until the fifth, sixth, seventh, eighth, ninth, and tenth days, not obtaining a bowl, the sentence structure is as above). If a Bhikkhu obtains a bowl on the first day
得缽，二日、三日、四日、五日、六日、七日、八日不得缽，九日、十日得缽，三日中所得缽，至十一日明相出，盡尼薩耆。若比丘一日得缽、二日得缽，三日、四日、五日、六日、七日、八日、九日不得缽(如是轉降，乃至四日、五日、六日、七日、八日、九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日、五日、六日、七日、八日、九日不得缽，十日得缽，十一日明相出，二日中所得缽，盡尼薩耆。若比丘一日得缽、二日得，三日、四日、五日、六日、七日、八日、九日、十日不得缽(如是轉降，乃至三日、四日、五日、六日、七日、八日、九日、十日不得缽，作句亦如上)。若比丘一日得缽，二日、三日、四日、五日、六日、七日、八日、九日、十日不得缽，十一日明相出，一日中所得缽，尼薩耆。若比丘一日得缽不凈施，二日得缽凈施，三日得缽乃至十日得缽不凈施，至十一日明相出，九日中所得缽，盡尼薩耆。若比丘一日得缽、二日得缽不凈施，三日得缽凈施，四日得缽不凈施(如是轉降，乃至十日得缽不凈施、凈施，作句亦如上)。如是遣與人(句亦如上)、若失(句亦如上)、若故壞(句亦如上)、若作非缽(句亦如上)、若作親友意取、(句亦如上)、若忘去(句亦如上)，盡
【現代漢語翻譯】 現代漢語譯本 如果得到缽，第二天、第三天、第四天、第五天、第六天、第七天、第八天沒有得到缽，第九天、第十天得到缽，三天內得到的缽，到第十一天天亮時，全部屬於尼薩耆（Nissaggiya，應捨棄之物）。 如果比丘（Bhiksu，佛教出家男眾）第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天、第七天、第八天、第九天沒有得到缽（像這樣逐漸減少，乃至第四天、第五天、第六天、第七天、第八天、第九天、第十天沒有得到缽，造句也像上面一樣）。 如果比丘第一天得到缽，第二天、第三天、第四天、第五天、第六天、第七天、第八天、第九天沒有得到缽，第十天得到缽，第十一天天亮時，兩天內得到的缽，全部屬於尼薩耆。 如果比丘第一天得到缽，第二天得到缽，第三天、第四天、第五天、第六天、第七天、第八天、第九天、第十天沒有得到缽（像這樣逐漸減少，乃至第三天、第四天、第五天、第六天、第七天、第八天、第九天、第十天沒有得到缽，造句也像上面一樣）。 如果比丘第一天得到缽，第二天、第三天、第四天、第五天、第六天、第七天、第八天、第九天、第十天沒有得到缽，第十一天天亮時，一天中得到的缽，屬於尼薩耆。 如果比丘第一天得到缽是不凈施（不潔凈的佈施），第二天得到缽是清凈施（潔凈的佈施），第三天得到缽乃至第十天得到缽是不凈施，到第十一天天亮時，九天中得到的缽，全部屬於尼薩耆。 如果比丘第一天得到缽，第二天得到缽是不凈施，第三天得到缽是清凈施，第四天得到缽是不凈施（像這樣逐漸減少，乃至第十天得到缽是不凈施、清凈施，造句也像上面一樣）。 像這樣送給別人（造句也像上面一樣）、如果遺失（造句也像上面一樣）、如果故意損壞（造句也像上面一樣）、如果做成非缽（造句也像上面一樣）、如果因為親友的緣故拿取（造句也像上面一樣）、如果忘記拿走（造句也像上面一樣），全部屬於尼薩耆。
【English Translation】 English version If a bowl is obtained, and a bowl is not obtained on the second, third, fourth, fifth, sixth, seventh, and eighth days, and a bowl is obtained on the ninth and tenth days, the bowls obtained within three days, until the dawn of the eleventh day, all belong to Nissaggiya (Nissaggiya, items to be forfeited). If a Bhiksu (Bhiksu, a Buddhist monk) obtains a bowl on the first day, obtains a bowl on the second day, and does not obtain a bowl on the third, fourth, fifth, sixth, seventh, eighth, and ninth days (decreasing in this way, even to the fourth, fifth, sixth, seventh, eighth, ninth, and tenth days without obtaining a bowl, the sentence construction is also as above). If a Bhiksu obtains a bowl on the first day, does not obtain a bowl on the second, third, fourth, fifth, sixth, seventh, eighth, and ninth days, and obtains a bowl on the tenth day, the bowls obtained within two days, until the dawn of the eleventh day, all belong to Nissaggiya. If a Bhiksu obtains a bowl on the first day, obtains a bowl on the second day, and does not obtain a bowl on the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth days (decreasing in this way, even to the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth days without obtaining a bowl, the sentence construction is also as above). If a Bhiksu obtains a bowl on the first day, does not obtain a bowl on the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth days, and at the dawn of the eleventh day, the bowl obtained in one day belongs to Nissaggiya. If a Bhiksu obtains a bowl of impure offering on the first day, obtains a bowl of pure offering on the second day, obtains a bowl of impure offering from the third day to the tenth day, and at the dawn of the eleventh day, the bowls obtained in nine days all belong to Nissaggiya. If a Bhiksu obtains a bowl on the first day, obtains a bowl of impure offering on the second day, obtains a bowl of pure offering on the third day, and obtains a bowl of impure offering on the fourth day (decreasing in this way, even to obtaining a bowl of impure offering and pure offering on the tenth day, the sentence construction is also as above). In this way, giving it to others (the sentence construction is also as above), if lost (the sentence construction is also as above), if intentionally damaged (the sentence construction is also as above), if made into a non-bowl (the sentence construction is also as above), if taken because of a friend (the sentence construction is also as above), if forgotten to be taken away (the sentence construction is also as above), all belong to Nissaggiya.
尼薩耆。
若犯尼薩耆，缽不捨更貿余缽，一尼薩耆波逸提、一突吉羅。此尼薩耆缽當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，畜長缽過十日，犯捨墮，今舍與僧。」彼舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，畜長缽過十日，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此某甲比丘懺。白如是。」如是白已受彼懺，當語彼比丘言：「自責汝心。」比丘報言：「爾。」僧即應還彼比丘缽，白二羯磨應如是與。眾中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，畜長缽過十日，犯捨墮，今舍與僧。若僧時到僧忍聽，還此某甲比丘缽。白如是。」「大德僧聽！此某甲比丘，畜長缽過十日，犯捨墮，今舍與僧。僧今還此某甲比丘缽。誰諸長老忍僧還此某甲比丘缽者默然，誰不忍者說。」「僧已忍還此某甲比丘缽竟，僧忍，默然故，是事如是持。」
若僧中舍缽竟，不還者，突吉羅。若有人教言：「莫還。」者，突吉羅。若轉凈施、若遣與人、若故壞、若作非缽、若數數用，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。
【現代漢語翻譯】 現代漢語譯本： 尼薩耆（Nisargiya，捨墮）。
如果觸犯了尼薩耆罪，缽（patra，比丘用具，食器）不捨棄而又更換其他的缽，犯一條尼薩耆波逸提（Nisargiya Pacittiya，捨墮罪），以及一條突吉羅（Dukkata，惡作罪）。這個尼薩耆缽應當捨棄給僧團（Sangha，佛教僧侶團體）、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成功，犯突吉羅罪。捨棄時應當前往僧團中，袒露右肩、脫掉鞋子、向上座（長老）禮拜、右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，蓄積過期的缽超過十日，犯了捨墮罪，現在捨棄給僧團。』他捨棄后應當懺悔。之前接受懺悔的人應當這樣說：『大德僧眾請聽！這位某甲比丘，蓄積過期的缽超過十日，犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團容忍，我接受這位某甲比丘的懺悔。稟告完畢。』這樣稟告完畢後接受他的懺悔，應當告訴這位比丘說：『責備你的內心。』比丘回答說：『是。』僧團就應當歸還這位比丘缽，用白二羯磨（ñatti-dutiya-kamma，兩次宣告的羯磨）應當這樣給予。大眾中應當選擇能夠執行羯磨的人，如上所述，這樣稟告：『大德僧眾請聽！這位某甲比丘，蓄積過期的缽超過十日，犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團容忍，歸還這位某甲比丘缽。稟告完畢。』『大德僧眾請聽！這位某甲比丘，蓄積過期的缽超過十日，犯了捨墮罪，現在捨棄給僧團。僧團現在歸還這位某甲比丘缽。哪位長老容忍僧團歸還這位某甲比丘缽的請默然，哪位不容忍的請說出來。』『僧團已經容忍歸還這位某甲比丘缽完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』
如果在僧團中捨棄缽完畢，不歸還的，犯突吉羅罪。如果有人教唆說：『不要歸還。』的，犯突吉羅罪。如果轉為凈施、或者送給別人、或者故意損壞、或者做成不是缽的東西、或者多次使用，一切都犯突吉羅罪。
比丘尼（Bhikkhuni，女性比丘），犯尼薩耆波逸提罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，出家男眾）、沙彌尼（Sramanerika，出家女眾），犯突吉羅罪。
【English Translation】 English version: Nisargiya (requiring forfeiture).
If one commits a Nisargiya offense, not relinquishing a bowl (patra, a bhikkhu's utensil, an eating vessel) and exchanging it for another bowl, one commits one Nisargiya Pacittiya (an offense requiring forfeiture and expiation) and one Dukkata (an offense of wrong-doing). This Nisargiya bowl should be forfeited to the Sangha (the Buddhist monastic community), or to many people, or to one person; it should not be forfeited privately. If the forfeiture is not completed, one commits a Dukkata offense. When forfeiting, one should go to the Sangha, expose the right shoulder, remove sandals, salute the senior monk, kneel on the right knee, and say with joined palms: 'Venerable Sangha, listen! I, bhikkhu (monk) so-and-so, have kept an extra bowl for more than ten days, committing an offense requiring forfeiture, and now I forfeit it to the Sangha.' After he has forfeited it, he should confess. The person who receives the confession should say: 'Venerable Sangha, listen! This bhikkhu so-and-so has kept an extra bowl for more than ten days, committing an offense requiring forfeiture, and now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha permit me to receive this bhikkhu so-and-so's confession. This is the announcement.' After announcing this, he receives his confession and should tell the bhikkhu: 'Reproach your mind.' The bhikkhu replies: 'Yes.' The Sangha should then return the bowl to the bhikkhu, using a ñatti-dutiya-kamma (motion with one formal act) in this way. Among the assembly, one should choose a capable person to perform the kamma, as above, and announce: 'Venerable Sangha, listen! This bhikkhu so-and-so has kept an extra bowl for more than ten days, committing an offense requiring forfeiture, and now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha permit the return of this bhikkhu so-and-so's bowl. This is the announcement.' 'Venerable Sangha, listen! This bhikkhu so-and-so has kept an extra bowl for more than ten days, committing an offense requiring forfeiture, and now forfeits it to the Sangha. The Sangha now returns this bhikkhu so-and-so's bowl. Those elders who approve of the Sangha returning this bhikkhu so-and-so's bowl, let them be silent; those who do not approve, let them speak.' 'The Sangha has approved the return of this bhikkhu so-and-so's bowl, the Sangha approves, because of the silence, this matter is thus carried out.'
If, after forfeiting the bowl to the Sangha, it is not returned, one commits a Dukkata offense. If someone instructs: 'Do not return it,' one commits a Dukkata offense. If it is converted into a pure gift, or sent to someone, or deliberately destroyed, or made into something that is not a bowl, or used repeatedly, all are Dukkata offenses.
A Bhikkhuni (female monk) commits a Nisargiya Pacittiya offense; a Siksamana (probationary nun), a Sramanera (male novice), a Sramanerika (female novice) commit Dukkata offenses.
是謂為犯。
不犯者，十日內若凈施、若遣與人、若劫奪想、若失想、若破想、漂想，不犯。若奪缽、若失缽、若燒缽、若漂缽，取用、若他與用，若受寄缽比丘死、若遠行、若休道、若被賊、若遇惡獸所害、若為水所漂不遣與人，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十一竟)
爾時世尊在舍衛國祇樹給孤獨園。時跋難陀釋子缽破，入舍衛城語居士言：「知不？我缽破，汝為我辦之。」時彼居士即市缽與。復至余居士家言：「我缽破，汝為我辦之。」彼諸居士即復市缽與。彼破一缽，求眾多缽畜。時諸居士于異時共一處集。有一居士語諸居士言：「我今獲福無量！」諸居士問：「云何獲福無量？」答言：「尊者跋難陀缽破，我買缽與，是故獲福無量。」諸居士各各自言：「我等亦得福無量。」余居士問言：「汝何因緣得福無量？」諸居士答言：「跋難陀缽破，我等亦市缽與之。」諸居士皆譏嫌言：「沙門釋子不知慚愧、求欲無厭，外自稱言：『我知正法。』如是何有正法？破一缽求眾多缽畜。檀越雖施無厭，而受者應知足。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子言：「云何汝破一缽求眾多缽畜？」諸比丘往世尊所，頭面禮足在一面坐，
【現代漢語翻譯】 現代漢語譯本： 這就叫做犯戒。
不犯戒的情況有：十日之內，如果完全佈施出去、或者送給別人、或者認為是被人搶奪了、或者認為是遺失了、或者認為是損壞了、或者認為是漂走了，就不算犯戒。如果缽被搶奪、或者遺失、或者燒燬、或者漂走，（比丘）取來使用、或者他人給與使用，或者接受寄放缽的比丘去世、或者遠行、或者放棄修行、或者遭遇盜賊、或者遭遇惡獸所害、或者被水漂走而沒有送給別人，都不算犯戒。
不犯戒的情況還有：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（第二十一條戒律結束）
當時，世尊在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀（Bhallika）釋子（釋迦牟尼佛的弟子）的缽破了，他進入舍衛城（Sravasti）對居士們說：『你們知道嗎？我的缽破了，你們為我置辦一個吧。』當時，那位居士就去市場上買了缽給他。他又到其他居士家說：『我的缽破了，你們為我置辦一個吧。』那些居士們又去市場上買了缽給他。他打破一個缽，卻求得很多缽來蓄積。當時，各位居士在其他時間一起聚集在一個地方。有一位居士對各位居士說：『我現在獲得的福報無量啊！』各位居士問：『為什麼說獲得的福報無量呢？』他回答說：『尊者跋難陀的缽破了，我買缽給他，所以獲得的福報無量。』各位居士各自都說：『我們也獲得了福報無量。』其他居士問：『你們因為什麼緣故獲得福報無量呢？』各位居士回答說：『跋難陀的缽破了，我們也買缽給他。』各位居士都譏諷嫌棄地說：『沙門釋子不知慚愧、貪求慾望沒有厭足，對外自稱說：『我知道正法。』像這樣哪裡會有正法呢？打破一個缽卻求得很多缽來蓄積。施主雖然施捨沒有厭倦，但是接受施捨的人應該知道滿足。』各位比丘聽到了這些話，其中有少欲知足、修行頭陀行（苦行）、喜歡學習戒律、知道慚愧的人，就嫌棄責備跋難陀釋子說：『你為什麼打破一個缽卻求得很多缽來蓄積？』各位比丘前往世尊處，頭面頂禮佛足后在一旁坐下，
【English Translation】 English version: This is called an offense.
Non-offenses include: within ten days, if one completely gives it away in charity, or sends it to someone, or thinks it was robbed, or thinks it was lost, or thinks it was broken, or thinks it floated away, it is not an offense. If the bowl is robbed, or lost, or burned, or floated away, (the Bhikkhu) takes it for use, or another gives it for use, or the Bhikkhu who entrusted the bowl dies, or goes far away, or abandons the path, or is attacked by thieves, or harmed by wild beasts, or is carried away by water without sending it to someone, it is not an offense.
Non-offenses also include: when the precept was initially not established, and when one is insane, mentally disturbed, or afflicted by pain and suffering. (The twenty-first precept ends)
At that time, the World Honored One was in Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, Bhallika (Bhallika), a Sakyan (disciple of Sakyamuni Buddha), broke his bowl. He entered Sravasti (Sravasti) and said to the householders: 'Do you know? My bowl is broken, please provide one for me.' At that time, that householder went to the market and bought a bowl for him. He went to another householder's home and said: 'My bowl is broken, please provide one for me.' Those householders went to the market and bought bowls for him. He broke one bowl, but sought many bowls to accumulate. At that time, the householders gathered together in one place at another time. One householder said to the other householders: 'I have now obtained immeasurable merit!' The householders asked: 'Why do you say you have obtained immeasurable merit?' He replied: 'The Venerable Bhallika's bowl was broken, and I bought a bowl for him, therefore I have obtained immeasurable merit.' The householders each said: 'We have also obtained immeasurable merit.' Other householders asked: 'For what reason have you obtained immeasurable merit?' The householders replied: 'Bhallika's bowl was broken, and we also bought bowls for him.' The householders all criticized and disliked him, saying: 'The Sakyan ascetics do not know shame, and their greed for desires is insatiable. Outwardly, they claim: 'I know the true Dharma.' How can there be true Dharma in this? They break one bowl but seek many bowls to accumulate. Although the donors give without weariness, those who receive should know contentment.' The Bhikkhus heard these words, and among them were those who were content with little, practiced asceticism (Tudong), liked to study the precepts, and knew shame. They disliked and blamed Bhallika, saying: 'Why do you break one bowl but seek many bowls to accumulate?' The Bhikkhus went to the World Honored One, bowed their heads to his feet, and sat on one side.
以此因緣具白世尊。世尊爾時集諸比丘，呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何破一缽而求多缽畜？」世尊以無數方便呵責已，告諸比丘：「此跋難陀癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘畜缽減五綴不漏，更求新缽，為好故，尼薩耆波逸提。彼比丘應往僧中舍，展轉取最下缽與之令持，乃至破應持，此是時。」
比丘義如上。
五綴者，相去兩指間一綴。
若比丘缽破減五綴不漏，更求新缽，尼薩耆波逸提。若滿五綴不漏，更求新缽者，突吉羅。此尼薩耆應舍與僧，是中舍者，於此住處僧中舍。應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作白：「大德僧聽！此某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此某甲比丘懺。白如是。」如是白已受彼懺，當語彼人言：「自責汝心。」彼比丘答言：「爾。」此比丘缽若貴價好者應留置，取最下不如者與之。應作白二羯磨，應如是與。僧中當差堪能羯磨人如上，作如是白：
【現代漢語翻譯】 現代漢語譯本： 因此，因為這個因緣，詳細地稟告了世尊。世尊當時召集了眾比丘，呵斥跋難陀（Bānántuó）釋子（Shìzǐ，釋迦牟尼佛的弟子）說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Shāmén，出家修道者）的法則，不是清凈的行為，不順應修行，是不應該做的。為什麼打破一個缽（bō，僧人使用的食器）而去尋求更多的缽來蓄積呢？』世尊用無數的方法呵斥之後，告訴眾比丘：『這個跋難陀真是個愚癡的人！在多種有漏之處，最初就犯了戒律。從今以後，要與比丘們結戒，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘所用的缽缺少五個綴補的地方，而且沒有漏，卻又去尋求新的缽，爲了貪圖好的，就觸犯了尼薩耆波逸提（Nísàqí bō yì tí，捨墮罪）。這個比丘應當到僧團中捨棄這個缽，輾轉取一個最差的缽給他拿著，直到（原來的缽）破了才應當停止，現在正是時候。』
比丘的定義如上所述。
五個綴補的地方，是指相隔兩指寬的地方有一個綴補。
如果比丘的缽破了，缺少五個綴補的地方，而且沒有漏，卻又去尋求新的缽，就觸犯了尼薩耆波逸提（Nísàqí bō yì tí，捨墮罪）。如果（缽上）滿了五個綴補的地方，而且沒有漏，卻又去尋求新的缽，就觸犯了突吉羅（Tūjílā，惡作罪）。這個尼薩耆（Nísàqí，捨墮）應當舍給僧團，所謂舍給僧團，就是在居住的地方舍給僧團。應當到僧團中，袒露右肩，脫掉鞋子，向上座禮拜，右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，缽破了，缺少五個綴補的地方，而且沒有漏，卻又去尋求新的缽，觸犯了捨墮罪，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣宣告：『大德僧眾請聽！這個某甲比丘，缽破了，缺少五個綴補的地方，而且沒有漏，卻又去尋求新的缽，觸犯了捨墮罪，現在舍給僧團。如果僧團時間到了，僧團允許，我接受這個某甲比丘的懺悔。宣告完畢。』這樣宣告完畢后，接受他的懺悔，應當告訴這個人說：『責備你自己的心。』這個比丘回答說：『是。』這個比丘的缽如果貴重而且好，應當留下，取一個最差的不如它的缽給他。應當做白二羯磨（Bái èr jiémó，兩次宣告的羯磨法），應當這樣給予。僧團中應當選擇能夠做羯磨的人，如上所述，這樣宣告：
【English Translation】 English version: Therefore, due to this cause and condition, it was fully reported to the World Honored One. At that time, the World Honored One gathered all the Bhikshus (Bǐqiū, monks) and rebuked Bānántuó (跋難陀), a Shìzǐ (釋子, disciple of Shakyamuni Buddha), saying: 'What you have done is wrong. It is not in accordance with proper conduct, not in accordance with the Dharma of a Shāmén (沙門, renunciant), not a pure practice, not in accordance with the way of cultivation, and should not be done. Why break one bowl (bō, a monk's eating utensil) and seek to accumulate more bowls?' After rebuking him with countless methods, the World Honored One told the Bhikshus: 'This Bānántuó is truly a foolish person! In many areas of defilement, he has initially violated the precepts. From now on, precepts will be established with the Bhikshus, gathering ten meanings, even for the long-lasting dwelling of the Proper Dharma. Those who wish to recite the precepts should say it like this: If a Bhikshu's bowl has fewer than five patches and does not leak, but he seeks a new bowl for the sake of wanting a better one, he commits a Nísàqí bō yì tí (尼薩耆波逸提, expiable offense requiring forfeiture). This Bhikshu should go to the Sangha (sēng, monastic community) to relinquish the bowl, and in turn, take the worst bowl and hold it until (the original bowl) is broken. This is the appropriate time.'
The definition of Bhikshu is as mentioned above.
Five patches mean that there is a patch every two finger-widths apart.
If a Bhikshu's bowl is broken, has fewer than five patches, and does not leak, but he seeks a new bowl, he commits a Nísàqí bō yì tí (尼薩耆波逸提, expiable offense requiring forfeiture). If (the bowl) has five patches and does not leak, but he seeks a new bowl, he commits a 突吉羅 (Tūjílā, offense of wrong-doing). This Nísàqí (尼薩耆, expiable offense requiring forfeiture) should be relinquished to the Sangha. Relinquishing to the Sangha means relinquishing it to the Sangha in the place of residence. One should go to the Sangha, expose the right shoulder, take off the shoes, bow to the senior monk, kneel on the right knee, and join the palms to report like this: 'Venerable Sangha, please listen! I, Bhikshu so-and-so, my bowl is broken, has fewer than five patches, and does not leak, but I sought a new bowl, committing an offense requiring forfeiture. Now I relinquish it to the Sangha.' After relinquishing it, one should confess. The person who receives the confession should announce: 'Venerable Sangha, please listen! This Bhikshu so-and-so, his bowl is broken, has fewer than five patches, and does not leak, but he sought a new bowl, committing an offense requiring forfeiture. Now he relinquishes it to the Sangha. If the Sangha has the time and permits, I will accept the confession of this Bhikshu so-and-so. The announcement is complete.' After announcing this, accept his confession and tell that person: 'Reproach your own mind.' That Bhikshu replies: 'Yes.' If this Bhikshu's bowl is valuable and good, it should be kept, and the worst bowl that is not as good should be given to him. A 白二羯磨 (Bái èr jiémó, Karma procedure with two announcements) should be performed, and it should be given like this. In the Sangha, one should choose someone capable of performing the Karma, as mentioned above, and announce like this:
「大德僧聽！此某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧。若僧時到僧忍聽，與此某甲比丘缽。白如是。」「大德僧聽！此某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧。僧今與此某甲比丘缽。誰諸長老忍僧與此某甲比丘缽者默然，誰不忍者說。」「僧已忍與此某甲比丘缽竟，僧忍，默然故，是事如是持。」彼比丘缽應作白已問僧，作如是白：「大德僧聽！若僧時到僧忍聽，以此缽次第問上座。白如是。」作此白已，當持與上座。若上座欲取此缽，與之。應取上座缽與次座。若與彼比丘，彼比丘應取，不應護眾僧故不取，亦不應以此因緣受持最下缽，若受，突吉羅。若第二上座取此缽，應取第二上座缽與第三上座，若與彼比丘，彼比丘應受，不應護眾僧故不受，不應以此因緣受最下缽，若受，突吉羅。如是展轉乃至下座，若持此比丘缽還此比丘。若持最下座缽與，與時應作白二羯磨，應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！若僧時到僧忍聽，僧今以此最下座缽，與某甲比丘受持乃至破。白如是。」「大德僧聽！僧今以此最下座缽，與某甲比丘受持乃至破。誰諸長老忍僧與此比丘缽者默然，誰不忍者說。」「僧已忍與此比丘缽竟，僧忍，默然故，是事如是持。」
【現代漢語翻譯】 現代漢語譯本： 『大德僧眾請聽！這位某甲（比丘名）比丘的缽破損少於五處，且沒有漏水，但他又尋求新的缽，這犯了捨墮罪，現在將此缽舍給僧團。如果僧團時機成熟，請僧團容忍聽取，將此缽給予這位某甲（比丘名）比丘。稟白完畢。』 『大德僧眾請聽！這位某甲（比丘名）比丘的缽破損少於五處，且沒有漏水，但他又尋求新的缽，這犯了捨墮罪，現在將此缽舍給僧團。僧團現在將此缽給予這位某甲（比丘名）比丘。哪位長老容忍僧團將此缽給予這位某甲（比丘名）比丘的，請保持沉默；哪位不容忍的，請說出來。』 『僧團已經容忍將此缽給予這位某甲（比丘名）比丘完畢，僧團容忍，因為大家保持沉默，此事就這樣決定了。』 那位比丘的缽應當作稟白后詢問僧眾，作這樣的稟白：『大德僧眾請聽！如果僧團時機成熟，請僧團容忍聽取，用這個缽依次詢問上座。稟白完畢。』 作此稟白后，應當拿著缽給予上座。如果上座想要取此缽，就給他。應當取上座的缽給予次座。如果給予那位比丘，那位比丘應當取，不應當因為顧及眾僧而不取，也不應當以此因緣受持最差的缽，如果接受了，犯突吉羅罪。 如果第二上座取此缽，應當取第二上座的缽給予第三上座，如果給予那位比丘，那位比丘應當接受，不應當因為顧及眾僧而不接受，不應當以此因緣接受最差的缽，如果接受了，犯突吉羅罪。像這樣依次傳遞乃至下座，如果將此比丘的缽還給這位比丘。 如果將最下座的缽給予，給予時應當作白二羯磨，應當這樣給予。僧眾中應當選擇堪能作羯磨的人，如上所述，作這樣的稟白：『大德僧眾請聽！如果僧團時機成熟，請僧團容忍聽取，僧團現在將這個最下座的缽，給予某甲（比丘名）比丘受持乃至破損。稟白完畢。』 『大德僧眾請聽！僧團現在將這個最下座的缽，給予某甲（比丘名）比丘受持乃至破損。哪位長老容忍僧團將此缽給予這位比丘的，請保持沉默；哪位不容忍的，請說出來。』 『僧團已經容忍將此比丘缽給予完畢，僧團容忍，因為大家保持沉默，此事就這樣決定了。』
【English Translation】 English version: 『Venerable Sangha, listen! This Bhikkhu named Mǒu jiǎ (name of a Bhikkhu) has a bowl that is broken in fewer than five places and does not leak, but he is seeking a new bowl. This constitutes an offense of expiation involving forfeiture (Nissaggiya Pacittiya), and now he relinquishes this bowl to the Sangha. If the Sangha is ready, may the Sangha consent to listen and give this bowl to this Bhikkhu named Mǒu jiǎ. This is the announcement.』 『Venerable Sangha, listen! This Bhikkhu named Mǒu jiǎ (name of a Bhikkhu) has a bowl that is broken in fewer than five places and does not leak, but he is seeking a new bowl. This constitutes an offense of expiation involving forfeiture (Nissaggiya Pacittiya), and now he relinquishes this bowl to the Sangha. The Sangha now gives this bowl to this Bhikkhu named Mǒu jiǎ. Which elders consent to the Sangha giving this bowl to this Bhikkhu named Mǒu jiǎ, let them remain silent; whoever does not consent, let them speak.』 『The Sangha has already consented to giving this bowl to this Bhikkhu named Mǒu jiǎ. The Sangha consents, because everyone remains silent, this matter is thus decided.』 That Bhikkhu's bowl should be announced and then the Sangha should be asked, making such an announcement: 『Venerable Sangha, listen! If the Sangha is ready, may the Sangha consent to listen, and use this bowl to ask the most senior monk in order. This is the announcement.』 After making this announcement, the bowl should be given to the most senior monk. If the most senior monk wants to take this bowl, give it to him. The bowl of the most senior monk should be taken and given to the next senior monk. If it is given to that Bhikkhu, that Bhikkhu should take it, and should not refuse to take it out of consideration for the Sangha, nor should he accept the worst bowl because of this reason; if he accepts it, he commits a Dukkaṭa offense. If the second most senior monk takes this bowl, the bowl of the second most senior monk should be taken and given to the third most senior monk. If it is given to that Bhikkhu, that Bhikkhu should accept it, and should not refuse to accept it out of consideration for the Sangha, nor should he accept the worst bowl because of this reason; if he accepts it, he commits a Dukkaṭa offense. In this way, it is passed on down to the most junior monk. If this Bhikkhu's bowl is returned to this Bhikkhu. If the bowl of the most junior monk is given, when giving it, a formal act (Kamma) with two announcements (Ñatti-dutiyakamma) should be performed, and it should be given in this way. In the Sangha, a person capable of performing the Kamma should be chosen as above, making such an announcement: 『Venerable Sangha, listen! If the Sangha is ready, may the Sangha consent to listen, the Sangha now gives this bowl of the most junior monk to Bhikkhu Mǒu jiǎ (name of a Bhikkhu) to keep until it is broken. This is the announcement.』 『Venerable Sangha, listen! The Sangha now gives this bowl of the most junior monk to Bhikkhu Mǒu jiǎ (name of a Bhikkhu) to keep until it is broken. Which elders consent to the Sangha giving this bowl to this Bhikkhu, let them remain silent; whoever does not consent, let them speak.』 『The Sangha has already consented to giving this Bhikkhu's bowl. The Sangha consents, because everyone remains silent, this matter is thus decided.』
彼比丘守護此缽，不得著瓦石落處、不得著倚杖下及著倚刀下、不得著懸物下、不得著道中、不得著石上、不得著果樹下、不得著不平地。比丘不得一手捉兩缽，除指隔中央。不得一手捉兩缽開戶，除用心。不得著戶閾內戶扉下，不得持缽著繩床木床下，除暫著。不得著繩床木床間，不得著繩床木床角頭，除暫著。不得立蕩缽乃至足令缽破。彼比丘不應故壞缽、不應故令失。若故壞，不應作非缽用。
僧中舍缽竟，不還者，突吉羅。若教莫還者，突吉羅。若作凈施、若遣與人、若故失、若故壞、若作非缽用、若數數用，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，五綴漏、若減五綴漏，更求新缽。若從親里索、若從出家人索、若為他索、他為己索、若不求而得、若施僧缽時當次得、若自有價得買畜，一切不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二竟)◎
◎爾時世尊在舍衛國祇樹給孤獨園。時跋難陀釋子欲縫僧伽梨，入城至諸居士家語言：「汝今知不？我欲縫僧伽梨，須線。」居士即與線。復往余居士家語言：「我欲縫僧伽梨，須線。」如是處處乞，得線遂多。彼作是念言：「我可更余時異處索線縫僧伽
【現代漢語翻譯】 現代漢語譯本： 那位比丘應當守護他的缽（B缽盂），不得將缽放在瓦礫石頭掉落之處，不得放在倚靠的枴杖下，不得放在刀的下面，不得放在懸掛的物品下，不得放在道路中間，不得放在石頭上，不得放在果樹下，不得放在不平坦的地面上。比丘不得一手同時拿兩個缽，除非用手指隔開中間。不得一手拿兩個缽去開門，除非非常小心。不得將缽放在門檻內或門扇下，不得將缽放在繩床或木床下，除非是暫時放置。不得將缽放在繩床或木床的縫隙間，不得將缽放在繩床或木床的角上，除非是暫時放置。不得站立著搖晃缽，甚至導致缽破裂。那位比丘不應該故意損壞缽，不應該故意遺失缽。如果故意損壞缽，不應該將缽用於非缽的用途。
在僧團中捨棄缽之後，不再歸還的，犯突吉羅（Dukkrata，一種輕罪）。如果教唆他人不要歸還的，犯突吉羅。如果將缽作為凈施（Dāna，佈施）施捨出去，或者送給他人，或者故意遺失，或者故意損壞，或者將缽用於非缽的用途，或者經常使用，一切都犯突吉羅。
比丘尼（Bhikkhunī，女性出家人），犯尼薩耆波逸提（Nissaggiya Pacittiya，一種懺悔罪）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅。這就被稱為犯戒。
不犯戒的情況有：缽有五個綴補的漏洞，或者少於五個綴補的漏洞，需要更換新的缽。如果從親戚那裡索取，或者從出家人那裡索取，或者為他人索取，或者他人為自己索取，或者不索取而得到，或者在僧團分配缽時按順序得到，或者自己花錢購買，一切都不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第二十二條戒律結束）
當時，世尊（Buddha，覺悟者）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀釋子（Bhallananda，釋迦族出家人）想要縫製僧伽梨（Sanghati，一種袈裟），進入城中到各位居士（Upasaka，在家信徒）家，說道：『你們現在知道嗎？我想要縫製僧伽梨，需要線。』居士們就給了他線。他又去其餘居士家說道：『我想要縫製僧伽梨，需要線。』像這樣到處乞討，得到的線就很多。他心想：『我可以改天換個地方再索要線來縫製僧伽梨。』
【English Translation】 English version: The Bhikkhu (Buddhist monk) should protect this bowl (B, alms bowl), and should not place it where tiles or stones may fall, nor under a leaning staff, nor under a knife, nor under hanging objects, nor in the middle of the road, nor on a stone, nor under a fruit tree, nor on uneven ground. A Bhikkhu should not hold two bowls in one hand, unless with fingers separating them in the middle. He should not use one hand to hold two bowls to open a door, unless being very careful. He should not place the bowl inside the threshold or under the door leaf, nor should he place the bowl under a rope bed or wooden bed, except for a temporary placement. He should not place the bowl in the gaps of a rope bed or wooden bed, nor should he place the bowl on the corners of a rope bed or wooden bed, except for a temporary placement. He should not stand and swing the bowl, even to the point of breaking it. That Bhikkhu should not intentionally break the bowl, nor should he intentionally lose it. If he intentionally breaks it, he should not use it for non-bowl purposes.
After abandoning the bowl in the Sangha (Buddhist monastic community), if it is not returned, it is a Dukkrata (Dukkrata, a minor offense). If he instructs others not to return it, it is a Dukkrata. If the bowl is given away as a pure Dana (Dāna, alms), or given to others, or intentionally lost, or intentionally broken, or used for non-bowl purposes, or used frequently, all are Dukkrata.
A Bhikkhuni (Bhikkhunī, female monastic) commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring confession); a Siksamana (Siksamana, a novice nun in training), a Sramanera (Sramanera, male novice), a Sramanerika (Sramanerika, female novice) commits a Dukkrata. This is called an offense.
There is no offense in the following cases: if the bowl has five patched holes, or fewer than five patched holes, and a new bowl is needed. If he asks for it from relatives, or asks for it from monastics, or asks for it for others, or others ask for it for him, or if he receives it without asking, or if he receives it in turn when the Sangha distributes bowls, or if he buys it with his own money, there is no offense in any of these cases.
There is also no offense in the following cases: when the rules were not initially established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the twenty-second rule)
At that time, the Buddha (Buddha, the Awakened One) was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, Bhallananda (Bhallananda, a Shakya clan monastic) wanted to sew a Sanghati (Sanghati, a type of robe), entered the city and went to the homes of various Upasakas (Upasaka, lay devotees), saying: 'Do you know? I want to sew a Sanghati, and I need thread.' The Upasakas gave him thread. He went to other Upasakas' homes and said: 'I want to sew a Sanghati, and I need thread.' In this way, he begged everywhere and obtained a lot of thread. He thought: 'I can ask for more thread another time and place to sew the Sanghati.'
梨。比丘衣服難得，應辦三衣，我今寧可持此線使織師織作三衣。」即持線往與織師，彼手自作繀自看織。諸居士見已譏嫌言：「汝等觀此跋難陀釋子，乃手自作繀、自看織師織作三衣。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀：「云何多求線使織師織作三衣，手自作繀、自看織師織作耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何多求線、手自作繀、自看織師織作三衣？」世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘自乞縷線，使非親里織師織作衣者，尼薩耆波逸提。」
比丘義如上。
自乞者，在在處處自乞。
縷線者，有十種，如上十種衣縷線也。
織師非親里，與線者非親里，非親里者犯。織師非親里，與線者或親里、或非親里，非親里者犯。織師非親里，與線者是親里，非親里者犯。或織師是親里、或非親里，與線者非親里，非親里者犯。或織師是親里、或非親里，與線者或親里、或非親里，非親里者犯。或織師是親里
【現代漢語翻譯】 現代漢語譯本： 梨（一種水果）。比丘（佛教僧侶）的衣服很難得到，應該準備三衣（僧侶穿的三種袈裟），我現在寧願拿著這些線讓織工織成三衣。』於是拿著線去給織工，他親自製作紡線用的繀（一種紡線工具），親自看著織工織布。一些居士（在家信徒）看到后譏諷說：『你們看這個跋難陀（一位比丘的名字）釋子（釋迦牟尼的弟子），竟然親自製作紡線用的繀，親自看著織工織三衣。』眾比丘聽到了，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，責備跋難陀：『為什麼貪求過多的線，讓織工織作三衣，還親自製作紡線用的繀，親自看著織工織布呢？』眾比丘前往世尊（釋迦牟尼佛）處，頭面頂禮佛足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集比丘僧眾，呵斥跋難陀：『你所做的事情不對，不合威儀、不合沙門（出家人）的規矩、不清凈、不隨順修行，是不應該做的。為什麼貪求過多的線，親自製作紡線用的繀，親自看著織工織作三衣？』世尊用無數種方法呵斥之後，告訴眾比丘：『這個愚癡的人！增長了許多有漏（煩惱）之處，最初就犯了戒。從今以後為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘自己乞求紗線，讓非親屬的織工織作衣服，犯尼薩耆波逸提（一種戒律）。』 比丘的定義如上所述。 『自乞』是指在任何地方自己乞求。 『紗線』有十種，如上面所說的十種衣服的紗線一樣。 織工不是親屬，給線的人不是親屬，不是親屬就犯戒。織工不是親屬，給線的人或者是親屬，或者不是親屬，不是親屬就犯戒。織工不是親屬，給線的人是親屬，不是親屬就犯戒。或者織工是親屬，或者不是親屬，給線的人不是親屬，不是親屬就犯戒。或者織工是親屬，或者不是親屬，給線的人或者是親屬，或者不是親屬，不是親屬就犯戒。或者織工是親屬
【English Translation】 English version: A pear (a type of fruit). It is difficult for a Bhikkhu (Buddhist monk) to obtain robes, and he should prepare three robes (the three Kasaya robes worn by monks). I would rather take this thread and have a weaver weave it into three robes.' So he took the thread and went to the weaver, making the spool (a tool for spinning thread) himself and watching the weaver weave. Some lay devotees, seeing this, ridiculed him, saying, 'Look at this Bhalandana (name of a Bhikkhu), a Sakyan (disciple of Sakyamuni), actually making the spool himself and watching the weaver weave three robes!' When the Bhikkhus heard this, those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame, rebuked Bhalandana: 'Why do you greedily seek so much thread, have a weaver weave three robes, make the spool yourself, and watch the weaver weave?' The Bhikkhus went to the Blessed One (Sakyamuni Buddha), bowed their heads to his feet, sat on one side, and told the Blessed One the whole story. The Blessed One then gathered the Bhikkhu Sangha (monk community) because of this matter and rebuked Bhalandana: 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Samana (renunciate), not pure, not in accordance with practice, and should not be done. Why do you greedily seek so much thread, make the spool yourself, and watch the weaver weave three robes?' After rebuking him in countless ways, the Blessed One told the Bhikkhus: 'This foolish man! He has increased many sources of defilement, and has broken the precept from the beginning. From now on, I will establish a precept for the Bhikkhus, gathering ten meanings, so that the True Dharma may abide long. Whoever wants to recite the precept should say this: If a Bhikkhu himself begs for yarn and has a weaver who is not a relative weave a robe, he commits Nissaggiya Pacittiya (a type of offense).' The definition of Bhikkhu is as above. 'Begging himself' means begging himself anywhere. 'Yarn' has ten kinds, like the ten kinds of yarn for clothing mentioned above. If the weaver is not a relative, and the one who gives the thread is not a relative, he commits an offense if they are not relatives. If the weaver is not a relative, and the one who gives the thread is either a relative or not a relative, he commits an offense if they are not relatives. If the weaver is not a relative, and the one who gives the thread is a relative, he commits an offense if they are not relatives. Or if the weaver is a relative or not a relative, and the one who gives the thread is not a relative, he commits an offense if they are not relatives. Or if the weaver is a relative or not a relative, and the one who gives the thread is either a relative or not a relative, he commits an offense if they are not relatives. Or if the weaver is a relative
、或非親里，與線者是親里，非親里者犯。織師是親里，與線者非親里，非親里者犯。織師是親里，與線者或親里、或非親里，非親里者犯。
若比丘自乞線，使織師織作衣者，犯捨墮。若看織、若自織、若自作繀者，盡突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，自多乞縷線，使織師織作衣，犯捨墮，今舍與僧。」舍已懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，自多求線使織師織作衣，犯捨墮。今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」白已當受懺，應語彼比丘言：「自責汝心。」比丘答言：「爾。」僧即應還此比丘衣，作白二羯磨，應如是與。眾中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，多求線使非親里織師織作衣，犯捨墮。今舍與僧。若僧時到僧忍聽，僧今還此比丘衣。白如是。」「大德僧聽！此某甲比丘，多求線使非親里織師織作衣，犯捨墮。今舍與僧。僧今還此某甲比丘衣。誰諸長老忍僧還此某甲比丘衣者默然，誰不忍者說。」「僧已忍還彼某甲比丘衣竟，僧忍，默然故，是事如是持。」
僧中舍
【現代漢語翻譯】 現代漢語譯本 或者不是親屬，給線的人是親屬，不是親屬就犯戒。織工是親屬，給線的人不是親屬，不是親屬就犯戒。織工是親屬，給線的人或者是親屬，或者不是親屬，不是親屬就犯戒。
如果比丘自己乞求線，讓織工織布做衣服，就犯捨墮罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。如果觀看織布、自己織布、或者自己製作紡線工具，都犯突吉羅罪（Dukkata，一種輕微的罪）。
這個尼薩耆（Nissaggiya）之物應該舍給僧團、或者多數人、或者一個人，不得私自捨棄。如果捨棄不成功，就犯突吉羅罪。捨棄時應該前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜、右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，自己過多乞求線，讓織工織布做衣服，犯捨墮罪，現在舍給僧團。』捨棄後進行懺悔。之前接受懺悔的人應該這樣說：『大德僧眾請聽！這位某甲比丘，自己過多求線讓織工織布做衣服，犯捨墮罪。現在舍給僧團。如果僧團時機已到，僧團容忍聽取，我接受這位比丘的懺悔。稟告完畢。』稟告完畢后應當接受懺悔，應該對比丘說：『責備你的內心。』比丘回答說：『是。』僧團就應該把這件衣服還給這位比丘，做白二羯磨（ñatti-dutiya-kamma，一種僧團的正式決議程式），應該這樣給予。僧眾中應當選擇能夠進行羯磨的人，如上所述，這樣稟告：『大德僧眾請聽！這位某甲比丘，過多求線讓非親屬的織工織布做衣服，犯捨墮罪。現在舍給僧團。如果僧團時機已到，僧團容忍聽取，僧團現在把這件衣服還給這位比丘。稟告完畢。』『大德僧眾請聽！這位某甲比丘，過多求線讓非親屬的織工織布做衣服，犯捨墮罪。現在舍給僧團。僧團現在把這件衣服還給這位某甲比丘。哪位長老容忍僧團把這件衣服還給這位某甲比丘的就默然，誰不容忍的就說出來。』『僧團已經容忍把衣服還給這位某甲比丘完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』
在僧團中捨棄
【English Translation】 English version Or if they are not relatives, the one who gives the thread is a relative; if they are not relatives, it is an offense. The weaver is a relative, the one who gives the thread is not a relative; if they are not relatives, it is an offense. The weaver is a relative, the one who gives the thread may or may not be a relative; if they are not relatives, it is an offense.
If a bhikkhu (monk) asks for thread himself and has a weaver weave it into a robe, it is an offense entailing forfeiture (Nissaggiya Pacittiya). If he watches the weaving, weaves himself, or makes his own spindle, it is all an offense of wrong-doing (Dukkata).
This Nissaggiya (item to be forfeited) should be given to the Sangha (monastic community), or to many people, or to one person; it should not be forfeited separately from the community. If the forfeiture is not completed, it is an offense of wrong-doing. When forfeiting, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monks, kneel on the right knee, and with palms together, say thus: 'Venerable Sangha, please listen! I, the bhikkhu named so-and-so, having excessively asked for thread and had a weaver weave it into a robe, have committed an offense entailing forfeiture; I now forfeit it to the Sangha.' After forfeiting, confess. The person who receives the confession should say thus: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having excessively sought thread and had a weaver weave it into a robe, has committed an offense entailing forfeiture. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha consent to listen, I accept this bhikkhu's confession. This is the announcement.' After announcing, one should accept the confession, and should say to the bhikkhu: 'Reproach your mind.' The bhikkhu replies: 'Yes.' The Sangha should then return this robe to the bhikkhu, performing a ñatti-dutiya-kamma (formal act of the Sangha), and should give it thus. In the assembly, one should appoint a person capable of performing the kamma as above, and announce thus: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having excessively sought thread and had a weaver who is not a relative weave it into a robe, has committed an offense entailing forfeiture. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha consent to listen, the Sangha now returns this robe to this bhikkhu. This is the announcement.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so, having excessively sought thread and had a weaver who is not a relative weave it into a robe, has committed an offense entailing forfeiture. He now forfeits it to the Sangha. The Sangha now returns this robe to this bhikkhu named so-and-so. Whoever of the elders consents to the Sangha returning this robe to this bhikkhu named so-and-so, let him be silent; whoever does not consent, let him speak.' 'The Sangha has consented to returning the robe to this bhikkhu named so-and-so, the Sangha consents, because of silence, this matter is thus established.'
Forfeiture in the Sangha
衣竟，不還者，突吉羅。若有人教言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若壞、若燒、若作非衣、若數數著，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，織師是親里，與線者是親里，若自織作缽囊、革屣囊、針氈，若作禪帶、若作腰帶、若作帽、若作𧙕、若作攝熱巾、裹革屣巾，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十三竟)
爾時世尊在舍衛國祇樹給孤獨園。時舍衛城中有一居士，是跋難陀釋子親友知識，出好線令織師織作如是如是衣，與跋難陀釋子。彼與織師線已往余村。時彼織師來至僧伽藍中，語跋難陀釋子言：「大德！未曾有，是福德人。」問言：「以何事知我是福德人？」答言：「某甲居士持此線見與，言：『跋難陀釋子是我親友知識，為我織作如是如是衣與。』以是故知大德是福德人。」復問：「實爾不耶？」織師報言：「實爾。」跋難陀言：「若欲與我織衣者，廣大極好，堅緻織使任我受持。若不任我受持者，是所不須。」織師報言：「如大德所說，此線少，不得成衣。」跋難陀語言：「汝但織，我當更求線足之。」時跋難陀晨朝著衣持缽，至居士家
【現代漢語翻譯】 現代漢語譯本：如果衣物已經完成，但不歸還，犯突吉羅（Dukkata，一種輕罪）。如果有人教唆說：『不要歸還。』，犯突吉羅。如果將衣物轉作凈施，或者送給他人，或者自己製作三衣（Tricivara，比丘的三件袈裟）、或者製作波利迦羅衣（Parikkhara，隨身物品），或者損壞衣物，或者燒燬衣物，或者將衣物改作非衣物，或者多次穿著，一切都犯突吉羅。
比丘尼（Bhikkhuni，女比丘）犯尼薩耆波逸提（Nissaggiya Pacittiya，一種較重的罪）；式叉摩那（Sikkhamana，學戒女）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）犯突吉羅。這被稱為犯戒。
不犯的情況：織師是親屬，給線的人是親屬，如果自己織作缽囊（Battra，缽袋）、革屣囊（鞋袋）、針氈，如果製作禪帶（冥想帶）、腰帶、帽子、𧙕（一種覆蓋物）、攝熱巾（保暖巾）、裹革屣巾（包裹鞋子的布），不犯戒。
不犯的情況：最初未制定戒律時，或者因為癡狂、心亂、被痛苦纏繞時，不犯戒。（第二十三條戒律結束）
當時，世尊（Buddha，佛陀）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，舍衛城中有一位居士（Grahapati，在家信徒），是跋難陀釋子（Nanda，一位比丘）的親友，拿出好線讓織師織作某種樣式的衣服，送給跋難陀釋子。他把線交給織師後去了別的村子。當時，那位織師來到僧伽藍（Samgharama，僧院）中，對跋難陀釋子說：『大德（Bhadanta，對僧侶的尊稱）！真是前所未有，您真是個有福德的人。』跋難陀問：『你憑什麼知道我是個有福德的人？』織師回答說：『某甲居士拿著這些線來找我，說：『跋難陀釋子是我的親友，請你為我織作某種樣式的衣服送給他。』因此我知道大德是個有福德的人。』跋難陀又問：『真是這樣嗎？』織師回答說：『確實如此。』跋難陀說：『如果想為我織衣服，就要織得又大又好，結實耐用，讓我能夠受持。如果不能讓我受持，我就不需要。』織師回答說：『按照大德您所說的，這些線太少了，做不成衣服。』跋難陀說：『你只管織，我會再去想辦法找足夠的線。』當時，跋難陀早上穿好衣服，拿著缽，到居士家。
【English Translation】 English version: If the cloth is finished but not returned, it is a Dukkata (a minor offense). If someone instructs, 'Do not return it,' it is a Dukkata. If the cloth is converted into a pure offering, or given to someone else, or used to make the three robes (Tricivara, the three robes of a bhikkhu), or used to make Parikkhara (personal belongings), or damaged, or burned, or converted into non-robes, or worn repeatedly, all are Dukkata.
A Bhikkhuni (female bhikkhu) commits Nissaggiya Pacittiya (a heavier offense); a Sikkhamana (female trainee), a Sramanera (male novice), a Sramanerika (female novice) commit Dukkata. This is called an offense.
No offense is committed if the weaver is a relative, the person giving the thread is a relative, if one weaves a Battra (bowl bag), a shoe bag, a needle felt, if one makes a meditation belt, a waist belt, a hat, a covering, a warming cloth, a cloth to wrap shoes, no offense is committed.
No offense is committed when the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain. (End of the twenty-third precept)
At that time, the Buddha (Buddha) was in Savatthi (Savatthi) at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). At that time, there was a Grahapati (lay follower) in Savatthi who was a friend of Nanda (Nanda, a bhikkhu). He took out good thread and asked a weaver to weave a certain style of clothing to give to Nanda. After giving the thread to the weaver, he went to another village. At that time, the weaver came to the Samgharama (monastery) and said to Nanda, 'Bhadanta (venerable sir)! It is unprecedented, you are truly a blessed person.' Nanda asked, 'How do you know I am a blessed person?' The weaver replied, 'So-and-so Grahapati came to me with this thread and said, 'Nanda is my friend, please weave a certain style of clothing for him.' Therefore, I know you are a blessed person.' Nanda asked again, 'Is that really so?' The weaver replied, 'Indeed it is.' Nanda said, 'If you want to weave clothes for me, weave them large and good, strong and durable, so that I can use them. If they are not durable enough for me to use, I do not need them.' The weaver replied, 'According to what you say, there is too little thread to make clothes.' Nanda said, 'Just weave it, and I will find a way to get enough thread.' At that time, Nanda put on his robes and took his bowl in the morning and went to the Grahapati's house.
就座而坐，語居士婦言：「居士先持線與織師為我作衣，今線少不足。」時居士婦即持線箱置前，語言：「隨意多少取。」時跋難陀即恣意擇取好者，持往詣織師家語言：「我已得爾許線，可與我織成衣。」織師報言：「如大德今所作衣，與我價少。」跋難陀報言：「但與我織，我當更與汝價。」時織師成衣已，即送與居士婦。時居士從他處行還，問其婦言：「我前與織師線為跋難陀釋子作衣，今者成未耶？」其婦報言：「所織衣已成，今在此。」居士言：「持衣來看之。」即開箱出衣示，居士語婦言：「此衣非我先敕織衣。」婦報言：「此衣即是耶！」居士語言：「如先所與線教令織作衣，此衣非。」時婦即具說因緣。居士與婦共披衣看，時跋難陀釋子即來至居士家，問居士言：「先所與我織作衣，此衣是耶？」報言：「是。」語言：「若是者便可與我。」居士即譏嫌言：「沙門釋子受取無厭，不知慚愧，外自稱言：『我知正法。』如是何有正法？從人乞衣，施者雖無厭，而受者應知足，乃至屏處而不得語。」時乞食比丘聞是語已，嫌責跋難陀釋子言：「云何貪著從他乞衣耶？」嫌責已，還至僧伽藍中，以此因緣語諸比丘。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何貪著從他乞
【現代漢語翻譯】 現代漢語譯本 跋難陀坐下後，對居士的妻子說：『居士之前拿了一些線給織工，讓他為我做衣服，現線上不夠了。』當時居士的妻子立刻把線箱子拿到他面前，說：『你隨意拿多少都可以。』當時跋難陀就隨意挑選好的線，拿著去織工家，說：『我已經拿到這麼多線了，可以為我織成衣服了。』織工回答說：『像大德您現在要做的衣服，給我的工錢太少了。』跋難陀說：『你只管為我織，我應當再給你工錢。』當時織工把衣服織好后，就送給居士的妻子。當時居士從別的地方回來，問他的妻子說：『我之前給織工的線，讓他為跋難陀釋子做的衣服，現在做好了嗎？』他的妻子回答說：『織好的衣服已經做好了，現在在這裡。』居士說：『把衣服拿來給我看看。』妻子就打開箱子，拿出衣服給他看，居士對妻子說：『這件衣服不是我之前吩咐織的衣服。』妻子回答說：『這件衣服就是啊！』居士說：『像之前給的線，教他織作的衣服，不是這件。』當時妻子就把事情的經過全部說了出來。居士和妻子一起披著衣服看，當時跋難陀釋子就來到居士家，問居士說：『之前給您織作的衣服，是這件嗎？』居士回答說：『是。』跋難陀說：『如果是這件，就可以給我了。』居士就譏諷責怪他說：『沙門釋子接受索取沒有厭足，不知羞愧，對外自稱說：『我知道正法。』像這樣哪裡有正法？從別人那裡乞討衣服，佈施的人即使沒有厭倦，而接受的人也應該知道滿足，甚至在私下裡也不應該這樣說話。』當時乞食的比丘聽到這些話后，責怪跋難陀釋子說：『怎麼能貪婪地向別人乞討衣服呢？』責怪完畢后，回到僧伽藍中，把這件事告訴了各位比丘。各位比丘聽了，其中有少欲知足、修行頭陀行、喜歡學習戒律、知道慚愧的人，責怪跋難陀說：『怎麼能貪婪地向別人乞討衣服呢？』
【English Translation】 English version Bhaddanta sat down and said to the householder's wife: 'The householder previously gave some thread to the weaver to make clothes for me, but now the thread is not enough.' At that time, the householder's wife immediately brought the thread box in front of him and said: 'You can take as much as you want.' Then Bhaddanta arbitrarily chose the good thread, took it to the weaver's house, and said: 'I have already got so much thread, can you weave clothes for me?' The weaver replied: 'The price you are offering for the clothes you want me to make is too low.' Bhaddanta replied: 'Just weave it for me, and I will give you more money.' At that time, after the weaver finished the clothes, he sent them to the householder's wife. At that time, the householder returned from another place and asked his wife: 'The thread I gave to the weaver to make clothes for Bhaddanta, has it been finished now?' His wife replied: 'The woven clothes have already been made, and are here now.' The householder said: 'Bring the clothes and let me see them.' The wife opened the box and took out the clothes to show him. The householder said to his wife: 'These clothes are not the clothes I ordered to be woven before.' The wife replied: 'These are the clothes!' The householder said: 'The clothes that were to be woven with the thread I gave before are not these.' At that time, the wife told the whole story. The householder and his wife looked at the clothes together. At that time, Bhaddanta came to the householder's house and asked the householder: 'Are these the clothes I asked you to weave before?' The householder replied: 'Yes.' Bhaddanta said: 'If these are the ones, then you can give them to me.' The householder ridiculed and blamed him, saying: 'The Shramana Shakya (monk of Shakya clan) receives and takes without satisfaction, does not know shame, and claims to know the right Dharma (teachings of the Buddha). How can there be right Dharma like this? Begging for clothes from others, even if the giver is not tired of giving, the receiver should know contentment, and should not even speak like this in private.' At that time, the alms-begging Bhikkhus (monks) heard these words and blamed Bhaddanta, saying: 'How can you be greedy and beg for clothes from others?' After blaming him, he returned to the Sangharama (monastery) and told all the Bhikkhus about this matter. When the Bhikkhus heard this, some of them who were content with little desire, practiced Dhuta (ascetic practices), liked to learn the precepts, and knew shame, blamed Bhaddanta, saying: 'How can you be greedy and beg for clothes from others?'
衣？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何貪著從他乞衣？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，若居士、居士婦使織師為比丘織作衣，彼比丘便往其家語織師言：『汝知不？此衣為我作，好織令廣長堅緻，我當多少與汝價。』彼比丘與價下至一食直，若得衣，尼薩耆波逸提。」如是世尊與比丘結戒。
時諸居士自恣請與比丘衣：「大德須何等衣耶？」諸比丘疑不敢答。佛言：「若先自恣請與衣，應隨意答。」若居士欲與比丘貴價衣，然比丘少欲知足、欲得不如者，疑不敢索。佛言：「自今已去，聽少欲知足索不如者隨意答。自今已去當如是說戒：若比丘，居士、居士婦使織師為比丘織作衣，彼比丘先不受自恣請，便往織師所語言：『此衣為我作，與我極好織，令廣大堅緻，我當少多與汝價。』是比丘與價乃至一食直，若得衣，尼薩耆波逸提。」
比丘義如上。
居士、居士婦如上。
衣者，十種衣，如上。
求者，有二種，如上。
【現代漢語翻譯】 現代漢語譯本： 『衣』是指什麼？」眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧眾，呵斥跋難陀說：「你所做之事不合規矩，不合威儀，不合沙門之法，不合清凈之行，是不應該做的。為何如此貪戀，向他人乞討衣物？」世尊用無數方法呵斥之後，告訴眾比丘：「這個愚癡之人！在多種容易產生煩惱的地方，最初就犯了戒律。從今以後，我要為眾比丘制定戒律，總結出十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘，有在家男居士、在家女居士讓織工為比丘織布做衣服，那比丘就去織工家對織工說：『你知道嗎？這衣服是為我做的，好好織，織得寬大結實，我會給你一些工錢。』這比丘給了工錢，哪怕只值一頓飯的錢，如果得到了這件衣服，就犯了尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。」世尊就這樣為比丘們制定了戒律。
當時，一些在家居士主動請求供養比丘們衣服：「大德需要什麼樣的衣服呢？」眾比丘心存疑慮，不敢回答。佛說：「如果事先已經主動請求供養衣服，就應該隨意回答。」如果居士想要供養比丘貴重的衣服，然而比丘少欲知足，想要得到不如意的衣服，心存疑慮不敢索要。佛說：「從今以後，允許少欲知足的比丘索要不如意的衣服，隨意回答。從今以後，應當這樣宣說戒律：如果比丘，有在家男居士、在家女居士讓織工為比丘織布做衣服，那比丘事先沒有接受居士的主動請求供養，就去織工那裡說：『這衣服是為我做的，給我好好織，織得寬大結實，我會給你一些工錢。』這比丘給了工錢，哪怕只值一頓飯的錢，如果得到了這件衣服，就犯了尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。」
比丘的定義如上所述。
在家男居士、在家女居士的定義如上所述。
『衣』是指十種衣服，如上所述。
『求』有兩種，如上所述。
【English Translation】 English version: 'What is 'clothing'?' The Bhikkhus went to the Blessed One, bowed their heads at his feet, and sat down on one side. They reported the matter in full to the Blessed One. At that time, the Blessed One gathered the Sangha of Bhikkhus because of this matter, and rebuked Baddhananda (name of a monk), saying: 'What you have done is improper, not in accordance with deportment, not in accordance with the law of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the proper way. It is not something that should be done. Why are you so greedy, begging for clothes from others?' After rebuking him in countless ways, he told the Bhikkhus: 'This foolish man! In many places where defilements can arise, he has committed the first offense. From now on, I will establish precepts for the Bhikkhus, summarizing ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu, if a male householder (layman), a female householder (laywoman) commissions a weaver to weave cloth for a Bhikkhu, and that Bhikkhu goes to the weaver's house and says to the weaver: 'Do you know? This cloth is being made for me, weave it well, make it wide, long, and strong, and I will give you some wages.' If that Bhikkhu gives wages, even if it is only worth one meal, if he obtains the cloth, it is a Nisaggiya Pacittiya (an offense entailing forfeiture and confession). Thus, the Blessed One established the precepts for the Bhikkhus.'
At that time, some householders voluntarily requested to offer clothes to the Bhikkhus: 'Venerable ones, what kind of clothes do you need?' The Bhikkhus were doubtful and dared not answer. The Buddha said: 'If they have already voluntarily requested to offer clothes, you should answer as you wish.' If a householder wants to offer valuable clothes to a Bhikkhu, but the Bhikkhu is content with little and wants to receive inferior clothes, he is doubtful and dares not ask for them. The Buddha said: 'From now on, Bhikkhus who are content with little are allowed to ask for inferior clothes and answer as they wish. From now on, the precepts should be recited as follows: If a Bhikkhu, if a male householder (layman), a female householder (laywoman) commissions a weaver to weave cloth for a Bhikkhu, and that Bhikkhu has not previously accepted the householder's voluntary request to offer clothes, and then goes to the weaver and says: 'This cloth is being made for me, weave it well for me, make it wide, long, and strong, and I will give you some wages.' If that Bhikkhu gives wages, even if it is only worth one meal, if he obtains the cloth, it is a Nisaggiya Pacittiya (an offense entailing forfeiture and confession).'
The definition of Bhikkhu is as mentioned above.
The definition of male householder (layman) and female householder (laywoman) is as mentioned above.
'Clothing' refers to the ten kinds of clothing, as mentioned above.
'Requesting' has two kinds, as mentioned above.
若比丘，先不受自恣請便往求衣，若得者，尼薩耆波逸提；不得衣者，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍時應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，先不受自恣請便往求得好衣，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，先不受自恣請便往求得好衣，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」作是白已，然後受懺。當語彼人言：「自責汝心。」彼比丘報言：「爾。」僧即應還彼比丘衣，白二羯磨如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，先不受自恣請便往求得好衣，犯捨墮，今舍與僧。若僧時到僧忍聽，僧今還此比丘衣。白如是。」「大德僧聽！此某甲比丘，先不受自恣請便往求得好衣，犯捨墮，今舍與僧。僧今還此某甲比丘衣。誰諸長老忍僧還此比丘衣者默然，誰不忍者說。」「僧已忍還此比丘衣竟，僧忍，默然故，是事如是持。」
彼比丘僧中舍衣竟，不還者，突吉羅。若有人教言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞、若燒、若作非衣、
【現代漢語翻譯】 現代漢語譯本：如果比丘（bhikkhu，佛教出家男眾），在沒有接受自恣（pravāraṇā，僧團在解夏后的自檢儀式）的邀請之前，就前去求取衣服，如果得到了衣服，就觸犯了尼薩耆波逸提（nissaggiya pācittiya，捨墮罪）；如果沒有得到衣服，就觸犯了突吉羅（dukkata，惡作罪）。 這個尼薩耆（nissaggiya，應舍之物）應當舍給僧團（saṃgha，佛教僧侶團體）、或者眾多人、或者一個人，不可以私自捨棄。如果捨棄不成功，就觸犯突吉羅（dukkata，惡作罪）。捨棄時應當前往僧團中，袒露右肩、脫掉鞋子、向上座（長老）禮拜、右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，在沒有接受自恣的邀請之前，就前去求取了好衣服，觸犯了捨墮罪，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣說：『大德僧眾請聽！這位某甲比丘，在沒有接受自恣的邀請之前，就前去求取了好衣服，觸犯了捨墮罪，現在舍給僧團。如果僧團認為時機已到，僧團允許，我接受這位比丘的懺悔。稟告完畢。』這樣稟告完畢后，然後接受懺悔。應當告訴那個人說：『責備你的內心。』那位比丘回答說：『是的。』僧團就應當把衣服還給那位比丘，用白二羯磨（ñatti-dutiya-kamma，兩次宣告的羯磨）這樣給予。僧團中應當選出能夠執行羯磨的人，像上面那樣，這樣稟告：『大德僧眾請聽！這位某甲比丘，在沒有接受自恣的邀請之前，就前去求取了好衣服，觸犯了捨墮罪，現在舍給僧團。如果僧團認為時機已到，僧團允許，僧團現在把這件衣服還給這位比丘。稟告完畢。』『大德僧眾請聽！這位某甲比丘，在沒有接受自恣的邀請之前，就前去求取了好衣服，觸犯了捨墮罪，現在舍給僧團。僧團現在把這件衣服還給這位某甲比丘。哪位長老贊同僧團把這件衣服還給這位比丘的就默然，哪位不贊同的就說出來。』『僧團已經贊同把這件衣服還給這位比丘了，僧團贊同，因為默然的緣故，這件事就這樣決定了。』 那位比丘在僧團中捨棄衣服完畢后，不歸還的，就觸犯突吉羅（dukkata，惡作罪）。如果有人教唆說：『不要歸還。』的，就觸犯突吉羅（dukkata，惡作罪）。如果轉作清凈的佈施、或者送給別人、或者自己製作三衣（ticīvara，比丘所持的三種袈裟）、或者製作波利迦羅衣（parikkhāra，資具衣）、或者故意毀壞、或者焚燒、或者製作成非僧侶的衣服，
【English Translation】 English version: If a bhikkhu (Buddhist monk), without having received an invitation for pavāraṇā (a ceremony of self-criticism after the rainy season retreat), goes to seek robes, if he obtains them, it is a nissaggiya pācittiya (an offense requiring forfeiture and confession); if he does not obtain robes, it is a dukkata (wrongdoing). This nissaggiya (item to be forfeited) should be given to the saṃgha (Buddhist monastic community), or to a group of people, or to one person; it should not be forfeited privately. If the forfeiture is not properly done, it is a dukkata (wrongdoing). When forfeiting, one should go to the saṃgha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and with palms together, say thus: 'Venerable saṃgha, please listen! I, bhikkhu so-and-so, without having received an invitation for pavāraṇā, went to seek good robes and committed a nissaggiya offense; I now forfeit it to the saṃgha.' After forfeiting, one should confess. The person receiving the confession should say thus: 'Venerable saṃgha, please listen! This bhikkhu so-and-so, without having received an invitation for pavāraṇā, went to seek good robes and committed a nissaggiya offense; he now forfeits it to the saṃgha. If it is the saṃgha's time, may the saṃgha permit that I receive this bhikkhu's confession. This is the announcement.' After making this announcement, then receive the confession. One should tell that person, 'Reproach your mind.' That bhikkhu replies, 'Yes.' The saṃgha should then return the robes to that bhikkhu, giving it with a ñatti-dutiya-kamma (motion with one announcement and one repetition). In the saṃgha, one should appoint a capable kamma (act) performer as above, making this announcement: 'Venerable saṃgha, please listen! This bhikkhu so-and-so, without having received an invitation for pavāraṇā, went to seek good robes and committed a nissaggiya offense; he now forfeits it to the saṃgha. If it is the saṃgha's time, may the saṃgha permit that the saṃgha now returns these robes to this bhikkhu. This is the announcement.' 'Venerable saṃgha, please listen! This bhikkhu so-and-so, without having received an invitation for pavāraṇā, went to seek good robes and committed a nissaggiya offense; he now forfeits it to the saṃgha. The saṃgha now returns these robes to this bhikkhu so-and-so. Whoever among the elders approves of the saṃgha returning these robes to this bhikkhu, let him be silent; whoever does not approve, let him speak.' 'The saṃgha has approved of returning these robes to this bhikkhu; the saṃgha approves, because of silence, this matter is thus decided.' After that bhikkhu has forfeited the robes in the saṃgha, if they are not returned, it is a dukkata (wrongdoing). If someone instructs, 'Do not return them,' it is a dukkata (wrongdoing). If one converts it into a pure gift, or sends it to someone else, or makes it into one's own ticīvara (three robes), or makes it into a parikkhāra (requisite) robe, or deliberately destroys it, or burns it, or makes it into a non-monastic robe,
若數數著，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先受自恣請往求知足減少求，若從親里索、從出家人索、或為他、或他為己、或不索而得者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十四竟)
爾時佛在舍衛國祇樹給孤獨園。時尊者難陀弟子善能勸化，跋難陀語言：「汝今與我共人間行，當與汝衣。」答言：「可爾。」跋難陀即先與衣，余比丘語言：「汝以何事共跋難陀人間行？跋難陀癡人，不知誦戒、不知說戒、不知布薩、不知布薩羯磨。」彼比丘即答言：「實爾者我不復隨行。」后余時跋難陀語言：「可共人間行。」即答言：「汝自去，我不能隨汝去。」跋難陀語言：「我先所以與汝衣，欲共人間行。汝今不欲去，還我衣來。」比丘語言：「以見與衣，不復相還。」時跋難陀㥲恚，即前強奪衣取，比丘高聲言：「莫爾！莫爾！」比房諸比丘聞聲盡來集聚，問此比丘言：「汝何以高聲大喚？」時比丘以此因緣具向諸比丘說。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何與比丘衣，㥲恚還奪取耶？」嫌責已往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比
【現代漢語翻譯】 現代漢語譯本 若（比丘）數數計算（財物），犯一切突吉羅（輕罪）。
比丘尼（女性出家人），犯尼薩耆波逸提（一種戒律）；式叉摩那（預備沙彌尼）、沙彌（小和尚）、沙彌尼（小尼姑），犯突吉羅（輕罪）。這叫做犯戒。
不犯戒的情況：事先接受了自恣（僧團成員互相檢舉過失的儀式），請求前往（某地）求知足（少欲知足），減少（財物）需求，如果是從親戚那裡索取、從出家人那裡索取、或者爲了他人、或者他人爲了自己、或者不索取而得到，不犯戒。
不犯戒的情況：最初未制定戒律時，癡狂（精神失常）、心亂（精神錯亂）、被痛惱所纏繞（被痛苦折磨）。（二十四竟）
當時佛陀在舍衛國（古印度國名）祇樹給孤獨園（寺廟名）。當時尊者難陀（佛陀弟子名）的弟子善於勸化，跋難陀（比丘名）對他說：『你現在和我一起去人間游化，我會給你衣服。』（弟子）回答說：『可以。』跋難陀就先給了他衣服，其他比丘（出家人）說：『你因為什麼事和跋難陀一起去人間游化？跋難陀是個癡人，不知道誦戒、不知道說戒、不知道布薩（齋戒日）、不知道布薩羯磨（布薩儀式）。』那位比丘就回答說：『如果真是這樣，我就不再跟隨他去了。』後來過了一段時間，跋難陀說：『可以一起去人間游化了。』（比丘）就回答說：『你自己去吧，我不能跟你去。』跋難陀說：『我先前之所以給你衣服，是想和你一起去人間游化。你現在不想去，把衣服還給我。』比丘說：『已經給出去的衣服，不再歸還。』當時跋難陀惱怒，就上前強行奪取衣服，比丘高聲喊道：『不要這樣！不要這樣！』同房的其他比丘聽到聲音都聚集過來，問這位比丘說：『你為什麼高聲大喊？』這位比丘就把事情的經過詳細地告訴了各位比丘。各位比丘聽了，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，責怪跋難陀說：『怎麼能給了比丘衣服，又惱怒地奪回去呢？』責怪完畢后，（他們）前往世尊（佛陀）處，頭面禮足后在一旁坐下，把事情的經過詳細地稟告了世尊。世尊當時召集比
【English Translation】 English version If (a Bhikkhu) repeatedly counts (possessions), (he commits) all Thullaccaya (an offense).
A Bhikkhuni (female monastic) commits Nissaggiya Pacittiya (an offense requiring expiation and forfeiture); a Sikkhamana (a female novice undergoing training), a Samanera (a male novice), a Samaneri (a female novice), (commits) Thullaccaya (a minor offense). This is called an offense.
Not an offense: if one has previously accepted the Pavarana (invitation to be corrected), requests to go (somewhere) seeking contentment (being content with little), reducing (material) needs, if it is requested from relatives, requested from monastics, or for others, or others for oneself, or obtained without requesting, not an offense.
Not an offense: initially when the precepts were not yet established, if insane (mentally deranged), mind disturbed (mentally confused), afflicted by pain and suffering (tormented by pain). (End of twenty-four)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Savatthi (an ancient Indian city). At that time, the disciple of Venerable Nanda (name of a Buddha's disciple) was good at persuading, and Baddananda (name of a Bhikkhu) said to him: 'Now you go with me to wander among humans, and I will give you robes.' (The disciple) replied: 'Okay.' Baddananda then gave him the robes first, and other Bhikkhus (monastics) said: 'Why are you going to wander among humans with Baddananda? Baddananda is a foolish person, he doesn't know how to recite the precepts, doesn't know how to explain the precepts, doesn't know the Uposatha (day of fasting and observance), doesn't know the Uposatha Kamma (Uposatha ceremony).' That Bhikkhu then replied: 'If that's really the case, I won't follow him anymore.' Later, after some time, Baddananda said: 'We can go wander among humans together.' (The Bhikkhu) then replied: 'You go yourself, I can't go with you.' Baddananda said: 'The reason I gave you the robes earlier was to go wander among humans together. Now that you don't want to go, return the robes to me.' The Bhikkhu said: 'The robes that have been given are not returned.' At that time, Baddananda became angry and forcefully took the robes back. The Bhikkhu shouted loudly: 'Don't do that! Don't do that!' The other Bhikkhus in the same room heard the sound and gathered together, asking this Bhikkhu: 'Why are you shouting so loudly?' This Bhikkhu then told all the Bhikkhus the details of the matter. When the Bhikkhus heard this, among them were those who were content with little, practiced the Dhutanga (ascetic practices), were happy to learn the precepts, and knew shame and remorse, and they blamed Baddananda, saying: 'How can you give robes to a Bhikkhu and then angrily take them back?' After blaming him, (they) went to the Blessed One (Buddha), bowed their heads to his feet, sat down on one side, and reported the details of the matter to the Blessed One. The Blessed One then gathered the
丘僧，呵責跋難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何㥲恚還奪他衣？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘先與比丘衣，后㥲恚，若自奪、若教人奪取，還我衣來不與汝。若比丘還衣，彼取衣者尼薩耆波逸提。」
比丘義如上。
衣者，十種衣，如上。
若比丘先與比丘衣，后㥲恚，若自奪、若教人奪取藏舉者，尼薩耆波逸提；若奪而不藏舉者，突吉羅。若著樹上、墻上、籬上、橛上、龍牙橛上、衣架上、若繩床、木床上、若小褥、大褥上、若枕上、若地敷上，若取離處，尼薩耆波逸提，取不離處者，突吉羅。
此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時應往僧中，遍露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘與比丘衣已，后㥲恚還奪取，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘與比丘衣已，後悔㥲恚還奪取，犯捨墮，今舍與僧。若僧時到僧忍聽，我受此比丘懺。白如是。」作是白已，然後受懺。當語彼人言：「自責汝心。」
【現代漢語翻譯】 現代漢語譯本 丘僧呵責跋難陀（Nanda，人名）說：『你所做的是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，出家修行者）的法則，不是清凈的行為，也不是隨順修行的行為，是不應該做的。怎麼能因為嗔恚而奪取別人的衣服呢？』用無數的方法呵責之後，告訴眾比丘：『這個愚癡的人！多種有漏之處，最初犯戒。從今以後，我要和比丘們結戒，集合十種意義乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘先給了比丘衣服，後來因為嗔恚，自己奪回或者教唆別人奪取，說『還我的衣服來，我不給你了』。如果比丘還了衣服，那個取回衣服的比丘，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』
比丘的定義如上所述。
衣服的定義，指十種衣服，如上所述。
如果比丘先給了比丘衣服，後來因為嗔恚，自己奪回或者教唆別人奪取並藏起來，犯尼薩耆波逸提；如果奪回但不藏起來，犯突吉羅（Dukkata，惡作罪）。如果把衣服放在樹上、墻上、籬笆上、木樁上、龍牙樁上、衣架上，或者繩床上、木床上，或者小褥子上、大褥子上，或者枕頭上、或者地敷上，如果拿離原來的地方，犯尼薩耆波逸提，拿了但不離開原來的地方，犯突吉羅。
這個尼薩耆應該舍給僧團（Saṃgha，佛教僧侶團體）、或者眾多人、或者一個人，不能私自捨棄。如果捨棄不成功，犯突吉羅。舍給僧團的時候，應該到僧團中，袒露右肩、脫掉鞋子、向上座禮拜、右膝著地，合掌這樣說：『大德僧團聽著！我某甲比丘給了比丘衣服之後，後來因為嗔恚又奪了回來，犯了捨墮，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣說：『大德僧團聽著！這個某甲比丘給了比丘衣服之後，後悔嗔恚又奪了回來，犯了捨墮，現在舍給僧團。如果僧團時間到了，僧團允許聽，我接受這個比丘的懺悔。稟告完畢。』這樣稟告完畢之後，然後接受懺悔。應當告訴那個人說：『責備你自己的心。』
【English Translation】 English version The elder monk reproached Nanda (name of a person), saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (a wandering ascetic), not a pure practice, not in accordance with the path. How can you, out of anger, take back another's robe?' After reproaching him in countless ways, he told the monks: 'This foolish man! Many kinds of defilements are present, and this is the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma. Whoever wishes to recite the precept should say thus: If a monk first gives a robe to another monk, and later, out of anger, takes it back himself or instructs another to take it back, saying, 'Return my robe, I will not give it to you.' If the monk returns the robe, the monk who takes it back commits a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation).'
The definition of 'monk' is as above.
The definition of 'robe' refers to the ten kinds of robes, as above.
If a monk first gives a robe to another monk, and later, out of anger, takes it back himself or instructs another to take it back and hides it, he commits a Nissaggiya Pācittiya; if he takes it back but does not hide it, he commits a Dukkata (an offense of wrong-doing). If he places it on a tree, on a wall, on a fence, on a stake, on a dragon-tooth stake, on a clothes rack, or on a rope bed, a wooden bed, or on a small mat, a large mat, or on a pillow, or on a ground covering, if he takes it away from its original place, he commits a Nissaggiya Pācittiya; if he takes it but does not move it from its original place, he commits a Dukkata.
This Nissaggiya should be forfeited to the Saṃgha (the monastic community), or to a group of people, or to one person; it cannot be forfeited privately. If the forfeiture is not properly done, he commits a Dukkata. When forfeiting to the Saṃgha, he should go to the Saṃgha, expose his right shoulder, remove his sandals, bow to the senior monk, kneel on his right knee, and with palms together, say thus: 'Venerable Saṃgha, listen! I, the monk named so-and-so, having given a robe to a monk, later, out of anger, took it back, committing an offense entailing forfeiture. Now I forfeit it to the Saṃgha.' After forfeiting, he should confess. The person receiving the confession should say thus: 'Venerable Saṃgha, listen! This monk named so-and-so, having given a robe to a monk, later, regretting it and out of anger, took it back, committing an offense entailing forfeiture. Now he forfeits it to the Saṃgha. If it is the Saṃgha's time, may the Saṃgha permit me to receive this monk's confession. I report thus.' Having reported thus, then receive the confession. You should tell that person, 'Reproach your own mind.'
比丘答言：「爾。」僧即應還彼比丘衣，作白二羯磨，應如是與。眾中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘與比丘衣已，后㥲恚還奪取，犯捨墮，今舍與僧。若僧時到僧忍聽，僧今還此某甲比丘衣。白如是。」「大德僧聽！此某甲比丘與比丘衣已，后㥲恚還奪取，犯捨墮，今舍與僧。僧今還此某甲比丘衣。誰諸長老忍僧還此某甲比丘衣者默然，誰不忍者說。」「僧已忍還此某甲比丘衣竟，僧忍，默然故，是事如是持。」
若僧中舍衣竟，不還者，突吉羅。若有人教言：「莫還。」者，突吉羅。若轉作凈施、若自作三衣、若遣與人、若作波利迦羅衣、若故壞、若燒、若作非衣、若數數著，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不㥲恚言：「我悔，不與汝衣，還我衣來。」若彼人亦知其人心悔，即還衣。若餘人語言：「此比丘欲悔，還他衣。」若借他衣著，他著無道理，還奪取，不犯。若恐失衣、若恐壞、若彼人破戒、破見、破威儀，若被舉、若滅擯、若應滅擯，若為此事命難、梵行難，如是一切奪取不藏舉，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十五竟)◎
四分律卷第九 大正藏
【現代漢語翻譯】 現代漢語譯本 比丘回答說：『是的。』僧團就應該把那件衣服還給那位比丘，舉行白二羯磨（一種僧團會議程式），應該這樣給予。僧團中應當選出能夠執行羯磨的人，如前所述，這樣宣告：『大德僧團請聽！這位某甲比丘，已經把衣服給了其他比丘，後來因為嗔恚又奪了回來，犯了捨墮罪，現在捨棄給僧團。如果僧團認為時機已到，僧團就容忍聽取，僧團現在把這件衣服還給這位某甲比丘。』這樣宣告。『大德僧團請聽！這位某甲比丘，已經把衣服給了其他比丘，後來因為嗔恚又奪了回來，犯了捨墮罪，現在捨棄給僧團。僧團現在把這件衣服還給這位某甲比丘。哪位長老容忍僧團把這件衣服還給這位某甲比丘的，就默然不語；誰不容忍的，就請說出來。』『僧團已經容忍把這件衣服還給這位某甲比丘完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』
如果僧團中捨棄了衣服之後，不歸還，就犯突吉羅（一種輕罪）。如果有人教唆說：『不要歸還。』，就犯突吉羅。如果轉作凈施、或者自己製作三衣（比丘所擁有的三種袈裟）、或者送給別人、或者製作波利迦羅衣（隨身用具衣）、或者故意毀壞、或者焚燒、或者製作成非僧侶所用的衣服、或者經常穿著，一切都犯突吉羅。
比丘尼，犯尼薩耆波逸提（一種戒律）；式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況有：沒有嗔恚，說：『我後悔了，不給你衣服，把衣服還給我。』如果那個人也知道他後悔了，就歸還衣服。如果其他人說：『這位比丘想要後悔，把衣服還給他。』如果借給他人衣服穿，他人穿著沒有道理，奪回來，不犯戒。如果害怕遺失衣服、或者害怕損壞、或者那個人破戒、破見（錯誤的見解）、破威儀（不莊嚴的行為），或者被舉罪（受到僧團的指責）、或者被滅擯（被僧團驅逐）、或者應該被滅擯，如果因為這件事有性命危險、或者有損梵行（清凈的修行），像這樣一切奪取衣物而不藏匿，不犯戒。
不犯戒的情況有：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第二十五條戒律結束）
《四分律》卷第九 《大正藏》
【English Translation】 English version The Bhikshu (monk) replied: 'Yes.' The Sangha (monastic community) should then return the robe to that Bhikshu, performing a Bai Er Karma (a formal Sangha procedure), and it should be given in this way. The Sangha should appoint a person capable of performing the Karma as above, and announce as follows: 'Venerable Sangha, please listen! This Bhikshu, named so-and-so, having given a robe to another Bhikshu, later, out of anger, took it back, committing a Nissaggiya Pacittiya (an offense requiring forfeiture). Now he relinquishes it to the Sangha. If the Sangha deems it the right time, may the Sangha consent to listen, the Sangha now returns this robe to this Bhikshu, named so-and-so.' Thus it is announced. 'Venerable Sangha, please listen! This Bhikshu, named so-and-so, having given a robe to another Bhikshu, later, out of anger, took it back, committing a Nissaggiya Pacittiya. The Sangha now returns this robe to this Bhikshu, named so-and-so. Whoever among the elders consents to the Sangha returning this robe to this Bhikshu, named so-and-so, let him remain silent; whoever does not consent, let him speak.' 'The Sangha has already consented to returning this robe to this Bhikshu, named so-and-so, the Sangha consents, because of the silence, this matter is thus established.'
If, after relinquishing the robe in the Sangha, it is not returned, it is a Dukkata (a minor offense). If someone instructs, saying: 'Do not return it,' it is a Dukkata. If it is converted into a pure offering, or if one makes one's own three robes (the three robes possessed by a Bhikshu), or if it is sent to someone else, or if a Parikkhara robe (a robe for personal belongings) is made, or if it is deliberately destroyed, or burned, or made into a non-monastic robe, or worn frequently, all are Dukkata.
A Bhikkhuni (nun) commits a Nissaggiya Pacittiya; a Sikkhamana (female trainee), a Samanera (novice monk), a Samaneri (novice nun) commit a Dukkata. This is what is called an offense.
There is no offense in the following cases: without anger, saying: 'I regret it, I will not give you the robe, return my robe.' If that person also knows that he regrets it, then the robe is returned. If others say: 'This Bhikshu wants to regret it, return the robe to him.' If the robe is lent to someone else to wear, and that person wears it without justification, taking it back is not an offense. If there is fear of losing the robe, or fear of damage, or that person violates the precepts, holds wrong views (wrong views), violates decorum (undignified behavior), or is subject to suspension (being censured by the Sangha), or expulsion (being expelled from the Sangha), or should be expelled, if because of this matter there is danger to life, or danger to the Brahmacarya (pure conduct), in all such cases, taking back the robe without concealing it is not an offense.
There is no offense in the following cases: when the precepts were initially not established, or due to insanity, mental confusion, or being afflicted by pain and suffering. (End of the twenty-fifth precept)
Vinaya-pitaka (四分律) Volume 9 Taisho Tripitaka (大正藏)
第 22 冊 No. 1428 四分律
四分律卷第十(初分之十)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎三十捨墮法之五
爾時佛在舍衛國祇樹給孤獨園。時諸比丘秋月風病動，形體枯燥又生惡瘡。世尊在閑靜處念言：「此諸比丘今秋月風病動，形體枯燥又生惡瘡，我今寧可方宜使諸比丘得服眾藥，當食當藥如食飯乾飯不令粗現。」復作是念：「今有五種藥，世人所識：酥、油、生酥、蜜、石蜜，聽諸比丘服此五種藥，當食當藥如食飯乾飯不令粗現。」時世尊從靜室起，以此因緣集比丘僧，告言：「我于靜室中作是念：『今諸比丘秋月風病動，形體枯燥又生惡瘡，我今寧可方宜使諸比丘得服眾藥，當食當藥如食飯乾飯不令粗現。』我作是念：『今有五種藥，世人所識：酥、油、生酥、蜜、石蜜，聽諸比丘服，當食當藥如食飯乾飯不令粗現。』是故聽服五種藥，若比丘病因緣時應服。」
時諸比丘得肥美食，若得肉、肉羹不能及時而食，況得此五種藥而能及時食。畜藥雖多病復不差，形體枯燥又生惡瘡。時世尊知而故問阿難：「此諸比丘何故形體枯燥又生惡瘡？」阿難白佛言：「此諸病比丘得好肥美食，得肉、肉羹不能及時食，況能隨時服五種藥。畜藥雖眾多，病亦不差，是故形體
【現代漢語翻譯】 現代漢語譯本： 《四分律》卷第十（初分之十）
姚秦時期罽賓三藏佛陀耶舍與竺佛念等共同翻譯 ◎三十捨墮法之五
當時佛陀在舍衛國祇樹給孤獨園。當時的比丘們秋季受風病侵擾，身體枯槁乾燥，並且生出惡瘡。世尊在安靜的地方思考：『這些比丘們現在秋季受風病侵擾，身體枯槁乾燥，並且生出惡瘡，我現在應該想個辦法，讓這些比丘們可以服用各種藥物，可以當食物也可以當藥物，就像吃米飯和乾飯一樣，不顯得粗糙。』又這樣想：『現在有五種藥物，世人都認識：酥（提煉的奶油）、油（植物油或動物油）、生酥（未提煉的奶油）、蜜（蜂蜜）、石蜜（冰糖），允許比丘們服用這五種藥物，可以當食物也可以當藥物，就像吃米飯和乾飯一樣，不顯得粗糙。』當時世尊從靜室起身，因為這個因緣召集比丘僧眾，告訴他們：『我在靜室中這樣想：『現在這些比丘們秋季受風病侵擾，身體枯槁乾燥，並且生出惡瘡，我現在應該想個辦法，讓這些比丘們可以服用各種藥物，可以當食物也可以當藥物，就像吃米飯和乾飯一樣，不顯得粗糙。』我這樣想：『現在有五種藥物，世人都認識：酥（提煉的奶油）、油（植物油或動物油）、生酥（未提煉的奶油）、蜜（蜂蜜）、石蜜（冰糖），允許比丘們服用，可以當食物也可以當藥物，就像吃米飯和乾飯一樣，不顯得粗糙。』所以允許服用五種藥物，如果比丘因為生病的原因，應該及時服用。』
當時比丘們得到豐盛的食物，如果得到肉、肉羹，不能及時食用，更何況能及時服用這五種藥物。儲存的藥物雖然多，但是疾病卻沒有好轉，身體枯槁乾燥，並且生出惡瘡。當時世尊明知此事，卻故意問阿難：『這些比丘們為什麼身體枯槁乾燥，並且生出惡瘡？』阿難稟告佛陀說：『這些生病的比丘們得到好的豐盛食物，得到肉、肉羹，不能及時食用，更何況能隨時服用這五種藥物。儲存的藥物雖然多，但是疾病也沒有好轉，所以身體
【English Translation】 English version: Vinaya in Four Parts, Volume 10 (First Division, Part 10)
Translated by Tripiṭaka Master Buddhayaśas from Kashmir of the Yao Qin Dynasty, together with Zhu Fonian and others ◎ The Fifth of the Thirty Saṃghāṭiseṣa Dharmas
At that time, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī (Savatthi). At that time, the monks were afflicted by wind disorders in the autumn months, their bodies were withered and dry, and they developed malignant sores. The World-Honored One, in a quiet place, thought: 'These monks are now afflicted by wind disorders in the autumn months, their bodies are withered and dry, and they have developed malignant sores. I should devise a means to allow these monks to take various medicines, to be used as food and as medicine, like eating rice and dried rice, without appearing coarse.' He further thought: 'Now there are five kinds of medicines recognized by the world: clarified butter (s ঘি), oil (oil), fresh butter (raw butter), honey (honey), and rock candy (sugar candy). I will allow the monks to take these five kinds of medicines, to be used as food and as medicine, like eating rice and dried rice, without appearing coarse.' At that time, the World-Honored One arose from his quiet chamber, and because of this cause, gathered the assembly of monks, and told them: 'In my quiet chamber, I thought: 『These monks are now afflicted by wind disorders in the autumn months, their bodies are withered and dry, and they have developed malignant sores. I should devise a means to allow these monks to take various medicines, to be used as food and as medicine, like eating rice and dried rice, without appearing coarse.』 I thought: 『Now there are five kinds of medicines recognized by the world: clarified butter (s ঘি), oil (oil), fresh butter (raw butter), honey (honey), and rock candy (sugar candy). I will allow them to take these five kinds of medicines, to be used as food and as medicine, like eating rice and dried rice, without appearing coarse.』 Therefore, I allow the taking of five kinds of medicines, if a monk should take them when ill.'
At that time, the monks obtained rich and delicious food. If they obtained meat and meat soup, they could not eat it in time, let alone take these five kinds of medicines in time. Although they stored many medicines, their illnesses did not improve, their bodies were withered and dry, and they developed malignant sores. At that time, the World-Honored One, knowing this, deliberately asked Ānanda (Buddha's attendant): 'Why are these monks' bodies withered and dry, and why have they developed malignant sores?' Ānanda (Buddha's attendant) reported to the Buddha: 'These sick monks obtain good, rich, and delicious food. If they obtain meat and meat soup, they cannot eat it in time, let alone take these five kinds of medicines at any time. Although they store many medicines, their illnesses have not improved, therefore their bodies
枯燥又生惡瘡。」佛告阿難：「自今已去聽諸比丘時、非時，有病因緣，服此五種藥。」
時諸病比丘得肥美飯食，得肉、肉羹不能及時食，盡與看病人。看病人足食已，不食便棄之，眾烏諍食鳴喚。爾時世尊知而故問阿難：「眾烏何故鳴喚？」阿難白佛言：「諸病比丘得肥美飲食，得肉、肉羹，不能及時食，盡與看病人。看病人足食已，不食便棄之，眾烏諍食是故鳴喚。」佛告阿難：「自今已去聽諸病人食殘，看病人足食、不足食自恣食之。」
時諸比丘朝受小食已，入村乞食。足食已，還僧伽藍中，以朝所受食與諸比丘。諸比丘足食已，不食便棄之，眾烏諍食鳴喚。時世尊知而故問阿難：「眾烏何故鳴喚？」阿難具以上因緣說之，是故眾烏鳴喚。佛告阿難：「自今已去，若受早起小食已、若足食已，聽作餘食法食。作餘食法者，言：『大德！我足食已，汝看是知是。』是為作餘食法。彼應語言：『止汝貪心。』應作如是餘食法食。」(更有餘因緣事，如波逸提餘食法中說不異，故不復煩文，故不出也)。
爾時尊者舍利弗風病動，醫教服五種脂：熊脂、魚脂、驢脂、豬脂、摩竭魚脂，聽服此五種脂。時受、時煮、時漉、如服油法時，非時受、非時煮、非時漉，若服者如法治。
爾時世尊
【現代漢語翻譯】 現代漢語譯本： 『枯燥又容易生惡瘡。』佛陀告訴阿難（Ananda）：『從今以後允許各位比丘（bhikkhu）在適當或不適當的時候，因為生病的原因，服用這五種藥物。』
當時，生病的比丘得到豐盛的飯食，得到肉和肉羹，不能及時吃完，都給了照顧他們的人。照顧病人的人吃飽后，剩下的就不吃了，便丟棄了，引來許多烏鴉爭搶食物，鳴叫起來。這時，世尊（Bhagavan）明知故問阿難：『這些烏鴉為什麼鳴叫？』阿難稟告佛陀說：『這些生病的比丘得到豐盛的飲食，得到肉和肉羹，不能及時吃完，都給了照顧他們的人。照顧病人的人吃飽后，剩下的就不吃了，便丟棄了，引來許多烏鴉爭搶食物，所以鳴叫。』佛陀告訴阿難：『從今以後允許生病的人吃剩下的食物，照顧病人的人可以隨意吃飽或不吃飽。』
當時，一些比丘早上接受了少量食物后，進入村莊乞食。吃飽后，回到僧伽藍（samghārāma）中，把早上接受的食物分給其他比丘。其他比丘吃飽后，剩下的就不吃了，便丟棄了，引來許多烏鴉爭搶食物，鳴叫起來。這時，世尊明知故問阿難：『這些烏鴉為什麼鳴叫？』阿難詳細地把以上因緣說了出來，所以烏鴉鳴叫。佛陀告訴阿難：『從今以後，如果接受了早起的小食，或者已經吃飽了，允許做餘食法。做餘食法的人應該說：『大德（bhante）！我已經吃飽了，你看情況處理這些食物。』這就是做餘食法。對方應該說：『止息你的貪心。』應該這樣做餘食法。』（更有其他的因緣事，如《波逸提（Pācittiya）》中的餘食法所說，沒有不同，所以不再重複，因此不寫出來了）。
當時，尊者舍利弗（Sariputta）的風病發作，醫生教他服用五種油脂：熊脂、魚脂、驢脂、豬脂、摩竭魚脂，允許服用這五種油脂。在適當的時候接受、煮、過濾，如服用油的方法一樣。如果在不適當的時候接受、煮、過濾，如果服用了，就依法處理。
當時，世尊（Bhagavan）
【English Translation】 English version: 『It is dry and easily causes sores.』 The Buddha told Ananda (Ānanda): 『From now on, I allow all bhikkhus (bhikkhu), whether at the proper time or not, to take these five kinds of medicine because of illness.』
At that time, the sick bhikkhus received abundant food, meat, and meat soup. Unable to finish it in time, they gave it all to their caretakers. After the caretakers were full, they discarded the leftovers, attracting many crows to fight over the food and squawk. Then, the Bhagavan (Bhagavan), knowing the situation, deliberately asked Ananda: 『Why are these crows squawking?』 Ananda reported to the Buddha: 『These sick bhikkhus received abundant food, meat, and meat soup. Unable to finish it in time, they gave it all to their caretakers. After the caretakers were full, they discarded the leftovers, attracting many crows to fight over the food, so they are squawking.』 The Buddha told Ananda: 『From now on, I allow the sick to eat the leftovers, and the caretakers can eat as much or as little as they please.』
At that time, some bhikkhus, after receiving a small amount of food in the morning, went into the village to beg for food. After eating their fill, they returned to the samghārāma (samghārāma) and shared the food they had received in the morning with the other bhikkhus. After the other bhikkhus were full, they discarded the leftovers, attracting many crows to fight over the food and squawk. Then, the Bhagavan, knowing the situation, deliberately asked Ananda: 『Why are these crows squawking?』 Ananda explained the above reasons in detail, so the crows were squawking. The Buddha told Ananda: 『From now on, if you have received a small amount of food early in the morning, or if you are already full, you are allowed to perform the 『leftover food』 procedure. The person performing the 『leftover food』 procedure should say: 『Bhante (bhante)! I am full, please handle this food as you see fit.』 This is how to perform the 『leftover food』 procedure. The other person should say: 『Restrain your greed.』 The 『leftover food』 procedure should be done in this way.』 (There are other related matters, as described in the 『leftover food』 section of the Pācittiya (Pācittiya), which are not different, so they are not repeated, and therefore not included here).
At that time, Venerable Sariputta (Sariputta) suffered a relapse of his wind disease, and the doctor instructed him to take five kinds of fats: bear fat, fish fat, donkey fat, pig fat, and makara fish fat. He was allowed to take these five kinds of fats. He was to receive, cook, and filter them at the appropriate time, just like the method for taking oil. If he received, cooked, or filtered them at an inappropriate time, and if he took them, he would be dealt with according to the rules.
At that time, the Bhagavan
，從舍衛國遊行人間，與大比丘眾千二百五十人俱。時世谷貴人民饑饉乞食難得，時有五百乞人隨逐世尊後行。時世尊往一樹下坐，時有私訶毗羅𠻬象師，五百乘車載黑石蜜從彼道來。時象師見道上有如來跡、千輻輪現，光相具足，清凈明好。見已尋跡求之，遙見世尊在一樹下坐，容顏端正，諸根寂定，得上調伏，已得自在，如調龍象，亦如澄淵，內外清凈，見已發歡喜心，于如來所前至世尊所，頭面禮足在一面坐。時世尊無數方便，為象師說微妙法，使發歡喜心。時象師聞如來說法，發歡喜心已，供養諸比丘人別一器石蜜。諸比丘不敢受之，語言：「如來未聽比丘受黑石蜜。」以此因緣具白世尊。世尊告言：「自今已去聽諸比丘受黑石蜜。」佛語象師：「但一器量石蜜與諸比丘。」時象師受如來教已，一器量石蜜與諸比丘已，故有遺余。佛語象師：「汝更再三隨意滿足與之。」時彼象師受佛教，即再三行之，故有遺余。佛語象師：「汝今可持此殘石蜜與彼乞兒。」即與之，故有遺余。佛復語象師：「汝可持此殘石蜜再三行與乞兒令滿足。」即復再三行，故復有遺余。佛語象師：「汝今持此殘石蜜，著凈地無蟲水中。何以故？我不見諸天魔、梵、沙門、婆羅門，及世人食此殘石蜜而能消化，唯除如來一人。」時象師即
【現代漢語翻譯】 現代漢語譯本： 在舍衛國（Śrāvastī，古印度城市）的人間，世尊與一千二百五十位大比丘一同居住。當時世道艱難，穀物昂貴，人民饑荒，乞討食物非常困難。有五百名乞丐跟隨在世尊身後行走。當時，世尊走到一棵樹下坐下。這時，有一位名叫私訶毗羅（Sihavīra）的馴象師，用五百輛車裝載著黑石蜜（一種粗製的糖）從那條路過來。馴象師看見道路上有如來的足跡，顯現著千輻輪的圖案，光明相好具足，清凈明亮。看見后，他沿著足跡尋找，遠遠地看見世尊在一棵樹下坐著，容貌端正，諸根寂靜，已經得到了上等的調伏，已經得到了自在，就像調伏了龍像一樣，也像清澈的深淵一樣，內外清凈。看見后，他生起了歡喜心，來到如來所在的地方，走到世尊面前，頭面頂禮佛足，在一旁坐下。當時，世尊用無數方便，為馴象師宣說微妙的佛法，使他生起歡喜心。馴象師聽聞如來說法，生起歡喜心后，供養每位比丘一器黑石蜜。比丘們不敢接受，說：『如來沒有允許比丘接受黑石蜜。』因此，他們將此事詳細地稟告了世尊。世尊告訴他們說：『從今以後，允許比丘接受黑石蜜。』佛告訴馴象師說：『只給每位比丘一器黑石蜜。』當時，馴象師接受了如來的教導后，給每位比丘一器黑石蜜，仍然有剩餘。佛告訴馴象師說：『你可以再三隨意地滿足他們。』當時，那位馴象師接受了佛的教導，就再三地分發，仍然有剩餘。佛告訴馴象師說：『你現在可以將這些剩餘的黑石蜜給那些乞丐。』他就給了乞丐們，仍然有剩餘。佛又告訴馴象師說：『你可以將這些剩餘的黑石蜜再三地分給乞丐們，讓他們滿足。』他就又再三地分發，仍然有剩餘。佛告訴馴象師說：『你現在可以將這些剩餘的黑石蜜，放在乾淨的、沒有蟲子的水中。為什麼呢？我沒有看見諸天、魔、梵天、沙門、婆羅門，以及世間人吃了這些剩餘的黑石蜜能夠消化，只有如來一人可以。』當時，馴象師就
【English Translation】 English version: At Śrāvastī (an ancient Indian city), the World-Honored One resided with a large assembly of twelve hundred and fifty bhikshus (monks). At that time, the land was experiencing hardship, grains were expensive, and the people suffered from famine, making it difficult to obtain food through begging. There were five hundred beggars who followed behind the World-Honored One. Then, the World-Honored One went and sat under a tree. At that time, there was an elephant trainer named Sihavīra, who was transporting black rock candy (a type of crude sugar) in five hundred carts, coming from that road. The elephant trainer saw the footprints of the Tathagata (the thus-gone one, an epithet of the Buddha) on the road, displaying the marks of a thousand-spoked wheel, with complete and radiant auspicious signs, pure and bright. Having seen this, he followed the footprints, and from afar, he saw the World-Honored One sitting under a tree, with a dignified appearance, his senses calmed, having attained the highest taming, having attained freedom, like a tamed dragon-elephant, also like a clear abyss, pure inside and out. Having seen this, he generated a joyful heart, and approached the place where the Tathagata was, went before the World-Honored One, bowed his head to the ground at his feet, and sat on one side. At that time, the World-Honored One used countless skillful means to speak the subtle Dharma (teachings) for the elephant trainer, causing him to generate a joyful heart. When the elephant trainer heard the Tathagata speak the Dharma, having generated a joyful heart, he offered each of the bhikshus a vessel of black rock candy. The bhikshus did not dare to accept it, saying, 'The Tathagata has not permitted the bhikshus to accept black rock candy.' Therefore, they reported this matter in detail to the World-Honored One. The World-Honored One told them, 'From now on, I permit the bhikshus to accept black rock candy.' The Buddha told the elephant trainer, 'Just give each bhikshu one vessel of rock candy.' At that time, the elephant trainer, having received the Buddha's instruction, gave each bhikshu one vessel of rock candy, and there was still some remaining. The Buddha told the elephant trainer, 'You may repeatedly and freely satisfy them with it.' At that time, that elephant trainer, having received the Buddha's teaching, distributed it repeatedly, and there was still some remaining. The Buddha told the elephant trainer, 'Now you can give this remaining rock candy to those beggars.' He gave it to the beggars, and there was still some remaining. The Buddha further told the elephant trainer, 'You can repeatedly distribute this remaining rock candy to the beggars, so that they are satisfied.' He distributed it repeatedly again, and there was still some remaining. The Buddha told the elephant trainer, 'Now you can place this remaining rock candy in clean, insect-free water. Why? I have not seen any devas (gods), maras (demons), brahmas (divine beings), shramanas (ascetics), brahmins (priests), or people in the world who can digest this remaining rock candy, except for the Tathagata alone.' At that time, the elephant trainer then
持此殘石蜜，著凈地無蟲水中，時水中聲響震動煙出火然，猶如燒大熱鐵，著水中聲響震烈煙出火燃，以殘石蜜瀉著水中亦復如是。時象師見此變已，身毛皆豎心懷恐怖，往至世尊所頭面禮足在一面坐，以向因緣具白世尊。世尊爾時見象師恐怖，即與說微妙法，佈施持戒生天之福，呵欲不凈讚歎出離。即于座上諸塵垢盡，得法眼凈，見法得法，得果證已，白佛言：「自今已去歸依佛、法、僧，唯愿世尊聽為優婆塞，盡形壽不殺生，乃至不飲酒。」時象師聞佛說法，得歡喜開解已，從座起禮佛足繞三匝而去。
時諸比丘入村乞食，見作石蜜以雜物和之，皆有疑不敢非時食。佛告比丘：「聽非時食。作法應爾。」得未成石蜜疑，佛言：「聽食。」得薄石蜜疑，佛言：「聽食。」得濃石蜜，佛言：「聽食。」得白石蜜聽食，得雜水石蜜聽飲，得甘蔗漿若未熟聽飲，若熟不聽飲，若飲如法治。得甘蔗，佛言：「聽時食。」
爾時世尊從摩竭國界人間遊行至羅閱城。時畢陵伽婆蹉在此城中住，多有知識亦多徒眾，大得供養酥、油、生酥、蜜、石蜜與諸弟子。諸弟子得便受之，積聚藏舉滿大甕君持，卮中、𥯕中、大缽、小缽，或絡囊中、漉水囊中，或著橛上，或象牙曲鉤上，或窗牖間處處懸舉，溢出流漫房舍臭穢。時
【現代漢語翻譯】 現代漢語譯本：拿著這塊殘次的石蜜（Gala-sharkara，一種糖），放在乾淨、沒有蟲子的水中，這時水中發出震動聲響，冒出煙，燃起火，就像把燒紅的大熱鐵放入水中一樣，發出震耳欲聾的聲響，冒出煙，燃起火。把殘次的石蜜倒進水中也是這樣。當時馴象師看到這種變化后，全身毛髮豎立，心中充滿恐懼，前往世尊（Bhagavan，佛陀）處，頭面頂禮佛足，在一旁坐下，把剛才的因緣詳細地告訴了世尊。世尊當時看到馴象師的恐懼，就為他說微妙的佛法，講述佈施、持戒能獲得生天的福報，呵斥慾望的不凈，讚歎出離。馴象師當即在座位上諸塵垢盡除，獲得法眼凈（Dharma-caksu，證悟的開端），見法、得法，獲得果位，證悟之後，對佛說：『從今以後，我歸依佛、法、僧三寶，希望世尊允許我成為優婆塞（Upasaka，在家男居士），終身不殺生，乃至不飲酒。』當時馴象師聽了佛的說法，得到歡喜開解后，從座位上站起來，禮拜佛足，繞佛三圈后離去。 當時眾比丘（Bhikkhu，出家男眾）進入村莊乞食，看到人們製作石蜜時摻雜其他雜物，都心生疑惑，不敢在非時食用。佛告訴比丘們：『可以非時食用。製作方法應該是這樣的。』如果對比丘們得到未成形的石蜜感到疑惑，佛說：『可以食用。』如果對比丘們得到稀薄的石蜜感到疑惑，佛說：『可以食用。』如果得到濃稠的石蜜，佛說：『可以食用。』如果得到白色石蜜，可以食用。如果得到摻雜水的石蜜，可以飲用。如果得到甘蔗漿，如果是未成熟的，可以飲用；如果是成熟的，不可以飲用，如果飲用了，要如法懺悔。』如果得到甘蔗，佛說：『可以在規定時間內食用。』 當時世尊從摩竭陀國（Magadha，古印度十六雄國之一）的邊界，在人間遊行至羅閱城（Rajagrha，王舍城）。當時畢陵伽婆蹉（Pilindavatsa，人名）住在這座城中，有很多認識的人，也有很多弟子，得到很多的供養，包括酥油（Ghee，澄清的奶油）、生酥（Sarpis，新鮮的奶油）、蜂蜜（Madhu，蜂蜜）、石蜜（Gala-sharkara，一種糖）等，都分給他的弟子們。弟子們得到后就接受，積聚起來，裝滿大甕、君持（Kundika，軍持，一種水瓶）、卮（Cupa，一種杯子）中、𥯕（Patra，缽）中、大缽、小缽，或者裝在絡囊中、漉水囊中，或者掛在木樁上，或者掛在象牙曲鉤上，或者掛在窗戶間，到處懸掛，溢出來流淌在地上，使得房舍臭穢不堪。當時
【English Translation】 English version: Holding this flawed Gala-sharkara (a type of sugar), and placing it in clean, insect-free water, at that moment, the water would produce a vibrating sound, smoke would emerge, and fire would ignite, just as if a scorching hot iron were placed in water, producing a deafening sound, smoke, and fire. Pouring the flawed Gala-sharkara into the water would produce the same effect. When the elephant trainer saw this transformation, all the hairs on his body stood on end, and his heart was filled with terror. He went to the Bhagavan (the Buddha), prostrated himself at his feet, and sat to one side, recounting the entire incident to the Bhagavan in detail. Seeing the elephant trainer's fear, the Bhagavan then spoke to him about the subtle Dharma, explaining the blessings of giving, upholding precepts, and being reborn in heaven, rebuking the impurity of desires, and praising renunciation. Immediately, all defilements were exhausted from the elephant trainer's seat, and he attained the Dharma-caksu (the eye of Dharma, the beginning of enlightenment), seeing the Dharma, attaining the Dharma, and attaining the fruit. Having attained enlightenment, he said to the Buddha: 'From this day forward, I take refuge in the Buddha, the Dharma, and the Sangha. I hope the Bhagavan will allow me to become an Upasaka (a male lay follower), and for the rest of my life, I will not kill, and I will not drink alcohol.' At that time, the elephant trainer, having heard the Buddha's teachings and gained joyful understanding, rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and departed. At that time, the Bhikkhus (monks) entered the village to beg for food and saw that people were mixing other ingredients when making Gala-sharkara, and they were all doubtful and dared not eat it at the wrong time. The Buddha told the Bhikkhus: 'You may eat it at the wrong time. The method of making it should be like this.' If the Bhikkhus were doubtful about obtaining unformed Gala-sharkara, the Buddha said: 'You may eat it.' If the Bhikkhus were doubtful about obtaining thin Gala-sharkara, the Buddha said: 'You may eat it.' If they obtained thick Gala-sharkara, the Buddha said: 'You may eat it.' If they obtained white Gala-sharkara, they may eat it. If they obtained Gala-sharkara mixed with water, they may drink it. If they obtained sugarcane juice, if it was unripe, they may drink it; if it was ripe, they may not drink it, and if they drank it, they should repent according to the Dharma.' If they obtained sugarcane, the Buddha said: 'You may eat it at the proper time.' At that time, the Bhagavan traveled from the border of Magadha (an ancient kingdom in India) among humans to Rajagrha (a city in ancient India). At that time, Pilindavatsa (a personal name) lived in this city, had many acquaintances, and also had many disciples, receiving many offerings, including Ghee (clarified butter), Sarpis (fresh butter), Madhu (honey), and Gala-sharkara (a type of sugar), which he gave to his disciples. The disciples received them and accumulated them, filling large urns, Kundika (a water bottle), Cupa (a type of cup), Patra (bowls), large bowls, small bowls, or placing them in net bags, water filter bags, or hanging them on wooden stakes, or hanging them on curved ivory hooks, or hanging them everywhere in the windows, overflowing and spilling on the ground, making the rooms smelly and filthy. At that time,
諸長者來入房，看見如是儲積眾藥狼藉，皆譏嫌言：「沙門釋子不知止足、多求無厭，外自稱言：『我知正法。』如是何有正法？乃作如是儲積諸藥，如王瓶沙庫藏無異。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責畢陵伽婆蹉弟子：「云何儲積眾藥，乃至處處懸舉溢出流漫？」嫌責已往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，無數方便呵責畢陵伽婆蹉弟子言：「汝所為非，非威儀、非沙門、法非凈行、非隨順行，所不應為。云何多儲積眾藥，乃至溢出流漫，如王瓶沙庫藏無異？」世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘有病，殘藥酥、油、生酥、蜜、石蜜齊七日得服，若過七日服者，尼薩耆波逸提。」
比丘義如上。
病者，醫教服爾所種藥也。
藥者，酥、油、生酥、蜜、石蜜。
若比丘一日得藥畜，二日、三日、四日，乃至七日得藥畜，八日明相出，七日中所得藥盡尼薩耆波逸提。若比丘一日得藥，二日不得，三日得、四日得，如是乃至七日得藥，至八日明相出，六日中所得藥盡尼薩耆。若比丘一日得藥，二日得，三
【現代漢語翻譯】 現代漢語譯本： 眾位長者來到僧房，看見這樣堆積如山的各種藥物，都譏諷地說：『這些沙門釋子（Śākyamuni的弟子）不知滿足、貪得無厭，對外卻自稱：『我懂得真正的佛法。』像這樣哪裡有什麼真正的佛法？竟然像頻婆娑羅王（King Bimbisāra）的倉庫一樣儲藏這麼多藥物。』當時眾比丘聽到了這些話，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備畢陵伽婆蹉（Pilindavatsa）的弟子：『怎麼能儲藏這麼多藥物，甚至到處懸掛堆積得溢出來流得到處都是？』他們責備完畢后，前往世尊（Lord Buddha）處，頂禮世尊雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧眾，用無數方法呵責畢陵伽婆蹉的弟子說：『你們所做的事情是不對的，不合威儀、不像沙門所為、不符合清凈的修行、不隨順佛法，是不應該做的。怎麼能儲藏這麼多藥物，甚至溢出流得到處都是，像頻婆娑羅王的倉庫一樣？』世尊用無數方法呵責之後，告訴眾比丘：『這些愚癡的人！種下多種有漏的因，最初就違反了戒律。從今以後為眾比丘制定戒律，集合十種意義乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘生病，剩餘的藥物如酥（clarified butter）、油（oil）、生酥（fresh butter）、蜜（honey）、石蜜（rock candy），最多可以服用七天，如果超過七天服用，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
比丘的定義如上所述。
生病，是指醫生教導服用這些種類的藥物。
藥物，是指酥、油、生酥、蜜、石蜜。
如果比丘在一天內得到藥物並儲存，兩天、三天、四天，乃至七天得到藥物並儲存，到了第八天黎明時分，七天內得到的藥物都必須捨棄，否則就觸犯了尼薩耆波逸提。如果比丘在一天內得到藥物，第二天沒有得到，第三天得到、第四天得到，像這樣乃至七天得到藥物，到了第八天黎明時分，六天內得到的藥物都必須捨棄。如果比丘在一天內得到藥物，第二天得到，第三天
【English Translation】 English version: The elders came into the dwelling and, seeing such a chaotic accumulation of various medicines, all criticized and complained, 'These Śākyamuni ascetics do not know contentment, are greedy and insatiable, yet outwardly claim, 'I know the true Dharma.' How can there be true Dharma in this? They accumulate so many medicines, no different from the treasury of King Bimbisāra (Bimbisāra, King of Magadha).』 At that time, the monks heard this, and among them were those who were content with little, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame and remorse. They rebuked the disciples of Pilindavatsa (Pilindavatsa, a disciple of the Buddha), 'How can you accumulate so many medicines, even hanging them everywhere, overflowing and spilling all over the place?' After rebuking them, they went to the World-Honored One (Lord Buddha), prostrated themselves at his feet, and sat to one side, reporting the matter in detail to the World-Honored One. The World-Honored One then gathered the assembly of monks because of this matter, and with countless skillful means rebuked the disciples of Pilindavatsa, saying, 'What you have done is wrong, not in accordance with proper conduct, not like an ascetic, not in accordance with pure practice, not in accordance with the Dharma, and should not be done. How can you accumulate so many medicines, even overflowing and spilling all over the place, like the treasury of King Bimbisāra?' After rebuking them with countless skillful means, the World-Honored One told the monks, 'These foolish people! They plant many seeds of defilement, and initially violate the precepts. From now on, I will establish precepts for the monks, gathering ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say this: If a monk is sick, the remaining medicines such as ghee (clarified butter), oil (oil), fresh butter (fresh butter), honey (honey), and rock candy (rock candy) may be taken for up to seven days. If he takes them after seven days, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).』
The definition of 'monk' is as described above.
'Sick' means that the doctor instructs to take these kinds of medicines.
'Medicines' refers to ghee, oil, fresh butter, honey, and rock candy.
If a monk obtains medicine on one day and stores it, for two days, three days, four days, up to seven days, and obtains medicine and stores it, at the dawn of the eighth day, all the medicine obtained within the seven days must be forfeited, otherwise he commits a Nissaggiya Pacittiya. If a monk obtains medicine on one day, does not obtain it on the second day, obtains it on the third day, obtains it on the fourth day, and so on until he obtains medicine for seven days, at the dawn of the eighth day, all the medicine obtained within the six days must be forfeited. If a monk obtains medicine on one day, obtains it on the second day, obtains it on the third day
日不得(如是轉降，乃至七日不得藥，作句亦如是)。若比丘一日得藥，二日、三
日不得，四日得乃至七日得藥，至八日明相出，五日中所得藥盡尼薩耆。若比丘一日得藥、二日得，三日、四日不得，五日得(如是轉降，乃至六日、七日不得，作句亦如是)。若比丘一日得藥，二日、三日、四日不得，五日得藥，乃至七日得藥，至八日明相出，四日中所得藥盡尼薩耆。若比丘一日得藥、二日得，三日、四日、五日不得(如是轉降，乃至五日、六日、七日不得，作句亦如上)。若比丘一日得藥，二日、三日、四日、五日不得，六日、七日得，至八日明相出，三日中所得藥盡尼薩耆。若比丘一日得藥、二日得，三日、四日、五日、六日不得，七日得(如是轉降，乃至四日、五日、六日、七日不得，作句亦如是)。若比丘一日得藥，二日、三日、四日、五日、六日不得，七日得，至八日明相出，二日中所得藥盡尼薩耆。若比丘一日得藥、二日得，三日、四日、五日、六日、七日不得(如是轉降，乃至三日、四日、五日、六日、七日不得，作句亦如是)。若比丘一日得藥，二日、三日不得，乃至七日不得，至八日明相出，一日中所得藥尼薩耆。若比丘一日得藥不凈施，二日得藥凈施，三日得藥乃至七日得藥不凈施，至
【現代漢語翻譯】 現代漢語譯本 如果比丘有一天得到藥物（如是轉降，乃至七天沒有得到藥物，造句也像這樣）。如果比丘有一天得到藥物，兩天、三天沒有得到，四天得到乃至七天得到藥物，到第八天黎明出現時，五天內得到的藥物都構成尼薩耆（Nissaggiya，捨墮）。如果比丘有一天得到藥物、兩天得到，三天、四天沒有得到，五天得到（如是轉降，乃至六天、七天沒有得到，造句也像這樣）。如果比丘有一天得到藥物，兩天、三天、四天沒有得到，五天得到藥物，乃至七天得到藥物，到第八天黎明出現時，四天內得到的藥物都構成尼薩耆。如果比丘有一天得到藥物、兩天得到，三天、四天、五天沒有得到（如是轉降，乃至五天、六天、七天沒有得到，造句也像上面一樣）。如果比丘有一天得到藥物，兩天、三天、四天、五天沒有得到，六天、七天得到，到第八天黎明出現時，三天內得到的藥物都構成尼薩耆。如果比丘有一天得到藥物、兩天得到，三天、四天、五天、六天沒有得到，七天得到（如是轉降，乃至四天、五天、六天、七天沒有得到，造句也像這樣）。如果比丘有一天得到藥物，兩天、三天、四天、五天、六天沒有得到，七天得到，到第八天黎明出現時，兩天內得到的藥物都構成尼薩耆。如果比丘有一天得到藥物、兩天得到，三天、四天、五天、六天、七天沒有得到（如是轉降，乃至三天、四天、五天、六天、七天沒有得到，造句也像這樣）。如果比丘有一天得到藥物，兩天、三天沒有得到，乃至七天沒有得到，到第八天黎明出現時，一天內得到的藥物構成尼薩耆。如果比丘有一天得到藥物不清凈的佈施，兩天得到藥物清凈的佈施，三天得到藥物乃至七天得到藥物不清凈的佈施，到
【English Translation】 English version If a bhikkhu (monk) obtains medicine on one day (thus it decreases, even up to seven days without obtaining medicine, the sentence construction is also like this). If a bhikkhu obtains medicine on one day, but does not obtain it on the second and third days, and obtains it on the fourth day up to the seventh day, then when the dawn of the eighth day appears, the medicine obtained within the five days becomes Nissaggiya (requiring forfeiture). If a bhikkhu obtains medicine on one day and obtains it on the second day, but does not obtain it on the third and fourth days, and obtains it on the fifth day (thus it decreases, even up to the sixth and seventh days without obtaining medicine, the sentence construction is also like this). If a bhikkhu obtains medicine on one day, but does not obtain it on the second, third, and fourth days, and obtains medicine on the fifth day up to the seventh day, then when the dawn of the eighth day appears, the medicine obtained within the four days becomes Nissaggiya. If a bhikkhu obtains medicine on one day and obtains it on the second day, but does not obtain it on the third, fourth, and fifth days (thus it decreases, even up to the fifth, sixth, and seventh days without obtaining medicine, the sentence construction is also like the above). If a bhikkhu obtains medicine on one day, but does not obtain it on the second, third, fourth, and fifth days, and obtains it on the sixth and seventh days, then when the dawn of the eighth day appears, the medicine obtained within the three days becomes Nissaggiya. If a bhikkhu obtains medicine on one day and obtains it on the second day, but does not obtain it on the third, fourth, fifth, and sixth days, and obtains it on the seventh day (thus it decreases, even up to the fourth, fifth, sixth, and seventh days without obtaining medicine, the sentence construction is also like this). If a bhikkhu obtains medicine on one day, but does not obtain it on the second, third, fourth, fifth, and sixth days, and obtains it on the seventh day, then when the dawn of the eighth day appears, the medicine obtained within the two days becomes Nissaggiya. If a bhikkhu obtains medicine on one day and obtains it on the second day, but does not obtain it on the third, fourth, fifth, sixth, and seventh days (thus it decreases, even up to the third, fourth, fifth, sixth, and seventh days without obtaining medicine, the sentence construction is also like this). If a bhikkhu obtains medicine on one day, but does not obtain it on the second and third days, and does not obtain it up to the seventh day, then when the dawn of the eighth day appears, the medicine obtained within the one day becomes Nissaggiya. If a bhikkhu obtains medicine through impure offering on one day, obtains medicine through pure offering on the second day, obtains medicine on the third day up to the seventh day through impure offering, then
八日明相出，六日中所得藥盡尼薩耆。若比丘一日得藥不凈施，二日得藥、三日得藥凈施，四日得藥不凈施(如是轉降，乃至七日得藥凈施、不凈施，作句亦如上)、遣與人(作句亦如上)、若失、若故壞、若作非藥、若作親友意取、若忘去(作句亦如是)，盡尼薩耆。若犯捨墮藥不捨，更貿易余藥，一尼薩耆、一突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。舍與僧時，應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，故畜余藥過七日，犯捨墮，今舍與僧。」舍已應懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，故畜余藥過七日，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」白已然後受懺。當語彼人言：「自責汝心。」比丘報言：「爾。」僧即當還彼比丘藥，彼比丘所有過七日酥、油涂戶響，蜜、石蜜與守園人。若至第七日所舍與比丘，彼比丘應取食。若減七日應還此比丘，應作白二羯磨如是與。僧中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，故畜余藥，犯捨墮，今舍與僧。若僧時到僧，忍聽還此比丘藥。白如是。」「大德僧聽！此某甲比丘，故畜余藥，犯捨墮，今舍與僧
【現代漢語翻譯】 現代漢語譯本： 第八天黎明時分，第六天中午獲得的藥物必須全部尼薩耆（Nissaggiya，捨墮）。如果比丘第一天獲得的藥物不清凈施捨，第二天獲得的藥物、第三天獲得的藥物清凈施捨，第四天獲得的藥物不清凈施捨（如此循環遞減，乃至第七天獲得的藥物清凈施捨、不清凈施捨，造句方式如上），送給他人（造句方式如上），或者遺失、或者故意損壞、或者當做非藥物、或者因為親友的意願而取用、或者忘記丟棄（造句方式如是），全部尼薩耆。 如果觸犯捨墮的藥物沒有捨棄，又去交換其他藥物，一次尼薩耆，一次突吉羅（Dukkata，惡作）。 這些尼薩耆應當舍給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成，突吉羅。舍給僧團時，應當前往僧團中，袒露右肩、脫掉革屣（鞋子），向上座禮拜、右膝著地，合掌這樣稟告：『大德僧眾請聽！我某甲比丘，因為故意儲藏剩餘藥物超過七天，觸犯捨墮，現在舍給僧團。』捨棄后應當懺悔。之前接受懺悔的人應當這樣稟告：『大德僧眾請聽！這位某甲比丘，因為故意儲藏剩餘藥物超過七天，觸犯捨墮，現在舍給僧團。如果僧團時間已到，僧團允許聽取，我接受某甲比丘的懺悔。稟告完畢。』稟告完畢然後接受懺悔。應當告訴那個人說：『責備你的內心。』比丘回答說：『是的。』僧團就應當歸還那位比丘藥物，那位比丘所有超過七天的酥油，塗抹門閂，蜂蜜、石蜜給看守園林的人。如果到第七天所捨棄給比丘的藥物，那位比丘應當取用食用。如果少於七天應當歸還這位比丘，應當做白二羯磨（ñattidutiyakamma，兩次宣告的羯磨）這樣給予。僧團中應當選出能夠做羯磨的人如上，這樣稟告：『大德僧眾請聽！這位某甲比丘，因為故意儲藏剩餘藥物，觸犯捨墮，現在舍給僧團。如果僧團時間已到，僧團允許聽取，歸還這位比丘藥物。稟告完畢。』『大德僧眾請聽！這位某甲比丘，因為故意儲藏剩餘藥物，觸犯捨墮，現在舍給僧團。
【English Translation】 English version: At the dawn of the eighth day, the medicine obtained at noon on the sixth day must all be Nissaggiya (Nissaggiya, involving forfeiture). If a bhikkhu's medicine obtained on the first day is not purely given away, the medicine obtained on the second day, the medicine obtained on the third day is purely given away, the medicine obtained on the fourth day is not purely given away (this cycle decreases in this way, until the medicine obtained on the seventh day is purely or not purely given away, constructing sentences as above), given to others (constructing sentences as above), or lost, or deliberately destroyed, or treated as non-medicine, or taken because of the wishes of relatives and friends, or forgotten and discarded (constructing sentences in this way), all is Nissaggiya. If the medicine that incurs forfeiture is not forfeited, and other medicine is exchanged, it is once Nissaggiya, once Dukkata (Dukkata, wrong-doing). These Nissaggiya should be given to the Sangha, or to many people, or to one person, and should not be privately forfeited. If the forfeiture is not completed, it is Dukkata. When giving to the Sangha, one should go to the Sangha, expose the right shoulder, take off the leather sandals (shoes), bow to the senior monk, kneel on the right knee, and say with folded hands: 'Venerable Sangha, please listen! I, the bhikkhu named so-and-so, because I deliberately stored remaining medicine for more than seven days, have committed a forfeiture offense, and now give it to the Sangha.' After giving it away, one should confess. The person who receives the confession should say: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, because he deliberately stored remaining medicine for more than seven days, has committed a forfeiture offense, and now gives it to the Sangha. If the Sangha's time has come, and the Sangha agrees to listen, I accept the confession of the bhikkhu named so-and-so. The announcement is complete.' After the announcement is complete, then accept the confession. One should tell that person: 'Reproach your heart.' The bhikkhu replies: 'Yes.' The Sangha should then return the medicine to that bhikkhu, and the ghee and oil of that bhikkhu that is more than seven days old should be used to smear the door bolt, and the honey and rock candy should be given to the gardener. If the medicine forfeited to the bhikkhu reaches the seventh day, that bhikkhu should take it and eat it. If it is less than seven days, it should be returned to this bhikkhu, and a ñattidutiyakamma (ñattidutiyakamma, a kamma with two announcements) should be done to give it in this way. The Sangha should select a person capable of doing the kamma as above, and announce: 'Venerable Sangha, please listen! This bhikkhu named so-and-so, because he deliberately stored remaining medicine, has committed a forfeiture offense, and now gives it to the Sangha. If the Sangha's time has come, and the Sangha agrees to listen, return the medicine to this bhikkhu. The announcement is complete.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so, because he deliberately stored remaining medicine, has committed a forfeiture offense, and now gives it to the Sangha.'
。僧今還此比丘藥。誰諸長老忍僧還此某甲比丘藥者默然，誰不忍者說。」「僧已忍，還此某甲比丘藥竟，僧忍，默然故，是事如是持。」此比丘取已，當用涂腳、若燃燈。僧中舍已不還者，突吉羅。若有人教言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若故壞、若燒、若作非藥、若數數服，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若彼過七日藥，若酥油涂戶響，若蜜石蜜與守園人，若至七日所舍與比丘食之。若未滿七日還彼比丘，彼當用涂腳、若燃燈，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十六竟)
爾時佛在舍衛國祇樹給孤獨園。時毗舍佉母請佛及比丘僧明日食，即其夜辦具甘膳種種飲食。明日晨朝遣婢往至僧伽藍中白時到，時天大雨如象尿下。爾時世尊告諸比丘：「汝等今日盡出在雨中浴，此最後雨，如今閻浮提雨，當知四天下雨亦如此。」時諸比丘聞佛教已，各出屋裸形雨中浴。時彼婢往僧伽藍門外，遙見諸比丘盡裸形洗浴，見已作是念：「無有沙門，儘是裸形外道。」婢還白毗舍佉母言：「大家當知，僧伽藍中儘是裸形外道，無有沙門。」毗舍佉母聰明智慧，即作是念：「曏者天雨，諸比丘
【現代漢語翻譯】 現代漢語譯本：現在僧團要歸還這位比丘的藥物。哪位長老同意僧團歸還這位某甲（比丘的名字）比丘的藥物，請保持沉默；哪位不同意，請說出來。'僧團已經同意，歸還這位某甲比丘的藥物完畢，僧團同意，因為大家保持沉默，這件事就這樣決定了。'這位比丘取回藥物后，可以用它來塗抹腳，或者用來點燈。在僧團中捨棄后不再歸還的，犯突吉羅（輕罪）。如果有人教唆說：'不要歸還。'的，犯突吉羅。如果轉作凈施、或者送給別人、或者故意毀壞、或者焚燒、或者做成非藥物、或者頻繁服用，一切都犯突吉羅。 比丘尼，犯尼薩耆波逸提（重罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。 不犯戒的情況有：如果那藥物已經過了七日，如果是用酥油塗抹門軸發出響聲，如果是將蜂蜜、石蜜給予看守園林的人，如果是到七日時捨棄給比丘食用。如果未滿七日歸還給那位比丘，他可以用它來塗抹腳、或者用來點燈，沒有犯戒。 沒有犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、狂亂、心神不定、被痛苦煩惱所纏繞。（第二十六條戒律結束） 當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時毗舍佉母（Viśākhā）邀請佛陀和比丘僧團第二天接受供養，當天晚上就準備好了各種美味佳餚。第二天早晨派遣婢女前往僧伽藍（saṃghārāma，僧院）中告知齋飯時間已到，當時天降大雨，如同大象撒尿一般。當時世尊（Bhagavān）告訴諸位比丘：'你們今天都出去在雨中沐浴，這是最後一場雨，如今閻浮提（Jambudvīpa，我們所居住的這個世界）下雨，應當知道四天下（catūdvīpa，古代印度人認為的世界中心）下雨也像這樣。'當時諸位比丘聽聞佛陀的教誨后，各自走出屋子，裸身在雨中沐浴。當時那位婢女來到僧伽藍門外，遠遠看見諸位比丘都裸身洗浴，看見後心想：'沒有沙門（śrāmaṇa，出家修行者），全是裸形外道。'婢女回去稟告毗舍佉母說：'大家應該知道，僧伽藍中全是裸形外道，沒有沙門。'毗舍佉母聰明智慧，心想：'剛才下雨，諸位比丘
【English Translation】 English version: Now, the Sangha (saṃgha, monastic community) is returning this medicine to this Bhikkhu (bhikkhu, monk). Which elder approves of the Sangha returning this medicine to this Bhikkhu named so-and-so, let him remain silent; whoever does not approve, let him speak.' The Sangha has approved, the return of this medicine to this Bhikkhu named so-and-so is complete, the Sangha approves, because everyone remains silent, this matter is thus decided.' After this Bhikkhu takes it back, he should use it to anoint his feet or to light a lamp. If it is discarded in the Sangha and not returned, it is a Ḍukkaṭa (dukkata, minor offense). If someone instructs, 'Do not return it,' it is a Ḍukkaṭa. If it is converted into a pure offering, or given to someone else, or deliberately destroyed, or burned, or made into a non-medicine, or taken frequently, all are Ḍukkaṭas. For a Bhikkhuni (bhikkhunī, nun), it is a Nissaggiya Pācittiya (nissaggiya pācittiya, offense requiring expiation and forfeiture); for a Sikkhamānā (sikkhamānā, female trainee), a Sāmaṇera (sāmaṇera, novice monk), or a Sāmaṇerī (sāmaṇerī, novice nun), it is a Ḍukkaṭa. This is called an offense. There is no offense in the following cases: if that medicine has passed seven days, if it is using ghee (clarified butter) to lubricate a door hinge that makes noise, if honey or rock candy is given to the garden keeper, if it is discarded to the Bhikkhus for food when it reaches seven days. If it is returned to that Bhikkhu before seven days, he should use it to anoint his feet or to light a lamp, there is no offense. There is no offense in the following cases: initially, when the precepts were not yet established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (The twenty-sixth precept ends) At that time, the Buddha (Buddha) was in Śrāvastī (Śrāvastī) at the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma, Jeta's Grove, Anathapindika's monastery). At that time, Viśākhā (Viśākhā) invited the Buddha and the Bhikkhu Sangha for a meal the next day, and that night she prepared various delicious foods. The next morning, she sent a maid to the saṃghārāma (saṃghārāma, monastery) to announce that the time for the meal had arrived, and at that time, there was heavy rain, like an elephant urinating. At that time, the Bhagavan (Bhagavān, the Blessed One) told the Bhikkhus: 'Today, all of you should go out and bathe in the rain, this is the last rain, now that Jambudvīpa (Jambudvīpa, the continent where we live) is raining, you should know that the four continents (catūdvīpa, ancient Indian concept of the world) are also raining like this.' At that time, after the Bhikkhus heard the Buddha's teaching, they each went out of their huts and bathed naked in the rain. At that time, that maid came to the outside of the saṃghārāma gate, and from afar saw that all the Bhikkhus were bathing naked, and after seeing this, she thought: 'There are no śrāmaṇas (śrāmaṇa, renunciates), they are all naked ascetics.' The maid returned and reported to Viśākhā, saying: 'Everyone should know that in the saṃghārāma, they are all naked ascetics, there are no śrāmaṇas.' Viśākhā was intelligent and wise, and she thought: 'Just now it was raining, the Bhikkhus
等或脫衣裸形雨中洗浴。婢無知謂為裸形外道。」復更敕，速詣僧伽藍中白諸比丘：「今時已到。」即往僧伽藍門外。時諸比丘浴訖，著衣還入靜室坐思惟。婢在門外立，見僧伽藍空寂無人，復作是念：「今僧伽藍空無有比丘。」即還歸語毗舍佉母言：「大家當知，僧伽藍中空無有比丘。」時毗舍佉母智慧聰明，即作念言：「諸比丘浴訖必入靜室思惟，而婢無知謂為僧伽藍中無有比丘。」復重敕之，速往僧伽藍中高聲白言：「今時已到。」婢即至僧伽藍中高聲白言：「今時已到。」時世尊從靜室出，語彼婢言：「汝並前去，我正爾往。」世尊語諸比丘：「著衣持缽，今時已到。」諸比丘受世尊教各持衣缽，世尊與大比丘僧千二百五十人俱，譬如力士屈申臂頃，從祇桓精舍忽然不現，在毗舍佉母舍就座而坐，衣服不濕，及比丘僧悉皆如是。時婢在後晚乃到舍，見世尊及比丘僧先已至舍，次第而坐衣服不濕，見已作是念：「世尊甚奇！甚特！有大神力！在我後來而先我至。」時毗舍佉母以種種多美飲食供養佛及比丘僧，食訖舍缽更取卑床在前而坐，白佛言：「唯愿世尊，當與我願。」佛告毗舍佉母：「如來不與人過愿。」毗舍佉母復白佛言：「大德！若清凈可辦，愿與我。」佛告言：「隨意。」毗舍佉母白世尊言：「或有
【現代漢語翻譯】 現代漢語譯本： 或者有人脫掉衣服，裸著身體在雨中洗澡。婢女因為無知，認為他們是裸形外道（一種不穿衣服的修行人）。」 毗舍佉母又再次命令婢女，趕緊到僧伽藍（僧眾居住的園林）中告訴各位比丘（出家修行的男子）：「齋飯的時間到了。」婢女就前往僧伽藍的門外。當時，各位比丘沐浴完畢，穿好衣服回到安靜的房間里坐著思考。婢女站在門外，看到僧伽藍空蕩寂靜，沒有一個人，又這樣想：「現在僧伽藍里空無一人，沒有比丘。」 於是她就回去告訴毗舍佉母說：「夫人您要知道，僧伽藍中空無一人，沒有比丘。」當時，毗舍佉母智慧聰明，就想：「各位比丘沐浴完畢，必定進入安靜的房間里思考，而婢女因為無知，所以認為僧伽藍中沒有比丘。」 她又再次命令婢女，趕緊到僧伽藍中高聲地說：「齋飯的時間到了。」婢女就到了僧伽藍中，高聲地說：「齋飯的時間到了。」當時，世尊（佛陀）從靜室出來，對那個婢女說：「你先去，我馬上就來。」 世尊告訴各位比丘：「穿好衣服，拿著缽，齋飯的時間到了。」各位比丘接受世尊的教導，各自拿著衣和缽。世尊與一千二百五十位大比丘僧一起，就像力士屈伸手臂一樣，從祇桓精舍（佛陀常住的精舍）忽然消失，在毗舍佉母的家中就座而坐，衣服沒有濕，各位比丘僧也都這樣。 當時，婢女在後面，很晚才到家，看到世尊和比丘僧已經先到家中，按次序坐好，衣服沒有濕，看到后這樣想：「世尊真是神奇！真是特別！有大神力！在我後面來，卻比我先到。」 當時，毗舍佉母用各種各樣豐盛美味的飲食供養佛和比丘僧。吃完飯後，放下缽，又拿來矮床，在佛的面前坐下，對佛說：「希望世尊，能夠答應我的願望。」 佛告訴毗舍佉母：「如來（佛陀的自稱）不答應人過分的願望。」毗舍佉母又對佛說：「大德（對佛的尊稱）！如果清凈可行，希望您能答應我。」佛說：「隨你的意願。」毗舍佉母對世尊說：「有時
【English Translation】 English version: Or some might take off their clothes and bathe naked in the rain. The ignorant servant girl thought they were naked ascetics (a type of practitioner who does not wear clothes)." Again, Visakha-mata ordered her to quickly go to the Sangharama (monastery) and tell the Bhikkhus (monks): 'It is time for the meal.' The servant girl went to the gate of the Sangharama. At that time, the Bhikkhus had finished bathing, put on their robes, and returned to their quiet rooms to sit in contemplation. The servant girl stood outside the gate, and seeing the Sangharama empty and silent, she thought: 'Now the Sangharama is empty, without any Bhikkhus.' So she returned and told Visakha-mata: 'Madam, you should know that the Sangharama is empty, without any Bhikkhus.' At that time, Visakha-mata, being wise and intelligent, thought: 'The Bhikkhus must have entered their quiet rooms to contemplate after bathing, but the ignorant servant girl thinks that there are no Bhikkhus in the Sangharama.' She again ordered the servant girl to quickly go to the Sangharama and loudly announce: 'It is time for the meal.' The servant girl went to the Sangharama and loudly announced: 'It is time for the meal.' At that time, the World-Honored One (the Buddha) came out of his quiet room and said to the servant girl: 'You go ahead, I am coming right away.' The World-Honored One said to the Bhikkhus: 'Put on your robes and take your bowls, it is time for the meal.' The Bhikkhus, receiving the World-Honored One's teaching, each took their robes and bowls. The World-Honored One, together with a great Sangha of one thousand two hundred and fifty Bhikkhus, as quickly as a strong man bends and stretches his arm, suddenly disappeared from Jeta Grove (a monastery where the Buddha often stayed) and sat down in Visakha-mata's house, their clothes not wet, and all the Bhikkhus were the same. At that time, the servant girl arrived at the house late, and saw that the World-Honored One and the Bhikkhus had already arrived at the house, sitting in order, their clothes not wet. Seeing this, she thought: 'The World-Honored One is truly amazing! Truly extraordinary! He has great spiritual power! He came after me, but arrived before me.' At that time, Visakha-mata offered various kinds of delicious food to the Buddha and the Bhikkhus. After eating, she put down her bowl, and then took a low stool and sat in front of the Buddha, and said to the Buddha: 'May the World-Honored One grant me my wish.' The Buddha said to Visakha-mata: 'The Tathagata (the Buddha's self-designation) does not grant people excessive wishes.' Visakha-mata again said to the Buddha: 'Great Virtue (a respectful term for the Buddha)! If it is pure and feasible, I wish you would grant it to me.' The Buddha said: 'As you wish.' Visakha-mata said to the World-Honored One: 'Sometimes'
諸客比丘從遠方來不知所趣，愿世尊聽我與客比丘食盡形壽供給。」復白世尊言：「欲遠行比丘或以食故而不及伴，愿世尊聽我與遠行比丘食盡形壽供養。」復白世尊言：「諸病比丘若不得隨病食便命終，若得隨病食便得除差，唯愿世尊聽我與病比丘食盡形壽供給。」復白世尊言：「諸病比丘不得隨病藥便命終，若得隨病藥病得差，愿世尊聽我與病比丘隨病藥盡形壽供給。」復白世尊言：「瞻病比丘自求食故便闕看病，愿世尊聽我與看病人食盡形壽供給。」復白佛言：「世尊聽阿那頻頭國諸比丘食粥，若世尊當聽比丘食粥者，我當盡形壽供給。」復白世尊言：「我晨朝遣婢至僧伽藍中白時到，諸比丘盡露形雨中浴，愿世尊聽我盡形壽供給比丘雨浴衣。」復白世尊言：「我有小因緣至阿夷羅跋提河邊，見諸比丘尼裸形洗浴，時有諸賊女、淫女往至比丘尼所語言：『汝等年少顏貌端正，腋下未有毛及今年壯，何不習愛慾，老乃修習梵行，於二宜無失。』其中年少比丘尼便生不樂心。愿世尊聽我盡形壽與比丘尼浴衣。」爾時佛語毗舍佉母：「汝以何利義，故求此八愿耶？」毗舍佉母白佛言：「若有遠來比丘至，白世尊言：『有某甲比丘命過為生何處？』爾時世尊即為記說，於四道果中必當證成須陀洹果、若斯陀含果、若阿那
【現代漢語翻譯】 現代漢語譯本： 『從遠方來的客比丘（Bhikkhu，佛教僧侶），不知道該去哪裡，希望世尊（Bhagavan，佛陀的尊稱）允許我終身供養客比丘食物。』她又稟告世尊說：『想要遠行的比丘，有時因為食物的緣故而趕不上同伴，希望世尊允許我終身供養遠行比丘食物。』她又稟告世尊說：『生病的比丘，如果得不到適合病情的食物就會死亡，如果得到適合病情的食物就能痊癒，只希望世尊允許我終身供給生病的比丘食物。』她又稟告世尊說：『生病的比丘得不到適合病情的藥物就會死亡，如果得到適合病情的藥物病就能痊癒，希望世尊允許我終身供給生病的比丘適合病情的藥物。』她又稟告世尊說：『照顧病人的比丘因為自己尋找食物的緣故而耽誤了看護病人，希望世尊允許我終身供給看護病人的人食物。』她又稟告佛陀說：『世尊允許阿那頻頭國（Anathapindika）的比丘們食用粥，如果世尊允許比丘們食用粥，我將終身供給。』她又稟告世尊說：『我早晨派遣婢女到僧伽藍（Sangharama，僧院）中告知時間已到，比丘們都裸露身體在雨中沐浴，希望世尊允許我終身供給比丘們雨浴衣。』她又稟告世尊說：『我有小事因緣到阿夷羅跋提河（Ajiravati River）邊，看見比丘尼（Bhikkhuni，佛教女僧侶）們裸露身體洗浴，當時有一些盜賊的女兒、**前往比丘尼那裡說：『你們年紀輕輕，容貌端正，腋下還沒有長毛，正值壯年，為什麼不學習愛慾之事，等到老了才修行梵行（Brahmacharya，清凈的行為），這樣兩方面都不會失去。』其中年輕的比丘尼便生起了不悅的心。希望世尊允許我終身供給比丘尼浴衣。』 當時佛陀對比舍佉母（Visakha's mother）說：『你因為什麼利益和意義，而求這八個願望呢？』比舍佉母稟告佛陀說：『如果有從遠方來的比丘，稟告世尊說：『某甲比丘命終后往生到哪裡？』那時世尊就會為他們記說，在四道果（Four stages of enlightenment）中必定會證成須陀洹果（Sotapanna，預流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）。』
【English Translation】 English version: 『Venerable Bhikkhus (Buddhist monks) come from afar, not knowing where to go. I wish the Blessed One (Bhagavan, an epithet for the Buddha) would allow me to provide food for visiting Bhikkhus for the rest of my life.』 She further said to the Blessed One: 『Bhikkhus who wish to travel far sometimes cannot keep up with their companions because of food. I wish the Blessed One would allow me to provide food for traveling Bhikkhus for the rest of my life.』 She further said to the Blessed One: 『Sick Bhikkhus will die if they do not receive food suitable for their illness, but if they receive food suitable for their illness, they will recover. I only wish the Blessed One would allow me to provide sick Bhikkhus with food for the rest of their lives.』 She further said to the Blessed One: 『Sick Bhikkhus will die if they do not receive medicine suitable for their illness, but if they receive medicine suitable for their illness, they will recover. I wish the Blessed One would allow me to provide sick Bhikkhus with medicine suitable for their illness for the rest of their lives.』 She further said to the Blessed One: 『Bhikkhus who care for the sick neglect their duties because they have to find food for themselves. I wish the Blessed One would allow me to provide food for those who care for the sick for the rest of my life.』 She further said to the Buddha: 『May the Blessed One allow the Bhikkhus of Anathapindika's country to eat porridge. If the Blessed One allows the Bhikkhus to eat porridge, I will provide it for the rest of my life.』 She further said to the Blessed One: 『In the morning, I send a servant girl to the Sangharama (monastery) to announce that the time has come, and the Bhikkhus bathe naked in the rain. I wish the Blessed One would allow me to provide rain-bathing cloths for the Bhikkhus for the rest of my life.』 She further said to the Blessed One: 『I had a small matter to attend to by the Ajiravati River, and I saw Bhikkhunis (Buddhist nuns) bathing naked. At that time, some daughters of thieves, ** went to the Bhikkhunis and said: 『You are young and beautiful, your armpits have not yet grown hair, and you are in your prime. Why not learn about love and desire, and practice Brahmacharya (celibate conduct) when you are old? That way, you will not lose out on either.』 Among them, the young Bhikkhunis became unhappy. I wish the Blessed One would allow me to provide bathing cloths for the Bhikkhunis for the rest of my life.』 At that time, the Buddha said to Visakha's mother: 『For what benefit and purpose do you seek these eight wishes?』 Visakha's mother said to the Buddha: 『If a Bhikkhu comes from afar and says to the Blessed One: 『Where was so-and-so Bhikkhu reborn after his death?』 Then the Blessed One will tell them that among the Four stages of enlightenment, he will surely attain Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner).』
含果、若阿羅漢果。我當問言：『彼命過比丘曾來至此舍衛國不？』若我聞曾來時，我復當作是念：『是客比丘或當曾受我客比丘食、若遠行比丘食、若病比丘食、若受病比丘藥、若受瞻病人食、若受粥、若受雨浴衣。』我聞是語已便發歡喜心，既發歡喜心便舍眾惡，身惡既除便得身樂，已得身樂心則得定，心既得定便能長夜修習根力覺意。」世尊嘆言：「善哉！善哉！毗舍佉母，此事如實。何以故？汝是聰明智慧、信樂檀越。」時世尊為毗舍佉母而說頌曰：
「歡喜施飲食， 持戒佛弟子； 佈施于眾人， 降伏慳嫉心。 依樂受樂報， 永得安隱樂； 得天上處所， 得無漏聖道。 心樂於福德， 快樂無可喻； 得生於天上， 長壽常安樂。」
爾時世尊與毗舍佉母種種方便說法勸令歡喜，即從坐起而去還至僧伽藍中，以是因緣集比丘僧隨順說法，無數方便讚歎頭陀嚴好樂出離者，告諸比丘言：「自今已去，聽與客比丘食、遠行比丘食、病比丘食、病比丘藥，及瞻病人食，聽食粥、聽受雨浴衣、與比丘尼浴衣。」爾時毗舍佉母，聞世尊聽諸比丘受客比丘食，乃至與比丘尼雨浴衣，即便盡形壽供給客比丘食，乃至與比丘尼雨浴衣。時毗舍佉母聞世尊聽已，即作眾多雨浴衣，使人持
【現代漢語翻譯】 現代漢語譯本： 『包括須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果），乃至阿羅漢果（Arahat-phala，無學果）。我應當這樣問：『那位命終的比丘曾經來過這舍衛國（Savatthi）嗎？』如果我聽說他曾經來過，我就會這樣想：『這位客比丘或許曾經接受過我供養的客比丘食物、遠行比丘食物、生病比丘食物，或許接受過生病比丘的藥物、接受過照顧病人者的食物、或許接受過粥、或許接受過雨浴衣。』我聽到這些話后，便會生起歡喜心，生起歡喜心后便會捨棄各種惡念，身體的惡行消除后便會得到身體的快樂，得到身體的快樂后內心就會安定，內心安定后便能長久地修習根、力、覺、意等菩提資糧。』 世尊讚歎說：『好啊！好啊！毗舍佉母（Visakha-mata），這件事確實如此。為什麼呢？因為你聰明智慧，信樂佈施。』 當時，世尊為毗舍佉母說了以下偈頌： 『歡喜佈施飲食，持戒的佛弟子； 佈施給眾人，降伏慳吝嫉妒心。 依靠快樂獲得快樂的果報，永遠得到安穩的快樂； 得到天上的處所，得到無漏的聖道。 內心喜樂於福德，快樂無可比喻； 得以往生天上，長壽常安樂。』 當時，世尊用種種方便說法勸導毗舍佉母，使她心生歡喜，然後從座位上起身離開，回到僧伽藍（Sangharama，僧園）中，因為這個因緣，召集比丘僧眾，隨順教法進行開示，用無數方便讚歎修頭陀行（dhuta，苦行）的嚴謹美好以及樂於出離的人，告訴眾比丘說：『從今以後，允許供給客比丘食物、遠行比丘食物、生病比丘食物、生病比丘的藥物，以及照顧病人者的食物，允許食用粥、允許接受雨浴衣、允許比丘尼接受浴衣。』 當時，毗舍佉母聽到世尊允許眾比丘接受客比丘食物，乃至允許比丘尼接受雨浴衣，便終身供給客比丘食物，乃至供給比丘尼雨浴衣。當時，毗舍佉母聽到世尊的允許后，就製作了許多雨浴衣，讓人拿著。
【English Translation】 English version: 'Including Sotapanna-phala (Stream-enterer fruit), Sakadagami-phala (Once-returner fruit), Anagami-phala (Non-returner fruit), and even Arahat-phala (Arahant fruit). I should ask: 'Did that deceased Bhikkhu ever come to this Savatthi (舍衛國)?' If I hear that he had come, I would think: 'This guest Bhikkhu might have received the guest Bhikkhu food I offered, the traveling Bhikkhu food, the sick Bhikkhu food, perhaps received medicine for the sick Bhikkhu, received food for those who care for the sick, perhaps received porridge, perhaps received rain bathing robes.' After hearing these words, I would generate joy, and after generating joy, I would abandon all kinds of evil thoughts. After the evil deeds of the body are eliminated, I would obtain physical happiness. After obtaining physical happiness, my mind would be stable. After my mind is stable, I can cultivate the roots, powers, enlightenment factors, and mental intentions for a long time.' The World Honored One praised: 'Good! Good! Visakha-mata (毗舍佉母), this matter is indeed so. Why? Because you are intelligent, wise, and delight in giving.' At that time, the World Honored One spoke the following verses for Visakha-mata: 'Joyfully giving food and drink, a disciple of the Buddha who upholds the precepts; Giving to all, subduing stinginess and jealousy. Relying on happiness to receive the reward of happiness, forever obtaining peaceful happiness; Obtaining a place in the heavens, obtaining the undefiled holy path. The mind delights in merit, happiness is incomparable; Obtaining rebirth in the heavens, long life, constant peace, and happiness.' At that time, the World Honored One used various skillful means to teach Visakha-mata, causing her to rejoice. Then, he rose from his seat and left, returning to the Sangharama (僧伽藍), and because of this cause, he gathered the Bhikkhu Sangha, following the Dharma to give teachings, using countless skillful means to praise the strict and beautiful practice of Dhuta (頭陀行) and those who delight in renunciation, telling the Bhikkhus: 'From now on, allow the offering of food to guest Bhikkhus, food to traveling Bhikkhus, food to sick Bhikkhus, medicine for sick Bhikkhus, and food for those who care for the sick, allow the consumption of porridge, allow the acceptance of rain bathing robes, allow Bhikkhunis to receive bathing robes.' At that time, Visakha-mata heard that the World Honored One allowed the Bhikkhus to receive guest Bhikkhu food, and even allowed the Bhikkhunis to receive rain bathing robes, so she provided guest Bhikkhu food for her entire life, and even provided rain bathing robes for the Bhikkhunis. At that time, Visakha-mata heard the World Honored One's permission, and then made many rain bathing robes, having people carry them.
往至僧伽藍中與諸比丘，諸比丘分。佛言：「不應分，隨上座次與。若不遍當憶行次，若更得衣以次行令遍。」彼持貴價衣隨次與，佛言：「不應爾，應從上座次問。若不須者，然後隨次與。若不遍，應取僧中可分衣與令遍。」
時六群比丘聞佛聽比丘得畜雨浴衣，即一切時春夏冬常求雨浴衣，不捨雨衣便持余用，現有雨衣猶裸形而浴。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「如來雖聽比丘得畜雨浴衣，云何春夏冬常求雨浴衣，不捨雨衣便持余用，現有雨衣猶裸形而浴？」時諸比丘呵責已，往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何春夏冬常求雨浴衣？」以無數方便訶責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，春殘一月在，當求雨浴衣，半月應用浴。若比丘過一月前求雨浴衣，過半月前用浴，尼薩耆波逸提。」
比丘義如上。
雨衣者，比丘用雨中浴。
衣者，有十種，如上。
彼比丘三月十六日應求雨浴衣，四月一日應用。若比丘三月十
【現代漢語翻譯】 現代漢語譯本：他們前往僧伽藍（僧侶居住的寺院）中，與眾比丘（佛教僧侶）和比丘分發物品。佛陀說：『不應該這樣分發，應當按照上座（資歷高的僧侶）的順序給予。如果不能普遍分發，應當記住分發的順序，如果再得到衣物，就按照順序分發，使每個人都能得到。』他們拿著貴重的衣物按照順序分發，佛陀說：『不應該這樣，應當從上座開始詢問。如果上座不需要，然後按照順序給予。如果不能普遍分發，應當從僧團中取出可以分發的衣物，使每個人都能得到。』
當時，六群比丘（行為不端的僧侶）聽說佛陀允許比丘可以擁有雨浴衣（下雨時洗浴穿的衣服），就總是無論春夏秋冬都尋求雨浴衣，不捨棄雨衣，反而拿來做其他用途，明明有雨衣卻仍然裸體洗浴。當時，眾比丘聽說了這件事，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘：『如來（佛陀的稱號）雖然允許比丘可以擁有雨浴衣，怎麼能春夏秋冬都尋求雨浴衣，不捨棄雨衣反而拿來做其他用途，明明有雨衣卻仍然裸體洗浴？』當時，眾比丘呵責了他們之後，前往世尊（佛陀的稱號）處，頭面禮足，在一旁坐下，將這件事的來龍去脈全部稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘：『你們所做的事情是不對的，不合威儀、不合沙門法（僧侶的修行規範）、不清凈、不隨順修行，是不應該做的。怎麼能春夏秋冬都尋求雨浴衣？』用無數種方法呵責之後，告訴眾比丘：『這些愚癡的人！在多種有漏（導致煩惱）之處，最初犯戒。從今以後，為比丘制定戒律，集合十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘，在春季剩餘一個月的時候，應當尋求雨浴衣，半個月的時間用來洗浴。如果比丘超過一個月前尋求雨浴衣，超過半個月前使用雨浴衣洗浴，犯尼薩耆波逸提（一種戒律）。』
比丘的定義如上所述。
雨衣，是比丘在下雨時洗浴所用的。
衣物，有十種，如上所述。
這位比丘應當在三月十六日尋求雨浴衣，四月一日使用。如果比丘在三月十
【English Translation】 English version: They went to the Sangharama (monastery where monks reside) and distributed items among the Bhikkhus (Buddhist monks). The Buddha said, 'It should not be distributed like that; it should be given according to the order of seniority (senior monks). If it cannot be distributed to everyone, the order of distribution should be remembered, and if more robes are obtained, they should be distributed in order so that everyone can receive them.' They were distributing valuable robes according to the order, and the Buddha said, 'It should not be like that; one should start by asking the senior monks. If the senior monks do not need them, then distribute them in order. If it cannot be distributed to everyone, robes that can be distributed should be taken from the Sangha (monastic community) so that everyone can receive them.'
At that time, the group of six Bhikkhus (misbehaving monks) heard that the Buddha allowed Bhikkhus to possess rain-bathing robes (robes worn for bathing in the rain), so they always sought rain-bathing robes regardless of spring, summer, autumn, or winter. They did not discard the rain robes but instead used them for other purposes. Even though they had rain robes, they still bathed naked. At that time, the Bhikkhus heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse. They criticized the group of six Bhikkhus, 'Although the Tathagata (title of the Buddha) allows Bhikkhus to possess rain-bathing robes, how can you seek rain-bathing robes in spring, summer, autumn, and winter, not discard the rain robes but instead use them for other purposes, and still bathe naked even though you have rain robes?' At that time, the Bhikkhus rebuked them and went to the Blessed One (title of the Buddha), bowed their heads to his feet, sat on one side, and reported the entire matter to the Blessed One. The Blessed One then gathered the Bhikkhu Sangha because of this matter and rebuked the group of six Bhikkhus, 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Shramana (monk's practice), not pure, not in accordance with practice, and should not be done. How can you seek rain-bathing robes in spring, summer, autumn, and winter?' After rebuking them in countless ways, he told the Bhikkhus, 'These foolish people! In many places of defilement (causing afflictions), they are the first to break the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten meanings, even for the long-lasting of the Dharma. Those who want to recite the precepts should say this: If a Bhikkhu seeks a rain-bathing robe when one month of spring remains, half a month should be used for bathing. If a Bhikkhu seeks a rain-bathing robe more than one month in advance, and uses the rain-bathing robe for bathing more than half a month in advance, it is a Nissaggiya Pacittiya (a type of offense).'
The definition of Bhikkhu is as mentioned above.
A rain robe is what a Bhikkhu uses for bathing in the rain.
Robes, there are ten types, as mentioned above.
This Bhikkhu should seek a rain-bathing robe on the sixteenth day of the third month and use it on the first day of the fourth month. If a Bhikkhu on the tenth day of the third month
六日前求雨衣，四月一日前用者，尼薩耆波逸提。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。若欲舍與僧時，應往僧中，偏露右肩、脫革屣、向上座禮、右膝著地，合掌作如是白：「大德僧聽！我某甲比丘，過一月前求雨浴衣，過半月前用犯捨墮，今舍與僧。」舍已當懺悔。前受懺人當作如是白：「大德僧聽！此某甲比丘，過一月前求雨浴衣，過半月前用，犯捨墮。今舍與僧。若僧時到僧忍聽，我受彼比丘懺。白如是。」白已然後受懺。當語彼人言：「自責汝心。」比丘報言：「爾。」僧即當還彼比丘雨衣，作白二羯磨應如是與。僧中應差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘，過一月前求雨浴衣，過半月前用，犯捨墮。今舍與僧。若僧時到僧忍聽，還彼某甲比丘雨衣。白如是。」「大德僧聽！此某甲比丘，過一月前求雨浴衣，過半月前用，犯捨墮。今舍與僧。僧今還此某甲比丘雨浴衣。誰諸長老忍僧還彼某甲比丘雨浴衣者默然，誰不忍者說。」「僧已忍還此某甲比丘雨浴衣竟，僧忍，默然故，是事如是持。」僧中舍雨衣竟，不還者，突吉羅。還時有人教言：「莫還。」者，突吉羅。若轉作凈施、若遣與人、若自作三衣、若作波利迦羅衣、若故壞、若燒、若數
【現代漢語翻譯】 現代漢語譯本：如果在六天前請求了雨衣，並且在四月一日之前使用了，就犯了尼薩耆波逸提（Nisargiya Payantika，捨墮罪）。
這件尼薩耆（Nisargiya，應捨棄之物）應當舍給僧團、或者眾多人、或者一個人，不得私自捨棄。如果捨棄不成功，就犯突吉羅（Dukkata，惡作罪）。如果想要舍給僧團時，應當前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜、右膝著地，合掌這樣說：『大德僧眾請聽！我某甲比丘，超過一個月前請求了雨浴衣，超過半個月前使用，犯了捨墮罪，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人應當這樣說：『大德僧眾請聽！這位某甲比丘，超過一個月前請求了雨浴衣，超過半個月前使用，犯了捨墮罪。現在舍給僧團。如果僧團時間到了，僧團容忍聽取，我接受這位比丘的懺悔。稟白完畢。』稟白完畢之後然後接受懺悔。應當告訴那個人說：『責備你的內心。』比丘回答說：『是的。』僧團就應當歸還那位比丘雨衣，按照白二羯磨（Baini Kamma，兩次表決的羯磨）應當這樣給予。僧團中應當選出能夠進行羯磨的人，如上所述，這樣稟白：『大德僧眾請聽！這位某甲比丘，超過一個月前請求了雨浴衣，超過半個月前使用，犯了捨墮罪。現在舍給僧團。如果僧團時間到了，僧團容忍聽取，歸還這位某甲比丘雨衣。稟白完畢。』『大德僧眾請聽！這位某甲比丘，超過一個月前請求了雨浴衣，超過半個月前使用，犯了捨墮罪。現在舍給僧團。僧團現在歸還這位某甲比丘雨浴衣。哪位長老容忍僧團歸還這位某甲比丘雨浴衣的就默然，哪位不容忍的就說出來。』『僧團已經容忍歸還這位某甲比丘雨浴衣完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』僧團中捨棄雨衣完畢，不歸還的，犯突吉羅罪。歸還時有人教唆說：『不要歸還。』的，犯突吉羅罪。如果轉作凈施、或者送給別人、或者自己製作三衣、或者製作波利迦羅衣（Parikkhara，資具衣）、或者故意損壞、或者燒燬、或者計數
【English Translation】 English version: If one requested a rain-bathing cloth six days prior and used it before the first day of the fourth month, it is a Nisargiya Payantika (an offense entailing forfeiture).
This Nisargiya (item to be forfeited) should be given to the Sangha (monastic community), or to many people, or to one person; it should not be forfeited privately. If the forfeiture is not completed, it is a Dukkata (wrongdoing). If one wishes to give it to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, bow to the senior monk, kneel on the right knee, and say with palms joined: 'Venerable Sangha, please listen! I, bhikkhu (monk) so-and-so, requested a rain-bathing cloth more than a month ago, and used it more than half a month ago, committing an offense entailing forfeiture. I now forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should say: 'Venerable Sangha, please listen! This bhikkhu so-and-so requested a rain-bathing cloth more than a month ago, and used it more than half a month ago, committing an offense entailing forfeiture. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha tolerate listening, I accept the confession of this bhikkhu. This is the announcement.' After announcing, then accept the confession. One should tell that person: 'Reproach your heart.' The bhikkhu replies: 'Yes.' The Sangha should then return the rain cloth to that bhikkhu, and give it according to the Baini Kamma (formal act with two announcements). In the Sangha, one should appoint a person capable of performing the Kamma, as above, and announce: 'Venerable Sangha, please listen! This bhikkhu so-and-so requested a rain-bathing cloth more than a month ago, and used it more than half a month ago, committing an offense entailing forfeiture. He now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha tolerate listening, return the rain cloth to this bhikkhu so-and-so. This is the announcement.' 'Venerable Sangha, please listen! This bhikkhu so-and-so requested a rain-bathing cloth more than a month ago, and used it more than half a month ago, committing an offense entailing forfeiture. He now forfeits it to the Sangha. The Sangha now returns this rain-bathing cloth to this bhikkhu so-and-so. Whoever among the elders tolerates the Sangha returning this rain-bathing cloth to this bhikkhu so-and-so, let them be silent; whoever does not tolerate it, let them speak.' 'The Sangha has tolerated returning this rain-bathing cloth to this bhikkhu so-and-so, the Sangha tolerates it, because of the silence, this matter is thus established.' After forfeiting the rain cloth in the Sangha, if it is not returned, it is a Dukkata offense. If someone advises when returning it: 'Do not return it,' it is a Dukkata offense. If it is converted into a pure gift, or sent to someone else, or used to make one's own three robes, or used to make a Parikkhara (requisite) cloth, or deliberately damaged, or burned, or counted
數用，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者三月十六日求、四月一日用，若舍雨衣已乃更作余用，若著浴衣浴，若無雨衣，若作浴衣、若浣染、若舉處染，無犯。
無犯者，最初未制戒、癡狂、心亂、痛惱所纏。(二十七竟)
爾時佛在毗蘭若夏安居。佛告阿難：「汝往語毗蘭若婆羅門，我受汝夏安居訖，今欲人間遊行。」阿難承佛教，往至毗蘭若婆羅門所，語婆羅門言：「如來語汝：『我受汝請夏安居訖，今欲人間遊行。』」時毗蘭若婆羅門聞世尊如是語，即憶念：「我無利！無善利！我無得！無善得！何以故？我請沙門瞿曇及僧，九十日中竟不供養。」時毗蘭若婆羅門與阿難俱往世尊所，禮佛足卻住一面。時世尊漸與毗蘭若婆羅門說微妙法，發歡喜心，即白佛言：「唯愿世尊及比丘僧，于毗蘭若重受我九十日請。」佛語婆羅門：「我已受汝請夏安居九十日訖，今欲遊行人間。」婆羅門重白言：「愿世尊及僧受我明日請。」世尊默然受請。婆羅門見世尊默然受請，即從坐起禮佛足三繞而去。還其家即夜辦具種種好食，明日白佛時到。世尊著衣持缽及比丘僧五百人俱往詣其家，到已就座而坐。時婆羅門行種種好食，飯佛及比丘僧悉令滿足
【現代漢語翻譯】 現代漢語譯本： 數著用，一切都犯突吉羅（Dukkata，一種輕罪）。 比丘尼（Bhikkhuni，比丘尼）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），都犯突吉羅。這就被認為是犯戒。 不犯的情況：三月十六日請求，四月一日使用；如果捨棄雨衣后才做其他用途；如果穿著浴衣洗澡；如果沒有雨衣；如果製作浴衣、洗滌染色、或在舉處染色，都不算犯戒。 不犯的情況：最初未制定戒律時、癡狂、心神錯亂、被痛苦纏繞。（第二十七條完） 當時佛陀在毗蘭若（Veranja）度過雨季安居。佛陀告訴阿難（Ananda）: 『你去告訴毗蘭若的婆羅門（Brahmin），我已經接受了你夏安居的邀請，現在想要在人間游化。』阿難接受佛陀的教導，前往毗蘭若婆羅門處，告訴婆羅門說：『如來（Tathagata，如來）告訴你：我已經接受了你夏安居的邀請，現在想要在人間游化。』當時毗蘭若婆羅門聽到世尊（Bhagavan，世尊）這樣說，立刻想到：『我沒有利益！沒有好的利益！我沒有獲得！沒有好的獲得！為什麼呢？我邀請沙門瞿曇（Samana Gautama，沙門瞿曇）和僧團，九十天中竟然沒有供養。』當時毗蘭若婆羅門與阿難一同前往世尊處，禮拜佛足後站在一旁。當時世尊逐漸為毗蘭若婆羅門宣說微妙的佛法，使他生起歡喜心，隨即稟告佛陀說：『唯愿世尊和比丘僧團，在毗蘭若再次接受我九十天的邀請。』佛陀告訴婆羅門：『我已經接受了你夏安居九十天的邀請，現在想要游化人間。』婆羅門再次稟告說：『愿世尊和僧團接受我明天的供養。』世尊默然接受了邀請。婆羅門見世尊默然接受邀請，隨即從座位起身，禮拜佛足三圈后離去。回到家中，當晚就準備了各種美味的食物，第二天稟告佛陀時間已到。世尊穿好衣服，拿著缽，與五百比丘僧團一同前往他家，到達后就座。當時婆羅門準備了各種美味的食物，供養佛陀和比丘僧團，讓他們都感到滿足。
【English Translation】 English version: To use after counting, all are Dukkata (a type of minor offense). Bhikkhuni (female monastic), Siksamana (probationary nun), Sramanera (male novice), Sramanerika (female novice), all commit Dukkata. This is considered an offense. Non-offenses: requesting on the sixteenth day of the third month, using on the first day of the fourth month; if one discards the rain garment and then uses it for other purposes; if one bathes wearing a bathing cloth; if there is no rain garment; if one makes a bathing cloth, washes and dyes it, or dyes it in a raised area, there is no offense. Non-offenses: initially when the precepts were not yet established, insanity, mental derangement, being afflicted by pain. (End of the twenty-seventh) At that time, the Buddha was spending the rainy season retreat in Veranja. The Buddha said to Ananda: 'Go and tell the Brahmin (Brahmin) of Veranja that I have accepted your invitation for the rainy season retreat and now wish to wander in the human world.' Ananda, accepting the Buddha's teaching, went to the Brahmin of Veranja and told him: 'The Tathagata (Thus Gone One, Buddha) tells you: I have accepted your invitation for the rainy season retreat and now wish to wander in the human world.' At that time, the Brahmin of Veranja, hearing the Blessed One (Bhagavan, the Buddha) say this, immediately thought: 'I have no benefit! No good benefit! I have not obtained! No good obtainment! Why? I invited the Samana Gautama (Wandering Ascetic Gautama, another name for the Buddha) and the Sangha (monastic community), and for ninety days I did not make offerings.' At that time, the Brahmin of Veranja, together with Ananda, went to the Blessed One, bowed at the Buddha's feet, and stood to one side. At that time, the Blessed One gradually spoke subtle Dharma (teachings) to the Brahmin of Veranja, causing him to generate joy, and he then reported to the Buddha: 'May the Blessed One and the Bhikkhu Sangha (community of monks) accept my invitation for ninety days again in Veranja.' The Buddha told the Brahmin: 'I have already accepted your invitation for ninety days for the rainy season retreat, and now I wish to wander in the human world.' The Brahmin reported again: 'May the Blessed One and the Sangha accept my offering tomorrow.' The Blessed One silently accepted the invitation. The Brahmin, seeing that the Blessed One had silently accepted the invitation, then rose from his seat, bowed at the Buddha's feet three times, and departed. Returning to his home, that night he prepared various delicious foods, and the next day he reported to the Buddha that the time had come. The Blessed One, having put on his robes and carrying his bowl, together with five hundred Bhikkhus (monks), went to his home, and having arrived, sat down. At that time, the Brahmin prepared various delicious foods, offering them to the Buddha and the Bhikkhu Sangha, causing them all to be satisfied.
，食訖各自收缽。婆羅門以三衣施佛，諸比丘各施二衣，為夏安居故。時諸比丘不受衣，即語施主言：「世尊未聽受夏衣。」時諸比丘以此因緣具白世尊。佛告諸比丘：「聽受夏衣。」
時六群比丘聞世尊聽受夏衣，春夏冬一切時常乞衣，安居未竟亦乞衣亦受衣。時跋難陀釋子在一處安居竟，聞異處夏安居比丘大得利養衣，即往彼安居處問諸人言：「所得夏安居衣為分未耶？」答言：「未。」「持來我與汝分。」復更至余處如是非一，皆問言：「汝得安居衣分未耶？」答言：「未。」「持來我與汝分。」時跋難陀處處分衣，大得衣分持來入祇桓精舍。諸比丘見已，語跋難陀言：「世尊聽畜三衣，三衣外不聽畜長衣，此是誰衣耶？」跋難陀答言：「處處有夏安居得衣，我于彼得是分來。」諸比丘聞已，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘：「跋難陀釋子！云何如來聽受夏安居衣，何以復春夏冬一切時常乞衣，安居未竟亦乞衣亦受衣耶？跋難陀釋子！異處安居異處受衣。」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，種種呵責六群比丘：「跋難陀釋子！我聽比丘受夏安居衣，汝云何一切時春夏冬常乞衣，安居未竟亦乞衣亦受衣？跋難陀釋子！異處
【現代漢語翻譯】 現代漢語譯本： （比丘們）用齋完畢后各自收起缽。婆羅門將三衣（Tricivara，指出家僧侶所穿的三件袈裟）供養佛陀，眾比丘各自供養兩件衣服，爲了夏季安居的緣故。當時眾比丘不接受衣服，就對施主說：『世尊尚未允許接受夏衣。』當時眾比丘將此事因緣詳細稟告世尊。佛陀告訴眾比丘：『可以接受夏衣。』
當時六群比丘（The Group of Six，指行為不端的六位比丘）聽到世尊允許接受夏衣，春夏冬一切時候都經常乞討衣服，安居（Vassa，指雨季期間僧侶的閉關修行）尚未結束也乞討衣服也接受衣服。當時跋難陀釋子（Nanda，佛陀的堂弟）在一個地方安居結束后，聽說其他地方夏安居的比丘們獲得很多供養的衣服，就前往那些安居的地方問人們說：『所得的夏安居衣服分了嗎？』回答說：『沒有。』（跋難陀說）『拿來，我來給你們分。』又到其他地方，像這樣不止一處，都問說：『你們得到安居的衣服分了嗎？』回答說：『沒有。』（跋難陀說）『拿來，我來給你們分。』當時跋難陀到處分衣服，得到很多衣服，帶回祇桓精舍（Jetavana Monastery，又稱祇園精舍，是佛陀時期重要的寺院）。眾比丘看見后，對跋難陀說：『世尊允許持有三衣，三衣之外不允許持有過多的衣服，這些是誰的衣服呢？』跋難陀回答說：『到處有夏安居得到衣服的，我從那些地方分得這些。』眾比丘聽了之後，其中有少欲知足、奉行頭陀行（Dhuta，指苦行）、樂於學習戒律、知慚愧的人，呵責六群比丘：『跋難陀釋子！為何如來允許接受夏安居的衣服，你們卻春夏冬一切時候都經常乞討衣服，安居尚未結束也乞討衣服也接受衣服呢？跋難陀釋子！在別處安居卻在別處接受衣服。』當時眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，種種呵責六群比丘：『跋難陀釋子！我允許比丘接受夏安居的衣服，你們為何一切時候春夏冬都經常乞討衣服，安居尚未結束也乞討衣服也接受衣服呢？跋難陀釋子！在別處
【English Translation】 English version: After the meal, the Bhikkhus (monks) each collected their bowls. A Brahmin (a member of the priestly class) offered three robes (Tricivara, referring to the three pieces of clothing worn by ordained monks) to the Buddha, and the Bhikkhus each offered two robes for the sake of the summer retreat (Vassa, the rainy season retreat). At that time, the Bhikkhus did not accept the robes and said to the donors, 'The Blessed One has not yet permitted the acceptance of summer robes.' Then the Bhikkhus reported this matter in detail to the Blessed One. The Buddha told the Bhikkhus, 'You may accept summer robes.'
At that time, the Group of Six (The Group of Six, referring to a group of misbehaving monks) heard that the Blessed One had permitted the acceptance of summer robes, and they constantly begged for robes at all times, spring, summer, and winter. Even before the end of the retreat, they begged for and accepted robes. At that time, Nanda (Nanda, cousin of the Buddha), a Sakyan (belonging to the Shakya clan), having completed his retreat in one place, heard that the Bhikkhus in other places who were observing the summer retreat had obtained great benefits and offerings of robes. He went to those retreat places and asked the people, 'Have the summer retreat robes been distributed yet?' They replied, 'No.' (Nanda said) 'Bring them here, and I will distribute them for you.' He went to other places as well, not just one, and asked, 'Have you received your share of the retreat robes yet?' They replied, 'No.' (Nanda said) 'Bring them here, and I will distribute them for you.' At that time, Nanda distributed robes everywhere, obtained many robes, and brought them back to the Jetavana Monastery (Jetavana Monastery, an important monastery during the time of the Buddha). When the Bhikkhus saw this, they said to Nanda, 'The Blessed One has permitted the possession of three robes, and beyond the three robes, it is not permitted to possess extra robes. Whose robes are these?' Nanda replied, 'Everywhere there are summer retreats where robes are obtained, and I obtained these shares from those places.' When the Bhikkhus heard this, those who were content with little, practiced asceticism (Dhuta, referring to ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the Group of Six, 'Nanda, son of the Sakyans! Why, when the Tathagata (another name for the Buddha) has permitted the acceptance of summer retreat robes, do you constantly beg for robes at all times, spring, summer, and winter, and beg for and accept robes even before the end of the retreat? Nanda, son of the Sakyans! You observe the retreat in one place and accept robes in another place.' Then the Bhikkhus went to the Blessed One, prostrated themselves at his feet, sat to one side, and reported this matter in detail to the Blessed One. At that time, the Blessed One, because of this matter, gathered the Sangha (the monastic community) and rebuked the Group of Six in various ways, 'Nanda, son of the Sakyans! I have permitted the Bhikkhus to accept summer retreat robes, why do you constantly beg for robes at all times, spring, summer, and winter, and beg for and accept robes even before the end of the retreat? Nanda, son of the Sakyans! In another place
安居異處受衣耶？」時世尊以無數方便呵責六群比丘、跋難陀釋子已，告諸比丘：「不得一切時春夏冬常乞衣，亦不得安居未竟亦乞衣亦受衣，不得異處安居異處受夏衣分。」
爾時世尊在舍衛國，時波斯匿王境內人民有反叛者。時王遣二大臣，名利師達多、富羅那，王敕使征。時二大臣作是念：「我等今當征，未知為得還不？我等常眾僧夏安居竟，為僧設食及施衣。今者安居未竟，寧可辦食具並諸衣物，如安居法施僧衣耶？」諸長者自往僧伽藍中，白諸比丘如是言：「明日欲設飯食並施安居衣，愿各屈意。」諸比丘報長者言：「但施食不須衣施。何以故？夏安居未竟，不得受衣不得乞衣。」長者白言：「我等今為波斯匿王遣征，我等自念：『未知當得還不？欲如先法夏安居訖，飯食眾僧並施衣。』今者亦欲設食並施衣。」時諸比丘以是事往白佛，佛言：「自今已去聽諸比丘受急施衣。諸比丘若知是急施衣應受。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘十日未竟夏三月，諸比丘得急施衣，比丘知是急施衣當受，受已乃至衣時應畜。若過畜者，尼薩耆波逸提。」
比丘義如上。
急施衣者，若受便得、不受便失。
衣者，有十種，如上。
衣時者，自恣
【現代漢語翻譯】 現代漢語譯本：『在不同的地方安居可以接受佈施的衣服嗎？』當時，世尊用無數種方法呵斥六群比丘（佛教僧團中的不良比丘）和跋難陀釋子（釋迦族出家的比丘）后，告訴眾比丘：『不得在任何時候，無論是春夏秋冬都乞討衣服，也不得安居尚未結束就乞討或接受佈施的衣服，不得在一個地方安居卻在另一個地方接受夏季的佈施衣物。』 當時，世尊在舍衛國（古印度王國）居住。波斯匿王（拘薩羅國國王）的領土內發生了人民叛亂。國王派遣兩位大臣，名叫利師達多（暫無解釋）、富羅那（暫無解釋），命令他們前去征討。兩位大臣心想：『我們現在要去征討，不知道是否能夠回來？我們通常都是在僧團夏季安居結束后，為僧眾準備食物並佈施衣服。現在安居尚未結束，不如先準備好食物和各種衣物，按照安居的規矩佈施給僧眾衣服吧？』各位長者親自前往僧伽藍（僧院），對眾比丘說：『明天想要供養飯食並佈施安居的衣服，希望各位賞光。』眾比丘回答長者說：『只接受食物的供養，不需要佈施衣服。為什麼呢？因為夏季安居尚未結束，不得接受或乞討衣服。』長者說：『我們現在奉波斯匿王的命令前去征討，我們自己想著：『不知道是否能夠回來？想要像之前一樣在夏季安居結束后，供養僧眾飯食並佈施衣服。』現在也想要供養食物並佈施衣服。』當時，眾比丘將這件事稟告佛陀，佛陀說：『從今以後允許各位比丘接受緊急佈施的衣服。各位比丘如果知道是緊急佈施的衣服就應該接受。從今以後要與比丘們結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果有比丘在十日未滿夏季三個月時，各位比丘得到緊急佈施的衣服，比丘知道是緊急佈施的衣服應當接受，接受后乃至規定的時間都應該持有。如果超過時間持有，就觸犯了尼薩耆波逸提（一種戒律）。』 比丘的定義如上所述。 緊急佈施的衣服是指，如果接受就能得到，不接受就會失去的衣物。 衣服有十種，如上所述。 規定的時間是指，自恣（安居結束時的儀式）。
【English Translation】 English version: 『Is it permissible to receive robes while dwelling in different places during the retreat?』 At that time, the World-Honored One, with countless skillful means, rebuked the group of six monks (a group of misbehaving monks in the Buddhist Sangha) and Baddhananda, the Sakyan son (a monk from the Sakya clan), and then told the monks: 『You must not at any time, whether in spring, summer, or winter, beg for robes, nor may you beg for or receive robes before the summer retreat is over, nor may you dwell in one place for the retreat and receive summer robes in another place.』 At that time, the World-Honored One was residing in Shravasti (an ancient Indian city). There were people rebelling within the territory of King Pasenadi (King of Kosala). The king sent two ministers, named Rishidatta (no explanation available) and Purana (no explanation available), ordering them to go and suppress the rebellion. The two ministers thought: 『We are now going to suppress the rebellion, and we do not know if we will be able to return. We usually prepare food and offer robes to the Sangha after the summer retreat is over. Now that the retreat is not yet over, why not prepare food and various robes in advance, and offer robes to the Sangha according to the rules of the retreat?』 The elders personally went to the Sangharama (monastery) and said to the monks: 『Tomorrow we would like to offer food and robes for the retreat, and we hope that you will grace us with your presence.』 The monks replied to the elders: 『We will only accept the offering of food, and we do not need the offering of robes. Why? Because the summer retreat is not yet over, and we must not accept or beg for robes.』 The elders said: 『We are now sent by King Pasenadi to suppress the rebellion, and we are thinking to ourselves: 『We do not know if we will be able to return? We want to offer food and robes to the Sangha after the summer retreat is over, as before.』 Now we also want to offer food and robes.』 At that time, the monks reported this matter to the Buddha, and the Buddha said: 『From now on, I will allow the monks to accept robes that are urgently offered. If the monks know that the robes are urgently offered, they should accept them. From now on, we will establish precepts with the monks, gathering the ten meanings, so that the Proper Dharma may long endure. Those who wish to recite the precepts should say this: If a monk receives robes that are urgently offered before the ten days are over in the three months of summer, the monk should accept them if he knows that they are urgently offered, and he should keep them until the prescribed time. If he keeps them beyond the prescribed time, he has committed a Nissaggiya Pacittiya (a type of offense).』 The definition of a monk is as described above. Robes that are urgently offered refer to robes that can be obtained if accepted, and will be lost if not accepted. There are ten types of robes, as described above. The prescribed time refers to Pavarana (the ceremony at the end of the retreat).
竟，不受迦絺那衣一月，受迦絺那衣五月，自恣十日在，若比丘得急施衣，知是急施衣應受，受已即十日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，若自恣有九日在，比丘得急施衣，比丘知是急施衣應受，受已即九日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增一日，若自恣八日在，比丘得急施衣，比丘知是急施衣應受，受已即八日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增二日，若自恣七日在，比丘得急施衣，比丘知是急施衣應受，受已即七日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增三日，若自恣六日在，比丘得急施衣，比丘知是急施衣應受，受已即六日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增四日，若自恣五日在，比丘得急施衣，比丘知是急施衣應受，受已即五日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增五日，若自恣四日在，比丘得急施衣，比丘知是急施衣應受，受已即四日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增六日，若自恣三日在，比丘得急施衣，比丘知是急施衣應受，受已即三日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增七日，若自恣二日在，比丘得急施衣，比
【現代漢語翻譯】 現代漢語譯本 如果結束了不受迦絺那衣（Kathina，一種僧衣）的一個月期限，開始接受迦絺那衣的五個月期限，在自恣日（Pavarana，僧團解除結界，僧眾互相檢舉過失的日子）還有十天的時候，如果有比丘得到緊急佈施的衣服，知道這是緊急佈施的衣服就應該接受，接受后就可以持有十天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，如果自恣日還有九天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有九天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了一天，如果自恣日還有八天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有八天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了兩天，如果自恣日還有七天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有七天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了三天，如果自恣日還有六天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有六天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了四天，如果自恣日還有五天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有五天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了五天，如果自恣日還有四天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有四天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了六天，如果自恣日還有三天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受，接受后就可以持有三天，直到自恣日結束。 如果結束了不受迦絺那衣的一個月期限，開始接受迦絺那衣的五個月期限，又增加了七天，如果自恣日還有兩天，比丘得到緊急佈施的衣服，比丘知道這是緊急佈施的衣服就應該接受……
【English Translation】 English version If, after the end of the one-month period of not accepting the Kathina robe (Kathina, a type of monastic robe), the five-month period of accepting the Kathina robe begins, and if there are ten days remaining until the Pavarana (Pavarana, the day when the Sangha lifts the boundary and monks confess their faults to each other), and if a bhikkhu (monk) receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for ten days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and if there are nine days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for nine days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and one day is added, and if there are eight days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for eight days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and two days are added, and if there are seven days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for seven days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and three days are added, and if there are six days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for six days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and four days are added, and if there are five days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for five days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and five days are added, and if there are four days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for four days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and six days are added, and if there are three days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it and may keep it for three days, until the end of Pavarana. If, after the end of the one-month period of not accepting the Kathina robe, the five-month period of accepting the Kathina robe begins, and seven days are added, and if there are two days remaining until Pavarana, and a bhikkhu receives an urgently offered robe, knowing that it is an urgently offered robe, he should accept it...
丘知是急施衣應受，受已即二日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增八日，若明日自恣，比丘得急施衣，比丘知是急施衣應受，受已即今日應畜，到自恣竟。不受迦絺那衣一月，受迦絺那衣五月，更增九日，若比丘得急施衣，若過前過後，尼薩耆波逸提。
此衣應舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。若欲舍與僧者，應往僧中，偏露右肩、脫革屣、向上座禮，胡跪合掌作如是白：「大德僧聽！我某甲比丘得急施衣，若過前若過後，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人，白已然後受懺，作如是白：「大德僧聽！此某甲比丘得急施衣，若過前若過後，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」作是白已然後受懺。受懺者語其人言：「當自責汝心。」比丘報言：「爾。」僧即當還彼比丘衣，白二羯磨與。眾中當差堪能羯磨人如上，作如是白：「大德僧聽！此某甲比丘得急施衣，過前過後犯捨墮，今舍與僧。若僧時到僧忍聽，還此某甲比丘衣。白如是。」「大德僧聽！此某甲比丘得急施衣，過前過後犯捨墮，今舍與僧。僧今還此比丘衣。誰諸長老忍僧還此某甲比丘衣者默然，誰不忍者說。」「僧已忍還此某甲比丘衣竟，僧忍，默然故，
【現代漢語翻譯】 現代漢語譯本：如果比丘知道這是急施衣，應該接受，接受后只能儲存兩天，到自恣日結束。如果不接受迦絺那衣，則有一個月的期限；如果接受迦絺那衣，則有五個月的期限，額外增加八天。如果第二天就是自恣日，比丘得到急施衣，比丘知道這是急施衣，應該接受，接受后只能當天儲存，到自恣日結束。如果不接受迦絺那衣，則有一個月的期限；如果接受迦絺那衣，則有五個月的期限，額外增加九天。如果比丘得到急施衣，但超過或遲于規定的時間，則犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 這件衣服應該舍給僧團、許多人或一個人，不得私自捨棄。如果捨棄不成功，則犯突吉羅（Dukkata，惡作）。如果想要舍給僧團，應該前往僧團中，袒露右肩、脫掉鞋子、向上座禮拜，然後胡跪合掌，這樣稟告：『大德僧眾請聽！我某甲（姓名）比丘得到急施衣，超過或遲于規定的時間，犯了捨墮，現在舍給僧團。』捨棄后應當懺悔。之前接受懺悔的人，稟告后才能接受懺悔，這樣稟告：『大德僧眾請聽！這位某甲（姓名）比丘得到急施衣，超過或遲于規定的時間，犯了捨墮，現在舍給僧團。如果僧團時間到了，僧團允許，我接受某甲（姓名）比丘的懺悔。稟告完畢。』這樣稟告后才能接受懺悔。接受懺悔的人告訴那個人說：『應當責備你的內心。』比丘回答說：『是的。』僧團就應當把這件衣服還給那位比丘，通過白二羯磨（ñatti-dutiya-kamma，兩次表決的羯磨）給予。僧團中應當選出能夠執行羯磨的人，如上所述，這樣稟告：『大德僧眾請聽！這位某甲（姓名）比丘得到急施衣，超過或遲于規定的時間，犯了捨墮，現在舍給僧團。如果僧團時間到了，僧團允許，把這件衣服還給這位某甲（姓名）比丘。稟告完畢。』『大德僧眾請聽！這位某甲（姓名）比丘得到急施衣，超過或遲于規定的時間，犯了捨墮，現在舍給僧團。僧團現在把這件衣服還給這位比丘。哪位長老贊同僧團把這件衣服還給這位某甲（姓名）比丘的就默然，誰不贊同就說出來。』『僧團已經贊同把這件衣服還給這位某甲（姓名）比丘了，僧團贊同，因為默然。』
【English Translation】 English version: If a bhikkhu (monk) knows that it is an urgent robe offering, he should accept it, and after accepting it, he should keep it for only two days, until the Pavarana (end of rainy season retreat) ceremony. If he does not accept the Kathina (robe cloth offered after the rainy season) robe, he has a period of one month; if he accepts the Kathina robe, he has a period of five months, with an additional eight days. If the next day is the Pavarana ceremony, and the bhikkhu receives an urgent robe offering, the bhikkhu knows that it is an urgent robe offering, he should accept it, and after accepting it, he should keep it only for that day, until the Pavarana ceremony. If he does not accept the Kathina robe, he has a period of one month; if he accepts the Kathina robe, he has a period of five months, with an additional nine days. If a bhikkhu receives an urgent robe offering, but it is earlier or later than the prescribed time, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This robe should be forfeited to the Sangha (monastic community), to many people, or to one person, and should not be forfeited privately. If the forfeiture is not successful, he commits a Dukkata (wrongdoing). If he wants to forfeit it to the Sangha, he should go to the Sangha, expose his right shoulder, take off his sandals, bow to the senior monk, kneel down with his palms together, and announce as follows: 'Venerable Sangha, please listen! I, bhikkhu (name), received an urgent robe offering, earlier or later than the prescribed time, and committed a Nissaggiya Pacittiya, and now forfeit it to the Sangha.' After forfeiting it, he should confess. The person who accepts the confession, after announcing, can then accept the confession, announcing as follows: 'Venerable Sangha, please listen! This bhikkhu (name) received an urgent robe offering, earlier or later than the prescribed time, and committed a Nissaggiya Pacittiya, and now forfeits it to the Sangha. If the Sangha is ready and approves, I will accept the confession of bhikkhu (name). The announcement is complete.' After announcing in this way, he can then accept the confession. The person accepting the confession tells that person: 'You should reproach your mind.' The bhikkhu replies: 'Yes.' The Sangha should then return the robe to that bhikkhu, giving it through a ñatti-dutiya-kamma (formal act with two announcements). In the Sangha, a person capable of performing the kamma should be selected, as mentioned above, announcing as follows: 'Venerable Sangha, please listen! This bhikkhu (name) received an urgent robe offering, earlier or later than the prescribed time, and committed a Nissaggiya Pacittiya, and now forfeits it to the Sangha. If the Sangha is ready and approves, return this robe to this bhikkhu (name). The announcement is complete.' 'Venerable Sangha, please listen! This bhikkhu (name) received an urgent robe offering, earlier or later than the prescribed time, and committed a Nissaggiya Pacittiya, and now forfeits it to the Sangha. The Sangha now returns this robe to this bhikkhu. Whoever of the elders approves of the Sangha returning this robe to this bhikkhu (name), let him be silent; whoever does not approve, let him speak.' 'The Sangha has approved of returning this robe to this bhikkhu (name), the Sangha approves, because of silence.'
是事如是持。」
僧中舍衣竟，不還者，突吉羅。若教言：「莫還。」者，突吉羅。若轉作凈施、若受作三衣及余衣、若遣與人、若數數著，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，得急施衣，不過前、不過後，不犯。若為賊奪衣、若失衣、若燒衣、若漂衣，過前不犯。作奪想、失想、燒想、漂想，有險難道路不通，多諸賊盜、惡獸難、若河水大漲、王者所執系閉、命難、梵行難，若彼受寄比丘或死、或出行、或舍戒、或賊劫、或為惡獸所害、或為水漂，過後無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十八竟)◎
爾時佛在舍衛國祇樹給孤獨園。諸比丘夏安居訖，后迦提一月滿在阿蘭若處住。時多有賊劫奪比丘衣缽、坐具、針筒、什物，兼打撲諸比丘。諸比丘畏賊，皆來趣祇桓精舍聚住。爾時世尊知而故問阿難：「此諸比丘何故來趣祇桓精舍聚住耶？」阿難白佛言：「諸比丘夏安居訖，后迦提一月滿在阿蘭若處住，為賊劫奪衣缽、坐具、針筒、什物，又打撲諸比丘諸，比丘畏怖故皆來趣祇桓精舍住。」佛告阿難：「自今已去聽諸比丘在阿蘭若有疑多恐懼處住。在如是阿蘭若處住，比丘欲留衣，三衣中若一一衣
【現代漢語翻譯】 現代漢語譯本： 『應如是奉持此事。』
僧眾中捨棄的衣服，捨棄后又取回的，犯突吉羅（輕罪）。如果教人說：『不要還。』的，犯突吉羅。如果轉作凈施、或接受作為三衣及其他衣服、或送給別人、或多次穿著，一切都犯突吉羅。
比丘尼，犯尼薩耆波逸提（捨墮罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這稱為犯戒。
不犯的情況：得到緊急施捨的衣服，不超過期限之前、不超過期限之後，不犯。如果衣服被賊搶奪、或遺失衣服、或燒燬衣服、或被水漂走，超過期限之前不犯。有搶奪的想法、遺失的想法、燒燬的想法、漂走的想法，有險難道路不通，有很多賊盜、惡獸的災難、或河水大漲、被國王所拘禁、有性命危險、有梵行（清凈行）的危險，如果那接受寄託的比丘或者死了、或者出行、或者捨棄戒律、或者被賊搶劫、或者被惡獸所害、或者被水漂走，過後沒有罪過。
沒有罪過的情況：最初未制定戒律，癡狂、心神錯亂、被痛苦煩惱所纏繞。(二十八竟)
當時佛陀在舍衛國祇樹給孤獨園。眾比丘夏季安居完畢，在迦提月（印度歷八月）結束后一個月，住在阿蘭若（寂靜處）。當時有很多賊人搶劫比丘的衣缽、坐具、針筒、什物，並且毆打比丘。比丘們害怕賊人，都來到祇桓精舍聚集居住。當時世尊知道此事，故意問阿難：『這些比丘為何來到祇桓精舍聚集居住呢？』阿難稟告佛陀說：『眾比丘夏季安居完畢，在迦提月結束后一個月，住在阿蘭若，被賊人搶劫衣缽、坐具、針筒、什物，又毆打比丘，比丘們畏懼，所以都來到祇桓精舍居住。』佛陀告訴阿難：『從今以後允許比丘在阿蘭若有疑慮和恐懼的地方居住。在這樣的阿蘭若處居住，比丘想要留置衣服，三衣中如果其中一件衣服
【English Translation】 English version: 'Thus should this matter be held.'
A robe discarded in the Sangha, if taken back after being discarded, incurs a Dukkaṭa (minor offense). If one instructs, 'Do not return it,' it incurs a Dukkaṭa. If it is converted into a pure offering, or received as the three robes or other robes, or sent to others, or worn repeatedly, all incur Dukkaṭa.
A Bhikkhuni (nun) incurs a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation); a Sikkhamana (novice nun), a Sramanera (male novice), a Sramanerika (female novice) incur a Dukkaṭa. This is called an offense.
There is no offense if one obtains an urgently offered robe, neither before the time nor after the time. There is no offense if a robe is stolen by thieves, or lost, or burned, or carried away by water, before the time. Having the thought of being robbed, the thought of being lost, the thought of being burned, the thought of being carried away by water, if there is a dangerous road impassable, with many thieves, the danger of wild beasts, or a great rise in river water, being seized and imprisoned by the king, danger to life, danger to the Brahmacariya (holy life), if that bhikkhu to whom it was entrusted dies, or goes away, or renounces the precepts, or is robbed by thieves, or harmed by wild beasts, or carried away by water, there is no offense afterward.
There is no offense for one who is initially unestablished in the precepts, is insane, of deranged mind, afflicted by pain and suffering. (End of twenty-eighth)
At one time, the Buddha was in the Jeta Grove, Anathapindika's monastery, in Sravasti. The bhikkhus, having completed the summer retreat, after the month of Katika (October-November), were dwelling in the Aranya (forest). At that time, many thieves robbed the bhikkhus of their robes, bowls, sitting cloths, needle cases, and belongings, and also beat the bhikkhus. The bhikkhus, fearing the thieves, all came and gathered at the Jeta Grove monastery. At that time, the World Honored One, knowing this, deliberately asked Ananda, 'Why have these bhikkhus come and gathered at the Jeta Grove monastery?' Ananda replied to the Buddha, 'The bhikkhus, having completed the summer retreat, after the month of Katika, were dwelling in the Aranya, and were robbed by thieves of their robes, bowls, sitting cloths, needle cases, and belongings, and also beaten by the bhikkhus. The bhikkhus, being afraid, have all come to dwell at the Jeta Grove.' The Buddha told Ananda, 'From now on, I allow the bhikkhus to dwell in the Aranya in places where there is doubt and much fear. Dwelling in such an Aranya, if a bhikkhu wishes to leave a robe, if one of the three robes
得留置舍內。」爾時六群比丘聞佛聽阿蘭若處有疑恐懼處住，在如是處住欲留衣，三衣中若一一衣留置舍內。即便留衣置舍內，囑親友比丘已出行。后親友比丘出衣日中曬，諸比丘見已，自相謂言：「世尊制戒，聽比丘畜三衣不得長，此是誰衣耶？」彼比丘言：「六群比丘與我知識親友，留衣在此出人間遊行，是故我等為曬衣。」時諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「云何世尊聽諸比丘在阿蘭若處，有疑恐懼處住，於三衣中留一一衣著舍內。汝等云何今多寄衣知識親友，人間遊行而離衣宿？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即以此因緣集比丘僧，訶責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！我聽諸比丘在阿蘭若有疑恐懼處住，比丘在如是處住，三衣中留一一衣著舍內。汝等云何今多寄衣親友，人間遊行離衣宿？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去，與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘夏三月竟，后迦提一月滿，在阿蘭若有疑恐懼處住，比丘在如是處住，三衣中欲留一一衣置舍內。諸比丘有
【現代漢語翻譯】 現代漢語譯本： 『必須留在住所內。』當時，六群比丘聽說佛允許在阿蘭若（無人居住的寂靜處）有疑慮和恐懼的地方居住，在這種地方居住想要留下衣服，三衣中如果有一件衣服留在住所內。他們就真的把衣服留在住所內，囑託親友比丘后就離開了。後來親友比丘在晴朗的日子拿出衣服晾曬，其他比丘看見后，互相說道：『世尊制定戒律，允許比丘持有三衣，不得積蓄過多，這是誰的衣服呢？』那位比丘說：『這是六群比丘的，他們是我的熟人朋友，把衣服寄放在這裡，自己到人間遊歷去了，所以我們替他們晾曬衣服。』當時，眾比丘聽了之後，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，呵斥六群比丘說：『為什麼世尊允許比丘在阿蘭若，在有疑慮和恐懼的地方居住，允許在三衣中留下一件衣服在住所內。你們為什麼現在要寄放很多衣服在親友處，到人間遊歷而離開衣服過夜呢？』當時，眾比丘前往世尊處，頂禮雙足后在一旁坐下，將此事原原本本地告訴了世尊。世尊就因為這件事召集比丘僧團，呵斥六群比丘：『你們所做的事情不對，不合威儀、不合沙門（出家人）的規範、不清凈、不隨順修行，是不應該做的。為什麼六群比丘！我允許比丘在阿蘭若有疑慮和恐懼的地方居住，允許比丘在這種地方居住，在三衣中留下一件衣服在住所內。你們為什麼現在要寄放很多衣服在親友處，到人間遊歷而離開衣服過夜呢？』當時世尊用無數種方法呵斥六群比丘后，告訴眾比丘：『這六群比丘真是愚癡之人！製造多種產生煩惱的地方，最初就違反戒律。從今以後，為比丘們制定戒律，包含十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果有比丘在夏季三個月結束后，迦提月（印度歷第八個月）滿一個月，在阿蘭若有疑慮和恐懼的地方居住，比丘在這種地方居住，想要在三衣中留下一件衣服在住所內。各位比丘，有
【English Translation】 English version: 『Must be left inside the dwelling.』 At that time, the Group-of-Six monks, having heard that the Buddha allowed dwelling in the Aranya (uninhabited quiet place) where there are doubts and fears, and wanting to leave a robe behind when dwelling in such a place, if one of the three robes is left inside the dwelling. They indeed left the robe inside the dwelling, entrusted it to a friendly monk, and then departed. Later, the friendly monk took out the robe to dry it on a sunny day. Other monks saw it and said to each other, 『The World-Honored One has established a precept, allowing monks to possess three robes, not to accumulate too many. Whose robe is this?』 That monk said, 『These belong to the Group-of-Six monks, they are my acquaintances and friends, they left the robes here and went traveling among humans, so we are drying the robes for them.』 At that time, the monks, having heard this, those among them who were of few desires and content, practiced the Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the Group-of-Six monks, saying, 『Why did the World-Honored One allow monks to dwell in the Aranya, in places where there are doubts and fears, allowing one of the three robes to be left in the dwelling. Why do you now entrust many robes to friends, travel among humans, and spend the night away from your robes?』 At that time, the monks went to the World-Honored One, prostrated at his feet, and sat to one side, reporting this matter in detail to the World-Honored One. The World-Honored One, because of this matter, gathered the assembly of monks and rebuked the Group-of-Six monks, 『What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a Shramana (ascetic), not pure, not in accordance with the practice, it is not something that should be done. Why, Group-of-Six monks! I allowed monks to dwell in the Aranya where there are doubts and fears, allowing monks to dwell in such a place, leaving one of the three robes in the dwelling. Why do you now entrust many robes to friends, travel among humans, and spend the night away from your robes?』 At that time, the World-Honored One, having rebuked the Group-of-Six monks in countless ways, told the monks, 『These Group-of-Six monks are truly foolish people! Creating many places that generate defilements, initially violating the precepts. From now on, I will establish a precept for the monks, containing ten meanings, even for the long-lasting dwelling of the True Dharma, those who wish to recite the precepts should say it like this: If a monk, after the three months of summer have ended, and one month of Katika (eighth month in the Indian calendar) is complete, dwells in the Aranya where there are doubts and fears, and the monk dwells in such a place, wanting to leave one of the three robes in the dwelling. Monks, there are
因緣，離衣宿乃至六夜。若過者，尼薩耆波逸提。」
比丘義如上。
阿蘭若處者，去村五百弓。遮摩羅國弓長四肘，用中肘量取。
有疑處者，疑有賊盜。
恐怖者，中有恐怖賊盜。
舍內者，村聚也。
三衣者，僧伽梨、郁多羅僧、安陀會。
衣者，有十種，如上說。
若比丘有因緣離衣宿，彼六夜竟，第七夜明相未出前，若舍三衣、若手捉衣、若至擲石所及處。若比丘六夜竟、第七夜明相未出前，不捨三衣、不手捉衣、不至擲石所及處住，第七夜明相出離衣宿，一切犯尼薩耆。除三衣已，離余衣宿者，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。若欲舍與僧者，應往至僧中，偏露右肩、脫革屣、右膝著地、禮上座足，胡跪合掌作如是言：「大德僧聽！我某甲比丘離衣宿過六夜，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人白已然後受懺，當作如是白：「大德僧聽！此某甲比丘離衣宿過六夜，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」如是白已然後受懺。當語彼人言：「自責汝心。」比丘報言：「爾。」僧即應還彼比丘衣，白二羯磨應如是與。眾中當差堪能羯磨人如上，作如是白：「大
【現代漢語翻譯】 現代漢語譯本 因緣，因為某種原因，離開袈裟住所乃至六個夜晚。如果超過這個期限，就觸犯了尼薩耆波逸提（Nisargiya Pacittiya，捨墮）。
比丘（bhikkhu，出家男眾）的定義如上所述。
阿蘭若處（arañña，遠離人煙的地方）是指距離村莊五百弓的地方。遮摩羅國（Camara）的弓長四肘，用中間的肘來測量。
有疑處是指懷疑有盜賊的地方。
恐怖是指存在盜賊的威脅。
舍內是指村莊聚集地。
三衣（ticīvara）是指僧伽梨（saṃghāṭī，重衣）、郁多羅僧（uttarāsaṅga，上衣）和安陀會（antarvāsa，內衣）。
衣是指十種衣，如前所述。
如果比丘因為某種原因離開袈裟住所，在六個夜晚結束后，第七個夜晚的黎明到來之前，如果捨棄三衣、或者用手拿著衣、或者到達投石所及之處。如果比丘六個夜晚結束后，第七個夜晚的黎明到來之前，不捨棄三衣、不用手拿著衣、不到達投石所及之處居住，第七個夜晚黎明到來時離開袈裟住所，就觸犯一切尼薩耆（Nisargiya，捨墮）。除了三衣之外，離開其他衣服住所，觸犯突吉羅（dukkata，惡作）。
這些尼薩耆（Nisargiya，捨墮之物）應當舍給僧團、或者多數人、或者一個人，不得私自捨棄。如果捨棄不成功，觸犯突吉羅（dukkata，惡作）。如果想要舍給僧團，應當前往僧團中，袒露右肩、脫掉鞋子、右膝著地、禮拜上座的腳，胡跪合掌這樣說：『大德僧眾請聽！我某甲比丘離開袈裟住所超過六個夜晚，觸犯捨墮，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人稟告之後然後接受懺悔，應當這樣稟告：『大德僧眾請聽！這位某甲比丘離開袈裟住所超過六個夜晚，觸犯捨墮，現在舍給僧團。如果僧團時間到了，僧團允許，我接受某甲比丘的懺悔。稟告完畢。』這樣稟告完畢之後然後接受懺悔。應當告訴那個人說：『責備你的內心。』比丘回答說：『是的。』僧團就應當把衣服還給那位比丘，用白二羯磨（ñatti-dutiya-kamma，兩次表決的羯磨）這樣給予。大眾中應當選擇能夠執行羯磨的人，如上所述，這樣稟告：『大
【English Translation】 English version 『Due to a reason, (leaving) the robe-residence for up to six nights. If (it is) more than that, (it is a) Nisargiya Pacittiya (an offense entailing forfeiture and expiation).』
The meaning of 『bhikkhu』 (monk) is as above.
『A secluded dwelling』 (arañña) is a place five hundred bow-lengths away from a village. The bow-length in the Camara country is four cubits, measured using the middle cubit.
『A place of doubt』 is a place where there is doubt about thieves.
『A place of danger』 is a place where there is danger from thieves.
『Within a dwelling』 refers to a village settlement.
『The three robes』 (ticīvara) are the saṃghāṭī (outer robe), the uttarāsaṅga (upper robe), and the antarvāsa (lower robe).
『A robe』 refers to the ten kinds of robes, as mentioned above.
If a bhikkhu, due to a reason, leaves his robe-residence, and after those six nights, before the dawn of the seventh night, either relinquishes the three robes, or holds the robes in his hand, or reaches a place within throwing distance of a stone. If a bhikkhu, after six nights, before the dawn of the seventh night, does not relinquish the three robes, does not hold the robes in his hand, does not reside within throwing distance of a stone, and at the dawn of the seventh night leaves his robe-residence, he commits all Nisargiya (offenses entailing forfeiture). Apart from the three robes, leaving the residence of other robes incurs a Dukkata (an offense of wrong-doing).
These Nisargiya (items to be forfeited) should be given to the Sangha (monastic community), or to a group of people, or to one person; it should not be forfeited privately. If the forfeiture is not properly done, it is a Dukkata (an offense of wrong-doing). If one wishes to forfeit it to the Sangha, one should go to the Sangha, expose the right shoulder, remove sandals, kneel on the right knee, pay homage to the feet of the senior monks, kneel with hands in añjali (palms together) and say thus: 『Venerable Sangha, please listen! I, bhikkhu so-and-so, have stayed away from my robe-residence for more than six nights, committing a Nisargiya offense, and now I forfeit it to the Sangha.』 After forfeiting, one should confess. The person who receives the confession should announce it before receiving the confession, and should announce thus: 『Venerable Sangha, please listen! This bhikkhu so-and-so has stayed away from his robe-residence for more than six nights, committing a Nisargiya offense, and now forfeits it to the Sangha. If it is the Sangha』s time, may the Sangha consent to my receiving the confession of bhikkhu so-and-so. The announcement is thus.』 After announcing thus, then receive the confession. One should tell that person: 『Reproach your mind.』 The bhikkhu replies: 『Yes.』 The Sangha should then return the robe to that bhikkhu, giving it with a ñatti-dutiya-kamma (motion with one announcement and one resolution) in this way. Among the assembly, one should appoint a person capable of performing the kamma (formal act of the Sangha) as above, announcing thus: 『Venerable』
德僧聽！此某甲比丘離衣宿過六夜，犯捨墮，今舍與僧。若僧時到僧忍聽，還彼比丘衣。白如是。」「大德僧聽！此某甲比丘離衣宿過六夜，犯捨墮，今舍與僧。僧今還彼比丘衣。誰諸長老忍僧還此比丘衣者默然，誰不忍者說。」「僧已忍還彼比丘衣竟，僧忍，默然故，是事如是持。」
若比丘舍衣竟，不還彼比丘衣者，突吉羅。若教不還者，突吉羅。若凈施、若遣與人、或受作三衣、若作波利迦羅衣、若數數取著、一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，已經六夜、第七夜明相未出前到衣所，若舍衣、若手捉衣、若至擲石所及處，不犯。若劫奪想、失想、漂想、燒想、不捨衣、不手捉衣、不至擲石所及處，不犯。若船濟不通、道路險難、多諸盜賊、有惡獸、河水瀑漲、強力所執、或為系閉、或命難、或梵行難、不捨衣、不捉衣、不至擲石所及處，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十九竟)
爾時佛在舍衛國祇樹給孤獨園。時跋難陀釋子先有一居士恒好惠施，意欲飯佛比丘僧兼佈施好衣。時跋難陀釋子聞彼居士欲飯佛比丘僧兼施好衣，即往彼居士家，問居士言：「實欲飯佛及比丘僧並施好衣耶？」居士
【現代漢語翻譯】 現代漢語譯本： 『諸位僧眾請聽！這位某甲（比丘的名字）比丘，因為離衣過夜超過六個晚上，觸犯了捨墮罪，現在將此衣舍給僧團。如果僧團認為時機已到，請允許將此衣還給那位比丘。就這樣稟告。』 『諸位大德僧眾請聽！這位某甲（比丘的名字）比丘，因為離衣過夜超過六個晚上，觸犯了捨墮罪，現在將此衣舍給僧團。僧團現在要將此衣還給那位比丘。哪位長老贊同僧團將此衣還給這位比丘的請默然，哪位不贊同的請說出來。』 『僧團已經贊同將此衣還給那位比丘了，僧團贊同，因為默然的緣故，這件事就這樣決定了。』
如果比丘捨棄了衣服之後，不將衣服還給那位比丘，犯突吉羅罪（一種輕罪）。如果教唆他人不還，也犯突吉羅罪。如果是完全佈施、或者送給他人、或者接受制作三衣、或者製作波利迦羅衣（缽袋等），或者多次取用穿著，一切都犯突吉羅罪。
比丘尼犯突吉羅罪；式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：已經過了六個晚上，第七個晚上的黎明尚未到來之前到達放置衣服的地方，或者捨棄了衣服、或者用手拿著衣服、或者到達可以投擲石頭的地方及其他地方，不犯戒。如果是被搶奪的想法、丟失的想法、被水漂走的想法、被火燒掉的想法，沒有捨棄衣服、沒有用手拿著衣服、沒有到達可以投擲石頭的地方及其他地方，不犯戒。如果是船隻無法通行、道路危險艱難、有很多盜賊、有兇惡的野獸、河水暴漲、被強力挾持、或者被囚禁、或者有性命危險、或者有妨礙清凈修行的危險，沒有捨棄衣服、沒有用手拿著衣服、沒有到達可以投擲石頭的地方及其他地方，一切都不犯戒。
不犯戒的情況：最初還沒有制定戒律的時候，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第二十九條戒律完）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀（Bhadanta）釋子（釋迦族的出家人）之前有一位居士一直樂於佈施，想要供養佛陀和比丘僧團，並且佈施好的衣服。當時，跋難陀（Bhadanta）釋子（釋迦族的出家人）聽說那位居士想要供養佛陀和比丘僧團，並且佈施好的衣服，就前往那位居士的家，問居士說：『您真的想要供養佛陀和比丘僧團，並且佈施好的衣服嗎？』居士
【English Translation】 English version: 『Listen, venerable Sangha! This Bhikkhu named M某甲 (name of the Bhikkhu), having stayed away from his robe for more than six nights, has committed a Nissaggiya Pacittiya offense (an offense requiring forfeiture). He now forfeits this robe to the Sangha. If the Sangha is ready, let the Sangha listen and allow the robe to be returned to that Bhikkhu. This is the announcement.』 『Listen, venerable Sangha! This Bhikkhu named M某甲 (name of the Bhikkhu), having stayed away from his robe for more than six nights, has committed a Nissaggiya Pacittiya offense (an offense requiring forfeiture). The Sangha now wishes to return this robe to that Bhikkhu. Those elders who approve of the Sangha returning this robe to this Bhikkhu, let them remain silent; those who do not approve, let them speak.』 『The Sangha has approved the return of this robe to that Bhikkhu. The Sangha approves, therefore, because of the silence, this matter is thus decided.』
If a Bhikkhu forfeits a robe and does not return the robe to that Bhikkhu, it is a Dukkhata offense (a minor offense). If he instructs another not to return it, it is a Dukkhata offense. If it is given as a pure gift, or sent to someone, or accepted for making the three robes, or for making a Parikkhara robe (accessories for robes), or repeatedly taken and worn, all are Dukkhata offenses.
For a Bhikkhuni, it is a Dukkhata offense; for a Sikkhamana (a female novice undergoing training), a Samanera (a male novice), a Samaneri (a female novice), it is a Dukkhata offense. This is what is called an offense.
There is no offense in the following cases: after six nights have passed, before the dawn of the seventh night, he arrives at the place where the robe is kept; or he forfeits the robe; or he holds the robe in his hand; or he reaches the place where stones can be thrown and other places, there is no offense. If there is a thought of being robbed, a thought of losing it, a thought of being carried away by water, a thought of being burned, he does not forfeit the robe, does not hold the robe in his hand, does not reach the place where stones can be thrown and other places, there is no offense. If the boat cannot pass, the road is dangerous and difficult, there are many thieves, there are fierce beasts, the river is in flood, he is forcibly seized, or imprisoned, or there is danger to life, or there is danger to the holy life, he does not forfeit the robe, does not hold the robe in his hand, does not reach the place where stones can be thrown and other places, there is no offense.
There is no offense in the following cases: initially, when the rule was not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the twenty-ninth rule)
At that time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Śrāvastī (舍衛國). At that time, Bhadanta (跋難陀) of the Sakyan clan (釋子) had a householder who was always generous and intended to offer food to the Buddha and the Sangha of Bhikkhus, and also to donate good robes. At that time, Bhadanta (跋難陀) of the Sakyan clan (釋子) heard that the householder intended to offer food to the Buddha and the Sangha of Bhikkhus, and also to donate good robes, so he went to the householder's house and asked the householder, 『Is it true that you intend to offer food to the Buddha and the Sangha of Bhikkhus, and also to donate good robes?』 The householder
報言：「爾。」跋難陀釋子語居士言：「眾僧有大善利、有大威力、有大福德，施眾僧者多。汝今食施眾僧，衣可施我一人。」居士言：「可爾。」爾時長者便不復與僧辦具衣，即其夜供辦種種多美飲食，明日白僧時到。諸比丘僧著衣持缽，往居士家就座而坐。時居士見長老比丘威儀具足，發大聲言：「我云何為如是嚴整眾僧衣而作留難？」時諸比丘問居士言：「何故作如是語？」時居士以實而答。時眾中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責跋難陀釋子：「云何斷眾僧利而自入己？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，無數方便呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何斷眾僧利而自入己耶？」爾時世尊無數方便呵責跋難陀釋子已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘斷僧物而自入己者，尼薩耆波逸提。」如是世尊與比丘結戒。
時諸比丘不知是僧物、非僧物，為許僧、不許僧，后乃知是僧物、已許僧，或有作尼薩耆波逸提懺悔、或慚愧，若不知者不犯。「自今已去當如是說戒：若比丘知是僧物，自求入己者，尼薩耆波
【現代漢語翻譯】 現代漢語譯本 有人稟告說：『是你。』跋難陀（Nanda）釋子對居士說：『眾僧有很大的善利、有很大的威力、有很大的福德，佈施給眾僧的人很多。你現在要佈施食物給眾僧，衣服可以佈施給我一個人。』居士說：『可以。』當時長者便不再為眾僧準備衣服，當晚就準備了各種美味的飲食，第二天告知眾僧齋飯時間已到。各位比丘僧穿好衣服，拿著缽，前往居士家就座。當時居士看見長老比丘威儀具足，大聲說道：『我怎麼會為如此莊嚴整齊的眾僧的衣服設定障礙呢？』各位比丘問居士說：『為什麼說這樣的話？』當時居士如實回答。當時眾僧中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，呵責跋難陀（Nanda）釋子說：『怎麼能斷眾僧的利益而自己佔爲己有呢？』各位比丘前往世尊處，頭面禮足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧，用無數方法呵責跋難陀（Nanda）釋子說：『你所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能斷眾僧的利益而自己佔爲己有呢？』當時世尊用無數方法呵責跋難陀（Nanda）釋子后，告訴各位比丘：『這個愚癡的人！多種種有漏之處，最初犯戒。從今以後為比丘制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘斷僧物而自己佔爲己有，犯尼薩耆波逸提（Nissaggiya Pacittiya）。』就這樣世尊為比丘制定了戒律。 當時各位比丘不知道什麼是僧物、什麼不是僧物，什麼是允許僧眾使用的、什麼是不允許僧眾使用的，後來才知道是僧物、已經允許僧眾使用，有人因此作尼薩耆波逸提（Nissaggiya Pacittiya）懺悔，或者感到慚愧，如果不知道的就不算犯戒。『從今以後應當這樣說戒：如果比丘明知是僧物，還想方設法佔為己有，犯尼薩耆波逸提（Nissaggiya Pacittiya）。』
【English Translation】 English version Someone reported: 'It was you.' Nanda's disciple said to the householder: 'The Sangha has great benefits, great power, and great merit. Many people donate to the Sangha. Now that you are going to donate food to the Sangha, you can donate the clothes to me alone.' The householder said: 'Okay.' At that time, the elder no longer prepared clothes for the Sangha. That night, he prepared various delicious foods and informed the Sangha the next day that it was time for the meal. The monks put on their robes, carried their bowls, and went to the householder's house to take their seats. At that time, the householder saw the elder monk with complete dignity and said loudly: 'How could I obstruct the clothes of such a solemn and orderly Sangha?' The monks asked the householder: 'Why do you say such things?' At that time, the householder answered truthfully. At that time, among the Sangha, there were those who were content with little desire, practiced asceticism, were happy to learn the precepts, and knew shame and remorse. They rebuked Nanda's disciple: 'How can you cut off the benefits of the Sangha and take them for yourself?' The monks went to the World Honored One, prostrated themselves at his feet, sat to one side, and reported the matter in detail to the World Honored One. The World Honored One then gathered the monks because of this matter and rebuked Nanda's disciple with countless methods: 'What you have done is wrong, it is not in accordance with dignity, not in accordance with the Dharma of a Shramana, not pure, not in accordance with practice, and should not be done. How can you cut off the benefits of the Sangha and take them for yourself?' At that time, after the World Honored One rebuked Nanda's disciple with countless methods, he told the monks: 'This foolish person! He plants many seeds of leakage and commits the first offense. From now on, I will establish precepts for the monks, gather ten meanings, and even let the Proper Dharma abide for a long time. Those who want to recite the precepts should say this: If a monk takes Sangha property and takes it for himself, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).』 In this way, the World Honored One established precepts for the monks. At that time, the monks did not know what was Sangha property, what was not Sangha property, what was allowed for the Sangha to use, and what was not allowed for the Sangha to use. Later, they learned that it was Sangha property and had been allowed for the Sangha to use. Some therefore made Nissaggiya Pacittiya (an offense requiring forfeiture and confession) repentance, or felt ashamed. If they did not know, they were not guilty. 'From now on, the precepts should be recited like this: If a monk knows that it is Sangha property and tries to take it for himself, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'
逸提。」
比丘義如上。
僧物，為僧故已與僧。僧物者，已許僧。為僧者，為僧故作，未許僧。已與僧者，已許僧、已舍與。僧物者，衣缽、坐具、針筒下至飲水器。若比丘知是僧物自求入己者，尼薩耆波逸提。
若物許僧轉與塔者，突吉羅。若許塔轉與僧者，突吉羅。若物許四方僧轉與現在僧者，突吉羅。若物許現前僧轉與四方僧者，突吉羅。若物許比丘僧轉與比丘尼僧者，突吉羅。若許比丘尼僧轉與比丘僧者，突吉羅。許異處與異處，突吉羅。若已許作許想者，尼薩耆波逸提。若已許心疑，突吉羅。若未許作許想，突吉羅。若未許疑，突吉羅。
此尼薩耆當舍與僧、若眾多人、若一人，不得別眾舍。若舍不成舍，突吉羅。若欲舍與僧者，應往僧中，偏露右肩、右膝著地、禮上座，胡跪合掌作如是白：「大德僧聽！我某甲比丘，知是物已許僧而自入己，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人白已然後受懺，當作如是白：「大德僧聽！此某甲比丘，知是物已許僧而自入己，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘懺。白如是。」白已然後受懺，當語彼人言：「自責汝心。」彼比丘答言：「爾。」僧即應還彼比丘所舍物，應作白二羯磨與。眾中當差堪能羯磨人如上，作如是
【現代漢語翻譯】 現代漢語譯本： 『逸提』（Yiti）。
比丘（bhikkhu）的定義如上所述。
僧物，是指爲了僧團的緣故已經給予僧團的物品。『僧物』，是指已經答應給予僧團的物品。『為僧』，是指爲了僧團的緣故而製作，但尚未答應給予僧團的物品。『已與僧者』，是指已經答應給予僧團、已經捨棄給予的物品。『僧物』，包括衣、缽、坐具、針筒，乃至飲水器。如果比丘明知是僧團的物品，卻私自佔為己有，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
如果物品答應給予僧團，再轉而給予佛塔（stupa），則犯突吉羅（Dukkata，惡作）。如果答應給予佛塔，再轉而給予僧團，則犯突吉羅。如果物品答應給予四方僧（catuddisa-sangha），再轉而給予現在僧（samgha），則犯突吉羅。如果物品答應給予現前僧，再轉而給予四方僧，則犯突吉羅。如果物品答應給予比丘僧（bhikkhu-samgha），再轉而給予比丘尼僧（bhikkhuni-samgha），則犯突吉羅。如果答應給予比丘尼僧，再轉而給予比丘僧，則犯突吉羅。答應在不同的地方給予不同的物品，犯突吉羅。如果已經答應給予，並作如是想，則犯尼薩耆波逸提。如果已經答應給予，心中懷疑，犯突吉羅。如果尚未答應給予，卻作如是想，犯突吉羅。如果尚未答應給予，心中懷疑，犯突吉羅。
此尼薩耆（Nissaggiya）之物應當捨棄給予僧團、或者眾多人、或者一人，不得私自捨棄。如果捨棄不成，則犯突吉羅。如果想要捨棄給予僧團，應當前往僧團中，袒露右肩、右膝著地、禮拜上座，胡跪合掌作如是稟白：『大德僧眾請聽！我某甲比丘，明知此物已經答應給予僧團卻私自佔為己有，犯了捨墮，現在捨棄給予僧團。』捨棄之後應當懺悔。先前接受懺悔的人稟白之後，然後接受懺悔，應當作如是稟白：『大德僧眾請聽！此某甲比丘，明知此物已經答應給予僧團卻私自佔為己有，犯了捨墮，現在捨棄給予僧團。如果僧團時機已到，僧團容忍聽許，我接受某甲比丘的懺悔。稟白如是。』稟白之後，然後接受懺悔，應當告訴那個人說：『責備你的內心。』那位比丘回答說：『是。』僧團就應當歸還那位比丘所捨棄的物品，應當作白二羯磨（ñatti-dutiya-kamma）給予。大眾中應當選擇能夠執行羯磨的人，如上所述，作如是
【English Translation】 English version: 'Yiti' (逸提).
The definition of Bhikkhu (比丘) is as above.
Sanghika property is that which has been given to the Sangha (僧伽) for the sake of the Sangha. 'Sanghika property' is that which has been promised to the Sangha. 'For the Sangha' is that which has been made for the sake of the Sangha, but not yet promised to the Sangha. 'Given to the Sangha' is that which has been promised to the Sangha and relinquished to it. 'Sanghika property' includes robes, bowls, sitting cloths, needle cases, and even water vessels. If a Bhikkhu, knowing that it is Sanghika property, seeks to appropriate it for himself, it is a Nissaggiya Pacittiya (尼薩耆波逸提, offense entailing forfeiture).
If an item is promised to the Sangha and then transferred to a Stupa (塔), it is a Dukkata (突吉羅, offense of wrong-doing). If it is promised to a Stupa and then transferred to the Sangha, it is a Dukkata. If an item is promised to the Sangha of the four directions (catuddisa-sangha, 四方僧) and then transferred to the present Sangha (samgha, 僧伽), it is a Dukkata. If an item is promised to the present Sangha and then transferred to the Sangha of the four directions, it is a Dukkata. If an item is promised to the Bhikkhu Sangha (bhikkhu-samgha, 比丘僧) and then transferred to the Bhikkhuni Sangha (bhikkhuni-samgha, 比丘尼僧), it is a Dukkata. If it is promised to the Bhikkhuni Sangha and then transferred to the Bhikkhu Sangha, it is a Dukkata. Promising to give different items in different places is a Dukkata. If one has promised to give and thinks accordingly, it is a Nissaggiya Pacittiya. If one has promised to give and doubts, it is a Dukkata. If one has not promised to give but thinks accordingly, it is a Dukkata. If one has not promised to give and doubts, it is a Dukkata.
This Nissaggiya (尼薩耆) item should be relinquished to the Sangha, or to many people, or to one person; it should not be relinquished privately. If the relinquishment is not valid, it is a Dukkata. If one wishes to relinquish it to the Sangha, one should go to the Sangha, expose the right shoulder, kneel on the right knee, pay respects to the senior monk, kneel with palms together, and say as follows: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, knowing that this item was promised to the Sangha but I appropriated it for myself, have committed an offense entailing forfeiture; I now relinquish it to the Sangha.' After relinquishing it, one should confess. The person who receives the confession should announce it first and then receive the confession, saying as follows: 'Venerable Sangha, please listen! This Bhikkhu so-and-so, knowing that this item was promised to the Sangha but he appropriated it for himself, has committed an offense entailing forfeiture; he now relinquishes it to the Sangha. If it is the Sangha's time, may the Sangha permit me to receive the confession of Bhikkhu so-and-so. I announce it thus.' After announcing it, then receive the confession, and tell that person: 'Reproach your mind.' That Bhikkhu should answer: 'Yes.' The Sangha should then return the relinquished item to that Bhikkhu, and should perform a ñatti-dutiya-kamma (白二羯磨, formal act with one motion and one announcement) to give it back. Among the assembly, one should choose a person capable of performing the Kamma (羯磨, formal act) as above, and do as follows:
白：「大德僧聽！此某甲比丘，知是物已許僧而自入己，犯捨墮，今舍與僧。若僧時到僧忍聽，還彼比丘所舍物。白如是。」「大德僧聽！此某甲比丘。知是物已許僧求自入己。犯捨墮，今舍與僧。僧今還彼比丘所舍物。誰諸長老忍僧還彼比丘所舍物者默然，誰不忍者說。」「僧已忍還彼比丘所舍物竟，僧忍，默然故，是事如是持。」
若舍與竟，不還彼比丘所舍物者，突吉羅。若教人莫還者，突吉羅。若轉作凈施、若遣與人、若受作三衣、若作波利迦羅衣、若數數用，一切突吉羅。
比丘尼，尼薩耆波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知、若已許作不許想、若許少勸令與多、若許少人勸與多人、欲許惡勸與好者、或戲笑語、若誤語、或獨處語、或夢中語、欲說此乃說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十竟)
四分律卷第十 大正藏第 22 冊 No. 1428 四分律
四分律卷第十一(初分之十一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
九十單提法之一
爾時佛在釋翅瘦迦維羅衛尼拘類園中。爾時釋種中有釋迦子，字象力，善能談論，常與外道梵志論議，若不如時便違反前語，
【現代漢語翻譯】 現代漢語譯本： 白：『大德僧眾請聽！這位某甲比丘，明知此物已答應佈施給僧眾卻私自佔為己有，犯了捨墮罪，現在捨棄此物給僧眾。如果僧眾認為時機已到，請允許將此物歸還給那位比丘。稟白完畢。』 『大德僧眾請聽！這位某甲比丘，明知此物已答應佈施給僧眾卻請求私自佔為己有，犯了捨墮罪，現在捨棄此物給僧眾。僧眾現在要將此物歸還給那位比丘。哪位長老同意僧眾將此物歸還給那位比丘的請默然，不同意的請說出來。』 『僧眾已經同意將此物歸還給那位比丘了，僧眾同意，因為默然，此事就這樣決定了。』
如果已經捨棄了，卻不將此物歸還給那位比丘，犯突吉羅罪（輕罪）。如果教唆他人不要歸還，犯突吉羅罪。如果轉作清凈佈施、或者送給他人、或者接受制作三衣、或者製作波利迦羅衣（缽具衣）、或者多次使用，一切都犯突吉羅罪。
比丘尼，犯尼薩耆波逸提罪（捨墮罪）；式叉摩那（學戒女）、沙彌（沙彌）、沙彌尼（沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯的情況：如果不知道、如果已經答應佈施卻想著不答應、如果答應佈施少量卻勸說佈施更多、如果答應佈施給少數人卻勸說佈施給更多人、想要答應佈施不好的卻勸說佈施好的、或者開玩笑說、或者說錯話、或者獨自一人說、或者在夢中說、想要說這個卻說了那個，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（三十竟）
《四分律》卷第十 大正藏第 22 冊 No. 1428 《四分律》
《四分律》卷第十一（初分之十一）
姚秦 罽賓（古代西域國名） 三藏 佛陀耶舍（Buddhayasa） 共 竺佛念（Dharmadhyana） 等譯
九十單提法之一
當時佛陀在釋翅瘦迦維羅衛（Kapilavastu）的尼拘類園（Nigrodha Park）中。當時釋迦族中有一位釋迦子，名叫象力（Hastabala），善於辯論，經常與外道梵志（Brahmin ascetics）辯論，如果不能及時辯駁就會違背之前說過的話。
【English Translation】 English version: Text: 'Venerable Sangha, listen! This Bhikkhu named so-and-so, knowing that this object has been promised to the Sangha, yet takes it for himself, commits a Nissaggiya Pacittiya offense (an offense requiring forfeiture). Now he relinquishes this object to the Sangha. If it is the Sangha's time, may the Sangha allow the return of the object relinquished by that Bhikkhu. This is the announcement.' 'Venerable Sangha, listen! This Bhikkhu named so-and-so, knowing that this object has been promised to the Sangha, requests to take it for himself, commits a Nissaggiya Pacittiya offense. Now he relinquishes this object to the Sangha. The Sangha now wishes to return the object relinquished by that Bhikkhu. Whoever among the elders approves of the Sangha returning the object relinquished by that Bhikkhu, let him remain silent; whoever does not approve, let him speak.' 'The Sangha has approved the return of the object relinquished by that Bhikkhu. The Sangha approves, because of the silence. Thus, this matter is concluded.'
If, after relinquishing, the object is not returned to that Bhikkhu, it is a Dukkhata offense (a minor offense). If one instructs another not to return it, it is a Dukkhata offense. If it is converted into a pure offering, or given to another, or used to make the three robes, or used to make a Parikkhara robe (robe for bowl), or used repeatedly, all are Dukkhata offenses.
For a Bhikkhuni (nun), it is a Nissaggiya Pacittiya offense; for a Sikkhamana (female trainee), a Sramanera (male novice), or a Sramaneri (female novice), it is a Dukkhata offense. This is what is called an offense.
Non-offenses: If one does not know, if one has promised to give but thinks of not giving, if one promises to give a little but encourages giving more, if one promises to give to a few but encourages giving to many, wanting to promise something bad but encouraging something good, or speaking in jest, or speaking mistakenly, or speaking alone, or speaking in a dream, wanting to say this but saying that, there is no offense.
No offense: Initially, when the precepts were not yet established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of thirty)
《Vinaya in Four Parts》 Volume 10 Taisho Tripitaka Volume 22, No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 11 (First Part, Eleventh)
Translated by Buddhayasa (Buddhayasa), a Tripitaka master from Kipin (Kipin) during the Yao Qin dynasty, together with Dharmadhyana (Dharmadhyana) and others.
One of the Ninety Pacittiya Dharmas
At that time, the Buddha was in the Nigrodha Park (Nigrodha Park) in Kapilavastu (Kapilavastu) of the Shakyas. At that time, among the Shakyas, there was a Shakya son named Hastabala (Hastabala), who was skilled in debate and often debated with non-Buddhist Brahmin ascetics (Brahmin ascetics). If he could not refute them in time, he would violate his previous words.
若僧中問是語時，即復違反前語，于眾中知而妄語。諸梵志等譏嫌言：「沙門釋子無有慚愧常作妄語，而自稱言：『我行正法。』如今有何正法？論議不如時便違反前語，于眾僧中問時復違反前語，于眾中知而妄語。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責象力釋子：「汝云何與梵志共論議，設不如時便自違反前語，于眾僧中問即復違反前語，于眾僧中知而妄語耶？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責象力比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何象力比丘！與梵志共論議，設不如時便違反前語，于眾僧中問即復違反前語，于眾中知而妄語耶？」爾時世尊無數方便呵責象力比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘知而妄語者，波逸提。」
比丘義如上。
知而妄語者，不見言見、不聞言聞，不觸言觸、不知言知，見言不見、聞言不聞，觸言不觸、知言不知。見者，眼識能見。聞者，耳識能聞。觸者，三識能觸，鼻識、舌識、身識。知者，意識能知。不見者，除眼識，餘五識是。不聞者，除耳識，余
【現代漢語翻譯】 現代漢語譯本：如果僧團中有人問起這件事，他又違背之前說過的話，在眾人面前明知故犯地說謊。一些婆羅門對此譏諷道：『沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的弟子）沒有慚愧之心，總是說謊，還自稱『我行正法』。如今有什麼正法可言？辯論時理屈詞窮就違背之前說過的話，在僧團中被問及時又違背之前說過的話，在眾人面前明知故犯地說謊。』一些比丘聽了這些話，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，呵斥象力釋子：『你為什麼和婆羅門辯論，理屈詞窮就違背之前說過的話，在僧團中被問及時又違背之前說過的話，在眾人面前明知故犯地說謊呢？』 當時，這些比丘前往世尊（Bhagavān，佛）處，頂禮雙足后在一旁坐下，將這件事的來龍去脈詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥象力比丘：『你所做的事情是不對的，不合威儀、不合沙門之法、不合清凈之行、不合隨順之行，是不應該做的。像力比丘！你為什麼和婆羅門辯論，理屈詞窮就違背之前說過的話，在僧團中被問及時又違背之前說過的話，在眾人面前明知故犯地說謊呢？』當時世尊用無數種方法呵斥了象力比丘后，告訴眾比丘：『這個愚癡的人！種下了多種有漏之處，最初犯了戒。從今以後，為比丘們制定戒律，集合十種功德，乃至正法久住，想要說戒的人應當這樣說：如果比丘明知故犯地說謊，犯波逸提（pāyantika，一種罪名）。』 比丘（bhikkhu，出家男子）的定義如上所述。 『知而妄語』是指：沒看見說看見、沒聽見說聽見，沒接觸說接觸、不知道說知道，看見說沒看見、聽見說沒聽見，接觸說沒接觸、知道說不知道。『見』是指眼識能夠看見。『聞』是指耳識能夠聽見。『觸』是指三種識能夠接觸，即鼻識、舌識、身識。『知』是指意識能夠知道。『不見』是指除了眼識之外，其餘五種識。『不聞』是指除了耳識之外，其餘...
【English Translation】 English version: If, when asked about this matter in the Sangha (saṃgha, monastic community), he then contradicts his previous statement, knowingly uttering a falsehood in the presence of the assembly. Brahmins and others would criticize and complain, saying: 'The Śrāmaṇa Śākyaputras (disciples of Śākyamuni) have no shame, constantly telling lies, and yet they claim, 'We practice the true Dharma.' What true Dharma is there now? When debating, if they are at a disadvantage, they contradict their previous statements. When asked in the Sangha, they again contradict their previous statements, knowingly uttering falsehoods in the presence of the assembly.' When the Bhikshus (bhikkhu, monks) heard this, some of them, being content with little, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the Bhikshu Elephant Strength: 'Why did you debate with the Brahmins, and when at a disadvantage, contradict your previous statements? When asked in the Sangha, you again contradicted your previous statements, knowingly uttering falsehoods in the presence of the assembly?' At that time, these Bhikshus went to the Bhagavan (the Blessed One, Buddha), bowed their heads to his feet, sat to one side, and reported the entire matter to the Bhagavan in detail. The Bhagavan then, because of this matter, gathered the Bhikshu Sangha and rebuked the Bhikshu Elephant Strength: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa, not in accordance with pure conduct, not in accordance with the practice of following the Dharma. Bhikshu Elephant Strength! Why did you debate with the Brahmins, and when at a disadvantage, contradict your previous statements? When asked in the Sangha, you again contradicted your previous statements, knowingly uttering falsehoods in the presence of the assembly?' At that time, the Bhagavan, using countless methods, rebuked the Bhikshu Elephant Strength and then told the Bhikshus: 'This foolish man! Has planted many seeds of defilement, initially violating the precept. From now on, I will establish a precept for the Bhikshus, gathering ten benefits, even to the long-lasting of the true Dharma. Those who wish to recite the precepts should say this: If a Bhikshu knowingly utters a falsehood, he commits a pāyantika (an offense requiring confession).' The definition of Bhikshu (bhikkhu, a Buddhist monk) is as above. 'Knowingly uttering a falsehood' means: saying 'I saw' when one did not see, saying 'I heard' when one did not hear, saying 'I touched' when one did not touch, saying 'I know' when one does not know; saying 'I did not see' when one saw, saying 'I did not hear' when one heard, saying 'I did not touch' when one touched, saying 'I do not know' when one knows. 'Seeing' refers to the eye-consciousness being able to see. 'Hearing' refers to the ear-consciousness being able to hear. 'Touching' refers to the three consciousnesses being able to touch, namely nose-consciousness, tongue-consciousness, and body-consciousness. 'Knowing' refers to the mind-consciousness being able to know. 'Not seeing' refers to the five consciousnesses other than eye-consciousness. 'Not hearing' refers to all consciousnesses other than ear-consciousness...
五識是。不觸者，除三識，余眼識、耳識、意識是。不知者，除意識，餘五識是。
若不見、不聞、不觸、不知，彼如是言：「我見聞觸知。」知而妄語者，波逸提。若不見、不聞、不觸、不知，是中見想聞想觸想知想，彼便言：「我不見、不聞、不觸、不知。」知而妄語者，波逸提。若不見、不聞、不觸、不知，意中生疑，彼作是言：「我無有疑，便言我見、我聞、我觸、我知。」知而妄語者，波逸提。若不見不聞不觸不知，意中有疑，便言：「我是中無疑，便言我不見不聞不觸不知。」知而妄語者，波逸提。若不見不聞不觸不知，意中無復疑便言：「我有疑，我見我聞我觸我知。」知而妄語者，波逸提。我不見、我不聞、我不觸、我不知，意中無疑，便言：「我有疑，我不見、不聞、不觸、不知。」知而妄語者，波逸提。此應廣說，本作是念：「我當妄語。」妄語時自知是妄語，妄語已知是妄語，故妄語，波逸提。本作是念：「我當妄語。」妄語時自知是妄語，妄語竟不自憶作妄語，故妄語，波逸提。本不作是念：「我當妄語。」妄語時自知是妄語，妄語竟知是妄語，故妄語，波逸提。本不作妄語意，妄語時知是妄語，妄語已不憶是妄語，故妄語，波逸提。所見異、所忍異、本所欲異、所觸異、所想異、所
【現代漢語翻譯】 現代漢語譯本 五識（pañca vijñāna）是什麼？不觸者，除了三種識，其餘的眼識（cakṣu-vijñāna）、耳識（śrotra-vijñāna）、意識（mano-vijñāna）是。不知者，除了意識，其餘的五識是。
如果不見、不聞、不觸、不知，那個人卻這樣說：『我見、聞、觸、知。』明知而說謊，犯波逸提（pācittiya，一種戒律名稱）。如果不見、不聞、不觸、不知，心中卻生起見想、聞想、觸想、知想，那個人便說：『我不見、不聞、不觸、不知。』明知而說謊，犯波逸提。如果不見、不聞、不觸、不知，心中產生懷疑，那個人卻說：『我沒有懷疑，』然後又說『我見、我聞、我觸、我知。』明知而說謊，犯波逸提。如果不見、不聞、不觸、不知，心中有懷疑，卻說：『我對此沒有懷疑，』然後又說『我不見、不聞、不觸、不知。』明知而說謊，犯波逸提。如果不見、不聞、不觸、不知，心中沒有懷疑，卻說：『我有懷疑，我見、我聞、我觸、我知。』明知而說謊，犯波逸提。『我不見、我不聞、我不觸、我不知，』心中沒有懷疑，卻說：『我有懷疑，我不見、不聞、不觸、不知。』明知而說謊，犯波逸提。這些應該廣泛解釋，原本這樣想：『我應當說謊。』說謊時自己知道是說謊，說謊之後也知道是說謊，所以說謊，犯波逸提。原本這樣想：『我應當說謊。』說謊時自己知道是說謊，說謊之後卻不記得自己說過謊，所以說謊，犯波逸提。原本沒有這樣想：『我應當說謊。』說謊時自己知道是說謊，說謊之後知道是說謊，所以說謊，犯波逸提。原本沒有說謊的意圖，說謊時知道是說謊，說謊之後不記得說過謊，所以說謊，犯波逸提。所見不同、所忍不同、原本所欲不同、所觸不同、所想不同、所……
【English Translation】 English version What are the five consciousnesses (pañca vijñāna)? Those that do not touch are the eye-consciousness (cakṣu-vijñāna), ear-consciousness (śrotra-vijñāna), and mind-consciousness (mano-vijñāna), excluding the three consciousnesses. Those that do not know are the five consciousnesses, excluding the mind-consciousness.
If one does not see, does not hear, does not touch, does not know, but says, 'I see, hear, touch, and know,' knowing and lying, it is a pācittiya (a type of monastic offense). If one does not see, does not hear, does not touch, does not know, but has thoughts of seeing, hearing, touching, and knowing, and then says, 'I do not see, do not hear, do not touch, do not know,' knowing and lying, it is a pācittiya. If one does not see, does not hear, does not touch, does not know, and doubt arises in the mind, but one says, 'I have no doubt,' and then says, 'I see, I hear, I touch, I know,' knowing and lying, it is a pācittiya. If one does not see, does not hear, does not touch, does not know, and there is doubt in the mind, but one says, 'I have no doubt about this,' and then says, 'I do not see, I do not hear, I do not touch, I do not know,' knowing and lying, it is a pācittiya. If one does not see, does not hear, does not touch, does not know, and there is no doubt in the mind, but one says, 'I have doubt, I see, I hear, I touch, I know,' knowing and lying, it is a pācittiya. 'I do not see, I do not hear, I do not touch, I do not know,' and there is no doubt in the mind, but one says, 'I have doubt, I do not see, I do not hear, I do not touch, I do not know,' knowing and lying, it is a pācittiya. These should be explained extensively. Originally thinking, 'I shall lie,' knowing it is a lie while lying, and knowing it is a lie after lying, therefore lying, it is a pācittiya. Originally thinking, 'I shall lie,' knowing it is a lie while lying, but not remembering having lied after lying, therefore lying, it is a pācittiya. Originally not thinking, 'I shall lie,' but knowing it is a lie while lying, and knowing it is a lie after lying, therefore lying, it is a pācittiya. Originally not intending to lie, but knowing it is a lie while lying, and not remembering having lied after lying, therefore lying, it is a pācittiya. What is seen is different, what is tolerated is different, what was originally desired is different, what is touched is different, what is thought is different, what is...
心異，如此諸事皆是妄語，于大眾中知而妄語者，波逸提。說而了了者，波逸提；說而不了了者，突吉羅。說戒時乃至三問憶念罪而不說者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不見言不見、不聞言不聞、不觸言不觸、不知言不知，見言見、聞言聞、觸言觸、知言知，意有見想便說者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘斷諍事種類罵比丘，比丘慚愧忘失前後不得語。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘：「云何六群比丘，斷諍事種類罵比丘，使慚愧忘失前後不得語。」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！斷諍事種類罵比丘，使慚愧忘失前後使不得語？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「往古世時得剎尸羅國婆羅門有牛，晝夜養飼刮刷摩捫。時得剎尸羅國復有長者，于城市街巷遍自唱言：『誰有力牛，與我力牛共駕百車，䞈金千兩？』時婆羅門牛聞唱聲自念：『此
【現代漢語翻譯】 現代漢語譯本：心懷異念，像這樣所有的事情都是虛妄的言語。在大眾之中明知而說妄語的人，犯波逸提罪（一種戒律罪名）。說話清楚明白的，犯波逸提罪；說話不清楚明白的，犯突吉羅罪（一種較輕的戒律罪名）。在說戒時，乃至三次詢問憶念罪過而不說的人，犯突吉羅罪。
比丘尼（女性出家人）犯波逸提罪；式叉摩那（預備階段的比丘尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就被認為是犯戒。
不犯戒的情況：沒有看見說沒有看見，沒有聽見說沒有聽見，沒有接觸說沒有接觸，不知道說不知道。看見了說看見了，聽見了說聽見了，接觸了說接觸了，知道了說知道了。心中有見解的想法而說出來的，不犯戒。
不犯戒的情況：最初還沒有制定戒律時，以及癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的時候。（第一部分完）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘（一群行為不端的比丘）在處理爭端時，用各種方式辱罵其他比丘，導致那些比丘慚愧，忘失了事情的前後經過，說不出話來。其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，呵責六群比丘說：『為什麼六群比丘在處理爭端時，用各種方式辱罵其他比丘，使他們慚愧，忘失了事情的前後經過，說不出話來？』當時，這些比丘前往世尊（Bhagavan）處，頭面頂禮佛足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事，召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa）的修行方式，不是清凈的行為，不是隨順修行的行為，是不應該做的。為什麼六群比丘在處理爭端時，用各種方式辱罵其他比丘，使他們慚愧，忘失了事情的前後經過，說不出話來？』當時，世尊用無數種方法呵責六群比丘之後，告訴眾比丘說：『在很久以前，得剎尸羅國（Takṣaśilā）有一個婆羅門（Brahmin），他日夜飼養、刮刷、愛撫他的牛。當時，得剎尸羅國還有一個長者（wealthy man），在城市的街巷裡到處宣揚說：『誰有強壯的牛，能與我的強壯的牛一起拉一百輛車，我將給予黃金千兩？』當時，婆羅門的牛聽到了這個宣揚的聲音，心想：『這
【English Translation】 English version: With a different intention, all such matters are false speech. One who knowingly speaks falsely among the assembly commits a pāyantika (a type of offense). One who speaks clearly commits a pāyantika; one who speaks unclearly commits a duṣkṛta (a minor offense). During the recitation of the precepts, one who is asked up to three times and remembers an offense but does not confess it commits a duṣkṛta.
A bhikṣuṇī (female monastic) commits a pāyantika; a śikṣamāṇā (a female novice undergoing training), a śrāmaṇera (male novice), a śrāmaṇerī (female novice) commit a duṣkṛta. This is considered an offense.
Non-offenses: Saying 'I did not see' when one did not see, 'I did not hear' when one did not hear, 'I did not touch' when one did not touch, 'I do not know' when one does not know. Saying 'I saw' when one saw, 'I heard' when one heard, 'I touched' when one touched, 'I know' when one knows. One who speaks according to a thought or perception in the mind does not commit an offense.
Non-offenses: Before the precepts were established, or in cases of insanity, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the first part)
At one time, the Buddha (Buddha) was in the Jeta Grove (Jetavana) at Śrāvastī (Śrāvastī), in Anāthapindika's Park (Anāthapindika-ārāma). At that time, the group of six monks (a group of misbehaving monks) used various kinds of abuse when judging disputes among the monks, causing the monks to be ashamed, to forget the sequence of events, and to be unable to speak. When the monks heard about this, those who were content with little, practiced asceticism (dhūta), delighted in learning the precepts, and knew shame, rebuked the group of six monks, saying, 'Why do the group of six monks use various kinds of abuse when judging disputes among the monks, causing them to be ashamed, to forget the sequence of events, and to be unable to speak?' At that time, the monks went to the World-Honored One (Bhagavan), bowed their heads to his feet, sat to one side, and reported the cause of this matter in detail to the World-Honored One. At that time, the World-Honored One, because of this matter, gathered the assembly of monks and rebuked the group of six monks, saying, 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the practice of a śrāmaṇa (śrāmaṇa), it is not pure conduct, it is not in accordance with the path of practice, it is not something that should be done. Why do the group of six monks use various kinds of abuse when judging disputes among the monks, causing them to be ashamed, to forget the sequence of events, and to be unable to speak?' At that time, the World-Honored One, after rebuking the group of six monks with countless methods, told the monks, 'In the distant past, in the country of Takṣaśilā (Takṣaśilā), there was a Brahmin (Brahmin) who day and night fed, brushed, and caressed his ox. At that time, in the country of Takṣaśilā, there was also a wealthy man (wealthy man) who proclaimed throughout the streets and alleys of the city, saying, 'Who has a strong ox that can pull a hundred carts together with my strong ox? I will give a thousand pieces of gold.' At that time, the Brahmin's ox heard this proclamation and thought, 'This'
婆羅門晝夜餵飼我刮刷摩捫，我今宜當盡力自竭，取彼千兩金報此人恩。』時彼牛即語婆羅門言：『汝今當知，得剎尸羅國中有長者作是唱言：「誰有牛，與我牛共駕百車，䞈金千兩？」主今可往至彼長者家語言：「我有牛，可與汝牛共駕百車，䞈金千兩。」』時婆羅門即往至長者家語言：『我有牛，可與汝牛共駕百車，䞈金千兩。』長者報言：『今正是時。』婆羅門即牽己牛與長者牛共駕百車，䞈金千兩。時多人觀看，婆羅門于眾人前作毀呰語：『一角可牽。』時牛聞毀呰語，即懷慚愧不肯出力與對諍競，於是長者牛勝。婆羅門牛不如，輸金千兩。時婆羅門語彼牛言：『我晝夜餵飼摩捫刮刷，望汝當與我盡力勝彼牛。云何今日反更使我輸金千兩耶？』牛語婆羅門言：『汝于眾人前毀呰我言：「一角可牽。」使我大慚愧於眾人，是故不能復出力與彼競駕。若能改往言，更不名字形相毀我者，便可往語彼長者言：「能更與我牛共駕百車者，更倍出二千兩金。」』婆羅門語牛言：『勿復令我更輸二千兩金。』牛報婆羅門言：『汝勿覆在眾人前毀呰我言：「一角可牽。」于眾人前當讚歎我：「好牽端嚴好角。」』時婆羅門至彼長者家語言：『能更與我牛共駕百車者，䞈二千兩金。』長者報言：『今正是時。』時婆羅門牛與長
【現代漢語翻譯】 現代漢語譯本： 婆羅門日夜餵養我，為我刮毛按摩，我現在應該竭盡全力，用一千兩黃金來報答他的恩情。』當時那頭牛就對婆羅門說：『你現在應當知道，在剎尸羅國（K剎尸羅國，國家名）中，有一位長者正在宣揚說：「誰有牛，能與我的牛一起拉一百輛車，就給一千兩黃金？」主人現在可以去那位長者家，對他說：「我有一頭牛，可以與你的牛一起拉一百輛車，換取一千兩黃金。」』當時婆羅門就去了長者家，對他說：『我有一頭牛，可以與你的牛一起拉一百輛車，換取一千兩黃金。』長者回答說：『現在正是時候。』婆羅門就牽著自己的牛與長者的牛一起拉一百輛車，換取了一千兩黃金。當時很多人觀看，婆羅門在眾人面前說了貶低牛的話：『（這牛）用一隻角就能拉動。』當時牛聽到貶低的話，就感到慚愧，不肯出力與對方競爭，於是長者的牛獲勝。婆羅門的牛不如對方，輸掉了一千兩黃金。當時婆羅門對那頭牛說：『我日夜餵養你，為你按摩刮毛，希望你能盡力勝過那頭牛。為什麼今天反而讓我輸掉一千兩黃金呢？』牛對婆羅門說：『你在眾人面前貶低我說：「用一隻角就能拉動」，使我在眾人面前感到非常慚愧，所以不能再出力與它競爭。如果能改變以前說的話，不再用名字和外形來貶低我，就可以再去告訴那位長者說：「如果能再與我的牛一起拉一百輛車，就再加倍出二千兩黃金。」』婆羅門對牛說：『不要再讓我輸掉二千兩黃金了。』牛回答婆羅門說：『你不要再在眾人面前貶低我說：「用一隻角就能拉動」，要在眾人面前讚美我：「善於拉車，端正美觀的角。」』當時婆羅門去了那位長者家，對他說：『如果能再與我的牛一起拉一百輛車，就給二千兩黃金。』長者回答說：『現在正是時候。』當時婆羅門的牛與長
【English Translation】 English version: The Brahmin nourished me day and night, grooming and massaging me. Now I should exert myself to the utmost and repay his kindness with a thousand taels of gold.』 At that time, the ox said to the Brahmin, 『You should know that in the country of Khasila (剎尸羅國, name of a country), there is an elder who is proclaiming, 「Whoever has an ox that can pull a hundred carts together with my ox will be given a thousand taels of gold.」 Master, you can go to that elder's house and say, 「I have an ox that can pull a hundred carts together with your ox in exchange for a thousand taels of gold.」』 At that time, the Brahmin went to the elder's house and said, 『I have an ox that can pull a hundred carts together with your ox in exchange for a thousand taels of gold.』 The elder replied, 『Now is the right time.』 The Brahmin then led his ox to pull a hundred carts together with the elder's ox, earning a thousand taels of gold. At that time, many people were watching, and the Brahmin spoke disparagingly in front of the crowd, 『(This ox) can be pulled with one horn.』 When the ox heard the disparaging words, it felt ashamed and refused to exert itself to compete, so the elder's ox won. The Brahmin's ox was inferior and lost a thousand taels of gold. At that time, the Brahmin said to the ox, 『I nourished you day and night, massaging and grooming you, hoping that you would exert yourself to surpass that ox. Why have you made me lose a thousand taels of gold today?』 The ox said to the Brahmin, 『You disparaged me in front of the crowd, saying, 「It can be pulled with one horn,」 which made me feel very ashamed in front of everyone, so I could no longer exert myself to compete with it. If you can change your previous words and no longer disparage me by name and appearance, you can go and tell that elder, 「If you can pull a hundred carts together with my ox again, I will double the reward to two thousand taels of gold.」』 The Brahmin said to the ox, 『Don't make me lose two thousand taels of gold again.』 The ox replied to the Brahmin, 『Don't disparage me in front of the crowd again, saying, 「It can be pulled with one horn.」 In front of the crowd, you should praise me, 「Good at pulling carts, with well-formed and beautiful horns.」』 At that time, the Brahmin went to that elder's house and said, 『If you can pull a hundred carts together with my ox again, I will give two thousand taels of gold.』 The elder replied, 『Now is the right time.』 At that time, the Brahmin's ox and the elder』s
者牛共駕百車，䞈二千兩金，多人共看。時婆羅門于眾人前讚歎牛言：『好牽端嚴好角。』牛聞此語，即便勇力與彼競駕，婆羅門牛得勝。長者牛不如，婆羅門得二千兩金。」
爾時佛語諸比丘：「凡人慾有所說，當說善語、不應說惡語，善語者善、惡語者自熱惱。是故諸比丘！畜生得人毀呰，猶自慚愧不堪進力；況復於人，得他毀辱能不有慚愧耶！此六群比丘癡人，斷諍事種類罵諸比丘，使慚愧忘前失后使不得語。」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘種類毀呰語者，波逸提。」
比丘義如上說。
種類毀呰人者，卑姓家生，行業亦卑，伎術工巧亦卑，或言：「汝是犯過人。」或言：「汝多結使人。」或言：「汝盲人。」或言：「汝禿瞎人。」
卑者，旃陀羅種、除糞種、竹師種、車師種。
卑姓者，拘湊、拘尸婆蘇晝、迦葉、阿提利夜、婆羅墮，若本非卑姓習卑伎術即是卑姓。
卑業者，販賣豬羊、殺牛、放鷹鷂、獵人網魚、作賊、捕賊者、守城知刑獄。卑伎者，鍛作、木作、瓦陶作、皮韋作、剃髮作、簸箕作。
犯者，波羅夷、僧伽婆尸沙、
【現代漢語翻譯】 現代漢語譯本： 兩頭牛共同拉著一百輛車，賭注是二千兩黃金，許多人一同觀看。當時一位婆羅門（Brahman，古印度僧侶階層）在眾人面前讚歎牛說：『好一頭牽引平穩、角又端正的牛。』那頭牛聽到這話，立刻奮起勇力與另一頭牛競賽拉車，結果婆羅門的牛獲勝。長者的牛不如它，婆羅門因此得到了二千兩黃金。
這時佛陀告訴眾比丘（bhikkhus，佛教僧侶）說：『凡人想要說話，應當說善語，不應當說惡語，說善語對自己有益，說惡語則使自己熱惱。』所以，各位比丘！畜生受到人的譭謗，尚且會感到慚愧而不敢再努力；更何況是人，受到他人的毀辱，能不感到慚愧嗎！這六群比丘（the group of six bhikkhus，指常犯戒的比丘）真是愚癡之人，爲了斷絕諍端，用各種方式辱罵其他比丘，使他們感到慚愧，以致於忘記了先前的事情，顧不上後面的事情，甚至說不出話來。
當時世尊用無數種方法呵責了六群比丘之後，告訴眾比丘說：『這些愚癡之人！多種種有漏洞的地方，最初開始犯戒。從今以後，我要為比丘們制定戒律，集合十種意義，乃至使正法長久住世。想要宣說戒律的人，應當這樣說：如果比丘用各種方式譭謗他人，就犯了波逸提（Pācittiya，一種輕罪）。』
比丘的定義如前所述。
用各種方式譭謗他人，指的是說對方出身卑賤，家世低微，所從事的行業也低賤，所掌握的技能也低賤。或者說：『你是個犯過錯誤的人。』或者說：『你是個有很多煩惱的人。』或者說：『你是個瞎子。』或者說：『你是個又禿又瞎的人。』
卑賤的種姓，指的是旃陀羅（Caṇḍāla，古印度社會最底層的賤民）種姓、除糞種姓、竹匠種姓、車匠種姓。
卑賤的姓氏，指的是拘湊（Kuccha）、拘尸婆蘇晝（Kusīvasūcī）、迦葉（Kāśyapa）、阿提利夜（Ātreya）、婆羅墮（Bharadvāja）。如果原本不是卑賤的姓氏，但學習了卑賤的技能，也算是卑賤的姓氏。
卑賤的行業，指的是販賣豬羊、宰殺牛、放鷹、獵人捕魚、做賊、抓賊的人、管理城池刑獄的人。卑賤的技能，指的是鍛造、木工、瓦匠、皮革匠、剃頭匠、簸箕匠。
犯戒的行為，指的是波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Saṃghādisesa，僅次於波羅夷的重罪）。
【English Translation】 English version: Two oxen were jointly pulling a hundred carts, with a wager of two thousand gold coins, and many people were watching. At that time, a Brahman (Brahman, ancient Indian priestly class) praised the ox in front of the crowd, saying: 'What a fine ox, pulling steadily with well-formed horns.' Upon hearing this, the ox immediately exerted its strength and competed in pulling the cart, and the Brahman's ox won. The elder's ox was inferior, and the Brahman obtained two thousand gold coins.
At that time, the Buddha told the bhikkhus (bhikkhus, Buddhist monks): 'When people want to speak, they should speak good words and not speak evil words. Speaking good words benefits oneself, while speaking evil words causes self-affliction.' Therefore, bhikkhus! Even animals, when reviled by people, feel ashamed and are unable to exert their strength further; how much more so should people, when insulted by others, not feel ashamed! These six bhikkhus (the group of six bhikkhus, referring to bhikkhus who frequently break precepts) are foolish people who, in order to end disputes, revile other bhikkhus in various ways, causing them to feel ashamed, to the point that they forget what came before, neglect what comes after, and are even unable to speak.
At that time, the World Honored One, after rebuking the group of six bhikkhus with countless methods, told the bhikkhus: 'These foolish people! They plant many leaky places and initially begin to break the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, even to the point of ensuring the long-lasting presence of the True Dharma. Those who wish to recite the precepts should say this: If a bhikkhu reviles another in various ways, he commits a Pācittiya (Pācittiya, a minor offense).'
The definition of bhikkhu is as previously stated.
Reviling another in various ways refers to saying that the other person is of low birth, of humble family, engaged in lowly occupations, and possessing lowly skills. Or saying: 'You are a person who has committed offenses.' Or saying: 'You are a person with many defilements.' Or saying: 'You are a blind person.' Or saying: 'You are a bald and blind person.'
Lowly castes refer to the Caṇḍāla (Caṇḍāla, the lowest caste in ancient Indian society) caste, the excrement-removing caste, the bamboo craftsman caste, and the cartwright caste.
Lowly surnames refer to Kuccha, Kusīvasūcī, Kāśyapa, Ātreya, and Bharadvāja. If one is not originally of a lowly surname but learns lowly skills, then one is considered to have a lowly surname.
Lowly occupations refer to selling pigs and sheep, slaughtering cattle, flying hawks, hunters fishing, thieves, those who catch thieves, and those who guard cities and administer prisons. Lowly skills refer to forging, carpentry, pottery, leatherworking, barbering, and winnowing basket making.
Offenses refer to Pārājika (Pārājika, expulsion offense), and Saṃghādisesa (Saṃghādisesa, a serious offense second only to Pārājika).
波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說。
結者，從瞋恚乃至五百結。
盲瞎者，盲瞎、𤼣躄跛、聾啞，及餘眾患所加。
若比丘罵余比丘言：「汝生卑賤家、汝業卑、伎術卑，汝犯、汝結使、汝禿瞎。」如是等若面罵、若喻罵、若自比罵。
面罵者，言：「汝是旃陀羅家生、除糞家生、竹師種、車師種，拘湊、拘尸婆蘇晝、迦葉、阿提梨夜、婆羅墮種。」若本非卑姓習卑伎術即是卑姓，汝是販賣人、殺牛豬羊人，汝是作賊捕賊人，汝是守城知刑獄人，汝是鍛作、木作、瓦陶作、皮韋作、剃髮作人。汝是犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說人，汝是從瞋恚結人，乃至五百結人，汝是盲瞎、禿、躄跛、啞聾，及眾患所加人。
喻罵者，汝似旃陀羅種、汝似除糞種、汝似竹師種、汝似車師種、汝似拘湊、汝似拘尸婆蘇晝種、汝似迦葉種、汝似阿提梨夜種、汝似婆羅墮種，汝似販賣豬羊人、汝似殺牛人、汝似放鷹鷂人、汝似網魚獵人、汝似作賊者、捕賊者、汝似守城知刑獄人、汝似鍛作人、汝似木作人、汝似瓦陶作人、汝似皮韋作人、汝似剃髮人，汝似犯波羅夷人、汝似犯僧伽婆尸沙人、汝似犯波逸提人、汝似犯波羅提提舍尼人、汝似犯偷蘭遮人
【現代漢語翻譯】 現代漢語譯本： 波逸提（Pācittiya，一種戒律名稱）、波羅提提舍尼（Pāṭidesanīya，一種戒律名稱）、偷蘭遮（Thullaccaya，一種戒律名稱）、突吉羅（Dukkata，一種戒律名稱）、惡說（Dubbhasita，一種戒律名稱）。
結者，從瞋恚乃至五百結。
盲瞎者，盲瞎、𤼣躄跛、聾啞，及餘眾患所加。
若比丘罵余比丘言：『汝生卑賤家、汝業卑、伎術卑，汝犯、汝結使、汝禿瞎。』如是等若面罵、若喻罵、若自比罵。
面罵者，言：『汝是旃陀羅（Caṇḍāla，賤民）家生、除糞家生、竹師種、車師種，拘湊（Kukkusa，姓氏）、拘尸婆蘇晝（Kusivasu，姓氏）、迦葉（Kāśyapa，姓氏）、阿提梨夜（Atreya，姓氏）、婆羅墮（Bharadvaja，姓氏）種。』若本非卑姓習卑伎術即是卑姓，汝是販賣人、殺牛豬羊人，汝是作賊捕賊人，汝是守城知刑獄人，汝是鍛作、木作、瓦陶作、皮韋作、剃髮作人。汝是犯波羅夷（Pārājika，一種重罪）人、僧伽婆尸沙（Saṃghādisesa，一種戒律名稱）人、波逸提（Pācittiya，一種戒律名稱）人、波羅提提舍尼（Pāṭidesanīya，一種戒律名稱）人、偷蘭遮（Thullaccaya，一種戒律名稱）人、突吉羅（Dukkata，一種戒律名稱）人、惡說（Dubbhasita，一種戒律名稱）人，汝是從瞋恚結人，乃至五百結人，汝是盲瞎、禿、躄跛、啞聾，及眾患所加人。
喻罵者，汝似旃陀羅（Caṇḍāla，賤民）種、汝似除糞種、汝似竹師種、汝似車師種、汝似拘湊（Kukkusa，姓氏）、汝似拘尸婆蘇晝（Kusivasu，姓氏）種、汝似迦葉（Kāśyapa，姓氏）種、汝似阿提梨夜（Atreya，姓氏）種、汝似婆羅墮（Bharadvaja，姓氏）種，汝似販賣豬羊人、汝似殺牛人、汝似放鷹鷂人、汝似網魚獵人、汝似作賊者、捕賊者、汝似守城知刑獄人、汝似鍛作人、汝似木作人、汝似瓦陶作人、汝似皮韋作人、汝似剃髮人，汝似犯波羅夷（Pārājika，一種重罪）人、汝似犯僧伽婆尸沙（Saṃghādisesa，一種戒律名稱）人、汝似犯波逸提（Pācittiya，一種戒律名稱）人、汝似犯波羅提提舍尼（Pāṭidesanīya，一種戒律名稱）人、汝似犯偷蘭遮（Thullaccaya，一種戒律名稱）人
【English Translation】 English version: Pācittiya (a type of monastic rule), Pāṭidesanīya (a type of monastic rule), Thullaccaya (a type of monastic rule), Dukkata (a type of monastic rule), Dubbhasita (a type of monastic rule).
'Knot' refers to knots arising from anger, up to five hundred knots.
'Blind and crippled' refers to blindness, crippling, lameness, deafness, muteness, and being afflicted by various other ailments.
If a bhikkhu (monk) insults another bhikkhu, saying: 'You are born into a low-class family, your work is lowly, your skills are lowly, you are an offender, you are bound by defilements, you are bald and blind,' such as these, whether directly insulting, indirectly insulting, or comparing oneself in insult.
Direct insult is saying: 'You are born into a Caṇḍāla (outcaste) family, a refuse-collector's family, a bamboo worker's lineage, a cartwright's lineage, the Kukkusa (a clan name), Kusivasu (a clan name), Kāśyapa (a clan name), Atreya (a clan name), Bharadvaja (a clan name) lineage.' If one is not originally of a low caste but practices low skills, then one is of a low caste. 'You are a merchant, a slaughterer of cattle, pigs, and sheep, you are a thief or a catcher of thieves, you are a city guard who knows criminal law, you are a blacksmith, a carpenter, a potter, a leather worker, a barber.' 'You are one who has committed Pārājika (a major offense), Saṃghādisesa (a type of monastic rule), Pācittiya (a type of monastic rule), Pāṭidesanīya (a type of monastic rule), Thullaccaya (a type of monastic rule), Dukkata (a type of monastic rule), Dubbhasita (a type of monastic rule), you are one bound by anger, up to five hundred knots, you are blind, crippled, bald, lame, mute, deaf, and afflicted by various ailments.'
Indirect insult is saying: 'You are like a Caṇḍāla (outcaste), you are like a refuse collector, you are like a bamboo worker, you are like a cartwright, you are like a Kukkusa (a clan name), you are like a Kusivasu (a clan name), you are like a Kāśyapa (a clan name), you are like an Atreya (a clan name), you are like a Bharadvaja (a clan name), you are like a seller of pigs and sheep, you are like a slaughterer of cattle, you are like a falconer, you are like a fisherman or hunter, you are like a thief, a catcher of thieves, you are like a city guard who knows criminal law, you are like a blacksmith, you are like a carpenter, you are like a potter, you are like a leather worker, you are like a barber.' 'You are like one who has committed Pārājika (a major offense), you are like one who has committed Saṃghādisesa (a type of monastic rule), you are like one who has committed Pācittiya (a type of monastic rule), you are like one who has committed Pāṭidesanīya (a type of monastic rule), you are like one who has committed Thullaccaya (a type of monastic rule)'
、汝似犯突吉羅人、汝似犯惡說人、汝似結使人、汝似盲瞎人、汝似禿人、汝似躄跛人、汝似啞聾人。
自比罵者，我非旃陀羅種、我非除糞種、我非竹師種、我非車師種、我非拘湊、拘尸婆蘇晝、迦葉、阿提梨夜、婆羅墮、販賣豬羊、殺牛人、放鷹鷂人、網魚獵人、作賊人、捕賊、守城、知刑獄人、鍛作人、木作人、竹作人、車作人、瓦陶作人、皮韋作人、剃髮人，我非犯波羅夷人、僧伽婆尸沙人、波逸提人、波羅提提舍尼、偷蘭遮、突吉羅、惡說人，我非結使、我非盲瞎、禿、跛躄、啞聾人。
若比丘如上說種類毀呰者，波逸提。若種類毀呰語了了，波逸提；不了了者，突吉羅。
若以說善法而面罵、若喻罵、自比罵。說善法者，阿蘭若、乞食、補納衣，乃至坐禪人。
說善法面罵者，汝是阿蘭若乃至坐禪人。
喻罵者，汝似阿練若乃至坐禪人。
自比罵者，我非是阿練若，乃至我非坐禪人。
若比丘說善法，面罵、人喻罵、自比罵，說而了了者，突吉羅；說不了了者，亦突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，相利故說、為法故說、為律故說、為教授故說、為親友故說、或戲笑故說、或因語次失口說、或
【現代漢語翻譯】 現代漢語譯本： 你好像是犯了突吉羅（Dukkata，微細罪）的人，你好像是說了惡語的人，你好像是被煩惱束縛的人，你好像是又盲又瞎的人，你好像是禿頭的人，你好像是瘸腿的人，你好像是又聾又啞的人。
如果將自己比作被辱罵的對象，我說我不是旃陀羅（Chandala，賤民）種姓，我不是除糞種姓，我不是竹匠種姓，我不是車匠種姓，我不是拘湊（Kuccha），拘尸婆蘇晝（Kusivasudha），迦葉（Kasyapa），阿提梨夜（Atireya），婆羅墮（Bharadvaja），不是販賣豬羊的人，不是殺牛的人，不是放鷹鷂的人，不是用網捕魚打獵的人，不是做賊的人，不是捕賊的人，不是守城的人，不是管理刑獄的人，不是鍛造的人，不是木匠，不是竹匠，不是車匠，不是瓦匠，不是皮革匠，不是剃頭的人，我不是犯了波羅夷（Parajika，斷頭罪）的人，不是僧伽婆尸沙（Sanghavasesa，僧殘罪）的人，不是波逸提（Payattika，單墮罪）的人，不是波羅提提舍尼（Patidesaniya，悔過罪）的人，不是偷蘭遮（Thullaccaya，粗罪）的人，不是突吉羅（Dukkata，微細罪）的人，不是說了惡語的人，我不是被煩惱束縛的人，我不是又盲又瞎、禿頭、瘸腿、又聾又啞的人。
如果比丘像上面所說的種類一樣譭謗他人，犯波逸提罪。如果用種類來譭謗，而且說得很清楚，犯波逸提罪；如果說得不清楚，犯突吉羅罪。
如果因為說了善法而被當面辱罵，或者用比喻來辱罵，或者將自己比作被辱罵的對象。所說的善法包括：住在阿蘭若（Aranya，寂靜處），乞食，穿補納衣（Pamsukulika，糞掃衣），乃至禪坐。
當面辱罵說善法的人，例如說：『你就是住在阿蘭若的人，乃至你是禪坐的人。』
用比喻來辱罵，例如說：『你好像是住在阿練若的人，乃至你是禪坐的人。』
將自己比作被辱罵的對象，例如說：『我不是住在阿練若的人，乃至我不是禪坐的人。』
如果比丘說了善法，被當面辱罵，或者被人用比喻來辱罵，或者將自己比作被辱罵的對象，如果說得很清楚，犯突吉羅罪；如果說得不清楚，也犯突吉羅罪。
比丘尼，犯波逸提罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯的情況包括：爲了互相利益而說，爲了佛法而說，爲了戒律而說，爲了教導而說，爲了親友而說，或者因為開玩笑而說，或者因為說話時一時失口而說，或者……
【English Translation】 English version: You seem like someone who has committed a Dukkata (minor offense), you seem like someone who speaks evil words, you seem like someone who is bound by defilements, you seem like someone who is blind and deaf, you seem like someone who is bald, you seem like someone who is lame, you seem like someone who is deaf and mute.
If one compares oneself to the object of abuse, I say I am not of the Chandala (outcaste) caste, I am not of the refuse-cleaning caste, I am not of the bamboo-worker caste, I am not of the cartwright caste, I am not Kuccha, Kusivasudha, Kasyapa, Atireya, Bharadvaja, not a seller of pigs and sheep, not a slaughterer of cows, not a falconer, not a fisherman or hunter, not a thief, not a capturer of thieves, not a city guard, not a judge of prisons, not a blacksmith, not a carpenter, not a bamboo worker, not a cartwright, not a tile maker, not a leather worker, not a barber, I am not someone who has committed a Parajika (defeat), not a Sanghavasesa (formal meeting offense), not a Payattika (expiation), not a Patidesaniya (confession), not a Thullaccaya (grave offense), not a Dukkata (minor offense), not someone who speaks evil words, I am not bound by defilements, I am not blind and deaf, bald, lame, deaf and mute.
If a bhikkhu (monk) reviles another with the above-mentioned categories, he commits a Payattika offense. If he reviles with categories and speaks clearly, he commits a Payattika offense; if he does not speak clearly, he commits a Dukkata offense.
If one is verbally abused for speaking good Dhamma (teachings), or abused with similes, or compares oneself to the object of abuse. The good Dhamma includes: living in the Aranya (forest), begging for alms, wearing Pamsukulika (rag robes), and even meditating.
Verbally abusing someone who speaks good Dhamma, for example, saying: 'You are someone who lives in the Aranya, even you are someone who meditates.'
Abusing with similes, for example, saying: 'You seem like someone who lives in the Aranya, even you seem like someone who meditates.'
Comparing oneself to the object of abuse, for example, saying: 'I am not someone who lives in the Aranya, even I am not someone who meditates.'
If a bhikkhu speaks good Dhamma and is verbally abused, or abused with similes, or compares himself to the object of abuse, if he speaks clearly, he commits a Dukkata offense; if he does not speak clearly, he also commits a Dukkata offense.
A bhikkhuni (nun) commits a Payattika offense; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commit a Dukkata offense. This is what is called an offense.
There is no offense in the following situations: speaking for mutual benefit, speaking for the sake of the Dhamma, speaking for the sake of the Vinaya (monastic rules), speaking for the sake of instruction, speaking for the sake of friends, or speaking in jest, or speaking inadvertently in the course of conversation, or...
在獨處說、或於夢中語、或欲說此而誤說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘傳彼此語，傳此屏語向彼說，傳彼屏語向此說，如是不息，遂至眾中未有斗事而生斗事，已有斗事而不滅。諸比丘各作是念：「眾僧以何因緣，本無斗諍而有此諍，已有諍事而不能滅耶？」諸比丘自知此六群比丘傳彼此語，遂至僧中斗諍，先未有諍事而生諍事，已有諍事而不能滅。時眾中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「云何汝等傳彼此語，遂至僧中先未有諍事而生諍事，已有諍事而不能滅？」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘：「云何汝等傳彼此語，遂至僧中先未有諍事而生諍事，已有諍事而不滅耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「汝等當聽，古昔有兩惡獸為伴，一名善牙師子，二名善博虎，晝夜伺捕眾鹿。時有一野干逐彼二獸后，食其殘肉以自全命。時彼野干竊自生念：『我今不能久與相逐，當以何方便斗亂彼二獸令不復相隨。』時野干即往善牙師子所，如是語善牙：『善博虎有如是語言：「我生處勝、種姓勝、形色勝汝、力勢
【現代漢語翻譯】 現代漢語譯本： 在獨處時說、或者在夢中說話、或者想要說這個卻錯誤地說了那個，沒有犯戒。
沒有犯戒的情況包括：最初佛陀沒有制定戒律時，以及因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞的時候。（二竟）
當時佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時六群比丘（group of six monks）互相傳話，把在這邊私下說的話傳到那邊，把在那邊私下說的話傳到這邊，這樣不停地傳，以至於在僧團中本來沒有爭鬥的事情也引發了爭鬥，已經有的爭鬥也不能平息。各位比丘各自想著：『僧團因為什麼緣故，本來沒有爭鬥卻有了爭鬥，已經有了爭鬥卻不能平息呢？』各位比丘自己知道是因為這六群比丘互相傳話，以至於在僧團中引發爭鬥，本來沒有爭鬥的事情也引發了爭鬥，已經有的爭鬥也不能平息。當時僧團中有少欲知足、奉行頭陀行（ascetic practices）、喜歡學習戒律、知道慚愧的人，呵斥六群比丘說：『你們為什麼互相傳話，以至於在僧團中本來沒有爭鬥的事情也引發了爭鬥，已經有的爭鬥也不能平息呢？』各位比丘前往世尊（Bhagavan）處，頭面頂禮佛足后在一旁坐下，把這個因緣詳細地告訴了世尊。世尊因為這個因緣召集比丘僧團，呵斥六群比丘：『你們為什麼互相傳話，以至於在僧團中本來沒有爭鬥的事情也引發了爭鬥，已經有的爭鬥不能平息呢？』當時世尊用無數種方法呵斥六群比丘后，告訴各位比丘：『你們應當聽著，很久以前有兩隻惡獸為伴，一隻名叫善牙師子（Good-Tooth Lion），另一隻名叫善博虎（Good-Gambling Tiger），它們日夜伺機捕捉鹿。當時有一隻野干（jackal）跟在那兩隻野獸後面，吃它們剩下的肉來維持生命。當時那隻野干暗自想著：『我現在不能長久地跟隨著它們，應當用什麼方法挑撥離間那兩隻野獸，使它們不再互相跟隨。』當時野干就前往善牙師子處，這樣對善牙說：『善博虎有這樣的話說：「我出生的地方比你優越、種姓比你優越、形貌比你優越、力量比你優越……」』
【English Translation】 English version: Speaking alone, or speaking in a dream, or intending to say this but mistakenly saying that, there is no offense.
There is no offense in the following cases: when the precepts were initially not established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of the second)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Shravasti (Savatthi Jetavana Anathapindika-arama). At that time, the group of six monks (Chabbaggiya monks) were conveying each other's words, conveying private words from here to there, and conveying private words from there to here, without ceasing. As a result, disputes arose in the Sangha (community of monks) where there were none before, and existing disputes could not be resolved. The monks each thought, 'What is the cause that the Sangha, which had no disputes, now has disputes, and existing disputes cannot be resolved?' The monks themselves knew that it was because these six monks were conveying each other's words, leading to disputes in the Sangha, causing disputes where there were none before, and failing to resolve existing disputes. At that time, there were monks in the Sangha who were content with little, practiced asceticism (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the group of six monks, saying, 'Why do you convey each other's words, leading to disputes in the Sangha, causing disputes where there were none before, and failing to resolve existing disputes?' The monks went to the Blessed One (Bhagavan), bowed their heads at his feet, sat to one side, and fully explained the cause to the Blessed One. Because of this cause, the Blessed One gathered the Sangha of monks and rebuked the group of six monks, saying, 'Why do you convey each other's words, leading to disputes in the Sangha, causing disputes where there were none before, and failing to resolve existing disputes?' At that time, the Blessed One, having rebuked the group of six monks in countless ways, told the monks, 'Listen, in the ancient past, there were two evil beasts as companions, one named Good-Tooth Lion (Sunakha-siha), and the other named Good-Gambling Tiger (Susakkhi-vyaggha). Day and night, they lay in wait to capture deer. At that time, there was a jackal (gidala) following behind those two beasts, eating their leftover meat to sustain its life. At that time, that jackal secretly thought, 'I cannot follow them for long. What method should I use to incite discord between those two beasts so that they no longer follow each other?' At that time, the jackal went to Good-Tooth Lion and said to Good-Tooth, 'Good-Gambling Tiger has said such words: "My birthplace is superior to yours, my lineage is superior to yours, my appearance is superior to yours, my strength is superior to yours..."'
勝汝。何以故？我日日得好美食。善牙師子逐我后，食我殘肉以自全命。」』即說偈言：
「『形色及所生， 大力而復勝； 善牙不能善。 善博如是語。』
「善牙問野干言：『汝以何事得知？』答言：『汝等二獸共集一處相見自知。』爾時野干竊語善牙已，便往語善博虎言：『汝知不？善牙有如是語：「而我今日種姓、生處悉皆勝汝，力勢亦勝。何以故？我常食好肉。善博虎食我殘肉而自活命。」』即說偈言：
「『形色及所生， 大力而復勝； 善博不能善。 善牙如是語。』
「善博問言：『汝以何事得知？』答言：『汝等二獸共集一處相見自知。』后二獸共集一處，瞋眼相視，善牙師子便作是念：『我不應不問便先下手打彼。』爾時善牙師子向善博虎而說偈問：
「『形色及所生， 大力而復勝； 善牙不如我。 善博說是耶？』
「彼自念言：『必是野干斗亂我等。』善博虎說偈答善牙師子言：
「『善博不說是， 形色及所生； 大力而復勝， 善牙不能善。 若受無利言， 信他彼此語； 親厚自破壞， 便成於冤家。 若以知真實， 當滅除瞋惱； 今可至誠說， 令身得利益。 今當善降伏，
【現代漢語翻譯】 現代漢語譯本： 『我勝過你。為什麼呢？我每天都能得到美味的食物。善牙（Śvadaṃṣṭra，獅子的名字）跟在我後面，吃我剩下的肉來維持生命。』於是說了偈語： 『外形和出身， 力量大而且勝過； 善牙不如我。 善博（Suvīra，老虎的名字）這樣說。』 善牙問野干說：『你通過什麼事知道的？』野干回答說：『你們兩隻野獸聚集在一處相見時自己知道的。』當時野干偷偷地告訴善牙后，便去告訴善博虎說：『你知道嗎？善牙有這樣的話：「我今天在種姓、出生的地方都勝過你，力量和氣勢也勝過你。為什麼呢？我常常吃美味的肉。善博虎吃我剩下的肉來維持生命。」』於是說了偈語： 『外形和出身， 力量大而且勝過； 善博不如我。 善牙這樣說。』 善博問說：『你通過什麼事知道的？』回答說：『你們兩隻野獸聚集在一處相見時自己知道的。』後來兩隻野獸聚集在一處，用憤怒的眼神互相看著，善牙獅子便這樣想：『我不應該不問就先下手打他。』當時善牙獅子向善博虎說了偈語詢問： 『外形和出身， 力量大而且勝過； 善牙不如我。 善博是這樣說的嗎？』 他自己想：『一定是野干挑撥離間我們。』善博虎用偈語回答善牙獅子說： 『善博沒有這樣說， 外形和出身； 力量大而且勝過， 善牙不如我。 如果聽信沒有利益的話， 相信他人搬弄是非的話語； 親密的關係自己破壞， 便成為仇敵。 如果能夠知道真實情況， 應當消除憤怒和煩惱； 現在可以真誠地說出來， 使自身得到利益。 現在應當好好地降伏，
【English Translation】 English version: 'I am superior to you. Why? Because I get good food every day. Śvadaṃṣṭra (the lion's name) follows me, eating my leftover meat to sustain his life.' Then he spoke in verse: 'In form and birth, Powerful and superior; Śvadaṃṣṭra is not as good as I am. Suvīra (the tiger's name) says this.' Śvadaṃṣṭra asked the jackal: 'How did you find out about this?' The jackal replied: 'You two beasts will know when you gather together and see each other.' At that time, after the jackal secretly told Śvadaṃṣṭra, he went to tell Suvīra the tiger: 'Do you know? Śvadaṃṣṭra has said this: "Today, I surpass you in lineage and place of birth, and I also surpass you in strength and power. Why? Because I often eat delicious meat. Suvīra the tiger eats my leftover meat to sustain his life."' Then he spoke in verse: 'In form and birth, Powerful and superior; Suvīra is not as good as I am. Śvadaṃṣṭra says this.' Suvīra asked: 'How did you find out about this?' He replied: 'You two beasts will know when you gather together and see each other.' Later, the two beasts gathered in one place, looking at each other with angry eyes. Śvadaṃṣṭra the lion then thought: 'I should not strike him before asking.' At that time, Śvadaṃṣṭra the lion spoke a verse to Suvīra the tiger, asking: 'In form and birth, Powerful and superior; Śvadaṃṣṭra is not as good as I am. Is this what Suvīra said?' He thought to himself: 'It must be the jackal stirring up trouble between us.' Suvīra the tiger replied to Śvadaṃṣṭra the lion in verse: 'Suvīra did not say this, In form and birth; Powerful and superior, Śvadaṃṣṭra is not as good as I am. If you listen to unprofitable words, Believe others' gossiping; Destroying close relationships yourself, You will become enemies. If you can know the truth, You should eliminate anger and vexation; Now you can speak sincerely, So that the body may benefit. Now you should subdue well,
除滅惡知識； 可殺此野干， 斗亂我等者。』
「即打野干殺，二獸還和合。」
爾時佛告諸比丘：「此二獸為彼所破，共集一處相見不悅；況復於人，為人所破心能不惱？云何六群比丘斗亂彼此，先無諍事而生諍事，已有諍事而不能滅。」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘兩舌語，波逸提。」
比丘義如上說。
兩舌者，比丘斗亂比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門。比丘尼還斗亂比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門比丘。式叉摩那還斗亂式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼。沙彌還斗亂沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那。沙彌尼還斗亂沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼。優婆塞還斗亂優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆
【現代漢語翻譯】 現代漢語譯本： 『剷除那些邪惡的知識； 可以殺了這隻野干（一種動物），它挑撥離間我們。』
『於是他們打了野干並殺了它，兩隻野獸又和好如初。』
這時，佛陀告訴眾比丘（佛教僧侶）: 『這兩隻野獸被它所破壞，聚集在一起見面也不高興；更何況是人呢，被人破壞了關係，內心怎能不惱怒？為什麼六群比丘要挑撥離間彼此，本來沒有爭端卻製造爭端，已經有了爭端卻不能平息。』這時，世尊用無數種方法呵斥了六群比丘后，告訴眾比丘: 『這些愚癡的人！種下多種有漏（導致輪迴）的因，最初就犯了戒。從今以後，為比丘們制定戒律，爲了聚集十種功德，乃至正法長久住世，想要說戒的人應當這樣說：如果比丘兩舌（挑撥離間），犯波逸提（一種罪名）。』
比丘的定義如上所述。
兩舌是指，比丘挑撥離間比丘、比丘尼（佛教女尼）、式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼）、優婆塞（男居士）、優婆夷（女居士）、國王及大臣、外道（其他宗教）、異學沙門（其他學說的出家人）、婆羅門（古印度祭司）。比丘尼也挑撥離間比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘。式叉摩那也挑撥離間式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼。沙彌也挑撥離間沙彌、沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那。沙彌尼也挑撥離間沙彌尼、優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌。優婆塞也挑撥離間優婆塞、優婆夷、國王及大臣、外道、異學沙門、婆羅門。
【English Translation】 English version: 'Eliminate those evil knowledges; We can kill this jackal (a type of animal), who stirs up trouble among us.'
'Then they beat the jackal and killed it, and the two beasts were reconciled as before.'
At that time, the Buddha told the Bhikkhus (Buddhist monks): 'These two beasts were harmed by it, and even when they gathered together, they were not happy to see each other; how much more so with people, when their relationships are damaged, how can their hearts not be troubled? Why do the six groups of Bhikkhus stir up trouble among each other, creating disputes where there were none, and failing to resolve disputes that already exist?' At that time, the World Honored One, using countless methods, rebuked the six groups of Bhikkhus and told the Bhikkhus: 'These foolish people! They plant many seeds of defilement (leading to reincarnation), and they initially break the precepts. From now on, precepts will be established for the Bhikkhus, in order to gather ten merits, and for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu engages in divisive speech (sowing discord), it is a Pacittiya (an offense).'
The definition of Bhikkhu is as described above.
Divisive speech refers to a Bhikkhu sowing discord among Bhikkhus, Bhikkhunis (Buddhist nuns), Sikkhamanas (female trainees), Samaneras (novice monks), Samaneris (novice nuns), Upasakas (male lay followers), Upasikas (female lay followers), kings and ministers, outsiders (other religions), heretical ascetics (ascetics of other doctrines), and Brahmins (ancient Indian priests). A Bhikkhuni also sows discord among Bhikkhunis, Sikkhamanas, Samaneras, Samaneris, Upasakas, Upasikas, kings and ministers, outsiders, heretical ascetics, Brahmins, and Bhikkhus. A Sikkhamana also sows discord among Sikkhamanas, Samaneras, Samaneris, Upasakas, Upasikas, kings and ministers, outsiders, heretical ascetics, Brahmins, Bhikkhus, and Bhikkhunis. A Samanera also sows discord among Samaneras, Samaneris, Upasakas, Upasikas, kings and ministers, outsiders, heretical ascetics, Brahmins, Bhikkhus, Bhikkhunis, and Sikkhamanas. A Samaneri also sows discord among Samaneris, Upasakas, Upasikas, kings and ministers, outsiders, heretical ascetics, Brahmins, Bhikkhus, Bhikkhunis, Sikkhamanas, and Samaneras. An Upasaka also sows discord among Upasakas, Upasikas, kings and ministers, outsiders, heretical ascetics, and Brahmins.
羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼。優婆夷還斗亂優婆夷、國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞。國王還斗亂國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷。大臣還斗亂大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王。種種外道、沙門、婆羅門還斗亂種種外道、沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王大臣。
斗亂者，某甲說是言：「汝是旃陀羅種、除糞種、竹師種、車師種、拘湊、拘尸婆、蘇晝種、迦葉、阿提梨夜、婆羅墮，販賣豬羊、殺牛、放鷹、網魚、獵師、作賊、捕賊、守城刑獄、鍛作、陶師、皮師、剃髮師，汝犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說。結使者，從瞋恚乃至五百結，禿、盲瞎、跛躄、聾啞。」
若有比丘破皆是比丘斗亂，說而了了者，波逸提；說而不了了者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，破惡知識、破惡伴黨、破方便壞僧者、破助壞僧者、破二人三人作羯磨者。破
【現代漢語翻譯】 現代漢語譯本： 羅門（Rāmaṇa，指婆羅門種姓的人）、比丘（bhikkhu，佛教僧侶）、比丘尼（bhikkhunī，佛教女尼）、式叉摩那（śikṣamāṇā，預備沙彌尼，受持六法者）、沙彌（śrāmaṇera，佛教男沙彌）、沙彌尼（śrāmaṇerī，佛教女沙彌）。優婆夷（upāsikā，近事女，在家女信徒）之間互相爭鬥，優婆夷還與國王及大臣、外道（tīrthika，佛教以外的宗教修行者）、異學沙門（不同學說的出家修行者）、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞（upāsaka，近事男，在家男信徒）爭鬥。國王還與國王及大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷爭鬥。大臣還與大臣、外道、異學沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王爭鬥。各種外道、沙門、婆羅門還與各種外道、沙門、婆羅門、比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷、國王大臣爭鬥。
爭鬥的內容是，某人說：『你是旃陀羅種（caṇḍāla，賤民）、除糞種、竹師種、車師種、拘湊、拘尸婆、蘇晝種、迦葉（Kaśyapa，姓氏）、阿提梨夜、婆羅墮，販賣豬羊、殺牛、放鷹、網魚、獵師、作賊、捕賊、守城刑獄、鍛作、陶師、皮師、剃髮師，你犯了波羅夷（pārājika，斷頭罪）、僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）、波逸提（pāyantika，單墮罪）、波羅提提舍尼（prātideśanīya，悔過罪）、偷蘭遮（sthūlātyaya，粗罪）、突吉羅（duṣkṛta，惡作罪）、惡說。』結使方面，從瞋恚乃至五百結，禿頭、盲人、瞎子、跛子、瘸子、聾子、啞巴。』
如果有比丘破壞，這些都是比丘之間的爭鬥，如果說得清楚明白，犯波逸提罪；如果說得不清楚明白，犯突吉羅罪。
比丘尼犯波逸提罪；式叉摩那、沙彌、沙彌尼犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況是，破壞惡知識、破壞惡伴黨、破壞方便壞僧者、破壞助壞僧者、破壞二人或三人作羯磨（karma，業）者。破壞……
【English Translation】 English version: Rāmaṇa (Brahmins), Bhikkhus (Buddhist monks), Bhikkhunīs (Buddhist nuns), Śikṣamāṇās (female trainees), Śrāmaṇeras (male novices), Śrāmaṇerīs (female novices). Upāsikās (female lay followers) quarrel with Upāsikās, and Upāsikās also quarrel with kings and ministers, Tīrthikas (non-Buddhists), heretical Śramaṇas (ascetics of different schools), Brahmins, Bhikkhus, Bhikkhunīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs, and Upāsakas (male lay followers). Kings also quarrel with kings and ministers, Tīrthikas, heretical Śramaṇas, Brahmins, Bhikkhus, Bhikkhunīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs, Upāsakas, and Upāsikās. Ministers also quarrel with ministers, Tīrthikas, heretical Śramaṇas, Brahmins, Bhikkhus, Bhikkhunīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs, Upāsakas, Upāsikās, and kings. Various Tīrthikas, Śramaṇas, and Brahmins also quarrel with various Tīrthikas, Śramaṇas, Brahmins, Bhikkhus, Bhikkhunīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs, Upāsakas, Upāsikās, kings, and ministers.
The content of the quarrel is someone saying: 'You are of the Caṇḍāla (outcaste) lineage, the dung-sweeping lineage, the bamboo worker lineage, the cartwright lineage, Kucausa, Kusibha, Sudiva lineage, Kaśyapa (a gotra name), Atiriya, Bharadvaja, selling pigs and sheep, slaughtering cows, releasing hawks, netting fish, hunters, thieves, capturers of thieves, city guards and jailers, blacksmiths, potters, tanners, barbers, you have committed Pārājika (defeat), Saṃghāvaśeṣa (formal meeting), Pāyantika (expiation), Prātideśanīya (confession), Sthūlātyaya (serious offense), Duṣkṛta (wrongdoing), evil speech.' Regarding defilements, from anger to five hundred defilements, bald, blind, crippled, lame, deaf, mute.'
If a Bhikkhu causes dissension, and these are quarrels among Bhikkhus, if he speaks clearly, he commits a Pāyantika offense; if he speaks unclearly, he commits a Duṣkṛta offense.
A Bhikkhunī commits a Pāyantika offense; a Śikṣamāṇā, a Śrāmaṇera, a Śrāmaṇerī commit a Duṣkṛta offense. This is what is called an offense.
Non-offenses include destroying evil knowledge, destroying evil companions, destroying those who conveniently harm the Saṃgha (community), destroying those who assist in harming the Saṃgha, destroying those who perform Karma (action) in groups of two or three. Destroying...
若作非法羯磨、非律羯磨者，破若僧、若塔、若廟、若和上、同和上、若阿阇梨、同阿阇梨、若知識、若親友、若數數語者、無義無利、欲方便作無義無利，破如是人者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者阿那律從舍衛國向拘薩羅國中，路至無比丘住處村，問言：「誰與我住處？」聞彼有一淫女家，常安止賓客在門屋下住。時阿那律即往至彼淫女家語言：「大妹！欲寄止一宿可得爾不？」淫女答曰：「可住，門下寬廣隨意止宿。」阿那律即入門下，自敷草蓐坐具結加趺坐，一心思惟繫念在前。爾時拘薩羅國諸長者有行緣之便，亦投彼村求覓宿處，亦復聞彼淫女家常止賓客，即便往其家求寄宿言：「欲於此寄一宿可爾不？」淫女答言：「我已先聽一沙門宿，君可問彼沙門，可得共宿者便可止宿。」其人即往阿那律所語言：「我向語主人求宿即見聽許，今欲共宿不相妨耶？」阿那律答言：「我草蓐敷竟，門屋寬大，可隨意宿，勿疑也。」時諸長者即入門屋下，長者伴多坐相逼近。時淫女見已即生愍念心言：「此阿那律是豪貴子孫，習樂來久不能忍苦。今諸長者共相逼近。」即至阿那律所語言：「尊者習樂來久不能忍苦，今諸長者共相逼
【現代漢語翻譯】 現代漢語譯本：如果有人做出非法的羯磨（Karma，業，行為），不符合戒律的羯磨，或者破壞僧團、佛塔、寺廟、和尚（Upadhyaya，親教師）、與和尚相同地位者、阿阇梨（Acharya，軌範師）、與阿阇梨相同地位者、善知識、親友，或者屢次勸說但對方所說毫無意義和利益，想要用方便法阻止其做出無意義無利益之事，從而阻止了這些人，是不犯戒的。
以下情況不犯戒：最初佛陀未制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（三次說完）
當時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者阿那律（Anuruddha）從舍衛國前往拘薩羅國（Kosala），途中到達一個比丘居住的村莊，問道：『誰能提供我住宿的地方？』 聽說那裡有一位（此處原文如此，指女性）家，經常安排賓客在門屋下住宿。當時阿那律就前往那位家，說道：『大妹！我想借宿一晚可以嗎？』 回答說：『可以住，門下寬敞，隨意住宿。』 阿那律就進入門下，自己鋪設草墊坐具，結跏趺坐，一心思維，繫念在前。當時，拘薩羅國的各位長者因為有事出行，也來到那個村莊尋找住宿的地方，也聽說那位家經常安排賓客住宿，就前往她家請求借宿，說道：『我想在這裡借宿一晚可以嗎？』 回答說：『我已經先答應一位沙門住宿，你們可以問問那位沙門，如果可以一起住宿，就可以住下。』 那些人就前往阿那律處，說道：『我剛才向主人請求住宿，她已經答應了，現在想一起住宿，不會妨礙你吧？』 阿那律回答說：『我的草墊已經鋪好，門屋寬大，可以隨意住宿，不必疑慮。』 當時各位長者就進入門屋下，因為長者們人多，坐得很擁擠。當時看到后，就生起憐憫之心，說道：『這位阿那律尊者是豪門貴族子孫，習慣享樂很久，不能忍受困苦。現在各位長者共相逼近。』 就走到阿那律處，說道：『尊者習慣享樂很久，不能忍受困苦，現在各位長者共相逼
【English Translation】 English version: If someone performs an unlawful Karma (action, deed), a Karma that is not in accordance with the precepts, or destroys the Sangha (community), stupa (relic mound), temple, Upadhyaya (preceptor), someone of equal status to the Upadhyaya, Acharya (teacher), someone of equal status to the Acharya, a wise friend, a relative, or someone who repeatedly speaks but their words are meaningless and without benefit, wanting to use skillful means to prevent them from doing meaningless and unbeneficial things, thereby preventing such people, it is not a transgression.
The following are not transgressions: when the Buddha initially had not yet established the precepts, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (Said three times completely)
At that time, the Buddha was in the Jeta Grove Anathapindika-arama in Shravasti (Savatthi). At that time, Venerable Anuruddha (Anuruddha) was traveling from Shravasti towards Kosala (Kosala), and on the way, he arrived at a village where monks resided, and asked: 'Who can provide me with a place to stay?' He heard that there was a ** (the original text uses this term, referring to a woman) house there, which often arranged for guests to stay under the gatehouse. At that time, Anuruddha went to that ** house and said: 'Elder sister! Is it possible for me to stay for one night?' The ** replied: 'You can stay, the area under the gate is spacious, stay as you please.' Anuruddha then entered under the gate, spread out his own grass mat and sitting cloth, sat in the lotus position, and focused his mind, keeping his thoughts present. At that time, the elders of Kosala, having business to attend to, also came to that village seeking a place to stay, and also heard that the ** house often arranged for guests to stay, so they went to her house and requested to stay, saying: 'Is it possible for me to stay here for one night?' The ** replied: 'I have already agreed to let a Shramana (ascetic) stay, you can ask that Shramana, if it is possible to stay together, then you can stay.' Those people then went to Anuruddha and said: 'I just asked the owner for accommodation, and she has agreed, now I want to stay together, will it not bother you?' Anuruddha replied: 'My grass mat is already spread out, the gatehouse is spacious, you can stay as you please, do not doubt it.' At that time, the elders entered under the gatehouse, because there were many elders, they were sitting very close together. At that time, the ** saw this and felt compassion, saying: 'This Venerable Anuruddha is the descendant of a wealthy and noble family, he has been accustomed to pleasure for a long time and cannot endure hardship. Now the elders are pressing close together.' She then went to Anuruddha and said: 'Venerable one, you have been accustomed to pleasure for a long time and cannot endure hardship, now the elders are pressing close
近，尊者能入我舍內宿不？」即報言：「可。」爾時尊者阿那律即便入舍，在其坐處結加趺坐繫念在前。時淫女室中然燈燭竟夕不絕，彼淫女于初夜來往阿那律所語言：「近有諸長者婆羅門種，多諸財寶，皆來語我言：『可與我作婦。』我即語彼諸長者言：『汝等醜陋，不能為汝等作婦，若是端正者我今當爲其作婦。』我觀尊者形貌端正，可為我作夫耶？」時尊者阿那律雖聞此語，默然不答，亦不觀視。何以故？由尊者得無上二俱解脫故。到后夜末明相欲出，時復語阿那律言：「諸婆羅門長者種皆多財寶語我言：『為我作婦。』我即不許。然阿那律顏貌端政，可為我作夫耶？」阿那律復默然不答，亦不觀視。何以故？由是尊者得無上二俱解脫故。爾時此淫女即脫衣來前捉之，時阿那律以神足力踴身在空中。淫女見之慚愧，裸身蹲住，即疾疾取衣著已，叉手合掌，仰面空中向阿那律言：「懺悔！懺悔！」如是至三。「愿尊者還來在本處坐。」阿那律即下在本處坐。此女人禮阿那律足已卻坐一面，阿那律為說種種微妙法，所謂施義、戒義、生天之義，呵欲不凈、度有漏縛，稱讚出離為樂、增益解脫。時淫女即于座上諸塵垢盡得法眼凈。時淫女見法得法已：「唯愿聽許為優婆夷，歸依佛法僧，自今已去盡形壽不殺生，乃至不
飲酒。愿尊者今日受我請食。」阿那律默然受之。彼淫女知阿那律默然受請已，即辦具種種甘膳飲食而供養之，食已取一小床在阿那律前坐。阿那律為說種種法，勸喻令其心喜，為說法已從坐而去。還僧伽藍中，以此因緣具向諸比丘說。時眾中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌阿那律言：「云何阿那律！與婦女同室宿耶？」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即以此因緣集比丘僧，知而故問阿那律言：「汝實與女人獨同室宿不？」答言：「實爾。」佛無數方便呵責阿那律言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何阿那律！與婦女同室宿？」世尊以無數方便呵責阿那律已，告諸比丘：「自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與婦女同室宿者，波逸提。」
比丘義如上說。
婦女者，人女、有知、命根不斷。
室者，有四周墻壁，障上有覆，或前敞而無壁，或有四壁上無覆，或有雖覆而不遍，或有雖覆遍而有開處，是謂室。
若比丘先宿、婦女后至，或婦女先至、比丘後到，或二人俱至，若亞臥隨脅著地，波逸提。隨轉側，波逸提。若天女、阿修羅女、若龍女、夜叉女、餓鬼女同室宿
【現代漢語翻譯】 現代漢語譯本：飲酒。』愿尊者今日接受我的齋飯。』阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）默然接受了邀請。那人知道阿那律默然接受邀請后，就準備了各種美味的食物來供養他。飯後，他拿來一張小床，坐在阿那律面前。阿那律為他說了各種佛法，勸導他，使他內心歡喜。說法完畢后，阿那律就從座位上離開了。他回到僧伽藍（Sangharama，僧眾居住的園林）中，把這件事詳細地告訴了各位比丘（Bhikkhu，佛教僧侶）。當時，僧眾中有少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的人，他們批評阿那律說：『阿那律怎麼能和婦女同在一個房間里過夜呢？』各位比丘前往世尊（Bhagavan，佛陀的尊稱）處，頭面頂禮佛足，在一旁坐下，把這件事詳細地稟告了世尊。世尊因此召集了比丘僧團，明知故問阿那律說：『你真的和女人單獨在一個房間里過夜了嗎？』阿那律回答說：『確實如此。』佛陀用無數種方法呵責阿那律說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Sramana，出家修行者）的規範，不是清凈的行為，不隨順修行，是不應該做的。阿那律，你怎麼能和婦女同在一個房間里過夜呢？』世尊用無數種方法呵責阿那律后，告訴各位比丘：『從今以後，我要為各位比丘制定戒律，總結十種意義，乃至爲了正法長久住世。想要說戒的人應當這樣說：如果比丘和婦女同在一個房間里過夜，犯波逸提（Payantika，一種輕罪）。』 比丘的定義如上所述。 婦女的定義是：人女，有知覺，命根未斷。 房間的定義是：有四周墻壁，上面有遮蓋，或者前面敞開沒有墻壁，或者有四面墻壁上面沒有遮蓋，或者有遮蓋但不完全，或者有完全的遮蓋但有開口的地方，這都叫做房間。 如果比丘先到房間，婦女後到；或者婦女先到房間，比丘後到；或者兩人同時到達。如果身體亞臥，身體的側面接觸地面，犯波逸提。隨著身體的轉動，犯波逸提。如果是天女（Devakanya，天上的女子）、阿修羅女（Asura-kanya，阿修羅族的女子）、龍女（Naga-kanya，龍族的女子）、夜叉女（Yaksa-kanya，夜叉族的女子）、餓鬼女（Preta-kanya，餓鬼道的女子）同在一個房間里過夜，也犯波逸提。
【English Translation】 English version: 『Drink wine. May the Venerable One accept my meal today.』 Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) silently accepted the invitation. Knowing that Anuruddha had silently accepted, he prepared various delicious foods and offered them to him. After the meal, he brought a small bed and sat in front of Anuruddha. Anuruddha spoke various teachings to him, exhorting him and making his heart rejoice. After speaking the Dharma, Anuruddha left his seat. He returned to the Sangharama (a monastery where monks reside) and told all the Bhikkhus (Buddhist monks) about this matter in detail. At that time, among the Sangha, there were those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse. They criticized Anuruddha, saying, 『How can Anuruddha spend the night in the same room with a woman?』 The Bhikkhus went to the Bhagavan (the Blessed One, a title for the Buddha), bowed their heads to his feet, sat to one side, and reported this matter in detail to the Bhagavan. The Bhagavan then gathered the Bhikkhu Sangha, and knowing the situation, deliberately asked Anuruddha, 『Did you really spend the night alone in the same room with a woman?』 Anuruddha replied, 『Indeed, I did.』 The Buddha rebuked Anuruddha in countless ways, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (a wandering ascetic), not a pure practice, not in accordance with the path of practice, and should not be done. Anuruddha, how can you spend the night in the same room with a woman?』 After rebuking Anuruddha in countless ways, the Bhagavan told the Bhikkhus, 『From now on, I will establish precepts for the Bhikkhus, summarizing ten meanings, even for the long duration of the True Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu spends the night in the same room with a woman, he commits a Payantika (a minor offense).』 The definition of Bhikkhu is as described above. The definition of woman is: a human female, with consciousness, whose life force is not interrupted. The definition of room is: having four surrounding walls, with a covering above, or open in the front without walls, or having four walls without a covering above, or having a covering but not complete, or having a complete covering but with an opening, this is called a room. If a Bhikkhu arrives at the room first, and the woman arrives later; or the woman arrives at the room first, and the Bhikkhu arrives later; or both arrive at the same time. If the body is lying sideways, with the side of the body touching the ground, he commits a Payantika. With each turn of the body, he commits a Payantika. If it is a Devakanya (a celestial maiden), an Asura-kanya (a maiden of the Asura race), a Naga-kanya (a maiden of the Naga race), a Yaksa-kanya (a maiden of the Yaksa race), or a Preta-kanya (a maiden of the Preta realm) who spends the night in the same room, he also commits a Payantika.
者，突吉羅。與畜生女能變化、不能變化者同室宿，突吉羅。若與黃門、二根人同室宿，突吉羅。晝日婦女立，比丘臥者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若比丘不知彼室內有婦女而宿；若比丘先至而婦女后至，比丘不知；若屋有覆而無四邊障，或盡覆而半障，或盡覆而少障，或盡障而不覆，或有盡障而少覆，或半覆半障，或少覆少障，或不覆不障露地，無犯。此室中若行若坐，無犯。若頭眩倒地、若病臥，無犯。或為強力所捉、若為人所縛、若命難、凈行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)
爾時世尊在曠野城。六群比丘與諸長者共在講堂止住，時六群中有一人散亂心睡眠無所覺知，小轉側形體發露。時有比丘以衣覆已，復更轉側露形，一比丘復以衣覆之。尋復轉側而形起。時諸長者見已，便生譏嫌大笑調弄。時眠比丘心懷慚愧無顏，諸比丘亦慚愧。其中有少欲知足、知慚愧、行頭陀、樂學戒者，譏嫌此比丘言：「云何六群比丘與諸長者共止宿耶？」時諸比丘即往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集諸比丘，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、
非隨順行，所不應為。云何六群比丘！與諸長者共止宿耶？」以無數方便呵責六群比丘已，告諸比丘言：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與未受大戒人共宿，波逸提。」如是世尊與比丘結戒。
爾時佛在拘睒毗國，諸比丘如是言：「佛不聽我曹與未受大戒人共宿，當遣羅云出去。」時羅云無屋住往廁上宿，時佛知之，往詣廁所作謦欬聲。時羅云亦復謦欬，世尊知而故問：「此中有誰？」羅云答言：「我是羅云。」復問：「汝在此中作何等耶？」答言：「諸比丘言：『不得與未受具戒人共宿。』驅我出。」世尊即便言：「云何愚癡比丘無有慈心，乃驅小兒出？是佛子不護我意耶？」即便授指與之令捉，將來自入住房共止一宿。明日清旦集諸比丘告言：「汝等無慈心，乃驅出小兒，是佛子不護我意耶！自今已去聽諸比丘與未受大戒人共二宿，若至三宿，明相未出時應起避去。若至第四宿，若自去、若使未受戒人去。自今已去當如是說戒：若比丘與未受大戒人共宿，過二宿至三宿，波逸提。」
比丘義如上說。
未受戒人者，除比丘、比丘尼，余未受大戒人是。
同室宿者，如前說。
若比丘先至、未受
【現代漢語翻譯】 現代漢語譯本： 『不隨順正法修行，這是不應該做的。你們這六群比丘（指行為不端的比丘）！怎麼能和那些長者一起住宿呢？』佛陀用無數的方法呵斥了六群比丘之後，告訴眾比丘說：『這些六群比丘真是愚癡之人！做了很多會產生煩惱的事情，最初就是從犯戒開始的。從今以後，我要為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘和沒有受過具足戒的人一起住宿，就犯了波逸提（一種罪名）。』就這樣，世尊為比丘們制定了戒律。
當時，佛陀在拘睒彌國（Kosambi），眾比丘這樣說：『佛陀不允許我們和沒有受過具足戒的人一起住宿，應當把羅云（Rahula，佛陀的兒子）趕出去。』當時，羅云沒有住處，就到廁所邊住宿。佛陀知道了這件事，就到廁所邊發出咳嗽聲。羅云也咳嗽迴應，世尊明知故問：『這裡面是誰？』羅云回答說：『我是羅云。』佛陀又問：『你在這裡做什麼？』羅云回答說：『眾比丘說：『不得和沒有受過具足戒的人一起住宿。』把我趕出來了。』世尊立刻說：『這些愚癡的比丘怎麼沒有慈悲心，竟然把小孩子趕出去？這個佛子不顧及我的心意嗎？』隨即伸出手讓羅云抓住，帶他進入自己的房間一起住宿了一夜。第二天清晨，召集眾比丘告訴他們說：『你們沒有慈悲心，竟然把小孩子趕出去，這個佛子不顧及我的心意嗎！從今以後，允許眾比丘和沒有受過具足戒的人一起住宿兩夜，如果到了第三夜，天亮之前應當起身離開。如果到了第四夜，要麼自己離開，要麼讓未受戒的人離開。從今以後，應當這樣說戒：如果比丘和沒有受過具足戒的人一起住宿，超過兩夜到了三夜，就犯了波逸提。』
比丘（Bhikkhu）的定義如上所述。
未受戒人（Not fully ordained person）的定義是，除了比丘、比丘尼（Bhikkhuni），其餘沒有受過具足戒的人。
同室住宿（Staying in the same room）的定義如前所述。
如果比丘先到，未受
【English Translation】 English version: 『Acting contrary to the Dharma, this is not what should be done. How can you, the group of six bhikkhus (referring to the misbehaving bhikkhus)! Stay overnight with those elders?』 After rebuking the group of six bhikkhus with countless methods, the Buddha told the bhikkhus: 『These six bhikkhus are truly foolish people! They have done many things that lead to defilements, starting with breaking the precepts. From now on, I will establish precepts for the bhikkhus, in order to gather ten kinds of merits and benefits, and even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhu stays overnight with a person who has not received full ordination, he commits a pacittiya (an offense).』 Thus, the World Honored One established the precepts for the bhikkhus.
At that time, the Buddha was in Kosambi (Kosambi). The bhikkhus said: 『The Buddha does not allow us to stay overnight with a person who has not received full ordination, we should send Rahula (Rahula, the Buddha's son) away.』 At that time, Rahula had no place to stay, so he stayed near the toilet. The Buddha knew about this, so he went to the toilet and made a coughing sound. Rahula also coughed in response. The World Honored One knew but still asked: 『Who is in here?』 Rahula replied: 『I am Rahula.』 The Buddha then asked: 『What are you doing here?』 Rahula replied: 『The bhikkhus said: 『We are not allowed to stay overnight with a person who has not received full ordination.』 They drove me out.』 The World Honored One immediately said: 『How can these foolish bhikkhus have no compassion, and actually drive out a child? Does this son of the Buddha not consider my feelings?』 He then extended his hand for Rahula to hold, and brought him into his own room to stay overnight. The next morning, he gathered the bhikkhus and told them: 『You have no compassion, and actually drove out a child. Does this son of the Buddha not consider my feelings! From now on, bhikkhus are allowed to stay overnight with a person who has not received full ordination for two nights. If it reaches the third night, they should get up and leave before dawn. If it reaches the fourth night, either they leave themselves, or they make the unordained person leave. From now on, the precept should be recited as follows: If a bhikkhu stays overnight with a person who has not received full ordination, exceeding two nights and reaching three nights, he commits a pacittiya.』
The definition of bhikkhu (Bhikkhu) is as described above.
The definition of a person who has not received ordination (Not fully ordained person) is, except for bhikkhus and bhikkhunis (Bhikkhuni), all other people who have not received full ordination.
The definition of staying in the same room (Staying in the same room) is as described above.
If the bhikkhu arrives first, not yet received
大戒人後至，未受戒人前至、比丘后至，或二人俱至，若脅著地犯，若小轉側亦犯。若天男、阿須羅男、乾闥婆男、夜叉男、餓鬼男，及與畜生中能變化者、不能變化者，共過二宿三宿，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若比丘先不知在彼住、而未受戒人在後至，若未受戒人在前至、比丘在後至，若屋上有覆無四障、或盡覆而半障、或有盡障而少覆、或半障半覆、或少障少覆，若空露地，若坐、若經行，不犯。若頭眩倒地、若病臥、或為強力所執、若為系閉、若命難、凈行難，是為不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)
爾時佛在曠野城。六群比丘與諸長者共在講堂誦佛經語，語聲高大，如婆羅門誦書聲無異，亂諸坐禪者。時諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌六群比丘言：「云何與諸長者在講堂中，共誦經如婆羅門誦書聲耶？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝等云何與長者共在講堂中，誦經聲如婆羅門無異耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已
【現代漢語翻譯】 現代漢語譯本： 受過具足戒的比丘後到，未受具足戒的人先到；比丘後到，或者兩人同時到達，如果身體任何部位接觸地面，就犯戒；即使是輕微的轉動身體也犯戒。如果是天男（天界的男子）、阿須羅男（阿修羅道的男子）、乾闥婆男（香神）、夜叉男（藥叉）、餓鬼男，以及畜生中能夠變化的，不能變化的，共同度過兩夜三天，犯突吉羅（輕罪）。 比丘尼（女性比丘），犯波逸提（一種戒律）；式叉摩那（預備沙彌尼）、沙彌（男沙彌）、沙彌尼（女沙彌），犯突吉羅。這就被認為是犯戒。 不犯戒的情況有：如果比丘事先不知道有人住在那裡，而未受戒的人後來才到；如果未受戒的人先到，比丘後來才到；如果屋頂有遮蓋但沒有四面墻壁，或者完全遮蓋但只有一半的墻壁，或者有完整的墻壁但只有少許遮蓋，或者一半墻壁一半遮蓋，或者少許墻壁少許遮蓋，如果在空曠的露天地方，無論是坐著還是經行（行走），都不犯戒。如果頭暈倒地，或者因病臥床，或者被強力所控制，或者被囚禁，或者面臨生命危險、清凈行（梵行）的危險，這些情況不犯戒。 不犯戒的情況還有：最初佛陀未制定此戒時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（第五條戒律結束） 當時，佛陀在曠野城。六群比丘與一些長者在講堂里一起誦讀佛經，聲音高亢洪亮，就像婆羅門誦讀經書一樣，擾亂了正在坐禪的人。其他比丘聽到后，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，就譏諷六群比丘說：『為什麼你們要與長者在講堂中一起誦經，聲音像婆羅門誦書一樣呢？』於是這些比丘前往世尊處，頂禮佛足后在一旁坐下，將此事詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們為什麼與長者在講堂中一起誦經，聲音像婆羅門一樣呢？』世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：『這些愚癡的人！多種種有漏（煩惱）之處，最初犯戒。從今以後……』
【English Translation】 English version: A fully ordained Bhikkhu (monk) arriving after an unordained person, or an unordained person arriving before a Bhikkhu; a Bhikkhu arriving after, or both arriving together; if any part of the body touches the ground, there is an offense. Even a slight turning of the body is an offense. If a Deva male (male from the heavenly realm), an Asura male (male from the Asura realm), a Gandharva male (celestial musician), a Yaksha male (a type of spirit), a Preta male (hungry ghost), and animals, whether capable of transformation or not, spend two or three nights together, it is a Dukkhata (minor offense). For a Bhikkhuni (female monk), it is a Pacittiya (a more serious offense); for a Sikkhamana (probationary nun), a Samanera (male novice), or a Samaneri (female novice), it is a Dukkhata. This is considered an offense. There is no offense if the Bhikkhu did not know someone was living there and the unordained person arrived later; if the unordained person arrived first and the Bhikkhu arrived later; if the roof is covered but there are no four walls, or it is fully covered but only half-walled, or there are complete walls but little covering, or half-walled and half-covered, or little walled and little covered; if it is an open space, whether sitting or walking, there is no offense. If one faints and falls to the ground, or is sick and lying down, or is seized by force, or is imprisoned, or faces danger to life or danger to pure conduct (Brahmacariya), there is no offense. There is also no offense when the rule was initially not established by the Buddha, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the fifth rule) At that time, the Buddha was in the wilderness city. The group of six Bhikkhus were in the lecture hall with some elders, reciting the Buddha's teachings in loud voices, like Brahmins reciting their scriptures, disturbing those who were meditating. When the other Bhikkhus heard this, those who were content with little, practiced asceticism (Tudong), were eager to learn the precepts, and knew shame and remorse, criticized the group of six Bhikkhus, saying, 'Why are you reciting the scriptures with the elders in the lecture hall, making sounds like Brahmins reciting their books?' Then these Bhikkhus went to the Blessed One, bowed their heads at his feet, sat on one side, and reported the matter in detail to the Blessed One. At that time, the Blessed One gathered the Sangha (community of monks) because of this matter and rebuked the group of six Bhikkhus, saying, 'Why are you reciting the scriptures with the elders in the lecture hall, making sounds like Brahmins?' After the Blessed One rebuked the group of six Bhikkhus in countless ways, he told the Bhikkhus, 'These foolish men! They are the source of many defilements (Asava), and they are the first to break the rule. From now on...'
去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與未受戒人共誦者，波逸提。」
比丘義如上說。
未受戒者，除比丘、比丘尼，餘者是。
句義非句義，句味非句味，字義非字義。句義者，與人同誦不前不後，「諸惡莫作，諸善奉行；自凈其意，是諸佛教。」非句義者，如一人說諸惡莫作未竟，第二人抄前言諸惡莫作。句味者，二人共誦不前不後，「眼無常、耳無常，乃至意無常。」非句味者，如一人未稱眼無常，第二人抄前言眼無常。字義者，二人共誦不前不後，「阿羅波遮那。」非字義者，如一人未稱言阿也，第二人抄前言阿也。句法者，佛所說、聲聞所說、仙人所說、諸天所說。
若比丘與未受戒人共誦，一說、二說、三說，若口授、若書授，若了了，波逸提；說而不了了，突吉羅。天子、阿修羅子、夜叉子、龍子、乾闥婆子、畜生能變化者，一說、二說、三說，說而了了、不了了者，突吉羅。若師不教言：「我說竟，汝可說。」者，師突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，我說竟汝說、一人誦竟一人書、若二人同業同誦，或戲笑語、或疾疾語、或獨語、或夢中語、或欲說此乃說彼，無犯。
【現代漢語翻譯】 現代漢語譯本 與比丘（bhikkhu，佛教僧侶）一起結戒，是爲了聚集十種功德，乃至使正法長久住世。想要說戒的比丘應當這樣說：如果比丘與未受戒的人一起誦戒，犯波逸提（pācittiya，一種輕罪）。
比丘的含義如上所述。
未受戒者，是指除了比丘、比丘尼（bhikkhunī，佛教女僧侶）之外的其他人。
句義、非句義，句味、非句味，字義、非字義。句義是指，與他人一同誦讀，不搶先也不落後，誦讀『諸惡莫作，諸善奉行；自凈其意，是諸佛教』。非句義是指，如一人說『諸惡莫作』尚未說完，第二人抄前一句說『諸惡莫作』。句味是指，二人一同誦讀，不搶先也不落後，誦讀『眼無常、耳無常，乃至意無常』。非句味是指，如一人未說『眼無常』，第二人抄前一句說『眼無常』。字義是指，二人一同誦讀，不搶先也不落後，誦讀『阿羅波遮那』。非字義是指，如一人未說『阿』，第二人抄前一句說『阿』。句法是指，佛（Buddha）所說、聲聞（sāvaka，佛陀的弟子）所說、仙人所說、諸天所說。
如果比丘與未受戒的人一起誦讀，一說、二說、三說，無論是口頭傳授還是書面傳授，如果說清楚了，犯波逸提；如果說得不清楚，犯突吉羅（dukkata，一種更輕微的罪）。天子（deva，天神之子）、阿修羅子（asura，阿修羅之子）、夜叉子（yakṣa，夜叉之子）、龍子（nāga，龍之子）、乾闥婆子（gandhabba，乾闥婆之子）、能夠變化的畜生，一說、二說、三說，如果說清楚了或說不清楚，犯突吉羅。如果老師不教導說：『我說完后，你再說。』，老師犯突吉羅。
比丘尼，犯波逸提；式叉摩那（sikkhamānā，見習女僧）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼），犯突吉羅。這被稱為犯戒。
不犯的情況是：我說完后你再說、一人誦完一人書寫、如果二人從事相同的工作一同誦讀，或者戲笑時說話、或者快速說話、或者自言自語、或者夢中說話、或者想要說這個卻說了那個，沒有犯戒。
【English Translation】 English version To establish the precepts with the bhikkhus (Buddhist monks), gathering ten merits, even to the long abiding of the true Dharma. A bhikkhu who wishes to recite the precepts should say thus: 'If a bhikkhu recites together with a person who has not received ordination, it is a pācittiya (an offense requiring confession).'
The meaning of bhikkhu is as explained above.
Those who have not received ordination are all others except bhikkhus and bhikkhunis (Buddhist nuns).
Meaning of a phrase, not the meaning of a phrase; flavor of a phrase, not the flavor of a phrase; meaning of a word, not the meaning of a word. The meaning of a phrase is when reciting together with another, neither preceding nor following, reciting 'Cease to do all evil; cultivate all good; purify your own mind; this is the teaching of all Buddhas.' Not the meaning of a phrase is, for example, when one person says 'Cease to do all evil' and has not finished, the second person copies the preceding words 'Cease to do all evil.' The flavor of a phrase is when two people recite together, neither preceding nor following, reciting 'The eye is impermanent, the ear is impermanent, even the mind is impermanent.' Not the flavor of a phrase is, for example, when one person has not said 'The eye is impermanent,' the second person copies the preceding words 'The eye is impermanent.' The meaning of a word is when two people recite together, neither preceding nor following, reciting 'A-ra-pa-ca-na.' Not the meaning of a word is, for example, when one person has not said 'A,' the second person copies the preceding word 'A.' The phrasing is that spoken by the Buddha, spoken by the sāvakas (disciples of the Buddha), spoken by immortals, spoken by the devas (gods).
If a bhikkhu recites together with a person who has not received ordination, saying it once, twice, or three times, whether orally or in writing, if it is clear, it is a pācittiya; if it is not clear, it is a dukkata (a minor offense). Sons of devas (deva, gods), sons of asuras (asura, demigods), sons of yakṣas (yakṣa, spirits), sons of nāgas (nāga, serpent deities), sons of gandhabbas (gandhabba, celestial musicians), animals capable of transformation, saying it once, twice, or three times, whether it is clear or not clear, it is a dukkata. If the teacher does not instruct, saying, 'After I have finished speaking, you may speak,' the teacher commits a dukkata.
A bhikkhuni, it is a pācittiya; a sikkhamānā (sikkhamānā, a female trainee monastic), a sāmaṇera (sāmaṇera, a novice monk), a sāmaṇerī (sāmaṇerī, a novice nun), it is a dukkata. This is called an offense.
Non-offenses are: after I have finished speaking, you may speak; one person recites and another writes; if two people are engaged in the same task and recite together, or speaking in jest, or speaking quickly, or speaking to oneself, or speaking in a dream, or intending to say this but saying that, there is no offense.
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六竟)
爾時佛在羅閱城耆阇崛山中。時有行波利婆沙摩那埵比丘在下行坐，時六群比丘語諸白衣：「汝等知如許人在下行坐者不耶？」白衣報言：「我等不知。」六群比丘語言：「此等犯如是事，犯如是事故，眾僧罰使在下行坐。」有過比丘聞之慚愧，余比丘聞之亦慚愧。中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌六群比丘言：「云何比丘犯粗惡事，乃向白衣說耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘言：「汝等云何知比丘犯粗惡事，乃向白衣說耶？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘比丘犯粗惡罪，向未受大戒人說，波逸提。」如是世尊與比丘結戒。
爾時比丘，或不知粗惡、不知不粗惡，后乃方知粗惡，或有作波逸提懺悔者，或有畏慎者。佛言：「不知，無犯。自今已去當如是說戒：若比丘知比丘犯粗惡罪，向未受大戒人說者，波逸提。」如是世尊與比丘結戒。
爾時舍利弗為眾所差，在王眾中及諸人民眾中說調達過：「調達所作者，莫言是佛法僧，當知是調達所作
【現代漢語翻譯】 現代漢語譯本：沒有觸犯戒律的情況包括：最初沒有制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞的時候。（六竟）
當時，佛陀在羅閱城（Rajagriha，城名）的耆阇崛山（Grdhrakuta，山名）中。當時，有一位行波利婆沙摩那埵（Parivasamanatta，一種懺悔罪的比丘）比丘在下行坐（指被罰的比丘在僧團下座而坐）。當時，六群比丘（指行為不端的六位比丘）對一些在家居士說：『你們知道有這麼多人被罰在下行坐嗎？』在家居士回答說：『我們不知道。』六群比丘就說：『這些人犯了這樣的事，犯了那樣的事，所以僧團處罰他們，讓他們在下行坐。』一些犯過錯誤的比丘聽了感到慚愧，其他比丘聽了也感到慚愧。其中有少欲知足、修頭陀行（Dhutanga，苦行）、樂於學習戒律、知慚愧的比丘，就譏諷責備六群比丘說：『為什麼這些比丘犯了粗惡的事情，卻要對在家居士說呢？』 諸位比丘前往世尊處，頭面頂禮佛足，然後在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊因為這件事召集了比丘僧團，呵斥六群比丘說：『你們為什麼知道比丘犯了粗惡的事情，卻要對在家居士說呢？』用無數種方法呵斥之後，告訴諸位比丘：『這些愚癡的人！多種種有漏的因緣，最初犯了戒律。從今以後，我要為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘知道比丘犯了粗惡的罪行，向沒有受過具足戒的人說，犯波逸提（Payattika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。
當時，有些比丘或者不知道什麼是粗惡，什麼不是粗惡，後來才知道是粗惡；或者有人犯了波逸提罪而進行懺悔，或者有人因此感到畏懼謹慎。佛陀說：『不知道，沒有罪。從今以後，應當這樣說戒：如果比丘知道比丘犯了粗惡的罪行，向沒有受過具足戒的人說，犯波逸提。』就這樣，世尊為比丘們制定了戒律。
當時，舍利弗（Sariputta，佛陀的弟子）被大眾推舉，在國王的朝廷中以及人民大眾中宣說提婆達多（Devadatta，佛陀的堂弟）的過失：『提婆達多所做的事情，不要說是佛法僧（Buddha Dharma Sangha，佛教三寶）所為，應當知道是提婆達多自己所為。』
【English Translation】 English version: There is no offense for those who have not violated the precepts, when the precepts were not initially established, or when one is afflicted by madness, mental derangement, or tormented by pain and suffering. (End of the sixth section)
At that time, the Buddha was in Rajagriha (name of a city), residing on Mount Grdhrakuta (name of a mountain). There was a Bhikshu (monk) undergoing Parivasamanatta (a type of penance for monks), sitting in the lower ranks (referring to a monk being punished by sitting below the regular seating). At that time, the group of six Bhikshus (referring to six monks with misconduct) said to some laypeople: 'Do you know that so many people are being punished by sitting in the lower ranks?' The laypeople replied: 'We do not know.' The group of six Bhikshus said: 'These people have committed such and such offenses, so the Sangha (monastic community) has punished them by making them sit in the lower ranks.' Some Bhikshus who had committed offenses felt ashamed upon hearing this, and other Bhikshus also felt ashamed. Among them were Bhikshus who were content with little, practiced Dhutanga (ascetic practices), were eager to learn the precepts, and knew shame. They criticized and rebuked the group of six Bhikshus, saying: 'Why do these Bhikshus commit gross offenses and then tell the laypeople about them?' The Bhikshus went to the World Honored One, bowed their heads to his feet, and sat to one side, explaining the cause and circumstances of this matter in detail to the World Honored One. The World Honored One, because of this matter, gathered the Bhikshu Sangha and rebuked the group of six Bhikshus, saying: 'Why do you know that Bhikshus have committed gross offenses and then tell the laypeople about them?' After rebuking them in countless ways, he told the Bhikshus: 'These foolish people! They plant many seeds of defilement and initially violate the precepts. From now on, I will establish precepts for the Bhikshus, in order to gather ten benefits, and even so that the Proper Dharma may abide long in the world. Those who wish to recite the precepts should say this: If a Bhikshu knows that a Bhikshu has committed a gross offense and tells someone who has not received the full ordination, it is a Payattika (a type of offense).』 In this way, the World Honored One established the precepts for the Bhikshus.
At that time, some Bhikshus either did not know what was gross and what was not gross, and only later realized it was gross; or some had committed the Payattika offense and were repenting, or some were feeling fearful and cautious because of it. The Buddha said: 'Not knowing, there is no offense. From now on, the precepts should be recited like this: If a Bhikshu knows that a Bhikshu has committed a gross offense and tells someone who has not received the full ordination, it is a Payattika.』 In this way, the World Honored One established the precepts for the Bhikshus.
At that time, Sariputta (a disciple of the Buddha) was chosen by the assembly to proclaim the faults of Devadatta (a cousin of the Buddha) in the royal court and among the people: 'What Devadatta has done, do not say it is the work of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism); know that it is the work of Devadatta himself.'
。」舍利弗聞已便生畏慎心，諸比丘知已往白世尊，世尊告言：「眾僧所差，無犯。自今已去當如是說戒：若比丘知他有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。」
比丘義如上說。
未受大戒者，除比丘、比丘尼，餘者是。
粗惡罪者，四波羅夷、僧伽婆尸沙。
僧者，一羯磨、一說戒。
若比丘知他有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。若說了了，波逸提；不了了者，突吉羅。除粗惡罪已，更以餘罪，向未受大戒人說者，突吉羅。自犯粗惡罪，向未受大戒人說者，突吉羅。除比丘、比丘尼，以餘人粗惡罪，向未受大戒人說者，突吉羅。粗惡罪粗惡想，波逸提。粗惡罪疑，突吉羅。非粗惡粗惡罪想，突吉羅。非粗惡疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知、若眾僧差、粗惡非粗惡想，若白衣先已聞此粗惡罪，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟)
爾時佛在毗舍離獼猴池樓閣精舍，以此因緣集比丘僧，佛知而故問：「婆求園比丘頗實爾耶？」白佛言：「實爾。世尊。」佛言：「汝等癡人！真實猶不得向人說，何況不實？」世尊以無數方便，呵責婆求園比
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）聽聞此事後，心生畏懼謹慎。眾比丘（bhikkhu，佛教僧侶）得知后稟告世尊（Bhagavan，對佛陀的尊稱）。世尊告誡說：『眾僧（saṃgha，佛教僧團）委派的任務，沒有觸犯戒律。從今以後應當這樣宣說戒律：如果比丘明知他人有粗惡罪（thullaccaya，嚴重的罪行），卻向未受大戒（upasampadā，正式出家受比丘戒）的人說，除非是僧團的羯磨（kamma，僧團的儀式或決議），否則犯波逸提（pācittiya，一種較輕的罪名）。』
比丘的定義如前所述。
未受大戒的人，除了比丘、比丘尼（bhikkhunī，女性佛教僧侶），其餘的人都是。
粗惡罪指的是四波羅夷（pārājika，最嚴重的罪行，會導致逐出僧團）、僧伽婆尸沙（saṃghādisesa，僅次於波羅夷的重罪，需要僧團的懺悔）。
僧指的是一羯磨、一說戒。
如果比丘明知他人有粗惡罪，卻向未受大戒的人說，除非是僧團的羯磨，否則犯波逸提。如果說了清楚明白，犯波逸提；如果說得不清楚，犯突吉羅（dukkata，一種輕微的過失）。除了粗惡罪之外，用其他的罪，向未受大戒的人說，犯突吉羅。自己犯了粗惡罪，向未受大戒的人說，犯突吉羅。除了比丘、比丘尼，用其他人的粗惡罪，向未受大戒的人說，犯突吉羅。認為是粗惡罪，實際上也是粗惡罪，犯波逸提。對是否是粗惡罪有疑問，犯突吉羅。不是粗惡罪，卻認為是粗惡罪，犯突吉羅。不是粗惡罪，有疑問，犯突吉羅。
比丘尼，犯波逸提；式叉摩那（sikkhamānā，預備成為比丘尼的女性）、沙彌（sāmaṇera，男性小沙彌）、沙彌尼（sāmaṇerī，女性小沙彌），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：如果不知道、如果是眾僧委派、認為粗惡罪不是粗惡罪，如果白衣（在家信徒）先前已經聽聞此粗惡罪，沒有犯戒。
沒有犯戒的情況是：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第七條戒律結束）
當時佛陀在毗舍離（Vaiśālī，古印度城市）獼猴池（Markaṭahrada）樓閣精舍（kūṭāgāra-vihāra）。因為這件事聚集了比丘僧團，佛陀明知此事卻故意問：『婆求園（Bahukūṭika）的比丘確實做了這樣的事嗎？』比丘們回答佛陀說：『確實如此，世尊。』佛陀說：『你們這些愚癡的人！真實的事情尚且不能向人說，何況是不真實的事情？』世尊用無數種方法，呵責婆求園的比丘。
【English Translation】 English version: Having heard this, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) developed a fearful and cautious mind. When the bhikkhus (Buddhist monks) learned of this, they reported it to the Blessed One (Bhagavan, an epithet for the Buddha). The Blessed One said, 'There is no offense in what was assigned by the Sangha (the Buddhist monastic community). From now on, the rule should be recited thus: If a bhikkhu, knowing that another has committed a gross offense (thullaccaya, a serious offense), tells it to one who has not received the higher ordination (upasampadā, full ordination as a bhikkhu), except for a kamma (a formal act or procedure) of the Sangha, it is to be confessed (pācittiya, a minor offense).'
The definition of bhikkhu is as previously stated.
Those who have not received the higher ordination are all except bhikkhus and bhikkhunis (female Buddhist monks).
A gross offense refers to the four pārājikas (the most serious offenses, resulting in expulsion from the Sangha) and the saṃghādisesas (serious offenses requiring formal confession before the Sangha).
Sangha refers to one kamma and one recitation of the precepts.
If a bhikkhu, knowing that another has committed a gross offense, tells it to one who has not received the higher ordination, except for a kamma of the Sangha, it is to be confessed. If he speaks clearly, it is to be confessed; if he speaks unclearly, it is a wrong-doing (dukkata, a minor transgression). Having excluded the gross offense, if he speaks of other offenses to one who has not received the higher ordination, it is a wrong-doing. If he himself has committed a gross offense and tells it to one who has not received the higher ordination, it is a wrong-doing. Except for bhikkhus and bhikkhunis, if he speaks of the gross offense of others to one who has not received the higher ordination, it is a wrong-doing. Thinking it is a gross offense and it is a gross offense, it is to be confessed. Doubting whether it is a gross offense, it is a wrong-doing. Thinking it is not a gross offense but it is a gross offense, it is a wrong-doing. Doubting that it is not a gross offense, it is a wrong-doing.
For a bhikkhuni, it is to be confessed; for a sikkhamānā (a female novice undergoing training), a sāmaṇera (a male novice), or a sāmaṇerī (a female novice), it is a wrong-doing. This is what is called an offense.
There is no offense if: he does not know; if he is assigned by the Sangha; thinking a gross offense is not a gross offense; if a layperson (a non-ordained follower) has already heard of this gross offense, there is no offense.
There is no offense: when the rule was not initially established; if one is insane, mentally deranged, or overwhelmed by pain and suffering. (End of the seventh rule)
At that time, the Buddha was dwelling at the Kūṭāgāra-vihāra (a building with a peaked roof) in the Great Grove near the Markaṭahrada (Monkey Pond) in Vaiśālī (an ancient city in India). Because of this matter, he assembled the community of bhikkhus, and knowing the matter, the Buddha intentionally asked, 'Did the bhikkhus of Bahukūṭika (a place name) really do such a thing?' The bhikkhus replied to the Buddha, 'Indeed, Blessed One.' The Buddha said, 'You foolish men! Even if it were true, it should not be spoken to others, how much less if it is untrue?' The Blessed One, in countless ways, rebuked the bhikkhus of Bahukūṭika.
丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘向未受大戒人說過人法，言：『我見是、我知是。』實者，波逸提。」
比丘義如上說。
未受大戒者，除比丘、比丘尼，餘者是。
人法者，人界、人陰、人入。
上人法者，諸法出要，自言：「得身念善思惟，有戒、有欲、有不放逸、有精進、有定、有正定、有道、有修行、有智慧、有見、有得、有果。」若彼真實有此事，向未受大戒人說，了了者，波逸提；說而不了了者，突吉羅。若手印書、若作知相遣人，了了，波逸提；不了了，突吉羅。若天子、阿修羅子、夜叉子、乾闥婆子、龍子、餓鬼子、畜生能變化、不能變化者，向說得上人法，了了、不了了，突吉羅。若實得上人法，向受大戒人非同意者說，突吉羅。若自稱言：「我得根、力、覺、道、禪定、解脫入三昧。」向人說者，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若增上慢、若自言是業報、不言是修得，若實得上人法向同意比丘說，若說根、力、覺、道、解脫入三昧，不向人說我得，或戲笑語獨語，若夢中語，欲說此乃說彼，無犯。
【現代漢語翻譯】 現代漢語譯本： 丘已（Qiuyi），告訴各位比丘（Biqiu，佛教僧侶）: 『這個愚癡的人！在多種有漏之處，最初就犯了戒律。從今以後，我要和比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘向沒有受過具足戒的人說超過常人的法，說：『我見到這個、我知道這個。』如果這是真實的，就犯了波逸提（Payitdiya，一種輕罪）。』
比丘的定義如上文所說。
沒有受過具足戒的人，除了比丘、比丘尼（Biquni，佛教女僧侶），其餘的人都是。
人法，指的是人界、人陰、人入。
上人法，指的是諸法出離的要道，自己說：『得到身念善思惟，有戒、有欲、有不放逸、有精進、有定、有正定、有道、有修行、有智慧、有見、有得、有果。』如果他真實地有這件事，向沒有受過具足戒的人說，說得很清楚，就犯了波逸提；說得不清楚，就犯了突吉羅（Tujila，一種更輕的罪）。如果用手勢、書信，或者做出某種表示讓人知道，說得很清楚，就犯了波逸提；說得不清楚，就犯了突吉羅。如果是天子（Tianzi，天神）、阿修羅子（Asuoluozi，一種惡神）、夜叉子（Yechazi，一種鬼神）、乾闥婆子（Qiantapuozi，一種天神）、龍子（Longzi，龍的後代）、餓鬼子（Eguizi，餓鬼的後代）、畜生，能變化、不能變化的，向他們說得到上人法，說得很清楚或不清楚，都犯突吉羅。如果確實得到了上人法，向受過具足戒但意見不同的人說，犯突吉羅。如果自己聲稱：『我得到了根、力、覺、道、禪定、解脫，進入三昧（Sanmei，一種冥想狀態）。』向人說這些，就犯了波逸提。
比丘尼，犯波逸提；式叉摩那（Shiqiamana，見習女僧）、沙彌（Shami，小沙彌）、沙彌尼（Shamini，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是，如果因為增上慢（Zengshangman，自以為是）而說，或者說是業報，而不是說是修得的，如果確實得到了上人法，向意見相同的比丘說，如果說根、力、覺、道、解脫，進入三昧，但不向人說『我得到』，或者開玩笑、自言自語，或者夢中說，想要說這個卻說了那個，都不算犯戒。
【English Translation】 English version: Qiuyi reported to the Bhikkhus (Biqiu, Buddhist monks): 'This foolish person! In many defiled situations, he committed the first offense. From now on, I will establish precepts with the Bhikkhus, gathering ten meanings, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu speaks of superhuman qualities to someone who has not received full ordination, saying, 'I have seen this, I know this,' and it is true, he commits a Payitdiya (a minor offense).'
The definition of Bhikkhu is as described above.
Those who have not received full ordination are all except Bhikkhus and Bhikkhunis (Biquni, Buddhist nuns).
'Human qualities' refer to the human realm, human aggregates, and human sense bases.
'Superhuman qualities' refer to the essential path of liberation from all dharmas. If one says, 'I have attained mindfulness of the body, good contemplation, have precepts, have desire, have non-negligence, have diligence, have concentration, have right concentration, have the path, have practice, have wisdom, have insight, have attainment, have fruition.' If he truly has these qualities and speaks to someone who has not received full ordination, clearly stating it, he commits a Payitdiya; if he speaks unclearly, he commits a Dukkhata (a lighter offense). If he uses gestures, letters, or makes a sign to inform someone, clearly stating it, he commits a Payitdiya; if he speaks unclearly, he commits a Dukkhata. If it is a Deva's (Tianzi, a god) son, an Asura's (Asuoluozi, a demon) son, a Yaksha's (Yechazi, a spirit) son, a Gandharva's (Qiantapuozi, a celestial musician) son, a Naga's (Longzi, a dragon) son, a Preta's (Eguizi, a hungry ghost) son, or an animal, whether capable of transformation or not, and one speaks to them about attaining superhuman qualities, whether clearly or unclearly, he commits a Dukkhata. If one truly has attained superhuman qualities and speaks to someone who has received full ordination but disagrees, he commits a Dukkhata. If one claims, 'I have attained the roots, powers, factors of enlightenment, the path, meditative absorption, liberation, and entered Samadhi (Sanmei, a meditative state),' and speaks of these to others, he commits a Payitdiya.
A Bhikkhuni commits a Payitdiya; a Sikkhamana (Shiqiamana, a female trainee monk), a Samanera (Shami, a novice monk), a Samaneri (Shamini, a novice nun) commits a Dukkhata. This is what is called an offense.
Non-offenses include speaking out of conceit (Zengshangman, arrogance), or saying it is karmic retribution rather than attained through practice, or if one truly has attained superhuman qualities and speaks to a Bhikkhu who agrees, or if one speaks of the roots, powers, factors of enlightenment, the path, liberation, and entering Samadhi, but does not say 'I have attained,' or if it is said in jest, in self-talk, or in a dream, or if one intends to say one thing but says another, there is no offense.
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷，時到著衣持缽詣一大長者家，在姑前與兒婦耳語說法。姑見已即問婦言：「向比丘說何等事耶？」婦報言：「與我說法。」姑語婦言：「若說法者，當高聲說令我等聞，云何耳中獨言耶？」其婦報言：「曏者語如兄弟語無異，更無餘過失。」時乞食比丘聞已，即呵責迦留陀夷言：「云何尊者于姑前與兒婦耳語說法耶？」爾時乞食比丘還至僧伽藍中，以此因緣具向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌迦留陀夷：「云何尊者在姑前為他兒婦耳語說法耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集比丘僧，知而故問迦留陀夷：「汝實爾于姑前與他兒婦耳語說法耶？」答曰：「實爾。」爾時世尊以無數方便呵責迦留陀夷：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝云何于姑前為他兒婦耳語說法耶？」呵責迦留陀夷已，告諸比丘：「此迦留陀夷癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與女人說法，波逸提。」如是世尊與比丘結戒。
時有諸女人請諸比丘言：「唯
【現代漢語翻譯】 現代漢語譯本： 無犯的情況包括：最初佛陀還未制定戒律時，以及比丘處於癡狂、精神錯亂或被痛苦煩惱所困擾的狀態。（八竟） 當時，佛陀在舍衛國祇樹給孤獨園。尊者迦留陀夷（Kālodāyin，人名，意為黑光）到時間后，穿著僧衣，拿著缽，前往一位大長者家乞食。他在婆婆面前與兒媳婦耳語說法。婆婆看見后，問兒媳婦說：『你剛才和那位比丘說了些什麼？』兒媳婦回答說：『他在給我說法。』婆婆對兒媳婦說：『如果說法，就應該大聲地說，讓我們也能聽到，為什麼要在耳邊私語呢？』兒媳婦回答說：『剛才說的話就像兄弟間的談話一樣，沒有什麼其他的過失。』當時，一位乞食的比丘聽到了這些話，就呵責迦留陀夷說：『尊者怎麼能在婆婆面前與別人的兒媳婦耳語說法呢？』 當時，那位乞食的比丘回到僧伽藍（Saṃghārāma，僧院）中，將這件事的來龍去脈都告訴了其他的比丘。其中有些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，都譏嫌迦留陀夷說：『尊者怎麼能在婆婆面前為別人的兒媳婦耳語說法呢？』眾比丘前往世尊（Bhagavān，佛陀）處，頂禮佛足后在一旁坐下，將這件事的來龍去脈都稟告了世尊。世尊召集了比丘僧團，明知故問迦留陀夷：『你真的在婆婆面前與別人的兒媳婦耳語說法了嗎？』迦留陀夷回答說：『確實如此。』 當時，世尊用無數種方法呵責迦留陀夷說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（śrāmaṇa，出家人）的規範，不是清凈的行為，不隨順修行，是不應該做的。你怎麼能在婆婆面前為別人的兒媳婦耳語說法呢？』呵責迦留陀夷之後，佛陀告訴眾比丘：『這個迦留陀夷真是個愚癡的人！做了很多會產生煩惱的事情，這是他第一次犯戒。從今以後，我要為比丘們制定戒律，這其中包含了十種意義，乃至爲了正法能夠長久住世。想要宣說戒律的人，應當這樣說：如果比丘與女人說法，犯波逸提（pāyantika，一種戒律名稱）。』就這樣，世尊為比丘們制定了這條戒律。 當時，有些女人邀請眾比丘說：『請您們……』
【English Translation】 English version: Non-offenders include those for whom the precept was not initially established, and those who are insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighth) At that time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, Venerable Kalodayin (Kālodāyin, a name meaning 'black light'), at the appropriate time, dressed in robes and carrying his bowl, went to the house of a great householder. He was whispering Dharma to the householder's daughter-in-law in front of her mother-in-law. When the mother-in-law saw this, she asked her daughter-in-law, 'What were you talking about with that Bhikshu (bhikkhu, Buddhist monk)?' The daughter-in-law replied, 'He was teaching me the Dharma.' The mother-in-law said to her daughter-in-law, 'If you are teaching the Dharma, you should speak loudly so that we can all hear. Why are you whispering in her ear?' The daughter-in-law replied, 'What we were saying was no different from what brothers would say; there was no other fault.' At that time, a Bhikshu who was begging for food heard these words and rebuked Kalodayin, saying, 'How can you, Venerable, whisper Dharma to another's daughter-in-law in front of her mother-in-law?' At that time, the Bhikshu who was begging for food returned to the Sangharama (Saṃghārāma, monastery) and told all the other Bhikshus about this incident in detail. Among them were some who were content with little, practiced asceticism (dhūta), delighted in learning the precepts, and knew shame and remorse. They criticized Kalodayin, saying, 'How can you, Venerable, whisper Dharma to another's daughter-in-law in front of her mother-in-law?' The Bhikshus went to the World Honored One (Bhagavān, the Buddha), bowed their heads to his feet, sat to one side, and reported the details of this incident to the World Honored One. The World Honored One gathered the Bhikshu Sangha (Saṃgha, monastic community), and knowing the situation, deliberately asked Kalodayin, 'Is it true that you whispered Dharma to another's daughter-in-law in front of her mother-in-law?' Kalodayin replied, 'It is true.' At that time, the World Honored One rebuked Kalodayin with countless methods, saying, 'What you have done is wrong. It is not dignified, not in accordance with the Dharma of a Shramana (śrāmaṇa, renunciate), not pure conduct, not conducive to practice, and should not be done. How can you whisper Dharma to another's daughter-in-law in front of her mother-in-law?' After rebuking Kalodayin, the Buddha told the Bhikshus, 'This Kalodayin is a foolish person! He has created many defiled situations and has committed his first offense. From now on, I will establish a precept for the Bhikshus, which contains ten benefits, and will ensure that the Proper Dharma will abide for a long time. Whoever wishes to recite the precepts should say this: If a Bhikshu preaches the Dharma to a woman, it is a Payantika (pāyantika, a type of offense).』 In this way, the World Honored One established this precept for the Bhikshus. At that time, some women invited the Bhikshus, saying, 'Please...'
愿諸尊與我等說法。」時諸比丘各有畏慎心，世尊制戒比丘不得與女人說法。諸比丘以此因緣具白世尊。世尊告曰：「自今已去，聽諸比丘與女人五六語說法。自今已去當如是說戒：若比丘為女人說法，過五六語，波逸提。」如是世尊與比丘結戒。
諸比丘復有畏慎心，以無有知男子便休，不與女人說法。佛告諸比丘：「自今已去有有知男子，聽過五六語與女人說法。自今已去當如是說戒：若比丘與女人說法，過五六語，除有知男子，波逸提。」
時有諸女人請諸比丘言：「大德！愿授我五戒。」時諸比丘有畏慎心，以無有知男子，便不與戒。佛言：「自今已去聽無有知男子，與女人受五戒。」
時有女人請諸比丘：「大德！為我說五戒法。」時無有知男子，比丘有畏慎心，不與說五戒法。佛告諸比丘：「自今已去聽諸比丘，無有知男子，與女人說五戒法。」
時有諸女人慾受八關齋法，諸比丘有畏慎心，以無有知男子，不與受齋法。佛告諸比丘：「自今已去聽諸比丘，無有知男子，與女人受八關齋法。」
時諸女人請諸比丘：「大德！為我說八關齋法。」時無有知男子，比丘畏慎心，不與說八關齋法。佛告諸比丘：「自今已去聽諸比丘，無有知男子，與女人說八關齋法。」
【現代漢語翻譯】 現代漢語譯本：'愿諸位尊者為我們說法。' 當時，各位比丘心懷畏懼謹慎，世尊因此制定戒律，比丘不得為女人說法。各位比丘將此事因緣詳細稟告世尊。世尊告誡說：'從今以後，允許各位比丘與女人以五六句話說法。從今以後，應當如此宣說戒律：若比丘為女人說法，超過五六句話，犯波逸提（Pācittiya，一種輕罪）。' 世尊就這樣與比丘們結下了戒律。 各位比丘又心懷畏懼謹慎，因為沒有知事的男子在場，便停止不為女人說法。佛陀告訴各位比丘：'從今以後，如果有知事的男子在場，允許超過五六句話為女人說法。從今以後，應當如此宣說戒律：若比丘為女人說法，超過五六句話，除非有知事的男子在場，犯波逸提。' 當時，有些女人請求各位比丘說：'大德！愿您們授予我五戒。' 當時，各位比丘心懷畏懼謹慎，因為沒有知事的男子在場，便不授予戒律。佛陀說：'從今以後，允許在沒有知事男子在場的情況下，為女人授予五戒。' 當時，有女人請求各位比丘：'大德！請為我說五戒法。' 當時，在沒有知事男子在場的情況下，比丘們心懷畏懼謹慎，不為她們說五戒法。佛陀告訴各位比丘：'從今以後，允許各位比丘在沒有知事男子在場的情況下，為女人說五戒法。' 當時，有些女人想要受持八關齋法，各位比丘心懷畏懼謹慎，因為沒有知事的男子在場，不為她們受齋法。佛陀告訴各位比丘：'從今以後，允許各位比丘在沒有知事男子在場的情況下，為女人受持八關齋法。' 當時，各位女人請求各位比丘：'大德！請為我說八關齋法。' 當時，在沒有知事男子在場的情況下，比丘們心懷畏懼謹慎，不為她們說八關齋法。佛陀告訴各位比丘：'從今以後，允許各位比丘在沒有知事男子在場的情況下，為女人說八關齋法。'
【English Translation】 English version: 'May the venerable ones teach the Dharma to us.' At that time, the bhikkhus (monks) were fearful and cautious. Therefore, the World-Honored One (世尊) established a rule that bhikkhus should not teach the Dharma to women. The bhikkhus reported this matter to the World-Honored One in detail. The World-Honored One said: 'From now on, bhikkhus are allowed to teach the Dharma to women with five or six sentences. From now on, the precept should be recited as follows: If a bhikkhu teaches the Dharma to a woman, exceeding five or six sentences, it is a Pācittiya (波逸提, a minor offense). Thus, the World-Honored One established the precept with the bhikkhus.' The bhikkhus were again fearful and cautious, and because there was no knowledgeable man present, they stopped teaching the Dharma to women. The Buddha (佛陀) told the bhikkhus: 'From now on, if there is a knowledgeable man present, you are allowed to teach the Dharma to women, exceeding five or six sentences. From now on, the precept should be recited as follows: If a bhikkhu teaches the Dharma to a woman, exceeding five or six sentences, unless there is a knowledgeable man present, it is a Pācittiya.' At that time, some women requested the bhikkhus, saying: 'Venerable ones! May you grant us the five precepts.' At that time, the bhikkhus were fearful and cautious, and because there was no knowledgeable man present, they did not grant the precepts. The Buddha said: 'From now on, you are allowed to grant the five precepts to women even when there is no knowledgeable man present.' At that time, a woman requested the bhikkhus: 'Venerable ones! Please explain the Dharma of the five precepts to me.' At that time, in the absence of a knowledgeable man, the bhikkhus were fearful and cautious, and did not explain the Dharma of the five precepts to them. The Buddha told the bhikkhus: 'From now on, bhikkhus are allowed to explain the Dharma of the five precepts to women even when there is no knowledgeable man present.' At that time, some women wanted to receive the eight precepts (八關齋法), the bhikkhus were fearful and cautious, and because there was no knowledgeable man present, they did not administer the precepts. The Buddha told the bhikkhus: 'From now on, bhikkhus are allowed to administer the eight precepts to women even when there is no knowledgeable man present.' At that time, the women requested the bhikkhus: 'Venerable ones! Please explain the Dharma of the eight precepts to me.' At that time, in the absence of a knowledgeable man, the bhikkhus were fearful and cautious, and did not explain the Dharma of the eight precepts to them. The Buddha told the bhikkhus: 'From now on, bhikkhus are allowed to explain the Dharma of the eight precepts to women even when there is no knowledgeable man present.'
爾時諸女人白諸比丘：「大德！我等欲聞八賢聖道法。」時無有知男子，比丘心有畏慎，不與說八聖道法。佛告諸比丘：「自今已去聽比丘，無有知男子，與女人說八聖道法。」
時有諸女人白諸比丘言：「大德！為我說十不善法。」時無有知男子，比丘心有畏慎，不與說十不善法。佛告諸比丘：「自今已去聽諸比丘，無有知男子，與女人說十不善法。」時有諸女人白諸比丘：「大德！為我等說十善法。」諸比丘有畏慎心，無有知男子，不與說十善法。佛告諸比丘：「自今已去聽諸比丘，無有知男子，與女人說十善法。」時有諸女人來問諸比丘義，比丘有畏慎心，以無有知男子，不答諸女人問義。佛告比丘：「自今已去聽無有知男子，答諸女人問義。若不解當廣為說。自今已去欲說戒者當如是說：若比丘與女人說法，過五六語，除有知男子，波逸提。」
比丘義如上說。
女人亦如上說。
五語者，色無我、受想行識無我。
六語者，眼無常、耳鼻舌身意無常。
有知男子者，解粗惡、不粗惡事。
若比丘為女人說法過五六語，除有知男子，說而了了者，波逸提；不了了者，突吉羅。若天女、阿修羅女、龍女、夜叉女、乾闥婆女、餓鬼女、畜生女能變化者，為說過五六語
【現代漢語翻譯】 現代漢語譯本： 那時，一些女子對眾比丘說：『大德！我們想聽聞八賢聖道法。』當時沒有在場的男子，比丘們心懷畏懼謹慎，不為她們宣說八聖道法。佛陀告訴眾比丘：『從今以後，允許比丘在沒有在場男子的情況下，為女子宣說八聖道法。』
當時，一些女子對眾比丘說：『大德！請為我們宣說十不善法。』當時沒有在場的男子，比丘們心懷畏懼謹慎，不為她們宣說十不善法。佛陀告訴眾比丘：『從今以後，允許比丘在沒有在場男子的情況下，為女子宣說十不善法。』當時，一些女子對眾比丘說：『大德！請為我們宣說十善法。』眾比丘心懷畏懼謹慎，因為沒有在場的男子，不為她們宣說十善法。佛陀告訴眾比丘：『從今以後，允許比丘在沒有在場男子的情況下，為女子宣說十善法。』當時，一些女子來向眾比丘請教佛法義理，比丘們心懷畏懼謹慎，因為沒有在場的男子，不回答女子們提出的問題。佛陀告訴比丘：『從今以後，允許在沒有在場男子的情況下，回答女子們提出的問題。如果不理解，應當詳細地為她們解說。從今以後，想要說戒律時，應當這樣說：如果比丘為女人說法，超過五六句話，除非有在場的男子，否則犯波逸提（Pācittiya，一種戒律）。』
比丘的定義如上所述。
女人的定義也如上所述。
五句話指的是：色（Rūpa，物質）無我、受（Vedanā，感受）無我、想（Saṃjñā，認知）無我、行（Saṃskāra，意志）無我、識（Vijñāna，意識）無我。
六句話指的是：眼（Eye）無常、耳（Ear）無常、鼻（Nose）無常、舌（Tongue）無常、身（Body）無常、意（Mind）無常。
『有知男子』指的是，能夠理解粗惡和不粗惡的事情的男子。
如果比丘為女人說法超過五六句話，除非有在場的男子，並且說法清晰明瞭，則犯波逸提（Pācittiya）；如果說法不清晰明瞭，則犯突吉羅（Duṣkṛta，一種輕罪）。如果對象是天女（Devī，女神）、阿修羅女（Asura woman，非天女）、龍女（Nāga woman，龍族女性）、夜叉女（Yakṣiṇī，夜叉女性）、乾闥婆女（Gandharva woman，香神女性）、餓鬼女（Preta woman，餓鬼女性）、畜生女（Animal woman，動物女性），並且她們能夠變化形體，為她們說法超過五六句話也一樣。
【English Translation】 English version: At that time, some women said to the Bhikṣus (monks): 'Venerable sirs, we wish to hear the Dharma (teachings) of the Noble Eightfold Path.' At that time, there was no man present, and the Bhikṣus, being fearful and cautious, did not expound the Noble Eightfold Path to them. The Buddha told the Bhikṣus: 'From now on, I permit Bhikṣus, in the absence of a man, to expound the Noble Eightfold Path to women.'
At that time, some women said to the Bhikṣus: 'Venerable sirs, please explain to us the ten unwholesome Dharmas (actions).' At that time, there was no man present, and the Bhikṣus, being fearful and cautious, did not expound the ten unwholesome Dharmas to them. The Buddha told the Bhikṣus: 'From now on, I permit Bhikṣus, in the absence of a man, to expound the ten unwholesome Dharmas to women.' At that time, some women said to the Bhikṣus: 'Venerable sirs, please explain to us the ten wholesome Dharmas (actions).' The Bhikṣus, being fearful and cautious, because there was no man present, did not expound the ten wholesome Dharmas to them. The Buddha told the Bhikṣus: 'From now on, I permit Bhikṣus, in the absence of a man, to expound the ten wholesome Dharmas to women.' At that time, some women came to ask the Bhikṣus about the meaning of the Dharma, and the Bhikṣus, being fearful and cautious, because there was no man present, did not answer the questions posed by the women. The Buddha told the Bhikṣus: 'From now on, I permit, in the absence of a man, to answer the questions posed by the women. If you do not understand, you should explain it to them in detail. From now on, when you wish to recite the precepts, you should say it like this: If a Bhikṣu preaches the Dharma to a woman, exceeding five or six sentences, unless there is a man present, it is a Pācittiya (an offense requiring confession).'
The definition of Bhikṣu is as described above.
The definition of woman is also as described above.
The five sentences refer to: Rūpa (form, matter) is without self, Vedanā (feeling, sensation) is without self, Saṃjñā (perception, cognition) is without self, Saṃskāra (volition, mental formations) is without self, Vijñāna (consciousness) is without self.
The six sentences refer to: The eye (Eye) is impermanent, the ear (Ear) is impermanent, the nose (Nose) is impermanent, the tongue (Tongue) is impermanent, the body (Body) is impermanent, the mind (Mind) is impermanent.
'A man who knows' refers to a man who can understand coarse and non-coarse matters.
If a Bhikṣu preaches the Dharma to a woman, exceeding five or six sentences, unless there is a man present, and the preaching is clear and understandable, it is a Pācittiya; if the preaching is not clear and understandable, it is a Duṣkṛta (a minor offense). If the object is a Devī (goddess), an Asura woman (Asura woman, a female non-god), a Nāga woman (Nāga woman, a female dragon), a Yakṣiṇī (Yakṣiṇī, a female Yaksha), a Gandharva woman (Gandharva woman, a female celestial musician), a Preta woman (Preta woman, a female hungry ghost), or an Animal woman (Animal woman, a female animal) who are capable of transformation, preaching to them exceeding five or six sentences is the same.
，了了、不了了，突吉羅。畜生中有不能變化者，為說過五六語，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若五六語，有知男子前過說；若無有知男子前，授優婆夷五戒，及說五戒法，與八關齋法，說八齋法，及說八聖道法，為說十不善法，十善法及女人問義，如是無有知男子應答，若不解得廣為說。若戲笑語、疾疾語、獨語夢中語、欲說此乃說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九竟)◎
◎爾時佛在曠野城。時六群比丘與佛修治講堂，繞堂周匝自掘地。時諸長者見譏嫌言：「沙門釋子不知慚恥斷他命根，外自稱言：『我知正法。』如今觀之有何正法？而自掘地斷他命根。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌六群比丘言：「云何為佛修治講堂自掘地，使諸長者譏嫌耶？」諸比丘即往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以無數方便呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何自掘地使諸長者譏嫌耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法
【現代漢語翻譯】 現代漢語譯本：了了（知道，明白）、不了了（不知道，不明白），犯突吉羅（一種輕罪）。畜生中如果有不能被教化者，為它們說了五六句話，一切都犯突吉羅。 比丘尼，犯波逸提（一種較重的罪）；式叉摩那（沙彌尼的預備階段）、沙彌（佛教出家男子）、沙彌尼（佛教出家女子），犯突吉羅。這被稱為犯戒。 不犯戒的情況：如果說了五六句話，但有知事的男子在場並已經說過；如果沒有知事的男子在場，而是在給優婆夷（在家女居士）傳授五戒，以及講解五戒的法義，傳授八關齋法，講解八齋法，以及講解八聖道法，講解十不善法，十善法，以及女人詢問佛法義理，在這種沒有知事男子在場的情況下應該回答，如果不理解可以詳細解釋。如果是戲笑之語、快速的說話、自言自語、夢中說話、想要說這個卻說了那個，不犯戒。 不犯戒的情況：最初佛陀未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第九條戒律結束） 當時佛陀在曠野城。當時六群比丘爲了佛陀修繕講堂，圍繞講堂四周自己挖掘土地。當時一些長者看見后譏諷說：『這些沙門釋子不知羞恥，斷絕其他生物的命根，對外自稱：『我知道正法。』如今看來有什麼正法？竟然自己挖掘土地斷絕其他生物的命根。』眾比丘聽了，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧者，譏諷六群比丘說：『為什麼爲了佛陀修繕講堂自己挖掘土地，使得長者們譏諷呢？』眾比丘就前往世尊處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時用無數種方便法門呵責六群比丘：『你們所做的事情不對，不合威儀、不合沙門之法、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼自己挖掘土地使得長者們譏諷呢？』世尊用無數種方便法門呵責六群比丘后，告訴眾比丘：『這些愚癡之人！多種種有漏之處，最初犯戒。從今以後為比丘們結戒，集合十句義乃至正法。』
【English Translation】 English version: Knowing and understanding, not knowing and not understanding, thullakkaya (a minor offense). If there are animals that cannot be transformed, saying five or six words to them, all are thullakkaya. Bhikkhunis (Buddhist nuns), pacittiya (a more serious offense); sikkhamanas (female novices in a probationary period), samaneras (male novices), samaneris (female novices), thullakkaya. This is called an offense. Non-offenses: If five or six words are spoken, but a knowing man is present and has already spoken; if no knowing man is present, but the five precepts are being given to upasikas (female lay followers), and the meaning of the five precepts is being explained, the eight precepts are being given, the meaning of the eight precepts is being explained, and the eight noble paths are being explained, the ten unwholesome deeds are being explained, the ten wholesome deeds are being explained, and women are asking about the meaning of the Dharma, in such cases where no knowing man is present, one should answer, and if they do not understand, one can explain in detail. If it is a joking speech, a quick speech, a soliloquy, a speech in a dream, wanting to say this but saying that, there is no offense. Non-offenses: Initially, when the precepts were not yet established by the Buddha, or due to ignorance, madness, mental confusion, being afflicted by pain and suffering. (The ninth precept ends) At that time, the Buddha was in the wilderness city. At that time, the group of six bhikkhus (Buddhist monks) were repairing the lecture hall for the Buddha, digging the ground around the lecture hall themselves. At that time, some elders saw this and ridiculed them, saying: 'These sramanas (wandering ascetics), sons of the Sakya (釋迦) clan, do not know shame, cutting off the life roots of other beings, outwardly claiming: 'I know the true Dharma.' Now, what true Dharma do they have? They are actually digging the ground themselves, cutting off the life roots of other beings.' The bhikkhus heard this, and among them were those who were content with little, practiced dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, and they ridiculed the group of six bhikkhus, saying: 'Why are you digging the ground yourselves to repair the lecture hall for the Buddha, causing the elders to ridicule us?' The bhikkhus then went to the World Honored One, prostrated themselves at his feet, sat to one side, and reported the cause and conditions of this matter in detail to the World Honored One. The World Honored One then used countless skillful means to rebuke the group of six bhikkhus: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of a sramana, it is not a pure practice, it is not a practice that leads to liberation, it is something that should not be done. Why are you digging the ground yourselves, causing the elders to ridicule us?' After the World Honored One rebuked the group of six bhikkhus with countless skillful means, he told the bhikkhus: 'These foolish people! They plant many seeds of defilement, committing the first offense. From now on, I will establish precepts for the bhikkhus, gathering the ten meanings, up to and including the true Dharma.'
久住，欲說戒者當如是說：若比丘自手掘地，波逸提。」如是世尊與比丘結戒。
爾時六群比丘修治講堂教人掘地言：「掘是、置是。」時諸長者見已譏嫌：「云何沙門釋子不知慚愧，教人掘地，斷他命無有慈心。自稱：『我知正法。』如今觀之何有正法？」爾時諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌六群比丘：「云何修治佛講堂教人掘地言：『掘是、置是。』使諸長者譏嫌耶？」呵責已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何修治講堂，教人掘地言：『掘是、置是。』使諸長者譏嫌耶？」世尊以無數方便呵責已，告諸比丘：「自今已去與比丘結戒：若比丘自手掘地、若教人掘者，波逸提。」
比丘義如上說。
地者，已掘地、未掘地。若已掘地經四月，被雨漬還如本，若用鋤或以钁斫、或以椎打、或以鐮刀刺，乃至指爪掏傷地，一切波逸提。打橛入地者，波逸提。地上然火，波逸提。地有地想，波逸提。若不教言：「看是知是。」突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若語言：「知是看是。
【現代漢語翻譯】 現代漢語譯本： 久住（指常住的比丘），想要說戒時應當這樣說：『如果比丘親手挖掘土地，犯波逸提罪。』世尊就這樣為比丘制定了戒律。 當時，六群比丘修繕講堂，教人挖掘土地，說：『挖這裡，放那裡。』當時，一些長者看到后譏諷責怪說：『這些沙門釋子真不知羞愧，教人挖掘土地，斷絕其他生命，沒有慈悲心。自己聲稱：『我知道正法。』現在看來哪裡有什麼正法？』當時，眾比丘聽了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，就譏諷責怪六群比丘說：『為什麼修繕佛的講堂，卻教人挖掘土地，說：『挖這裡，放那裡。』以致讓那些長者譏諷責怪呢？』他們呵斥了六群比丘后，就前往世尊處，頭面頂禮世尊的雙足，然後在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊隨即召集比丘僧眾，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門的出家修行，不合乎清凈的梵行，不合乎隨順正法的修行，是不應該做的。為什麼修繕講堂，卻教人挖掘土地，說：『挖這裡，放那裡。』以致讓那些長者譏諷責怪呢？』世尊用無數種方法呵斥了他們之後，告訴眾比丘說：『從今以後，我為比丘制定戒律：如果比丘親手挖掘土地，或者教唆別人挖掘土地，就犯波逸提罪。』 比丘的定義如前面所說。 土地的定義包括：已經挖掘過的土地和尚未挖掘過的土地。如果已經挖掘過的土地經過四個月，被雨水浸泡后恢復原狀，如果用鋤頭或者用镢頭砍，或者用錘子敲打，或者用鐮刀刺，甚至用指甲掏傷土地，一切都犯波逸提罪。打木樁入地，犯波逸提罪。在地上點火，犯波逸提罪。心裡認為是土地，犯波逸提罪。如果沒有教人說：『看這裡，知道這裡。』犯突吉羅罪。 比丘尼犯波逸提罪；式叉摩那（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就被稱為犯戒。 不犯戒的情況是，如果（只是）說：『知道這裡，看這裡。』
【English Translation】 English version: 'Dwelling long, when one wishes to recite the precepts, one should recite thus: 'If a Bhikkhu digs the earth himself, it is Pacittiya.'' Thus, the World-Honored One established the precepts for the Bhikkhus. At that time, the group of six Bhikkhus were repairing the lecture hall, instructing people to dig the earth, saying, 'Dig here, put it there.' When the elders saw this, they criticized and complained: 'How can these Shramana (ascetics) sons of Shakya (釋迦) not know shame, instructing people to dig the earth, cutting off other lives, without compassion. They claim: 'I know the true Dharma (正法).' Now, looking at them, where is the true Dharma?' At that time, the Bhikkhus heard these words, and among them, those who were content with little, practiced Dhuta (頭陀) practices, delighted in learning the precepts, and knew shame, criticized and complained against the group of six Bhikkhus: 'Why repair the Buddha's lecture hall, yet instruct people to dig the earth, saying, 'Dig here, put it there,' causing the elders to criticize and complain?' After rebuking them, they went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions to the World-Honored One in detail. The World-Honored One then gathered the Bhikkhu Sangha (比丘僧), rebuking the group of six Bhikkhus: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Shramana's (沙門) way, not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is not something that should be done. Why repair the lecture hall, yet instruct people to dig the earth, saying, 'Dig here, put it there,' causing the elders to criticize and complain?' After rebuking them with countless means, the World-Honored One told the Bhikkhus: 'From now on, I will establish a precept for the Bhikkhus: If a Bhikkhu digs the earth himself, or instructs others to dig, it is Pacittiya (波逸提).' The definition of Bhikkhu (比丘) is as previously stated. The definition of earth includes: earth that has already been dug and earth that has not yet been dug. If earth that has already been dug has been submerged by rain for four months and returns to its original state, if one uses a hoe or a mattock to chop, or a hammer to strike, or a sickle to stab, or even injures the earth with one's fingernails, all is Pacittiya (波逸提). Driving a stake into the ground is Pacittiya (波逸提). Lighting a fire on the ground is Pacittiya (波逸提). Thinking of it as earth is Pacittiya (波逸提). If one does not instruct, saying, 'Look here, know here,' it is Dukkata (突吉羅). A Bhikkhuni (比丘尼) commits Pacittiya (波逸提); a Sikkhamana (式叉摩那), a Samanera (沙彌), a Samaneri (沙彌尼) commit Dukkata (突吉羅). This is called an offense. There is no offense if one (only) says: 'Know here, look here.'
」若曳材木、曳竹，若蘺倒地扶正，若反磚石取牛屎取崩岸土，若取鼠壤土，若除經行處土，若除屋內土，若來往經行，若掃地，若杖筑地，若不故掘，一切不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十竟)◎
四分律卷第十一 大正藏第 22 冊 No. 1428 四分律
四分律卷第十二(初分之十二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之二
◎爾時佛在曠野城，世尊以此因緣集諸比丘僧告言：「有一曠野比丘修治屋舍故自斫樹耶？」答曰：「實斫。」爾時世尊以無數方便，呵責言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何修治屋舍故自斫樹耶？」世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘壞鬼神村，波逸提。」
比丘義如上說。
鬼者，非人是。
村者，一切草木是，若斫截墮故名壞。村有五種：有根種、枝種、節生種、覆羅種、子子種。根種者，呵梨陀姜、憂尸羅、貿他致、吒盧揵陀樓及余根所生種者是。枝種者，柳、舍摩羅、婆羅醯他及餘枝種等是。節生種者，蘇蔓那華、蘇羅婆、蒱
【現代漢語翻譯】 現代漢語譯本：如果拖拉木材、拖拉竹子，如果籬笆倒地扶正，如果翻動磚石取牛糞、取崩塌的岸土，如果取老鼠洞的土，如果清除經行處的土，如果清除屋內的土，如果來往走動，如果掃地，如果用杖筑地，如果不是故意挖掘，一切都不算違犯戒律。
不違犯戒律的情況包括：最初未制定戒律時，癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（十竟）
《四分律》卷第十一 大正藏第 22 冊 No. 1428 《四分律》
《四分律》卷第十二（初分之十二）
姚秦 罽賓（Kashmir） 三藏 佛陀耶舍（Buddhayasas） 共 竺佛念（Dharmajñāna） 等譯 九十單提法之二
當時，佛陀在曠野城（wilderness city），世尊因為這件事召集各位比丘僧眾，告訴他們：『有一位曠野比丘因為修繕房屋的緣故，自己砍伐樹木嗎？』回答說：『確實砍伐了。』當時世尊用無數種方法，呵斥他說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能因為修繕房屋的緣故自己砍伐樹木呢？』世尊用無數種方法呵斥之後，告訴各位比丘：『這個人真是愚癡！多種種下有漏的因緣，最初就違犯了戒律。從今以後，為比丘們制定戒律，集合十種意義乃至正法長久住世，想要宣說戒律的人應當這樣說：如果比丘毀壞鬼神村，犯波逸提（Pācittiya，一種戒律名稱）。』
比丘（bhikkhu，出家男眾）的定義如上文所說。
鬼（ghost）是指非人。
村（village）是指一切草木，如果砍伐截斷使其掉落，就叫做毀壞。村有五種：有根種、枝種、節生種、覆羅種、子生種。根種是指：呵梨陀姜（harītakī，訶梨勒）、憂尸羅（uśīra，香根草）、貿他致（mṛttikā，泥土）、吒盧揵陀樓（taru-khandha，樹幹）以及其他根所生的種類。枝種是指：柳樹、舍摩羅（śālmali，木棉樹）、婆羅醯他（palāśa，紫檀）以及其他枝條所生的種類。節生種是指：蘇蔓那華（sumanā-puṣpa，素馨花）、蘇羅婆（surā，酒）、蒱
【English Translation】 English version: If one drags lumber or bamboo, if one straightens a fallen fence, if one turns over bricks and stones to collect cow dung or soil from a collapsed bank, if one takes soil from a rat burrow, if one removes soil from a walking path, if one removes soil from inside a house, if one walks back and forth, if one sweeps the ground, if one tamps the ground with a staff, if one does not deliberately dig, all of these are not offenses.
Non-offenses include: when the precept was not initially established, or due to idiocy, madness, mental confusion, or being afflicted by pain and distress. (End of ten)
《Vinaya in Four Parts》, Scroll 11 Taisho Tripitaka, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Scroll 12 (First Part, Twelfth)
Translated by Tripiṭaka Buddhayasas (Fotuo Yeshe) from Kashmir (Jibin) of the Yao Qin Dynasty, together with Dharmajñāna (Zhu Fonian) and others, the Second of the Ninety Saṃghādisesa Dharmas
At that time, the Buddha was in the wilderness city (araññanagara), and the World-Honored One, because of this incident, gathered all the bhikkhus (monks) and told them: 'Is there a wilderness bhikkhu who is repairing his dwelling and therefore cutting down trees himself?' The answer was: 'Indeed, he cut them down.' At that time, the World-Honored One, with countless means, rebuked him, saying: 'What you have done is wrong, it is not dignified, not in accordance with the Dharma of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, it is not something that should be done. How can you cut down trees yourself for the sake of repairing your dwelling?' After the World-Honored One had rebuked him with countless means, he told the bhikkhus: 'This foolish person! He plants many seeds of defilement, and initially violates the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten meanings, even so that the Proper Dharma may abide long, those who wish to recite the precepts should say thus: If a bhikkhu destroys a ghost village, he commits a Pācittiya (a type of offense).'
The definition of bhikkhu (monk) is as described above.
A ghost (bhūta) refers to a non-human being.
A village (grāma) refers to all plants and trees; if they are cut down and caused to fall, it is called destruction. There are five types of villages: those grown from roots, those grown from branches, those grown from nodes, those grown from layers, and those grown from seeds. Those grown from roots refer to: harītakī (訶梨勒, chebulic myrobalan), uśīra (憂尸羅, vetiver), mṛttikā (貿他致, earth), taru-khandha (吒盧揵陀樓, tree trunks), and other species grown from roots. Those grown from branches refer to: willow trees, śālmali (舍摩羅, silk-cotton trees), palāśa (婆羅醯他, flame-of-the-forest), and other species grown from branches. Those grown from nodes refer to: sumanā-puṣpa (蘇蔓那華, jasmine), surā (蘇羅婆, alcohol), po
醯那、羅勒蓼及余節生種者是。覆羅種者，甘蔗、竹葦、藕根，及余覆羅生種者是。子子種者，子還生子者是。
若生生想，自斷、若教他斷，若自炒、教他炒，自煮、教他煮，波逸提。若生疑，若自斷、教他斷，自炒、教他炒、自煮、教他煮，突吉羅。生非生想，若自斷、教他斷，乃至煮，突吉羅。非生生想，若自斷、教他斷，乃至煮，亦突吉羅。非生疑，若自斷、教他斷，乃至煮，亦突吉羅。草木七種色，青、黃、赤、白、黑、縹、紫色。生草木作生草木想，若自斷、教他斷，乃至煮，波逸提。生草木疑，若自斷、教他斷，乃至煮，突吉羅。生草木非生草木想，若自斷、教他斷，乃至煮，突吉羅。非生草木生草木想，若自斷、教他斷，乃至煮，突吉羅。非生草木疑，若自斷、教他斷，乃至煮，突吉羅。若打撅著生樹上，波逸提。若以火著生草木上，波逸提。若斷多分生草木，波逸提。斷半乾半生草木，突吉羅。若不言：「看是知是。」突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，言：「看是知是。」若斷枯乾草木，若於生草木上曳材曳竹正蘺障，若撥墼石，若取牛屎，若生草覆道以杖披遮令開，若以瓦石柱之而斷傷草木，若除經行地上、若掃經行來往
{ "translations": [ "現代漢語譯本", "醯那（根栽種），羅勒蓼（一種植物）以及其他從節上生根的植物都屬於節生種。覆羅種（覆蓋土壤種植），如甘蔗、竹葦、藕根，以及其他覆蓋土壤生長的植物都屬於覆羅生種。子子種（種子種植），指種子可以繼續生長出種子的植物。", "如果對比丘來說，對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對比丘來說，如果比丘對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處地誤撥斷生草木，若以杖筑地撥生草木斷，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十一竟)
爾時世尊在拘睒毗瞿師羅園中。爾時尊者闡陀比丘犯罪，諸比丘問言：「汝自知犯罪不耶？」即以餘事報諸比丘：「汝向誰語？為說何事？為論何理？為語我、為語誰耶？是誰犯罪？罪由何生？我不見罪！云何言我有罪？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌闡陀比丘言：「汝云何自知犯罪，余比丘問，乃以餘事報諸比丘：『汝向誰語？為說何事？為論何理？為我說、為餘人說？誰犯罪？罪由何生？我不見罪！云何言我有罪耶？』」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集比丘僧，呵責闡陀比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀比丘！汝犯罪，諸比丘問言：『汝自知罪不？』即以余語答諸比丘：『汝向誰語？為說何事？為論何理？為我說、為餘人說？誰犯罪？罪由何生？我不見罪！云何作如是語耶？』」時世尊以無數方便呵責闡陀比丘已，告諸比丘：「自今已去聽白已，當名作余語。應如是白：『大德僧聽！此闡陀比丘犯罪，諸比丘問言：「汝今自知犯罪不？」即以餘事報諸比丘言：「汝向
【現代漢語翻譯】 現代漢語譯本 處在某個地方，不小心碰斷了生長的草木，或者用棍杖筑地，碰斷了生長的草木，這不算犯戒。
不算犯戒的情況包括：最初沒有制定戒律時，或者因為愚癡、精神錯亂、心煩意亂、被痛苦纏繞時。（十一竟）
當時，世尊（Bhagavan）在拘睒彌（Kausambi）的瞿師羅園（Ghoshira Park）中。當時，尊者闡陀（Chanda）比丘犯了戒，眾比丘問他說：『你是否知道自己犯了戒？』他卻用其他事情來回答眾比丘：『你們在對誰說話？在說什麼事？在討論什麼道理？是對我說，還是對誰說？是誰犯了罪？罪從何而來？我沒有看見罪！為什麼說我有罪？』當時眾比丘聽了，其中那些少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧的人，都譏諷責備闡陀比丘說：『你為什麼明明知道自己犯了罪，其他比丘問你，你卻用其他事情來回答眾比丘：「你們在對誰說話？在說什麼事？在討論什麼道理？是對我說，還是對其他人說？是誰犯了罪？罪從何而來？我沒有看見罪！為什麼說我有罪呢？」』眾比丘前往世尊處，頭面禮足，在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊隨即召集比丘僧眾，呵斥闡陀比丘說：『你所做的事情不對，不合威儀、不合沙門（Shramana）的法則、不清凈、不隨順修行，是不應該做的。為什麼闡陀比丘！你犯了罪，眾比丘問你說：「你是否知道自己犯了罪？」你卻用其他話來回答眾比丘：「你們在對誰說話？在說什麼事？在討論什麼道理？是對我說，還是對其他人說？是誰犯了罪？罪從何而來？我沒有看見罪！」你為什麼說這樣的話呢？』當時世尊用無數種方法呵斥了闡陀比丘之後，告訴眾比丘：『從今以後，允許稟白之後，可以稱作「余語」。應該這樣稟白：「大德僧眾請聽！這位闡陀比丘犯了罪，眾比丘問他說：「你現在知道自己犯了罪嗎？」他卻用其他事情來回答眾比丘說：「你們在對誰說話？』
【English Translation】 English version If, in a certain place, one inadvertently breaks growing grass or plants, or if one uses a staff to strike the ground and breaks growing grass or plants, there is no offense.
There is no offense in the following cases: when the precept was initially not yet established, or due to ignorance, madness, mental confusion, or being afflicted by pain. (End of eleven)
At that time, the Blessed One (Bhagavan) was in Ghoshira Park in Kausambi (Kausambi). At that time, the Venerable Chanda (Chanda) bhikkhu committed an offense. The bhikkhus asked him, 'Do you know that you have committed an offense?' He then answered the bhikkhus with other matters, saying, 'To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me, or to whom? Who committed the offense? From where did the offense arise? I do not see any offense! Why do you say that I have committed an offense?' When the bhikkhus heard this, those among them who were of few desires, content, practicing asceticism (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized and reproached Chanda bhikkhu, saying, 'Why, knowing that you have committed an offense, when other bhikkhus ask you, do you answer them with other matters, saying, "To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me, or to others? Who committed the offense? From where did the offense arise? I do not see any offense! Why do you say that I have committed an offense?"' The bhikkhus went to the Blessed One, bowed their heads to his feet, sat on one side, and reported the entire matter to the Blessed One. The Blessed One then assembled the sangha of bhikkhus and rebuked Chanda bhikkhu, saying, 'What you have done is not proper, not in accordance with deportment, not in accordance with the law of a Shramana (Shramana), not pure, not in accordance with practice, and should not be done. Why, Chanda bhikkhu! You committed an offense, and the bhikkhus asked you, "Do you know that you have committed an offense?" You then answered the bhikkhus with other words, saying, "To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me, or to others? Who committed the offense? From where did the offense arise? I do not see any offense!" Why do you speak in this way?' At that time, after the Blessed One had rebuked Chanda bhikkhu with countless means, he told the bhikkhus, 'From now on, after reporting it, it may be called "other words." It should be reported in this way: "Venerable Sangha, please listen! This Chanda bhikkhu has committed an offense, and the bhikkhus asked him, "Do you now know that you have committed an offense?" He then answered the bhikkhus with other matters, saying, "To whom are you speaking?'"
誰語？為說何事？為論何理？為我說、為餘人說？誰犯罪？罪由何生？我不見罪！」若僧時到僧忍聽，當名闡陀比丘作余語。白如是。』作是白已，名作余語。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘余語者，波逸提。」如是世尊與比丘結戒。
爾時尊者闡陀比丘，眾僧與制不得作余語，后便觸惱眾僧，喚來不來、不喚來便來，應起不起、不應起便起，應語不語、不應語便語。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌闡陀比丘言：「云何眾僧名作余語已，后故觸惱眾僧，喚來不來、不喚來便來，應起不起、不應起便起，應語不語、不應語便語？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責闡陀比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀比丘！眾僧與制名作余語，后故觸惱眾僧，喚來不來、不喚便來，應起不起、不應起便起，應語不語、不應語便語？」世尊以無數方便呵責闡陀比丘已，語諸比丘：「自今已去白已，名闡陀比丘作觸惱。當作如是白：『大德僧聽！闡陀比丘，僧名作余語已，觸惱眾僧，喚來不來、不喚便來，應起不起、不應起便起，應語不語、不應語便語。若
【現代漢語翻譯】 現代漢語譯本： 『是誰在說話？說了什麼事？討論什麼道理？是為我說，還是為其他人說？誰犯了罪？罪從何處產生？我沒有看見罪！』如果僧團集會時，僧眾能夠忍受聽聞這些話，就稱闡陀(Chanda)比丘作『余語』(多餘的話)。應該這樣稟告。 稟告完畢后，就稱作『余語』。從今以後，與比丘們結戒，集合十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：『如果比丘說多餘的話，犯波逸提(Payantika，一種罪名)。』世尊就這樣與比丘們結戒。 當時，尊者闡陀(Chanda)比丘，僧團已經禁止他作『余語』，之後卻觸惱僧眾，叫他來他不來，不叫他來他卻來；應該起身他不起身，不應該起身他卻起身；應該說話他不說話，不應該說話他卻說話。當時，眾比丘聽聞此事，其中有少欲知足、行頭陀(Dhuta，苦行)、樂於學習戒律、知慚愧的人，譏嫌闡陀(Chanda)比丘說：『為什麼僧團已經禁止他作「余語」了，之後還故意觸惱僧眾，叫他來他不來，不叫他來他卻來；應該起身他不起身，不應該起身他卻起身；應該說話他不說話，不應該說話他卻說話？』眾比丘前往世尊處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊因此事因緣召集比丘僧眾，呵責闡陀(Chanda)比丘：『你所做的事情是不對的，不合威儀、不合沙門(Sramana，出家人)的法則、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼闡陀(Chanda)比丘！僧團已經禁止你作「余語」了，之後還故意觸惱僧眾，叫你來你不來，不叫你來你卻來；應該起身你不起身，不應該起身你卻起身；應該說話你不說話，不應該說話你卻說話？』世尊用無數種方便呵責闡陀(Chanda)比丘后，告訴眾比丘：『從今以後，稟告之後，就稱闡陀(Chanda)比丘作「觸惱」。應當這樣稟告：『大德僧眾請聽！闡陀(Chanda)比丘，僧團已經禁止他作「余語」了，卻觸惱僧眾，叫他來他不來，不叫他來他卻來；應該起身他不起身，不應該起身他卻起身；應該說話他不說話，不應該說話他卻說話。』如果
【English Translation】 English version: 'Who is speaking? What is being said? What principle is being discussed? Is it being said for me, or for someone else? Who has committed a crime? From where does the crime arise? I do not see any crime!' If the Sangha (community) is able to endure listening to these words when the Sangha gathers, then that Bhikkhu (monk) Chanda (name) is to be designated as speaking 'redundant words'. The report should be made in this way. After making this report, it is called 'redundant words'. From now on, a precept is established with the Bhikkhus, gathering ten meanings, even for the long duration of the True Dharma, those who wish to recite the precepts should say it in this way: 'If a Bhikkhu speaks redundant words, it is a Payantika (a type of offense).』 Thus, the World Honored One established a precept with the Bhikkhus. At that time, the venerable Bhikkhu Chanda (name), after the Sangha had forbidden him from speaking 'redundant words', later annoyed the Sangha, when called he would not come, when not called he would come; when he should rise he would not rise, when he should not rise he would rise; when he should speak he would not speak, when he should not speak he would speak. At that time, the Bhikkhus heard of this, and among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, they criticized Bhikkhu Chanda (name) saying: 'Why, after the Sangha has forbidden him from speaking 「redundant words,」 does he still deliberately annoy the Sangha, when called he does not come, when not called he comes; when he should rise he does not rise, when he should not rise he rises; when he should speak he does not speak, when he should not speak he speaks?' The Bhikkhus went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions to the World Honored One in detail. The World Honored One, because of this cause and condition, gathered the Bhikkhu Sangha, and rebuked Bhikkhu Chanda (name): 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (renunciate), not a pure practice, not a practice that accords with the path, it is not something that should be done. Why, Bhikkhu Chanda (name)! After the Sangha has forbidden you from speaking 「redundant words,」 do you still deliberately annoy the Sangha, when called you do not come, when not called you come; when you should rise you do not rise, when you should not rise you rise; when you should speak you do not speak, when you should not speak you speak?' After the World Honored One rebuked Bhikkhu Chanda (name) with countless skillful means, he told the Bhikkhus: 'From now on, after reporting, Bhikkhu Chanda (name) is to be designated as 「annoying」. The report should be made in this way: 『Venerable Sangha, please listen! Bhikkhu Chanda (name), after the Sangha has forbidden him from speaking 「redundant words,」 is annoying the Sangha, when called he does not come, when not called he comes; when he should rise he does not rise, when he should not rise he rises; when he should speak he does not speak, when he should not speak he speaks.』 If
僧時到僧忍聽，制闡陀比丘名作觸惱。白如是。』白已名作觸惱。自今已去當如是說戒：若比丘妄作異語惱他者，波逸提。」
比丘義如上說。
余語者，僧未作白便作余語：「汝向誰說？為說何事？為論何理？為我說、為餘人說？我不見此罪。」如是語者，盡突吉羅。若作白已，如是語者，一切盡波逸提。
觸惱者，若未白前，喚來不來、不喚來便來，應起不起、不應起便起，應語不語、不應語便語，一切盡突吉羅。若白竟作如是語，一切盡波逸提。若上座喚來不來，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，重聽不解，前語有參錯，汝向誰說乃至我不見此罪。若欲為作非法羯磨、非毗尼羯磨，若僧、若塔寺、若和上、同和上、若阿阇梨、同阿阇梨、若親舊知識，欲為作無利益羯磨，不與和合，喚來不來，不犯。若欲為作非法羯磨、非毗尼羯磨，若僧、若塔寺、若和上、同和上、阿阇梨、同阿阇梨、若親舊知識，欲為作無利益羯磨，若欲知，教言：「莫來。」便來，不犯。若一坐食、若不作餘食法食、若病喚起不起，不犯。或舍崩壞、或燒、或毒蛇入舍、或遇賊、或虎狼師子、或為強力將去、或為他所縛、或命難、或梵行難，教莫起便起
【現代漢語翻譯】 現代漢語譯本：當僧眾集會聽戒時，如果闡陀比丘（Chanda Bhikkhu）的行為造成了干擾，就應該這樣稟告：『稟告完畢后，他的行為就被視為觸惱。』從今以後，應該這樣宣說戒律：『如果比丘（Bhikkhu）故意用不實的言語擾亂他人，犯波逸提（Payattika）。』
比丘（Bhikkhu）的定義如前所述。
『余語』指的是，在僧眾尚未進行白（正式宣告）之前，就說出其他的話，例如：『你剛才對誰說了？說了什麼事？討論了什麼道理？是為我說，還是為其他人說？我不認為這是罪。』像這樣說話，都犯突吉羅（Dukkata）。如果已經進行了白，再說這樣的話，一切都犯波逸提（Payattika）。
『觸惱』指的是，在未進行白之前，叫來不來，不叫來卻來；應該起身不起身，不應該起身卻起身；應該說話卻不說話，不應該說話卻說話，一切都犯突吉羅（Dukkata）。如果白已經結束，還說這樣的話，一切都犯波逸提（Payattika）。如果是上座（長老）叫來不來，犯突吉羅（Dukkata）。
比丘尼（Bhikkhuni）犯波逸提（Payattika）；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）犯突吉羅（Dukkata）。這就是所謂的犯戒。
不犯的情況包括：重聽沒有聽懂，前面的話語有錯漏，例如『你剛才對誰說了』乃至『我不認為這是罪』。如果想要進行非法的羯磨（Kamma，僧團事務）、非毗尼（Vinaya，戒律）的羯磨，爲了僧眾、爲了塔寺、爲了和上（Upajjhaya，親教師）、同和上、爲了阿阇梨（Acariya，軌範師）、同阿阇梨、爲了親戚朋友，想要進行沒有利益的羯磨，不與他們合作，叫來不來，不犯。如果想要進行非法的羯磨、非毗尼的羯磨，爲了僧眾、爲了塔寺、爲了和上、同和上、阿阇梨、同阿阇梨、爲了親戚朋友，想要進行沒有利益的羯磨，如果想要知道情況，告知說：『不要來。』卻還是來了，不犯。如果是一坐食（只吃一餐）、沒有進行餘食法（允許儲存食物的規定）的食物、生病被叫起不起來，不犯。或者住所崩塌損壞、或者被燒燬、或者毒蛇進入住所、或者遇到盜賊、或者虎狼獅子、或者被強力帶走、或者被他人捆綁、或者面臨生命危險、或者面臨梵行（Brahmacariya，清凈行）的危險，告知不要起身卻起身，不犯。
【English Translation】 English version: When the Sangha (community) is assembled to listen to the precepts, if Chanda Bhikkhu's (Chanda Bhikkhu) actions cause disturbance, it should be reported as follows: 'Having reported, his actions are considered disruptive.' From now on, the precept should be recited as follows: 'If a Bhikkhu (monk) intentionally disturbs others with false speech, he commits a Payattika (an offense requiring confession).'
The definition of Bhikkhu (monk) is as previously stated.
'Other speech' refers to speaking other words before the Sangha (community) has made a formal announcement (white announcement), such as: 'Who did you just speak to? What did you say? What principles were discussed? Was it for me or for others? I do not see this as an offense.' Speaking in this way constitutes a Dukkata (wrongdoing). If such words are spoken after the announcement has been made, everything constitutes a Payattika (an offense requiring confession).
'Disturbance' refers to, before the announcement, calling someone and they do not come, or not calling someone and they come; one should rise but does not rise, or one should not rise but rises; one should speak but does not speak, or one should not speak but speaks, all of which constitute a Dukkata (wrongdoing). If such words are spoken after the announcement has been made, everything constitutes a Payattika (an offense requiring confession). If the senior monk (elder) calls and one does not come, it is a Dukkata (wrongdoing).
A Bhikkhuni (nun) commits a Payattika (an offense requiring confession); a Siksamana (novice nun), a Sramanera (novice monk), a Sramanerika (novice nun) commit a Dukkata (wrongdoing). This is what is meant by committing an offense.
Non-offenses include: not understanding due to hearing difficulties, previous speech containing errors, such as 'Who did you just speak to' up to 'I do not see this as an offense.' If one intends to perform an unlawful Kamma (act, monastic procedure), a non-Vinaya (discipline) Kamma, for the Sangha (community), for the stupa (relic mound) or temple, for the Upajjhaya (preceptor), a co-Upajjhaya, for the Acariya (teacher), a co-Acariya, for relatives and friends, intending to perform a Kamma that is not beneficial, not cooperating with them, calling and one does not come, it is not an offense. If one intends to perform an unlawful Kamma, a non-Vinaya Kamma, for the Sangha (community), for the stupa or temple, for the Upajjhaya, a co-Upajjhaya, for the Acariya, a co-Acariya, for relatives and friends, intending to perform a Kamma that is not beneficial, if one wants to know the situation, instructing: 'Do not come.' But one still comes, it is not an offense. If it is a single-sitting meal (eating only one meal), food that has not undergone the remaining food procedure (rules allowing storage of food), being sick and not rising when called, it is not an offense. Or if the dwelling collapses or is damaged, or is burned, or a poisonous snake enters the dwelling, or encountering thieves, or tigers, wolves, or lions, or being forcibly taken away, or being bound by others, or facing danger to life, or facing danger to Brahmacariya (celibate life), instructing not to rise but rising, it is not an offense.
，不犯。若噁心問、若問上人法：「汝說是不？」與說，不犯。若作非法羯磨、非毗尼羯磨，若僧、若塔寺、若和上、同和上、若阿阇梨、同阿阇梨、若親舊知識，若欲為作無利益，教莫語便語，不犯。若小語、若疾疾語、若夢中語、若獨語，欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十二竟)
爾時世尊在羅閱城耆阇崛山中。時尊者沓婆摩羅子為眾僧所差，知僧坐具及差僧食。時慈地比丘，其中間相去，齊眼見耳不聞處，自相謂言：「此沓婆摩羅子，有愛、有恚、有怖、有癡。」余比丘語言：「此沓婆摩羅子為眾僧所差，知僧坐具及差僧食，汝等莫說：『彼有愛、有恚、有怖、有癡。』」慈地比丘報言：「我等不面說，在屏處譏嫌耳！」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌慈地比丘言：「此沓婆摩羅子！為僧所差，知僧坐具及差僧食。云何汝等言：『彼有愛、有恚、有怖、有癡。』」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即以此因緣集比丘僧，呵責慈地比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何慈地比丘！沓婆摩羅子為僧所差，知僧坐具及差僧食，汝等云何嫌責彼言：『有愛、有
【現代漢語翻譯】 現代漢語譯本： 不構成犯戒的情況：如果出於惡意提問，或者詢問上人的佛法：『你說的對嗎？』，如果如實回答，不構成犯戒。如果進行非法的羯磨（Karma，業，行為），或者不符合毗尼（Vinaya，戒律）的羯磨，無論是針對僧眾、佛塔寺廟、和尚（Upadhyaya，親教師）、與和尚有關的人、阿阇梨（Acarya，導師）、與阿阇梨有關的人、親友故舊，如果想要做沒有利益的事情，教唆別人不要說卻說了，不構成犯戒。如果是小聲說話、快速說話、夢中說話、自言自語，或者想要說這個卻說成那個，都不構成犯戒。
不構成犯戒的情況包括：最初佛陀未制定戒律時，以及癡呆、瘋狂、精神錯亂、被痛苦煩惱所困擾的時候。（十二竟）
當時，世尊在羅閱城（Rajagrha）的耆阇崛山（Grdhrakuta）中。當時，尊者沓婆摩羅子（Tamba-malla-putra）被僧團推選，負責管理僧眾的坐具和分配食物。當時，慈地比丘（Maitri-bhumi bhiksu）在相距齊眼能見、耳不能聞的地方，私下議論說：『這位沓婆摩羅子，有愛、有嗔、有怖、有癡。』其他比丘說：『這位沓婆摩羅子被僧團推選，負責管理僧眾的坐具和分配食物，你們不要說他有愛、有嗔、有怖、有癡。』慈地比丘回答說：『我們不是當面說，只是在私下裡議論罷了！』當時，眾比丘聽到這些話，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責怪慈地比丘說：『這位沓婆摩羅子被僧團推選，負責管理僧眾的坐具和分配食物。你們怎麼能說他有愛、有嗔、有怖、有癡呢？』當時，眾比丘前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告世尊。世尊因此事召集比丘僧眾，呵斥慈地比丘說：『你們所做的事情是不對的，不符合威儀、不符合沙門（Sramana，出家人）的法則、不符合清凈的行為、不符合隨順的修行，是不應該做的。慈地比丘！沓婆摩羅子被僧團推選，負責管理僧眾的坐具和分配食物，你們怎麼能指責他說有愛、有』
【English Translation】 English version: It is not an offense: If asked with malicious intent, or if asked about the Dharma of a superior: 'Is what you say correct?', and if answered truthfully, it is not an offense. If performing an unlawful Karma (Karma, action, deed), or a Karma not in accordance with the Vinaya (Vinaya, monastic rules), whether concerning the Sangha (Sangha, monastic community), stupas and temples, the Upadhyaya (Upadhyaya, preceptor), those associated with the Upadhyaya, the Acarya (Acarya, teacher), those associated with the Acarya, relatives and acquaintances, if intending to do something without benefit, and telling someone not to speak but they speak, it is not an offense. If speaking softly, speaking quickly, speaking in a dream, speaking to oneself, or intending to say one thing but saying another by mistake, there is no offense.
Non-offenses include: when the precepts were initially not yet established by the Buddha, and in cases of idiocy, madness, mental derangement, or being afflicted by pain and suffering. (End of the twelfth)
At that time, the World Honored One was in Rajagrha (Rajagrha) on Grdhrakuta (Grdhrakuta) Mountain. At that time, the Venerable Tamba-malla-putra (Tamba-malla-putra) was appointed by the Sangha to manage the seating arrangements and distribute food for the Sangha. At that time, the bhiksu (bhiksu, monk) Maitri-bhumi (Maitri-bhumi bhiksu), at a distance where they could see but not hear, privately discussed, saying: 'This Tamba-malla-putra has love, hatred, fear, and delusion.' Other bhiksus said: 'This Tamba-malla-putra has been appointed by the Sangha to manage the seating arrangements and distribute food for the Sangha, you should not say that he has love, hatred, fear, and delusion.' The bhiksu Maitri-bhumi replied: 'We are not saying it to his face, but only criticizing him in private!' At that time, the bhiksus heard these words, and those among them who were of few desires and content, practiced Dhuta (Dhuta, ascetic practices), were eager to learn the precepts, and knew shame and remorse, blamed the bhiksu Maitri-bhumi, saying: 'This Tamba-malla-putra has been appointed by the Sangha to manage the seating arrangements and distribute food for the Sangha. How can you say that he has love, hatred, fear, and delusion?' At that time, the bhiksus went to the World Honored One, prostrated themselves at his feet, sat to one side, and reported the matter in detail to the World Honored One. The World Honored One, because of this matter, gathered the Sangha of bhiksus and rebuked the bhiksu Maitri-bhumi, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (Sramana, renunciate), not in accordance with pure conduct, not in accordance with the practice of following the path, it is not something that should be done. Bhiksu Maitri-bhumi! Tamba-malla-putra has been appointed by the Sangha to manage the seating arrangements and distribute food for the Sangha, how can you criticize him by saying that he has love, '
瞋、有怖、有癡。』」世尊以無數方便呵責慈地比丘已，告諸比丘：「慈地比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘譏嫌，波逸提。」如是世尊與比丘結戒。
慈地比丘后復更作方便，便齊沓婆摩羅子聞而不見處，自相謂言：「此沓婆摩羅子，有愛、有瞋、有怖、有癡。」諸比丘語言：「佛不制戒言譏嫌波逸提耶？」慈地比丘報言：「我等不嫌，是罵耳！」時有比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌慈地比丘言：「此沓婆摩羅子為僧所差，知僧坐具及差僧食，汝等云何罵耶？」諸比丘呵責已往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即以此因緣集比丘僧，呵責慈地比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。沓婆摩羅子為僧所差，知僧坐具及差僧食，汝等云何罵耶？」世尊以無數方便呵責慈地比丘已，告諸比丘：「自今已去與諸比丘結戒，若比丘嫌罵，波逸提。」
比丘義如上說。
若面見譏嫌、若背面罵。面見嫌者，齊眼見不聞處言：「有愛、有瞋、有怖、有癡。」背面罵者，齊耳聞不見處言：「有愛、有瞋、有怖、有癡。」
比丘嫌罵比丘，說而了了者
【現代漢語翻譯】 現代漢語譯本： 『有嗔恨、有恐懼、有愚癡。』」世尊用無數方法呵斥慈地比丘后，告訴眾比丘：『慈地比丘真是愚癡之人！在多種有漏之處，最初就犯了戒。從今以後為比丘們制定戒律，集合十種意義乃至使正法長久住世，想要說戒的人應當這樣說：若有比丘譏嫌他人，犯波逸提罪。』就這樣，世尊為比丘們制定了戒律。
後來，慈地比丘又想出辦法，在沓婆摩羅子（Dabba Mallaputta，人名）能聽到但看不到的地方，互相議論說：『這個沓婆摩羅子，有貪愛、有嗔恨、有恐懼、有愚癡。』眾比丘說：『佛不是已經制定戒律說譏嫌他人犯波逸提罪了嗎？』慈地比丘辯解說：『我們不是譏嫌，只是罵而已！』當時有比丘聽到了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，譏嫌慈地比丘說：『這位沓婆摩羅子是僧團推舉的，負責安排僧眾的坐具和齋飯，你們怎麼能罵他呢？』眾比丘呵責了慈地比丘后，前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告世尊。世尊因此事召集比丘僧眾，呵責慈地比丘：『你所做之事不合宜，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。沓婆摩羅子是僧團推舉的，負責安排僧眾的坐具和齋飯，你們怎麼能罵他呢？』世尊用無數方法呵斥慈地比丘后，告訴眾比丘：『從今以後為比丘們制定戒律，若有比丘嫌罵他人，犯波逸提罪。』
比丘的定義如上所述。
無論是當面譏嫌，還是背後謾罵。當面譏嫌，就是在眼睛能看到但聽不到的地方說：『有貪愛、有嗔恨、有恐懼、有愚癡。』背後謾罵，就是在耳朵能聽到但看不到的地方說：『有貪愛、有嗔恨、有恐懼、有愚癡。』
比丘譏嫌謾罵比丘，說得清清楚楚的，犯波逸提罪。
【English Translation】 English version: '[He] has hatred, has fear, has delusion.'" After the Blessed One had rebuked the monk of the 'loving-kindness ground' in many ways, he addressed the monks, 'Foolish man, monk of the 'loving-kindness ground'! In many defiled situations, you were the first to break the precept. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma. One who wishes to recite the precept should say thus: 'If a monk finds fault [with another], it is a pācittiya (an offense entailing confession).' Thus, the Blessed One established a precept for the monks.
Later, the monk of the 'loving-kindness ground' devised another scheme. In a place where Dabba Mallaputta (Dabba Mallaputta, a person's name) could hear but not see, they said to each other, 'This Dabba Mallaputta has attachment, has hatred, has fear, has delusion.' The monks said, 'Didn't the Buddha establish a precept saying that finding fault is a pācittiya?' The monk of the 'loving-kindness ground' replied, 'We are not finding fault; we are merely scolding!' When a monk heard this, among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame and remorse. They criticized the monk of the 'loving-kindness ground,' saying, 'This Dabba Mallaputta was appointed by the Sangha (monastic community) to manage the seating and food for the Sangha. How can you scold him?' After rebuking them, the monks went to the Blessed One, bowed their heads at his feet, sat down on one side, and reported the matter in detail to the Blessed One. The Blessed One, on account of this matter, convened the assembly of monks and rebuked the monk of the 'loving-kindness ground,' saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a renunciate, not pure conduct, not conducive to practice; it is something that should not be done. Dabba Mallaputta was appointed by the Sangha to manage the seating and food for the Sangha. How can you scold him?' After the Blessed One had rebuked the monk of the 'loving-kindness ground' in many ways, he addressed the monks, 'From now on, I will establish a precept for the monks: If a monk finds fault and scolds [another], it is a pācittiya.'
The definition of 'monk' is as stated above.
Whether finding fault to the face or scolding behind the back. Finding fault to the face is saying, within sight but out of earshot, 'He has attachment, has hatred, has fear, has delusion.' Scolding behind the back is saying, within earshot but out of sight, 'He has attachment, has hatred, has fear, has delusion.'
If a monk finds fault and scolds another monk, speaking clearly, it is a pācittiya.
，波逸提；不了了者，突吉羅。若上座教汝嫌罵，若受教嫌罵，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其人實有其事，而有愛、有瞋、有怖、有癡，恐後有悔恨，語令如法發露，便言：「有愛、有瞋、有怖、有癡。」無犯。若戲笑語、獨語、夢中語，欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時舍衛城中有一長者欲請眾僧飯食，時有十七群比丘，取僧坐具在露地敷，而經行望食時到。時到已不收攝僧坐具便往彼食。僧坐具即為風塵土坌、蟲鳥啄壞、污穢不凈。諸比丘食已，還至僧伽藍中，見僧坐具風塵土坌，蟲鳥啄壞，污穢不凈，即問言：「誰敷僧坐具不收攝而捨去耶？乃使風塵土坌、蟲鳥啄壞、污穢不凈。」答言：「十七群比丘取敷。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌十七群比丘言：「汝云何敷僧坐具而不收攝，使風塵土坌、蟲鳥啄壞、污穢不凈耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即以此因緣集比丘僧，呵責十七群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何十七
【現代漢語翻譯】 現代漢語譯本：違者，波逸提（Pācittiya，一種戒律名稱）；不知情者，突吉羅（Dukkata，一種較輕的罪過）。如果上座教你責罵，如果接受教導后責罵，突吉羅。 比丘尼，波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），突吉羅。這就被認為是犯戒。 不犯戒的情況：如果那人確實有那種行為，但因為有愛、有瞋、有怖、有癡，恐怕以後會有悔恨，告訴他讓他如法懺悔，並且說：『我有愛、有瞋、有怖、有癡。』就沒有犯戒。如果是戲笑時說的話、自言自語、夢中說的話，想要說這個卻錯誤地說了那個，就沒有犯戒。 不犯戒的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第十三條戒律完） 當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時舍衛城中有一位長者想要請眾僧吃飯，當時有十七群比丘，取了僧眾的坐具在露天鋪開，然後來回走動等待吃飯的時間。時間到了之後，他們沒有收起僧眾的坐具就去吃飯了。僧眾的坐具就被風塵土覆蓋、被蟲鳥啄壞、變得污穢不乾淨。眾比丘吃完飯後，回到僧伽藍（Sangharama，僧院）中，看見僧眾的坐具被風塵土覆蓋，被蟲鳥啄壞，污穢不乾淨，就問道：『是誰鋪了僧眾的坐具而不收起來就離開了呢？竟然使得坐具被風塵土覆蓋、被蟲鳥啄壞、污穢不乾淨。』有人回答說：『是十七群比丘拿去鋪的。』眾比丘聽了，其中有少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知道慚愧的人，就譏諷責備十七群比丘說：『你們怎麼能鋪了僧眾的坐具而不收起來，使得坐具被風塵土覆蓋、被蟲鳥啄壞、污穢不乾淨呢？』眾比丘前往世尊（Bhagavan，佛陀）處，頭面頂禮佛足后在一旁坐下，將這件事的因緣詳細地告訴了世尊。世尊就因為這件事召集了比丘僧眾，呵斥十七群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法（Sramana，出家修行者的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼十七
【English Translation】 English version: The offender incurs a Pācittiya (an offense requiring confession); one who is unaware incurs a Dukkata (a minor offense). If a senior monk instructs you to scold, and if you scold upon receiving the instruction, you incur a Dukkata. A Bhikkhuni (nun) incurs a Pācittiya; a Siksamana (novice nun undergoing training), a Sramanera (novice monk), a Sramanerika (novice nun) incur a Dukkata. This is considered an offense. Non-offenses: If the person actually committed the act, but out of love, hatred, fear, or delusion, fearing future regret, you tell them to confess according to the Dharma, and say, 'I have love, hatred, fear, or delusion,' there is no offense. If it is said in jest, said to oneself, said in a dream, or intending to say one thing but mistakenly saying another, there is no offense. Non-offenses: When the precepts were not yet established, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the thirteenth rule) At that time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's monastery in Sravasti (Savatthi). At that time, a wealthy householder in Sravasti wanted to invite the Sangha (community of monks) for a meal. There were seventeen groups of monks who took the Sangha's sitting cloths and spread them out in the open, walking back and forth waiting for the mealtime to arrive. When the time came, they did not gather up the Sangha's sitting cloths but went to eat. The Sangha's sitting cloths were then covered with windblown dust, pecked at by birds, and became dirty and impure. After the monks finished eating, they returned to the Sangharama (monastery) and saw that the Sangha's sitting cloths were covered with windblown dust, pecked at by birds, and dirty and impure. They asked, 'Who spread out the Sangha's sitting cloths and left without gathering them up, causing them to be covered with windblown dust, pecked at by birds, and dirty and impure?' Someone answered, 'The seventeen groups of monks took them and spread them out.' When the monks heard this, those among them who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized and reproached the seventeen groups of monks, saying, 'How could you spread out the Sangha's sitting cloths and not gather them up, causing them to be covered with windblown dust, pecked at by birds, and dirty and impure?' The monks went to the Blessed One (Bhagavan, the Buddha), bowed their heads at his feet, sat to one side, and explained the cause and circumstances to the Blessed One in detail. The Blessed One then gathered the community of monks because of this matter and rebuked the seventeen groups of monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not pure, not conducive to spiritual progress, and should not be done. Why did seventeen
群比丘！敷僧坐具不收攝而去，使風塵土坌、蟲鳥啄壞、污穢不凈？」世尊以無數方便呵責十七群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘取僧繩床、木床，若臥具、坐褥，露地自敷、若教人敷，捨去不自舉、不教人舉，波逸提。」
比丘義如上。
眾僧物，為僧屬僧。僧物者，已舍與僧。為僧者，為僧作未舍與僧。屬僧者，已入僧已舍與僧。
繩床者有五種：旋腳繩床、直腳繩床、曲腳繩床、入陛繩床、無腳繩床，木床亦如是。
臥具者，或用坐、或用臥。
褥者，用坐。
若比丘，以僧繩床、木床、臥具、坐褥，在露地敷、若教人敷，去時若彼有舊住比丘、若摩摩帝、若經營人，當語言：「我今付授汝，汝守護看。」若都無人者，當舉著屏處而去。若無屏處，自知此處必無有破壞、當安隱，持粗者覆好者上而去。若即時得還便應去，若疾雨疾還不壞坐具者應往，若中雨中行及得還者應往，若少雨少行及得還者應往，彼比丘應次第作如是方便去。若比丘不作如是方便而行，初出門，波逸提。若一足在門外、一足在門內，意欲去而不去還悔，一切突吉羅。若二人共一繩床、木床坐，下坐應
【現代漢語翻譯】 現代漢語譯本： 『諸位比丘！如果鋪了僧眾的坐具卻不收拾就離開，導致風塵土垢覆蓋、蟲鳥啄食損壞、變得污穢不乾淨，』世尊用無數種方法呵斥這十七群比丘后，告訴眾比丘：『這些愚癡之人！製造多種產生煩惱的地方，最初違犯戒律。從今以後，我將為比丘們制定戒律，包含十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘拿了僧眾的繩床（用繩子編的床）、木床（木頭做的床），或者臥具（睡覺用的墊子）、坐褥（坐墊），在露天的地方自己鋪設，或者教別人鋪設，離開的時候不自己收起來，也不教別人收起來，犯波逸提（一種輕罪）。』
比丘的定義如前所述。
眾僧之物，是為僧眾所有，屬於僧眾的。僧眾之物，是指已經捨棄給僧眾的。為僧眾的，是指為僧眾製作但尚未捨棄給僧眾的。屬於僧眾的，是指已經歸入僧眾並且捨棄給僧眾的。
繩床有五種：旋腳繩床（床腿是旋轉的）、直腳繩床（床腿是直的）、曲腳繩床（床腿是彎曲的）、入陛繩床（有臺階的床）、無腳繩床（沒有腿的床），木床也是如此。
臥具，既可以用來坐，也可以用來臥。
褥，是用來坐的。
如果比丘，把僧眾的繩床、木床、臥具、坐褥，在露天的地方鋪設，或者教別人鋪設，離開的時候如果那裡有舊住的比丘、或者摩摩帝（負責管理僧眾事務的人）、或者經營人（負責管理僧眾財產的人），應當對他們說：『我現在把這些東西託付給你們，你們負責守護照看。』如果完全沒有人的話，應當把它們放到隱蔽的地方再離開。如果沒有隱蔽的地方，自己知道這個地方一定不會有損壞，能夠安全，就把粗糙的蓋在好的上面再離開。如果馬上就能回來，就應該去，如果快下雨了，快去快回不會損壞坐具的，就應該去，如果是中雨，走一段路就能回來，就應該去，如果是小雨，走一小段路就能回來，就應該去，這位比丘應該依次採取這樣的措施再離開。如果比丘不採取這樣的措施就離開，剛出門，犯波逸提。如果一隻腳在門外，一隻腳在門內，想要離開但沒有離開，後來後悔了，一切都犯突吉羅（一種更輕的罪）。如果兩個人共用一張繩床、木床坐，後下坐的人應該...
【English Translation】 English version: 『Monks! If one spreads out the Sangha's (community of monks) sitting cloth and leaves without gathering it up, causing it to be covered by wind and dust, pecked and damaged by birds and insects, and become dirty and impure,』 the World-Honored One (世尊) rebuked the seventeen groups of monks with countless methods, and then told the monks: 『These foolish people! They create many places where defilements arise, and are the first to violate the precepts. From now on, I will establish precepts for the monks, containing ten meanings, and even for the long-lasting dwelling of the Right Dharma (正法). Those who wish to recite the precepts should say it like this: If a monk takes the Sangha's rope bed (繩床, a bed made of rope), wooden bed (木床, a bed made of wood), or bedding (臥具, sleeping mat), sitting cloth (坐褥, sitting cushion), spreads it out in an open space himself, or instructs others to spread it out, and leaves without lifting it up himself, or instructing others to lift it up, he commits a Pacittiya (波逸提, a minor offense).』
The definition of 'monk' is as mentioned above.
The property of the Sangha is owned by and belongs to the Sangha. The property of the Sangha refers to what has already been given to the Sangha. 'For the Sangha' refers to what is made for the Sangha but not yet given to the Sangha. 'Belonging to the Sangha' refers to what has already entered the Sangha and been given to the Sangha.
There are five types of rope beds: rope beds with rotating legs (旋腳繩床), rope beds with straight legs (直腳繩床), rope beds with curved legs (曲腳繩床), rope beds with steps (入陛繩床), and rope beds without legs (無腳繩床). The same applies to wooden beds.
Bedding can be used for sitting or sleeping.
Cushions are used for sitting.
If a monk spreads out the Sangha's rope bed, wooden bed, bedding, or sitting cloth in an open space, or instructs others to spread it out, when leaving, if there is an old resident monk, or a Māmāti (摩摩帝, one who manages the affairs of the Sangha), or a manager (經營人, one who manages the property of the Sangha), he should say to them: 『I now entrust these things to you, please guard and watch over them.』 If there is no one at all, he should put them in a hidden place before leaving. If there is no hidden place, and he knows that this place will certainly not be damaged and is safe, he should cover the good ones with the rough ones before leaving. If he can return immediately, he should go. If it is about to rain heavily, and he can return quickly without damaging the sitting cloth, he should go. If it is raining moderately, and he can return after walking a short distance, he should go. If it is raining lightly, and he can return after walking a very short distance, he should go. That monk should take such measures in order before leaving. If a monk does not take such measures and leaves, as soon as he steps out of the door, he commits a Pacittiya. If one foot is outside the door and one foot is inside the door, intending to leave but not leaving, and then regretting it, he commits a Dukkata (突吉羅, a lighter offense) for everything. If two people are sharing a rope bed or wooden bed, the one who gets off last should...
收而去。下坐作如是意，謂上座當收，而上座竟不收，而下座犯波逸提，復以非威儀故，突吉羅。上座意謂下座當收，而下座不收，上座犯波逸提。若二人不前不後，俱不收，二俱波逸提。及余空繩床、木床、踞床、若機浴床、若臥具表裡，若地敷、若取繩索毳放在露地不收便去，突吉羅。若敷僧臥具在露地不收，而入房坐思惟，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若取僧繩床、木床、踞床、若機、若臥具、坐褥，在露地自敷、若教人敷，去時語舊住人、若摩摩帝、若經營人言：「守護此，付授汝。」若無人者收著屏處而去；若無屏處可安，自知此處必無忘失不畏壞，若以粗者覆好者上而去；若即去即時還；若暴風疾雨疾得還；若中雨中行，若少雨徐行得還者；若次第作如是方便去，無犯。若為力勢所縛，若命難、若梵行難，不作次第而去，不犯。若二人共一繩床坐，下座應收。諸餘空木床、繩床、踞床、若機浴床、若臥具表裡、若地敷繩索、毳䘢，敷在露地，若收而去。若在露地敷僧坐具，收攝已入房思惟，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十四竟)◎
◎爾時佛在舍衛國祇樹給孤獨園。爾時有客比丘語舊住比丘
【現代漢語翻譯】 現代漢語譯本：收起來離開。下座比丘心想，上座比丘應當會收，但上座比丘最終沒有收，下座比丘因此犯波逸提（Pācittiya，一種輕罪），又因為行為不莊重，犯突吉羅（Dukkata，一種輕罪）。上座比丘心想，下座比丘應當會收，但下座比丘沒有收，上座比丘犯波逸提。如果兩個比丘不前不後，都沒有收，兩個比丘都犯波逸提。以及其餘的空繩床、木床、矮床、或機關浴床、或臥具的表裡、或地上的鋪墊、或取來的繩索和毛織物，放在露天不收起來就離開，犯突吉羅。如果把僧眾的臥具鋪在露天不收，就進入房間坐著思惟，犯突吉羅。
比丘尼犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這叫做犯戒。
不犯的情況是：如果拿了僧眾的繩床、木床、矮床、或機關、或臥具、坐墊，在露天自己鋪設、或教別人鋪設，離開時告訴原來的住處的人、或摩摩帝（長老比丘的侍者）、或經營人說：『守護這些東西，交付給你。』如果沒有人，就收起來放在隱蔽的地方離開；如果沒有可以安放的隱蔽地方，自己知道這個地方一定不會遺失，不害怕損壞，如果用粗糙的東西蓋在好的東西上面離開；如果立即離開立即回來；如果遇到暴風急雨很快回來；如果在中雨中行走，如果小雨慢慢行走可以回來；如果依次這樣做方便離開，沒有犯戒。如果被勢力所束縛，如果遇到性命危險、或梵行（Brahmacarya，清凈行）的危險，不依次這樣做就離開，不犯戒。如果兩個人共坐一張繩床，下座的比丘應該收。其餘的空木床、繩床、矮床、或機關浴床、或臥具的表裡、或地上的鋪墊繩索、毛織物，鋪在露天，如果收起來離開。如果在露天鋪設僧眾的坐具，收拾完畢進入房間思惟，沒有犯戒。
沒有犯戒的情況是：最初沒有制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。(第十四條完)
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有客比丘告訴舊住比丘
【English Translation】 English version: He picks it up and leaves. The junior monk thinks, 'The senior monk should pick it up,' but the senior monk does not pick it up, and the junior monk commits a Pācittiya (a minor offense), and also commits a Dukkata (a minor offense) due to improper conduct. The senior monk thinks, 'The junior monk should pick it up,' but the junior monk does not pick it up, and the senior monk commits a Pācittiya. If the two monks are neither ahead nor behind, and neither picks it up, both commit a Pācittiya. And if other empty rope beds, wooden beds, low beds, or mechanical bathing beds, or the inner and outer parts of bedding, or ground coverings, or ropes and woolen fabrics that are taken and left in the open without being picked up, one commits a Dukkata. If one spreads out the Sangha's (community of monks) bedding in the open and does not pick it up, but enters the room to sit and contemplate, one commits a Dukkata.
A Bhikkhuni (nun) commits a Pācittiya; a Siksamana (a female novice undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice) commits a Dukkata. This is called an offense.
Non-offenses: If one takes the Sangha's rope bed, wooden bed, low bed, or mechanical device, or bedding, or seat cushion, and spreads it out in the open oneself, or instructs others to spread it out, and when leaving, tells the original resident, or the Māmāti (attendant of a senior monk), or the manager, saying, 'Guard these things, I entrust them to you.' If there is no one, one picks them up and puts them in a hidden place and leaves; if there is no hidden place to put them, one knows that this place will certainly not be lost and is not afraid of damage, if one covers the good things with coarse things and leaves; if one leaves immediately and returns immediately; if there is a sudden storm or heavy rain and one quickly returns; if one is walking in medium rain, if there is light rain and one can slowly return; if one leaves in such a way, making such arrangements, there is no offense. If one is bound by force, if there is a danger to life, or a danger to Brahmacarya (celibate life), and one does not leave in such a way, there is no offense. If two people are sitting on one rope bed, the junior monk should pick it up. Other empty wooden beds, rope beds, low beds, or mechanical bathing beds, or the inner and outer parts of bedding, or ground coverings, ropes, and woolen fabrics, spread out in the open, if one picks them up and leaves. If one spreads out the Sangha's seating in the open, and after tidying up, enters the room to contemplate, there is no offense.
Non-offenses: Initially, there were no precepts established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the fourteenth)
At that time, the Buddha was in Śrāvastī (Savatthi) at the Jetavana Anathapindika-arama (Jeta Grove). At that time, a visiting monk said to a resident monk
：「我在邊僧房中敷臥具宿。」后異時不語舊比丘便去，僧臥具爛壞蟲嚙色變。時舊住比丘，于小食、大食時、夜說法時、說戒時，不見客比丘。舊住比丘作是念：「何以不見客比丘耶？將不命過，或能遠去，或能反戒作白衣，或能被賊，或為惡獸所食，或為水所漂？」彼即往到房，見眾僧坐具爛壞蟲嚙色變，見已嫌彼客比丘所為：「云何客比丘，語我在邊房敷眾僧臥具宿，不語我而去，使眾僧坐具爛壞蟲嚙色變？」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌客比丘：「云何客比丘，語舊比丘在邊房敷眾僧臥具宿，不語而去，使眾僧臥具爛壞蟲嚙色變？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責客比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何在邊房敷眾僧臥具宿，去而不語舊比丘，使眾僧敷具爛壞色變？」世尊以無數方便呵責客比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，于僧房中敷僧臥具，若自敷、若教人敷，若坐、若臥，去時不自舉、不教人舉，波逸提。」
比丘義如上說。
眾僧物者，如上說。
臥具，繩
【現代漢語翻譯】 現代漢語譯本：'我'在僧房旁邊鋪設臥具住宿。後來，那位不說話的老比丘就離開了，僧眾的臥具腐爛損壞，被蟲蛀蝕，顏色也變了。當時，常住的比丘在小食、大食的時候，以及晚上說法、誦戒的時候，都看不到那位客比丘。常住的比丘心想：'為什麼看不到那位客比丘呢？莫非是已經去世了，或者遠走了，或者還俗做了白衣，或者被盜賊所害，或者被惡獸吃掉了，或者被水沖走了？'於是他就去到那個房間，看到僧眾的坐具腐爛損壞，被蟲蛀蝕，顏色也變了，看完之後就責怪那位客比丘的行為：'為什麼客比丘，告訴我他在旁邊的房間鋪設僧眾的臥具住宿，卻不告訴我一聲就離開了，使得僧眾的坐具腐爛損壞，顏色也變了？'當時，各位比丘聽說了這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，都譏諷責怪那位客比丘：'為什麼客比丘，告訴老比丘他在旁邊的房間鋪設僧眾的臥具住宿，卻不告訴一聲就離開了，使得僧眾的臥具腐爛損壞，顏色也變了？'各位比丘前往世尊（Buddha，佛教創始人）處，頭面頂禮世尊的雙足，然後在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊當時召集比丘僧眾，呵斥那位客比丘：'你所做的事情不對，不合乎威儀，不合乎沙門（Śrāmaṇa，佛教出家修行者）的規範，不是清凈的行為，不順應修行之道，是不應該做的。為什麼在旁邊的房間鋪設僧眾的臥具住宿，離開的時候不告訴老比丘一聲，使得僧眾的臥具腐爛損壞，顏色也變了？'世尊用無數種方法呵斥那位客比丘之後，告訴各位比丘：'這個愚癡的人！造作了多種產生煩惱的地方，最初就觸犯了戒律。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法（Dharma，佛法）長久住世，想要誦戒的人應當這樣說：如果比丘，在僧房中鋪設僧眾的臥具，無論是自己鋪設，還是教別人鋪設，無論是坐還是臥，離開的時候不自己收拾，也不教別人收拾，就犯了波逸提（Pāyantika，一種輕罪）。' 比丘（bhikṣu，佛教出家男眾）的定義如上文所說。 眾僧的物品，如上文所說。 臥具，繩
【English Translation】 English version: 'I' laid out bedding in the side room of the monastery and stayed overnight.' Later, that silent old bhikṣu (bhikṣu, Buddhist monk) left without saying a word, and the sangha's (Saṃgha, Buddhist monastic community) bedding rotted, was eaten by insects, and changed color. At that time, the resident bhikṣus did not see the visiting bhikṣu during small meals, large meals, when teaching the Dharma (Dharma, Buddhist teachings) at night, or when reciting the precepts. The resident bhikṣus thought: 'Why don't we see the visiting bhikṣu? Could it be that he has passed away, or gone far away, or renounced his vows and become a layman, or been harmed by thieves, or eaten by a vicious beast, or carried away by the water?' Then he went to the room and saw that the sangha's sitting cloths were rotten, eaten by insects, and changed color. Having seen this, he blamed the visiting bhikṣu's actions: 'Why did the visiting bhikṣu tell me that he was laying out the sangha's bedding in the side room and staying overnight, but left without telling me, causing the sangha's sitting cloths to rot, be eaten by insects, and change color?' At that time, the bhikṣus heard about this, and those who were of few desires, content, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame, criticized and blamed the visiting bhikṣu: 'Why did the visiting bhikṣu tell the old bhikṣu that he was laying out the sangha's bedding in the side room and staying overnight, but left without telling him, causing the sangha's bedding to rot and change color?' The bhikṣus went to the Blessed One (Buddha, the enlightened one), bowed their heads to his feet, sat on one side, and told the Blessed One all the details of this matter. At that time, the Blessed One gathered the bhikṣu sangha and rebuked the visiting bhikṣu: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (Śrāmaṇa, wandering ascetic), not a pure practice, not in accordance with the path of practice, and should not be done. Why did you lay out the sangha's bedding in the side room and stay overnight, and leave without telling the old bhikṣu, causing the sangha's bedding to rot and change color?' After the Blessed One rebuked the visiting bhikṣu with countless means, he told the bhikṣus: 'This foolish person! He has created many sources of defilement and has initially violated the precepts. From now on, I will establish a precept for the bhikṣus, gathering ten benefits, even for the long-lasting of the true Dharma (Dharma, the teachings of the Buddha). Whoever wishes to recite the precepts should say it in this way: If a bhikṣu lays out the sangha's bedding in the sangha's room, whether he lays it out himself or instructs others to lay it out, whether he sits or lies down, and leaves without putting it away himself or instructing others to put it away, he commits a pāyantika (Pāyantika, a minor offense).' The definition of bhikṣu (bhikṣu, Buddhist monk) is as described above. The sangha's property is as described above. Bedding, rope
床、木床、臥褥、坐具，枕地敷下至臥氈。
彼比丘僧房中，若敷眾僧臥具，若自敷、若教人敷，若坐、若臥，去時不自舉、不教人舉，是中若有舊住比丘有經營人、若摩摩帝，當語言：「與我掌護牢舉。」于中若無人付授，不畏失，當移床離壁高搘床腳，持枕褥臥具置里，以余臥具覆上而去。若恐壞敗，當取臥具氈褥枕舉置衣架上豎床而去。彼比丘當如是作而去，若比丘不作如是而去，若出界外，波逸提。一腳在界外、一腳在界內還悔而不去，一切突吉羅。若期去而不去，突吉羅。若即還不久，二宿在界外，至第三宿明相未出，若自往到房中，若遣使往語若摩摩帝、若知事人語言：「汝掌護此物。」若比丘出界外二宿，至第三宿明相未出，不自往至房中、不遣使語言：「汝掌護此物。」者，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若敷眾僧臥具，若自敷、若教人敷，若坐、若臥。若彼去時，是中有舊住人、若摩摩帝、若知事人，語言：「汝守護是物，于中作摩摩帝。」若無人付授，應量宜不壞敗，當舉床離壁，持臥具枕氈褥，舉著床上重覆而去；若畏壞敗，當舉臥具著衣架上豎床而去；作如是而去者無犯。若房舍壞崩落火燒；若毒蛇在內；盜賊、虎
【現代漢語翻譯】 現代漢語譯本 床、木床、臥褥、坐具，枕頭和鋪在地上的臥氈。
如果比丘在僧房中，鋪設了僧眾的臥具，無論是自己鋪設、教他人鋪設，還是坐臥其上，離開時沒有自己收拾或教他人收拾。如果這裡有舊住的比丘，有負責管理的人，或者有執事（摩摩帝），應當告知他們：『請幫我保管好並收拾起來。』如果這裡沒有人可以託付，也不擔心遺失，應當將床移開墻壁，用東西墊高床腳，將枕頭和臥褥放在裡面，用剩餘的臥具蓋在上面再離開。如果擔心損壞，應當取走臥具、氈褥和枕頭，放在衣架上，豎起床再離開。比丘應當這樣做之後再離開，如果比丘不這樣做就離開，就犯了波逸提（Pācittiya，一種輕罪）。如果一隻腳在界外，一隻腳在界內，後悔了但沒有離開，就犯了一切突吉羅（Dukkata，一種微罪）。如果約定離開卻沒有離開，犯突吉羅。如果立即返回，沒有在界外過兩夜，到第三夜黎明未到時，自己回到房中，或者派人告知執事或知事人說：『請你保管這些東西。』如果比丘出界外過了兩夜，到第三夜黎明未到時，沒有自己回到房中，也沒有派人告知：『請你保管這些東西。』就犯了波逸提。
比丘尼犯波逸提；式叉摩那（Sikkhamānā，學戒女）、沙彌（Sāmaṇera，小沙彌）、沙彌尼（Sāmaṇerī，小沙彌尼）犯突吉羅。這就是所謂的犯戒。
不犯的情況是：如果鋪設了僧眾的臥具，無論是自己鋪設、教他人鋪設，還是坐臥其上。如果離開時，這裡有舊住的人、執事或知事人，告知他們：『請你守護這些東西，在這裡做執事。』如果沒有人可以託付，應當衡量情況，在不損壞的前提下，將床移開墻壁，將臥具、枕頭和氈褥放在床上，重新蓋好再離開；如果擔心損壞，應當將臥具放在衣架上，豎起床再離開；這樣做之後離開就沒有犯戒。如果房舍損壞崩塌、失火燒燬；如果有毒蛇在裡面；有盜賊、老虎。
【English Translation】 English version Bed, wooden bed, bedding, seat, pillow, and a mat spread on the ground.
If a bhikkhu (monk) in a monastery lays out bedding for the sangha (community), whether he lays it out himself, instructs others to lay it out, or sits or lies on it, and does not remove it himself or instruct others to remove it when leaving. If there is a resident bhikkhu, a manager, or a caretaker (Māmāti) there, he should say: 'Please take care of and put away these things for me.' If there is no one to entrust it to and there is no fear of loss, he should move the bed away from the wall, prop up the bed legs, place the pillow and bedding inside, cover it with the remaining bedding, and then leave. If he fears damage, he should take the bedding, mats, and pillow, place them on the clothes rack, and stand the bed upright before leaving. The bhikkhu should do this before leaving. If a bhikkhu does not do this and leaves, he commits a Pācittiya (an offense requiring confession). If one foot is outside the boundary and one foot is inside the boundary, and he regrets it but does not leave, he commits a Dukkata (a minor offense). If he intends to leave but does not leave, he commits a Dukkata. If he returns immediately and does not spend two nights outside the boundary, and before dawn of the third night, he either returns to the room himself or sends a message to the caretaker or manager saying: 'Please take care of these things.' If a bhikkhu spends two nights outside the boundary, and before dawn of the third night, he does not return to the room himself or send a message saying: 'Please take care of these things,' he commits a Pācittiya.
A bhikkhuni (nun) commits a Pācittiya; a sikkhamānā (female novice undergoing training), a sāmaṇera (male novice), or a sāmaṇerī (female novice) commits a Dukkata. This is what is called an offense.
There is no offense if he lays out bedding for the sangha, whether he lays it out himself, instructs others to lay it out, or sits or lies on it. If, when leaving, there is a resident person, a manager, or a caretaker there, and he tells them: 'Please guard these things, act as the caretaker here.' If there is no one to entrust it to, he should assess the situation and, without causing damage, move the bed away from the wall, place the bedding, pillow, and mats on the bed, cover them again, and then leave. If he fears damage, he should place the bedding on the clothes rack and stand the bed upright before leaving; if he leaves after doing this, there is no offense. If the building is damaged, collapses, or is burned by fire; if there is a poisonous snake inside; or if there are thieves or tigers.
狼、師子強力勢者所執；若被系、若命難、若梵行難；若時還不久；若二宿界外，第三宿明相未出，當自去、若遣使語彼舊住人：「汝掌護此物，作摩摩帝。」若水道留難；若道路有賊、虎狼，師子；若大水漲；為力勢所持；若被系、若命難、若梵行難；二夜在界外，第三宿明相出，自不得往、不得遣使語人：「掌護此物，與我作摩摩帝。」無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十五竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘及十七群比丘，在拘薩羅國道路行向余聚落，至無比丘住處。時十七群比丘語六群比丘言：「汝等先前去求止住處。」六群比丘語言：「汝自去，我何豫汝事？」六群比丘是十七群比丘上座，十七群比丘語六群比丘言：「汝是我等上座，上座應先求住處，我等后當求。」六群比丘報言：「汝等去，我不求住處。」時十七群比丘即往求住處，自敷臥具止宿。時六群比丘知十七群比丘求得宿止處敷臥具竟，往語言：「汝等起，當以大小次第止住。」彼言：「我不與汝起。」六群問言：「汝等今者幾歲耶？」十七群報言：「諸長老實是我上座，我等先已語長老：『可先求住處，然後我等當求住處。』而今已住，終不能復移。」時六群比丘強在坐間敷臥具宿，十七
【現代漢語翻譯】 現代漢語譯本：如果被狼、獅子等強力者挾持；或者被囚禁、面臨生命危險、或者有破戒的危險；如果返回的時間不久；如果在兩個宿止地界外，第三個宿止地的黎明尚未到來，應當自己離開，或者派遣使者告訴先前居住的人：『你掌管守護此物，為我做摩摩帝（mamati，我的）。』如果水道有阻礙；如果道路上有盜賊、老虎、狼、獅子；如果大水上漲；被強力者挾持；或者被囚禁、面臨生命危險、或者有破戒的危險；在兩個夜晚處於界外，第三個宿止地的黎明到來，自己不能前往、不能派遣使者告訴別人：『掌管守護此物，為我做摩摩帝。』沒有犯戒。
沒有犯戒的情況包括：最初沒有制定戒律時，以及癡呆、精神錯亂、被痛苦煩惱所纏繞的時候。（十五竟）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘（Chabbaggiya）和十七群比丘（Sattarasavaggiya），在拘薩羅國（Kosala）的道路上行走，前往其他的村落，到達沒有比丘居住的地方。當時，十七群比丘對六群比丘說：『你們先去尋找住宿的地方。』六群比丘說：『你們自己去，這與我有什麼關係？』六群比丘是十七群比丘的上座，十七群比丘對六群比丘說：『你們是我們的上座，上座應該先尋找住處，我們隨後再尋找。』六群比丘回答說：『你們去吧，我不尋找住處。』當時，十七群比丘就前去尋找住處，自己鋪設臥具住宿。當時，六群比丘知道十七群比丘已經找到住宿的地方並鋪設好臥具后，前去說：『你們起來，應當按照大小的次序住宿。』他們說：『我不和你們起來。』六群比丘問道：『你們現在多少歲了？』十七群比丘回答說：『諸位長老確實是我的上座，我們先前已經告訴長老：『可以先尋找住處，然後我們再尋找住處。』而現在已經住下，最終不能再移動。』當時，六群比丘強行在他們坐席之間鋪設臥具住宿，十七
【English Translation】 English version: If seized by wolves, lions, or other powerful forces; or if imprisoned, facing life-threatening situations, or facing the danger of violating the precepts; if the return time is not long; if outside the boundary of two lodging places, and the dawn of the third lodging place has not yet arrived, one should leave oneself, or send a messenger to tell the previous resident: 'You take charge of protecting this object, and make it 'mamati' (mine) for me.' If there is an obstruction in the waterway; if there are thieves, tigers, wolves, lions on the road; if there is a great flood; seized by powerful forces; or if imprisoned, facing life-threatening situations, or facing the danger of violating the precepts; being outside the boundary for two nights, and the dawn of the third lodging place arrives, one cannot go oneself, nor send a messenger to tell others: 'Take charge of protecting this object, and make it 'mamati' for me.' There is no offense.
Situations where there is no offense include: when the precepts were initially not established, and when one is demented, mentally disordered, or afflicted by pain and suffering. (End of fifteen)
At that time, the Buddha was in the Jetavana-anāthapindika-ārāma (G園祇樹給孤獨園) in Śrāvastī (舍衛國). At that time, the Chabbaggiya (六群比丘) and the Sattarasavaggiya (十七群比丘), were walking on the road in Kosala (拘薩羅國), heading towards other villages, and arrived at a place where there were no monks residing. At that time, the Sattarasavaggiya said to the Chabbaggiya: 'You go ahead and look for a place to stay.' The Chabbaggiya said: 'You go yourself, what does it have to do with me?' The Chabbaggiya were the senior monks of the Sattarasavaggiya, and the Sattarasavaggiya said to the Chabbaggiya: 'You are our senior monks, the senior monks should first look for a place to stay, and we will look for it later.' The Chabbaggiya replied: 'You go, I am not looking for a place to stay.' At that time, the Sattarasavaggiya went to look for a place to stay, and set up their bedding and stayed. At that time, the Chabbaggiya knew that the Sattarasavaggiya had found a place to stay and had set up their bedding, and went and said: 'You get up, you should stay in order of seniority.' They said: 'I will not get up with you.' The Chabbaggiya asked: 'How old are you now?' The Sattarasavaggiya replied: 'The elders are indeed my senior monks, we had previously told the elders: 'You can first look for a place to stay, and then we will look for a place to stay.' But now that we have stayed, we can no longer move.' At that time, the Chabbaggiya forcibly spread their bedding and stayed among their seats, the Sattarasavaggiya
群比丘高聲稱言：「諸尊莫爾！諸尊莫爾！」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌六群比丘言：「云何六群比丘！十七群比丘先得住處，後來強於中間敷臥具而宿耶？」諸比丘往詣世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！十七群比丘先得住處，後來強於中間敷臥具而宿耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，先比丘得住處，後來強於中間敷臥具止宿，念言：『若彼人嫌窄者自當去。』作如是因緣，非余非威儀，波逸提。」如是世尊與比丘結戒。
時諸比丘不知是先住處、非先住處，后乃知是先住處，或有作波逸提懺者；或有畏慎者，佛言：「不知者，無犯。自今已去當如是結戒：若比丘，知先比丘住處，後來強於中間敷臥具止宿，念言：『彼若嫌窄者，自當避我去。』作如是因緣，非余非威儀，波逸提。」
比丘義如上說。
中間者，若頭邊、若腳邊、若兩脅邊。
臥具者，草敷、葉敷，下至地敷、
【現代漢語翻譯】 現代漢語譯本 眾比丘高聲說道：『諸位尊者不要這樣！諸位尊者不要這樣！』當時，其他比丘聽到了，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，都譏諷呵責六群比丘說：『為什麼六群比丘！十七群比丘先得到住處，後來你們卻強行在他們中間鋪設臥具而住宿呢？』 眾比丘於是前往世尊（Buddha，覺悟者）處，以頭面禮拜世尊的雙足，然後在一旁坐下，將此事原原本本地稟告了世尊。世尊當時召集比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的法則、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼六群比丘！十七群比丘先得到住處，後來你們卻強行在他們中間鋪設臥具而住宿呢？』 當時，世尊用無數種方法呵責六群比丘之後，告訴眾比丘說：『這六群比丘真是愚癡之人！多種種有漏之處，最初開始犯戒。從今以後，我要為眾比丘制定戒律，集合十種利益，乃至爲了正法（dharma，佛法）能夠長久住世，想要宣說戒律的人應當這樣說：如果比丘，在其他比丘先得到住處之後，後來強行在他們中間鋪設臥具止宿，心裡想著：『如果他們嫌窄，自然會離開。』因為這樣的原因，這既不是好的行為，也不合乎威儀，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。 當時，眾比丘不知道什麼是先住處、什麼不是先住處，後來才知道那是先住處，有些人因此犯了波逸提而進行懺悔；有些人因為害怕而小心謹慎。佛陀說：『不知道的，沒有罪。從今以後，應當這樣制定戒律：如果比丘，明知其他比丘已經先住在那裡，後來卻強行在他們中間鋪設臥具止宿，心裡想著：『他們如果嫌窄，自然會避開我離開。』因為這樣的原因，這既不是好的行為，也不合乎威儀，犯波逸提。』 比丘的定義如上文所說。 中間，指的是頭邊、腳邊，或者兩脅邊。 臥具，指的是草鋪、葉鋪，乃至直接鋪在地上。
【English Translation】 English version The group of bhikkhus (monks) loudly exclaimed: 'Venerable ones, do not do that! Venerable ones, do not do that!' At that time, other bhikkhus heard this, and among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They criticized and reproached the group of six bhikkhus, saying: 'Why do the group of six bhikkhus! The group of seventeen bhikkhus obtained the dwelling place first, and later you forcibly spread out bedding and slept in the middle of them?' The bhikkhus then went to the Buddha (the Awakened One), bowed their heads to the Buddha's feet, and sat down on one side. They reported the whole matter to the Buddha. At that time, the Buddha gathered the sangha (monastic community) of bhikkhus and rebuked the group of six bhikkhus, saying: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the law of a śrāmaṇa (ascetic), not a pure practice, not a practice that leads to liberation, it is not something that should be done. Why do the group of six bhikkhus! The group of seventeen bhikkhus obtained the dwelling place first, and later you forcibly spread out bedding and slept in the middle of them?' At that time, after the Buddha had rebuked the group of six bhikkhus in countless ways, he told the bhikkhus: 'These group of six bhikkhus are truly foolish people! They create many defiled situations and are the first to break the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, even so that the dharma (teachings) may abide long in the world. Those who wish to recite the precepts should say this: If a bhikkhu, after other bhikkhus have obtained a dwelling place first, later forcibly spreads out bedding and sleeps in the middle of them, thinking: 'If they find it too cramped, they will naturally leave.' Because of such a reason, this is neither a good action nor in accordance with decorum, and it is a pāyantika (an offense requiring confession).』 Thus, the Buddha established the precepts for the bhikkhus. At that time, the bhikkhus did not know what was a dwelling place obtained first and what was not a dwelling place obtained first. Later, they realized that it was a dwelling place obtained first, and some committed pāyantika and confessed; some were afraid and cautious. The Buddha said: 'Those who did not know are without offense. From now on, the precepts should be established in this way: If a bhikkhu, knowing that other bhikkhus have already obtained a dwelling place, later forcibly spreads out bedding and sleeps in the middle of them, thinking: 'If they find it too cramped, they will naturally avoid me and leave.' Because of such a reason, this is neither a good action nor in accordance with decorum, and it is a pāyantika.』 The definition of bhikkhu is as mentioned above. The middle refers to the head side, the foot side, or the two sides of the body. Bedding refers to grass mats, leaf mats, or even just spreading something on the ground.
臥氈。
若比丘，知他比丘先得住處，後來強於中間敷臥具止宿，隨轉側脅著床，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知若語已住；若先與開間；若間寬廣不相妨閡；若有親舊人，親舊人教言：「但于中敷，我自當為語其主。」若倒地、若病轉側墮上；若為力勢所持；若被系閉；若命難、若梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十六竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘及十七群比丘，在拘薩羅曠野道中行至小住處。時十七群比丘語六群比丘言：「長老！先去敷臥具。」六群報言：「汝自去，我何豫汝事？」六群比丘是十七群比丘上座，彼如是言：「長老是我等上座，長老先去敷臥具，我等當次第敷之。」六群報言：「汝但去，我不敷。」十七群比丘凈潔自喜，入寺里掃灑房舍令凈，敷好臥具于中止宿。時六群比丘，知十七群入寺，掃灑房舍凈潔、敷好臥具已，即往入房語言：「長老起，隨次坐。」語言：「我等不起。」六群即問言：「汝等今幾歲耶？」十七群比丘報言：「長老實是我等上座，我先已語上座先敷，我等后次第敷。今已坐不能起，今已逼暮但當盡共宿。」爾時六群比丘強
【現代漢語翻譯】 現代漢語譯本 臥氈（wò zhān）。 如果比丘（bǐ qiū，佛教出家男眾），知道其他比丘先已佔據住處，後來強行在中間鋪設臥具止宿，隨意翻身轉動身體壓著床，犯波逸提（bō yì tí，一種戒律名稱，意為墮落）。 比丘尼（bǐ qiū ní，佛教出家女眾）犯波逸提；式叉摩那（shì chā mó nà，預備出家的女子）、沙彌（shā mí，未成年出家男子）、沙彌尼（shā mí ní，未成年出家女子）犯突吉羅（tū jí luó，一種較輕的罪過）。這就被認為是犯戒。 不犯的情況：事先不知道已經有人居住；如果事先已經允許開闢空間；如果空間寬敞不妨礙；如果有親戚朋友，親戚朋友告知說：『只管在中間鋪設，我自會去告訴主人。』如果倒地、如果因病翻身掉落床上；如果被勢力所控制；如果被囚禁；如果是性命攸關、如果是梵行（fàn xíng，清凈的行為）受到威脅，則不犯。 沒有犯戒的情況：最初未制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（第十六條戒律結束） 當時佛陀在舍衛國（shè wèi guó）祇樹給孤獨園（qí shù jǐ gū dú yuán）。當時六群比丘（liù qún bǐ qiū）和十七群比丘（shí qī qún bǐ qiū），在拘薩羅（jū sà luó）曠野的道路上行走，到達一個小住處。當時十七群比丘對六群比丘說：『長老（zhǎng lǎo，對年長出家者的尊稱）！先去鋪設臥具。』六群比丘回答說：『你們自己去，我與你們何干？』六群比丘是十七群比丘的上座（shàng zuò，資歷較深的僧人），他們這樣說：『長老是我們的上座，長老應該先去鋪設臥具，我們應當依次鋪設。』六群比丘回答說：『你們只管去，我不鋪。』十七群比丘清凈自喜，進入寺廟裡打掃房舍使之乾淨，鋪好臥具在其中止宿。當時六群比丘，知道十七群比丘進入寺廟，打掃房舍乾淨、鋪好臥具后，就前往進入房間說：『長老起來，按順序坐。』十七群比丘說：『我們不起來。』六群比丘就問：『你們現在多少歲了？』十七群比丘回答說：『長老確實是我們的上座，我們先前已經告訴上座先鋪設，我們隨後依次鋪設。現在已經坐下不能起來，現在已經天黑，就應當一起共同住宿。』當時六群比丘強行
【English Translation】 English version Wozhan (Wò zhān). If a Bhikkhu (bǐ qiū, a Buddhist monk), knowing that another Bhikkhu has already occupied a dwelling, forcibly lays down bedding and stays in the middle, turning and pressing against the bed at will, it is a Payattika (bō yì tí, a type of precept, meaning 'falling'). A Bhikkhuni (bǐ qiū ní, a Buddhist nun) commits a Payattika; a Sikkhamana (shì chā mó nà, a female novice), a Sramanera (shā mí, a male novice), a Sramanerika (shā mí ní, a female novice) commit a Dukkata (tū jí luó, a minor offense). This is considered a transgression. Non-offenses: not knowing beforehand that someone is already dwelling there; if permission has been granted to open up space; if the space is wide and does not obstruct; if there are relatives or friends, and the relatives or friends say: 'Just lay down in the middle, I will tell the owner myself.' If falling down, if falling onto the bed while turning due to illness; if being held by force; if being imprisoned; if it is a matter of life and death, if the Brahmacarya (fàn xíng, pure conduct) is threatened, there is no offense. No offense: when the precepts were initially not established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of the sixteenth precept) At that time, the Buddha was in Jeta's Grove, Anathapindika's Park (qí shù jǐ gū dú yuán) in Sravasti (shè wèi guó). At that time, the Group of Six Bhikkhus (liù qún bǐ qiū) and the Group of Seventeen Bhikkhus (shí qī qún bǐ qiū) were traveling on the road in the wilderness of Kosala (jū sà luó), arriving at a small dwelling. At that time, the Group of Seventeen Bhikkhus said to the Group of Six Bhikkhus: 'Elder (zhǎng lǎo, a term of respect for senior monks)! Go and lay down bedding first.' The Group of Six Bhikkhus replied: 'You go yourselves, what does it have to do with us?' The Group of Six Bhikkhus were the senior monks (shàng zuò, senior monks) of the Group of Seventeen Bhikkhus, and they said: 'Elder is our senior monk, Elder should go and lay down bedding first, and we should lay it down in order.' The Group of Six Bhikkhus replied: 'You just go, I will not lay it down.' The Group of Seventeen Bhikkhus, pure and joyful, entered the temple and swept the rooms clean, laid down good bedding and stayed there. At that time, the Group of Six Bhikkhus, knowing that the Group of Seventeen Bhikkhus had entered the temple, swept the rooms clean, and laid down good bedding, then went into the room and said: 'Elder, get up, sit in order.' The Group of Seventeen Bhikkhus said: 'We will not get up.' The Group of Six Bhikkhus then asked: 'How old are you now?' The Group of Seventeen Bhikkhus replied: 'Elder is indeed our senior monk, we had previously told Elder to lay down first, and we would lay down in order later. Now that we have sat down, we cannot get up, now that it is dark, we should all stay together.' At that time, the Group of Six Bhikkhus forcibly
牽，瞋不喜驅出房。時十七群比丘高聲言：「莫爾諸賢！莫爾諸賢！」時比房比丘聞之即問言：「汝等何故高聲大喚？」時十七群比丘具以此事說之。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何瞋不喜，強牽十七群比丘驅出僧房？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！瞋不喜強牽十七群比丘驅出僧房耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，瞋他比丘，不喜僧房舍中住。若自牽出、教他牽出，波逸提。」
比丘義如上說。
僧房者，如上。
若比丘瞋他比丘，不喜在僧房舍中，若自牽、若教人牽，隨所牽多少隨出房，波逸提。若牽多人出多戶，多波逸提。若牽多人出一戶，多波逸提。若牽一人出多戶，多波逸提。若牽一人出一戶，一波逸提。若持他物出，突吉羅。若持物擲著戶外，突吉羅。若閉他著戶外，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯
【現代漢語翻譯】 現代漢語譯本： 將某比丘因嗔怒和不悅而強行拖出僧房。當時，十七群比丘高聲呼喊：『不要這樣，諸位賢者！不要這樣，諸位賢者！』當時，住在同一僧房的比丘聽到后，便問道：『你們為何如此高聲喧譁？』十七群比丘便將事情的經過詳細地告訴了他。其中有些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，便譴責六群比丘：『為何因嗔怒和不悅，強行將十七群比丘拖出僧房？』當時，眾比丘前往世尊（Buddha，佛陀）處，以頭面禮拜佛足后，在一旁坐下，將此事的前因後果詳細地稟告世尊。世尊當時便以此事因緣召集比丘僧眾，呵責六群比丘：『你們所做之事是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的法則、不合乎清凈的修行、不合乎隨順正道的行為，是不應該做的。為何六群比丘，因嗔怒和不悅，強行將十七群比丘拖出僧房呢？』世尊以無數種方便呵責六群比丘后，告訴眾比丘：『這些愚癡之人！在多種會導致煩惱的地方，最初犯了戒律。從今以後，為比丘們制定戒律，集合十種功德利益，乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：若有比丘，因嗔怒其他比丘，不悅其住在僧房中，無論是自己拖出，還是教唆他人拖出，犯波逸提（pāyantika，一種罪名）。』 比丘的定義如上所述。 僧房的定義如上所述。 若有比丘嗔怒其他比丘，不悅其住在僧房中，無論是自己拖，還是教唆他人拖，無論拖了多少，只要出了僧房，就犯波逸提。如果拖多人出多個門，犯多個波逸提。如果拖多人出一個門，犯多個波逸提。如果拖一人出多個門，犯多個波逸提。如果拖一人出一個門，犯一個波逸提。如果拿走他的東西，犯突吉羅（duṣkṛta，一種輕罪）。如果把東西扔到門外，犯突吉羅。如果關著他不讓他進門，犯突吉羅。 比丘尼（bhikṣuṇī，女性出家眾），犯波逸提；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯的情況：
【English Translation】 English version: If a bhikṣu (monk) drags another bhikṣu out of the saṃgha's (monastic community) dwelling due to anger and displeasure. At that time, the group of seventeen bhikṣus shouted loudly: 'Do not do this, worthy ones! Do not do this, worthy ones!' At that time, the bhikṣus living in the same dwelling heard this and asked: 'Why are you shouting so loudly?' The group of seventeen bhikṣus then explained the matter in detail. Among them were some bhikṣus who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the group of six bhikṣus: 'Why, out of anger and displeasure, did you forcibly drag the group of seventeen bhikṣus out of the saṃgha's dwelling?' At that time, the bhikṣus went to the Buddha (the World-Honored One), bowed their heads to his feet, sat on one side, and reported the cause and effect of this matter in detail to the Buddha. The Buddha then gathered the bhikṣu saṃgha because of this matter and rebuked the group of six bhikṣus: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the law of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with following the right path, and should not be done. Why, group of six bhikṣus, out of anger and displeasure, did you forcibly drag the group of seventeen bhikṣus out of the saṃgha's dwelling?' After the Buddha rebuked the group of six bhikṣus with countless means, he told the bhikṣus: 'These foolish people! In many places that lead to defilements, they have initially violated the precepts. From now on, precepts will be established for the bhikṣus, gathering ten benefits, and even for the sake of the long-lasting existence of the Dharma, those who wish to recite the precepts should say this: If any bhikṣu, out of anger towards another bhikṣu, is displeased with him dwelling in the saṃgha's dwelling, whether he drags him out himself or instructs others to drag him out, he commits a pāyantika (an offense).' The definition of bhikṣu is as mentioned above. The definition of saṃgha's dwelling is as mentioned above. If a bhikṣu is angry with another bhikṣu and is displeased with him dwelling in the saṃgha's dwelling, whether he drags him out himself or instructs others to drag him out, no matter how much he is dragged, as soon as he leaves the dwelling, he commits a pāyantika. If he drags many people out of many doors, he commits many pāyantikas. If he drags many people out of one door, he commits many pāyantikas. If he drags one person out of many doors, he commits many pāyantikas. If he drags one person out of one door, he commits one pāyantika. If he takes his belongings out, he commits a duṣkṛta (a minor offense). If he throws his belongings outside the door, he commits a duṣkṛta. If he locks him out, he commits a duṣkṛta. A bhikṣuṇī (nun) commits a pāyantika; a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), a śrāmaṇerikā (novice nun) commits a duṣkṛta. This is what is called an offense. Non-offense:
者，無恚恨心隨次第出；若共宿二夜至三夜，遣未受戒人出；若破戒、若破見、若破威儀，若為他所舉、若為他所擯、若應擯；以是因緣故有命難、梵行難，驅逐如此人等，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十七竟)
爾時佛在舍衛國祇樹給孤獨園。諸比丘在重閣上住，坐脫腳床上坐不安庠，閣下有比丘止宿，閣薄床腳脫墮下比丘上，壞身血出。時比丘仰向恚罵：「云何比丘在重閣上住，坐脫腳床上坐不安庠，使床腳下脫打傷我身至令血出？」諸比丘聞之，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘言：「云何比丘乃在重閣上，坐脫腳床上坐不安庠，床腳下脫打彼比丘身使血出？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘在重閣上，坐脫腳床上坐不安庠，令床腳下脫打彼比丘身傷血出耶？」世尊以無數方便呵責彼比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，若房、若重閣上，脫腳繩床、若木床，若坐、若臥，波逸提。」
比丘義如上說。
舍者，僧房若私房。
重閣者，立頭不至上者是。
脫腳床者，腳入陛。
比丘在重閣上坐脫腳床，若坐、若臥，隨脅著床隨轉側，波逸提。除脫腳床已，若在獨坐床、或一板床、或浴床，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若坐旋腳繩床、直腳繩床、曲腳床、無腳床，若床榰大、若脫腳床安細腰，若彼重閣上有板覆，若刻木作華覆，若重厚覆，若反床坐，若脫床腳坐，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十八竟)
爾時世尊在拘睒彌國。爾時尊者闡陀比丘起大屋，以蟲水和泥教人和，諸長者見嫌責言：「沙門釋子不知慚愧、無有慈心，害眾生命，外自稱言：『我修正法。』如今觀之有何正法？以蟲水和泥教人和害眾生命。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀言：「云何起房屋，以蟲水和泥教人和，害眾生命？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時即集比丘僧，呵責闡陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀！起屋以蟲水和泥教人和耶？」世尊以無數方便呵責闡陀已，告諸比丘：「此
【現代漢語翻譯】 現代漢語譯本： 『舍』（śālā），指的是僧侶居住的房間，或者私人的房間。 『重閣』指的是立柱高度不足以讓人站直的樓閣。 『脫腳床』指的是床腳嵌入臺階的床。 如果比丘坐在重閣上的脫腳床上，無論是坐著還是躺著，身體的任何部位接觸到床併發生轉動，都犯波逸提（pāyantika）罪。除了脫腳床之外，如果坐在獨坐床、單板床或浴床上，都犯突吉羅（duṣkṛta）罪。 比丘尼犯波逸提罪；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼）犯突吉羅罪。以上就是所謂的犯戒。 以下情況不構成犯戒：如果坐在旋腳繩床、直腳繩床、曲腳床、無腳床，或者床的支撐物很大，或者脫腳床安裝了細腰，或者重閣上有板覆蓋，或者雕刻木頭做成花紋覆蓋，或者有厚重的覆蓋物，或者反過來坐在床上，或者脫掉床腳坐，都不算犯戒。 以下情況不構成犯戒：最初未制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。 當時，世尊在拘睒彌國（Kauśāmbī）。當時，尊者闡陀比丘（Chanda）建造大型房屋，用含有昆蟲的水和泥土混合，教人一起建造。一些長者看到后，嫌棄並責備他說：『沙門釋子（Śākyaputra，釋迦牟尼的弟子）不知羞恥，沒有慈悲心，殘害眾生性命，對外卻自稱：『我修正法。』現在看來，有什麼正法可言？用含有昆蟲的水和泥土混合，教人一起殘害眾生性命。』當時，眾比丘聽到了這些話，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，嫌棄並責備闡陀說：『為什麼建造房屋，用含有昆蟲的水和泥土混合，教人一起殘害眾生性命？』眾比丘前往世尊處，頂禮世尊雙足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時立即召集比丘僧團，呵斥闡陀說：『你所做的事情是不對的，不符合威儀、不符合沙門的行爲規範、不符合清凈的修行、不符合隨順正法的行為，是不應該做的。為什麼闡陀！建造房屋，用含有昆蟲的水和泥土混合，教人一起建造呢？』世尊用無數種方法呵斥闡陀之後，告訴眾比丘：『此』
【English Translation】 English version: 'Śālā' refers to a monk's dwelling or a private room. 'Double-storied pavilion' refers to a structure where the pillars are not tall enough to stand upright. 'Bed with detachable legs' refers to a bed with legs that fit into a platform. If a bhikṣu (monk) sits or lies on a bed with detachable legs in a double-storied pavilion, and any part of his body touches the bed and moves, he commits a pāyantika (expiation) offense. Apart from a bed with detachable legs, if he sits on a single-seated bed, a single-plank bed, or a bathing bed, he commits a duṣkṛta (wrongdoing) offense. A bhikṣuṇī (nun) commits a pāyantika offense; a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun) commits a duṣkṛta offense. This is what is meant by committing an offense. The following do not constitute offenses: sitting on a rope bed with rotating legs, a rope bed with straight legs, a bed with curved legs, a bed without legs, or if the bed supports are large, or if a bed with detachable legs has a narrow waist, or if the double-storied pavilion has a covering of planks, or if it is covered with carved wooden flowers, or if it has a thick covering, or if one sits on the bed backwards, or if one sits with the bed legs removed, there is no offense. The following do not constitute offenses: initially, before the precepts were established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain. At one time, the World-Honored One was in Kauśāmbī. At that time, the venerable Chanda built a large house, mixing mud with water containing insects and instructing people to build it together. Some elders saw this and criticized him, saying, 'The Śākyaputra (disciples of Śākyamuni) monks are shameless, without compassion, harming living beings, yet outwardly claiming, 'I practice the true Dharma.' Now, what true Dharma is there to see? Mixing mud with water containing insects and instructing people to harm living beings together.' At that time, the monks heard these words, and among them, those who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame, criticized Chanda, saying, 'Why build a house, mixing mud with water containing insects and instructing people to harm living beings together?' The monks went to the World-Honored One, bowed at his feet, sat to one side, and told the World-Honored One about this matter in detail. The World-Honored One then gathered the bhikṣu (monk) sangha (community) and rebuked Chanda, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the practices of a śrāmaṇa (ascetic), not in accordance with pure practice, not in accordance with the practice of following the Dharma, it is not something that should be done. Why, Chanda, build a house, mixing mud with water containing insects and instructing people to build it together?' After the World-Honored One rebuked Chanda in countless ways, he told the monks, 'This'
癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘以蟲水和泥、若教人和，波逸提。」如是世尊與比丘結戒。
爾時諸比丘，未知有蟲水、無蟲水，后乃知有蟲，或有波逸提懺悔者、或有畏慎者，佛言：「不知，無犯。自今已去當如是說戒：若比丘知水有蟲，若自澆泥、若草，若教人澆者，波逸提。」
比丘義如上說。
若知水有蟲，以草、若土擲中者，波逸提。除水已，若有蟲酪漿、清酪漿、若酢、若漬麥漿，以澆泥、若草，若教人者，波逸提。若以土、若草著有蟲清酪漿中、酢中、水中、漬麥漿中，若教人者，波逸提。若有蟲水有蟲水想，波逸提。蟲水疑，突吉羅。無蟲水有蟲水想，突吉羅。無蟲水疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不知有蟲作無蟲想，若蟲大以手觸水令蟲去，若漉水灑地，若教人灑者，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十九竟)
爾時世尊在拘睒彌國瞿師羅園中。爾時尊者闡陀比丘起大房，覆已有餘草復更重覆，故有餘草第三覆，猶復有餘草在。時彼作是念：「我不能常從檀越求索草，為更重覆不止屋便摧
【現代漢語翻譯】 現代漢語譯本：愚蠢的人啊！多種有漏洞之處，最初就違反了戒律。從今以後，與比丘們結戒，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：『如果比丘用有蟲的水和泥，或者教別人和泥，犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣與比丘們結戒。
當時，比丘們不知道什麼是『有蟲水』、什麼是『無蟲水』，後來才知道水裡有蟲。有的比丘因此犯了波逸提，進行懺悔；有的比丘因此畏懼謹慎。佛說：『不知道，不犯戒。』從今以後，應當這樣說戒：『如果比丘知道水裡有蟲，自己澆泥、澆草，或者教別人澆，犯波逸提。』
比丘（bhikkhu，男性出家人）的定義如上所述。
如果知道水裡有蟲，用草或土扔進去，犯波逸提。把水去除后，如果有蟲的酪漿、清酪漿、醋、或浸泡麥子的漿水，用來澆泥、澆草，或者教別人澆，犯波逸提。如果把土或草放到有蟲的清酪漿中、醋中、水中、浸泡麥子的漿水中，或者教別人放，犯波逸提。如果是有蟲的水，並且認為是蟲水，犯波逸提。對蟲水有懷疑，犯突吉羅（Dukkata，一種更輕的罪）。沒有蟲的水，卻認為是蟲水，犯突吉羅。沒有蟲的水，卻對此懷疑，犯突吉羅。
比丘尼（bhikkhunī，女性出家人），犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：不知道水裡有蟲，以為沒有蟲；如果蟲很大，用手觸碰水讓蟲離開；如果過濾水灑在地上，或者教別人灑，一切都不犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（第十九條完）
當時，世尊在拘睒彌國（Kosambi）的瞿師羅園（Ghoshitarama）中。當時，尊者闡陀比丘（Chanda）建造大的房屋，覆蓋之後還有剩餘的草，又再次覆蓋，所以有剩餘的草第三次覆蓋，仍然有剩餘的草。當時他這樣想：『我不能經常從施主那裡求取草，爲了再次覆蓋而停止建造房屋，房屋就會倒塌。』
【English Translation】 English version: Foolish one! There are many leaky places, and the initial violation is the transgression of the precepts. From now on, precepts will be established with the bhikkhus (monks), gathering ten meanings, even for the long duration of the Proper Dharma. Those who wish to recite the precepts should say this: 'If a bhikkhu mixes mud with water containing insects, or instructs others to do so, it is a Pācittiya (an offense requiring confession).』 Thus, the World-Honored One established precepts with the bhikkhus.
At that time, the bhikkhus did not know what was 'water with insects' or 'water without insects.' Later, they learned that there were insects in the water. Some bhikkhus, therefore, committed Pācittiya and repented; others were fearful and cautious. The Buddha said, 'Not knowing, there is no offense.' From now on, the precepts should be recited as follows: 'If a bhikkhu knows that there are insects in the water, and personally waters mud or grass, or instructs others to water, it is a Pācittiya.』
The definition of bhikkhu (bhikkhu, a male monastic) is as described above.
If one knows that there are insects in the water and throws grass or soil into it, it is a Pācittiya. After removing the water, if one uses insect-containing whey, clear whey, vinegar, or steeped barley water to water mud or grass, or instructs others to do so, it is a Pācittiya. If one puts soil or grass into insect-containing clear whey, vinegar, water, or steeped barley water, or instructs others to do so, it is a Pācittiya. If there is water with insects and one thinks it is water with insects, it is a Pācittiya. If there is doubt about water with insects, it is a Dukkata (an offense of wrong-doing). If there is water without insects, but one thinks it is water with insects, it is a Dukkata. If there is water without insects, but one doubts it, it is a Dukkata.
For a bhikkhunī (bhikkhunī, a female monastic), it is a Pācittiya; for a Siksamana (Siksamana, a female novice trainee), a Sramanera (Sramanera, a male novice), or a Sramanerika (Sramanerika, a female novice), it is a Dukkata. This is what is called an offense.
Non-offenses: not knowing that there are insects and thinking there are none; if the insects are large and one touches the water with one's hand to make the insects leave; if one strains the water and sprinkles it on the ground, or instructs others to sprinkle it, there is no offense at all.
Non-offenses: when the precepts were not initially established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of the nineteenth)
At that time, the World-Honored One was in the Ghoshitarama (Ghoshitarama, a park) in Kosambi (Kosambi, a kingdom). At that time, the Venerable Chanda (Chanda, a monk's name) was building a large house, and after covering it, there was still grass remaining, so he covered it again. Thus, there was grass remaining for a third covering, and still there was grass remaining. At that time, he thought, 'I cannot constantly ask for grass from donors; if I stop building the house in order to cover it again, the house will collapse.'
破。」諸居士見嫌其所為：「沙門釋子不知慚愧、乞求無厭。外自稱言：『我知正法。』如今觀之有何正法？作此大舍重覆不止，致使摧折崩破耶？檀越雖與，受者應知足。」時諸比丘聞之，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀比丘：「云何起大房重覆不止，而使摧折崩破？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責闡陀比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀！起大房重覆不止，使摧折崩破耶？」世尊以無數方便呵責闡陀比丘已，告諸比丘：「闡陀比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作大房舍，戶扇窗牖及余莊飾具，指授覆苫齊二三節，若過，波逸提。」
比丘義如上說。
大舍者，多用物及余莊飾者刻鏤彩畫。
覆者，有二種：縱覆、橫覆。
彼比丘指授二節覆已，第三節未竟，當去至不見不聞處。若比丘二節覆已，第三節未竟，不去至不見不聞處，若第三節竟，波逸提。若舍聞處至見處，舍見處至聞處，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者
【現代漢語翻譯】 現代漢語譯本： 『破。』眾居士嫌惡他的行為：『沙門釋子（Śrāmaṇa，佛教出家弟子）不知羞愧，乞求沒有厭足。對外自稱：『我知曉正法。』如今看來有什麼正法？建造這麼大的房舍，重複覆蓋不止，導致摧毀崩塌嗎？施主雖然給予，接受者應該知道滿足。』當時眾比丘聽到了這些話，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知曉慚愧的人，責備闡陀（Chanda）比丘：『為何建造大房舍，重複覆蓋不止，以致摧毀崩塌？』眾比丘前往世尊（Buddha）處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時召集比丘僧團，呵責闡陀比丘說：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為何闡陀！建造大房舍，重複覆蓋不止，以致摧毀崩塌？』世尊用無數方便呵責闡陀比丘后，告訴眾比丘：『闡陀比丘是愚癡之人！多種種有漏之處，最初犯戒。從今以後為比丘制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：若有比丘建造大房舍，門扇窗戶以及其他裝飾，指示覆蓋屋頂齊二三節，如果超過，犯波逸提（Pācittiya，一種輕罪）。』
比丘的定義如上所述。
大舍，指大量使用物品以及其他裝飾，雕刻彩繪。
覆蓋，有兩種：縱向覆蓋、橫向覆蓋。
該比丘指示覆蓋兩節后，第三節未完成，應當離開到看不見聽不見的地方。若比丘覆蓋兩節后，第三節未完成，不離開到看不見聽不見的地方，如果第三節完成，犯波逸提。如果從房舍聽得到的地方到看得到的地方，從看得到的地方到聽得到的地方，一切犯突吉羅（duḥkṛta，一種更輕微的罪）。
比丘尼，犯波逸提；式叉摩那（Śikṣamāṇā，沙彌尼和比丘尼之間的過渡階段）、沙彌（Śrāmaṇera，男性沙彌）、沙彌尼（Śrāmaṇerī，女性沙彌），犯突吉羅。這叫做犯戒。
不犯的情況：
【English Translation】 English version: 'Destruction.' The lay followers were disgusted by his actions: 'The Śrāmaṇa (Buddhist renunciant) sons of the Śākya (釋迦) clan are shameless and insatiable in their requests. Outwardly, they claim: 'I know the true Dharma (正法).' But now, what true Dharma is there to see? Building such large dwellings and repeatedly covering them without end, causing them to collapse and break? Although the donors give, those who receive should know contentment.' At that time, the Bhikṣus (比丘，Buddhist monks) heard these words, and among them were those who were content with little, practiced dhūta (頭陀，ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the Bhikṣu Chanda (闡陀): 'Why build large dwellings and repeatedly cover them without end, causing them to collapse and break?' The Bhikṣus went to the Buddha (世尊), bowed their heads to his feet, sat to one side, and reported the cause and conditions of this matter in detail to the Buddha. At that time, the Buddha gathered the Saṅgha (僧團，community) of Bhikṣus and rebuked the Bhikṣu Chanda, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa, not in accordance with pure conduct, not in accordance with the practice of following the Dharma, and should not be done. Why, Chanda! Build large dwellings and repeatedly cover them without end, causing them to collapse and break?' After the Buddha rebuked the Bhikṣu Chanda with countless skillful means, he told the Bhikṣus: 'The Bhikṣu Chanda is a foolish person! He plants many seeds of defilement and is the first to violate the precepts. From now on, I will establish a precept for the Bhikṣus, gathering the ten benefits, even to the long duration of the true Dharma. Those who wish to recite the precepts should say thus: If a Bhikṣu builds a large dwelling, with doors, windows, and other decorations, and directs the covering of the roof up to two or three sections, if he exceeds this, he commits a Pācittiya (波逸提，a minor offense).'
The definition of Bhikṣu is as stated above.
A large dwelling refers to the extensive use of materials and other decorations, with carvings and paintings.
Covering refers to two types: longitudinal covering and transverse covering.
If that Bhikṣu directs the covering of two sections and the third section is not yet completed, he should leave to a place where he cannot be seen or heard. If a Bhikṣu covers two sections and the third section is not yet completed, and he does not leave to a place where he cannot be seen or heard, if the third section is completed, he commits a Pācittiya. If he moves from a place where the dwelling can be heard to a place where it can be seen, or from a place where it can be seen to a place where it can be heard, he commits a duḥkṛta (突吉羅，a minor transgression) in all cases.
A Bhikṣuṇī (比丘尼，Buddhist nun) commits a Pācittiya; a Śikṣamāṇā (式叉摩那，a female novice undergoing training), a Śrāmaṇera (沙彌，male novice), a Śrāmaṇerī (沙彌尼，female novice) commits a duḥkṛta. This is called an offense.
There is no offense when:
，指授覆苫二節竟，至第三節覆未竟，至不見不聞處；水陸道斷、賊難、諸惡獸難、水大漲、或為力勢所持、若被系、若命難、若梵行難，指授覆二節至第三節未竟，不去至不見不聞處，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十竟)
爾時世尊在舍衛國祇樹給孤獨園，與大比丘眾五百人俱，于中夏安居，儘是眾所知識，如舍利弗、大目揵連尊者、大迦葉尊者、大迦旃延尊者、劫賓那尊者、摩訶拘絺羅尊者、摩訶朱那尊者、阿那律尊者、離越尊者、阿難尊者、難陀尊者、那提，如是等五百人俱。爾時大愛道比丘尼、差摩比丘尼、蓮華色比丘尼、提舍瞿曇彌比丘尼、波梨遮羅夷比丘尼、訴彌比丘尼、數那比丘尼、蘇羅比丘尼、遮羅夷比丘尼、婆遮羅比丘尼、尸羅婆遮那比丘尼、阿羅婆比丘尼、摩羅毗比丘尼、朱泥比丘尼、婆泥比丘尼，如是等五百比丘尼，大愛道為首，于舍衛國王園中夏安居。爾時大愛道往至世尊所，頭面禮足在一面坐，坐已白世尊言：「唯愿世尊聽諸比丘與比丘尼教誡說法。」佛告大愛道瞿曇彌：「今聽諸比丘與比丘尼教誡、與比丘尼說法。」爾時大愛道頭面禮足而去。
爾時世尊告阿難曰：「自今已去聽隨次差上座大比丘，教誡比丘尼為說法。」爾時阿難聞世
【現代漢語翻譯】 現代漢語譯本： 指授覆苫（zhǐ shòu fù shān，指導覆蓋屋頂）兩節結束后，到第三節覆蓋未完成時，如果到達了不見不聞之處；或者遇到水陸道路斷絕、賊人作亂、各種惡獸的威脅、洪水氾濫、被有權勢的人挾持、被囚禁、面臨生命危險、或者遇到阻礙清凈梵行的困難，指授覆苫兩節結束后，第三節未完成，沒有到達不見不聞之處，則不算違犯戒律。 不算違犯的情況包括：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（二十竟） 當時，世尊在舍衛國（Shè wèi guó）的祇樹給孤獨園（Qí shù Jǐ gū dū yuán），與五百位大比丘一同居住，這些比丘都是大家所熟知的，如舍利弗（Shè lì fú）、大目犍連尊者（Dà Mù jiān lián zūn zhě）、大迦葉尊者（Dà Jiā yè zūn zhě）、大迦旃延尊者（Dà Jiā zhān yán zūn zhě）、劫賓那尊者（Jié bīn nā zūn zhě）、摩訶拘絺羅尊者（Mó hē Jū zhī luó zūn zhě）、摩訶朱那尊者（Mó hē Zhū nà zūn zhě）、阿那律尊者（Ā nà lǜ zūn zhě）、離越尊者（Lí yuè zūn zhě）、阿難尊者（Ā nán zūn zhě）、難陀尊者（Nán tuó zūn zhě）、那提（Nà tí），等等五百人。當時，大愛道比丘尼（Dà Ài dào Bǐ qiū ní）、差摩比丘尼（Chā mó Bǐ qiū ní）、蓮華色比丘尼（Lián huá sè Bǐ qiū ní）、提舍瞿曇彌比丘尼（Tí shě Qú tán mí Bǐ qiū ní）、波梨遮羅夷比丘尼（Bō lí zhē luó yí Bǐ qiū ní）、訴彌比丘尼（Sù mí Bǐ qiū ní）、數那比丘尼（Shù nà Bǐ qiū ní）、蘇羅比丘尼（Sū luó Bǐ qiū ní）、遮羅夷比丘尼（Zhē luó yí Bǐ qiū ní）、婆遮羅比丘尼（Pó zhē luó Bǐ qiū ní）、尸羅婆遮那比丘尼（Shī luó pó zhē nà Bǐ qiū ní）、阿羅婆比丘尼（Ā luó pó Bǐ qiū ní）、摩羅毗比丘尼（Mó luó pí Bǐ qiū ní）、朱泥比丘尼（Zhū ní Bǐ qiū ní）、婆泥比丘尼（Pó ní Bǐ qiū ní），等等五百位比丘尼，以大愛道（Dà Ài dào）為首，在舍衛國（Shè wèi guó）王園中安居。當時，大愛道（Dà Ài dào）前往世尊（Shì zūn）處，頭面頂禮世尊的雙足，在一旁坐下，坐下後對世尊說：『唯愿世尊允許諸位比丘對比丘尼進行教誡說法。』佛陀告訴大愛道瞿曇彌（Qú tán mí）：『現在允許諸位比丘對比丘尼進行教誡，為比丘尼說法。』當時，大愛道（Dà Ài dào）頭面頂禮世尊的雙足后離去。 當時，世尊告訴阿難（Ā nán）說：『從今以後，允許按照順序依次安排上座的大比丘，教誡比丘尼，為她們說法。』當時，阿難（Ā nán）聽聞世尊的教誨后
【English Translation】 English version: If, after completing two sections of instructing on covering the roof (zhǐ shòu fù shān, instructing on covering the roof), and reaching the third section where the covering is not yet finished, one arrives at a place where one cannot see or hear; or encounters interrupted land and water routes, bandit troubles, threats from various evil beasts, major floods, being held by powerful forces, being imprisoned, facing life-threatening situations, or encountering difficulties hindering pure Brahmacharya, if the two sections of instructing on covering the roof are completed, but the third section is unfinished, and one does not reach a place where one cannot see or hear, then it is not considered a violation. Non-violations include: when the precepts were initially not established, or due to ignorance, madness, mental confusion, or being entangled by pain and affliction. (End of twenty) At that time, the World Honored One (Shì zūn) was in the Jeta Grove Anathapindika's Park (Qí shù Jǐ gū dū yuán) in Shravasti (Shè wèi guó), together with a great assembly of five hundred Bhikshus, all of whom were well-known, such as Shariputra (Shè lì fú), the Venerable Maha Maudgalyayana (Dà Mù jiān lián zūn zhě), the Venerable Maha Kashyapa (Dà Jiā yè zūn zhě), the Venerable Maha Katyayana (Dà Jiā zhān yán zūn zhě), the Venerable Kaphina (Jié bīn nā zūn zhě), the Venerable Maha Kauthila (Mó hē Jū zhī luó zūn zhě), the Venerable Maha Chunda (Mó hē Zhū nà zūn zhě), the Venerable Anuruddha (Ā nà lǜ zūn zhě), the Venerable Revata (Lí yuè zūn zhě), the Venerable Ananda (Ā nán zūn zhě), the Venerable Nanda (Nán tuó zūn zhě), Nadi (Nà tí), and so on, five hundred in all. At that time, the Bhikshuni Mahaprajapati Gautami (Dà Ài dào Bǐ qiū ní), the Bhikshuni Kshama (Chā mó Bǐ qiū ní), the Bhikshuni Utpalavarna (Lián huá sè Bǐ qiū ní), the Bhikshuni Tishya Gautami (Tí shě Qú tán mí Bǐ qiū ní), the Bhikshuni Parijataraka (Bō lí zhē luó yí Bǐ qiū ní), the Bhikshuni Suta (Sù mí Bǐ qiū ní), the Bhikshuni Sundari (Shù nà Bǐ qiū ní), the Bhikshuni Suro (Sū luó Bǐ qiū ní), the Bhikshuni Chala (Zhē luó yí Bǐ qiū ní), the Bhikshuni Vajira (Pó zhē luó Bǐ qiū ní), the Bhikshuni Shilavajrana (Shī luó pó zhē nà Bǐ qiū ní), the Bhikshuni Arobha (Ā luó pó Bǐ qiū ní), the Bhikshuni Maravi (Mó luó pí Bǐ qiū ní), the Bhikshuni Jhuni (Zhū ní Bǐ qiū ní), the Bhikshuni Bhani (Pó ní Bǐ qiū ní), and so on, five hundred Bhikshunis in all, with Mahaprajapati (Dà Ài dào) as their leader, were residing in the King's Park in Shravasti (Shè wèi guó) during the summer retreat. At that time, Mahaprajapati (Dà Ài dào) went to where the World Honored One (Shì zūn) was, bowed her head to the ground at the World Honored One's feet, and sat down to one side. Having sat down, she said to the World Honored One: 'May the World Honored One allow the Bhikshus to instruct and teach the Bhikshunis.' The Buddha told Mahaprajapati Gautami (Qú tán mí): 'Now I allow the Bhikshus to instruct the Bhikshunis and teach the Bhikshunis.' At that time, Mahaprajapati (Dà Ài dào) bowed her head to the ground at the World Honored One's feet and departed. At that time, the World Honored One told Ananda (Ā nán): 'From now on, allow the senior Bhikshus, in order of seniority, to instruct the Bhikshunis and teach them the Dharma.' At that time, Ananda (Ā nán), having heard the World Honored One's teaching,
尊教，即往般陀比丘所語言：「長老！為比丘尼教誡說法。」般陀報阿難言：「我所誦唯一偈耳！云何教誡比丘尼？云何說法？」阿難復重語般陀：「長老！教誡比丘尼為說法。」般陀復報阿難言：「我所誦者唯一偈耳！云何教誡比丘尼為說法？」阿難第三語般陀比丘：「世尊有教，差上座比丘教誡比丘尼為說法。長老！應教誡比丘尼為說法。」時尊者般陀默然受敕。時六群比丘尼聞尊者般陀比丘明日當次來教授，自相謂言：「此愚闇般陀，唯誦一偈耳！說已當默然，更何所說？」
爾時尊者般陀，明日清旦著衣持缽，入舍衛城乞食已，還入僧伽藍中，整衣服將一比丘，往詣王園中比丘尼安居所。爾時諸比丘尼遙見尊者般陀來，各前往迎，有拂拭衣服者，有捉缽敷坐具者，有辦凈水洗足器者。爾時尊者般陀即就座而坐，諸比丘尼等前禮足已，在一面坐。
爾時大愛道白尊者般陀言：「今正是時，可為諸比丘尼教誡說法。」爾時般陀即說偈言：
「入寂者歡喜， 見法得安樂； 世無恚最樂， 不害於眾生。 世間無慾樂， 出離於愛慾； 若調伏我慢， 是為第一樂。」
爾時尊者般陀說此偈已，即入第四禪。時六群比丘尼各相向調戲言：「我先有此語，般陀比丘癡人唯誦一偈，
【現代漢語翻譯】 現代漢語譯本 尊者（Bhante，對出家人的尊稱）教導說，前往般陀比丘（Banto Bhikkhu）那裡，對他說：『長老（Ayya，對出家人的尊稱）！請為比丘尼（Bhikkhuni，女性出家人）教誡說法。』般陀（Banto）回答阿難（Ananda）說：『我只會背誦一首偈子啊！怎麼能教誡比丘尼？怎麼能說法呢？』阿難（Ananda）再次對般陀（Banto）說：『長老（Ayya）！請教誡比丘尼為她們說法。』般陀（Banto）又回答阿難（Ananda）說：『我所背誦的只有一首偈子啊！怎麼能教誡比丘尼為她們說法呢？』阿難（Ananda）第三次對般陀比丘（Banto Bhikkhu）說：『世尊（Buddha，佛陀）有教導，派遣上座比丘（Thera Bhikkhu，資歷高的出家人）教誡比丘尼為她們說法。長老（Ayya）！您應該教誡比丘尼為她們說法。』當時尊者般陀（Banto）默然接受了命令。當時六群比丘尼聽到尊者般陀比丘（Banto Bhikkhu）明天將按順序來教授，她們互相說道：『這個愚笨的般陀（Banto），只會背誦一首偈子罷了！說完之後就會沉默，還能說什麼呢？』 當時尊者般陀（Banto），第二天清晨穿好衣服，拿著缽，進入舍衛城（Savatthi）乞食完畢后，回到僧伽藍（Sangharama，寺院）中，整理好衣服，帶上一位比丘（Bhikkhu，男性出家人），前往王園中的比丘尼安居處。當時諸位比丘尼遠遠地看見尊者般陀（Banto）來了，各自前去迎接，有的拂拭衣服，有的拿缽鋪設座位，有的準備乾淨的水和洗腳的器具。當時尊者般陀（Banto）就坐而坐，諸位比丘尼等上前禮拜他的腳后，在一旁坐下。 當時大愛道（Mahapajapati，佛陀的姨母）對尊者般陀（Banto）說：『現在正是時候，可以為諸位比丘尼教誡說法。』當時般陀（Banto）就說了這首偈子： 『入寂者歡喜， 見法得安樂； 世無恚最樂， 不害於眾生。 世間無慾樂， 出離於愛慾； 若調伏我慢， 是為第一樂。』 當時尊者般陀（Banto）說完這首偈子后，就進入了第四禪（Fourth Jhana，禪定的一種）。當時六群比丘尼互相調戲說：『我先前就說過，般陀比丘（Banto Bhikkhu）是個癡人，只會背誦一首偈子，』
【English Translation】 English version The Venerable (Bhante, a term of respect for monks) instructed, going to Banto Bhikkhu (Banto Bhikkhu), saying to him: 'Elder (Ayya, a term of respect for monks)! Please instruct and preach to the Bhikkhunis (Bhikkhuni, female renunciants).' Banto (Banto) replied to Ananda (Ananda): 'I only know one verse! How can I instruct the Bhikkhunis? How can I preach?' Ananda (Ananda) said to Banto (Banto) again: 'Elder (Ayya)! Please instruct the Bhikkhunis and preach to them.' Banto (Banto) replied to Ananda (Ananda) again: 'What I know is only one verse! How can I instruct the Bhikkhunis and preach to them?' Ananda (Ananda) said to Banto Bhikkhu (Banto Bhikkhu) for the third time: 'The Blessed One (Buddha, the Buddha) has instructed that senior monks (Thera Bhikkhu, monks with seniority) should be sent to instruct the Bhikkhunis and preach to them. Elder (Ayya)! You should instruct the Bhikkhunis and preach to them.' At that time, the Venerable Banto (Banto) silently accepted the order. At that time, the group of six Bhikkhunis heard that the Venerable Banto Bhikkhu (Banto Bhikkhu) would be coming to teach in turn tomorrow, and they said to each other: 'This foolish Banto (Banto) only knows one verse! After saying it, he will be silent, what else can he say?' At that time, the Venerable Banto (Banto), the next morning, put on his robes, took his bowl, entered Savatthi (Savatthi) to beg for food, and after finishing, returned to the Sangharama (Sangharama, monastery), tidied his robes, and took a Bhikkhu (Bhikkhu, male renunciant) with him to the Bhikkhunis' residence in the King's Park. At that time, the Bhikkhunis saw the Venerable Banto (Banto) coming from afar, and each went to greet him, some dusting off their robes, some taking the bowl and spreading out the seat, and some preparing clean water and foot-washing utensils. At that time, the Venerable Banto (Banto) sat down, and the Bhikkhunis bowed at his feet and sat on one side. At that time, Mahapajapati (Mahapajapati, Buddha's aunt) said to the Venerable Banto (Banto): 'Now is the right time to instruct and preach to the Bhikkhunis.' At that time, Banto (Banto) spoke this verse: 'Those who enter stillness rejoice, Those who see the Dharma find peace; The world without hatred is the happiest, Not harming living beings. The world has no pleasure in desires, Liberation from craving; If one subdues arrogance, This is the greatest happiness.' At that time, after the Venerable Banto (Banto) spoke this verse, he entered the Fourth Jhana (Fourth Jhana, a type of meditation). At that time, the group of six Bhikkhunis teased each other, saying: 'I said earlier that Banto Bhikkhu (Banto Bhikkhu) is a foolish man, he only knows one verse,'
若來為我等說已，更何所說？今者默然，果如所言。」時諸羅漢比丘尼，聞般陀所說皆大歡喜，知般陀有大神力。時大愛道復語尊者般陀：「為諸比丘尼教誡說法。」爾時般陀比丘即重說曏者偈已，入第四禪默然無言。時大愛道復重請尊者般陀為諸比丘尼教誡說法。般陀比丘即復重說曏者偈已，還入第四禪默然而住。時六群比丘尼復自相謂言：「尊者般陀闇塞，唯誦一偈，若來為我等說者，一說則已。如今默然，果如所言。」唯有阿羅漢比丘尼，知般陀是阿羅漢有大神力，時尊者般陀便作此念：「我今觀眾人心，聞我向者所說為歡喜不？」爾時尊者般陀即觀諸比丘尼心，或有喜者、或有不喜者，即復更念言：「我今寧可為其作悔恨相。」即升虛空或現身說法、或隱形而說法、或現半身說法、或不現半身而說法、或身出煙炎或不現。爾時尊者般陀在空中，為諸比丘尼現此眾變說法已，即于空中而去。
爾時六群比丘遣信語六群比丘尼言：「我等次當與比丘尼教誡說法。」時六群比丘尼即白比丘尼僧：「六群比丘次當教授說法。」爾時六群比丘夜過已，明日清旦著衣持缽入舍衛城乞食，乞食已還僧伽藍中，更整衣服攝持威儀往詣王園，至比丘尼安居所就座而坐。時諸比丘尼禮足已，各就座而坐。時六群比丘，教誡比
【現代漢語翻譯】 現代漢語譯本：如果他來為我們說法，還會說什麼呢？現在卻沉默不語，果然如他所說的一樣。』當時所有的阿羅漢比丘尼，聽到般陀所說的話都非常歡喜，知道般陀有大神力。當時大愛道又對尊者般陀說：『請為各位比丘尼教誡說法。』當時般陀比丘就重複說了之前的偈頌，然後進入第四禪定，默然不語。當時大愛道又再次請求尊者般陀為各位比丘尼教誡說法。般陀比丘就又重複說了之前的偈頌，然後返回進入第四禪定，默然而住。當時六群比丘尼又互相說道：『尊者般陀真是愚鈍閉塞，只會誦讀一個偈頌，如果他來為我們說法，說一次就完了。如今卻沉默不語，果然如他所說的一樣。』只有阿羅漢比丘尼，知道般陀是阿羅漢，有大神力。當時尊者般陀便這樣想：『我現在觀察眾人的心意，聽我之前所說的話是否歡喜？』當時尊者般陀就觀察各位比丘尼的心，有的歡喜，有的不歡喜，就又想：『我現在寧可為她們示現悔恨之相。』就升到虛空中，或者現身說法，或者隱形說法，或者現半身說法，或者不現半身說法，或者身上出煙出火，或者不現。當時尊者般陀在空中，為各位比丘尼示現這些眾多變化說法后，就在空中離開了。 當時六群比丘派遣使者告訴六群比丘尼說：『我們下次應當為比丘尼教誡說法。』當時六群比丘尼就稟告比丘尼僧團：『六群比丘下次應當教授說法。』當時六群比丘夜晚過去後，第二天清晨穿好衣服，拿著缽進入舍衛城乞食，乞食完畢后返回僧伽藍中，重新整理衣服，收攝威儀，前往王園，到達比丘尼安居的地方，就座而坐。當時各位比丘尼禮拜他們的腳后，各自就座而坐。當時六群比丘，教誡比丘尼...
【English Translation】 English version: 'If he were to speak to us, what more would he say? Now he is silent, just as he said.' At that time, all the Arhat Bhikshunis (female monastic disciples who have attained enlightenment) who heard what Pindola (name of a disciple of the Buddha) said were very delighted, knowing that Pindola had great spiritual power. Then Mahaprajapati Gautami (Buddha's foster mother and the first female ordained Buddhist) again said to Venerable Pindola: 'Please teach and preach to the Bhikshunis.' At that time, Bhikshu (monk) Pindola repeated the previous verse, and then entered the fourth Dhyana (state of meditative absorption), remaining silent. Then Mahaprajapati Gautami again requested Venerable Pindola to teach and preach to the Bhikshunis. Bhikshu Pindola again repeated the previous verse, and then returned to the fourth Dhyana, remaining silent. At that time, the Six Group Bhikshunis (a group of problematic nuns) again said to each other: 'Venerable Pindola is truly dull and ignorant, only reciting one verse. If he were to speak to us, he would only say it once. Now he is silent, just as he said.' Only the Arhat Bhikshunis knew that Pindola was an Arhat with great spiritual power. At that time, Venerable Pindola then thought: 'Now I will observe the minds of the people, whether they are delighted by what I said earlier?' At that time, Venerable Pindola observed the minds of the Bhikshunis, some were delighted, some were not delighted, and then he thought again: 'Now I would rather show them a sign of regret.' Then he ascended into the sky, sometimes appearing to preach, sometimes disappearing to preach, sometimes appearing with half his body, sometimes not appearing with half his body, sometimes emitting smoke and flames from his body, sometimes not appearing. At that time, Venerable Pindola, in the sky, after showing these many transformations and preaching to the Bhikshunis, then left in the sky. At that time, the Six Group Bhikshus (a group of problematic monks) sent a message to the Six Group Bhikshunis, saying: 'We should teach and preach to the Bhikshunis next.' At that time, the Six Group Bhikshunis reported to the Bhikshuni Sangha (community of nuns): 'The Six Group Bhikshus should teach and preach next.' At that time, the Six Group Bhikshus, after the night had passed, the next morning put on their robes, took their bowls, entered Shravasti (an ancient Indian city) to beg for food, and after begging for food, returned to the Sangharama (monastery), rearranged their robes, composed their demeanor, went to the King's Garden, arrived at the place where the Bhikshunis were dwelling, and sat down. At that time, the Bhikshunis bowed at their feet and sat down. At that time, the Six Group Bhikshus, taught the Bhikshunis...
丘尼乃說餘事，不說戒、定、智慧、解脫、解脫知見、少欲知足、出要進業、舍離趣善、不處憒鬧、十二因緣論，但說王者論、人民論、軍馬論、斗諍論、大臣論、騎乘論、婦女論、華鬘論、酒會論、淫女論、床臥論、衣服論、美飲食論、浴池娛樂論、作親里論、別異論、思惟俗事論、入海論，多入如是論中，或笑、或舞、或鼓唇彈鼓簧、或嘯、或鼓口作吹貝聲、或作孔雀鳴、或作鶴鳴、或並走、或一腳跛行、或干戰。時六群比丘尼見如是事極大歡喜言：「六群比丘作如是教授，最是其宜。」羅漢比丘尼以恭敬心故默然無言。
爾時大愛道往世尊所，頭面禮足已在一面立，須臾白世尊言：「六群比丘次當教授比丘尼，乃說餘事。亦不與說戒論、定論，乃至不處憒鬧、十二因緣論，但為說王者論，乃至思惟俗事入海論，乃復戲笑或歌舞，乃至一腳跛行干戰。」爾時大愛道白世尊說此事已，頭面禮足而去。爾時世尊以此因緣集比丘僧，知而故問六群比丘言：「汝等實爾如是教誨比丘尼不？」時六群比丘報言：「實爾。世尊！」世尊爾時呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等如是教授比丘尼耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「自今已去當衆僧
【現代漢語翻譯】 現代漢語譯本： 丘尼（Bhikkhuni，比丘尼）於是講述其他事情，不講戒律（Sila）、禪定（Samadhi）、智慧（Prajna）、解脫（Vimutti）、解脫知見（Vimuttinanadassana）、少欲知足（Appicchatasantutthi）、出離世間的精進修行（Viveka）、捨棄惡行趨向善良（Paviveka）、遠離喧囂（Asamsagga）、十二因緣論（Paticcasamuppada），只講國王的議論、人民的議論、軍隊戰馬的議論、爭鬥的議論、大臣的議論、騎乘的議論、婦女的議論、花鬘的議論、酒會的議論、**的議論、床鋪臥具的議論、衣服的議論、美味飲食的議論、浴池娛樂的議論、結交親戚的議論、區別差異的議論、思考世俗事務的議論、入海的議論，大多陷入這樣的議論中，或者嬉笑、或者跳舞、或者鼓唇彈奏口簧、或者呼嘯、或者鼓起嘴巴發出吹海螺的聲音、或者模仿孔雀的鳴叫、或者模仿鶴的鳴叫、或者一起奔跑、或者單腳跛行、或者互相爭鬥。當時六群比丘尼看到這樣的事情，非常高興地說：『六群比丘這樣教導，真是太合適了。』羅漢比丘尼因為恭敬的緣故，默默不語。
這時，大愛道（Mahapajapati Gotami，佛陀的姨母）前往世尊（Bhagavan，佛陀）處，頂禮佛足後站在一旁，過了一會兒，她對世尊說：『六群比丘輪流教導比丘尼，卻只講其他事情。也不和她們講戒律、禪定，乃至不講遠離喧囂、十二因緣論，只為她們講國王的議論，乃至思考世俗事務入海的議論，還嬉戲歡笑或者唱歌跳舞，乃至單腳跛行互相爭鬥。』這時，大愛道向世尊稟告了這件事後，頂禮佛足離開了。這時，世尊因為這個因緣召集了比丘僧團，明知故問六群比丘說：『你們真的像這樣教導比丘尼嗎？』當時六群比丘回答說：『確實如此，世尊！』世尊當時呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順修行，是不應該做的。你們怎麼能這樣教導比丘尼呢？』這時，世尊用無數種方法呵斥六群比丘后，告訴眾比丘：『從今以後，應當由僧團...』
【English Translation】 English version: Then the Bhikkhunis (nuns) spoke of other matters, not speaking of Sila (morality), Samadhi (concentration), Prajna (wisdom), Vimutti (liberation), Vimuttinanadassana (knowledge and vision of liberation), Appicchatasantutthi (contentment with little), Viveka (seclusion), Paviveka (abandonment), Asamsagga (non-association), Paticcasamuppada (dependent origination), but only speaking of kings, people, armies and horses, disputes, ministers, riding, women, garlands, drinking parties, **, beds, clothing, fine foods, bathing pools and entertainment, making relatives, differences, thinking about worldly affairs, and going to sea. They mostly indulged in such discussions, either laughing, dancing, drumming their lips and playing the Jew's harp, whistling, making the sound of blowing a conch shell with their mouths, imitating the call of a peacock, imitating the call of a crane, running together, limping on one foot, or fighting. Then the group-of-six Bhikkhunis, seeing such things, were very happy and said, 'The group-of-six Bhikkhus teach in this way, which is most appropriate.' The Arhat Bhikkhunis remained silent out of respect.
Then Mahapajapati Gotami (Buddha's aunt) went to the Blessed One (Bhagavan, the Buddha), bowed her head at his feet, and stood to one side. After a while, she said to the Blessed One, 'The group-of-six Bhikkhus, in turn, teach the Bhikkhunis, but only speak of other matters. They do not speak to them about morality, concentration, or even about seclusion, or dependent origination, but only speak of kings, and even of thinking about worldly affairs and going to sea. They also play and laugh, or sing and dance, or even limp on one foot and fight.' Then Mahapajapati Gotami, having told the Blessed One about this matter, bowed her head at his feet and left. Then the Blessed One, because of this cause, gathered the Sangha (monastic community) of Bhikkhus, and knowingly asked the group-of-six Bhikkhus, 'Is it true that you teach the Bhikkhunis in this way?' Then the group-of-six Bhikkhus replied, 'It is true, Blessed One!' The Blessed One then rebuked the group-of-six Bhikkhus, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, it is not something that should be done. How can you teach the Bhikkhunis in this way?' Then the Blessed One, having rebuked the group-of-six Bhikkhus in countless ways, said to the Bhikkhus, 'From now on, the Sangha should...'
中差教授比丘尼人。白二羯磨當差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，差某甲比丘教授比丘尼。白如是。』『大德僧聽！差此某甲比丘教授比丘尼。誰諸長老忍差此比丘教授比丘尼者默然，誰不忍者說。』『僧已忍差某甲比丘教授比丘尼竟，僧忍，默然故，是事如是持。』」
時六群比丘作是言：「僧不差我等教授比丘尼。」即出在界外，更互相差教授比丘尼，遣使語六群比丘尼，為我白尼僧言：「六群比丘，僧差當來教誡比丘尼。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「僧不差汝教授比丘尼，云何在界外更互相差教誡比丘尼，遣使語比丘尼言：『僧已差我等教誡比丘尼。』耶？」時六群比丘尼即為白比丘尼僧言：「眾僧已差六群比丘教誡比丘尼。」時大愛道聞此語已，往至世尊所，頭面禮足在一面立。以此因緣具白世尊已，頭面禮足而去。爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，知而故問六群比丘言：「汝等實出界外，更互相差教授比丘尼僧不？」答言：「實爾。」世尊以無數方便呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人！僧不差教授比丘尼，出界外更
【現代漢語翻譯】 現代漢語譯本： 中等或差等的教授比丘（bhiksu，男性出家人）可以被指派為比丘尼（bhiksuni，女性出家人）的教授。執行指派羯磨（karma，儀式）的堪能者，按照上述方式，作如下稟白：『大德僧眾（sangha，僧團）請聽！如果僧團時機成熟，僧團允許，現在指派某甲比丘教授比丘尼。稟白完畢。』『大德僧眾請聽！現在指派這位某甲比丘教授比丘尼。哪位長老（thera，資深出家人）同意指派這位比丘教授比丘尼的請默然，不同意的請說出來。』『僧團已經同意指派某甲比丘教授比丘尼完畢，僧團同意，因為大家默然，此事就這樣決定了。』
當時，六群比丘（指行為不端的比丘團體）說：『僧團沒有指派我們去教授比丘尼。』於是他們離開僧團的結界範圍，互相指派去教授比丘尼，並派使者告訴六群比丘尼，為他們向比丘尼僧團稟告說：『僧團已經指派六群比丘前來教誡比丘尼。』諸位比丘聽到后，其中那些少欲知足、奉行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『僧團沒有指派你們去教授比丘尼，你們怎麼能在結界範圍外互相指派去教誡比丘尼，還派使者告訴比丘尼說：『僧團已經指派我們去教誡比丘尼。』呢？』當時，六群比丘尼就向比丘尼僧團稟告說：『僧眾已經指派六群比丘教誡比丘尼。』當時，大愛道（Mahaprajapati，佛陀的姨母）聽到這些話后，前往世尊（Bhagavan，佛陀）處，頭面禮足後站在一旁。將此事的前因後果全部稟告世尊后，頭面禮足離去。當時，諸位比丘前往世尊處，頭面禮足後坐在一旁，將此事的前因後果全部稟告世尊。世尊當時召集比丘僧團，明知故問六群比丘說：『你們真的離開結界範圍，互相指派去教授比丘尼僧團了嗎？』回答說：『確實如此。』世尊用無數種方法呵責六群比丘：『你們所做的事情不對，不合威儀、不合沙門（sramana，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們這些愚癡的人！僧團沒有指派你們去教授比丘尼，離開結界範圍后竟然互相指派……』
【English Translation】 English version: A bhikkhu (bhiksu, male monastic) of middling or inferior teaching ability may be appointed to instruct bhikkhunis (bhiksuni, female monastics). The one who is competent to perform the karma (karma, ritual) of appointment should, as above, make the following announcement: 'Venerable Sangha (sangha, monastic community), listen! If it is the Sangha's time, may the Sangha permit the appointment of Bhikkhu So-and-so to instruct the bhikkhunis. The announcement is made.' 'Venerable Sangha, listen! The Sangha is appointing this Bhikkhu So-and-so to instruct the bhikkhunis. Any elder (thera, senior monastic) who approves of the appointment of this bhikkhu to instruct the bhikkhunis, let him remain silent; whoever does not approve, let him speak.' 'The Sangha has approved the appointment of Bhikkhu So-and-so to instruct the bhikkhunis. The Sangha approves, therefore it is silent. Thus, this matter is held.'
At that time, the group of six bhikkhus (referring to a group of bhikkhus with misconduct) said: 'The Sangha has not appointed us to instruct the bhikkhunis.' So they went outside the boundary of the Sangha, appointed each other to instruct the bhikkhunis, and sent a messenger to the group of six bhikkhunis, to tell the bhikkhuni Sangha on their behalf: 'The Sangha has appointed the group of six bhikkhus to come and admonish the bhikkhunis.' When the bhikkhus heard this, those among them who were content with little, practiced dhuta (dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized the group of six bhikkhus, saying: 'The Sangha has not appointed you to instruct the bhikkhunis, how can you appoint each other to admonish the bhikkhunis outside the boundary, and send a messenger to tell the bhikkhunis: 'The Sangha has appointed us to admonish the bhikkhunis'?' At that time, the group of six bhikkhunis then reported to the bhikkhuni Sangha: 'The Sangha has appointed the group of six bhikkhus to admonish the bhikkhunis.' At that time, Mahaprajapati (Mahaprajapati, Buddha's aunt) heard these words and went to the Blessed One (Bhagavan, Buddha), bowed her head to his feet, and stood to one side. After explaining the entire cause and condition to the Blessed One, she bowed her head to his feet and departed. At that time, the bhikkhus went to the Blessed One, bowed their heads to his feet, and sat to one side, explaining the entire cause and condition to the Blessed One. The Blessed One then gathered the bhikkhu Sangha, and knowingly asked the group of six bhikkhus: 'Did you really go outside the boundary and appoint each other to instruct the bhikkhuni Sangha?' They replied: 'Indeed, it is so.' The Blessed One rebuked the group of six bhikkhus with countless means: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a sramana (sramana, renunciate), not a pure practice, not a conducive practice, it is not something that should be done. How foolish you are! The Sangha has not appointed you to instruct the bhikkhunis, and after leaving the boundary, you actually appointed each other...'
互相差教授比丘尼，遣使語六群比丘尼言為我白尼僧言：『僧差我等教誡比丘尼，我今當教授比丘尼。』」世尊呵責已，告諸比丘：「自今已去，若有比丘成就十法者，然後得教授比丘尼：戒律具足、多聞誦二部戒利、決斷無疑、善能說法、族姓出家、顏貌端正、比丘尼眾見便歡喜、堪任與比丘尼眾說法勸令歡喜、不為佛出家而披法服犯重法、若滿二十歲若過二十歲，如此等可與比丘尼教誡。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，僧不差，教誡比丘尼者，波逸提。」
比丘義如上說。
僧者，一說戒、一羯磨。
差者，僧中所差，白二羯磨。
教授者，八不可違法。何等八？若百臘比丘尼見初受戒比丘，當起迎逆問訊禮拜請令坐，此法應尊重恭敬讚歎，盡形壽不應違。比丘尼不得罵比丘，不得誹謗言破戒、破見、破威儀，如此法應尊重恭敬讚歎，盡形壽不應違。比丘尼不得舉比丘罪言：「汝所作爾！汝所作不爾！」不得作自言，不得遮他覓罪，不得遮他說戒自恣，比丘尼不得說比丘過失，比丘得說比丘尼過失，如此法應尊重恭敬讚歎，盡形壽不應違。已學于戒式叉摩那，應從眾僧求受大戒，如此法應尊重恭敬讚歎，盡形壽不應違。若比丘尼犯僧殘罪，應
【現代漢語翻譯】 現代漢語譯本： 互相差教授比丘尼，派遣使者告訴六群比丘尼說：『請為我稟告比丘尼僧團，僧團派遣我們教誡比丘尼，我們現在應當教授比丘尼。』」世尊呵斥之後，告訴眾比丘：『從今以後，如果有比丘成就十種功德，然後才能教授比丘尼：戒律具足、博學且能背誦兩部戒律、決斷無疑、善於說法、出身良好、容貌端正、比丘尼眾見了就歡喜、能夠為比丘尼眾說法勸導令其歡喜、不是爲了逃避世俗而出家卻違犯重戒、如果年滿二十歲或超過二十歲，這樣的人才可以教誡比丘尼。從今以後與比丘結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘，沒有得到僧團的派遣，就教誡比丘尼，犯波逸提（Pācittiya，一種戒律）。』 比丘的定義如上所述。 僧團的定義是，一次說戒，一次羯磨（kamma，業）。 派遣的定義是，僧團中所派遣，通過白二羯磨（ñatti-dutiya-kamma，一種正式的僧團決議程式）。 教授的定義是，八條不可違背的法則。是哪八條呢？如果百臘（Vassa，戒臘）比丘尼見到初受戒的比丘，應當起身迎接、問訊、禮拜、請其就坐，此法應當尊重、恭敬、讚歎，終身不應違背。比丘尼不得辱罵比丘，不得誹謗比丘破戒、破見、破威儀，如此法應當尊重、恭敬、讚歎，終身不應違背。比丘尼不得指責比丘的罪過說：『你做了這個！你沒做那個！』不得為自己辯解，不得阻止他人尋找罪過，不得阻止他人說戒自恣（pavāraṇā，僧團在雨季結束時的儀式），比丘尼不得說比丘的過失，比丘可以說比丘尼的過失，如此法應當尊重、恭敬、讚歎，終身不應違背。已經學習戒律的式叉摩那（Siksamana，學戒女），應當從眾僧處請求受大戒，如此法應當尊重、恭敬、讚歎，終身不應違背。如果比丘尼犯僧殘罪（Sanghādisesa，一種較重的戒律），應當
【English Translation】 English version: 'The Bhikṣuṇīs (female monastic) mutually appointed a preceptor, sending a messenger to tell the Group of Six Bhikṣuṇīs: 『Please inform the Bhikṣuṇī Sangha (community of nuns) for me that the Sangha has appointed us to instruct the Bhikṣuṇīs, and we should now instruct the Bhikṣuṇīs.』' After the World-Honored One (世尊, Śākyamuni Buddha) rebuked them, he told the Bhikṣus (monks): 『From now on, if a Bhikṣu possesses ten qualities, then he may instruct Bhikṣuṇīs: being complete in precepts, being learned and able to recite the two sets of precepts, being decisive and without doubt, being skilled in expounding the Dharma, being from a good family, having a dignified appearance, being pleasing to the Bhikṣuṇī Sangha upon sight, being capable of expounding the Dharma to the Bhikṣuṇī Sangha and encouraging them to rejoice, not having ordained to escape worldly life but violating serious precepts while wearing the robes of the Dharma, and being twenty years of age or older. Such a person may instruct Bhikṣuṇīs. From now on, establish a precept with the Bhikṣus, gathering the ten meanings up to the long duration of the Proper Dharma. One who wishes to recite the precepts should say thus: If a Bhikṣu, without being appointed by the Sangha, instructs Bhikṣuṇīs, it is a Pācittiya (波逸提, an offense requiring confession).』 The definition of Bhikṣu is as described above. The definition of Sangha is one recitation of the precepts and one Kamma (羯磨, act or deed). The definition of appointment is being appointed by the Sangha through a ñatti-dutiya-kamma (白二羯磨, a formal procedure for Sangha decisions). The definition of instruction is the eight unviolable rules. What are the eight? If a Bhikṣuṇī of one hundred Vassas (臘, years of ordination) sees a newly ordained Bhikṣu, she should rise to greet him, inquire after him, bow to him, and invite him to sit. This rule should be respected, honored, and praised, and should not be violated for the rest of her life. A Bhikṣuṇī must not scold a Bhikṣu, must not slander him by saying he has broken precepts, broken views, or broken deportment. This rule should be respected, honored, and praised, and should not be violated for the rest of her life. A Bhikṣuṇī must not accuse a Bhikṣu of offenses, saying: 『You did this! You did not do that!』 She must not defend herself, must not prevent others from seeking offenses, must not prevent others from reciting the precepts or holding Pavāraṇā (自恣, the end of rains retreat ceremony). A Bhikṣuṇī must not speak of the faults of a Bhikṣu, but a Bhikṣu may speak of the faults of a Bhikṣuṇī. This rule should be respected, honored, and praised, and should not be violated for the rest of her life. A Siksamana (式叉摩那, probationer) who has learned the precepts should request full ordination from the Sangha. This rule should be respected, honored, and praised, and should not be violated for the rest of her life. If a Bhikṣuṇī commits a Sanghādisesa (僧殘, an offense requiring initial and subsequent meetings of the Sangha),
半月在二部僧中行摩那埵，如此法應尊重恭敬讚歎，盡形壽不應違。比丘尼於半月當從眾僧中求索教授人，如此法應尊重恭敬讚歎，盡形壽不應違。比丘尼不應在無比丘處夏安居，如此法應尊重恭敬讚歎，盡形壽不應違。比丘尼夏安居訖，當詣眾僧中求三事見聞疑自恣，如此法應尊重恭敬讚歎，盡形壽不應違。于說戒時上座當問比丘尼眾：「遣何人來耶？」若有即起白僧言：「比丘尼僧和合，禮比丘僧足，求索教誡人。」說戒時上座應更問言：「誰為教誡比丘尼？」若有者應差。若教誡比丘尼者多，應遣使語比丘尼僧：「此多有教誡人，汝為請誰耶？」若彼尼言：「我請此人。」若復報言：「我隨僧處分。」者，僧應隨常教授比丘尼者次第差。比丘僧應克時到，比丘尼亦克時往迎。若比丘克時不至，突吉羅。比丘尼至時不迎，亦突吉羅。若聞教授師來，比丘尼當出半由旬迎，供給所須辦洗浴具，為作粥種種飯食，不作如是供辦者，突吉羅。若僧不差，或非教授日而往，與說八不可違法者，突吉羅。若僧不差而往與說法者，波逸提。若比丘僧病，應遣人禮拜問訊。若比丘不和合眾不滿足，應遣人禮拜問訊。若不，突吉羅。若比丘尼僧病，亦應遣人禮拜問訊比丘僧。若比丘尼眾不和合眾不滿足者，亦當遣人禮拜問訊，若不
【現代漢語翻譯】 現代漢語譯本 半月在二部僧（比丘僧團和比丘尼僧團）中進行摩那埵（懺悔法），這樣的規定應該尊重、恭敬、讚歎，終身不應違背。 比丘尼每半月應當從比丘僧團中請求教授人，這樣的規定應該尊重、恭敬、讚歎，終身不應違背。 比丘尼不應該在沒有比丘的地方進行夏季安居，這樣的規定應該尊重、恭敬、讚歎，終身不應違背。 比丘尼夏季安居結束后，應當到比丘僧團中請求在三事（見、聞、疑）上進行自恣（坦白），這樣的規定應該尊重、恭敬、讚歎，終身不應違背。 在說戒時，上座（長老）應當問比丘尼僧團：『派遣了什麼人來嗎？』如果有人來，就起身稟告僧團說：『比丘尼僧團和合，頂禮比丘僧的足，請求教誡人。』 說戒時，上座應該再次詢問：『誰來教誡比丘尼？』如果有人，就應該指派。如果教誡比丘尼的人很多，應該派使者告訴比丘尼僧團：『這裡有很多教誡人，你們要請誰呢？』如果比丘尼說：『我請這個人。』或者回復說：『我聽從僧團的安排。』那麼，僧團應該按照常為比丘尼教授者的順序指派。 比丘僧應該按時到達，比丘尼也按時前去迎接。如果比丘沒有按時到達，犯突吉羅（輕罪）。比丘尼沒有按時迎接，也犯突吉羅。 如果聽到教授師來了，比丘尼應當出半由旬（距離單位）迎接，供給所需，準備洗浴用具，為他做粥和各種飯食。不這樣做供養準備的，犯突吉羅。 如果僧團沒有指派，或者不是教授日而前往，與比丘尼說八不可違法，犯突吉羅。 如果僧團沒有指派而前往為比丘尼說法，犯波逸提（墮罪）。 如果比丘僧生病，應該派人禮拜問候。如果比丘僧團不和合，人數不足，也應該派人禮拜問候。如果不這樣做，犯突吉羅。 如果比丘尼僧團生病，也應該派人禮拜問候比丘僧。如果比丘尼僧團不和合，人數不足，也應當派人禮拜問候，如果不這樣做，犯突吉羅。
【English Translation】 English version When a Mānatta (penance) is being carried out in the two Saṅghas (community of monks and community of nuns) for half a month, this rule should be respected, honored, praised, and should not be violated for the rest of one's life. Every half month, a Bhikkhunī (nun) should request a preceptor from the Bhikkhu Saṅgha (community of monks). This rule should be respected, honored, praised, and should not be violated for the rest of one's life. A Bhikkhunī should not observe the summer retreat in a place where there are no Bhikkhus (monks). This rule should be respected, honored, praised, and should not be violated for the rest of one's life. After the Bhikkhunī has completed the summer retreat, she should go to the Bhikkhu Saṅgha and request Pavāraṇā (invitation to be admonished) regarding three matters: what was seen, what was heard, and what was suspected. This rule should be respected, honored, praised, and should not be violated for the rest of one's life. During the recitation of the precepts, the most senior monk should ask the Bhikkhunī Saṅgha: 'Whom have you sent?' If someone has come, they should rise and inform the Saṅgha: 'The Bhikkhunī Saṅgha is in harmony, pays homage to the feet of the Bhikkhu Saṅgha, and requests a preceptor.' During the recitation of the precepts, the most senior monk should ask again: 'Who will instruct the Bhikkhunīs?' If there is someone, they should be appointed. If there are many who can instruct the Bhikkhunīs, a messenger should be sent to the Bhikkhunī Saṅgha: 'There are many instructors here; whom do you wish to invite?' If the Bhikkhunīs say: 'We invite this person,' or reply: 'We will follow the Saṅgha's decision,' then the Saṅgha should appoint the one who usually instructs the Bhikkhunīs in order. The Bhikkhu Saṅgha should arrive on time, and the Bhikkhunīs should also go to meet them on time. If the Bhikkhus do not arrive on time, it is a Dukkaṭa (minor offense). If the Bhikkhunīs do not go to meet them on time, it is also a Dukkaṭa. If the Bhikkhunīs hear that the preceptor is coming, they should go out half a Yojanas (unit of distance) to meet him, provide what is needed, prepare bathing equipment, and make porridge and various kinds of food for him. If they do not make such preparations for offering, it is a Dukkaṭa. If the Saṅgha has not appointed someone, or if it is not a day for instruction, and they go and speak about the eight irreversible rules to the Bhikkhunīs, it is a Dukkaṭa. If a Bhikkhu goes to teach the Bhikkhunīs without being appointed by the Saṅgha, it is a Pācittiya (offense entailing expiation). If the Bhikkhu Saṅgha is ill, someone should be sent to pay respects and inquire. If the Bhikkhu Saṅgha is not in harmony or the quorum is not met, someone should also be sent to pay respects and inquire. If not, it is a Dukkaṭa. If the Bhikkhunī Saṅgha is ill, someone should also be sent to pay respects and inquire of the Bhikkhu Saṅgha. If the Bhikkhunī Saṅgha is not in harmony or the quorum is not met, someone should also be sent to pay respects and inquire. If not, it is a Dukkaṭa.
突，吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，眾僧差教授比丘尼，說戒時上座問：「誰遣比丘尼來？」若有即應起白僧言：「比丘尼僧和合，禮比丘僧足，求教授比丘尼人。」上座當問言：「誰應教誨比丘尼耶？」若有應差教授。若教授人多，上座應問：「為請誰教授耶？」若比丘尼言：「我正請某甲。」僧應隨所言差。若比丘尼言：「一以任僧處分。」者，爾時即當於常教授人中隨次差往。眾僧當克時而往，比丘尼亦當克時而迎。時比丘尼聞教授師來，當出半由旬迎，安置坐處辦洗浴具，辦粥種種飯食。若眾僧所差至集會日與說八不違法，應次往與說法。若眾僧病，比丘尼遣信禮眾僧。眾僧不滿、別部不和合，遣信禮。若比丘尼病、若眾不滿、不和合，亦遣信禮拜問訊眾僧。若水道留難、道路險難、賊盜、虎狼、師子、河水暴漲、力勢所持、若被系閉、命難、梵行難，不容遣人禮拜問訊，如此等無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十一竟)◎
四分律卷第十二 大正藏第 22 冊 No. 1428 四分律
四分律卷第十三(初分之十三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎九十單提法之三
【現代漢語翻譯】 現代漢語譯本 突吉羅（Dukkata，一種輕微的罪過）。 比丘尼（Bhikkhuni，女性出家人），犯突吉羅；式叉摩那（Siksamana，準學女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這被稱為犯戒。 不犯的情況：僧團派遣教授比丘尼的比丘，在說戒時，上座（長老）問：『誰派遣比丘尼來的？』如果有人，就應該起身稟告僧團說：『比丘尼僧團和合，禮比丘僧的足，請求教授比丘尼的人。』上座應當問：『誰應該教誨比丘尼呢？』如果有人，就應該派遣教授。如果教授的人多，上座應該問：『要請誰教授呢？』如果比丘尼說：『我正請某甲。』僧團應該隨她所說派遣。如果比丘尼說：『一切任僧團處分。』那麼，這時就應當從常教授的人中按順序派遣前往。僧團應當按約定的時間前往，比丘尼也應當按約定的時間迎接。當時比丘尼聽到教授師來，應當出半由旬（Yojana，古印度長度單位）迎接，安置座位，準備洗浴用具，準備粥和各種飯食。如果僧團所派遣的比丘在**日（原文如此）給予宣說八不違法，應該依次前往說法。如果眾僧生病，比丘尼派遣使者禮敬眾僧。眾僧不滿、別部不和合，派遣使者禮敬。如果比丘尼生病、或者大眾不滿、不和合，也派遣使者禮拜問訊眾僧。如果水道阻礙、道路險難、有賊盜、虎狼、獅子、河水暴漲、被勢力所控制、或者被囚禁、有性命之憂、梵行（Brahmacarya，清凈行）有難，不允許派遣人禮拜問訊，如此等等沒有犯戒。 沒有犯戒的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞。（第二十一竟） 《四分律》卷第十二 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第十三（初分之十三） 姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmanandin）等譯 九十單提法之三
【English Translation】 English version Dukkata (a minor offense). Bhikkhuni (female monastic), commits a Dukkata; Siksamana (a female novice undergoing training), Sramanera (male novice), Sramanerika (female novice), commit a Dukkata. This is called an offense. Non-offenses: When the Sangha (monastic community) dispatches a Bhikkhu (monk) to instruct the Bhikkhunis, during the recitation of the precepts, the senior monk asks: 'Who sent the Bhikkhunis?' If there is someone, they should rise and inform the Sangha, saying: 'The Bhikkhuni Sangha, in harmony, pays respect to the feet of the Bhikkhu Sangha, and requests someone to instruct the Bhikkhunis.' The senior monk should ask: 'Who should instruct the Bhikkhunis?' If there is someone, they should be dispatched to instruct. If there are many instructors, the senior monk should ask: 'Who should be invited to instruct?' If the Bhikkhuni says: 'I specifically request so-and-so.' The Sangha should dispatch according to her request. If the Bhikkhuni says: 'Everything is left to the Sangha's discretion.' Then, at that time, they should dispatch someone from the regular instructors in order. The Sangha should go at the appointed time, and the Bhikkhunis should also greet them at the appointed time. When the Bhikkhunis hear that the instructor is coming, they should go out half a Yojana (an ancient Indian unit of distance) to greet them, arrange a seat, prepare bathing equipment, and prepare congee and various foods. If the Bhikkhu dispatched by the Sangha gives the Eight Unlawful Things on ** day (as in the original text), they should go in order to teach the Dharma. If the Sangha is ill, the Bhikkhunis send a messenger to pay respects to the Sangha. If the Sangha is dissatisfied or different factions are not in harmony, they send a messenger to pay respects. If the Bhikkhunis are ill, or the Sangha is dissatisfied or not in harmony, they also send a messenger to pay respects and inquire after the Sangha. If there are obstacles in the waterways, dangerous roads, thieves, tigers, wolves, lions, sudden floods, being controlled by force, or being imprisoned, having a life-threatening situation, or difficulties with Brahmacarya (celibate life), not allowing someone to be sent to pay respects and inquire, such things are not offenses. Non-offenses: When the precepts were not initially established, insanity, mental confusion, being afflicted by pain. (End of the twenty-first) 《Vinaya-pitaka》 Volume 12 《Taisho Tripitaka》 Volume 22 No. 1428 《Vinaya-pitaka》 《Vinaya-pitaka》 Volume 13 (First Division, Thirteenth) Translated by Buddhayasas of Kashmir of Yao Qin Dynasty, together with Dharmanandin, etc. The Third of the Ninety Pacittiya Dharmas
爾時佛在舍衛國祇樹給孤獨園。時尊者難陀為眾僧所差教授比丘尼，教授比丘尼已默然而住。爾時大愛道語言：「尊者難陀！我等欲得聞法，愿更與我等說。」爾時尊者難陀與說法已，默然而住。大愛道復重請言：「我等欲得聞法，愿與我等說。」時尊者難陀好音聲為說法，聽者樂聞遂至日暮。時比丘尼出祇桓精舍往舍衛城，城門已閉不得入門，即便依門外城塹中宿，晨旦門開在前入城。時諸長者見已皆言：「沙門釋子無有慚恥、無清凈行，自稱言：『我修正法。』如是有何正法？汝等皆觀此比丘尼竟夜與比丘共宿，晝便放還。」諸比丘聞已，眾中有少欲知足，行頭陀、樂學戒、知慚愧者，嫌責言：「云何難陀與比丘尼教誡乃至日暮，使諸長者嫌責耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問尊者難陀：「汝實與比丘尼教誡至日暮耶？」答曰：「實爾。」爾時世尊以無數方便呵責難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何難陀！與比丘尼說法教誡乃至日暮耶？」呵責已，告諸比丘：「此難陀癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘為僧差教授比丘尼，乃至
【現代漢語翻譯】 現代漢語譯本 當時，佛陀在舍衛國（Śrāvastī，古印度城市）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma，釋迦牟尼佛在世時重要的佛教寺院）說法。當時，尊者難陀（Nanda，佛陀的堂弟）被僧團委派去教導比丘尼（bhikkhunī，佛教女出家人），教導完畢后便默然不語。 這時，大愛道（Mahāprajāpatī，佛陀的姨母兼養母）說道：『尊者難陀！我們想聽聞佛法，希望您能再為我們講說。』當時，尊者難陀為她們說法后，便默然不語。大愛道再次懇請道：『我們想聽聞佛法，希望您能為我們講說。』當時，尊者難陀因為聲音好聽而為她們說法，聽者樂於聽聞，以至於到了日暮。 當時，比丘尼們從祇桓精舍（Jetavana，祇樹給孤獨園的別稱）出來前往舍衛城，城門已經關閉，無法進入城內，便在城門外的護城河邊過夜，清晨城門打開后，她們走在前面進入城內。當時，各位長者（wealthy laypeople）看到后都說：『這些沙門釋子（Śrāmaṇa，佛教出家人，釋迦牟尼佛的弟子）沒有慚愧之心，沒有清凈的行為，還自稱說：『我修正法。』像這樣有什麼正法可言？你們都看看，這些比丘尼整夜與比丘（bhikkhu，佛教男出家人）共宿，白天就被放回去。』 各位比丘聽聞后，僧團中那些少欲知足、奉行頭陀行（dhuta，佛教的苦行）、樂於學習戒律、知慚愧的比丘，都嫌責說：『為什麼難陀為比丘尼教誡說法直到日暮，以至於讓各位長者嫌責呢？』各位比丘前往世尊（Bhagavān，佛陀的尊稱）處，頂禮佛足后在一旁坐下，將此事的前因後果都稟告了世尊。 世尊當時因為這件事召集了比丘僧團，明知故問尊者難陀：『你確實為比丘尼教誡說法直到日暮嗎？』難陀回答說：『確實如此。』當時，世尊用無數種方便呵責難陀說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼難陀！你要為比丘尼說法教誡直到日暮呢？』 呵責完畢后，佛陀告訴各位比丘：『這個難陀真是愚癡之人！增長多種有漏之處，最初犯戒。從今以後，為比丘們結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘被僧團委派去教導比丘尼，乃至……』
【English Translation】 English version At that time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī, an ancient Indian city). At that time, the Venerable Nanda (Nanda, Buddha's cousin) was appointed by the Sangha (Buddhist monastic order) to instruct the bhikkhunis (bhikkhunī, Buddhist nuns), and after instructing them, he remained silent. Then, Mahaprajapati (Mahāprajāpatī, Buddha's aunt and foster mother) said: 'Venerable Nanda! We wish to hear the Dharma (Buddhist teachings), we hope you will speak to us again.' At that time, Venerable Nanda spoke the Dharma to them, and then remained silent. Mahaprajapati repeatedly requested: 'We wish to hear the Dharma, we hope you will speak to us.' At that time, Venerable Nanda, because of his pleasant voice, spoke the Dharma, and the listeners enjoyed listening until dusk. At that time, the bhikkhunis came out of the Jeta Grove (Jetavana, another name for Anathapindika's Park) and went to Shravasti, but the city gates were already closed, and they could not enter the city. So they spent the night by the moat outside the city gate, and in the morning, when the gates opened, they entered the city first. At that time, the elders (wealthy laypeople) saw them and all said: 'These Shramana Shakya's (Śrāmaṇa, Buddhist renunciates, disciples of Shakyamuni Buddha) sons have no shame, no pure conduct, and they claim: 'I am practicing the True Dharma.' What True Dharma is there in this? You all see, these bhikkhunis spend the whole night with the bhikkhus (bhikkhu, Buddhist monks), and then they are released during the day.' When the bhikkhus heard this, those in the Sangha who were content with little, practiced the dhuta (dhuta, ascetic practices), were happy to learn the precepts, and knew shame, all criticized: 'Why did Nanda instruct the bhikkhunis until dusk, causing the elders to criticize?' The bhikkhus went to the World Honored One (Bhagavān, an honorific title for the Buddha), bowed their heads to his feet, sat on one side, and reported the cause and effect of this matter to the World Honored One. At that time, the World Honored One, because of this matter, gathered the Sangha of bhikkhus, and knowingly asked Venerable Nanda: 'Did you indeed instruct the bhikkhunis until dusk?' Nanda replied: 'Indeed, it was so.' At that time, the World Honored One, with countless means, rebuked Nanda, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with the practice, it is not something that should be done. Why, Nanda! Did you speak the Dharma and instruct the bhikkhunis until dusk?' After rebuking him, the Buddha told the bhikkhus: 'This Nanda is a foolish person! He increases many places of outflow, and is the first to break the precepts. From now on, I will establish precepts for the bhikkhus, gathering the ten meanings until the True Dharma abides for a long time. Those who wish to recite the precepts should say thus: If a bhikkhu is appointed by the Sangha to instruct the bhikkhunis, until...'
日暮者，波逸提。」
比丘義如上。
僧者，一教授、一羯磨。
教授者，眾僧中差，白二羯磨。
彼比丘眾僧所差教授比丘尼，應乃至日未暮當還。若比丘教授比丘尼乃至日暮者，波逸提。除教授，若受經、若誦經、若問、若以餘事，乃至日暮，突吉羅。除比丘尼已，若為余婦女誦經，若受經、若問、若以餘事至日暮，突吉羅。若日暮日暮想，波逸提。日暮疑，突吉羅。日暮不日暮想，突吉羅。不日暮日暮想，突吉羅。不日暮疑，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，教授比丘尼日未暮便休；除婦女已，若為餘人，若教誦經受經、若問、若以餘事，不犯。若船濟處說法比丘尼聽，若與賈客共行夜說法，若至比丘尼寺中說法，若說戒日來在眾中，請教授人值說法便聽，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二竟)
爾時佛在舍衛國祇樹給孤獨園。時彼比丘尼聞教授師來半由旬迎，安處房舍，辦粥若飲食、床座具、洗浴處。爾時六群比丘作是念：「彼諸比丘不差我等教授比丘尼。」生嫉妒心言：「彼諸比丘教授比丘尼無有真實，但為飲食故教授比丘尼誦經、受經、若問。」時諸比丘聞，其中有
【現代漢語翻譯】 現代漢語譯本：'日暮者，波逸提（Pācittiya，一種戒律名稱）。'
'比丘（bhikkhu，男性出家人）義如上。'
'僧者，一教授、一羯磨（kamma，業）。'
'教授者，眾僧中差，白二羯磨。'
'彼比丘眾僧所差教授比丘尼（bhikkhunī，女性出家人），應乃至日未暮當還。若比丘教授比丘尼乃至日暮者，波逸提。除教授，若受經、若誦經、若問、若以餘事，乃至日暮，突吉羅（dukkata，一種輕罪）。除比丘尼已，若為余婦女誦經，若受經、若問、若以餘事至日暮，突吉羅。若日暮日暮想，波逸提。日暮疑，突吉羅。日暮不日暮想，突吉羅。不日暮日暮想，突吉羅。不日暮疑，突吉羅。'
'比丘尼，突吉羅；式叉摩那（sikkhamānā，預備出家的女性）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼），突吉羅。是謂為犯。'
'不犯者，教授比丘尼日未暮便休；除婦女已，若為餘人，若教誦經受經、若問、若以餘事，不犯。若船濟處說法比丘尼聽，若與賈客共行夜說法，若至比丘尼寺中說法，若說戒日來在眾中，請教授人值說法便聽，無犯。'
'無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二竟)'
'爾時佛在舍衛國祇樹給孤獨園。時彼比丘尼聞教授師來半由旬迎，安處房舍，辦粥若飲食、床座具、洗浴處。爾時六群比丘作是念：「彼諸比丘不差我等教授比丘尼。」生嫉妒心言：「彼諸比丘教授比丘尼無有真實，但為飲食故教授比丘尼誦經、受經、若問。」時諸比丘聞，其中有'
【English Translation】 English version: 'At sunset, it is Pācittiya (a type of monastic rule).'
'The meaning of Bhikkhu (male monastic) is as above.'
'Sangha (community) refers to one preceptor and one Kamma (action, deed).'
'The preceptor is appointed from among the Sangha through a formal motion and seconding.'
'That bhikkhu appointed by the Sangha to instruct bhikkhunis (female monastics) should return before sunset. If a bhikkhu instructs bhikkhunis until sunset, it is Pācittiya. Except for instruction, if it involves receiving scriptures, reciting scriptures, asking questions, or other matters until sunset, it is Dukkata (a minor offense). Except for bhikkhunis, if one recites scriptures, receives scriptures, asks questions, or engages in other matters with other women until sunset, it is Dukkata. If one thinks it is sunset when it is sunset, it is Pācittiya. If one is doubtful about sunset, it is Dukkata. If one thinks it is not sunset when it is sunset, it is Dukkata. If one thinks it is sunset when it is not sunset, it is Dukkata. If one is doubtful about whether it is sunset when it is not, it is Dukkata.'
'For a bhikkhuni, it is Dukkata; for a sikkhamānā (female novice undergoing training), a sāmaṇera (male novice), or a sāmaṇerī (female novice), it is Dukkata. This is considered an offense.'
'There is no offense if the instruction of bhikkhunis concludes before sunset; except for women, if it is for other people, teaching them to recite scriptures, receive scriptures, asking questions, or engaging in other matters, there is no offense. If bhikkhunis listen to the Dharma at a ferry crossing, if one travels with merchants at night and teaches the Dharma, if one goes to a bhikkhuni monastery to teach the Dharma, if one comes to the assembly on the day of the recitation of precepts, and if one encounters a Dharma talk when a preceptor is invited, there is no offense.'
'There is no offense for the one who initially had no precepts, or is insane, mentally disturbed, or afflicted by pain. (End of twenty-second section)'
'At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Shravasti. At that time, the bhikkhunis, upon hearing that the instructor was coming, went half a yojana (an ancient Indian unit of distance) to greet him, arranged lodging, prepared porridge, food, bedding, and bathing places. At that time, the group of six bhikkhus thought, 'Those bhikkhus do not appoint us to instruct the bhikkhunis.' They became jealous and said, 'Those bhikkhus' instruction of the bhikkhunis is not genuine; they only instruct the bhikkhunis in reciting scriptures, receiving scriptures, or asking questions for the sake of food.' When the bhikkhus heard this, some of them'
少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何作如是語，諸比丘不差我等教授比丘尼，便生嫉妒心：『彼諸比丘教授比丘尼無有真實，但為飲食故教授比丘尼若誦經、受經、若問。』」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘乃作是言，彼諸比丘不差我等教授比丘尼，便生嫉妒心：『彼諸比丘教授比丘尼無有真實，但為飲食故教授比丘尼若誦經、受經、若問？』」世尊以無數方便，呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘語諸比丘作如是語：『比丘為飲食故教授比丘尼。』者，波逸提。」
比丘義如上。
彼比丘作是言：「諸比丘為飲食故教授比丘尼，為飲食故教誦經、受經、若問。」說而了了者，波逸提；不了了者，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾；為飲食供養故教授比丘尼；為飲食故教誦經、受經、若問；若戲笑語、獨處語、夢中語，欲說此乃錯說彼，無犯。
無犯
【現代漢語翻譯】 現代漢語譯本：
少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，譴責六群比丘說：『為何說這樣的話，其他比丘不選我們去教導比丘尼（尼姑），就心生嫉妒：『那些比丘教導比丘尼沒有真才實學，只是爲了飲食的緣故才教導比丘尼誦經、接受經文、或者提問。』』諸位比丘前往世尊（釋迦牟尼）處，以頭面禮拜雙足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時召集比丘僧眾，呵斥六群比丘說：『你們所做之事不合規矩，不合威儀，不合沙門（出家人）的修行方式，不清凈，不隨順正道，是不應該做的。為何六群比丘竟然說這樣的話，其他比丘不選我們去教導比丘尼，就心生嫉妒：『那些比丘教導比丘尼沒有真才實學，只是爲了飲食的緣故才教導比丘尼誦經、接受經文、或者提問？』』世尊用無數種方法呵斥六群比丘后，告訴諸位比丘：『這些愚癡之人！多種有漏之處，最初犯戒。從今以後，為比丘制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘對其他比丘說這樣的話：『比丘爲了飲食的緣故才教導比丘尼。』，犯波逸提（一種罪名）。』
比丘的定義如上所述。
如果那個比丘說：『諸位比丘爲了飲食的緣故才教導比丘尼，爲了飲食的緣故才教導誦經、接受經文、或者提問。』，說了而且表達清楚的，犯波逸提；表達不清楚的，犯突吉羅（一種輕罪）。
比丘尼，犯突吉羅；式叉摩那（沙彌尼的預備階段）、沙彌（小沙彌）、沙彌尼（小尼姑），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是，事情確實如此；爲了飲食供養的緣故才教導比丘尼；爲了飲食的緣故才教導誦經、接受經文、或者提問；如果是戲笑時說的話、獨處時說的話、夢中說的話，想要說這個卻錯誤地說成那個，沒有犯戒。
沒有犯戒。 English version:
Bhikshus (monks) who are content with little, practice dhuta (ascetic practices), delight in learning the precepts, and are conscientious, criticized the group of six bhikshus, saying: 'Why do you speak such words, that other bhikshus do not choose us to teach the bhikshunis (nuns), and then you become jealous: 'Those bhikshus teach the bhikshunis without real ability, but only for the sake of food do they teach the bhikshunis to recite sutras, receive sutras, or ask questions.' The bhikshus went to the World Honored One (Buddha), prostrated themselves at his feet, sat to one side, and reported the cause and conditions of this matter in detail to the World Honored One. The World Honored One then gathered the bhikshu sangha (monk community) and rebuked the group of six bhikshus, saying: 'What you have done is improper, not in accordance with decorum, not in accordance with the practice of a shramana (ascetic), not pure, not in accordance with the path, and should not be done. Why do the group of six bhikshus say such words, that other bhikshus do not choose us to teach the bhikshunis, and then you become jealous: 'Those bhikshus teach the bhikshunis without real ability, but only for the sake of food do they teach the bhikshunis to recite sutras, receive sutras, or ask questions?'' After the World Honored One rebuked the group of six bhikshus with countless methods, he told the bhikshus: 'These foolish people! Many places of leakage, the first offense. From now on, establish precepts for the bhikshus, gather ten meanings, and even so that the Dharma may abide long in the world, those who wish to recite the precepts should say thus: If a bhikshu says such words to other bhikshus: 'The bhikshus teach the bhikshunis for the sake of food.', he commits a Payantika (a type of offense).'
The definition of bhikshu is as above.
If that bhikshu says: 'The bhikshus teach the bhikshunis for the sake of food, they teach them to recite sutras, receive sutras, or ask questions for the sake of food.', and says it clearly, he commits a Payantika; if he does not say it clearly, he commits a Dukkata (a minor offense).
A bhikshuni commits a Dukkata; a shikshamana (a novice nun in preparation), a shramanera (a novice monk), a shramanerika (a novice nun), commit a Dukkata. This is what is called an offense.
There is no offense if the matter is indeed so; if one teaches the bhikshunis for the sake of food offerings; if one teaches them to recite sutras, receive sutras, or ask questions for the sake of food; if it is said in jest, said in private, said in a dream, if one intends to say this but mistakenly says that, there is no offense.
No offense.
【English Translation】 Bhikshus who are content with little, practice dhuta, delight in learning the precepts, and are conscientious, criticized the group of six bhikshus, saying: 'Why do you speak such words, that other bhikshus do not choose us to teach the bhikshunis, and then you become jealous: 'Those bhikshus teach the bhikshunis without real ability, but only for the sake of food do they teach the bhikshunis to recite sutras, receive sutras, or ask questions.' The bhikshus went to the World Honored One, prostrated themselves at his feet, sat to one side, and reported the cause and conditions of this matter in detail to the World Honored One. The World Honored One then gathered the bhikshu sangha and rebuked the group of six bhikshus, saying: 'What you have done is improper, not in accordance with decorum, not in accordance with the practice of a shramana, not pure, not in accordance with the path, and should not be done. Why do the group of six bhikshus say such words, that other bhikshus do not choose us to teach the bhikshunis, and then you become jealous: 'Those bhikshus teach the bhikshunis without real ability, but only for the sake of food do they teach the bhikshunis to recite sutras, receive sutras, or ask questions?' After the World Honored One rebuked the group of six bhikshus with countless methods, he told the bhikshus: 'These foolish people! Many places of leakage, the first offense. From now on, establish precepts for the bhikshus, gather ten meanings, and even so that the Dharma may abide long in the world, those who wish to recite the precepts should say thus: If a bhikshu says such words to other bhikshus: 'The bhikshus teach the bhikshunis for the sake of food.', he commits a Payantika.' The definition of bhikshu is as above. If that bhikshu says: 'The bhikshus teach the bhikshunis for the sake of food, they teach them to recite sutras, receive sutras, or ask questions for the sake of food.', and says it clearly, he commits a Payantika; if he does not say it clearly, he commits a Dukkata. A bhikshuni commits a Dukkata; a shikshamana, a shramanera, a shramanerika, commit a Dukkata. This is what is called an offense. There is no offense if the matter is indeed so; if one teaches the bhikshunis for the sake of food offerings; if one teaches them to recite sutras, receive sutras, or ask questions for the sake of food; if it is said in jest, said in private, said in a dream, if one intends to say this but mistakenly says that, there is no offense. No offense.
者，最初未制戒，癡狂、心亂、痛惱所纏。(二十三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時舍衛城中有一乞食比丘威儀具足，時有比丘尼見便生善心，數請彼比丘，比丘不受。後於異時祇桓眾僧分衣物，此比丘持衣分出祇桓門，彼比丘尼方來入祇桓，彼比丘念言：「此比丘尼數數請我而我不受，我今寧可持此衣分用請彼，彼必不取，足以相遺。」時此比丘語比丘尼言：「大妹！此衣是我分，須者可取。」時比丘尼輒便受之。此比丘嫌責比丘尼言：「我數數向人說言：『彼比丘尼數請我，以缽中遺余與我而我不取。』我作如是念：『彼比丘尼數數請我，以缽中遺余與我而我不取。我今寧可持此衣分與彼比丘尼，彼必不受，足以相遺。』而彼便受之。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘言：「云何比丘，與比丘尼衣不捨而請他耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘，與比丘尼衣不捨而請他？」以無數方便呵責彼比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若
【現代漢語翻譯】 現代漢語譯本： 這些人，最初沒有制定戒律，是因為他們或是癡狂、或是心緒紊亂、或是被病痛所困擾。（第二十三條完）
當時佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時舍衛城中有一位乞食的比丘（bhikkhu），威儀具足。當時有一位比丘尼（bhikkhuni）見到他，便生起善心，多次請求他，但這位比丘沒有接受。後來在另一時間，祇桓精舍的僧眾分配衣物，這位比丘拿著分到的衣物走出祇桓精舍的門。那位比丘尼正要進入祇桓精舍，這位比丘心想：『這位比丘尼多次請求我，我都沒有接受。我現在不如拿著這件分到的衣服去請求她，她必定不會接受，這樣就足以表達我的心意。』當時這位比丘對比丘尼說：『大妹！這件衣服是我分到的，如果需要就拿去吧。』當時比丘尼立刻就接受了。這位比丘責怪比丘尼說：『我多次向人說：『那位比丘尼多次請求我，用缽中剩下的食物給我，我都沒有接受。』我這樣想：『那位比丘尼多次請求我，用缽中剩下的食物給我，我都沒有接受。我現在不如拿著這件分到的衣服給那位比丘尼，她必定不會接受，這樣就足以表達我的心意。』而她竟然接受了。』當時眾比丘聽到了這件事，其中那些少欲知足、奉行頭陀行（dhuta）、樂於學習戒律、知慚愧的比丘，責怪那位比丘說：『為什麼這位比丘，把衣服給比丘尼，卻沒有捨棄，反而還去請求她呢？』眾比丘前往世尊（Bhagavan）處，頭面禮足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時召集比丘僧眾，呵責那位比丘：『你所做的事情是不對的，不合威儀、不合沙門法（sramana）、不合清凈行、不合隨順行，是不應該做的。為什麼這位比丘，把衣服給比丘尼，卻沒有捨棄，反而還去請求她呢？』用無數種方法呵責那位比丘之後，告訴眾比丘說：『這個人真是愚癡！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種意義，乃至正法久住，想要說戒的人應當這樣說：若
【English Translation】 English version: Those who initially did not have precepts established were those who were insane, mentally disturbed, or afflicted by pain.
At that time, the Buddha (Buddha) was in Jeta Grove (Jetavana), Anathapindika's Park (Anathapindika-arama), in Shravasti (Shravasti). At that time, in the city of Shravasti, there was a mendicant monk (bhikkhu) with proper conduct. A nun (bhikkhuni) saw him and developed a good intention, repeatedly requesting him, but the monk did not accept. Later, at another time, the Sangha (Sangha) in Jeta Grove were distributing robes. This monk took his share of the robe and went out of the gate of Jeta Grove. The nun was just entering Jeta Grove. The monk thought, 'This nun has repeatedly requested me, but I have not accepted. Now, I might as well use this share of the robe to request her; she will certainly not accept it, and that will be enough to express my feelings.' At that time, this monk said to the nun, 'Sister! This robe is my share; if you need it, you can take it.' The nun immediately accepted it. This monk blamed the nun, saying, 'I have repeatedly told people, 'That nun has repeatedly requested me, offering me leftovers from her bowl, but I have not accepted.' I thought, 'That nun has repeatedly requested me, offering me leftovers from her bowl, but I have not accepted. Now, I might as well give this share of the robe to that nun; she will certainly not accept it, and that will be enough to express my feelings.' But she accepted it.' At that time, the monks heard about this, and among them, those who were content with little, practiced asceticism (dhuta), were eager to learn the precepts, and knew shame and remorse, blamed that monk, saying, 'Why did this monk give the robe to the nun without renouncing it and then request it from her?' The monks went to the World Honored One (Bhagavan), bowed their heads to his feet, sat on one side, and reported the cause of this matter in detail to the World Honored One. The World Honored One then gathered the Sangha of monks, rebuked that monk, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (sramana), not in accordance with pure conduct, not in accordance with the practice of following the path, and should not be done. Why did this monk give the robe to the nun without renouncing it and then request it from her?' After rebuking that monk in countless ways, he told the monks, 'This foolish person! Many kinds of defilements, the first violation of the precepts. From now on, establish precepts for the monks, gathering ten meanings, until the Proper Dharma (Dharma) abides long, those who wish to recite the precepts should say it like this: If'
比丘與比丘尼衣，波逸提。」如是世尊與比丘結戒。
其中有比丘畏慎，不敢與親里比丘尼衣，白佛。佛言：「自今已去聽與親里比丘尼衣，若與非親里比丘尼衣者，波逸提。」如是世尊與比丘結戒。
爾時祇桓中二部僧共分衣物，比丘衣分比丘尼得，比丘尼衣分比丘得。時比丘尼所得衣持來詣僧伽藍中，白諸比丘：「大德！持此衣共貿易耶？」比丘答言：「諸妹！我曹不得與非親里比丘尼衣。」爾時諸比丘白佛，佛言：「自今已去若貿易，聽與非親里比丘尼衣。自今已去當如是說戒：若比丘與非親里比丘尼衣，除貿易，波逸提。」
比丘義如上說。
非親里者如上說。親里者亦如上。
衣者，有十種，如上說。
貿易者，以衣易衣、以衣易非衣、以非衣易衣、針貿刀、若縷線下至藥一片。若比丘與非親里比丘尼衣，除貿易，波逸提。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，與親里尼。衣共相貿易，與塔、與佛、與僧，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有比丘尼欲作僧伽梨，以作衣故來至僧伽藍中，語尊者迦留陀夷：「大德！我持此衣財欲
【現代漢語翻譯】 現代漢語譯本：『比丘給比丘尼衣服，犯波逸提罪。』世尊就這樣為比丘制定了戒律。
其中有比丘因為謹慎，不敢給親屬比丘尼衣服，稟告佛陀。佛陀說：『從今以後，允許給親屬比丘尼衣服。如果給非親屬比丘尼衣服，犯波逸提罪。』世尊就這樣為比丘制定了戒律。
當時，在祇桓精舍中，兩部僧團共同分配衣物，比丘的衣物分給了比丘尼，比丘尼的衣物分給了比丘。當時，比丘尼拿著分到的衣物來到僧伽藍（僧院）中，問各位比丘：『大德！拿這些衣物一起交易可以嗎？』比丘回答說：『各位師妹！我們不能給非親屬比丘尼衣服。』當時，各位比丘稟告佛陀，佛陀說：『從今以後，如果進行交易，允許給非親屬比丘尼衣服。從今以後，應當這樣宣說戒律：如果比丘給非親屬比丘尼衣服，除非是交易，犯波逸提罪。』
比丘的定義如上所述。
非親屬的定義如上所述。親屬的定義也如上所述。
衣服有十種，如上所述。
交易是指：用衣服換衣服、用衣服換非衣服、用非衣服換衣服、用針換刀、用線換藥，哪怕是一小片藥。如果比丘給非親屬比丘尼衣服，除非是交易，犯波逸提罪。
比丘尼，犯突吉羅罪；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：給親屬比丘尼。衣物互相交易，供養佛塔、供養佛、供養僧團，不犯戒。
不犯戒的情況：最初未制定戒律時，癡呆、精神錯亂、被痛苦煩惱所纏繞。（第二十四條戒律結束）
當時，佛陀在舍衛國祇樹給孤獨園。當時，有比丘尼想要製作僧伽梨（一種大衣），因為製作衣服的緣故來到僧伽藍中，對尊者迦留陀夷說：『大德！我拿著這些衣物財…
【English Translation】 English version: 『A bhikkhu giving robes to a bhikkhuni incurs a pācittiya.』 Thus, the Blessed One established a training rule for the bhikkhus.
Among them, there were bhikkhus who were cautious and did not dare to give robes to bhikkhunis who were relatives, and they reported this to the Buddha. The Buddha said, 『From now on, I allow giving robes to bhikkhunis who are relatives. If one gives robes to bhikkhunis who are not relatives, one incurs a pācittiya.』 Thus, the Blessed One established a training rule for the bhikkhus.
At that time, in the Jeta Grove, the two monastic communities were dividing up belongings together. The robes of the bhikkhus were given to the bhikkhunis, and the robes of the bhikkhunis were given to the bhikkhus. Then, the bhikkhunis, having received the robes, came to the sangharama (monastery) and asked the bhikkhus, 『Venerable sirs, may we trade these robes together?』 The bhikkhus replied, 『Sisters, we are not allowed to give robes to bhikkhunis who are not relatives.』 Then, the bhikkhus reported this to the Buddha. The Buddha said, 『From now on, if there is a trade, I allow giving robes to bhikkhunis who are not relatives. From now on, the training rule should be recited thus: If a bhikkhu gives robes to a bhikkhuni who is not a relative, except for a trade, one incurs a pācittiya.』
The definition of 『bhikkhu』 is as stated above.
The definition of 『not a relative』 is as stated above. The definition of 『relative』 is also as stated above.
There are ten kinds of robes, as stated above.
『Trade』 means exchanging robes for robes, robes for non-robes, non-robes for robes, needles for knives, or thread for medicine, even a small piece of medicine. If a bhikkhu gives robes to a bhikkhuni who is not a relative, except for a trade, one incurs a pācittiya.
A bhikkhuni incurs a dukkaṭa; a sikkhamānā (a female trainee), a sāmaṇera (a novice monk), a sāmaṇerī (a novice nun) incur a dukkaṭa. This is what is meant by an offense.
There is no offense in giving to a bhikkhuni who is a relative. Exchanging robes in trade, giving to a stupa, giving to the Buddha, giving to the Sangha, there is no offense.
There is no offense for one who is first when the training rule was not yet established, or for one who is insane, of deranged mind, or overwhelmed by pain. (The twenty-fourth training rule ends)
At that time, the Buddha was dwelling at Sāvatthī (Śrāvastī) in Jeta』s Grove, Anāthapiṇḍika』s Park. At that time, there was a bhikkhuni who wanted to make a sanghātī (outer robe), and because of making the robe, she came to the sangharama and said to the venerable Kāludāyi, 『Venerable sir, I have these robe materials…
作僧伽梨，愿尊者與我作。」迦留陀夷報言：「我不能作。」問言：「何故不與我作？」報言：「汝等喜數來相催促，故不能作。」比丘尼報言：「我不數來相催隨，作竟與我。」迦留陀夷報言：「可爾。」時比丘尼授衣與之而去，迦留陀夷善知作衣法，即與裁之作男女行淫慾像。時比丘尼來至僧伽藍中，問迦留陀夷言：「大德！為我成衣未耶？」答言：「衣已成。」比丘尼言：「衣若成者今可見與。」時迦留陀夷即襞衣授與之，語言：「大妹！當知此衣不得妄解披看，亦莫示人，若白時到當著此衣在比丘尼僧後行。」時比丘尼如其教，亦不披衣看、復不語人知。後於異時白時到，即著此衣，在比丘尼僧後行。諸居士見皆共譏笑，或拍手相向，或打木或嘯，或高聲大笑言：「汝等看此比丘尼所著衣，汝等看此比丘尼所著衣。」時摩訶波阇波提比丘尼見已，語此比丘尼言：「大妹！速脫襞此衣。」即便襞之著肩上。時摩訶波阇波提比丘尼，食后還僧伽藍中，語彼比丘尼言：「取汝曏者衣來，我欲看之。」即持出示之，問言：「誰與汝作此衣？」報言：「是迦留陀夷作。」語言：「何不披看、持示同學耶？縫割好不牢不？」時比丘尼以迦留陀夷所敕事具向說之。時比丘尼眾中，有少欲知足、行頭陀、樂學戒、知慚愧者，嫌
【現代漢語翻譯】 現代漢語譯本： 『請』做僧伽梨（Sanghati，一種袈裟），愿尊者您為我做。』迦留陀夷（Kaludayi，人名，一位比丘）回答說：『我不能做。』比丘尼問：『為什麼不為我做呢？』迦留陀夷回答說：『你們總是頻繁地來催促，所以我不能做。』比丘尼說：『我不會頻繁地來催促，做完后給我就可以了。』迦留陀夷回答說：『可以。』當時，比丘尼把衣服交給他后就離開了。迦留陀夷很懂得做衣服的方法，就裁剪並製作了男女行淫慾的影象。 當時，比丘尼來到僧伽藍（Sangharama，寺院）中，問迦留陀夷說：『大德（Bhadanta，對僧侶的尊稱）！我的衣服做好了嗎？』迦留陀夷回答說：『衣服已經做好了。』比丘尼說：『衣服如果做好了，現在可以給我了嗎？』當時，迦留陀夷就把衣服疊好交給她，說：『大妹！你要知道這件衣服不能隨便打開來看，也不要給人看，如果白時（指特定的儀式或場合）到來，就穿上這件衣服在比丘尼僧團後面行走。』當時，比丘尼按照他所教的，既不打開衣服看，也不告訴別人。 後來，在另一個白時到來時，她就穿上這件衣服，在比丘尼僧團後面行走。各位居士（Gelah，在家信徒）看見后都一起譏笑，有的拍手，有的互相指點，有的敲打木頭，有的吹口哨，有的高聲大笑說：『你們看這位比丘尼所穿的衣服，你們看這位比丘尼所穿的衣服。』當時，摩訶波阇波提（Mahapajapati，佛陀的姨母）比丘尼看見后，對比丘尼說：『大妹！快脫下疊好這件衣服。』她就疊好放在肩膀上。當時，摩訶波阇波提比丘尼，飯後回到僧伽藍中，對比丘尼說：『把您剛才的衣服拿來，我想看看。』比丘尼就拿出來給她看，摩訶波阇波提比丘尼問：『是誰給您做這件衣服的？』比丘尼回答說：『是迦留陀夷做的。』摩訶波阇波提比丘尼說：『為什麼不打開看看，拿給同學看呢？縫製得好不好？』當時，比丘尼把迦留陀夷所囑咐的事情都說了出來。當時，在比丘尼眾中，有少欲知足、行頭陀（Dhuta，苦行）、樂學戒、知慚愧的比丘尼，嫌棄
【English Translation】 English version: 'Please make a Sanghati (a type of robe), I wish you, Venerable Sir, to make it for me.' Kaludayi (a person's name, a bhikkhu) replied, 'I cannot make it.' The bhikkhuni asked, 'Why won't you make it for me?' Kaludayi replied, 'You all frequently come to urge me, therefore I cannot make it.' The bhikkhuni said, 'I will not frequently come to urge you, just give it to me when it is finished.' Kaludayi replied, 'Alright.' At that time, the bhikkhuni handed the robe to him and left. Kaludayi, being skilled in the method of making robes, then cut and made images of men and women engaging in sexual intercourse. At that time, the bhikkhuni came to the Sangharama (monastery), and asked Kaludayi, 'Venerable Sir (Bhadanta, a respectful term for monks)! Is my robe finished?' Kaludayi replied, 'The robe is finished.' The bhikkhuni said, 'If the robe is finished, can you give it to me now?' At that time, Kaludayi folded the robe and handed it to her, saying, 'Dear sister! You should know that this robe must not be casually unfolded and looked at, nor shown to others. When the 'white time' (referring to a specific ritual or occasion) arrives, wear this robe and walk behind the bhikkhuni Sangha (community of nuns).' At that time, the bhikkhuni followed his instructions, neither opening the robe to look at it, nor telling anyone about it. Later, when another 'white time' arrived, she wore this robe and walked behind the bhikkhuni Sangha. When the laypeople (Gelah, lay devotees) saw it, they all ridiculed her together, some clapping their hands, some pointing at each other, some hitting wood, some whistling, some laughing loudly, saying, 'Look at the robe worn by this bhikkhuni, look at the robe worn by this bhikkhuni!' At that time, Mahapajapati (Buddha's aunt) bhikkhuni, having seen it, said to the bhikkhuni, 'Dear sister! Quickly take off and fold this robe.' She then folded it and placed it on her shoulder. At that time, Mahapajapati bhikkhuni, after the meal, returned to the Sangharama, and said to the bhikkhuni, 'Bring the robe you had earlier, I want to see it.' The bhikkhuni then took it out and showed it to her. Mahapajapati bhikkhuni asked, 'Who made this robe for you?' The bhikkhuni replied, 'Kaludayi made it.' Mahapajapati bhikkhuni said, 'Why didn't you open it to look at it, and show it to your fellow students? Is the sewing good?' At that time, the bhikkhuni told her everything that Kaludayi had instructed. At that time, among the bhikkhuni Sangha, those who were content with little, practiced asceticism (Dhuta), delighted in learning the precepts, and knew shame, were disgusted.
責迦留陀夷：「云何與比丘尼乃作如是衣？」爾時比丘尼白諸比丘，諸比丘即往白世尊。世尊以此因緣集比丘僧，知而故問迦留陀夷言：「汝實與比丘尼作如是衣耶？」答曰：「實爾。」世尊以無數方便呵責迦留陀夷言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃與比丘尼作如是衣耶？」呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與比丘尼作衣者，波逸提。」如是世尊與比丘結戒。
時諸比丘畏慎，不敢與親里比丘尼作衣，往白佛，佛言：「自今已去聽比丘與親里比丘尼作衣。自今已去當如是說戒：若比丘與非親里比丘尼作衣者，波逸提。」
比丘義如上。
非親里、親里者，如上。
衣者，有十種，亦如上。
若彼比丘與非親里比丘尼作衣，隨刀截多少，波逸提。隨一縫一針，亦波逸提。若復披看牽挽熨治以手摩捫，若捉角頭挽方正安帖，若緣若索綖若續綖，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，與親里比丘尼作，與僧作、若為塔，若藉著浣染治還主，無犯。
無犯者，最初未制戒，
【現代漢語翻譯】 現代漢語譯本：佛陀責備迦留陀夷（Kaludayi，人名）說：『你為什麼給比丘尼（bhikkhuni，女性出家人）做這樣的衣服？』當時，有比丘尼將此事告訴了眾比丘（bhikkhu，男性出家人），眾比丘又去稟告了世尊（Buddha，佛陀）。世尊因為這件事召集了比丘僧團，明知故問迦留陀夷說：『你真的給比丘尼做了這樣的衣服嗎？』迦留陀夷回答說：『確實如此。』世尊用無數種方法呵責迦留陀夷說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（sramana，出家人）的規範，不是清凈的行為，不隨順修行，是不應該做的。你為什麼給比丘尼做這樣的衣服呢？』呵責迦留陀夷之後，世尊告訴眾比丘：『這個人真是愚癡！多種產生煩惱的地方，最初違犯戒律。從今以後，為比丘制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘給比丘尼做衣服，犯波逸提（payattika，一種戒律名稱）。』就這樣，世尊為比丘制定了戒律。 當時，眾比丘因為害怕謹慎，不敢給親屬比丘尼做衣服，便去稟告佛陀，佛陀說：『從今以後，允許比丘給親屬比丘尼做衣服。從今以後，應當這樣宣說戒律：如果比丘給非親屬比丘尼做衣服，犯波逸提。』 比丘的定義如上所述。 非親屬、親屬的定義，如上所述。 衣服的種類有十種，也如上所述。 如果那個比丘給非親屬比丘尼做衣服，隨著刀裁剪的多少，犯波逸提。隨著每一針每一縫，也犯波逸提。如果又披著看、牽拉、熨燙、用手觸控，如果抓住衣角拉扯方正、安放貼合，如果是衣邊、繩索、線、續線，一切都犯突吉羅（dukkhata，一種較輕的罪過）。 比丘尼，犯突吉羅；式叉摩那（siksamana，預備出家的女子）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯戒的情況：給親屬比丘尼做衣服，為僧團做、如果是爲了佛塔，如果借給別人穿、清洗、染色、修補后還給物主，沒有犯戒。 沒有犯戒的情況：最初沒有制定戒律時。
【English Translation】 English version: The Buddha rebuked Kaludayi (a person's name), saying, 'Why did you make such clothes for a bhikkhuni (female monastic)?' At that time, some bhikkhunis told the bhikkhus (male monastics) about this matter, and the bhikkhus reported it to the Buddha (the World-Honored One). The Buddha, because of this incident, gathered the Sangha (monastic community) of bhikkhus, and knowingly asked Kaludayi, 'Did you really make such clothes for a bhikkhuni?' Kaludayi replied, 'Indeed, I did.' The Buddha rebuked Kaludayi with countless methods, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a sramana (ascetic), not a pure practice, not in accordance with the path of cultivation, and should not be done. Why did you make such clothes for a bhikkhuni?' After rebuking Kaludayi, the Buddha told the bhikkhus, 'This foolish person! A place of many defilements, the first violation of the precepts. From now on, precepts will be established for the bhikkhus, gathering ten meanings, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhu makes clothes for a bhikkhuni, it is a payattika (an offense requiring confession).』 Thus, the Buddha established the precepts for the bhikkhus. At that time, the bhikkhus, out of fear and caution, did not dare to make clothes for their relatives who were bhikkhunis, and they reported this to the Buddha. The Buddha said, 'From now on, bhikkhus are allowed to make clothes for their relatives who are bhikkhunis. From now on, the precepts should be recited as follows: If a bhikkhu makes clothes for a bhikkhuni who is not a relative, it is a payattika.』 The definition of bhikkhu is as mentioned above. The definitions of non-relative and relative are as mentioned above. There are ten types of clothing, as mentioned above. If that bhikkhu makes clothes for a bhikkhuni who is not a relative, according to the amount of cutting with a knife, it is a payattika. With each stitch and each seam, it is also a payattika. If one drapes it to look at it, pulls it, irons it, touches it with the hand, if one grabs the corners to pull it square, to place it properly, if it is the edge, rope, thread, or continuation of thread, everything is a dukkata (an offense of wrong doing). A bhikkhuni commits a dukkata; a siksamana (female novice undergoing training), a sramanera (male novice), a sramanerika (female novice) commit a dukkata. This is what is called an offense. The cases of non-offense: making clothes for a bhikkhuni who is a relative, making them for the Sangha, if it is for a stupa, if lending them to someone to wear, washing, dyeing, repairing and returning them to the owner, there is no offense. Cases of no offense: when the precepts were not initially established.
癡狂、心亂、痛惱所纏。(二十五竟)
爾時世尊在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷顏貌端正，偷蘭難陀比丘尼亦復顏貌端正，與人有異。迦留陀夷有欲意于偷蘭難陀比丘尼，偷蘭難陀比丘尼亦有欲意于迦留陀夷。爾時迦留陀夷，清旦著衣持缽，往至偷蘭難陀所，在門外共一處坐。時諸居士見已皆共嫌之，各自相謂言：「汝等觀此二人共坐，猶如夫婦亦如鴛鴦。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷：「云何與偷蘭難陀比丘尼在門外共一處坐耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，知而故問迦留陀夷言：「汝實與偷蘭難陀比丘尼在門外共一處坐耶？」答曰：「實爾。」世尊以無數方便呵責迦留陀夷言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何與偷蘭難陀比丘尼共在門外一處坐耶？」呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與比丘尼在屏處坐者，波逸提。」
比丘義如上。
一處者，一是比丘、一是比丘尼。
屏障處者，見屏處、聞屏處。見屏處者，若塵、若霧、
【現代漢語翻譯】 現代漢語譯本：被癡狂、心亂、痛惱所纏。（第二十五條戒律結束）
當時，世尊在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者迦留陀夷（Kaludayi）容貌端正，偷蘭難陀（Thullananda）比丘尼也容貌端正，與常人不同。迦留陀夷對比丘尼偷蘭難陀生起慾念，偷蘭難陀也對迦留陀夷生起慾念。當時，迦留陀夷清晨穿好衣服，拿著缽，前往偷蘭難陀的住所，在門外一起坐著。當時，一些居士看見后都嫌棄他們，各自互相說道：『你們看這兩人一起坐著，就像夫婦一樣，也像鴛鴦一樣。』當時，一些比丘聽到了這些話，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責備迦留陀夷：『為什麼和比丘尼偷蘭難陀在門外一起坐著呢？』當時，這些比丘前往世尊處，頭面頂禮佛足，在一旁坐下，將此事詳細稟告了世尊。世尊因為這件事召集了比丘僧團，明知故問迦留陀夷說：『你真的和比丘尼偷蘭難陀在門外一起坐著嗎？』迦留陀夷回答說：『確實如此。』世尊用無數種方法呵責迦留陀夷說：『你所做的事情是不對的，不合威儀、不合沙門法、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼和比丘尼偷蘭難陀在門外一起坐著呢？』呵責迦留陀夷后，世尊告訴眾比丘：『這個愚癡的人！造作多種有漏之處，最初違犯戒律。從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘和比丘尼在隱蔽的地方坐著，犯波逸提（Payantika）。』
比丘的定義如上所述。
『一處』是指一個比丘和一個比丘尼。
『屏障處』是指能看見的屏障處和能聽見的屏障處。能看見的屏障處是指塵土、霧氣等。
【English Translation】 English version: Entangled by madness, mental confusion, and painful distress. (End of the twenty-fifth precept)
At that time, the World-Honored One was in Jeta's Grove, Anathapindika's Park in Shravasti (Savatthi). At that time, the Venerable Kaludayi (Kaludayi) had a handsome appearance, and the Bhikkhuni Thullananda (Thullananda) also had a handsome appearance, different from ordinary people. Kaludayi had lustful intentions towards the Bhikkhuni Thullananda, and Thullananda also had lustful intentions towards Kaludayi. At that time, Kaludayi, early in the morning, put on his robes and carried his bowl, went to Thullananda's residence, and sat together outside the door. At that time, some laypeople saw this and disliked them, saying to each other, 'Look at these two sitting together, like a couple, like mandarin ducks.' At that time, some bhikkhus heard these words, among whom those who were content with little desire, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame, rebuked Kaludayi, 'Why are you sitting together with the Bhikkhuni Thullananda outside the door?' At that time, these bhikkhus went to the World-Honored One, bowed their heads to the Buddha's feet, sat on one side, and reported the matter in detail to the World-Honored One. The World-Honored One, because of this matter, gathered the Sangha of bhikkhus, knowingly asked Kaludayi, 'Are you really sitting together with the Bhikkhuni Thullananda outside the door?' Kaludayi replied, 'Indeed, it is so.' The World-Honored One rebuked Kaludayi with countless methods, saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Shramana, not a pure conduct, not a conduct that follows the practice, it should not be done. Why are you sitting together with the Bhikkhuni Thullananda outside the door?' After rebuking Kaludayi, the World-Honored One told the bhikkhus, 'This foolish person! Creates many places of defilement, initially violates the precepts. From now on, establish precepts for the bhikkhus, gather ten meanings, and even for the long-term dwelling of the Right Dharma, those who want to recite the precepts should say this: If a bhikkhu sits with a bhikkhuni in a secluded place, he commits a Payantika offense.'
The definition of bhikkhu is as mentioned above.
'One place' refers to one bhikkhu and one bhikkhuni.
'Secluded place' refers to a secluded place that can be seen and a secluded place that can be heard. A secluded place that can be seen refers to dust, fog, etc.
若煙雲、若黑闇不見也。聞屏處者，乃至不聞常語聲。障者，若樹、若墻、若籬、若衣、若復以余物障。
若比丘獨在屏處與比丘尼坐者，波逸提。若盲而不聾、聾而不盲，突吉羅。立住者，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若比丘有伴，若有智人、有二不盲不聾、不聾不盲，若行過卒倒地，若病轉側，若為力勢所持，若被系閉，若命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十六竟)
爾時世尊在舍衛國祇樹給孤獨園。爾時六群比丘與六群比丘尼在拘薩羅國人間遊行，諸居士見皆共嫌之：「沙門釋子無有慚愧、不修梵行，外自稱言：『我修正法。』如是有何正法？與比丘尼人間遊行，若有所欲便下道。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何與六群比丘尼共人間遊行耶？」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！與六群比丘尼共在拘薩羅人間遊行耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多
【現代漢語翻譯】 現代漢語譯本： 如果（因為）煙霧、雲彩或黑暗而看不見彼此。如果聽到（聲音）被遮蔽，甚至聽不見平常說話的聲音。（什麼構成）遮蔽？比如樹木、墻壁、籬笆、衣服，或者其他任何東西的遮擋。
如果比丘獨自在隱蔽的地方與比丘尼同坐，犯波逸提（Pācittiya，一種戒律名稱）。如果是盲而不聾，或者聾而不盲的人，犯突吉羅（Dukkata，一種輕罪）。如果是站立，犯突吉羅。
比丘尼，犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這被稱為犯戒。
不犯戒的情況：如果比丘有同伴，或者有智慧的人，或者有兩個不盲不聾、不聾不盲的人，或者（比丘）行走時突然跌倒在地，或者因病翻身，或者被強力控制，或者被囚禁，或者面臨生命危險、梵行（Brahmacarya，清凈行）的危險，則不犯戒。
不犯戒的情況：最初未制定戒律時，或者癡狂、心神錯亂、被痛苦纏繞時。（第二十六條戒律結束）
當時，世尊在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（Chabbaggiya monks）與六群比丘尼（Chabbaggiya nuns）在拘薩羅國（Kosala）的村落中游蕩，當地的居民看見了都一起指責他們：『這些沙門釋子（Sramana Sakyaputta，釋迦牟尼佛的弟子）沒有慚愧之心，不修清凈的梵行，對外卻自稱：『我修正法。』像這樣有什麼正法可言？與比丘尼在村落中游蕩，如果有什麼慾望就隨處行淫。』眾比丘聽到了這些話，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，指責六群比丘說：『為什麼與六群比丘尼一起在村落中游蕩呢？』眾比丘前往世尊處，頭面頂禮佛足后在一旁坐下，將此事的前因後果詳細地稟告了世尊。世尊因此事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。為什麼六群比丘！與六群比丘尼一起在拘薩羅國的村落中游蕩呢？』世尊用無數種方法呵責六群比丘之後，告訴眾比丘：『這些人真是愚癡！』
【English Translation】 English version: If they cannot see each other due to smoke, clouds, or darkness. If the sound is blocked, even the sound of ordinary speech cannot be heard. What constitutes a barrier? Such as trees, walls, fences, clothing, or any other object that obstructs.
If a Bhikkhu (monk) sits alone with a Bhikkhuni (nun) in a secluded place, it is a Pacittiya (an offense requiring confession). If one is blind but not deaf, or deaf but not blind, it is a Dukkata (a minor offense). If standing, it is a Dukkata.
For a Bhikkhuni, it is a Dukkata; for a Siksamana (a female novice undergoing training), a Sramanera (a male novice), or a Sramanerika (a female novice), it is a Dukkata. This is considered an offense.
There is no offense if the Bhikkhu has a companion, or a wise person, or two people who are neither blind nor deaf, or if (the Bhikkhu) accidentally falls to the ground while walking, or turns over due to illness, or is restrained by force, or is imprisoned, or faces danger to life or Brahmacarya (celibate life).
There is no offense if the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (The twenty-sixth rule ends)
At that time, the World-Honored One was in the Jeta Grove (Jetavana) of Anathapindika's Park (Anathapindika-arama) in Sravasti (Savatthi). At that time, the Group-of-Six monks (Chabbaggiya monks) and the Group-of-Six nuns (Chabbaggiya nuns) were wandering in the villages of Kosala (Kosala), and the laypeople who saw them all criticized them together: 'These Sramana Sakyaputtas (disciples of Sakyamuni Buddha) have no shame, do not practice pure Brahmacarya, but outwardly claim: 'I am practicing the true Dharma.' What true Dharma is there like this? Wandering in the villages with Bhikkhunis, and if there is any desire, they engage in sexual acts anywhere.' When the Bhikkhus heard these words, those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame, rebuked the Group-of-Six monks, saying: 'Why are you wandering in the villages with the Group-of-Six nuns?' The Bhikkhus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the cause and effect of this matter in detail to the World-Honored One. Because of this matter, the World-Honored One gathered the Bhikkhu Sangha (monk community) and rebuked the Group-of-Six monks, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana, not pure, not in accordance with practice, and should not be done. Why, Group-of-Six monks! Are you wandering in the villages of Kosala with the Group-of-Six nuns?' After the World-Honored One rebuked the Group-of-Six monks in countless ways, he told the Bhikkhus: 'These people are truly foolish!'
種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與比丘尼共行，從一村乃至一村間者，波逸提。」如是世尊與比丘結戒。
時諸比丘不先與比丘尼共期，卒道路相遇，畏慎不敢共行。佛言：「若不共期，無犯。自今已去應如是說戒：若比丘與比丘尼共期，同一道行乃至一村間，波逸提。」如是世尊與比丘結戒。
爾時眾多比丘從舍衛國欲至毗舍離，時眾多比丘尼亦從舍衛國欲至毗舍離。諸比丘尼問比丘言：「大德！欲何所至耶？」諸比丘報言：「我欲至毗舍離。」比丘尼言：「大德！我亦欲往。」諸比丘報言：「大妹！若欲往者當在前，我等在後；若我等在前，大妹在後。何以故？世尊制戒不得與比丘尼同道行。」諸比丘尼言：「大德！是我等上尊，應在前，我等在後。」時諸比丘尼在後，為賊所劫失衣缽。諸比丘以此事具白世尊，世尊言：「自今已去，若與賈客行、若疑畏怖，無犯。自今已去當如是說戒：若比丘與比丘尼期同一道行，從一村乃至一村，除異時，波逸提。異時者，與賈客行，若疑畏怖時，是謂異時。」
比丘義如上。
期者，言共去至某村某城某國土。
有疑處者，疑有賊劫盜。
恐怖者，恐有賊劫盜。
【現代漢語翻譯】 現代漢語譯本： 『種下產生煩惱的根源，最初就是從違犯戒律開始的。從今以後，我將與比丘們一起制定戒律，總結十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘與比丘尼一同行走，從一個村莊到另一個村莊之間，犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣與比丘們制定了戒律。
當時，一些比丘沒有事先與比丘尼約定同行，在路上突然相遇，因為害怕觸犯戒律，所以不敢一同行走。佛陀說：『如果沒有事先約定，就不算犯戒。從今以後，應當這樣宣說戒律：如果比丘與比丘尼事先約定，一同行走，即使只是一段路程，直到一個村莊的距離，犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣與比丘們制定了戒律。
當時，許多比丘打算從舍衛國（Śrāvastī）前往毗舍離（Vaiśālī），同時也有許多比丘尼打算從舍衛國（Śrāvastī）前往毗舍離（Vaiśālī）。比丘尼們問比丘們說：『大德（Bhante，對僧侶的尊稱）！你們打算去哪裡？』比丘們回答說：『我們打算去毗舍離（Vaiśālī）。』比丘尼們說：『大德（Bhante，對僧侶的尊稱）！我們也打算去。』比丘們回答說：『大妹（Sister，對比丘尼的稱呼）！如果你們想去，應當走在前面，我們在後面；如果我們走在前面，大妹（Sister，對比丘尼的稱呼）你們在後面。為什麼呢？因為世尊制定了戒律，不允許與比丘尼一同行走。』比丘尼們說：『大德（Bhante，對僧侶的尊稱）！你們是我們的上尊，應當走在前面，我們在後面。』當時，比丘尼們走在後面，結果被盜賊搶劫，丟失了衣缽。比丘們將這件事詳細地稟告了世尊，世尊說：『從今以後，如果與商人同行，或者有疑慮、恐懼的時候，不算犯戒。從今以後，應當這樣宣說戒律：如果比丘與比丘尼約定一同行走，從一個村莊到另一個村莊，除非特殊情況，犯波逸提（Pācittiya，一種輕罪）。特殊情況是指，與商人同行，或者有疑慮、恐懼的時候，這就是所謂的特殊情況。』
比丘的定義如上所述。
『約定』是指，約定一同前往某個村莊、某個城市、某個國家。
『有疑慮的地方』是指，懷疑有盜賊搶劫。
『恐懼』是指，害怕有盜賊搶劫。
【English Translation】 English version: 『Planting the seeds of defilement initially begins with violating the precepts. From now on, I will establish precepts with the Bhikkhus (monks), summarizing ten benefits, even for the long-lasting existence of the true Dharma (teachings); those who wish to recite the precepts should say thus: If a Bhikkhu (monk) travels together with a Bhikkhuni (nun), from one village to another, it is a Pācittiya (an offense requiring confession).』 Thus, the Blessed One established the precepts with the Bhikkhus (monks).
At that time, some Bhikkhus (monks) did not prearrange to travel with Bhikkhunis (nuns), but encountered them suddenly on the road. Fearing to transgress the precepts, they dared not travel together. The Buddha said: 『If there is no prearrangement, there is no offense. From now on, the precepts should be recited thus: If a Bhikkhu (monk) prearranges to travel together with a Bhikkhuni (nun), traveling on the same road, even for a short distance, up to one village, it is a Pācittiya (an offense requiring confession).』 Thus, the Blessed One established the precepts with the Bhikkhus (monks).
At that time, many Bhikkhus (monks) intended to go from Śrāvastī (a major city in ancient India) to Vaiśālī (another major city in ancient India), and many Bhikkhunis (nuns) also intended to go from Śrāvastī (a major city in ancient India) to Vaiśālī (another major city in ancient India). The Bhikkhunis (nuns) asked the Bhikkhus (monks): 『Bhante (Venerable Sirs, a term of respect for monks)! Where do you intend to go?』 The Bhikkhus (monks) replied: 『We intend to go to Vaiśālī (another major city in ancient India).』 The Bhikkhunis (nuns) said: 『Bhante (Venerable Sirs, a term of respect for monks)! We also intend to go there.』 The Bhikkhus (monks) replied: 『Sister (a term of address for nuns)! If you wish to go, you should go ahead, and we will follow behind; or if we go ahead, Sister (a term of address for nuns) you should follow behind. Why? Because the Blessed One has established a precept prohibiting traveling together with Bhikkhunis (nuns).』 The Bhikkhunis (nuns) said: 『Bhante (Venerable Sirs, a term of respect for monks)! You are our superiors, you should go ahead, and we will follow behind.』 At that time, the Bhikkhunis (nuns) followed behind and were robbed by thieves, losing their robes and bowls. The Bhikkhus (monks) reported this matter in detail to the Blessed One, who said: 『From now on, if traveling with merchants, or if there is suspicion or fear, there is no offense. From now on, the precepts should be recited thus: If a Bhikkhu (monk) prearranges to travel together with a Bhikkhuni (nun), from one village to another, except in exceptional circumstances, it is a Pācittiya (an offense requiring confession). Exceptional circumstances are when traveling with merchants, or when there is suspicion or fear; these are what are called exceptional circumstances.』
The definition of Bhikkhu (monk) is as above.
『Prearrangement』 means agreeing to go together to a certain village, a certain city, a certain country.
『A place of suspicion』 means suspecting that there are thieves robbing.
『Fear』 means being afraid that there are thieves robbing.
道者，村間有分齊行處是。
若比丘與比丘尼期同一道行，乃至村間分齊處，隨眾多界多少，一一波逸提。非村若空處行，乃至十里，波逸提。若減一村、若減十里，突吉羅。若多村間同一界行，突吉羅。方便欲去共期莊嚴，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不共期、大伴行、疑恐怖處，若往彼得安隱，若為力勢者所持，若被系、若命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十七竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘與六群比丘尼共乘船上水、下水。時諸居士見皆共嫌之，自相謂言：「沙門釋子不知慚愧、不修梵行，外自稱言：『我修正法。』如是何有正法？與比丘尼共乘船上水下水，若有所欲時便住船岸邊隨意。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何與六群比丘尼共乘船上水下水？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何與六群比丘尼共乘船上水下水？」世尊呵責已，告諸比丘：「此六群比丘癡人
！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與比丘尼共乘船上水下水者，波逸提。」如是世尊與比丘結戒。
爾時諸比丘不期而畏慎，佛言：「不期，無犯。自今已去當如是說戒：若比丘與比丘尼共期同一船上水下水者，波逸提。」如是世尊與比丘結戒。
爾時有眾多比丘欲渡恒水從此岸至彼岸，爾時眾多比丘尼亦欲渡恒水從此岸至彼岸。諸比丘尼往問言：「大德！欲何所至耶？」比丘報言：「我等欲渡恒水。」比丘尼言：「可得共伴渡不？」諸比丘報言：「諸妹在前，我等在後。若不爾者，諸妹在後，我等在前。何以故？世尊制戒不得與比丘尼同一船渡水，是故不得。」比丘尼白言：「大德是我等所尊，則應在前，我等在後。」爾時夏月天大暴雨，江水泛漲船到彼岸，未還之間日已暮。諸比丘尼即在岸邊宿，夜遇惡賊劫奪。爾時諸比丘往白佛，佛言：「直渡至彼岸者，無犯。自今已去當如是結戒：若比丘與比丘尼共期同乘一船上水下水，除直渡者，波逸提。」
比丘義如上。
共期亦如上。
船者，如上所說。
若比丘與比丘尼共期同一船上水下水，除直渡，若入船里，波逸提。若一腳在船上、一腳在地，若方便欲入
【現代漢語翻譯】 現代漢語譯本：多種情況下會產生過失，最初是違犯戒律。從今以後，與比丘們一起制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：『如果比丘與比丘尼一同乘船，無論是順流而下還是逆流而上，都犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣與比丘們制定了戒律。
當時，比丘們無意中也感到畏懼和謹慎，佛陀說：『無意中，沒有犯戒。從今以後應當這樣宣說戒律：如果比丘與比丘尼約定一同乘船，無論是順流而下還是逆流而上，都犯波逸提。』世尊就這樣與比丘們制定了戒律。
當時，有很多比丘想要渡過恒河（Ganges River），從這岸到那岸。當時也有很多比丘尼想要渡過恒河，從這岸到那岸。比丘尼們前去問道：『大德（Bhante，對僧侶的尊稱）！您們想要去哪裡？』比丘們回答說：『我們想要渡過恒河。』比丘尼們說：『可以一起結伴渡河嗎？』比丘們回答說：『各位師妹在前，我們在後。或者，各位師妹在後，我們在前。』為什麼呢？因為世尊制定戒律，不得與比丘尼同乘一條船渡河，所以不可以。比丘尼們稟告說：『大德是我們所尊敬的，那麼應該在前，我們在後。』當時正值夏季，天降暴雨，江水氾濫，船到達彼岸，在尚未返回的期間，天色已晚。比丘尼們就在岸邊住宿，夜裡遭遇強盜劫掠。當時，比丘們前去稟告佛陀，佛陀說：『直接渡到彼岸的，沒有犯戒。從今以後應當這樣制定戒律：如果比丘與比丘尼約定一同乘坐一條船，無論是順流而下還是逆流而上，除非是直接渡河，否則犯波逸提。』
比丘的定義如上所述。
共同約定也如上所述。
船的定義，如上所說。
如果比丘與比丘尼約定一同乘船，無論是順流而下還是逆流而上，除非是直接渡河，如果進入船里，犯波逸提。如果一隻腳在船上，一隻腳在地上，如果想要方便進入船里
【English Translation】 English version: There are many opportunities for transgression, the initial one being the violation of precepts. From now on, let us establish precepts together with the Bhikkhus (monks), gathering ten meanings, even for the long duration of the True Dharma (Saddharma), those who wish to recite the precepts should say thus: 'If a Bhikkhu shares a boat with a Bhikkhuni (nun), whether going upstream or downstream, it is a Pācittiya (an offense requiring expiation).』 Thus, the World-Honored One established precepts with the Bhikkhus.
At that time, the Bhikkhus were unintentionally fearful and cautious. The Buddha said, 'Unintentionally, there is no offense. From now on, the precepts should be recited thus: If a Bhikkhu arranges to share a boat with a Bhikkhuni, whether going upstream or downstream, it is a Pācittiya.』 Thus, the World-Honored One established precepts with the Bhikkhus.
At that time, many Bhikkhus wished to cross the Ganges River from this shore to the other shore. At that time, many Bhikkhunis also wished to cross the Ganges River from this shore to the other shore. The Bhikkhunis went and asked, 'Bhante (Venerable Sirs)! Where do you wish to go?' The Bhikkhus replied, 'We wish to cross the Ganges River.' The Bhikkhunis said, 'May we accompany you in crossing?' The Bhikkhus replied, 'Sisters, you go in front, and we will follow behind. Or, sisters, you go behind, and we will go in front.' Why? Because the World-Honored One has established a precept that one must not share a boat with a Bhikkhuni to cross the water, therefore it is not allowed.' The Bhikkhunis reported, 'Bhante, you are revered by us, so you should go in front, and we will follow behind.' At that time, during the summer months, there was a great rainstorm, and the river swelled. The boat reached the other shore, and before it could return, it was already evening. The Bhikkhunis stayed overnight on the shore and encountered wicked thieves who robbed them. At that time, the Bhikkhus went and reported to the Buddha. The Buddha said, 'Directly crossing to the other shore, there is no offense. From now on, the precepts should be established thus: If a Bhikkhu arranges to share a boat with a Bhikkhuni, whether going upstream or downstream, except for directly crossing, it is a Pācittiya.』
The definition of Bhikkhu is as stated above.
Arranging together is also as stated above.
The definition of boat is as stated above.
If a Bhikkhu arranges to share a boat with a Bhikkhuni, whether going upstream or downstream, except for directly crossing, if one enters the boat, it is a Pācittiya. If one foot is on the boat and one foot is on the ground, if one intends to conveniently enter
而不入，若共期莊嚴，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不共期，若直渡彼岸，若入船，船師失濟上水下水，若往彼岸不得安隱，或為力勢者所持，或被系、或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十八竟)
爾時世尊在舍衛國祇樹給孤獨園。爾時舍衛城中有一居士，請舍利弗、目連與飯食，彼即于夜辦具種種美食，明日露地敷好坐具已白時到。爾時偷蘭難陀比丘尼，先是居士家比丘尼。時偷蘭難陀，明旦著衣持缽詣彼居士家，見居士在露地敷眾多好坐具見已，即問居士言：「居士敷此眾多坐具欲請諸比丘耶？」答言：「欲請。」比丘尼即問言：「請何等比丘耶？」報言：「我請舍利弗、目連。」比丘尼語言：「居士所請者儘是下賤人，若先語我者，我當爲居士請龍中之龍。」居士問言：「何者是龍中之龍？」比丘尼答言：「尊者提婆達、三聞陀羅、達騫馱羅、達婆瞿婆離、迦留羅提舍是。」言語之頃，舍利弗目連已至。比丘尼見已語居士言：「龍中之龍已至。」居士即語比丘尼言：「汝曏者言下賤人，今云何言龍中之龍耶？自今已去勿復來往我家。」爾時居士白舍利弗、目連坐，即就座而坐。
【現代漢語翻譯】 現代漢語譯本：如果（比丘）沒有得到允許就進入，如果共同約定好（渡河）卻莊嚴其事，（則犯）一切突吉羅（輕罪）。
比丘尼（bhikkhuni，女性出家人），突吉羅；式叉摩那（siksamana，準學女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），突吉羅。這叫做犯戒。
不犯的情況：沒有共同約定，如果直接渡到彼岸，如果上了船，船師失去控制導致船隻向上或向下漂流，如果前往彼岸不能安全到達，或者被有權勢的人控制，或者被囚禁、或者有性命之憂、或者有破戒之虞，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第二十八條完）
當時，世尊（Bhagavan）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，舍衛城中有一位居士（householder），邀請舍利弗（Sariputta）、目連（Moggallana）去他家吃飯，他就在晚上準備了各種美食，第二天在露天擺放好座位，告知時間已到。當時，偷蘭難陀比丘尼（Thullananda bhikkhuni），先前是這位居士家的比丘尼。當時，偷蘭難陀（Thullananda），第二天早上穿好衣服，拿著缽來到這位居士家，看見居士在露天擺放了許多好的座位，看見后，就問居士說：『居士擺放這麼多座位，是想請諸位比丘（bhikkhu）嗎？』回答說：『是的，想請。』比丘尼（bhikkhuni）就問說：『請哪些比丘（bhikkhu）呢？』回答說：『我請舍利弗（Sariputta）、目連（Moggallana）。』比丘尼（bhikkhuni）說：『居士所請的都是些人，如果先告訴我，我應當為居士請龍中之龍。』居士問說：『誰是龍中之龍呢？』比丘尼（bhikkhuni）回答說：『尊者提婆達多（Devadatta）、三聞陀羅（Samantabhadra）、達騫馱羅（Dakshindhara）、達婆瞿婆離（Darbhakukuli）、迦留羅提舍（Kaludayi）就是。』說話之間，舍利弗（Sariputta）、目連（Moggallana）已經到了。比丘尼（bhikkhuni）看見后，告訴居士說：『龍中之龍已經到了。』居士就對比丘尼（bhikkhuni）說：『你剛才說的是些人，現在怎麼說是龍中之龍呢？從今以後不要再來我家了。』當時，居士請舍利弗（Sariputta）、目連（Moggallana）坐下，他們就入座了。
【English Translation】 English version: If (a bhikkhu) enters without permission, if they solemnly arrange (to cross the river) when they have agreed to do so together, (he commits) all dukkata (minor offenses).
Bhikkhuni (female monastic), dukkata; sikkhamana (probationary nun), sramanera (novice monk), sramanerika (novice nun), dukkata. This is called an offense.
Non-offenses: if there is no prior agreement, if crossing directly to the other shore, if on a boat and the boatman loses control causing the boat to drift up or down the river, if going to the other shore and not able to arrive safely, or being controlled by powerful people, or being imprisoned, or facing danger to life or the holy life, there is no offense.
No offense: when the rule was not initially established, or due to ignorance, madness, mental derangement, being afflicted by pain and suffering. (End of the twenty-eighth).
At that time, the Blessed One (Bhagavan) was in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, there was a householder (gahapati) in Sravasti (Savatthi) who invited Sariputta (Sariputra) and Moggallana (Maudgalyayana) for a meal. He prepared various delicious foods that night, and the next day, he laid out good seats in the open and announced that the time had come. At that time, Thullananda bhikkhuni (Thullananda), was previously a bhikkhuni (nun) of this householder's family. Then, Thullananda (Thullananda), the next morning, put on her robes, carried her bowl, and went to the householder's house. Seeing the householder laying out many good seats in the open, she asked the householder, 'Householder, are you laying out so many seats to invite the bhikkhus (monks)?' He replied, 'Yes, I want to invite them.' The bhikkhuni (nun) then asked, 'Which bhikkhus (monks) are you inviting?' He replied, 'I am inviting Sariputta (Sariputra) and Moggallana (Maudgalyayana).' The bhikkhuni (nun) said, 'The ones you are inviting are all ** people. If you had told me earlier, I would have invited the dragon of dragons for you.' The householder asked, 'Who is the dragon of dragons?' The bhikkhuni (nun) replied, 'Venerable Devadatta (Devadatta), Samantabhadra (Samantabhadra), Dakshindhara (Dakshindhara), Darbhakukuli (Darbhakukuli), and Kaludayi (Kaludayi) are.' While they were talking, Sariputta (Sariputra) and Moggallana (Maudgalyayana) arrived. Seeing them, the bhikkhuni (nun) told the householder, 'The dragon of dragons has arrived.' The householder then said to the bhikkhuni (nun), 'You just said they were ** people, how can you now say they are the dragon of dragons? From now on, do not come to my house again.' At that time, the householder invited Sariputta (Sariputra) and Moggallana (Maudgalyayana) to sit down, and they took their seats.
時居士出種種甘美飲食供養，食已除去食器，頭面禮足已，更取小床在一面坐白言：「我欲得聞法。」時舍利弗、目連為說種種微妙法勸令歡喜，與說法已從坐而去。還至僧伽藍中，往世尊所，頭面禮足在一面坐。世尊知而故問舍利弗、目連言：「汝等今日受請食，為得充足不耶？」舍利弗、目連白佛言：「食雖充足，我于居士家，亦是下賤，亦是龍中之龍。」佛問言：「何故耶？」爾時舍利弗、目連以此因緣具白世尊言：「是提婆達遣部黨比丘尼，為作勸化供養彼受飲食。」爾時世尊以此因緣集比丘僧，知而故問提婆達部黨比丘言：「汝等實遣比丘尼，往嘆譽勸化檀越得食不？」對曰：「實爾。」時世尊以無數方便呵責提婆達部黨比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等遣比丘尼勸化檀越受彼食耶？」呵責提婆達部黨比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘遣比丘尼勸化得食，波逸提。」如是世尊與比丘結戒。
爾時諸比丘不知有勸化、無勸化，然後乃知，或有作波逸提懺者，或有疑者。「先不知，無犯。自今已去當如是說戒：若比丘知比丘尼教化得食者，波逸提。」如是世
【現代漢語翻譯】 現代漢語譯本 當時，時居士準備了各種美味的食物供養僧眾。僧眾用齋完畢，他親自收拾餐具，然後頂禮沙門足下，又搬來一張小床在一旁坐下，說道：『我希望能聽聞佛法。』當時，舍利弗（智慧第一的佛陀弟子）和目連（神通第一的佛陀弟子）為他說了種種微妙的佛法，勸導他心生歡喜，說法完畢后就從座位上離開了。他們回到僧伽藍（僧眾居住的園林）中，去到世尊（釋迦牟尼佛的尊稱）那裡，頂禮佛足后在一旁坐下。世尊明知此事，卻故意問舍利弗和目連說：『你們今天接受供養，食物是否充足？』舍利弗和目連回答佛陀說：『食物雖然充足，但我在居士家中，也像是**（此處原文有省略，推測指做了不該做的事），也像是龍中之龍（比喻處境尷尬）。』佛陀問道：『為什麼這樣說呢？』當時，舍利弗和目連將事情的緣由詳細地告訴了世尊，說：『是提婆達多（佛陀的堂弟，後背叛佛教）派遣了他的黨羽比丘尼（出家修行的女性），去勸誘居士供養他，他才接受了飲食。』當時，世尊因為這件事召集了比丘僧眾，明知此事卻故意問提婆達多的黨羽比丘說：『你們真的派遣比丘尼，去讚美勸誘施主，從而獲得食物嗎？』他們回答說：『確實如此。』當時，世尊用無數種方便法門呵斥提婆達多的黨羽比丘說：『你們所做的事情是不對的，不符合威儀，不符合沙門（出家修行者）的規範，不是清凈的行為，不隨順正道，是不應該做的。你們怎麼能派遣比丘尼去勸誘施主，接受他們的食物呢？』呵斥完提婆達多的黨羽比丘后，世尊告訴眾比丘說：『這些愚癡的人！種下多種有漏（導致輪迴）的因，最初就犯了戒律。從今以後，我要為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘派遣比丘尼去勸誘施主獲得食物，犯波逸提（一種輕罪）。』就這樣，世尊為比丘們制定了戒律。 當時，眾比丘不知道什麼是勸誘，什麼不是勸誘，後來才知道，有些人因此犯了波逸提罪而懺悔，有些人則心存疑慮。『先前不知道，所以沒有犯戒。』從今以後，應當這樣說戒：『如果比丘知道比丘尼勸誘施主獲得食物，犯波逸提。』就這樣，世尊...
【English Translation】 English version At that time, the Upasaka (a lay Buddhist devotee) prepared various delicious foods as offerings. After the monks had finished eating, he personally cleared away the dishes, prostrated himself at their feet, and then brought a small stool to sit on one side, saying, 'I wish to hear the Dharma.' Then Sariputra (the foremost in wisdom among the Buddha's disciples) and Maudgalyayana (the foremost in supernatural powers among the Buddha's disciples) spoke various subtle Dharmas to him, encouraging him to rejoice. After speaking the Dharma, they left their seats and returned to the Sangharama (a monastery or monastic garden), where they went to the World Honored One (a title for the Buddha, Shakyamuni), prostrated themselves at his feet, and sat on one side. The World Honored One, knowing the matter, deliberately asked Sariputra and Maudgalyayana, 'Did you receive sufficient food today after being invited?' Sariputra and Maudgalyayana replied to the Buddha, 'Although the food was sufficient, in the Upasaka's house, I was like a ** (the original text is omitted here, presumably referring to doing something inappropriate), and also like a dragon among dragons (an analogy for an awkward situation).' The Buddha asked, 'Why is that?' At that time, Sariputra and Maudgalyayana explained the cause of the matter in detail to the World Honored One, saying, 'It was Devadatta (the Buddha's cousin who later betrayed Buddhism) who sent his party of Bhikkhunis (ordained female monastics) to persuade the Upasaka to make offerings to him, and he accepted the food.' At that time, the World Honored One, because of this matter, gathered the Bhikkhu Sangha (the community of monks), and knowing the matter, deliberately asked the Bhikkhus of Devadatta's party, 'Did you really send Bhikkhunis to praise and persuade donors in order to obtain food?' They replied, 'Indeed, we did.' At that time, the World Honored One used countless skillful means to rebuke the Bhikkhus of Devadatta's party, saying, 'What you have done is wrong, it does not conform to proper conduct, it is not in accordance with the Dharma of a Shramana (a renunciate or ascetic), it is not pure conduct, it does not accord with the right path, it is not something that should be done. How can you send Bhikkhunis to persuade donors to accept their food?' After rebuking the Bhikkhus of Devadatta's party, the World Honored One told the Bhikkhus, 'These foolish people! They plant many seeds of defilement (causes of rebirth), and they have violated the precepts from the very beginning. From now on, I will establish precepts for the Bhikkhus, gathering ten benefits, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu sends a Bhikkhuni to persuade a donor to obtain food, he commits a Pacittiya (a minor offense).' Thus, the World Honored One established the precepts for the Bhikkhus. At that time, the Bhikkhus did not know what constituted persuasion and what did not, and only later did they realize. Some therefore confessed to committing the Pacittiya offense, while others were doubtful. 'Previously, I did not know, so I have not committed an offense.' From now on, the precepts should be recited in this way: 'If a Bhikkhu knows that a Bhikkhuni persuaded a donor to obtain food, he commits a Pacittiya.' Thus, the World Honored One...
尊與比丘結戒。
爾時羅閱城中有大長者，是梨師達親友知識，彼作是言：「若大德梨師達來至羅閱城者，我等當爲梨師達初至故供養眾僧。」長者家比丘尼聞此語默然在懷。于異時尊者梨師達來入羅閱城，爾時比丘尼聞尊者梨師達來入城，便往語長者言：「欲知不？梨師達已來入羅閱城。」長者即遣信至僧伽藍中請之：「明日清旦愿尊屈意，並及眾僧受我食。」爾時長者即其夜辦具種種甘美飲食，清旦往白時到。爾時諸比丘著衣持缽往詣長者家就座而坐。時長者往詣梨師達所語言：「正為尊者故飯食眾僧。」時梨師達問長者言：「云何知我來至此也？」長者報言：「家所供養比丘尼見語。」梨師達語長者言：「若實爾者，我不應食此食。」長者報言：「我亦不從此比丘尼語設此食，我先有誓願，若梨師達來者，我設飯食供養眾僧。」梨師達復語長者言：「雖有此語，我亦不應食此食。」時梨師達即止不食。爾時諸比丘具白世尊，世尊告言：「若檀越先意者，無犯。自今已去當如是說戒：若比丘，知比丘尼讚歎教化因緣得食食，除檀越先有意者，波逸提。」
比丘義如上。
教化者，阿練若乞食人，著糞掃衣、作餘食法不食、一坐食、一摶食、冢間露地坐、樹下坐、常坐隨坐、持三衣、贊偈多聞法
【現代漢語翻譯】 現代漢語譯本： 尊者與比丘們一起制定戒律。
當時，在羅閱城中有一位大長者，是梨師達（Lishi Da，人名）的親友。他這樣說：『如果大德梨師達來到羅閱城，我們應當爲了梨師達初次到來而供養眾僧。』長者家的比丘尼聽到這話，默默地記在心裡。後來，尊者梨師達來到羅閱城。當時，比丘尼聽到尊者梨師達來到城裡，便去告訴長者說：『您知道嗎？梨師達已經來到羅閱城了。』長者立即派人到僧伽藍（Sengqielan，寺院）中邀請他：『明日清晨，希望尊者能屈尊，並與眾僧一起接受我的齋飯。』當時，長者當夜就準備了各種美味的飲食，清晨前往告知時間已到。當時，眾比丘穿好衣服，拿著缽，前往長者家就座而坐。當時，長者走到梨師達那裡說：『正是爲了尊者您，我才齋飯供養眾僧。』當時，梨師達問長者說：『您怎麼知道我來到這裡了呢？』長者回答說：『是家裡供養的比丘尼告訴我的。』梨師達告訴長者說：『如果真是這樣，我不應該吃這頓飯。』長者回答說：『我並不是因為這位比丘尼的話才設這頓飯的，我先前就有誓願，如果梨師達來，我就設飯供養眾僧。』梨師達又告訴長者說：『即使有這樣的話，我也不應該吃這頓飯。』當時，梨師達就停止不吃。當時，眾比丘將此事詳細稟告世尊，世尊告誡說：『如果施主事先有意願，就沒有犯戒。從今以後應當這樣說戒：如果比丘，知道因為比丘尼讚歎教化的緣故而得到食物，就去食用，除非施主事先有意願，否則就犯波逸提（bo yi ti，一種戒律名稱）。』
比丘的定義如上所述。
教化者，指住在阿練若（a lian ruo，寂靜處）乞食的人，穿著糞掃衣（fen sao yi，用丟棄的布料縫製的衣服）、不食用剩餘的食物、實行一坐食、一摶食（yi tuan shi，每次只吃一團食物）、在墳墓間或露天的地方坐禪、在樹下坐禪、常坐不臥、隨處而坐、持有三衣（san yi，比丘所持的三種袈裟）、讚頌偈語、廣聞佛法。
【English Translation】 English version: The Venerable One establishes precepts with the Bhikkhus.
At that time, in Rajagriha (Luoyue cheng), there was a great householder who was a friend and acquaintance of Lishi Da (person's name). He said, 'If the great virtuous Lishi Da comes to Rajagriha, we should offer food to the Sangha (monastic community) because it is Lishi Da's first arrival.' A Bhikkhuni (female monastic) in the householder's family heard this and silently kept it in mind. Later, the Venerable Lishi Da entered Rajagriha. At that time, the Bhikkhuni heard that the Venerable Lishi Da had entered the city and went to tell the householder, saying, 'Do you know? Lishi Da has already come to Rajagriha.' The householder immediately sent a messenger to the Sangharama (monastery) to invite him, saying, 'Tomorrow morning, may the Venerable One condescend, along with the Sangha, to accept my meal.' At that time, the householder prepared various delicious foods that night and went in the morning to announce that the time had arrived. At that time, the Bhikkhus put on their robes, carried their bowls, and went to the householder's house to sit down. At that time, the householder went to Lishi Da and said, 'It is precisely for the sake of the Venerable One that I am offering food to the Sangha.' At that time, Lishi Da asked the householder, 'How did you know that I had come here?' The householder replied, 'The Bhikkhuni who is supported in my house told me.' Lishi Da told the householder, 'If that is really the case, I should not eat this food.' The householder replied, 'I did not prepare this food because of what this Bhikkhuni said. I had a previous vow that if Lishi Da came, I would offer food to the Sangha.' Lishi Da again told the householder, 'Even if there is such a vow, I should not eat this food.' At that time, Lishi Da stopped eating. At that time, the Bhikkhus reported this matter in detail to the World Honored One. The World Honored One instructed, 'If the donor had a prior intention, there is no offense. From now on, the precept should be stated as follows: If a Bhikkhu knows that he has obtained food because of a Bhikkhuni's praise and teaching, and then eats it, unless the donor had a prior intention, he commits a Payattika (a type of monastic offense).'
The definition of Bhikkhu is as above.
'Teaching' refers to those who dwell in the Aranya (quiet place), beg for food, wear robes made of discarded cloth (robes made from discarded cloth), do not eat leftover food, practice eating in one sitting, eating one ball of food (each time only eating one ball of food), meditate in cemeteries or open spaces, sit under trees, constantly sit without lying down, sit wherever they are, hold the three robes (the three kasayas held by Bhikkhus), praise verses, and widely hear the Dharma.
師、持律、坐禪也。
食者，從旦至中得食。
彼比丘知比丘尼教化得食食，咽咽波逸提。除此飯食已，教化得余襯體衣、燈油、涂腳油，一切突吉羅。知教化教化想，波逸提。教化疑，突吉羅。不教化教化想，突吉羅。不教化疑，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知，若檀越先意，若教化無教化想，若比丘尼自作，若檀越令比丘尼經營，若不故教化而乞食與，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十九竟)
爾時佛在舍衛國祇樹給孤獨園。時毗舍離嫁女與舍衛國人，后與姑共諍還詣本國。爾時阿那律從舍衛國欲至毗舍離國，時彼婦女問尊者阿那律言：「尊者欲至何處耶？」答言：「我欲至毗舍離。」婦女即言：「可見將去不？」答言：「可爾。」爾時尊者阿那律便與此婦女同一道行。爾時婦女夫主先行不在，後日還家不見其婦，即問母言：「我婦為所在耶？」其母報言：「與我斗竟便逃走去，不知所在？」爾時夫主速疾往逐之，于道路得婦，將詣阿那律所語言：「何故將我婦逃走耶？」時阿那律答言：「止！止！莫作此語，我等不爾。」長者語言：「云何言不爾。汝今現與同道行。」其婦語夫主
【現代漢語翻譯】 現代漢語譯本： 關於師（teacher）、持律（Vinaya master）、坐禪（meditation）的比丘（bhikkhu，佛教僧侶）：
關於食物，從早到中午可以接受食物。
如果比丘知道比丘尼（bhikkhuni，佛教女僧侶）通過教化獲得食物，並食用這些食物，那麼他每一口都犯波逸提（pācittiya，一種輕罪）。除了飯食之外，通過教化獲得的其他襯衣、燈油、涂腳油，一切都犯突吉羅（dukkata，一種更輕的罪）。如果知道是教化而生起教化的想法，犯波逸提。如果對教化有懷疑，犯突吉羅。如果不是教化而生起教化的想法，犯突吉羅。如果對不是教化有懷疑，犯突吉羅。
比丘尼犯突吉羅；式叉摩那（sikkhamana，見習女僧）、沙彌（samanera，男少年出家者）、沙彌尼（samaneri，女少年出家者）犯突吉羅。這就是所謂的犯戒。
不犯的情況：如果不知道，如果施主（dānapati，慷慨的施捨者）事先有意供養，如果教化時沒有教化的想法，如果比丘尼自己製作，如果施主讓比丘尼經營，如果不是故意教化而乞食給予，則不犯。
不犯的情況還包括：最初未制定戒律時，以及癡狂、心亂、被痛苦纏繞時。（第二十九條完）
當時佛陀在舍衛國（Sāvatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，毗舍離（Vesali）的一個女子嫁給了舍衛國的人，後來與婆婆爭吵，返回本國。當時，阿那律（Anuruddha，佛陀的弟子之一）從舍衛國想要去毗舍離國，那個婦女問尊者阿那律說：『尊者想要去哪裡？』回答說：『我想要去毗舍離。』婦女就說：『可以順便帶我去嗎？』回答說：『可以。』當時尊者阿那律就與這個婦女一同趕路。當時婦女的丈夫先行不在家，後來回家不見他的妻子，就問母親說：『我的妻子在哪裡？』他的母親回答說：『與我爭吵后就逃走了，不知道在哪裡？』當時丈夫迅速地追趕她，在路上找到了妻子，將她帶到阿那律那裡說：『為什麼帶我的妻子逃走？』當時阿那律回答說：『住口！住口！不要說這樣的話，我們沒有做那樣的事。』丈夫說：『怎麼說沒有做那樣的事？你現在明明與她一同趕路。』那個婦女對丈夫說
【English Translation】 English version: Concerning bhikkhus (Buddhist monks) who are teachers, masters of the Vinaya (monastic discipline), and those who practice meditation:
Regarding food, it is permissible to accept food from dawn until noon.
If a bhikkhu knows that a bhikkhuni (Buddhist nun) obtains food through teaching and consumes that food, he commits a pācittiya (a minor offense) for each mouthful. Apart from cooked rice, if he obtains other undergarments, lamp oil, or foot ointment through teaching, he commits a dukkata (a lighter offense) in all cases. If he knows it is teaching and has the thought of teaching, he commits a pācittiya. If he has doubt about the teaching, he commits a dukkata. If it is not teaching and he has the thought of teaching, he commits a dukkata. If he has doubt about it not being teaching, he commits a dukkata.
A bhikkhuni commits a dukkata; a sikkhamana (a female trainee monastic), a samanera (a young male novice), and a samaneri (a young female novice) commit a dukkata. This is what is called an offense.
Non-offenses: If one does not know, if the dānapati (generous donor) intends to offer beforehand, if there is no thought of teaching while teaching, if the bhikkhuni makes it herself, if the dānapati instructs the bhikkhuni to manage it, if one gives food obtained by begging without intentionally teaching, there is no offense.
Non-offenses also include: when the precepts were not initially established, and in cases of insanity, mental derangement, or being overwhelmed by pain. (End of the twenty-ninth)
At that time, the Buddha was in the Jeta Grove at Anathapindika's monastery in Sāvatthi (Savatthi). At that time, a woman from Vesali (Vesali) married a man from Sāvatthi, and later, after quarreling with her mother-in-law, she returned to her own country. At that time, Anuruddha (one of the Buddha's disciples) was traveling from Sāvatthi to Vesali. The woman asked the Venerable Anuruddha, 'Venerable, where are you going?' He replied, 'I want to go to Vesali.' The woman then said, 'Could you take me along?' He replied, 'Yes, I can.' At that time, the Venerable Anuruddha traveled on the same road with this woman. At that time, the woman's husband was away and not at home. Later, when he returned home and did not see his wife, he asked his mother, 'Where is my wife?' His mother replied, 'After quarreling with me, she ran away, and I don't know where she is.' At that time, the husband quickly pursued her and found his wife on the road. He brought her to Anuruddha and said, 'Why are you taking my wife away?' At that time, Anuruddha replied, 'Stop! Stop! Do not speak such words, we are not doing such a thing.' The husband said, 'How can you say you are not doing such a thing? You are clearly traveling on the same road with her now.' The woman said to her husband
言：「我與此尊者行如兄弟相逐，無他過惡。」夫主報言：「此人今日將汝逃走，豈可不作此言耶！」爾時其人即打阿那律垂斷命根。爾時尊者阿那律即下道在一靜處結加趺坐，直身正意繫念在前入火光三昧。時長者見已便生善心，長者念言：「若此阿那律從三昧起者，我當禮拜懺悔。」時尊者阿那律從三昧覺已，長者即便懺悔：「唯愿大德！受我懺悔。」阿那律受其懺悔。爾時長者禮足已在一面坐，爾時阿那律為長者說種種微妙法令發歡喜心，與說法已即從坐起而去。爾時阿那律食已，往到僧伽藍中，以此因緣具向諸比丘說。爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責阿那律：「云何阿那律獨與婦女共一道行？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時即集比丘僧，知而故問阿那律言：「汝實共婦女同一道行耶？」答言：「實爾。」爾時世尊以無數方便呵責阿那律言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝今云何與婦人共同一道行耶？」爾時世尊以無數方便呵責阿那律已告諸比丘：「此阿那律多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與婦女同一道行，乃至村間，波逸提。」如是
【現代漢語翻譯】 現代漢語譯本： 那人說：『我與這位尊者像兄弟一樣同行，沒有其他過錯。』丈夫卻說：『這個人今天帶著你逃走，難道能不說這樣的話嗎！』當時那人就毆打阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），幾乎要了他的命。當時尊者阿那律就離開道路，在一個安靜的地方結跏趺坐，端正身體，集中意念，進入火光三昧（Tejo-dhatu Samadhi，一種禪定狀態）。當時長者（wealthy man）看見后，便生起善心，心想：『如果這位阿那律從三昧中醒來，我應當禮拜懺悔。』當時尊者阿那律從三昧中醒來后，長者立刻懺悔說：『唯愿大德！接受我的懺悔。』阿那律接受了他的懺悔。當時長者禮拜他的腳后，在一旁坐下，當時阿那律為長者宣說種種微妙的佛法，使他生起歡喜心，說法完畢后，就從座位上起身離開了。當時阿那律吃完飯後，前往僧伽藍（Sangharama，僧院）中，將這件事的因緣詳細地告訴了各位比丘（bhikkhu，佛教僧侶）。當時各位比丘聽了之後，其中那些少欲知足、奉行頭陀行（dhuta，一種苦行）、樂於學習戒律、知慚愧的人，責怪阿那律說：『阿那律怎麼能獨自與婦女一同行走呢？』各位比丘前往世尊（Lord Buddha）處，以頭面禮拜雙足后，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時召集了比丘僧團，明知故問阿那律說：『你真的與婦女一同行走嗎？』回答說：『確實如此。』當時世尊以無數方便呵責阿那律說：『你所做的事情是不對的，不合威儀、不合沙門法（法，dharma）、不清凈、不隨順修行，是不應該做的。你現在怎麼能與婦人共同行走呢？』當時世尊以無數方便呵責阿那律后，告訴各位比丘：『這位阿那律有很多種有漏之處，是最初的犯戒。從今以後與比丘們結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘與婦女一同行走，乃至村落之間，犯波逸提（Pacittiya，一種輕罪）。』就這樣。
【English Translation】 English version: He said: 'I have been walking with this venerable one like brothers, without any other wrongdoing.' The husband replied: 'This man is taking you away today, how could he not say such things!' At that time, that man struck Aniruddha (one of the ten great disciples of the Buddha, known as foremost in divine sight), almost taking his life. At that time, the venerable Aniruddha left the road and sat cross-legged in a quiet place, straightening his body, focusing his mind, and entering the Tejo-dhatu Samadhi (a state of meditative absorption). When the elder (wealthy man) saw this, he developed a good heart, thinking: 'If this Aniruddha awakens from this Samadhi, I will bow down and repent.' When the venerable Aniruddha awoke from the Samadhi, the elder immediately repented, saying: 'May the great virtuous one accept my repentance!' Aniruddha accepted his repentance. Then the elder bowed at his feet and sat to one side. At that time, Aniruddha spoke various subtle Dharma teachings to the elder, causing him to rejoice. After teaching the Dharma, he rose from his seat and left. Then, after Aniruddha had eaten, he went to the Sangharama (monastery) and told the bhikkhus (Buddhist monks) the full story of what had happened. When the bhikkhus heard this, those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and were conscientious, criticized Aniruddha, saying: 'How can Aniruddha walk alone with a woman?' The bhikkhus went to the Lord Buddha, bowed their heads at his feet, and sat to one side, reporting the full story to the Lord. The Lord Buddha then gathered the Sangha of bhikkhus and, knowing the situation, asked Aniruddha: 'Is it true that you walked with a woman?' He replied: 'It is true.' At that time, the Lord Buddha rebuked Aniruddha with countless means, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (teachings) of a Shramana (ascetic), not pure, not conducive to practice, and should not be done. How can you walk together with a woman?' Then, after the Lord Buddha had rebuked Aniruddha with countless means, he told the bhikkhus: 'This Aniruddha has many kinds of defilements and is the first to break the precept. From now on, I will establish a precept for the bhikkhus, gathering the ten benefits, so that the true Dharma may long endure. Whoever wishes to recite the precept should say: If a bhikkhu walks together with a woman, even to a village, it is a Pacittiya (an offense requiring confession).』 Thus.
世尊與比丘結戒。
時諸比丘不共期道路相遇，有畏慎不敢共行，佛言：「不期，不犯。自今已去當如是說戒：若比丘與婦女共期同一道行，乃至村間，波逸提。」
比丘義如上。
婦女者，如上說。
共期者，亦如上說。
道者，亦如上說。
若比丘與婦女共期同一道行，乃至村間，隨眾多界分齊，一一波逸提。若無村若空處行十里，波逸提。若減一村、減十里，突吉羅。若村裡一界共行者，突吉羅。若方便欲行而不行，若共期莊嚴而不去，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不共期，事須往彼得安隱，若為力勢所持、若被系閉、若命難、若梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十竟)◎
爾時佛在舍衛國祇樹給孤獨園。爾時拘薩羅國有無住處村，有居士為比丘作住處，常供給飲食，若在此住者當聽一食。爾時有六群比丘，欲往拘薩羅國無住處村，至彼住處經一宿得美好飲食，故覆住第二宿復得美好飲食。彼六群比丘作如是念：「我所以遊行者正為食耳，今者已得。」彼於此住處數數食，時諸居士皆共譏嫌：「此沙門釋子無有厭足、不知慚愧，外自稱言：『我
【現代漢語翻譯】 現代漢語譯本 世尊為比丘（bhikkhu，佛教僧侶）制定戒律。
當時，一些比丘（bhikkhu）沒有約定好，在路上相遇，因為有所畏懼和謹慎，不敢一起行走。佛陀說：『沒有約定，不算犯戒。從今以後，應當這樣宣說戒律：如果比丘（bhikkhu）與婦女約定好，在同一條道路上行走，乃至到達村莊，犯波逸提（pācittiya，一種輕罪）。』
比丘（bhikkhu）的定義如前所述。
婦女的定義如前所述。
共同約定的定義也如前所述。
道路的定義也如前所述。
如果比丘（bhikkhu）與婦女約定好，在同一條道路上行走，乃至到達村莊，根據眾多村落的邊界，每經過一個邊界，就犯一次波逸提（pācittiya）。如果沒有村莊，在空曠的地方行走十里，犯波逸提（pācittiya）。如果少於一個村莊或少於十里，犯突吉羅（dukkaṭa，一種更輕的罪）。如果在村莊或村落的同一邊界內共同行走，犯突吉羅（dukkaṭa）。如果準備想要行走卻沒有行走，如果約定好要打扮卻沒有去，一切都犯突吉羅（dukkaṭa）。
比丘尼（bhikkhunī，佛教女僧侶）犯突吉羅（dukkaṭa）；式叉摩那（sikkhamānā，見習女僧）、沙彌（sāmaṇera，男少年出家人）、沙彌尼（sāmaṇerī，女少年出家人）犯突吉羅（dukkaṭa）。這就被稱為犯戒。
不犯戒的情況：事先沒有約定，因為有事情需要前往那裡才能安全，或者因為被勢力所控制、或者被囚禁、或者面臨生命危險、或者面臨梵行（brahmacariya，清凈行）的危險，不犯戒。
不犯戒的情況：最初沒有制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞，不犯戒。（第三十條戒律結束）
當時，佛陀在舍衛國（Sāvatthi）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，拘薩羅國（Kosala）有一個沒有常住僧舍的村莊，有一位居士（gahapati，在家信徒）為比丘（bhikkhu）建造僧舍，經常供養飲食，如果住在這裡的比丘（bhikkhu）可以聽受一次食物。當時有六群比丘（bhikkhu），想要前往拘薩羅國（Kosala）的沒有常住僧舍的村莊，到達那個僧舍住了一夜，得到了美好的飲食，所以又住了第二夜，又得到了美好的飲食。那六群比丘（bhikkhu）這樣想：『我們之所以**，正是爲了食物，現在已經得到了。』他們在這個僧舍里多次食用，當時各位居士（gahapati）都一起譏諷：『這些沙門（samaṇa，出家修行者）釋子（sakyaputta，釋迦牟尼佛的弟子）沒有厭足、不知慚愧，對外自稱：『我』
【English Translation】 English version The Blessed One established a precept for the bhikkhus (Buddhist monks).
At that time, some bhikkhus (Buddhist monks), not having arranged to meet, encountered each other on the road. Being fearful and cautious, they dared not travel together. The Buddha said, 'If there is no prior arrangement, there is no offense. From now on, the precept should be recited thus: If a bhikkhu (Buddhist monk) arranges with a woman to travel together on the same road, even to a village, it is a pācittiya (an offense requiring confession).'
The definition of bhikkhu (Buddhist monk) is as previously stated.
The definition of woman is as previously stated.
The definition of 'arranged together' is also as previously stated.
The definition of 'road' is also as previously stated.
If a bhikkhu (Buddhist monk) arranges with a woman to travel together on the same road, even to a village, according to the boundaries of the many villages, for each boundary crossed, it is a pācittiya (an offense requiring confession). If there is no village, traveling ten leagues in an empty place, it is a pācittiya (an offense requiring confession). If it is less than one village or less than ten leagues, it is a dukkaṭa (a minor offense). If traveling together within the same boundary of a village or settlement, it is a dukkaṭa (a minor offense). If one intends to travel but does not, if one arranges to adorn oneself but does not go, all are dukkaṭa (minor offenses).
For a bhikkhunī (Buddhist nun), it is a dukkaṭa (a minor offense); for a sikkhamānā (a female novice undergoing training), a sāmaṇera (a male novice), or a sāmaṇerī (a female novice), it is a dukkaṭa (a minor offense). This is said to be an offense.
There is no offense in the following cases: if there was no prior arrangement, if it is necessary to go there for safety, if one is held by force, if one is imprisoned, if there is danger to life, or if there is danger to the holy life (brahmacariya), there is no offense.
There is no offense in the following cases: when the precept was not yet established, due to ignorance, madness, mental derangement, or being afflicted by pain, there is no offense. (The thirtieth precept ends)
At that time, the Buddha was in the Jeta Grove, Anāthapiṇḍika's Park, in Sāvatthi (Śrāvastī). At that time, in the country of Kosala (Kauśalya), there was a village without a permanent dwelling place for monks. A householder (gahapati, lay devotee) built a dwelling place for the bhikkhus (Buddhist monks) and regularly provided food. If bhikkhus (Buddhist monks) stayed there, they were allowed one meal. At that time, there were six bhikkhus (Buddhist monks) who wanted to go to the village without a permanent dwelling place in Kosala (Kauśalya). They arrived at that dwelling place, stayed one night, and received delicious food. So they stayed a second night and again received delicious food. Those six bhikkhus (Buddhist monks) thought, 'The reason we are ** is precisely for food, and now we have obtained it.' They ate repeatedly at this dwelling place. At that time, all the householders (gahapati, lay devotees) together criticized them, 'These samaṇas (ascetics) , sons of the Sakyas (śakyaputta, disciples of Śākyamuni Buddha), are never satisfied, have no shame, and outwardly claim: 'I'
知正法。』如是有何正法？於此住處數數受食，正似我曹常為此沙門釋子供給飲食，我本為周給一宿住者耳。」爾時諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何六群比丘於此住處數數受食？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！於此住處數數受食？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘一住處食應受一食，若過一食者，波逸提。」如是世尊與比丘結戒。
爾時舍利弗在拘薩羅國遊行，詣此無住處村住一宿，明日清旦得好食。舍利弗于彼得病，念言：「世尊制戒，比丘一宿處應一食，若過者，波逸提。」即扶病而去，病遂增動。爾時比丘往白佛，佛言：「自今已去聽病比丘過受食。自今已去當如是說戒：若施一食處，無病比丘應一食，若過受者，波逸提。」
比丘義如上。
住處者，在中一宿食者，乃至時食。
病者，離彼村增劇者是。
若無病比丘于彼一宿處過受食，咽
【現代漢語翻譯】 現代漢語譯本 『瞭解正法。』 那麼什麼是正法呢？（六群比丘）在這個住處多次接受食物，簡直就像我們經常為這位沙門釋迦（釋迦牟尼佛）的弟子提供飲食一樣，我本來只是爲了賙濟一個借宿的人啊。」 當時，一些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：「為什麼六群比丘在這個住處多次接受食物？」 這些比丘前往世尊（釋迦牟尼佛）處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。 世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：「你們所做的事情是不對的，不合威儀、不合沙門（出家人）的規範、不清凈、不隨順修行，是不應該做的。 為什麼六群比丘要在這個住處多次接受食物？」 當時，世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：「這些愚癡的人！製造了多種有漏（煩惱）之處，最初違反戒律。 從今以後，為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘在一個住處接受食物，應該只接受一份食物，如果超過一份食物，就犯了波逸提（一種輕罪）。」 這樣，世尊為比丘們制定了戒律。
當時，舍利弗（釋迦牟尼佛的十大弟子之一）在拘薩羅國，前往一個沒有常住者的村莊借宿一晚，第二天清晨得到了很好的食物。 舍利弗在那裡生病了，心想：「世尊制定戒律，比丘在一個借宿的地方應該只接受一份食物，如果超過了，就犯了波逸提。」 於是他帶病離開，病情因此加重。 當時，有比丘將此事稟告了佛陀，佛陀說：「從今以後，允許生病的比丘接受過量的食物。 從今以後，應當這樣宣說戒律：如果在提供一份食物的地方，沒有生病的比丘應該只接受一份食物，如果接受過量的食物，就犯了波逸提。」
比丘的定義如上所述。
住處指的是，在中途借宿一晚並接受食物的地方，乃至接受時食（非時食）。
生病指的是，離開那個村莊后病情加重的情況。
如果沒有生病的比丘在借宿一晚的地方接受過量的食物，吞嚥下去...
【English Translation】 English version 『Understands the True Dharma.』 What is the True Dharma in this case? (The group of six monks) repeatedly receives food at this dwelling place, just as we often provide food for this Shramana (ascetic) disciple of Shakya (Shakyamuni Buddha). I originally only intended to provide lodging for one night.』 At that time, some monks who were content with little, practiced asceticism (Tudong), were eager to learn the precepts, and knew shame and remorse, rebuked the group of six monks, saying, 『Why do the group of six monks repeatedly receive food at this dwelling place?』 These monks went to the World Honored One (Shakyamuni Buddha), prostrated themselves at his feet, sat to one side, and reported the matter in detail to the World Honored One. The World Honored One then gathered the Sangha (monk community) because of this matter, and rebuked the group of six monks, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (monk), not pure, not in accordance with practice, and should not be done. Why do the group of six monks repeatedly receive food at this dwelling place?』 At that time, the World Honored One rebuked the group of six monks with countless methods, and then told the monks, 『These foolish people! Create many sources of defilement (kleshas), and are the first to violate the precepts. From now on, establish precepts for the monks, gather ten benefits, and even for the long-lasting existence of the True Dharma, those who wish to recite the precepts should say this: If a monk receives food at a dwelling place, he should only receive one portion of food. If he receives more than one portion of food, he commits a Pacittiya (a minor offense).』 Thus, the World Honored One established the precepts for the monks.
At that time, Sariputra (one of the ten great disciples of Shakyamuni Buddha) was in the country of Kosala, and went to a village without permanent residents to stay for one night. The next morning, he received good food. Sariputra became ill there, and thought, 『The World Honored One has established a precept that a monk should only receive one portion of food at a lodging place. If he receives more, he commits a Pacittiya.』 So he left while ill, and his illness worsened. At that time, a monk reported this matter to the Buddha, and the Buddha said, 『From now on, sick monks are allowed to receive excess food. From now on, the precepts should be recited as follows: If food is offered in one place, a monk who is not sick should only receive one portion of food. If he receives excess food, he commits a Pacittiya.』
The definition of 'monk' is as described above.
A 'dwelling place' refers to a place where one stays overnight and receives food, even receiving untimely food (food outside of the prescribed time).
'Being sick' refers to the condition of the illness worsening after leaving that village.
If a monk who is not sick receives excess food at a place where he is staying overnight, and swallows it...
咽波逸提。除食已，更受余襯身衣、燈油、涂腳油，盡突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，一宿受食、病過受食；若諸居士請大德住，我當與食；我等為沙門釋子故，設此宿處供給飲食，若不得沙門釋子，亦當與餘人耳；若檀越次第請食；若兒若女若妹及兒婦次第請食，無犯。或今日受此人食；或明日乃受彼人食；或水瀑漲、道路澀難；若有賊盜、虎狼、師子；或為力勢者所持；或被系閉；或命難、梵行難，過一食者無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十一竟)◎
◎爾時世尊在羅閱祇迦蘭陀竹園中。世尊從羅閱城出遊行人間，與大比丘眾千二百五十人俱。爾時國界，田殖不收，米穀勇貴，乞食難得人皆飢色，時有五百乞人隨逐世尊后。時有婆羅門名曰沙菟，有五百乘車載滿飲食，經冬涉夏隨逐世尊后，伺候空缺無食之日便欲設供。爾時世尊從摩竭國界漸漸教化至阿那頻頭國界。彼國人民競興供具，飯佛及比丘僧無有空日。時婆羅門終日伺候無有空缺不得設供，即便往阿難所語阿難言：「我沙菟有五百乘車載滿飲食，經冬涉夏隨逐世尊，伺候空缺無食之日便欲設供。然我今者不得次供，我等處俗多諸難故，屬官役使
【現代漢語翻譯】 現代漢語譯本：咽波逸提（Pācittiya，一種戒律名稱）。除食之後，如果再接受額外的襯身衣、燈油、涂腳油，都犯突吉羅（Dukkata，一種輕罪）。
比丘尼犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被稱為犯戒。
不犯的情況有：只過一夜就接受食物、因病而接受食物；如果居士們邀請大德（指比丘）留住，說：『我將供養食物』；『我們爲了沙門釋子（指佛教出家人）的緣故，設定這個住宿處並供給飲食，即使沒有沙門釋子，也會供養其他人』；如果檀越（Dānapati，施主）依次邀請供食；如果是兒子、女兒、妹妹以及兒媳依次邀請供食，都不算犯戒。或者今天接受這個人的食物；或者明天才接受那個人的食物；或者遇到水災、道路艱難；或者有賊盜、虎狼、獅子；或者被有權勢的人挾持；或者被囚禁；或者面臨生命危險、梵行（Brahmacarya，清凈行）的危險，超過一食的時間，都不算犯戒。
不犯的情況還有：最初沒有制定戒律時，因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第三十一竟）
爾時，世尊在羅閱祇（Rajagrha）迦蘭陀竹園中。世尊從羅閱城出來，游化人間，與大比丘眾一千二百五十人在一起。當時國界內，田地種植沒有收成，米穀價格昂貴，乞食難以得到，人們都面帶飢色，當時有五百個乞丐跟隨在世尊身後。當時有一位婆羅門，名叫沙菟（Sātu），用五百輛車裝滿飲食，經過冬天和夏天跟隨在世尊身後，伺候沒有食物的日子，就想設供。當時世尊從摩竭陀（Magadha）國界漸漸教化到阿那頻頭（Anathapindika）國界。那個國家的人民爭相準備供養的器具，供養佛和比丘僧，沒有空缺的日子。當時婆羅門整天伺候，沒有空缺，無法設供，就前往阿難（Ananda）處，對阿難說：『我沙菟有五百輛車裝滿飲食，經過冬天和夏天跟隨在世尊，伺候沒有食物的日子，就想設供。然而我現在沒有機會供養，我們這些在家之人有很多困難，經常被官府役使。
【English Translation】 English version: Pācittiya (a type of precept). After having eaten, if one further receives additional undergarments, lamp oil, or foot oil, it is all Dukkata (a minor offense).
A Bhikkhuni (female monastic) commits a Pācittiya; a Siksamana (probationary female monastic), a Sramanera (novice monk), or a Sramanerika (novice nun) commits a Dukkata. This is called an offense.
Non-offenses include: receiving food after only one night, receiving food due to illness; if laypeople invite a great monk (referring to a Bhikkhu) to stay, saying, 'I will offer food'; 'We have set up this lodging and provided food for the sake of the Sramana Sakyaputtas (Buddhist renunciants), even if there are no Sramana Sakyaputtas, we will offer it to others'; if Dānapati (donors) invite for food in turn; if sons, daughters, sisters, and daughters-in-law invite for food in turn, there is no offense. Or today one receives food from this person; or tomorrow one receives food from that person; or if there is a flood, the road is difficult; or if there are thieves, tigers, wolves, or lions; or if one is held by powerful people; or if one is imprisoned; or if there is danger to life or danger to Brahmacarya (pure conduct), exceeding one mealtime, there is no offense.
Non-offenses also include: when the precepts were not initially established, due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of the thirty-first)
At that time, the World-Honored One was in the Karanda Bamboo Grove in Rajagrha (Royal City). The World-Honored One came out of Rajagrha, traveling among humans, together with a great assembly of Bhikkhus, one thousand two hundred and fifty in number. At that time, within the country, the fields were not yielding crops, the price of rice and grains was high, it was difficult to obtain alms, and the people all looked hungry. At that time, there were five hundred beggars following behind the World-Honored One. At that time, there was a Brahmin named Sātu, with five hundred carts loaded with food and drink, following behind the World-Honored One through winter and summer, waiting for a day when there was no food, intending to make an offering. At that time, the World-Honored One gradually taught from the Magadha (Magadha) country to the Anathapindika (Anathapindika) country. The people of that country competed to prepare offerings, offering to the Buddha and the assembly of Bhikkhus, without a single day of vacancy. At that time, the Brahmin waited all day, without any vacancy, unable to make an offering, so he went to Ananda (Ananda) and said to Ananda: 'I, Sātu, have five hundred carts loaded with food and drink, following behind the World-Honored One through winter and summer, waiting for a day when there is no food, intending to make an offering. However, I now have no opportunity to make an offering. We laypeople have many difficulties, and are often employed by the government.'
，至於斷事之日當應往赴，兼復料理家業，復供官財谷，公私驅馳初無停息。唯愿尊者為我白佛，佛若有教我當奉行。若佛及僧不得次食者，我當以此五百乘車飲食布在道中，令佛及僧腳蹈而過者，則為受我供養已。」阿難報言：「且小住！我正爾當為白佛。」時阿難往世尊所，頭面禮足在一面立，以此因緣具白世尊言：「沙菟婆羅門來至我所作是說：『有五百乘車載滿飲食，經冬涉夏隨逐世尊，伺候空缺無食之日便欲設供。然我今日不得次供，我等處俗多諸難故，屬官使役，至於斷事之日當復往赴，兼復料理家業公私無停，唯愿尊者為我白佛，佛若有教我當奉行。若不得次供者，我當以此五百乘車飲食布在道中，令佛及僧腳蹈上而去者，則為受我供養。』我向者報言：『可小住，正爾當為白佛。』是故啟尊。」爾時世尊告阿難：「汝可往語婆羅門，明旦以此飲食具用作粥與諸比丘使食，后當受時食。」爾時阿難受佛教，即往婆羅門所，語婆羅門言：「汝可以此飲食具用作粥，與諸比丘使食，后當受時食。」時婆羅門觀諸供養之者皆無有餅，即其夜供辦種種美味，酥油、胡麻子乳、凈水、姜椒、蓽苃，作種種粥及餅。夜過已以此粥供養佛及比丘僧。然諸比丘不敢受，語婆羅門言：「世尊未聽比丘受酥油，乃至三種藥作
【現代漢語翻譯】 現代漢語譯本：至於斷事的那天我應該前往處理，還要料理家業，還要繳納官府的財物糧食，公事私事奔波不停。只希望尊者能為我稟告佛陀，佛陀若有教誨我一定遵行。如果佛陀和僧眾不能按順序接受供養，我就把這五百車飲食布在道路上，讓佛陀和僧眾從上面走過，就當作接受了我的供養。』阿難回答說：『請稍等！我這就去稟告佛陀。』當時，阿難前往世尊處，頂禮佛足後站立在一旁，將這個因緣詳細地稟告世尊說：『沙菟（Śatru）婆羅門來到我這裡這樣說：『有五百輛車裝滿飲食，一年四季跟隨世尊，等待沒有食物的日子就想設供。然而我今天不能按順序供養，我們這些在家之人有很多困難，隸屬於官府的差役，到了斷事的那天還要前往處理，還要料理家業，公事私事沒有停歇，只希望尊者能為我稟告佛陀，佛陀若有教誨我一定遵行。如果不能按順序供養，我就把這五百車飲食布在道路上，讓佛陀和僧眾從上面走過，就當作接受了我的供養。』我當時回答說：『可以稍等，我這就去稟告佛陀。』所以才來稟告世尊。』 當時世尊告訴阿難：『你可以告訴婆羅門，明天用這些飲食全部做成粥給眾比丘食用，之後再接受時食。』當時阿難接受佛陀的教誨，就前往婆羅門處，告訴婆羅門說：『你可以用這些飲食全部做成粥，給眾比丘食用，之後再接受時食。』當時婆羅門看到前來供養的人都沒有餅，就在當天晚上準備了各種美味，酥油、胡麻子乳、凈水、姜椒、蓽苃（Piper longum），做成各種粥和餅。天亮后，用這些粥供養佛陀和比丘僧。然而眾比丘不敢接受，告訴婆羅門說：『世尊沒有允許比丘接受酥油，乃至三種藥』
【English Translation】 English version: As for the day of judgment, I should go and attend to it, and also manage the family business, and also supply the government with wealth and grain, running around for public and private affairs without any rest. I only hope that Your Reverence can report to the Buddha for me, and if the Buddha has any teachings, I will follow them. If the Buddha and the Sangha cannot receive offerings in turn, I will spread these five hundred carts of food on the road, so that the Buddha and the Sangha can step on them and pass by, which will be considered as accepting my offerings.' Ānanda (Buddha's attendant) replied, 'Please wait a moment! I will report to the Buddha right away.' At that time, Ānanda went to the World Honored One, prostrated himself at his feet, stood on one side, and reported this cause and condition to the World Honored One in detail, saying, 'Śatru (name of a Brahmin) Brahmin came to me and said this: 'There are five hundred carts full of food and drink, following the World Honored One throughout the year, waiting for the days when there is no food to make offerings. However, I cannot offer in turn today. We laypeople have many difficulties, belonging to the government's errands. On the day of judgment, we must go and attend to it, and also manage the family business, public and private affairs without rest. I only hope that Your Reverence can report to the Buddha for me, and if the Buddha has any teachings, I will follow them. If I cannot offer in turn, I will spread these five hundred carts of food on the road, so that the Buddha and the Sangha can step on them and leave, which will be considered as accepting my offerings.' I replied at that time, 'You can wait a moment, I will report to the Buddha right away.' That is why I am reporting to the World Honored One.' At that time, the World Honored One told Ānanda, 'You can tell the Brahmin that tomorrow, use all these foods to make porridge for the Bhikshus (monks) to eat, and then receive the timely food.' At that time, Ānanda received the Buddha's teachings and went to the Brahmin, telling the Brahmin, 'You can use all these foods to make porridge for the Bhikshus to eat, and then receive the timely food.' At that time, the Brahmin saw that none of the offerers had cakes, so he prepared various delicacies that night, ghee, sesame milk, pure water, ginger, pepper, Piper longum, making various porridges and cakes. After dawn, he offered these porridges to the Buddha and the Bhikshu Sangha (monk community). However, the Bhikshus did not dare to accept, telling the Brahmin, 'The World Honored One has not allowed the Bhikshus to accept ghee, or even three kinds of medicine.'
種種粥。」爾時諸比丘以此因緣具白世尊。世尊爾時告諸比丘：「自今已去聽諸比丘受酥油，乃至三種藥作種種粥食之。食粥有五事：善除饑、除渴、消宿食、大小便調適、除風患。食粥者有此五善事。」時婆羅門復行䴵，比丘不敢受，語婆羅門言：「世尊未聽比丘受餅。」即往白佛，佛言：「自今已去聽諸比丘受餅食。」
時阿那頻頭國諸居士，聞世尊聽諸比丘食粥及䴵，皆大歡喜自相謂言：「我等快得作福供養。」已復有一少信大臣，見佛及僧大得供養，如是言：「此非是少福田者，乃于谷貴中，佛及比丘僧致如是供養。我今寧可辦具種種肥美飲食，人別一器肉。」爾時即遣人至僧伽藍中，白言：「大德僧！愿受我明日請食。」即其夜辦種種肥美飲食，明日清旦往白時到，爾時世尊自住僧伽藍中遣人請食。時阿那頻頭諸居士先聞佛聽諸比丘食粥，即其夜辦具種種粥如上，明日送至僧伽藍中與諸比丘。諸比丘先已受他請食，復食此種種濃粥，然後往彼大臣家食。爾時少信大臣與諸比丘僧種種飲食，諸比丘言：「止！止！檀越稍稍著。」大臣語比丘僧言：「我故為比丘僧辦具肥美飲食，人別一器肉，莫以我信心薄少故而不飽食。諸大德！但食，我有信心耳。」諸比丘報言：「不為此故不食，城中人民聞佛聽諸比
【現代漢語翻譯】 現代漢語譯本： 『種種粥。』當時，各位比丘因為這件事，詳細地稟告了世尊。世尊當時告訴各位比丘：『從今以後，允許各位比丘接受酥油，乃至用三種藥材製作各種粥食用。』食用粥有五種好處：能夠很好地消除飢餓、消除口渴、消化積食、使大小便調和適宜、消除風病。食用粥的人有這五種好處。 當時，有婆羅門再次施捨麵餅，比丘們不敢接受，告訴婆羅門說：『世尊還沒有允許比丘接受餅。』隨即前往稟告佛陀，佛陀說：『從今以後，允許各位比丘接受餅食用。』 當時，阿那頻頭國（Anathapindika，給孤獨長者所在的國家）的各位居士，聽說世尊允許各位比丘食用粥和麵餅，都非常高興，互相說道：『我們很快就能做功德供養了。』 之後，有一位缺少信仰的大臣，看到佛陀和僧眾得到大量的供養，這樣說道：『這並非是少福田的人，竟然在穀物昂貴的時候，佛陀和比丘僧眾得到這樣的供養。我現在寧可準備各種肥美的飲食，每人一份肉。』當時，就派人到僧伽藍（Sangharama，僧院）中，說道：『各位大德僧眾！希望接受我明天的齋飯。』當天晚上就準備了各種肥美的飲食，第二天清早前往告知時間已到，當時世尊自己住在僧伽藍中派人請吃飯。當時阿那頻頭的各位居士先前聽說佛陀允許各位比丘食用粥，當天晚上就準備了各種粥，如上所述，第二天送到僧伽藍中給各位比丘。各位比丘先前已經接受了他的齋飯邀請，又食用了這些各種濃稠的粥，然後才前往那位大臣家吃飯。當時，那位缺少信仰的大臣給各位比丘僧眾各種飲食，各位比丘說：『夠了！夠了！施主稍微放一點。』大臣對比丘僧眾說：『我特意為比丘僧眾準備了肥美的飲食，每人一份肉，不要因為我信心薄弱就不好好吃。各位大德！儘管吃，我是有信心的。』各位比丘回答說：『不是因為這個原因不吃，城裡的人民聽說佛陀允許各位比丘食'
【English Translation】 English version: 『Various kinds of congee.』 At that time, the bhikkhus (monks) reported this matter in detail to the Blessed One (Buddha). The Blessed One then said to the bhikkhus: 『From now on, I allow the bhikkhus to accept ghee (clarified butter), and even to make various kinds of congee with three kinds of medicine.』 There are five benefits to eating congee: it effectively eliminates hunger, eliminates thirst, digests accumulated food, regulates bowel movements, and eliminates wind disorders. Those who eat congee have these five benefits. At that time, a Brahmin (priest) was again offering cakes, but the bhikkhus did not dare to accept them, saying to the Brahmin: 『The Blessed One has not yet allowed the bhikkhus to accept cakes.』 They then went to report to the Buddha, who said: 『From now on, I allow the bhikkhus to accept cakes to eat.』 At that time, the laypeople of Anathapindika's country, hearing that the Blessed One had allowed the bhikkhus to eat congee and cakes, were all very happy and said to each other: 『We will soon be able to make offerings and accumulate merit.』 Later, there was a minister with little faith who, seeing that the Buddha and the Sangha (monastic community) were receiving abundant offerings, said: 『These are not people with little merit, that even in times of expensive grain, the Buddha and the bhikkhu Sangha receive such offerings. I would rather prepare all kinds of rich and delicious food, with a portion of meat for each person.』 At that time, he sent someone to the Sangharama (monastery), saying: 『Venerable Sangha! Please accept my invitation to a meal tomorrow.』 That night, he prepared all kinds of rich and delicious food, and the next morning he went to announce that the time had come. At that time, the Blessed One was staying in the Sangharama and sent someone to invite them to the meal. The laypeople of Anathapindika had previously heard that the Buddha had allowed the bhikkhus to eat congee, so that night they prepared all kinds of congee as mentioned above, and the next day they sent it to the Sangharama for the bhikkhus. The bhikkhus had already accepted his invitation to a meal, and then they ate these various thick congees before going to the minister's house to eat. At that time, the minister with little faith offered the bhikkhu Sangha various kinds of food, and the bhikkhus said: 『Enough! Enough! Donor, put a little less.』 The minister said to the bhikkhu Sangha: 『I have specially prepared rich and delicious food for the bhikkhu Sangha, with a portion of meat for each person. Do not be afraid to eat your fill because I have little faith. Venerable ones! Just eat, I have faith.』 The bhikkhus replied: 『It is not for this reason that we are not eating. The people in the city have heard that the Buddha has allowed the bhikkhus to eat』
丘食粥及䴵，即于其夜辦具種種酥油、胡麻子乳、凈水、姜椒、蓽苃作粥，明日送至僧伽藍中與諸比丘。我等先食彼粥故，今者不能復多食耳，莫怪也！」時少信大臣即嫌之言：「我故為眾僧作此種種好食，人別一器肉者，欲使眾僧盡食。云何先食濃粥已方受我食？」時大臣瞋恨，即便留種種䴵肉美味，唯施設羹飯，往世尊所頭面禮足在一面坐，坐已白佛言：「曏者所設供養眾僧者，福多耶？罪多耶？」佛告大臣：「汝所設供養者得福極多，乃是生天之因，諸比丘乃至受汝一摶食者其福無量。」爾時世尊漸與說法，佈施持戒生天之法，呵欲過惡及上有漏，稱讚出離增益解脫。為說此法已，即于座上諸塵垢盡得法眼凈，見法得法、修于正法、得增上果，白佛言：「自今已去歸依佛法僧，聽為優婆塞，盡形壽不殺生，乃至不飲酒。」◎
◎爾時世尊食后，以此因緣集比丘僧，知而故問諸比丘言：「汝等清旦食他濃粥已，然後受大臣請耶？」答言：「實爾。」爾時世尊以無數方便呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等愚癡，先食彼濃粥然後受請耶？不得先受請已食稠粥。稠粥者，以草畫之不合不得食，若食者當如法治。」
爾時世尊從阿那頻頭國人間遊行，與
【現代漢語翻譯】 現代漢語譯本：他吃了粥和麵條后，當晚就準備了各種酥油（澄清的黃油）、胡麻子乳（芝麻乳）、凈水、姜椒、蓽苃（一種香料）做成粥，第二天送到僧伽藍（寺院）中供養各位比丘（出家人）。我們因為先吃了那些粥，所以現在不能再多吃了，請不要責怪！」當時，少信大臣聽了這話，很不高興地說：「我特意為眾僧準備了這些美味佳餚，每人一份肉，是想讓眾僧都能吃飽。為什麼先喝了濃粥才來接受我的供養呢？」當時，大臣非常生氣，就把各種麵條、肉等美味佳餚都留下了，只施捨了羹飯。他來到世尊（佛陀）那裡，頭面頂禮佛足，在一旁坐下。坐定后，他稟告佛陀說：「我之前供養眾僧，是福多呢？還是罪多呢？」佛陀告訴大臣：「你所做的供養功德極大，是生天的因緣。各位比丘，哪怕只是接受了你一小團食物，他們的福報也是無量的。」這時，世尊逐漸為他說法，講述佈施、持戒、生天之法，告誡人們慾望的過患以及有漏之法，讚歎出離塵世、增益解脫的功德。說完這些法后，大臣當即在座位上，所有的塵垢都消盡了，獲得了法眼凈（對佛法的正確認識），見到了真理，證悟了真理，修習正法，獲得了殊勝的果報。他稟告佛陀說：「從今以後，我皈依佛、法、僧三寶，請求成為優婆塞（在家男居士），終身不殺生，乃至不飲酒。」 當時，世尊飯後，因為這件事召集了比丘僧眾，明知故問各位比丘：「你們清晨吃了別人的濃粥后，才接受大臣的邀請嗎？」比丘們回答說：「確實如此。」當時，世尊用無數種方法呵責各位比丘說：「你們這樣做是不對的，不合乎威儀，不合乎沙門（出家人）的身份，不是清凈的行為，不隨順修行，是不應該做的。為什麼你們如此愚癡，先吃了別人的濃粥，然後才接受邀請呢？應該先接受邀請，然後再吃稠粥。對於稠粥，如果用草劃開后粥沒有融合在一起，就不應該吃，如果吃了，應當依法處置。」 當時，世尊從阿那頻頭國（Anathapindika，一位富有的商人，也是佛陀的追隨者）前往人間...
【English Translation】 English version: After eating porridge and noodles, he prepared various kinds of ghee (clarified butter), sesame seed milk, pure water, ginger, pepper, and pippali (a type of spice) that very night to make porridge, and sent it to the Sangharama (monastery) the next day to offer to the Bhikkhus (monks). Because we ate that porridge first, we cannot eat much more now, please don't be surprised!' At that time, the minister Shao Xin was displeased and said, 'I specially prepared these delicious foods for the Sangha, with a portion of meat for each person, wanting all the Sangha to be able to eat their fill. Why did you eat thick porridge first before accepting my offering?' At that time, the minister was very angry and left behind various noodles, meat, and other delicacies, only offering soup and rice. He went to the World Honored One (Buddha), prostrated himself at the Buddha's feet, and sat to one side. After sitting down, he reported to the Buddha, 'Was the offering I made to the Sangha earlier more meritorious or more sinful?' The Buddha told the minister, 'The offering you made is extremely meritorious, it is the cause of being born in heaven. Even if the Bhikkhus only accept a small morsel of food from you, their merit is immeasurable.' At this time, the World Honored One gradually taught him the Dharma, explaining the Dharma of giving, keeping precepts, and being born in heaven, admonishing the faults of desires and the defiled, praising the merit of renunciation and increasing liberation. After speaking this Dharma, the minister immediately, in his seat, exhausted all defilements, attained the pure Dharma eye (correct understanding of the Dharma), saw the truth, realized the truth, practiced the right Dharma, and attained the supreme fruit. He reported to the Buddha, 'From now on, I take refuge in the Buddha, Dharma, and Sangha, and request to become a Upasaka (layman), and for the rest of my life I will not kill, and will not drink alcohol.' At that time, after the World Honored One had eaten, he gathered the Bhikkhu Sangha because of this matter, and knowingly asked the Bhikkhus, 'Did you eat other people's thick porridge in the morning, and then accept the minister's invitation?' The Bhikkhus replied, 'Indeed, we did.' At that time, the World Honored One scolded the Bhikkhus with countless methods, saying, 'What you have done is wrong, it is not in accordance with decorum, it is not in accordance with the identity of a Shramana (monk), it is not pure conduct, it is not in accordance with practice, it is not something that should be done. Why are you so foolish, eating other people's thick porridge first, and then accepting the invitation? You should accept the invitation first, and then eat thick porridge. As for thick porridge, if it does not merge together after being drawn with grass, it should not be eaten, and if it is eaten, it should be dealt with according to the Dharma.' At that time, the World Honored One traveled from the country of Anathapindika (Anathapindika, a wealthy merchant and follower of the Buddha) to the human world...
千二百五十比丘俱。爾時國界米穀勇貴，乞食難得，人皆飢色，然有五百乞人常隨逐世尊后。爾時世尊于摩竭提國，漸漸遊行還羅閱城，時佛及眾僧多得供養。時羅閱城中有一少信樂師，見佛及比丘僧大得供養，作是念言：「此非是少福田者，於此谷貴中，佛及比丘僧大得供養。我今寧可以一年所出之物，供辦種種肥美飲食，人別肉一器施佛及僧耶！」於是即自往僧伽藍中白諸比丘言：「明日清旦受我請食供養。」即夜辦具種種好食已，明日清旦往白時到。爾時羅閱城中節會日，諸居士競持飯、麨、乾飯、魚及肉，往詣僧伽藍中施諸比丘，時諸比丘得而食之然後受請。爾時樂師手自斟酌種種飲食，諸比丘言：「止！止！居士，莫多著食。」彼樂師言：「我一年已來所出衆物，故為比丘僧辦種種肥美飲食，人別肉一器，莫以我少信故，恐生不信而不多食。愿但食，我有信樂耳。」爾時諸比丘答此樂師言：「我不以此事故不食，以向先受王舍城諸人食，是故今者食少耳。更無餘心，莫見怪也。」爾時少信樂師聞此語已，即生譏嫌言：「云何我一歲之中所出物，故為眾僧辦具種種肥美飲食，人別肉一器。云何諸比丘，先受他飯、麨、乾飯、魚及肉，然後乃受我食。」樂師瞋恨，即便留種種肥美飲食，正與羹飯而已。往詣世尊
【現代漢語翻譯】 現代漢語譯本 一千二百五十位比丘聚集在一起。當時，國境內的米穀價格昂貴，難以乞討到食物，人們都面帶飢色。然而，有五百名乞丐經常跟隨在世尊（釋迦牟尼佛的尊稱）身後。當時，世尊在摩揭陀國，漸漸地返回王舍城（Rājagṛha），這時佛陀和眾僧侶得到了很多的供養。當時，王舍城中有一位名叫少信的樂師，看到佛陀和比丘僧侶得到大量的供養，心想：『這位不是缺少福田的人，在這米穀昂貴的時候，佛陀和比丘僧侶還能得到這麼多的供養。我不如用一年的收入，置辦各種肥美的飲食，每人一份肉食，來供養佛陀和僧侶！』於是，他就親自前往僧伽藍（saṃghārāma，僧院）中，告訴各位比丘說：『明天清晨，請接受我的齋飯供養。』當天晚上，他準備好了各種美味的食物，第二天清晨，前往僧伽藍告知齋飯時間已到。當時，王舍城正逢節日，各位居士爭相拿著米飯、炒麵、乾飯、魚和肉，前往僧伽藍供養各位比丘。這時，各位比丘得到食物后，先吃了一些，然後才接受樂師的邀請。當時，樂師親自為大家斟酌各種飲食，比丘們說：『夠了！夠了！居士，不要再添食物了。』那位樂師說：『我用一年以來的收入，特意為比丘僧侶準備了各種肥美的飲食，每人一份肉食。不要因為我缺少信心，就懷疑而不肯多吃。請大家放心食用，我很有誠意的。』當時，各位比丘回答這位樂師說：『我們不是因為這個原因而不吃，而是因為之前已經接受了王舍城其他人的食物，所以現在只能少吃一點。沒有其他的意思，請不要見怪。』當時，少信樂師聽到這些話后，心中立刻產生了不滿，說道：『為什麼我用一年的收入，特意為眾僧侶準備了各種肥美的飲食，每人一份肉食。為什麼各位比丘，先接受別人的米飯、炒麵、乾飯、魚和肉，然後才接受我的食物。』樂師感到憤怒，於是就留下了各種肥美的飲食，只給了普通的羹飯。然後前往世尊那裡。
【English Translation】 English version Accompanied by twelve hundred and fifty Bhikshus (bhikkhu, monks). At that time, the price of rice and grain in the kingdom was high, and it was difficult to obtain alms. People all looked hungry. However, there were five hundred beggars who constantly followed behind the World-Honored One (Śākyamuni Buddha). At that time, the World-Honored One was in Magadha, gradually returning to Rājagṛha (city in ancient India). The Buddha and the Sangha (saṃgha, monastic community) received many offerings. At that time, in Rājagṛha, there was a musician named Śraddhālpaka, who, seeing the Buddha and the Bhikshu Sangha receiving great offerings, thought to himself: 'This is not someone who lacks a field of merit. In this time of expensive grain, the Buddha and the Bhikshu Sangha are receiving great offerings. I might as well use the proceeds of one year to prepare various rich and delicious foods, with a portion of meat for each person, to offer to the Buddha and the Sangha!' Thereupon, he personally went to the Saṃghārāma (monastery) and said to the Bhikshus: 'Tomorrow morning, please accept my invitation to a meal offering.' That night, he prepared various good foods. The next morning, he went to announce that the time had arrived. At that time, it was a festival day in Rājagṛha, and many laypeople were competing to bring rice, fried flour, dried rice, fish, and meat to the Saṃghārāma to offer to the Bhikshus. At that time, the Bhikshus received and ate some of it before accepting the invitation. At that time, the musician personally poured various foods. The Bhikshus said: 'Enough! Enough! Layman, do not add more food.' That musician said: 'I have used the proceeds of one year to prepare various rich and delicious foods for the Bhikshu Sangha, with a portion of meat for each person. Do not suspect me because I lack faith and therefore do not eat much. Please eat, I am very sincere.' At that time, the Bhikshus replied to this musician: 'We are not not eating because of that reason, but because we have already received food from the people of Rājagṛha, so we can only eat a little now. There is no other reason, please do not be offended.' At that time, the musician Śraddhālpaka, hearing these words, immediately became displeased and said: 'Why have I used the proceeds of one year to prepare various rich and delicious foods for the Sangha, with a portion of meat for each person? Why did the Bhikshus first accept rice, fried flour, dried rice, fish, and meat from others, and then accept my food?' The musician was angry, so he left behind the various rich and delicious foods, only giving ordinary soup and rice. Then he went to the World-Honored One.
所，頭面禮足在一面坐，坐已問佛言：「我向者所設飲食，福多耶？罪多耶？」佛告言：「汝今所施食者生天之因，諸比丘乃至食一摶其福無量，何況今者施設如是，此福不可量也。」爾時世尊為說妙法，佈施持戒生天之因，呵欲過惡及上有漏。爾時樂師聞此語已，即于座上諸塵垢盡得法眼凈，見法得法、修于正法、得增上果，即白佛言：「自今已去愿聽為優婆塞，盡形壽不殺生乃至不飲酒。」爾時世尊以此因緣集比丘僧，知而故問諸比丘：「汝等實先受他請五種食，然後受此請食耶？」答曰：「實爾。」爾時世尊以無數方便呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人！先受他五種食已，然後受他請耶？」世尊以無數方便呵責諸比丘已，告諸比丘：「不應先受他請食五種食已，然後受請也。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘展轉食者，波逸提。」如是世尊與比丘結戒。
時諸病比丘，所請食處無有隨病食、隨病藥。若有隨病美食及藥，畏慎不敢食，恐犯展轉食。爾時諸比丘以此事往白佛，佛告言：「自今已去聽病比丘展轉食。自今已去當如是說戒：若比丘展轉食，除異時，波逸提。異時者，病時。」如是世尊與比丘結戒。
【現代漢語翻譯】 現代漢語譯本：於是，樂師整理好儀容，向佛陀行頭面禮足之禮，然後在一旁坐下。坐定后，他問佛陀：『我剛才所供養的飲食，是福德多呢？還是罪過更多呢？』佛陀告訴他：『你今天所施捨的食物是生天的因緣。即使是眾比丘只食用一小團食物，其福德也是無量的，更何況你今天如此盛大的供養，這福德是不可估量的。』當時，世尊為樂師宣說了微妙的佛法，講述了佈施、持戒是生天的因緣，並呵斥了對慾望的過分追求以及有漏之法的過患。當時，樂師聽了這些話后，立即在座位上清除了所有的塵垢，獲得了清凈的法眼，見到了真理，證得了佛法，修習了正法，獲得了殊勝的果報。他立即對佛陀說：『從今以後，我願意成為一名優婆塞（Upasaka，在家男居士），終身不殺生，乃至不飲酒。』當時，世尊因為這件事召集了比丘僧團，明知故問眾比丘：『你們確實是先接受了其他人的五種食物的邀請，然後才接受了這次的供養嗎？』眾比丘回答說：『確實如此。』當時，世尊用無數種方法呵斥眾比丘說：『你們這樣做是不對的，不合乎威儀，不合乎沙門（Sramana，出家修行者）的規範，不是清凈的行為，不是隨順佛法的行為，是不應該做的。你們這些愚癡的人！怎麼能先接受了他人的五種食物的邀請，然後再接受其他人的供養呢？』世尊用無數種方法呵斥眾比丘后，告訴眾比丘：『不應該先接受他人的五種食物的邀請，然後再接受其他人的供養。從今以後，我要為比丘們制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘輾轉接受食物，犯波逸提（Payantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。 當時，一些生病的比丘，在被邀請的供養處沒有適合他們病情的食物和藥物。即使有適合他們病情的美味食物和藥物，他們也因為害怕觸犯輾轉接受食物的戒律而不敢食用。當時，眾比丘將這件事稟告了佛陀，佛陀告訴他們：『從今以後，允許生病的比丘輾轉接受食物。從今以後，應當這樣說戒：如果比丘輾轉接受食物，除非是特殊情況（異時），否則犯波逸提。特殊情況（異時）指的是生病的時候。』就這樣，世尊為比丘們制定了戒律。
【English Translation】 English version: Then, the musician adjusted his appearance, paid homage to the Buddha by bowing his head and feet, and sat down to one side. Once seated, he asked the Buddha: 'The food I offered just now, is it more merit or more demerit?' The Buddha told him: 'The food you have given today is the cause of being born in the heavens. Even if the monks only eat a small morsel, their merit is immeasurable, let alone the magnificent offering you have made today, this merit is immeasurable.' At that time, the World Honored One expounded the wonderful Dharma for the musician, explaining that giving and upholding the precepts are the causes of being born in the heavens, and he rebuked the excessive pursuit of desires and the faults of conditioned dharmas. At that time, after hearing these words, the musician immediately cleared away all the defilements from his seat, obtained the pure Dharma eye, saw the truth, attained the Dharma, practiced the right Dharma, and obtained the supreme fruit. He immediately said to the Buddha: 'From now on, I wish to become a Upasaka (lay male devotee), and for the rest of my life I will not kill, nor will I drink alcohol.' At that time, the World Honored One gathered the Sangha (monastic community) of monks because of this matter, and knowingly asked the monks: 'Did you indeed first accept the invitation of five kinds of food from others, and then accept this offering?' The monks replied: 'Indeed, it is so.' At that time, the World Honored One rebuked the monks with countless methods, saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the rules of a Sramana (ascetic), it is not pure conduct, it is not conduct that accords with the Dharma, it should not be done. You foolish people! How can you first accept the invitation of five kinds of food from others, and then accept other people's offerings?' After the World Honored One rebuked the monks with countless methods, he told the monks: 'You should not first accept the invitation of five kinds of food from others, and then accept other people's offerings. From now on, I will establish precepts for the monks, summarizing ten meanings, and even for the sake of the Dharma being able to abide in the world for a long time, those who wish to recite the precepts should say it like this: If a monk accepts food in a roundabout way, he commits a Payantika (an offense).』 In this way, the World Honored One established precepts for the monks. At that time, some sick monks did not have food and medicine suitable for their illness at the places where they were invited for offerings. Even if there were delicious food and medicine suitable for their illness, they were afraid to eat them for fear of violating the precept of accepting food in a roundabout way. At that time, the monks reported this matter to the Buddha, and the Buddha told them: 'From now on, sick monks are allowed to accept food in a roundabout way. From now on, the precept should be recited like this: If a monk accepts food in a roundabout way, unless it is a special circumstance (different time), he commits a Payantika. A special circumstance (different time) refers to when one is sick.' In this way, the World Honored One established precepts for the monks.
爾時有一居士，請佛及比丘僧欲設飲食供養。復有一居士，亦請佛及僧欲設飲食及衣供養，即往僧伽藍中語諸比丘言：「我欲請佛及比丘僧供養飲食。」比丘報言：「我等先以受請。」居士白言：「大德！我欲施好飲食及衣，唯愿眾僧受我請。」爾時諸比丘畏慎，往白世尊。世尊告言：「自今已去，聽諸比丘佈施衣時聽展轉食。自今已去當如是說戒：若比丘展轉食，除余時，波逸提。余時者，病時、施衣時，是謂余時。」
比丘義如上。
展轉食者，請也。請有二種：若僧次請、別請。
食者，飯、麨、乾飯、魚及肉。
病者，不能一坐食好食令足。
施衣者，自恣竟無迦絺那衣一月，有迦絺那衣五月。若復有餘施食及衣，若今日得多請食，應自受一請。餘者當施與人，如是施與言：「長老！我應往彼，今佈施汝。」
若比丘不捨前請、受后請食，咽咽波逸提。不捨后請、受前請食者，咽咽突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，病時、施衣時；若一日之中有多請者，自受一請，餘者當施與人；若請與非食，或食不足，或無請食者，或食已更得食，或一處有前食后食，無犯。
無犯者，最初未制戒，癡狂
【現代漢語翻譯】 現代漢語譯本 當時，有一位居士邀請佛陀和比丘僧團，想要設宴供養飲食。另有一位居士，也邀請佛陀和僧團，想要供養飲食和衣服。這位居士就前往僧伽藍（僧侶居住的寺院）中，對眾比丘說：『我想要邀請佛陀和比丘僧團來供養飲食。』比丘回答說：『我們已經接受了邀請。』居士稟告說：『大德！我想要佈施好的飲食和衣服，唯愿眾僧接受我的邀請。』當時，眾比丘因為有所顧慮，就去稟告世尊（佛陀）。世尊告訴他們說：『從今以後，允許諸位比丘在佈施衣服的時候，可以接受展轉食（接受重複的邀請）。從今以後，應當這樣說戒：如果比丘接受展轉食，除了特殊情況，犯波逸提（一種罪名）。特殊情況是指，生病的時候、佈施衣服的時候，這些就是特殊情況。』
比丘的定義如上所述。
展轉食，指的是重複接受邀請。邀請有兩種：僧次請（按照僧團的順序接受邀請）、別請（特別的邀請）。
食，指的是米飯、炒麵、乾飯、魚和肉。
生病，指的是不能一次坐下來吃足夠的好食物。
佈施衣服，指的是自恣（雨季安居結束時的儀式）結束后，沒有迦絺那衣（一種特殊的袈裟）的一個月，有迦絺那衣的五個月。如果還有剩餘的飲食和衣服佈施，如果今天得到很多飲食的邀請，應該自己接受一個邀請。剩餘的應當佈施給別人，這樣佈施並說：『長老！我應該去那裡，現在佈施給你。』
如果比丘不放棄之前的邀請，又接受之後的邀請而食用，每吃一口都犯波逸提。不放棄之後的邀請，又接受之前的邀請而食用，每吃一口都犯突吉羅（一種較輕的罪名）。
比丘尼，犯突吉羅；式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這些就是所謂的犯戒。
不犯戒的情況有：生病的時候、佈施衣服的時候；如果一天之中有很多邀請，自己接受一個邀請，剩餘的應當佈施給別人；如果邀請的是非食物，或者食物不足，或者沒有邀請食物，或者吃完之後又得到食物，或者一個地方有之前的食物和之後的食物，都不犯戒。
不犯戒的情況還有：最初沒有制定戒律的時候，癡狂（精神錯亂）。
【English Translation】 English version At that time, there was a householder who invited the Buddha and the Bhikkhu Sangha (community of monks) to provide food and offerings. Another householder also invited the Buddha and the Sangha to offer food and clothing. This householder went to the Sangharama (monastery) and said to the Bhikkhus (monks), 'I want to invite the Buddha and the Bhikkhu Sangha to offer food.' The Bhikkhus replied, 'We have already accepted an invitation.' The householder said, 'Venerable ones! I want to offer good food and clothing, may the Sangha accept my invitation.' At that time, the Bhikkhus, being cautious, went to report to the World Honored One (the Buddha). The World Honored One told them, 'From now on, Bhikkhus are allowed to accept 'exchanged' food (multiple invitations) when clothing is being offered. From now on, the precept should be stated as follows: If a Bhikkhu accepts 'exchanged' food, except at other times, it is a Pacittiya (an offense). 'Other times' refers to times of illness, and times of offering clothing; these are considered 'other times.'
The definition of Bhikkhu is as stated above.
'Exchanged' food refers to accepting multiple invitations. There are two types of invitations: Sangha-order invitations (invitations accepted according to the order of the Sangha) and special invitations (specific invitations).
'Food' refers to rice, fried flour, dried rice, fish, and meat.
'Illness' refers to not being able to sit and eat enough good food at one sitting.
'Offering clothing' refers to the one month after Pavarana (the end of the rainy season retreat) when there is no Kathina cloth (a special robe), and the five months when there is Kathina cloth. If there are remaining offerings of food and clothing, if one receives many invitations for food today, one should accept one invitation for oneself. The remainder should be given to others, giving it in this way: 'Elder! I should go there, now I give this to you.'
If a Bhikkhu does not relinquish a previous invitation and accepts a later invitation to eat, for each mouthful, it is a Pacittiya. If one does not relinquish a later invitation and accepts a previous invitation to eat, for each mouthful, it is a Dukkata (a minor offense).
For a Bhikkhuni (nun), it is a Dukkata; for a Sikkhamana (probationary nun), a Sramanera (novice monk), and a Sramanerika (novice nun), it is a Dukkata. These are what are considered offenses.
Non-offenses include: times of illness, times of offering clothing; if there are many invitations in one day, one accepts one invitation for oneself, and the remainder should be given to others; if the invitation is for non-food items, or if the food is insufficient, or if there is no invitation for food, or if one receives more food after eating, or if there is previous food and later food in one place, there is no offense.
Non-offenses also include: when the precepts were not initially established, and in cases of insanity.
、心亂、痛惱所纏。(三十二竟)◎
四分律卷第十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第十四(初分之十四)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之四
◎爾時佛在羅閱祇耆阇崛山中。爾時提婆達多教人害佛，復教阿阇世王殺父，惡名流佈利養斷絕。時與五比丘俱家家乞食，三聞他羅、達多騫、䭾達婆、拘婆離、迦留羅提舍。爾時諸比丘聞提婆達多教人害佛，復教阿阇世王殺父，惡名流佈利養斷絕，與五比丘俱家家乞食。爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問提婆達多言：「汝實與五比丘家家乞食耶？」對曰：「實爾。世尊！」世尊爾時以無數方便，呵責提婆達多言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何提婆達多！與五比丘家家乞食耶？提婆達多！我以無數方便，利益慈愍諸白衣家。云何提婆達多癡人！與五人家家乞食耶？」爾時世尊以無數方便呵責提婆達多已，告諸比丘言：「此提婆達多癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘別眾食者，波逸提。」如是世尊與諸比丘結戒。
【現代漢語翻譯】 現代漢語譯本： 心煩意亂，被痛苦和煩惱所纏繞。（三十二竟） 《四分律》卷第十三 大正藏第22冊 No. 1428 《四分律》 《四分律》卷第十四（初分之十四） 姚秦 罽賓（Kashmir） 三藏 佛陀耶舍（Buddhayasas） 共 竺佛念（Dharmadhyana） 等譯 九十單提法之四 當時，佛陀在 羅閱祇（Rajagrha） 的 耆阇崛山（Grdhrakuta） 中。當時 提婆達多（Devadatta） 教唆他人加害佛陀，又教唆 阿阇世王（Ajatasattu） 殺害其父，惡名遠揚，供養斷絕。當時他與五位比丘一起挨家挨戶乞食，他們是 三聞他羅（Samunnatara）、達多騫（Dattaka）、䭾達婆（Khandadeva）、拘婆離（Kubali）、迦留羅提舍（Kaludayi）。當時，眾比丘聽聞 提婆達多（Devadatta） 教唆他人加害佛陀，又教唆 阿阇世王（Ajatasattu） 殺害其父，惡名遠揚，供養斷絕，還與五位比丘一起挨家挨戶乞食。當時，眾比丘前往世尊處，頂禮雙足，在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，明知故問 提婆達多（Devadatta） 說：『你真的與五位比丘一起挨家挨戶乞食嗎？』 提婆達多（Devadatta） 回答說：『確實如此，世尊！』 世尊當時用無數種方法呵責 提婆達多（Devadatta） 說：『你所做之事不合規矩，不合威儀，不合沙門之法，不合清凈之行，不合隨順之行，是不應該做的。為何 提婆達多（Devadatta）！你竟與五位比丘一起挨家挨戶乞食呢？ 提婆達多（Devadatta）！我用無數種方法利益和慈悲憐憫各位白衣施主。為何 提婆達多（Devadatta） 你這個愚癡之人！竟與五戶人家挨家挨戶乞食呢？』 當時，世尊用無數種方法呵責 提婆達多（Devadatta） 之後，告誡眾比丘說：『這個 提婆達多（Devadatta） 愚癡之人！種下多種有漏之處，最初違犯戒律。從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：若有比丘進行別眾食，犯波逸提。』 如此，世尊為眾比丘制定了戒律。
【English Translation】 English version: Disturbed in mind, entangled by pain and affliction. (End of thirty-second section) 《Vinaya in Four Parts》 Volume 13 Taisho Tripitaka Volume 22, No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》 Volume 14 (Fourteenth of the Initial Section) Translated by Tripiṭaka Master Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmadhyana (Dharmadhyana) and others. Fourth of the Ninety Saṃghāṭiseṣa Dharmas. At that time, the Buddha was in Gṛdhrakūṭa (Grdhrakuta) Mountain in Rājagṛha (Rajagrha). At that time, Devadatta (Devadatta) incited others to harm the Buddha and also incited King Ajātasattu (Ajatasattu) to kill his father. His evil reputation spread, and his offerings were cut off. At that time, he went begging from house to house with five bhikshus, namely Samunnatara (Samunnatara), Dattaka (Dattaka), Khandadeva (Khandadeva), Kubali (Kubali), and Kaludayi (Kaludayi). At that time, the bhikshus heard that Devadatta (Devadatta) had incited others to harm the Buddha and also incited King Ajātasattu (Ajatasattu) to kill his father. His evil reputation spread, and his offerings were cut off. He was also going begging from house to house with five bhikshus. At that time, the bhikshus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported this matter to the World-Honored One in detail. At that time, the World-Honored One, because of this cause, gathered the bhikshu sangha and, knowing the situation, deliberately asked Devadatta (Devadatta), 'Is it true that you are begging from house to house with five bhikshus?' Devadatta (Devadatta) replied, 'It is true, World-Honored One!' At that time, the World-Honored One rebuked Devadatta (Devadatta) with countless means, saying, 'What you have done is not proper, not dignified, not in accordance with the Dharma of a śrāmaṇa, not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why, Devadatta (Devadatta)! Are you begging from house to house with five bhikshus? Devadatta (Devadatta)! I use countless means to benefit and have compassion for all the white-robed donors. Why, Devadatta (Devadatta), you foolish person! Are you begging from house to house with five families?' At that time, after the World-Honored One rebuked Devadatta (Devadatta) with countless means, he told the bhikshus, 'This Devadatta (Devadatta) is a foolish person! He has planted many seeds of defilement and is the first to violate the precepts. From now on, I will establish precepts for the bhikshus, gathering ten meanings, even for the long-term dwelling of the Proper Dharma. Those who wish to recite the precepts should say this: If any bhikshu engages in separate group eating, he commits a pāyantika offense.' Thus, the World-Honored One established the precepts for the bhikshus.
時諸病比丘有請食處，不得隨病食及藥；有美好隨病食及藥，畏慎不敢受，恐犯別眾食。世尊告諸比丘：「自今已去，聽病比丘受別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時。」如是世尊與比丘結戒。
時諸比丘自恣已，迦提月中作衣時，諸憂婆塞作是念言：「此諸比丘自恣已，于迦提月中作衣，我今宜與眾僧作食。何以故？恐比丘不能得食疲苦。」彼來至僧伽藍中白諸比丘言：「愿諸尊明日受我等請食。」諸比丘報言：「但請三人食，我等不得別眾食。」彼優婆塞白諸比丘言：「我等諸人各有此念：『諸尊自恣竟，于迦提月中作衣，恐諸比丘不能得食疲苦。』是故今日請眾僧欲飯食。」諸比丘復語言：「但請三人來，我等不應別眾食。」爾時諸比丘往白世尊，世尊告言：「自今已去聽作衣時受別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時，是謂余時。」如是世尊與諸比丘結戒。
爾時有居士欲施食及衣，來至僧伽藍中白諸比丘言：「我欲施食，愿眾僧受我明日食。」諸比丘報言：「但請三人與食，我等不得別眾食。」居士言：「大德！我欲施食及衣，愿受我請。」彼比丘言：「但請三人，我等不得別眾食。」爾時諸比丘往
【現代漢語翻譯】 現代漢語譯本 當時，一些生病的比丘有接受供養食物的地方，卻不能按照病情需要食用食物和藥物；即使有適合病情的美味食物和藥物，也因為害怕觸犯『別眾食』的戒律，而小心謹慎不敢接受。世尊告訴眾比丘：『從今以後，允許生病的比丘接受別眾食。從今以後應當這樣宣說戒律：若比丘別眾食，除了特殊情況，犯波逸提（Pācittiya，一種戒律罪名）。特殊情況是指生病的時候。』就這樣，世尊為比丘們制定了戒律。
當時，比丘們在自恣（Pravāraṇā，佛教節日，指雨季安居結束后的儀式）結束后，于迦提月（Kattika，印度歷的月份，通常在公曆10月至11月間）縫製衣服的時候，一些優婆塞（Upāsaka，在家男居士）這樣想：『這些比丘們自恣結束后，在迦提月縫製衣服，我現在應該為僧眾準備食物。為什麼呢？恐怕比丘們得不到食物而疲憊。』他們來到僧伽藍（Saṃghārāma，僧院）中，告訴眾比丘說：『希望各位尊者明天接受我們的供養。』比丘們回答說：『只請三個人吃飯吧，我們不能接受別眾食。』那些優婆塞告訴眾比丘說：『我們這些人各自都有這樣的想法：『各位尊者自恣結束后，在迦提月縫製衣服，恐怕比丘們得不到食物而疲憊。』所以今天想供養僧眾飯食。』比丘們又說：『只請三個人來吧，我們不應該接受別眾食。』當時，眾比丘前往稟告世尊，世尊說：『從今以後，允許在縫製衣服的時候接受別眾食。從今以後應當這樣宣說戒律：若比丘別眾食，除了特殊情況，犯波逸提（Pācittiya）。特殊情況是指生病的時候、縫製衣服的時候，這就是特殊情況。』就這樣，世尊為眾比丘制定了戒律。
當時，有位居士想要佈施食物和衣服，來到僧伽藍（Saṃghārāma）中告訴眾比丘說：『我想要佈施食物，希望僧眾接受我明天的供養。』比丘們回答說：『只請三個人吃飯吧，我們不能接受別眾食。』居士說：『大德（Bhante，對出家人的尊稱）！我想要佈施食物和衣服，希望接受我的供養。』那些比丘說：『只請三個人，我們不能接受別眾食。』當時，眾比丘前往稟告
【English Translation】 English version At that time, some sick bhikkhus (bhikkhu, Buddhist monk) had places to receive food, but they were not allowed to eat food and medicine according to their illness; even if there were delicious food and medicine suitable for their illness, they were cautious and dared not accept them for fear of violating the rule of 'eating in a separate group'. The World-Honored One (世尊, Śākyamuni Buddha) told the bhikkhus (bhikkhu): 'From now on, sick bhikkhus (bhikkhu) are allowed to receive food in a separate group. From now on, the precepts should be recited as follows: If a bhikkhu (bhikkhu) eats in a separate group, except for special circumstances, he commits a Pācittiya (波逸提, a type of disciplinary offense). Special circumstances refer to times of illness.' In this way, the World-Honored One (世尊) established the precepts for the bhikkhus (bhikkhu).
At that time, after the bhikkhus (bhikkhu) had completed the Pravāraṇā (自恣, the ceremony marking the end of the rainy season retreat), during the month of Kattika (迦提月, a month in the Indian calendar, usually between October and November in the Gregorian calendar) when making robes, some Upāsakas (優婆塞, lay male devotees) thought: 'These bhikkhus (bhikkhu) are making robes in the month of Kattika (迦提月) after the Pravāraṇā (自恣), I should now prepare food for the Sangha (僧伽, monastic community). Why? I am afraid that the bhikkhus (bhikkhu) will be tired from not getting food.' They came to the Saṃghārāma (僧伽藍, monastery) and told the bhikkhus (bhikkhu): 'May the venerable ones accept our offering tomorrow.' The bhikkhus (bhikkhu) replied: 'Please invite only three people to eat, we cannot accept food in a separate group.' Those Upāsakas (優婆塞) told the bhikkhus (bhikkhu): 'Each of us has this thought: 'The venerable ones are making robes in the month of Kattika (迦提月) after the Pravāraṇā (自恣), I am afraid that the bhikkhus (bhikkhu) will be tired from not getting food.' Therefore, today we want to offer food to the Sangha (僧伽).' The bhikkhus (bhikkhu) again said: 'Please invite only three people to come, we should not accept food in a separate group.' At that time, the bhikkhus (bhikkhu) went to report to the World-Honored One (世尊), who said: 'From now on, it is allowed to receive food in a separate group when making robes. From now on, the precepts should be recited as follows: If a bhikkhu (bhikkhu) eats in a separate group, except for special circumstances, he commits a Pācittiya (波逸提). Special circumstances refer to times of illness and times of making robes, these are special circumstances.' In this way, the World-Honored One (世尊) established the precepts for the bhikkhus (bhikkhu).
At that time, a householder wanted to donate food and robes, and came to the Saṃghārāma (僧伽藍) to tell the bhikkhus (bhikkhu): 'I want to donate food, may the Sangha (僧伽) accept my offering tomorrow.' The bhikkhus (bhikkhu) replied: 'Please invite only three people to eat, we cannot accept food in a separate group.' The householder said: 'Bhante (大德, a term of respect for monks)! I want to donate food and robes, may you accept my offering.' Those bhikkhus (bhikkhu) said: 'Please invite only three people, we cannot accept food in a separate group.' At that time, the bhikkhus (bhikkhu) went to report
白世尊，世尊告言：「自今已去聽諸比丘受施衣時別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時。」如是世尊與比丘結戒。
爾時眾多比丘與諸居士往詣拘薩羅國共同道行，乞食時到語諸居士：「我欲詣村乞食，小見留待，還當共俱。」諸居士報言：「但逐我去，當相與飲食。」諸比丘報言：「但與三人，我等不得別眾食。」諸居士白言：「大德！此道險難有疑恐怖，但來我當供給飲食，莫在後來，汝曹人少。」諸比丘言：「但與三人，我等不得別眾食。」時諸比丘即入村乞食，伴便前進，比丘在後不及，為賊所劫奪衣服。諸比丘以此因緣具白世尊。世尊爾時告諸比丘：「自今已去若險道中行，聽比丘別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時、道行時。」如是世尊與諸比丘結戒。
爾時有眾多比丘與諸居士乘船順流而去，乞食時到語居士言：「小住船！我等欲入村乞食，還當共俱。」諸居士言：「但去我當供給飲食。」比丘報言：「但與三人，我等不得別眾食。」諸居士言：「此岸上多有賊盜、有疑恐怖處，汝伴少，莫在後為賊劫奪，但去我當供給飲食。」諸比丘報言：「但與三人，我等不得別眾
【現代漢語翻譯】 現代漢語譯本 白世尊（Bhagavan，佛陀的尊稱），世尊（Bhagavan）告訴比丘們：『從今以後，允許各位比丘在接受佈施的衣物時，可以接受別眾食。從今以後，應當這樣宣說戒律：如果比丘接受別眾食，除非在規定的時間，否則犯波逸提（Pācittiya，一種輕罪）。規定的時間是指：生病時、製作衣物時、接受佈施衣物時。』就這樣，世尊（Bhagavan）與比丘們制定了戒律。 當時，許多比丘與一些居士一同前往拘薩羅國（Kosala）的路上，乞食的時間到了，比丘們對居士們說：『我們想去村子裡乞食，請稍等片刻，回來后一起走。』居士們回答說：『跟著我們走吧，我們會給你們提供飲食。』比丘們回答說：『只能給三個人，我們不能接受別眾食。』居士們說：『大德（Bhante，對僧侶的尊稱）！這條路很危險，令人擔憂害怕，請和我們一起走，我們會供給你們飲食，不要落在後面，你們人少。』比丘們說：『只能給三個人，我們不能接受別眾食。』當時，比丘們就進村乞食，同伴們就先行離開了，比丘們落在後面沒趕上，被盜賊搶走了衣服。比丘們將這件事的來龍去脈都告訴了世尊（Bhagavan）。世尊（Bhagavan）當時告訴比丘們：『從今以後，如果在險峻的道路上行走，允許比丘接受別眾食。從今以後，應當這樣宣說戒律：如果比丘接受別眾食，除非在規定的時間，否則犯波逸提（Pācittiya）。規定的時間是指：生病時、製作衣物時、接受佈施衣物時、在道路上行走時。』就這樣，世尊（Bhagavan）與比丘們制定了戒律。 當時，有許多比丘與一些居士乘船順流而下，乞食的時間到了，比丘們對居士們說：『請稍微停一下船！我們想進村乞食，回來后一起走。』居士們說：『走吧，我們會供給你們飲食。』比丘們回答說：『只能給三個人，我們不能接受別眾食。』居士們說：『這岸上有很多盜賊，令人擔憂害怕，你們人少，不要落在後面被盜賊搶劫，和我們一起走，我們會供給你們飲食。』比丘們回答說：『只能給三個人，我們不能接受別眾
【English Translation】 English version Thus, Venerable Sir, the Blessed One (Bhagavan) said to the monks: 'From now on, I allow the monks to accept separate meals when receiving robes as alms. From now on, the precepts should be recited as follows: If a monk accepts separate meals, except at permitted times, it is a Pācittiya (an offense entailing expiation). The permitted times are: when ill, when making robes, when receiving robes as alms.' Thus, the Blessed One (Bhagavan) established the precepts with the monks. At that time, many monks and lay followers were traveling together to Kosala. When it was time to beg for food, the monks said to the lay followers: 'We wish to go to the village to beg for food. Please wait a little while, and we will return together.' The lay followers replied: 'Just follow us, and we will provide you with food and drink.' The monks replied: 'Only for three people, we cannot accept separate meals.' The lay followers said: 'Venerable Sirs (Bhante)! This road is dangerous and causes fear and anxiety. Please come with us, and we will provide you with food and drink. Do not lag behind, as you are few in number.' The monks said: 'Only for three people, we cannot accept separate meals.' At that time, the monks entered the village to beg for food, and their companions went ahead. The monks fell behind and were robbed of their clothes by thieves. The monks reported this matter in detail to the Blessed One (Bhagavan). The Blessed One (Bhagavan) then said to the monks: 'From now on, if traveling on a dangerous road, I allow the monks to accept separate meals. From now on, the precepts should be recited as follows: If a monk accepts separate meals, except at permitted times, it is a Pācittiya. The permitted times are: when ill, when making robes, when receiving robes as alms, and when traveling on a road.' Thus, the Blessed One (Bhagavan) established the precepts with the monks. At that time, many monks and lay followers were traveling downstream by boat. When it was time to beg for food, the monks said to the lay followers: 'Please stop the boat for a moment! We wish to enter the village to beg for food, and we will return together.' The lay followers said: 'Just go, and we will provide you with food and drink.' The monks replied: 'Only for three people, we cannot accept separate meals.' The lay followers said: 'There are many thieves and robbers on this shore, and it is a place of fear and anxiety. You are few in number, do not lag behind and be robbed by thieves. Come with us, and we will provide you with food and drink.' The monks replied: 'Only for three people, we cannot accept separate
食。」諸比丘即上岸乞食，船伴前去，諸比丘後來，悉為賊劫奪衣服。時諸比丘以此因緣具白世尊。世尊告言：「自今已去聽乘船時別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時、道路行時、乘船時。」如是世尊與諸比丘結戒。
爾時眾多比丘從拘薩羅國遊行詣一小村，諸居士念言：「眾僧多而村落小，我等寧可與眾僧作食耶！勿令眾僧疲苦。」即來至僧伽藍中，白諸比丘言：「大德！受我明日食。」比丘報言：「但請三人，我等不得別眾食。」諸居士言：「我等作是念：『眾僧既多村落又小，恐不得飲食令眾僧疲苦耳！』」比丘報言：「但請三人，我等不得別眾食。」爾時諸比丘往白世尊。世尊告言：「自今已去聽諸比丘大集時別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時、道行時、乘船時、大眾集時。」如是世尊與比丘結戒。
爾時瓶沙王姊子名曰迦羅，為諸沙門施食，欲于外道異學中出家，即往至瓶沙王所白言：「我已為諸沙門設食已，今欲出家。」王問言：「欲於何處出家？」答言：「欲于尼揵子中出家。」王復問言：「竟與我曹沙門設飲食不？」迦羅報言：「大王！何者是沙門？」王告言：
【現代漢語翻譯】 現代漢語譯本：' 『吃。』眾比丘便上岸乞食，船伴先行，比丘們隨後，結果所有衣服都被盜賊搶走。當時，眾比丘將此事詳細稟告世尊。世尊告誡說：『從今以後，允許乘船時分別用餐。從今以後，應當這樣宣說戒律：若比丘分別用餐，除了特定情況，犯波逸提罪（Pācittiya，一種輕罪）。特定情況是指：生病時、製作衣服時、分發衣服時、道路行走時、乘船時。』就這樣，世尊與眾比丘制定了戒律。
當時，眾多比丘從拘薩羅國（Kosala，古印度十六雄國之一）前往一個小村莊，當地的居士們心想：『僧眾人數眾多，而村落很小，我們不如為僧眾分別準備食物吧！免得僧眾疲憊辛苦。』於是來到僧伽藍（Saṃghārāma，僧院）中，對眾比丘說：『大德！請接受我們明日的供養。』比丘回答說：『只能請三人，我們不能分別用餐。』居士們說：『我們是這樣想的：僧眾人數眾多，村落又小，恐怕無法得到足夠的飲食，讓僧眾疲憊辛苦啊！』比丘回答說：『只能請三人，我們不能分別用餐。』當時，眾比丘前往稟告世尊。世尊告誡說：『從今以後，允許眾比丘在大型集會時分別用餐。從今以後，應當這樣宣說戒律：若比丘分別用餐，除了特定情況，犯波逸提罪。特定情況是指：生病時、製作衣服時、分發衣服時、道路行走時、乘船時、大眾集會時。』就這樣，世尊與眾比丘制定了戒律。
當時，瓶沙王（Bimbisāra，古印度摩揭陀國國王）的姐姐的兒子名叫迦羅（Kāla），為眾沙門（Śrāmaṇa，出家修行者）佈施食物，想要在外道異學中出家，便前往瓶沙王處稟告說：『我已經為眾沙門準備好食物了，現在想要出家。』國王問道：『想要在哪裡出家？』回答說：『想要在尼揵子（Nigaṇṭha，耆那教的修行者）中出家。』國王又問道：『你有沒有為我們沙門準備飲食？』迦羅回答說：『大王！誰是沙門？』國王告訴他說：
【English Translation】 English version: 'Eat.' The Bhikshus (Bhikkhus, Buddhist monks) then went ashore to beg for food. Their companions on the boat went ahead, and the Bhikshus followed later, only to have all their clothes stolen by thieves. At that time, the Bhikshus reported this matter in detail to the World-Honored One (Buddha). The World-Honored One instructed, 'From now on, it is permitted to eat separately when on a boat. From now on, the precepts should be recited as follows: If a Bhikshu eats separately in a group, except for certain times, it is a Pācittiya (an offense requiring confession). The certain times are: when sick, when making robes, when distributing robes, when traveling on the road, and when on a boat.' Thus, the World-Honored One established the precepts with the Bhikshus.
At that time, many Bhikshus were traveling from the Kosala (an ancient Indian kingdom) country to a small village. The laypeople there thought, 'The Sangha (community of monks) is large, but the village is small. It would be better for us to prepare food separately for the Sangha, lest the Sangha become tired and weary.' So they came to the Saṃghārāma (monastery) and said to the Bhikshus, 'Venerable ones! Please accept our offering of food tomorrow.' The Bhikshus replied, 'We can only invite three people; we cannot eat separately in a group.' The laypeople said, 'We thought that since the Sangha is large and the village is small, there might not be enough food, causing the Sangha to become tired and weary!' The Bhikshus replied, 'We can only invite three people; we cannot eat separately in a group.' At that time, the Bhikshus went to report to the World-Honored One. The World-Honored One instructed, 'From now on, it is permitted for the Bhikshus to eat separately in a group during large gatherings. From now on, the precepts should be recited as follows: If a Bhikshu eats separately in a group, except for certain times, it is a Pācittiya. The certain times are: when sick, when making robes, when distributing robes, when traveling on the road, when on a boat, and during large gatherings.' Thus, the World-Honored One established the precepts with the Bhikshus.
At that time, the son of King Bimbisāra's (King of Magadha) sister, named Kāla, was giving food to the Śrāmaṇas (wandering ascetics), intending to renounce the world among the heretics. He went to King Bimbisāra and reported, 'I have already prepared food for the Śrāmaṇas and now wish to renounce the world.' The King asked, 'Where do you wish to renounce the world?' He replied, 'I wish to renounce the world among the Nigaṇṭhas (Jain ascetics).' The King then asked, 'Have you prepared food for our Śrāmaṇas?' Kāla replied, 'Great King! Who are the Śrāmaṇas?' The King told him:
「沙門釋子是。」迦羅報言：「我竟不與設食。」王告言：「汝今往與沙門釋子設食。」即往僧伽藍中白諸比丘言：「我今欲飯比丘僧，愿受我請。」諸比丘報言：「但與三人，我等不應別眾食。」時迦羅語諸比丘：「我為諸沙門設食，欲于外道中出家。即往瓶沙王所白言：『我已為諸沙門設食已，今欲出家。』王問我言：『欲於何處出家？』我答言：『欲于尼揵子中出家。』王復問我言：『與我曹沙門設食未？』時我問言：『大王！何者是沙門？』王告我言：『沙門釋子是。』時我報王言：『我未與沙門釋子設食。』王告我言：『汝今到彼與沙門釋子設食，然後聽行。』以此事故。來詣僧伽藍中請諸大德，愿受我請。」爾時諸比丘聞是語已往白世尊。佛告諸比丘：「自今已去聽沙門施食時得別眾食。自今已去當如是說戒：若比丘別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時、道行時、乘船時、大眾集時、沙門施食時，此是時。」
比丘義如上說。
別眾食者，若四人、若過四人。
食者，飯、麨、乾飯、魚及肉。
病者，下至腳跟躄。
作衣時者，自恣竟無迦絺那衣一月、有迦絺那衣五月，乃至衣上作馬齒一縫。
施衣者，自恣竟無迦絺那衣一月、有迦絺那衣五
【現代漢語翻譯】 現代漢語譯本： 迦羅回答說：『正是沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）。』我說：『我竟然沒有供養他們食物。』國王說：『你現在去供養沙門釋子食物。』迦羅立刻前往僧伽藍（Saṃghārāma，僧院）中告訴各位比丘（bhikṣu，佛教出家男眾）：『我現在想供養比丘僧團食物，希望接受我的邀請。』各位比丘回答說：『只供養三個人可以，我們不應該離開大眾單獨進食。』當時迦羅對比丘們說：『我為各位沙門（Śrāmaṇa，出家修行者）準備食物，是想在外道（tīrthika，佛教以外的宗教）中出家。』迦羅立刻前往頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王）那裡稟告說：『我已經為各位沙門準備好食物了，現在想出家。』國王問我：『想在哪裡出家？』我回答說：『想在尼揵子（Nirgrantha，耆那教的苦行僧）中出家。』國王又問我：『你供養過我們這邊的沙門食物了嗎？』當時我問：『大王！誰是沙門？』國王告訴我：『沙門釋子就是。』當時我回答國王說：『我沒有供養過沙門釋子食物。』國王告訴我：『你現在去供養沙門釋子食物，然後才允許你離開。』因為這個緣故，我來到僧伽藍中邀請各位大德，希望接受我的邀請。』當時各位比丘聽到這些話后，前往稟告世尊（Bhagavat，佛陀）。佛陀告訴各位比丘：『從今以後允許沙門在接受供養食物時可以離開大眾單獨進食。從今以後應當這樣說戒：如果比丘離開大眾單獨進食，除了特殊情況，犯波逸提（pāyantika，一種輕罪）。特殊情況是指：生病時、縫製衣服時、佈施衣服時、在路上行走時、乘坐船隻時、大眾集會時、沙門接受供養食物時，這些是特殊情況。』 比丘的定義如上所述。 離開大眾單獨進食是指：四個人，或者超過四個人。 食物是指：米飯、炒麵、乾飯、魚和肉。 生病是指：下至腳後跟癱瘓。 縫製衣服時是指：自恣（Pravāraṇā，雨季安居結束時的儀式）結束后，沒有迦絺那衣（Kathina，一種特殊的袈裟）的一個月，有迦絺那衣的五個月，乃至在衣服上縫製像馬齒一樣的一條縫。 佈施衣服是指：自恣結束后，沒有迦絺那衣的一個月，有迦絺那衣的五個月。
【English Translation】 English version: 『It is the Śrāmaṇa Śākya-putras (Śrāmaṇa Śākya-putra, the ordained disciples of Śākyamuni),』 Kāḷa replied. 『I have not given them food,』 I said. The king said, 『Now go and give food to the Śrāmaṇa Śākya-putras.』 Immediately, Kāḷa went to the Saṃghārāma (Saṃghārāma, monastery) and said to the bhikṣus (bhikṣu, Buddhist monks): 『I now wish to offer food to the Saṃgha of bhikṣus; may you accept my invitation.』 The bhikṣus replied, 『Only if you give to three people; we should not eat separately from the assembly.』 Then Kāḷa said to the bhikṣus, 『I am preparing food for the Śrāmaṇas (Śrāmaṇa, renunciates) because I wish to go forth from the non-Buddhist sects (tīrthika, religions other than Buddhism).』 Immediately, Kāḷa went to King Bimbisāra (Bimbisāra, King of Magadha in ancient India) and reported, 『I have already prepared food for the Śrāmaṇas; now I wish to go forth.』 The king asked me, 『Where do you wish to go forth?』 I replied, 『I wish to go forth among the Nirgranthas (Nirgrantha, ascetic of Jainism).』 The king then asked me, 『Have you given food to our Śrāmaṇas?』 Then I asked, 『Great King! Who are the Śrāmaṇas?』 The king told me, 『The Śrāmaṇa Śākya-putras are.』 Then I replied to the king, 『I have not given food to the Śrāmaṇa Śākya-putras.』 The king told me, 『Now go to them and give food to the Śrāmaṇa Śākya-putras, and then you will be allowed to leave.』 Because of this reason, I have come to the Saṃghārāma to invite you, venerable ones; may you accept my invitation.』 At that time, the bhikṣus, having heard these words, went and reported to the Blessed One (Bhagavat, Buddha). The Buddha told the bhikṣus, 『From now on, when a Śrāmaṇa is giving food, the bhikṣus are allowed to eat separately from the assembly. From now on, the precept should be recited thus: If a bhikṣu eats separately from the assembly, except at other times, it is a pāyantika (pāyantika, a minor offense). Other times are: when sick, when making robes, when giving robes, when traveling on the road, when traveling by boat, when a large assembly gathers, when a Śrāmaṇa is giving food; these are the other times.』 The definition of bhikṣu is as stated above. Eating separately from the assembly means: four people, or more than four people. Food means: rice, parched grain flour, dried rice, fish, and meat. Sick means: paralyzed down to the heels. When making robes means: one month after the Pravāraṇā (Pravāraṇā, the ceremony marking the end of the rainy season retreat) without a Kathina robe (Kathina, a special robe), five months with a Kathina robe, up to sewing one seam on the robe like a horse's tooth. Giving robes means: one month after the Pravāraṇā without a Kathina robe, five months with a Kathina robe.
月，及余所施食及衣。
道行者，下至半由旬內有來者、有去者。
乘船行者，下至半由旬內乘船上下。
大眾集者，食足四人長一人為患，五人十人乃至百人長一人為患。
沙門施食者，在此沙門釋子外諸出家者，及從外道出家者是。
若比丘無別眾食因緣，彼比丘即當起白言：「我於此別眾食中無因緣，欲求出。」佛言：「聽出。」若餘人無因緣亦聽使出，若二人、若三人隨意食。若四人、若過四人，應分作二部更互入食。若比丘有別眾食因緣，欲入，尋即當起白言：「我有別眾食因緣，欲求入。」佛言：「當聽隨上座次入。」
若比丘別眾食，咽咽一波逸提。若有因緣不說者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，病時、作衣時、施衣時、道路行時、乘船時、大眾集時、沙門施食時，若三人、四人更互食，若說有因緣去，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十三竟)
爾時佛在舍衛國祇樹給孤獨園。時有一女名伽若那，先住大村，來至郁禪國中與人作婦，經歷數月遂便有娠，即還父母家。有諸比丘來至其家乞食者，身自持食若果施諸比丘。後於異時，其夫遣使呼婦還家，
【現代漢語翻譯】 現代漢語譯本：月亮，以及我所施捨的食物和衣服。
修行者，下至半由旬（Yojana，古印度長度單位，約合7-9公里）內有來往的人。
乘船的人，下至半由旬內上下船隻。
大眾聚集時，食物足夠四個人，多一個人就會成為問題；五個人、十個人乃至一百個人，多一個人都會成為問題。
沙門（Śrāmaṇa，指佛教或其他出家修行者）施食，指的是除了這裡的沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）之外的其他出家人，以及從外道（Tirthika，指佛教以外的其他宗教或哲學派別）出家的人。
如果比丘（Bhikṣu，男性出家眾）沒有特別的別眾食（單獨接受供養的食物）的因緣，那麼這位比丘就應當起身稟告說：『我在這別眾食中沒有因緣，想要離開。』佛說：『允許離開。』如果其他人沒有因緣，也允許讓他離開。如果是兩個人、三個人，可以隨意食用。如果是四個人或超過四個人，應當分成兩組輪流進食。如果比丘有別眾食的因緣，想要加入，立刻就應當起身稟告說：『我有別眾食的因緣，想要加入。』佛說：『應當允許按照上座的次序加入。』
如果比丘別眾食，每嚥一口食物就犯一個波逸提（Pāyantika，一種罪名）。如果有因緣而不說明的，犯突吉羅（Duṣkṛta，一種輕罪）。
比丘尼（Bhikṣuṇī，女性出家眾），犯波逸提；式叉摩那（Śikṣamāṇā，預備出家的女子）、沙彌（Śrāmaṇera，男性的見習出家人）、沙彌尼（Śrāmaṇerī，女性的見習出家人），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況有：生病時、製作衣服時、施捨衣服時、在道路上行走時、乘船時、大眾聚集時、沙門施食時，如果是三個人、四個人輪流進食，如果說明有因緣離開，就不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（第三十三條戒律結束）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有一個女子名叫伽若那（Kātyāyanī），先前住在大村莊，後來到郁禪國（Ujjainī）中嫁給別人為妻，經過幾個月就懷孕了，於是回到父母家中。有幾位比丘來到她家乞食，她親自拿著食物或水果佈施給這些比丘。後來在其他時候，她的丈夫派人來叫她回家，
【English Translation】 English version: The moon, and the food and clothing that I have given.
Those who practice the path, down to half a Yojana (Yojana, an ancient Indian unit of distance, approximately 7-9 kilometers) within which there are those who come and those who go.
Those traveling by boat, embarking and disembarking within half a Yojana.
When a large gathering assembles, if the food is sufficient for four people, one extra person becomes a problem; five people, ten people, even a hundred people, one extra person becomes a problem.
When a Śrāmaṇa (Śrāmaṇa, a Buddhist or other renunciate) offers food, it refers to those renunciates other than the Śākyaputra (Śākyaputra, disciple of Śākyamuni Buddha) here, and those who have renounced from other paths (Tirthika, referring to religions or philosophical schools other than Buddhism).
If a Bhikṣu (Bhikṣu, a male monastic) has no reason for a separate communal meal, that Bhikṣu should rise and announce: 'I have no reason to be in this separate communal meal, and I wish to leave.' The Buddha said: 'You are permitted to leave.' If others have no reason, they are also permitted to leave. If there are two or three people, they may eat as they please. If there are four or more people, they should divide into two groups and take turns eating. If a Bhikṣu has a reason for a separate communal meal and wishes to join, he should immediately rise and announce: 'I have a reason for a separate communal meal, and I wish to join.' The Buddha said: 'You should be permitted to join according to the order of seniority.'
If a Bhikṣu eats a separate communal meal, with each mouthful, he commits a Pāyantika (Pāyantika, an offense). If there is a reason and he does not state it, he commits a Duṣkṛta (Duṣkṛta, a minor offense).
A Bhikṣuṇī (Bhikṣuṇī, a female monastic) commits a Pāyantika; a Śikṣamāṇā (Śikṣamāṇā, a female trainee monastic), a Śrāmaṇera (Śrāmaṇera, a male novice), a Śrāmaṇerī (Śrāmaṇerī, a female novice) commit a Duṣkṛta. This is what is meant by committing an offense.
There is no offense in the following situations: when one is sick, when making robes, when giving robes, when traveling on the road, when traveling by boat, when a large gathering assembles, when a Śrāmaṇa offers food, if three or four people take turns eating, if one states a reason for leaving, there is no offense.
There is no offense in the following situations: when the precepts were not initially established, and when one is deluded, insane, mentally disturbed, or afflicted by pain and suffering. (End of the thirty-third precept)
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī (Śrāvastī). At that time, there was a woman named Kātyāyanī (Kātyāyanī), who previously lived in a large village, and later went to Ujjainī (Ujjainī) to marry. After several months, she became pregnant and returned to her parents' home. Some Bhikṣus came to her house to beg for food, and she personally offered food or fruit to the Bhikṣus. Later, at another time, her husband sent a messenger to call his wife home,
其婦出報使言：「小留住，我今方欲辦具飲食莊嚴衣服然後共往。」時有諸比丘來至其家乞食。時女見之，即復以所辦飲食盡施與比丘。白言：「大德！可食是食。」爾時諸比丘盡取食之無有遺余。其婦在後方更莊嚴，未還之間，其夫已更取婦，遣使語其婦言：「我今已更取婦，欲來不來便隨卿意。」伽若那父聞之，往至僧伽藍中，諸比丘見已語言：「汝女伽若那篤信。好喜佈施。」其父報言：「如諸尊言實有篤信，但為今日婦人所不喜者今日得之。」諸比丘問言：「何所得耶？」其父報言：「其夫已更取婦。」爾時波羅㮈城門外，眾多商賈車伴共止宿。時有一乞食比丘，到時著衣持缽，入此賈客營中乞食。爾時彼比丘以次行乞，漸漸往至一信樂商賈主前默然立住，商主問言：「尊今何故在此？」比丘報言：「我乞食。」即語言：「過缽來。」時比丘即授缽與，賈客取缽盛滿美好飲食與。時乞食比丘持食出營，未遠復有一乞食比丘來入車營乞食，問得食比丘：「乞食可得不？」報言：「可得。」復問：「從誰得耶？」報言：「從某甲賈客所得。」爾時乞食比丘往至賈客前默然而立。賈客問言：「何故在此？」比丘報言：「我今乞食。」賈客語言：「過缽來。」時彼比丘即授缽與，賈客取缽盛滿美好飲食授與比丘。比丘
得已還出車營，去營未遠復有一乞食比丘來詣車營乞食，問言：「乞食可得不？」答言：「可得。」復問：「從誰得耶？」報言：「從某甲賈客所得。」如是相告，乃至令他食盡。時商主方入波羅㮈城更市糴糧食，諸伴已去在後不及，道路為賊所劫。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘言：「云何比丘，食他歸婦食、商賈道路食，具令盡無餘？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，呵責諸比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何諸比丘，食他歸婦食、商賈道路糧，令盡無餘？」爾時世尊以無數方便呵責彼比丘已，告諸比丘：「此諸比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘至白衣家，請比丘與食若䴵、若麨，比丘若須二、三缽應受，受已遷至僧伽藍中，分與諸比丘食。若過兩三缽受，還至僧伽藍中不分與諸比丘食者，波逸提。」如是世尊與諸比丘結戒。
爾時諸病比丘，畏慎不敢過受食，往白佛。佛言：「自今已去聽諸病比丘過受食。自今已去當如是說戒：若比丘至白衣家，請比丘與食若䴵、若麨，比丘欲須者當二、三缽受，還
至僧伽藍中應分與余比丘食。若比丘無病，過兩三缽受持，還至僧伽藍中不分與余比丘食者，波逸提。」
比丘義如上說。
白衣家者，有男有女。
病者，不能一處坐食好食竟。
若比丘至白衣家，請與䴵麨食，當問其主言：「為是歸婦食？為是賈客道路糧？」若言：「歸婦食、賈客道路糧。」者，即應食已出，還僧伽藍中白諸比丘：「某甲家有歸婦食、有賈客道路糧，若欲食者食已應出。若欲持食還者齊二、三缽，我今不持食來。」若欲持一缽食來還至僧伽藍中與諸比丘共分食之，當語余比丘言：「某甲家有歸婦食、商賈道路糧，若有至彼家者即于彼食，若持食還者應取兩缽，我以持一缽還。若持兩缽還，應共余比丘分食之。」復語諸比丘言：「某甲家有歸婦食、商客道路糧，若欲至彼家乞食者，可即彼家食。欲持來者應取一缽還，我今已持兩缽還。」若盡持三缽，還到僧伽藍中分與諸比丘共食，白余比丘言：「今某甲家有歸婦食、商賈客道路糧，若欲至彼家乞食者可即于彼家食，若欲持還者慎勿持還，我已持三缽來。」
若比丘無病，于彼家過兩三缽受食，還出彼門，波逸提。若一足在門內、一足在門外，方便欲去還住者，一切突吉羅。若不問歸婦食、賈客道路糧而取食者，突
【現代漢語翻譯】 現代漢語譯本：如果（有食物）應該分給僧伽藍（saṃghārāma，僧院）中的其他比丘（bhikṣu，出家男眾）。如果比丘沒有生病，拿超過兩三個缽的食物，回到僧伽藍中卻不分給其他比丘吃，犯波逸提（pāyantika，一種罪名）。
比丘的定義如上所述。
白衣家（在家信徒的家）指的是有男有女的家庭。
生病指的是不能在一個地方坐著吃完好的食物。
如果比丘去白衣家，（他們）請求給予䴵麨（一種食物）食用，應當問（白衣）主人說：『這是歸婦（新婚婦女回孃家）的食物？還是賈客（商人）的道路糧（旅途中的食物）？』如果（主人）說：『是歸婦的食物、賈客的道路糧。』那麼，就應該吃完后離開，回到僧伽藍中告訴各位比丘：『某某家有歸婦的食物、有賈客的道路糧，如果想吃的人吃完就應該離開。如果想拿食物回來的，最多拿兩三個缽，我現在不拿食物回來。』如果想拿一缽食物回來，回到僧伽藍中與各位比丘一起分食，應當告訴其他比丘說：『某某家有歸婦的食物、商賈（商人）的道路糧，如果有去那家的人就在那家吃，如果拿食物回來應該拿兩個缽，我因為拿了一個缽回來。如果拿兩個缽回來，應該與其他的比丘分食。』再告訴各位比丘說：『某某家有歸婦的食物、商客（商人）的道路糧，如果想去那家乞食的人，可以在那家吃。想拿回來的應該拿一個缽回來，我現在已經拿了兩個缽回來。』如果全部拿了三個缽，回到僧伽藍中分給各位比丘一起吃，告訴其他比丘說：『現在某某家有歸婦的食物、商賈客（商人）的道路糧，如果想去那家乞食的人可以在那家吃，如果想拿回來就不要拿回來，我已經拿了三個缽來。』
如果比丘沒有生病，在那家拿超過兩三個缽的食物，走出那家門，犯波逸提。如果一隻腳在門內、一隻腳在門外，想要離開卻又停留，一切犯突吉羅（duḥkṛta，一種輕罪）。如果不問（食物是否是）歸婦的食物、賈客的道路糧就拿食物，犯突吉羅。
【English Translation】 English version: If (there is food), it should be distributed to the other bhikshus (bhikṣu, monks) in the sangharama (saṃghārāma, monastery). If a bhikshu is not ill and receives more than two or three bowls of food, but does not distribute it to the other bhikshus when he returns to the sangharama, he commits a pāyantika (pāyantika, an offense).
The definition of bhikshu is as described above.
A 'white-clothed' family (a layperson's family) refers to a family with both men and women.
Being ill refers to not being able to sit in one place and finish eating good food.
If a bhikshu goes to a white-clothed family and (they) request to give him flour cakes (a type of food) to eat, he should ask the host, 'Is this food for a returning bride (a newly married woman returning to her parents' home)? Or is it provisions for merchants (travelers) on the road?' If (the host) says, 'It is food for a returning bride, provisions for merchants on the road,' then he should eat and leave, returning to the sangharama and telling the other bhikshus, 'So-and-so's family has food for a returning bride, and provisions for merchants on the road. If anyone wants to eat, they should eat and leave. If anyone wants to bring food back, they should take at most two or three bowls. I am not bringing food back now.' If he wants to bring one bowl of food back, he should return to the sangharama and share it with the other bhikshus, telling the other bhikshus, 'So-and-so's family has food for a returning bride, and provisions for merchants. If anyone goes to that family, they should eat there. If they bring food back, they should take two bowls, because I brought one bowl back. If they bring two bowls back, they should share it with the other bhikshus.' He should further tell the other bhikshus, 'So-and-so's family has food for a returning bride, and provisions for merchants. If anyone wants to go to that family to beg for food, they can eat at that family. If they want to bring food back, they should take one bowl back, because I have already brought two bowls back.' If he takes all three bowls, he should return to the sangharama and distribute them to the other bhikshus to eat together, telling the other bhikshus, 'Now, so-and-so's family has food for a returning bride, and provisions for merchants. If anyone wants to go to that family to beg for food, they can eat at that family. If they want to bring food back, they should not bring it back, because I have already brought three bowls back.'
If a bhikshu is not ill and receives more than two or three bowls of food at that family, and walks out of that family's door, he commits a pāyantika. If one foot is inside the door and one foot is outside the door, intending to leave but then staying, he commits a duḥkṛta (duḥkṛta, a minor offense) in all cases. If he takes food without asking whether (the food is) food for a returning bride or provisions for merchants, he commits a duḥkṛta.
吉羅。若持至僧伽藍中不分與余比丘而獨食者，突吉羅。若不語余比丘，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，兩三缽受食；病者過受食；問歸婦、商客道路糧，還至僧伽藍中分與比丘共食，白余比丘使知村處；若彼自送至僧伽藍中得受，若復送至比丘尼寺中亦得受，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時世尊與諸比丘說一食法、讚歎一食法。爾時諸比丘聞世尊說一食法、嘆譽一食法，時諸比丘食佉阇尼食、若食五種正食、若飲漿、若服藥，便當一食更不食，令形體枯燥顏色燋悴。爾時世尊知而故問阿難言：「此諸比丘何故形體枯燥顏色燋悴？」阿難白佛言：「世尊無數方便與諸比丘說一食法、嘆譽一食法，而諸比丘聞已，即一座上啖佉阇尼食、若食五種食、若飲漿、若服藥，便當一食更不食，以是故形體枯燥顏色燋悴。」佛告阿難：「自今已去聽諸比丘於一坐上食令飽滿。」諸比丘聞世尊聽於一坐上食乃至飽滿。時諸比丘，若食佉阇尼、若食五種食、若飲漿、若服藥，便令飽足更不復食，諸比丘形體枯燥顏色燋悴。爾時世尊知而故問阿難言：「此諸比丘何故形體枯燥顏色
【現代漢語翻譯】 現代漢語譯本 吉羅（Kila）。如果（比丘）拿到僧伽藍（Sangharama，僧院）中的食物，不分給其他比丘而獨自食用，犯突吉羅（Dukkata，惡作罪）。如果不告訴其他比丘，犯突吉羅（Dukkata，惡作罪）。 比丘尼（Bhikkhuni，女出家人），犯波逸提（Pacittiya，墮罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅（Dukkata，惡作罪）。這叫做犯戒。 不犯戒的情況有：接受兩三個缽的食物；生病的人可以過量接受食物；詢問歸家的婦女、商人關於道路上的糧食，回到僧伽藍（Sangharama，僧院）中分給比丘們一起食用，告知其他比丘使他們知道村落的位置；如果他們自己送到僧伽藍（Sangharama，僧院）中可以接受，如果送到比丘尼寺中也可以接受，沒有犯戒。 不犯戒的情況還有：最初沒有制定戒律時，癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第三十四條完） 當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世尊（Bhagavan，佛陀）與眾比丘宣說一食法，讚歎一食法。當時眾比丘聽聞世尊（Bhagavan，佛陀）宣說一食法，讚歎一食法，於是眾比丘食用佉阇尼食（Khajaniya，硬性食物）、或者食用五種正食、或者飲用飲料、或者服用藥物，就只吃一餐不再進食，導致形體枯槁，面色憔悴。當時世尊（Bhagavan，佛陀）明知故問阿難（Ananda）說：『這些比丘為什麼形體枯槁，面色憔悴？』阿難（Ananda）稟告佛陀說：『世尊（Bhagavan，佛陀）用無數方便為眾比丘宣說一食法，讚歎一食法，而眾比丘聽聞后，就在一個座位上吃佉阇尼食（Khajaniya，硬性食物）、或者食用五種食物、或者飲用飲料、或者服用藥物，就只吃一餐不再進食，因此形體枯槁，面色憔悴。』佛陀告訴阿難（Ananda）說：『從今以後允許眾比丘在一個座位上進食直到飽滿。』眾比丘聽聞世尊（Bhagavan，佛陀）允許在一個座位上進食直到飽滿。當時眾比丘，如果食用佉阇尼（Khajaniya，硬性食物）、或者食用五種食物、或者飲用飲料、或者服用藥物，就吃到飽足不再進食，眾比丘形體枯槁，面色憔悴。當時世尊（Bhagavan，佛陀）明知故問阿難（Ananda）說：『這些比丘為什麼形體枯槁，面色憔悴？』
【English Translation】 English version Kila. If (a bhikkhu) receives food in a Sangharama (monastery) and eats it alone without sharing it with other bhikkhus, he commits a Dukkata (wrongdoing). If he does not tell other bhikkhus, he commits a Dukkata (wrongdoing). A Bhikkhuni (nun) commits a Pacittiya (offense entailing expiation); a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commit a Dukkata (wrongdoing). This is called an offense. Non-offenses include: receiving food in two or three bowls; a sick person may receive excess food; inquiring about provisions on the road from returning women or merchants, and sharing it with the bhikkhus in the Sangharama (monastery), informing other bhikkhus so they know the location of the village; if they themselves deliver it to the Sangharama (monastery), it may be accepted, and if it is delivered to a Bhikkhuni monastery, it may also be accepted, without offense. Non-offenses also include: when the rule was not initially established, being idiotic, insane, mentally disturbed, or afflicted by pain and suffering. (End of the thirty-fourth) At that time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Blessed One (Bhagavan, Buddha) spoke to the bhikkhus about the practice of eating one meal a day and praised the practice of eating one meal a day. At that time, the bhikkhus heard the Blessed One (Bhagavan, Buddha) speak about the practice of eating one meal a day and praised the practice of eating one meal a day, so the bhikkhus ate Khajaniya (hard food), or ate the five kinds of staple food, or drank beverages, or took medicine, and then only ate one meal and did not eat again, causing their bodies to become emaciated and their complexions withered. At that time, the Blessed One (Bhagavan, Buddha), knowing this, asked Ananda: 'Why are these bhikkhus' bodies emaciated and their complexions withered?' Ananda reported to the Buddha: 'The Blessed One (Bhagavan, Buddha) has spoken to the bhikkhus about the practice of eating one meal a day in countless ways and praised the practice of eating one meal a day, and the bhikkhus, having heard this, eat Khajaniya (hard food), or eat the five kinds of food, or drink beverages, or take medicine in one sitting, and then only eat one meal and do not eat again, therefore their bodies are emaciated and their complexions withered.' The Buddha told Ananda: 'From now on, allow the bhikkhus to eat in one sitting until they are full.' The bhikkhus heard the Blessed One (Bhagavan, Buddha) allow them to eat in one sitting until they were full. At that time, the bhikkhus, if they ate Khajaniya (hard food), or ate the five kinds of food, or drank beverages, or took medicine, would eat until they were full and not eat again, and the bhikkhus' bodies became emaciated and their complexions withered. At that time, the Blessed One (Bhagavan, Buddha), knowing this, asked Ananda: 'Why are these bhikkhus' bodies emaciated and their complexions withered?'
燋悴？」爾時阿難白佛言：「諸比丘聞世尊聽諸比丘於一坐上食乃至飽足，若食佉阇尼、若食五種食、若飲漿、若服藥，便令飽足更不復食，以是故形體枯燥顏色燋悴。」爾時世尊告阿難言：「自今已去聽諸比丘食五種食，若飯、若麨、若干飯、魚及肉令飽足，於此五種食中，一一食隨所得令飽足。」時諸病比丘，雖得好食飯、麨、乾飯、魚及肉，不能一坐食，形體枯燥顏色燋悴。爾時世尊知而故問阿難言：「諸病比丘何故形體枯燥顏色燋悴？」爾時阿難白世尊言：「此病比丘雖得五種食，不能一坐食，是故形體枯燥顏色燋悴。」佛告阿難：「自今已去聽諸病比丘數數食，病人無足食法。」時諸病比丘若得好美食，食不能盡，與瞻病人，瞻病人足食已，不敢食便棄之，眾鳥競來諍食鳴喚。世尊知而故問阿難言：「何故眾鳥鳴喚？」阿難白佛言：「此諸病比丘得好美飲食，食不能盡，余殘與瞻病人，瞻病人足食已不敢食便棄之，是故眾鳥諍食鳴喚。」佛告阿難：「自今已去聽瞻病者食病人殘食，食病人殘食無餘食法。」爾時諸比丘清旦受食舉已入村乞食，食已還取所舉食與諸比丘。諸比丘足食已不敢食便棄之，眾烏諍食鳴喚。世尊知而故問阿難言：「此烏鳥何故鳴喚？」阿難白佛言：「諸比丘清旦受食，舉已入村乞食，
【現代漢語翻譯】 現代漢語譯本：『憔悴？』當時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：『諸位比丘（bhikkhu，佛教僧侶）聽說世尊（釋迦牟尼佛的尊稱）允許比丘們在一座上進食直到飽足，可以吃佉阇尼（khādanī，硬的或耐嚼的食物）、五種食物、飲用飲料、服用藥物，直到飽足不再進食，因此形體枯槁，面色憔悴。』 當時世尊告訴阿難說：『從今以後允許諸位比丘食用五種食物，即米飯、炒麵、乾飯、魚和肉，直到飽足。在這五種食物中，每一種食物都可以根據所得的量吃到飽。』當時，生病的比丘們，即使得到了好的食物，如米飯、炒麵、乾飯、魚和肉，也不能一次吃完，形體枯槁，面色憔悴。 當時世尊明知情況卻故意問阿難說：『諸位生病的比丘為什麼形體枯槁，面色憔悴？』當時阿難對世尊說：『這些生病的比丘即使得到了五種食物，也不能一次吃完，所以形體枯槁，面色憔悴。』佛告訴阿難：『從今以後允許諸位生病的比丘多次進食，病人沒有一次吃飽的規定。』 當時，生病的比丘們如果得到好的美食，吃不完，就給照顧他們的人，照顧他們的人吃飽后，不敢再吃就丟棄了，眾鳥爭相前來爭食鳴叫。世尊明知情況卻故意問阿難說：『為什麼眾鳥鳴叫？』阿難對佛說：『這些生病的比丘得到好的美食，吃不完，剩餘的就給照顧他們的人，照顧他們的人吃飽后不敢再吃就丟棄了，因此眾鳥爭食鳴叫。』 佛告訴阿難：『從今以後允許照顧病人的人吃病人剩下的食物，吃病人剩下的食物沒有剩餘的規定。』當時，諸位比丘清晨接受供養的食物后，已經舉起缽，又進入村莊乞食，吃完后又拿回之前接受的食物給其他比丘。諸位比丘吃飽后不敢再吃就丟棄了，眾烏鴉爭相爭食鳴叫。世尊明知情況卻故意問阿難說：『這些烏鴉為什麼鳴叫？』阿難對佛說：『諸位比丘清晨接受供養的食物，舉起缽后，又進入村莊乞食，』
【English Translation】 English version: 'Withered?' At that time, Ānanda (one of the ten principal disciples of the Buddha, known for his memory) said to the Buddha: 'The bhikkhus (Buddhist monks) have heard that the World-Honored One (a title of respect for Śākyamuni Buddha) allows bhikkhus to eat in one sitting until they are full, whether they eat khādanī (hard or chewy food), five kinds of food, drink beverages, or take medicine, until they are full and no longer eat. Therefore, their bodies are emaciated and their complexions are withered.' At that time, the World-Honored One told Ānanda: 'From now on, allow the bhikkhus to eat five kinds of food, namely rice, fried flour, dried rice, fish, and meat, until they are full. Among these five kinds of food, each one can be eaten to fullness according to what is obtained.' At that time, the sick bhikkhus, even if they obtained good food such as rice, fried flour, dried rice, fish, and meat, could not eat it all in one sitting, and their bodies were emaciated and their complexions were withered. At that time, the World-Honored One, knowing the situation, deliberately asked Ānanda: 'Why are the sick bhikkhus' bodies emaciated and their complexions withered?' At that time, Ānanda said to the World-Honored One: 'These sick bhikkhus, even if they obtain five kinds of food, cannot eat it all in one sitting, so their bodies are emaciated and their complexions are withered.' The Buddha told Ānanda: 'From now on, allow the sick bhikkhus to eat frequently. There is no rule for the sick to eat only once until full.' At that time, if the sick bhikkhus obtained good and delicious food but could not finish it, they would give it to those who were caring for them. After the caregivers were full, they would not dare to eat any more and would throw it away, and many birds would come to compete for the food and cry out. The World-Honored One, knowing the situation, deliberately asked Ānanda: 'Why are the birds crying out?' Ānanda said to the Buddha: 'These sick bhikkhus obtain good and delicious food but cannot finish it, so they give the leftovers to those who are caring for them. After the caregivers are full, they do not dare to eat any more and throw it away, so the birds compete for the food and cry out.' The Buddha told Ānanda: 'From now on, allow those who are caring for the sick to eat the leftover food of the sick. There is no rule that there should be any leftovers when eating the sick person's leftover food.' At that time, the bhikkhus, after receiving the food offered in the early morning and having already raised their bowls, would enter the village to beg for food. After eating, they would take back the food they had received earlier and give it to the other bhikkhus. After the bhikkhus were full, they would not dare to eat any more and would throw it away, and many crows would compete for the food and cry out. The World-Honored One, knowing the situation, deliberately asked Ānanda: 'Why are these crows crying out?' Ānanda said to the Buddha: 'The bhikkhus receive the food offered in the early morning, raise their bowls, and then enter the village to beg for food,'
食已還持所舉食與諸比丘。諸比丘足食已，不敢食便棄之，是故眾烏諍食鳴喚。」佛告阿難：「自今已去聽取所受食作餘食法應食，作如是餘食法言：『大德！我足食已，知是看是。』此作餘食法。彼比丘應取少許食已，語彼比丘言：『隨意取食。』應作如是餘食法食。」後有一長老多知識，比丘入村乞食，大得積聚一處共食，即持餘食來至僧伽藍中與諸比丘，諸比丘足食已，不敢食遂棄之，眾鳥諍食鳴喚。爾時世尊知而故問阿難：「眾鳥何故鳴喚？」阿難白佛言：「長老多知識，比丘入村乞食，大得飲食積聚一處共食，持殘食來還與諸比丘。諸比丘足食已，不敢食便棄之，眾烏諍食是故鳴喚。」佛告阿難：「自今已去聽諸比丘從彼持食還，當作餘食法而食之。當作如是餘食法言：『大德！我足食已，知是看是。』此作餘食法。彼應取少許食已，當語彼比丘言：『我止，汝取食之。』彼比丘當作如是餘食法食。」
時舍衛國中有一比丘，貪餮不知足食、不足食，不知餘食、不餘食，得便食之。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘：「云何貪餮，不知足食、不足食，不知餘食、不餘食，得便食之？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘
【現代漢語翻譯】 現代漢語譯本 吃完飯後，（比丘）仍然拿著所剩下的食物分給其他比丘。其他比丘吃飽后，不敢再吃，就丟棄了，因此引來許多鳥爭搶食物，鳴叫喧譁。」佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：「從今以後，允許接受食物的比丘將剩餘的食物做成『餘食法』后再食用。做『餘食法』時，應當這樣說：『大德（Bhadanta，對資深比丘的尊稱）！我已經吃飽了，知道這些食物是剩餘的，並且看著它們。』這就是做『餘食法』。那位比丘應當取少量食物，然後對其他比丘說：『請隨意取用食物。』應當這樣按照『餘食法』來食用食物。」 後來，有一位年長的、廣有見識的比丘進入村莊乞食，獲得了大量的食物，便將食物聚集在一起共同食用，然後拿著剩餘的食物回到僧伽藍（Samgharama，僧院）中分給其他比丘。其他比丘吃飽后，不敢再吃，就丟棄了，引來許多鳥爭搶食物，鳴叫喧譁。當時，世尊（Bhagavan，佛陀的稱號）明知此事，卻故意問阿難：「這些鳥為什麼鳴叫喧譁？」阿難稟告佛陀說：「長老（Thera，資深比丘）廣有見識，比丘進入村莊乞食，獲得了大量的食物，便將食物聚集在一起共同食用，然後拿著剩餘的食物回來分給其他比丘。其他比丘吃飽后，不敢再吃，就丟棄了，鳥兒們爭搶食物，所以鳴叫喧譁。」佛陀告訴阿難：「從今以後，允許比丘們從外面帶回食物，做成『餘食法』后再食用。做『餘食法』時，應當這樣說：『大德！我已經吃飽了，知道這些食物是剩餘的，並且看著它們。』這就是做『餘食法』。他應當取少量食物，然後對比丘說：『我不再吃了，你拿去吃吧。』那位比丘應當按照『餘食法』來食用食物。」 當時，舍衛國（Sravasti，古印度城市）中有一位比丘，貪得無厭，不知道什麼是吃飽，什麼是沒吃飽，不知道什麼是剩餘的食物，什麼不是剩餘的食物，只要得到食物就吃。當時，其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，都責備那位比丘說：「為什麼如此貪得無厭，不知道什麼是吃飽，什麼是沒吃飽，不知道什麼是剩餘的食物，什麼不是剩餘的食物，只要得到食物就吃？」當時，這些比丘前往世尊處，頂禮佛足，在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊當時召集比丘們
【English Translation】 English version Having eaten, (the Bhikshu) still held the remaining food and gave it to the other Bhikshus. After the Bhikshus had enough to eat, they dared not eat any more and discarded it, which caused many birds to fight for the food and cry out." The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): "From now on, Bhikshus who receive food are allowed to make the remaining food into 'remaining food practice' before eating it. When making 'remaining food practice', they should say: 'Venerable Sir (Bhadanta, a respectful term for senior Bhikshus)! I have had enough to eat, I know this food is remaining, and I am watching it.' This is making 'remaining food practice'. That Bhikshu should take a small amount of food and then say to the other Bhikshus: 'Please take the food as you wish.' Food should be eaten in this way according to the 'remaining food practice'." Later, there was an elder, knowledgeable Bhikshu who entered a village to beg for food and obtained a large amount of food. He gathered the food together and ate it with others, and then took the remaining food back to the Samgharama (monastery) to distribute it to the other Bhikshus. After the Bhikshus had enough to eat, they dared not eat any more and discarded it, which caused many birds to fight for the food and cry out. At that time, the Bhagavan (Buddha's title) knew about this but deliberately asked Ananda: "Why are these birds crying out?" Ananda reported to the Buddha: "The elder (Thera, senior Bhikshu) is knowledgeable. The Bhikshus entered the village to beg for food and obtained a large amount of food. They gathered the food together and ate it with others, and then took the remaining food back to distribute it to the other Bhikshus. After the Bhikshus had enough to eat, they dared not eat any more and discarded it, and the birds are fighting for the food, so they are crying out." The Buddha told Ananda: "From now on, Bhikshus are allowed to bring food back from outside and eat it after making it into 'remaining food practice'. When making 'remaining food practice', they should say: 'Venerable Sir! I have had enough to eat, I know this food is remaining, and I am watching it.' This is making 'remaining food practice'. He should take a small amount of food and then say to the Bhikshu: 'I will not eat any more, you take it and eat it.' That Bhikshu should eat the food according to the 'remaining food practice'." At that time, there was a Bhikshu in Sravasti (ancient Indian city) who was greedy and insatiable, not knowing what was enough to eat, what was not enough to eat, not knowing what was remaining food, and what was not remaining food, and ate it as soon as he got it. At that time, other Bhikshus heard about this, and among them, those who were content with little desire, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, all blamed that Bhikshu, saying: "Why are you so greedy and insatiable, not knowing what is enough to eat, what is not enough to eat, not knowing what is remaining food, and what is not remaining food, and eating it as soon as you get it?" At that time, these Bhikshus went to the Bhagavan, prostrated themselves at the Buddha's feet, sat down on one side, and told the Bhagavan the whole story. The Bhagavan then gathered the Bhikshus
僧，知而故問彼比丘言：「汝實爾貪餮，不知足食、不足食，不知餘食、不餘食，得便食之耶？」答言：「實爾。」佛以無數方便呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘貪餮如是耶？」世尊呵責已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘足食竟，或時受請不作餘食法而食者，波逸提。」
比丘義如上說。
食者，五種食：飯、麨、乾飯、魚及肉。於五種食中，若食一一食、若飯、若麨、若干飯、若魚及肉令飽足。
有五種足食，知是飯、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。
爾時尊者憂波離，即從座起偏露右臂、右膝著地、合掌白佛言：「行比丘有幾處應足食？」佛告憂波離：「有五處應足食。云何為五？憂波離！比丘知行時，知飯食、知持來、知遮、知威儀、知舍威儀，知足食已舍威儀，不作殘食法得而食之。咽咽波逸提。是中憂波離！比丘知行時、知麨乾飯魚及肉知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知麨食、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，
【現代漢語翻譯】 現代漢語譯本 僧人知道這件事，故意問那個比丘說：『你真的如此貪吃，不知道什麼是吃飽，什麼是不飽，不知道什麼是剩餘的食物，什麼不是剩餘的食物，一有機會就吃嗎？』他回答說：『確實如此。』佛陀用無數種方法呵斥那個比丘：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）[出家修行者]的法則，不是清凈的行為，不是隨順修行的行為，是不應該做的。怎麼能有比丘如此貪吃呢？』世尊呵斥完畢后，告訴眾比丘：『從今以後，我要為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘已經吃飽了，有時接受邀請，沒有實行「不作餘食法」就吃東西，犯波逸提（Pāyantika）[一種罪名]。』
比丘的定義如上所述。
食物，指的是五種食物：米飯、炒麵、乾飯、魚和肉。在這五種食物中，如果吃其中任何一種食物，無論是米飯、炒麵、乾飯、魚還是肉，直到飽足。
有五種情況算是吃飽了，知道這是米飯，知道是拿來的，知道要拒絕，知道要保持威儀，知道要捨棄威儀，吃飽后捨棄威儀，沒有實行「不作餘食法」就吃東西，每嚥一口都犯波逸提。
當時，尊者優波離（Upāli），立即從座位上站起來，袒露右臂，右膝著地，合掌對佛說：『行腳比丘在哪些情況下應該知道自己已經吃飽了呢？』佛告訴優波離：『有五種情況應該知道自己已經吃飽了。哪五種呢？優波離！比丘在行腳乞食時，知道這是飯食，知道是拿來的，知道要拒絕，知道要保持威儀，知道要捨棄威儀，知道自己已經吃飽了，捨棄威儀后，沒有實行「不作殘食法」就吃東西，每嚥一口都犯波逸提。優波離！比丘在行腳乞食時，知道這是炒麵、乾飯、魚和肉，知道是拿來的，知道要拒絕，知道要保持威儀，知道要捨棄威儀，吃飽后捨棄威儀，沒有實行「不作餘食法」就吃東西，每嚥一口都犯波逸提。優波離！比丘在行腳乞食時，知道這是炒麵，知道是拿來的，知道要拒絕，知道要保持威儀，知道要捨棄威儀，吃飽后捨棄威儀，
【English Translation】 English version The monk, knowing this, deliberately asked that Bhikṣu (monk) : 'Are you really so greedy, not knowing what is being full, what is not being full, not knowing what is leftover food, what is not leftover food, and eating whenever you have the opportunity?' He replied: 'Indeed, it is so.' The Buddha rebuked that Bhikṣu with countless methods: 'What you have done is wrong, not in accordance with decorum, not in accordance with the rules of a Śrāmaṇa (ascetic), not a pure act, not an act of following the practice, it is something that should not be done. How can a Bhikṣu be so greedy?' After the World Honored One finished rebuking, he told the Bhikṣus: 'From now on, I will establish precepts for the Bhikṣus, gathering ten meanings, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a Bhikṣu has already eaten his fill, and sometimes accepts an invitation without practicing the 'rule of not making leftover food' and eats, he commits a Pāyantika (expiation).'
The definition of Bhikṣu is as mentioned above.
Food refers to five types of food: rice, fried flour, dried rice, fish, and meat. Among these five types of food, if one eats any one of them, whether it is rice, fried flour, dried rice, fish, or meat, until full.
There are five situations where one is considered full, knowing that it is rice, knowing that it is brought, knowing to refuse, knowing to maintain decorum, knowing to abandon decorum, having eaten one's fill and abandoning decorum, and eating without practicing the 'rule of not making leftover food', each swallow is a Pāyantika.
At that time, Venerable Upāli (a prominent disciple of the Buddha), immediately rose from his seat, bared his right arm, knelt on his right knee, and with palms joined, said to the Buddha: 'In what situations should a traveling Bhikṣu know that he has eaten his fill?' The Buddha told Upāli: 'There are five situations where one should know that he has eaten his fill. What are the five? Upāli! When a Bhikṣu is traveling and begging for food, knowing that it is rice, knowing that it is brought, knowing to refuse, knowing to maintain decorum, knowing to abandon decorum, knowing that he has eaten his fill, abandoning decorum, and eating without practicing the 'rule of not making leftover food', each swallow is a Pāyantika. Upāli! When a Bhikṣu is traveling and begging for food, knowing that it is fried flour, dried rice, fish, and meat, knowing that it is brought, knowing to refuse, knowing to maintain decorum, knowing to abandon decorum, having eaten his fill and abandoning decorum, and eating without practicing the 'rule of not making leftover food', each swallow is a Pāyantika. Upāli! When a Bhikṣu is traveling and begging for food, knowing that it is fried flour, knowing that it is brought, knowing to refuse, knowing to maintain decorum, knowing to abandon decorum, having eaten his fill and abandoning decorum,
不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知乾飯知魚及肉飯知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知乾飯食、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知魚及肉飯麨、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知魚食知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知肉飯麨乾飯知持來、知遮、知威儀、知舍威儀、足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知肉食、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。是中憂波離！比丘知行時、知飯麨乾飯魚、知持來、知遮、知威儀、知舍威儀，足食已舍威儀，不作餘食法得而食之，咽咽波逸提。憂波離！是為行比丘五處足食，住坐臥亦如是。」
佉阇尼食者：有根佉阇尼食；枝、葉、華、果佉阇尼食；油、胡麻、黑石蜜磨細末食。
彼比丘足食已，不作餘食法得而食之，咽咽
【現代漢語翻譯】 現代漢語譯本 不作餘食法而得到食物，每嚥一口都犯波逸提（Pācittiya，一種戒律名稱）。憂波離（Upāli，佛陀十大弟子之一）！比丘在行乞時，知道什麼是乾飯，知道什麼是魚和肉飯，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是乾飯，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是魚和肉飯以及炒麵，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是魚，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是肉飯、炒麵、乾飯，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是肉，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！比丘在行乞時，知道什麼是飯、炒麵、乾飯、魚，知道如何拿取，知道如何拒絕，知道威儀，知道捨棄威儀，吃飽后捨棄威儀，不作餘食法而得到食物，每嚥一口都犯波逸提。憂波離！這就是行乞的比丘在五個地方吃飽的情況，站立、坐著、躺臥也是如此。
佉阇尼（Khādanīya，可咀嚼的食物）食物包括：根佉阇尼食物；枝、葉、花、果佉阇尼食物；油、胡麻、黑石蜜磨成的細末食物。
那位比丘吃飽后，不作餘食法而得到食物，每嚥一口...
【English Translation】 English version If a bhikkhu obtains food without following the 'not making extra food' rule and eats it, with each mouthful, it is a Pācittiya (a type of monastic offense). Upāli (one of the ten principal disciples of the Buddha)! When a bhikkhu is going on alms round, he knows what is dried rice, knows what is fish and meat rice, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is dried rice, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is fish and meat rice and roasted flour, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is fish, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is meat rice, roasted flour, dried rice, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is meat, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! When a bhikkhu is going on alms round, he knows what is rice, roasted flour, dried rice, fish, knows how to receive, knows how to refuse, knows the proper conduct, knows how to relinquish the proper conduct, having eaten enough, he relinquishes the proper conduct, and obtains food without following the 'not making extra food' rule, with each mouthful, it is a Pācittiya. Upāli! This is how a bhikkhu who is going on alms round eats enough in five places; the same applies to standing, sitting, and lying down.
Khādanīya (chewable food) includes: root khādanīya food; branch, leaf, flower, fruit khādanīya food; food made from finely ground oil, sesame, and black molasses.
That bhikkhu, having eaten enough, obtains food without following the 'not making extra food' rule, with each mouthful...
波逸提。若足食已，為他作餘食法不成餘食法，突吉羅。若知他足食已，作餘食法不成餘食法，突吉羅。若比丘自手捉食，作餘食法不成餘食法，突吉羅。若持食置地，作餘食法不成餘食法，突吉羅。若比丘使凈人持食，作餘食法不成餘食法，突吉羅。若比丘凈人前作餘食法，突吉羅。以不好食覆好食上，作餘食法不成餘食法，突吉羅。若比丘受他餘食法，盡持去，不成餘食法，突吉羅。若足食足食想，波逸提。若足食疑，突吉羅。若比丘不足食足食想，突吉羅。不足食疑，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，食作非食想不受，作餘食法，非食不作餘食法；自取作餘食法，若不置地作餘食法，乃至手及處、若與他、他與已作餘食法；若病不作餘食法；病人殘食不作餘食法；若已作餘食法，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十五竟)
爾時佛在舍衛國祇樹給孤獨園。時舍衛國中兄弟二人作比丘，一比丘貪餮嗜食，不知足食、不足食，餘食、不餘食，得而食之。有異比丘語言：「未曾有如汝今貪餮嗜食者，不知足食、不足食，餘食、不餘食，得而食之。」時彼比丘聞此語已心懷恚恨，于異時見彼比丘食已，不作餘食法
【現代漢語翻譯】 現代漢語譯本： 波逸提（Pācittiya，一種戒律名稱）：如果已經吃飽，爲了他人制作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅（Dukkata，一種輕罪）。如果知道他人已經吃飽，製作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅。如果比丘自己用手拿食物，製作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅。如果把食物放在地上，製作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅。如果比丘讓凈人（Kappiya-karaka，指可以為比丘處理事務的在家信徒）拿著食物，製作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅。如果比丘在凈人面前製作剩餘食物的方法，犯突吉羅。用不好的食物覆蓋在好的食物上面，製作剩餘食物的方法，但沒有真正完成剩餘食物的方法，犯突吉羅。如果比丘接受他人的剩餘食物的方法，全部拿走，但沒有真正完成剩餘食物的方法，犯突吉羅。如果已經吃飽卻認為自己吃飽了，犯波逸提。如果對是否吃飽感到疑惑，犯突吉羅。如果比丘沒有吃飽卻認為自己吃飽了，犯突吉羅。如果沒有吃飽卻感到疑惑，犯突吉羅。
比丘尼（Bhikkhuni，女性比丘），犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅。這被稱為犯戒。
不犯戒的情況：把食物當作非食物想，不接受；製作剩餘食物的方法，但不是食物，不製作剩餘食物的方法；自己拿取製作剩餘食物的方法，或者不放在地上製作剩餘食物的方法，乃至用手及其他地方、如果給予他人、他人給予後製作剩餘食物的方法；如果生病不製作剩餘食物的方法；病人剩下的食物不製作剩餘食物的方法；如果已經制作剩餘食物的方法，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（第三十五條完）
當時佛陀在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時舍衛國中有兄弟二人出家為比丘，其中一個比丘貪婪地喜愛食物，不知道是否吃飽、是否足夠，剩餘食物、非剩餘食物，得到就吃。有其他比丘說：『從未見過像你這樣貪婪地喜愛食物的人，不知道是否吃飽、是否足夠，剩餘食物、非剩餘食物，得到就吃。』當時那個比丘聽到這些話後心懷怨恨，在其他時候看到那個比丘吃完飯後，沒有製作剩餘食物的方法。
【English Translation】 English version: Pācittiya (A type of monastic rule): If, having eaten one's fill, one undertakes the procedure for making remaining food for another, but does not actually complete the procedure for making remaining food, there is an offense of Dukkata (A minor offense). If, knowing that another has eaten his fill, one undertakes the procedure for making remaining food, but does not actually complete the procedure for making remaining food, there is an offense of Dukkata. If a bhikkhu takes food with his own hand and undertakes the procedure for making remaining food, but does not actually complete the procedure for making remaining food, there is an offense of Dukkata. If one places food on the ground and undertakes the procedure for making remaining food, but does not actually complete the procedure for making remaining food, there is an offense of Dukkata. If a bhikkhu causes a Kappiya-karaka (A lay attendant who can handle things for a bhikkhu) to hold food and undertakes the procedure for making remaining food, but does not actually complete the procedure for making remaining food, there is an offense of Dukkata. If a bhikkhu undertakes the procedure for making remaining food in front of a Kappiya-karaka, there is an offense of Dukkata. Covering good food with bad food, and undertaking the procedure for making remaining food, but not actually completing the procedure for making remaining food, there is an offense of Dukkata. If a bhikkhu accepts another's procedure for making remaining food, taking it all away, but not actually completing the procedure for making remaining food, there is an offense of Dukkata. If, having eaten one's fill, one thinks one has eaten one's fill, there is an offense of Pācittiya. If there is doubt as to whether one has eaten one's fill, there is an offense of Dukkata. If a bhikkhu has not eaten his fill but thinks he has eaten his fill, there is an offense of Dukkata. If there is doubt as to whether one has not eaten one's fill, there is an offense of Dukkata.
A Bhikkhuni (Female bhikkhu), there is an offense of Dukkata; a Siksamana (A novice training), a Sramanera (Male novice), a Sramanerika (Female novice), there is an offense of Dukkata. This is called an offense.
There is no offense if: one regards food as non-food and does not accept it; undertaking the procedure for making remaining food, but it is not food, not undertaking the procedure for making remaining food; taking it oneself and undertaking the procedure for making remaining food, or not placing it on the ground and undertaking the procedure for making remaining food, even with the hand and other places, if giving it to another, after another has given it, undertaking the procedure for making remaining food; if ill, not undertaking the procedure for making remaining food; not undertaking the procedure for making remaining food with food remaining from a sick person; if one has already undertaken the procedure for making remaining food, there is no offense.
There is no offense if: initially, the rule was not established, due to delusion, madness, mental derangement, being afflicted by pain. (End of the thirty-fifth)
At that time, the Buddha was in the Jeta Grove (Jetavana Anathapindika-arama) in Savatthi (Savatthi). At that time, in Savatthi, two brothers became bhikkhus, one bhikkhu was greedy and fond of food, not knowing whether he had eaten his fill, whether it was enough, remaining food, non-remaining food, he would eat it when he got it. Another bhikkhu said: 'I have never seen anyone as greedy and fond of food as you are, not knowing whether you have eaten your fill, whether it is enough, remaining food, non-remaining food, you eat it when you get it.' At that time, that bhikkhu, having heard these words, harbored resentment, and at another time, seeing that bhikkhu had finished eating, he did not undertake the procedure for making remaining food.
慇勤請與食，彼即受食之。貪餮比丘語言：「未曾有如汝貪餮，如是不知足食、不足食，不知餘食、不餘食，得而食之，不知厭足。」彼比丘報言：「我雖食而未足。」彼比丘語言：「汝食先已飽足。」彼比丘問言：「知我足食耶？」答言：「知。」彼比丘問言：「汝知而故作耶？」答言：「知。」爾時彼比丘嫌責此比丘如是言：「云何知他比丘足食已，慇勤請與食，欲使他犯戒？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘：「云何知他足食已，慇勤請與食，欲使他犯戒也？」爾時彼比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問彼比丘：「汝實知他足食已，慇勤請與食，欲使他犯戒耶？」答言：「實爾。世尊！」世尊爾時以無數方便呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何知他足食已，慇勤請與食，欲使他犯戒耶？」爾時世尊以無數方便呵責彼比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘知他比丘食竟，慇勤請與食，長老食是食，以是因緣非余，欲令他犯，波逸提。」如是世尊與比丘結戒。
爾時諸比
【現代漢語翻譯】 現代漢語譯本 有人慇勤地請求另一位比丘一起用餐，那位比丘就接受了食物。貪吃的比丘說：『我從未見過像你這樣貪吃的人，這樣不知滿足，不知道是否已經吃飽，不知道是否還有剩餘的食物，得到食物就吃，不知厭足。』那位比丘回答說：『我雖然吃了，但還沒有飽。』貪吃的比丘說：『你剛才已經吃飽了。』那位比丘反問道：『你知道我吃飽了嗎？』回答說：『知道。』那位比丘又問：『你明知道我還故意這樣做嗎？』回答說：『知道。』當時，那位比丘責備這位比丘說：『為什麼明知道其他比丘已經吃飽了，還慇勤地請求他一起用餐，想要使他犯戒？』當時，各位比丘聽到了這件事，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，責備那位比丘：『為什麼明知道其他比丘已經吃飽了，還慇勤地請求他一起用餐，想要使他犯戒呢？』當時，那位比丘前往世尊（Buddha，佛陀）處，頭面頂禮佛足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，明知故問那位比丘：『你真的明知道其他比丘已經吃飽了，還慇勤地請求他一起用餐，想要使他犯戒嗎？』回答說：『確實如此，世尊！』世尊當時用無數種方法呵責那位比丘：『你所做的事情是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼明知道其他比丘已經吃飽了，還慇勤地請求他一起用餐，想要使他犯戒呢？』當時，世尊用無數種方法呵責那位比丘之後，告訴各位比丘：『這個愚癡的人！多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義，乃至正法久住，想要說戒的人應當這樣說：如果比丘明知道其他比丘已經吃完了，還慇勤地請求他一起用餐，長老吃的是食物，因為這個原因而不是其他原因，想要讓他犯戒，犯波逸提（Pācittiya，一種輕罪）。』就這樣，世尊為比丘們制定了戒律。 當時，各位比丘
【English Translation】 English version Someone earnestly invited another Bhikkhu (monk) to eat together, and that Bhikkhu accepted the food. The gluttonous Bhikkhu said: 'I have never seen anyone as gluttonous as you, so unappreciative, not knowing whether you have eaten enough, not knowing whether there is any food left, eating it when you get it, not knowing when to stop.' That Bhikkhu replied: 'Although I have eaten, I am not yet full.' The gluttonous Bhikkhu said: 'You were already full just now.' That Bhikkhu asked in return: 'Do you know that I am full?' He replied: 'I know.' That Bhikkhu then asked: 'Do you know and still deliberately do this?' He replied: 'I know.' At that time, that Bhikkhu rebuked this Bhikkhu, saying: 'Why do you earnestly invite other Bhikkhus to eat together when you know they are already full, wanting to make them break the precepts?' At that time, the Bhikkhus heard about this matter, and among them were those who were content with little, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, rebuked that Bhikkhu: 'Why do you earnestly invite other Bhikkhus to eat together when you know they are already full, wanting to make them break the precepts?' At that time, that Bhikkhu went to the Blessed One (Buddha), bowed his head and face at the feet of the Buddha, sat on one side, and reported the cause of this matter in detail to the Blessed One. The Blessed One then gathered the Sangha (monastic community) of Bhikkhus because of this matter, and knowingly asked that Bhikkhu: 'Do you really earnestly invite other Bhikkhus to eat together when you know they are already full, wanting to make them break the precepts?' He replied: 'Indeed, Blessed One!' The Blessed One then rebuked that Bhikkhu with countless methods: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Samana (ascetic), not pure, not in accordance with practice, and should not be done. Why do you earnestly invite other Bhikkhus to eat together when you know they are already full, wanting to make them break the precepts?' At that time, after the Blessed One rebuked that Bhikkhu with countless methods, he told the Bhikkhus: 'This foolish person! Many kinds of defilements, the first violation of the precepts. From now on, establish precepts for the Bhikkhus, gathering ten meanings, until the Saddharma (true Dharma) abides for a long time, those who want to recite the precepts should say it like this: If a Bhikkhu knows that another Bhikkhu has finished eating, and earnestly invites him to eat together, the elder eats that food, for this reason and no other, wanting to make him break the precepts, it is a Pacittiya (an offense entailing confession).』 In this way, the Blessed One established the precepts for the Bhikkhus. At that time, the Bhikkhus
丘，未知已食、未食，不知足食、不足食，后乃知已食、已足食，或作波逸提懺者，或有畏慎者。佛言：「不知者，無犯。自今已去當如是說戒：若比丘知他比丘足食已，若受請不作餘食法，慇勤請與食，長老取是食，以是因緣非余，欲使他犯戒，波逸提。」
比丘義如上說。
食者，五種，亦如上。
請亦有五種，亦如上。
彼比丘知他比丘足食已，不作餘食法，慇勤請與食，言：「長老食是。」彼即受食之，咽咽二俱波逸提。若與令食，前比丘不食棄之，與者突吉羅。若比丘與令食，前人受而不食、舉置，與者突吉羅。若比丘與令食，前人受已轉與餘人，與者突吉羅。若比丘不作餘食法，與前人，前人作餘食而食之，與者突吉羅。若與病人食，欲令他犯，與者突吉羅。持病人殘食與他，欲令他犯，與者突吉羅。若作餘食法已與他，欲使他犯，與者突吉羅。足食足食想，波逸提。足食疑，突吉羅。不足食足食想，突吉羅。不足食疑，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知足食、不足食想；若與令棄而食之，若與令舉置而食之，若使令送與人取而食之；若未作餘食法，與令作餘食法而食之，彼不作餘食法而食之；若持病
人餘食與，不令他犯；作餘食法與，不令他犯，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十六竟)
爾時佛在羅閱城耆阇崛山中。爾時羅閱城中人民節會作眾伎樂，時難陀、跋難陀二釋子到彼看伎，難陀、跋難陀釋子顏貌端正，眾人皆共觀看。時有一人語眾人言：「汝等空看視沙門釋子，何不供給飲食供養然後瞻看？」時眾人即與飲食。時難陀、跋難陀二釋子食訖故看伎，向暮還至耆阇崛山，諸比丘見即問言：「汝等何故逼暮行？」時難陀、跋難陀以此因緣具向諸比丘說。於時日暮，迦留陀夷著衣持缽入羅閱城乞食，天陰闇至，一懷妊婦女家乞食，此婦女持食出門，值天雷電暫見其面，時婦女怖稱言：「鬼！鬼！」即墮娠。迦留陀夷語言：「大妹！我非鬼！我是沙門釋子！」婦女恚言：「沙門釋子寧自破腹不應夜乞食。」時迦留陀夷聞此語已，還至僧伽藍中，以此因緣向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責難陀、跋難陀釋子及迦留陀夷：「云何難陀、跋難陀、迦留陀夷，非時乞食並觀伎樂耶？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，無數方便呵責難陀、跋難陀釋子及迦留陀夷：「汝所為非，非威儀、非沙門法、
【現代漢語翻譯】 現代漢語譯本 『人餘食與，不令他犯；作餘食法與，不令他犯，不犯。』意思是：如果有人施捨剩餘的食物，不要讓其他人違犯（戒律）；制定關於剩餘食物的規定，不要讓其他人違犯，這樣就不會違犯戒律。
不犯戒的情況包括：最初佛陀未制定戒律時，以及比丘處於癡狂、精神錯亂、或被痛苦煩惱所困擾的狀態。（第三十六條戒律結束）
當時，佛陀在羅閱城（Rāyagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中。羅閱城中的人民正在舉行節慶活動，表演各種伎樂。難陀（Nanda）和跋難陀（Upananda）兩位釋迦族的出家人前去觀看錶演。由於他們容貌端正，吸引了眾人的目光。這時，有人對大家說：『你們光顧著看這些沙門釋迦族的出家人，為什麼不先供養他們飲食，然後再觀看錶演呢？』於是，眾人便向他們提供了飲食。難陀和跋難陀吃完後繼續觀看錶演，直到傍晚才返回耆阇崛山。其他比丘看到他們，便問：『你們為什麼這麼晚才回來？』難陀和跋難陀便將事情的經過詳細地告訴了眾比丘。當天晚上，迦留陀夷（Kāludāyin）穿好衣服，拿著缽進入羅閱城乞食。由於天色陰暗，他來到一戶懷有身孕的婦女家乞食。這名婦女拿著食物出來，正好遇到閃電，她只看到迦留陀夷的面容，便驚恐地喊道：『鬼啊！鬼啊！』隨即流產。迦留陀夷說：『大妹！我不是鬼！我是沙門釋迦族的出家人！』婦女憤怒地說：『沙門釋迦族的出家人寧可剖開自己的肚子，也不應該在晚上乞食！』迦留陀夷聽了這些話后，回到僧伽藍（saṃghārāma，僧院）中，將事情的經過告訴了眾比丘。其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，便責備難陀、跋難陀和迦留陀夷：『為什麼難陀、跋難陀和迦留陀夷要在非時乞食，並且觀看伎樂呢？』於是，眾比丘前往世尊（Bhagavat，佛陀）處，頂禮佛足后在一旁坐下，將事情的經過詳細地稟告了世尊。世尊因此因緣召集了比丘僧眾，用無數方便呵責難陀、跋難陀和迦留陀夷：『你們所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家人）的規範， '
【English Translation】 English version 'If someone gives leftover food, do not let others transgress; if a rule is made regarding leftover food, do not let others transgress, there is no transgression.' This means: If someone donates leftover food, do not let others violate (the precepts); if regulations are made regarding leftover food, do not let others violate them, and there will be no violation of the precepts.
Non-transgressions include: when the Buddha initially had not established the precepts, and when a Bhikshu is in a state of insanity, mental confusion, or afflicted by pain and suffering. (The thirty-sixth precept ends)
At that time, the Buddha was in Rāyagṛha (Rajgir) at Gṛdhrakūṭa (Vulture Peak). At that time, the people in Rāyagṛha were holding a festival, performing various kinds of music and entertainment. Nanda and Upananda, two Śākya (Shakya) renunciates, went to watch the performances. Because of their handsome appearances, they attracted the attention of the crowd. Then, someone said to everyone: 'You are only watching these Śākya renunciates, why not first offer them food and drink, and then watch the performances?' So, the crowd provided them with food and drink. Nanda and Upananda finished eating and continued to watch the performances, returning to Gṛdhrakūṭa only in the evening. Other Bhikshus (monks) saw them and asked: 'Why are you returning so late?' Nanda and Upananda told the Bhikshus the details of what had happened. That night, Kāludāyin, wearing his robes and carrying his bowl, entered Rāyagṛha to beg for food. Because it was dark, he went to the house of a pregnant woman to beg for food. The woman came out with food, and just as she did, there was a flash of lightning, and she only saw Kāludāyin's face. She cried out in terror: 'A ghost! A ghost!' and immediately had a miscarriage. Kāludāyin said: 'Sister, I am not a ghost! I am a Śākya renunciate!' The woman said angrily: 'A Śākya renunciate would rather cut open his own stomach than beg for food at night!' After hearing these words, Kāludāyin returned to the saṃghārāma (monastery) and told the Bhikshus what had happened. Among them, those Bhikshus who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, rebuked Nanda, Upananda, and Kāludāyin: 'Why did Nanda, Upananda, and Kāludāyin beg for food at the wrong time and watch music and entertainment?' Then, the Bhikshus went to the Bhagavat (Buddha), bowed at his feet, and sat to one side, reporting the details of what had happened to the Bhagavat. Because of this, the Bhagavat gathered the assembly of Bhikshus and, using countless methods, rebuked Nanda, Upananda, and Kāludāyin: 'What you have done is wrong, it does not conform to proper conduct, it does not conform to the norms of a śrāmaṇa (ascetic),' '
非凈行、非隨順行，所不應為。云何難陀、跋難陀釋子及迦留陀夷，非時乞食並觀伎樂？」世尊以無數方便呵責難陀、跋難陀釋子及迦留陀夷已，告諸比丘：「自今已去不得觀伎。觀伎者，突吉羅。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘非時受食，食者波逸提。」
比丘義如上。
時者，明相出乃至日中按此時為法，四天下食亦爾。非時者，從日中乃至明相未出。
食者，有二種，佉阇尼食如上，蒱阇尼五種食如上。
若比丘非時受食，食咽咽波逸提。若非時過非時，波逸提。七日、過七日，波逸提。盡形壽藥，無因緣服者，突吉羅。非時非時想，波逸提。非時疑，突吉羅。非時時想，突吉羅。時非時想，突吉羅。非時疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，時有乞食比丘，見他作黑石蜜中有罽尼，畏慎不敢非時啖。佛言：「聽啖，無犯。」作法應爾。時有病比丘服吐下藥，比丘煮粥熟頃日時已過，應煮麥令皮不破，漉汁飲之，無犯。若喉中哯出還咽，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十七竟)
爾時佛在羅閱城耆阇崛山中。爾時尊者迦羅在中住，常
【現代漢語翻譯】 現代漢語譯本： 『非凈行、非隨順行』，是不應該做的。為什麼難陀（Nanda，歡喜）、跋難陀釋子（Upananda，近喜）和迦留陀夷（Kaludayi，黑光）要『非時乞食』並且觀看歌舞伎樂呢？」世尊用無數方法呵斥了難陀、跋難陀釋子和迦留陀夷之後，告訴眾比丘：『從今以後不得觀看歌舞伎樂。觀看歌舞伎樂者，犯突吉羅罪（Dukkata，惡作）。從今以後為比丘們結戒，集合十種功德利益乃至正法久住，想要說戒的人應當這樣說：若有比丘在非時受食，食者犯波逸提罪（Pacittiya，墮罪）。』
比丘的定義如上所述。
『時』，指的是明相出現直到日中，按照此時為合法，四大天下（四天下，Sì dà tiānxià）的食物也是如此。『非時』，指的是從日中直到明相未出現。
『食』，有兩種，『佉阇尼食』（Khajaniya，硬性食物）如上所述，『蒱阇尼五種食』（Bhojaniya，正餐食物）如上所述。
若有比丘在非時受食，每吃一口嚥下就犯波逸提罪。若非時過後還是非時，犯波逸提罪。七日過後還是七日，犯波逸提罪。盡形壽的藥物，沒有因緣而服用，犯突吉羅罪。非時認為是時，犯波逸提罪。對非時感到疑惑，犯突吉羅罪。非時認為是時，犯突吉羅罪。時認為是時，犯突吉羅罪。對非時感到疑惑，犯突吉羅罪。
比丘尼，犯波逸提罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，勤策男）、沙彌尼（Sramaneri，勤策女），犯突吉羅罪。這就是所謂的犯戒。
不犯的情況：在規定的時間內有乞食的比丘，看到別人製作的黑石蜜中有罽尼（Kinnī，一種蟲），因為畏懼謹慎而不敢在非時食用。佛說：『可以食用，沒有犯戒。』應當這樣做。有時有生病的比丘服用催吐或瀉藥，比丘煮粥，粥熟的時候日時已經過了，應當煮麥子使麥皮不破，濾出汁來飲用，沒有犯戒。如果喉嚨里噯氣出來又咽回去，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（第三十七條戒律結束）
當時佛陀在羅閱城（Rajagrha）的耆阇崛山（Grdhrakuta）中。當時尊者迦羅（Kala）住在其中，經常
【English Translation】 English version: 『Non-pure conduct, non-compliant conduct』 are things that should not be done. Why do Nanda (Nanda, Joy), Upananda (Upananda, Near Joy), and Kaludayi (Kaludayi, Black Light) 『beg for food at the wrong time』 and watch singing and dancing performances?」 After the World Honored One scolded Nanda, Upananda, and Kaludayi with countless methods, he told the Bhikkhus: 『From now on, one must not watch singing and dancing performances. Those who watch singing and dancing performances commit a Dukkata (Dukkata, Misdeed) offense. From now on, precepts are established for the Bhikkhus, gathering ten kinds of merits and benefits, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: If any Bhikkhu receives food at the wrong time, he who eats it commits a Pacittiya (Pacittiya, Expiation) offense.』
The definition of Bhikkhu is as mentioned above.
『Time』 refers to the period from the appearance of the dawn until noon. According to this time, it is lawful, and the food of the four great continents (Sì dà tiānxià, Four Great Continents) is also like this. 『Non-time』 refers to the period from noon until the dawn has not yet appeared.
『Food』 has two types: 『Khajaniya (Khajaniya, Hard Food)』 as mentioned above, and 『Bhojaniya (Bhojaniya, Staple Food) five kinds of food』 as mentioned above.
If any Bhikkhu receives food at the wrong time, with each mouthful swallowed, he commits a Pacittiya offense. If it is non-time after non-time, he commits a Pacittiya offense. If it is seven days after seven days, he commits a Pacittiya offense. Medicine for the duration of one's life, if taken without a proper reason, incurs a Dukkata offense. Thinking non-time is time, one commits a Pacittiya offense. Doubting non-time, one commits a Dukkata offense. Thinking non-time is time, one commits a Dukkata offense. Thinking time is non-time, one commits a Dukkata offense. Doubting non-time, one commits a Dukkata offense.
A Bhikkhuni commits a Pacittiya offense; a Siksamana (Siksamana, Probationary Nun), a Sramanera (Sramanera, Novice Monk), a Sramaneri (Sramaneri, Novice Nun) commits a Dukkata offense. This is what is called an offense.
Situations where there is no offense: During the prescribed time, there is a Bhikkhu begging for food who sees that the black rock honey made by others contains Kinnī (Kinnī, a type of insect), and out of fear and caution, dares not eat it at the wrong time. The Buddha said: 『It can be eaten, there is no offense.』 It should be done this way. Sometimes there is a sick Bhikkhu taking emetics or laxatives, and when the Bhikkhu is cooking porridge, the time of day has already passed when the porridge is cooked. One should cook wheat so that the wheat skin is not broken, filter the juice and drink it, there is no offense. If one belches from the throat and swallows it back, there is no offense.
Situations where there is no offense: Initially, the precepts were not established, or because of madness, mental confusion, or being entangled by pain and affliction. (The thirty-seventh precept ends)
At that time, the Buddha was in Rajagrha (Rajagrha) on Grdhrakuta Mountain (Grdhrakuta). At that time, Venerable Kala (Kala) was residing there, often
坐禪思惟。若乞食時到，迦羅著衣持缽入羅閱城中乞食。爾時羅閱城中乞食易得，時迦羅作如是念：「我今何為日日入城乞食疲苦？我寧可食先得者，食當持還。」后即如所念。時諸比丘，于小食、大食上不見迦羅。時諸比丘自相謂言：「我曹于小食、大食上不見迦羅，將不命終耶？不遠行耶？不休道耶？不被賊耶？不為惡獸所害耶？不為水所漂耶？」後於異時見迦羅，問言：「汝昨來何處來？于小食大食上不見汝。我等謂汝命過、若遠行、若罷道、若為惡獸所害。」時迦羅以此因緣具向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦羅言：「云何藏舉宿食而食？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，知而故問迦羅：「汝實舉宿食而食耶？」答言：「實爾。」爾時世尊以無數方便呵責迦羅：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何迦羅！舉宿食而食耶？汝意雖欲少欲知足，後來眾生相法而行。」世尊呵責迦羅已，告諸比丘：「此迦羅癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘殘宿食而食者，波逸提。」
比丘義如上。
宿食者，今日受已至明
【現代漢語翻譯】 現代漢語譯本 坐禪思惟。如果乞食的時間到了，迦羅（Kala，人名）就穿上衣服，拿著缽進入羅閱城（Rajagriha，古印度城市名）中乞食。當時在羅閱城中乞食很容易，這時迦羅這樣想：『我為什麼要每天進入城中乞食，感到疲憊辛苦呢？我寧可吃先前得到的食物，吃完后再拿缽回來。』 之後他就按照所想的做了。當時眾比丘在小食、大食的時候，沒有看見迦羅。眾比丘互相說道：『我們在小食、大食的時候沒有看見迦羅，難道他已經去世了嗎？還是遠行了？還是停止修行了？還是被盜賊抓走了？還是被惡獸傷害了？還是被水沖走了？』 後來在其他時候見到了迦羅，問道：『你昨天從哪裡來？在小食大食的時候沒有看見你。我們還以為你已經去世了，或者遠行了，或者停止修行了，或者被惡獸傷害了。』 這時迦羅把這些因緣全部告訴了眾比丘。其中有少欲知足、奉行頭陀行（苦行）、喜歡學習戒律、知道慚愧的人，責備迦羅說：『為什麼私自儲存過夜的食物來吃呢？』 當時眾比丘前往世尊（釋迦牟尼佛）處，頭面禮足，在一旁坐下，把這些因緣全部告訴了世尊。世尊因為這些因緣召集了比丘僧眾，明知故問迦羅：『你真的私自儲存過夜的食物來吃嗎？』 回答說：『確實如此。』 當時世尊用無數種方法呵責迦羅：『你所做的事情不對，不合威儀、不合沙門法（出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼迦羅！私自儲存過夜的食物來吃呢？你雖然想要少欲知足，但後來的人會傚法你的錯誤行為。』 世尊呵責迦羅之後，告訴眾比丘：『這個迦羅真是愚癡的人！增長多種有漏之處（煩惱的根源），最初違反戒律。從今以後為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘吃剩餘的過夜食物，犯波逸提（一種戒律）。』 比丘的意義如上所述。 過夜的食物，是指今天接受的食物，到第二天。
【English Translation】 English version Meditating in seated meditation. If it was time for alms round, Kala (a person's name) would put on his robes, carry his bowl, and enter Rajagriha (an ancient Indian city) to beg for food. At that time, it was easy to obtain food in Rajagriha. Then Kala thought to himself: 'Why should I enter the city every day to beg for food and feel tired and miserable? I would rather eat the food I obtained earlier, and then bring the bowl back.' Afterwards, he did as he thought. At that time, the monks did not see Kala during the small and large meals. The monks said to each other: 'We have not seen Kala during the small and large meals. Has he passed away? Or has he gone far away? Or has he given up the path? Or has he been captured by thieves? Or has he been harmed by wild beasts? Or has he been swept away by the water?' Later, they saw Kala at another time and asked: 'Where did you come from yesterday? We did not see you during the small and large meals. We thought you had passed away, or gone far away, or given up the path, or been harmed by wild beasts.' Then Kala told the monks all about these circumstances. Among them were those who were content with little, practiced asceticism (Tudong), liked to study the precepts, and knew shame, and they rebuked Kala, saying: 'Why do you secretly store overnight food to eat?' At that time, the monks went to the World Honored One (Sakyamuni Buddha), bowed their heads and feet, sat on one side, and told the World Honored One all about these circumstances. Because of these circumstances, the World Honored One gathered the assembly of monks, and knowingly asked Kala: 'Did you really secretly store overnight food to eat?' He replied: 'Indeed, I did.' At that time, the World Honored One rebuked Kala in countless ways: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of a Shramana (a monk's code of conduct), it is not pure, it is not in accordance with practice, it is not something that should be done. Why, Kala! Do you secretly store overnight food to eat? Although you want to be content with little, later people will imitate your wrong behavior.' After the World Honored One rebuked Kala, he told the monks: 'This Kala is a foolish person! He increases many sources of defilement (the root of afflictions), and initially violates the precepts. From now on, I will establish precepts for the monks, gathering ten meanings, even for the long-lasting existence of the Proper Dharma. Those who want to recite the precepts should say this: If a monk eats leftover overnight food, he commits a Payantika (a type of precept violation).' The meaning of Bhikkhu (monk) is as above. Overnight food refers to food received today that lasts until the next day.
日，於一切沙門釋子受大戒者皆不清凈。
食有二種：正食、非正食。非正食者，根食乃至細末食。正食者，飯、麨、乾飯、魚及肉。
若比丘舉宿食而食，咽咽波逸提。非時過非時食者，波逸提。受七日藥過七日食者，波逸提。盡形壽藥，無病因緣而服者，突吉羅。宿作宿想，波逸提。宿疑，突吉羅。非宿宿想，突吉羅。非宿疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，宿受食有餘，與父母、與塔作人、與房舍作人計價與食直。後於異時乞食比丘，從作人邊乞食得食，缽盂有孔罅食缽中，彼擿洗穿壞，如法洗余不出者，無犯。若宿受酥油脂用灌鼻，若縮鼻時酥油隨唾出應棄之，余無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十八竟)
四分律卷第十四 大正藏第 22 冊 No. 1428 四分律
四分律卷第十五(初分之十五)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之五
爾時佛在舍衛國祇樹給孤獨園。爾時舍衛城中有一比丘，作是念：「我今寧可常乞食、著糞掃衣。」彼即如所念便行。爾時舍衛城中諸居士，為命過父母及兄弟姊妹及夫，於四衢道頭、或門下、或河邊樹下
【現代漢語翻譯】 現代漢語譯本： （如果）說：『所有接受過具足戒的沙門釋子（Śākyaputra，釋迦牟尼的弟子）都不清凈。』（這是犯戒行為）。
食物有兩種：正食和非正食。非正食包括根莖類食物，乃至細末狀的食物。正食包括米飯、炒麵、乾飯、魚和肉。
如果比丘（bhikṣu，佛教出家男眾）舉起隔夜的食物食用，每嚥一口，犯波逸提（pāyantika，一種罪名）。非時（過了規定的時間）食用非時食，犯波逸提。接受七日藥，過了七日食用，犯波逸提。盡形壽藥（可以終身服用的藥物），沒有生病的原因而服用，犯突吉羅（duṣkṛta，一種輕罪）。隔夜製作，當成隔夜的食物想，犯波逸提。隔夜的食物，心存懷疑，犯突吉羅。不是隔夜的食物，當成隔夜的食物想，犯突吉羅。不是隔夜的食物，心存懷疑，犯突吉羅。
比丘尼（bhikṣuṇī，佛教出家女眾）犯波逸提；式叉摩那（śikṣamāṇā，預備出家的女子）、沙彌（śrāmaṇera，出家男童）、沙彌尼（śrāmaṇerikā，出家女童）犯突吉羅。這被稱為犯戒。
不犯戒的情況包括：隔夜接受的食物還有剩餘，給予父母、給予建造佛塔的人、給予建造房舍的人，並計價支付食物的價值。後來在其他時間乞食的比丘，從作工的人那裡乞食得到食物，缽盂（patra，食器）有孔洞，食物掉入缽中，他挑揀、清洗穿孔的缽，如法清洗后剩餘的食物沒有掉出來，不犯戒。如果隔夜接受酥油或油脂用來滴鼻，如果縮鼻時酥油或油脂隨著唾液出來，應該丟棄，其餘不犯戒。
不犯戒的情況包括：最初沒有制定戒律時，癡狂、精神錯亂、被痛苦煩惱所纏繞。（第三十八條完）
《四分律》卷第十四 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第十五（初分之十五）
姚秦 罽賓（Kashmir）三藏（Tripiṭaka）佛陀耶舍（Buddhayasas）共竺佛念（Dharmasmṛti）等譯 九十單提法之五
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時舍衛城中有一位比丘，這樣想：『我寧願經常乞食，穿著糞掃衣（用丟棄的布料縫製的衣服）。』他便按照所想的去做了。當時舍衛城中的各位居士（gṛhapati，在家信徒），爲了已故的父母、兄弟姐妹和丈夫，在四通八達的道路口、或者門下、或者河邊的樹下（佈施食物）。
【English Translation】 English version: (If one) says: 'All Śākyaputras (disciples of Śākyamuni) who have received the full ordination are impure.' (This is a transgression).
There are two kinds of food: proper food and improper food. Improper food includes root vegetables and even finely ground food. Proper food includes rice, parched flour, dried rice, fish, and meat.
If a bhikṣu (Buddhist monk) raises leftover food to eat, with each swallow, he commits a pāyantika (an offense). Eating non-seasonal food after the non-seasonal time, he commits a pāyantika. Receiving seven-day medicine and eating it after seven days, he commits a pāyantika. Taking medicine for life (medicine that can be taken for life), without a cause of illness, he commits a duṣkṛta (a minor offense). Making (food) overnight and thinking of it as overnight food, he commits a pāyantika. Suspecting (food) overnight, he commits a duṣkṛta. Not (making food) overnight, but thinking of it as overnight food, he commits a duṣkṛta. Not (making food) overnight, but suspecting it, he commits a duṣkṛta.
A bhikṣuṇī (Buddhist nun) commits a pāyantika; a śikṣamāṇā (a female trainee), a śrāmaṇera (a novice monk), a śrāmaṇerikā (a novice nun) commits a duṣkṛta. This is called a transgression.
Non-offenses include: if there is leftover food received overnight, giving it to parents, giving it to those who build pagodas, giving it to those who build houses, and calculating the price to pay for the value of the food. Later, at another time, a bhikṣu begging for food, begging for food from the workers and getting food, if the bowl (patra) has holes and food falls into the bowl, he picks, washes the pierced bowl, and after washing according to the Dharma, the remaining food does not fall out, there is no offense. If overnight ghee or oil is received to be used for nasal instillation, if the ghee or oil comes out with saliva when shrinking the nose, it should be discarded, and there is no other offense.
Non-offenses include: when the precepts were not initially established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of the thirty-eighth)
《Vinaya in Four Parts》, Volume 14 《Taishō Tripiṭaka》, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Volume 15 (Fifteenth of the First Division)
Translated by Tripiṭaka (Tripiṭaka) Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmasmṛti (Dharmasmṛti) and others. Fifth of the Ninety Simple Confessions
At that time, the Buddha was in the Jeta Grove Anāthapiṇḍada Park (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, there was a bhikṣu in Śrāvastī who thought: 'I would rather always beg for food and wear discarded clothes (clothes made from discarded fabrics).' He then acted as he thought. At that time, the gṛhapatis (lay devotees) in Śrāvastī, for their deceased parents, siblings, and husbands, (were giving alms) at the crossroads, or under the gates, or under the trees by the river.
、或在石邊、或在廟中，作飲食祭祀供養。時彼乞食比丘自取食之，諸居士見皆共嫌之：「沙門釋子不知慚愧，犯不與取，外自稱言：『我修正法。』如是有何正法？我等為命過父母及兄弟姊妹，作飲食祭祀供養而取食之，如似我曹故為沙門釋子飲食供養置如是處，而我等乃為命過父母及兄弟姊妹故設此飲食祭祀，而自取食之。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責乞食比丘言：「云何乞食比丘，舍衛城中諸居士為命過父母及兄弟姊妹設飯食祭祀供養，而自取食之？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘僧，以無數方便呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乞食比丘，自取捨衛城居士祭祀飲食而食之。」世尊以無數方便呵責彼乞食比丘已，告諸比丘：「此乞食比丘癡人！多種有漏處，最初犯戒，自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘不受食、若藥著口中，波逸提。」如是世尊與比丘結戒。
時諸比丘于中生疑，不敢自取楊枝凈水，佛言：「比丘自取楊枝凈水，不犯。自今已去當如是說戒：若比丘，不受食、若藥著口中，除水及楊枝，波逸提。」
【現代漢語翻譯】 現代漢語譯本 當時，有些比丘在外面乞食，他們有時在石頭旁邊，有時在廟宇之中，看到人們爲了祭祀已故的親人（父母、兄弟姐妹）而準備飲食供養。這個乞食的比丘就自己取來吃。那些居士們看到了，都非常厭惡他，說：『這些釋迦牟尼的弟子真不知羞恥，犯了不予而取的罪過，還對外自稱說：『我修行正法。』像這樣有什麼正法可言？我們爲了已故的父母兄弟姐妹，才做飲食祭祀供養，他卻來取食。好像我們是特意為這些釋迦牟尼弟子準備飲食供養一樣，而我們明明是爲了已故的父母兄弟姐妹才設這些飲食祭祀的，他卻自己取來吃。』 當時，一些比丘聽到了這些議論，其中那些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，就責備那個乞食的比丘說：『你這個乞食的比丘，怎麼能自己取捨衛城（Śrāvastī）的居士們爲了祭祀已故的父母兄弟姐妹而準備的飯食來吃呢？』 當時，這些比丘們去到世尊（Bhagavān）那裡，頭面頂禮佛足，然後在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊因為這件事召集了所有的比丘僧團，用無數的方法呵斥那個比丘說：『你所做的事情是不對的，不合威儀、不合沙門（śrāmaṇa，出家人）的規矩、不是清凈的行為、不是隨順修行的行為，是不應該做的。你這個乞食的比丘，怎麼能自己取捨衛城居士們祭祀用的飲食來吃呢？』 世尊用無數的方法呵斥了那個乞食的比丘之後，告訴眾比丘說：『這個乞食的比丘真是個愚癡的人！他開啟了多種有漏（āsrava，煩惱）的途徑，最初就犯了戒律。從今以後，我要為比丘們制定戒律，這其中包含了十種意義，乃至爲了正法能夠長久住世。想要誦說戒律的人，應當這樣說：如果比丘沒有得到允許就取食物或者藥物放入口中，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。 當時，一些比丘對此產生了疑惑，不敢自己取用楊枝（dantakāṣṭha，一種牙籤）和凈水。佛陀說：『比丘自己取用楊枝和凈水，不犯戒。從今以後，應當這樣誦說戒律：如果比丘沒有得到允許就取食物或者藥物放入口中，除了水和楊枝，犯波逸提。』
【English Translation】 English version At that time, some monks were begging for food outside. Sometimes they were by the stones, and sometimes they were in the temples, where they saw people preparing food offerings for the deceased relatives (parents, siblings). This begging monk would take the food and eat it himself. When the laypeople saw this, they were all disgusted with him, saying, 'These disciples of Śākyamuni (釋迦牟尼) are shameless, committing the offense of taking what is not given, and yet they claim to be 'practicing the true Dharma.' What true Dharma is there in this? We prepare food offerings for our deceased parents and siblings, and he takes it to eat. It's as if we are preparing food offerings specifically for these Śākyamuni monks, when we are clearly setting up these food offerings for our deceased parents and siblings, and yet he takes it to eat himself.' At that time, some monks heard these criticisms. Among them, those who were content with little, practiced dhūta (頭陀, ascetic practices), were eager to learn the precepts, and were ashamed of wrongdoing, rebuked the begging monk, saying, 'How can you, a begging monk, take the food offerings prepared by the laypeople of Śrāvastī (舍衛城) for the deceased parents and siblings and eat it yourself?' At that time, these monks went to the World Honored One (Bhagavān, 世尊), bowed their heads and paid homage at the Buddha's feet, and then sat to one side, telling the World Honored One the whole story. Because of this incident, the World Honored One gathered all the monks and reprimanded that monk with countless methods, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a śrāmaṇa (沙門, renunciant), not a pure action, not in accordance with the practice of cultivation, and should not be done. How can you, a begging monk, take the sacrificial food of the laypeople of Śrāvastī and eat it?' After the World Honored One reprimanded that begging monk with countless methods, he told the monks, 'This begging monk is truly a foolish person! He has opened up many paths of defilement (āsrava, 有漏), and has initially violated the precepts. From now on, I will establish precepts for the monks, which contain ten meanings, and even for the sake of the true Dharma being able to abide in the world for a long time. Those who wish to recite the precepts should say this: If a monk takes food or medicine into his mouth without permission, he commits a pāyantika (波逸提, an offense).』 In this way, the World Honored One established the precepts for the monks. At that time, some monks had doubts about this and did not dare to take the tooth-cleaning twig (dantakāṣṭha, 楊枝) and pure water themselves. The Buddha said, 'Monks taking the tooth-cleaning twig and pure water themselves do not violate the precepts. From now on, the precepts should be recited in this way: If a monk takes food or medicine into his mouth without permission, except for water and the tooth-cleaning twig, he commits a pāyantika.'
比丘義如上。
不與者，未受者是。受者有五種受：手與、手受；或手與、持物受；若持物授、手受；若持物授、持物受；若遙過物與，與者受者俱知中間無所觸礙，得墮手中，是謂五種受。復有五種受食：若身與身受、若衣與衣受、若曲肘與曲肘受、若器與器受、若有因緣置地與，是為五種受食。
佉阇尼食者，從根食乃至細末磨食。
食者麨、飯、乾飯、魚及肉。
奢耶尼食者，酥、油、生酥、蜜、石蜜。
若比丘不與食，自取著口中，除水及楊枝，咽咽波逸提。非時過非時食者，波逸提。受七日藥過七日食者，波逸提。盡形壽藥，無因緣不受而食者，突吉羅。不受不受想，波逸提。不受疑，突吉羅。受作不受想，突吉羅。若受有疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，取水及楊枝，若不受酥油脂灌鼻與唾俱出，餘者不犯。若乞食比丘鳥銜食墮缽中，若風吹墮缽中，欲除去此食乃至一指爪可除去，餘者無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十九竟)
爾時佛在舍衛國祇樹給孤獨園。時跋難陀釋子有一商主為檀越，時跋難陀釋子時到著衣持缽，詣彼商賈家作如是言：「我今欲得雜
【現代漢語翻譯】 現代漢語譯本： 比丘的定義如上所述。
『不與』，指的是未被給予的東西。接受有五種方式：手給予，手接受；或者手給予，持物接受；或者持物給予，手接受；或者持物給予，持物接受；或者遙遠地傳遞物品，給予者和接受者都知道中間沒有任何接觸阻礙，物品落入手中，這被稱為五種接受方式。又有五種接受食物的方式：身體給予身體接受，衣服給予衣服接受，彎曲手臂給予彎曲手臂接受，器皿給予器皿接受，或者因為某種原因放置在地上給予，這被稱為五種接受食物的方式。
『佉阇尼食』（Khajaniya-bhojana），指的是從根莖類食物到細末研磨的食物。
『食』，指的是炒麵、米飯、乾飯、魚和肉。
『奢耶尼食』（Sayaniya-bhojana），指的是酥油、食用油、生酥、蜂蜜、石蜜。
如果比丘未經允許就取食物放入口中，除了水和楊枝，每嚥一口都犯波逸提（Payantika）。非規定時間過後食用，犯波逸提。接受七日藥后超過七日食用，犯波逸提。終身服用的藥物，沒有特殊原因不接受而食用，犯突吉羅（Dukkata）。接受時想著沒有接受，犯波逸提。接受時心存疑惑，犯突吉羅。接受后又想著沒有接受，犯突吉羅。如果接受時心存疑惑，犯突吉羅。
比丘尼犯波逸提；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramaneri）犯突吉羅。這些被稱為違犯。
不違犯的情況：取水和楊枝，或者不接受酥油等灌鼻，與唾液一起排出，其餘情況不違犯。如果乞食的比丘的食物被鳥銜走掉入缽中，或者被風吹落入缽中，想要去除這些食物，即使只能去除一指甲大小，其餘情況也不違犯。
沒有違犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第三十九條完）
當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時跋難陀釋子（Bhadrananda）有一位商人施主，跋難陀釋子按時穿好衣服，拿著缽，前往那位商人家中，這樣說道：『我現在想要雜……』
【English Translation】 English version: The definition of 『Bhikkhu』 (monk) is as mentioned above.
『Not given』 refers to something that has not been given. There are five ways of receiving: giving by hand and receiving by hand; or giving by hand and receiving by holding an object; or giving by holding an object and receiving by hand; or giving by holding an object and receiving by holding an object; or transmitting an object from afar, where both the giver and receiver know that there is no contact or obstruction in between, and the object falls into the hand. These are called the five ways of receiving. There are also five ways of receiving food: body giving and body receiving, clothing giving and clothing receiving, bent arm giving and bent arm receiving, vessel giving and vessel receiving, or giving by placing on the ground for some reason. These are called the five ways of receiving food.
『Khajaniya-bhojana』 (chewable food) refers to food from root vegetables to finely ground food.
『Food』 refers to roasted barley flour, cooked rice, dried rice, fish, and meat.
『Sayaniya-bhojana』 (staple food) refers to ghee, oil, fresh ghee, honey, and rock candy.
If a Bhikkhu takes food and puts it in his mouth without permission, except for water and a toothpick, he commits a Payantika (expiation) offense for each swallow. Eating after the prescribed time is a Payantika offense. If he takes medicine for seven days and eats it after seven days, he commits a Payantika offense. If he takes medicine for life and eats it without a valid reason, he commits a Dukkata (wrongdoing) offense. If he receives something thinking that he has not received it, he commits a Payantika offense. If he receives something with doubt, he commits a Dukkata offense. If he receives something and then thinks that he has not received it, he commits a Dukkata offense. If he receives something with doubt, he commits a Dukkata offense.
A Bhikkhuni (nun) commits a Payantika offense; a Siksamana (novice nun), a Sramanera (novice monk), and a Sramaneri (novice nun) commit a Dukkata offense. These are called offenses.
Non-offenses: taking water and a toothpick, or not accepting ghee or oil for nasal irrigation and expelling it with saliva, the rest are not offenses. If a Bhikkhu begging for food has food snatched by a bird and dropped into his bowl, or if it is blown into his bowl by the wind, wanting to remove this food, even if only a fingernail's worth can be removed, the rest are not offenses.
No offense is committed in the following cases: when the precepts were not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the thirty-ninth section)
At that time, the Buddha was in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Sravasti (Savatthi). At that time, Bhadrananda (Bhadrananda), a Sakyan, had a merchant as a patron. Bhadrananda, at the appropriate time, put on his robes, carried his bowl, and went to that merchant's house, saying, 'I now want various...'
食！」商賈問言：「今有何患乃思此食？」報言：「無所患苦，但意欲得雜食耳。」商賈報言：「我曹賈客常買賣生活，猶尚不能得雜食，況乃出家人。」時乞食比丘聞此語，嫌責跋難陀釋子：「云何自為身乞求如是美食？」時乞食比丘食訖，還至僧伽藍中，以此因緣向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「云何自為身乞如是美食？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，無數方便呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何跋難陀釋子！自為身乞求如是美食？」世尊以無數方便呵責跋難陀釋子已，告諸比丘：「跋難陀癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若有如是美食乳酪魚及肉，若比丘如是美食自為身索食者，波逸提。」如是世尊與比丘結戒。
時諸病比丘，聞此語已皆畏慎不敢乞，不敢為病比丘乞，得食已不敢食。佛言：「自今已去聽病比丘乞，彼人亦聽為病比丘乞，乞得已聽食之。自今已去當如是說戒：若得好美飲食乳酪魚及肉，若比丘如此美飲食，無病自為身索者，波逸提。」
比丘義如上。
【現代漢語翻譯】 現代漢語譯本 『吃！』商人問道：『現在有什麼憂慮才想要這種食物？』回答說：『沒有什麼憂慮痛苦，只是想要得到雜食罷了。』商人回答說：『我們這些商人經常買賣維持生計，尚且不能得到雜食，更何況是出家人。』當時乞食的比丘聽到這些話，責怪跋難陀（Nanda，釋迦牟尼佛的堂弟）釋子：『怎麼能爲了自己乞求這樣的美食？』當時乞食的比丘吃完飯，回到僧伽藍（Sangharama，僧眾居住的園林）中，把這件事告訴了各位比丘。其中有少欲知足、修頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪跋難陀釋子：『怎麼能爲了自己乞求這樣的美食？』當時各位比丘前往世尊（Bhagavan，佛的尊稱）處，頭面禮足后在一旁坐下，把這件事詳細地告訴了世尊。世尊因為這件事召集比丘僧眾，用無數方法呵責跋難陀釋子：『你所做的不對，不合威儀、不合沙門法（Sramana，出家修行者的行爲規範）、不清凈、不隨順修行，是不應該做的。怎麼能跋難陀釋子！爲了自己乞求這樣的美食？』世尊用無數方法呵責跋難陀釋子后，告訴各位比丘：『跋難陀這個愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果有像乳酪魚肉這樣的美食，如果有比丘爲了自己索取這樣的美食，犯波逸提（Payantika，一種戒律名稱）。』就這樣世尊為比丘們制定了戒律。
當時生病的比丘，聽到這些話后都畏懼謹慎，不敢乞討，不敢為生病的比丘乞討，得到食物后也不敢吃。佛說：『從今以後允許生病的比丘乞討，也允許別人為生病的比丘乞討，乞討得到后允許吃。從今以後應當這樣說戒：如果得到好的美食，像乳酪魚肉，如果有比丘沒有生病卻爲了自己索取這樣的美食，犯波逸提。』
比丘的定義如上所述。
【English Translation】 English version 『Eat!』 The merchant asked, 『What troubles do you have now that you desire this food?』 He replied, 『I have no troubles, but I simply desire to have mixed food.』 The merchant replied, 『We merchants are constantly buying and selling to make a living, yet we still cannot obtain mixed food, let alone a renunciant.』 At that time, a begging bhikkhu (monk) heard these words and criticized Nanda (cousin of Shakyamuni Buddha) the Sakyan: 『How can you beg for such delicious food for yourself?』 After the begging bhikkhu finished eating, he returned to the Sangharama (monastery) and told all the bhikkhus about this matter. Among them were those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, who criticized Nanda the Sakyan: 『How can you beg for such delicious food for yourself?』 At that time, the bhikkhus went to the Blessed One (Bhagavan, honorific title for the Buddha), bowed their heads to his feet, sat to one side, and told the Blessed One about this matter in detail. Because of this matter, the Blessed One gathered the assembly of bhikkhus and rebuked Nanda the Sakyan with countless means: 『What you have done is wrong, it is not in accordance with decorum, not in accordance with the law of a Sramana (wandering ascetic), not pure conduct, not in accordance with practice, it is not something that should be done. How can you, Nanda the Sakyan! Beg for such delicious food for yourself?』 After the Blessed One rebuked Nanda the Sakyan with countless means, he told the bhikkhus: 『Nanda, you foolish man! Many kinds of defiled places, the first transgression. From now on, I will establish precepts for the bhikkhus, gathering ten meanings, so that the Proper Dharma may long endure. Those who wish to recite the precepts should say thus: If there is delicious food such as milk, cheese, fish, and meat, if a bhikkhu begs for such delicious food for himself, he commits a Payantika (a type of monastic offense).』 Thus, the Blessed One established the precepts for the bhikkhus.
At that time, the sick bhikkhus, having heard these words, were all fearful and cautious, not daring to beg, not daring to beg for sick bhikkhus, and not daring to eat the food they obtained. The Buddha said: 『From now on, sick bhikkhus are allowed to beg, and others are also allowed to beg for sick bhikkhus, and they are allowed to eat what they obtain. From now on, the precept should be recited thus: If one obtains good and delicious food, such as milk, cheese, fish, and meat, if a bhikkhu who is not sick begs for such delicious food for himself, he commits a Payantika.』
The definition of bhikkhu is as stated above.
美食者，乳酪、魚及肉。
病者，乃至一坐間不堪食竟。
若比丘無病，自為身乞如此美食，食咽咽波逸提。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，病人自乞、為病人乞，乞得而食；或己為彼、彼為己；若不乞而得，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十竟)
爾時佛將千二百五十弟子，從拘薩羅國遊行來至舍衛國，爾時諸檀越供養佛及眾僧大得餅食。時世尊告阿難：「汝與眾僧分此餅。」阿難即受教，以餅分與眾僧，分已故有餘在。世尊復告阿難：「以此余餅與乞人。」阿難即受教，人與一餅。時彼乞兒眾中有一裸形外道家女，顏貌端正，時阿難賦餅，餅粘相著，謂是一餅與此女人。此女人即問傍人言：「汝得幾餅？」時彼報言：「我得一餅。」彼即復還問：「汝得幾餅？」報言：「我得二餅。」時彼婦女即語此女言：「彼與汝私通，何得不與汝二餅也？」時阿難聞此語即懷愁憂，諸比丘聞亦復不樂。時彼會中有一梵志，在此食已便向拘薩羅國，道逢一篤信瞻相婆羅門，即問言：「汝從何來？」報言：「我從舍衛國來。」復問：「云何舍衛國中乞求飲食可得不？復可得持行不？」報言：「所索可得。」復問言
【現代漢語翻譯】 現代漢語譯本 美食者，指乳酪、魚和肉等食物。
病人的情況是，甚至坐著都無法吃完這些食物。
如果比丘沒有生病，爲了自己乞求這樣的美食，每吃一口都犯波逸提罪（一種戒律）。
比丘尼犯突吉羅罪（一種較輕的戒律）；式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小女沙彌）也犯突吉羅罪。 這就是所謂的犯戒。
不犯戒的情況有：病人為自己乞求，或者為病人乞求，乞求到食物后食用；或者自己為對方乞求，對方為自己乞求；如果是不乞求而得到的食物，則不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所困擾時。（第四十條戒律結束）
當時，佛陀帶領一千二百五十名弟子，從拘薩羅國來到舍衛國。當時，一些施主供養佛陀和僧眾大量的餅食。這時，世尊告訴阿難（佛陀的侍者）: 『你把這些餅分給眾僧。』阿難接受教誨，將餅分給眾僧，分完后還有剩餘。世尊又告訴阿難：『把這些剩餘的餅分給乞丐。』阿難再次接受教誨，每人給一個餅。當時，乞丐人群中有一個裸形外道家的女子，容貌端正。當時阿難分餅時，有兩個餅粘在一起，他認為是一個餅，就給了這個女人。這個女人就問旁邊的人說：『你得到幾個餅？』旁邊的人回答說：『我得到一個餅。』她又問：『你得到幾個餅？』回答說：『我得到兩個餅。』這時，那個婦女就對這個女子說：『他和你私通，怎麼會不給你兩個餅呢？』當時阿難聽到這些話，心中憂愁，眾比丘聽到后也不高興。當時，聚會中有一個婆羅門，在這裡吃完飯後就前往拘薩羅國，在路上遇到一個篤信占相的婆羅門，就問他說：『你從哪裡來？』回答說：『我從舍衛國來。』又問：『在舍衛國中乞求飲食容易得到嗎？可以拿走嗎？』回答說：『所要的東西可以得到。』又問說
【English Translation】 English version A gourmet is one who enjoys cheese, fish, and meat.
A sick person is one who cannot even finish eating in one sitting.
If a Bhikkhu (Buddhist monk) is not sick and begs for such gourmet food for himself, he commits a Payantika (an offense requiring confession) with each mouthful.
A Bhikkhuni (Buddhist nun) commits a Dukkata (a minor offense); a Sikkhamana (a female novice), a Samanera (a male novice), and a Samaneri (a female novice) commit a Dukkata. This is considered an offense.
There is no offense if a sick person begs for himself, or begs for a sick person, and eats what is obtained; or if one begs for the other, and the other for oneself; or if one obtains food without begging, there is no offense.
There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the fortieth precept)
At that time, the Buddha, with twelve hundred and fifty disciples, came from the country of Kosala to the city of Shravasti. At that time, some donors offered the Buddha and the Sangha (Buddhist community) a large amount of cakes. Then, the World-Honored One (Buddha) said to Ananda (Buddha's attendant): 'You distribute these cakes to the Sangha.' Ananda accepted the teaching and distributed the cakes to the Sangha, and after distributing them, there were still some remaining. The World-Honored One again said to Ananda: 'Give these remaining cakes to the beggars.' Ananda again accepted the teaching and gave each person one cake. At that time, among the crowd of beggars, there was a naked female ascetic from another sect, with a beautiful appearance. When Ananda was distributing the cakes, two cakes were stuck together, and he thought it was one cake, so he gave it to this woman. This woman then asked the person next to her, saying: 'How many cakes did you get?' The person next to her replied: 'I got one cake.' She then asked again: 'How many cakes did you get?' The reply was: 'I got two cakes.' At that time, that woman then said to this woman: 'He is having an affair with you, why wouldn't he give you two cakes?' At that time, Ananda heard these words and felt sorrowful, and the Bhikkhus who heard it were also unhappy. At that time, there was a Brahmin in the assembly who, after eating here, went to the country of Kosala. On the way, he met a Brahmin who was a devout believer in divination and asked him: 'Where are you coming from?' He replied: 'I am coming from the city of Shravasti.' He further asked: 'Is it easy to obtain food by begging in the city of Shravasti? Is it possible to take it away?' He replied: 'What is asked for can be obtained.' He then asked
：「從誰間得耶？」報言：「禿頭居士邊得。」復問：「何者是禿頭居士？」報言：「沙門瞿曇是。」婆羅門問言：「汝是何人？食他食已發此惡言也。」彼婆羅門至僧伽藍中，如所聞事語諸比丘。時諸比丘以此二因緣具白世尊。世尊爾時以此因緣集比丘僧，告言：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與裸形外道，若男、若女食者，波逸提。」如是世尊與比丘結戒。
諸餘外道等皆有怨言：「一二外道有過，我曹復有何過而不得食耶？」諸比丘白佛，佛言：「自今已去若諸比丘欲與食者，當置地與，若使人與。自今已去當如是說戒：若比丘，外道男、外道女自手與食者，波逸提。」
比丘義如上。
外道者，裸形異學人。
波私波羅阇者，在此眾外出家者是。
佉阇尼食者，根食乃至果食油食乃至磨細末食。
食者，飯、麨、乾飯、魚及肉。
若比丘，裸形外道若男、若女，自手與食者，波逸提。若與而受者，波逸提。與而不受者，突吉羅。方便欲與而不與還變悔者，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若舍著地與；若使人與；若與父母、與塔作人、別房作人，
【現代漢語翻譯】 現代漢語譯本： 有人問：'你從哪裡聽說的？' 他回答說：'從禿頭居士那裡聽說的。' 又問：'誰是禿頭居士？' 他回答說：'是沙門瞿曇（Śākyamuni Buddha的稱號之一）。' 婆羅門（Brahmin）問道：'你是什麼人？吃了別人的食物，卻說出這樣惡毒的話。' 那個婆羅門到了僧伽藍（Saṃghārāma，僧院）中，把聽到的事情告訴了各位比丘（bhikkhu，佛教僧侶）。當時，各位比丘因為這兩種因緣，詳細地稟告了世尊（Bhagavān，佛陀的尊稱）。世尊當時因為這個因緣，召集了比丘僧團，告訴他們：'從今以後，為比丘們制定戒律，總結十種意義，乃至爲了正法（dharma，佛法）長久住世，想要說戒的人應當這樣說：如果比丘給裸形外道，無論是男是女，食物，犯波逸提（Pācittiya，一種輕罪）。' 這樣，世尊為比丘們制定了戒律。
其他的那些外道（Tīrthika，指佛教以外的修行者）等都有怨言：'一兩個外道有過錯，我們這些人又有什麼過錯，而不能得到食物呢？' 各位比丘稟告佛陀，佛陀說：'從今以後，如果各位比丘想要給他們食物，應當放在地上給，或者派人給。從今以後，應當這樣說戒：如果比丘，用手親自給外道男子、外道女子食物，犯波逸提。'
比丘的定義如上所述。
外道，指裸形或持有其他不同學說的修行人。
波私波羅阇（Pārśva-pārājika），指從其他教派轉到佛教出家的人。
佉阇尼食（Khādanīya），指根莖類食物，乃至水果類食物，油炸類食物，乃至磨成細末的食物。
食物，指米飯、炒麵、乾飯、魚和肉。
如果比丘，用手親自給裸形外道，無論是男是女，食物，犯波逸提。如果給了並且對方接受了，犯波逸提。如果給了但是對方沒有接受，犯突吉羅（Duṣkṛta，一種更輕微的罪）。如果想要給，但還沒有給就改變主意後悔了，一切都犯突吉羅。
比丘尼（bhikkhunī，佛教女僧），犯突吉羅；式叉摩那（Śikṣamāṇā，見習女僧）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況：如果捨棄食物放在地上給；如果派人給；如果給父母、給建造佛塔的人、給建造僧房的人。
【English Translation】 English version: Someone asked: 'From whom did you hear this?' He replied: 'I heard it from the bald-headed layman.' Again asked: 'Who is the bald-headed layman?' He replied: 'It is the Śramaṇa Gautama (another title for Śākyamuni Buddha).' The Brahmin (Brahmin) asked: 'What kind of person are you? After eating his food, you utter such evil words.' That Brahmin went to the Saṃghārāma (monastery), and told the bhikkhus (Buddhist monks) what he had heard. At that time, the bhikkhus, because of these two reasons, reported in detail to the Bhagavan (the Blessed One, an epithet of the Buddha). The Bhagavan, at that time, because of this reason, gathered the assembly of bhikkhus, and told them: 'From now on, I will establish precepts for the bhikkhus, summarizing ten meanings, and even for the long duration of the Dharma (Buddhist teachings), those who wish to recite the precepts should say this: If a bhikkhu gives food to a naked ascetic, whether male or female, he commits a Pācittiya (an offense requiring expiation).』 Thus, the Bhagavan established the precepts for the bhikkhus.
The other Tīrthikas (non-Buddhist ascetics) and others all had complaints: 'If one or two Tīrthikas have faults, what faults do we have that we cannot receive food?' The bhikkhus reported to the Buddha, and the Buddha said: 'From now on, if the bhikkhus wish to give them food, they should place it on the ground to give, or send someone to give it. From now on, the precepts should be recited as follows: If a bhikkhu personally gives food to a male or female Tīrthika with his own hand, he commits a Pācittiya.'
The definition of bhikkhu is as mentioned above.
Tīrthika refers to ascetics who are naked or hold different doctrines.
Pārśva-pārājika refers to those who have left other religions to become monks in Buddhism.
Khādanīya refers to root foods, and even fruit foods, fried foods, and even finely ground foods.
Food refers to rice, fried noodles, dried rice, fish, and meat.
If a bhikkhu personally gives food to a naked ascetic, whether male or female, with his own hand, he commits a Pācittiya. If he gives it and the other person accepts it, he commits a Pācittiya. If he gives it but the other person does not accept it, he commits a Duṣkṛta (a minor offense). If he intends to give it, but changes his mind and regrets it before giving it, he commits a Duṣkṛta in all cases.
A bhikkhunī (Buddhist nun) commits a Duṣkṛta; a Śikṣamāṇā (female trainee monk), a Śrāmaṇera (novice monk), a Śrāmaṇerikā (novice nun) commits a Duṣkṛta. This is what is called an offense.
Non-offenses: If the food is discarded and placed on the ground to give; if someone is sent to give it; if it is given to parents, to those who build pagodas, or to those who build monasteries.
計作食價與；若為力勢強奪去，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十一竟)
爾時佛在舍衛國祇樹給孤獨園。時舍衛城中有一豪族長者，與跋難陀釋子知舊親友，彼作如是念言：「若跋難陀釋子來入此城者，當爲跋難陀故飯食眾僧。」于異時跋難陀釋子來入城中，長者聞來至，即遣人詣僧伽藍中，語諸比丘：「明日請食。」即于其夜辦具種種甘饌飲食，明日清旦往白時到。時諸比丘到時著衣持缽，詣長者家就座而坐，諸比丘語長者言：「眾僧已集，飲食辦者可時施設。」長者報言：「諸尊小留待，須跋難陀釋子至。」諸比丘報言：「眾僧已集，若飲食已辦者便可施設。何須留待？日時晚過，恐諸比丘不得具足滿食。」時長者白諸比丘：「我先有誓願，若跋難陀釋子來入此城者，我當爲跋難陀釋子飯食眾僧，愿諸尊小留待跋難陀。」爾時跋難陀小食時乃更詣余家，日時垂欲過方來。時諸比丘見時欲過，雖得飲食竟不滿足。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「云何跋難陀釋子，小食時更詣余家，時垂欲過方來，使諸比丘飲食不得滿足耶？」爾時諸比丘往至世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，以無數方便呵責跋難
【現代漢語翻譯】 現代漢語譯本：如果（食物）被算作食物的價值，或者因為權勢而被強行奪走，這不算違犯戒律。
不構成違犯的情況是：最初沒有制定戒律時，以及因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞的時候。（第四十一節完）
當時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，舍衛城中有一位富豪長者（wealthy householder），與跋難陀釋子（Bhaddanta）是相識的親友。他這樣想：『如果跋難陀釋子來到這座城市，我應當爲了跋難陀的緣故供養僧眾飯食。』後來，跋難陀釋子來到城中，長者聽說他來了，就派人到僧伽藍（Sangharama，僧院）中，告訴各位比丘（bhikkhu，和尚）說：『明天請大家來吃飯。』當天晚上，他準備了各種美味佳餚。第二天清晨，前往僧院稟告時間已到。各位比丘到時穿好衣服，拿著缽，前往長者家就座。比丘們對長者說：『僧眾已經到齊，如果飲食準備好了，就可以開始佈施了。』長者回答說：『各位尊者請稍等，須等跋難陀釋子到來。』比丘們回答說：『僧眾已經到齊，如果飲食已經準備好，就可以開始佈施了。何必等待呢？時間已經晚了，恐怕各位比丘不能充分地享用食物。』當時，長者告訴比丘們：『我先前有誓願，如果跋難陀釋子來到這座城市，我應當爲了跋難陀釋子供養僧眾飯食，希望各位尊者稍等跋難陀。』當時，跋難陀在小食（早餐）時前往其他人家，時間快要過了才來。當時，各位比丘看到時間快要過了，即使得到了飲食，也沒有吃飽。其中有少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪跋難陀釋子：『為什麼跋難陀釋子在小食時前往其他人家，時間快要過了才來，使得各位比丘飲食不能滿足呢？』當時，各位比丘前往世尊（Bhagavan，佛陀）處，頂禮佛足后在一旁坐下，將此事原原本本地告訴了世尊。世尊因此事召集比丘僧眾，用無數種方法呵責跋難陀
【English Translation】 English version: If (the food) is reckoned as the price of food, or if it is forcibly taken away by power, there is no offense.
There is no offense when: initially, the precept was not established; or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of section forty-one)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama), in Shravasti (Savatthi). At that time, in the city of Shravasti, there was a wealthy householder (wealthy householder) who was an acquaintance and friend of Bhaddanta (Bhaddanta). He thought to himself: 'If Bhaddanta comes to this city, I shall offer food to the Sangha (Sangha, monastic community) for Bhaddanta's sake.' Later, Bhaddanta came to the city. The householder heard that he had arrived and sent someone to the monastery (Sangharama, monastery), telling the monks (bhikkhu, monks): 'Please come for a meal tomorrow.' That night, he prepared various delicious foods. The next morning, he went to the monastery to announce that the time had arrived. When the monks arrived, they put on their robes, took their bowls, and went to the householder's home to sit down. The monks said to the householder: 'The Sangha has gathered. If the food is ready, it can be offered.' The householder replied: 'Venerable ones, please wait a moment. I must wait for Bhaddanta to arrive.' The monks replied: 'The Sangha has gathered. If the food is ready, it can be offered. Why wait? The time is late, and the monks may not be able to eat their fill.' At that time, the householder said to the monks: 'I made a vow earlier that if Bhaddanta comes to this city, I shall offer food to the Sangha for Bhaddanta's sake. I hope the venerable ones will wait a moment for Bhaddanta.' At that time, Bhaddanta went to other houses during the morning meal (breakfast), and only came when the time was almost over. At that time, the monks saw that the time was almost over, and even though they received food, they were not satisfied. Among them were those who were content with little, practiced asceticism (dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse. They criticized Bhaddanta: 'Why did Bhaddanta go to other houses during the morning meal and only come when the time was almost over, causing the monks to be unable to eat their fill?' At that time, the monks went to the Blessed One (Bhagavan, Buddha), bowed their heads to his feet, sat down to one side, and told the Blessed One about this matter in detail. Because of this matter, the Blessed One gathered the community of monks and rebuked Bhaddanta with countless methods.
陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何跋難陀釋子！小食時到余，家時欲過方來，使諸比丘不得滿足食耶？」世尊以無數方便呵責跋難陀釋子已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘先受請，小食時至余家者，波逸提。」如是世尊與比丘結戒。
爾時羅閱城中有一大臣，與跋難陀釋子知舊親友。時彼大臣于異時大得甘果，即敕一人言：「跋難陀釋子是我知舊親友，汝可持此果往至僧伽藍中示之，語言：『我與汝知舊，可持此果眾僧中分佈。』」時彼使人即持果詣僧伽藍中，白諸比丘：「大德！此是僧新果。」諸比丘語言：「若與眾僧者便可賦之。」其人報言：「羅閱城中大臣敕我言：『汝持此果詣僧伽藍中，示跋難陀釋子，令賦與僧。』今須跋難陀釋子至，當賦與僧。」時跋難陀后食已方詣余家，時過乃還，使眾僧不得食新果。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀言：「云何后食已方詣余家，時過乃還，使諸比丘不得食新果也。」諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀釋子：「汝所為非，
【現代漢語翻譯】 現代漢語譯本 陀釋子（佛陀的弟子）：『你所做的不對，不合乎威儀，不合乎沙門（出家修行者）的規範，不是清凈的行為，也不是隨順正法的行為，是不應該做的。跋難陀釋子（一位名叫跋難陀的佛陀弟子）！為什麼在小食（早餐或午餐）時間到了之後，你還要去其他人家裡，而且時間過了很久才回來，導致其他的比丘（出家男子）不能夠充分地得到食物呢？』 世尊（佛陀）用無數種方法呵斥了跋難陀釋子之後，告訴各位比丘：『這個愚癡的人！在很多容易產生煩惱的地方，最初就犯了戒律。從今以後，我要為比丘們制定戒律，集合十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘事先接受了邀請，在小食時間到了之後又去其他人家裡，就犯了波逸提（一種輕罪）。』就這樣，世尊為比丘們制定了戒律。 當時，在羅閱城（Rajagrha）中有一位大臣，和跋難陀釋子是相識已久的好朋友。當時這位大臣在某個時候得到了很多美味的果實，就命令一個人說：『跋難陀釋子是我的老朋友，你可以拿著這些果實去僧伽藍（寺院）中給他看，告訴他說：「我和你是老朋友，你可以拿著這些果實分發給眾僧。」』 當時那個人就拿著果實去了僧伽藍中，告訴各位比丘：『各位大德（對出家人的尊稱）！這是給僧團的新鮮果實。』各位比丘說：『如果是要給眾僧的，就可以分發了。』那個人回答說：『羅閱城中的大臣命令我說：「你拿著這些果實去僧伽藍中，給跋難陀釋子看，讓他分發給僧眾。」現在需要跋難陀釋子到場，才能分發給僧眾。』 當時跋難陀在午飯後才去其他人家裡，時間過了很久才回來，導致眾僧不能夠吃到新鮮的果實。當時各位比丘聽說了這件事，其中有少欲知足、修頭陀行（苦行）、喜歡學習戒律、知道慚愧的人，都責怪跋難陀說：『為什麼在午飯後才去其他人家裡，時間過了很久才回來，導致各位比丘不能夠吃到新鮮的果實呢？』各位比丘前往世尊那裡，頭面頂禮佛足之後，在一旁坐下，把這件事的因緣詳細地告訴了世尊。世尊當時因為這件事召集了比丘僧眾，呵斥跋難陀釋子：『你所做的不對，』
【English Translation】 English version The Thera (elder monk) said: 'What you are doing is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not a pure practice, not in accordance with the practice, and should not be done. Baddhananda Thera (a monk named Baddhananda)! Why do you go to other people's houses when it is time for a small meal (breakfast or lunch), and only return after a long time, causing the other Bhikkhus (monks) to not be able to eat their fill?' After the World Honored One (Buddha) had scolded Baddhananda Thera with countless methods, he told the Bhikkhus: 'This foolish person! In many places where defilements can arise, he initially violated the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten meanings, even for the sake of the Dharma enduring for a long time. Those who wish to recite the precepts should say it like this: If a Bhikkhu has accepted an invitation beforehand, and goes to another person's house when it is time for a small meal, he commits a Pacittiya (a minor offense).』 Thus, the World Honored One established the precepts for the Bhikkhus. At that time, in Rajagrha (city name) there was a minister who was an old friend of Baddhananda Thera. At one time, this minister obtained many delicious fruits, and he ordered a person to say: 'Baddhananda Thera is my old friend, you can take these fruits to the Sangharama (monastery) and show them to him, and say: 「I am an old friend of yours, you can take these fruits and distribute them among the Sangha (monastic community).」』 At that time, that person took the fruits to the Sangharama and told the Bhikkhus: 'Venerable ones (term of respect for monks)! These are new fruits for the Sangha.' The Bhikkhus said: 'If they are for the Sangha, then they can be distributed.' That person replied: 'The minister in Rajagrha ordered me to say: 「You take these fruits to the Sangharama, show them to Baddhananda Thera, and have him distribute them to the Sangha.」 Now Baddhananda Thera needs to be present in order to distribute them to the Sangha.' At that time, Baddhananda went to other people's houses after lunch and only returned after a long time, causing the Sangha to not be able to eat the new fruits. At that time, the Bhikkhus heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), liked to study the precepts, and knew shame, and they blamed Baddhananda, saying: 'Why did you go to other people's houses after lunch and only return after a long time, causing the Bhikkhus to not be able to eat the new fruits?' The Bhikkhus went to the World Honored One, prostrated themselves at his feet, sat to one side, and told the World Honored One in detail about the cause of this matter. The World Honored One then gathered the Bhikkhu Sangha because of this matter and scolded Baddhananda Thera: 'What you are doing is wrong,'
非威儀、非沙門法、非凈行、非隨順行，所不應為。云何跋難陀釋子！后食已更詣余家，時過方還，使諸比丘不得食新果。」世尊以無數方便呵責已，告諸比丘：「自今已去當如是說戒：若比丘先受請，前食后食詣余家者，波逸提。」如是世尊與諸比丘結戒。
爾時羅閱城中眾僧大有請處，諸比丘皆畏慎，不敢入城受請。白佛，佛言：「自今已去聽諸比丘相囑授入城。」比丘不知當囑授誰。佛言：「當囑授比丘，若獨處一房中當囑授比近住者。自今已去當如是說戒：若比丘先受請已，前食后食詣余家不囑授者，波逸提。」如是世尊與諸比丘結戒。
時病比丘，先語檀越家作羹、作粥、作飯，彼畏慎不敢入城，恐犯食后至余家。白佛，佛言：「聽病比丘不囑授得入。自今已去應如是說戒：若比丘先受請，前食后食至余家，不囑授余比丘，除時因緣，波逸提。是中時者，病時。」如是世尊與比丘結戒。
時諸比丘作衣時到，或須大釜、或須小釜、或須瓶、或須杓、或須𤬪、或須斧、或須盂、或須盆、或須小碗、或須銚、或須繩、或須衣懸、或須伊尼延陀、或鬚毛𣰢。諸比丘皆畏慎不敢入城，恐犯不囑授入村。白佛，佛言：「自今已去聽諸比丘作衣時不囑授入村。自今已去當如是結戒：若比丘先受他請已
【現代漢語翻譯】 現代漢語譯本：
『不合威儀、不合沙門（Śrāmaṇa）之法、不清凈的行為、不隨順修行，這些都是不應該做的。跋難陀（Bhadanta）釋子（釋迦牟尼佛的弟子）！你飯後又去別人家，回來太晚，導致其他比丘沒能吃到新鮮的水果。』世尊用無數種方法呵斥了他，然後告訴眾比丘：『從今以後，應當這樣說戒：如果比丘事先接受了邀請，飯前飯後又去別人家，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊與眾比丘制定了戒律。
當時，羅閱城（Rāyagṛha）中有很多僧眾接受邀請的地方，比丘們都很害怕謹慎，不敢進城接受邀請。他們稟告佛陀，佛陀說：『從今以後，允許比丘們互相囑託後進城。』比丘們不知道應該囑託誰。佛陀說：『應當囑託比丘，如果獨自住在房間里，應當囑託附近的住者。從今以後，應當這樣說戒：如果比丘事先接受了邀請，飯前飯後又去別人家，沒有囑託其他比丘，犯波逸提。』就這樣，世尊與眾比丘制定了戒律。
當時，生病的比丘事先告訴施主家要做羹、做粥、做飯，他們害怕謹慎，不敢進城，害怕犯了飯後去別人家的戒律。他們稟告佛陀，佛陀說：『允許生病的比丘不囑託就可以進城。從今以後，應當這樣說戒：如果比丘事先接受了邀請，飯前飯後去別人家，沒有囑託其他比丘，除非有特殊情況，犯波逸提。這裡說的特殊情況，就是生病的時候。』就這樣，世尊與比丘們制定了戒律。
當時，比丘們做衣服的時候到了，或者需要大鍋、或者需要小鍋、或者需要瓶子、或者需要勺子、或者需要瓦器、或者需要斧頭、或者需要盂（一種盛水器皿）、或者需要盆、或者需要小碗、或者需要銚（一種煮水器皿）、或者需要繩子、或者需要衣架、或者需要伊尼延陀（Iniyantta，一種工具）、或者需要毛刷。比丘們都很害怕謹慎，不敢進城，害怕犯了不囑託就進村的戒律。他們稟告佛陀，佛陀說：『從今以後，允許比丘們在做衣服的時候不囑託就進村。從今以後，應當這樣制定戒律：如果比丘事先接受了別人的邀請』
【English Translation】 English version:
'Actions that are not dignified, not in accordance with the Dharma of a Śrāmaṇa (ascetic), not pure conduct, and not conducive to practice should not be done. Bhadanta (Venerable) son of the Śākya (disciple of Śākyamuni Buddha)! After eating, you went to another's house and returned late, causing the other Bhikṣus (monks) to be unable to eat the fresh fruit.' The World-Honored One (the Buddha) rebuked him with countless means and then told the Bhikṣus: 'From now on, the precept should be recited as follows: If a Bhikṣu has previously accepted an invitation and goes to another's house before or after the meal, it is a Pāyantika (an offense requiring expiation).』 Thus, the World-Honored One established the precept with the Bhikṣus.
At that time, there were many places in Rāyagṛha (Rajgir) where the Sangha (monastic community) received invitations, and the Bhikṣus were all fearful and cautious, not daring to enter the city to accept invitations. They reported this to the Buddha, and the Buddha said: 'From now on, Bhikṣus are allowed to enter the city after entrusting (their duties) to one another.' The Bhikṣus did not know whom to entrust. The Buddha said: 'They should entrust a Bhikṣu; if living alone in a room, they should entrust a nearby resident. From now on, the precept should be recited as follows: If a Bhikṣu has previously accepted an invitation and goes to another's house before or after the meal without entrusting (his duties) to another Bhikṣu, it is a Pāyantika.』 Thus, the World-Honored One established the precept with the Bhikṣus.
At that time, sick Bhikṣus had previously told the householders to make soup, porridge, or rice, but they were fearful and cautious, not daring to enter the city, fearing they would violate the precept of going to another's house after eating. They reported this to the Buddha, and the Buddha said: 'Sick Bhikṣus are allowed to enter the city without entrusting (their duties).' From now on, the precept should be recited as follows: If a Bhikṣu has previously accepted an invitation and goes to another's house before or after the meal without entrusting (his duties) to another Bhikṣu, except in cases of necessity, it is a Pāyantika. The necessity here refers to the time of illness.』 Thus, the World-Honored One established the precept with the Bhikṣus.
At that time, when the time came for the Bhikṣus to make robes, they needed a large pot, or a small pot, or a bottle, or a spoon, or a tile, or an axe, or a bowl (a water container), or a basin, or a small bowl, or a kettle (a water boiling vessel), or a rope, or a clothes hanger, or an Iniyantta (a tool), or a wool brush. The Bhikṣus were all fearful and cautious, not daring to enter the city, fearing they would violate the precept of entering the village without entrusting (their duties). They reported this to the Buddha, and the Buddha said: 'From now on, Bhikṣus are allowed to enter the village without entrusting (their duties) when making robes. From now on, the precept should be established as follows: If a Bhikṣu has previously accepted an invitation from another'
，前食后食詣余家，不囑授余比丘，除余時，波逸提。余時者，病時、作衣時。」如是世尊與比丘結戒。
時諸比丘施衣時到，或有已得施衣處、或有方當求索，彼畏慎不敢入城，恐犯不囑授入城。佛言：「自今已去聽諸比丘佈施衣時不囑授入城。自今已去當如是說戒：若比丘先受請已，前食后食詣余家，不囑授余比丘，除余時，波逸提。余時者，病時、作衣時、施衣時，是謂余時。」
比丘義如上。
前食者，明相出至食時是。
后食者，從食時至日中是。
家者，有男子、女人所居也。
余比丘者，同一界共住也。
病者如上。
作衣時者，自恣竟，無迦絺那衣一月，有迦絺那衣五月，乃至衣上作一馬齒縫是也。
施衣時者，自恣竟，無迦絺那衣一月，有迦絺那衣五月，除此已餘時勸化作食並施衣者是也。
若比丘囑授欲詣村，而中道還，失前囑授；后若欲去者當更囑授。若比丘囑授欲詣村，不至所囑授處，乃更詣余家，失前囑授；若欲往，應更囑授而去。若囑授至白衣家，乃更至庫藏處及聚落邊房，若至比丘尼僧伽藍中，若即白衣家還出，失前囑授；應更囑授而往。
若比丘先受請已，前食后食詣余家，不囑授比丘入村間，除余時，波逸
【現代漢語翻譯】 現代漢語譯本： 『前食后食詣余家，不囑授余比丘，除余時，波逸提（Pācittiya，一種戒律名稱）。余時者，病時、作衣時。』如此，世尊與比丘們結戒。
當時，眾比丘佈施衣服的時節到來，有的已經得到佈施衣服的地方，有的正要尋求。他們畏懼謹慎，不敢進入城中，害怕觸犯不囑咐就入城的戒律。佛陀說：『從今以後，允許眾比丘在佈施衣服的時節，不囑咐就進入城中。從今以後，應當這樣宣說戒律：若比丘先接受邀請，在前食或后食時前往其他人家，沒有囑咐其他比丘，除了特殊情況，犯波逸提（Pācittiya）。特殊情況是指：生病時、製作衣服時、佈施衣服時，這些就是特殊情況。』
比丘的定義如前所述。
前食，是指從天亮到用餐的時間。
后食，是指從用餐時間到中午的時間。
家，是指有男子或女子居住的地方。
其他比丘，是指在同一區域共同居住的比丘。
生病的情況如前所述。
製作衣服時，是指自恣（Pravāraṇā，雨季安居結束時的儀式）結束后，沒有迦絺那衣（Kathina，一種特殊的佈施）的一個月，有迦絺那衣的五個月，乃至在衣服上縫製一個馬齒縫的時候。
佈施衣服時，是指自恣結束后，沒有迦絺那衣的一個月，有迦絺那衣的五個月，除了這些時間以外，勸募化緣製作食物並佈施衣服的時候。
如果比丘囑咐后想要去村落，但在半路返回，之前的囑咐就失效了；之後如果想要再去，應當重新囑咐。如果比丘囑咐后想要去村落，但沒有到達所囑咐的地方，而是去了其他人家，之前的囑咐就失效了；如果想要前往，應當重新囑咐后再去。如果囑咐后要去白衣（在家居士）家，卻去了庫藏處或聚落邊的房屋，或者去了比丘尼僧伽藍（Bhikkhuni Sangharama，比丘尼的寺院）中，或者立即從白衣家出來，之前的囑咐就失效了；應當重新囑咐后再前往。
若比丘先接受邀請，在前食或后食時前往其他人家，沒有囑咐比丘就進入村落，除了特殊情況，犯波逸提（Pācittiya）。
【English Translation】 English version: 'If a Bhikkhu, having accepted an invitation, goes to another's house before or after meals, without entrusting (the care of his dwelling) to another Bhikkhu, except at other times, it is a Pācittiya (an offense requiring confession). Other times are: when he is sick, when he is making robes.' Thus, the Blessed One established a rule for the Bhikkhus.
At that time, the season for giving robes to the Bhikkhus arrived. Some had already obtained places for receiving robes, while others were about to seek them. They were fearful and cautious, not daring to enter the city, fearing they would violate the rule of entering the city without entrusting (their dwelling). The Buddha said, 'From now on, I allow the Bhikkhus to enter the city without entrusting (their dwelling) during the season for giving robes. From now on, the rule should be recited thus: If a Bhikkhu, having accepted an invitation, goes to another's house before or after meals, without entrusting (the care of his dwelling) to another Bhikkhu, except at other times, it is a Pācittiya. Other times are: when he is sick, when he is making robes, when it is the season for giving robes; these are the other times.'
The definition of Bhikkhu is as above.
Before meals means from the appearance of dawn until mealtime.
After meals means from mealtime until noon.
House means a place inhabited by men or women.
Another Bhikkhu means one who dwells in the same boundary and lives together.
Sickness is as described above.
The time for making robes is after the Pravāraṇā (the ceremony marking the end of the rainy season retreat), one month without Kathina (a special cloth offering), five months with Kathina, even up to the time when a single 'horse-tooth' stitch is made on the robe.
The time for giving robes is after the Pravāraṇā, one month without Kathina, five months with Kathina, and apart from these times, when encouraging and soliciting donations for making food and giving robes.
If a Bhikkhu, having entrusted (his dwelling), intends to go to a village, but returns midway, the previous entrusting is void; if he wishes to go later, he should entrust again. If a Bhikkhu, having entrusted (his dwelling), intends to go to a village, but does not reach the place he entrusted to, and instead goes to another's house, the previous entrusting is void; if he wishes to go, he should entrust again before going. If, having entrusted (his dwelling), he goes to a layperson's house, but then goes to a treasury or a dwelling near a village, or to a Bhikkhuni Sangharama (nunnery), or immediately comes out of the layperson's house, the previous entrusting is void; he should entrust again before going.
If a Bhikkhu, having accepted an invitation, goes to another's house before or after meals, without entrusting (the care of his dwelling) to another Bhikkhu before entering the village, except at other times, it is a Pācittiya.
提。若一腳在門內、一腳在門外，方便莊嚴欲去而不去者，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，病時、作衣時、施衣時，囑授比丘。若無比丘不囑授，至余庫藏聚落邊房，若至比丘尼僧伽藍，至所囑白衣家，若眾多家敷坐具請比丘，若為力勢所持，或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十二竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷，本處俗時有同友白衣婦，顏貌端正名曰齋，迦留陀夷亦復顏色端正。時迦留陀夷系意在彼齋憂婆私所，齋憂婆私亦系意在迦留陀夷所。時迦留陀夷到時著衣持缽，往至齋憂婆私家就座而坐，時齋憂婆私洗浴莊嚴其身，夫主心極愛敬未曾相離。夫主問迦留陀夷言：「欲須何等耶？」報言：「我須食。」其夫即語婦言：「出食與之。」婦即如言與食。迦留陀夷食已坐住不去，其夫語迦留陀夷言：「汝曏者言須食，已與汝食竟，何以不去耶？」時齋憂婆私現相令其不去。時彼夫主瞋責迦留陀夷言：「比丘妨我，向言須食，食已何故不去，更欲作何等？我今舍汝出去，隨汝在後欲何所作。」時彼夫主瞋恚作是語已便出去。時有乞食比丘來至其家，時乞食比丘復嫌
【現代漢語翻譯】 現代漢語譯本：提（Tī，一種戒律行為）。如果一隻腳在門內，一隻腳在門外，爲了方便莊嚴而想要離開卻不離開的，犯一切突吉羅（Dukkata，一種輕微的罪過）。
比丘尼（Bhikkhunī，女性出家人），犯波逸提（Pācittiya，一種較重的罪過）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sāmanera，男沙彌）、沙彌尼（Sāmanerī，女沙彌），犯突吉羅。這叫做犯戒。
不犯的情況有：生病時、製作衣服時、佈施衣服時，囑託比丘。如果沒有比丘可以囑託，到其他的庫藏、聚落、邊房，或者到比丘尼僧伽藍（Bhikkhuni Sangharama，比丘尼的寺院），到所囑託的在家信徒家，如果眾多人家鋪設坐具請比丘，或者因為受到勢力脅迫，或者面臨性命危險、梵行（Brahmacariya，清凈的修行生活）危險，不犯戒。
不犯的情況還有：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（四十二竟）
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時尊者迦留陀夷（Kāludāyi），在家時有一位朋友，是位白衣（在家信徒）婦女，容貌端正，名叫齋（name of a female lay disciple）。迦留陀夷也容貌端正。當時迦留陀夷心裡想著那位齋優婆私（Upasika，女居士），齋優婆私也心裡想著迦留陀夷。當時迦留陀夷到了乞食的時間，穿著衣服，拿著缽，前往齋優婆私家，就座而坐。當時齋優婆私洗浴打扮，她的丈夫非常愛敬她，從未離開過她。丈夫問迦留陀夷說：『您需要什麼？』回答說：『我需要食物。』她的丈夫就對妻子說：『拿出食物給他。』妻子就按照丈夫的話拿出食物給他。迦留陀夷吃完後坐著不走，她的丈夫對迦留陀夷說：『你剛才說需要食物，已經給你食物了，為什麼還不走呢？』當時齋優婆私顯露出某種暗示，讓他不要走。當時她的丈夫責備迦留陀夷說：『比丘妨礙我，剛才說需要食物，吃完后為什麼不走，還想做什麼？我現在離開你出去，隨你在後面想做什麼就做什麼。』當時她的丈夫生氣地說完這些話就出去了。當時有乞食的比丘來到她家，這位乞食的比丘也嫌棄
【English Translation】 English version: Tī (a type of disciplinary action). If one foot is inside the door and one foot is outside the door, intending to leave for the sake of propriety but not leaving, it is an offense of all Dukkata (a minor offense).
A Bhikkhunī (female monastic), commits a Pācittiya (a heavier offense); a Siksamana (a female novice undergoing training), a Sāmanera (male novice), a Sāmanerī (female novice), commits a Dukkata. This is called an offense.
Non-offenses include: when sick, when making robes, when giving robes, entrusting a Bhikkhu. If there is no Bhikkhu to entrust, going to other storehouses, villages, outlying dwellings, or to a Bhikkhuni Sangharama (nunnery), to the house of the entrusted layperson, if many people spread out seats to invite Bhikkhus, or if held by force, or facing danger to life or Brahmacariya (celibate life), there is no offense.
Non-offenses also include: initially when the rule was not yet established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of forty-two)
At that time, the Buddha was in Śrāvastī at the Jetavana-anāthapindika-ārāma. At that time, Venerable Kāludāyi had a friend from his lay life, a laywoman of fair appearance named齋 (name of a female lay disciple). Kāludāyi was also of fair appearance. At that time, Kāludāyi's mind was focused on that 齋 Upasika (female lay follower), and the 齋 Upasika's mind was also focused on Kāludāyi. At that time, Kāludāyi, at the time for alms, put on his robes, took his bowl, went to the house of the 齋 Upasika, and sat down. At that time, the 齋 Upasika bathed and adorned herself, and her husband deeply loved and respected her, never leaving her side. The husband asked Kāludāyi, 'What do you need?' He replied, 'I need food.' Her husband then said to his wife, 'Bring him food.' The wife then brought him food as he said. Kāludāyi ate and sat there without leaving. Her husband said to Kāludāyi, 'You said earlier that you needed food, and you have been given food, why don't you leave?' At that time, the 齋 Upasika showed a sign to make him not leave. At that time, her husband rebuked Kāludāyi, saying, 'Bhikkhu, you are interfering with me. You said you needed food, and after eating, why don't you leave, what else do you want to do? I am now leaving you and going out, do whatever you want afterward.' At that time, her husband angrily said these words and left. At that time, an alms-seeking Bhikkhu came to her house, and this alms-seeking Bhikkhu also disliked
責迦留陀夷言：「汝云何在食家中安坐？」爾時乞食比丘還出舍衛城到僧伽藍中，以此因緣向諸比丘說。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「汝云何在食家中安坐？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，知而故問迦留陀夷言：「汝實在食家中安坐耶？」對曰：「實爾。」世尊以無數方便呵責迦留陀夷：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何在食家中有寶安坐？」爾時世尊以無數方便呵責迦留陀夷已，告諸比丘：「此愚癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘在食家中有寶強安坐者，波逸提。」
比丘義如上。
食者，男以女為食、女以男為食，是名為食。
家者，如上說。
寶者，車𤦲、馬瑙、真珠、虎珀、金銀。
若比丘在食家中有寶舒手得及戶應坐；若比丘在食家中有寶強安坐者，波逸提。盲而不聾者，突吉羅。聾而不盲者，亦突吉羅。立而不坐者，突吉羅。
比丘尼，波逸提。式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若入食家中有寶舒手及戶處坐，若有二比丘為伴，
【現代漢語翻譯】 現代漢語譯本： 迦留陀夷責問道：『你為何在有食物的家中安坐？』當時，那位乞食的比丘返回舍衛城（Śrāvastī）的僧伽藍（saṃghārāma，僧院），將此事告知了眾比丘。其中有些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備迦留陀夷說：『你為何在有食物的家中安坐？』當時，眾比丘前往世尊（Bhagavān）處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊因此事召集比丘僧團，明知故問迦留陀夷：『你確實在有食物的家中安坐了嗎？』迦留陀夷回答說：『確實如此。』世尊用無數種方法呵責迦留陀夷：『你所做之事不合威儀、不合沙門（śrāmaṇa，出家人）之法、不清凈、不隨順修行，是不應該做的。為何在有食物的家中，有寶物的地方安坐？』當時，世尊用無數種方法呵責迦留陀夷后，告訴眾比丘：『此愚癡之人！多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，聚集十種功德，乃至正法久住。想要宣說戒律的人，應當這樣說：若有比丘在有食物的家中，有寶物的地方強行安坐，犯波逸提（pāyantika，一種罪名）。』
比丘（bhikṣu，出家男眾）的定義如上所述。
食物（食）指的是，男子以女子為食物，女子以男子為食物，這被稱為食物。
家（家）的定義如上所述。
寶物（寶）指的是，車磲、瑪瑙、真珠、琥珀、金銀。
若有比丘在有食物的家中，有寶物的地方，伸手可以觸及門口的距離就應該坐下；若有比丘在有食物的家中，有寶物的地方強行安坐，犯波逸提。如果是盲人但聽力正常，犯突吉羅（duṣkṛta，一種輕罪）。如果是聾人但視力正常，也犯突吉羅。站立而不坐下，犯突吉羅。
比丘尼（bhikṣuṇī，出家女眾），犯波逸提。式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是，如果進入有食物的家中，有寶物的地方，坐在伸手可以觸及門口的位置，或者有兩位比丘同行。
【English Translation】 English version: The Venerable Kālodāyin questioned: 'Why are you sitting comfortably in a house where food is being prepared?' At that time, the alms-seeking monk returned from Śrāvastī (舍衛城) to the saṃghārāma (僧伽藍, monastery), and related this incident to the monks. Among them were those who were content with little, practiced dhūta (頭陀行, ascetic practices), delighted in learning the precepts, and were conscientious and ashamed of wrongdoing. They criticized Kālodāyin, saying: 'Why are you sitting comfortably in a house where food is being prepared?' Then, the monks went to the Blessed One (Bhagavān, 世尊), bowed their heads at his feet, sat to one side, and fully reported the incident to the Blessed One. Because of this incident, the Blessed One assembled the community of monks, and knowing the situation, deliberately asked Kālodāyin: 'Is it true that you were sitting comfortably in a house where food is being prepared?' He replied: 'It is true.' The Blessed One, using countless methods, rebuked Kālodāyin: 'What you have done is not proper conduct, not in accordance with the life of a śrāmaṇa (沙門, renunciant), not pure conduct, not conducive to practice, and should not be done. How can you sit comfortably in a house where food is being prepared, in a place where there are valuables?' Then, after rebuking Kālodāyin with countless methods, the Blessed One told the monks: 'This foolish person! A place of many defilements, the first transgression of the precepts. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma. Whoever wishes to recite the precept should say it thus: If a monk sits comfortably in a house where food is being prepared, in a place where there are valuables, he commits a pāyantika (波逸提, an offense requiring confession).'
The definition of bhikṣu (比丘, monk) is as above.
Food (食) refers to a man taking a woman as food, or a woman taking a man as food; this is called food.
The definition of 'house' (家) is as above.
Valuables (寶) refer to tridacna shell, agate, pearls, amber, gold, and silver.
If a monk is in a house where food is being prepared, in a place where there are valuables, he should sit within arm's reach of the doorway; if a monk sits comfortably in a house where food is being prepared, in a place where there are valuables, he commits a pāyantika. If he is blind but not deaf, he commits a duṣkṛta (突吉羅, a minor offense). If he is deaf but not blind, he also commits a duṣkṛta. If he stands but does not sit, he commits a duṣkṛta.
A bhikṣuṇī (比丘尼, nun) commits a pāyantika. A śikṣamāṇā (式叉摩那, probationary nun), a śrāmaṇera (沙彌, novice monk), or a śrāmaṇerikā (沙彌尼, novice nun) commits a duṣkṛta. This is what is meant by committing an offense.
There is no offense if one enters a house where food is being prepared, in a place where there are valuables, and sits within arm's reach of the doorway, or if two monks are together.
若有識別人，或有客人在一處不盲不聾、不聾不盲，或從前經過不住，或卒病發倒地，或為力勢者所持，或被系閉，或命難、或梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷，本處俗時有白衣同友婦名曰齋，顏貌端正，迦留陀夷亦顏貌端正。時迦留陀夷系意在齋憂婆私，齋憂婆私亦系意在迦留陀夷所。爾時尊者迦留陀夷，到時著衣持缽，往至齋憂婆私家，自念言：「世尊作如是語：『食家中有寶不應安坐，應在舒手及戶處坐。』」即便在戶扇後坐。時迦留陀夷與齋憂婆私共語，時有乞食比丘來至彼家，聞迦留陀夷語聲嫌責言：「云何在食家中有寶屏處坐，令我等不知為何所作？」時乞食比丘出還舍衛城至僧伽藍中，以此因緣具白諸比丘。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「云何在食家中有寶屏處坐？」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問迦留陀夷：「汝審在食家中有寶在屏處坐語耶？」答言：「實爾。世尊！」世尊爾時以無數方便呵責迦留陀夷：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何
【現代漢語翻譯】 現代漢語譯本： 若有人能辨認，或者有客人在一個地方，不是盲人也不是聾子，或者從前經過但沒有停留，或者突然疾病發作倒在地上，或者被有權勢的人挾持，或者被囚禁，或者面臨生命危險，或者修行梵行有困難，都沒有犯戒。
沒有犯戒的情況包括：最初佛陀沒有制定戒律時，以及因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所困擾的時候。（第四十三條完）
當時佛陀在舍衛國祇樹給孤獨園。當時，尊者迦留陀夷（Kālodāyin，佛陀弟子，以善於勸化著稱），在家時有一位關係很好的女居士朋友，名叫齋（Sādhvī），容貌端正，迦留陀夷（Kālodāyin）的容貌也很端正。當時，迦留陀夷（Kālodāyin）的心思放在齋優婆私（Sādhvī Upāsikā，女居士）身上，齋優婆私（Sādhvī Upāsikā）的心思也放在迦留陀夷（Kālodāyin）身上。當時，尊者迦留陀夷（Kālodāyin）到了乞食的時間，穿好衣服，拿著缽，前往齋優婆私（Sādhvī Upāsikā）的家，心想：『世尊說過這樣的話：『在施主家中，如果有貴重物品，不應該安穩地坐在裡面，應該坐在容易看到的地方，比如門口或窗戶邊。』』於是就坐在門扇後面。當時，迦留陀夷（Kālodāyin）與齋優婆私（Sādhvī Upāsikā）交談，這時有一位乞食的比丘來到她家，聽到迦留陀夷（Kālodāyin）的聲音，責備他說：『為什麼在施主家中，有貴重物品的地方，坐在隱蔽的地方，讓我們不知道你在做什麼？』當時，這位乞食的比丘離開齋優婆私（Sādhvī Upāsikā）的家，回到舍衛城中的僧伽藍（Saṃghārāma，僧院）中，將這件事詳細地告訴了各位比丘。各位比丘聽了之後，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備迦留陀夷（Kālodāyin）說：『為什麼在施主家中，有貴重物品的地方，坐在隱蔽的地方？』各位比丘前往世尊處，頂禮佛足，在一旁坐下，將這件事詳細地告訴了世尊。世尊當時因為這件事召集了比丘僧團，明知故問迦留陀夷（Kālodāyin）：『你真的在施主家中，有貴重物品的地方，坐在隱蔽的地方說話嗎？』迦留陀夷（Kālodāyin）回答說：『確實如此，世尊！』世尊當時用無數種方法呵斥迦留陀夷（Kālodāyin）：『你所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家修行者）的身份，不符合清凈的修行，不符合隨順正法的行為，是不應該做的。為什麼
【English Translation】 English version: If there is someone who can recognize, or if there are guests in a place who are neither blind nor deaf, or if someone has passed by before without staying, or if someone suddenly falls ill and collapses on the ground, or if someone is held by a powerful person, or if someone is imprisoned, or if someone faces life-threatening danger, or if there is difficulty in practicing Brahmacharya (pure conduct), there is no offense.
There is no offense in the following cases: when the Buddha had not yet established the precepts, or when someone is foolish, mad, mentally disturbed, or afflicted by pain and suffering. (End of the forty-third)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, the Venerable Kālodāyin (a disciple of the Buddha, known for his skill in conversion), when he was a layman, had a female lay friend named Sādhvī (devotee), who was beautiful in appearance, and Kālodāyin (Kālodāyin) was also handsome in appearance. At that time, Kālodāyin (Kālodāyin)'s mind was focused on Sādhvī Upāsikā (female lay devotee), and Sādhvī Upāsikā (female lay devotee)'s mind was also focused on Kālodāyin (Kālodāyin). At that time, the Venerable Kālodāyin (Kālodāyin), when it was time to beg for food, put on his robes, took his bowl, and went to Sādhvī Upāsikā (female lay devotee)'s house, thinking to himself: 'The World Honored One (Bhagavan, Buddha) has said such words: 'In the house of a donor, if there are valuable items, one should not sit comfortably inside, but should sit in a place that is easy to see, such as at the door or by the window.'' So he sat behind the door panel. At that time, Kālodāyin (Kālodāyin) was talking with Sādhvī Upāsikā (female lay devotee), when a begging bhikkhu (monk) came to her house, heard Kālodāyin (Kālodāyin)'s voice, and rebuked him, saying: 'Why are you sitting in a hidden place in the house of a donor, where there are valuable items, making us not know what you are doing?' At that time, this begging bhikkhu (monk) left Sādhvī Upāsikā (female lay devotee)'s house and returned to the Saṃghārāma (monastery) in Shravasti (Śrāvastī), and told all the bhikkhus (monks) about this matter in detail. When the bhikkhus (monks) heard this, those who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame, rebuked Kālodāyin (Kālodāyin), saying: 'Why are you sitting in a hidden place in the house of a donor, where there are valuable items?' The bhikkhus (monks) went to the World Honored One (Bhagavan, Buddha), bowed their heads to his feet, sat on one side, and told the World Honored One (Bhagavan, Buddha) about this matter in detail. The World Honored One (Bhagavan, Buddha) then gathered the Sangha (community of monks) because of this matter, and knowingly asked Kālodāyin (Kālodāyin): 'Did you really sit in a hidden place in the house of a donor, where there are valuable items, and speak?' Kālodāyin (Kālodāyin) replied: 'Indeed, World Honored One (Bhagavan, Buddha)!' The World Honored One (Bhagavan, Buddha) then rebuked Kālodāyin (Kālodāyin) in countless ways: 'What you have done is wrong, it does not conform to proper conduct, it does not conform to the way of a śrāmaṇa (wandering ascetic), it does not conform to pure practice, it does not conform to conduct in accordance with the Dharma (teachings), it is not something that should be done. Why
在食家中有寶在屏處坐耶？」呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘食家中有寶在屏處坐者，波逸提。」
比丘義如上說。
食者，女是男食、男是女食。
寶者，車𤦲、馬瑙、真珠、虎珀、金銀。
屏處者，若樹、墻壁、籬柵、若衣障及余物障。
彼比丘入食家中有寶屏處坐，使舒手得及戶，令乞食比丘見。若比丘食家中有寶在屏處坐者，波逸提。盲而不聾，突吉羅。聾而不盲，突吉羅。立而不坐，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若在食家中有寶坐，舒手得及戶，使乞食比丘見；若有二比丘為伴；若有識別人在邊；或有客人在一處不盲不聾；或從前過不住，或卒病倒地，或力勢者所持，或被系閉，或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷，本處俗時有白衣親友婦名曰齋，顏貌端正，迦留陀夷亦顏貌端正。時迦留陀夷系意在齋優婆私所，齋優婆私亦系意在迦留陀夷所。爾時尊者迦留陀夷到時著衣持缽
【現代漢語翻譯】 現代漢語譯本：『在施主家中有貴重物品，卻坐在隱蔽的地方嗎？』呵斥了迦留陀夷（Kaludayi，一位比丘的名字）之後，佛陀告訴眾比丘：『這個愚癡的人！製造了多種產生煩惱的因緣，最初違犯了戒律。從今以後，為眾比丘制定戒律，集合十種功德，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘在施主家中有貴重物品時，坐在隱蔽的地方，犯波逸提（Payantika，一種輕罪）。』
比丘的定義如前所述。
『食』指的是，女人是男人的食物，男人是女人的食物（此處指互相貪戀）。
『寶』指的是，車乘、瑪瑙、珍珠、琥珀、金銀。
『屏處』指的是，樹木、墻壁、籬笆、布簾以及其他遮蔽物。
如果比丘進入施主家，在有貴重物品的隱蔽處坐下，伸手可以夠到門口，讓乞食的比丘看見。如果比丘在施主家中有貴重物品時，坐在隱蔽的地方，犯波逸提。如果是盲人但聽力正常，犯突吉羅（Dukkata，一種更輕的罪）。如果是聾子但視力正常，犯突吉羅。如果是站著而不是坐著，犯突吉羅。
比丘尼犯波逸提；式叉摩那（Siksamana，見習女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被認為是犯戒。
不犯的情況：如果在施主家中有貴重物品時坐著，伸手可以夠到門口，讓乞食的比丘看見；如果有兩位比丘同行；如果有能辨別是非的人在旁邊；或者有客人在一處，而且不是盲人也不是聾子；或者從前面經過不停留，或者突然生病倒地，或者被有權勢的人挾持，或者被囚禁，或者面臨生命危險，或者面臨破戒的危險，不犯戒。
不犯的情況：最初未制定戒律時，或者癡狂、心神錯亂、被痛苦所纏繞。（第四十四條戒律結束）
當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者迦留陀夷，在家時有一位名叫齋（Jai）的在家女信徒朋友，容貌端正，迦留陀夷的容貌也很端正。當時迦留陀夷的心念繫在齋優婆私（Jai Upasika，在家女信徒）身上，齋優婆私的心念也繫在迦留陀夷身上。當時尊者迦留陀夷到時間穿好衣服，拿著缽
【English Translation】 English version: 'Is there treasure in the alms-giver's house, and are you sitting in a secluded place?' After rebuking Kaludayi (name of a Bhikkhu), the Buddha told the Bhikkhus: 'This foolish man! He has created many causes for defilement and was the first to violate the rule. From now on, I will establish a rule for the Bhikkhus, gathering ten merits, even for the long duration of the True Dharma. Those who wish to recite the rule should say this: If a Bhikkhu sits in a secluded place in an alms-giver's house where there is treasure, he commits a Payantika (a minor offense).'
The definition of Bhikkhu is as previously stated.
'Food' refers to a woman being food for a man, and a man being food for a woman (referring to mutual attachment).
'Treasure' refers to carriages, agate, pearls, amber, gold, and silver.
'Secluded place' refers to trees, walls, fences, cloth screens, and other obstructions.
If a Bhikkhu enters an alms-giver's house and sits in a secluded place where there is treasure, within reach of the door, allowing a Bhikkhu begging for alms to see him. If a Bhikkhu sits in a secluded place in an alms-giver's house where there is treasure, he commits a Payantika. If he is blind but not deaf, he commits a Dukkata (a lighter offense). If he is deaf but not blind, he commits a Dukkata. If he is standing and not sitting, he commits a Dukkata.
A Bhikkhuni commits a Payantika; a Siksamana (a female trainee), a Sramanera (a novice monk), and a Sramanerika (a novice nun) commit a Dukkata. This is considered a violation.
Non-offenses: If he is sitting in an alms-giver's house where there is treasure, within reach of the door, allowing a Bhikkhu begging for alms to see him; if there are two Bhikkhus together; if there is someone nearby who can distinguish right from wrong; or if there are guests in one place, and he is neither blind nor deaf; or if he passes by without stopping, or suddenly falls ill, or is held by someone powerful, or is imprisoned, or faces a life-threatening situation, or faces the danger of breaking the precepts, there is no offense.
Non-offenses: When the rule was not initially established, or if he is insane, mentally disturbed, or afflicted by pain. (End of the forty-fourth rule)
At that time, the Buddha was in the Jetavana Anathapindika-arama in Sravasti. At that time, the Venerable Kaludayi had a lay female devotee friend named Jai (Jai) from his hometown, who was beautiful in appearance, and Kaludayi was also handsome in appearance. At that time, Kaludayi's mind was attached to Jai Upasika (female lay devotee), and Jai Upasika's mind was also attached to Kaludayi. At that time, the Venerable Kaludayi, when the time came, put on his robes and carried his bowl.
，往至齋優婆私家，在露地共一處坐語。有一乞食比丘來至其家，見迦留陀夷與齋憂婆私共露地一處坐語，即嫌責尊者迦留陀夷言：「云何與齋憂婆私露地共一處坐語耶？」時乞食比丘舍衛城中食已，還僧伽藍中，以此因緣語諸比丘。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「云何在齋憂婆私家露地共一處坐語？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，知而故問迦留陀夷：「汝實與齋憂婆私露地共一處坐語耶？」答言：「實爾。世尊！」爾時世尊以無數方便呵責迦留陀夷：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何迦留陀夷，在齋憂婆私家露地共一處坐語耶？」呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘獨與女人露地坐，波逸提。」
比丘義如上。
女人者，人女有智、命根不斷。
獨者，一女人、一比丘。
屏處者，見屏處、聞屏處。見屏處者，若塵霧黑闇不見面。聞屏處者，常語不聞聲。
彼比丘獨與女人露地共一處坐，波逸提。若盲而不聾，突吉羅。若聾而不盲，突吉
【現代漢語翻譯】 現代漢語譯本： 迦留陀夷前往一位齋戒優婆夷（Upasika，在家女信徒）的住所，在露天的地方與她一同坐著交談。這時，一位乞食比丘來到她家，看見迦留陀夷與齋戒優婆夷在露天的地方一同坐著交談，便責備尊者迦留陀夷說：『你為何與齋戒優婆夷在露天的地方一同坐著交談呢？』當時，這位乞食比丘在舍衛城（Sravasti）中乞食完畢后，回到僧伽藍（Samgharama，僧院）中，將這件事告訴了各位比丘。比丘們聽了之後，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，都責備迦留陀夷說：『你為何在齋戒優婆夷的住所，在露天的地方與她一同坐著交談呢？』 當時，各位比丘前往世尊（Bhagavan，佛陀）處，頂禮佛足后在一旁坐下，將這件事詳細地稟告了世尊。世尊因為這件事召集了比丘僧團，明知故問迦留陀夷：『你真的與齋戒優婆夷在露天的地方一同坐著交談嗎？』迦留陀夷回答說：『確實如此，世尊！』當時，世尊用無數種方法呵責迦留陀夷：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Sramana，出家人）的身份、不是清凈的行為、不隨順修行，是不應該做的。你為何迦留陀夷，在齋戒優婆夷的住所，在露天的地方與她一同坐著交談呢？』 呵責迦留陀夷之後，世尊告訴各位比丘：『這個愚癡的人！多種種會產生煩惱的地方，最初就是從犯戒開始的。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘單獨與女人在露天的地方坐在一起，犯波逸提（Payantika，一種罪名）。』 比丘的定義如上所述。 女人的定義是：人女，有智慧，命根沒有斷絕。 單獨的定義是：一個女人，一個比丘。 隱蔽處的定義是：能看見的隱蔽處，能聽見的隱蔽處。能看見的隱蔽處是指：如果塵土瀰漫、霧氣籠罩、黑暗不見面。能聽見的隱蔽處是指：平常說話聽不見聲音。 如果比丘單獨與女人在露天的地方坐在一起，犯波逸提。如果是盲人但聽力正常，犯突吉羅（Dukkata，一種輕罪）。如果是聾子但視力正常，犯突吉羅。
【English Translation】 English version: Kaludayi went to the residence of a laywoman observing vows (Upasika), and sat and conversed with her in an open space. At that time, a mendicant bhikkhu came to her house and, seeing Kaludayi sitting and conversing with the laywoman observing vows in an open space, he rebuked the venerable Kaludayi, saying, 'Why are you sitting and conversing with a laywoman observing vows in an open space?' At that time, this mendicant bhikkhu, after finishing his alms round in Sravasti, returned to the monastery (Samgharama) and told the bhikkhus about this matter. When the bhikkhus heard this, those among them who were of few desires and content, practicing asceticism (dhuta), delighting in learning the precepts, and knowing shame and remorse, rebuked Kaludayi, saying, 'Why are you sitting and conversing with a laywoman observing vows in an open space at her residence?' At that time, the bhikkhus went to the Blessed One (Bhagavan), prostrated at his feet, and sat down on one side, reporting the matter in detail to the Blessed One. Because of this matter, the Blessed One convened the bhikkhu sangha, and knowingly asked Kaludayi, 'Is it true that you sat and conversed with a laywoman observing vows in an open space?' Kaludayi replied, 'It is true, Blessed One!' At that time, the Blessed One rebuked Kaludayi with countless means, saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the life of a recluse (Sramana), not a pure practice, not conducive to spiritual progress, and should not be done. Why, Kaludayi, did you sit and converse with a laywoman observing vows in an open space at her residence?' After rebuking Kaludayi, the Blessed One told the bhikkhus, 'This foolish man! Many defilements arise, initially from breaking the precepts. From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even for the long duration of the true Dharma. One who wishes to recite the precepts should say thus: If a bhikkhu sits alone with a woman in an open space, it is a Payantika offense.' The definition of 'bhikkhu' is as above. The definition of 'woman' is: a human female, intelligent, with unbroken life force. The definition of 'alone' is: one woman, one bhikkhu. The definition of 'secluded place' is: a visible secluded place, an audible secluded place. A visible secluded place is: if there is dust, fog, or darkness, and faces cannot be seen. An audible secluded place is: where ordinary speech cannot be heard. If a bhikkhu sits alone with a woman in an open space, it is a Payantika offense. If he is blind but not deaf, it is a Dukkata offense. If he is deaf but not blind, it is a Dukkata offense.
羅。若立不坐，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，有二比丘為伴；若有識別人在邊；或有客人在一處不盲不聾；或從前過不住；或卒病倒地；或為力勢所持；或被系閉；或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十五竟)
爾時佛在舍衛國祇樹給孤獨園。時跋難陀釋子與余比丘共鬥欲求懺悔，跋難陀結恨在心。後於異時跋難陀釋子語彼比丘言：「汝隨我行到村中，當與汝食。」比丘報言：「爾。」時跋難陀到時著衣持缽，與彼比丘俱入舍衛城中，將至無食處，週迴遍行。余有少時在，跋難陀念言：「若此比丘出舍衛城至祇桓中，日時已過。」跋難陀語彼比丘言：「未曾有汝是大惡人。」比丘問言：「我作何等過？」跋難陀報言：「今由汝故並使我不得食。長老速去！我共汝若坐、若語不樂，我獨坐獨語樂。」跋難陀語彼比丘已，便入舍衛城中有食處而食。時彼比丘出舍衛城到祇洹精舍，日時已過，不得食乏極。諸比丘聞其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋難陀釋子：「云何語余比丘言：『將汝至聚落，與汝食。』竟不與比丘食，便語言：『汝速去！我共汝若坐、若語不樂，我獨坐獨
【現代漢語翻譯】 現代漢語譯本：如果站立而不坐下，犯突吉羅（Dukkata，輕罪）。
比丘尼（Bhikkhuni，女出家人）犯波逸提（Payattika，墮罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅（Dukkata，輕罪）。這就被稱為犯戒。
不犯的情況：有兩位比丘（Bhikkhu，男出家人）作伴；如果有能辨識的人在旁邊；或者有客人在一處，不盲不聾；或者從前面經過不停留；或者突然生病倒地；或者被勢力所控制；或者被囚禁；或者面臨生命危險、或者面臨梵行（Brahmacariya，清凈行）的危險，不犯。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞，不犯。（第四十五條完）
當時佛陀在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時跋難陀釋子（Bhallananda，釋迦族出家的跋難陀）與其他的比丘（Bhikkhu，男出家人）爭鬥，想要懺悔，跋難陀（Bhallananda）心中結下怨恨。後來在其他時候，跋難陀釋子（Bhallananda）對那位比丘（Bhikkhu，男出家人）說：『你隨我到村中去，我應當給你食物。』比丘（Bhikkhu，男出家人）回答說：『好。』當時跋難陀（Bhallananda）到時間穿好衣服，拿著缽，與那位比丘（Bhikkhu，男出家人）一同進入舍衛城（Savatthi）中，帶到沒有食物的地方，周圍到處行走。還剩下很少的時間，跋難陀（Bhallananda）心想：『如果這位比丘（Bhikkhu，男出家人）出了舍衛城（Savatthi）到達祇桓（Jetavana）中，時間就過了。』跋難陀（Bhallananda）對那位比丘（Bhikkhu，男出家人）說：『從來沒有見過你這樣的大惡人。』比丘（Bhikkhu，男出家人）問道：『我做了什麼過錯？』跋難陀（Bhallananda）回答說：『現在因為你的緣故，也使得我沒有得到食物。長老（Thera，資深比丘）快走！我和你如果坐在一起、或者說話都不快樂，我獨自坐著獨自說話才快樂。』跋難陀（Bhallananda）對比丘（Bhikkhu，男出家人）說完后，便進入舍衛城（Savatthi）中有食物的地方去吃東西。當時那位比丘（Bhikkhu，男出家人）出了舍衛城（Savatthi）到達祇洹精舍（Jetavana Vihara），時間已經過了，沒有得到食物，非常飢餓。諸位比丘（Bhikkhu，男出家人）聽到這件事，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知道慚愧的人，都嫌棄責備跋難陀釋子（Bhallananda）：『為什麼對其他比丘（Bhikkhu，男出家人）說：『帶你到村落中去，給你食物。』最終不給比丘（Bhikkhu，男出家人）食物，便說：『你快走！我和你如果坐在一起、或者說話都不快樂，我獨自坐著獨自說』
【English Translation】 English version: If one stands without sitting, it is a Dukkata (minor offense).
A Bhikkhuni (female monastic) commits a Payattika (offense entailing expiation); a Siksamana (female trainee), a Sramanera (novice monk), a Sramanerika (novice nun) commits a Dukkata (minor offense). This is called an offense.
Non-offenses: If there are two Bhikkhus (male monastics) as companions; if there is someone nearby who can recognize (the situation); or if there are guests in a place, not blind or deaf; or if passing by without stopping; or if suddenly falling ill; or if being held by force; or if being imprisoned; or if facing danger to life or danger to Brahmacariya (holy life), there is no offense.
Non-offenses: Initially, when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (End of the forty-fifth)
At that time, the Buddha was in Jetavana Anathapindika-arama in Savatthi. Then Bhallananda, a Sakyan monk, quarreled with other Bhikkhus (male monastics) and sought repentance, but Bhallananda harbored resentment in his heart. Later, at another time, Bhallananda said to that Bhikkhu (male monastic): 'Follow me to the village, and I will give you food.' The Bhikkhu (male monastic) replied: 'Okay.' Then Bhallananda, when it was time, put on his robes, carried his bowl, and entered Savatthi with that Bhikkhu (male monastic), taking him to a place where there was no food, walking around everywhere. With little time remaining, Bhallananda thought: 'If this Bhikkhu (male monastic) leaves Savatthi and reaches Jetavana, the time will have passed.' Bhallananda said to that Bhikkhu (male monastic): 'I have never seen such an evil person like you.' The Bhikkhu (male monastic) asked: 'What fault have I committed?' Bhallananda replied: 'Now, because of you, I have not obtained food either. Elder (Thera, senior monk), leave quickly! I am not happy sitting or talking with you; I am happy sitting and talking alone.' After Bhallananda spoke to the Bhikkhu (male monastic), he entered a place in Savatthi where there was food and ate. At that time, that Bhikkhu (male monastic) left Savatthi and arrived at Jetavana Vihara, but the time had passed, and he did not get food and was extremely hungry. The Bhikkhus (male monastics) who heard about this, among whom were those with few desires, contentment, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized and blamed Bhallananda: 'Why did you say to the other Bhikkhu (male monastic): 'I will take you to the village and give you food,' but in the end, you did not give the Bhikkhu (male monastic) food and said: 'Leave quickly! I am not happy sitting or talking with you; I am happy sitting and talking alone.'
語樂。』遣彼比丘還祇洹中，日時過，竟不得食乏極。」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣，集比丘僧呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何將余比丘言：『與汝食。』竟不與食，便語言：『汝速去！我共汝若坐、若語不樂，我獨坐獨語樂。』使彼比丘入祇洹中，日時過，不得食乏極耶？」爾時世尊以無數方便呵責跋難陀釋子已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘語余比丘如是語：『大德！共至聚落，當與汝食。』彼比丘竟不教與是比丘食，語言：『汝去！我與汝一處若坐、若語不樂，我獨坐獨語樂。』以此因緣非余方便遣他去，波逸提。」
比丘義如上。
村者，四種村，如上。
食者，時食。
彼比丘語此比丘言：「至聚落間與汝食。」彼竟不與比丘食，便語言：「汝去！我與汝若坐、若語不樂，我獨坐獨語樂。」彼方便遣去，舍見處聞處，波逸提。舍見處至聞處，突吉羅。舍聞處至見處，突吉羅。方便遣去，自舍見處聞處，波逸提。舍見處至聞處、舍聞處至見處，突吉羅。
比丘尼，波逸提；
【現代漢語翻譯】 現代漢語譯本：語樂。』派那個比丘返回祇洹（Jetavana）中，時間過了，最終沒有得到食物，飢餓疲憊。』當時，眾比丘前往世尊（Bhagavan）處，頂禮雙足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事，召集比丘僧團，呵斥跋難陀（Bhadanta）釋子（Sakyan）：『你所做的事情不對，不合威儀、不合沙門（Sramana）的法則、不是清凈的行為、不是隨順的修行，是不應該做的。怎麼能將其他比丘說：『給你食物。』最終卻不給食物，便說：『你快走！我和你一起坐著、說話都不快樂，我獨自坐著獨自說話才快樂。』使得那個比丘返回祇洹中，時間過了，沒有得到食物，飢餓疲憊呢？』當時，世尊用無數種方法呵斥跋難陀釋子之後，告訴眾比丘：『這個愚癡的人！多種種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘對其他比丘說這樣的話：『大德！一起去村落，我會給你食物。』那個比丘最終不教導、不給這個比丘食物，（反而）說：『你走吧！我和你在一起，無論是坐著還是說話都不快樂，我獨自坐著獨自說話才快樂。』因為這個原因，用其他方法讓他離開，犯波逸提（Payantika）。』
比丘的定義如上所述。
村落，有四種村落，如上所述。
食物，指時食。
那個比丘對比丘說：『到村落里給你食物。』他最終不給比丘食物，便說：『你走吧！我和你一起，無論是坐著還是說話都不快樂，我獨自坐著獨自說話才快樂。』他用方便法遣走比丘，離開看見的地方、聽見的地方，犯波逸提。離開看見的地方到達聽見的地方，犯突吉羅（Dukkata）。離開聽見的地方到達看見的地方，犯突吉羅。用方便法遣走比丘，自己離開看見的地方、聽見的地方，犯波逸提。離開看見的地方到達聽見的地方、離開聽見的地方到達看見的地方，犯突吉羅。
比丘尼，犯波逸提；
【English Translation】 English version: 『Happy to speak.』 Sent that Bhikkhu (monk) back to Jetavana (monastery), the time passed, and ultimately he did not get food and was extremely hungry.」 At that time, the Bhikkhus (monks) went to the Blessed One (Bhagavan), bowed their heads to his feet, and sat on one side, reporting this matter in detail to the Blessed One. At that time, the Blessed One, because of this matter, gathered the Bhikkhu Sangha (monastic community) and rebuked Bhadanta (Venerable) Sakyan (member of the Sakya clan) Nanda: 『What you have done is wrong, not in accordance with decorum, not in accordance with the rules of a Sramana (ascetic), not a pure practice, not a conforming practice, and should not be done. How can you say to another Bhikkhu: 『I will give you food,』 and then ultimately not give him food, and then say: 『You go away quickly! I am not happy sitting or talking with you, I am happy sitting and talking alone.』 Causing that Bhikkhu to return to Jetavana, the time passed, he did not get food, and was extremely hungry?』 At that time, the Blessed One, after rebuking Bhadanta Sakyan Nanda with countless methods, told the Bhikkhus: 『This foolish person! Plants many seeds of defilement, and is the first to break the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten meanings, even for the long-lasting of the Dharma, those who wish to recite the precepts should say it like this: If a Bhikkhu says to another Bhikkhu such words: 『Venerable Sir! Let's go to the village together, I will give you food.』 That Bhikkhu ultimately does not teach or give food to this Bhikkhu, (but instead) says: 『You go! I am not happy being with you, whether sitting or talking, I am happy sitting and talking alone.』 Because of this reason, using other means to send him away, commits a Payantika (expiation).』
The definition of Bhikkhu is as above.
Village, there are four kinds of villages, as above.
Food, refers to timely food.
That Bhikkhu says to this Bhikkhu: 『Go to the village and I will give you food.』 He ultimately does not give the Bhikkhu food, and then says: 『You go! I am not happy being with you, whether sitting or talking, I am happy sitting and talking alone.』 He uses expedient means to send the Bhikkhu away, leaving the place of seeing, the place of hearing, commits a Payantika. Leaving the place of seeing and arriving at the place of hearing, commits a Dukkata (wrongdoing). Leaving the place of hearing and arriving at the place of seeing, commits a Dukkata. Using expedient means to send the Bhikkhu away, himself leaving the place of seeing, the place of hearing, commits a Payantika. Leaving the place of seeing and arriving at the place of hearing, leaving the place of hearing and arriving at the place of seeing, commits a Dukkata.
Bhikkhuni (nun), commits a Payantika;
式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，與食遣去；若病、若無威儀，人見不喜者，語言：「汝去！我當送食至僧伽藍中。」彼若破戒、破見、破威儀；若眾中所舉；若被擯、若應擯；若見命難、凈行難方便遣去；不以嫌恨故遣去，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十六竟)
爾時佛在釋翅搜迦維羅衛尼拘律園中。爾時摩呵男釋種請眾僧供給藥，彼恭敬上座施與好者，求者亦與、不求者亦與。時六群比丘自相謂言：「此摩訶男釋種子！請眾僧供給藥，彼恭敬上座施與好者，於我等無恭敬心，惡者施與我等，求索猶不見與況不求而得？」自相謂言：「我等當往詣其家，求索難得所無有藥。」於是即往詣其家語言：「我等須如是如是藥。」摩訶男報言：「若我家中有者當相與，若無者當爲詣市求買供給。」六群比丘報言：「汝家可無如是如是藥耶？」摩訶男報言：「我家有者當相與，無者當爲詣市求索相與。」時六群比丘復語言：「汝請眾僧供給藥，恭敬上座與好者，求者與之，不求者亦與之。與下座惡者，又不慇勤恭敬，求索而不見與，況不求而得。汝家中所無有，而請眾僧與藥，汝有愛又復妄語。」摩訶男報言：「我先有要誓，請眾僧家中所有者隨供給
【現代漢語翻譯】 現代漢語譯本： 式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男沙彌）、沙彌尼（Śrāmaṇerī，女沙彌），犯突吉羅（Duṣkṛta，惡作罪）。這就被稱為犯戒。
不犯戒的情況有：給予食物后讓他們離開；如果他們生病、沒有威儀，讓人看了不歡喜，就對他們說：『你們走吧！我應當把食物送到僧伽藍（Saṃghārāma，僧院）中。』如果他們破戒、破見、破威儀；如果是僧團中被舉罪的；如果被擯斥、或應被擯斥；如果看到有性命之憂、或凈行之憂，方便地讓他們離開；不是因為嫌恨而讓他們離開，就不算犯戒。
不犯戒的情況還有：最初未制定戒律時，或癡狂、心亂、被痛苦纏繞時。（第四十六條完）
當時佛陀在釋翅搜迦維羅衛（Śākya Kapilavastu）的尼拘律園（Nigrodhārāma）中。當時摩訶男（Mahānāma）釋種（Śākya）請眾僧供給藥物，他恭敬上座（長老）並給予好的藥物，求藥的人也給，不求藥的人也給。當時六群比丘（Ṣaḍvargika bhikṣu）互相說道：『這個摩訶男釋種子！請眾僧供給藥物，他恭敬上座並給予好的藥物，對我們沒有恭敬心，給予我們差的藥物，求索尚且不給，更何況不求而得？』他們互相說道：『我們應當前往他家，求索難以得到的、沒有的藥物。』於是就前往他家說道：『我們需要如此如此的藥物。』摩訶男回答說：『如果我家中有，就應當給你們，如果沒有，就應當去市場求買供給。』六群比丘反駁說：『你家可能沒有如此如此的藥物嗎？』摩訶男回答說：『我家有的就應當給你們，沒有的就應當去市場求索給你們。』當時六群比丘又說道：『你請眾僧供給藥物，恭敬上座並給予好的藥物，求藥的人也給，不求藥的人也給。給下座差的藥物，又不慇勤恭敬，求索也不給，更何況不求而得。你家中所沒有的，卻請眾僧給藥，你既吝嗇又說妄語。』摩訶男回答說：『我先前有誓言，請眾僧用家中所有的東西隨需供給。
【English Translation】 English version: Śikṣamāṇā (probationary female monastic), Śrāmaṇera (male novice), Śrāmaṇerī (female novice), commit a Duṣkṛta (an offense of wrong-doing). This is called an offense.
There is no offense if they are given food and sent away; if they are sick, or lack proper conduct, and people are displeased to see them, one says to them: 'You go! I will send food to the Saṃghārāma (monastery).' If they have broken precepts, broken views, or broken conduct; if they are censured by the Saṃgha (community); if they are expelled, or should be expelled; if there is danger to their life or pure conduct, they are expediently sent away; if they are not sent away out of resentment, there is no offense.
There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (End of the forty-sixth)
At that time, the Buddha was in the Nigrodhārāma (Banyan Grove Monastery) in Śākya Kapilavastu (the city of the Śākya clan). At that time, Mahānāma (a proper name) of the Śākya (clan) invited the Saṃgha (community) to provide medicine. He respectfully gave good medicine to the senior monks (elders), giving to those who asked and those who did not ask. At that time, the Ṣaḍvargika bhikṣus (group of six monks) said to each other: 'This Mahānāma of the Śākya clan! He invites the Saṃgha to provide medicine, he respectfully gives good medicine to the senior monks, but he has no respect for us, giving us inferior medicine, not even giving when we ask, let alone giving without asking?' They said to each other: 'We should go to his house and ask for medicine that is difficult to obtain and that he does not have.' So they went to his house and said: 'We need such and such medicine.' Mahānāma replied: 'If I have it in my house, I will give it to you, and if I do not have it, I will go to the market to buy it and provide it.' The Ṣaḍvargika bhikṣus retorted: 'Is it possible that you do not have such and such medicine in your house?' Mahānāma replied: 'If I have it in my house, I will give it to you, and if I do not have it, I will go to the market to seek it and give it to you.' At that time, the Ṣaḍvargika bhikṣus again said: 'You invite the Saṃgha to provide medicine, you respectfully give good medicine to the senior monks, giving to those who ask and those who do not ask. You give inferior medicine to the junior monks, and you are not diligent and respectful, not even giving when we ask, let alone giving without asking. You do not have it in your house, but you invite the Saṃgha to give medicine, you are both stingy and you lie.' Mahānāma replied: 'I had a previous vow to invite the Saṃgha to provide whatever is available in my house as needed.'
之，若無者當詣市求索與。汝今云何言：『我有愛是妄語人，無有至誠耶？』長老去！我自今已去，不復能供給眾僧藥也！」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「摩訶男釋子！信樂恭敬、供給好藥、佈施常供給眾僧藥。云何汝等罵詈言：『他有愛妄語。』使斷眾僧藥耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何摩訶男釋子有信心，好樂佈施常供給眾僧藥，而汝等罵詈言：『有愛妄語。』使斷眾僧藥耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘言：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，應受四月請、因緣請與藥，若過受者，波逸提。」如是世尊與比丘結戒。
時諸病比丘，有畏慎心不敢過受藥。白佛，佛言：「自今已去聽諸病比丘過受藥。自今已去當如是說戒：若比丘無病，受四月請與藥，過受者，波逸提。」如是世尊與比丘結戒。
時諸居士常請諸比丘與藥，諸比丘有畏慎心，不敢受常請供給藥。白佛，佛言：「自今已去聽諸
【現代漢語翻譯】 之，如果沒有，應當去市場尋找索取給他。你們現在為什麼說：『他有愛是說謊的人，沒有至誠之心呢？』長老走吧！我從今以後，不能再供給眾僧藥物了！」當時，眾比丘聽了這話，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，責怪六群比丘說：「摩訶男（Mahānāma）釋子（釋迦族人）！他信樂恭敬，供給好的藥物，佈施經常供給眾僧藥物。為什麼你們謾罵他說：『有愛是說謊的人。』使得眾僧斷了藥物的供給呢？」當時，眾比丘前往世尊（佛陀）處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此事因緣召集比丘僧眾，呵責六群比丘說：「你們所做的事情不對，不合威儀、不合沙門（出家人）的法則、不是清凈的行為、不順修行，是不應該做的。為什麼摩訶男（Mahānāma）釋子（釋迦族人）有信心，喜歡佈施，經常供給眾僧藥物，而你們卻謾罵他說：『有愛是說謊的人。』使得眾僧斷了藥物的供給呢？」當時，世尊用無數種方便來呵責六群比丘之後，告訴眾比丘說：「這六群比丘是愚癡之人！多種種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種功德利益，乃至正法能夠長久住世，想要說戒的人應當這樣說：如果比丘，應該接受四個月的邀請、因緣邀請給予藥物，如果超過期限接受，犯波逸提（Pāyantika，一種罪名）。」就這樣，世尊為比丘們制定了戒律。 當時，一些生病的比丘，因為畏懼謹慎，不敢超過期限接受藥物。稟告佛陀，佛陀說：「從今以後允許生病的比丘超過期限接受藥物。從今以後應當這樣說戒：如果比丘沒有生病，接受四個月的邀請給予藥物，超過期限接受，犯波逸提（Pāyantika，一種罪名）。」就這樣，世尊為比丘們制定了戒律。 當時，一些居士經常邀請眾比丘給予藥物，眾比丘因為畏懼謹慎，不敢接受經常性的邀請供給藥物。稟告佛陀，佛陀說：「從今以後允許眾
【English Translation】 If not, one should go to the market to seek and give it to him. Why do you now say, 'He who has love is a liar, and has no sincerity?' Elder, leave! From now on, I will no longer be able to provide medicine for the Sangha (community of monks)!' At that time, the Bhikkhus (monks) heard this, and among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, blamed the group-of-six Bhikkhus (monks), saying, 'Mahānāma (name of a person), a Sakyan (member of the Shakya clan)! He has faith and respect, provides good medicine, and gives alms, constantly providing medicine to the Sangha (community of monks). Why do you revile him, saying, 'He who has love is a liar,' causing the Sangha (community of monks) to be cut off from the supply of medicine?' At that time, the Bhikkhus (monks) went to the Blessed One (Buddha), bowed their heads to his feet, sat on one side, and reported the cause and condition to the Blessed One (Buddha) in detail. At that time, the Blessed One (Buddha), because of this cause and condition, gathered the Bhikkhu Sangha (community of monks), and rebuked the group-of-six Bhikkhus (monks), saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma (teachings) of a Samana (ascetic), not pure conduct, not in accordance with practice, and should not be done. Why does Mahānāma (name of a person), a Sakyan (member of the Shakya clan), have faith, delight in giving alms, and constantly provide medicine to the Sangha (community of monks), while you revile him, saying, 'He who has love is a liar,' causing the Sangha (community of monks) to be cut off from the supply of medicine?' At that time, the Blessed One (Buddha), after rebuking the group-of-six Bhikkhus (monks) with countless means, told the Bhikkhus (monks), 'These group-of-six Bhikkhus (monks) are foolish people! They plant many seeds of defilement, and are the first to break the precepts. From now on, I will establish precepts for the Bhikkhus (monks), gathering ten benefits, so that the True Dharma (Buddha's teachings) may abide long, and those who wish to recite the precepts should say thus: If a Bhikkhu (monk) should receive an invitation for four months, or an invitation due to circumstances, to receive medicine, and receives it beyond the limit, it is a Pāyantika (an offense requiring confession). Thus, the Blessed One (Buddha) established the precepts for the Bhikkhus (monks). At that time, some sick Bhikkhus (monks), being fearful and cautious, did not dare to receive medicine beyond the limit. They reported to the Buddha, and the Buddha said, 'From now on, I allow the sick Bhikkhus (monks) to receive medicine beyond the limit. From now on, the precepts should be recited thus: If a Bhikkhu (monk) is not sick, and receives an invitation for four months to receive medicine, and receives it beyond the limit, it is a Pāyantika (an offense requiring confession).' Thus, the Blessed One (Buddha) established the precepts for the Bhikkhus (monks). At that time, some laypeople often invited the Bhikkhus (monks) to receive medicine, and the Bhikkhus (monks), being fearful and cautious, did not dare to accept the constant invitation to receive medicine. They reported to the Buddha, and the Buddha said, 'From now on, I allow the
比丘受常請供給藥。自今已去當如是說戒：若比丘無病，受四月請與藥，若過受，除常請者，波逸提。」如是世尊與比丘結戒。
時摩訶男釋子復作是念：「我寧可以一人二人故斷眾僧藥耶？今故應當更請眾僧供給藥。」作是念已即便至僧伽藍中。請諸比丘言：「愿諸大德僧受我請供給藥。」諸比丘各各有畏慎心，不敢受更請與藥。白佛，佛言：「自今已去聽諸比丘受更請給藥。」諸比丘便計前日數，白佛，佛言：「不應計前日數，應從斷藥還與已來日從此為數。自今已去當如是說戒：若比丘無病受四月請與藥，若過受，除常請、更請，波逸提。」如是世尊與比丘結戒。
時諸居士請諸比丘與分藥，諸比丘畏慎不敢受。白佛，佛言：「自今已去聽諸比丘受分藥。自今已去當如是說戒：若比丘無病受四月請與藥，若過受，除常請、更請、分請與分藥，波逸提。」如是世尊與比丘結戒。
爾時諸居士請比丘與盡形壽藥，諸比丘畏慎不敢受盡形壽藥。白佛，佛言：「自今已去聽諸比丘受盡形壽藥。自今已去與比丘結戒：若比丘受四月請與藥，無病比丘應受請。若過受，除常請、更請、分請、盡形壽請，波逸提。」
比丘義如上。
四月者，夏四月也。
因緣者，藥請也。
病者
【現代漢語翻譯】 現代漢語譯本 比丘接受長期供養的藥物。從今以後，應當這樣宣說戒律：『如果比丘沒有生病，接受了四個月的供養藥物的邀請，如果超過期限接受供養，除非是長期供養的情況，就犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣為比丘制定了戒律。 當時，摩訶男·釋子（Mahānāma Śākya，人名，釋迦族人）又這樣想：『難道我可以因為一兩個人而斷絕整個僧團的藥物供應嗎？現在應該再次邀請僧團供養藥物。』這樣想后，他就來到僧伽藍（Saṃghārāma，僧院）中，邀請各位比丘說：『希望各位大德僧接受我的邀請，供養藥物。』各位比丘各自心懷畏懼和謹慎，不敢接受再次供養藥物的邀請。他們稟告佛陀，佛陀說：『從今以後，允許各位比丘接受再次供養藥物的邀請。』各位比丘便計算之前的日數，稟告佛陀，佛陀說：『不應該計算之前的日數，應該從停止供藥到重新開始供藥的日子算起。從今以後，應當這樣宣說戒律：『如果比丘沒有生病，接受了四個月的供養藥物的邀請，如果超過期限接受供養，除非是長期供養、再次供養的情況，就犯波逸提。』世尊就這樣為比丘制定了戒律。 當時，各位居士邀請各位比丘分享藥物，各位比丘心懷畏懼和謹慎，不敢接受。他們稟告佛陀，佛陀說：『從今以後，允許各位比丘接受分享的藥物。從今以後，應當這樣宣說戒律：『如果比丘沒有生病，接受了四個月的供養藥物的邀請，如果超過期限接受供養，除非是長期供養、再次供養、分享供養和分享藥物的情況，就犯波逸提。』世尊就這樣為比丘制定了戒律。 當時，各位居士邀請比丘們接受終身供養的藥物，各位比丘心懷畏懼和謹慎，不敢接受終身供養的藥物。他們稟告佛陀，佛陀說：『從今以後，允許各位比丘接受終身供養的藥物。從今以後，為比丘制定戒律：『如果比丘接受了四個月的供養藥物的邀請，沒有生病的比丘應該接受邀請。如果超過期限接受供養，除非是長期供養、再次供養、分享供養、終身供養的情況，就犯波逸提。』 比丘的定義如上所述。 四個月，指的是夏季的四個月。 因緣，指的是藥物的邀請。 生病的人
【English Translation】 English version A bhikkhu (monk) receives medicine provided through a permanent invitation. From now on, the precept should be recited as follows: 'If a bhikkhu, being without illness, accepts a four-month invitation for medicine, and if he accepts beyond that period, except for a permanent invitation, it is a Pācittiya (an offense entailing confession).』 Thus, the Blessed One established this precept for the bhikkhus. At that time, Mahānāma Śākya (a person, a member of the Śākya clan) thought: 'Should I cut off the supply of medicine to the entire Sangha (monastic community) for the sake of one or two individuals? Now, I should invite the Sangha again to provide medicine.' Having thought this, he went to the Saṃghārāma (monastery) and invited the bhikkhus, saying: 'May the venerable Sangha accept my invitation to provide medicine.' The bhikkhus, each with fear and caution in their hearts, did not dare to accept the renewed invitation to provide medicine. They reported this to the Buddha, who said: 'From now on, I allow the bhikkhus to accept a renewed invitation to provide medicine.' The bhikkhus then calculated the previous number of days and reported this to the Buddha, who said: 'You should not calculate the previous number of days, but rather count from the day the medicine was stopped and then resumed. From now on, the precept should be recited as follows: 'If a bhikkhu, being without illness, accepts a four-month invitation for medicine, and if he accepts beyond that period, except for a permanent invitation or a renewed invitation, it is a Pācittiya.』 Thus, the Blessed One established this precept for the bhikkhus. At that time, the lay followers invited the bhikkhus to share medicine, but the bhikkhus, with fear and caution, did not dare to accept. They reported this to the Buddha, who said: 'From now on, I allow the bhikkhus to accept shared medicine. From now on, the precept should be recited as follows: 'If a bhikkhu, being without illness, accepts a four-month invitation for medicine, and if he accepts beyond that period, except for a permanent invitation, a renewed invitation, a shared invitation, or shared medicine, it is a Pācittiya.』 Thus, the Blessed One established this precept for the bhikkhus. At that time, the lay followers invited the bhikkhus to accept medicine for the rest of their lives, but the bhikkhus, with fear and caution, did not dare to accept medicine for the rest of their lives. They reported this to the Buddha, who said: 'From now on, I allow the bhikkhus to accept medicine for the rest of their lives. From now on, I establish this precept for the bhikkhus: 'If a bhikkhu accepts a four-month invitation for medicine, a bhikkhu without illness should accept the invitation. If he accepts beyond that period, except for a permanent invitation, a renewed invitation, a shared invitation, or a lifetime invitation, it is a Pācittiya.』 The definition of 'bhikkhu' is as above. The 'four months' refers to the four months of summer. 'Cause' refers to the invitation for medicine. 'Ill person'
，醫所教服藥者也。
常請者，其人作如是言：「我常與藥。」
更請者，斷已后復更與請。
與分藥者，持藥至僧伽藍中分與。
盡形壽請者，其人言：「我當盡形壽與藥。」
請者有四種：或有請夜有限齊、藥無限齊，或有請藥有限齊、夜無限齊，或有請藥有限齊夜亦有限齊，或有請夜無限齊藥無限齊。云何請夜有限齊、藥無限齊？彼作夜分齊不作藥分齊：「我與爾許夜藥。」是謂請夜有分齊、藥無分齊。云何請藥有分齊、夜無分齊？彼作藥分齊、不作夜分齊，作如是言：「我與如是藥。」是為請藥有分齊、夜無分齊。云何請夜有分齊藥亦有分齊？彼作夜分齊、藥分齊，作如是言：「爾許夜與如是藥。」是謂請夜有分齊、藥有分齊。云何請夜無分齊藥無分齊？彼不作夜分齊、藥分齊，作如是言：「我請汝與藥。」是謂請夜及藥俱無分齊。是中請夜有分齊藥無分齊、夜有分齊藥有分齊，應夏四月受請。是中藥有分齊夜無分齊、夜無分齊藥無分齊，應隨施時受。彼比丘無病，應受夏四月與藥，若過受，除常請、更請、分請、盡形壽請，咽咽波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，受四月請與藥，病者過受請，常請、更請、分
【現代漢語翻譯】 現代漢語譯本 醫所教服藥者也。 常請者，其人作如是言：『我常與藥。』 更請者，斷已后復更與請。 與分藥者，持藥至僧伽藍（Sangharama，僧院）中分與。 盡形壽請者，其人言：『我當盡形壽與藥。』 請者有四種：或有請夜有限齊、藥無限齊，或有請藥有限齊、夜無限齊，或有請藥有限齊夜亦有限齊，或有請夜無限齊藥無限齊。云何請夜有限齊、藥無限齊？彼作夜分齊不作藥分齊：『我與爾許夜藥。』是謂請夜有分齊、藥無分齊。云何請藥有分齊、夜無分齊？彼作藥分齊、不作夜分齊，作如是言：『我與如是藥。』是為請藥有分齊、夜無分齊。云何請夜有分齊藥亦有分齊？彼作夜分齊、藥分齊，作如是言：『爾許夜與如是藥。』是謂請夜有分齊、藥有分齊。云何請夜無分齊藥無分齊？彼不作夜分齊、藥分齊，作如是言：『我請汝與藥。』是謂請夜及藥俱無分齊。是中請夜有分齊藥無分齊、夜有分齊藥有分齊，應夏四月受請。是中藥有分齊夜無分齊、夜無分齊藥無分齊，應隨施時受。彼比丘（Bhikkhu，男性出家人）無病，應受夏四月與藥，若過受，除常請、更請、分請、盡形壽請，咽咽波逸提（Payantika，一種罪名）。 比丘尼（Bhikkhuni，女性出家人），波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），突吉羅（Dukkata，一種輕罪）。是謂為犯。 不犯者，受四月請與藥，病者過受請，常請、更請、分
【English Translation】 English version This refers to those who are taught by doctors to take medicine. 『Constant request』 refers to someone who says, 『I will constantly give you medicine.』 『Repeated request』 refers to requesting again after having stopped. 『Giving and distributing medicine』 refers to bringing medicine to the Sangharama (monastery) and distributing it. 『Requesting for life』 refers to someone who says, 『I will give you medicine for the rest of your life.』 There are four types of requests: some request a limited number of nights and an unlimited amount of medicine, some request a limited amount of medicine and an unlimited number of nights, some request a limited amount of medicine and a limited number of nights, and some request an unlimited number of nights and an unlimited amount of medicine. How does one request a limited number of nights and an unlimited amount of medicine? They set a limit on the nights but not on the medicine, saying, 『I will give you medicine for this many nights.』 This is called requesting a limited number of nights and an unlimited amount of medicine. How does one request a limited amount of medicine and an unlimited number of nights? They set a limit on the medicine but not on the nights, saying, 『I will give you this much medicine.』 This is called requesting a limited amount of medicine and an unlimited number of nights. How does one request a limited number of nights and a limited amount of medicine? They set a limit on the nights and on the medicine, saying, 『I will give you this much medicine for this many nights.』 This is called requesting a limited number of nights and a limited amount of medicine. How does one request an unlimited number of nights and an unlimited amount of medicine? They set no limit on the nights or on the medicine, saying, 『I request you to give me medicine.』 This is called requesting no limit on either nights or medicine. Among these, requesting a limited number of nights and an unlimited amount of medicine, or a limited number of nights and a limited amount of medicine, one should accept the request for the four months of summer. Among these, requesting a limited amount of medicine and an unlimited number of nights, or an unlimited number of nights and an unlimited amount of medicine, one should accept it whenever it is offered. If a Bhikkhu (male monastic) is not sick, he should accept medicine for the four months of summer; if he accepts it beyond that, except for constant requests, repeated requests, distributed requests, or lifetime requests, it is Payantika (an offense) for each swallow. For a Bhikkhuni (female monastic), it is Payantika; for a Siksamana (female novice trainee), a Sramanera (male novice), or a Sramanerika (female novice), it is Dukkata (a minor offense). This is considered an offense. There is no offense in accepting medicine for four months, or if a sick person accepts a request beyond that, or for constant requests, repeated requests, distributed
請、盡形壽請，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十七竟)
爾時佛在舍衛國祇樹給孤獨園。時王波斯匿土境民人反叛，時王自領六軍征罰，時六群比丘往至軍中觀看軍陣。時王波斯匿語言：「諸尊！在此軍中欲何所為？」六群報言：「我無所作，來看軍陣耳！」時波斯匿王聞已心甚不悅，王復問言：「今者欲何所至耶？」六群報言：「我等欲詣舍衛國見佛。」時王語言：「若至舍衛國者，持我名禮拜問訊世尊言：『起居輕利，游步康強，教化有勞耶？今持此一裹石蜜奉上世尊。以此因緣具白世尊。』」爾時六群比丘，即往舍衛國詣祇桓精舍，禮世尊足已在一面坐，即稱波斯匿王名，言：「禮拜問訊世尊，起居輕利，游步康強，教化有勞耶？以此一裹石蜜奉上世尊。」即以此因緣具白世尊。世尊爾時以此因緣呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等癡人！乃觀王者軍陣勢力耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘往觀軍陣，波逸提。」如是世尊與比丘結戒。
爾時波斯匿王土境人民反叛，有大臣兄弟二
【現代漢語翻譯】 現代漢語譯本 請、盡形壽請，無犯。 無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十七竟) 爾時佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。時王波斯匿（King Pasenadi）土境民人反叛，時王自領六軍征罰，時六群比丘往至軍中觀看軍陣。時王波斯匿語言：『諸尊！在此軍中欲何所為？』六群報言：『我無所作，來看軍陣耳！』時波斯匿王聞已心甚不悅，王復問言：『今者欲何所至耶？』六群報言：『我等欲詣舍衛國（Sravasti）見佛。』時王語言：『若至舍衛國者，持我名禮拜問訊世尊言：『起居輕利，游步康強，教化有勞耶？今持此一裹石蜜奉上世尊。以此因緣具白世尊。』』爾時六群比丘，即往舍衛國詣祇桓精舍（Jetavana Vihara），禮世尊足已在一面坐，即稱波斯匿王名，言：『禮拜問訊世尊，起居輕利，游步康強，教化有勞耶？以此一裹石蜜奉上世尊。』即以此因緣具白世尊。世尊爾時以此因緣呵責六群比丘：『汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等癡人！乃觀王者軍陣勢力耶？』世尊以無數方便呵責六群比丘已，告諸比丘：『此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘往觀軍陣，波逸提（Pacittiya）。』如是世尊與比丘結戒。 爾時波斯匿王土境人民反叛，有大臣兄弟二
【English Translation】 English version Please, request for the duration of one's life, without transgression. 『Without transgression』 refers to cases where the precepts were not yet established, or due to madness, mental derangement, or being afflicted by pain. At that time, the Buddha was in Jetavana Anathapindika-arama (Jetavana Anathapindika's monastery) in Sravasti (a major city in ancient India). At that time, the people in the territory of King Pasenadi (the king of Kosala) rebelled. The king himself led six armies to suppress the rebellion. The group of six monks went to the army to observe the military formations. King Pasenadi said, 'Venerable ones! What do you intend to do here in the army?' The group of six replied, 'We have nothing to do, we are just here to watch the military formations!' King Pasenadi was very displeased upon hearing this. The king then asked, 'Where do you intend to go now?' The group of six replied, 'We intend to go to Sravasti (a major city in ancient India) to see the Buddha.' The king said, 'If you go to Sravasti (a major city in ancient India), please greet the World-Honored One in my name and ask if he is well, if his movements are light and strong, and if his teachings are laborious. Now, I offer this package of rock candy to the World-Honored One. Please inform the World-Honored One of this matter in detail.' At that time, the group of six monks went to Sravasti (a major city in ancient India), arrived at Jetavana Vihara (Jetavana Monastery), bowed at the feet of the World-Honored One, and sat on one side. They then mentioned the name of King Pasenadi (the king of Kosala), saying, 'We greet and inquire after the World-Honored One, asking if he is well, if his movements are light and strong, and if his teachings are laborious. We offer this package of rock candy to the World-Honored One.' They then informed the World-Honored One of this matter in detail. The World-Honored One then rebuked the group of six monks for this reason, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a renunciant, not in accordance with pure conduct, not in accordance with following the path, and should not be done. How can you foolish people! Go and observe the power of the king's military formations?' After the World-Honored One rebuked the group of six monks with countless means, he told the monks, 'These foolish people! Create many opportunities for defilements and are the first to violate the precepts. From now on, I will establish a precept for the monks, gathering ten benefits, so that the Proper Dharma may long endure. Those who wish to recite the precepts should say: If a monk goes to observe military formations, it is a Pacittiya (an offense requiring expiation).』 Thus, the World-Honored One established a precept for the monks. At that time, the people in the territory of King Pasenadi (the king of Kosala) rebelled. There were two brothers who were ministers
人：兄名利師達，弟名富羅那。王使此二人領軍征罰，此二人渴仰欲見比丘，即遣使往請比丘：「大德來！我欲相見。」諸比丘皆有畏慎心言：「世尊制戒，若比丘往觀軍陣者，波逸提。」時諸比丘往白世尊，世尊告言：「若須，有所白，若有請喚者聽往。自今已去當如是說戒：若比丘往觀軍陣，除余時因緣，波逸提。」
比丘義如上。
陣者，若戲若鬥。
軍者，或一軍、二軍、三軍、四軍。一軍者，一象軍、一馬軍、一車軍、一步軍也。若純有馬軍、純象軍、步軍、車軍也。二軍者，二象、二馬、二車、二步，或有象馬、或象車，或象步、或馬車，或馬步、或車步也。三軍者，三象、三馬、三車、三步也，或象馬車、或象馬步、或馬車步也。四軍者，四象、四馬、四車、四步也，或象馬車步也。
彼比丘往觀軍陣，從道至道、從道至非道、從非道至道、從下至高、從高至下，去而見者，波逸提。不見者，突吉羅。若方便莊嚴欲觀而不去者，一切突吉羅。若比丘先在道行、軍陣后至，比丘應下道避，若不避者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若比丘有事往；若被請去；或力勢者將去；若先前行，軍后至，下道避；若水陸
【現代漢語翻譯】 現代漢語譯本 人說：『哥哥名叫利師達（Lisida），弟弟名叫富羅那（Fuluna）。』國王派遣這二人率領軍隊去征討，這二人渴望見到比丘（bhikkhu），就派遣使者去邀請比丘：『大德請來！我們想要見您。』眾比丘都有畏懼謹慎之心，說：『世尊（Buddha）制定戒律，如果比丘前去觀看軍隊陣勢，就犯波逸提（Pācittiya）。』當時眾比丘前去稟告世尊，世尊告知說：『如果需要，有所稟告，如果有邀請召喚的，允許前去。從今以後應當這樣宣說戒律：如果比丘前去觀看軍隊陣勢，除非有其他因緣，就犯波逸提。』
比丘的定義如上所述。
陣勢，指的是戲弄或戰鬥。
軍隊，或者是一軍、二軍、三軍、四軍。一軍，指一象軍、一馬軍、一車軍、一步軍。或者純粹是馬軍、純粹是象軍、步軍、車軍。二軍，指二象、二馬、二車、二步，或者有象馬、或者象車、或者象步、或者馬車、或者馬步、或者車步。三軍，指三象、三馬、三車、三步，或者象馬車、或者象馬步、或者馬車步。四軍，指四象、四馬、四車、四步，或者象馬車步。
那比丘前去觀看軍隊陣勢，從道路到道路、從道路到非道路、從非道路到道路、從下處到高處、從高處到下處，前去而看見的，犯波逸提。沒有看見的，犯突吉羅（Dukkata）。如果方便安排想要觀看而不去的，一切都犯突吉羅。如果比丘先前在道路上行走，軍隊陣勢後來才到，比丘應當下路避讓，如果不避讓，犯突吉羅。
比丘尼（bhikkhunī），犯波逸提；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika），犯突吉羅。這叫做犯戒。
不犯戒的情況：如果比丘有事前往；如果被邀請前去；或者被有權勢的人帶去；如果先前行走，軍隊後來才到，下路避讓；或者水路。
【English Translation】 English version A man said: 'The elder brother is named Lisida, and the younger brother is named Fuluna.' The king sent these two to lead troops to punish, and these two longed to see the bhikkhus (bhikkhu). So they sent messengers to invite the bhikkhus: 'Venerable ones, please come! We want to see you.' All the bhikkhus had a fearful and cautious mind, saying: 'The Buddha (Buddha) has established a precept that if a bhikkhu goes to watch a military array, he commits a Pācittiya (Pācittiya) offense.' At that time, the bhikkhus went to report to the Buddha, and the Buddha told them: 'If necessary, report it. If there is an invitation, it is permissible to go. From now on, the precept should be recited as follows: If a bhikkhu goes to watch a military array, unless there is another reason, he commits a Pācittiya offense.'
The definition of bhikkhu is as above.
An array refers to playing or fighting.
An army can be one army, two armies, three armies, or four armies. One army refers to one elephant army, one horse army, one chariot army, and one infantry army. Or it can be purely a horse army, purely an elephant army, an infantry army, or a chariot army. Two armies refer to two elephants, two horses, two chariots, and two infantry, or there can be elephant and horse, or elephant and chariot, or elephant and infantry, or horse and chariot, or horse and infantry, or chariot and infantry. Three armies refer to three elephants, three horses, three chariots, and three infantry, or elephant, horse, and chariot, or elephant, horse, and infantry, or horse, chariot, and infantry. Four armies refer to four elephants, four horses, four chariots, and four infantry, or elephant, horse, chariot, and infantry.
If that bhikkhu goes to watch a military array, from road to road, from road to non-road, from non-road to road, from a low place to a high place, from a high place to a low place, and goes and sees it, he commits a Pācittiya offense. If he does not see it, he commits a Dukkata (Dukkata) offense. If he arranges to watch but does not go, he commits a Dukkata offense in all cases. If a bhikkhu is walking on the road and the military array arrives later, the bhikkhu should step off the road to avoid it. If he does not avoid it, he commits a Dukkata offense.
A bhikkhunī (bhikkhunī) commits a Pācittiya offense; a Siksamana (Siksamana), a Sramanera (Sramanera), a Sramanerika (Sramanerika) commits a Dukkata offense. This is called an offense.
Non-offenses: if a bhikkhu goes on business; if he is invited to go; or if he is taken by someone powerful; if he is walking first and the army arrives later, stepping off the road to avoid it; or by water.
道斷；賊難、惡獸難、水大漲；若為勢力所繫縛去；或命難、梵行難，不下道，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十八竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘時有因緣至軍中宿，時諸居士見自相謂言：「我等為恩愛故在此宿耳！而此沙門覆在此何為耶？」爾時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「世尊制戒有時因緣乃得至軍中，汝等云何乃于軍中止宿耶？」爾時諸比丘往至世尊所，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！有時因緣得至軍中，汝等何事乃在軍中宿耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘有因緣，聽至軍中二宿、三宿，過者，波逸提。」
比丘義如上。
若比丘有因緣欲至軍中，得二宿住，至第三宿明相未出時，應離見聞處。彼比丘軍中二宿已，至第三宿明相未出，不離見聞處，明相出，波逸提。若離見處至聞處，突吉羅。離聞處至見處，突吉羅。
比丘尼，波逸提；式叉
【現代漢語翻譯】 現代漢語譯本： 道斷：道路中斷；賊難：遭遇盜賊；惡獸難：遭遇惡獸；水大漲：洪水氾濫；若為勢力所繫縛去：如果被勢力所束縛帶走；或命難：生命危險；梵行難：難以保持清凈的修行，不下道：沒有離開（正）道，無犯：不算違犯戒律。
無犯者：以下情況不算違犯戒律，最初未制戒：在最初沒有制定戒律的時候，癡狂：精神失常，心亂：心神錯亂，痛惱所纏：被痛苦煩惱所困擾。(四十八竟)
爾時佛在舍衛國祇樹給孤獨園：那時，佛陀在舍衛國的祇樹給孤獨園。爾時六群比丘時有因緣至軍中宿：當時，六群比丘因為一些原因到軍隊中住宿，時諸居士見自相謂言：當時，一些居士看到后互相說道：『我等為恩愛故在此宿耳：我們因為恩愛的原因才在這裡住宿啊！而此沙門覆在此何為耶？：這些沙門又是因為什麼原因在這裡呢？』爾時諸比丘聞：當時，一些比丘聽到了這些話，中有少欲知足、行頭陀、樂學戒、知慚愧者：其中一些少欲知足、奉行頭陀行、喜歡學習戒律、知慚愧的比丘，嫌責六群比丘言：責備六群比丘說：『世尊制戒有時因緣乃得至軍中：世尊制定戒律，允許在特定情況下才能到軍隊中，汝等云何乃于軍中止宿耶？：你們為什麼在軍隊中住宿呢？』爾時諸比丘往至世尊所：當時，這些比丘前往世尊處，以此因緣具白世尊：將這些情況詳細地稟告世尊。世尊以此因緣集比丘僧：世尊因為這些原因召集了比丘僧眾，呵責六群比丘：呵斥責備六群比丘說：『汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為：你們所做的事情是不對的，不合乎威儀，不合乎沙門應有的行為，不合乎清凈的修行，不合乎隨順正道的行為，是不應該做的。云何六群比丘！有時因緣得至軍中，汝等何事乃在軍中宿耶？：為什麼六群比丘！在允許因為特定原因到軍隊中的情況下，你們因為什麼原因要在軍隊中住宿呢？』世尊以無數方便呵責六群比丘已：世尊用無數的方法呵斥責備六群比丘之後，告諸比丘：告訴眾比丘說：『此癡人！多種有漏處，最初犯戒：這些愚癡的人！製造了很多會產生煩惱的地方，是最初違犯戒律的人。自今已去與比丘結戒：從今以後，為比丘們制定戒律，集十句義乃至正法久住：爲了聚集十種利益，乃至爲了正法長久住世，欲說戒者當如是說：想要誦戒的人應當這樣說：若比丘有因緣，聽至軍中二宿、三宿，過者，波逸提：如果比丘因為某種原因，允許在軍隊中住宿兩夜或三夜，超過這個期限，就犯波逸提罪。』
比丘義如上：比丘的定義如前所述。
若比丘有因緣欲至軍中，得二宿住：如果比丘因為某種原因想要到軍隊中，可以住宿兩夜，至第三宿明相未出時，應離見聞處：到第三夜天亮之前，應該離開能看到和聽到的地方。彼比丘軍中二宿已，至第三宿明相未出，不離見聞處，明相出，波逸提：如果那個比丘在軍隊中住了兩夜之後，到第三夜天亮之前，沒有離開能看到和聽到的地方，天亮了，就犯波逸提罪。若離見處至聞處，突吉羅：如果離開了能看到的地方，到了能聽到的地方，犯突吉羅罪。離聞處至見處，突吉羅：如果離開了能聽到的地方，到了能看到的地方，犯突吉羅罪。
比丘尼，波逸提：比丘尼，犯波逸提罪；式叉：式叉（戒）。 English version: Road interrupted; difficulty with thieves; difficulty with fierce beasts; great flood; if taken away bound by power; or danger to life; difficulty in pure conduct, not leaving the (right) path, no offense.
No offense: the following situations are not considered offenses, initially before the precepts were established, insanity, mental confusion, afflicted by pain and distress. (End of forty-eight)
At that time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the group of six monks sometimes had reasons to stay overnight in the army camp. At that time, some laypeople saw them and said to each other, 'We are staying here for the sake of love and affection! What are these Shramanas (ascetics) doing here?' At that time, some monks heard these words, among whom were those who were content with little desire, practiced asceticism, enjoyed learning the precepts, and knew shame and remorse, criticized the group of six monks, saying, 'The World-Honored One (世尊) has established precepts that allow one to go to the army camp only under certain circumstances. Why are you staying overnight in the army camp?' At that time, these monks went to the World-Honored One and reported these circumstances in detail to the World-Honored One. The World-Honored One, because of these reasons, gathered the assembly of monks and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with following the right path, and should not be done. Why, group of six monks! When it is permissible to go to the army camp for certain reasons, why are you staying overnight in the army camp?' After the World-Honored One rebuked the group of six monks with countless means, he told the monks, 'These foolish people! Create many places of leakage (有漏處), and are the first to violate the precepts. From now on, I will establish precepts for the monks, gathering the ten benefits, even for the long-lasting existence of the Right Dharma (正法). Those who wish to recite the precepts should say as follows: If a monk has a reason, he is allowed to stay in the army camp for two or three nights; if he exceeds this limit, he commits a Pacittiya (波逸提) offense.'
The meaning of 'monk' is as above.
If a monk has a reason to go to the army camp, he may stay for two nights. By the time the dawn breaks on the third night, he should leave the place of sight and hearing. If that monk has stayed in the army camp for two nights, and by the time the dawn breaks on the third night, he does not leave the place of sight and hearing, and dawn breaks, he commits a Pacittiya offense. If he leaves the place of sight and goes to the place of hearing, he commits a Dukkata (突吉羅) offense. If he leaves the place of hearing and goes to the place of sight, he commits a Dukkata offense.
Bhikshuni (比丘尼), Pacittiya; Shiksha (式叉).
【English Translation】 Road interrupted; difficulty with thieves; difficulty with fierce beasts; great flood; if taken away bound by power; or danger to life; difficulty in pure conduct, not leaving the (right) path, no offense. No offense: the following situations are not considered offenses, initially before the precepts were established, insanity, mental confusion, afflicted by pain and distress. (End of forty-eight) At that time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the group of six monks sometimes had reasons to stay overnight in the army camp. At that time, some laypeople saw them and said to each other, 'We are staying here for the sake of love and affection! What are these Shramanas (ascetics) doing here?' At that time, some monks heard these words, among whom were those who were content with little desire, practiced asceticism, enjoyed learning the precepts, and knew shame and remorse, criticized the group of six monks, saying, 'The World-Honored One (世尊) has established precepts that allow one to go to the army camp only under certain circumstances. Why are you staying overnight in the army camp?' At that time, these monks went to the World-Honored One and reported these circumstances in detail to the World-Honored One. The World-Honored One, because of these reasons, gathered the assembly of monks and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with following the right path, and should not be done. Why, group of six monks! When it is permissible to go to the army camp for certain reasons, why are you staying overnight in the army camp?' After the World-Honored One rebuked the group of six monks with countless means, he told the monks, 'These foolish people! Create many places of leakage (有漏處), and are the first to violate the precepts. From now on, I will establish precepts for the monks, gathering the ten benefits, even for the long-lasting existence of the Right Dharma (正法). Those who wish to recite the precepts should say as follows: If a monk has a reason, he is allowed to stay in the army camp for two or three nights; if he exceeds this limit, he commits a Pacittiya (波逸提) offense.' The meaning of 'monk' is as above. If a monk has a reason to go to the army camp, he may stay for two nights. By the time the dawn breaks on the third night, he should leave the place of sight and hearing. If that monk has stayed in the army camp for two nights, and by the time the dawn breaks on the third night, he does not leave the place of sight and hearing, and dawn breaks, he commits a Pacittiya offense. If he leaves the place of sight and goes to the place of hearing, he commits a Dukkata (突吉羅) offense. If he leaves the place of hearing and goes to the place of sight, he commits a Dukkata offense. Bhikshuni (比丘尼), Pacittiya; Shiksha (式叉).
摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，得二宿已，至第三宿明相未出，離見聞處；若水陸道斷；若惡獸難、盜賊難、水大漲、為勢力者所執留；或被系閉；或梵行難、命難，得至二宿，軍中住至三宿，明相未出，不離見聞處，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十九竟)
四分律卷第十五 大正藏第 22 冊 No. 1428 四分律
四分律卷第十六
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之六
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘聞世尊制戒，聽比丘有時因緣二宿、三宿軍中住，彼在軍中住，觀軍陣鬥戰，觀諸方人像馬。時六群比丘中有一人，以看軍陣故為箭所射，時同伴比丘即以衣裹之舁還。諸居士見已問比丘言：「此人何所患耶？」報言：「無患！嚮往觀軍陣斗為箭所射。」時諸居士皆共譏嫌言：「我等為恩愛故興此軍陣，汝等出家人往軍中何所作耶？」諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「世尊制戒，聽比丘有時因緣至軍中應二宿、三宿住，汝住軍中二宿、三宿已，云何乃往觀軍陣戰鬥，而為箭所射耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具
【現代漢語翻譯】 現代漢語譯本 摩那（Manas，意為「意」或「心」）、沙彌（Śrāmaṇera，意為「沙門弟子」）、沙彌尼（Śrāmaṇerī，意為「女沙門弟子」），犯突吉羅（Duṣkṛta，一種輕罪）。這被稱為犯戒。
不犯戒的情況：已經過了兩夜，到了第三夜的黎明時分，明相還未出現，離開了能看見和聽見的地方；如果水路或陸路被阻斷；如果遇到惡獸的威脅、盜賊的威脅、洪水氾濫、被有權勢的人拘留；或者被囚禁；或者有梵行（Brahmacarya，意為「清凈行」）的障礙、性命的危險，可以住到兩夜；在軍隊中居住到三夜，黎明時分，明相還未出現，沒有離開能看見和聽見的地方，不犯戒。
不犯戒的情況：最初佛陀還未制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第四十九條完）
《四分律》卷第十五 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第十六
姚秦時期罽賓（Kashmir）三藏（Tripiṭaka，精通三藏的僧人）佛陀耶舍（Buddhayasas）與竺佛念（Dharmasmṛti）等共同翻譯的九十單提法（Śaikṣa-dharmas，九十條應學法）之六
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時六群比丘（Chabbaggiya，六個行為不端的比丘團體）聽說世尊（Bhagavān，佛陀的尊稱）制定戒律，允許比丘在某些情況下可以在軍隊中居住兩夜或三夜。他們住在軍隊中，觀看軍隊的陣勢和戰鬥，觀看各方的人、象和馬。當時六群比丘中的一個人，因為觀看軍陣而被箭射中，他的同伴比丘就用衣服裹住他，抬了回去。一些居士（Gṛhapati，在家信徒）看見后問比丘說：『這個人得了什麼病？』比丘回答說：『沒有得病！剛才去觀看軍陣戰鬥，被箭射中了。』當時這些居士都一起譏諷責備說：『我們因為恩愛才興起這些軍陣，你們出家人到軍隊中去做什麼呢？』眾比丘聽了之後，其中有少欲知足、奉行頭陀行（Dhūta，苦行）、喜歡學習戒律、知慚愧的比丘，責備六群比丘說：『世尊制定戒律，允許比丘在某些情況下到軍隊中可以居住兩夜或三夜，你們在軍隊中住了兩夜或三夜之後，怎麼還去觀看軍陣戰鬥，而被箭射中呢？』當時眾比丘前往世尊處，頭面頂禮佛足，在一旁坐下，將這件事的因緣詳細地
【English Translation】 English version Mana (Manas, meaning 'mind' or 'intellect'), Śrāmaṇera (meaning 'novice monk'), Śrāmaṇerī (meaning 'novice nun'), commit a Duṣkṛta (a minor offense). This is called an offense.
Non-offenses: After two nights have passed, and it is the dawn of the third night, before the sign of dawn has appeared, having left the place of seeing and hearing; if the water or land route is cut off; if there is a danger of fierce beasts, a danger of thieves, a great flood, being detained by powerful people; or being imprisoned; or there is an obstacle to Brahmacarya (meaning 'celibate life'), a danger to life, one may stay up to two nights; staying in the army for up to three nights, before the sign of dawn has appeared, without leaving the place of seeing and hearing, there is no offense.
Non-offenses: Initially, when the Buddha had not yet established the precepts, due to ignorance, madness, mental confusion, being afflicted by pain and suffering. (End of the forty-ninth)
《Vinaya in Four Parts》 Scroll 15 《Taishō Tripiṭaka》 Volume 22, No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Scroll 16
Translated by Tripiṭaka Buddhayasas of Kashmir during the Yao Qin Dynasty, together with Dharmasmṛti and others, the sixth of the Ninety Śaikṣa-dharmas (Ninety Training Rules)
At that time, the Buddha was in the Jeta Grove of Anāthapiṇḍada's Park in Śrāvastī. At that time, the Group of Six Bhikkhus (Chabbaggiya, a group of six misbehaving monks) heard that the World Honored One (Bhagavān, an honorific title for the Buddha) had established a precept, allowing bhikkhus to stay in the army for two or three nights under certain circumstances. They stayed in the army, watching the army's formations and battles, watching people, elephants, and horses from all directions. At that time, one of the Group of Six Bhikkhus was shot by an arrow while watching the military formations, and his fellow bhikkhus wrapped him in clothing and carried him back. Some householders (Gṛhapati, lay devotees) saw this and asked the bhikkhus, 'What is wrong with this person?' The bhikkhus replied, 'He is not sick! He went to watch the military formations and battles and was shot by an arrow.' At that time, these householders all together ridiculed and blamed them, saying, 'We raise these military formations because of love and attachment, what are you renunciates doing in the army?' After the bhikkhus heard this, among them were bhikkhus who were content with little, practiced Dhūta (ascetic practices), liked to study the precepts, and knew shame and remorse, and they blamed the Group of Six Bhikkhus, saying, 'The World Honored One established a precept, allowing bhikkhus to stay in the army for two or three nights under certain circumstances, after you stayed in the army for two or three nights, how could you still go to watch the military formations and battles, and be shot by an arrow?' At that time, the bhikkhus went to the World Honored One, bowed their heads and feet in reverence, sat on one side, and explained the cause of this matter in detail.
白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！世尊聽比丘有時因緣往軍中二宿三宿住，而汝等往軍中二宿、三宿住，乃觀軍陣戰鬥為箭所射耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘二宿三宿軍中住，或時觀軍陣鬥戰，若觀遊軍象馬力勢者，波逸提。」
比丘義如上。
斗者，若戲斗、若真實鬥。
軍者，一種軍乃至四種軍，或有王軍、賊軍、居士軍。
力勢者，第一象力、第一馬力、第一車力、第一步力也。
陣者，四方陣、或圓陣、或半月形陣、或張甄陣、或減相陣，像王、馬王、人王陣。
彼比丘往觀軍陣鬥戰、象馬勢力者，從道至道、從道至非道、從非道至道、從高至下、從下至高，往而見者，波逸提。往而不見者，突吉羅。方便莊嚴欲往而不往者，一切突吉羅。若比丘先在道行，軍陣后至應避，不避者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，有時因緣，若有所白、若請喚、若為勢力所將去、
【現代漢語翻譯】 現代漢語譯本： 白世尊（Bhagavat，佛陀的尊稱）。世尊當時因為這個因緣召集比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門（Śrāmaṇa，出家修行者）的規範、不是清凈的行為、不隨順修行，是不應該做的。為什麼呢，六群比丘！世尊允許比丘有時因為某些因緣可以去軍隊中暫住兩夜或三夜，而你們卻去軍隊中暫住兩夜、三夜，甚至觀看軍隊的戰鬥，被箭射到嗎？』當時世尊用無數的方法呵斥六群比丘之後，告訴眾比丘：『這些愚癡的人！在多種會產生煩惱的地方，最初犯了戒律。從今以後，我要為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘在軍隊中暫住兩夜或三夜，或者觀看軍隊的戰鬥，觀看遊軍的象、馬的力量和氣勢，就犯波逸提（Pāyantika，一種罪名）。』
比丘的定義如上所述。
『斗』的意思是：無論是嬉戲性的打鬥，還是真實的戰鬥。
『軍』的意思是：一種軍隊乃至四種軍隊，或者有國王的軍隊、盜賊的軍隊、居士（Gṛhapati，在家信徒）的軍隊。
『力勢』的意思是：第一等的大象的力量、第一等的馬的力量、第一等的戰車的力量、第一等的步兵的力量。
『陣』的意思是：四方陣、或者圓形陣、或者半月形陣、或者張開的陣勢、或者減少的陣勢，像王、馬王、人王的陣勢。
如果那個比丘前去觀看軍隊的戰鬥、大象和馬的力量氣勢，從道路到道路、從道路到非道路、從非道路到道路、從高處到低處、從低處到高處，前去觀看，就犯波逸提。前去但沒有看到，就犯突吉羅（Duṣkṛta，一種輕罪）。用各種方法準備前往但最終沒有去，一切都犯突吉羅。如果比丘先前在道路上行走，軍隊的陣勢後來才到達，應當避開，不避開就犯突吉羅。
比丘尼（Bhikṣuṇī，比丘尼）犯波逸提；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：有時因為某些因緣，如果有所稟告、或者被邀請、或者被勢力所脅迫而去。
【English Translation】 English version: Thus said the Blessed One (Bhagavat, the title of the Buddha). At that time, the Blessed One, on account of this cause, assembled the community of monks and rebuked the group-of-six monks, saying: 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a Śrāmaṇa (a wandering ascetic), not in accordance with pure conduct, not in accordance with the proper way of life; it is not fitting. How is it that you, group-of-six monks! The Blessed One has allowed monks to stay in the army for two or three nights due to certain circumstances, but you stay in the army for two or three nights and even watch the military battles, getting shot by arrows?' At that time, the Blessed One, having rebuked the group-of-six monks with countless means, said to the monks: 'These foolish men! In many places where defilements arise, they have committed the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the True Dharma. Whoever wishes to recite the precept should say it thus: If a monk stays in the army for two or three nights, or watches military battles, or watches the power and strength of the roaming army's elephants and horses, it is a Pāyantika (an offense requiring confession).'
The definition of 'monk' is as above.
'Battle' means: whether it is a playful fight or a real battle.
'Army' means: one kind of army or even four kinds of armies, or there may be the king's army, the thief's army, or the householder's (Gṛhapati, lay devotee) army.
'Power and strength' means: the foremost elephant power, the foremost horse power, the foremost chariot power, the foremost infantry power.
'Formation' means: a square formation, or a circular formation, or a crescent-shaped formation, or an extended formation, or a reduced formation, the formations of elephant kings, horse kings, and human kings.
If that monk goes to watch the military battles, the power and strength of elephants and horses, from road to road, from road to non-road, from non-road to road, from high to low, from low to high, going to see, it is a Pāyantika. Going but not seeing, it is a Duṣkṛta (a minor offense). Preparing to go but not going, everything is a Duṣkṛta. If a monk is already walking on the road, and the military formation arrives later, he should avoid it; not avoiding it is a Duṣkṛta.
A Bhikṣuṇī (nun) commits a Pāyantika; a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun) commits a Duṣkṛta. This is called an offense.
There is no offense in these situations: sometimes due to certain circumstances, if there is something to report, or if invited, or if taken away by force.
或命難、或梵行難；若先前行、軍陣后至下道避；若水陸道斷；盜賊、惡獸、水大漲；或被強力所執系；或命難、凈行難，不避道，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十竟)
爾時佛在支陀國，與大比丘眾千二百五十人俱，時尊者娑伽陀為佛作供養人。爾時娑伽陀下道詣一編髮梵志住處，語梵志言：「汝此住處第一房，我今欲寄止一宿，能相容止不？」梵志答言：「我不惜，可止宿耳，但此中有毒龍，恐相傷害耳！」比丘言：「但見聽止，或不害我。」編髮梵志答言：「此室廣大，隨意可住。」爾時長老娑伽陀即入其室自敷草蓐，結跏趺坐繫念在前。時彼毒龍見娑伽陀結加趺坐，即放火煙，娑伽陀亦放火煙。毒龍恚之復放身火，娑伽陀亦放身火。時彼室然如似大火，娑伽陀自念言：「我今寧可滅此龍火令不傷龍身耶？」於是即滅龍火使不傷害。時彼毒龍火光無色，娑伽陀火光轉盛有種種色，青、黃、赤、白、綠、碧、頗梨色。時娑伽陀其夜降此毒龍盛著缽中，明日清旦持往詣編髮梵志所語言：「所言毒龍者，我已降之置在缽中，故以相示。」爾時拘睒彌主在編髮梵志家宿，彼作如是念：「未曾有！世尊弟子有如是大神力，何況如來！」即白娑伽陀言：「若世尊來至拘睒彌時，愿
【現代漢語翻譯】 現代漢語譯本：或者面臨生命危險，或者難以保持清凈的梵行；如果先前出發，在軍隊行進時退到後面，避開下行的道路；如果遇到水路或陸路中斷；盜賊、惡獸、洪水氾濫；或者被強大的力量所挾持束縛；或者面臨生命危險，難以保持清凈的梵行，不避讓道路，就沒有犯戒。
沒有犯戒的情況包括：最初沒有制定戒律時，因為癡迷、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（五十竟）
當時，佛陀在支陀國（Jetavana，祇陀園），與一千二百五十位大比丘在一起。當時，尊者娑伽陀（Sagata）為佛陀的供養人。當時，娑伽陀離開道路，前往一位編髮梵志（ascetic with braided hair）的住所，對梵志說：『你這住所里最好的房間，我今天想借住一晚，可以容納我嗎？』梵志回答說：『我不吝惜，可以讓你住，只是這房間里有毒龍，恐怕會傷害你！』比丘說：『只要允許我住，或許它不會傷害我。』編髮梵志回答說：『這房間很大，你可以隨意住。』當時，長老娑伽陀就進入房間，自己鋪設草墊，結跏趺坐，集中意念在前方。當時，那條毒龍看見娑伽陀結跏趺坐，就放出火焰，娑伽陀也放出火焰。毒龍惱怒，又放出全身的火焰，娑伽陀也放出全身的火焰。當時，那房間燃燒起來，好像燃起了大火。娑伽陀心想：『我現在寧可熄滅這條龍的火焰，不讓它傷害龍身。』於是就熄滅了龍的火焰，使它不受到傷害。當時，那條毒龍的火焰光芒消失，娑伽陀的火焰光芒更加旺盛，呈現出各種顏色，青色、黃色、紅色、白色、綠色、碧色、頗梨色（crystal color）。當時，娑伽陀當晚降伏了這條毒龍，把它盛放在缽中，第二天清晨，拿著缽前往編髮梵志的住所，對他說：『你所說的毒龍，我已經降伏了，放在缽中，特意給你看。』當時，拘睒彌主（chief of Kausambi）在編髮梵志家住宿，他這樣想：『從未有過！世尊的弟子有如此大的神通力，更何況是如來！』就對娑伽陀說：『如果世尊來到拘睒彌時，希望』
【English Translation】 English version: Or facing life-threatening situations, or having difficulty maintaining pure conduct (Brahmacharya); if starting earlier, retreating behind the army during its march, avoiding the lower path; if encountering interrupted water or land routes; robbers, fierce beasts, major floods; or being held captive by strong forces; or facing life-threatening situations, having difficulty maintaining pure conduct, not avoiding the road, there is no offense.
No offense occurs in the following situations: when the precepts were not initially established, due to delusion, madness, mental confusion, or being afflicted by pain and suffering. (End of fifty)
At that time, the Buddha was in Jetavana (Jetavana, 祇陀園), with a great assembly of twelve hundred and fifty Bhikkhus. At that time, the Venerable Sagata (Sagata) was the Buddha's provider. At that time, Sagata left the road and went to the dwelling of an ascetic with braided hair (ascetic with braided hair), and said to the ascetic: 'The best room in your dwelling, I wish to stay overnight tonight, can you accommodate me?' The ascetic replied: 'I am not stingy, you can stay, but there is a venomous dragon in this room, I fear it will harm you!' The Bhikkhu said: 'As long as you allow me to stay, perhaps it will not harm me.' The ascetic with braided hair replied: 'This room is large, you can stay as you please.' At that time, the Elder Sagata entered the room, laid out his own grass mat, sat in the lotus position, and focused his mind ahead. At that time, the venomous dragon saw Sagata sitting in the lotus position and emitted flames, Sagata also emitted flames. The venomous dragon was enraged and emitted flames from its entire body, Sagata also emitted flames from his entire body. At that time, the room was burning as if a great fire had been ignited. Sagata thought to himself: 'I would rather extinguish this dragon's fire now, so that it does not harm the dragon's body.' So he extinguished the dragon's fire, so that it would not be harmed. At that time, the venomous dragon's fire lost its light, Sagata's fire became more intense, displaying various colors, blue, yellow, red, white, green, turquoise, crystal color (crystal color). At that time, Sagata subdued the venomous dragon that night, placed it in his bowl, and the next morning, he took the bowl to the dwelling of the ascetic with braided hair and said to him: 'The venomous dragon you spoke of, I have already subdued it and placed it in my bowl, I show it to you specifically.' At that time, the chief of Kausambi (chief of Kausambi) was staying at the home of the ascetic with braided hair, and he thought: 'Unprecedented! The Buddha's disciple has such great supernatural power, how much more so the Tathagata!' He said to Sagata: 'If the World Honored One comes to Kausambi, I hope'
見告敕，欲一禮覲。」娑伽陀報言：「大佳！」爾時世尊從支陀國人間遊行至拘睒彌國。時彼國主聞世尊將千二百五十弟子至此國，即乘車往迎世尊，遙見世尊顏貌端政，諸根寂定，其心息滅，得上調伏，如調龍象，猶若澄淵。見已篤信心生，以恭敬心即下車至世尊所，頭面禮足已在一面住。爾時世尊無數方便，說法勸化令得歡喜。時拘睒彌主聞佛無數方便說法勸化，心大歡喜已，顧看眾僧不見娑伽陀，即問諸比丘言：「娑伽陀今為所在耶？」諸比丘報言：「在後，正爾當至。」爾時娑伽陀與六群比丘相隨在後至。時拘睒彌主見娑伽陀來，即往迎頭面禮足已在一面立。時娑伽陀復為種種方便說法，勸化令心歡喜。時拘睒彌主聞娑伽陀種種方便說法勸化，得歡喜已白言：「何所須欲？可說之。」娑伽陀報言：「止！止！此即為供養我已。」彼復白言：「愿說何所須欲？」六群比丘語彼言：「汝知不？比丘衣缽、尼師壇、針筒，此是易得物耳！更有于比丘難得者與之。」彼即問言：「于比丘何者難得？」六群比丘報言：「欲須黑酒。」彼報言：「欲須者明日可來取，隨意多少。」時彼禮娑伽陀足繞已而去。明日清旦，娑伽陀著衣持缽，詣拘睒彌主家就座而坐，時彼拘睒彌主出種種甘饌飲食，兼與黑酒極令飽滿。時娑伽陀食
【現代漢語翻譯】 現代漢語譯本： 接到告知，（國王）想要行一次禮拜覲見。娑伽陀（Sāgata，神通第一的阿羅漢）回答說：『太好了！』當時，世尊從支陀國游化人間，來到了拘睒彌國（Kauśāmbī，古印度十六大國之一）。當時，這個國家的國王聽說世尊將帶領一千二百五十名弟子來到此國，就乘坐車子前去迎接世尊。遠遠地看見世尊容貌端正，諸根寂靜，內心平靜，已經調伏，如同調伏龍像一般，又像清澈的深淵。看見后，內心篤信，以恭敬心下了車，來到世尊處，頭面禮足后在一旁站立。當時，世尊用無數方便法門，說法勸化，使他歡喜。當時，拘睒彌國王聽聞佛陀用無數方便法門說法勸化，內心非常歡喜，環顧僧眾，沒有看見娑伽陀，就問眾比丘說：『娑伽陀現在在哪裡？』眾比丘回答說：『在後面，馬上就要到了。』當時，娑伽陀與六群比丘（指行為不端的六位比丘）一起在後面到達。當時，拘睒彌國王看見娑伽陀來了，就前去迎接，頭面禮足后在一旁站立。當時，娑伽陀又用種種方便法門說法，勸化使他內心歡喜。當時，拘睒彌國王聽聞娑伽陀用種種方便法門說法勸化，得到歡喜后說：『有什麼需要的嗎？可以告訴我。』娑伽陀回答說：『停止！停止！這樣就是供養我了。』國王又說：『希望您說出需要什麼？』六群比丘對國王說：『你知道嗎？比丘的衣缽、尼師壇（Niṣīdana，坐具）、針筒，這些是容易得到的物品！還有比丘難以得到的，給他吧。』國王就問：『對於比丘來說，什麼難以得到？』六群比丘回答說：『想要黑酒。』國王回答說：『想要的話，明天可以來取，隨你們要多少。』當時，國王禮拜娑伽陀的腳，繞行后離開了。第二天清晨，娑伽陀穿上衣服，拿著缽，來到拘睒彌國王家，就座而坐。當時，拘睒彌國王拿出種種美味的食物，還給了黑酒，讓他吃得非常飽。
【English Translation】 English version: Having received the message, (the king) wished to pay respects and have an audience. Sāgata (the Arhat foremost in supernatural powers) replied, 'Excellent!' At that time, the World-Honored One, traveling among humans from the country of Ceta, arrived at the country of Kauśāmbī (one of the sixteen great kingdoms of ancient India). At that time, the king of this country heard that the World-Honored One would arrive in this country with twelve hundred and fifty disciples, so he rode in a chariot to greet the World-Honored One. From afar, he saw that the World-Honored One's countenance was upright, his senses were tranquil, his mind was at peace, he was already tamed, like a dragon or elephant that had been tamed, and like a clear, deep pool. Having seen this, his heart was filled with faith, and with a respectful heart, he got out of the chariot and went to the World-Honored One, bowed his head to his feet, and stood to one side. At that time, the World-Honored One used countless skillful means to preach the Dharma and exhort him, causing him to rejoice. At that time, the King of Kauśāmbī, having heard the Buddha preach the Dharma and exhort him with countless skillful means, was greatly pleased in his heart. He looked around at the Sangha but did not see Sāgata, so he asked the Bhikshus, 'Where is Sāgata now?' The Bhikshus replied, 'He is behind us, he will arrive shortly.' At that time, Sāgata arrived with the group of six Bhikshus (referring to the six Bhikshus with improper conduct). At that time, the King of Kauśāmbī saw Sāgata coming, so he went to greet him, bowed his head to his feet, and stood to one side. At that time, Sāgata again used various skillful means to preach the Dharma, exhorting him and causing his heart to rejoice. At that time, the King of Kauśāmbī, having heard Sāgata preach the Dharma and exhort him with various skillful means, and having obtained joy, said, 'What do you need? You can tell me.' Sāgata replied, 'Stop! Stop! This is already offering to me.' The king again said, 'I wish you would tell me what you need?' The group of six Bhikshus said to the king, 'Do you know? The Bhikshu's robes, bowl, Niṣīdana (sitting cloth), and needle case, these are easy to obtain! Give him something that is difficult for a Bhikshu to obtain.' The king then asked, 'What is difficult for a Bhikshu to obtain?' The group of six Bhikshus replied, 'We want black wine.' The king replied, 'If you want it, you can come and get it tomorrow, as much as you want.' At that time, the king bowed to Sāgata's feet, circumambulated him, and left. The next morning, Sāgata put on his robes, took his bowl, and went to the house of the King of Kauśāmbī, and sat down. At that time, the King of Kauśāmbī brought out various delicious foods and also gave him black wine, filling him to the brim.
飲飽足已從座起去，于中路為酒所醉倒地而吐，眾鳥亂鳴。爾時世尊知而故問阿難：「眾鳥何故鳴喚？」阿難白佛言：「大德！此娑伽陀受拘睒彌主請食種種飲食兼飲黑酒，醉臥道邊大吐，故使眾鳥亂鳴。」佛告阿難：「此娑伽陀比丘癡人！如今不能降伏小龍，況能降伏大龍。」佛告阿難：「凡飲酒者有十過失。何等十？一者、顏色惡；二者、少力；三者、眼視不明；四者、現瞋恚相；五者、壞田業資生法；六者、增致疾病；七者、益斗訟；八者、無名稱惡名流佈；九者、智慧減少；十者、身壞命終墮三惡道。阿難！是謂飲酒者有十過失也。」佛告阿難：「自今以去以我為師者，乃至不得以草木頭內著酒中而入口。」爾時世尊以無數方便呵責娑伽陀比丘已，告諸比丘：「此娑伽陀比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘飲酒者，波逸提。」
比丘義如上。
酒者，木酒、粳米酒、余米酒、大麥酒，若有餘酒法作酒者是。木酒者，梨汁酒、閻浮果酒、甘蔗酒、舍樓伽果酒、蕤汁酒、蒲桃酒。梨汁酒者，若以蜜石蜜雜作，乃至蒲桃酒亦如是雜。酒者，酒色、酒香酒味，不應飲。或有酒，非酒色，酒香、酒味，不應飲。或有酒，非酒色、非酒
【現代漢語翻譯】 現代漢語譯本 飲飽足后從座位起身離去，在半路上因為酒醉而倒地嘔吐，引得眾鳥紛紛鳴叫。當時世尊明知此事，卻故意問阿難（Ananda，佛陀的十大弟子之一）: 『眾鳥為何鳴叫？』阿難稟告佛陀說：『世尊！這位娑伽陀（Sagata，人名）接受拘睒彌（Kausambi，古印度城市名）城主邀請，享用各種飲食，還喝了黑酒，醉倒在路邊大吐，所以引得眾鳥亂叫。』佛告訴阿難：『這個娑伽陀比丘真是愚癡之人！現在連小龍都不能降伏，更何況是降伏大龍。』佛告訴阿難：『凡是飲酒的人有十種過失。是哪十種呢？一是臉色難看；二是體力衰弱；三是視力模糊；四是容易顯現憤怒之相；五是毀壞田地產業等謀生之法；六是增加疾病；七是助長爭鬥訴訟；八是名聲不好，惡名遠揚；九是智慧減少；十是身死命終后墮入地獄、餓鬼、畜生三惡道。阿難！這就是飲酒之人的十種過失啊。』佛告訴阿難：『從今以後，凡是以我為師的人，甚至不能把草木的根莖浸泡在酒中然後入口。』當時世尊用無數種方法呵責娑伽陀比丘之後，告訴眾比丘：『這個娑伽陀比丘真是愚癡之人！增長多種有漏之處，最初違犯戒律。從今以後，為比丘們制定戒律，聚集十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘飲酒，犯波逸提（Payantika，一種戒律名稱）。』 比丘的定義如上所述。 酒的種類包括：木酒、粳米酒、其他米酒、大麥酒，以及其他用類似方法制作的酒。木酒包括：梨汁酒、閻浮果酒、甘蔗酒、舍樓伽果酒、蕤汁酒、蒲桃酒。梨汁酒，如果用蜂蜜或石蜜等混合製作，乃至蒲桃酒也用類似方法混合製作。凡是具有酒的顏色、酒的香味、酒的味道的，都不應該飲用。或者有的東西，沒有酒的顏色，但有酒的香味、酒的味道，也不應該飲用。或者有的東西，沒有酒的顏色、沒有酒
【English Translation】 English version Having drunk his fill, he rose from his seat and departed. On the road, he fell down drunk from the wine and vomited, causing the birds to cry out in confusion. At that time, the World Honored One, knowing this, deliberately asked Ananda (Ananda, one of the ten principal disciples of the Buddha): 'Why are the birds crying out?' Ananda replied to the Buddha: 'Great Virtue! This Sagata (Sagata, a personal name) accepted the invitation of the lord of Kausambi (Kausambi, an ancient Indian city) to eat various foods and also drank black wine. He is lying drunk by the roadside, vomiting, which is why the birds are crying out in confusion.' The Buddha told Ananda: 'This Sagata Bhikshu (Bhikshu, a Buddhist monk) is a foolish person! Now he cannot subdue even a small dragon, how much less a great dragon.' The Buddha told Ananda: 'Those who drink wine have ten faults. What are the ten? First, their complexion becomes ugly; second, their strength diminishes; third, their eyesight becomes unclear; fourth, they exhibit an angry countenance; fifth, they destroy the means of livelihood such as fields and businesses; sixth, they increase illnesses; seventh, they promote quarrels and lawsuits; eighth, they have a bad reputation, and their evil name spreads; ninth, their wisdom decreases; tenth, after their body is destroyed and their life ends, they fall into the three evil realms (hell, hungry ghosts, and animals). Ananda! These are the ten faults of those who drink wine.' The Buddha told Ananda: 'From now on, those who take me as their teacher should not even put the tips of grass or wood into wine and then put it in their mouths.' At that time, the World Honored One, having rebuked the Bhikshu Sagata with countless means, told the Bhikshus: 'This Bhikshu Sagata is a foolish person! He increases many defiled things and is the first to violate the precepts. From now on, I will establish precepts for the Bhikshus, gathering ten meanings, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a Bhikshu drinks wine, he commits a Payantika (Payantika, a type of precept).' The definition of Bhikshu is as above. Wine includes: tree wine, glutinous rice wine, other rice wine, barley wine, and any other wine made using similar methods. Tree wine includes: pear juice wine, jambu fruit wine, sugarcane wine, sharauka fruit wine, rui juice wine, and grape wine. Pear juice wine, if it is made by mixing honey or rock candy, and even grape wine is made by mixing in a similar way. Anything that has the color of wine, the aroma of wine, and the taste of wine should not be drunk. Or something that does not have the color of wine, but has the aroma of wine and the taste of wine, should not be drunk. Or something that does not have the color of wine, does not have the
香，酒味，不應飲。或有酒，非酒色、非酒香、非酒味，不應飲。非酒，酒色、酒香、酒味，應飲。非酒，非酒色，酒香、酒味，應飲。非酒，非酒色、非酒香，酒味，應飲。非酒，非酒色、非酒香、非酒味，應飲。
彼比丘若酒酒煮酒和合，若食、若飲者，波逸提。若飲甜味酒者，突吉羅。若飲醋味酒者，突吉羅。若食麹、若酒糟，突吉羅。酒酒想，波逸提。酒疑，波逸提。酒無酒想，波逸提。無酒有酒想，突吉羅。無酒疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有如是如是病，余藥治不差以酒為藥；若以酒涂瘡，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十一竟)
爾時佛在舍衛國祇樹給孤獨園。爾時十七群比丘在阿耆羅婆提河水中嬉戲，從此岸至彼岸，或順流、或逆流、或此沒彼出，或以手畫水，或水相澆濽。爾時波斯匿王與末利夫人在樓觀上，遙見十七群比丘在此河水中嬉戲，從此岸至彼岸，或順流、或逆流，或此沒彼出，或以手畫水，或以水相澆濽，見已即語末利夫人言：「看汝所事者。」時末利夫人報王言：「此諸比丘，是年少始出家者，在佛法未久，或是長老癡無所知。」時末利夫人即疾疾下樓
【現代漢語翻譯】 現代漢語譯本： 有香味、有酒味的，不應該飲用。或者有東西，不是酒的顏色、不是酒的香味、不是酒的味道，不應該飲用。不是酒，但有酒的顏色、酒的香味、酒的味道，可以飲用。不是酒，沒有酒的顏色，但有酒的香味、酒的味道，可以飲用。不是酒，沒有酒的顏色、沒有酒的香味，但有酒的味道，可以飲用。不是酒，沒有酒的顏色、沒有酒的香味、沒有酒的味道，可以飲用。
如果比丘用酒和酒一起煮，如果食用、如果飲用，犯波逸提（Pācittiya，一種戒律罪名）。如果飲用甜味的酒，犯突吉羅（Dukkata，一種較輕的戒律罪名）。如果飲用醋味的酒，犯突吉羅。如果食用酒麴、或者酒糟，犯突吉羅。認為是酒而飲用，犯波逸提。對是否是酒有疑問，犯波逸提。明明是酒卻不認為是酒而飲用，犯波逸提。不是酒卻認為是酒，犯突吉羅。不是酒卻懷疑是酒，犯突吉羅。
比丘尼，犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅。這叫做犯戒。
不犯戒的情況：如果有某種疾病，其他藥物治療不好，用酒作為藥物；如果用酒塗抹瘡，一切都不算犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（第五十一竟）
當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時十七群比丘在阿耆羅婆提河（Aciravati River）水中嬉戲，從這岸到那岸，或者順流、或者逆流、或者從這裡沒入從那裡出來，或者用手劃水，或者用水互相潑灑。當時波斯匿王（King Pasenadi）與末利夫人（Mallika）在樓觀上，遠遠看見十七群比丘在這河水中嬉戲，從這岸到那岸，或者順流、或者逆流，或者從這裡沒入從那裡出來，或者用手劃水，或者用水互相潑灑，看見后就對末利夫人說：『看看你所侍奉的人。』當時末利夫人回答國王說：『這些比丘，是年輕剛出家的人，在佛法中時間不長，或者是年老的長老癡呆無知。』當時末利夫人就趕快下樓
【English Translation】 English version: If it has fragrance and the taste of alcohol, it should not be drunk. Or if something is not the color of alcohol, not the fragrance of alcohol, not the taste of alcohol, it should not be drunk. If it is not alcohol, but has the color of alcohol, the fragrance of alcohol, and the taste of alcohol, it may be drunk. If it is not alcohol, does not have the color of alcohol, but has the fragrance of alcohol and the taste of alcohol, it may be drunk. If it is not alcohol, does not have the color of alcohol, does not have the fragrance of alcohol, but has the taste of alcohol, it may be drunk. If it is not alcohol, does not have the color of alcohol, does not have the fragrance of alcohol, and does not have the taste of alcohol, it may be drunk.
If a Bhikkhu (monk) cooks alcohol with alcohol, and if he eats or drinks it, he commits a Pācittiya (an offense requiring confession). If he drinks sweet wine, he commits a Dukkata (an offense of wrong-doing). If he drinks sour wine, he commits a Dukkata. If he eats yeast or distillers grains, he commits a Dukkata. If he thinks it is alcohol and drinks it, he commits a Pācittiya. If he is in doubt whether it is alcohol, he commits a Pācittiya. If it is alcohol but he does not think it is alcohol and drinks it, he commits a Pācittiya. If it is not alcohol but he thinks it is alcohol, he commits a Dukkata. If it is not alcohol but he suspects it is alcohol, he commits a Dukkata.
A Bhikkhuni (nun) commits a Pācittiya; a Siksamana (a female novice undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice), commit a Dukkata. This is called an offense.
There is no offense if there is such and such a disease, and other medicines do not cure it, and alcohol is used as medicine; if alcohol is used to apply to a sore, there is no offense at all.
There is no offense: when the rule was not initially established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the fifty-first)
At that time, the Buddha was in Sravasti (Savatthi) in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama). At that time, a group of seventeen Bhikkhus were playing in the Aciravati River (Aciravati River), going from this bank to that bank, sometimes downstream, sometimes upstream, sometimes diving in here and coming out there, sometimes drawing in the water with their hands, sometimes splashing water at each other. At that time, King Pasenadi (King Pasenadi) and Mallika (Mallika), his consort, were on the upper floor of the palace, and from afar they saw the group of seventeen Bhikkhus playing in the river, going from this bank to that bank, sometimes downstream, sometimes upstream, sometimes diving in here and coming out there, sometimes drawing in the water with their hands, sometimes splashing water at each other. Having seen this, he said to Mallika, 'Look at those whom you serve.' At that time, Mallika replied to the king, 'These Bhikkhus are young and newly ordained, and have not been in the Buddha's Dharma for long, or they are old elders who are senile and ignorant.' At that time, Mallika quickly went downstairs.
，語那陵迦婆羅門言：「汝持我名往至祇桓中問訊世尊：『游步康強教化有勞耶？』以此一裹石蜜奉上世尊，以此因緣具白世尊。」時彼婆羅門即受夫人教，往詣世尊所，問訊已在一面坐。那陵迦婆羅門白世尊言：「末利夫人故遣我來問訊世尊：『游步康強，起居輕利，教化有勞耶？』今奉此一裹石蜜。」以向因緣具白世尊。世尊爾時以此因緣集比丘僧，以無數方便呵責十七群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何十七群比丘！在阿耆婆提河水中嬉戲，從此岸至彼岸，或順流、或逆流，或從此沒彼出，或以手畫水，或水相澆濽。」爾時世尊呵責十七群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘水中嬉戲者，波逸提。」
比丘義如上。
水中戲者，放意自恣，從此岸至彼岸，或順流、或逆流，或此沒彼出，或以手畫水，或水相澆濽，乃至以缽盛水戲弄，一切波逸提。除水已，若酪漿、若清酪漿、若苦酒、若麥汁，器中弄戲者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若道路行渡水；或從此岸至彼岸；或水中牽材木；若竹
【現代漢語翻譯】 現代漢語譯本：語那陵迦（Nalingjia）婆羅門對我說：『你帶著我的名義去祇桓（Jihuan，即祇樹給孤獨園）中問候世尊：『游步安康，教化辛苦嗎？』用這一包石蜜供奉世尊，並將這個緣由詳細稟告世尊。』當時那位婆羅門接受了末利夫人（Moli）的囑託，前往世尊處，問候完畢后在一旁坐下。那陵迦婆羅門對世尊說：『末利夫人特地派我來問候世尊：『游步安康，起居輕便，教化辛苦嗎？』現在奉上這一包石蜜。』並將之前的緣由詳細稟告世尊。世尊當時因為這個緣由召集了比丘僧眾，用無數種方便法門呵斥十七群比丘說：『你們所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼十七群比丘！在阿耆婆提河（Aqi Po Ti）水中嬉戲，從這岸到那岸，或者順流、或者逆流，或者從這裡沒入那裡出來，或者用手畫水，或者用水互相潑灑。』當時世尊呵斥了十七群比丘后，告訴眾比丘：『這些愚癡的人！多種種有漏之處，最初犯戒。從今以後與比丘們結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘在水中嬉戲，犯波逸提（Bayiti，一種戒律）。』 比丘的定義如上所述。 在水中嬉戲，指的是放縱自己的心意，從這岸到那岸，或者順流、或者逆流，或者從這裡沒入那裡出來，或者用手畫水，或者用水互相潑灑，乃至用缽盛水嬉戲，一切都犯波逸提。除了水以外，如果是酪漿、或者清酪漿、或者苦酒、或者麥汁，在器皿中玩弄嬉戲，犯突吉羅（Tu Jiluo，一種輕罪）。 比丘尼犯波逸提；式叉摩那（Shi Cha Mo Na，學戒女）、沙彌（Sha Mi，小沙彌）、沙彌尼（Sha Mi Ni，小沙彌尼）犯突吉羅。這就是所謂的犯戒。 不犯戒的情況包括：如果在道路上行走需要渡水；或者從這岸到那岸；或者在水中牽引木材；或者牽引竹子。
【English Translation】 English version: The Brahmin Nalingjia said: 'Take my name and go to Jihuan (Gihavana, i.e., Jetavana Anathapindika's Monastery) to inquire after the World Honored One: 'Is your walking and moving about healthy and strong? Is your teaching laborious?' Offer this package of rock candy to the World Honored One, and explain this reason in detail to the World Honored One.' At that time, that Brahmin accepted Lady Moli's (Mallika) instructions and went to the World Honored One's place. After inquiring, he sat down to one side. The Brahmin Nalingjia said to the World Honored One: 'Lady Moli specifically sent me to inquire after the World Honored One: 'Is your walking and moving about healthy and strong? Is your daily life easy and convenient? Is your teaching laborious?' Now I offer this package of rock candy.' And he explained the previous reason in detail to the World Honored One. At that time, the World Honored One gathered the Bhikkhu (Buddhist monk) Sangha (community) because of this reason, and scolded the seventeen groups of Bhikkhus with countless expedient methods, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why are the seventeen groups of Bhikkhus! Playing in the water of the Aqi Po Ti (Achiravati) River, from this shore to that shore, either going with the flow or against the flow, or submerging here and emerging there, or drawing water with their hands, or splashing water on each other.' At that time, after the World Honored One scolded the seventeen groups of Bhikkhus, he told the Bhikkhus: 'These foolish people! Plant many seeds of leakage, initially violating the precepts. From now on, I will establish precepts with the Bhikkhus, gathering the ten meanings until the Proper Dharma dwells long. Those who wish to recite the precepts should say: If a Bhikkhu plays in the water, he commits a Payittiya (Pacittiya, a type of offense).' The definition of Bhikkhu is as mentioned above. Playing in the water refers to indulging one's mind, from this shore to that shore, either going with the flow or against the flow, or submerging here and emerging there, or drawing water with their hands, or splashing water on each other, even using a bowl to hold water and play, all of which constitute a Payittiya offense. Apart from water, if it is yogurt, or clear yogurt, or bitter wine, or barley juice, playing in a vessel, it constitutes a Dukkata (Dukkata, a minor offense). A Bhikkhuni (Buddhist nun) commits a Payittiya offense; a Sikkhamana (Siksamana, a novice nun), a Shami (Sramanera, a novice monk), a Shamini (Sramanerika, a novice nun) commits a Dukkata offense. This is what is called a violation. Non-offenses include: if one needs to cross water while walking on the road; or from this shore to that shore; or pulling timber in the water; or pulling bamboo.
若𥱼順流上下；若取石取沙；若失物沉入水底此沒彼出；或欲學知浮法，而浮擢臂畫水濽水，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十二竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘中有一人，擊攊十七群比丘中一人乃令命終。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何擊攊十七群比丘乃令命終耶？」爾時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以是因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！汝等擊攊十七群比丘乃令命終耶？」世尊以無數方便呵責六群比丘已，告諸比丘言：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘以指相擊攊者，波逸提。」
比丘義如上。
指者，手有十、腳有十。
若比丘以手腳指相擊攊者，一切波逸提。除手腳指已，若杖、若戶鑰、若拂柄及一切余物，相擊攊者，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不故擊攊；若眠觸令覺；若出入行來；若
【現代漢語翻譯】 現代漢語譯本： 如果（有人）在順流或逆流中上下移動；如果（有人）取石頭或沙子；如果（有人）丟失物品沉入水底，這邊沉沒那邊浮出；或者想要學習游泳的方法，而（通過）浮動、抬起手臂劃水、潛水，（如果）一切都沒有冒犯（戒律）。
沒有冒犯（的情況）是，最初沒有制定戒律時，（以及）癡狂、心亂、被痛苦煩惱所纏繞（的時候）。（第五十二條完）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘（Chabbaggiya）中的一人，擊打十七群比丘（Sattarasavaggiya）中的一人，導致其死亡。眾比丘聽聞此事，其中那些少欲知足、行頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，譴責六群比丘說：『怎麼能擊打十七群比丘導致其死亡呢？』當時，眾比丘前往世尊（Bhagavat）處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因為這個因緣召集比丘僧團，呵責六群比丘說：『你們所做之事不合宜，不是威儀，不是沙門（śrāmaṇa）的行法，不是清凈行，不是隨順（佛法）的修行，是不應該做的。怎麼能這樣，六群比丘！你們竟然擊打十七群比丘導致其死亡？』世尊用無數方便呵責六群比丘后，告訴眾比丘說：『這些六群比丘是愚癡之人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，爲了聚集十種功德利益乃至正法久住，想要說戒的人應當這樣說：如果比丘用手指互相擊打，犯波逸提（pāyantika）。』
比丘（bhikṣu）的定義如前所述。
手指，手有十個，腳有十個。
如果比丘用手或腳的指頭互相擊打，一切都犯波逸提。除了手腳指頭之外，如果用棍杖、門閂、拂塵柄及一切其他物品互相擊打，一切都犯突吉羅（duṣkṛta）。
比丘尼（bhikṣuṇī），犯波逸提；式叉摩那（śikṣamāṇā）、沙彌（śrāmaṇera）、沙彌尼（śrāmaṇerikā），犯突吉羅。這被稱為犯戒。
不犯（的情況）是，如果不是故意擊打；如果（因為）睡眠觸碰而使其醒來；如果（在）出入行走（時）；如果（...
【English Translation】 English version: If (someone) moves up and down with the current or against the current; if (someone) takes stones or sand; if (someone) loses an item that sinks to the bottom of the water, sinking here and emerging there; or if (someone) wants to learn how to swim, and (through) floating, raising arms to paddle, diving, (if) everything is without offense (of the precepts).
Without offense (occurs) when the precepts were not initially established, (as well as) in cases of insanity, mental confusion, or being afflicted by pain and distress. (End of the fifty-second rule)
At that time, the Buddha was in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī (舍衛國祇樹給孤獨園). At that time, one of the Chabbaggiya (六群比丘) bhikkhus struck one of the Sattarasavaggiya (十七群比丘) bhikkhus, causing his death. When the bhikkhus heard of this, those who were of few desires, content, practicing dhūta (頭陀行), delighting in learning the precepts, and knowing shame and remorse, rebuked the Chabbaggiya bhikkhus, saying, 'How could you strike a Sattarasavaggiya bhikkhu, causing his death?' At that time, the bhikkhus went to the Bhagavat (世尊), bowed their heads at his feet, and sat to one side, reporting the cause and circumstances to the Bhagavat in detail. The Bhagavat then gathered the bhikkhu sangha because of this cause, and rebuked the Chabbaggiya bhikkhus, saying, 'What you have done is inappropriate, not in accordance with deportment, not in accordance with the practice of a śrāmaṇa (沙門), not in accordance with pure conduct, not in accordance with the practice of following (the Dharma), it is not something that should be done. How could you do this, Chabbaggiya bhikkhus! You actually struck a Sattarasavaggiya bhikkhu, causing his death?' After the Bhagavat rebuked the Chabbaggiya bhikkhus with countless skillful means, he told the bhikkhus, 'These Chabbaggiya bhikkhus are foolish people! Many kinds of defiled places, initially violating the precepts. From now on, I will establish precepts for the bhikkhus, in order to gather ten kinds of merit and benefit, even for the long-lasting of the Proper Dharma, those who wish to recite the precepts should say thus: If a bhikkhu strikes each other with fingers, it is a pāyantika (波逸提).'
The definition of bhikkhu (比丘) is as previously stated.
Fingers, there are ten on the hands and ten on the feet.
If a bhikkhu strikes each other with the fingers of the hands or feet, everything is a pāyantika. Apart from the fingers of the hands and feet, if striking each other with sticks, door bolts, dust brush handles, and all other objects, everything is a duṣkṛta (突吉羅).
A bhikṣuṇī (比丘尼) commits a pāyantika; a śikṣamāṇā (式叉摩那), a śrāmaṇera (沙彌), a śrāmaṇerikā (沙彌尼) commits a duṣkṛta. This is called an offense.
Non-offense (occurs) if not intentionally striking; if touching to awaken from sleep; if (during) going in and out, walking; if (...
掃地誤觸；誤以杖頭觸，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十三竟)
爾時佛在拘睒毗國瞿師羅園中。爾時闡陀欲犯戒，諸比丘諫言：「汝莫作此意，不應爾。」時闡陀不從諸比丘諫即便犯戒。諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀言：「云何闡陀欲犯戒，諸比丘諫而不從語便犯耶？」時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責闡陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀！諸比丘諫而不從語便犯戒耶？」以無數方便呵責闡陀已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘不受諫者，波逸提。」
比丘義如上。
不受諫者，若他遮言：「莫作是，不應爾。」然故作犯根本不從語，突吉羅。若自知我所作非，然故作犯根本不從語者，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若無智人來諫者，報言：「汝可問汝師和上學問誦經，知諫法然後可諫。」若諫者當用；若戲笑語、若獨處語、若在夢中語；若欲說此乃
【現代漢語翻譯】 現代漢語譯本：掃地時不小心碰到東西；或者不小心用棍子碰到東西，這不算違犯戒律。
不構成違犯的情況包括：最初制定戒律之前，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所困擾的情況下（觸犯戒律）。（第五十三條完）
當時，佛陀在拘睒彌國（Kauśāmbī，古印度城市）的瞿師羅園（Ghoṣira Park）中。當時，闡陀（Chanda，人名）想要違犯戒律，眾比丘勸諫他說：『你不要這樣做，不應該這樣做。』但闡陀不聽從眾比丘的勸諫，最終違犯了戒律。眾比丘聽聞此事後，其中那些少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備闡陀說：『為何闡陀想要違犯戒律，眾比丘勸諫他卻不聽從，最終還是違犯了呢？』當時，眾比丘前往世尊（Bhagavan，佛陀的尊稱）處，以頭面禮拜佛足后在一旁坐下，將此事因緣詳細稟告了世尊。世尊當時因此因緣召集比丘僧眾，呵責闡陀說：『你所做之事不合宜，不符合威儀、不符合沙門（śrāmaṇa，出家修行者）的法則、不符合清凈的修行、不符合隨順正道的行為，是不應該做的。為何闡陀！眾比丘勸諫你卻不聽從，最終還是違犯了戒律呢？』以無數方便呵責闡陀后，告誡眾比丘說：『此愚癡之人！在多種有漏（āsrava，煩惱）之處，最初違犯戒律。從今以後為比丘們制定戒律，聚集十種功德利益，乃至爲了正法久住，想要宣說戒律的人應當這樣說：若有比丘不接受勸諫，犯波逸提（pāyantika，一種罪名）。』
比丘（bhikṣu，出家男子）的定義如前所述。
『不接受勸諫』是指，如果有人阻止說：『不要這樣做，不應該這樣做。』然而仍然故意去做，根本不聽從勸告，犯突吉羅（duṣkṛta，一種輕罪）。如果自己知道所做之事不對，然而仍然故意去做，根本不聽從勸告，犯波逸提。
比丘尼（bhikṣuṇī，出家女子）犯波逸提；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼）犯突吉羅。這就被認為是違犯。
不構成違犯的情況包括：如果是由沒有智慧的人來勸諫，可以回答說：『你可以去問你的師父和尚（upādhyāya，親教師）學習經文，知道勸諫的方法之後再來勸諫。』如果勸諫是應當接受的；如果是戲笑之語、如果是獨處時說的話、如果是在夢中說的話；如果想要說的是這個……
【English Translation】 English version: Accidentally touching something while sweeping; or accidentally touching something with the end of a staff, is not an offense.
Non-offenses include: before the initial establishment of the precepts, or in cases of ignorance, madness, mental derangement, or being overwhelmed by pain and affliction. (End of section 53)
At that time, the Buddha was in the Ghosira Park in the country of Kauśāmbī. At that time, Chanda (a person's name) wanted to violate a precept, and the monks advised him, 'Do not do this; it is not appropriate.' But Chanda did not heed the advice of the monks and ultimately violated the precept. When the monks heard of this, those among them who were content with little, practiced asceticism (dhūta), delighted in learning the precepts, and knew shame and remorse, rebuked Chanda, saying, 'Why did Chanda want to violate a precept, and despite the monks' advice, he did not listen and ultimately violated it?' At that time, the monks went to the World-Honored One (Bhagavan, an honorific title for the Buddha), bowed at his feet, and sat to one side, reporting the cause and circumstances to the World-Honored One in detail. The World-Honored One then gathered the assembly of monks because of this incident, and rebuked Chanda, saying, 'What you have done is inappropriate, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (a renunciate), not in accordance with pure conduct, not in accordance with following the right path; it is something that should not be done. Why, Chanda! Did you not heed the advice of the monks and ultimately violate the precept?' After rebuking Chanda in countless ways, he told the monks, 'This foolish person! In many places of defilement (āsrava), he is the first to violate a precept. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: If a monk does not accept advice, it is a pāyantika (an offense requiring confession).'
The definition of 'monk' (bhikṣu) is as previously stated.
'Not accepting advice' means that if someone prevents you, saying, 'Do not do this; it is not appropriate,' but you still deliberately do it, not listening to the advice at all, it is a duṣkṛta (a minor offense). If you know that what you are doing is wrong, but you still deliberately do it, not listening to the advice at all, it is a pāyantika.
A nun (bhikṣuṇī) commits a pāyantika; a śikṣamāṇā (a female novice undergoing training), a novice monk (śrāmaṇera), a novice nun (śrāmaṇerikā) commits a duṣkṛta. This is considered an offense.
Non-offenses include: if the advice comes from someone without wisdom, you can reply, 'You can ask your teacher and preceptor (upādhyāya) to study the scriptures, learn the method of giving advice, and then come and advise me.' If the advice is appropriate to accept; if it is said in jest, if it is said in private, if it is said in a dream; if one intends to say this...
錯說彼，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十四竟)
爾時佛在波羅梨毗國，爾時尊者那迦波羅比丘，常侍世尊左右供給所須。佛語那迦波羅：「汝取雨衣來，我欲至經行處經行。」即受教取雨衣授與世尊。世尊爾時受雨衣已，至經行處經行。爾時釋提桓因化作金經行堂已，合掌在世尊前白言：「我世尊經行，我善逝經行，諸佛常法，若經行時，供養人在經行道頭立。」爾時那迦波羅比丘在經行道頭立，知前夜已過，白世尊言：「初夜已過可還入房。」爾時世尊默然。時那迦波羅知中夜、后夜過明相已出，眾鳥覺時天欲明瞭，白世尊言：「初中后夜已過、明相出，眾鳥覺時天欲明瞭，愿世尊還入房。」爾時世尊默然。時那迦波羅心自念言：「我今寧可恐怖佛使令入房耶！」爾時那迦波羅即反被拘執，來至佛所作非人恐怖聲：「沙門！我是鬼。」世尊報言：「當知此愚人心亦是惡。」時釋提桓因白佛言：「眾中亦有如此人耶？」佛告釋提桓因言：「眾中有如是人。」語釋提桓因言：「此人於此生中當得清凈之法。」爾時釋提桓因以偈贊佛：
「聖獨步不放逸， 若譭譽不移動； 聞師子吼不驚， 如風過草無礙； 引導一切諸眾， 決定一切人天。」
爾
【現代漢語翻譯】 現代漢語譯本： 錯說彼，一切無犯（沒有犯戒）。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏（沒有犯戒的情況包括：在最初佛陀還未制定戒律時，以及由於癡迷、精神錯亂、心煩意亂或被痛苦纏繞時）。（第五十四條完）
當時佛陀在波羅梨毗國（Pāṭaliputta，古印度城市）居住。當時，尊者那迦波羅比丘（Nāgapāla，比丘名）經常在世尊左右侍奉，提供所需。佛陀告訴那迦波羅：『你拿雨衣來，我想要去經行處經行。』那迦波羅接受教導，取來雨衣交給世尊。世尊當時接受雨衣后，前往經行處經行。當時，釋提桓因（Śakra Devānām Indra，天帝）變化出一個金色的經行堂，合掌在世尊面前稟告說：『我世尊經行，我善逝經行，諸佛通常的規矩是，如果經行時，供養的人應該站在經行道的開端。』當時，那迦波羅比丘站在經行道的開端，知道初夜已經過去，稟告世尊說：『初夜已經過去，可以返回房間了。』當時，世尊沉默不語。當時，那迦波羅知道中夜、后夜過去，黎明將要出現，眾鳥鳴叫時天快亮了，稟告世尊說：『初夜、中夜、后夜已經過去，黎明出現，眾鳥鳴叫時天快亮了，希望世尊返回房間。』當時，世尊仍然沉默不語。當時，那迦波羅心中想：『我現在是否可以恐嚇佛陀，讓他返回房間呢？』當時，那迦波羅就反穿上拘執衣，來到佛陀處，發出非人的恐怖聲音：『沙門！我是鬼。』世尊回答說：『應當知道這個愚人的心也是邪惡的。』當時，釋提桓因稟告佛陀說：『僧眾中也有這樣的人嗎？』佛陀告訴釋提桓因說：『僧眾中有這樣的人。』告訴釋提桓因說：『這個人在此生中應當能夠獲得清凈之法。』當時，釋提桓因用偈頌讚嘆佛陀：
『聖者獨自前行不放逸，即使被譭謗或讚譽也不動搖； 聽到師子吼叫也不驚慌，如同風吹過草地沒有阻礙； 引導一切諸眾生，決定一切人天之事。』
爾（這樣）。
【English Translation】 English version: Speaking wrongly about that, there is no offense.
No offense occurs when: the precept was not yet established initially; or due to madness, mental derangement, or being afflicted by pain and suffering. (End of section 54)
At that time, the Buddha was in the country of Pāṭaliputta (an ancient Indian city). At that time, the venerable Nāgapāla (a bhikkhu's name) bhikkhu constantly attended the World-Honored One, providing what was needed. The Buddha said to Nāgapāla: 'Bring me the rain-cloak; I wish to go to the walking meditation place for walking meditation.' He received the instruction and brought the rain-cloak, handing it to the World-Honored One. The World-Honored One then received the rain-cloak and went to the walking meditation place for walking meditation. At that time, Śakra Devānām Indra (the lord of the gods) transformed a golden walking meditation hall and, with palms together, said to the World-Honored One: 'My World-Honored One is walking in meditation, my Well-Gone One is walking in meditation. It is the common practice of all Buddhas that, when walking in meditation, the person making offerings should stand at the head of the walking path.' At that time, Nāgapāla bhikkhu stood at the head of the walking path, knowing that the first watch of the night had passed, and said to the World-Honored One: 'The first watch of the night has passed; it is time to return to the chamber.' At that time, the World-Honored One remained silent. Then Nāgapāla, knowing that the middle watch and the last watch had passed, and the sign of dawn had appeared, and the birds were awakening as the sky was about to brighten, said to the World-Honored One: 'The first, middle, and last watches of the night have passed, the sign of dawn has appeared, and the birds are awakening as the sky is about to brighten; may the World-Honored One return to the chamber.' At that time, the World-Honored One remained silent. Then Nāgapāla thought to himself: 'Should I now frighten the Buddha to make him return to the chamber?' At that time, Nāgapāla then put on the robe backwards, came to the Buddha, and made a non-human, terrifying sound: 'Śramaṇa (a wandering ascetic)! I am a ghost!' The World-Honored One replied: 'Know that the mind of this foolish person is also evil.' At that time, Śakra Devānām Indra said to the Buddha: 'Are there such people in the assembly?' The Buddha said to Śakra Devānām Indra: 'There are such people in the assembly.' He told Śakra Devānām Indra: 'This person in this life should be able to attain the pure Dharma.' At that time, Śakra Devānām Indra praised the Buddha with a verse:
'The Holy One walks alone, unremitting, unmoved by praise or blame; Unafraid at the lion's roar, like wind through grass, unhindered; Guiding all beings, deciding all matters of humans and gods.'
Thus.
時世尊以偈報言：
「天帝謂我怖， 故說此言耶？」
爾時釋提桓因即禮佛足隱形而去。爾時世尊夜過已，清旦集比丘僧，以此因緣具向諸比丘說之：「此那迦波羅癡人！乃欲恐怖我。」爾時世尊以無數方便呵責那迦婆羅比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘恐怖他比丘者，波逸提。」
比丘義如上。
恐怖者，若以色聲香味觸法恐怖人。云何色恐怖？或作象形、馬形；或作鬼形、鳥形，以如是形色恐怖人令彼見。若恐怖、若不恐怖，波逸提。以如是形色恐怖人，前人不見者，突吉羅。云何聲恐怖人，或貝聲、鼓聲、波羅聲、象聲、馬聲、駝聲、啼聲，以如是聲恐怖人令彼人聞，恐怖不恐怖，波逸提。若以如是聲恐怖人，彼不聞，突吉羅。云何香恐怖人？若根香、薩羅樹香、樹膠香、皮香、膚香、葉香、花香、果香、若美香、若嗅氣、若以此諸香恐怖人，彼人嗅香，若怖以不怖，波逸提。若以如是香恐怖人，前人不嗅者，突吉羅。云何味恐怖人？若以味與人，若醋、若甜、若苦、若澀、若咸、若袈裟味，以如此味恐怖人，令彼人嘗味，怖以不怖，波逸提。若作如是味恐怖人，彼不嘗者，突吉羅。云何
【現代漢語翻譯】 現代漢語譯本：
當時世尊用偈語回答說：
『天帝認為我害怕，所以才說這樣的話嗎？』
當時釋提桓因（Śakro devānām indraḥ，天界之主）即禮拜佛足，隱身離去。當時世尊夜晚過後，清晨聚集比丘僧團，將此事因緣詳細地告訴各位比丘：『這個那迦波羅（Nāgapāla，人名）真是個愚癡的人！竟然想要恐嚇我。』當時世尊用無數種方法呵責那迦婆羅比丘后，告訴各位比丘：『這個愚癡的人！多種種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種意義乃至正法長久住世，想要宣說戒律的人應當這樣說：如果比丘恐嚇其他比丘，犯波逸提（pāyantika，一種輕罪）。』
比丘的定義如前所述。
恐嚇，就是用色、聲、香、味、觸、法來恐嚇人。什麼是用色恐嚇？或者變成象的形狀、馬的形狀；或者變成鬼的形狀、鳥的形狀，用這樣的形狀顏色恐嚇人，使那人看見。如果恐嚇，或者不恐嚇，犯波逸提。用這樣的形狀顏色恐嚇人，前面的人沒有看見，犯突吉羅（duṣkṛta，一種更輕的罪）。什麼是用聲音恐嚇人？或者用貝殼的聲音、鼓的聲音、波羅（paṭaha，一種鼓）的聲音、象的聲音、馬的聲音、駱駝的聲音、啼哭的聲音，用這樣的聲音恐嚇人，使那人聽見，恐嚇或者不恐嚇，犯波逸提。如果用這樣的聲音恐嚇人，那人沒有聽見，犯突吉羅。什麼是用香氣恐嚇人？或者用根的香氣、薩羅樹（śāla，一種樹）的香氣、樹膠的香氣、皮的香氣、膚的香氣、葉的香氣、花的香氣、果的香氣、或者美好的香氣、或者難聞的氣味，用這些香氣恐嚇人，那人聞到香氣，如果恐嚇或者不恐嚇，犯波逸提。如果用這樣的香氣恐嚇人，前面的人沒有聞到，犯突吉羅。什麼是用味道恐嚇人？或者用味道給人，或者酸的、或者甜的、或者苦的、或者澀的、或者鹹的、或者袈裟的味道，用這樣的味道恐嚇人，使那人嚐到味道，恐嚇或者不恐嚇，犯波逸提。如果做出這樣的味道恐嚇人，那人沒有嚐到，犯突吉羅。什麼是……
【English Translation】 English version:
At that time, the World Honored One responded with a verse:
'Does the King of Gods think I am afraid, that he speaks these words?'
Then Śakro devānām indraḥ (Śakra, the ruler of the gods) immediately bowed at the Buddha's feet, made himself invisible, and departed. Then, after the night had passed, the World Honored One gathered the Bhikṣu (monk) Sangha (community) in the morning and told the Bhikṣus (monks) in detail about this incident: 'This foolish Nāgapāla (Nāgapāla, a name)! He actually wanted to frighten me.' Then, after the World Honored One had rebuked the Bhikṣu Nāgapāla with countless methods, he told the Bhikṣus (monks): 'This foolish person! He has many leaky places and is the first to break the precepts. From now on, I will establish precepts for the Bhikṣus (monks), gathering ten meanings, so that the Proper Dharma may abide long in the world. Those who wish to recite the precepts should say this: If a Bhikṣu (monk) frightens another Bhikṣu (monk), he commits a pāyantika (pāyantika, a minor offense).'
The definition of Bhikṣu (monk) is as above.
To frighten is to frighten people with form, sound, smell, taste, touch, and dharma. What is frightening with form? Or transforming into the shape of an elephant, the shape of a horse; or transforming into the shape of a ghost, the shape of a bird, using such shapes and colors to frighten people, causing them to see. Whether frightening or not frightening, one commits a pāyantika (pāyantika, a minor offense). Using such shapes and colors to frighten people, if the person in front does not see, one commits a duṣkṛta (duṣkṛta, a lighter offense). What is frightening people with sound? Or the sound of a conch shell, the sound of a drum, the sound of a paṭaha (paṭaha, a type of drum), the sound of an elephant, the sound of a horse, the sound of a camel, the sound of crying, using such sounds to frighten people, causing them to hear, whether frightening or not frightening, one commits a pāyantika (pāyantika, a minor offense). If one frightens people with such sounds, and they do not hear, one commits a duṣkṛta (duṣkṛta, a lighter offense). What is frightening people with smell? Or the smell of roots, the smell of śāla (śāla, a type of tree) trees, the smell of tree resin, the smell of bark, the smell of skin, the smell of leaves, the smell of flowers, the smell of fruit, or a pleasant smell, or a foul odor, using these smells to frighten people, if they smell the fragrance, whether frightening or not frightening, one commits a pāyantika (pāyantika, a minor offense). If one frightens people with such smells, and the person in front does not smell, one commits a duṣkṛta (duṣkṛta, a lighter offense). What is frightening people with taste? Or giving people taste, whether sour, sweet, bitter, astringent, salty, or the taste of a kasaya robe, using such tastes to frighten people, causing them to taste, whether frightening or not frightening, one commits a pāyantika (pāyantika, a minor offense). If one makes such a taste to frighten people, and they do not taste, one commits a duṣkṛta (duṣkṛta, a lighter offense). What is...
觸恐怖人，若以熱、若以冷、若輕、若重、若細、若粗、若滑、若澀、若軟、若堅，以如是觸恐怖人，令彼人觸，怖以不怖，波逸提。以如是觸恐怖人，彼人不觸者，突吉羅。云何以法恐怖人？語前人言：「我見如是相，若夢汝當死、若失衣缽、若罷道；汝師和上、阿阇梨亦當死，失衣缽、若罷道；若父母得重病、若命終。」以如是法恐怖人，彼知怖不怖，波逸提。若以如是法恐怖人，彼不知者，突吉羅。
若比丘以色聲香味觸法恐怖人，若說而了了者，波逸提；說而不了了者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或闇地坐無燈火、或大小便處，遙見謂言：「是象、若賊、若惡獸。」便恐怖；若至闇室中無燈火處、大小便處，聞行聲、若觸草木聲、若謦咳聲而怖畏；若以色示人，不作恐怖意，若以聲香味觸與人，不作恐怖意；若實有是事；若見如是相；或夢中見，若當死、或罷道、若失衣缽，若和上師當死、失衣缽、罷道，若父母病重當死，便作如是語語彼言：「我見汝如是諸變相事。」若戲語、若疾疾語、若獨語、夢中語，欲說此乃錯說彼，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十五竟)
爾時佛在羅閱
【現代漢語翻譯】 現代漢語譯本： 觸恐怖人，如果用熱、冷、輕、重、細、粗、滑、澀、軟、硬這樣的觸感去恐嚇他人，使那人感到恐懼，構成波逸提（Pācittiya，一種戒律罪名）。如果用這樣的觸感恐嚇他人，但那人沒有感到恐懼，則構成突吉羅（Dukkata，一種較輕的戒律罪名）。
什麼叫做用佛法恐嚇他人？就是對人說：『我看到這樣的預兆，你可能會死、可能會失去衣缽、可能會還俗；你的和尚（Upajjhaya，親教師）、阿阇梨（Acariya，軌範師）也可能會死，失去衣缽、還俗；或者你的父母會得重病、會去世。』用這樣的佛法恐嚇他人，如果那人知道後感到恐懼，構成波逸提。如果用這樣的佛法恐嚇他人，那人不知道，則構成突吉羅。
如果比丘（Bhikkhu，出家男眾）用顏色、聲音、氣味、味道、觸感、事物去恐嚇他人，如果說得很清楚明白，構成波逸提；如果說得不清楚明白，構成突吉羅。
比丘尼（Bhikkhuni，出家女眾）犯同樣的罪，構成波逸提；式叉摩那（Sikkhamana，學戒女）、沙彌（Samanera，出家男少年）、沙彌尼（Samaneri，出家女少年）犯同樣的罪，構成突吉羅。這就是所謂的犯戒。
以下情況不構成犯戒：在黑暗的地方坐著沒有燈火，或者在大小便的地方，遠遠地看見，以為是象、是賊、是惡獸，因而說了出來使人感到恐懼；或者到了黑暗的房間里沒有燈火的地方、大小便的地方，聽到走路的聲音、或者觸碰到草木的聲音、或者咳嗽的聲音而感到害怕；或者用顏色給別人看，但沒有恐嚇的意思，或者用聲音、氣味、味道、觸感給別人，沒有恐嚇的意思；或者確實有這樣的事情；或者看到這樣的預兆；或者在夢中見到，可能會死、或者還俗、或者失去衣缽，或者和尚師父會死、失去衣缽、還俗，或者父母病重會死，於是就對他說：『我看到你出現這樣的變故預兆。』如果是開玩笑、或者說話很快、或者自言自語、夢話，想要說這個卻說成那個，一切都不構成犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞。（第五十五條戒律完）
當時佛陀在羅閱（Rajagaha，王舍城）... English version: Touching with the intention to frighten someone, whether with heat, cold, lightness, heaviness, fineness, coarseness, smoothness, roughness, softness, or hardness, using such touches to frighten a person, causing that person to be frightened, constitutes a Pācittiya (an offense requiring confession). If one uses such touches to frighten a person, but that person is not frightened, it constitutes a Dukkata (a minor offense).
What is meant by frightening someone with the Dhamma (teachings)? It is saying to someone: 'I have seen such signs, that you may die, or lose your robes and bowl, or renounce the monastic life; your Upajjhaya (preceptor) and Acariya (teacher) may also die, lose their robes and bowl, or renounce the monastic life; or your parents may become seriously ill, or die.' Using such Dhamma to frighten a person, if that person knows and is frightened, constitutes a Pācittiya. If one uses such Dhamma to frighten a person, but that person does not know, it constitutes a Dukkata.
If a Bhikkhu (monk) frightens a person with color, sound, smell, taste, touch, or objects, if he speaks clearly and distinctly, it constitutes a Pācittiya; if he speaks unclearly and indistinctly, it constitutes a Dukkata.
For a Bhikkhuni (nun), the same offense constitutes a Pācittiya; for a Sikkhamana (female novice), a Samanera (male novice), or a Samaneri (female novice), the same offense constitutes a Dukkata. This is what is called an offense.
The following do not constitute an offense: sitting in a dark place without a lamp, or in a toilet, seeing from afar and saying, 'It is an elephant, or a thief, or a wild beast,' thereby causing fear; or going into a dark room without a lamp, or a toilet, hearing the sound of walking, or the sound of touching grass or wood, or the sound of clearing the throat and being afraid; or showing color to someone without the intention to frighten, or giving someone sound, smell, taste, or touch without the intention to frighten; or if there is actually such a thing; or seeing such signs; or seeing in a dream that one may die, or renounce the monastic life, or lose one's robes and bowl, or that one's preceptor may die, lose their robes and bowl, or renounce the monastic life, or that one's parents may become seriously ill and die, and then saying to that person: 'I see such signs of change in you.' If it is a joke, or speaking quickly, or talking to oneself, or talking in a dream, wanting to say this but mistakenly saying that, all do not constitute an offense.
Also, there is no offense in the beginning when the rule was not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain. (The fifty-fifth rule ends)
At that time, the Buddha was in Rajagaha (王舍城)...
【English Translation】 Touching with the intention to frighten someone, whether with heat, cold, lightness, heaviness, fineness, coarseness, smoothness, roughness, softness, or hardness, using such touches to frighten a person, causing that person to be frightened, constitutes a 'Pācittiya' (an offense requiring confession). If one uses such touches to frighten a person, but that person is not frightened, it constitutes a 'Dukkata' (a minor offense). What is meant by frightening someone with the 'Dhamma' (teachings)? It is saying to someone: 'I have seen such signs, that you may die, or lose your robes and bowl, or renounce the monastic life; your 'Upajjhaya' (preceptor) and 'Acariya' (teacher) may also die, lose their robes and bowl, or renounce the monastic life; or your parents may become seriously ill, or die.' Using such 'Dhamma' to frighten a person, if that person knows and is frightened, constitutes a 'Pācittiya'. If one uses such 'Dhamma' to frighten a person, but that person does not know, it constitutes a 'Dukkata'. If a 'Bhikkhu' (monk) frightens a person with color, sound, smell, taste, touch, or objects, if he speaks clearly and distinctly, it constitutes a 'Pācittiya'; if he speaks unclearly and indistinctly, it constitutes a 'Dukkata'. For a 'Bhikkhuni' (nun), the same offense constitutes a 'Pācittiya'; for a 'Sikkhamana' (female novice), a 'Samanera' (male novice), or a 'Samaneri' (female novice), the same offense constitutes a 'Dukkata'. This is what is called an offense. The following do not constitute an offense: sitting in a dark place without a lamp, or in a toilet, seeing from afar and saying, 'It is an elephant, or a thief, or a wild beast,' thereby causing fear; or going into a dark room without a lamp, or a toilet, hearing the sound of walking, or the sound of touching grass or wood, or the sound of clearing the throat and being afraid; or showing color to someone without the intention to frighten, or giving someone sound, smell, taste, or touch without the intention to frighten; or if there is actually such a thing; or seeing such signs; or seeing in a dream that one may die, or renounce the monastic life, or lose one's robes and bowl, or that one's preceptor may die, lose their robes and bowl, or renounce the monastic life, or that one's parents may become seriously ill and die, and then saying to that person: 'I see such signs of change in you.' If it is a joke, or speaking quickly, or talking to oneself, or talking in a dream, wanting to say this but mistakenly saying that, all do not constitute an offense. Also, there is no offense in the beginning when the rule was not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain. (The fifty-fifth rule ends) At that time, the Buddha was in 'Rajagaha' (王舍城)...
祇，迦蘭陀竹園中有池水，爾時摩竭國[泳-永+瓦]沙王，聽諸比丘常在池中洗浴。時六群比丘於後夜明相未出時入池洗浴，爾時洴沙王於後夜明相未出，與婇女俱詣池欲洗浴，聞六群比丘在池洗浴聲，即問左右言：「此中誰洗浴？」答言：「是比丘。」王言：「莫大作聲，勿使諸比丘不及洗浴而去。」彼六群比丘，以種種細末藥更相洗浴，乃至明相出，時洴沙王竟不得洗浴而去。時諸大臣皆共譏嫌自相謂言：「此沙門釋子不知慚愧，外自稱言：『我修正法。』如此何有正法？於後夜中相將入池水，以種種細末藥更相洗浴，乃至明相出，使王竟不得洗浴而去。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何於後夜中入池水浴，以種種細末藥更相洗浴，乃至明相出，使王不得洗浴？」爾時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等於后夜中入池水，以種種細末藥更相洗浴，乃至明相出，使王不得洗浴而去？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒，自今已去與比丘結戒。集十句義乃至正法久住，
【現代漢語翻譯】 現代漢語譯本：當時，佛陀在迦蘭陀竹園中的池水邊。那時，摩揭陀國頻婆娑羅王（Bimbisara，摩揭陀國王）允許比丘們經常在池中洗浴。有六群比丘在後半夜天亮前進入池中洗浴。當時，頻婆娑羅王也在後半夜天亮前，帶著婇女們來到池邊想要洗浴，聽到六群比丘在池中洗浴的聲音，就問左右侍從說：『這裡是誰在洗浴？』侍從回答說：『是比丘。』國王說：『不要大聲喧譁，不要讓比丘們沒洗完就離開了。』那六群比丘用各種細末的藥物互相洗浴，直到天亮，結果頻婆娑羅王最終沒能洗浴就離開了。當時，大臣們都一起譏諷，互相說道：『這些沙門釋子不知羞愧，對外自稱：『我修行正法。』這樣怎麼會有正法？在後半夜相約進入池水中，用各種細末的藥物互相洗浴，直到天亮，使得國王最終沒能洗浴就離開了。』當時，比丘們聽到了這些議論，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『為什麼在後半夜進入池水中洗浴，用各種細末的藥物互相洗浴，直到天亮，使得國王沒能洗浴？』當時，比丘們前往世尊處，頭面禮足后在一旁坐下，將這些因緣詳細地稟告了世尊。世尊當時因為這些因緣召集了比丘僧眾，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼你們在後半夜進入池水中，用各種細末的藥物互相洗浴，直到天亮，使得國王沒能洗浴就離開了？』當時，世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！製造多種有漏之處，最初犯戒，從今以後為比丘們制定戒律。』聚集十種意義乃至正法長久住世。 聚集十句義：一者、攝取于僧；二者、令僧歡喜；三者、令僧安樂；四者、令未信者信；五者、已信者令增長；六者、降伏難調者；七者、慚愧者得安樂；八者、斷除現在有漏；九者、斷未來有漏；十者、正法得久住。欲說戒者當如是說。 爾時世尊告諸比丘：「今為諸比丘結戒，若比丘故，于非時入水浴，尼薩耆波逸提。」 世尊告諸比丘：「已為汝等結戒，若比丘故，于非時入水浴，尼薩耆波逸提。是戒應如是說：『若比丘故，于非時入水浴，尼薩耆波逸提。』」 比丘義如上說。故者，知是事，是事。非時者，從日入至明相未出。入水者，舉身入，若半身入。尼薩耆者，此是罪名。波逸提者，此是罪名。若比丘故，于非時入水浴，尼薩耆波逸提。
【English Translation】 English version: At that time, the Buddha was at the pond in the Kalandaka Bamboo Grove. Then, King Bimbisara (Bimbisara, King of Magadha) of Magadha allowed the monks to bathe in the pond regularly. At that time, the group of six monks entered the pond to bathe in the latter part of the night before dawn. At that time, King Bimbisara also came to the pond with his consorts in the latter part of the night before dawn, wanting to bathe, and heard the sound of the group of six monks bathing in the pond. He then asked his attendants, 'Who is bathing here?' The attendants replied, 'It is the monks.' The king said, 'Do not make a loud noise, lest the monks leave before they have finished bathing.' The group of six monks used various fine powdered medicines to wash each other until dawn, and as a result, King Bimbisara was unable to bathe and left. At that time, the ministers all ridiculed them together, saying to each other, 'These Shramana Shakya sons are shameless, claiming outwardly, 'I cultivate the true Dharma.' How can there be true Dharma in this way? They enter the pond together in the latter part of the night, using various fine powdered medicines to wash each other until dawn, causing the king to be unable to bathe and leave.' At that time, the monks heard these discussions, and among them were monks who were content with little desire, practiced asceticism, were happy to learn the precepts, and knew shame, and they rebuked the group of six monks, saying, 'Why do you enter the pond to bathe in the latter part of the night, using various fine powdered medicines to wash each other until dawn, causing the king to be unable to bathe?' At that time, the monks went to the World Honored One, prostrated themselves at his feet, and sat to one side, reporting these causes and conditions in detail to the World Honored One. The World Honored One then gathered the assembly of monks because of these causes and conditions, and rebuked the group of six monks, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Shramana Dharma, not pure, not in accordance with practice, and should not be done. Why do you enter the pond in the latter part of the night, using various fine powdered medicines to wash each other until dawn, causing the king to be unable to bathe and leave?' At that time, the World Honored One rebuked the group of six monks with countless methods, and then told the monks, 'These foolish people! Creating many places of leakage, initially violating the precepts, from now on, precepts will be established for the monks.' Gathering ten meanings: 1. To gather in the Sangha; 2. To make the Sangha happy; 3. To make the Sangha peaceful; 4. To make those who have not believed believe; 5. To make those who have believed increase; 6. To subdue the difficult to tame; 7. To make those who are ashamed peaceful; 8. To cut off present outflows; 9. To cut off future outflows; 10. To make the true Dharma abide long. Those who wish to recite the precepts should say it in this way. At that time, the World Honored One told the monks, 'Now I establish a precept for the monks: If a monk intentionally bathes in water at an improper time, it is a Nissaggiya Pacittiya.' The World Honored One told the monks, 'I have already established a precept for you: If a monk intentionally bathes in water at an improper time, it is a Nissaggiya Pacittiya. This precept should be recited as follows: 'If a monk intentionally bathes in water at an improper time, it is a Nissaggiya Pacittiya.' The meaning of 'monk' is as explained above. 'Intentionally' means knowing the matter, it is the matter. 'Improper time' means from sunset until dawn. 'Entering the water' means entering with the whole body, or entering with half the body. 'Nissaggiya' is the name of the offense. 'Pacittiya' is the name of the offense. If a monk intentionally bathes in water at an improper time, it is a Nissaggiya Pacittiya.
欲說戒者當如是說：若比丘半月應洗浴，若過者，波逸提。」如是世尊與比丘結戒。
爾時諸比丘，盛熱時身體皰痱出，污垢臭穢，畏慎不敢洗浴，恐犯過半月洗浴。諸比丘白佛，佛言：「聽諸病比丘熱時數數洗浴。自今已去應如是說戒：若比丘半月應洗浴，除余時，若過，波逸提。余時者，熱時。」如是世尊與比丘結戒。
其中諸病比丘，身體皰痱出，污垢臭穢，或大小便吐污不凈，畏慎不敢洗浴，恐犯過半月洗浴。諸比丘白佛，佛言：「聽諸病比丘數數洗浴。自今已去當如是說戒：若比丘半月應洗浴，不得過，除余時，波逸提。余時者，熱時、病時。」如是世尊與比丘結戒。
時諸比丘，作時身體污垢臭穢，諸比丘有畏慎心不敢洗浴。白佛，佛言：「聽諸比丘作時數數洗浴。自今已去當如是說戒：若比丘半月洗浴，不得過，除余時，波逸提。余時者，熱時、病時、作時。」如是世尊與諸比丘結戒。
時諸比丘風雨中行，身體皰痱、污出塵坌、污穢不凈，有畏慎不敢洗浴。白佛，佛言：「聽諸比丘風雨時數數洗浴。自今已去當如是說戒：若比丘半月洗浴，不得過，除余時，波逸提。余時者，熱時、病時、作時、風時、雨時。」如是世尊與比丘結戒。
時諸比丘道行時，身體熱皰痱出
【現代漢語翻譯】 現代漢語譯本： 欲說戒者應當這樣說：『如果比丘每半個月應該洗浴一次，如果超過這個期限，就犯波逸提（Pācittiya，一種戒律名稱）。』世尊（釋迦牟尼佛的尊稱）就這樣與比丘們制定了戒律。 當時，一些比丘在盛熱的時候，身體長出皰痱，污垢臭穢，因為害怕觸犯超過半個月洗浴的戒律，所以畏懼謹慎，不敢洗浴。比丘們稟告佛陀，佛陀說：『允許生病的比丘在炎熱的時候多次洗浴。從今以後，應該這樣說戒：如果比丘每半個月應該洗浴一次，除非有其他情況，如果超過這個期限，就犯波逸提。其他情況指的是炎熱的時候。』世尊就這樣與比丘們制定了戒律。 其中，一些生病的比丘，身體長出皰痱，污垢臭穢，或者大小便、嘔吐沾染了不凈之物，因為害怕觸犯超過半個月洗浴的戒律，所以畏懼謹慎，不敢洗浴。比丘們稟告佛陀，佛陀說：『允許生病的比丘多次洗浴。從今以後，應當這樣說戒：如果比丘每半個月應該洗浴一次，不得超過，除非有其他情況，就犯波逸提。其他情況指的是炎熱的時候、生病的時候。』世尊就這樣與比丘們制定了戒律。 當時，一些比丘在勞作的時候，身體污垢臭穢，比丘們心懷畏懼謹慎，不敢洗浴。稟告佛陀，佛陀說：『允許比丘在勞作的時候多次洗浴。從今以後，應當這樣說戒：如果比丘每半個月洗浴一次，不得超過，除非有其他情況，就犯波逸提。其他情況指的是炎熱的時候、生病的時候、勞作的時候。』世尊就這樣與諸位比丘制定了戒律。 當時，一些比丘在風雨中行走，身體長出皰痱、沾染塵土、污穢不凈，心懷畏懼謹慎，不敢洗浴。稟告佛陀，佛陀說：『允許比丘在風雨的時候多次洗浴。從今以後，應當這樣說戒：如果比丘每半個月洗浴一次，不得超過，除非有其他情況，就犯波逸提。其他情況指的是炎熱的時候、生病的時候、勞作的時候、颳風的時候、下雨的時候。』世尊就這樣與比丘們制定了戒律。 當時，一些比丘在道路上行走，身體發熱長出皰痱。
【English Translation】 English version: One who wishes to recite the precepts should recite them thus: 'If a Bhikkhu (Buddhist monk) should bathe every half-month; if he exceeds that, it is a Pācittiya (an offense requiring expiation).』 Thus, the Blessed One (a title for the Buddha) established the precept with the Bhikkhus. At that time, some Bhikkhus, during the hot season, developed boils and skin eruptions, becoming dirty and foul-smelling. Fearing to transgress the precept of bathing more than once every half-month, they were apprehensive and dared not bathe. The Bhikkhus reported this to the Buddha, who said: 'I allow the sick Bhikkhus to bathe frequently during the hot season. From now on, the precept should be recited thus: If a Bhikkhu should bathe every half-month; except at other times, if he exceeds that, it is a Pācittiya. Other times refer to the hot season.』 Thus, the Blessed One established the precept with the Bhikkhus. Among them, some sick Bhikkhus, developed boils and skin eruptions, becoming dirty and foul-smelling, or were soiled by excrement, urine, or vomit. Fearing to transgress the precept of bathing more than once every half-month, they were apprehensive and dared not bathe. The Bhikkhus reported this to the Buddha, who said: 'I allow the sick Bhikkhus to bathe frequently. From now on, the precept should be recited thus: If a Bhikkhu should bathe every half-month, he must not exceed that, except at other times, it is a Pācittiya. Other times refer to the hot season, and times of illness.』 Thus, the Blessed One established the precept with the Bhikkhus. At that time, some Bhikkhus, while working, became dirty and foul-smelling. The Bhikkhus, being apprehensive, dared not bathe. They reported this to the Buddha, who said: 'I allow the Bhikkhus to bathe frequently while working. From now on, the precept should be recited thus: If a Bhikkhu should bathe every half-month, he must not exceed that, except at other times, it is a Pācittiya. Other times refer to the hot season, times of illness, and times of work.』 Thus, the Blessed One established the precept with the Bhikkhus. At that time, some Bhikkhus, while walking in wind and rain, developed boils and skin eruptions, becoming covered in dust and dirt, and unclean. Being apprehensive, they dared not bathe. They reported this to the Buddha, who said: 'I allow the Bhikkhus to bathe frequently during wind and rain. From now on, the precept should be recited thus: If a Bhikkhu should bathe every half-month, he must not exceed that, except at other times, it is a Pācittiya. Other times refer to the hot season, times of illness, times of work, times of wind, and times of rain.』 Thus, the Blessed One established the precept with the Bhikkhus. At that time, some Bhikkhus, while walking on the road, developed heat boils and skin eruptions.
、污垢塵土、污穢不凈，畏慎不敢洗浴。白佛，佛言：「聽諸比丘道行時數數洗浴。自今已去當如是說戒：若比丘半月洗浴，無病比丘應受不得過，除余時，波逸提。余時者，熱時、病時、作時、風雨時、道行時，此是余時。」
比丘義如上。
熱時者，春四十五日、夏初一月是熱時。
病者，下至身體臭穢是諸病。
作者，下至掃屋前地。
風雨時者，下至一旋風一渧雨著身。
道行者，下至半由旬，若來若往者是也。
若比丘半月洗浴，除余時，若過一遍澆身者，波逸提。若水洗半身者，波逸提。若方便莊嚴欲洗浴不去，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，半月洗浴；熱時、病時、作時、風時、雨時、道行時，數數洗浴；若為力勢所持強使洗浴，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十六竟)
爾時世尊在曠野城，時六群比丘自相謂言：「我等在上座前不得隨意言語。」即出房外在露地，拾諸柴草及大樹株然火向炙。時空樹株中有一毒蛇，得火氣熱逼從樹孔中出，諸比丘見已皆驚怖言：「毒蛇！毒蛇！」即取所燒薪散擲東西，迸火乃燒佛講堂。諸比丘聞，其中有
【現代漢語翻譯】 現代漢語譯本：當時，有些比丘因為身體污垢塵土、污穢不凈，所以畏懼謹慎，不敢洗浴。佛陀告訴諸位比丘：『允許諸位比丘在修行時可以多次洗浴。從今以後，應當這樣宣說戒律：如果比丘每半個月洗浴一次，沒有生病的比丘應當遵守，不得超過這個期限，除非有特殊情況，否則犯波逸提（Payattika，一種罪名）。特殊情況包括：天氣炎熱時、生病時、有工作要做時、颳風下雨時、需要趕路時，這些都屬於特殊情況。』
比丘（Bhikkhu，男性出家人）的定義如前所述。
炎熱時是指：春季的四十五天、夏季的第一個月，這段時間屬於炎熱時。
生病是指：下至身體散發臭味等各種疾病。
有工作要做是指：下至打掃房屋前的地面。
颳風下雨時是指：下至一陣旋風、一滴雨水落在身上。
需要趕路是指：下至半由旬（Yojana，古印度長度單位），無論是來還是往都算。
如果比丘每半個月洗浴一次，除了特殊情況外，如果超過一次只是用水澆身，犯波逸提。如果用水清洗半身，犯波逸提。如果只是準備和裝飾，想要洗浴但最終沒有去洗，犯一切突吉羅（Dukkata，一種輕罪）。
比丘尼（Bhikkhuni，女性出家人）犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。以上就是所謂的犯戒。
不犯戒的情況包括：每半個月洗浴一次；在炎熱時、生病時、有工作要做時、颳風時、下雨時、需要趕路時，可以多次洗浴；如果因為受到外力脅迫而被強迫洗浴，不犯戒。
不犯戒的情況還包括：最初沒有制定戒律時，以及癡狂、精神錯亂、被痛苦所纏繞時。（第五十六條戒律結束）
當時，世尊（Buddha，佛陀）在曠野城。當時，六群比丘（Six Monks，指六個行為不端的比丘）互相說道：『我們在上座（Senior Monk，資深比丘）面前不能隨意說話。』於是他們走出房間，來到露天的地方，撿拾柴草和大樹的樹樁，點燃火來烤火。當時，空樹樁中有一條毒蛇，因為受到火的熱氣逼迫，從樹孔中爬了出來，諸位比丘看到后都驚恐地說：『毒蛇！毒蛇！』於是他們拿起燃燒的柴薪向四處投擲，飛濺的火星竟然燒著了佛陀講經的殿堂。其他比丘聽到了，其中有
【English Translation】 English version: At that time, some bhikkhus (Bhikkhu, male monastic) were afraid and cautious of bathing because of dirt, dust, filth, and impurity on their bodies. The Buddha (Buddha) said to the bhikkhus: 'Allow the bhikkhus to bathe frequently while practicing the Dharma. From now on, the precepts should be recited as follows: If a bhikkhu bathes once every half month, a bhikkhu who is not ill should abide by this and not exceed this limit, except for other times; otherwise, it is a Payattika (Payattika, an offense). Other times include: hot weather, illness, work, wind and rain, and traveling. These are other times.'
The definition of bhikkhu (Bhikkhu, male monastic) is as mentioned above.
Hot weather refers to: forty-five days in spring and the first month of summer, which is considered hot weather.
Illness refers to: down to various illnesses such as body odor.
Work refers to: down to sweeping the ground in front of the house.
Wind and rain refer to: down to a whirlwind or a drop of rain falling on the body.
Traveling refers to: down to half a Yojana (Yojana, an ancient Indian unit of length), whether coming or going.
If a bhikkhu bathes once every half month, except for other times, if he pours water over his body more than once, it is a Payattika. If he washes half of his body with water, it is a Payattika. If he merely prepares and adorns himself, wanting to bathe but ultimately does not, it is a Dukkata (Dukkata, a minor offense).
A bhikkhuni (Bhikkhuni, female monastic) commits a Payattika; a siksamana (Siksamana, a novice nun in training), a sramanera (Sramanera, a male novice), and a sramanerika (Sramanerika, a female novice) commit a Dukkata. This is what is called an offense.
Non-offenses include: bathing once every half month; bathing frequently during hot weather, illness, work, wind, rain, and traveling; if forced to bathe due to coercion, there is no offense.
Non-offenses also include: when the precepts were not initially established, and in cases of insanity, mental derangement, or being afflicted by pain. (End of the fifty-sixth precept)
At that time, the Buddha (Buddha) was in the wilderness city. At that time, the group of six bhikkhus (Six Monks, referring to six unruly bhikkhus) said to each other: 'We cannot speak freely in front of the senior monk (Senior Monk, a senior bhikkhu).' So they went out of the room and came to an open space, collecting firewood and large tree stumps, and lit a fire to warm themselves. At that time, there was a poisonous snake in the hollow tree stump, which came out of the tree hole because it was forced by the heat of the fire. When the bhikkhus saw it, they were all frightened and said: 'Poisonous snake! Poisonous snake!' So they took the burning firewood and threw it around, and the splashing sparks actually burned the Buddha's (Buddha) preaching hall. Other bhikkhus heard about it, and among them were
少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何自相謂言：『我等在上座前不得隨意言語。』出房外拾諸草木大樹株在露地然火向空，樹孔中有毒蛇出，驚怖取所燒薪，散擲東西，使迸火乃然佛講堂耶？」爾時諸比丘即往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘自相謂言：『我等在上座前不得隨意言語。』出房外拾諸草木大樹株，在露地然火向，有毒蛇出，驚怖取所燒薪散擲東西，使迸火燒佛講堂耶？」世尊爾時以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，為自炙故露地然火、若教人然，波逸提。」如是世尊與比丘結戒。
爾時病比丘，畏慎不敢自然火、不教人然。比丘白佛，佛言：「聽病比丘露地然火及教人然。自今已去當如是說戒：若比丘無病，為自炙故，露地然火、教人然者，波逸提。」如是世尊與比丘結戒。
爾時諸比丘，欲為諸病比丘煮粥、若羹飯，若在溫室、若在廚屋、若在浴室中、若熏缽、若染衣、若然燈、若燒香，諸比丘皆
【現代漢語翻譯】 現代漢語譯本
少欲知足、奉行頭陀行（dhūta-guṇa，指苦行）、樂於學習戒律、知慚愧的比丘，斥責六群比丘說：『你們怎麼能互相說：『我們在上座（長老）面前不能隨意說話。』就跑到房外撿拾草木和大樹樁，在露天點火，火堆里有毒蛇出來，你們驚慌害怕，拿起燃燒的柴火亂扔，使火星四濺，甚至燒到佛陀講堂呢？』當時，眾比丘立即前往世尊（Bhagavān，佛陀）處，頂禮佛足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧團，呵斥六群比丘說：『你們所做之事不合規矩，不符合威儀，不符合沙門（śrāmaṇa，出家修行者）的法則，不符合清凈的修行，不符合隨順正道的行為，是不應該做的。為什麼六群比丘你們互相說：『我們在上座（長老）面前不能隨意說話。』就跑到房外撿拾草木和大樹樁，在露天點火，有毒蛇出來，你們驚慌害怕，拿起燃燒的柴火亂扔，使火星四濺，燒到佛陀講堂呢？』世尊當時用無數種方法呵斥六群比丘后，告訴眾比丘：『這些愚癡之人！造作多種有漏（sāsrava，指煩惱）之處，最初違犯戒律。從今以後，為比丘們制定戒律，聚集十種功德，乃至正法久住，想要宣說戒律的人應當這樣說：如果比丘，爲了自己取暖而在露天點火，或者教人點火，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。 當時，生病的比丘，因為害怕謹慎，不敢自己點火，也不敢教人點火。比丘們稟告佛陀，佛陀說：『允許生病的比丘在露天點火以及教人點火。從今以後，應當這樣宣說戒律：如果比丘沒有生病，爲了自己取暖，在露天點火，或者教人點火，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。 當時，眾比丘想要為生病的比丘煮粥、或者羹飯，無論是在溫室、還是在廚房、還是在浴室中，或者熏缽、或者染衣、或者點燈、或者燒香，眾比丘都...
【English Translation】 English version
Those who are content with little, know satisfaction, practice dhūta-guṇa (ascetic practices), delight in learning the precepts, and know shame and remorse, rebuked the Group-of-Six monks, saying: 'How can you say to each other: 'We cannot speak freely in front of the elders.'? You went outside the room to pick up grass, wood, and large tree stumps, and lit a fire in the open. When a poisonous snake came out of the fire, you were frightened and threw the burning firewood around, causing sparks to fly and even burn the Buddha's lecture hall!' At that time, the monks immediately went to the Bhagavan (the Blessed One, Buddha), bowed their heads to his feet, sat to one side, and reported the matter in detail to the Bhagavan. The Bhagavan then gathered the assembly of monks because of this matter and rebuked the Group-of-Six monks, saying: 'What you have done is improper, not in accordance with decorum, not in accordance with the law of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with following the right path, and should not be done. Why did you, the Group-of-Six monks, say to each other: 'We cannot speak freely in front of the elders.'? You went outside the room to pick up grass, wood, and large tree stumps, and lit a fire in the open. When a poisonous snake came out, you were frightened and threw the burning firewood around, causing sparks to fly and burn the Buddha's lecture hall!' The Bhagavan then rebuked the Group-of-Six monks with countless means and told the monks: 'These foolish people! They create many sāsrava (defiled) situations and are the first to violate the precepts. From now on, I will establish precepts for the monks, gathering ten merits, so that the Dharma may abide long. Those who wish to recite the precepts should say: 'If a monk, for the sake of warming himself, lights a fire in the open, or causes another to light a fire, it is pāyantika (an offense).'' Thus, the Bhagavan established the precepts for the monks. At that time, the sick monks, out of fear and caution, dared not light a fire themselves or cause others to light a fire. The monks reported this to the Buddha, and the Buddha said: 'Sick monks are allowed to light a fire in the open and cause others to light a fire. From now on, the precept should be recited as follows: 'If a monk is not sick and, for the sake of warming himself, lights a fire in the open, or causes another to light a fire, it is pāyantika (an offense).'' Thus, the Bhagavan established the precepts for the monks. At that time, the monks wanted to cook porridge, soup, or rice for the sick monks, whether in the greenhouse, the kitchen, or the bathroom, or to smoke the bowl, dye the robes, light the lamp, or burn incense, all the monks...
畏慎不敢作。佛言：「如是事聽作。自今已去當如是說戒：若比丘無病，自為炙故在露地然火、若教人然，除時因緣，波逸提。」
比丘義如上。
病者，若須火炙身。
若比丘無病，為自炙故在露地然火，若然草木、枝葉、纻麻、芻麻、若牛屎、糠糞、掃䴰，一切然者，波逸提。若以火置草木、枝葉、麻纻、牛屎、糠糞、掃䴰中然者，一切波逸提。若被燒半燋擲著火中者，突吉羅。若然炭，突吉羅。若不語前人言：「汝看是知是。」者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，語前人言：「看是知是。」若病人自然、教人然；有時因緣看病人、為病人煮糜粥羹飯；若在廚屋中、若在溫室中、若在浴室中、若熏缽、若煮染衣汁、然燈燒香，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十七竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧明日食，即于其夜辦具種種肥美飲食，明日清旦往白時至。爾時十七群比丘，持衣缽坐具針筒著一面，經行彷佯數望食時到。時六群比丘，伺彼經行背向時，取其衣缽坐具針筒藏舉，彼聞白時到，即看言：「我等衣缽、坐具、針筒在此，誰持去耶？」余比丘問言：「汝
【現代漢語翻譯】 現代漢語譯本： 比丘們因為害怕犯戒，所以不敢自己生火。佛陀說：『這樣的情況可以允許。從今以後應當這樣說戒：如果比丘沒有生病，爲了自己灸療的緣故，在露天的地方生火，或者教別人點火，除非有特殊情況，否則就犯波逸提。』 比丘的定義如上所述。 生病的情況是指需要用火來灸療身體。 如果比丘沒有生病，爲了自己灸療的緣故，在露天的地方生火，如果燃燒草木、樹枝、苧麻、粗麻、牛糞、糠秕、掃帚上的灰塵等一切可以燃燒的東西，就犯波逸提。如果把火放在草木、樹枝、麻、苧麻、牛糞、糠秕、掃帚上的灰塵中燃燒，一切都犯波逸提。如果被燒了一半，半焦的狀態下扔到火中，就犯突吉羅。如果燒炭，就犯突吉羅。如果不告訴前面的人說：『你看著，知道這是什麼。』就犯突吉羅。 比丘尼犯波逸提；式叉摩那（受過沙彌尼十戒，正準備受具足戒的女子）、沙彌（出家男子，年齡未滿二十歲）、沙彌尼（出家女子，年齡未滿二十歲）犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是，告訴前面的人說：『看著，知道這是什麼。』如果是病人自己生火，或者教別人點火；有特殊情況，照顧病人，為病人煮粥、羹、飯；如果在廚房裡、在溫室裡、在浴室裡、如果熏缽、如果煮染衣服的汁液、點燈燒香，一切都不犯戒。 不犯戒的情況還有，最初沒有制定戒律的時候，因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（第五十七條戒律結束） 當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時有一位居士邀請眾僧第二天來應供，就在當天晚上準備了各種肥美的飲食，第二天清早去告訴僧眾齋飯時間到了。當時十七群比丘，拿著衣、缽、坐具、針筒放在一邊，來回走動，徘徊張望，數著時間等待吃飯。當時六群比丘，趁著那些比丘來回走動，背對著他們的時候，拿走他們的衣、缽、坐具、針筒藏起來，那些比丘聽到齋飯時間到了，就檢視說：『我們的衣、缽、坐具、針筒在這裡，是誰拿走的呢？』其他的比丘問他們說：『你
【English Translation】 English version: Bhikshus, fearing to transgress the precepts, dared not make a fire. The Buddha said: 'Such a thing is permitted. From now on, the precept should be stated thus: If a bhikshu, being not ill, for the sake of self-cauterization, makes a fire in the open, or causes another to make one, except for a valid reason, it is a pācittiya.' The definition of bhikshu is as above. Illness refers to the need to cauterize the body with fire. If a bhikshu, being not ill, for the sake of self-cauterization, makes a fire in the open, if he burns grass, wood, branches, ramie, coarse hemp, cow dung, chaff, sweepings, anything that can be burned, it is a pācittiya. If he puts fire in grass, wood, branches, hemp, ramie, cow dung, chaff, sweepings to burn them, all of it is a pācittiya. If something is half-burned and thrown into the fire, it is a dukkaṭa. If he burns charcoal, it is a dukkaṭa. If he does not tell the person in front, 'Look, know what this is,' it is a dukkaṭa. A bhikshuni commits a pācittiya; a śikṣamāṇā (a female novice who has taken the ten precepts and is preparing for full ordination), a śrāmaṇera (a male novice under the age of twenty), a śrāmaṇerikā (a female novice under the age of twenty) commit a dukkaṭa. This is what is called transgression. Non-transgression occurs when one tells the person in front, 'Look, know what this is.' If a sick person makes a fire himself, or causes another to make one; if there is a valid reason, caring for the sick, cooking porridge, soup, or rice for the sick; if in the kitchen, in the greenhouse, in the bathroom, if fumigating a bowl, if boiling dye for clothes, lighting a lamp, burning incense, all of it is non-transgression. Non-transgression also occurs when the precepts were not initially established, due to ignorance, madness, mental confusion, being afflicted by pain. (End of the fifty-seventh precept) At that time, the Buddha was in the Jetavana Anāthapindika-ārāma (祇樹給孤獨園) in Śrāvastī (舍衛國). At that time, a householder invited the sangha for a meal the next day, and prepared various rich and delicious foods that night. The next morning, he went to inform the sangha that the mealtime had arrived. At that time, the group of seventeen bhikshus, holding their robes, bowls, sitting cloths, and needle cases on one side, walked back and forth, lingering and looking around, counting the time waiting for the meal. At that time, the group of six bhikshus, taking advantage of those bhikshus walking back and forth, with their backs turned, took their robes, bowls, sitting cloths, and needle cases and hid them. Those bhikshus, hearing that the mealtime had arrived, looked and said, 'Our robes, bowls, sitting cloths, and needle cases are here, who took them?' The other bhikshus asked them, 'You
等何處來？」答言：「我等在此，持衣缽坐具針筒置一面，經行望食時到。」六群比丘在前調弄，余比丘察之，見六群比丘調弄，必是其人取衣缽藏之。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等取十七群比丘衣缽、坐具、針筒藏之耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！伺十七群比丘經行背向時，取他衣缽坐具針筒藏耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，藏比丘衣缽、坐具、針筒，若自藏、若教人藏，下至戲笑者，波逸提。」
比丘義如上。
彼比丘藏他比丘衣缽、坐具、針筒，若教人藏，下至戲笑者，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若實知彼人物相體悉而取舉；若在露地為風雨所漂漬取舉；若物主為性慢藏，所有衣缽、坐具、針筒放散狼藉，為欲誡敕彼故而取藏之；若借彼衣著，而彼不收攝，恐失便取
【現代漢語翻譯】 現代漢語譯本： 『你們從哪裡來？』他們回答說：『我們在這裡，把衣缽（僧人所用的衣物和食器）、坐具（坐墊）、針筒（縫補用具）放在一邊，等待經行（僧人的一種修行方式）和吃飯的時間。』六群比丘（指僧團中行為不端的六位比丘）在前面調戲作弄，其他比丘觀察他們，發現六群比丘調戲作弄，一定是他們拿走了衣缽藏起來了。眾比丘聽說了這件事，其中有少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的人，責備六群比丘說：『你們怎麼能拿走十七群比丘的衣缽、坐具、針筒藏起來呢？』當時，眾比丘前往世尊（釋迦牟尼佛）處，頭面頂禮佛足，在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（出家人）的法則、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們這些六群比丘！怎麼能窺伺十七群比丘經行背向的時候，拿走他們的衣缽、坐具、針筒藏起來呢？』當時，世尊用無數種方法呵斥了六群比丘之後，告訴眾比丘：『這些愚癡的人！在很多有漏（容易產生煩惱）的事情上，最初犯了戒律。從今以後，我要為比丘們制定戒律，集合十種功德利益，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘，藏匿其他比丘的衣缽、坐具、針筒，無論是自己藏匿，還是教唆別人藏匿，哪怕是開玩笑，都犯波逸提（一種輕罪）。』 比丘的定義如上所述。 那個比丘藏匿其他比丘的衣缽、坐具、針筒，或者教唆別人藏匿，哪怕是開玩笑，都犯波逸提。 比丘尼（女性出家人），犯波逸提；式叉摩那（準出家女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種更輕的罪）。這就是所謂的犯戒。 不犯戒的情況是：如果確實知道那是某人的東西，並且完全瞭解物品的特徵而拿起來；如果在露天的地方，因為風雨的侵蝕而拿起來；如果物主因為習性懶惰而藏東西，把所有的衣缽、坐具、針筒放得散亂不堪，爲了告誡他而拿起來藏好；如果借了他的衣服穿，而他不收拾，恐怕丟失而拿起來。
【English Translation】 English version: 『Where do you come from?』 They replied, 『We are here, placing our robes and bowls (the clothing and eating utensils used by monks), sitting cloths (cushions), and needle cases (sewing tools) to one side, waiting for the time for walking meditation (a form of monastic practice) and meals.』 The Group-of-Six monks (referring to six monks in the monastic community with improper conduct) were teasing and playing around in front, and the other monks observed them. Seeing the Group-of-Six monks teasing and playing around, they were certain that they had taken the robes and bowls and hidden them. When the monks heard about this, those among them who were content with little, practiced asceticism (Tudong), were eager to learn the precepts, and knew shame and remorse, rebuked the Group-of-Six monks, saying, 『How can you take the robes and bowls, sitting cloths, and needle cases of the Group-of-Seventeen monks and hide them?』 At that time, the monks went to the World-Honored One (Sakyamuni Buddha), bowed their heads to his feet, sat to one side, and told the World-Honored One the whole story. The World-Honored One then gathered the monastic community because of this matter and rebuked the Group-of-Six monks, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a renunciant (Sramana), not a pure practice, not in accordance with the path of practice, and should not be done. How can you, the Group-of-Six monks! Spy on the Group-of-Seventeen monks when they are walking meditation and turn their backs, and take their robes and bowls, sitting cloths, and needle cases and hide them?』 At that time, after the World-Honored One had rebuked the Group-of-Six monks in countless ways, he told the monks, 『These foolish people! In many defiled (prone to afflictions) situations, they have initially violated the precepts. From now on, I will establish precepts for the monks, gathering ten benefits, even for the sake of the Dharma (the teachings of the Buddha) to abide for a long time. Those who wish to recite the precepts should say this: If a monk hides the robes and bowls, sitting cloths, and needle cases of another monk, whether he hides them himself or instructs others to hide them, even as a joke, he commits a Pacittiya (a minor offense).』 The definition of 『monk』 is as stated above. That monk who hides the robes and bowls, sitting cloths, and needle cases of another monk, or instructs others to hide them, even as a joke, commits a Pacittiya. A Bhikkhuni (female monastic), commits a Pacittiya; a Sikkhamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun), commits a Dukkata (a lighter offense). This is called an offense. The following are not offenses: if one truly knows the person and the characteristics of the object and picks it up; if it is in an open area and is picked up because it has been stained by wind and rain; if the owner is habitually lazy and hides things, leaving all the robes and bowls, sitting cloths, and needle cases scattered and messy, and one picks them up and hides them in order to admonish him; if one borrows his clothes to wear, and he does not put them away, and one picks them up for fear of losing them.
舉之；或以此衣缽諸物故，有命難、梵行難，取藏之，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十八竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘真實施親厚比丘衣已，后不語主還取著。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等先持衣施親厚比丘已，后不語主還取著耶？」爾時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！先持衣施親厚比丘已，后不語主還自取著耶？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣，后不語主還取著者，波逸提。」
比丘義如上。
衣者，有十種，如上說。
與衣者，凈施衣。凈施衣有二種：一者真實凈施，二者展轉凈施。真實凈施者，言：「此是我長衣，未作凈，今為凈故與長老，作真實凈故。」展轉凈施者，「此是我長衣，未作凈，今為凈故與長老。」彼應如是語：「長老
【現代漢語翻譯】 現代漢語譯本：如果（僧人）因為這衣缽等物品的緣故，可能會有性命之憂或破戒之險，（將衣缽）收藏起來，一切都沒有犯戒。
沒有犯戒的情況包括：最初佛陀未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所困擾的時候。（第五十八條完）
當時佛陀在舍衛國祇樹給孤獨園。（Jetavana Anathapindika-arama in Sravasti）當時六群比丘（The Group of Six monks）真的把衣服施捨給了親近友好的比丘后，未經告知就又拿回來自己穿。其他比丘聽說了這件事，其中那些少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘，就指責六群比丘說：『你們怎麼能先把衣服施捨給親近友好的比丘，然後未經告知就又拿回來自己穿呢？』當時，這些比丘前往世尊（Bhagavan）處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門（sramana）的修行方式、不清凈、不隨順正道，是不應該做的。六群比丘！你們怎麼能先把衣服施捨給親近友好的比丘，然後未經告知就又拿回來自己穿呢？』當時，世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：『這些人真是愚癡！製造了多種產生煩惱的地方，是最初的犯戒者。從今以後，我要為比丘們制定戒律，這聚集了十種意義，乃至能使正法長久住世。想要誦戒的人應當這樣說：如果比丘把衣服給予比丘、比丘尼（bhikkhuni）、式叉摩那（siksamana，沙彌尼到正式受具足戒期間的學法女）、沙彌（sramanera，出家男子）、沙彌尼（sramanerika，出家女子），之後未經告知就又拿回來穿的，犯波逸提（payattika，一種輕罪）。』
比丘的定義如前所述。
衣服有十種，如前所述。
給予衣服，指的是清凈地施捨衣服。清凈施捨衣服有兩種：一種是真實的清凈施捨，另一種是輾轉的清凈施捨。真實的清凈施捨，是指說：『這件是我的長衣，還沒有做凈，現在爲了做凈的緣故給予長老，作為真實的清凈。』輾轉的清凈施捨，是指說：『這件是我的長衣，還沒有做凈，現在爲了做凈的緣故給予長老。』他應該這樣說：『長老』
【English Translation】 English version: If, because of these robes and alms bowls, there is a danger to life or a danger of breaking the precepts, storing them away is not an offense.
There is no offense in the following cases: when the precepts were initially not yet established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the Fifty-eighth)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the Group of Six monks genuinely gave robes to friendly and close monks, but later took them back and wore them without informing the owners. When the other monks heard about this, those who were of few desires, content, practiced asceticism, delighted in learning the precepts, and knew shame and remorse, criticized the Group of Six monks, saying, 'How can you give robes to friendly and close monks and then take them back and wear them without informing the owners?' At that time, these monks went to the Blessed One, bowed their heads to his feet, sat to one side, and reported the matter in detail to the Blessed One. The Blessed One then gathered the Sangha of monks because of this matter and rebuked the Group of Six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a sramana, not pure, not in accordance with the path, and should not be done. How can you, the Group of Six monks, give robes to friendly and close monks and then take them back and wear them without informing the owners?' At that time, after the Blessed One had rebuked the Group of Six monks in countless ways, he told the monks, 'These foolish people! They have created many sources of defilement and are the first to break the precepts. From now on, I will establish a precept for the monks, which gathers ten benefits and will cause the Dharma to abide long. Those who wish to recite the precepts should say this: If a monk gives a robe to a monk, a bhikkhuni, a siksamana, a sramanera, or a sramanerika, and later takes it back and wears it without informing the owner, it is a payattika offense.'
The definition of 'monk' is as stated above.
There are ten kinds of robes, as stated above.
Giving a robe refers to giving a robe purely. There are two kinds of pure giving of a robe: one is a genuine pure giving, and the other is a transferred pure giving. A genuine pure giving refers to saying, 'This is my long robe, which has not yet been made allowable. Now, for the sake of making it allowable, I give it to the elder as a genuine purification.' A transferred pure giving refers to saying, 'This is my long robe, which has not yet been made allowable. Now, for the sake of making it allowable, I give it to the elder.' He should say, 'Elder'
聽！長老有如是長衣，未作凈，今與我為凈故，我便受。」受已當問言：「欲與誰耶？」應報言：「與某甲。」彼應作如是語：「長老有如是長衣未作凈，今與我，為凈故我便受，受已與某甲比丘。」「此衣是某甲所有，汝為某甲故，守護持隨意用。」是中真實凈施者，應問主然後取著。展轉凈施者，語以不語隨意取著。
若比丘真實凈施衣，不語主而取著者，波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若真實凈施語主取著；展轉凈施者，語以不語取著，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十九竟)
爾時世尊在舍衛國祇樹給孤獨園。時六群比丘著白色衣行，時諸居士見皆共譏嫌：「此沙門釋子不知慚愧、受取無厭，外自稱言：『我修正法。』如今觀之有何正法？云何著新白色衣行，如似王王大臣。」諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等著白色新衣行？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！著白色衣行？」爾
【現代漢語翻譯】 現代漢語譯本：『聽！長老有這樣一件長衣，還沒有做凈（未被指定用途），現在爲了做凈的緣故，把它給我，我便接受。』接受后應當問：『想要給誰呢？』應該回答說：『給某甲（具體的人）。』他應該這樣說：『長老有這樣一件長衣，還沒有做凈，現在給我，爲了做凈的緣故我便接受，接受后給某甲比丘。』『這件衣服是某甲所有的，你爲了某甲的緣故，守護持有，隨意使用。』這裡真實做凈施的人，應該詢問主人然後取用穿著。輾轉做凈施的人，告知或不告知都可以隨意取用穿著。
如果比丘真實地接受了凈施的衣服，沒有告知主人就取用穿著，犯波逸提（一種戒律）。
比丘尼，犯波逸提；式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。這叫做犯戒。
不犯戒的情況：如果真實地接受了凈施，告知了主人後取用穿著；輾轉接受凈施的人，告知或不告知都可以取用穿著，沒有犯戒。
沒有犯戒的情況：最初還沒有制定戒律，或者因為愚癡、狂亂、心神不定、被痛苦煩惱所纏繞。（第五十九條完）
當時，世尊在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時，六群比丘（一群行為不端的比丘）穿著白色衣服行走，當時的居士們看見了都一起譏諷嫌棄：『這些沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）不知羞愧、接受索取沒有厭足，對外自己聲稱：『我修正法。』如今觀察他們有什麼正法？怎麼能穿著新的白色衣服行走，好像國王或大臣一樣。』眾比丘聽了之後，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘說：『你們怎麼能穿著白色新衣服行走？』當時，眾比丘前往世尊處，頭面頂禮雙足后在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事因緣召集了比丘僧團，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼六群比丘！穿著白色衣服行走？』
【English Translation】 English version: 『Listen! This elder has such a long robe, which has not been designated (as淨, meaning not yet assigned to a specific purpose). Now, for the sake of designating it, give it to me, and I will accept it.』 After accepting it, one should ask: 『Who do you want to give it to?』 One should reply: 『To so-and-so (某甲).』 He should say: 『The elder has such a long robe, which has not been designated. Now, give it to me, and for the sake of designating it, I will accept it, and after accepting it, I will give it to so-and-so bhikkhu (比丘, monk).』 『This robe belongs to so-and-so; for the sake of so-and-so, protect it, hold it, and use it as you wish.』 Here, the one who truly makes the designation (淨施者), should ask the owner before taking and wearing it. For those who pass on the designation, one may take and wear it at will, whether informing or not informing.
If a bhikkhu truly accepts a designated robe but takes and wears it without informing the owner, it is a pācittiya (波逸提, an offense requiring confession).
For a bhikkhunī (比丘尼, nun), it is a pācittiya; for a sikṣamāṇā (式叉摩那, female novice), a śrāmaṇera (沙彌, male novice), or a śrāmaṇerikā (沙彌尼, female novice), it is a duṣkṛta (突吉羅, minor offense). This is called an offense.
There is no offense if one truly accepts a designated robe and takes and wears it after informing the owner; for those who pass on the designation, one may take and wear it whether informing or not informing, there is no offense.
There is no offense for those who had not yet established the precepts, or due to ignorance, madness, mental confusion, or being afflicted by pain and distress. (End of the fifty-ninth)
At that time, the World-Honored One (世尊) was in the Jetavana Anāthapindika-ārāma (祇樹給孤獨園) in Śrāvastī (舍衛國). At that time, the group-of-six bhikkhus (六群比丘, a group of misbehaving monks) were walking around wearing white robes. The laypeople who saw them all criticized and disliked them, saying: 『These Śākyaputras (沙門釋子, disciples of Śākyamuni Buddha) are shameless and insatiable in their receiving and taking. Outwardly, they claim: 『I am practicing the true Dharma.』 Now, looking at them, what true Dharma do they have? How can they walk around wearing new white robes, like kings or great ministers?』 When the bhikkhus heard this, those who were content with little, practiced dhūta (頭陀, ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the group-of-six bhikkhus, saying: 『How can you walk around wearing new white robes?』 At that time, the bhikkhus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions of this matter in detail to the World-Honored One. The World-Honored One then gathered the bhikkhu sangha (比丘僧, monastic community) because of this matter and rebuked the group-of-six bhikkhus, saying: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa, not pure conduct, not in accordance with the practice, and should not be done. Why, group-of-six bhikkhus! Are you walking around wearing white robes?』
時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘得新衣，應三種壞色一一色中隨意壞，若青、若黑、若木蘭。若比丘不以三種壞色，若青、若黑、若木蘭，著余新衣者，波逸提。」
比丘義如上。
新者，若是新衣，若初從人得者，盡名新也。
衣者，有十種衣，如上。
壞色者，染作青、黑、木蘭也。
彼比丘得新衣，不染作三種色，青、黑、木蘭，更著余新衣者，波逸提。若有重衣不作凈而畜者，突吉羅。若輕衣不作凈者，突吉羅。若非衣、缽囊、革屣囊、針綖囊、禪帶、腰帶、帽襪、攝熱巾、裹革屣巾，不作凈畜者，突吉羅。若以未染衣寄著白衣家，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若得白衣染作三種色，青、黑、木蘭；若重衣作凈畜；若輕衣亦作凈畜；若非衣、缽囊，乃至裹革屣巾，皆作凈畜；若染衣寄著白衣家；若衣色脫更染，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十竟)
爾時佛在舍衛國祇樹給孤獨園。爾時尊者迦留陀夷不喜見烏，作弓射烏，射之不已，大殺
【現代漢語翻譯】 現代漢語譯本： 當時，世尊用無數方便法門呵責六群比丘之後，告訴眾比丘：『這些愚癡的人！在多種產生煩惱的地方，最初就觸犯戒律。從今以後，我要為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：如果比丘得到新的衣服，應當用三種壞色中的任何一種來破壞其顏色，即青色、黑色或木蘭色。如果比丘不使用這三種壞色，即青色、黑色或木蘭色，而穿其他新的衣服，就犯波逸提（Pācittiya）。』 比丘（bhikkhu）的定義如上所述。 所謂『新』，指的是新的衣服，或者最初從他人那裡得到的衣服，都稱為新的。 所謂『衣』，有十種衣服，如上所述。 所謂『壞色』，指的是染成青色、黑色或木蘭色。 如果比丘得到新的衣服，不染成三種顏色，即青色、黑色或木蘭色，而穿其他新的衣服，就犯波逸提（Pācittiya）。如果有厚重的衣服沒有做凈想就儲存起來，就犯突吉羅（Dukkata）。如果輕薄的衣服沒有做凈想，就犯突吉羅（Dukkata）。如果不是衣服，而是缽囊、革屣囊、針線囊、禪帶、腰帶、帽襪、攝熱巾、裹革屣巾，沒有做凈想就儲存起來，就犯突吉羅（Dukkata）。如果將未染色的衣服寄放在白衣（在家居士）家，就犯突吉羅（Dukkata）。 比丘尼（bhikkhunī）犯波逸提（Pācittiya）；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）犯突吉羅（Dukkata）。這被稱為犯戒。 不犯的情況是：如果得到白色的衣服，然後染成三種顏色，即青色、黑色或木蘭色；如果厚重的衣服做了凈想后儲存起來；如果輕薄的衣服也做了凈想后儲存起來；如果不是衣服，而是缽囊，乃至裹革屣巾，都做了凈想后儲存起來；如果將染色的衣服寄放在白衣家；如果衣服掉色後重新染色，都不犯戒。 沒有犯戒的情況是：最初沒有制定戒律時，或者癡狂、心亂、被痛苦所纏繞時。（第六十條戒律結束） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，尊者迦留陀夷（Kāludāyi）不喜歡烏鴉，就用弓箭射烏鴉，不停地射，大量殺害烏鴉。
【English Translation】 English version: At that time, the World Honored One, having rebuked the group of six bhikkhus (monks) with countless expedient means, told the bhikkhus: 『These foolish men! In many places where defilements arise, they are the first to violate the precepts. From now on, I will establish precepts for the bhikkhus, in order to gather ten benefits, and even for the long-lasting existence of the Proper Dharma. Those who wish to recite the precepts should say this: If a bhikkhu obtains a new robe, he should spoil its color with any one of the three spoiling colors, namely blue, black, or brownish-yellow (kashaya). If a bhikkhu does not use these three spoiling colors, namely blue, black, or brownish-yellow, and wears other new robes, he commits a Pācittiya (an offense entailing expiation).』 The definition of bhikkhu (monk) is as above. 『New』 refers to a new robe, or one initially obtained from another person, all of which are called new. 『Robe』 refers to the ten kinds of robes, as mentioned above. 『Spoiling color』 refers to dyeing it blue, black, or brownish-yellow. If a bhikkhu obtains a new robe and does not dye it with the three colors, namely blue, black, or brownish-yellow, and wears other new robes, he commits a Pācittiya (an offense entailing expiation). If there is a heavy robe that is stored without making a 『clean』 (acceptable) perception, he commits a Dukkata (an offense of wrong-doing). If a light robe is not made 『clean』, he commits a Dukkata (an offense of wrong-doing). If it is not a robe, but a bowl bag, sandal bag, needle bag, waist band, belt, hat, socks, sweat cloth, or sandal wrapping cloth, and it is stored without making a 『clean』 perception, he commits a Dukkata (an offense of wrong-doing). If an undyed robe is left at the home of a layperson (white-clad person), he commits a Dukkata (an offense of wrong-doing). A bhikkhunī (nun) commits a Pācittiya (an offense entailing expiation); a Siksamana (female novice), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata (an offense of wrong-doing). This is called an offense. There is no offense if a white robe is obtained and then dyed with the three colors, namely blue, black, or brownish-yellow; if a heavy robe is stored after making a 『clean』 perception; if a light robe is also stored after making a 『clean』 perception; if it is not a robe, but a bowl bag, up to a sandal wrapping cloth, and all are stored after making a 『clean』 perception; if a dyed robe is left at the home of a layperson; if the color of a robe fades and it is re-dyed, there is no offense. There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (End of the sixtieth precept) At that time, the Buddha was in the Jeta Grove (Jetavana-anāthapindika-ārāma) in Śrāvastī (Savatthi). At that time, the Venerable Kāludāyi (Kāludāyin) disliked crows and shot them with a bow and arrow, shooting them incessantly, killing many crows.
眾烏，僧伽藍中遂成大積。時諸居士來入僧伽藍禮拜，見此大積死烏，各共嫌之，自相謂言：「沙門釋子不知慚愧、無有慈心殺眾生命，外自稱言：『我修正法。』如今觀之何有正法？射殺眾烏乃成大積。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「云何汝射殺眾烏乃成大積耶？」時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問迦留陀夷：「汝實不喜見烏，而以竹弓射殺眾烏而成大積不？」答曰：「實爾。」爾時世尊以無數方便呵責迦留陀夷：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何迦留陀夷！射殺眾烏以成大積耶？」呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘斷畜生命者，波逸提。」如是世尊與比丘結戒。
時諸比丘，坐起行來多殺細小蟲，中或有作波逸提懺、或有畏慎者。諸比丘往白佛，佛言：「不知者不犯。自今已去當如是說戒：若比丘故殺畜生命者，波逸提。」
比丘義如上。
畜生者，不能變化者斷其命，若自斷、若教人斷，若遣使、若往來使殺、若重使殺、若展轉遣使
【現代漢語翻譯】 現代漢語譯本： 眾多的烏鴉聚集在僧伽藍（僧侶居住的寺院）中，逐漸形成一大堆。當時，一些在家信徒來到僧伽藍禮拜，看見這堆死烏鴉，都感到厭惡，互相議論說：『這些沙門釋子（佛教出家人）不知羞恥，沒有慈悲心，殺害這麼多生命，對外卻自稱「我修行正法」。現在看來，哪裡有什麼正法？射殺烏鴉堆積成山。』當時，一些比丘（佛教僧侶）聽到了這些議論，其中有些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責備迦留陀夷（人名）說：『你怎麼能射殺這麼多烏鴉，堆積成山呢？』這些比丘前往世尊（釋迦牟尼佛）處，頂禮佛足后在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧眾，明知故問迦留陀夷：『你確實因為不喜歡烏鴉，就用竹弓射殺它們，堆積成山了嗎？』迦留陀夷回答說：『確實如此。』當時，世尊用無數種方法呵斥迦留陀夷：『你所做的事情是不對的，不合威儀、不合沙門法、不是清凈的行為、不是隨順修行的行為，是不應該做的。你怎麼能射殺烏鴉堆積成山呢？』呵斥迦留陀夷后，世尊告訴眾比丘：『這個人真是愚癡！種下很多有漏（會帶來煩惱）的因，這是最初的犯戒。從今以後，我要為比丘們制定戒律，包含十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘斷絕畜生（動物）的生命，犯波逸提（一種罪名）。』就這樣，世尊為比丘們制定了戒律。
當時，一些比丘在坐臥行走時，常常殺死細小的蟲子，其中有些人因此作波逸提懺悔，有些人感到畏懼謹慎。這些比丘前往稟告佛陀，佛陀說：『不知道的情況下不犯戒。從今以後，應當這樣說戒：如果比丘故意殺害畜生（動物）的生命，犯波逸提。』
比丘的定義如上所述。
畜生，指不能變化的生物，斷絕其生命，無論是自己斷絕、教別人斷絕，還是派遣使者、往來傳遞資訊使人殺害、多次派遣使者，或者輾轉派遣使者。
【English Translation】 English version: A large accumulation of crows formed in the Sangharama (monastery where monks reside). At that time, some lay devotees came to the Sangharama to worship and, upon seeing this large pile of dead crows, they all felt disgusted and said to each other, 'These Shramana Shakya sons (Buddhist monks) are shameless and without compassion, killing so many lives, yet outwardly claiming, 'I practice the true Dharma.' Now, looking at this, where is the true Dharma? Shooting and killing crows, creating a huge pile.' At that time, some Bhikshus (Buddhist monks) heard these discussions, and among them were some who were content with little, practiced Dhuta (ascetic practices), were fond of learning the precepts, and knew shame and remorse. They rebuked Kalodayin (a person's name), saying, 'How could you shoot and kill so many crows, creating such a large pile?' These Bhikshus went to the World Honored One (Shakyamuni Buddha), bowed their heads to his feet, sat to one side, and told the World Honored One the whole story. The World Honored One then gathered the Bhikshu Sangha (monk community) because of this matter, and knowingly asked Kalodayin, 'Is it true that you disliked the crows and shot them with a bamboo bow, creating a large pile?' Kalodayin replied, 'It is true.' At that time, the World Honored One rebuked Kalodayin with countless methods, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Shramana Dharma, not a pure practice, not in accordance with the path of practice, and should not be done. How could you shoot and kill crows, creating such a large pile?' After rebuking Kalodayin, the World Honored One told the Bhikshus, 'This foolish person! He has planted many seeds of defilement (causes of suffering), and this is the first transgression. From now on, I will establish precepts for the Bhikshus, containing ten meanings, even for the sake of the long-lasting existence of the true Dharma. Those who wish to recite the precepts should say this: If a Bhikshu intentionally takes the life of an animal (sentient being), he commits a Payattika (a type of offense).' In this way, the World Honored One established the precepts for the Bhikshus.
At that time, some Bhikshus often killed small insects while sitting, standing, walking, and moving. Some of them therefore made Payattika repentance, and some felt fear and caution. These Bhikshus went to report to the Buddha, and the Buddha said, 'Not knowing is not an offense. From now on, the precept should be recited like this: If a Bhikshu intentionally kills an animal (sentient being), he commits a Payattika.'
The definition of Bhikshu is as above.
'Animal' refers to beings that cannot transform. To cut off its life, whether one cuts it off oneself, instructs others to cut it off, or sends a messenger, sends messages back and forth to cause killing, sends multiple messengers, or sends messengers in a roundabout way.
殺、若自求使、若教人求使、若自求持刀人、教人求持刀人、若以身相、若口語、若身口、若遣使教、若遣書教、若遣使書教、若安坑陷殺、若安刀著常所倚住處、若毒藥、若安殺具在前，作如是方便，若復有餘所欲殺畜生，若殺者，波逸提。方便欲殺而不殺，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不故殺，或以瓦石、刀杖擲余處，而誤斷命；若比丘經營作房舍，手失瓦石而誤殺；若土墼材木、若屋柱櫨棟椽，如是手捉不禁墮而殺者；若扶病起而死；或還臥而死；若洗浴時死；若服藥時死；將入房時死；將出房時死；或將日中坐時死；或在蔭處而死，作如是眾多事，無有害心而死者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十一竟)
爾時世尊在舍衛國祇樹給孤獨園。時六群比丘取雜蟲水而飲用。諸居士見已皆嫌責言：「此沙門釋子！無有慈心殺害蟲命，外自稱言：『我修正法。』如今觀之何有正法？乃取雜蟲水用。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等無有慈心，乃飲蟲水以害其命耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因
【現代漢語翻譯】 現代漢語譯本： 殺生，如果自己動手殺，或者指使他人去殺，或者自己尋找持刀的人，或者教唆他人尋找持刀的人，或者通過身體的動作示意，或者通過口頭語言表達，或者身口並用，或者派遣使者教唆，或者派遣書信教唆，或者派遣使者攜帶書信教唆，或者設定陷阱坑害致死，或者把刀放在他人經常依靠的地方使其喪命，或者使用毒藥，或者把殺人的工具放置在他人面前，用這些方法，或者還有其他想要殺害的畜生，如果殺死了，犯波逸提罪（Pācittiya，一種輕罪）。如果想要殺害，但沒有殺死，犯突吉羅罪（Dukkata，一種輕罪）。
比丘尼（Bhikkhunī，女性出家人）犯波逸提罪；式叉摩那（Siksamana，準學女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯的情況：不是故意殺生，或者用瓦片、石頭、刀杖投擲其他地方，卻誤傷致死；如果比丘經營建造房舍，手中瓦片石頭掉落誤傷致死；如果是土坯、木材，或者屋柱、櫨棟、椽子，這樣手中拿著沒拿穩掉落致死；如果扶病人起身而死；或者扶病人還臥而死；或者洗浴時死；或者服藥時死；扶入房間時死；扶出房間時死；或者扶到太陽下坐時死；或者在陰涼處而死，做了這麼多事情，沒有害人之心而導致死亡的，不犯戒。
不犯的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第六十一竟）
當時，世尊（Buddha，覺悟者）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（Six monks）取用含有雜蟲的水來飲用。一些在家居士看到后都嫌棄責備說：「這些沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）！沒有慈悲心，殺害蟲子的性命，對外自稱說：『我修正法。』現在看來哪裡有正法？竟然取用含有雜蟲的水來飲用。」當時，眾比丘聽到后，其中有少欲知足、行頭陀行（Dhūta，苦行）、樂於學習戒律、知慚愧的人，嫌棄責備六群比丘說：「你們怎麼能沒有慈悲心，竟然飲用含有蟲子的水來殺害它們的性命呢？」當時，眾比丘前往世尊處，頭面頂禮雙足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因
【English Translation】 English version: Killing: If one kills oneself, or instructs another to kill, or seeks a person to hold a knife, or instructs another to seek a person to hold a knife, or by bodily gesture, or by verbal expression, or by both body and mouth, or by sending a messenger to instruct, or by sending a letter to instruct, or by sending a messenger with a letter to instruct, or by setting a pitfall to kill, or by placing a knife where one usually leans, or by using poison, or by placing killing tools in front, using such means, or if there are other living beings one desires to kill, if one kills, it is a Pācittiya (a minor offense). If one intends to kill but does not kill, it is a Dukkata (a minor offense).
A Bhikkhunī (female monastic) commits a Pācittiya; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commits a Dukkata. This is what is called an offense.
Non-offenses: Not intentionally killing, or throwing tiles, stones, knives, or sticks elsewhere, and accidentally causing death; if a Bhikkhu is managing the construction of a house, and a tile or stone slips from his hand and accidentally kills; if it is an adobe brick, timber, or a pillar, beam, or rafter, and it slips from his hand and kills; if supporting a sick person to get up and they die; or helping them lie down and they die; or they die while bathing; or they die while taking medicine; carrying them into a room and they die; carrying them out of a room and they die; or carrying them to sit in the sun and they die; or they die in the shade, doing so many things, without harmful intent, and they die, there is no offense.
Non-offenses: Initially, before the precepts were established, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the sixty-first)
At that time, the Buddha (Enlightened One) was in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Śrāvastī (City in ancient India). At that time, the group-of-six Bhikkhus (Six monks) took water containing mixed insects and drank it. Some laypeople saw this and criticized them, saying, 'These Śākyaputra (Disciples of Sakyamuni Buddha)! They have no compassion, killing the lives of insects, and outwardly claim, 'I am practicing the true Dharma.' Now, looking at it, where is the true Dharma? They actually take water containing mixed insects and drink it.' At that time, the Bhikkhus heard this, and among them were those who were content with little, practiced Dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the group-of-six Bhikkhus, saying, 'How can you have no compassion, actually drinking water containing insects to kill their lives?' At that time, the Bhikkhus went to the Buddha, bowed their heads to his feet, sat on one side, and reported the cause of this matter in detail to the Buddha. The Buddha at that time, because of this cause
緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等飲用雜蟲水以害其命耶？」爾時世尊以無數方便呵責六群比丘已告諸比丘：「此癡人！多種有漏處，最初犯戒，自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘飲用雜蟲水者，波逸提。」如是世尊與比丘結戒。
爾時諸比丘，不知有蟲無蟲，后乃知或作波逸提懺、或有畏慎者。白佛，佛言：「不知者無犯。自今已去當如是說戒：若比丘知水有蟲飲用者，波逸提。」
比丘義如上。
彼比丘知是雜蟲水飲用者，波逸提。除水已，若雜蟲漿、苦酒、清酪漿、清麥汁飲用，波逸提。有蟲水有蟲想，波逸提。有蟲水疑，突吉羅。無蟲水有蟲水想，突吉羅。無蟲水疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知有蟲無蟲想；若有粗蟲觸水使去；若漉水飲者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十二竟)◎
四分律卷第十六 大正藏第 22 冊 No. 1428 四分律
四分律卷第十七(初分之十七)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之七
【現代漢語翻譯】 現代漢語譯本： 當時，緣集比丘僧呵責六群比丘說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）[出家修行者]的法則，不是清凈的行為，不順應修行之道，是不應該做的。為什麼你們要飲用含有雜蟲的水，從而傷害它們的生命呢？』 這時，世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！製造多種產生煩惱的地方，最初違犯戒律。從今以後，為比丘們制定戒律，聚集十種意義，乃至爲了正法長久住世。想要宣說戒律的人，應當這樣說：如果比丘飲用含有雜蟲的水，犯波逸提（Pāyantika）[一種罪名]。』就這樣，世尊為比丘們制定了戒律。 當時，眾比丘不知道水裡是否有蟲，後來才知道，有的因此做了波逸提懺悔，有的心懷畏懼謹慎。他們稟告佛陀，佛陀說：『不知道的沒有罪。從今以後，應當這樣宣說戒律：如果比丘知道水裡有蟲還飲用，犯波逸提。』 比丘（Bhikṣu）[男性出家人]的定義如上所述。 如果比丘明知是含有雜蟲的水還飲用，犯波逸提。把水去掉之後，如果飲用含有雜蟲的漿、苦酒、清酪漿、清麥汁，犯波逸提。認為有蟲的水，也認為是真的有蟲，犯波逸提。對有蟲的水感到懷疑，犯突吉羅（Duṣkṛta）[一種輕罪]。沒有蟲的水，卻認為是含有雜蟲的水，犯突吉羅。沒有蟲的水，卻對此感到懷疑，犯突吉羅。 比丘尼（Bhikṣuṇī）[女性出家人]，犯波逸提；式叉摩那（Śikṣamāṇā）[預備沙彌尼]，沙彌（Śrāmaṇera）[男性的見習出家人]，沙彌尼（Śrāmaṇerī）[女性的見習出家人]，犯突吉羅。這些就是所謂的犯戒。 不犯戒的情況是：事先不知道是否有蟲，或者沒有認為有蟲；如果有粗大的蟲碰到水，使它離開；如果過濾水后飲用，沒有罪。 不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞。（第六十二條戒律結束） 《四分律》卷第十六 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第十七（初分之十七） 姚秦時代，罽賓（Kashmir）[古代地名]的三藏（Tripiṭaka）[精通佛教三藏經典的法師]佛陀耶舍（Buddhayasas）[人名]與竺佛念（Dharmasmṛti）[人名]等人共同翻譯的九十單提法之七
【English Translation】 English version: At that time, the Saṅgha (community) of Bhikṣus (monks) rebuked the group of six Bhikṣus, saying: 'What you are doing is wrong, not in accordance with proper conduct, not in accordance with the Dharma (teachings) of a Śrāmaṇa (ascetic), not a pure practice, not in accordance with the path of cultivation, and should not be done. Why do you drink water containing mixed insects, thereby harming their lives?' Then, the World-Honored One, after rebuking the group of six Bhikṣus with countless methods, told the Bhikṣus: 'These foolish people! Creating many places of defilement, initially violating the precepts. From now on, establish precepts for the Bhikṣus, gathering ten meanings, and even for the long-lasting existence of the True Dharma. Those who wish to recite the precepts should say this: If a Bhikṣu drinks water containing mixed insects, he commits a Pāyantika (expiation).』 Thus, the World-Honored One established the precepts for the Bhikṣus. At that time, the Bhikṣus did not know whether there were insects in the water or not. Later, they realized that some had made Pāyantika repentance, and some were fearful and cautious. They reported to the Buddha, and the Buddha said: 'Those who do not know are without offense. From now on, the precepts should be recited as follows: If a Bhikṣu knowingly drinks water containing insects, he commits a Pāyantika.』 The definition of Bhikṣu is as described above. If a Bhikṣu knowingly drinks water containing mixed insects, he commits a Pāyantika. After removing the water, if he drinks juice containing mixed insects, bitter wine, clear cheese whey, or clear barley juice, he commits a Pāyantika. If he thinks there are insects in the water and believes it to be true, he commits a Pāyantika. If he doubts whether there are insects in the water, he commits a Duṣkṛta (misdeed). If there is no insect in the water, but he thinks there are insects, he commits a Duṣkṛta. If there is no insect in the water, but he doubts it, he commits a Duṣkṛta. A Bhikṣuṇī (nun) commits a Pāyantika; a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun) commit a Duṣkṛta. These are what are called offenses. Non-offenses are: not knowing beforehand whether there are insects or not, or not thinking there are insects; if large insects touch the water, causing them to leave; if filtering the water before drinking, there is no offense. Non-offenses also include: when the precepts were not initially established, or due to insanity, mental confusion, or being afflicted by pain and suffering. (End of the sixty-second precept) 《Vinaya in Four Parts》Volume 16 《Taishō Tripiṭaka》Volume 22, No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》Volume 17 (Seventeenth of the First Part) Translated by Buddhayasas, a Tripiṭaka master from Kashmir during the Yao Qin Dynasty, together with Dharmasmṛti and others, the seventh of the ninety Saṃghāṭi laws.
◎爾時佛在舍衛國祇樹給孤獨園。爾時十七群比丘往語六群比丘：「長老！云何入初禪、第二、第三、第四禪。云何入空、無相、無愿？云何得須陀洹果、斯陀含果、阿那含果、阿羅漢果耶？」時六群比丘報言：「如汝等所說者，則已犯波羅夷法，非比丘。」時十七群比丘，便往上座比丘所問言：「若有諸比丘作如是問：『云何入初禪、二禪乃至四禪、空、無相愿、須陀洹乃至阿羅漢果？』為犯何罪？」上座比丘報言：「無所犯。」十七群比丘言：「我等曏者詣六群比丘所問言：『云何入初禪乃至四禪、空、無相愿，云何得須陀洹果乃至阿羅漢果？』彼即報言：『汝等自稱得上人法，犯波羅夷，非比丘。』」彼比丘即察知，此六群比丘與十七群比丘作疑惱。爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何汝等與十七群比丘作疑惱？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等與十七群比丘作疑惱？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法
【現代漢語翻譯】 現代漢語譯本： ◎ 此時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）。當時，十七群比丘去問六群比丘：『長老！如何進入初禪、第二禪、第三禪、第四禪？如何進入空、無相、無愿？如何證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，無學果）呢？』當時，六群比丘回答說：『如你們所說的，就已經觸犯了波羅夷法（Parajika，斷頭罪），不是比丘了。』 當時，十七群比丘便去向上座比丘請教說：『如果有比丘這樣問：『如何進入初禪、二禪乃至四禪、空、無相愿，如何證得須陀洹果乃至阿羅漢果？』會犯什麼罪呢？』上座比丘回答說：『沒有犯任何罪。』十七群比丘說：『我們剛才去六群比丘那裡問：『如何進入初禪乃至四禪、空、無相愿，如何證得須陀洹果乃至阿羅漢果？』他們就回答說：『你們自稱證得上人法，觸犯波羅夷，不是比丘。』』 那些比丘們隨即察覺到，是六群比丘在與十七群比丘製造疑惑和煩惱。當時，眾比丘聽聞此事，其中那些少欲知足、奉行頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘，都責備六群比丘說：『你們怎麼能與十七群比丘製造疑惑和煩惱呢？』當時，眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法（the way of a renunciate）、不清凈、不隨順修行，是不應該做的。你們怎麼能與十七群比丘製造疑惑和煩惱呢？』 當時，世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這六群比丘真是愚癡之人！多種種有漏之處，最初開始犯戒。從今以後，為比丘們制定戒律，集合十種意義乃至正法。』
【English Translation】 English version: ◎ At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, the group of seventeen bhikkhus went to the group of six bhikkhus and asked: 'Venerable elders! How does one enter the first jhana (absorption), the second, the third, and the fourth jhana? How does one enter emptiness, signlessness, and wishlessness? How does one attain the fruit of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one)?' At that time, the group of six bhikkhus replied: 'As you have spoken, you have already violated the Parajika (defeat) rule, and are no longer bhikkhus.' At that time, the group of seventeen bhikkhus went to the senior bhikkhus and asked: 'If there are bhikkhus who ask: 'How does one enter the first jhana, the second jhana, up to the fourth jhana, emptiness, signlessness, and wishlessness; how does one attain the fruit of Sotapanna up to the fruit of Arhat?' What offense is committed?' The senior bhikkhus replied: 'No offense is committed.' The group of seventeen bhikkhus said: 'We went to the group of six bhikkhus and asked: 'How does one enter the first jhana up to the fourth jhana, emptiness, signlessness, and wishlessness; how does one attain the fruit of Sotapanna up to the fruit of Arhat?' They replied: 'You claim to have attained superior human qualities, have violated the Parajika, and are no longer bhikkhus.' The bhikkhus then realized that the group of six bhikkhus were creating doubt and annoyance for the group of seventeen bhikkhus. At that time, the bhikkhus heard of this, and those who were of few desires, content, practiced the dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized the group of six bhikkhus: 'How can you create doubt and annoyance for the group of seventeen bhikkhus?' At that time, the bhikkhus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the matter to the World-Honored One in detail. The World-Honored One then gathered the bhikkhu sangha (community) because of this matter, and rebuked the group of six bhikkhus: 'What you have done is wrong, not in accordance with deportment, not in accordance with the life of a renunciate, not pure, not in accordance with practice, and should not be done. How can you create doubt and annoyance for the group of seventeen bhikkhus?' At that time, the World-Honored One, after rebuking the group of six bhikkhus with countless means, told the bhikkhus: 'These six bhikkhus are foolish people! They have planted many seeds of defilement, and are the first to violate the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten meanings up to the true Dharma.'
久住，欲說戒者當如是說：若比丘與他作疑惱，波逸提。」如是世尊與比丘結戒。
爾時眾多比丘集在一處共論法律，有一比丘退去。退去者心疑，作是言：「彼諸比丘與我作疑。」諸比丘白佛，佛言：「不故作者無犯。自今已去當如是結戒：若比丘故疑惱他比丘，令須臾間不樂者，波逸提。」
比丘義如上。
疑惱者，若為生時、若為年歲、若受戒、若為羯磨、若為犯、若為法也。為生時疑者，即問言：「汝生來幾時耶？」報言：「我生來爾所時。」語言：「汝不爾所時生，汝如餘人生，非爾所時生。」是謂問生時疑。云何問年歲時生疑？問言：「汝幾歲？」報言：「我爾所歲。」語言：「汝非爾所歲，如餘人受戒者，汝未爾所歲。」是謂問年歲時生疑。云何問受戒生疑？問言：「汝受戒既年不滿二十，又界內別眾。」是謂問受戒時生疑。云何問羯磨生疑？問言：「汝受戒時白不成、羯磨不成，非法別眾。」是謂問羯磨生疑。云何于犯生疑，語言：「汝犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說。」是謂于犯生疑。云何於法生疑？「汝等所問法者，則犯波羅夷，非比丘。」是謂於法生疑。
若比丘，故為比丘作疑，若以生時、若歲時，乃至法時疑，說而了了者
【現代漢語翻譯】 現代漢語譯本： 久住（Jiuzhu，指常住的比丘），想要說戒時應當這樣說：『如果比丘給他人制造懷疑和惱怒，犯波逸提（bo yi ti，一種戒律）。』世尊就這樣與比丘們結戒。 當時，眾多比丘聚集在一處共同討論法律，有一位比丘退了出去。退出去的比丘心生疑惑，心想：『那些比丘在懷疑我。』眾比丘將此事稟告佛陀，佛陀說：『不是故意造成的，不構成犯戒。從今以後應當這樣結戒：如果比丘故意使其他比丘產生懷疑和惱怒，使他在短暫的時間內感到不快樂，犯波逸提。』 比丘的定義如前所述。 『疑惱』是指，如果是爲了出生時間、爲了年齡、爲了受戒、爲了羯磨（jie mo，僧團的議事程式）、爲了犯戒、爲了佛法而產生懷疑。爲了出生時間而產生懷疑，就是問：『你出生多久了？』回答說：『我出生這麼久了。』（提問者）說：『你不是出生這麼久，你像其他人一樣出生，不是出生這麼久。』這叫做詢問出生時間而產生懷疑。怎樣詢問年齡而產生懷疑？問：『你幾歲了？』回答說：『我這麼歲數了。』（提問者）說：『你不是這麼歲數，像其他人受戒一樣，你還沒到這個歲數。』這叫做詢問年齡而產生懷疑。怎樣詢問受戒而產生懷疑？問：『你受戒時年齡不滿二十歲，又在界內別眾（jie nei bie zhong，指在不合規的地點或人數下進行受戒）。』這叫做詢問受戒而產生懷疑。怎樣詢問羯磨而產生懷疑？問：『你受戒時白（bai，指羯磨的宣告）不成、羯磨不成，是非法的別眾。』這叫做詢問羯磨而產生懷疑。怎樣對犯戒產生懷疑？（提問者）說：『你犯了波羅夷（bo luo yi，斷頭罪）、僧伽婆尸沙（seng qie po shi sha，僅次於波羅夷的重罪）、波逸提、波羅提提舍尼（bo luo ti ti she ni，一種懺悔罪）、偷蘭遮（tou lan zhe，中等罪）、突吉羅（tu ji luo，輕罪）、惡說。』這叫做對犯戒產生懷疑。怎樣對佛法產生懷疑？『你們所問的法，則犯了波羅夷，不是比丘。』這叫做對佛法產生懷疑。 如果比丘，故意讓其他比丘產生懷疑，無論是用出生時間、還是歲數，乃至佛法時產生懷疑，說了個明明白白，
【English Translation】 English version: Jiuzhu (Jiuzhu, referring to a permanently residing Bhikkhu), when intending to recite the precepts, should say thus: 'If a Bhikkhu causes doubt and annoyance to another, it is a Pacittiya (bo yi ti, a type of precept).』 Thus, the World Honored One established the precepts with the Bhikkhus. At that time, many Bhikkhus gathered in one place to discuss the Dharma, and one Bhikkhu withdrew. The Bhikkhu who withdrew was suspicious, thinking: 'Those Bhikkhus are doubting me.' The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'If it is not done intentionally, there is no offense. From now on, the precepts should be established thus: If a Bhikkhu intentionally causes doubt and annoyance to another Bhikkhu, causing him to be unhappy for a short time, it is a Pacittiya.' The definition of Bhikkhu is as mentioned above. 'Doubt and annoyance' refers to doubt arising from birth time, age, ordination, Kamma (jie mo, procedures of Sangha), offenses, or the Dharma. Causing doubt about birth time means asking: 'How long have you been born?' The answer is: 'I have been born for so long.' (The questioner) says: 'You were not born for so long, you were born like other people, not for so long.' This is called causing doubt by asking about birth time. How to cause doubt by asking about age? Asking: 'How old are you?' The answer is: 'I am this old.' (The questioner) says: 'You are not this old, like others who have been ordained, you have not reached this age.' This is called causing doubt by asking about age. How to cause doubt by asking about ordination? Asking: 'When you were ordained, you were not yet twenty years old, and you were a separate group within the boundary (jie nei bie zhong, referring to ordination performed in an irregular location or with an insufficient number of people).' This is called causing doubt by asking about ordination. How to cause doubt by asking about Kamma? Asking: 'When you were ordained, the announcement (bai, referring to the declaration of Kamma) was not valid, the Kamma was not valid, and it was an illegal separate group.' This is called causing doubt by asking about Kamma. How to cause doubt about offenses? (The questioner) says: 'You have committed Parajika (bo luo yi, a capital offense), Sanghadisesa (seng qie po shi sha, a serious offense second only to Parajika), Pacittiya, Patidesaniya (bo luo ti ti she ni, a type of confession offense), Thullaccaya (tou lan zhe, a medium offense), Dukkata (tu ji luo, a minor offense), evil speech.' This is called causing doubt about offenses. How to cause doubt about the Dharma? 'The Dharma you are asking about is a Parajika offense, not a Bhikkhu.' This is called causing doubt about the Dharma. If a Bhikkhu intentionally causes doubt to another Bhikkhu, whether it is by birth time, or age, or even the time of the Dharma, and speaks clearly about it,
，波逸提；說而不了了者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾不故作；彼非爾許時生，恐後有疑悔，無故受他利養、受大比丘禮敬，便語言：「汝非如許時生，如餘人生，知汝非如許時生，其事實爾。」彼無爾許歲，恐後有疑悔，無故受他利養、受大比丘禮敬，便語言：「汝無爾許歲，如余比丘歲，汝未如許歲。其事實爾。」若年不滿二十，界內別眾，恐後有疑悔，無故受他利養、受大比丘禮敬，語令彼知，還本處更受戒，故便語言：「汝年不滿二十界內別眾，其事實爾。」白不成、羯磨不成非法別眾，恐後有疑悔，無故受他利養、受大比丘禮敬，語彼令知，還本處更受戒，故便語言：「汝白不成、羯磨不成就非法別眾，其事實爾。」犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說，恐后疑悔，無故受人利養、受持戒比丘禮敬，欲令彼知如法懺悔故便語言：「汝犯波羅夷乃至惡說有。」復若彼為性粗疏不知言語，便言：「如汝所說自稱上人法，犯波羅夷，非比丘行。」或戲笑語、或疾疾語、或獨語、或夢中語、或欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十三竟)
爾時
【現代漢語翻譯】 現代漢語譯本：說不如實情況，如果情節嚴重，構成波逸提（Pācittiya，一種輕罪）；如果情節輕微，構成突吉羅（Dukkata，一種微罪）。 比丘尼（Bhikkhunī，女性出家人）犯同樣的錯誤，構成波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人）犯同樣的錯誤，構成突吉羅。這就被稱為犯戒。 不構成犯罪的情況有：所說的事實確實如此，並非故意捏造；對方的年齡確實不到，但爲了避免日後產生懷疑和後悔，無緣無故地接受他人的供養、接受大比丘的禮敬，於是告知對方：『你的年齡確實不到，和一般人一樣，我知道你的年齡確實不到。』對方的年齡確實不到，爲了避免日後產生懷疑和後悔，無緣無故地接受他人的供養、接受大比丘的禮敬，於是告知對方：『你的年齡確實不到，和一般的比丘年齡不一樣，你還沒有到那個年齡。』如果年齡不滿二十歲，在戒律不清凈的僧團中受戒，爲了避免日後產生懷疑和後悔，無緣無故地接受他人的供養、接受大比丘的禮敬，告知對方，讓他回到原來的地方重新受戒，於是告知對方：『你年齡不滿二十歲，在戒律不清凈的僧團中受戒，這是事實。』通過不合規的白四羯磨（ñatti-catuttha-kamma，一種僧團儀式）、羯磨不成就的非法僧團受戒，爲了避免日後產生懷疑和後悔，無緣無故地接受他人的供養、接受大比丘的禮敬，告知對方，讓他回到原來的地方重新受戒，於是告知對方：『你通過不合規的白四羯磨、羯磨不成就的非法僧團受戒，這是事實。』犯了波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghadisesa，僧殘罪）、波逸提、波羅提提舍尼（Patidesaniya，應懺悔罪）、偷蘭遮（Thullaccaya，粗罪）、突吉羅、惡說，爲了避免日後產生懷疑和後悔，無緣無故地接受他人的供養、接受持戒比丘的禮敬，想要讓對方知道后如法懺悔，於是告知對方：『你犯了波羅夷乃至惡說。』或者對方天性粗疏，不理解言語，於是說：『如你所說，自稱證得上人法，犯了波羅夷，不是比丘的行為。』或者開玩笑說、或者快速地說、或者自言自語、或者在夢中說、或者想要說這個卻說成那個，這些都不構成犯罪。 不構成犯罪的情況還有：最初沒有制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第六十三條完） 當時
【English Translation】 English version: Speaking untruthfully, if the situation is serious, it constitutes a Pācittiya (a minor offense); if the situation is minor, it constitutes a Dukkata (a slight offense). For a Bhikkhunī (female monastic), committing the same error constitutes a Pācittiya; for a Siksamana (a novice trainee), a Sramanera (a young male monastic), and a Sramanerika (a young female monastic), committing the same error constitutes a Dukkata. This is what is called an offense. Non-offenses include: when the facts are indeed so and not deliberately fabricated; when the person's age is indeed less, but to avoid future doubts and regrets, one has groundlessly received offerings from others and reverence from senior Bhikkhus, and then informs the person: 'Your age is indeed less, like ordinary people, I know your age is indeed less.' When the person's age is indeed less, to avoid future doubts and regrets, one has groundlessly received offerings from others and reverence from senior Bhikkhus, and then informs the person: 'Your age is indeed less, not like the age of other Bhikkhus, you have not reached that age.' If one is under twenty years old and ordained in a community with impure precepts, to avoid future doubts and regrets, one has groundlessly received offerings from others and reverence from senior Bhikkhus, one informs the person, allowing them to return to their original place and receive ordination again, and then informs the person: 'You are under twenty years old and ordained in a community with impure precepts, this is the truth.' Ordination through an improper ñatti-catuttha-kamma (a formal act of the Sangha), or an unlawful community where the Kamma is not accomplished, to avoid future doubts and regrets, one has groundlessly received offerings from others and reverence from senior Bhikkhus, one informs the person, allowing them to return to their original place and receive ordination again, and then informs the person: 'You were ordained through an improper ñatti-catuttha-kamma, or an unlawful community where the Kamma was not accomplished, this is the truth.' Having committed a Parajika (defeat), a Sanghadisesa (formal meeting offense), a Pācittiya, a Patidesaniya (confessional offense), a Thullaccaya (grave offense), a Dukkata, or an evil speech, to avoid future doubts and regrets, one has groundlessly received offerings from others and reverence from virtuous Bhikkhus, wanting to allow the person to know and repent according to the Dharma, and then informs the person: 'You have committed a Parajika, up to evil speech.' Or if the person is naturally coarse and does not understand language, one says: 'As you said, claiming to have attained superior human qualities, having committed a Parajika, is not the conduct of a Bhikkhu.' Or speaking in jest, or speaking quickly, or speaking to oneself, or speaking in a dream, or intending to say this but saying that instead, these do not constitute offenses. Non-offenses also include: when the precepts were not initially established, due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the sixty-third) At that time
佛在舍衛國祇樹給孤獨園。時跋難陀釋子與一比丘親厚，然跋難陀釋子數數犯罪，向彼比丘說：「長老！我實犯如是如是罪，汝勿語人。」彼比丘報言：「可爾。」復于余時跋難陀釋子，與彼比丘共鬥。時彼比丘向余比丘說：「跋難陀釋子犯如是如是罪。」諸比丘問彼比丘言：「汝云何知耶？」比丘報言：「跋難陀釋子向我說。」諸比丘問言：「汝何不向余比丘說耶？」彼比丘報言：「我先忍便不說，今不忍故說。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘言：「云何汝等覆藏跋難陀釋子罪？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘覆跋難陀釋子罪耶？」爾時世尊以無數方便呵責彼比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘覆藏余比丘粗罪，波逸提。」如是世尊與比丘結戒。
彼比丘不知犯粗罪不犯粗罪后，乃知粗罪，或有作波逸提懺者、有疑者，佛言：「不知，無犯。自今已去應如是結戒：若比丘知他比丘犯粗罪，覆藏者，波逸提。」
比丘
【現代漢語翻譯】 現代漢語譯本 佛陀居住在舍衛國祇樹給孤獨園（Jetavana Anathapindika's Park in Shravasti）。當時，跋難陀釋子（Bhaddanta，一位釋迦族的比丘）與一位比丘關係親密。然而，跋難陀釋子屢次犯戒，便對那位比丘說：『長老！我確實犯了如此這般的罪，你不要告訴別人。』那位比丘回答說：『好的。』後來，在其他時候，跋難陀釋子與那位比丘發生了爭執。這時，那位比丘便向其他比丘說：『跋難陀釋子犯了如此這般的罪。』眾比丘問那位比丘說：『你是怎麼知道的？』比丘回答說：『是跋難陀釋子告訴我的。』眾比丘問他說：『你為什麼不向其他比丘說呢？』那位比丘回答說：『我先前忍住了沒說，現在忍不住了才說。』當時，眾比丘聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，呵責那位比丘說：『你們怎麼能隱瞞跋難陀釋子的罪行呢？』 當時，眾比丘前往世尊（Bhagavan，佛陀）處，頂禮佛足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵責那位比丘說：『你所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。比丘怎麼能隱瞞跋難陀釋子的罪行呢？』當時，世尊用無數種方法呵責了那位比丘后，告訴眾比丘：『這個愚癡的人！在多種有漏之處，最初就犯了戒。從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘隱瞞其他比丘的粗罪，犯波逸提（Payattika，一種輕罪）。』就這樣，世尊為比丘們制定了戒律。 那位比丘不知道犯的是粗罪還是非粗罪，後來才知道是粗罪，有人做了波逸提懺悔，有人心存疑惑，佛陀說：『不知道，沒有犯戒。從今以後，應當這樣制定戒律：如果比丘知道其他比丘犯了粗罪，加以隱瞞，犯波逸提。』 比丘
【English Translation】 English version The Buddha was dwelling at Jetavana Anathapindika's Park in Shravasti. At that time, Bhaddanta (a Shakyan monk) was close to a certain bhikkhu. However, Bhaddanta frequently violated precepts and said to that bhikkhu: 'Venerable sir! I have indeed committed such and such offenses; do not tell anyone.' That bhikkhu replied: 'Very well.' Later, at another time, Bhaddanta quarreled with that bhikkhu. Thereupon, that bhikkhu told other bhikkhus: 'Bhaddanta has committed such and such offenses.' The bhikkhus asked that bhikkhu: 'How did you know?' The bhikkhu replied: 'Bhaddanta told me.' The bhikkhus asked him: 'Why didn't you tell other bhikkhus?' That bhikkhu replied: 'I previously endured and did not speak, but now I cannot endure it, so I speak.' At that time, the bhikkhus heard this, and among them were those who were of few desires, content, practicing asceticism, delighting in learning the precepts, and knowing shame and remorse, who rebuked that bhikkhu, saying: 'How can you conceal Bhaddanta's offenses?' At that time, the bhikkhus went to the Bhagavan (the Buddha), prostrated themselves at his feet, sat down on one side, and told the Bhagavan the entire matter. The Bhagavan then gathered the Sangha (community of monks) because of this matter and rebuked that bhikkhu, saying: 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a renunciate, not in accordance with pure conduct, not in accordance with the conforming practice, and should not be done. How can a bhikkhu conceal Bhaddanta's offenses?' At that time, the Bhagavan, having rebuked that bhikkhu with countless means, told the bhikkhus: 'This foolish person! In many defiled situations, he initially violated the precepts. From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even for the long duration of the True Dharma. One who wishes to recite the precepts should say thus: If a bhikkhu conceals the gross offense of another bhikkhu, it is a Payattika (a minor offense).' Thus, the Bhagavan established a precept for the bhikkhus. That bhikkhu did not know whether it was a gross offense or not a gross offense, and later knew it was a gross offense. Some performed Payattika confession, and some were doubtful. The Buddha said: 'If one did not know, there is no offense. From now on, the precept should be established thus: If a bhikkhu knows that another bhikkhu has committed a gross offense and conceals it, it is a Payattika.' Bhikkhu
義如上。
粗罪者，四波羅夷、僧伽婆尸沙。
彼比丘知他比丘犯粗罪，小食知食后說者，突吉羅。食後知至初夜說，突吉羅。初夜知至中夜說，突吉羅。中夜知至后夜，欲說而未說，明相出波逸提。除粗罪，覆餘罪者，突吉羅。自覆藏粗罪，突吉羅。除比丘、比丘尼，覆餘人粗罪，突吉羅。粗罪粗罪想，波逸提。粗罪疑，突吉羅。非粗罪粗罪想，突吉羅。非粗罪疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知粗罪不粗罪想若向人說；或無人可向說；發心言我當說；未說之間明相已出；若說或有命難、梵行難，不說無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十四竟)
爾時世尊在羅閱城迦蘭陀竹園。爾時羅閱城中有十七群童子，先為親厚，最大者年十七，最小者年十二，最富者八十百千，最貧者八十千。中有一童子名優波離，父母唯有此一子，愛念未曾離目前。父母念言：「我等教此兒當學何技術，我等死後令快得生活無所乏短？」即自念：「當教先學書，我等死後快得生活，無所乏短不令身力疲苦。」復作是念：「教兒書亦有身力疲苦耳。更當學何技術，我等死後令兒快得生活，無所乏短身力不疲苦？」念
【現代漢語翻譯】 現代漢語譯本： 粗罪指的是四波羅夷（Sì Bōluóyí，斷頭罪）和僧伽婆尸沙（Sēngqié Póshīshā，僧殘罪）。 如果比丘知道其他比丘犯了粗罪，在小食後知道，並在食后說出，犯突吉羅（Tūjíluó，惡作罪）。食後知道，直到初夜說出，犯突吉羅。初夜知道，直到中夜說出，犯突吉羅。中夜知道，直到后夜，想要說但還沒說，明相出現，犯波逸提（Bōyìtí，單墮罪）。除了粗罪，覆蓋其他罪，犯突吉羅。自己覆蓋粗罪，犯突吉羅。除了比丘、比丘尼，覆蓋其他人的粗罪，犯突吉羅。認為是粗罪，實際上是粗罪，犯波逸提。懷疑是粗罪，犯突吉羅。認為不是粗罪，實際上是粗罪，犯突吉羅。懷疑不是粗罪，犯突吉羅。 比丘尼犯波逸提；式叉摩那（Shìchāmónà，學戒女）、沙彌（Shāmí，沙彌）、沙彌尼（Shāmíní，小沙彌尼）犯突吉羅。這被稱為犯戒。 不犯的情況是：事先不知道是粗罪，或者認為不是粗罪，如果向人說了；或者沒有人可以向其說；發心說『我應當說』；還沒說的時候，明相已經出現；如果說出，或者有性命危險、梵行（Fànxíng，清凈行）的危險，不說就沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第六十四條戒律結束） 當時，世尊在羅閱城（Luóyuèchéng，王舍城）的迦蘭陀竹園（Jiālántuó Zhúyuán）。當時，羅閱城中有十七群童子，先前關係親密，最大的十七歲，最小的十二歲，最富有的有八十百千（八百萬），最貧窮的有八十千（八萬）。其中有一個童子名叫優波離（Yōubōlí），父母只有這一個兒子，愛念他，從未讓他離開眼前。父母想：『我們教這個兒子學習什麼技術好呢？我們死後，讓他能夠快樂地生活，不會缺乏什麼？』於是自己想：『應當先教他學習書寫，我們死後，他能夠快樂地生活，不會缺乏什麼，也不會讓身體勞累。』又這樣想：『教兒子書寫也有身體勞累啊。更應當學習什麼技術，我們死後，讓兒子能夠快樂地生活，不會缺乏什麼，身體也不勞累？』想著……
【English Translation】 English version: 『Gross offenses』 refer to the four Pārājikas (Sì Bōluóyí, Defeat) and the Saṃghāvaśeṣas (Sēngqié Póshīshā, Formal Meeting Offenses). If a bhikkhu knows that another bhikkhu has committed a gross offense, knows after the morning meal and speaks of it after the meal, it is a duṣkṛta (Tūjíluó, offense of wrong-doing). Knowing after the meal, speaking of it until the first watch of the night, it is a duṣkṛta. Knowing in the first watch of the night, speaking of it until the middle watch of the night, it is a duṣkṛta. Knowing in the middle watch of the night, until the last watch of the night, intending to speak but not yet having spoken, when the light of dawn appears, it is a pāyantika (Bōyìtí, expiable offense). Except for gross offenses, concealing other offenses, it is a duṣkṛta. Concealing one's own gross offense, it is a duṣkṛta. Except for bhikkhus and bhikkhunīs, concealing the gross offense of others, it is a duṣkṛta. Thinking it is a gross offense, and it is a gross offense, it is a pāyantika. Doubting it is a gross offense, it is a duṣkṛta. Thinking it is not a gross offense, and it is a gross offense, it is a duṣkṛta. Doubting it is not a gross offense, it is a duṣkṛta. For a bhikkhunī, it is a pāyantika; for a śikṣamāṇā (Shìchāmónà, probationer), a śrāmaṇera (Shāmí, novice), or a śrāmaṇerikā (Shāmíní, female novice), it is a duṣkṛta. This is called an offense. There is no offense in the following cases: not knowing beforehand that it was a gross offense, or thinking it was not a gross offense, if one spoke to someone; or if there was no one to speak to; resolving, 『I should speak』; before speaking, the light of dawn has already appeared; if speaking would involve danger to life or danger to the brahmacarya (Fànxíng, holy life), there is no offense in not speaking. There is no offense in the following cases: initially, the rule was not yet established; or due to delusion, madness, mental derangement, or being afflicted by pain and suffering. (End of the sixty-fourth rule) At that time, the World-Honored One was in the Karaṇḍa Bamboo Grove (Jiālántuó Zhúyuán) in Rājagṛha (Luóyuèchéng). At that time, in Rājagṛha, there were seventeen groups of youths, who were previously close friends. The oldest was seventeen years old, the youngest was twelve years old, the richest had eighty hundred thousand (eight million), and the poorest had eighty thousand (eighty thousand). Among them was a youth named Upāli (Yōubōlí), whose parents had only this one son, and they loved him and never let him out of their sight. The parents thought: 『What skill should we teach this son, so that after we die, he can live happily and lack nothing?』 Then they thought to themselves: 『We should first teach him writing, so that after we die, he can live happily, lack nothing, and not have to exert his physical strength.』 Again, they thought: 『Teaching a son to write also involves physical exertion. What other skill should we teach him, so that after we die, our son can live happily, lack nothing, and not have to exert his physical strength?』 Thinking…
言：「今當教兒學算數技術，我等死後快得生活，無所乏短身不疲苦。」父母念言：「今教兒學算數，亦有身力疲苦耳。今當更教此兒學何技術，我等死後令快得生活，無所乏短身力不疲苦？今當教此兒學畫像技術，我等死後令快得生活無所乏短。」復念：「今教學畫，恐令兒眼力疲勞。當教此兒更學何技術，我等死後令快得生活無所乏短，眼不疲苦。」即自念言：「沙門釋子！善自養身安樂無眾苦惱，若當教此兒于沙門釋子法中出家為道，我等死後令快得生活，無所乏短身不疲苦。」後於異時，十七群童子語優波離童子言：「汝可隨我等出家為道。」答言：「我何用出家為？汝自出家。」十七群童子第二、第三語優波離言：「可共出家為道來。何以故？如我等今共相娛樂，于彼亦當如是共相娛樂嬉戲。」時優波離童子語諸童子言：「汝等小待！須我往白父母。」優波離童子即往父母所白言：「我今欲出家為道，愿父母見聽。」父母報言：「我等唯有汝一子，心甚愛念，乃至不欲令死別，而況當生別。」優波離童子如是再三白父母言：「唯愿聽我出家。」父母亦如是報言：「我等唯有汝一子，心甚愛念，不欲令死別，況當生別。」爾時父母得優波離童子再三慇勤，便作是念：「我等先已有此意：『當教此兒學何技術，
{ "translations": [ "現代漢語譯本：", "（父母）說：『現在應當教孩子學習算術技術，我們死後（他）能快速獲得生活所需，不會缺乏短缺，身體也不會疲憊辛苦。』父母思考說：『現在教孩子學習算術，也只是身體勞累罷了。現在應當再教這個孩子學習什麼技術，我們死後能讓他快速獲得生活所需，不會缺乏短缺，身體也不會疲憊辛苦呢？現在應當教這個孩子學習繪畫技術，我們死後能讓他快速獲得生活所需，不會缺乏短缺。』又想：『現在教他學畫，恐怕會使孩子的眼睛疲勞。應當教這個孩子再學習什麼技術，我們死後能讓他快速獲得生活所需，不會缺乏短缺，眼睛也不會疲勞。』於是自己想：『沙門釋子（Śrāmaṇa Śākya，佛教出家人）！善於保養身體，安樂沒有眾多苦惱，如果教這個孩子在沙門釋子的法中出家修行，我們死後能讓他快速獲得生活所需，不會缺乏短缺，身體也不會疲憊辛苦。』後來在另一時間，十七個童子對優波離童子（Upāli，佛陀十大弟子之一，持戒第一）說：『你可以跟隨我們出家修行。』（優波離）回答說：『我為什麼要出家？你們自己出家吧。』十七個童子第二次、第三次對優波離說：『可以一起出家修行。為什麼呢？就像我們現在一起互相娛樂，在那裡也應當像這樣一起互相娛樂嬉戲。』當時優波離童子對眾童子說：『你們稍等！須要我前去稟告父母。』優波離童子就前往父母處稟告說：『我現在想要出家修行，希望父母允許。』父母回答說：『我們只有你這一個兒子，心中非常愛念，甚至不希望（你）因死亡而與我們分離，更何況是活著分離。』優波離童子這樣再三地稟告父母說：『唯愿允許我出家。』父母也這樣回答說：『我們只有你這一個兒子，心中非常愛念，不希望（你）因死亡而與我們分離，更何況是活著分離。』當時父母見優波離童子再三慇勤請求，便這樣想：『我們先前已經有這個想法：『應當教這個孩子學習什麼技術，", "English version:", "（The parents）said: 'Now we should teach our child arithmetic skills, so that after we die, he can quickly obtain the necessities of life, without any shortages or hardships, and his body will not be tired.' The parents pondered: 'Teaching the child arithmetic now is just physical labor. What skill should we teach this child so that after we die, he can quickly obtain the necessities of life, without any shortages or hardships, and his body will not be tired? Now we should teach this child painting skills, so that after we die, he can quickly obtain the necessities of life without any shortages.' They further thought: 'Teaching him painting now might tire his eyes. What skill should we teach this child so that after we die, he can quickly obtain the necessities of life, without any shortages, and his eyes will not be tired?' Then they thought to themselves: 'The Śrāmaṇa Śākyas (沙門釋子, Buddhist monks)! They are good at nourishing their bodies, living in peace and without many sufferings. If we teach this child to leave home and practice the Dharma among the Śrāmaṇa Śākyas, after we die, he can quickly obtain the necessities of life, without any shortages or hardships.' Later, at another time, seventeen boys said to Upāli (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'You can follow us to leave home and practice the Dharma.' Upāli replied: 'Why should I leave home? You go leave home yourselves.' The seventeen boys said to Upāli a second and third time: 'Let's leave home and practice the Dharma together. Why? Just as we are enjoying ourselves together now, we should also enjoy and play together like this there.' At that time, Upāli said to the boys: 'Wait a moment! I need to go and inform my parents.' Upāli then went to his parents and said: 'I now want to leave home and practice the Dharma. I hope my parents will allow it.' The parents replied: 'We only have you as our son, and we love you very much. We don't even want you to be separated from us by death, let alone by living separation.' Upāli pleaded with his parents in this way again and again: 'Please allow me to leave home.' The parents also replied in this way: 'We only have you as our son, and we love you very much. We don't want you to be separated from us by death, let alone by living separation.' At that time, the parents, seeing Upāli's repeated and earnest requests, thought: 'We already had this idea: 'What skill should we teach this child," "'" ], "english_translations": [ "'" ] }
我等死後令兒快得生活，無所乏短，令身力不疲苦耳？』即作是念：『若教學書乃至畫像，我等死後快得生活無所乏短，令身力不疲苦，而恐勞兒身力眼力以致疲苦。』念言：『唯有沙門釋子！善自養身無眾苦惱。若令此兒在中出家者，快得生活無有眾苦。』」時父母即報兒言：「今正是時，聽汝出家。」時優波離童子還至十七群童子所語言：「我父母已聽我出家，汝等欲去者今正是時。」時諸童子即往僧伽藍中，白諸比丘言：「大德！我等欲出家學道，愿諸尊見度為道。」爾時諸比丘即度令出家受大戒。
時諸童子小來習樂不堪一食，至於夜半患饑，高聲大喚啼哭言：「與我食來，與我食來。」諸比丘語言：「小兒待須天明，若眾僧有食當共食，若無食者當共乞食。何以故？此間先都無作食處。」爾時世尊夜時在靜處思惟，聞小兒啼聲，知而故問阿難：「何等小兒夜半啼聲？」爾時阿難以此因緣具白世尊。世尊告阿難：「不應授年未滿二十者大戒。何以故？若年未滿二十者，不堪忍寒熱、飢渴、暴風、蚊虻、毒蟲，及不忍惡言。若身有種種苦痛不能堪忍，又復不堪持戒、不堪一食。阿難當知，年滿二十者，堪忍如上眾事。」爾時世尊夜過已集比丘僧，以此因緣告諸比丘：「自今已去與比丘結戒，集十句義乃至
{ "translations": [ "現代漢語譯本：『我們死後，要讓兒子能夠快速地過上生活，不缺乏任何東西，並且身體不疲憊辛苦。』於是就想：『如果教他讀書甚至繪畫，我們死後他也能快速地過上生活，不缺乏任何東西，並且身體不疲憊辛苦，但恐怕會勞累兒子的身體和眼睛，以至於疲憊辛苦。』又想：『只有沙門（Shamen，佛教出家修行者）釋子（Shizi，釋迦牟尼佛的弟子）！他們善於保養身體，沒有眾多苦惱。如果讓這個兒子在僧團中出家，就能快速地過上生活，沒有眾多苦惱。』」當時父母就告訴兒子說：「現在正是時候，允許你出家。」當時優波離（Upali）童子回到十七個童子那裡說：「我父母已經允許我出家，你們想去的現在正是時候。」當時這些童子就前往僧伽藍（Sengqielan，僧眾居住的園林）中，對各位比丘（Biqiu，出家受具足戒的男子）說：「大德！我們想出家學道，希望各位尊者能夠允許我們出家修行。」當時各位比丘就允許他們出家，並授予他們大戒（dajie，比丘所受的具足戒）。", "當時這些童子從小習慣了享樂，不能忍受一天只吃一頓飯，到了半夜就感到飢餓，高聲大叫啼哭說：「給我食物來，給我食物來。」各位比丘說：「小孩子，等待天亮，如果僧眾有食物就一起吃，如果沒有食物就一起去乞食。為什麼呢？因為這裡先前都沒有做飯的地方。」當時世尊（Shizun，對佛的尊稱）晚上在安靜的地方思考，聽到小兒的啼哭聲，明知故問阿難（Anan，佛陀的十大弟子之一）：「是什麼小兒在半夜啼哭？」當時阿難就把這個因緣詳細地告訴了世尊。世尊告訴阿難：「不應該授予未滿二十歲的人大戒。為什麼呢？如果未滿二十歲，就不能忍受寒冷、炎熱、飢餓、乾渴、暴風、蚊蟲、毒蟲，以及不能忍受惡語。如果身體有種種苦痛也不能忍受，又不能持戒，不能一天只吃一頓飯。阿難應當知道，年滿二十歲的人，才能忍受如上的各種事情。」當時世尊天亮后召集比丘僧眾，把這個因緣告訴各位比丘：「從今以後要與比丘們結戒，總結十句義乃至……」" ], "english_translations": [ "English version: 'After our death, we want our son to quickly have a good life, lacking nothing, and without physical fatigue or hardship.' Then they thought: 'If we teach him to read or even paint, after our death he will quickly have a good life, lacking nothing, and without physical fatigue or hardship, but we fear that it will tire his body and eyes, leading to fatigue and hardship.' They thought: 'Only the Shamen (Shamen, Buddhist renunciates) Shizi (Shizi, disciples of Shakyamuni Buddha)! They are good at taking care of their bodies and have no great suffering. If we let this son become a renunciate in the Sangharama (Sengqielan, a garden where the Sangha resides), he will quickly have a good life without great suffering.'" At that time, the parents told their son, 'Now is the right time, we allow you to become a renunciate.' Then the boy Upali (Upali) returned to the seventeen boys and said, 'My parents have allowed me to become a renunciate, if you want to go, now is the right time.' Then these boys went to the Sangharama and said to the Bhikkhus (Biqiu, ordained monks), 'Venerable ones! We want to become renunciates and study the Way, we hope that you will allow us to become renunciates and practice the Way.' At that time, the Bhikkhus allowed them to become renunciates and gave them the Great Precepts (dajie, the full precepts received by a Bhikkhu).", "At that time, these boys were accustomed to pleasure from a young age and could not bear eating only one meal a day. At midnight, they felt hungry and cried out loudly, 'Give me food, give me food.' The Bhikkhus said, 'Children, wait until dawn. If the Sangha has food, we will eat together. If there is no food, we will go begging together. Why? Because there has never been a place to cook food here before.' At that time, the World Honored One (Shizun, a respectful title for the Buddha) was contemplating in a quiet place at night, and hearing the children's cries, he knowingly asked Ananda (Anan, one of the Buddha's ten great disciples), 'What children are crying in the middle of the night?' At that time, Ananda told the World Honored One the details of this situation. The World Honored One told Ananda, 'One should not give the Great Precepts to those who are not yet twenty years old. Why? If one is not yet twenty years old, one cannot endure cold, heat, hunger, thirst, storms, mosquitoes, poisonous insects, and one cannot endure harsh words. If one has various physical pains, one cannot endure them, and one cannot uphold the precepts, and one cannot eat only one meal a day. Ananda, you should know that those who are twenty years old can endure all the above things.' At that time, after dawn, the World Honored One gathered the Bhikkhu Sangha and told the Bhikkhus about this situation, 'From now on, we must establish precepts for the Bhikkhus, summarizing the ten meanings and so on...'" ] }
正法久住，欲說戒者當如是說：若比丘年滿二十當受大戒，若年未滿二十受大戒，此人不得戒，彼比丘可呵責癡故，波逸提。」如是世尊與比丘結戒。
彼比丘不知年滿二十不滿二十，后乃知不滿二十，或作波逸提懺者、或有疑者，佛言：「不知者無犯。自今已去當如是結戒：年滿二十應受大戒，若比丘知年不滿二十與受大戒，此人不得戒，彼比丘可呵癡故，波逸提。」
比丘義如上。
其受戒人年不滿二十，和上知年不滿二十，眾僧及受戒人亦知不滿二十，于眾中問：「汝年滿二十？」未受戒人報言或滿二十、或不滿二十、或疑、或不知年數、或默然，或眾僧不問，和上波逸提，眾僧突吉羅。其受戒人年未滿二十，和上知年未滿二十，眾僧及受戒人謂年滿二十，眾僧問：「汝年滿二十？」未受戒人報言或滿二十、或不滿、或疑、或不知、或默然，僧或不問，和上波逸提，眾僧無犯。其受戒人年未滿二十，和上知年未滿二十，眾僧及受戒人疑，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿二十、或疑、或不知、或默然，僧或不問，和上波逸提，眾僧突吉羅。其受戒人年未滿二十，和上亦知年未滿二十，眾僧及受戒人不知，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿
【現代漢語翻譯】 現代漢語譯本： 爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘（bhikkhu，佛教出家男眾）年滿二十歲，才能接受大戒（Upasampadā，比丘戒），如果未滿二十歲就接受大戒，此人無法得戒，那位比丘應該被呵責，因為他的愚癡行為，犯了波逸提（Pācittiya，一種輕罪）。世尊（Buddha，佛陀）就這樣與比丘們制定了戒律。
如果比丘不知道受戒者是否年滿二十歲，後來才知道未滿二十歲，或者有人因此犯了波逸提而懺悔，或者有人對此感到疑惑，佛陀說：『不知情者無罪。』從今以後，應當這樣制定戒律：年滿二十歲才能接受大戒，如果比丘明知受戒者未滿二十歲而為其授大戒，此人無法得戒，那位比丘應該被呵責，因為他的愚癡行為，犯了波逸提。
比丘的定義如前所述。
如果受戒人未滿二十歲，和尚（Upajjhaya，戒師）明知其未滿二十歲，僧眾和受戒人也知道其未滿二十歲，在僧眾中詢問：『你年滿二十歲了嗎？』未受戒人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道年齡、或者沉默不語，或者僧眾沒有詢問，和尚犯波逸提，僧眾犯突吉羅（Dukkata，一種更輕的罪）。如果受戒人未滿二十歲，和尚明知其未滿二十歲，僧眾和受戒人認為其已滿二十歲，僧眾詢問：『你年滿二十歲了嗎？』未受戒人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧眾或者沒有詢問，和尚犯波逸提，僧眾無罪。如果受戒人未滿二十歲，和尚明知其未滿二十歲，僧眾和受戒人對此疑惑，在僧眾中詢問：『你年滿二十歲了嗎？』未受戒人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧眾或者沒有詢問，和尚犯波逸提，僧眾犯突吉羅。如果受戒人未滿二十歲，和尚也明知其未滿二十歲，僧眾和受戒人不知道，在僧眾中詢問：『你年滿二十歲了嗎？』未受戒人回答說或者已滿二十歲、或者未滿
【English Translation】 English version: For the long duration of the True Dharma, one who wishes to recite the precepts should say thus: 'If a bhikkhu (Buddhist monk) is twenty years old, he should receive the Great Ordination (Upasampadā, higher ordination); if he is not yet twenty years old and receives the Great Ordination, this person does not obtain the ordination. That bhikkhu should be reproached for his foolishness, and commits a Pācittiya (an offense requiring confession).』 Thus, the World-Honored One (Buddha) established the precepts with the bhikkhus.
If a bhikkhu does not know whether the one receiving ordination is twenty years old or not, and later learns that he is not yet twenty years old, or if someone commits a Pācittiya and confesses, or if someone has doubts about this, the Buddha said: 『One who does not know is without offense.』 From now on, the precepts should be established thus: one who is twenty years old should receive the Great Ordination. If a bhikkhu knowingly gives the Great Ordination to one who is not yet twenty years old, this person does not obtain the ordination. That bhikkhu should be reproached for his foolishness, and commits a Pācittiya.
The definition of 'bhikkhu' is as stated above.
If the one receiving ordination is not yet twenty years old, and the preceptor (Upajjhaya, ordination master) knows that he is not yet twenty years old, and the Sangha (community of monks) and the one receiving ordination also know that he is not yet twenty years old, and in the Sangha they ask: 『Are you twenty years old?』 The one not yet ordained answers that he is either twenty years old, or not twenty years old, or is doubtful, or does not know his age, or remains silent, or the Sangha does not ask, the preceptor commits a Pācittiya, and the Sangha commits a Dukkata (a minor offense). If the one receiving ordination is not yet twenty years old, and the preceptor knows that he is not yet twenty years old, and the Sangha and the one receiving ordination think that he is twenty years old, and the Sangha asks: 『Are you twenty years old?』 The one not yet ordained answers that he is either twenty years old, or not twenty years old, or is doubtful, or does not know, or remains silent, or the Sangha does not ask, the preceptor commits a Pācittiya, and the Sangha is without offense. If the one receiving ordination is not yet twenty years old, and the preceptor knows that he is not yet twenty years old, and the Sangha and the one receiving ordination are doubtful about this, and in the Sangha they ask: 『Are you twenty years old?』 The one not yet ordained answers that he is either twenty years old, or not twenty years old, or is doubtful, or does not know, or remains silent, or the Sangha does not ask, the preceptor commits a Pācittiya, and the Sangha commits a Dukkata. If the one receiving ordination is not yet twenty years old, and the preceptor also knows that he is not yet twenty years old, and the Sangha and the one receiving ordination do not know, and in the Sangha they ask: 『Are you twenty years old?』 The one not yet ordained answers that he is either twenty years old, or not yet
二十、或疑、或不知、或默然，僧或不問，和上波逸提，眾僧無犯。其受戒人年未滿二十，和上謂年滿二十，眾僧及受戒人知年未滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿二十、或疑、或不知、或默然，僧或不問，和上無犯，眾僧突吉羅。其受戒人年未滿二十，和上謂年滿二十，眾僧及受戒人謂年滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿二十、或疑、或不知、或默然，僧或不問，和上無犯，眾僧亦無犯。其受戒人年未滿二十，和上謂年滿二十，眾僧及受戒人疑，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿二十、或疑、或不知、或默然，眾或不問，和上無犯，眾僧突吉羅。其受戒人年未滿二十，和上謂年滿二十，眾僧及受戒人不知，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿二十、或疑、或不知、或默然，眾僧或不問，和上及眾僧無犯。其受戒人年未滿二十，和上疑，眾僧及受戒人知不滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或不滿、或疑、或不知、或默然，眾或不問，和上波逸提，眾僧突吉羅。其受戒人年未滿二十，和上疑，眾僧及受戒人謂年滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿、
【現代漢語翻譯】 現代漢語譯本 二十、如果有人疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師（和上）犯波逸提（Pācittiya，一種較輕的戒律），僧團其他成員沒有犯戒。 如果受戒人的年齡未滿二十歲，戒師認為他已滿二十歲，但僧團和其他受戒人都知道他未滿二十歲，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師沒有犯戒，僧團其他成員犯突吉羅（Dukkata，一種輕微的過失）。 如果受戒人的年齡未滿二十歲，戒師認為他已滿二十歲，僧團和其他受戒人都認為他已滿二十歲，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師沒有犯戒，僧團其他成員也沒有犯戒。 如果受戒人的年齡未滿二十歲，戒師認為他已滿二十歲，僧團和其他受戒人對此疑惑，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師沒有犯戒，僧團其他成員犯突吉羅。 如果受戒人的年齡未滿二十歲，戒師認為他已滿二十歲，僧團和其他受戒人不知道他未滿二十歲，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師和僧團其他成員都沒有犯戒。 如果受戒人的年齡未滿二十歲，戒師對此疑惑，僧團和其他受戒人知道他未滿二十歲，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿二十歲、或者未滿二十歲、或者疑惑、或者不知道、或者沉默不語，僧團沒有詢問，那麼戒師犯波逸提，僧團其他成員犯突吉羅。 如果受戒人的年齡未滿二十歲，戒師對此疑惑，僧團和其他受戒人認為他已滿二十歲，僧團中詢問：『你年滿二十歲了嗎？』未受戒的人回答說或者已滿……
【English Translation】 English version 20. If there is doubt, or not knowing, or silence, and the Sangha does not ask, the preceptor (Upajjhaya) commits a Pācittiya (a minor offense), and the Sangha members are without offense. If the person to be ordained is not yet twenty years old, and the preceptor thinks he is twenty years old, but the Sangha and the person to be ordained know he is not yet twenty years old, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or not twenty years old, or doubts, or does not know, or is silent, and the Sangha does not ask, then the preceptor is without offense, and the Sangha members commit a Dukkata (a minor transgression). If the person to be ordained is not yet twenty years old, and the preceptor thinks he is twenty years old, and the Sangha and the person to be ordained think he is twenty years old, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or not twenty years old, or doubts, or does not know, or is silent, and the Sangha does not ask, then the preceptor is without offense, and the Sangha members are also without offense. If the person to be ordained is not yet twenty years old, and the preceptor thinks he is twenty years old, and the Sangha and the person to be ordained doubt this, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or not twenty years old, or doubts, or does not know, or is silent, and the Sangha does not ask, then the preceptor is without offense, and the Sangha members commit a Dukkata. If the person to be ordained is not yet twenty years old, and the preceptor thinks he is twenty years old, and the Sangha and the person to be ordained do not know he is not yet twenty years old, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or not twenty years old, or doubts, or does not know, or is silent, and the Sangha does not ask, then the preceptor and the Sangha members are without offense. If the person to be ordained is not yet twenty years old, and the preceptor doubts this, and the Sangha and the person to be ordained know he is not yet twenty years old, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or not twenty years old, or doubts, or does not know, or is silent, and the Sangha does not ask, then the preceptor commits a Pācittiya, and the Sangha members commit a Dukkata. If the person to be ordained is not yet twenty years old, and the preceptor doubts this, and the Sangha and the person to be ordained think he is twenty years old, and the Sangha asks, 'Are you twenty years old?' The person not yet ordained replies that he is either twenty years old, or...
或未滿、或疑、或不知、或默然，眾或不問，和上波逸提，眾僧無犯。其受戒人年未滿二十，和上疑，眾僧及受戒人亦疑，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿、或疑、或不知、或默然，眾或不問，和上波逸提，眾僧突吉羅。其受戒人年未滿二十，和上疑，眾僧及受戒人不知，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿、或疑、或不知、或默然，眾或不問，和上波逸提，眾僧無犯。其受戒人年未滿二十，和上不知，眾僧及受戒人知年未滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿二十、或疑、或不知、或默然，眾或不問，和上無犯，眾僧突吉羅。其受戒人年未滿二十，和上不知，眾僧及受戒人謂年滿二十，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿、或疑、或不知、或默然，眾或不問，和上及眾僧無犯。其受戒人年未滿二十，和上不知，眾僧及受戒人疑，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿、或疑、或不知、或默然，眾或不問，和上無犯，眾僧突吉羅。其受戒人年不滿二十，和上不知，眾僧及受戒人亦不知，眾中問言：「汝年滿二十？」未受戒人報言或滿二十、或未滿、或疑、或不知、或默然，眾或不問，和
【現代漢語翻譯】 現代漢語譯本： 如果受戒者未滿二十歲，戒和尚（和上，Upajjhaya，指授戒的導師）對此有所懷疑，僧團（眾僧）和受戒者也對此有所懷疑，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒和尚犯波逸提（波逸提，Pācittiya，一種戒律名稱），僧團沒有犯戒。 如果受戒者未滿二十歲，戒和尚對此有所懷疑，僧團和受戒者都不知道，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒和尚犯波逸提，僧團犯突吉羅（突吉羅，Dukkata，一種輕微的罪過）。 如果受戒者未滿二十歲，戒和尚不知道，僧團和受戒者知道他未滿二十歲，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒和尚沒有犯戒，僧團犯突吉羅。 如果受戒者未滿二十歲，戒和尚不知道，僧團和受戒者認為他年滿二十歲，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒和尚和僧團都沒有犯戒。 如果受戒者未滿二十歲，戒和尚不知道，僧團和受戒者對此有所懷疑，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒和尚沒有犯戒，僧團犯突吉羅。 如果受戒者未滿二十歲，戒和尚不知道，僧團和受戒者也不知道，僧團中有人問：『你年滿二十歲了嗎？』未受戒者回答說或許滿二十歲，或許未滿，或許不確定，或許不知道，或許沉默不語，僧團或者沒有詢問，戒
【English Translation】 English version: If the person receiving ordination is under twenty years of age, and the Upajjhaya (戒和尚，the preceptor) is doubtful about this, and the Sangha (眾僧，the monastic community) and the person receiving ordination are also doubtful, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the Upajjhaya commits a Pācittiya (波逸提，an offense requiring confession), and the Sangha commits no offense. If the person receiving ordination is under twenty years of age, and the Upajjhaya is doubtful about this, and the Sangha and the person receiving ordination do not know, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the Upajjhaya commits a Pācittiya, and the Sangha commits a Dukkata (突吉羅，a minor offense). If the person receiving ordination is under twenty years of age, and the Upajjhaya does not know, and the Sangha and the person receiving ordination know that he is under twenty years of age, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the Upajjhaya commits no offense, and the Sangha commits a Dukkata. If the person receiving ordination is under twenty years of age, and the Upajjhaya does not know, and the Sangha and the person receiving ordination believe that he is twenty years old, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the Upajjhaya and the Sangha commit no offense. If the person receiving ordination is under twenty years of age, and the Upajjhaya does not know, and the Sangha and the person receiving ordination are doubtful about this, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the Upajjhaya commits no offense, and the Sangha commits a Dukkata. If the person receiving ordination is under twenty years of age, and the Upajjhaya does not know, and the Sangha and the person receiving ordination also do not know, and someone in the Sangha asks: 'Are you twenty years old?', and the person not yet ordained replies that perhaps he is twenty years old, perhaps he is not, perhaps he is uncertain, perhaps he does not know, or perhaps he remains silent, and the Sangha does not ask further, the
上、眾僧無犯。
彼比丘知年未滿二十，授大戒三羯磨竟，和上波逸提。白已二羯磨竟，和上三突吉羅。白已一羯磨竟，和上二突吉羅。白竟，和上一突吉羅。白未竟，和上突吉羅。若未白為作方便剃髮，若欲集眾和上，一切突吉羅。若眾僧集，和尚突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知，信受戒人語；若傍人證、若信父母、若受戒已疑，佛言：「當聽數胎中年月數閏月。」若數一切十四日說戒以為年數者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十五竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘，斗諍如法滅已，后更發起作是言：「汝不善觀不成觀，不善解不成解，不善滅不成滅，令僧未有諍事而有諍事起，已有諍事而不除滅。」時諸比丘作如是念言：「何故眾僧未有諍事而有諍事起，已有諍事而不除滅？」時諸比丘即觀察，知六群比丘諍事如法滅已后更發起，作如是言：「汝不善觀不成觀，不善解不成解，不善滅不成滅。」令僧未有諍事而有諍事起，已有諍事而不除滅。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何斗諍事如法滅已，后更發起言：『汝不善觀
【現代漢語翻譯】 現代漢語譯本： 上：眾僧沒有違犯。 如果比丘知道某人未滿二十歲，卻為他完成了授大戒的三次羯磨（Sangha Karma，僧團的儀式），和上（Upadhyaya，親教師）犯波逸提（Payattika，一種戒律名稱）。如果只完成了白已二羯磨，和上犯三突吉羅（Thullaccaya，一種戒律名稱）。如果只完成了白已一羯磨，和上犯二突吉羅。如果只進行了白（宣佈），和上犯一突吉羅。如果白尚未完成，和上犯突吉羅。如果未進行白就爲了方便而剃髮，或者想要召集僧眾，和上犯一切突吉羅。如果僧眾已經集結，和上犯突吉羅。 比丘尼犯波逸提；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。以上是關於違犯的情況。 不違犯的情況：事先不知道，相信了受戒人的話；或者有旁人作證，或者相信父母的話，或者受戒后產生懷疑，佛說：『應當聽取計算胎中月份和閏月。』如果計算一切十四日說戒的日子作為年數，則不構成違犯。 不違犯的情況：最初尚未制定戒律，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（第六十五條完） 當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（The Group of Six Monks）在如法地平息了爭端之後，又重新挑起事端，說：『你沒有好好觀察，沒有達成正確的觀察；沒有好好理解，沒有達成正確的理解；沒有好好平息，沒有達成正確的平息。』導致僧團本來沒有爭端卻產生了爭端，已經平息的爭端又沒有被消除。當時，眾比丘這樣想：『為什麼僧團本來沒有爭端卻產生了爭端，已經平息的爭端又沒有被消除？』眾比丘於是進行觀察，得知六群比丘在爭端如法平息之後又重新挑起事端，說：『你沒有好好觀察，沒有達成正確的觀察；沒有好好理解，沒有達成正確的理解；沒有好好平息，沒有達成正確的平息。』導致僧團本來沒有爭端卻產生了爭端，已經平息的爭端又沒有被消除。眾比丘聽聞此事後，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，譴責六群比丘說：『你們怎麼能在爭端如法平息之後，又重新挑起事端，說：』你沒有好好觀察
【English Translation】 English version: Above: The Sangha (community of monks) has no offense. If a Bhikkhu (monk) knows that someone is not yet twenty years old, but completes the three Sangha Karmas (Sangha Karma, community procedures) for bestowing the Great Ordination, the Upadhyaya (Upadhyaya, preceptor) commits a Payattika (Payattika, a type of offense). If only the second Karma after the announcement has been completed, the Upadhyaya commits a Thullaccaya (Thullaccaya, a type of offense). If only the first Karma after the announcement has been completed, the Upadhyaya commits two Dukkatas (Dukkata, a type of offense). If only the announcement has been made, the Upadhyaya commits one Dukkata. If the announcement has not been completed, the Upadhyaya commits a Dukkata. If the head is shaved for convenience without making the announcement, or if the Sangha is to be assembled, the Upadhyaya commits all Dukkatas. If the Sangha has already assembled, the Upadhyaya commits a Dukkata. A Bhikkhuni (nun) commits a Payattika; a Siksamana (Siksamana, female trainee), a Sramanera (Sramanera, novice monk), a Sramanerika (Sramanerika, novice nun) commit a Dukkata. This is what is considered an offense. Non-offenses: not knowing beforehand, believing the words of the person being ordained; or having a witness, or believing one's parents, or having doubts after ordination, the Buddha said: 'One should listen to the calculation of the months in the womb and the intercalary months.' If counting all the days of the fortnightly recitation of the precepts as the number of years, there is no offense. Non-offenses: when the precepts were initially not established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (End of the sixty-fifth) At that time, the Buddha was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the Group of Six Monks (The Group of Six Monks), after a dispute had been lawfully settled, stirred it up again, saying: 'You have not observed well, have not achieved correct observation; have not understood well, have not achieved correct understanding; have not pacified well, have not achieved correct pacification.' Causing the Sangha to have disputes where there were none, and not eliminating disputes that had already been settled. At that time, the Bhikkhus thought: 'Why is it that the Sangha has disputes where there were none, and disputes that have already been settled have not been eliminated?' The Bhikkhus then observed and learned that the Group of Six Monks, after the dispute had been lawfully settled, stirred it up again, saying: 'You have not observed well, have not achieved correct observation; have not understood well, have not achieved correct understanding; have not pacified well, have not achieved correct pacification.' Causing the Sangha to have disputes where there were none, and not eliminating disputes that had already been settled. When the Bhikkhus heard this, those among them who were of few desires, content, practicing Dhuta (Dhuta, ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the Group of Six Monks, saying: 'How can you, after a dispute has been lawfully settled, stir it up again, saying: 'You have not observed well
不成觀乃至不成滅。』令僧未有諍事而有諍事，已有諍事而不除滅。」時諸比丘往至世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何斗諍事如法滅已，后更發起言：『汝等不善觀不成觀，乃至不成滅。』令僧未有諍事而有諍事，已有諍事而不除滅。」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘斗諍如法滅已，后更發起者，波逸提。」如是世尊與比丘結戒。
爾時諸比丘，不知諍事如法滅、不如法滅，后乃知如法滅，或有作波逸提懺者、或有疑。佛言：「不知者無犯。自今已去當如是結戒：若比丘知諍事如法懺悔已，后更發起者，波逸提。」
比丘義如上。
如法者，如法、如毗尼、如佛所教。
諍者，有四種：言諍、覓諍、犯諍、事諍。
彼比丘知諍事如法滅已，后更發起作如是言：「不善觀不成觀，不善解不成解，不善滅不成滅。」說而了了者，波逸提；不了了者，突吉羅。除此諍已，若作余斗諍罵詈者，后更發起，一切突吉羅。若自發起已斗諍事者，
【現代漢語翻譯】 現代漢語譯本： 『不成觀乃至不成滅。』使得僧團本沒有爭端卻引發了爭端，已經平息的爭端又無法消除。」當時，眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘：「你們所做的事情是不對的，不合乎威儀、不合乎沙門之法、不是清凈的行為、不是隨順正道的行為，是不應該做的。為什麼在爭端已經如法平息之後，又再次挑起事端說：『你們沒有好好觀察，沒有達成正確的觀察，乃至沒有達成正確的平息。』使得僧團本沒有爭端卻引發了爭端，已經平息的爭端又無法消除。」世尊用無數種方法呵斥了六群比丘之後，告訴眾比丘：「這些愚癡的人！造作了多種有漏之處，最初就違反了戒律。從今以後，為比丘們制定戒律，集合十種功德，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘在爭端已經如法平息之後，又再次挑起事端，犯波逸提（Payittiya，一種輕罪）。」就這樣，世尊為比丘們制定了戒律。
當時，眾比丘不知道爭端是如法平息還是不如法平息，後來才知道是如法平息，有些人因此做了波逸提（Payittiya，一種輕罪）的懺悔，有些人則心存疑慮。佛說：「不知道的沒有罪。從今以後，應當這樣制定戒律：如果比丘明知爭端已經如法懺悔平息，之後又再次挑起事端，犯波逸提（Payittiya，一種輕罪）。」
比丘的定義如前所述。
如法，指合乎佛法（Dhamma）、合乎毗尼（Vinaya，戒律）、合乎佛陀的教導。
爭端，有四種：言諍、覓諍、犯諍、事諍。
如果比丘明知爭端已經如法平息，之後又再次挑起事端，說這樣的話：『沒有好好觀察，沒有達成正確的觀察，沒有好好理解，沒有達成正確的理解，沒有好好平息，沒有達成正確的平息。』如果說得清楚明白，犯波逸提（Payittiya，一種輕罪）；如果說得不清楚明白，犯突吉羅（Dukkata，一種輕微的罪過）。如果排除了這個爭端，又製造其他的爭鬥謾罵，之後再次挑起事端，一切都犯突吉羅（Dukkata，一種輕微的罪過）。如果自己先挑起爭端，
【English Translation】 English version: 『Imperfect observation, even to imperfect cessation.』 Causing the Sangha (community of monks) to have disputes where there were none, and not eliminating disputes that already existed.」 Then the Bhikkhus (monks) went to the Blessed One, bowed their heads at his feet, sat down on one side, and told the Blessed One in detail about this matter. At that time, the Blessed One, because of this matter, gathered the Bhikkhu Sangha (community of monks), and rebuked the group of six Bhikkhus (monks): 「What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma (teachings) of a Samana (ascetic), not pure conduct, not in accordance with the practice, and should not be done. Why, after a dispute has been lawfully settled, do you raise the issue again, saying: 『You did not observe well, did not achieve correct observation, even to not achieving correct cessation.』 Causing the Sangha (community of monks) to have disputes where there were none, and not eliminating disputes that already existed.」 After the Blessed One rebuked the group of six Bhikkhus (monks) with countless methods, he told the Bhikkhus (monks): 「These foolish people! Creating many defiled situations, initially violating the precepts. From now on, I will establish a precept for the Bhikkhus (monks), gathering ten benefits, even for the long-lasting of the true Dharma (teachings), those who wish to recite the precepts should say thus: If a Bhikkhu (monk), after a dispute has been lawfully settled, raises the issue again, it is a Payittiya (a minor offense).」 Thus, the Blessed One established a precept for the Bhikkhus (monks).
At that time, the Bhikkhus (monks) did not know whether a dispute was lawfully settled or unlawfully settled, and later they knew it was lawfully settled, and some made confession for Payittiya (a minor offense), and some were doubtful. The Buddha (enlightened one) said: 「Those who do not know are not at fault. From now on, the precept should be established thus: If a Bhikkhu (monk) knows that a dispute has been lawfully confessed and settled, and then raises the issue again, it is a Payittiya (a minor offense).」
The definition of Bhikkhu (monk) is as above.
Lawfully means in accordance with the Dhamma (teachings), in accordance with the Vinaya (monastic rules), in accordance with the Buddha's (enlightened one) teachings.
Dispute, there are four kinds: verbal dispute, seeking dispute, offense dispute, matter dispute.
If that Bhikkhu (monk) knows that a dispute has been lawfully settled, and then raises the issue again, saying such words: 『Imperfect observation, not achieving correct observation, imperfect understanding, not achieving correct understanding, imperfect cessation, not achieving correct cessation.』 If he speaks clearly, it is a Payittiya (a minor offense); if he does not speak clearly, it is a Dukkata (a minor transgression). If this dispute is excluded, and he creates other fighting and scolding, and then raises the issue again, all are Dukkata (a minor transgression). If he initiates a dispute himself,
突吉羅。除比丘、比丘尼，已共餘人斗諍罵詈后更發起者，突吉羅。觀作觀想者，波逸提。觀疑者，突吉羅。不成觀有觀想，突吉羅。不成觀疑，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知；若觀作不觀想；若事實爾；不善觀不成觀，不善解不成解，不善滅不成滅，便作是言：「不善觀乃至不善成滅。」若戲笑語、若疾疾語、若夢中語、欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十六竟)
爾時佛在舍衛國祇樹給孤獨園。有眾多比丘從舍衛國欲至毗舍離，時有賈客伴，欲私度關不輸王稅，時賈客問諸比丘言：「大德！欲何所至？」比丘報言：「欲至毗舍離。」賈客人言：「我等可得與諸尊共伴不？」諸比丘報言：「可爾。」爾時諸比丘與此賊賈客共伴行私度關。時守關人捉得已，即將至波斯匿王所，白王言：「此人等，私度關而不輸稅。」王即問言：「此賈客私度關不輸稅，此沙門復有何事？」守關人報言：「與此人為伴。」王復問諸比丘言：「大德！實與此賈客為伴耶？」報言：「實爾。」復問言：「諸尊！知此人不輸王稅不？」報言：「知。」王言：「若實知者法應死。」時王自念言：「我今作水澆
【現代漢語翻譯】 現代漢語譯本 突吉羅（Dukkata，一種輕微的罪過）。比丘、比丘尼，已經和別人爭吵謾罵之後又再次發起的，犯突吉羅。觀察並進行觀想的，犯波逸提（Pacittiya，一種較重的罪過）。觀察但心存疑惑的，犯突吉羅。沒有完成觀想卻自認為完成了觀想的，犯突吉羅。沒有完成觀想並心存疑惑的，犯突吉羅。
比丘尼，犯波逸提；式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，小沙彌）、沙彌尼（Samaneri，小沙彌尼），犯突吉羅。這被稱為犯戒。
不犯戒的情況有：如果事先不知道；如果觀察了但沒有進行觀想；如果事實確實如此；不正確的觀察導致沒有完成觀想，不正確的理解導致沒有完成理解，不正確的滅除導致沒有完成滅除，然後說：『不正確的觀察乃至不正確的完成滅除。』如果開玩笑、快速說話、夢中說話、想要說這個卻錯誤地說了那個，不犯戒。
沒有犯戒的情況還有：最初沒有制定戒律時，癡狂、精神錯亂、被痛苦煩惱所纏繞。（第六十六條完）
當時佛陀在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika's Park）。有很多比丘從舍衛國想要去毗舍離（Vesali），當時有一群商人，想要偷偷地通過關卡而不繳納國王的稅收，當時商人問這些比丘說：『大德！你們想要去哪裡？』比丘回答說：『想要去毗舍離。』商人說：『我們可以和各位尊者一起同行嗎？』比丘回答說：『可以。』當時這些比丘和這些盜賊商人一起同行，偷偷地通過關卡。當時守關的人抓住了他們，然後將他們帶到波斯匿王（Pasenadi）那裡，稟告國王說：『這些人，偷偷地通過關卡而不繳納稅收。』國王就問說：『這些商人偷偷地通過關卡而不繳納稅收，這些沙門又有什麼事？』守關人稟告說：『和這些人同行。』國王又問這些比丘說：『大德！真的和這些商人同行嗎？』回答說：『確實如此。』又問說：『各位尊者！知道這些人不繳納國王的稅收嗎？』回答說：『知道。』國王說：『如果真的知道，按照法律應該處死。』當時國王自己想：『我現在用水澆』
【English Translation】 English version Dukkata (a minor offense). A bhikkhu (monk) or bhikkhuni (nun) who, after having quarreled and reviled with others, initiates it again, commits a dukkata. One who observes and contemplates, commits a Pacittiya (a more serious offense). One who observes with doubt, commits a dukkata. One who does not complete the contemplation but thinks they have, commits a dukkata. One who does not complete the contemplation and has doubts, commits a dukkata.
A bhikkhuni commits a Pacittiya; a Sikkhamana (a female novice undergoing training), a Samanera (a male novice), or a Samaneri (a female novice) commits a dukkata. This is called an offense.
There is no offense if: one did not know beforehand; if one observes but does not contemplate; if the facts are so; incorrect observation leads to incomplete contemplation, incorrect understanding leads to incomplete understanding, incorrect cessation leads to incomplete cessation, and then one says: 'Incorrect observation, and so on, to incorrect completion of cessation.' If speaking in jest, speaking quickly, speaking in a dream, wanting to say this but mistakenly saying that, there is no offense.
There is also no offense: when the rule was not initially established, if one is insane, of deranged mind, or afflicted by pain and suffering. (End of the sixty-sixth)
At that time, the Buddha was in Savatthi (Savatthi) at Jetavana Anathapindika's Park (Jetavana Anathapindika's Park). There were many bhikkhus who wanted to go from Savatthi to Vesali (Vesali). At that time, there was a group of merchants who wanted to secretly pass through the customs without paying taxes to the king. The merchants asked the bhikkhus, 'Venerable sirs, where do you wish to go?' The bhikkhus replied, 'We wish to go to Vesali.' The merchants said, 'May we be able to accompany you, venerable ones?' The bhikkhus replied, 'It is possible.' At that time, these bhikkhus traveled with these thieving merchants, secretly passing through the customs. At that time, the customs officers caught them and brought them to King Pasenadi (Pasenadi), reporting to the king, 'These people are secretly passing through the customs without paying taxes.' The king then asked, 'These merchants are secretly passing through the customs without paying taxes, what is the matter with these ascetics?' The customs officers reported, 'They are traveling with these people.' The king then asked the bhikkhus, 'Venerable sirs, are you really traveling with these merchants?' They replied, 'Indeed.' He further asked, 'Venerable ones, do you know that these people are not paying taxes to the king?' They replied, 'We know.' The king said, 'If you really know, according to the law, they should be put to death.' At that time, the king thought to himself, 'Now I will pour water'
頂王種，豈當殺沙門釋子耶？」時王無數方便呵責諸比丘已，于眾人前即敕傍人，放比丘令去。受教即放。時王眾中皆大聲稱言：「沙門釋子犯王重法，罪應入死，然王直小小呵責而放。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「汝等云何與賊賈客共伴行？」爾時諸比丘往至世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責諸比丘言：「汝等云何與賊賈客共伴行耶？」以無數方便呵責諸比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘共賊伴同道行，乃至一村間者，波逸提。」如是世尊與比丘結戒。
諸比丘不知是賊，以非賊共伴行，后乃知是賊伴，或有作波逸提懺者、或有疑者。佛言：「不知者不犯。自今已去當如是說戒：若比丘知是賊伴，共同道行，乃至一村間，波逸提。」如是世尊與比丘結戒。
彼比丘不結要，疑。佛言：「不結要，不犯。自今已去應如是結戒：若比丘知賊伴，結要共同道行，乃至一村間，波逸提。」
比丘義如上。
賊伴者，若作賊還，若方欲去。
結要者，共要至城、若至村。
道者，村間處處
【現代漢語翻譯】 現代漢語譯本： 『身為國王的後裔，怎麼能殺害沙門釋子（Śākyaputra，釋迦牟尼的弟子）呢？』當時國王用各種方法呵斥了這些比丘后，在眾人面前命令身邊的人，放比丘們離開。接受命令后，他們就放了比丘。當時國王的臣民都大聲說：『沙門釋子觸犯了國王的重法，罪應當處死，然而國王只是稍加呵斥就放了他們。』當時眾比丘聽了這些話，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責備六群比丘：『你們怎麼能與盜賊商人結伴同行呢？』當時，這些比丘前往世尊（Śākyamuni，釋迦牟尼）處，頂禮佛足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因此事召集比丘僧團，呵斥這些比丘說：『你們怎麼能與盜賊商人結伴同行呢？』用各種方法呵斥了這些比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘與盜賊結伴同行，哪怕只在一個村子的距離內，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。
眾比丘不知道他們是盜賊，與非盜賊的人結伴同行，後來才知道是盜賊同夥，有的做了波逸提懺悔，有的心存疑慮。佛說：『不知道的，不犯戒。從今以後應當這樣說戒：如果比丘知道是盜賊同夥，與他們結伴同行，哪怕只在一個村子的距離內，犯波逸提。』就這樣，世尊為比丘們制定了戒律。
那些比丘沒有約定，心存疑慮。佛說：『沒有約定，不犯戒。從今以後應當這樣制定戒律：如果比丘知道是盜賊同夥，與他們約定結伴同行，哪怕只在一個村子的距離內，犯波逸提。』
比丘的定義如上所述。
盜賊同夥指的是，如果是做了盜賊返回，或者正要去做盜賊。
約定指的是，共同約定前往城市，或者前往村莊。
道路指的是，村落之間的道路。
【English Translation】 English version: 'Being of royal lineage, how can you kill a Śākyaputra (disciple of Śākyamuni)?' At that time, the king, with countless means, rebuked the bhikkhus (monks), and in front of the assembly, he ordered his attendants to release the bhikkhus and let them go. Receiving the instruction, they released them. At that time, the king's assembly all loudly proclaimed, 'The Śākyaputra bhikkhus have violated the king's severe laws, and their crime deserves death, yet the king only slightly rebuked them and released them.' At that time, the bhikkhus heard these words, and among them, those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized the group-of-six bhikkhus, 'How can you travel together with robber merchants?' At that time, these bhikkhus went to the Blessed One (Śākyamuni), bowed their heads to his feet, and sat on one side, reporting the entire matter to the Blessed One. The Blessed One, at that time, gathered the bhikkhu sangha (monastic community) because of this matter, and rebuked the bhikkhus, saying, 'How can you travel together with robber merchants?' After rebuking the bhikkhus with countless means, he told the bhikkhus, 'These foolish people! Many kinds of defiled places, the first offense against the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten meanings, even so that the true Dharma may long endure. Those who wish to recite the precepts should say it like this: If a bhikkhu travels on the same road with robber companions, even for the distance of one village, it is a Pāyantika (an offense requiring confession).』 Thus, the Blessed One established the precepts for the bhikkhus.
The bhikkhus did not know that they were robbers, and traveled together with non-robbers, and later learned that they were robber companions. Some did Pāyantika confession, and some had doubts. The Buddha said, 'Those who do not know do not violate the precept. From now on, the precept should be recited like this: If a bhikkhu knows that they are robber companions, and travels on the same road with them, even for the distance of one village, it is a Pāyantika.』 Thus, the Blessed One established the precepts for the bhikkhus.
Those bhikkhus did not make an agreement, and had doubts. The Buddha said, 'Without an agreement, there is no offense. From now on, the precept should be established like this: If a bhikkhu knows that they are robber companions, and makes an agreement to travel on the same road with them, even for the distance of one village, it is a Pāyantika.』
The definition of bhikkhu is as above.
Robber companions refer to those who are returning after committing robbery, or those who are about to go to commit robbery.
Agreement refers to a mutual agreement to go to a city, or to go to a village.
Road refers to the road between villages.
道。
若比丘，知是賊伴，共要同道行，至村間向處處道行，至一一道，波逸提。無村空曠無界處，共行至十里者，波逸提。若共行村間半道，突吉羅。減十里，突吉羅。村間一道行者，突吉羅。方便欲去而不去，共要去而不去，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知、不共結伴；若逐行安隱有所至；若為力勢所持；若被繫縛將去；若命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十七竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有比丘字阿梨吒，有如是惡見生：「我知世尊說法，其有犯淫慾，非障道法。」時諸比丘聞阿梨吒比丘有如是惡見生：「我知世尊說法，犯淫慾非障道法。」時諸比丘聞，欲除去阿梨吒比丘惡見，即往阿梨吒所，恭敬問訊已在一面坐，諸比丘語阿梨吒比丘言：「汝實知世尊說法，犯淫慾非障道法耶？」阿梨吒報言：「我實知世尊說法，犯淫慾非障道法。」時諸比丘，欲除阿梨吒惡見，即慇勤問之：「阿梨吒！莫作如是語，莫謗世尊，謗世尊者不善，世尊不作是語。阿梨吒！世尊無數方便說法教斷欲愛，知欲想，教除愛慾、斷愛慾想，除愛慾所燒、度于愛結。世尊無數方便
【現代漢語翻譯】 現代漢語譯本： 道。 如果比丘明知是盜賊同夥，還約定一同趕路，到達村落之間，在各處道路上同行，直到每一條道路，犯波逸提罪。在沒有村落的空曠無界之處，一同行走達到十里，犯波逸提罪。如果一同行走在村落之間的半路上，犯突吉羅罪。不足十里，犯突吉羅罪。在村落間的一條道路上行走，犯突吉羅罪。準備動身卻沒走，約定好一起走卻沒有走，一切都犯突吉羅罪。 比丘尼，犯波逸提罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅罪。這叫做犯戒。 不犯戒的情況：如果事先不知道、沒有共同結伴；如果順路行走，爲了安全到達某處；如果被勢力挾持；如果被捆綁帶走；如果面臨性命危險、梵行（Brahmacarya，清凈行）危險，不犯戒。 不犯戒的情況：最初沒有制定戒律，癡狂、心神錯亂、被痛苦煩惱所纏繞。(第六十七條戒律結束) 當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位比丘名叫阿梨吒（Arittha），產生了這樣的邪見：『我知道世尊說法，認為行淫慾之事，不是障礙修道的法。』當時眾比丘聽到阿梨吒比丘產生了這樣的邪見：『我知道世尊說法，認為行淫慾之事，不是障礙修道的法。』當時眾比丘聽到后，想要去除阿梨吒比丘的邪見，就前往阿梨吒的住所，恭敬地問候后在一旁坐下，眾比丘對阿梨吒比丘說：『你真的認為世尊說法，認為行淫慾之事，不是障礙修道的法嗎？』阿梨吒回答說：『我確實認為世尊說法，認為行淫慾之事，不是障礙修道的法。』當時眾比丘，想要去除阿梨吒的邪見，就懇切地勸告他：『阿梨吒！不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的，世尊不會說這樣的話。阿梨吒！世尊用無數的方法說法，教導斷除欲愛，認識欲想，教導去除愛慾、斷除愛慾之想，去除愛慾所帶來的燃燒、度脫愛慾的束縛。世尊用無數的方法
【English Translation】 English version: The Way. If a Bhikkhu (monk), knowing that someone is an accomplice of thieves, agrees to travel together with them, traveling on roads between villages, until each road, commits a Pacittiya (an offense requiring confession). In a wilderness without villages or boundaries, traveling together for up to ten leagues, commits a Pacittiya. If traveling together halfway between villages, commits a Dukkata (minor offense). Less than ten leagues, commits a Dukkata. Traveling on a single road between villages, commits a Dukkata. Preparing to leave but not leaving, agreeing to leave together but not leaving, all commit Dukkata. A Bhikkhuni (nun) commits a Pacittiya; a Siksamana (female novice undergoing training), a Sramanera (male novice), a Sramaneri (female novice), commit a Dukkata. This is called an offense. Not an offense: if one did not know beforehand, did not join as companions; if traveling along for safety to reach a destination; if being held by force; if being taken away bound; if facing danger to life or danger to Brahmacarya (celibate life), there is no offense. No offense: initially, the rule was not established, if one is insane, of deranged mind, or afflicted by pain and suffering. (The 67th rule ends) At that time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, there was a Bhikkhu named Arittha, who had such a wrong view arise: 'I know that the Blessed One teaches that engaging in sexual intercourse is not an obstacle to the path.' At that time, the Bhikkhus heard that the Bhikkhu Arittha had such a wrong view arise: 'I know that the Blessed One teaches that engaging in sexual intercourse is not an obstacle to the path.' At that time, the Bhikkhus, wanting to remove the wrong view of the Bhikkhu Arittha, went to Arittha's residence, respectfully greeted him, and sat down on one side. The Bhikkhus said to the Bhikkhu Arittha, 'Do you really know that the Blessed One teaches that engaging in sexual intercourse is not an obstacle to the path?' Arittha replied, 'I truly know that the Blessed One teaches that engaging in sexual intercourse is not an obstacle to the path.' At that time, the Bhikkhus, wanting to remove Arittha's wrong view, earnestly advised him, 'Arittha! Do not speak such words, do not slander the Blessed One, slandering the Blessed One is not good, the Blessed One would not say such words. Arittha! The Blessed One teaches in countless ways to abandon desire and love, to understand the thought of desire, to teach the removal of lust, the abandonment of the thought of lust, to remove the burning caused by lust, and to cross over the bonds of lust. The Blessed One uses countless methods
說，欲如大火坑，欲如炬火，亦如果熟，欲如假借，欲如枯骨，欲如段肉，如夢所見，欲如利刀，欲如新瓦器盛水置日中，欲如毒蛇頭，欲如捉利劍，欲如利戟。世尊作如是說欲，阿梨吒！世尊如是善說法，斷欲無慾、去垢無垢，調伏渴愛、滅除巢窟，出離一切諸結縛，愛盡涅槃。佛如是說法，汝云何言：『犯淫慾非障道法。』」時諸比丘慇勤問阿梨吒如是說時，阿梨吒比丘堅持惡見，實定而言：「此是真實，余皆虛妄。」爾時諸比丘不能除阿梨吒比丘惡見，便往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時告一比丘：「汝持我言往速喚阿梨吒比丘來。」彼比丘受教，即往阿梨吒比丘所語言：「世尊有教喚汝。」時阿梨吒比丘聞世尊喚，即往世尊所頭面禮足在一面坐，佛問阿梨吒比丘言：「汝實有是語：『我知佛所說法，行淫慾非障道法。』耶？」阿梨吒答言：「大德！實有如是言。」佛告阿梨吒：「汝云何知我所說如是？我無數方便說斷欲愛法，如上所說。」爾時世尊以無數方便呵責阿梨吒比丘已，告諸比丘：「聽眾僧為阿梨吒比丘作呵諫，舍此事故，白四羯磨呵諫。應如是諫，眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此阿梨吒比丘作如是語：「我知佛所說法，行淫慾非障道法。」若僧時
到僧忍聽，僧今與阿梨吒比丘作呵諫，舍此事故。「阿梨吒！汝莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說淫慾是障道法。若犯淫慾即是障道法。」白如是。』『大德僧聽！此阿梨吒比丘作如是語：「我知佛所說法，犯淫慾非障道法。」僧今與作呵諫，舍此事故。「阿梨吒！莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語，世尊無數方便說淫慾是障道法，若犯淫慾即是障道法。」誰諸長老忍僧為阿梨吒比丘作呵諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已為阿梨吒比丘作呵諫竟，僧忍，默然故，是事如是持。』應作如是呵責阿梨吒比丘，舍此事故白四羯磨。」諸比丘白佛，佛言：「若有餘比丘作是言：『我知佛所說，行淫慾非障道法。』眾僧亦應呵諫白四羯磨。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作如是語：『我知佛所說，法行淫慾非障道法。』彼比丘諫此比丘言：『大德！莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說行淫慾是障道法。』彼比丘諫此比丘時，堅持不捨，彼比丘乃至三諫，舍此事故。若三諫舍者善，不捨者波逸提。」
比丘義如上。
彼比丘作如是言：「我知佛所說
【現代漢語翻譯】 現代漢語譯本 到僧團中稟告，『僧團現在要對阿梨吒（Ariyata）比丘進行呵責勸誡，讓他放棄這種錯誤觀點。阿梨吒！你不要這樣說，不要誹謗世尊（Buddha），誹謗世尊是不好的。世尊不會這樣說，世尊用無數方便法門說明淫慾是修道的障礙。如果犯了淫慾，那就是修道的障礙。』就這樣稟告。 『尊敬的僧團請聽！這位阿梨吒比丘這樣說：「我知道佛陀所說的法，犯淫慾不是修道的障礙。」僧團現在要對他進行呵責勸誡，讓他放棄這種錯誤觀點。「阿梨吒！不要這樣說，不要誹謗世尊，誹謗世尊是不好的，世尊不會這樣說，世尊用無數方便法門說明淫慾是修道的障礙，如果犯了淫慾，那就是修道的障礙。」哪位長老贊同僧團對阿梨吒比丘進行呵責勸誡，讓他放棄這種錯誤觀點，就請默然不語；誰不同意，就請說出來。』這是第一次羯磨（Karma，儀式）。 第二次、第三次也像這樣說。『僧團已經為阿梨吒比丘完成了呵責勸誡，僧團贊同，因為大家都默然不語，這件事就這樣決定了。』應該這樣呵責阿梨吒比丘，讓他放棄這種錯誤觀點，進行白四羯磨。』 眾比丘稟告佛陀，佛陀說：『如果有其他比丘也這樣說：「我知道佛陀所說的法，行淫慾不是修道的障礙。」僧團也應該進行呵責勸誡，進行白四羯磨。從今以後，為比丘制定戒律，爲了聚集十種功德利益，乃至爲了正法久住，想要說戒的人應當這樣說：如果有比丘這樣說：「我知道佛陀所說的法，行淫慾不是修道的障礙。」那位比丘就應該勸誡這位比丘說：「大德！不要這樣說，不要誹謗世尊，誹謗世尊是不好的。世尊不會這樣說，世尊用無數方便法門說明行淫慾是修道的障礙。」』 『當那位比丘勸誡這位比丘時，如果他堅持不放棄這種錯誤觀點，那位比丘應該勸誡他三次，讓他放棄這種錯誤觀點。如果三次勸誡后他放棄了，那就好；如果不放棄，就犯了波逸提（Payattika，一種戒律）。』 比丘的定義如上所述。 那位比丘這樣說：『我知道佛陀所說……』
【English Translation】 English version Go to the Sangha (community of monks) and report, 'The Sangha will now admonish and rebuke the Bhikkhu (monk) Ariyata (name of the monk), to abandon this matter.' 'Ariyata! Do not speak in this way, do not slander the Blessed One (Buddha), slandering the Blessed One is not good. The Blessed One does not speak in this way, the Blessed One in countless ways has said that sexual desire is an obstacle to the path. If one commits sexual misconduct, it is an obstacle to the path.' Report in this way. 'Venerable Sangha, listen! This Bhikkhu Ariyata speaks thus: "I know the Dharma (teachings) spoken by the Buddha, committing sexual misconduct is not an obstacle to the path." The Sangha will now admonish and rebuke him, to abandon this matter. 'Ariyata! Do not speak in this way, do not slander the Blessed One, slandering the Blessed One is not good, the Blessed One does not speak in this way, the Blessed One in countless ways has said that sexual desire is an obstacle to the path, if one commits sexual misconduct, it is an obstacle to the path.' Whoever among the elders approves of the Sangha admonishing and rebuking Bhikkhu Ariyata to abandon this matter, let him be silent; whoever does not approve, let him speak.' This is the first Karma (ceremony). The second and third times are also spoken in this way. 'The Sangha has completed the admonishment and rebuke of Bhikkhu Ariyata, the Sangha approves, because everyone is silent, this matter is thus decided.' Bhikkhu Ariyata should be admonished in this way, to abandon this matter, and the fourfold declaration (白四羯磨) should be made.' The Bhikkhus reported to the Buddha, and the Buddha said, 'If there is another Bhikkhu who speaks thus: "I know the Dharma spoken by the Buddha, engaging in sexual conduct is not an obstacle to the path," the Sangha should also admonish and rebuke him, and make the fourfold declaration. From now on, precepts are established for the Bhikkhus, to gather ten benefits, and even for the long duration of the True Dharma, whoever wishes to recite the precepts should speak thus: If there is a Bhikkhu who speaks thus: "I know the Dharma spoken by the Buddha, engaging in sexual conduct is not an obstacle to the path," that Bhikkhu should admonish this Bhikkhu, saying, "Venerable one! Do not speak in this way, do not slander the Blessed One, slandering the Blessed One is not good. The Blessed One does not speak in this way, the Blessed One in countless ways has said that engaging in sexual conduct is an obstacle to the path."' 'When that Bhikkhu admonishes this Bhikkhu, if he persists and does not abandon this wrong view, that Bhikkhu should admonish him three times, to abandon this matter. If after three admonishments he abandons it, that is good; if he does not abandon it, he commits a Payattika (a type of offense).' The definition of Bhikkhu is as above. That Bhikkhu speaks thus: 'I know the Dharma spoken by the Buddha...'
法，行淫慾非障道法。」彼比丘諫此比丘言：「汝莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說：『行淫慾是障道法。』汝今可舍此事，莫為僧所呵，更犯重罪。」若受語者善，不隨語者應白。白已當語言：「我已白竟，余有羯磨在。汝可舍此事，莫為眾僧所呵責，更犯重罪。」若隨語者善，不隨語者當作初羯磨。初羯磨已，當語言：「我已白初羯磨竟，余有二羯磨在。汝當舍是事，莫為僧所呵責，更犯重罪。」若隨語者善，不隨語者當作第二羯磨。作第二羯磨已，當語言：「已作白二羯磨竟，余有一羯磨在。汝可舍是事，莫為眾僧所呵責，更重犯罪。」若隨語者善，不隨語者唱三羯磨竟，波逸提。作白已二羯磨竟舍者，三突吉羅。作白已一羯磨竟舍者，二突吉羅。白已舍者，一突吉羅。若白未竟舍者，突吉羅。若未作白作是語：「我知佛所說，行淫慾者非障道法。」一切突吉羅。彼比丘諫此比丘時，余比丘遮、若比丘尼遮者、若有餘人遮：「汝莫舍此事。」眾僧諫已不諫，遮者，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍；若非法別眾諫、若非法和合諫、法別眾、法相似別眾、法相似和合；非法非毗尼非佛所教；若無諫
【現代漢語翻譯】 現代漢語譯本： 『法，行淫慾非障道法。』（認為行淫慾不是修道的障礙）那位比丘勸誡這位比丘說：『你不要說這樣的話，不要誹謗世尊（Buddha，佛陀），誹謗世尊是不好的。世尊不會這樣說，世尊用無數方便法門說：『行淫慾是修道的障礙。』你現在應該放棄這種想法，不要被僧團呵責，更不要犯下重罪。』如果接受勸告就好，如果不接受勸告，應該稟告僧團。稟告之後應當說：『我已經稟告完畢，還有羯磨（Karma，業）要做。你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』如果接受勸告就好，如果不接受勸告，就應該進行第一次羯磨。第一次羯磨之後，應當說：『我已經稟告第一次羯磨完畢，還有兩次羯磨要做。你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』如果接受勸告就好，如果不接受勸告，就應該進行第二次羯磨。第二次羯磨之後，應當說：『已經做了白二羯磨完畢，還有一次羯磨要做。你應該放棄這件事，不要被僧團呵責，更不要再次犯罪。』如果接受勸告就好，如果不接受勸告，唱三次羯磨完畢，犯波逸提（Pācittiya，一種戒律名稱）。做了白之後，在兩次羯磨完畢後放棄的，犯三突吉羅（Duṣkṛta，一種輕罪）。做了白之後，在一次羯磨完畢後放棄的，犯二突吉羅。稟告之後放棄的，犯一突吉羅。如果稟告尚未完畢就放棄的，犯突吉羅。如果未作稟告就說：『我知道佛所說，行淫慾不是修道的障礙。』一切都犯突吉羅。那位比丘勸誡這位比丘時，其他比丘阻止、或者比丘尼阻止、或者其他人阻止：『你不要放棄這件事。』僧團勸誡之後不再勸誡，阻止的人，一切都犯突吉羅。
比丘尼，犯波逸提；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：最初說的時候就放棄；如果非法別眾勸誡、如果非法和合勸誡、合法別眾、法相似別眾、法相似和合；非法非毗尼（Vinaya，戒律）非佛所教；如果沒有勸誡。
【English Translation】 English version: 『The Dharma, engaging in sexual activity is not an obstacle to the path.』 That Bhikṣu (monk) admonished this Bhikṣu, saying: 『You should not speak such words, do not slander the Śāstā (Buddha), it is not good to slander the Śāstā. The Śāstā would not say such a thing, the Śāstā, with countless expedient means, said: 『Engaging in sexual activity is an obstacle to the path.』 You should now abandon this thought, do not be rebuked by the Saṅgha (monastic community), and do not commit a grave offense.』 If he accepts the advice, that is good; if he does not accept the advice, it should be reported to the Saṅgha. Having reported, one should say: 『I have finished reporting, there is still Karma (action, deed) to be done. You should abandon this matter, do not be rebuked by the Saṅgha, and do not commit a grave offense.』 If he accepts the advice, that is good; if he does not accept the advice, the first Karma should be performed. After the first Karma has been performed, one should say: 『I have finished reporting the first Karma, there are still two Karmas to be done. You should abandon this matter, do not be rebuked by the Saṅgha, and do not commit a grave offense.』 If he accepts the advice, that is good; if he does not accept the advice, the second Karma should be performed. After the second Karma has been performed, one should say: 『The white second Karma has been completed, there is still one Karma to be done. You should abandon this matter, do not be rebuked by the Saṅgha, and do not commit a grave offense.』 If he accepts the advice, that is good; if he does not accept the advice, after reciting the three Karmas, he commits a Pācittiya (an offense requiring confession). Having done the white, abandoning after completing two Karmas, he commits three Duṣkṛtas (a minor offense). Having done the white, abandoning after completing one Karma, he commits two Duṣkṛtas. Abandoning after reporting, he commits one Duṣkṛta. If he abandons before the reporting is completed, he commits a Duṣkṛta. If, without reporting, he says: 『I know what the Buddha said, engaging in sexual activity is not an obstacle to the path,』 he commits all Duṣkṛtas. When that Bhikṣu is admonishing this Bhikṣu, if other Bhikṣus prevent him, or Bhikṣuṇīs (nuns) prevent him, or other people prevent him: 『You should not abandon this matter.』 After the Saṅgha has admonished and no longer admonishes, those who prevent him, all commit Duṣkṛtas.
A Bhikṣuṇī commits a Pācittiya; a Śikṣamāṇā (a female novice undergoing training), a Śrāmaṇera (a male novice), a Śrāmaṇerikā (a female novice), commit Duṣkṛtas. This is what is called an offense.
Non-offenses: abandoning at the time of the initial statement; if admonishing by an unlawful separate assembly, if admonishing by an unlawful united assembly, a lawful separate assembly, a separate assembly similar to the Dharma, a united assembly similar to the Dharma; unlawful, not according to the Vinaya (monastic discipline), not taught by the Buddha; if there is no admonishment.
者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十八竟)
爾時佛在舍衛國祇樹給孤獨園。時阿梨吒比丘惡見，眾僧呵諫而故不捨。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責阿梨吒比丘言：「云何汝惡見，眾僧呵諫而故不捨？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責阿梨吒比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何阿梨吒比丘惡見，眾僧呵諫而故不捨耶？」世尊以無數方便呵責阿梨吒比丘已，告諸比丘：「自今已去，眾僧與阿梨吒比丘，作惡見不捨舉白四羯磨。應如是作，為阿梨吒比丘作舉，作舉已作憶念，作憶念已與罪。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此阿梨吒惡見，眾僧呵諫而故不捨。若僧時到僧忍聽，僧今與阿梨吒比丘作惡見不捨舉羯磨。白如是。』『大德僧聽！此阿梨吒比丘惡見，眾僧呵諫而故不捨。僧今為阿梨吒比丘作惡見不捨舉羯磨。誰諸長老忍僧今為阿梨吒比丘作惡見不捨舉羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與阿梨吒比丘作惡見不捨舉羯磨竟，僧忍，默然故，是事如是持。』」
時阿梨吒比
【現代漢語翻譯】 現代漢語譯本：
不構成違犯的情況包括：最初未制定戒律時，以及由於愚癡、瘋狂、精神錯亂或被痛苦煩惱所困擾時。（第六十八條完）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，阿梨吒（Ariṣṭa）比丘持有邪見，僧團勸誡他，但他仍然不放棄。眾比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，都責備阿梨吒比丘說：『你為什麼持有邪見，僧團勸誡你，你卻仍然不放棄呢？』眾比丘前往世尊處，頂禮佛足，在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧團，呵責阿梨吒比丘說：『你所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼阿梨吒比丘你持有邪見，僧團勸誡你，你卻仍然不放棄呢？』世尊用無數方便法門呵責阿梨吒比丘后，告訴眾比丘：『從今以後，僧團要對阿梨吒比丘進行惡見不捨的舉罪羯磨（ukkañcana-kamma，一種僧團的處分）。應當這樣做：為阿梨吒比丘進行舉罪，舉罪之後進行憶念，憶念之後給予罪罰。僧團中應當選擇能夠進行羯磨的人，如上所述，這樣宣告：『大德僧眾請聽！這位阿梨吒持有邪見，僧團勸誡他，但他仍然不放棄。如果僧團認為時機已到，僧團允許，僧團現在對阿梨吒比丘進行惡見不捨的舉罪羯磨。宣告如上。』『大德僧眾請聽！這位阿梨吒比丘持有邪見，僧團勸誡他，但他仍然不放棄。僧團現在為阿梨吒比丘進行惡見不捨的舉罪羯磨。哪位長老贊同僧團現在為阿梨吒比丘進行惡見不捨的舉罪羯磨就默然，誰不贊同就說出來。這是初次羯磨。』第二次、第三次也像這樣宣告。『僧團已經贊同對阿梨吒比丘進行惡見不捨的舉罪羯磨完畢，僧團贊同，因為默然的緣故，這件事就這樣成立。』
當時，阿梨吒比丘……
【English Translation】 English version:
There is no offense for those who [commit an act] when the precepts have not yet been established, or due to idiocy, madness, mental derangement, or being afflicted by pain and suffering. (End of section 68)
At that time, the Buddha was in the Jeta Grove, Anāthapindika's Park (Jetavana-anāthapindika-ārāma), in Śrāvastī (舍衛國). At that time, the bhikkhu Ariṣṭa (阿梨吒), held wrong views, and although the Sangha admonished him, he did not abandon them. When the bhikkhus heard of this, those among them who were of few desires, content, practicing dhūta (頭陀行, ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the bhikkhu Ariṣṭa, saying: 'Why do you hold wrong views, and although the Sangha admonishes you, you do not abandon them?' The bhikkhus went to the World-Honored One, bowed their heads at his feet, sat to one side, and fully reported this matter to the World-Honored One. At that time, the World-Honored One, because of this matter, gathered the Sangha of bhikkhus, and rebuked the bhikkhu Ariṣṭa, saying: 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a śrāmaṇa (沙門法, a renunciate), not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why do you, bhikkhu Ariṣṭa, hold wrong views, and although the Sangha admonishes you, you do not abandon them?' After the World-Honored One had rebuked the bhikkhu Ariṣṭa with countless skillful means, he told the bhikkhus: 'From now on, the Sangha should perform the ukkañcana-kamma (舉罪羯磨, act of suspension) for not abandoning wrong views on the bhikkhu Ariṣṭa. It should be done as follows: perform the act of suspension for the bhikkhu Ariṣṭa, after performing the act of suspension, perform the act of remembrance, and after performing the act of remembrance, give the punishment. In the Sangha, one should choose someone capable of performing the kamma, as described above, and announce as follows: 'Venerable Sangha, please listen! This Ariṣṭa holds wrong views, and although the Sangha admonishes him, he does not abandon them. If the Sangha deems it the right time, and the Sangha permits, the Sangha now performs the ukkañcana-kamma for not abandoning wrong views on the bhikkhu Ariṣṭa. The announcement is as follows.' 'Venerable Sangha, please listen! This bhikkhu Ariṣṭa holds wrong views, and although the Sangha admonishes him, he does not abandon them. The Sangha now performs the ukkañcana-kamma for not abandoning wrong views on the bhikkhu Ariṣṭa. Whoever among the elders approves of the Sangha now performing the ukkañcana-kamma for not abandoning wrong views on the bhikkhu Ariṣṭa should remain silent; whoever does not approve should speak. This is the first kamma.' The second and third times should also be announced in the same way. 'The Sangha has already approved the completion of the ukkañcana-kamma for not abandoning wrong views on the bhikkhu Ariṣṭa; the Sangha approves, and because of the silence, this matter is thus established.'
At that time, the bhikkhu Ariṣṭa...
丘，僧作惡見不捨舉羯磨。六群比丘供給所須、共同羯磨止宿言語。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘：「阿梨吒比丘！僧與作惡見不捨舉羯磨。云何供給所須、共止宿言語？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！阿梨吒比丘，僧為作惡見不捨舉羯磨，而供給所須、止宿言語？」世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，與如是語人未作法，有是惡見不捨，供給所須、共同羯磨止宿言語，波逸提。」如是世尊與比丘結戒。
時諸比丘，不知有如是語、不如是語，后乃知有如是語，或有作波逸提懺、或有疑者。佛言：「不知者無犯。自今已去當如是說戒：若比丘知如是語人，未作法如，是邪見而不捨，供給所須、共同羯磨止宿言語者，波逸提。」
比丘義如上。
如是語者，作如是語：「我聞世尊說法，行淫慾者非障道法。」
未作法者，若被舉、未為解。
如是見者，
【現代漢語翻譯】 現代漢語譯本 丘（Bhikkhu），如果僧團對比丘作了『不捨惡見舉羯磨』（不放棄邪惡見解的羯磨），六群比丘（Chabbaggiya）仍然供給他的所需，與他共同舉行羯磨，一起住宿和交談。當時，其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、有慚愧心的比丘，就呵責六群比丘：『阿梨吒比丘（Arittha Bhikkhu）！僧團已經對他作了不捨惡見舉羯磨，你們怎麼還供給他的所需，與他一起住宿和交談呢？』 當時，比丘們前往世尊（Buddha）處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不符合威儀，不符合沙門（Samana）的修行方式，不是清凈的行為，不隨順正道，是不應該做的。六群比丘！阿梨吒比丘，僧團已經對他作了不捨惡見舉羯磨，你們怎麼還供給他的所需，與他一起住宿和交談呢？』 世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這些六群比丘真是愚癡之人！在很多有漏之處，最初開始犯戒。從今以後，我要為比丘們制定戒律，爲了十種功德利益，乃至爲了正法久住，想要誦戒的人應當這樣說：如果比丘，對於像這樣說了那些話的人，還沒有依法處理，他有這樣的邪惡見解而不捨棄，還供給他的所需，與他共同舉行羯磨，一起住宿和交談，犯波逸提（Pacittiya）。』就這樣，世尊為比丘們制定了戒律。 當時，比丘們不知道什麼是『如是語』，什麼不是『如是語』，後來才知道什麼是『如是語』，有些人因此犯了波逸提並懺悔，有些人則感到疑惑。佛說：『不知道的人沒有罪。從今以後，應當這樣誦戒：如果比丘知道有人說了這樣的話，還沒有依法處理，他有這樣的邪見而不捨棄，還供給他的所需，與他共同舉行羯磨，一起住宿和交談，犯波逸提。』 比丘的定義如上所述。 『如是語』是指，說了這樣的話：『我聽世尊說法，行淫慾者不是障道法。』 『未作法』是指，如果（此人）被舉罪，還沒有為他解決。 『如是見』是指，
【English Translation】 English version Bhikkhus, if the Sangha (monastic community) has performed an 'Ukkhepaniyakamma for not abandoning evil views' (a formal act of suspension for not abandoning wrong views) against a bhikkhu (monk), the Chabbaggiya bhikkhus (group of six monks) still provide him with necessities, jointly perform kamma (monastic procedures), and share lodging and speech with him. When the other bhikkhus heard of this, those who were of few desires, content, practicing the dhuta (ascetic practices), delighting in learning the precepts, and conscientious, rebuked the Chabbaggiya bhikkhus: 'Arittha Bhikkhu! The Sangha has performed an Ukkhepaniyakamma for not abandoning evil views against him. How can you still provide him with necessities, and share lodging and speech with him?' Then the bhikkhus went to the Blessed One (Buddha), bowed their heads at his feet, sat down on one side, and reported this matter in detail to the Blessed One. The Blessed One then, because of this matter, convened the Sangha of bhikkhus, and rebuked the Chabbaggiya bhikkhus, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a Samana (ascetic), not a pure practice, not in accordance with the right path, and should not be done. Chabbaggiya bhikkhus! The Sangha has performed an Ukkhepaniyakamma for not abandoning evil views against Arittha Bhikkhu, how can you still provide him with necessities, and share lodging and speech with him?' After the Blessed One had rebuked the Chabbaggiya bhikkhus in countless ways, he told the bhikkhus: 'These Chabbaggiya bhikkhus are truly foolish people! In many places of defilement, they are the first to break the precepts. From now on, I will establish a precept for the bhikkhus, for ten benefits, and even for the long endurance of the true Dharma (teachings), those who wish to recite the precepts should say it thus: If a bhikkhu, knowing that a person has spoken such words, and has not been dealt with according to the law, and has such wrong views and does not abandon them, still provides him with necessities, jointly performs kamma, and shares lodging and speech with him, it is a Pacittiya (an offense requiring confession).』 Thus, the Blessed One established a precept for the bhikkhus. At that time, the bhikkhus did not know what 'such words' were, and what were not 'such words', and later they came to know what 'such words' were, and some therefore committed Pacittiya and confessed, and some were doubtful. The Buddha said: 'Those who did not know are without offense. From now on, the precept should be recited thus: If a bhikkhu knows that a person has spoken such words, and has not been dealt with according to the law, and has such wrong views and does not abandon them, still provides him with necessities, jointly performs kamma, and shares lodging and speech with him, it is a Pacittiya.' The definition of bhikkhu is as above. 'Such words' means, having spoken such words: 'I have heard the Blessed One say that engaging in sexual intercourse is not an obstacle to the path.' 'Not dealt with according to the law' means, if (this person) has been accused, and has not been resolved for him. 'Such views' means,
作如是見，知世尊所說法非障道法。
不捨惡見者，眾僧呵諫而不捨惡見。
供給所須者，有二種：若法、若財。法者，教修習增上戒、增上意、增上智、學問誦經。財者，供給衣服、飲食、床、臥具、病瘦醫藥。
同羯磨者，同說戒。
止宿者，屋有四壁一切覆一切障，或一切覆不一切障，或一切障不一切覆，或不盡覆不盡障。若比丘先入屋，後有如是語人來；若如是語人先入，比丘後來；若二人俱入宿，隨脅著地，一切波逸提。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，比丘不知便入宿；若比丘先在屋，如是語人後來入屋，比丘不知；若屋一切覆無四壁、或一切覆而半障、或一切覆少障、或一切障而無覆、或一切障而半覆、或一切障少覆、或半覆半障、或少覆少障、或不覆不障、或露地，如是一切不知無犯。若病倒地；若病轉側；若為力勢所持；或被系閉、或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十九竟)
爾時佛在舍衛國祇樹給孤獨園。時跋難陀釋子有二沙彌：一名羯那，二名摩睺迦，不知慚愧共行不凈。爾時羯那、摩睺伽自相謂言：「我等從佛聞法，其有行淫慾非障道法。」時諸比
【現代漢語翻譯】 現代漢語譯本 作如是見，認為世尊（Bhagavan）所說的法不是阻礙修道的法。
不捨棄惡見的人，僧團會勸誡他，但他不捨棄惡見。
供給所需，有兩種：法和財。法是指教導修習增上戒（adhisīla）、增上意（adhicitta）、增上智（adhipañña），學習和背誦經典。財是指供給衣服、飲食、床、臥具、醫藥。
同羯磨（kamma）是指一同說戒。
止宿是指，房屋有四壁，完全覆蓋且完全遮擋，或完全覆蓋但不完全遮擋，或完全遮擋但不完全覆蓋，或不完全覆蓋也不完全遮擋。如果比丘（bhikkhu）先進入房屋，後來有這樣的人來；如果這樣的人先進入，比丘後來；如果兩人一同進入住宿，任何人的身體接觸地面，都犯波逸提（pācittiya）。
比丘尼（bhikkhunī）犯波逸提；式叉摩那（sikkhamānā）、沙彌（sāmaṇera）、沙彌尼（sāmaṇerī）犯突吉羅（dukkaṭa）。這叫做犯戒。
不犯的情況是，比丘不知道就進入住宿；如果比丘先在房屋裡，這樣的人後來進入房屋，比丘不知道；如果房屋完全覆蓋但沒有四壁，或完全覆蓋但半遮擋，或完全覆蓋少量遮擋，或完全遮擋但沒有覆蓋，或完全遮擋但半覆蓋，或完全遮擋少量覆蓋，或半覆蓋半遮擋，或少量覆蓋少量遮擋，或不覆蓋也不遮擋，或露天的地方，像這些情況都不知道，就不算犯戒。如果生病倒地；如果生病翻身；如果被強力控制；或被囚禁、或有性命危險、或有梵行（brahmacariya）的危險，就不算犯戒。
不犯的情況是，最初沒有制定戒律，或者因為愚癡、瘋狂、心亂、被痛苦纏繞。（第六十九條完）
那時，佛陀（Buddha）在舍衛國（Sāvatthi）祇樹給孤獨園（Jetavana）。當時，跋難陀釋子（Bhallika）有兩個沙彌：一個叫羯那（Kaṇṇa），一個叫摩睺迦（Māhuka），不知羞恥地一起行不凈行。當時，羯那、摩睺伽互相說：『我們從佛陀那裡聽聞佛法，其中有行淫慾不是阻礙修道的法。』當時，各位比丘
【English Translation】 English version Seeing thus, they knew that the Dharma spoken by the Blessed One (Bhagavan) was not an obstacle to the path.
One who does not abandon wrong views, the Sangha admonishes him, but he does not abandon his wrong views.
Supplying the necessities, there are two kinds: Dharma and wealth. Dharma means teaching the practice of higher morality (adhisīla), higher mind (adhicitta), higher wisdom (adhipañña), learning and reciting the scriptures. Wealth means supplying clothing, food, beds, bedding, and medicine for sickness.
Same Kamma (kamma) means reciting the precepts together.
Dwelling means a house with four walls, completely covered and completely obstructed, or completely covered but not completely obstructed, or completely obstructed but not completely covered, or not completely covered and not completely obstructed. If a bhikkhu (bhikkhu) enters the house first, and then such a person comes later; if such a person enters first, and the bhikkhu comes later; if two people enter and stay together, whoever's body touches the ground, commits a pācittiya (pācittiya) offense.
A bhikkhunī (bhikkhunī) commits a pācittiya offense; a sikkhamānā (sikkhamānā), a sāmaṇera (sāmaṇera), a sāmaṇerī (sāmaṇerī) commits a dukkaṭa (dukkaṭa) offense. This is called an offense.
There is no offense if the bhikkhu enters the dwelling without knowing; if the bhikkhu is already in the house, and such a person enters the house later, the bhikkhu does not know; if the house is completely covered but has no four walls, or completely covered but half obstructed, or completely covered with little obstruction, or completely obstructed but has no covering, or completely obstructed but half covered, or completely obstructed with little covering, or half covered and half obstructed, or little covered and little obstructed, or neither covered nor obstructed, or in an open space, if one does not know any of these situations, there is no offense. If one falls to the ground due to illness; if one turns over due to illness; if one is held by force; or is imprisoned, or there is danger to life, or there is danger to the holy life (brahmacariya), there is no offense.
There is no offense if the rule was not initially established, or due to ignorance, madness, mental confusion, or being afflicted by pain. (End of sixty-ninth)
At that time, the Buddha (Buddha) was in Jeta's Grove (Jetavana) in Sāvatthi (Sāvatthi), the park of Anāthapiṇḍika. At that time, Bhallika (Bhallika), a Sakyan, had two novices: one named Kaṇṇa (Kaṇṇa), and the other named Māhuka (Māhuka), who shamelessly engaged in impure conduct together. At that time, Kaṇṇa and Māhuka said to each other: 'We have heard the Dharma from the Buddha, and among them, engaging in sexual desire is not an obstacle to the path.' At that time, the bhikkhus
丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責二沙彌言：「云何汝等自相謂言：『我從佛聞法，行淫慾非障道法。』」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責此二沙彌言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等自相謂言：『我從佛聞法，其行淫慾者非障道法。』」爾時世尊以無數方便呵責此二沙彌已，告諸比丘：「自今已去與此二沙彌作呵諫，舍此事故，白四羯磨。應如是作呵諫。立此二沙彌于眾僧前眼見耳不聞處，眾中當差堪能羯磨者如上，作如是白：『大德僧聽！彼二沙彌自相謂言：「我從世尊聞法，行淫慾者非障道法。」若僧時到僧忍聽，呵責彼二沙彌舍此事故。「沙彌！莫作是語，莫誹謗世尊，誹謗世尊者不善。世尊不作是語，沙彌！世尊無數方便說，行淫慾是障道法。」白如是。』『大德僧聽！彼二沙彌自相謂言：「我從世尊聞法，行淫慾者非障道法。」僧今與彼二沙彌作呵諫，令舍此事故。「汝沙彌！莫誹謗世尊，誹謗世尊者不善。世尊不作是語，世尊無數方便說，淫慾是障道法。」誰諸長老忍僧今呵責二沙彌令舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『眾僧已呵責二沙彌
【現代漢語翻譯】 現代漢語譯本： 阿難（Ānanda），我聽到，在僧團中，有一些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，他們譴責那兩個沙彌（śrāmaṇera，佛教出家男子）說：『你們怎麼能互相說：「我從佛陀那裡聽聞佛法，行淫慾不是障礙修道的法門。」』 當時，一些比丘前往世尊（Śākyamuni，釋迦牟尼佛）處，以頭面禮拜世尊的雙足，然後在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集了比丘僧團，呵斥那兩個沙彌說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（śrāmaṇa，出家修行者）的規範，不是清凈的行為，不順應修行之道，是不應該做的。你們怎麼能互相說：「我從佛陀那裡聽聞佛法，行淫慾不是障礙修道的法門。」』 當時，世尊用無數種方法呵斥了這兩個沙彌之後，告訴眾比丘：『從今以後，要對這兩個沙彌進行呵責勸誡，讓他們放棄這種說法，通過四羯磨（caturkarma，僧團的四種決議方式）來處理。應當這樣進行呵責勸誡：讓這兩個沙彌站在僧團面前，在眼睛能看到但耳朵聽不到的地方，僧團中應當選出一位有能力主持羯磨的人，像上面所說的那樣，作如下宣告：「各位大德僧眾請聽！這兩個沙彌互相說：『我從世尊那裡聽聞佛法，行淫慾不是障礙修道的法門。』如果僧團認為時機已到，僧團同意，就呵責這兩個沙彌放棄這種說法。沙彌！不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的。世尊沒有說過這樣的話，沙彌！世尊用無數種方法說明，行淫慾是障礙修道的法門。」這樣宣告。」』 『各位大德僧眾請聽！這兩個沙彌互相說：『我從世尊那裡聽聞佛法，行淫慾不是障礙修道的法門。』僧團現在要對這兩個沙彌進行呵責勸誡，讓他們放棄這種說法。「你們這些沙彌！不要誹謗世尊，誹謗世尊是不好的。世尊沒有說過這樣的話，世尊用無數種方法說明，淫慾是障礙修道的法門。」哪位長老贊同僧團現在呵責這兩個沙彌，讓他們放棄這種說法，就保持沉默；哪位不贊同，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『眾僧已經呵責了這兩個沙彌』
【English Translation】 English version: Thus I have heard. Ānanda, I heard that among them were those with few desires and contentment, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, who rebuked the two śrāmaṇeras (novice monks), saying, 'How can you say to each other, "I heard the Dharma from the Buddha, and engaging in sexual activity is not an obstacle to the path"?' At that time, some bhikṣus (monks) went to the place of the Śākyamuni (World Honored One), bowed their heads to his feet, and sat on one side, reporting this matter in detail to the World Honored One. The World Honored One then gathered the Saṅgha (monastic community) because of this matter, and rebuked the two śrāmaṇeras, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (ascetic), not a pure practice, not in accordance with the path, and should not be done. How can you say to each other, "I heard the Dharma from the Buddha, and engaging in sexual activity is not an obstacle to the path"?' At that time, after the World Honored One rebuked the two śrāmaṇeras with countless means, he told the bhikṣus, 'From now on, you should rebuke and admonish these two śrāmaṇeras, and have them abandon this statement, handling it through the caturkarma (four types of monastic procedures). The rebuke and admonishment should be done as follows: Have these two śrāmaṇeras stand before the Saṅgha, in a place where they can be seen but not heard, and the Saṅgha should select someone capable of conducting the karma, as mentioned above, and make the following announcement: "Venerable Saṅgha, please listen! These two śrāmaṇeras said to each other, 'I heard the Dharma from the World Honored One, and engaging in sexual activity is not an obstacle to the path.' If the Saṅgha deems the time appropriate, and the Saṅgha agrees, then rebuke these two śrāmaṇeras to abandon this statement. Śrāmaṇeras! Do not say such things, do not slander the World Honored One, slandering the World Honored One is not good. The World Honored One did not say such things, Śrāmaṇeras! The World Honored One has explained in countless ways that engaging in sexual activity is an obstacle to the path." Announce it thus."' 'Venerable Saṅgha, please listen! These two śrāmaṇeras said to each other, 'I heard the Dharma from the World Honored One, and engaging in sexual activity is not an obstacle to the path.' The Saṅgha now rebukes and admonishes these two śrāmaṇeras to abandon this statement. "You śrāmaṇeras! Do not slander the World Honored One, slandering the World Honored One is not good. The World Honored One did not say such things, the World Honored One has explained in countless ways that sexual activity is an obstacle to the path." Whoever among the elders approves of the Saṅgha now rebuking these two śrāmaṇeras to abandon this statement, let them remain silent; whoever does not approve, let them speak. This is the first karma.' The second and third times are also said in the same way. 'The Saṅgha has already rebuked the two śrāmaṇeras'
竟，僧忍，默然故，是事如是持。』」
彼二沙彌，眾僧呵責而故不捨此事。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責二沙彌：「云何汝等，僧呵責而故不捨惡見耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責二沙彌言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等二沙彌，眾僧呵責而故不捨惡見？」世尊以無數方便呵責二沙彌已，告諸比丘：「眾僧應與此二沙彌，作惡見不捨滅擯白四羯磨。應如是作，將二沙彌至眾僧前，立著見處不聞處。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此二沙彌，眾僧呵責故不捨惡見。若僧時到僧忍聽，僧今為二沙彌作惡見不捨滅擯。自今已去此二沙彌，不應言：「佛是我世尊。」不得隨逐余比丘，如諸沙彌，得與比丘二宿、三宿。汝等不得。汝出去！滅去！不應住此。白如是。』『大德僧聽！此二沙彌，眾僧呵責故不捨惡見。眾僧今與二沙彌作惡見不捨滅擯羯磨。自今已去此二沙彌，不得言：「佛是我世尊。」不應隨逐余比丘，如諸沙彌得與比丘二宿、三宿。汝今不得，汝出去！滅去！不應住此。誰諸長老忍僧為二沙彌作惡見不捨滅擯者默然，誰不忍者說。是
【現代漢語翻譯】 『於是，僧團沉默，表示認可，此事就這樣決定了。』
那兩個沙彌（Śrāmaṇera，佛教出家男子，年齡未滿二十歲）被僧團呵責，卻仍然不放棄這種邪見。當時，眾比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，都嫌棄呵責這兩個沙彌：『你們怎麼能這樣，僧團已經呵責你們了，你們還堅持這種惡見呢？』當時，眾比丘前往世尊（Śākyamuni，釋迦牟尼佛）處，頭面頂禮佛足，然後在一旁坐下，將這件事的來龍去脈詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責那兩個沙彌說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家修行者）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們怎麼能這樣，你們兩個沙彌，僧團已經呵責你們了，你們還堅持這種惡見？』世尊用無數種方法呵責了這兩個沙彌之後，告訴眾比丘：『僧團應該對這兩個沙彌，進行「惡見不捨滅擯」的白四羯磨（jñāna-karma，通過四次宣告和確認來執行的僧團決議）。應該這樣做：將這兩個沙彌帶到僧團面前，讓他們站在能看見的地方，但聽不見的地方。從僧團中選出一位有能力主持羯磨的人，像上面說的那樣，這樣宣告：『各位大德僧眾請聽！這兩個沙彌，被僧團呵責，卻仍然不放棄惡見。如果僧團認為時機已到，請允許僧團現在為這兩個沙彌進行「惡見不捨滅擯」。從今以後，這兩個沙彌，不應該說：「佛是我的世尊。」不得像其他沙彌那樣跟隨比丘，可以和比丘同住兩夜、三夜。你們不得這樣做。你們出去！離開這裡！不應該住在這裡。』這樣宣告。『各位大德僧眾請聽！這兩個沙彌，被僧團呵責，卻仍然不放棄惡見。僧團現在為這兩個沙彌進行「惡見不捨滅擯」羯磨。從今以後，這兩個沙彌，不得說：「佛是我的世尊。」不應該像其他沙彌那樣跟隨比丘，可以和比丘同住兩夜、三夜。你們現在不得這樣做，你們出去！離開這裡！不應該住在這裡。』哪位長老認可僧團為這兩個沙彌進行「惡見不捨滅擯」，就請保持沉默；誰不認可，就請說出來。』
【English Translation】 'Then, the Sangha (Buddhist monastic community) remained silent, indicating their approval, and the matter was thus decided.'
Those two Śrāmaṇeras (novice monks) were rebuked by the Sangha, but they still did not abandon this wrong view. At that time, the Bhikṣus (monks) heard about this matter, and among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They despised and rebuked the two Śrāmaṇeras: 'How can you do this? The Sangha has already rebuked you, yet you still persist in this wrong view?' At that time, the Bhikṣus went to the place of the Śākyamuni (World-Honored One), bowed their heads to the ground at his feet, and sat to one side, reporting the entire matter in detail to the World-Honored One. The World-Honored One then gathered the Bhikṣu Sangha because of this matter, and rebuked the two Śrāmaṇeras, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (ascetic), not a pure practice, not a practice that leads to liberation, and should not be done. How can you do this, you two Śrāmaṇeras? The Sangha has already rebuked you, yet you still persist in this wrong view?' After the World-Honored One rebuked the two Śrāmaṇeras with countless methods, he told the Bhikṣus: 'The Sangha should perform the 'Exclusion for Not Abandoning Wrong View' procedure of declaration and four acts of jñāna-karma (formal acts of the Sangha) for these two Śrāmaṇeras. It should be done like this: bring these two Śrāmaṇeras before the Sangha, and have them stand in a place where they can be seen but not heard. From among the Sangha, choose someone capable of conducting the karma, as mentioned above, and declare thus: 'Venerable Sangha, please listen! These two Śrāmaṇeras, having been rebuked by the Sangha, still do not abandon their wrong view. If the Sangha deems it the right time, may the Sangha now perform the 'Exclusion for Not Abandoning Wrong View' for these two Śrāmaṇeras. From this day forward, these two Śrāmaṇeras should not say: 'The Buddha is my World-Honored One.' They may not follow the other Bhikṣus as other Śrāmaṇeras do, being allowed to stay with the Bhikṣus for two or three nights. You are not allowed to do this. You go out! Leave this place! You should not stay here.' Thus declare. 'Venerable Sangha, please listen! These two Śrāmaṇeras, having been rebuked by the Sangha, still do not abandon their wrong view. The Sangha is now performing the 'Exclusion for Not Abandoning Wrong View' karma for these two Śrāmaṇeras. From this day forward, these two Śrāmaṇeras may not say: 'The Buddha is my World-Honored One.' They should not follow the other Bhikṣus as other Śrāmaṇeras do, being allowed to stay with the Bhikṣus for two or three nights. You are now not allowed to do this. You go out! Leave this place! You should not stay here.' Whoever among the elders approves of the Sangha performing the 'Exclusion for Not Abandoning Wrong View' for these two Śrāmaṇeras, let them remain silent; whoever does not approve, let them speak.'
初羯磨。』第二第三亦如是說。『僧已忍與二沙彌作惡見不捨滅擯竟，僧忍，默然故，是事如是持。』」
時六群比丘，知僧為此二沙彌作惡見不捨滅擯羯磨，而便誘將畜養共止宿。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等知僧為此二沙彌作惡見不捨滅擯羯磨，而誘將畜養共止宿耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等，知僧為此二沙彌作惡見不捨滅擯羯磨，而誘將畜養共止宿耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若沙彌作是言：『我知世尊所說法，行淫慾非障道法。』彼比丘諫此沙彌如是言：『汝莫作是語，莫誹謗世尊，誹謗世尊者不善。世尊不作是語，世尊無數方便說，行淫慾是障道法。』彼比丘作如是諫時，此沙彌堅持不捨。彼比丘應乃至再三呵諫，令舍此事故。若乃至三諫而舍者善，不捨者彼比丘當語彼沙彌言：『汝自今已去，不得言佛是我世尊，不得隨逐余比丘，如諸沙彌得與比
【現代漢語翻譯】 現代漢語譯本： 『初羯磨（karma，行為）。』第二第三也像這樣說。『僧團已經同意對這兩個沙彌（śrāmaṇera，男性的出家見習者）作出惡見不捨滅擯羯磨（karma，行為），僧團同意，因為沉默，這件事就這樣執行。』
當時，六群比丘（bhikṣu，男性出家眾），知道僧團已經對這兩個沙彌（śrāmaṇera，男性的出家見習者）作出了惡見不捨滅擯羯磨（karma，行為），卻引誘他們，將他們帶走，一起居住。眾比丘（bhikṣu，男性出家眾）聽說了這件事，其中那些少欲知足、奉行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的比丘（bhikṣu，男性出家眾），責備六群比丘（bhikṣu，男性出家眾）說：『你們怎麼能明知僧團已經對這兩個沙彌（śrāmaṇera，男性的出家見習者）作出了惡見不捨滅擯羯磨（karma，行為），還引誘他們，將他們帶走，一起居住呢？』當時，眾比丘（bhikṣu，男性出家眾）前往世尊（Bhagavān，佛陀）處，頭面禮足，在一旁坐下，將這件事的因緣詳細地稟告了世尊（Bhagavān，佛陀）。世尊（Bhagavān，佛陀）當時因為這件事召集了比丘僧團（bhikṣu-saṃgha，比丘的僧團），呵責六群比丘（bhikṣu，男性出家眾）說：『你們所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家修行者）的規範，不是清凈的行為，不是隨順修行的行為，是不應該做的。你們怎麼能明知僧團已經對這兩個沙彌（śrāmaṇera，男性的出家見習者）作出了惡見不捨滅擯羯磨（karma，行為），還引誘他們，將他們帶走，一起居住呢？』世尊（Bhagavān，佛陀）用無數種方便呵責了六群比丘（bhikṣu，男性出家眾）之後，告訴眾比丘（bhikṣu，男性出家眾）說：『這六群比丘（bhikṣu，男性出家眾）真是愚癡之人！在多種有漏之處，最初犯戒。從今以後，我要為比丘（bhikṣu，男性出家眾）制定戒律，集合十句義，乃至爲了正法久住，想要說戒的人應當這樣說：如果沙彌（śrāmaṇera，男性的出家見習者）說這樣的話：『我知道世尊（Bhagavān，佛陀）所說的法，行淫慾不是障礙修道的法。』這位比丘（bhikṣu，男性出家眾）應當這樣勸誡這位沙彌（śrāmaṇera，男性的出家見習者）：『你不要說這樣的話，不要誹謗世尊（Bhagavān，佛陀），誹謗世尊（Bhagavān，佛陀）是不好的。世尊（Bhagavān，佛陀）沒有這樣說過，世尊（Bhagavān，佛陀）用無數種方便說過，行淫慾是障礙修道的法。』當這位比丘（bhikṣu，男性出家眾）這樣勸誡時，這位沙彌（śrāmaṇera，男性的出家見習者）堅持不捨棄。這位比丘（bhikṣu，男性出家眾）應當乃至再三呵斥勸誡，讓他捨棄這件事。如果乃至勸誡三次而捨棄，那是好的，如果不捨棄，這位比丘（bhikṣu，男性出家眾）應當告訴這位沙彌（śrāmaṇera，男性的出家見習者）說：『你從今以後，不得說佛是我的世尊（Bhagavān，佛陀），不得跟隨其他比丘（bhikṣu，男性出家眾），像其他沙彌（śrāmaṇera，男性的出家見習者）一樣可以和比
【English Translation】 English version: 'The first karma (karma, action).』 The second and third are also spoken of in the same way. 『The Sangha (saṃgha, monastic community) has agreed to perform the karma (karma, action) of banishment for these two śrāmaṇeras (śrāmaṇera, novice monks) who do not abandon their evil views. The Sangha (saṃgha, monastic community) agrees, and because of the silence, this matter is thus carried out.』
At that time, the group of six bhikṣus (bhikṣu, monks), knowing that the Sangha (saṃgha, monastic community) had performed the karma (karma, action) of banishment for these two śrāmaṇeras (śrāmaṇera, novice monks) who did not abandon their evil views, enticed them, took them away, and lived with them. The bhikṣus (bhikṣu, monks) heard of this, and among them were those who were content with little, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the group of six bhikṣus (bhikṣu, monks), saying, 『How can you, knowing that the Sangha (saṃgha, monastic community) has performed the karma (karma, action) of banishment for these two śrāmaṇeras (śrāmaṇera, novice monks) who do not abandon their evil views, entice them, take them away, and live with them?』 At that time, the bhikṣus (bhikṣu, monks) went to the Blessed One (Bhagavān, the Buddha), bowed their heads to his feet, sat to one side, and reported the cause of this matter in detail to the Blessed One (Bhagavān, the Buddha). The Blessed One (Bhagavān, the Buddha) then gathered the bhikṣu Sangha (bhikṣu-saṃgha, community of monks) because of this matter, and rebuked the group of six bhikṣus (bhikṣu, monks), saying, 『What you have done is wrong, it does not conform to proper conduct, it is not the way of a śrāmaṇa (śrāmaṇa, renunciate), it is not pure conduct, it is not conduct that accords with the Dharma, it is not something that should be done. How can you, knowing that the Sangha (saṃgha, monastic community) has performed the karma (karma, action) of banishment for these two śrāmaṇeras (śrāmaṇera, novice monks) who do not abandon their evil views, entice them, take them away, and live with them?』 After the Blessed One (Bhagavān, the Buddha) had rebuked the group of six bhikṣus (bhikṣu, monks) with countless means, he told the bhikṣus (bhikṣu, monks), 『These six bhikṣus (bhikṣu, monks) are foolish people! In many places of defilement, they are the first to break the precepts. From now on, I will establish a precept for the bhikṣus (bhikṣu, monks), gathering the ten benefits, even for the long duration of the True Dharma. Those who wish to recite the precepts should say this: If a śrāmaṇera (śrāmaṇera, novice monks) says these words: 『I know that the Dharma spoken by the Blessed One (Bhagavān, the Buddha) is that engaging in sexual intercourse is not an obstacle to the path.』 That bhikṣu (bhikṣu, monks) should admonish this śrāmaṇera (śrāmaṇera, novice monks) in this way: 『Do not speak in this way, do not slander the Blessed One (Bhagavān, the Buddha), slandering the Blessed One (Bhagavān, the Buddha) is not good. The Blessed One (Bhagavān, the Buddha) did not say this, the Blessed One (Bhagavān, the Buddha) has said in countless ways that engaging in sexual intercourse is an obstacle to the path.』 When that bhikṣu (bhikṣu, monks) admonishes in this way, if this śrāmaṇera (śrāmaṇera, novice monks) persists and does not abandon this view, that bhikṣu (bhikṣu, monks) should admonish him even a second and third time, causing him to abandon this matter. If he abandons it after being admonished even three times, that is good. If he does not abandon it, that bhikṣu (bhikṣu, monks) should tell that śrāmaṇera (śrāmaṇera, novice monks): 『From now on, you may not say that the Buddha is my Blessed One (Bhagavān, the Buddha), you may not follow other bhikṣus (bhikṣu, monks), as other śrāmaṇeras (śrāmaṇera, novice monks) are able to be with
丘二、三宿。汝今無是事，汝出去！滅去！不應住此。』若比丘知如是眾中被擯沙彌，而誘將畜養共止宿者，波逸提。」如是世尊與比丘結戒。
彼二沙彌城中擯出便往外村，城外擯出還入城中。爾時諸比丘，亦不知是滅擯不滅擯，后乃方知是滅擯，或作波逸提懺者、或有疑者。佛言：「不知者無犯。自今已去應如是說戒：若比丘，知沙彌作如是言：『我從佛聞法，若行淫慾非障道法。』彼比丘諫此沙彌如是言：『汝莫誹謗世尊，誹謗世尊者不善。世尊不作是語，沙彌！世尊無數方便說，淫慾是障道法。』彼比丘諫此沙彌時，堅持不捨。彼比丘應乃至再三呵諫，令舍此事故。乃至三諫而舍者善；不捨者，彼比丘應語彼沙彌言：『汝自今已去，不得言佛是我世尊，不得隨逐余比丘，如諸沙彌得與比丘二、三宿。汝今無是事，汝出去！滅去！不應住此。』若比丘知如是眾中被擯沙彌，而誘將畜養共止宿者，波逸提。」
比丘義如上。
滅擯者，僧與作滅擯白四羯磨。
畜養者，若自畜、若與人畜。
誘者，若自誘、若教人誘。
共宿者，如上說。
若比丘先入宿，滅擯者后至；若滅擯者先至，比丘后至；或二人俱至，隨脅著地轉側，波逸提。
比丘尼，波逸提；式叉摩
【現代漢語翻譯】 現代漢語譯本： 『丘二、三宿。你現在沒有資格做這件事，你出去！離開！不應該住在這裡。』如果比丘知道有這樣的沙彌（Sramanera，佛教出家男子，年齡未滿二十歲）在僧團中被擯除，還引誘、帶走並一起居住，就犯波逸提（Pācittiya，一種輕罪）。」世尊就這樣為比丘們制定了戒律。
那兩個沙彌從城裡被擯除后就去了城外的村莊，從城外被擯除后又回到城裡。當時的比丘們也不知道他們是被滅擯還是沒有被滅擯，後來才知道是被滅擯的，有些人做了波逸提的懺悔，有些人則心存疑慮。佛說：『不知道的沒有罪。從今以後應該這樣說戒：如果比丘知道沙彌說這樣的話：『我從佛那裡聽聞，行淫慾不是障礙修道的法。』這位比丘應該這樣勸誡沙彌：『你不要誹謗世尊，誹謗世尊是不好的。世尊不會說這樣的話，沙彌！世尊用無數方便法門說，淫慾是障礙修道的法。』當比丘勸誡這位沙彌時，他堅持不肯放棄。這位比丘應該再三呵斥勸誡，讓他放棄這種說法。乃至勸誡三次，如果他放棄了就好；如果不放棄，這位比丘應該告訴這位沙彌：『你從今以後，不得說佛是我的世尊，不得跟隨其他比丘，不能像其他沙彌那樣和比丘一起住兩三夜。你現在沒有資格做這件事，你出去！離開！不應該住在這裡。』如果比丘知道有這樣的沙彌在僧團中被擯除，還引誘、帶走並一起居住，就犯波逸提。』
比丘的定義如上所述。
滅擯是指僧團通過白四羯磨（白四羯磨，佛教術語，指通過四次宣告和確認的僧團決議）作出的滅擯決定。
畜養是指自己供養或讓別人供養。
誘是指自己引誘或教唆別人引誘。
共宿的定義如上所述。
如果比丘先進入住所，而被滅擯的人後到；如果被滅擯的人先到，而比丘後到；或者兩人同時到達，只要身體任何部位接觸地面並翻身，就犯波逸提。
比丘尼（Bhikkhunī，佛教出家女子），犯波逸提；式叉摩那（Siksamana，佛教術語，指預備出家的女子）亦同。
【English Translation】 English version: 『You are only allowed to stay for two or three nights. You are not entitled to this anymore. Get out! Leave! You should not stay here.』 If a Bhikkhu (Buddhist monk) knows that a Sramanera (novice monk) has been expelled from the Sangha (monastic community) and entices, takes in, and lives with him, he commits a Pācittiya (minor offense).』 Thus, the Blessed One established the precepts for the Bhikkhus.
After being expelled from the city, the two Sramaneras went to villages outside the city. After being expelled from outside the city, they returned to the city. At that time, the Bhikkhus did not know whether they were permanently expelled or not. Later, they found out that they were permanently expelled. Some confessed to Pācittiya, while others had doubts. The Buddha said, 『Those who did not know are without offense. From now on, the precepts should be recited as follows: If a Bhikkhu knows that a Sramanera says, 『I have heard from the Buddha that engaging in sexual activity is not an obstacle to the path.』 The Bhikkhu should admonish the Sramanera, saying, 『Do not slander the Blessed One; slandering the Blessed One is not good. The Blessed One would not say such a thing, Sramanera! The Blessed One has said in countless ways that sexual activity is an obstacle to the path.』 When the Bhikkhu admonishes the Sramanera, and he persists in not giving it up, the Bhikkhu should admonish him up to three times, to make him abandon this view. If he gives it up after three admonishments, that is good; if he does not give it up, the Bhikkhu should say to the Sramanera, 『From now on, you may not say that the Buddha is my Blessed One, you may not follow other Bhikkhus, and you may not stay with Bhikkhus for two or three nights like other Sramaneras. You are not entitled to this anymore. Get out! Leave! You should not stay here.』 If a Bhikkhu knows that a Sramanera has been expelled from the Sangha and entices, takes in, and lives with him, he commits a Pācittiya.』
The definition of Bhikkhu is as above.
Expulsion (滅擯, mièbìn) refers to the decision of the Sangha to expel someone through a formal act of four announcements (白四羯磨, bái sì jiémó).
Taking in (畜養, xùyǎng) means supporting oneself or having others support.
Enticing (誘, yòu) means enticing oneself or instructing others to entice.
Living together (共宿, gòngsù) is defined as above.
If a Bhikkhu enters a dwelling first, and the expelled person arrives later; if the expelled person arrives first, and the Bhikkhu arrives later; or if both arrive at the same time, whenever any part of the body touches the ground and turns over, he commits a Pācittiya.
A Bhikkhunī (Buddhist nun) commits a Pācittiya; a Siksamana (probationary nun) is the same.
那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知；若比丘先至，滅擯者后至，比丘不知；若房四方無障上有覆，廣說如上，露地無犯。若癲發倒地；若病動轉；或為力勢所持；被系閉；命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十竟)◎
四分律卷第十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第十八(初分之十八)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之八
◎爾時佛在拘睒毗國瞿師羅園中。爾時闡陀比丘，余比丘如法諫時，作如是言：「我今不學此戒，當問余智慧持律比丘。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀比丘言：「云何諸比丘如法諫時，便作如是言：『我今不學此戒，當問余智慧持律比丘。』」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責闡陀比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何闡陀比丘！余比丘如法諫時，作如是語：『我今不學此戒，當問余智慧持律比丘。』」以無數方便呵責闡陀已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，
【現代漢語翻譯】 現代漢語譯本 那，沙彌（Śrāmaṇera，佛教術語，指出家接受十戒，還未正式受比丘戒的男性），沙彌尼（Śrāmaṇerī，佛教術語，指出家接受十戒，還未正式受比丘尼戒的女性），犯突吉羅（Duḥkṛta，佛教術語，一種輕微的罪過）。這叫做犯戒。
不犯戒的情況有：事先不知道；如果有比丘先到，被滅擯（被僧團驅逐）的人後到，比丘不知道；如果房間四面沒有遮擋，上面有覆蓋，詳細情況如前所述，在露天的地方沒有犯戒。如果癲癇發作倒地；如果因病移動；或者被力量所控制；被囚禁；面臨生命危險、梵行（Brahmacarya，佛教術語，指清凈的行為，特別是禁慾）的危險，沒有犯戒。
不犯戒的情況有：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（七十竟）
四分律卷第十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第十八(初分之十八)
姚秦罽賓三藏佛陀耶舍（Buddhayasas）共竺佛念等譯九十單提法之八
當時佛陀在拘睒彌國（Kauśāmbī）的瞿師羅園（Ghosilarama）中。當時闡陀比丘（Chanda），當其他比丘如法勸諫時，這樣說：『我現在不學習這個戒律，我要去問其他有智慧、持戒精嚴的比丘。』當時眾比丘聽到后，其中有少欲知足、行頭陀（Dhūta，佛教術語，指苦行）、樂於學習戒律、知慚愧的人，責備闡陀比丘說：『為什麼其他比丘如法勸諫時，你就這樣說：「我現在不學習這個戒律，我要去問其他有智慧、持戒精嚴的比丘。」』當時眾比丘前往世尊處，頭面禮足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧團，呵責闡陀比丘說：『你所做的事情不對，不合威儀、不合沙門（Śrāmaṇa，佛教術語，指佛教出家修行者）的規範、不清凈、不隨順修行，是不應該做的。為什麼闡陀比丘！其他比丘如法勸諫時，你就這樣說：「我現在不學習這個戒律，我要去問其他有智慧、持戒精嚴的比丘。」』用無數種方法呵責闡陀后，告訴眾比丘：『這個愚癡的人！在多種有漏（Sāsrava，佛教術語，指有煩惱，會導致輪迴）之處，最初犯戒。從今以後，為比丘們制定戒律，
【English Translation】 English version Then, a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun), it is a Duḥkṛta (an offense). This is called an offense.
Non-offenses include: not knowing beforehand; if a Bhikṣu (monk) arrives first, and one who has been expelled arrives later, and the Bhikṣu does not know; if the room has no obstructions on four sides and is covered above, as described above, there is no offense in an open area. If one falls to the ground due to epilepsy; if one moves due to illness; or if one is held by force; if one is imprisoned; if there is danger to life or Brahmacarya (celibacy), there is no offense.
Non-offenses include: when the precepts were initially not established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of seventy)
Vinaya in Four Parts, Scroll 17 Taisho Tripitaka, Volume 22, No. 1428, Vinaya in Four Parts
Vinaya in Four Parts, Scroll 18 (Part 1, Scroll 18)
Translated by Tripiṭaka Buddhayasas from Kashmir of the Yao Qin Dynasty, together with Zhu Fonian and others, the eighth of the ninety Saṃghāṭi offenses.
At one time, the Buddha was in the Ghosilarama (Ghosila Park) in Kauśāmbī (a ancient city in India). At that time, when the Bhikṣu Chanda (a monk's name) was being admonished by other Bhikṣus according to the Dharma, he said: 'I will not study this precept now; I will ask other Bhikṣus who are wise and uphold the Vinaya.' When the Bhikṣus heard this, those among them who were content with little, practiced Dhūta (ascetic practices), were happy to study the precepts, and knew shame and remorse, criticized the Bhikṣu Chanda, saying: 'Why do you say such things when other Bhikṣus admonish you according to the Dharma: "I will not study this precept now; I will ask other Bhikṣus who are wise and uphold the Vinaya"?' At that time, the Bhikṣus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported this matter in detail to the World-Honored One. At that time, the World-Honored One gathered the Saṃgha (monastic community) of Bhikṣus because of this matter, and rebuked the Bhikṣu Chanda, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (Buddhist practitioner), not pure, not in accordance with practice, and should not be done. Why, Bhikṣu Chanda! When other Bhikṣus admonish you according to the Dharma, do you say such things: "I will not study this precept now; I will ask other Bhikṣus who are wise and uphold the Vinaya"?' After rebuking Chanda in countless ways, he told the Bhikṣus: 'This foolish person! In many Sāsrava (defiled) places, he initially violates the precepts. From now on, I will establish precepts for the Bhikṣus,'
集十句義乃至正法久住，欲說戒者當如是說：若比丘，余比丘如法諫時如是語：『我今不學此戒，當難問余智慧持律比丘。』者，波逸提。若為知、為學故，應難問。」
比丘義如上。
如法者，如法如律如佛所教。
彼比丘如法諫此比丘時，此比丘作是語：「我今不學此戒，當難問余智慧持律比丘。」若說而了了，波逸提；不了了者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，彼諫比丘癡不解故，此比丘作如是語：「汝還問汝和上、阿阇梨，汝可更學問誦經。」若其事實爾；或戲笑語；或疾疾語；或獨語；或夢中語；或欲說是錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十一竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有眾多比丘共集在一處，誦正法、誦毗尼。時六群比丘自相謂言：「此比丘等集在一處，誦正法、誦毗尼，彼諸比丘誦律通利，必當數數舉我罪。我今寧可往語彼比丘：『長老！何用此雜碎戒為？若欲誦者，當誦四事。若必欲誦者，當誦四事、十三事，餘者不應誦。何以故？汝等若誦者，使人懷疑憂惱。』」時六群比丘便往語彼比丘言：「長老！何用誦此雜碎戒為？若欲誦者，當誦四事。
【現代漢語翻譯】 現代漢語譯本：集十句義乃至正法久住，想要宣說戒律的人應當這樣說：如果（有）比丘，當其他比丘如法勸誡時，（這個比丘）這樣說：『我現在不學習這個戒律，應當去請教其他有智慧、持戒精嚴的比丘。』，犯波逸提（Pācittiya，一種罪名）。如果爲了瞭解、爲了學習的緣故，應該去請教。
比丘（bhikkhu，男性出家人）的定義如上所述。
如法，指符合佛法、符合戒律、符合佛陀的教導。
當其他比丘如法勸誡這個比丘時，這個比丘這樣說：『我現在不學習這個戒律，應當去請教其他有智慧、持戒精嚴的比丘。』如果（他）說得很清楚明白，犯波逸提；如果說得不清楚明白，犯突吉羅（Dukkata，一種輕罪）。
比丘尼（bhikkhunī，女性出家人），犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅。這叫做犯戒。
不犯的情況是，被勸誡的比丘因為愚癡不理解，這個比丘這樣說：『你回去問你的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師），你可以再去學習、背誦經典。』如果情況確實如此；或者（是）開玩笑說；或者（是）快速地說；或者（是）自言自語；或者（是）在夢中說；或者想要說這個卻錯誤地說成那個，不犯戒。
沒有犯戒的情況是，最初沒有制定戒律時，（或者）因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第七十一竟）
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有很多比丘聚集在一起，背誦正法、背誦毗尼（Vinaya，戒律）。當時六群比丘（指行為不端的比丘團體）互相說道：『這些比丘聚集在一起，背誦正法、背誦毗尼，那些比丘背誦戒律很精通，必定會常常指出我們的罪過。我們現在不如去告訴那些比丘：『長老們！何必誦這些瑣碎的戒律呢？如果要背誦，應當背誦四事（指四波羅夷）。如果一定要背誦，應當背誦四事、十三事（指僧殘），其餘的就不應該背誦。為什麼呢？你們如果背誦那些，會使人懷疑憂愁。』』當時六群比丘便去告訴那些比丘說：『長老們！何必背誦這些瑣碎的戒律呢？如果要背誦，應當背誦四事。
【English Translation】 English version: Gathering the ten meanings and upholding the True Dharma for a long time, one who wishes to speak of the precepts should say thus: If a bhikkhu (bhikkhu, male monastic), when another bhikkhu admonishes him according to the Dharma, speaks thus: 'I will not study this precept now; I should consult other bhikkhus who are wise and uphold the Vinaya (Vinaya, monastic discipline).' he commits a Pācittiya (Pācittiya, an offense). If it is for the sake of knowing or learning, one should consult.
The meaning of bhikkhu (bhikkhu, male monastic) is as above.
'According to the Dharma' means according to the Dharma, according to the Vinaya, according to the Buddha's teachings.
When that bhikkhu admonishes this bhikkhu according to the Dharma, and this bhikkhu speaks thus: 'I will not study this precept now; I should consult other bhikkhus who are wise and uphold the Vinaya.' If he speaks clearly and distinctly, he commits a Pācittiya; if he does not speak clearly and distinctly, he commits a Dukkata (Dukkata, a minor offense).
A bhikkhunī (bhikkhunī, female monastic) commits a Pācittiya; a Siksamana (Siksamana, a probationer nun), a Sramanera (Sramanera, a male novice), a Sramanerika (Sramanerika, a female novice) commit a Dukkata. This is called an offense.
There is no offense if the bhikkhu being admonished is foolish and does not understand, and this bhikkhu speaks thus: 'Go back and ask your Upadhyaya (Upadhyaya, preceptor), Acarya (Acarya, teacher); you can study and recite the scriptures again.' If that is the actual situation; or if it is said in jest; or if it is said quickly; or if it is said to oneself; or if it is said in a dream; or if one intends to say one thing but mistakenly says another, there is no offense.
There is no offense in the beginning when the precepts were not yet established, or if one is foolish, insane, mentally disturbed, or afflicted by pain and suffering. (End of the seventy-first)
At that time, the Buddha was in the Jeta Grove (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, many bhikkhus gathered together, reciting the True Dharma and reciting the Vinaya (Vinaya, monastic discipline). At that time, the group of six bhikkhus (referring to a group of bhikkhus with misconduct) said to each other: 'These bhikkhus are gathered together, reciting the True Dharma and reciting the Vinaya; those bhikkhus are proficient in reciting the Vinaya and will surely point out our offenses frequently. We should now go and tell those bhikkhus: 'Venerable ones! What is the use of reciting these trivial precepts? If you want to recite, you should recite the four things (referring to the four Parajikas). If you must recite, you should recite the four things and the thirteen things (referring to the Sanghadisesa), and the rest should not be recited. Why? If you recite those, it will cause people to doubt and worry.'' At that time, the group of six bhikkhus went and told those bhikkhus: 'Venerable ones! What is the use of reciting these trivial precepts? If you want to recite, you should recite the four things.
若必欲誦者，當誦四事、十三事，餘者不應誦。何以故？說是戒時，令人懷疑憂惱。」余比丘即觀察，此六群比丘欲滅法故作是語耳。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等欲滅法故作如是語耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等欲滅法故作如是語耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘說戒時作是語：『大德！何用說是雜碎戒為？說是戒時令人惱愧懷疑。』輕呵戒故，波逸提。」
比丘義如上。
彼比丘，若自說戒時、若他說時、若誦時，作如是語：「長老！何用誦此雜碎戒為？若欲誦者，當誦四事。若必誦者，當誦四事、十三事。何以故？若誦是戒時，令人懷疑惱愧。」說而了了者，波逸提；不了了者，突吉羅。毀呰毗尼者，波逸提。毀呰阿毗曇者，突吉羅。及余契經毀呰者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，
【現代漢語翻譯】 現代漢語譯本：如果一定要誦戒，應當誦四事（指四波羅夷法）、十三事（指十三僧殘法），其餘的就不應該誦了。為什麼呢？因為在說戒的時候，會讓人懷疑憂惱。』其他的比丘就觀察到，這六群比丘是爲了想毀滅佛法才說這樣的話。當時，眾比丘聽了這話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知道慚愧的比丘，都責備六群比丘說：『你們怎麼能爲了想毀滅佛法而說這樣的話呢？』當時，眾比丘前往世尊（Bhagavan，佛陀）處，頭面頂禮佛足，在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。你們怎麼能爲了想毀滅佛法而說這樣的話呢？』世尊用無數種方法呵責了六群比丘之後，告訴眾比丘：『這些愚癡的人！在多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種利益，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘在說戒的時候說這樣的話：『大德！何必說這些雜碎的戒律呢？說這些戒律的時候，會讓人惱愧懷疑。』因為輕視呵責戒律的緣故，犯波逸提（Pācittiya，一種罪名）。』 比丘（bhikkhu，男性出家人）的定義如上所述。 那個比丘，如果自己說戒的時候、或者別人說戒的時候、或者誦戒的時候，說這樣的話：『長老！何必誦這些雜碎的戒律呢？如果要誦，應當誦四事。如果一定要誦，應當誦四事、十三事。為什麼呢？如果誦這些戒律的時候，會讓人懷疑惱愧。』如果說得很清楚明白，犯波逸提；如果說得不清楚明白，犯突吉羅（dukkata，一種輕罪）。譭謗毗尼（Vinaya，戒律）的，犯波逸提。譭謗阿毗曇（Abhidhamma，論藏）的，犯突吉羅。以及其餘的契經（Sutta，經藏），譭謗的，犯突吉羅。 比丘尼（bhikkhuni，女性出家人），犯波逸提；式叉摩那（sikkhamānā，學戒女）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯的情況：
【English Translation】 English version: If one absolutely must recite, one should recite the four matters (referring to the four pārājika rules) and the thirteen matters (referring to the thirteen saṅghādisesa rules); the rest should not be recited. Why? Because when these precepts are recited, they cause doubt and distress.』 The other bhikkhus then observed that these six bhikkhus were speaking in this way because they wanted to destroy the Dharma. At that time, when the bhikkhus heard this, those among them who were of few desires, content, practicing dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked the six bhikkhus, saying: 『How can you speak in this way because you want to destroy the Dharma?』 At that time, the bhikkhus went to the Blessed One (Bhagavan, the Buddha), bowed their heads at his feet, sat down on one side, and told the Blessed One all the details of this matter. The Blessed One then gathered the community of bhikkhus because of this matter, and rebuked the six bhikkhus, saying: 『What you have done is wrong, not in accordance with deportment, not in accordance with the life of a renunciate, not pure, not in accordance with the practice, and should not be done. How can you speak in this way because you want to destroy the Dharma?』 After the Blessed One had rebuked the six bhikkhus in countless ways, he told the bhikkhus: 『These foolish men! In many places of defilement, they are the first to break the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, and even for the long duration of the True Dharma, those who wish to recite the precepts should say this: If a bhikkhu, while the precepts are being recited, says: 『Venerable sirs! What is the use of reciting these trivial precepts? When these precepts are recited, they cause shame and doubt.』 Because of slighting and disparaging the precepts, it is a pācittiya (Pācittiya, an offense).』 The definition of bhikkhu (bhikkhu, a male monastic) is as above. That bhikkhu, if while reciting the precepts himself, or while someone else is reciting them, or while reciting them, says: 『Venerable sirs! What is the use of reciting these trivial precepts? If one wants to recite, one should recite the four matters. If one absolutely must recite, one should recite the four matters and the thirteen matters. Why? Because when these precepts are recited, they cause doubt and distress.』 If he speaks clearly and distinctly, it is a pācittiya; if he does not speak clearly and distinctly, it is a dukkata (dukkata, a minor offense). Whoever disparages the Vinaya (Vinaya, the monastic code) commits a pācittiya. Whoever disparages the Abhidhamma (Abhidhamma, the philosophical teachings) commits a dukkata. And whoever disparages the other Suttas (Sutta, discourses) commits a dukkata. A bhikkhuni (bhikkhuni, a female monastic) commits a pācittiya; a sikkhamānā (sikkhamānā, a female trainee), a sāmaṇera (sāmaṇera, a novice monk), a sāmaṇerī (sāmaṇerī, a novice nun) commits a dukkata. This is what is called an offense. There is no offense:
若語言：「先誦阿毗曇然後誦律；先誦余契經然後誦律。」若有病者須差然後誦律，當勤求方便，于佛法中成四沙門果，然後當誦律；不欲滅法故作是語；或戲笑語、或疾疾語、或夢中語、或獨語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十二竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘中有一比丘，當說戒時犯罪，自知罪障，恐清凈比丘發舉，便先詣清凈比丘所語言：「我今始知是法戒經所載，半月半月說戒經來。」諸比丘察知六群比丘布薩時犯戒，自知罪障，恐清凈比丘發舉，便先詣清凈比丘所語言：「我今始知此法戒經所載，半月半月說戒經來。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等，說戒時犯罪而自知罪障，恐清凈比丘發舉，便先詣清凈比丘所語言：『半月半月說戒經來，我今始知此法戒經所載。』」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何說戒時犯罪，自知罪障，恐清凈比丘發舉，便先詣清凈比丘所語言：『我今始知此法戒經所載，半月半月說戒經來。』」爾時
【現代漢語翻譯】 現代漢語譯本： 如果有人說：『先背誦阿毗曇（Abhidhamma，論藏）然後背誦律藏；先背誦其他的契經（Sutta，經藏）然後背誦律藏。』如果有人生病，需要病好之後才能背誦律藏，應當勤奮尋求方便，在佛法中成就四沙門果（Sramana-phala，指須陀洹果、斯陀含果、阿那含果、阿羅漢果），然後才能背誦律藏；不希望佛法滅亡才這樣說；或者是在開玩笑時說、或者快速地說、或者在夢中說、或者自言自語，想要說這個卻錯誤地說了那個，這些都沒有犯戒。
以下情況沒有犯戒：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第七十二條完）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（Chabbaggiya monks）中的一位比丘，在說戒（recitation of the Patimokkha）時犯了戒，自己知道有罪障，害怕清凈的比丘們揭發他，就先去清凈的比丘那裡說：『我現在才知道這部法是戒經里記載的，每半個月半個月誦戒經。』比丘們查明六群比丘在布薩（Uposatha，每半月舉行的誦戒儀式）時犯戒，自己知道有罪障，害怕清凈的比丘們揭發他，就先去清凈的比丘那裡說：『我現在才知道這部法是戒經里記載的，每半個月半個月誦戒經。』比丘們聽了，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知道慚愧的人，責備六群比丘說：『為什麼你們在說戒時犯戒，自己知道有罪障，害怕清凈的比丘們揭發，就先去清凈的比丘那裡說：「每半個月半個月誦戒經，我現在才知道這部法是戒經里記載的。」』當時，比丘們去到世尊那裡，頭面禮足，在一旁坐下，把這件事的因緣詳細地告訴了世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼在說戒時犯戒，自己知道有罪障，害怕清凈的比丘們揭發，就先去清凈的比丘那裡說：「我現在才知道這部法是戒經里記載的，每半個月半個月誦戒經。」』當時
【English Translation】 English version: If someone says: 'Recite the Abhidhamma (論藏, the collection of philosophical texts) first, then recite the Vinaya (律藏, the collection of monastic rules); recite the other Suttas (經藏, the collection of discourses) first, then recite the Vinaya.' If someone is ill and needs to recover before reciting the Vinaya, they should diligently seek means to attain the four Sramana-phala (沙門果, the four fruits of ascetic practice: Stream-entry, Once-returning, Non-returning, and Arahantship) in the Buddha's Dharma, and then recite the Vinaya; saying this out of a desire not to let the Dharma perish; or speaking in jest, or speaking quickly, or speaking in a dream, or speaking to oneself, intending to say one thing but mistakenly saying another, there is no offense.
There is no offense in the following cases: when the precepts were not yet initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of seventy-second)
At that time, the Buddha was in Sravasti (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, one of the Chabbaggiya monks (六群比丘), while reciting the Patimokkha (說戒, the monastic code of discipline), committed an offense. Knowing his transgression, and fearing that the pure monks would expose him, he went to the pure monks and said: 'I have only now learned that this Dharma is contained in the code of precepts, the Patimokkha recited every half-month.' The monks investigated and found that the Chabbaggiya monks had committed offenses during the Uposatha (布薩, the fortnightly observance), knowing their transgressions, and fearing that the pure monks would expose them, they went to the pure monks and said: 'I have only now learned that this Dharma is contained in the code of precepts, the Patimokkha recited every half-month.' The monks heard this, and those among them who were content with little, practiced asceticism (dhuta, 頭陀), delighted in learning the precepts, and knew shame, rebuked the Chabbaggiya monks, saying: 'Why do you, while reciting the precepts, commit offenses, know your transgressions, and fear that the pure monks will expose you, go to the pure monks and say: 「Every half-month the Patimokkha is recited, I have only now learned that this Dharma is contained in the code of precepts.」' At that time, the monks went to the World-Honored One, bowed their heads to his feet, sat to one side, and fully explained the cause of this matter to the World-Honored One. The World-Honored One then gathered the Sangha (比丘僧團, monastic community) because of this matter, and rebuked the Chabbaggiya monks, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (沙門法, ascetic practice), not pure, not in accordance with the practice, it is not something that should be done. Why do you, while reciting the precepts, commit offenses, know your transgressions, and fear that the pure monks will expose you, go to the pure monks and say: 「I have only now learned that this Dharma is contained in the code of precepts, the Patimokkha recited every half-month.」' At that time
世尊以無數方便呵責六群比丘中一比丘已，告諸比丘言：「此愚癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘說戒時作如是語：『我今始知此法戒經所載，半月半月說戒經來。』余比丘知是比丘若二、若三說戒中坐，何況多！彼比丘無如無解，若犯罪應如法治，更重增無知罪。語言：『長老！汝無利、不善得，汝說戒時，不用心念、不一心攝耳聽法。』彼無知故，波逸提。」
比丘義如上。
彼比丘若自說戒時、若他說戒時、若誦戒時，作如是語：「長老！我今始知是法戒經所載，半月半月說戒經來。」余比丘知是比丘二、三在布薩中坐，何況多！彼比丘無知無解，隨所犯罪應如法治，應重增無知罪。「長老！汝無利、不善得，汝說戒時，不善用意思惟，不一心聽法。」無知故重與波逸提。若不與者，彼比丘，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若未曾聞說戒今始聞；若未曾聞廣說今始聞；若戲笑語、若疾疾語、若獨語、若夢中語；欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十三竟)◎
◎爾時佛在羅閱城耆阇崛山中。爾時尊者沓婆
【現代漢語翻譯】 現代漢語譯本： 世尊用無數方法呵斥六群比丘（Chaggiya Bhikkhus，指六個行為不端的比丘）中的一個比丘后，告訴眾比丘：『這愚癡之人！在多種有漏之處，最初就犯戒。從今以後，為比丘們制定戒律，是爲了聚集十種功德，乃至正法能夠長久住世。想要宣說戒律的人應當這樣說：如果比丘在宣說戒律時說這樣的話：『我現在才知道這條戒律是戒經里記載的，每個半月宣說一次戒經。』其他比丘知道這個比丘在兩次、三次宣說戒律時都坐在那裡，更何況更多次！這個比丘既無知又無解，所犯的罪應當依法懲治，更要加重他的無知罪。要說：『長老！你沒有獲得利益，沒有獲得善果，你宣說戒律時，不用心思考，不專心傾聽佛法。』因為他的無知，犯波逸提（Pācittiya，一種輕罪）。』 比丘（Bhikkhu，男性出家人）的定義如上所述。 如果那個比丘自己宣說戒律時、或者別人宣說戒律時、或者背誦戒律時，說這樣的話：『長老！我現在才知道這條戒律是戒經里記載的，每個半月宣說一次戒經。』其他比丘知道這個比丘在兩次、三次的布薩（Uposatha，每半月舉行的誦戒儀式）中都坐在那裡，更何況更多次！這個比丘既無知又無解，所犯的罪應當依法懲治，應當加重他的無知罪。『長老！你沒有獲得利益，沒有獲得善果，你宣說戒律時，不用心思考，不專心傾聽佛法。』因為他的無知，要加重他的波逸提（Pācittiya，一種輕罪）。如果不加重，那個比丘犯突吉羅（Dukkata，一種更輕微的罪）。 比丘尼（Bhikkhuni，女性出家人），犯波逸提（Pācittiya，一種輕罪）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅（Dukkata，一種更輕微的罪）。這就是所謂的犯戒。 不犯戒的情況：如果以前從未聽過宣說戒律，現在才聽到；如果以前從未聽過詳細的解釋，現在才聽到；如果是開玩笑說、如果是快速地說、如果是自言自語、如果是夢中說；想要說這個卻說成那個，沒有犯戒。 不犯戒的情況：最初還沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞。（第七十三條戒律結束） 當時佛陀在羅閱城（Rajagaha）的耆阇崛山（Gijjhakuta）中。當時尊者沓婆（Dabba）。
【English Translation】 English version: After the Blessed One had in many ways rebuked a certain bhikkhu (Bhikkhu, a male monastic) from the group of six bhikkhus (Chaggiya Bhikkhus, referring to six misbehaving monks), he addressed the bhikkhus, saying: 'This foolish man! In many places of defilement, he is initially breaking the precepts. From now on, I will establish precepts for the bhikkhus, in order to gather ten benefits, even so that the True Dharma may long endure. One who wishes to recite the precepts should say thus: If a bhikkhu, while the precepts are being recited, should say thus: 『Only now do I understand that this rule is included in the Patimokkha (戒經, the book of monastic rules), which is recited every half-month,』 and other bhikkhus know that this bhikkhu has been sitting there during two or three recitations, how much more so for many! That bhikkhu is ignorant and uncomprehending, and whatever offense he has committed should be dealt with according to the law, and his offense of ignorance should be increased. One should say: 『Venerable sir! You have gained no benefit, no good result, because when the precepts were being recited, you did not apply your mind, nor did you listen attentively to the Dharma.』 Because of his ignorance, it is a Pacittiya (波逸提, a minor offense).' The definition of bhikkhu (Bhikkhu, a male monastic) is as above. If that bhikkhu, while reciting the precepts himself, or while others are reciting the precepts, or while chanting the precepts, should say thus: 『Venerable sir! Only now do I understand that this rule is included in the Patimokkha (戒經, the book of monastic rules), which is recited every half-month,』 and other bhikkhus know that this bhikkhu has been sitting there during two or three Uposatha (布薩, the fortnightly recitation ceremony), how much more so for many! That bhikkhu is ignorant and uncomprehending, and whatever offense he has committed should be dealt with according to the law, and his offense of ignorance should be increased. 『Venerable sir! You have gained no benefit, no good result, because when the precepts were being recited, you did not apply your mind thoughtfully, nor did you listen attentively to the Dharma.』 Because of his ignorance, a Pacittiya (波逸提, a minor offense) is to be increased. If it is not increased, that bhikkhu commits a Dukkata (突吉羅, a lighter offense). For a bhikkhuni (Bhikkhuni, a female monastic), it is a Pacittiya (波逸提, a minor offense); for a siksamana (Siksamana, a novice nun under training), a sramanera (Sramanera, a male novice), or a sramanerika (Sramanerika, a female novice), it is a Dukkata (突吉羅, a lighter offense). This is what is called an offense. There is no offense in the following cases: if one has never heard the precepts recited before and is only hearing them now; if one has never heard the detailed explanation before and is only hearing it now; if one speaks in jest, if one speaks quickly, if one speaks to oneself, if one speaks in a dream; if one intends to say one thing but says another by mistake, there is no offense. There is no offense in the following cases: when the rule had not yet been established, or if one is foolish, mad, mentally deranged, or afflicted by pain. (The seventy-third rule ends) At that time, the Buddha was in Rajagaha (羅閱城) on Gijjhakuta (耆阇崛山) Mountain. At that time, the venerable Dabba (沓婆).
摩羅子比丘，眾中差令典眾僧床座、臥具及分飲食。彼以僧事、以塔事故，外人有為初立寺、初立房、初作池井而設會佈施，不得往赴彼，衣服破壞、垢膩不凈。于異時有人施眾僧貴價衣，眾僧自相謂言：「此尊者沓婆摩羅子比丘，眾僧差典床座、臥具及分飲食。彼以僧事、塔事故，外人有初立寺、初立房、初作池井而設會佈施，不得赴彼請，衣服破壞、垢膩不凈，我等宜可以此衣與之。」時眾僧白二羯磨已以衣與之。當白羯磨時，六群比丘亦在眾中，既與衣已便作是語：「此諸比丘隨所親以眾僧衣與之。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等，共在眾中作羯磨施與彼衣，後方言：『諸比丘逐所親以眾僧衣與之。』耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等共集一處作白羯磨以衣與彼，既與衣已後方言：『諸比丘隨所親以眾僧衣與之。』耶？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘共同羯磨已，后如是
【現代漢語翻譯】 現代漢語譯本 摩羅子（Molozi）比丘，被僧團委派管理僧眾的床座、臥具以及分配飲食。因為僧團事務和佛塔事務，如果外人有新建寺廟、新建房屋、新挖池井而設齋會佈施，他不能前去應邀，而且他的衣服破舊、污垢不凈。後來，有人佈施給僧團貴重的衣服，僧眾們互相商議說：『這位尊者沓婆摩羅子（Daba Molozi）比丘，被僧團委派管理床座、臥具以及分配飲食。因為僧團事務和佛塔事務，如果外人有新建寺廟、新建房屋、新挖池井而設齋會佈施，他不能前去應邀，而且他的衣服破舊、污垢不凈，我們應該把這件衣服給他。』當時，僧眾通過兩次羯磨（Jiemo，佛教儀式）后把衣服給了他。當進行羯磨時，六群比丘也在僧眾中，給了衣服后就說：『這些比丘隨自己親近的人把僧團的衣服給他。』當時，眾比丘聽了，其中有少欲知足、修頭陀行（Toutuo xing，苦行）、樂於學戒、知慚愧的人，責怪六群比丘說：『為什麼你們一起在僧眾中作羯磨施與他衣服，之後卻說：『諸比丘隨自己親近的人把僧團的衣服給他。』呢？』 當時，眾比丘前往世尊（Shizun）處，頂禮雙足后在一旁坐下，把這件事的因緣詳細地告訴了世尊。世尊當時因為這件事召集比丘僧眾，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法（Shamen fa，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼你們聚集在一起作白羯磨把衣服給他，給了衣服后卻說：『諸比丘隨自己親近的人把僧團的衣服給他。』呢？』世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們結戒，聚集十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘共同羯磨后，像這樣』
【English Translation】 English version The Bhikkhu Molozi (Molozi), was appointed by the Sangha to manage the beds, bedding, and distribution of food for the monastic community. Because of Sangha affairs and stupa affairs, if outsiders were to hold alms-giving ceremonies for the initial establishment of temples, the initial construction of houses, or the initial digging of ponds and wells, he was not allowed to attend those invitations, and his clothes were tattered, dirty, and unclean. Later, someone donated valuable clothing to the Sangha, and the Sangha members discussed among themselves, saying: 'This venerable Daba Molozi (Daba Molozi) Bhikkhu, is appointed by the Sangha to manage the beds, bedding, and distribution of food. Because of Sangha affairs and stupa affairs, if outsiders were to hold alms-giving ceremonies for the initial establishment of temples, the initial construction of houses, or the initial digging of ponds and wells, he is not allowed to attend those invitations, and his clothes are tattered, dirty, and unclean, we should give this clothing to him.' At that time, the Sangha, after performing two karmas (Jiemo, Buddhist rituals), gave the clothing to him. When the karma was being performed, the group of six bhikkhus were also in the Sangha, and after the clothing was given, they said: 'These bhikkhus are giving the Sangha's clothing to him based on their personal relationships.' At that time, the bhikkhus heard this, and among them were those who were content with little, practiced asceticism (Toutuo xing, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the group of six bhikkhus, saying: 'Why did you all together perform karma in the Sangha to give him the clothing, and then say: 'The bhikkhus are giving the Sangha's clothing to him based on their personal relationships'?' At that time, the bhikkhus went to the World Honored One (Shizun), prostrated at his feet, and sat to one side, explaining the cause and conditions of this matter in detail to the World Honored One. The World Honored One then gathered the Sangha of bhikkhus because of this matter, and rebuked the group of six bhikkhus, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (Shamen fa, the code of conduct for renunciants), not pure, not in accordance with practice, and should not be done. Why did you gather together to perform white karma to give him the clothing, and after giving the clothing, say: 'The bhikkhus are giving the Sangha's clothing to him based on their personal relationships'?' After the World Honored One rebuked the group of six bhikkhus with countless methods, he told the bhikkhus: 'These foolish people! Many kinds of defiled places, initially violating the precepts. From now on, I will establish precepts for the bhikkhus, gathering the ten meanings until the Proper Dharma abides for a long time, those who wish to recite the precepts should say it like this: If the bhikkhus perform karma together, like this'
語：『諸比丘隨親厚以眾僧物與。』者，波逸提。」
比丘義如上。
親厚者，同和上、同阿阇梨，坐起言語親厚者是。
僧物者，如上所說。
物者，衣缽、針筒、尼師壇下至飲水器。
彼比丘先共眾中作羯磨已，後悔言：「諸比丘逐親厚以僧衣物與之。」說而了了波逸提；不了了，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾，隨親厚以僧物與之無犯。或戲笑語、或疾疾語、或獨處語、或夢中語、或欲說此乃錯說彼，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十四竟)
爾時佛在舍衛國祇樹給孤獨園。時有眾多比丘集在一處共論法毗尼。時六群比丘自相謂言：「看此諸比丘共集一處，似欲為我等作羯磨。」即從坐起而去。諸比丘語言：「汝等且住，勿去！眾僧有事。」而故去不住。其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「眾僧集欲論法事。云何便從坐起去？」爾時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等，眾僧集
【現代漢語翻譯】 現代漢語譯本：佛說：『如果比丘因為親近友好的關係，將僧團的財物給予他人，就犯了波逸提罪。』
比丘的定義如前所述。
親厚指的是：同一位和尚（Upadhyaya，親教師）、同一位阿阇梨（Acarya，軌範師），坐臥起居、言語之間關係親近友好的人。
僧物指的是：如前文所說的財物。
財物指的是：衣、缽、針筒、尼師壇（Nisidana，坐具），乃至飲水器。
如果那個比丘先在大眾中做了羯磨（Karma，共議），之後又後悔說：『這些比丘因為親近友好的關係，將僧團的衣物給予他人。』這樣說了並且表達清楚，就犯了波逸提罪；如果表達不清楚，就犯了突吉羅罪。
比丘尼犯同樣的錯誤，犯波逸提罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯同樣的錯誤，犯突吉羅罪。以上就是所謂的犯戒。
不犯戒的情況是：事情確實如此，因為親近友好的關係，將僧團的財物給予他人，這不犯戒。或者開玩笑時說、或者快速地說、或者獨自一人時說、或者在夢中說、或者本想說這個卻錯誤地說成那個，所有這些都不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第七十四條戒律完）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有很多比丘聚集在一起討論佛法和戒律。當時六群比丘互相說道：『看這些比丘聚集在一起，好像要對我們做羯磨。』於是就從座位上站起來離開了。其他比丘說：『你們先別走，等等！僧團有事。』但他們還是執意離開，不肯留下。其中有少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『僧團聚集在一起是爲了討論佛法。為什麼你們就從座位上站起來離開了呢？』當時，這些比丘前往世尊處，頂禮佛足后在一旁坐下，將這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門（Sramana，出家人）的規矩、不清凈、不隨順修行，是不應該做的。為什麼你們在僧團聚集
【English Translation】 English version: The Buddha said: 'If a Bhikkhu, due to close friendship, gives Sangha property to someone, it is a Pacittiya offense.'
The definition of Bhikkhu is as previously stated.
'Close friendship' refers to: the same Upadhyaya (preceptor), the same Acarya (teacher), those who are close and friendly in sitting, standing, speaking, and general conduct.
'Sangha property' refers to: the property as mentioned above.
'Property' refers to: robes, alms bowls, needle cases, Nisidana (sitting cloths), and even water vessels.
If that Bhikkhu first performs Karma (formal act of the Sangha) in the assembly, and then regrets it, saying: 'These Bhikkhus, due to close friendship, gave Sangha robes and property to someone,' saying this clearly constitutes a Pacittiya offense; if not clearly stated, it is a Dukkata offense.
If a Bhikkhuni commits the same offense, it is a Pacittiya offense; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) committing the same offense, it is a Dukkata offense. This is what is called an offense.
Non-offenses include: if the matter is indeed so, giving Sangha property due to close friendship is not an offense. Or speaking in jest, or speaking quickly, or speaking alone, or speaking in a dream, or intending to say this but mistakenly saying that, all these are not offenses.
Non-offenses also include: when the rule was not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the seventy-fourth rule)
At that time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, many Bhikkhus gathered together to discuss the Dharma and Vinaya. At that time, the group of six Bhikkhus said to each other: 'Look at these Bhikkhus gathering together, it seems they want to perform Karma against us.' So they stood up from their seats and left. The other Bhikkhus said: 'You should stay, don't leave! The Sangha has something to discuss.' But they insisted on leaving and did not stay. Among them were Bhikkhus who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, who rebuked the group of six Bhikkhus, saying: 'The Sangha is gathered together to discuss the Dharma. Why did you stand up from your seats and leave?' At that time, these Bhikkhus went to the World Honored One, bowed at his feet, and sat to one side, explaining the whole matter to the World Honored One. The World Honored One then gathered the Sangha of Bhikkhus because of this matter, and rebuked the group of six Bhikkhus, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not pure, not in accordance with practice, it is not something that should be done. Why, when the Sangha is gathered
欲論法事，從坐起而去？」世尊以無數方便呵責已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，眾僧斷事未竟起去者，波逸提。」如是世尊與比丘結戒。
諸比丘或營僧事、或營塔寺事、或瞻視病比丘事，疑。佛言：「自今已去聽與欲。自今已去當如是說戒：若比丘，眾僧斷事未竟，不與欲而起去，波逸提。」
比丘義如上。
僧者，一說戒、一羯磨。
事者，有十八破僧事法非法乃至說不說。
若比丘，僧斷事未竟而起去，動足出戶外，波逸提。一足在戶外、一足在戶內，方便欲去而不去，若共期欲去而不去，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，有僧事塔寺事，有瞻視病人事，與欲，無犯。若口噤不能與欲；若非法羯磨、非毗尼羯磨；或為僧事、或為塔寺事；或為和上、同和上，阿阇梨、同阿阇梨；或為知識親厚方便；為作損減無利、作無住處羯磨；如是不與欲去，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十五竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘中有犯事者，恐眾僧彈舉六
【現代漢語翻譯】 現代漢語譯本：
當時，有人想討論佛法之事，（未經允許）就從座位上起身離開了。世尊用無數種方法呵斥了他們之後，告訴各位比丘：『這些六群比丘真是愚癡之人！多種有漏之處，最初開始就違反戒律。從今以後，我將為比丘們制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘在僧團斷事未結束時起身離開，犯波逸提罪。』就這樣，世尊為比丘們制定了戒律。
各位比丘或者在處理僧團事務、或者在處理塔寺事務、或者在照看生病的比丘，對此感到疑惑。佛說：『從今以後，允許（比丘）給予意欲。從今以後，應當這樣說戒：如果比丘在僧團斷事未結束時，不給予意欲就起身離開，犯波逸提罪。』
比丘的定義如上所述。
僧團的定義，是指一起說戒、一起羯磨。
事務的定義，有十八種破壞僧團的事務，如法與不如法，乃至說與不說。
如果比丘在僧團斷事未結束時起身離開，抬腳走出戶外，犯波逸提罪。一隻腳在戶外、一隻腳在戶內，想要離開但沒有離開，如果約定好一起離開但沒有離開，都犯突吉羅罪。
比丘尼犯波逸提罪；式叉摩那（正學女）、沙彌（沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯的情況有：有僧團事務、塔寺事務，有照看病人的事務，給予意欲，不犯戒。如果口不能言無法給予意欲；如果是非法羯磨、非毗尼羯磨；或者爲了僧團事務、或者爲了塔寺事務；或者爲了和尚（親教師）、同和尚，阿阇梨（導師）、同阿阇梨；或者爲了熟人親友提供方便；爲了製造損害無利、製造無住處的羯磨；像這樣不給予意欲而離開，一切都不犯戒。
不犯戒的情況還有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第七十五條完）
當時，佛陀在舍衛國（梵:Śrāvastī）祇樹給孤獨園（梵:Jetavana-anāthapindada-ārāma）。當時六群比丘中有犯事的人，害怕僧團彈劾六群
【English Translation】 English version:
At that time, someone, wishing to discuss matters of the Dharma, rose from their seat and left without permission. The World-Honored One, having rebuked them with countless means, told the Bhikkhus (monks): 'These foolish men of the Group of Six! In many places where defilements arise, they are the first to break the precepts. From now on, I will establish precepts for the Bhikkhus, summarizing ten meanings, even for the sake of the Proper Dharma abiding long, those who wish to recite the precepts should say thus: If a Bhikkhu rises and leaves while the Sangha (monastic community) has not finished dealing with a matter, he commits a Pācittiya (an offense entailing expiation).' Thus, the World-Honored One established the precepts for the Bhikkhus.
The Bhikkhus were doubtful about whether they were managing Sangha affairs, managing Stupa (Buddhist shrine) and temple affairs, or attending to sick Bhikkhus. The Buddha said: 'From now on, I allow giving consent. From now on, the precepts should be recited thus: If a Bhikkhu rises and leaves while the Sangha has not finished dealing with a matter, without giving consent, he commits a Pācittiya.'
The definition of Bhikkhu is as above.
The definition of Sangha is referring to reciting precepts together and performing Karma (actions) together.
The definition of 'matter' includes the eighteen matters that can break up the Sangha, such as Dharma and non-Dharma, and whether to speak or not to speak.
If a Bhikkhu rises and leaves while the Sangha has not finished dealing with a matter, and moves his foot out of the door, he commits a Pācittiya. If one foot is outside the door and one foot is inside the door, intending to leave but not leaving, or if there is an agreement to leave together but not leaving, all commit a Dukkata (an offense of wrong-doing).
A Bhikkhuni (nun) commits a Pācittiya; a Śikṣamāṇā (female novice observing six rules), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice) commit a Dukkata. This is what is called an offense.
Non-offenses include: managing Sangha affairs, Stupa and temple affairs, attending to sick people, giving consent, there is no offense. If one is unable to speak and cannot give consent; if it is an unlawful Karma, a non-Vinaya (monastic discipline) Karma; or for Sangha affairs, or for Stupa and temple affairs; or for the Upadhyaya (preceptor), or fellow Upadhyaya, Acharya (teacher), or fellow Acharya; or providing convenience for acquaintances and friends; performing Karma that creates harm and no benefit, creating a place with no dwelling; in such cases, leaving without giving consent, there is no offense at all.
Non-offenses also include: when the precepts were not initially established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of the seventy-fifth rule)
At that time, the Buddha was in the Jetavana-anāthapindada-ārāma (Jeta Grove, Anathapindada's Park) in Śrāvastī (ancient Indian city). At that time, among the Group of Six Bhikkhus, there were those who had committed offenses, fearing that the Sangha would censure the Group of Six.
人，便共相隨至大食小食上、若眾僧大集說法時、若說戒時，六人共俱不相離，使諸比丘無由得與作羯磨。後於異時，六群比丘作衣，諸比丘自相謂言：「此六群比丘今在此作衣，欲作羯磨者今正是時。」即遣使喚言：「汝等來，眾僧有事。」六群比丘報言：「僧有何等事？我等停作衣不得往。」僧報言：「汝等若不得來，可令一、二比丘持欲來。」六群比丘即令一比丘受欲來。爾時眾僧即與此一比丘作羯磨，作羯磨已，即還至彼六群比丘所。彼問言：「眾僧何所作為？」此比丘報言：「於我身無利。」問言：「以何事于汝身無利耶？」報言：「眾僧與我作羯磨。」六群比丘前與欲已，后便悔言：「彼作羯磨者，非為羯磨，羯磨不成。我以彼事故與欲，不以此事。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等與欲已，后自悔言：『我以彼事與欲，不以此事。』」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何前與欲已，后自悔言：『我以彼事與欲，不以此事。』耶？」世尊以無數方便呵責已，告諸比丘：「此六群比丘癡人！多種有漏處，最
【現代漢語翻譯】 現代漢語譯本 有人便一起跟隨他們到大食（Dashi，地名）和小食（Xiaoshi，地名）去，或者在眾僧大會說法的時候，或者在說戒的時候，這六群比丘總是六個人一起，不互相分離，使得其他比丘沒有辦法對他們進行羯磨（Karma，佛教術語，指僧團的宗教活動）。 後來在另一段時間，六群比丘在做衣服，其他比丘互相說道：『這六群比丘現在在這裡做衣服，想要進行羯磨，現在正是時候。』於是派遣使者去叫他們說：『你們來，僧團有事。』六群比丘回答說：『僧團有什麼事？我們停止做衣服不能去。』僧團回覆說：『如果你們不能來，可以派一兩個比丘帶著「欲」（Yu，佛教術語，指同意）來。』六群比丘就派一個比丘帶著「欲」來了。 當時眾僧就和這個比丘進行了羯磨。羯磨完畢后，這個比丘就回到六群比丘那裡。他們問他說：『眾僧做了什麼？』這個比丘回答說：『對我自身沒有好處。』問：『因為什麼事對你自身沒有好處呢？』回答說：『眾僧對我進行了羯磨。』六群比丘之前已經給了「欲」，後來又後悔說：『他們所做的羯磨，不是真正的羯磨，羯磨不成。我是因為那件事才給的「欲」，不是因為這件事。』 當時，各位比丘聽了這件事，其中那些少欲知足、行頭陀（Toutuo，佛教術語，指苦行）、樂於學習戒律、知慚愧的比丘，都責怪六群比丘說：『為什麼你們給了「欲」之後，又後悔說：「我是因為那件事才給的「欲」，不是因為這件事。」？』 當時，各位比丘前往世尊（Shizun，對佛的尊稱）處，頭面禮足，在一旁坐下，將這件事的因緣詳細地告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法（Shamenfa，佛教術語，指僧侶應遵守的法規）、不清凈、不隨順修行，是不應該做的。為什麼之前給了「欲」，後來又後悔說：「我是因為那件事才給的「欲」，不是因為這件事。」呢？』 世尊用無數種方法呵責之後，告訴各位比丘：『這六群比丘真是愚癡之人！在很多有煩惱的地方，是最…』
【English Translation】 English version People would then follow them to Dashi (Dashi, a place name) and Xiaoshi (Xiaoshi, a place name). Or, when the Sangha (Buddhist monastic community) gathered to preach the Dharma (Buddhist teachings), or when reciting the precepts, these six groups of Bhikkhus (Buddhist monks) would always stay together, not separating from each other, making it impossible for other Bhikkhus to perform Karma (Karma, Buddhist term, referring to the religious activities of the Sangha) on them. Later, at another time, the six groups of Bhikkhus were making clothes. The other Bhikkhus said to each other, 'These six groups of Bhikkhus are making clothes here now. If we want to perform Karma, now is the right time.' So they sent a messenger to call them, saying, 'Come, the Sangha has something to discuss.' The six groups of Bhikkhus replied, 'What does the Sangha have to discuss? We cannot go because we have stopped making clothes.' The Sangha replied, 'If you cannot come, you can send one or two Bhikkhus with "Yu" (Yu, Buddhist term, referring to consent).』 The six groups of Bhikkhus then sent one Bhikkhu with "Yu." At that time, the Sangha performed Karma with this Bhikkhu. After the Karma was completed, this Bhikkhu returned to the six groups of Bhikkhus. They asked him, 'What did the Sangha do?' This Bhikkhu replied, 'It is not beneficial to me.' They asked, 'Why is it not beneficial to you?' He replied, 'The Sangha performed Karma on me.' The six groups of Bhikkhus had given "Yu" before, but later regretted it, saying, 'The Karma they performed is not real Karma, the Karma is not valid. I gave "Yu" because of that matter, not because of this matter.' At that time, when the Bhikkhus heard about this, those who were content with little desire, practiced Dhuta (Toutuo, Buddhist term, referring to ascetic practices), were happy to learn the precepts, and knew shame and remorse, all blamed the six groups of Bhikkhus, saying, 'Why did you give "Yu" and then regret it, saying, "I gave 'Yu' because of that matter, not because of this matter?"' At that time, the Bhikkhus went to the World-Honored One (Shizun, a respectful title for the Buddha), bowed their heads and feet, sat on one side, and told the World-Honored One in detail about the cause and condition of this matter. The World-Honored One then gathered the Bhikkhu Sangha because of this matter, and rebuked the six groups of Bhikkhus, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma of a Shramana (Shamenfa, Buddhist term, referring to the regulations that monks should abide by), not pure, not in accordance with practice, and should not be done. Why did you give "Yu" before, and then regret it, saying, "I gave 'Yu' because of that matter, not because of this matter?"' After the World-Honored One rebuked them in countless ways, he told the Bhikkhus, 'These six groups of Bhikkhus are truly foolish people! In many places with defilements, they are the most...'
初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘與欲已後悔者，波逸提。」
比丘義如上。
若比丘與欲已，後悔，作是言：「汝等作羯磨非羯磨，羯磨不成，我以彼事故與欲，不以此事。」說而了了者，波逸提；不了了，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾，非羯磨羯磨不成故，便作是言：「非羯磨羯磨不成。」不犯。若戲笑語、疾疾語、獨處語、夢中語、欲說此乃錯說彼，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十六竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘聽諸比丘斗諍言語已，而向彼人說，令僧未有諍事而有諍事，已有諍事而不除滅。諸比丘作如是念：「以何因緣令僧未有諍事而有諍事，已有諍事而不除滅？」諸比丘即察知之，是六群比丘聽諸比丘斗諍語言已，而向彼說故耳。爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何聽諸比丘斗諍已，而向彼說，令僧未有諍事而有諍事，已有諍事而不除滅？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比
【現代漢語翻譯】 現代漢語譯本： 初犯戒。從今以後與比丘（bhikkhu，男性出家人）結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：『如果比丘給予同意后又後悔，犯波逸提（pācittiya，一種較輕的罪）。』 比丘（bhikkhu，男性出家人）的定義如上所述。 如果比丘給予同意后，後悔，並說：『你們所作的羯磨（kamma，僧團的議事或行動）不是羯磨，羯磨不成，我是因為那個緣故才給予同意，不是因為這件事。』說了而且表達清楚，犯波逸提（pācittiya，一種較輕的罪）；表達不清楚，犯突吉羅（dukkaṭa，一種更輕的罪）。 比丘尼（bhikkhunī，女性出家人），犯波逸提（pācittiya，一種較輕的罪）；式叉摩那（sikkhamānā，預備沙彌尼）、沙彌（sāmaṇera，男性的見習出家人）、沙彌尼（sāmaṇerī，女性的見習出家人），犯突吉羅（dukkaṭa，一種更輕的罪）。這被稱為犯戒。 不犯戒的情況：事實確實如此，因為不是羯磨或者羯磨不成，所以就說：『不是羯磨，羯磨不成。』不犯戒。如果是戲笑語、快速語、獨自語、夢中語、想要說這個卻錯誤地說了那個，一切都不犯戒。 沒有犯戒的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心亂、被痛苦煩惱所纏繞。（第七十六條完） 當時佛陀在舍衛國（Sāvatthi）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時六群比丘（chabbaggiya-bhikkhū，指行為不端的六位比丘）聽了其他比丘爭鬥的言語后，就向其他人說，導致僧團本來沒有爭端反而有了爭端，已經有的爭端卻不能消除。諸位比丘這樣想：『因為什麼因緣導致僧團本來沒有爭端反而有了爭端，已經有的爭端卻不能消除？』諸位比丘隨即察覺到，是因為六群比丘聽了其他比丘爭鬥的言語后，就向其他人說了的緣故。當時諸位比丘聽說了這件事，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的人，指責六群比丘說：『你們怎麼能聽了其他比丘爭鬥的言語后，就向其他人說，導致僧團本來沒有爭端反而有了爭端，已經有的爭端卻不能消除？』諸位比丘前往世尊（Bhagavān）處，頭面禮足后在一旁坐下，將這個因緣詳細地稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，呵責六群比丘
【English Translation】 English version: This is the initial offense. From now on, a precept is established with the bhikkhus (bhikkhu, male monastic), gathering the ten meanings, even for the long endurance of the true Dharma. One who wishes to recite the precept should say thus: 'If a bhikkhu, having given his consent, later regrets it, it is a pācittiya (pācittiya, a minor offense).' The definition of bhikkhu (bhikkhu, male monastic) is as above. If a bhikkhu, having given his consent, regrets it and says: 'Your kamma (kamma, a monastic act or procedure) is not a kamma, the kamma is not valid. I gave my consent because of that reason, not because of this matter.' If he says it clearly, it is a pācittiya (pācittiya, a minor offense); if he does not say it clearly, it is a dukkaṭa (dukkaṭa, a lighter offense). For a bhikkhunī (bhikkhunī, female monastic), it is a pācittiya (pācittiya, a minor offense); for a sikkhamānā (sikkhamānā, a female trainee monastic), a sāmaṇera (sāmaṇera, a male novice), or a sāmaṇerī (sāmaṇerī, a female novice), it is a dukkaṭa (dukkaṭa, a lighter offense). This is called an offense. There is no offense if the facts are indeed so, because it is not a kamma or the kamma is not valid, so he says: 'It is not a kamma, the kamma is not valid.' There is no offense. If it is joking speech, rapid speech, solitary speech, speech in a dream, wanting to say this but mistakenly saying that, there is no offense at all. There is no offense in the following cases: when the precept was not initially established, or due to delusion, madness, mental derangement, or being afflicted by pain and suffering. (End of the seventy-sixth) At that time, the Buddha (Bhagavān) was in the Jeta Grove, Anāthapiṇḍika's Park, in Sāvatthi (Sāvatthi). At that time, the group-of-six bhikkhus (chabbaggiya-bhikkhū, referring to six bhikkhus with misconduct) listened to the quarrelsome speech of other bhikkhus and then spoke to others, causing the Sangha to have disputes where there were none, and not eliminating disputes that already existed. The bhikkhus thought thus: 'What is the cause and reason that the Sangha has disputes where there were none, and does not eliminate disputes that already existed?' The bhikkhus then realized that it was because the group-of-six bhikkhus listened to the quarrelsome speech of other bhikkhus and then spoke to others. At that time, the bhikkhus heard of this, and those who were content with little, practiced dhuta (dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the group-of-six bhikkhus, saying: 'How can you listen to the quarrelsome speech of other bhikkhus and then speak to others, causing the Sangha to have disputes where there were none, and not eliminating disputes that already existed?' The bhikkhus went to the Blessed One (Bhagavān), bowed their heads at his feet, sat to one side, and reported this cause and reason in detail to the Blessed One. The Blessed One then gathered the Sangha of bhikkhus because of this cause and reason, and rebuked the group-of-six bhikkhus.
丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等聽諸比丘諍已，而向彼說，令僧未有諍事而有諍事，已有諍事而不除滅？」世尊以無數方便呵責已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，比丘共鬥諍已，聽此語向彼說者，波逸提。」
比丘義如上。
斗諍有四種：言諍、覓諍、犯諍、事諍。
聽者，屏聽他語。
若比丘往聽他諍比丘語，從道至道、從道至非道、從非道至道、從高至下、從下至高，往而聞，波逸提；不聞，突吉羅。若方便欲去而不去、若共期去而不去，一切突吉羅。若二人共在闇地語，當彈指若謦欬驚之；若不爾者，突吉羅。若二人隱處語，亦當彈指謦欬；若不者，突吉羅。若在道行有二人在前共語，亦當彈指謦欬；若不者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若二人在闇處共語，謦欬彈指；若二人在屏處語，彈指謦欬；在道行二人在前行共語，若後來謦欬彈指；若欲作非法羯磨非毗尼羯磨；若為眾僧、若為塔寺、若為和上、同和上、若阿阇梨、同阿阇梨、親厚知識，欲作損減無利無
【現代漢語翻譯】 現代漢語譯本 丘（Qiu）說：『你們所做的是不對的，不合乎威儀，不合乎沙門（Shamen，出家修行者）的法則，不是清凈的行為，也不是隨順正道的行為，是不應該做的。為什麼你們聽了比丘（Biqiu，男性出家修行者）之間的爭論后，卻向另一方說，使得僧團（Sengtuan，佛教僧侶團體）本來沒有爭論的事情反而有了爭論，已經有的爭論卻不能消除？』世尊（Shizun，釋迦牟尼佛的尊稱）用無數的方法呵斥了他們之後，告訴眾比丘：『這六群比丘（Liuqun Biqiu，指一群行為不端的比丘）真是愚癡之人！在多種有漏之處，最初違反戒律。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法（Zhengfa，佛法）長久住世，想要宣說戒律的人應當這樣說：如果比丘，在比丘之間發生爭鬥之後，聽了其中一方的話又去告訴另一方，就犯了波逸提（Bayiti，一種戒律名稱）。』
比丘的定義如上所述。
爭鬥有四種：言語爭論、尋釁爭論、犯戒爭論、事件爭論。
『聽』是指私下聽取別人的談話。
如果比丘去聽其他爭論的比丘說話，從道路到道路、從道路到非道路、從非道路到道路、從高處到低處、從低處到高處，前去聽聞，就犯了波逸提；沒有聽到，就犯了突吉羅（Tujiluo，一種較輕的罪過）。如果想方設法要去而沒有去、如果約定好一起去而沒有去，都犯了突吉羅。如果兩個人在黑暗的地方說話，應當彈指或者咳嗽來驚動他們；如果不這樣做，就犯了突吉羅。如果兩個人隱蔽地說話，也應當彈指咳嗽；如果不這樣做，就犯了突吉羅。如果在道路上行走，有兩個人走在前面說話，也應當彈指咳嗽；如果不這樣做，就犯了突吉羅。
比丘尼（Biqiuni，女性出家修行者）犯波逸提；式叉摩那（Shiqiamana，預備出家的女子）、沙彌（Shami，未成年男性出家者）、沙彌尼（Shamini，未成年女性出家者）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：如果兩個人在黑暗的地方說話，咳嗽彈指；如果兩個人在隱蔽的地方說話，彈指咳嗽；在道路上行走，兩個人在前面行走說話，如果後來者咳嗽彈指；如果想要進行非法的羯磨（Jiemo，僧團的議事或儀式）或者非毗尼（Pini，戒律）羯磨；如果是爲了眾僧、爲了塔寺（Tasi，佛塔和寺廟）、爲了和尚（Heshang，出家僧人的尊稱）、與和尚相同、爲了阿阇梨（Achali，導師）、與阿阇梨相同、親近的知識，想要做損減無利的事情。
【English Translation】 English version Qiu said: 'What you are doing is wrong. It is not in accordance with proper conduct, not in accordance with the rules of a Shamen (Shamen, a monastic practitioner), not a pure practice, and not in accordance with the path. It is something that should not be done. Why do you listen to the disputes of the Bhikkhus (Bhikshu, male monastic practitioner), and then tell the other party, causing the Sangha (Sengtuan, Buddhist monastic community) to have disputes where there were none, and failing to resolve disputes that already exist?' The World Honored One (Shizun, a respectful title for Shakyamuni Buddha) rebuked them with countless methods and then told the Bhikkhus: 'These six groups of Bhikkhus (Liuqun Biqiu, referring to a group of misbehaving Bhikkhus) are truly foolish people! In many places of defilement, they are the first to break the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten benefits, even for the long-lasting of the Dharma (Zhengfa, Buddhist teachings). Those who wish to recite the precepts should say this: If a Bhikkhu, after a dispute has occurred among Bhikkhus, listens to one side and tells the other, he commits a Payattika (Bayiti, a type of precept).'
The definition of Bhikkhu is as above.
There are four types of disputes: verbal disputes, fault-finding disputes, transgression disputes, and event disputes.
'Listening' means secretly listening to the speech of others.
If a Bhikkhu goes to listen to the speech of other disputing Bhikkhus, from road to road, from road to non-road, from non-road to road, from high to low, from low to high, and goes to listen, he commits a Payattika; if he does not hear, he commits a Dukkata (Tujiluo, a minor offense). If he intends to go but does not go, or if he agrees to go together but does not go, all are Dukkata. If two people are speaking in a dark place, one should snap their fingers or cough to startle them; if not, one commits a Dukkata. If two people are speaking in a hidden place, one should also snap their fingers or cough; if not, one commits a Dukkata. If two people are walking and speaking in front on the road, one should also snap their fingers or cough; if not, one commits a Dukkata.
A Bhikkhuni (Biqiuni, female monastic practitioner) commits a Payattika; a Sikkhamana (Shiqiamana, a female trainee monastic), a Samanera (Shami, a young male monastic), a Samaneri (Shamini, a young female monastic) commits a Dukkata. This is what is called an offense.
Non-offenses are: if two people are speaking in a dark place, one coughs and snaps their fingers; if two people are speaking in a hidden place, one snaps their fingers and coughs; if two people are walking and speaking in front on the road, if the one behind coughs and snaps their fingers; if one wants to perform an unlawful Karma (Jiemo, monastic proceedings or rituals) or a non-Vinaya (Pini, monastic discipline) Karma; if it is for the Sangha, for a Stupa (Tasi, pagoda) and temple, for the Preceptor (Heshang, a respectful title for a monastic), the same as the Preceptor, for the Acariya (Achali, teacher), the same as the Acariya, close acquaintances, wanting to do something that is detrimental and unprofitable.
住處如是等羯磨，欲得知之而往聽，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十七竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘中有一比丘，瞋恚打十七群比丘，其被打人高聲大喚言：「止！止！莫打我。」時比房比丘聞，即問言：「汝何故大喚？」時被打比丘答言：「向為彼比丘所打。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何以瞋恚乃打十七群比丘？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等乃打十七群比丘？」世尊以無數方便呵責六群比丘已，告諸比丘：「此六群比丘癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，瞋恚故不喜打比丘者，波逸提。」
比丘義如上。
打者，若手、若石、若杖。
若比丘，以手、石、杖打比丘者，一切波逸提。除杖手石、若以餘戶鑰、曲鉤、拂柄、香爐柄挃者，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有病須
【現代漢語翻譯】 現代漢語譯本：對於住所的羯磨（Kamma，業），如果想要了解並前去聽聞，沒有犯戒。
無犯的情況包括：最初佛陀未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞時。（第七十七條完）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘（Chabbaggiya）中的一位比丘，因為嗔恚毆打了十七群比丘（Sattarasavaggiya）。被打的比丘高聲呼喊：『住手！住手！不要打我。』當時，同住一房的比丘聽到了，就問：『你為何大聲呼喊？』被打的比丘回答說：『剛才被那位比丘毆打了。』當時，眾比丘聽聞此事，其中那些少欲知足、修頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，責怪六群比丘說：『為何因為嗔恚而毆打十七群比丘？』當時，眾比丘前往世尊（Buddha）處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因為此事因緣召集比丘僧團，呵責六群比丘說：『你們所做之事不合宜，不合威儀、不合沙門法（śrāmaṇa）、不合清凈行、不合隨順行，是不應該做的。為何你們竟然毆打十七群比丘？』世尊以無數方便呵責六群比丘后，告訴眾比丘：『這些六群比丘是愚癡之人！多種種有漏之處，是最初犯戒之人。從今以後，為比丘們制定戒律，聚集十句義，乃至正法久住，想要說戒的人應當這樣說：若有比丘，因為嗔恚而不高興而毆打比丘，犯波逸提（Pācittiya）。』
比丘（bhikkhu）的定義如前所述。
毆打的方式包括：用手、用石頭、用棍杖。
若有比丘，用手、石頭、棍杖毆打比丘，一切都犯波逸提。除了棍杖、手、石頭之外，如果用門閂、曲鉤、拂塵柄、香爐柄觸碰，一切都犯突吉羅（dukkata）。
比丘尼（bhikkhunī），犯波逸提；式叉摩那（śikṣamāṇā）、沙彌（śrāmaṇera）、沙彌尼（śrāmaṇerī），犯突吉羅。這就是所謂的犯戒。
不犯的情況包括：如果生病需要。
【English Translation】 English version: Regarding the Kamma (action, deed) of a dwelling place, if one wishes to know and goes to listen, there is no offense.
No offense occurs when: the rule was not initially established by the Buddha, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the seventy-seventh rule)
At that time, the Buddha was in the Jeta Grove of Anāthapindika's Park in Śrāvastī. At that time, one bhikkhu from the group of six (Chabbaggiya) out of anger struck a bhikkhu from the group of seventeen (Sattarasavaggiya). The bhikkhu who was struck cried out loudly, saying, 'Stop! Stop! Do not strike me.' At that time, a bhikkhu living in the same dwelling heard this and asked, 'Why are you crying out so loudly?' The bhikkhu who was struck replied, 'I was just struck by that bhikkhu.' At that time, the bhikkhus who heard this, among whom were those of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the group of six bhikkhus, saying, 'How can you strike a bhikkhu from the group of seventeen out of anger?' At that time, the bhikkhus went to the World-Honored One (Buddha), bowed their heads to his feet, sat to one side, and reported the cause and circumstances to the World-Honored One in detail. At that time, the World-Honored One, because of this cause and circumstance, assembled the bhikkhu sangha (community) and rebuked the group of six bhikkhus, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, and should not be done. How can you strike a bhikkhu from the group of seventeen?' After the World-Honored One rebuked the group of six bhikkhus with countless means, he told the bhikkhus, 'These group of six bhikkhus are foolish people! They create many defiled conditions and are the first to violate the precepts. From now on, I will establish a precept for the bhikkhus, gathering the ten benefits, so that the True Dharma may long endure. One who wishes to recite the precepts should say thus: If a bhikkhu, out of anger and displeasure, strikes another bhikkhu, it is a Pācittiya (expiation).'
The definition of bhikkhu (monk) is as previously stated.
Striking includes: with the hand, with a stone, with a stick.
If a bhikkhu strikes another bhikkhu with a hand, a stone, or a stick, it is in every case a Pācittiya offense. Except for a stick, hand, or stone, if one touches with a door bolt, a curved hook, a whisk handle, or a censer handle, it is in every case a dukkata (wrongdoing).
For a bhikkhunī (nun), it is a Pācittiya offense; for a śikṣamāṇā (novice nun), a śrāmaṇera (male novice), or a śrāmaṇerī (female novice), it is a dukkata offense. This is what is called an offense.
There is no offense if: one is sick and needs to.
人椎打；若食噎須椎脊；若共語不聞而觸令聞；若睡時以身委他上；若來往經行時共相觸；若掃地時杖頭誤觸，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十八竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘以手搏十七群比丘，其被搏人高聲大喚言：「止！止！莫爾。」比房比丘聞，即問言：「汝何故大喚？」報言：「此比丘以手搏我故大喚。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝云何以手搏十七群比丘？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等以手搏十七群比丘？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，瞋恚不喜以手搏比丘者，波逸提。」
比丘義如上。
手者，兩手。
彼比丘瞋恚以手搏比丘者，波逸提。除手已，若戶鑰、拂柄、香爐柄挃，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若他
【現代漢語翻譯】 現代漢語譯本： 用手推打他人：如果吃飯時噎住了，需要捶打後背；如果（和人）說話時聽不見，碰觸（對方）使其聽見；如果睡覺時身體壓在他人身上；如果來回走動時互相碰撞；如果掃地時掃帚不小心碰到，這些情況都不算違犯（戒律）。 不算違犯的情況包括：最初佛陀未制定戒律時，以及癡呆、瘋狂、精神錯亂、被痛苦煩惱所困擾時。（第七十八條完） 當時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama，釋迦牟尼佛在世時重要的精舍，位於古印度舍衛城附近） 。當時，六群比丘（The Group of Six Monks，佛教早期僧團中行為不端的六位比丘）用手推打十七群比丘（The Group of Seventeen Monks，與六群比丘相對的比丘群體），被打的比丘高聲呼喊：『住手！住手！不要這樣！』隔壁房間的比丘聽見了，就問：『你們為什麼大喊大叫？』（被打的比丘）回答說：『這些比丘用手推打我，所以我才大喊。』眾比丘聽了，其中那些少欲知足、修頭陀行（dhuta，一種苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能用手推打十七群比丘呢？』當時，眾比丘前往世尊（Bhagavan，佛陀的尊稱）處，頭面頂禮佛足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因此事召集比丘僧眾，呵斥六群比丘說：『你們所做之事不合規矩，不合威儀，不合沙門（sramana，出家修行者）的身份，不是清凈的行為，不是隨順佛法的行為，是不應該做的。你們怎麼能用手推打十七群比丘呢？』世尊用無數種方法呵斥六群比丘后，告訴眾比丘：『這些愚癡之人！製造了多種產生煩惱的因緣，是最初違犯戒律。從今以後，為比丘們制定戒律，爲了聚集十種利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，因為嗔恨不悅而用手推打比丘，犯波逸提（pacittiya，一種輕罪）。』 比丘的定義如前所述。 手，指兩隻手。 那個比丘因為嗔恨而用手推打比丘，犯波逸提。除了用手以外，如果用門閂、拂塵柄、香爐柄推打，都犯突吉羅（dukkhata，一種更輕的罪）。 比丘尼（bhikkhuni，比丘尼），犯波逸提；式叉摩那（sikkhamana，沙彌尼到正式受具足戒期間的學法女）、沙彌（sramanera，出家男子）、沙彌尼（sramanerika，出家女子），犯突吉羅。這些就是違犯的情況。 不違犯的情況：如果他人...
【English Translation】 English version: Striking another person with the hand: If one chokes while eating and needs to be patted on the back; if one cannot hear when spoken to and touches (the person) to make them hear; if one's body rests on another while sleeping; if one bumps into each other while walking back and forth; if one accidentally touches (someone) with the end of a broom while sweeping, all these are not offenses. Non-offenses include: when the precepts were not initially established by the Buddha, and in cases of idiocy, madness, mental derangement, or being afflicted by pain and distress. (End of the seventy-eighth) At that time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama, an important monastery during the time of Shakyamuni Buddha, located near the ancient city of Savatthi) in Sravasti (Savatthi, an ancient city in India). At that time, the Group of Six Monks (The Group of Six Monks, a group of six monks with misconduct in the early Buddhist Sangha) struck the Group of Seventeen Monks (The Group of Seventeen Monks, a group of monks in contrast to the Group of Six Monks) with their hands. The monks who were struck shouted loudly, saying, 'Stop! Stop! Don't do that!' The monks in the next room heard and asked, 'Why are you shouting so loudly?' (The struck monks) replied, 'These monks are striking me with their hands, that's why I'm shouting.' When the monks heard this, those who were content with little, practiced asceticism (dhuta, a kind of ascetic practice), were eager to learn the precepts, and knew shame and remorse, rebuked the Group of Six Monks, saying, 'How can you strike the Group of Seventeen Monks with your hands?' At that time, the monks went to the Bhagavan (Bhagavan, an honorific title for the Buddha), bowed their heads and feet in reverence, sat to one side, and told the Bhagavan the whole story. The Bhagavan then gathered the Sangha (Sangha, the Buddhist monastic community) because of this matter, and rebuked the Group of Six Monks, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a Sramana (sramana, a renunciate practitioner), not a pure practice, not in accordance with the practice, and should not be done. How can you strike the Group of Seventeen Monks with your hands?' After the Bhagavan rebuked the Group of Six Monks in countless ways, he told the monks, 'These foolish people! They have created many causes for defilements and are the first to violate the precepts. From now on, I will establish precepts for the monks, in order to gather ten benefits, and even for the long-lasting existence of the True Dharma, those who wish to recite the precepts should say this: If a monk, out of anger and displeasure, strikes another monk with his hand, it is a Pacittiya (pacittiya, a minor offense).' The definition of 'monk' is as mentioned above. 'Hand' refers to both hands. That monk, because of anger, strikes another monk with his hand, it is a Pacittiya. Apart from using the hand, if one strikes with a door bolt, a duster handle, or a censer handle, it is a Dukkata (dukkhata, a lighter offense). A Bhikkhuni (bhikkhuni, a female monastic), it is a Pacittiya; a Sikkhamana (sikkhamana, a female trainee during the period from novice to full ordination), a Sramanera (sramanera, a male novice), a Sramanerika (sramanerika, a female novice), it is a Dukkata. These are the offenses. Non-offenses: if another...
欲打舉手遮、若象來、若盜賊來、若惡獸來、若持刺來舉手遮，無犯。若渡水。若欲從溝瀆泥水處過，相近舉手招喚余比丘觸彼，無犯。若彼不聞語手挃令聞，若眠時、若行來入出、若掃地、若以杖誤觸，不故作，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十九竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘瞋恚故，以無根僧伽婆尸沙謗十七群比丘。時諸比丘聞已，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝云何瞋恚故，以無根僧伽婆尸沙謗十七群比丘？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝云何瞋恚故，以無根僧伽婆尸沙謗十七群比丘？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘瞋恚故，以無根僧伽婆尸沙謗者，波逸提。」
比丘義如上。
根者，有三根：見根、聞根、疑根。見根者，實見弄陰失精、或見與婦女身相觸、或見與婦女粗惡語、或見與婦女前自嘆譽身、或見共相媒嫁時，若
【現代漢語翻譯】 現代漢語譯本：如果想要打（人），舉手遮擋；如果象（gaja，指大象）來，如果盜賊來，如果惡獸來，如果拿著刺（的人）來，舉手遮擋，沒有犯戒。如果渡水，如果想要從溝渠泥水處經過，靠近了舉手招喚其他比丘觸控（幫助），沒有犯戒。如果他們沒有聽到（你的）話，用手輕觸讓他們聽到。如果（比丘）在睡覺時，如果（比丘）在行走、出入時，如果（比丘）在掃地時，如果（比丘）用杖不小心碰到，不是故意（的），一切都沒有犯戒。 沒有犯戒的情況包括：最初沒有制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第七十九條完） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindada-ārāma）。當時，六群比丘（Chabbaggiya）因為嗔恚的緣故，用沒有根據的僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）罪名誹謗十七群比丘。當時，眾比丘聽到后，其中那些少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能因為嗔恚的緣故，用沒有根據的僧伽婆尸沙罪名誹謗十七群比丘呢？』眾比丘前往世尊（Bhagavān）處，頭面禮足，在一旁坐下，將此事的前因後果詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法（śrāmaṇa-dharma，出家人的行爲規範）、不清凈、不隨順（佛法），是不應該做的。你們怎麼能因為嗔恚的緣故，用沒有根據的僧伽婆尸沙罪名誹謗十七群比丘呢？』世尊用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！在很多容易犯錯的地方，最初就違反了戒律。從今以後，為比丘們制定戒律，總結十種意義，乃至爲了正法（sad-dharma，真正的佛法）長久住世，想要說戒的人應當這樣說：如果比丘因為嗔恚的緣故，用沒有根據的僧伽婆尸沙罪名誹謗他人，犯波逸提（pācittiya，一種輕罪）。』 比丘（bhikkhu）的定義如前所述。 『根』，有三種根：見根、聞根、疑根。見根是指：確實看見（比丘）行淫漏失精液，或者看見（比丘）與婦女有身體接觸，或者看見（比丘）與婦女說粗惡的語言，或者看見（比丘）在婦女面前自我讚歎，或者看見（比丘）共同為（男女）做媒時，如果...
【English Translation】 English version: If one intends to strike, raising a hand to shield; if an elephant (gaja, referring to elephant) comes, if thieves come, if ferocious beasts come, if someone comes holding a thorn (or a pointed weapon), raising a hand to shield, there is no offense. If crossing water, if wanting to pass through a ditch or muddy area, approaching and raising a hand to beckon other bhikkhus to touch (for assistance), there is no offense. If they do not hear (your) words, gently touching them with a hand to make them hear. If (a bhikkhu) is sleeping, if (a bhikkhu) is walking, entering, or exiting, if (a bhikkhu) is sweeping, if (a bhikkhu) accidentally touches with a staff, not intentionally, there is no offense. There is no offense in the following situations: when the precepts were not initially established, in cases of insanity, mental derangement, or being overwhelmed by pain and affliction. (End of the seventy-ninth) At that time, the Buddha was in the Jeta Grove, Anathapindada's Park (Jetavana-anāthapindada-ārāma) in Śrāvastī (舍衛國). At that time, the Group-of-Six bhikkhus (Chabbaggiya) out of anger, falsely accused the Group-of-Seventeen bhikkhus of a groundless saṃghāvaśeṣa (僧伽婆尸沙, a serious offense second only to parajika). When the bhikkhus heard this, those among them who were of few desires, content, practicing dhūta (頭陀行, ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked the Group-of-Six bhikkhus, saying, 'How can you, out of anger, falsely accuse the Group-of-Seventeen bhikkhus of a groundless saṃghāvaśeṣa?' The bhikkhus went to the Blessed One (Bhagavān), bowed their heads at his feet, sat to one side, and reported the entire matter to the Blessed One in detail. The Blessed One, on that occasion, gathered the bhikkhu sangha (比丘僧團) because of this matter, and rebuked the Group-of-Six bhikkhus, saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the śrāmaṇa-dharma (沙門法, the conduct of renunciants), not pure, not in accordance (with the Dharma), and should not be done. How can you, out of anger, falsely accuse the Group-of-Seventeen bhikkhus of a groundless saṃghāvaśeṣa?' After the Blessed One rebuked the Group-of-Six bhikkhus in countless ways, he told the bhikkhus, 'These foolish people! In many places where it is easy to err, they have violated the precepts from the very beginning. From now on, I will establish precepts for the bhikkhus, summarizing ten meanings, even for the sake of the sad-dharma (正法, the true Dharma) to abide long, those who wish to recite the precepts should say thus: If a bhikkhu, out of anger, falsely accuses another of a groundless saṃghāvaśeṣa, he commits a pācittiya (波逸提, a minor offense).' The definition of bhikkhu (比丘) is as previously stated. 'Root' refers to three roots: the root of seeing, the root of hearing, and the root of doubt. The root of seeing refers to: actually seeing (a bhikkhu) engaging in sexual activity and emitting semen, or seeing (a bhikkhu) having physical contact with a woman, or seeing (a bhikkhu) speaking coarse language to a woman, or seeing (a bhikkhu) praising himself in front of a woman, or seeing (a bhikkhu) acting as a matchmaker for (a man and a woman), if...
餘人見，從彼人聞者，是謂見根。聞根者，聞弄陰失精、或聞與婦女身相近、或聞與婦女粗惡語、或聞婦女前自嘆譽身、或聞共相媒嫁、若彼人聞，從彼聞，是謂聞根。疑根者，有二因緣生疑，見生疑、聞生疑。云何見生疑？其人見共婦女出林時見入林時、或見露身無衣不凈流出污身、或見與惡知識從事或共戲，是為見而生疑。云何聞中生疑？或闇處聞動床聲、聞草蓐聲、聞喘息聲、聞語聲、或聞交會聲、或聞彼人自言：「我犯失精。」或言：「我與女人身相觸。」或言：「我與婦女粗惡語。」或言：「我于婦女前自嘆說身。」或言：「我媒嫁男女。」聞如是等於中生疑，除此三根已，以余謗者，是為無根。
若比丘瞋恚故，以無根僧伽婆尸沙謗，說了了者，波逸提；不了了者，突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，見根、聞根、疑根，若說其實事欲令改悔而不誹謗。若戲笑語、疾疾語、獨處語、夢中語、若欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十竟)
爾時佛在舍衛國祇樹給孤獨園。時舍衛城中有一大姓婆羅門名耶若達，多饒財寶生業無量，田地殼食不可稱計，金銀、車𤦲、馬瑙、真珠、虎魄、
水精、琉璃、象馬、奴婢、庫藏溢滿威相具足。時有一婢名曰黃頭，常守末利園。時彼婢常愁憂言：「我何時當免出於婢？」時彼婢晨朝得己食分乾飯持詣園中。爾時世尊，時到著衣持缽欲入城乞食。時黃頭婢遙見如來，心自念言：「我今寧可持此飯施彼沙門，或可脫此婢使。」即持飯施如來。爾時世尊慈愍故為受，還精舍。時黃頭婢即前進入末利園中，時波斯匿王嚴四種兵出外遊獵，從人各各分張馳逐群鹿，天時大熱王疲乏，遙見末利園相去不遠，即回車往，留車在外步入園中。時黃頭遙見王波斯匿來，即生念：「彼人來者，行步舉動非是常人。」即前奉迎言：「善來大人！可就此處坐。」即脫一衣敷之令王坐。黃頭問言：「不審須水洗腳不？」王言：「可爾。」黃頭即以藕葉取水與王，王自以水洗。黃頭為王揩腳。黃頭復問王言：「欲洗面不？」王言：「可爾。」黃頭即更以藕葉盛水，與王洗面。黃頭復問王言：「欲飲水不？」王言：「欲飲。」黃頭即詣池更洗手，取好藕葉盛水與王飲。黃頭復問王言：「不審欲小臥息不？」王言：「欲臥息。」即復更脫一衣與王敷之，令王臥息。時黃頭見王臥已，在前長跪，按腳及處處支節，解王疲勞。黃頭身如天身，細軟妙好。王著細滑，心念言：「未曾有如此女聰明，我所
【現代漢語翻譯】 現代漢語譯本： 水精（水晶）、琉璃（一種寶石）、象馬（大象和馬匹）、奴婢（奴僕）、庫藏溢滿，威嚴相貌具足。當時有一個婢女名叫黃頭，經常看守末利園（茉莉花園）。當時這個婢女常常憂愁地說：『我什麼時候才能脫離這婢女的身份呢？』當時這個婢女早晨得到自己那份乾飯，拿著前往園中。當時世尊（釋迦牟尼佛），當時穿著袈裟，拿著缽，準備進入城中乞食。當時黃頭婢女遠遠地看見如來（佛），心中想：『我現在不如把這飯佈施給那位沙門（出家人），或許可以脫離這婢女的身份。』於是拿著飯佈施給如來。當時世尊因為慈悲憐憫的緣故接受了，然後回到精舍（寺院）。當時黃頭婢女就向前進入末利園中，當時波斯匿王（拘薩羅國的國王）率領四種軍隊出外遊獵，隨從的人各自分散追逐鹿群，天氣非常炎熱，國王疲憊不堪，遠遠地看見末利園距離不遠，就調轉車頭前往，把車留在外面，步行進入園中。當時黃頭遠遠地看見波斯匿王來了，就產生這樣的念頭：『這個人來，他的行走舉動不是普通人。』於是上前迎接說：『歡迎大人！可以到這裡坐下。』於是脫下一件衣服鋪在地上讓國王坐。黃頭問：『不知道您是否需要水洗腳？』國王說：『可以。』黃頭就用藕葉取水給國王，國王自己用水洗腳。黃頭為國王擦腳。黃頭又問國王說：『想要洗臉嗎？』國王說：『可以。』黃頭就又用藕葉盛水，給國王洗臉。黃頭又問國王說：『想要喝水嗎？』國王說：『想要喝。』黃頭就到池塘邊重新洗手，取好的藕葉盛水給國王喝。黃頭又問國王說：『不知道您是否想要小睡休息一下？』國王說：『想要休息。』就又脫下一件衣服給國王鋪上，讓國王休息。當時黃頭看見國王已經睡著，就在前面長跪，按摩腳和各處關節，解除國王的疲勞。黃頭的身體如同天人一般，細嫩柔軟美妙。國王穿著細滑的衣服，心中想：『從未有過如此聰明的女子，我所』
【English Translation】 English version: With crystal, lapis lazuli, elephants and horses, male and female servants, and overflowing treasuries, he was endowed with majestic appearances. At that time, there was a servant girl named Yellow Head, who often guarded the Malika Garden (Jasmine Garden). At that time, this servant girl often worried and said, 'When will I be freed from this servant's status?' At that time, this servant girl obtained her share of dried rice in the morning and took it to the garden. At that time, the World-Honored One (Sakyamuni Buddha), wearing his robe and carrying his bowl, was about to enter the city to beg for food. At that time, the servant girl Yellow Head saw the Tathagata (Buddha) from afar and thought to herself, 'I might as well give this rice to that Shramana (ascetic monk), perhaps I can be freed from this servant's status.' So she took the rice and offered it to the Tathagata. At that time, the World-Honored One accepted it out of compassion and returned to the Vihara (monastery). At that time, the servant girl Yellow Head went forward and entered the Malika Garden. At that time, King Pasenadi (King of Kosala) led four kinds of troops out hunting. The attendants dispersed to chase after the deer. The weather was very hot, and the king was exhausted. Seeing that the Malika Garden was not far away, he turned his chariot around and left the chariot outside, walking into the garden. At that time, Yellow Head saw King Pasenadi coming from afar and had this thought: 'This person's movements are not those of an ordinary person.' So she went forward to greet him and said, 'Welcome, great one! Please sit here.' She took off a garment and spread it out for the king to sit on. Yellow Head asked, 'I don't know if you need water to wash your feet?' The king said, 'Yes, please.' Yellow Head then used a lotus leaf to fetch water for the king, and the king washed his feet himself. Yellow Head wiped the king's feet. Yellow Head then asked the king, 'Do you want to wash your face?' The king said, 'Yes, please.' Yellow Head then used another lotus leaf to hold water and gave it to the king to wash his face. Yellow Head then asked the king, 'Do you want to drink water?' The king said, 'I want to drink.' Yellow Head then went to the pond to wash her hands again, took a good lotus leaf, filled it with water, and gave it to the king to drink. Yellow Head then asked the king, 'I don't know if you want to take a nap?' The king said, 'I want to rest.' She then took off another garment and spread it out for the king to rest on. At that time, Yellow Head saw that the king was asleep, so she knelt in front of him, massaging his feet and joints, relieving the king's fatigue. Yellow Head's body was like that of a Deva (celestial being), delicate, soft, and wonderful. The king, wearing fine and smooth clothes, thought to himself, 'Never has there been such an intelligent woman, what I'
不教而悉為之。」王即問言：「汝是誰家女？」黃頭報言：「我是耶若達家婢使，差我常守此末利園。」如是語頃，波斯匿王大臣尋王車跡來詣園中，跪拜王足已各在一面立。王敕一人言：「汝速喚耶若達婆羅門來。」即受王教，喚婆羅門將來詣王所，跪拜王足在一面立。王問言：「此女人是汝婢耶？」婆羅門答言：「是。」王言：「吾今欲取為婦，汝意云何？」婆羅門報言：「此是婢使，云何為婦？」王言：「無苦，但共論價直。」婆羅門報言：「欲論價直直百千兩金，我豈可取王價直，今持奉上大王。」王言：「不爾！我今取為婦，云何不與價？」王即出百千兩金與婆羅門已，遣使詣宮取種種瓔珞衣裳服飾，沐浴澡洗莊嚴女身，同載入宮眾臣衛從。時黃頭心自念言：「此非餘人，乃是王波斯匿。」既得處宮裡，習學種種技術、書算、印畫眾形像、歌舞戲樂，無事不知。從末利園中將來故，即號之為末利夫人，年遂長大，王甚愛敬。
復于異時，王於五百女人中立為第一夫人，在高殿上，便自念言：「我以何業報因緣得免於婢，今受如是快樂。」復作是念：「將是我先以和蜜乾飯分施與沙門，以此因緣故今得免婢，受如是快樂耳！」即問左右人言：「舍衛城中頗有如此像貌沙門不？」答言：「有。是如來、無
【現代漢語翻譯】 現代漢語譯本 『不用教導就能全部做到。』國王就問她說：『你是誰家的女子？』黃頭回答說：『我是耶若達（Yeruoda，婆羅門名）家的婢女，被派來經常看守這個末利園（Molihuayuan，茉莉花園）。』這樣說話的時候，波斯匿王（Bosiniwang，國王名）的大臣們順著國王車子的痕跡來到園中，跪拜國王的腳后各自站立在一旁。國王命令一人說：『你快去叫耶若達婆羅門（Yeruoda Poluomen）來。』那人接受國王的命令，叫來婆羅門帶到國王那裡，跪拜國王的腳後站立在一旁。國王問道：『這個女人是你的婢女嗎？』婆羅門回答說：『是的。』國王說：『我現在想娶她為妻，你意下如何？』婆羅門回答說：『她是婢女，怎麼能做妻子呢？』國王說：『沒關係，只要商量好價錢。』婆羅門回答說：『要說價錢，值一百千兩黃金，我怎麼能要國王的價錢，現在拿來奉獻給大王。』國王說：『不是這樣！我現在娶她為妻，怎麼能不給價錢呢？』國王就拿出一百千兩黃金給了婆羅門，派使者到宮中取來各種瓔珞衣裳服飾，沐浴洗凈，打扮好女子的身體，一同乘車進入宮中，眾臣護衛跟隨。當時黃頭心中自己想：『這個人不是別人，就是波斯匿王（Bosiniwang）。』既然得以住在宮裡，學習各種技術、書寫計算、繪畫各種形象、歌舞戲樂，沒有什麼是不知道的。因為是從末利園（Molihuayuan）中帶來的，就稱她為末利夫人（Molifuren），年齡漸漸長大，國王非常喜愛和尊敬她。 又在其他時候，國王在五百個女人中立她為第一夫人，在高殿上，她就自己想：『我以什麼樣的業報因緣才能免於做婢女，現在享受這樣的快樂。』又這樣想：『大概是我先前用和著蜂蜜的乾飯分給沙門（Shamen，修行者），因為這個因緣，所以現在才能免於做婢女，享受這樣的快樂吧！』就問左右的人說：『舍衛城（Sheweicheng）中是否有如此相貌的沙門（Shamen）？』回答說：『有。是如來（Rulai，佛陀的稱號）、無』
【English Translation】 English version 'Knowing everything without being taught.' The king then asked, 'Whose daughter are you?' Huangtou (Huangtou, meaning 'yellow head') replied, 'I am a maidservant of Yeruoda's (Yeruoda, a Brahmin's name), sent to constantly guard this Molihuayuan (Molihuayuan, jasmine garden).' As she was speaking, the ministers of King Bosini (Bosini, King's name) followed the tracks of the king's chariot and arrived at the garden. They knelt and bowed at the king's feet, then stood on either side. The king ordered one of them, 'Quickly summon the Brahmin Yeruoda (Yeruoda Poluomen).' Receiving the king's command, he summoned the Brahmin and brought him before the king, who knelt and bowed at the king's feet and stood to one side. The king asked, 'Is this woman your maidservant?' The Brahmin replied, 'Yes.' The king said, 'I now wish to take her as my wife. What do you think?' The Brahmin replied, 'She is a maidservant; how can she be a wife?' The king said, 'It's no trouble, just discuss the price.' The Brahmin replied, 'To speak of the price, she is worth a hundred thousand taels of gold. How can I take the king's price? I now offer it to the great king.' The king said, 'Not so! I am now taking her as my wife; how can I not give a price?' The king then gave a hundred thousand taels of gold to the Brahmin and sent a messenger to the palace to fetch various necklaces, clothing, and ornaments. He bathed and adorned the woman's body, and they rode together into the palace, with the ministers guarding and following. At that time, Huangtou thought to herself, 'This is none other than King Bosini (Bosiniwang).' Since she was brought from Molihuayuan (Molihuayuan), she was named Lady Moli (Molifuren). As she grew older, the king loved and respected her very much. Later, the king made her the first lady among five hundred women. While in the high palace, she thought to herself, 'By what karmic cause and condition was I freed from being a maidservant and now enjoy such happiness?' She then thought, 'Perhaps it was because I previously shared dry rice mixed with honey to the Shamen (Shamen, practitioners), and because of this cause, I am now freed from being a maidservant and enjoy such happiness!' She then asked those around her, 'Are there any Shamen (Shamen) in Sheweicheng (Sheweicheng) with such an appearance?' They replied, 'Yes. There is the Tathagata (Rulai, title of Buddha), the'
所著、至真、等正覺。」夫人聞已歡喜，便欲往至佛所，即詣王波斯匿白言：「我欲見佛禮拜問訊。」王報言：「宜知是時。」末利夫人即嚴駕五百乘車、五百婇女侍從，出舍衛城詣祇桓精舍，到已下車步入園中。遙見如來，顏貌端正、諸根寂定，得上調伏如調象王，又如澄淵清凈無穢，見已歡喜來詣佛所，頭面禮足在一面坐，白佛言：「以何因緣受女人身，顏貌醜陋見者不歡，資財乏少無有威力？復何因緣顏貌醜陋見者不歡，資財無乏無有威力？復何因緣顏貌醜陋見者不歡，資財無乏大有威力？復何因緣顏貌端正見者歡喜，資財無乏大有威力？」爾時世尊告末利夫人：「或有女人心多瞋恚喜惱於人、若以少言現大瞋恚、若以多言亦現大瞋恚。亦不佈施沙門、婆羅門、貧窮孤老、來乞求者，衣服、飲食、象馬、車乘、香華、瓔珞、房舍、臥具、燈燭，一切皆不施與。若見他得利養而生嫉心。是故末利！女人多瞋恚故，顏貌醜陋見者不歡；以不佈施故，資財乏少；見他得利養生嫉妒故，無有威力。若末利！女人心多瞋恚喜惱於人，以少言現大瞋恚，以多言亦現大瞋恚，而能佈施沙門、婆羅門、貧窮孤老、來乞求者，衣服飲食象馬車乘香華瓔珞房舍臥具皆給與之。見他得利養而生嫉姤，是故女人多瞋恚故顏貌醜陋，以佈施
【現代漢語翻譯】 現代漢語譯本： 『所著、至真、等正覺。』末利夫人聽后非常歡喜，就想前往佛陀所在之處，於是去見波斯匿王稟告說：『我想要去拜見佛陀，行禮問候。』國王回答說：『應該知道時機是否合適。』末利夫人隨即準備好五百輛車，帶著五百名婇女侍從，離開舍衛城前往祇桓精舍。到達后，下車步行進入園中。遠遠地看見如來，容貌端正，諸根寂靜安定，已經得到了最好的調伏，就像調伏好的象王一樣，又像清澈無穢的深淵。見到后非常歡喜，來到佛陀所在之處，頭面頂禮佛足，在一旁坐下，向佛陀稟告說：『因為什麼樣的因緣，會受女人身，容貌醜陋，見到的人都不歡喜，而且資財缺乏，沒有威力？又因為什麼樣的因緣，容貌醜陋，見到的人不歡喜，資財不缺乏，卻沒有威力？又因為什麼樣的因緣，容貌醜陋，見到的人不歡喜，資財不缺乏，而且有很大的威力？又因為什麼樣的因緣，容貌端正，見到的人歡喜，資財不缺乏，而且有很大的威力？』 這時，世尊告訴末利夫人：『有些女人心中多有瞋恚，喜歡惱怒他人，或者用很少的言語表現出很大的瞋恚，或者用很多的言語也表現出很大的瞋恚。也不佈施給沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）、貧窮孤獨年老的人，對於前來乞求的人，衣服、飲食、象、馬、車乘、香、花、瓔珞、房舍、臥具、燈燭，一切都不施與。如果看到他人得到利益供養，就生起嫉妒之心。因此，末利！女人因為多有瞋恚的緣故，容貌醜陋，見到的人不歡喜；因為不佈施的緣故，資財缺乏；因為見到他人得到利益供養就生起嫉妒之心的緣故，沒有威力。如果末利！女人心中多有瞋恚，喜歡惱怒他人，用很少的言語表現出很大的瞋恚，用很多的言語也表現出很大的瞋恚，卻能夠佈施給沙門、婆羅門、貧窮孤獨年老的人，對於前來乞求的人，衣服、飲食、象、馬、車乘、香、花、瓔珞、房舍、臥具，都給予他們。看到他人得到利益供養就生起嫉妒之心，因此，女人因為多有瞋恚的緣故，容貌醜陋，因為佈施
【English Translation】 English version: 『What is realized, the ultimate truth, the perfect enlightenment.』 Queen Mallikā, hearing this, rejoiced and wished to go to the Buddha's presence. She then went to King Pasenadi and said, 『I wish to see the Buddha, pay my respects, and inquire after his well-being.』 The king replied, 『It is appropriate to know when the time is right.』 Queen Mallikā then prepared five hundred chariots, accompanied by five hundred female attendants, and departed from Śrāvastī (舍衛城) to visit the Jeta Grove Monastery (祇桓精舍). Upon arriving, she dismounted from her chariot and entered the garden on foot. From afar, she saw the Tathāgata (如來), with a countenance of perfect composure and faculties stilled, having attained the highest taming, like a well-tamed elephant king, and like a clear, unpolluted abyss. Seeing this, she rejoiced and approached the Buddha, bowed her head to his feet, and sat to one side. She said to the Buddha, 『By what cause and condition does one receive a woman's body, with an ugly appearance that displeases those who see her, and with scarce resources and no power? And by what cause and condition does one have an ugly appearance that displeases those who see her, with abundant resources but no power? And by what cause and condition does one have an ugly appearance that displeases those who see her, with abundant resources and great power? And by what cause and condition does one have a beautiful appearance that pleases those who see her, with abundant resources and great power?』 At that time, the World-Honored One (世尊) said to Queen Mallikā, 『Some women have much anger in their hearts and delight in vexing others, expressing great anger with few words or expressing great anger with many words. They also do not give to Śrāmaṇas (沙門, wandering ascetics), Brāhmaṇas (婆羅門, priests), the poor, the orphaned, and the elderly who come begging, clothing, food, elephants, horses, carriages, perfumes, flowers, garlands, houses, bedding, lamps, and candles—they give nothing at all. If they see others gaining profit and support, they become jealous. Therefore, Mallikā! Women, because of much anger, have ugly appearances that displease those who see them; because of not giving, they have scarce resources; because of being jealous when they see others gaining profit and support, they have no power. If, Mallikā! Women have much anger in their hearts and delight in vexing others, expressing great anger with few words or expressing great anger with many words, but are able to give to Śrāmaṇas, Brāhmaṇas, the poor, the orphaned, and the elderly who come begging, clothing, food, elephants, horses, carriages, perfumes, flowers, garlands, houses, and bedding, giving them all. They become jealous when they see others gaining profit and support. Therefore, women, because of much anger, have ugly appearances; because of giving
故資財無乏，心生嫉姤故無有威力。若末利！女人心多瞋恚喜惱於人，以少言現大瞋恚，以多言亦現大瞋恚，而能佈施沙門、婆羅門、貧窮孤老、來乞求者，衣服、飲食、華香、瓔珞乃至房舍臥具燈燭皆給與之，見他得利養者心不嫉姤，是故女人以瞋恚故顏貌醜陋，以佈施故資財無乏，以見他得利養不生嫉姤故有大威力。若末利！女人無有瞋恚、不惱於人，若聞少言、多言亦不現大瞋恚，而能佈施沙門、婆羅門、貧窮孤老、來乞求者，像馬、車乘、衣服、飲食乃至燈燭皆給與之，見他得利不生嫉妒。是故末利！女人不瞋恚故顏貌端正，以佈施故資財無乏，不嫉妒故有大威力。如是末利！以此因緣故，女人顏貌醜陋、資財乏少、無有威力；以此因緣女人顏貌醜陋、資財無乏、無有威力；以此因緣女人顏貌醜陋、資財無乏、有大威力；以此因緣女人顏貌端正、資財無乏、有大威力。」
爾時末利夫人重白佛言：「大德！我前世時，多瞋恚喜惱於人，少言而現大瞋恚，以多言亦現大瞋恚。何以故？而今我受形醜陋人不好喜，以是故知。大德！我前世時，能行佈施沙門、婆羅門、貧窮孤老、來乞求者，衣服飲食乃至燈燭皆給與之，是故我今日資財無乏。大德！我前世時見他得利養不生嫉妒心，故今日有大威力。今此波斯
【現代漢語翻譯】 現代漢語譯本 因此，雖然資財不缺乏，但因為心生嫉妒，所以沒有威力。末利（夫人名）！女人心中多有嗔恚，喜歡惱怒他人，即使是很少的話語也會表現出很大的嗔恚，說很多話也會表現出很大的嗔恚。但是，如果她們能夠佈施給沙門（出家修道者）、婆羅門（祭司）、貧窮孤獨年老的人，以及前來乞討的人，給予他們衣服、飲食、華香、瓔珞，乃至房舍臥具燈燭等一切所需，並且看到他人獲得利益時，心中不生嫉妒，那麼這樣的女人，因為嗔恚的緣故，容貌醜陋；因為佈施的緣故，資財不缺乏；因為看到他人獲得利益不生嫉妒的緣故，具有很大的威力。 末利！如果女人沒有嗔恚，不惱怒他人，聽到很少的話或者很多的話，都不會表現出很大的嗔恚。而且能夠佈施給沙門、婆羅門、貧窮孤獨年老的人，以及前來乞討的人，給予他們象馬、車乘、衣服、飲食，乃至燈燭等一切所需，看到他人獲得利益時，心中不生嫉妒。因此，末利！女人因為沒有嗔恚的緣故，容貌端正；因為佈施的緣故，資財不缺乏；因為不嫉妒的緣故，具有很大的威力。就像這樣，末利！因為這些因緣的緣故，女人有的容貌醜陋、資財缺乏、沒有威力；有的容貌醜陋、資財不缺乏、沒有威力；有的容貌醜陋、資財不缺乏、有很大的威力；有的容貌端正、資財不缺乏、有很大的威力。」 當時，末利夫人再次對佛說：「大德！我前世的時候，多有嗔恚，喜歡惱怒他人，很少的話語也會表現出很大的嗔恚，說很多話也會表現出很大的嗔恚。這是什麼原因呢？因為現在我所受的形貌醜陋，人們不喜歡，由此可知。大德！我前世的時候，能夠佈施給沙門、婆羅門、貧窮孤獨年老的人，以及前來乞討的人，給予他們衣服飲食乃至燈燭等一切所需，所以今天我的資財不缺乏。大德！我前世的時候，看到他人獲得利益不生嫉妒心，所以今天具有很大的威力。現在這個波斯匿
【English Translation】 English version Therefore, although wealth is not lacking, there is no power because of jealousy. If, Malika (a queen's name)! Women often have anger in their hearts and like to annoy others. They show great anger with few words, and they also show great anger with many words. However, if they can give alms to Shramanas (ascetics), Brahmins (priests), the poor, the lonely, and the elderly, and those who come to beg, giving them clothes, food, flowers, incense, necklaces, and even houses, bedding, and lamps, and do not feel jealous when they see others gain benefits, then such women, because of anger, have ugly faces; because of giving alms, they do not lack wealth; and because they do not feel jealous when they see others gain benefits, they have great power. Malika! If women have no anger, do not annoy others, and do not show great anger when they hear few words or many words, and can give alms to Shramanas, Brahmins, the poor, the lonely, and the elderly, and those who come to beg, giving them elephants, horses, carriages, clothes, food, and even lamps, and do not feel jealous when they see others gain benefits. Therefore, Malika! Women have beautiful faces because they have no anger; they do not lack wealth because they give alms; and they have great power because they are not jealous. Just like this, Malika! Because of these causes and conditions, some women have ugly faces, lack wealth, and have no power; some have ugly faces, do not lack wealth, and have no power; some have ugly faces, do not lack wealth, and have great power; and some have beautiful faces, do not lack wealth, and have great power." At that time, Queen Malika said to the Buddha again, 'Great Virtue! In my previous life, I had much anger and liked to annoy others. I showed great anger with few words, and I also showed great anger with many words. What is the reason for this? It is because the form I have now is ugly and people do not like it, and this is why I know it. Great Virtue! In my previous life, I was able to give alms to Shramanas, Brahmins, the poor, the lonely, and the elderly, and those who came to beg, giving them clothes, food, and even lamps, so today I do not lack wealth. Great Virtue! In my previous life, I did not feel jealous when I saw others gain benefits, so today I have great power. Now this Prasenajit
匿王宮中五百女人，皆是剎利種姓，而我于中尊貴自在。大德！我自今已去不復瞋恚惱於他人，不以少言、多言而現大瞋恚，常當佈施沙門、婆羅門、貧窮孤老、來乞求者，衣服象馬車乘乃至燈燭皆給與之。若見他得利養心不生嫉妒。大德！我自今已去盡形壽歸依佛法僧，聽為憂婆私，自今已去盡形壽不殺生乃至不飲酒。」爾時世尊，與末利夫人無數方便說法開化，勸令歡喜。所謂法者，說施說戒說生天之法，呵欲為過、欲為不凈上漏纏縛，讚歎出離、解脫為樂，即于座上，諸塵垢盡得法眼凈，見法得法已得果證。時末利夫人重白佛言：「我今第二、第三歸依佛法僧，聽為優婆私，自今已去盡形壽不殺生乃至不飲酒。」從坐起頭面禮佛足繞三匝而去，還至宮中勸喻波斯匿王令得信樂。王既信樂已，便聽諸比丘入出宮合無有障閡。
時迦留陀夷，到時著衣持缽往入波斯匿王宮。時王與夫人晝日共眠，夫人遙見迦留陀夷來，即起被衣，以所被大價衣拂拭床座令坐。時夫人失衣墮地形露慚愧而蹲，時迦留陀夷見已，尋還出宮。王問夫人：「曏者比丘見汝形耶？」夫人白王言：「雖見如兄弟姊妹無異，此事無苦。」時迦留陀夷還至僧伽藍中，語諸比丘：「波斯匿王第一寶者，我今悉見。」比丘問言：「汝見何等寶耶？」
【現代漢語翻譯】 現代漢語譯本：匿王宮中有五百位女子，都是剎利（Kshatriya，印度種姓制度中第二等級，通常是武士和統治者）種姓，而我在她們之中地位尊貴且自由自在。大德（Bhadanta，對有德長老的尊稱）！我從今以後不再對他人瞋恚惱怒，不會因為少說或多說而大發脾氣，常常佈施給沙門（Śrāmaṇa，佛教出家修行者）、婆羅門（Brāhmaṇa，印度種姓制度中最高等級，通常是祭司和學者）、貧窮孤寡老人以及前來乞求的人，衣服、象馬車乘乃至燈燭都給予他們。如果看到他人獲得利益，心中不生嫉妒。大德！我從今以後直到生命終結，都歸依佛、法、僧（Buddha, Dharma, Sangha，佛教三寶），聽受成為優婆私（Upasika，在家女居士），從今以後直到生命終結，不殺生乃至不飲酒。』 當時世尊（Bhagavan，佛陀的尊稱）用無數方便法門說法開導末利夫人（Mallika），勸導她歡喜。所說的法，是說佈施、說戒、說生天之法，呵斥慾望的過患，說慾望是不清凈的，是被上漏（貪慾、嗔恚、愚癡）纏縛的，讚歎出離、解脫是快樂的。末利夫人在座位上，諸塵垢盡除，得到了法眼凈（Dharma-cakṣus，證悟佛法的清凈智慧），見法得法，已經得到了果證。 當時末利夫人再次對佛說：『我今天第二、第三次歸依佛、法、僧，聽受成為優婆私，從今以後直到生命終結，不殺生乃至不飲酒。』從座位上起身，頭面頂禮佛足，繞佛三圈后離去，回到宮中勸導波斯匿王（Prasenajit）使他信受佛法。波斯匿王信受佛法后，便允許諸比丘（Bhikkhu，佛教出家男眾）自由出入王宮，沒有任何阻礙。 當時迦留陀夷（Kāludāyi），到時穿好衣服，拿著缽（bowl）前往波斯匿王宮。當時國王和夫人在白天一起睡覺，夫人遠遠地看見迦留陀夷來了，立即起身穿好衣服，用所蓋的昂貴衣服拂拭床座請他坐下。當時夫人不小心衣服掉在地上，裸露身體感到慚愧而蹲下，當時迦留陀夷看見后，立即返回出宮。國王問夫人：『剛才的比丘看見你的身體了嗎？』夫人對國王說：『雖然看見了，但就像兄弟姐妹一樣沒有差別，這件事沒有什麼苦惱。』 當時迦留陀夷回到僧伽藍（Sangharama，僧眾居住的寺院）中，對諸比丘說：『波斯匿王的第一寶，我現在都看見了。』比丘們問道：『你看見了什麼寶呢？』
【English Translation】 English version: In King Prasenajit's palace, there were five hundred women, all of the Kshatriya (Kshatriya, the second of the four varnas (social classes) of Hinduism, traditionally composed of warriors and rulers) caste, and I was honored and free among them. Venerable Bhadanta (Bhadanta, an honorific term for a virtuous elder)! From now on, I will no longer be angry or annoyed with others, nor will I show great anger because of few or many words. I will always give alms to Shramanas (Śrāmaṇa, a Buddhist renunciate practitioner), Brahmins (Brāhmaṇa, the highest of the four varnas in Hinduism, traditionally priests and scholars), the poor, the orphaned, and the elderly who come to beg, giving them clothes, elephants, horses, carriages, and even lamps and candles. If I see others gain benefits, I will not be jealous in my heart. Venerable Bhadanta! From now until the end of my life, I will take refuge in the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha, the Three Jewels of Buddhism), and listen to become an Upasika (Upasika, a female lay devotee), and from now until the end of my life, I will not kill, nor even drink alcohol.』 At that time, the Bhagavan (Bhagavan, a title for the Buddha) used countless skillful means to preach the Dharma to Mallika (Mallika), encouraging her to rejoice. The Dharma he spoke of was the Dharma of giving, the Dharma of precepts, and the Dharma of being born in heaven, rebuking the faults of desires, saying that desires are impure and are bound by the upper outflows (greed, hatred, and delusion), praising renunciation and liberation as happiness. While Mallika was seated, all defilements were removed, and she attained the Dharma-cakṣus (Dharma-cakṣus, the pure wisdom of enlightenment), seeing the Dharma, attaining the Dharma, and already attaining the fruit of realization. At that time, Mallika again said to the Buddha: 『Today, for the second and third time, I take refuge in the Buddha, Dharma, and Sangha, and listen to become an Upasika, and from now until the end of my life, I will not kill, nor even drink alcohol.』 She rose from her seat, bowed her head to the Buddha's feet, circumambulated the Buddha three times, and left, returning to the palace to persuade King Prasenajit (Prasenajit) to believe in the Dharma. After King Prasenajit believed in the Dharma, he allowed the Bhikkhus (Bhikkhu, a Buddhist monk) to freely enter and leave the palace without any hindrance. At that time, Kāludāyi (Kāludāyi), when the time came, put on his robes and carried his bowl to King Prasenajit's palace. At that time, the king and his wife were sleeping together during the day. The queen saw Kāludāyi coming from afar, immediately got up, put on her clothes, and used the expensive clothes she had been covering herself with to wipe the bed and invite him to sit down. At that time, the queen accidentally dropped her clothes on the ground, exposing her body and feeling ashamed, squatted down. When Kāludāyi saw this, he immediately turned around and left the palace. The king asked the queen: 『Did the Bhikkhu see your body?』 The queen said to the king: 『Although he saw it, it was no different than seeing a brother or sister, there is no suffering in this matter.』 At that time, Kāludāyi returned to the Sangharama (Sangharama, a monastery where monks reside), and said to the Bhikkhus: 『I have now seen the first treasure of King Prasenajit.』 The Bhikkhus asked: 『What treasure did you see?』
迦留陀夷答言：「我見末利夫人形露悉得見之。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「云何乃入王宮至婇女間？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問迦留陀夷言：「汝實入王宮乃至婇女間耶？」答言：「實爾。世尊！」世尊以無數方便呵責迦留陀夷言：「汝所為非，非威儀、非凈行、非隨順行，所不應為。云何乃入王宮婇女間？」世尊以無數方便呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，剎利水澆頭王種，王未出未藏寶而入，若過宮門閾者，波逸提。」
比丘義如上。
王剎利水澆頭種者，取四大海水、取白牛右角、收拾一切種子，盛滿中置金輦上，使諸小王輿輦，王與第一夫人共坐輦上，大婆羅門以水灌王頂上。若是剎利種，水灌頂上作如是立王，故名為剎利王水澆頂種。若是婆羅門種，毗舍、守陀羅種，以水灌頂作如是立王，亦名為剎利王水澆頭種。
未出者，王未出、婇女未還本處。
未藏寶者，金銀、真珠、車𤦲、瑪瑙、水精、琉璃、貝玉一切眾寶瓔珞，而未藏舉。
若比
【現代漢語翻譯】 現代漢語譯本 迦留陀夷回答說：『我看見末利夫人，她的身體全部都暴露出來了。』眾比丘聽了，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，都嫌棄責備迦留陀夷說：『怎麼能進入王宮，到那些婇女中間去呢？』眾比丘前往世尊處，以頭面禮拜世尊的雙足，然後在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，明知故問迦留陀夷說：『你真的進入王宮，甚至到婇女中間去了嗎？』迦留陀夷回答說：『確實如此，世尊！』世尊用無數種方法呵責迦留陀夷說：『你所做的事情是不對的，不合乎威儀、不清凈、不隨順修行，是不應該做的。怎麼能進入王宮婇女中間呢？』世尊用無數種方法呵責迦留陀夷之後，告訴眾比丘：『這個愚癡的人！在多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，進入剎利（Kshatriya，國王種姓）水澆頭王種的王宮，在國王沒有出來、沒有收藏財寶的時候進入，如果越過宮門門檻，就犯波逸提（Pācittiya，一種戒律名稱）。』
比丘的定義如上所述。
國王剎利水澆頭種，是指取四大海水、取白牛右角的角、收拾一切種子，盛滿在其中，放置在金輦上，讓各位小國王抬輦，國王與第一夫人一同坐在輦上，大婆羅門用水灌在國王的頭頂上。如果是剎利種，用水灌頂后就如此立為國王，所以稱為剎利王水澆頂種。如果是婆羅門（Brahmana，祭司種姓）種、毗舍（Vaishya，商人種姓）、守陀羅（Shudra，奴隸種姓）種，用水灌頂后也如此立為國王，也稱為剎利王水澆頭種。
『未出』是指國王沒有出來，婇女沒有回到原來的地方。
『未藏寶』是指金銀、珍珠、車磲（一種寶石）、瑪瑙、水晶、琉璃、貝玉等一切眾寶瓔珞，還沒有收藏起來。
如果比丘...
【English Translation】 English version Kāludāyi replied: 'I saw Lady Mallikā, and her form was completely exposed.' When the monks heard this, those among them who were content with little, practiced asceticism (dhutaṅga), delighted in learning the precepts, and knew shame and remorse, criticized and rebuked Kāludāyi, saying: 'How could you enter the royal palace and go among those women?' The monks went to the Blessed One, bowed their heads at his feet, sat down on one side, and reported the cause of this matter in detail to the Blessed One. At that time, the Blessed One, because of this matter, gathered the assembly of monks, and knowingly asked Kāludāyi: 'Did you really enter the royal palace, even going among the women?' Kāludāyi replied: 'Indeed, Blessed One!' The Blessed One rebuked Kāludāyi with countless means, saying: 'What you have done is wrong, not in accordance with proper conduct, not pure conduct, not conducive to practice, and should not be done. How could you enter the royal palace and go among the women?' After the Blessed One had rebuked Kāludāyi with countless means, he said to the monks: 'This foolish man! In many places of defilement, he has committed the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the True Dharma. Whoever wishes to recite the precept should say it thus: If a monk enters the palace of a Kshatriya (Kshatriya, warrior caste) king, a king of the water-anointed lineage, before the king has come out and before the treasures have been put away, if he crosses the threshold of the palace gate, he commits a Pācittiya (Pācittiya, a type of monastic offense).'
The definition of 'monk' is as above.
'King of the Kshatriya water-anointed lineage' refers to taking the water of the four great oceans, taking the right horn of a white cow, collecting all kinds of seeds, filling it, placing it on a golden chariot, having the lesser kings carry the chariot, the king and his first queen sitting together on the chariot, and a great Brahmin pouring water on the king's head. If he is of the Kshatriya lineage, he is thus established as king by pouring water on his head, therefore he is called a king of the Kshatriya water-anointed lineage. If he is of the Brahmana (Brahmin, priestly caste) lineage, Vaishya (Vaishya, merchant caste), or Shudra (Shudra, servant caste) lineage, he is also established as king by pouring water on his head, and is also called a king of the Kshatriya water-anointed lineage.
'Not come out' means the king has not come out, and the women have not returned to their original places.
'Treasures not put away' refers to gold, silver, pearls, tridacna (a type of gem), agate, crystal, lapis lazuli, shells, jade, and all kinds of precious jewels and ornaments that have not yet been put away.
If a monk...
丘，王剎利水澆頭種，王未出未藏寶，若入王宮過門閾者，波逸提。若一足在外、一足在內，發意欲去，若共期而不去者，一切突吉羅。除王剎利種，若入余粟散小王豪貴長者家，入過門閾者，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若王已出；若婇女還本處，所有金寶瓔珞已藏舉；若有所奏白；若被請喚；或為力勢所執將去；若命難梵行難，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十一竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有外道弟子居士從拘薩羅國在道行，道邊止息，忘千兩金囊而去。時有眾多比丘亦從彼道行，後來亦止息道邊，見此金囊在地，自相謂言：「為且持去，若有主識者當還。」即持而去。時彼居士，忘此金囊前行數里乃憶，疾疾而還。諸比丘遙見，自相謂言：「此人來者行疾，必是金主。」諸比丘即問言：「欲何所至？」居士報言：「汝自去，何須問我為？」諸比丘言：「見語所往處何苦耶？」報言：「我乃于某處止息，忘千兩金囊，故今往彼取之。」諸比丘即出金囊示之言：「是汝物非？」居士報言：「是我囊耳，但此中物何故少。」諸比丘言：「我等實正得爾許耳。」居士即詣官了之。時
{ "translations": [ "現代漢語譯本：\n比丘，如果是剎帝利（Kshatriya，古印度社會四種姓之一，通常指武士和統治者）種姓的國王，並且正在舉行灌頂儀式，國王還沒有離開王宮，也沒有把寶藏收藏起來，如果比丘進入王宮並跨過門檻，就犯波逸提（Pācittiya，一種較輕的罪名）。如果一隻腳在門外，一隻腳在門內，心裡想著要離開，或者和別人約定好一起離開卻沒有離開，就犯一切突吉羅（Dukkata，一種最輕微的罪名）。除了剎帝利種姓的國王，如果進入其他小國王、豪門貴族或長者家，跨過門檻，就犯一切突吉羅。\n\n比丘尼，犯波逸提；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。\n\n不犯戒的情況有：如果國王已經離開；如果宮女回到自己的住所，並且所有的金銀珠寶瓔珞都已經收藏起來；如果有事要稟告；如果被邀請；或者被強力挾持而去；如果面臨生命危險或梵行（Brahmacarya，清凈的修行生活）的危險，一切都不算犯戒。\n\n沒有犯戒的情況包括：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。（第八十一竟）\n\n當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位外道（指佛教以外的宗教）的在家弟子（Upasaka，佛教男居士）從拘薩羅國（Kosala）在路上行走，在路邊休息時，忘記了一個裝有一千兩黃金的金囊就離開了。當時有很多比丘也從這條路走，後來也停在路邊休息，看見地上有這個金囊，他們互相說：『我們暫且拿走它，如果有人認領就還給他。』於是就拿走了。當時那位居士，忘記了這個金囊走了幾里路才想起來，急忙返回。眾比丘遠遠地看見他，互相說：『這個人來得這麼急，一定是金囊的主人。』眾比丘就問他說：『你想去哪裡？』居士回答說：『你自己走你的，何必問我？』眾比丘說：『說出你要去的地方有什麼難的呢？』居士回答說：『我剛才在某個地方休息，忘記了一個裝有一千兩黃金的金囊，所以現在去那裡取。』眾比丘就拿出金囊給他看，說：『這是你的東西嗎？』居士回答說：『是我的金囊，但是這裡面的東西為什麼少了？』眾比丘說：『我們確實只撿到這麼多。』居士就到官府告發了這件事。當時", "English version: \nMonks, if it is a king of the Kshatriya (Kshatriya, one of the four castes in ancient Indian society, usually referring to warriors and rulers) caste who is undergoing an inauguration ceremony, and the king has not yet left the palace, nor has he stored away the treasures, if a monk enters the palace and crosses the threshold, he commits a Pācittiya (a minor offense). If one foot is outside the door and one foot is inside, intending to leave, or if he agrees with someone to leave together but does not leave, he commits all Dukkata (the slightest offense). Except for kings of the Kshatriya caste, if he enters the house of other petty kings, wealthy nobles, or elders, and crosses the threshold, he commits all Dukkata.\n\nA bhikkhuni (female monk) commits a Pācittiya; a siksamana (Siksamana, a novice nun in training), a sramanera (Sramanera, a novice monk), a sramanerika (Sramanerika, a novice nun), commits a Dukkata. This is what is called an offense.\n\nNon-offenses include: if the king has already left; if the palace women have returned to their residences, and all the gold, silver, jewels, and necklaces have been stored away; if there is something to report; if he is invited; or if he is forcibly taken away; if he faces danger to his life or danger to his Brahmacarya (Brahmacarya, pure spiritual life), none of these are considered offenses.\n\nNon-offenses also include: when the precepts were not initially established, or due to ignorance, madness, mental confusion, or being overwhelmed by pain. (End of eighty-first)\n\nAt that time, the Buddha was in the Jeta Grove of Anathapindika (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, there was a lay disciple (Upasaka, a male Buddhist lay follower) of a non-Buddhist religion from Kosala (Kosala) traveling on the road. He stopped by the roadside to rest and forgot a bag containing a thousand pieces of gold and left. At that time, many monks were also traveling on this road, and they later stopped by the roadside to rest. They saw this bag of gold on the ground, and they said to each other, 'Let's take it for now, and if someone claims it, we will return it to him.' So they took it. At that time, the lay disciple, forgetting the bag of gold, traveled several miles before he remembered it, and he hurried back. The monks saw him from afar and said to each other, 'This person is coming so quickly, he must be the owner of the gold.' The monks then asked him, 'Where do you want to go?' The lay disciple replied, 'You go your own way, why do you need to ask me?' The monks said, 'What difficulty is there in saying where you are going?' The lay disciple replied, 'I rested in a certain place earlier and forgot a bag containing a thousand pieces of gold, so I am now going there to retrieve it.' The monks then took out the bag of gold and showed it to him, saying, 'Is this your thing?' The lay disciple replied, 'It is my bag, but why is there less stuff in it?' The monks said, 'We only found this much.' The lay disciple then went to the government to report the matter. At that time," "" ] }
王波斯匿身自在座斷事，遣信喚諸比丘。諸比丘往，問言：「諸大德！此事云何，如彼人語不？」諸比丘白王言：「我等所得正有此耳，更無。」時居士言：「我所有物者乃有若干。」王即敕人，如彼所說斤兩，取庫中金來盛著此囊中。即如教取金盛之，其囊不受。王語居士言：「此非汝物，汝更自求去。」即治其罪，更稅家財物，並此金一切入官。爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘言：「云何自手捉金銀，使居士為官治罪並稅家財物盡沒入于官？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等自手捉金銀，使王罰謫居士並財物沒入于官？」世尊以無數方便呵責諸比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，若寶若寶莊嚴，自捉、若教人捉者，波逸提。」如是世尊與比丘結戒。
爾時舍衛城中世俗常法婦女節會日，毗舍佉母自莊嚴瓔珞從祇桓邊過，而彼得信樂心，復作是念：「我何用女人節會為？我今寧可往世尊所禮拜問訊。」彼即回還入祇桓精
【現代漢語翻譯】 現代漢語譯本： 王波斯匿（Prasenajit，拘薩羅國國王）在自己的座位上處理案件，派人送信召集眾比丘（bhikkhu，佛教僧侶）。比丘們前往，國王問道：『諸位大德（bhadanta，對僧侶的尊稱）！這件事是怎樣的，像那個人說的那樣嗎？』比丘們回答國王說：『我們所瞭解的只有這些，沒有其他的了。』當時，那位居士（gahapati，在家信徒）說：『我所有的東西有很多。』國王就命令手下，按照他所說的斤兩，從國庫中取出金子裝進這個袋子里。手下就按照命令取金子裝進去，可是袋子裝不滿。國王對居士說：『這不是你的東西，你再自己去找吧。』於是就判了他的罪，又徵收了他的家產，連同這些金子全部沒收充公。當時，諸位比丘聽說了這件事，其中有少欲知足、修頭陀行（dhutaṅga，苦行）、樂於學習戒律、知慚愧的人，責怪諸位比丘說：『為什麼親手拿取金銀，使得居士被官府判罪並沒收家產充公？』當時，諸位比丘前往世尊（Bhagavat，佛陀的尊稱）處，頂禮佛足后在一旁坐下，將這件事的來龍去脈全部告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵責諸位比丘說：『你們所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家修行者）的身份、不合清凈的修行、不合隨順的修行，是不應該做的。為什麼你們親手拿取金銀，使得國王懲罰居士並沒收他的財物充公？』世尊用無數種方法呵責諸位比丘后，告訴諸位比丘說：『這些愚癡的人！多種種有漏（sāsrava，指煩惱）之處，最初犯戒。從今以後為比丘們制定戒律，集合十種功德，乃至正法（sad-dharma，真正的佛法）長久住世，想要說戒的人應當這樣說：如果比丘，無論是寶物還是寶物裝飾品，自己拿取，或者教唆別人拿取，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘們制定了戒律。
當時，舍衛城（Śrāvastī，古印度城市）中世俗的習俗是婦女們在節日聚會，毗舍佉母（Viśākhā，人名）佩戴著裝飾華麗的瓔珞（keyūra，一種裝飾品）從祇桓（Jetavana，祇樹給孤獨園）旁邊經過，而她生起了信心和歡喜心，又這樣想：『我還要這些婦女的節日聚會做什麼呢？我現在不如去世尊那裡禮拜問訊。』她就轉身回到祇桓精舍（Jetavana-vihāra，祇樹給孤獨園精舍）。 English version: King Prasenajit, in his own seat, was judging a case and sent a messenger to summon the bhikkhus (Buddhist monks). The bhikkhus went, and the king asked, 'Venerable sirs! What is the matter? Is it as that man says?' The bhikkhus replied to the king, 'What we have learned is only this, nothing more.' At that time, the householder (lay devotee) said, 'I have many things.' The king then ordered his men to take gold from the treasury according to the weight he mentioned and put it in this bag. They took the gold and put it in, but the bag was not full. The king said to the householder, 'This is not your property; go and find it yourself.' Then he punished him, taxed his family property, and confiscated all the gold into the treasury. At that time, the bhikkhus heard about this, and among them were those who were content with little, practiced asceticism (dhutaṅga), delighted in learning the precepts, and knew shame and remorse. They blamed the bhikkhus, saying, 'Why do you take gold and silver with your own hands, causing the householder to be punished by the government and his family property to be confiscated into the treasury?' At that time, the bhikkhus went to the Blessed One (Buddha), bowed their heads at his feet, sat on one side, and told the Blessed One the whole story. The Blessed One then gathered the bhikkhu sangha (community of monks) because of this matter and rebuked the bhikkhus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the way of following the Dharma; it is not something that should be done. Why do you take gold and silver with your own hands, causing the king to punish the householder and confiscate his property into the treasury?' After the Blessed One had rebuked the bhikkhus in countless ways, he said to the bhikkhus, 'These foolish people! They plant many seeds of defilement (sāsrava), and this is the first violation of the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, so that the true Dharma (sad-dharma) may abide long. Those who wish to recite the precepts should say this: If a bhikkhu, whether it be treasure or treasure ornaments, takes it himself or instructs others to take it, it is a pāyantika (an offense).' In this way, the Blessed One established the precepts for the bhikkhus.
At that time, in the city of Śrāvastī, it was the custom for women to gather for festivals. Mother Viśākhā (a personal name), adorned with elaborate keyūra (ornaments), was passing by Jetavana (Jetavana Grove), and she developed faith and joy, and thought, 'What do I need these women's festivals for? I might as well go to the Blessed One to pay homage and inquire.' She turned back and entered the Jetavana-vihāra (Jetavana Monastery).
【English Translation】 English version: King Prasenajit, in his own seat, was judging a case and sent a messenger to summon the bhikkhus (Buddhist monks). The bhikkhus went, and the king asked, 'Venerable sirs! What is the matter? Is it as that man says?' The bhikkhus replied to the king, 'What we have learned is only this, nothing more.' At that time, the householder (lay devotee) said, 'I have many things.' The king then ordered his men to take gold from the treasury according to the weight he mentioned and put it in this bag. They took the gold and put it in, but the bag was not full. The king said to the householder, 'This is not your property; go and find it yourself.' Then he punished him, taxed his family property, and confiscated all the gold into the treasury. At that time, the bhikkhus heard about this, and among them were those who were content with little, practiced asceticism (dhutaṅga), delighted in learning the precepts, and knew shame and remorse. They blamed the bhikkhus, saying, 'Why do you take gold and silver with your own hands, causing the householder to be punished by the government and his family property to be confiscated into the treasury?' At that time, the bhikkhus went to the Blessed One (Buddha), bowed their heads at his feet, sat on one side, and told the Blessed One the whole story. The Blessed One then gathered the bhikkhu sangha (community of monks) because of this matter and rebuked the bhikkhus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the way of following the Dharma; it is not something that should be done. Why do you take gold and silver with your own hands, causing the king to punish the householder and confiscate his property into the treasury?' After the Blessed One had rebuked the bhikkhus in countless ways, he said to the bhikkhus, 'These foolish people! They plant many seeds of defilement (sāsrava), and this is the first violation of the precepts. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, so that the true Dharma (sad-dharma) may abide long. Those who wish to recite the precepts should say this: If a bhikkhu, whether it be treasure or treasure ornaments, takes it himself or instructs others to take it, it is a pāyantika (an offense).' In this way, the Blessed One established the precepts for the bhikkhus.
At that time, in the city of Śrāvastī, it was the custom for women to gather for festivals. Mother Viśākhā (a personal name), adorned with elaborate keyūra (ornaments), was passing by Jetavana (Jetavana Grove), and she developed faith and joy, and thought, 'What do I need these women's festivals for? I might as well go to the Blessed One to pay homage and inquire.' She turned back and entered the Jetavana-vihāra (Jetavana Monastery).
舍，心自念言：「我不宜著瓔珞莊嚴具往見世尊，今當先脫卻然後乃見禮拜世尊。」時將從在一樹下，脫身寶衣瓔珞積置樹下乃成大積，往世尊所頭面禮足在一面立。爾時世尊即與方便說法開化歡喜。時毗舍佉母聞如來說法甚大歡喜，前禮佛足繞已而去。心存於法，直出祇桓門，忘取瓔珞寶衣嚴身具。還家乃憶，作是念言：「若我遣信往取衣，脫不得，便能辱諸比丘。」即止不遣使往取。有一比丘見毗舍佉母入祇桓詣樹下時，又見出時竟不詣此樹下。彼比丘便往樹所，見諸寶衣瓔珞積在一處，見已心疑不敢取。念言：「世尊制戒，若比丘捉寶若寶莊飾，自捉若教人捉，波逸提。」彼比丘往白世尊，世尊告言：「自今已去聽在僧伽藍內，見有遺物為不失堅牢故當取舉之。自今已去當如是說戒：若比丘，捉金寶若寶莊嚴，自捉若教人捉，除僧伽藍中，波逸提。」如是世尊與比丘結戒。
爾時有眾多比丘從拘薩羅國在道行，下道至一無住處村，問彼人言：「此中何處有空房舍可止宿處？」諸人語言：「此有某甲巧師家，有空房舍可往止宿。」諸比丘往巧師舍語言：「我欲寄宿可爾不？」報言：「可爾。」諸比丘即入其舍內敷草蓐而坐，正身正意繫念在前。爾時巧師，有已成金、未成金、已成未成金，已成銀、未成銀、
【現代漢語翻譯】 現代漢語譯本：毗舍佉（Vishakha，人名）心中想：『我不應該佩戴著華麗的瓔珞和裝飾品去見世尊，現在應該先脫下來，然後再去拜見世尊。』當時，她走到一棵樹下，脫下身上的寶衣和瓔珞，堆積在樹下，形成一大堆。然後她前往世尊處，頭面頂禮佛足，站在一旁。這時，世尊就用方便之法為她說法，開導她，使她歡喜。當時，毗舍佉母聽聞如來說法，非常歡喜，上前禮拜佛足，然後繞佛離去。她心中想著佛法，逕直走出祇桓（Jetavana，祇樹給孤獨園）的門，忘記取走瓔珞寶衣和裝飾品。回到家后才想起，心想：『如果我派人去取衣服，恐怕會冒犯那些比丘。』於是就停止了，沒有派人去取。有一位比丘看見毗舍佉母進入祇桓，走到樹下，又看見她出來時，竟然沒有到這棵樹下。這位比丘就走到樹旁，看見各種寶衣和瓔珞堆積在那裡，看見後心中疑惑，不敢拿取。心想：『世尊制定戒律，如果比丘觸控寶物或寶物裝飾品，自己觸控或教別人觸控，就犯波逸提（Payattika，一種戒律）。』這位比丘去稟告世尊，世尊說：『從今以後，允許在僧伽藍（Samgharama，僧院）內，看見有遺失的物品，爲了不遺失，應當拿起來。從今以後，應當這樣說戒：如果比丘，觸控金銀財寶或寶物裝飾品，自己觸控或教別人觸控，除了在僧伽藍中，就犯波逸提。』就這樣，世尊為比丘們制定了戒律。 當時有許多比丘從拘薩羅國（Kosala，古印度十六雄國之一）在路上行走，下路到一個沒有住處的小村莊，問那裡的人：『這裡什麼地方有空房間可以住宿？』那些人說：『這裡有某甲巧師（工匠）家，有空房間可以去住宿。』比丘們前往巧師家說：『我們想借宿可以嗎？』巧師回答說：『可以。』比丘們就進入他的房間，鋪上草墊而坐，端正身心，專心致志。
【English Translation】 English version: Then, Vishakha (Vishakha, a proper noun) thought to herself: 'It is not appropriate for me to go see the World Honored One adorned with necklaces and ornaments. I should take them off first and then go to pay respects to the World Honored One.' At that time, she went to a tree, took off her precious clothes and necklaces, and piled them under the tree, forming a large heap. Then she went to the World Honored One, bowed her head to his feet, and stood to one side. At that time, the World Honored One used expedient means to preach the Dharma to her, enlighten her, and make her happy. At that time, Mother Vishakha heard the Tathagata's (Tathagata, another name of Buddha) Dharma and was very happy. She went forward, bowed at the Buddha's feet, and then circumambulated the Buddha and left. With the Dharma in her mind, she went straight out of the gate of Jetavana (Jetavana, a monastery), forgetting to take her necklaces, precious clothes, and ornaments. When she returned home, she remembered and thought to herself: 'If I send someone to retrieve the clothes, I am afraid it will offend the monks.' So she stopped and did not send anyone to retrieve them. A monk saw Mother Vishakha enter Jetavana and go to the tree, and then saw her come out without going to the tree. The monk went to the tree and saw various precious clothes and necklaces piled there. Seeing this, he was doubtful and dared not take them. He thought to himself: 'The World Honored One has established a precept that if a monk touches treasure or treasure ornaments, either touching them himself or instructing others to touch them, he commits a Payattika (Payattika, a kind of precept).' The monk went to report to the World Honored One, and the World Honored One said: 'From now on, it is permitted within the Sangharama (Sangharama, a monastery) to pick up lost items to prevent them from being lost. From now on, the precept should be recited as follows: If a monk touches gold, silver, or treasure ornaments, either touching them himself or instructing others to touch them, except within the Sangharama, he commits a Payattika.' In this way, the World Honored One established the precepts for the monks. At that time, many monks were traveling from the country of Kosala (Kosala, one of the sixteen ancient Indian kingdoms). They went down the road to a small village with no lodging and asked the people there: 'Where is there an empty room here where we can stay?' The people said: 'There is an empty room at the house of a certain craftsman (artisan) that you can go to stay in.' The monks went to the craftsman's house and said: 'May we stay here for the night?' The craftsman replied: 'Yes, you may.' The monks entered his room, spread out grass mats, and sat down, straightening their bodies and minds, and focusing their attention.
已成未成銀，置舍內而捨去。時諸比丘，為守護故竟夜不眠，恐人盜此金銀去。夜過已巧師來入屋，問訊諸比丘言：「諸尊夜得安眠不？」比丘報言：「不得眠。」即問言：「何故不得眠？」比丘報言：「汝留此雜物置屋中，我等竟夜為守護故不得眠。」時諸比丘以此因緣具白世尊。世尊告曰：「自今已去聽諸比丘在他家止宿時，若屋中有物為不失堅牢故應收舉。自今已去當如是說戒：若比丘，若寶及寶莊飾，自捉若教人捉，除僧伽藍中及寄宿處，波逸提。若比丘，在僧伽藍中若寄宿處，捉寶若以寶莊嚴自捉、教人捉，當作是意：『若有主識者當取。』作如是因緣非余。」
比丘義如上。
寶者，金銀、真珠、虎珀、車渠、馬瑙、琉璃、貝玉、生像金。
寶莊嚴者，銅鐵、鉛錫、白镴以諸寶莊飾也。
若比丘，在僧伽藍內若舍內，若寶、寶莊飾，自捉、若教人捉，當識囊器相、識裹相、識系相，應解囊器看，知幾連綴、幾未連綴、幾方幾圓、幾故幾新，若有求索者，應問言：「汝物何似？」若相應應還，若不相應應語言：「我不見如是物。」若有二人俱來索，應問言：「汝物其形何似？」若言相應者應還，若不相應當語言：「我不見如是物。」若二人語俱相應，應持物著前語言：「是汝等物
【現代漢語翻譯】 現代漢語譯本 已成和未成的銀子，（工匠）放置在房舍內就離開了。當時，眾比丘爲了守護這些財物，整夜沒有睡覺，害怕有人偷走這些金銀。天亮后，工匠來到房舍，問候眾比丘說：『諸位尊者昨夜睡得好嗎？』比丘們回答說：『睡不好。』工匠就問：『為什麼睡不好？』比丘們回答說：『你留下這些雜物放在房中，我們整夜爲了守護它們，所以睡不好。』當時，眾比丘將此事詳細稟告了世尊（Buddha，佛陀）。世尊告誡說：『從今以後，允許眾比丘在別人家借宿時，如果房中有物品，爲了不丟失，應當收起來。從今以後，應當這樣宣說戒律：如果比丘，對於寶物以及寶物裝飾品，親自拿取或者教唆他人拿取，除了僧伽藍（Saṃghārāma，寺院）中以及寄宿處，犯波逸提（Pāyantika，一種罪名）。如果比丘，在僧伽藍中或者寄宿處，拿取寶物或者用寶物裝飾品，親自拿取、教唆他人拿取，應當這樣想：『如果有物主認識這些東西，就應當來取走。』這樣做是允許的，其他情況則不允許。』
比丘（bhikkhu，出家人）的定義如上所述。
寶物，指的是金、銀、珍珠、琥珀、車渠（一種海貝）、瑪瑙、琉璃、貝玉、以及天然形成的黃金。
寶物裝飾品，指的是用各種寶物裝飾的銅、鐵、鉛、錫、白镴（一種錫合金）。
如果比丘，在僧伽藍內或者房舍內，對於寶物、寶物裝飾品，親自拿取、或者教唆他人拿取，應當辨識囊袋的形狀、辨識包裹的形狀、辨識繫結的形狀，應當解開囊袋檢視，知道有多少是連綴的、有多少是未連綴的、有多少是方形的、有多少是圓形的、有多少是舊的、有多少是新的，如果有人來尋找，應當問他說：『你的東西是什麼樣子的？』如果（對方描述的）相符，就應當歸還，如果不相符，應當說：『我沒有看見這樣的東西。』如果有兩個人一起來尋找，應當問他們說：『你們的東西形狀是什麼樣的？』如果（他們說的）相符，就應當歸還，如果不相符，就應當說：『我沒有看見這樣的東西。』如果兩個人都說得相符，應當把東西放在他們面前說：『這是你們的東西。』
【English Translation】 English version The silver, both finished and unfinished, (the craftsman) placed inside the dwelling and departed. At that time, the bhikkhus (bhikkhu, monks) stayed awake all night to guard it, fearing that someone would steal the gold and silver. After dawn, the craftsman came into the dwelling, greeted the bhikkhus, and said, 'Venerable ones, did you sleep well last night?' The bhikkhus replied, 'We did not sleep well.' He then asked, 'Why did you not sleep well?' The bhikkhus replied, 'You left these miscellaneous items in the dwelling, and we could not sleep all night because we were guarding them.' At that time, the bhikkhus reported this matter in detail to the Blessed One (Buddha). The Blessed One instructed, 'From now on, when bhikkhus stay overnight in another's home, if there are items in the dwelling, they should be collected to prevent loss. From now on, the rule should be recited as follows: If a bhikkhu, regarding treasure or treasure ornaments, takes it himself or instructs another to take it, except in a Saṃghārāma (monastery) or lodging place, it is a Pāyantika (an offense). If a bhikkhu, in a Saṃghārāma or lodging place, takes treasure or treasure ornaments himself or instructs another to take it, he should think, 'If there is an owner who recognizes these items, he should take them.' This is permissible, but not otherwise.'
The definition of bhikkhu is as above.
Treasure refers to gold, silver, pearls, amber, tridacna (a type of clam), agate, lapis lazuli, shells, jade, and naturally formed gold.
Treasure ornaments refer to copper, iron, lead, tin, and pewter decorated with various treasures.
If a bhikkhu, within a Saṃghārāma or dwelling, takes treasure or treasure ornaments himself or instructs another to take it, he should recognize the shape of the bag, the shape of the wrapping, and the shape of the tying. He should untie the bag to examine it, know how many are strung together, how many are not strung together, how many are square, how many are round, how many are old, and how many are new. If someone comes to claim it, he should ask, 'What does your item look like?' If it matches, he should return it. If it does not match, he should say, 'I have not seen such an item.' If two people come together to claim it, he should ask them, 'What is the shape of your item?' If they describe it correctly, he should return it. If they do not describe it correctly, he should say, 'I have not seen such an item.' If both people describe it correctly, he should place the item before them and say, 'This is your item.'
各取去。」若比丘，在僧伽藍內若舍內，若寶、若寶莊飾，若自捉、若教人捉，若不識囊相、裹相、系相，突吉羅。若解囊不看幾連綴、幾未連綴、幾方幾圓、幾新幾故，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若至僧伽藍內、若宿處，若寶、若寶莊飾，若自捉、若教人捉，識囊相、裹相、系相、解囊看知幾連綴、幾未連綴、幾方、幾圓、幾新、幾故，若二人俱來索問言：「汝物形何似？」若語相應者還，若不相應當語言：「我不見如是物。」若二人語俱相應者，當持物著前語言：「是汝物者持去。」若是供養塔寺莊嚴具，為堅牢故收舉，如是一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十二竟)◎
四分律卷第十八 大正藏第 22 冊 No. 1428 四分律
四分律卷第十九(初分之十九)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯九十單提法之九(並四提舍尼眾學法初)
◎爾時佛在舍衛國祇樹給孤獨園。時跋難陀釋子非時入村，與諸居士共樗蒱。比丘勝、諸居士不如，居士以慳嫉故便言：「比丘晨朝入村為乞食故，非時入村為何事耶？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、
【現代漢語翻譯】 現代漢語譯本：『各自拿走。』如果比丘在僧伽藍（僧眾居住的園林）內或住所內，對於財物、珍寶裝飾品，自己拿取或教唆他人拿取，如果不熟悉包裹的形狀、捆紮的方式、繫結的樣式，犯突吉羅（一種輕罪）。如果打開包裹不檢視有多少連線在一起、有多少沒有連線在一起、有多少是方形的、有多少是圓形的、有多少是新的、有多少是舊的，一切都犯突吉羅。
比丘尼，犯波逸提（一種較重的罪）；式叉摩那（預備出家的女子）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況是：如果到達僧伽藍內、或住所，對於財物、珍寶裝飾品，自己拿取或教唆他人拿取，熟悉包裹的形狀、捆紮的方式、繫結的樣式，打開包裹檢視知道有多少連線在一起、有多少沒有連線在一起、有多少是方形的、有多少是圓形的、有多少是新的、有多少是舊的，如果兩個人一起來詢問說：『你的東西形狀是什麼樣的？』如果說的與實際相符就歸還，如果不相符應當說：『我沒有看見這樣的東西。』如果兩個人說的都與實際相符，應當把東西放在前面說：『如果是你的東西就拿走。』如果是供養塔寺的莊嚴器具，爲了堅固的緣故而收起來，像這樣一切都沒有犯戒。
沒有犯戒的情況是：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第八十二條戒律結束）
《四分律》卷第十八 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第十九（初分之十九）
姚秦 罽賓（古代西域國名）三藏 佛陀耶舍（譯者名）與竺佛念（譯者名）等翻譯 九十單提法之九（並四提舍尼眾學法初）
當時佛陀在舍衛國（古代印度國名）祇樹給孤獨園（寺廟名）。當時跋難陀（人名）釋子（釋迦牟尼的弟子）非時進入村莊，與各位居士（在家信徒）一起玩樗蒲（一種古代遊戲）。比丘勝了，各位居士不如，居士因為吝嗇嫉妒的緣故就說：『比丘早上進入村莊是爲了乞食的緣故，非時進入村莊是爲了什麼事呢？』當時各位比丘聽到了，其中有少欲知足、行頭陀（苦行）、樂於學習戒律的、
【English Translation】 English version: 『Each take what belongs to you.』 If a Bhikshu (Buddhist monk), within a Sangharama (monastery) or dwelling, regarding property, precious ornaments, personally takes or instructs another to take, without recognizing the shape of the bag, the manner of wrapping, the style of tying, commits a Dukkritta (minor offense). If, upon opening the bag, one does not examine how many are connected, how many are not connected, how many are square, how many are round, how many are new, how many are old, all constitute Dukkritta.
A Bhikshuni (Buddhist nun) commits a Payantika (more serious offense); a Shikshamana (female novice), a Shramanera (male novice), a Shramanerika (female novice), commit Dukkritta. This is called an offense.
There is no offense if, upon arriving at a Sangharama or dwelling, regarding property, precious ornaments, personally taking or instructing another to take, one recognizes the shape of the bag, the manner of wrapping, the style of tying, and upon opening the bag, examines and knows how many are connected, how many are not connected, how many are square, how many are round, how many are new, how many are old. If two people come together and ask, 『What does your item look like?』 If the description matches, return it; if it does not match, one should say, 『I have not seen such an item.』 If the descriptions of both people match, one should place the item in front and say, 『If this is your item, take it.』 If it is an adornment for offering to a stupa or temple, it is collected for the sake of firmness; in such cases, there is no offense.
There is no offense in the beginning, before the precepts were established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighty-second precept)
《Vinaya in Four Parts》Volume 18 《Taisho Tripitaka》Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 19 (First Division, Part 19)
Translated by Tripitaka Buddhayasha (translator's name) of Kipin (ancient kingdom in Central Asia) of the Yao Qin Dynasty, together with Zhu Fonian (translator's name), etc. Ninth of the Ninety Single Expiations (along with the beginning of the Four Confessional Training Rules)
At that time, the Buddha was in Jeta Grove Anathapindika's Park (temple name) in Shravasti (ancient Indian kingdom). At that time, Bhaddanta (person's name), a Shakyan (disciple of Shakyamuni), entered the village at an improper time and played dice with the laypeople (householders). The Bhikshu won, and the laypeople were not as good, so out of stinginess and jealousy, the laypeople said, 『The Bhikshu enters the village in the morning for the sake of begging for food; what is he doing entering the village at an improper time?』 At that time, the Bhikshus heard this, and among them were those who were content with little, practiced Dhuta (ascetic practices), and were happy to study the precepts,
知慚愧者，嫌責跋難陀釋子：「云何非時入村與諸居士共樗蒱戲？」諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀釋子：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何跋難陀釋子！非時入村與諸居士而共樗蒱戲？」世尊無數方便呵責跋難陀釋子已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘非時入聚落，波逸提。」如是世尊與比丘結戒。
其中比丘，或有僧事、或塔寺事、或瞻視病人事，佛言：「自今已去聽諸比丘有事緣囑授已入聚落。」諸比丘不知囑授何人，佛言：「當還囑比丘，若獨處一房當囑授比房。自今已去當如是說戒：若比丘非時入聚落不囑比丘者，波逸提。」
比丘義亦如上。
時者，從明相出至中時。
非時者，從中后至明相未出。
村聚落者，四種村，如上。
有比丘者，同住客得囑及處。
若比丘非時入村，有比丘不囑授，動足初入村門，波逸提。一腳在門內、一腳在門外，方便欲去不去，若共期不去，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
【現代漢語翻譯】 現代漢語譯本： 知慚愧者，譴責跋難陀釋子（Bānántuó Shìzǐ，釋迦族出家的弟子）說：『為何不在適當的時間進入村莊，與那些在家信徒一起玩樗蒲遊戲？』眾比丘前往世尊（Shìzūn，對釋迦牟尼佛的尊稱）處，以頭面禮拜佛足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責跋難陀釋子：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Shāmén，出家修行者）的法則、不是清凈的行為、不是隨順修行的行為，是不應該做的。為何跋難陀釋子！不在適當的時間進入村莊，與那些在家信徒一起玩樗蒲遊戲？』世尊用無數種方法呵責跋難陀釋子之後，告訴眾比丘：『這個愚癡的人！在多種會產生煩惱的地方，最初違反了戒律。從今以後，我要為比丘們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘不在適當的時間進入村落，犯波逸提（bōyìtí，一種罪名）。』就這樣，世尊為比丘們制定了戒律。
其中有比丘，或者有僧團的事情、或者有塔寺的事情、或者有照看病人的事情，佛說：『從今以後，允許各位比丘如果有事情，委託交代之後進入村落。』眾比丘不知道應該委託交代給誰，佛說：『應當委託交代給比丘，如果獨自居住在一個房間，應當委託交代給隔壁房間的比丘。從今以後，應當這樣說戒：如果比丘不在適當的時間進入村落，沒有委託交代給比丘，犯波逸提。』
比丘的定義也如上所述。
所謂『時』，是指從天亮到中午。
所謂『非時』，是指從中午之後到天亮之前。
所謂『村聚落』，有四種村落，如前所述。
所謂『有比丘』，是指同住的、暫住的，可以委託以及可以前往的地方。
如果比丘不在適當的時間進入村莊，有比丘而不委託交代，抬腳剛進入村門，犯波逸提。一隻腳在門內、一隻腳在門外，想要去又不去，如果共同約定不去，一切都犯突吉羅（tūjílā，一種輕罪）。
比丘尼（bǐqiūní，出家女性），犯波逸提；式叉摩那（shìchāmónà，沙彌尼到比丘尼之間的過渡階段）、沙彌（shāmí，出家男眾）、沙彌尼（shāmíní，出家女眾），犯突吉羅。這就是所謂的犯戒。
【English Translation】 English version: Those who know shame and remorse rebuked the Sh釋子 (Bānántuó Shìzǐ, a disciple from the Shakya clan who had become a monk), saying: 'Why do you enter the village at an improper time and play dice with the laypeople?' The monks went to the World-Honored One (Shìzūn, a respectful title for Shakyamuni Buddha), bowed their heads to his feet, sat to one side, and reported the matter to the World-Honored One in detail. The World-Honored One then gathered the monastic community because of this matter and rebuked the Sh釋子: 'What you have done is wrong, it is not dignified, not in accordance with the Dharma of a Shāmén (Shāmén, a monastic practitioner), not a pure practice, not a conforming practice, and should not be done. Why, Sh釋子! Do you enter the village at an improper time and play dice with the laypeople?' After the World-Honored One rebuked the Sh釋子 in countless ways, he told the monks: 'This foolish person! In many places where defilements arise, he has initially violated the precepts. From now on, I will establish precepts for the monks, gathering ten meanings, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say it like this: If a monk enters a village at an improper time, he commits a Pāyattika (bōyìtí, a type of offense).' Thus, the World-Honored One established the precepts for the monks.
Among them, if a monk has monastic affairs, or affairs of a stupa or temple, or the care of a sick person, the Buddha said: 'From now on, I allow the monks, if they have matters, to enter the village after entrusting and explaining it.' The monks did not know whom to entrust and explain it to. The Buddha said: 'They should entrust and explain it to a monk. If living alone in a room, they should entrust it to the monk in the next room. From now on, the precepts should be recited like this: If a monk enters a village at an improper time without entrusting it to a monk, he commits a Pāyattika.'
The definition of 'monk' is also as above.
'Time' means from the appearance of dawn until noon.
'Improper time' means from after noon until before the appearance of dawn.
'Village' means the four types of villages, as mentioned above.
'A monk' means a cohabitant or a guest who can be entrusted and a place to go.
If a monk enters a village at an improper time, and there is a monk but he does not entrust it, and he initially enters the village gate with his foot, he commits a Pāyattika. If one foot is inside the gate and one foot is outside the gate, intending to go but not going, if they jointly agree not to go, everything is a Dukkata (tūjílā, a minor offense).
A Bhikkhuni (bǐqiūní, a female monastic), commits a Pāyattika; a Śikṣamāṇā (shìchāmónà, a trainee nun), a Śrāmaṇera (shāmí, a male novice), a Śrāmaṇerikā (shāmíní, a female novice), commit a Dukkata. This is what is called an offense.
不犯者，若比丘，營眾僧事、塔寺事、瞻視病人事，囑授比丘若道由村過、若有所啟白、若為喚、若受請，或為力勢所執、或為繫縛將去、或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十三竟)
爾時佛在舍衛國祇樹給孤獨園。時尊者迦留陀夷預知世尊必從此道來，即于道中敷高好床座，迦留陀夷遙見世尊來，白佛言：「世尊看我床座！善逝看我床座！」佛言：「當知此癡人內懷弊惡。」爾時世尊以此因緣集比丘僧，告諸比丘：「此癡人迦留陀夷，敷高廣大床但自為己。」爾時世尊以無數方便呵責迦留陀夷已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，作繩床、木床，足應高如來八指，除入陛孔上截竟。若過者，波逸提。」
比丘義如上。
床者，五種床，如上。
若比丘，自作繩床、木床，足應高八指截竟，過者，波逸提；作而不成，突吉羅。若教人作過八指截竟，波逸提；作而不成，突吉羅。若為他作，成不成，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若作足高八指；若減八指；若他施已成者截
【現代漢語翻譯】 現代漢語譯本 不犯戒的情況：如果比丘處理僧團事務、塔寺事務、照顧病人，或者囑咐其他比丘，例如經過村莊、需要稟告事情、需要呼喚、需要接受邀請，或者因為受到勢力脅迫、被捆綁帶走，或者面臨生命危險、清凈修行受到威脅，則不構成犯戒。 不犯戒的情況還包括：最初佛陀未制定戒律時，以及癡呆、精神錯亂、被痛苦煩惱所困擾時。（第八十三條戒律結束） 當時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika's Park in Sravasti）。當時，尊者迦留陀夷（Kaludayi）預知世尊必定從此路前來，便在路中鋪設高大精美的床座。迦留陀夷遠遠看見世尊走來，便對佛陀說：『世尊，請看我的床座！善逝（Sugata，如來十號之一）請看我的床座！』佛陀說：『應當知道這個愚癡之人內心懷有邪惡。』當時，世尊因為這件事召集比丘僧眾，告訴各位比丘：『這個愚癡之人迦留陀夷，鋪設高大寬廣的床座只是爲了自己。』當時，世尊用無數種方法呵責迦留陀夷之後，告訴各位比丘：『這個愚癡之人！多種種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，製作繩床、木床，床腳的高度應當如來八指高，除了插入床腳的孔的上端。如果超過這個高度，犯波逸提（Payantika，一種罪名）。』 比丘（Bhikkhu）的定義如上所述。 床的定義：五種床，如上所述。 如果比丘，自己製作繩床、木床，床腳的高度應當是如來八指高，超過這個高度，犯波逸提；製作但沒有完成，犯突吉羅（Dukkata，一種輕罪）。如果教別人製作，超過八指高，犯波逸提；製作但沒有完成，犯突吉羅。如果是為他人制作，無論完成與否，都犯突吉羅。 比丘尼（Bhikkhuni），犯波逸提；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯戒的情況：如果製作的床腳高度是八指；如果低於八指；如果是他人施捨的已經做好的床，截短到八指。
【English Translation】 English version There is no offense if a Bhikkhu is engaged in the affairs of the Sangha, the affairs of stupas and temples, or attending to the sick; or if he instructs another Bhikkhu, such as passing through a village, needing to report something, needing to call someone, or needing to accept an invitation; or if he is seized by force, bound and taken away, or faces danger to his life or his pure conduct. There is also no offense in the following cases: when the rule was initially not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighty-third rule) At that time, the Buddha was in Jeta Grove in Anathapindika's Park in Sravasti. At that time, Venerable Kaludayi (Kaludayi) foresaw that the World-Honored One would surely come by this road, so he spread out a high and beautiful bed on the road. Kaludayi saw the World-Honored One coming from afar and said to the Buddha, 'World-Honored One, look at my bed! Sugata (Sugata, one of the ten titles of the Tathagata), look at my bed!' The Buddha said, 'It should be known that this foolish person harbors evil intentions.' At that time, the World-Honored One gathered the Bhikkhu Sangha because of this incident and told the Bhikkhus, 'This foolish person, Kaludayi, spreads out a high and wide bed only for himself.' At that time, after the World-Honored One rebuked Kaludayi with countless methods, he told the Bhikkhus, 'This foolish person! Plants many leaky places, initially violates the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten benefits, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say it like this: If a Bhikkhu makes a rope bed or a wooden bed, the legs should be eight fingers high as measured by the Tathagata, except for the upper part of the hole where the legs are inserted. If it exceeds this height, it is a Payantika (Payantika, a type of offense).' The definition of Bhikkhu (Bhikkhu) is as mentioned above. The definition of 'bed': the five types of beds, as mentioned above. If a Bhikkhu makes a rope bed or a wooden bed himself, the legs should be eight fingers high as measured by the Tathagata; if it exceeds this height, it is a Payantika; if he makes it but does not complete it, it is a Dukkata (Dukkata, a minor offense). If he instructs others to make it, and it exceeds eight fingers high, it is a Payantika; if he makes it but does not complete it, it is a Dukkata. If he makes it for others, whether it is completed or not, it is all a Dukkata. For a Bhikkhuni (Bhikkhuni), it is a Payantika; for a Siksamana (Siksamana, a female trainee), a Sramanera (Sramanera, a novice monk), or a Sramanerika (Sramanerika, a novice nun), it is a Dukkata. This is what is called an offense. There is no offense if the legs are made eight fingers high; if it is less than eight fingers; or if it is a bed that has already been made and donated by others, and it is shortened to eight fingers.
而用之；若脫腳卻，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十四竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘作兜羅綿𦅷繩床、木床、大小褥，諸居士見皆共嫌之，自相謂言：「此沙門釋子不知慚愧，無有慈心斷眾生命，外自稱言：『我修正法。』乃作兜羅𦅷木床及繩床、大小褥，如似國王亦如大臣，如是有何正法？」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何作兜羅𦅷繩床、木床、大小褥？」時諸比丘往至世尊所，頭面作禮在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何作兜羅𦅷繩床、木床、大小褥，令居士嫌也？」呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，作兜羅𦅷繩床、木床、大小褥成者，波逸提。」
比丘義如上。
兜羅者，白楊樹、華楊柳、華蒲臺也。
大床者，有五種，如上。
繩床者，有五種，如上。
大褥者，為坐臥故。
小褥者，為坐故。
若比丘，以兜羅𦅷繩床、木床、大小
【現代漢語翻譯】 現代漢語譯本：如果（床腳）脫落了，則不算違犯。
不算違犯的情況包括：最初未制定戒律時，以及因愚癡、瘋狂、精神錯亂、痛苦煩惱所困擾時。（第八十四條完）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘（the Group of Six monks）製作兜羅綿（tūla，棉花）𦅷繩床（wooden frame beds with rope webbing）、木床、大褥子和小褥子。一些在家居士看到后，都對此感到不滿，互相議論說：『這些沙門釋子（Śākyaputra śramana，釋迦牟尼佛的弟子）不知羞恥，沒有慈悲心，斷絕眾生的生命，表面上卻自稱：』我們修正法。『竟然製作兜羅𦅷木床以及繩床、大褥子和小褥子，就像國王或者大臣一樣，這樣有什麼正法可言？』一些比丘聽到了這些議論，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『為什麼要做兜羅𦅷繩床、木床、大褥子和小褥子？』當時，這些比丘前往世尊（Bhagavan，佛陀）處，頂禮佛足后在一旁坐下，將此事的前因後果都稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不符合威儀，不符合沙門的出家修行方式，不是清凈的行為，不隨順修行，是不應該做的。為什麼要做兜羅𦅷繩床、木床、大褥子和小褥子，讓在家居士們嫌棄呢？』呵斥完六群比丘后，佛陀告訴眾比丘：『這些愚癡的人！多種產生煩惱的地方，這是最初的犯戒。從今以後，我要為比丘們制定戒律，爲了總結十種意義乃至正法能夠長久住世，想要說戒的人應當這樣說：如果比丘，製作兜羅𦅷繩床、木床、大褥子和小褥子，完成了，犯波逸提（pāyantika，一種罪名）。』
比丘的定義如上所述。
兜羅，指的是白楊樹、華楊柳、華蒲臺。
大床，有五種，如上所述。
繩床，有五種，如上所述。
大褥子，是爲了坐臥而用。
小褥子，是爲了坐而用。
如果比丘，使用兜羅𦅷繩床、木床、大小
【English Translation】 English version: If the (bed) leg breaks off, there is no offense.
There is no offense for one who is initially uninstructed, or who is insane, deranged, or overwhelmed by pain and suffering. (End of section 84)
At that time, the Buddha was in the Jeta Grove in Anāthapindika's Park in Śrāvastī. Then the Group of Six monks made tūla (cotton) 𦅷 rope beds (wooden frame beds with rope webbing), wooden beds, large mattresses, and small mattresses. When the laypeople saw this, they were all disgusted and said to each other, 'These Śākyaputra śramanas (disciples of Śākyamuni Buddha) have no shame, no compassion, and cut off the lives of sentient beings. Outwardly, they claim, 'We are practicing the True Dharma.' Yet they make tūla 𦅷 wooden beds, rope beds, large mattresses, and small mattresses, just like kings or ministers. What True Dharma is there in this?' When the monks heard this, those who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, rebuked the Group of Six monks, 'Why do you make tūla 𦅷 rope beds, wooden beds, large mattresses, and small mattresses?' Then the monks went to the Blessed One (Bhagavan, the Buddha), bowed their heads to his feet, sat to one side, and told the Blessed One all the reasons for this. At that time, the Blessed One gathered the assembly of monks because of this matter and rebuked the Group of Six monks, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a śramana, not pure conduct, not in accordance with practice, and should not be done. Why do you make tūla 𦅷 rope beds, wooden beds, large mattresses, and small mattresses, causing the laypeople to be disgusted?' After rebuking the Group of Six monks, the Buddha told the monks, 'These foolish people! Many places where defilements arise, this is the first offense. From now on, I will establish precepts for the monks, in order to summarize ten meanings and so that the True Dharma may abide long in the world. One who wishes to recite the precepts should say thus: If a monk makes tūla 𦅷 rope beds, wooden beds, large mattresses, and small mattresses, and completes them, it is a pāyantika (an offense requiring confession).'
The definition of 'monk' is as above.
Tūla refers to white poplar, flowering willow, and flowering cattail.
Large beds, there are five kinds, as mentioned above.
Rope beds, there are five kinds, as mentioned above.
Large mattresses are for sitting and lying down.
Small mattresses are for sitting.
If a monk uses tūla 𦅷 rope beds, wooden beds, large and small
褥，若自作成者，波逸提；不成者，突吉羅。若教他使作成者，波逸提；不成，突吉羅。若為他作，成不成，一切突吉羅。
比丘尼，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若鳩羅耶草、文若草、娑婆草；若以毳劫貝碎弊物；若用作搘肩物作輿上枕，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十五竟)
爾時佛在羅閱城耆阇崛山中。時有信樂工師，為比丘作骨、牙、角針筒，以是故令此工師廢家事業，財物竭盡無復衣食。時諸世人皆作此言：「此工師未供養沙門釋子時，多財饒寶，自供養沙門釋子已來，居家貧匱無所食啖。所以供養者，望得其福，而反得殃。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘：「汝等云何使彼工師作骨、牙、角針筒，廢家事業財物竭盡？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責諸比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何諸比丘，使工師作牙骨角針筒財物竭盡？」世尊以無數方便呵責諸比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒
【現代漢語翻譯】 現代漢語譯本：如果比丘自己製作褥子，犯波逸提罪（一種較輕的罪）；如果製作未完成，犯突吉羅罪（一種輕罪）。如果教唆他人制作褥子，完成則犯波逸提罪；未完成，犯突吉羅罪。如果是爲了他人制作，無論完成與否，都犯突吉羅罪。 比丘尼犯波逸提罪；式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就被認為是違犯。 以下情況不構成違犯：如果用鳩羅耶草、文若草、娑婆草；如果用毳（cuì，鳥獸的細毛）劫貝（一種棉料）的碎布；如果用作支撐肩膀的物品或作為車輿上的枕頭，則不構成違犯。 以下情況不構成違犯：最初未制定戒律時，或因愚癡、狂亂、心神錯亂、被痛苦煩惱所纏繞時。（第八十五條完） 當時，佛陀在羅閱城（Rājagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中。當時有一位虔誠信樂的工匠，為比丘製作骨、牙、角針筒，因此導致這位工匠荒廢了家業，財物耗盡，沒有衣食。當時世人都這樣說：『這位工匠在沒有供養沙門釋子（Śrāmaṇa Śākya-putrīya，釋迦牟尼的出家弟子）時，多財饒寶，自從供養沙門釋子以來，居家貧困，沒有食物。之所以供養，是希望得到福報，反而得到了災殃。』當時諸位比丘聽到了這些話，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧者，責備諸位比丘：『你們怎麼能讓那位工匠製作骨、牙、角針筒，以致荒廢家業，財物耗盡？』當時諸位比丘前往世尊處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此事因緣召集比丘僧眾，呵責諸位比丘：『你們所做之事不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼諸位比丘，讓工匠製作牙骨角針筒，以致財物耗盡？』世尊用無數方便呵責諸位比丘后，告訴諸位比丘：『這些愚癡之人！多種有漏之處，最初違犯戒律。從今以後為比丘們制定戒律，集合十種功德利益，乃至正法久住，現在開始宣說戒律。』
【English Translation】 English version: If a Bhikṣu (monk) makes a mattress himself, he commits a Pāyantika (a minor offense); if it is not completed, he commits a Duṣkṛta (a minor offense). If he instructs another to make a mattress, he commits a Pāyantika if completed; if not completed, a Duṣkṛta. If he makes it for another, whether completed or not, he commits a Duṣkṛta. A Bhikṣuṇī (nun) commits a Pāyantika; a Śikṣamāṇā (novice nun), a Śrāmaṇera (novice monk), a Śrāmaṇerikā (novice nun) commit a Duṣkṛta. This is considered a transgression. The following do not constitute a transgression: if made of Kuśa grass, Muñja grass, Śaiba grass; if made of shredded rags of wool or cotton; if used as a shoulder support or as a pillow on a vehicle, there is no transgression. The following do not constitute a transgression: when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the eighty-fifth rule) At that time, the Buddha was in Rājagṛha (Royal City) on Gṛdhrakūṭa (Vulture Peak Mountain). At that time, there was a faithful artisan who made bone, ivory, and horn needle cases for the Bhikṣus (monks), which caused this artisan to neglect his family business, exhaust his wealth, and have no food or clothing. At that time, the people all said, 'This artisan had much wealth and treasure before he made offerings to the Śrāmaṇa Śākya-putrīya (ascetic disciples of Śākya); since he made offerings to the Śrāmaṇa Śākya-putrīya, his household has been impoverished and has no food. The reason for making offerings was to hope for blessings, but instead, he received misfortune.' At that time, the Bhikṣus heard these words, and among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the Bhikṣus, 'How can you have that artisan make bone, ivory, and horn needle cases, causing him to neglect his family business and exhaust his wealth?' At that time, the Bhikṣus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the cause and circumstances to the World-Honored One in detail. At that time, the World-Honored One, because of this cause and circumstance, gathered the Saṃgha (community) of Bhikṣus, and rebuked the Bhikṣus, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of ascetics, not in accordance with pure conduct, not in accordance with conforming conduct, and should not be done. Why, O Bhikṣus, did you have the artisan make ivory, bone, and horn needle cases, causing him to exhaust his wealth?' After the World-Honored One rebuked the Bhikṣus with countless skillful means, he told the Bhikṣus, 'These foolish people! Many places of leakage, initially violating the precepts. From now on, I will establish precepts for the Bhikṣus, gathering ten benefits, even to the long-lasting of the Proper Dharma; now I will recite the precepts.'
者當如是說：若比丘，作骨、牙、角針筒刳刮者，波逸提。」
比丘義如上。
若比丘，骨、牙、角自刳刮作而成者，波逸提；不成者，突吉羅。若教他作而成者，波逸提；不成者，突吉羅。若為他作，成不成，一切突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若鐵、若銅、若鉛錫、若白镴、若竹、若木、若葦、若舍羅草用作針筒，不犯。若作錫杖頭鏢𨰭；若作傘蓋子及鬥頭鏢；若作曲鉤；若作刮污刀；若作如意；若作玦㺲；若作匙；若作杓；若作鉤衣[金*刮]；若作眼藥篦；若作刮舌刀；若作摘齒物；若作挑耳篦；若禪鎮；若作熏鼻筒，如是一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十六竟)
爾時佛在舍衛國祇樹給孤獨園。時世尊不受請檀越送食，諸佛常法，若不受請遍行房舍，見異處以眾僧臥具敷在露地不凈所污。時天大暴雨，世尊即以神力令眾僧臥具不為雨漬。諸比丘還，世尊以此因緣集比丘僧，告言：「我向者遍行房舍，看見有異處敷眾僧臥具，在露地不凈所污。時天大雨，我以神力使雨不漬。當知此污，是有欲人非是無慾人，是瞋恚人非是無瞋恚人，是癡人非是無癡人也。若離欲外道仙人離欲者無
【現代漢語翻譯】 現代漢語譯本： 如果比丘製作骨、牙、角材質的針筒或刮具，犯波逸提罪。
比丘的定義如前所述。
如果比丘自己刳刮骨、牙、角製作而成針筒或刮具，則犯波逸提罪；如果未製作完成，則犯突吉羅罪。如果教唆他人制作完成，則犯波逸提罪；如果未製作完成，則犯突吉羅罪。如果為他人制作，無論是否完成，都犯突吉羅罪。
比丘尼犯突吉羅罪；式叉摩那（受過部分戒律的沙彌尼）、沙彌（未成年男性出家者）、沙彌尼（未成年女性出家者）犯突吉羅罪。這就被認為是犯戒。
不犯戒的情況：如果用鐵、銅、鉛錫、白镴、竹、木、葦、舍羅草製作針筒，不犯戒。如果製作錫杖頭部的鏢𨰭（錫杖頭部的裝飾物）；如果製作傘蓋的子和鬥頭鏢（傘蓋的部件）；如果製作彎曲的鉤子；如果製作刮污刀；如果製作如意（一種象徵吉祥的器物）；如果製作玦㺲（一種玉珮）；如果製作匙（勺子）；如果製作杓（一種舀東西的器具）；如果製作鉤衣[金*刮]（一種鉤取衣服的工具）；如果製作眼藥篦（塗抹眼藥的工具）；如果製作刮舌刀；如果製作摘齒物（剔牙的工具）；如果製作挑耳篦（掏耳朵的工具）；如果製作禪鎮（禪修時用的鎮紙）；如果製作熏鼻筒（熏鼻子的器具），像這些情況都不犯戒。
不犯戒的情況：最初未制定戒律時，或者因為癡狂、心亂、被痛苦煩惱所纏繞時，不犯戒。（第八十六條戒律結束）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時世尊沒有接受檀越（dānapati，施主）供養的食物。諸佛通常的做法是，如果不接受邀請，就會巡視僧房，看到有地方將眾僧的臥具鋪在露天不乾淨的地方。當時天降大暴雨，世尊就用神力使眾僧的臥具不被雨水浸濕。眾比丘回來后，世尊因為這件事召集比丘僧眾，告訴他們：『我剛才巡視僧房，看見有地方將眾僧的臥具鋪在露天不乾淨的地方。當時天降大雨，我用神力使雨水沒有浸濕臥具。應當知道，這種污穢是有慾望的人所為，不是沒有慾望的人所為；是嗔恚的人所為，不是沒有嗔恚的人所為；是愚癡的人所為，不是沒有愚癡的人所為。』如果離開慾望的外道仙人，沒有慾望的人...
【English Translation】 English version: 'Whoever, as a bhikkhu, makes needle cases or scrapers from bone, teeth, or horn, it is to be confessed.' (Pācittiya)
The meaning of 'bhikkhu' is as above.
If a bhikkhu himself scrapes and makes needle cases or scrapers from bone, teeth, or horn, it is to be confessed; if it is not completed, it is a dukkata. If he instructs another to make it and it is completed, it is to be confessed; if it is not completed, it is a dukkata. If he makes it for another, whether completed or not, it is all a dukkata.
A bhikkhuni commits a dukkata; a sikkhamana (a female novice undergoing training), a samanera (a male novice), a samaneri (a female novice) commit a dukkata. This is considered an offense.
There is no offense if one makes needle cases from iron, copper, lead, tin, pewter, bamboo, wood, reed, or śara grass. There is no offense if one makes a spearhead for a staff; if one makes a knob for an umbrella or a ferrule for a staff; if one makes a curved hook; if one makes a scraper for removing dirt; if one makes a ruyi (a scepter symbolizing good fortune); if one makes a jue 㺲 (a jade ornament); if one makes a spoon; if one makes a ladle; if one makes a garment hook; if one makes an eye ointment applicator; if one makes a tongue scraper; if one makes a tooth pick; if one makes an ear pick; if one makes a meditation weight; if one makes a nasal inhaler; in all such cases, there is no offense.
There is no offense for the first offense before the rule was established, or for one who is insane, mentally disturbed, or overwhelmed by pain and suffering. (End of the eighty-sixth rule)
At that time, the Buddha was residing at the Jetavana Anāthapindika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (Savatthi). At that time, the World-Honored One did not accept the food offered by the dānapati (donor). It was the usual practice of the Buddhas that if they did not accept an invitation, they would go around the dwellings and see places where the bedding of the Sangha (community of monks) was spread out in open, unclean places. At that time, there was a great rainstorm, and the World-Honored One used his divine power to prevent the bedding of the Sangha from being soaked by the rain. When the bhikkhus returned, the World-Honored One gathered the Sangha of bhikkhus because of this incident and told them: 'I just went around the dwellings and saw places where the bedding of the Sangha was spread out in open, unclean places. At that time, there was a great rain, and I used my divine power to prevent the rain from soaking the bedding. You should know that this defilement was done by people with desire, not by people without desire; it was done by people with anger, not by people without anger; it was done by people with delusion, not by people without delusion.' If the ascetic of other paths who is free from desire, those without desire...
有此事，況阿羅漢。若比丘念不散亂而睡眠者無有此事，況阿羅漢。自今已去聽諸比丘為障身、障衣、障臥具故作尼師壇。」
世尊既聽作尼師壇，六群比丘便多作廣長尼師壇。時諸比丘見問言：「世尊制戒，聽畜三衣不得過長，此是何衣？」六群比丘報言：「是我等尼師壇。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等多作廣長尼師壇？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等作廣長尼師壇？」世尊以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，作尼師壇當應量作。此中量者，長佛二搩手、廣一搩手半。過者裁竟，波逸提。」如是世尊與比丘結戒。
時尊者迦留陀夷體大，尼師壇小不得坐，知世尊從此道來，便在道邊手挽尼師壇欲令廣大。世尊見迦留陀夷手挽尼師壇已，知而故問言：「汝何故挽此尼師壇？」答言：「欲令廣大是故挽耳。」爾時世尊以此事與諸比丘隨順說法，讚歎頭陀、少欲知足、樂出離者，
【現代漢語翻譯】 現代漢語譯本： 『有這樣的事嗎，更何況是阿羅漢（Arahan，已證悟的人）呢？如果比丘（bhikkhu，佛教僧侶）在念誦時不散亂而睡眠，那是不可能的，更何況是阿羅漢呢？從今以後，允許比丘爲了保護身體、保護衣服、保護臥具而製作尼師壇（nisidana，坐墊）。』
世尊（Bhagavan，佛陀的尊稱）既然允許製作尼師壇，六群比丘（指行為不端的比丘團體）便製作了許多又寬又長的尼師壇。當時，一些比丘看見后問道：『世尊制定戒律，允許持有三衣（tricivara，比丘的三件袈裟），但不得過長，這又是什麼衣呢？』六群比丘回答說：『這是我們的尼師壇。』當時，一些比丘聽了，其中有少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，便嫌棄責備六群比丘說：『你們怎麼能製作這麼多又寬又長的尼師壇呢？』比丘們前往世尊處，頭面頂禮佛足，在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門（samana，出家人）的規範、不合清凈行、不合隨順修行，是不應該做的。你們怎麼能製作又寬又長的尼師壇呢？』世尊用無數種方法呵責六群比丘后，告訴比丘們說：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種功德，乃至正法久住，想要說戒的人應當這樣說：如果比丘製作尼師壇，應當按照規定的尺寸製作。這裡的尺寸是，長度為佛的二搩手（vidatthi，約20-25釐米），寬度為一搩手半。超過這個尺寸的，必須裁剪完畢，否則犯波逸提（pacittiya，一種輕罪）。』就這樣，世尊為比丘們制定了戒律。
當時，尊者迦留陀夷（Kaludayi，一位比丘的名字）身體高大，尼師壇太小無法坐下，他知道世尊會從這條路來，便在路邊拉扯尼師壇，想要把它拉大。世尊看見迦留陀夷拉扯尼師壇，明知故問：『你為什麼要拉扯這個尼師壇？』他回答說：『想要把它拉大，所以才拉扯。』當時，世尊借這件事為比丘們隨順說法，讚歎頭陀行、少欲知足、樂於出離的人。
【English Translation】 English version: 『Is this possible, let alone for an Arahan (Arahan, a perfected being)? If a bhikkhu (bhikkhu, Buddhist monk) were to sleep with his mind not distracted while reciting, that is impossible, let alone for an Arahan? From now on, I allow bhikkhus to make a nisidana (nisidana, sitting cloth) for the sake of protecting the body, protecting the robes, and protecting the bedding.』
Since the Blessed One (Bhagavan, an epithet for the Buddha) had allowed the making of nisidanas, the group-of-six bhikkhus (referring to a group of misbehaving monks) made many wide and long nisidanas. Then, some bhikkhus saw this and asked: 『The Blessed One has laid down a rule, allowing the possession of three robes (tricivara, the three robes of a monk), but they should not be too long. What kind of robe is this?』 The group-of-six bhikkhus replied: 『This is our nisidana.』 Then, some bhikkhus heard this, and among them were those who were content with little, practiced the dhuta (dhuta, ascetic practices), delighted in learning the precepts, and were conscientious and ashamed, and they criticized and rebuked the group-of-six bhikkhus, saying: 『How can you make so many wide and long nisidanas?』 The bhikkhus went to the Blessed One, bowed their heads at his feet, sat down on one side, and reported this matter in detail to the Blessed One. The Blessed One then gathered the community of bhikkhus because of this matter, and rebuked the group-of-six bhikkhus, saying: 『What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a samana (samana, renunciate), not in accordance with pure conduct, not in accordance with the practice, it is not something that should be done. How can you make wide and long nisidanas?』 After the Blessed One had rebuked the group-of-six bhikkhus in countless ways, he told the bhikkhus: 『These foolish men! A place of many defilements, the first offense. From now on, I will lay down a precept for the bhikkhus, gathering ten benefits, even for the long endurance of the true Dhamma, one who wishes to recite the Patimokkha should say thus: If a bhikkhu makes a nisidana, he should make it according to the prescribed measure. The measure here is, the length is two spans (vidatthi, approximately 20-25 centimeters) of the Buddha's hand, and the width is one and a half spans. If it exceeds this measure, it must be cut off, otherwise it is a pacittiya (pacittiya, a minor offense).』 Thus, the Blessed One laid down a precept for the bhikkhus.
At that time, the venerable Kaludayi (Kaludayi, the name of a monk) was large in body, and the nisidana was too small for him to sit on. He knew that the Blessed One would come along this road, so he was pulling the nisidana at the side of the road, wanting to make it larger. The Blessed One saw Kaludayi pulling the nisidana, and knowing full well, he asked: 『Why are you pulling this nisidana?』 He replied: 『I want to make it larger, that is why I am pulling it.』 At that time, the Blessed One used this incident to give a Dhamma talk to the bhikkhus, praising the practice of the dhuta, contentment with little, and those who delight in renunciation.
告諸比丘：「自今已去聽諸比丘更益廣長各半搩手。自今已去當如是說戒：若比丘作尼師壇當應量作，是中量者，長佛二搩手、廣一搩手半，更增廣長各半搩手。若過裁竟，波逸提。」
比丘義如上。
尼師壇者，敷下坐。
若比丘作尼師壇，長中過量、廣中不過量；若廣中過量、長中不過量；廣長俱過量。自作成者，波逸提；不成者，突吉羅。教他使作成者，波逸提；不成者，突吉羅。為他作，成不成，盡突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，應量作，或減量作，若從他得已成者，裁割如量，若疊作兩重，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十七竟)
爾時佛在舍衛國祇樹給孤獨園。時諸比丘患癰、瘡疥、種種瘡病，膿血流出，污身、污衣、污臥具。諸比丘往白佛，佛言：「自今已去聽諸比丘畜覆瘡衣。」時諸比丘覆瘡衣粗，多毛著瘡舉衣時患痛。比丘白佛，佛言：「自今已去聽諸比丘，以大價細軟衣覆瘡上著涅槃僧。若至白衣家請坐時，應語言：『我有患。』若主人語言：『但坐。』當褰上涅槃僧，以此衣覆瘡而坐。」時六群比丘聞世尊聽作覆瘡衣，便多作廣長覆瘡衣。諸比丘見即問言：「世
【現代漢語翻譯】 現代漢語譯本： 佛告眾比丘：『從今以後，允許各位比丘在原有的基礎上，再增加半搩手（約等於中指到拇指的距離）的長度和寬度。從今以後，應當這樣宣說戒律：如果比丘製作尼師壇（坐具），應當按照規定的尺寸製作。其中規定的尺寸是，長度為佛的二搩手，寬度為一搩手半，允許再增加長度和寬度各半搩手。如果超過這個尺寸完成製作，就犯波逸提（一種戒律）。』 比丘的定義如前所述。 尼師壇（Nisidana）指的是鋪在下面坐的坐具。 如果比丘製作尼師壇，長度超過規定的尺寸，而寬度沒有超過；或者寬度超過規定的尺寸，而長度沒有超過；或者長度和寬度都超過規定的尺寸。如果是自己製作完成的，犯波逸提；如果沒有完成，犯突吉羅（一種輕罪）。教唆他人制作完成的，犯波逸提；如果沒有完成，犯突吉羅。為他人制作，無論是否完成，都犯突吉羅。 比丘尼（Bhikkhuni）犯突吉羅；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）犯突吉羅。這就被認為是犯戒。 不犯戒的情況包括：按照規定的尺寸製作，或者減少尺寸製作，如果從他人那裡得到已經制作完成的尼師壇，裁剪到規定的尺寸，或者摺疊成兩層，都不算犯戒。 不犯戒的情況還包括：最初沒有制定戒律的時候，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（第八十七條戒律結束） 當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，一些比丘患有癰、瘡疥等各種瘡病，膿血流出，污染了身體、衣服和臥具。眾比丘前去稟告佛陀，佛陀說：『從今以後，允許各位比丘使用覆瘡衣。』當時，比丘們使用的覆瘡衣粗糙，有很多毛，接觸到瘡口，脫衣服的時候感到疼痛。比丘們稟告佛陀，佛陀說：『從今以後，允許各位比丘用昂貴、柔軟的布覆蓋在瘡上，再穿上涅槃僧（一種僧衣）。如果去白衣（在家信徒）家，被邀請就坐時，應當說：『我有瘡病。』如果主人說：『沒關係，請坐。』應當撩起涅槃僧，用這塊布覆蓋在瘡上再坐下。』當時，六群比丘（The Group of Six monks）聽說世尊允許製作覆瘡衣，就製作了很多又寬又長的覆瘡衣。眾比丘看見后就問他們說：『世
【English Translation】 English version: The Buddha told the Bhikkhus (monks): 'From now on, I allow each Bhikkhu to further increase the length and width of their Nisidana (sitting cloth) by half a span (approximately the distance from the middle finger to the thumb). From now on, the precepts should be recited as follows: If a Bhikkhu makes a Nisidana, it should be made according to the prescribed size. The prescribed size is two Buddha-spans in length and one and a half spans in width, with a further allowance of half a span for both length and width. If it is completed exceeding this size, it is a Pacittiya (an offense requiring confession).' The definition of Bhikkhu is as previously stated. Nisidana (Nisidana) refers to the sitting cloth that is spread out to sit upon. If a Bhikkhu makes a Nisidana, and the length exceeds the prescribed size, but the width does not; or the width exceeds the prescribed size, but the length does not; or both the length and width exceed the prescribed size. If he makes it himself and completes it, it is a Pacittiya; if it is not completed, it is a Dukkata (a minor offense). If he instructs another to make it and it is completed, it is a Pacittiya; if it is not completed, it is a Dukkata. If he makes it for another, whether it is completed or not, it is a Dukkata. A Bhikkhuni (nun) commits a Dukkata; a Siksamana (novice nun), a Sramanera (male novice), a Sramanerika (female novice) commit a Dukkata. This is considered an offense. There is no offense in the following cases: if it is made according to the prescribed size, or made smaller than the prescribed size; if one receives a Nisidana that is already made, and cuts it down to the prescribed size; or if it is folded into two layers, there is no offense. There is also no offense in the following cases: when the precepts were not initially established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the eighty-seventh precept) At that time, the Buddha was in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Sravasti (Savatthi). At that time, some Bhikkhus were suffering from boils, scabies, and various sores, with pus and blood flowing out, contaminating their bodies, clothes, and bedding. The Bhikkhus went to inform the Buddha, and the Buddha said: 'From now on, I allow the Bhikkhus to keep a covering cloth for sores (覆瘡衣).' At that time, the covering cloths used by the Bhikkhus were rough and had many hairs, which caused pain when they touched the sores and when the cloth was removed. The Bhikkhus informed the Buddha, and the Buddha said: 'From now on, I allow the Bhikkhus to use expensive, soft cloth to cover the sores, and then wear the Nivasanas (lower robe). When invited to sit in a layperson's house, they should say: 'I have sores.' If the host says: 'It's alright, please sit,' they should lift up the Nivasanas and cover the sores with this cloth before sitting down.' At that time, the Group of Six monks (Chabbaggiya) heard that the World Honored One had allowed the making of covering cloths for sores, so they made many wide and long covering cloths. The Bhikkhus saw them and asked: 'O'
尊制戒，畜三衣不得過長，此是何衣？」六群比丘報言：「是我等覆瘡衣。」諸比丘聞，嫌責六群比丘：「云何汝等多作廣長覆瘡衣？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等多作廣長覆瘡衣？」爾時世尊以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去，與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘作覆瘡衣當應量作，是中量者，長佛四搩手、廣二搩手，裁竟過者，波逸提。」
比丘義如上。
覆瘡衣者，有種種瘡病持用覆身。
若長中應量廣中不應量，廣中應量長中不應量，若廣長俱不應量，自作成者，波逸提；不成者，突吉羅。教人作成者，波逸提；不成，突吉羅。若為他作，成不成者，盡突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，應量作，或減量作，若從他得裁割如量，如疊作兩重，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十八竟)
爾時佛在舍衛國祇樹給孤獨園。爾時毗舍佉母聞如來聽諸比丘作雨浴
【現代漢語翻譯】 現代漢語譯本： 『遵守戒律，所持有的三衣不應過長，這是指什麼衣？』六群比丘回答說：『這是我們用來覆蓋瘡口的衣。』眾比丘聽了，責怪六群比丘：『為何你們要做這麼多又寬又長的覆瘡衣？』當時，眾比丘前往世尊（釋迦牟尼佛）處，頂禮佛足后在一旁坐下，將此事詳細稟告世尊。世尊因此事召集比丘僧團，呵斥六群比丘說：『你們所做之事不合規矩，不合威儀，不合沙門（出家修行者）之法，不清凈，不隨順修行，是不應該做的。為何你們要做這麼多又寬又長的覆瘡衣？』 當時，世尊用無數種方法呵斥六群比丘后，告訴眾比丘說：『這些愚癡之人！多種種產生煩惱的地方，最初違犯戒律。從今以後，為比丘制定戒律，集合十種功德利益，乃至正法長久住世，想要宣說戒律的人應當這樣說：如果比丘製作覆瘡衣，應當按照規定的尺寸製作，其中規定的尺寸是，長度為佛的四搩手（約64-80釐米），寬度為二搩手（約32-40釐米），裁剪完成後超過這個尺寸，犯波逸提（一種輕罪）。』 比丘的定義如上所述。 覆瘡衣是指，有各種瘡病的人用來覆蓋身體的衣服。 如果長度符合規定尺寸而寬度不符合，或者寬度符合規定尺寸而長度不符合，或者長度和寬度都不符合規定尺寸，自己製作完成的，犯波逸提；沒有完成的，犯突吉羅（一種更輕的罪）。教別人製作完成的，犯波逸提；沒有完成的，犯突吉羅。如果是為他人制作，無論完成與否，都犯突吉羅。 比丘尼（女性出家修行者），犯突吉羅；式叉摩那（預備沙彌尼）、沙彌（男童出家者）、沙彌尼（女童出家者），犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是，按照規定的尺寸製作，或者減少尺寸製作，如果從他人處得到裁剪好的符合尺寸的布料，或者像疊衣服一樣做成兩層，不犯戒。 不犯戒的情況還有，最初未制定戒律時，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞時。（第八十八條完） 當時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，毗舍佉母（Viśākhā）聽到如來（Tathāgata）允許眾比丘（bhikkhus）進行雨浴（rain bathing）。
【English Translation】 English version: 『Adhering to the precepts, the three robes worn should not be excessively long. What robe is this referring to?』 The group of six bhikkhus (monks) replied, 『These are the robes we use to cover our wounds.』 The bhikkhus, upon hearing this, criticized the group of six bhikkhus, 『Why do you make so many wide and long wound-covering robes?』 At that time, the bhikkhus went to the World-Honored One (Śākyamuni Buddha), bowed their heads to his feet, sat on one side, and reported the matter in detail to the World-Honored One. The World-Honored One, because of this matter, gathered the bhikkhu sangha (monastic community) and rebuked the group of six bhikkhus, saying, 『What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a śrāmaṇa (ascetic), not pure, not conducive to practice, and should not be done. Why do you make so many wide and long wound-covering robes?』 At that time, the World-Honored One, after rebuking the group of six bhikkhus with countless methods, told the bhikkhus, 『These foolish people! Planting many seeds of defilement, initially violating the precepts. From now on, precepts will be established for the bhikkhus, gathering ten benefits, even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhu makes a wound-covering robe, it should be made according to the prescribed measurements, which are, the length should be four Buddha's cubits (approximately 64-80 centimeters), and the width should be two cubits (approximately 32-40 centimeters). If it exceeds these measurements after being cut, it is a pāyattika (a minor offense).』 The definition of bhikkhu is as mentioned above. A wound-covering robe refers to a garment used to cover the body by those with various sores and illnesses. If the length is according to the prescribed measurement but the width is not, or if the width is according to the prescribed measurement but the length is not, or if neither the length nor the width is according to the prescribed measurement, if one makes it oneself and completes it, it is a pāyattika; if it is not completed, it is a duṣkṛta (a lighter offense). If one instructs another to make it and it is completed, it is a pāyattika; if it is not completed, it is a duṣkṛta. If it is made for another, whether completed or not, it is a duṣkṛta. A bhikkhunī (female monastic), it is a duṣkṛta; a śikṣamāṇā (novice nun), a śrāmaṇera (male novice), a śrāmaṇerikā (female novice), it is a duṣkṛta. This is what is called an offense. Non-offense situations are: making it according to the prescribed measurement, or making it smaller than the prescribed measurement, or if one obtains cloth that is cut according to the prescribed measurement from another, or if it is made into two layers like folding clothes, there is no offense. Non-offense situations also include: when the precepts were not initially established, or when one is demented, insane, mentally disturbed, or afflicted by pain. (End of the eighty-eighth) At that time, the Buddha was in Śrāvastī (舍衛國) at the Jetavana Anāthapiṇḍika-ārāma (祇樹給孤獨園). At that time, Viśākhā (毗舍佉母) heard that the Tathāgata (如來) had allowed the bhikkhus (比丘) to take rain bathing.
衣，即大作雨浴衣，遣人持詣僧伽藍中與諸比丘。諸比丘得便分，佛言：「此衣不應分，自今已去若得雨浴衣，隨上坐次付與。若不足者憶次，更得，續次與使遍彼。」時得貴價衣，續次與，佛言：「不應爾，應與上座易之。以上座先得者，轉次與下座。若不遍者，當以僧可分衣物與之令遍。」時六群比丘聞如來制戒，聽諸比丘作雨浴衣，輒自多作廣大雨浴衣。諸比丘見已即問言：「如來制戒畜三衣不得過長，此是誰衣？」六群比丘報言：「是我等雨浴衣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何乃多作廣大雨浴衣？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等多作廣大雨浴衣？」世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，作雨浴衣應量作。是中量者，長佛六搩手、廣二搩手半。過者裁竟，波逸提。」
比丘義如上。
雨浴衣者，諸比丘著在雨中洗浴。
若比丘作雨浴衣，長中不應量、廣中應量，若
【現代漢語翻譯】 現代漢語譯本： 衣，也就是大量製作雨浴衣，派遣人帶到僧伽藍（僧侶居住的園林）中分發給各位比丘（出家人）。比丘們得到后就自行瓜分，佛陀說：『這衣物不應該分，從今以後如果得到雨浴衣，按照上座（資歷高的僧人）的順序給予。如果不夠，記住順序，再次得到時，繼續按照順序給予，使每個人都能得到。』當時得到貴重的衣物，繼續按照順序給予，佛陀說：『不應該這樣，應該與上座交換。以上座先得到的，依次轉給下座。如果仍然不能普及，應當用僧團可以分配的衣物來分給他們，使每個人都能得到。』當時六群比丘（指行為不端的比丘）聽到如來制定戒律，允許比丘製作雨浴衣，就自己大量製作寬大的雨浴衣。各位比丘看見后就問：『如來制定戒律，蓄三衣不得過長，這（些）是誰的衣物？』六群比丘回答說：『是我們的雨浴衣。』當時各位比丘聽了，其中有少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘說：『你們怎麼能大量製作寬大的雨浴衣？』各位比丘前往世尊（佛陀）處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，呵責六群比丘：『你們所做的不對，不合威儀、不合沙門（出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們怎麼能大量製作寬大的雨浴衣？』世尊用無數種方法呵責六群比丘后，告訴各位比丘：『這些愚癡的人！多種種有漏（煩惱）的因緣，最初就違反戒律。從今以後與比丘們結戒，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，製作雨浴衣應當按照規定的尺寸製作。其中規定的尺寸是，長度為佛的六搩手（約合現在的150-180釐米），寬度為二搩手半（約合現在的62.5-75釐米）。超過這個尺寸就裁斷，犯波逸提（一種罪名）。』 比丘的定義如上所述。 雨浴衣，是各位比丘在雨中洗浴時穿的。 如果比丘製作雨浴衣，長度不應超過規定的尺寸，寬度也應符合規定的尺寸，如果...
【English Translation】 English version: The 'clothing' refers to making a large quantity of rain bathing robes, sending people to carry them to the Sangharama (monastery garden) to distribute to the Bhikkhus (monks). The Bhikkhus, upon receiving them, would divide them among themselves. The Buddha said, 'These robes should not be divided. From now on, if rain bathing robes are obtained, they should be given according to the seniority of the Sangha (monastic community). If there are not enough, remember the order, and when more are obtained, continue to give according to the order, so that everyone can receive them.' At that time, valuable robes were obtained, and they continued to be given according to the order. The Buddha said, 'It should not be done like that. They should be exchanged with the senior monks. Those who are obtained first by the senior monks should be passed down to the junior monks in turn. If it is still not widespread enough, then the Sangha can distribute the robes and items to them so that everyone can receive them.' At that time, the Group of Six Bhikkhus (referring to monks with misconduct) heard that the Tathagata (Buddha) had established a precept, allowing Bhikkhus to make rain bathing robes, and they made a large quantity of wide rain bathing robes for themselves. When the Bhikkhus saw this, they asked, 'The Tathagata has established a precept that the three robes should not be too long. Whose robes are these?' The Group of Six Bhikkhus replied, 'These are our rain bathing robes.' At that time, the Bhikkhus heard this, and among them were those who were content with little, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse. They blamed the Group of Six Bhikkhus, saying, 'How can you make a large quantity of wide rain bathing robes?' The Bhikkhus went to the World Honored One (Buddha), bowed their heads and feet, sat on one side, and reported the cause and conditions to the World Honored One in detail. The World Honored One then gathered the Bhikkhu Sangha because of this cause and condition, and rebuked the Group of Six Bhikkhus, 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Shramana (monk), not a pure practice, not a practice that follows the path, and should not be done. How can you make a large quantity of wide rain bathing robes?' After the World Honored One rebuked the Group of Six Bhikkhus with countless methods, he told the Bhikkhus, 'These foolish people! They plant many causes of defilement, and initially violate the precepts. From now on, I will establish a precept with the Bhikkhus, gathering ten benefits, even for the long-lasting existence of the Right Dharma. Those who want to recite the precepts should say this: If a Bhikkhu makes a rain bathing robe, it should be made according to the prescribed measurement. The prescribed measurement is six spans of the Buddha's hand in length (approximately 150-180 centimeters) and two and a half spans in width (approximately 62.5-75 centimeters). If it exceeds this measurement, it should be cut off, and it is a Pacittiya (a type of offense).' The definition of Bhikkhu is as mentioned above. A rain bathing robe is what the Bhikkhus wear when bathing in the rain. If a Bhikkhu makes a rain bathing robe, the length should not exceed the prescribed measurement, and the width should also conform to the prescribed measurement, if...
廣中不應量、長中應量，若廣長俱不應量，自作而成，波逸提；不成，突吉羅。若教人作成，波逸提；不成，突吉羅。若為他作，成不成，盡突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，應量作，減量作，若從他得裁割如量，若疊作兩重，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十九竟)
爾時佛在釋翅搜尼拘類園中。爾時尊者難陀短佛四指，諸比丘遙見難陀來，皆謂是佛來，即起奉迎，至乃知是難陀。諸比丘皆懷慚愧，時難陀亦懷慚愧。爾時諸比丘以此因緣具白世尊，世尊告諸比丘：「自今已去制難陀比丘著黑衣。」時六群比丘，與如來等量作衣或過量作。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「汝等云何與如來等量作衣或過量作？」時諸比丘往至世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘！與如來等量作衣或過量作？」無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：
【現代漢語翻譯】 現代漢語譯本： 廣（寬度）不應量，長（長度）應量；若寬度和長度都不應量，自己製作完成，犯波逸提（Pācittiya，一種戒律）；未完成，犯突吉羅（Dukkata，一種輕罪）。如果教別人製作完成，犯波逸提；未完成，犯突吉羅。如果是為他人制作，無論完成與否，都犯突吉羅。
比丘尼（Bhikkhunī，女性出家人）犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）犯突吉羅。以上是所謂的犯戒。
不犯的情況：按照應量的尺寸製作，減少尺寸製作，如果從他人處得到裁剪好的符合尺寸的布料，如果摺疊製作成雙層，不犯戒。
不犯的情況：最初未制定戒律時，因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞，不犯戒。（第八十九條完）
當時，佛陀在釋翅搜尼拘類園（Saketa Sunnagarinda Park）中。當時，尊者難陀（Nanda）的衣服比佛陀的短了四指。眾比丘遠遠地看見難陀走來，都以為是佛陀來了，便起身迎接，走近了才知道是難陀。眾比丘都感到慚愧，當時難陀也感到慚愧。當時，眾比丘將此事稟告世尊（Bhagavan，佛陀的尊稱），世尊告訴眾比丘：『從今以後禁止難陀比丘穿黑色的衣服。』當時，六群比丘（group of six monks）製作的衣服與如來（Tathagata，佛陀的稱號）的尺寸相等，或者超過了如來的尺寸。眾比丘聽聞此事，其中那些少欲知足、行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘：『你們怎麼能製作與如來尺寸相等的衣服，或者超過如來的尺寸呢？』當時，眾比丘前往世尊處，頂禮佛足，在一旁坐下，將此事稟告世尊。世尊當時因此事召集比丘僧團，呵責六群比丘：『你們所做的事情是不對的，不符合威儀、不符合沙門（Sramana，出家人）的法則、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼六群比丘！製作與如來尺寸相等的衣服，或者超過如來的尺寸？』世尊用無數方便呵責六群比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後與比丘們結戒，集合十種功德利益，乃至正法久住，想要說戒的人應當這樣說：』 English version: If the width is not according to the measurement, but the length is according to the measurement; if both the width and length are not according to the measurement, and one completes it oneself, it is a Pācittiya (an offense requiring confession); if not completed, it is a Dukkata (a minor offense). If one instructs another to complete it, it is a Pācittiya; if not completed, it is a Dukkata. If it is made for another, whether completed or not, it is a Dukkata in all cases.
A Bhikkhunī (female monastic) commits a Dukkata; a Siksamana (probationary nun), a Sramanera (male novice), a Sramanerika (female novice) commits a Dukkata. This is what is called an offense.
Non-offenses: making it according to the measurement, making it smaller than the measurement, if one obtains cloth cut to the measurement from another, if one makes it double-layered, there is no offense.
Non-offenses: initially, when the precepts were not yet established, due to ignorance, madness, mental derangement, being afflicted by pain and suffering, there is no offense. (End of the eighty-ninth rule)
At that time, the Buddha was in the Saketa Sunnagarinda Park. At that time, the Venerable Nanda's (Nanda) robe was four fingers shorter than the Buddha's. The monks, seeing Nanda from afar, all thought it was the Buddha coming, and rose to greet him, only to realize it was Nanda. The monks all felt ashamed, and Nanda also felt ashamed at that time. Then the monks reported this matter to the Bhagavan (the Blessed One, a title for the Buddha), who told the monks, 'From now on, I forbid the monk Nanda from wearing black robes.' At that time, the group of six monks made robes equal in size to the Tathagata (the Thus-Gone One, another title for the Buddha) or larger than the Tathagata. The monks heard of this, and those among them who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame, criticized the group of six monks, 'How can you make robes equal in size to the Tathagata or larger than the Tathagata?' Then the monks went to the Bhagavan, bowed their heads at his feet, sat to one side, and reported this matter to the Bhagavan. The Bhagavan then gathered the Sangha (monastic community) because of this matter, and rebuked the group of six monks, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma (teachings) of a Sramana (ascetic), not a pure practice, not a practice that leads to liberation, it is not something that should be done. Why, group of six monks! Make robes equal in size to the Tathagata or larger than the Tathagata?' After rebuking the group of six monks in countless ways, the Bhagavan told the monks, 'These foolish men! Many sources of defilement, the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precepts should say it thus:'
【English Translation】 If the width is not according to the measurement, but the length is according to the measurement; if both the width and length are not according to the measurement, and one completes it oneself, it is a Pacittiya (an offense requiring confession); if not completed, it is a Dukkata (a minor offense). If one instructs another to complete it, it is a Pacittiya; if not completed, it is a Dukkata. If it is made for another, whether completed or not, it is a Dukkata in all cases. A Bhikkhuni (female monastic) commits a Dukkata; a Siksamana (probationary nun), a Sramanera (male novice), a Sramanerika (female novice) commits a Dukkata. This is what is called an offense. Non-offenses: making it according to the measurement, making it smaller than the measurement, if one obtains cloth cut to the measurement from another, if one makes it double-layered, there is no offense. Non-offenses: initially, when the precepts were not yet established, due to ignorance, madness, mental derangement, being afflicted by pain and suffering, there is no offense. (End of the eighty-ninth rule) At that time, the Buddha was in the Saketa Sunnagarinda Park. At that time, the Venerable Nanda's (Nanda) robe was four fingers shorter than the Buddha's. The monks, seeing Nanda from afar, all thought it was the Buddha coming, and rose to greet him, only to realize it was Nanda. The monks all felt ashamed, and Nanda also felt ashamed at that time. Then the monks reported this matter to the Bhagavan (the Blessed One, a title for the Buddha), who told the monks, 'From now on, I forbid the monk Nanda from wearing black robes.' At that time, the group of six monks made robes equal in size to the Tathagata (the Thus-Gone One, another title for the Buddha) or larger than the Tathagata. The monks heard of this, and those among them who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame, criticized the group of six monks, 'How can you make robes equal in size to the Tathagata or larger than the Tathagata?' Then the monks went to the Bhagavan, bowed their heads at his feet, sat to one side, and reported this matter to the Bhagavan. The Bhagavan then gathered the Sangha (monastic community) because of this matter, and rebuked the group of six monks, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma (teachings) of a Sramana (ascetic), not a pure practice, not a practice that leads to liberation, it is not something that should be done. Why, group of six monks! Make robes equal in size to the Tathagata or larger than the Tathagata?' After rebuking the group of six monks in countless ways, the Bhagavan told the monks, 'These foolish men! Many sources of defilement, the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precepts should say it thus:'
若比丘，與如來等量作衣或過量作者，波逸提。是中如來衣量者，長佛十搩手、廣六搩手，是謂如來衣量。」
比丘義如上。
衣者，十種衣，如上。
若比丘，等如來衣量，長中不應量、廣中應量，廣中不應量、長中應量，若廣長中俱不應量，自作成者，波逸提；不成，突吉羅。若教他作成，波逸提；不成，突吉羅。若為他作，成不成，亦突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，從他得作成衣當裁割如量；若不裁割疊作兩重，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十竟)
四提舍尼
爾時佛在舍衛國祇樹給孤獨園。時世儉谷貴，人民飢餓，死者無限，乞求難得。爾時蓮華色比丘尼，到時著衣持缽入舍衛城乞食，所得初日食持與比丘，得二日食若三日食亦與比丘。蓮華色比丘尼復于異時，著衣持缽入舍衛城乞食。時有長者，乘車將從往問訊波斯匿王，從者驅人避道。時蓮華色比丘尼見已避道，墮深泥中面奄地而臥，長者見之，慈愍即止車，敕左右人扶出。長者問言：「阿姨有何患苦？」報言：「我無所患，饑乏故耳。」爾時長者問言：「何故饑乏，乞求難得耶？」答言：「易得耳，我得初日食持
【現代漢語翻譯】 現代漢語譯本： 『若比丘（bhikkhu，佛教僧侶），製作的衣服與如來（Tathagata，佛陀的稱號）的衣服尺寸相同或超過，則犯波逸提（Pācittiya，一種輕罪）。這裡所說的如來衣服的尺寸是：長十搩手（vidatthi，約25釐米），寬六搩手，這就是如來衣服的尺寸。』
比丘的定義如上所述。
衣服指的是十種衣服，如前所述。
『如果比丘製作的衣服尺寸與如來的衣服尺寸相同，長度上不應該測量，寬度上應該測量；或者寬度上不應該測量，長度上應該測量；或者長度和寬度都不應該測量，自己製作完成，則犯波逸提；如果沒有完成，則犯突吉羅（Dukkata，一種更輕的罪）。如果教他人制作完成，則犯波逸提；如果沒有完成，則犯突吉羅。如果是為他人制作，無論完成與否，都犯突吉羅。』
比丘尼（bhikkhuni，佛教女尼）犯突吉羅；式叉摩那（sikkhamana，見習女尼）、沙彌（sramanera，男少年出家人）、沙彌尼（sramanerika，女少年出家人）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：從他人那裡得到製作衣服的材料，準備裁剪時按照尺寸進行；如果不裁剪，而是疊成兩重，則不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（九十竟）
四提舍尼（Patidesaniya，應懺悔罪）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世道艱難，糧食昂貴，人民飢餓，死亡人數無數，乞討也很難得到食物。當時，蓮華色比丘尼（Uppalavanna）在乞食時，穿好衣服，拿著缽進入舍衛城乞食，得到的第一天的食物拿去供養比丘，得到第二天的食物或第三天的食物也供養比丘。蓮華色比丘尼又在其他時候，穿好衣服，拿著缽進入舍衛城乞食。當時，有一位長者（setthi，富人）乘坐馬車，帶著隨從去拜見波斯匿王（Pasenadi），隨從驅趕行人讓路。當時，蓮華色比丘尼看到后避讓，掉進深泥中，臉朝下倒在地上，長者看到后，心生慈悲，立即停下馬車，命令左右的人扶她出來。長者問道：『阿姨，您有什麼痛苦？』她回答說：『我沒有什麼痛苦，只是因為飢餓。』當時長者問道：『為什麼會飢餓，乞討很難得到食物嗎？』她回答說：『容易得到，我得到第一天的食物就拿去供養比丘了。』
【English Translation】 English version: 'If a bhikkhu (Buddhist monk) makes a robe that is the same size as the Tathagata's (title for the Buddha) robe or larger, it is a Pacittiya (a minor offense). Here, the size of the Tathagata's robe is: ten spans (vidatthi, approximately 25 cm) in length and six spans in width. This is the size of the Tathagata's robe.'
The definition of bhikkhu is as above.
Robe refers to the ten kinds of robes, as mentioned before.
'If a bhikkhu makes a robe that is the same size as the Tathagata's robe, one should not measure the length but should measure the width; or one should not measure the width but should measure the length; or one should not measure either the length or the width, and completes it himself, it is a Pacittiya; if it is not completed, it is a Dukkata (a lighter offense). If he instructs another to complete it, it is a Pacittiya; if it is not completed, it is a Dukkata. If he makes it for another, whether it is completed or not, it is a Dukkata.'
A bhikkhuni (Buddhist nun) commits a Dukkata; a sikkhamana (probationary nun), a sramanera (male novice), a sramanerika (female novice) commit a Dukkata. This is what is called an offense.
There is no offense in the following cases: if one receives material for making a robe from another and prepares to cut it according to the size; if one does not cut it but folds it in two layers, there is no offense.
There is also no offense in the following cases: when the precepts were not initially established, or because of ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of ninety)
Four Patidesaniya (Offenses to be confessed)
At that time, the Buddha was in the Jetavana Anathapindika-arama in Sravasti. At that time, times were difficult, grain was expensive, people were starving, and countless people were dying; it was difficult to obtain alms. At that time, the bhikkhuni Uppalavanna (Lotus-Colored Nun), at the time for alms, put on her robes, took her bowl, and entered the city of Sravasti to beg for food. The food she obtained on the first day she gave to the bhikkhus; the food she obtained on the second or third day she also gave to the bhikkhus. At another time, the bhikkhuni Uppalavanna again put on her robes, took her bowl, and entered the city of Sravasti to beg for food. At that time, a setthi (wealthy man) was riding in a chariot, accompanied by attendants, to visit King Pasenadi (King of Kosala); the attendants were driving people out of the way. At that time, the bhikkhuni Uppalavanna saw this and moved out of the way, falling into deep mud, lying face down on the ground. The wealthy man saw this, felt compassion, and immediately stopped the chariot, ordering his attendants to help her out. The wealthy man asked, 'Aunt, what is your suffering?' She replied, 'I have no suffering, only hunger.' At that time, the wealthy man asked, 'Why are you hungry? Is it difficult to obtain alms?' She replied, 'It is easy to obtain; the food I obtain on the first day I give to the bhikkhus.'
與比丘，二日三日食亦持與比丘，故我饑耳。」時長者嫌言：「沙門釋子受無厭足不知慚愧，外自稱言：『我知正法。』如是何有正法？受此比丘尼所乞得食，不知義讓，施雖無厭而受應知足。」時長者即將此比丘尼還家浣濯衣服，為作酥粥供給所須，語言：「自今已去可常在我家食，勿復余去，若外有所得者隨意與人。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘言：「云何汝等於比丘尼邊受食？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何受彼蓮華色比丘尼食不知止足？」以無數方便呵責彼比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘，入村中自受比丘尼食食者，彼比丘應向余比丘說：『大德！我犯可呵法，所不應為，今向大德悔過。』是法名悔過法。」如是世尊與比丘結戒。
爾時諸比丘皆有疑，不敢取親里比丘尼食，佛言：「自今已去聽受親里比丘尼食。」時諸病比丘復有疑，不敢受非親里比丘尼食。佛言：「自今已去聽病比丘受非親里比丘尼食。」時諸
【現代漢語翻譯】 現代漢語譯本 『我和比丘一起，兩三天都把食物給比丘吃了，所以我才餓了。』長者（長者：古印度社會中富有的家族首領或商人）嫌棄地說：『這些沙門釋子（沙門釋子：指佛教的出家弟子，釋迦牟尼的弟子）貪得無厭，不知羞恥，還自稱說：『我懂得真正的佛法。』這樣怎麼會有真正的佛法呢？接受這位比丘尼（比丘尼：佛教女性出家眾）乞討來的食物，不知道推讓，佈施的人雖然不厭倦，但接受的人應該知道滿足。』當時長者就把這位比丘尼帶回家清洗衣服，為她準備酥粥，供給她所需，說：『從今以後你可以在我家吃飯，不要再去別的地方，如果從外面得到什麼，可以隨意給別人。』當時眾比丘聽說了這件事，其中有少欲知足、奉行頭陀行（頭陀行：佛教中一種苦行的方式，旨在去除貪慾和執著）、樂於學習戒律、知慚愧的比丘，責備那些比丘說：『你們怎麼能在比丘尼那裡接受食物呢？』當時，眾比丘前往世尊（世尊：對佛陀的尊稱）處，頂禮佛足，在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵斥那些比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門的規矩、不是清凈的行為、不是隨順佛法的行為，是不應該做的。怎麼能接受蓮華色比丘尼（蓮華色比丘尼：一位著名的比丘尼的名字）的食物而不知滿足呢？』用無數種方法呵斥了那些比丘之後，告訴眾比丘：『這些愚癡的人！製造了多種產生煩惱的地方，最初就違反了戒律。從今以後要為比丘制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘，進入村莊自己接受比丘尼的食物，這位比丘應當向其他比丘說：『大德（大德：對有德行的比丘的尊稱）！我犯了應該呵責的法，做了不應該做的事情，現在向大德懺悔。』這種法稱為悔過法。』就這樣，世尊為比丘制定了戒律。 當時眾比丘都有疑問，不敢接受親屬比丘尼的食物，佛說：『從今以後允許接受親屬比丘尼的食物。』當時生病的比丘又有疑問，不敢接受非親屬比丘尼的食物。佛說：『從今以後允許生病的比丘接受非親屬比丘尼的食物。』
【English Translation】 English version 'I was with the Bhikkhus (Bhikkhus: Buddhist monks), and for two or three days I gave the food to the Bhikkhus, so I am hungry.' The householder (householder: a wealthy family head or merchant in ancient Indian society) complained, saying, 'These Shramana Shakya sons (Shramana Shakya sons: refers to Buddhist monks, disciples of Shakyamuni) are insatiable and shameless, yet they claim, 'I know the true Dharma (Dharma: the teachings of the Buddha).' How can there be true Dharma in this? Accepting food begged by this Bhikkhuni (Bhikkhuni: Buddhist female monastic), they do not know how to decline politely. Although the giver is not tired of giving, the receiver should know contentment.' At that time, the householder took this Bhikkhuni back to his home, washed her clothes, prepared ghee porridge for her, and provided her with what she needed, saying, 'From now on, you can always eat at my house, do not go elsewhere. If you obtain anything from outside, you can give it to others as you wish.' At that time, the Bhikkhus heard about this, and among them were those who were content with little, practiced Dhuta (Dhuta: ascetic practices in Buddhism aimed at removing greed and attachment), were eager to learn the precepts, and knew shame. They rebuked those Bhikkhus, saying, 'How can you receive food from a Bhikkhuni?' At that time, the Bhikkhus went to the World Honored One (World Honored One: a title of respect for the Buddha), bowed at his feet, and sat to one side, explaining the whole matter to the World Honored One. The World Honored One then gathered the Sangha (Sangha: the Buddhist monastic community) because of this matter, and rebuked those Bhikkhus, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the rules of a Shramana, not a pure practice, not in accordance with the Dharma, and should not be done. How can you accept the food of Bhikkhuni Utpalavarna (Bhikkhuni Utpalavarna: the name of a famous Bhikkhuni) and not know contentment?' After rebuking those Bhikkhus in countless ways, he told the Bhikkhus, 'These foolish people! They create many places of defilement and are the first to violate the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten meanings, even for the long-lasting of the true Dharma. Those who wish to recite the precepts should say this: If a Bhikkhu, entering a village, personally receives food from a Bhikkhuni, that Bhikkhu should say to another Bhikkhu: 'Venerable Sir (Venerable Sir: a term of respect for a virtuous Bhikkhu)! I have committed an act that should be reproached, something that should not be done, and now I confess to the Venerable Sir.' This Dharma is called the Dharma of Confession.' In this way, the World Honored One established precepts for the Bhikkhus. At that time, all the Bhikkhus had doubts and did not dare to accept food from Bhikkhunis who were relatives. The Buddha said, 'From now on, you are allowed to accept food from Bhikkhunis who are relatives.' At that time, the sick Bhikkhus again had doubts and did not dare to accept food from Bhikkhunis who were not relatives. The Buddha said, 'From now on, sick Bhikkhus are allowed to accept food from Bhikkhunis who are not relatives.'
比丘復有疑，非親里比丘尼持食置地不敢取，或使人授與，亦不敢取。佛言：「自今已去聽諸比丘受如是食。自今已去當如是說戒：若比丘入村中，從非親里比丘尼，若無病自手取食食者，是比丘應向余比丘，悔過言：『大德！我犯可呵法，所不應為，我今向大德悔過。』是法名悔過法。」
比丘義如上說。
非親里、親里亦如上。
病者亦如上。
食者，二種食，亦如上。
彼比丘入村中，從非親里比丘尼，若不病而自手受如是食食，咽咽波羅提提舍尼。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，受親里比丘尼食；若有病、若置地與、若使人授與、若在僧伽藍中與、若在村外與；若在比丘尼寺內與，如是受取食，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一竟)
爾時佛在舍衛國祇樹給孤獨園。時眾多比丘與六群比丘在白衣家內共坐食。時六群比丘尼為六群比丘索羹飯語言：「與此羹！與此飯！」而舍中間不與，乃越次與六群比丘而食之。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等食六群比丘尼所索羹飯而食耶？」諸比丘往世尊所，頭面禮足在一面坐，以此
【現代漢語翻譯】 現代漢語譯本： 比丘們又產生疑問，如果非親屬的比丘尼將食物放在地上，他們不敢拿取，或者即使讓人遞給他們，他們也不敢拿取。佛陀說：『從今以後，允許比丘們接受這樣的食物。從今以後，應當這樣宣說戒律：如果比丘進入村莊，從非親屬的比丘尼那裡，在沒有生病的情況下親手拿取食物食用，這位比丘應當向其他比丘懺悔，說：『大德！我犯了應受呵責的法，做了不應該做的事，我現在向大德懺悔。』這種法稱為悔過法。』
比丘的定義如上所述。
非親屬、親屬的定義也如上所述。
生病的定義也如上所述。
食物的定義，兩種食物，也如上所述。
那位比丘進入村莊，從非親屬的比丘尼那裡，在沒有生病的情況下親手接受這樣的食物食用，每嚥一口食物，就犯波羅提提舍尼（Pāṭidesanī，應懺悔罪）。
比丘尼，犯突吉羅（Dukkata，惡作罪）；式叉摩那（Sikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，勤策男）、沙彌尼（Śrāmaṇerī，勤策女），犯突吉羅。這被稱為犯戒。
不犯戒的情況：接受親屬比丘尼的食物；如果生病、如果（比丘尼）將食物放在地上給、如果讓人遞給、如果在僧伽藍（Saṃghārāma，僧園）中給、如果在村外給、如果在比丘尼寺內給，像這樣接受食物，沒有犯戒。
沒有犯戒的情況：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第一條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，眾多比丘與六群比丘（一群惡比丘）在白衣（在家信徒）家中一起坐著吃飯。當時，六群比丘尼為六群比丘索要羹飯，說：『給這個羹！給這個飯！』卻捨棄中間的人不給，而是越過順序給六群比丘吃。當時，眾比丘聽到后，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，指責六群比丘說：『你們怎麼能吃六群比丘尼所索要的羹飯呢？』眾比丘前往世尊（釋迦摩尼佛）處，頭面禮足，在一旁坐下，將這件事……
【English Translation】 English version: The Bhikṣus (monks) again had doubts. If a Bhikṣuṇī (nun) who is not a relative places food on the ground, they dare not take it, or even if someone hands it to them, they dare not take it. The Buddha said: 'From now on, Bhikṣus are allowed to accept such food. From now on, the precepts should be recited as follows: If a Bhikṣu enters a village and takes food from a Bhikṣuṇī who is not a relative, taking it with his own hand and eating it when he is not ill, that Bhikṣu should confess to other Bhikṣus, saying: 'Venerable ones! I have committed a blameworthy act, something that should not be done. I now confess to the Venerable ones.' This is called the Confession Rule.'
The definition of Bhikṣu is as described above.
The definitions of non-relative and relative are also as described above.
The definition of illness is also as described above.
The definition of food, the two types of food, is also as described above.
That Bhikṣu enters a village and takes such food from a Bhikṣuṇī who is not a relative, taking it with his own hand and eating it when he is not ill, with each mouthful, he commits a Pāṭidesanī (an offense requiring confession).
A Bhikṣuṇī commits a Dukkata (an offense of wrong-doing); a Sikṣamāṇā (a female trainee), a Śrāmaṇera (a male novice), a Śrāmaṇerī (a female novice) commit a Dukkata. This is called an offense.
Situations where there is no offense: accepting food from a Bhikṣuṇī who is a relative; if one is ill, if (the Bhikṣuṇī) places the food on the ground to give it, if someone hands it over, if it is given in a Saṃghārāma (monastery), if it is given outside the village, if it is given inside a Bhikṣuṇī's monastery, there is no offense in accepting food in this way.
Situations where there is no offense: when the precepts were not initially established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the first precept)
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (a major city in ancient India). At that time, many Bhikṣus and the Group of Six Bhikṣus (a group of wicked monks) were sitting and eating together in the house of a layperson (a lay follower). At that time, the Group of Six Bhikṣuṇīs were asking for soup and rice for the Group of Six Bhikṣus, saying: 'Give this soup! Give this rice!' But they skipped over the people in the middle and gave it to the Group of Six Bhikṣus to eat. At that time, when the Bhikṣus heard this, those among them who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, criticized the Group of Six Bhikṣus, saying: 'How can you eat the soup and rice that the Group of Six Bhikṣuṇīs asked for?' The Bhikṣus went to the Blessed One (Shakyamuni Buddha), bowed their heads to his feet, sat down on one side, and told him about this matter...
因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等食六群比丘尼所索羹飯，而令中間比丘不得食？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘至白衣家內食，是中有比丘尼指示：『與某甲羹！與某甲飯！』比丘應語彼比丘尼如是言：『大姊且止！須比丘食竟。』若無一比丘語彼比丘尼如是言：『大姊且止！須比丘食竟。』者，是比丘應悔過言：『大德！我犯可呵法，所不應為，我今向諸大德悔過。』是法名悔過法。」
比丘義如上。
家內者，有男女者是。
食者，如上說。
彼比丘于白衣家內食，是中有比丘尼指示：「與某甲羹！與某甲飯！」彼比丘當語言：「大姊小止！須諸比丘食竟。」若無一比丘語言：「大姊小止！須諸比丘食竟。」而食者，咽咽波羅提提舍尼。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若語言：「大姊且止！須諸比丘食竟。」若比丘尼自為檀越；若檀越設食，令比丘尼處分；若不故作偏為與此置彼，如是無犯。
【現代漢語翻譯】 現代漢語譯本 因緣和合，世尊（Bhagavan，佛）在場。當時，世尊因為這個因緣召集了比丘僧團（bhikkhu-sangha，佛教僧侶的社團），呵斥六群比丘（the group of six monks）說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（śrāmaṇa，出家人）的法則，不是清凈的行為，不順應修行，是不應該做的。為什麼你們這些六群比丘要吃比丘尼（bhikkhunī，女出家人）索要來的羹飯，而讓中間的比丘們沒有得吃呢？』 用無數種方法呵斥了六群比丘之後，世尊告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後，我要為比丘們制定戒律，集合十種意義，乃至爲了正法（dharma，佛法）長久住世，想要說戒的人應當這樣說：如果有比丘到在家人的家裡吃飯，其中有比丘尼指示：『給某甲（某人）羹！給某甲飯！』比丘應當對比丘尼這樣說：『大姐請停一下！等比丘們吃完飯。』如果沒有一個比丘對比丘尼這樣說：『大姐請停一下！等比丘們吃完飯。』，那麼這個比丘應當懺悔說：『大德（尊者）！我犯了可呵責的法，是不應該做的，我現在向各位大德懺悔。』這個法叫做悔過法。』 比丘的定義如上所述。 家內指的是有男女的地方。 食的定義如上所述。 如果那個比丘在在家人的家裡吃飯，其中有比丘尼指示：『給某甲羹！給某甲飯！』那個比丘應當說：『大姐請稍微停一下！等各位比丘吃完飯。』如果沒有一個比丘說：『大姐請稍微停一下！等各位比丘吃完飯。』而吃了，那麼每嚥一口飯，就犯波羅提提舍尼（pāṭideśanīya，應懺悔罪）。 比丘尼犯突吉羅（dukkata，惡作罪）；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerī，小沙彌尼）犯突吉羅。這叫做犯戒。 不犯的情況是：如果說了：『大姐請停一下！等各位比丘吃完飯。』如果比丘尼自己是施主（dānapati，供養人）；如果施主設齋，讓比丘尼來安排；如果不是故意偏袒，爲了給這個人而把那個人的拿走，這樣就不算犯戒。
【English Translation】 English version Due to certain circumstances, the Blessed One (Bhagavan, the Buddha) was present. At that time, because of these circumstances, the Blessed One gathered the community of monks (bhikkhu-sangha, the monastic order of Buddhist monks) and rebuked the group of six monks, saying: 'What you have done is improper, not in accordance with decorum, not in accordance with the way of a renunciate (śrāmaṇa, ascetic), not a pure practice, not conducive to spiritual progress, and should not be done. Why do you, the group of six monks, eat the soup and rice that the nuns (bhikkhunī, female renunciates) have requested, causing the other monks to not receive any?' After rebuking the group of six monks in countless ways, the Blessed One told the monks: 'These foolish people! Many are the sources of defilement, and this is the first transgression. From now on, I will establish a precept for the monks, encompassing ten benefits, even for the long duration of the true Dharma (dharma, the teachings of the Buddha). Whoever wishes to recite the precept should say thus: If a monk goes to eat inside the house of a layperson, and a nun indicates: 'Give so-and-so soup! Give so-and-so rice!' The monk should say to that nun: 'Sister, please stop! Wait until the monks have finished eating.' If no monk says to that nun: 'Sister, please stop! Wait until the monks have finished eating,' then that monk should confess, saying: 'Venerable ones! I have committed an act worthy of reproach, which should not be done. I now confess to the venerable ones.' This rule is called a rule of confession.' The definition of 'monk' is as stated above. 'Inside the house' refers to a place where there are men and women. The definition of 'eating' is as stated above. If that monk eats inside the house of a layperson, and a nun indicates: 'Give so-and-so soup! Give so-and-so rice!' That monk should say: 'Sister, please stop for a moment! Wait until the monks have finished eating.' If no monk says: 'Sister, please stop for a moment! Wait until the monks have finished eating,' and he eats, then with each mouthful, it is an offense of pāṭideśanīya (that which ought to be confessed). A nun commits a dukkata (misdeed); a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), a śrāmaṇerī (novice nun) commit a dukkata. This is called an offense. There is no offense if one says: 'Sister, please stop! Wait until the monks have finished eating.' If the nun herself is the donor (dānapati, benefactor); if the donor has prepared the meal and allows the nun to distribute it; if it is not done intentionally to favor one over another, such as taking from one to give to another, then there is no offense.
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)◎
◎爾時佛在羅閱城耆阇崛山中。時有居士家夫婦，俱得信樂為佛弟子。諸佛見諦弟子常法，于諸比丘無所愛惜，乃至身肉。若諸比丘至家者，常與飯食及諸供養故，令其貧窮衣食乏盡。比居諸人皆作此言：「彼家先大富多財饒寶，從供養沙門釋子已來，財物竭盡貧窮乃爾，如是恭敬供養乃反得貧弊。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘言：「汝等云何數至居士家受飲食供養而不知足，使彼居士財物竭盡乃爾耶？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責諸比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等云何數至居士家受供養飲食，乃令彼家貧窮如是？」以無數方便呵責諸比丘已，告諸比丘：「自今已去聽僧與彼居士作學家白二羯磨，作如是與。眾中當差堪能羯磨者如上，當作如是白：『大德僧聽！此羅閱城中一居士家夫婦，得信為佛弟子，財物竭盡。若僧時到僧忍聽，僧今作學家羯磨，諸比丘不得在其家受食食。白如是。』『大德僧聽！此羅閱城中一居士家夫婦，得信為佛弟子，財物竭盡。僧今與作學家羯磨，諸比丘不得在其
【現代漢語翻譯】 現代漢語譯本： 無犯的情況包括：最初未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞時。（二竟） 當時，佛陀在羅閱城（Rajagriha，王舍城）的耆阇崛山（Grdhrakuta，靈鷲山）中。當時有一對在家居士夫婦，都對佛法深信不疑，成為佛陀的弟子。這些證得真諦的佛弟子，通常的做法是，對於比丘們毫不吝惜，甚至願意佈施自己的身肉。如果比丘們到他們家，他們總是提供飯食和各種供養，因此導致自己變得貧窮，衣食匱乏。附近的居民都這樣說：『那家原本非常富有，擁有大量的財富和珍寶，自從供養沙門釋子（Shramana Shakya，釋迦族的出家修行人）以來，財物就耗盡了，變得如此貧窮，這樣恭敬供養反而導致貧困。』當時，一些比丘聽到了這些話，其中有些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備其他比丘說：『你們為什麼頻繁地到居士家接受飲食供養而不知足，以至於使那位居士的財物耗盡到這種程度呢？』當時，這些比丘前往世尊處，頂禮佛足后在一旁坐下，將此事的前因後果詳細地稟告了世尊。世尊當時因為這個因緣，召集了比丘僧團，呵斥這些比丘說：『你們所做的事情是不對的，不符合威儀、不符合沙門（Shramana，出家人）的規範、不符合清凈的修行、不符合隨順正法的行為，是不應該做的。你們怎麼能頻繁地到居士家接受供養飲食，以至於使他們家變得如此貧窮呢？』用無數種方法呵斥了這些比丘后，佛陀告訴比丘們：『從今以後，允許僧團為那位居士做『學家』的白二羯磨（karma，業），像這樣去做。僧團中應當選出能夠執行羯磨的人，像上面所說的那樣，這樣宣告：『大德僧眾請聽！這位羅閱城中的居士夫婦，對佛法深信不疑，成為佛陀的弟子，但他們的財物已經耗盡。如果僧團認為時機已到，僧團允許，那麼僧團現在為他們做『學家』的羯磨，比丘們不得在他家接受飲食。如是稟白。』『大德僧眾請聽！這位羅閱城中的居士夫婦，對佛法深信不疑，成為佛陀的弟子，但他們的財物已經耗盡。僧團現在為他們做『學家』的羯磨，比丘們不得在他家接受飲食。
【English Translation】 English version: There is no offense in the following cases: when the precepts were not initially established, and when one is afflicted by insanity, mental derangement, or tormented by pain and suffering. (End of the second section) At that time, the Buddha was in Rajagriha (Royal City) on Mount Grdhrakuta (Vulture Peak). There was a lay couple who were both deeply devoted to the Buddha's teachings and became disciples. It was common practice for these disciples who had attained insight to be unsparing towards the Bhikkhus (monks), even to the point of offering their own flesh. If the Bhikkhus visited their home, they would always provide food and various offerings, which led to their own poverty and lack of sustenance. The neighboring people would say, 'That family was originally very wealthy, possessing great riches and treasures, but since they started offering to the Shramana Shakyas (ascetics of the Shakya clan), their wealth has been depleted, and they have become so poor. Such respectful offerings have resulted in poverty.' At that time, some Bhikkhus heard these words, and among them were those who were content with little, practiced the dhuta (ascetic practices), were eager to learn the precepts, and were conscientious. They rebuked the other Bhikkhus, saying, 'Why do you frequently visit the layperson's home to receive food and offerings without being content, to the extent that the layperson's wealth is depleted in this way?' At that time, these Bhikkhus went to the World Honored One, prostrated at his feet, and sat to one side, explaining the cause and effect of this matter in detail to the World Honored One. The World Honored One, due to this cause, gathered the Sangha (monastic community) of Bhikkhus and rebuked them, saying, 'What you have done is wrong, it does not conform to proper conduct, it is not in accordance with the practices of a Shramana, it is not in accordance with pure conduct, it is not in accordance with following the Dharma (teachings), it is something that should not be done. How can you frequently visit the layperson's home to receive offerings and food, to the extent that their family has become so poor?' After rebuking the Bhikkhus in countless ways, the Buddha told them, 'From now on, allow the Sangha to perform the 'householder's' white two karmas (actions) for that layperson, do it in this way. The Sangha should select someone capable of performing the karma, as mentioned above, and announce it in this way: 'Venerable Sangha, please listen! This lay couple in Rajagriha are deeply devoted to the Buddha's teachings and have become disciples, but their wealth has been depleted. If the Sangha deems it the right time, and the Sangha approves, then the Sangha will now perform the 'householder's' karma for them, and the Bhikkhus must not receive food in their home. Thus, it is announced.' 'Venerable Sangha, please listen! This lay couple in Rajagriha are deeply devoted to the Buddha's teachings and have become disciples, but their wealth has been depleted. The Sangha will now perform the 'householder's' karma for them, and the Bhikkhus must not receive food in their home.
家受食食。誰諸長老忍僧與彼居士作學家羯磨者默然，誰不忍者說。』『僧已忍與彼居士作學家羯磨竟，僧忍，默然故，是事如是持。』自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘知是學家，僧與作學家羯磨竟，而在其家受飲食食，當向余比丘悔過言：『大德！我犯可呵法，我今向大德悔過。』是法名悔過法。」如是世尊與比丘結戒。
其中比丘先受學家請，皆有疑不敢往，佛言：「聽先請者往。」時病比丘疑不敢受學家食，佛言：「自今已去聽諸病比丘受學家食食。」時諸比丘見施食者置地與，疑不敢取，若使人與亦不敢受，佛言：「聽受。自今已去當如是說戒：若先作學家羯磨，若比丘于如是學家先不請，無病自手受食食，是比丘應向余比丘悔過言：『我犯可呵法，所不應為，我今向大德悔過。』是法名悔過法。」
比丘義如上。學家者，僧與作白二羯磨。居士家者如上。
病者，亦如上。
若比丘，如是學家僧先與作學家羯磨已，比丘先不受請又無病，于如是學家中自手受食食者，咽咽波羅提提舍尼。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先受請、若有病、若置地與、若從人受取，若學家施與后
【現代漢語翻譯】 現代漢語譯本： 家受食食。誰如果認為長老們和僧團不應該允許那位居士作為『學家』（在家學習佛法的人）接受羯磨（一種宗教儀式），請出聲反對；如果同意，就保持沉默。』『僧團已經同意允許那位居士作為『學家』接受羯磨，僧團同意，因為大家都保持沉默，這件事就這樣決定了。』從今以後，我要為比丘（出家男眾）制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的比丘應當這樣說：『如果有比丘知道某人是『學家』，僧團已經允許他作為『學家』接受羯磨，而這位比丘還在他家接受飲食，應當向其他比丘懺悔說：『大德！我犯了應該呵責的法，我現在向大德懺悔。』這種法稱為悔過法。』」世尊就這樣為比丘制定了戒律。
其中有些比丘先前接受了『學家』的邀請，但心存疑慮不敢前往，佛陀說：『允許先前接受邀請的比丘前往。』當時，生病的比丘也疑惑不敢接受『學家』的食物，佛陀說：『從今以後，允許生病的比丘接受『學家』的食物。』當時，一些比丘看到施食者把食物放在地上給他們，心存疑慮不敢拿取，如果讓人給他們食物，也不敢接受，佛陀說：『允許接受。從今以後，應當這樣說戒：如果事先已經為『學家』做了羯磨，如果有比丘在這樣的『學家』家，事先沒有受到邀請，也沒有生病，卻親自用手接受食物，這位比丘應當向其他比丘懺悔說：『我犯了應該呵責的法，做了不應該做的事，我現在向大德懺悔。』這種法稱為悔過法。』
比丘的定義如上所述。『學家』是指僧團已經允許他作為『學家』接受白二羯磨（一種羯磨儀式）。居士家的定義如上所述。
『病』的定義也如上所述。
如果有比丘，在僧團已經允許某人作為『學家』接受羯磨之後，這位比丘事先沒有受到邀請，也沒有生病，在這種『學家』家中親自用手接受食物，每嚥一口食物，就犯一次波羅提提舍尼（一種戒律名稱）。
比丘尼（出家女眾）犯突吉羅（一種輕罪）；式叉摩那（見習女眾）、沙彌（男少年出家者）、沙彌尼（女少年出家者）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況包括：如果事先接受了邀請、如果生病了、如果施食者把食物放在地上給、如果從別人手中接受食物，如果『學家』在之後施與食物。 English version: Accepting food at a 'householder's' (Gahapati) home. If anyone among the elders and the Sangha (community of monks) objects to allowing that layperson to be a 'student' (Sekha) and receive the Karma (a type of religious ceremony), let them speak up; if not, remain silent.' 'The Sangha has agreed to allow that layperson to be a 'student' and receive the Karma, the Sangha agrees because everyone remains silent, so this matter is decided.' From now on, I will establish precepts for the Bhikkhus (ordained male monks), summarizing ten meanings, even for the long-lasting existence of the Dharma (teachings of Buddha); a Bhikkhu who wishes to recite the precepts should say: 'If a Bhikkhu knows that someone is a 'student', and the Sangha has allowed him to receive the Karma as a 'student', and this Bhikkhu still accepts food at his home, he should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy act, and I now confess to the Venerable ones.' This is called the Confession Rule.' Thus, the World-Honored One established the precepts for the Bhikkhus.
Among them, some Bhikkhus had previously accepted invitations from 'students' but were hesitant to go, the Buddha said: 'Allow the Bhikkhus who previously accepted invitations to go.' At that time, sick Bhikkhus were also hesitant to accept food from 'students', the Buddha said: 'From now on, allow sick Bhikkhus to accept food from 'students'.' At that time, some Bhikkhus saw that the food givers placed the food on the ground for them, and were hesitant to take it; if people gave them food, they also dared not accept it, the Buddha said: 'Allow them to accept it. From now on, the precepts should be recited as follows: If the Karma has been performed for the 'student' beforehand, if a Bhikkhu, at such a 'student's' home, has not been invited beforehand, and is not sick, yet personally accepts food with his own hand, this Bhikkhu should confess to other Bhikkhus, saying: 'I have committed a blameworthy act, I have done what should not be done, and I now confess to the Venerable ones.' This is called the Confession Rule.'
The definition of Bhikkhu is as mentioned above. 'Student' refers to someone whom the Sangha has allowed to receive the White Second Karma (a type of Karma ceremony). The definition of a householder's home is as mentioned above.
The definition of 'sick' is also as mentioned above.
If a Bhikkhu, after the Sangha has allowed someone to receive the Karma as a 'student', this Bhikkhu has not been invited beforehand, and is not sick, and personally accepts food with his own hand in such a 'student's' home, with each mouthful of food, he commits a Patidesaniya (a type of precept).
A Bhikkhuni (ordained female monk) commits a Dukkata (a minor offense); a Sikkhamana (female novice), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata. This is what is called an offense.
Non-offenses include: if one has accepted an invitation beforehand, if one is sick, if the food giver places the food on the ground, if one receives food from someone else's hand, if the 'student' gives food afterward.
【English Translation】 Accepting food at a 'householder's' (Gahapati) home. If anyone among the elders and the Sangha (community of monks) objects to allowing that layperson to be a 'student' (Sekha) and receive the Karma (a type of religious ceremony), let them speak up; if not, remain silent.' 'The Sangha has agreed to allow that layperson to be a 'student' and receive the Karma, the Sangha agrees because everyone remains silent, so this matter is decided.' From now on, I will establish precepts for the Bhikkhus (ordained male monks), summarizing ten meanings, even for the long-lasting existence of the Dharma (teachings of Buddha); a Bhikkhu who wishes to recite the precepts should say: 'If a Bhikkhu knows that someone is a 'student', and the Sangha has allowed him to receive the Karma as a 'student', and this Bhikkhu still accepts food at his home, he should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy act, and I now confess to the Venerable ones.' This is called the Confession Rule.' Thus, the World-Honored One established the precepts for the Bhikkhus. Among them, some Bhikkhus had previously accepted invitations from 'students' but were hesitant to go, the Buddha said: 'Allow the Bhikkhus who previously accepted invitations to go.' At that time, sick Bhikkhus were also hesitant to accept food from 'students', the Buddha said: 'From now on, allow sick Bhikkhus to accept food from 'students'.' At that time, some Bhikkhus saw that the food givers placed the food on the ground for them, and were hesitant to take it; if people gave them food, they also dared not accept it, the Buddha said: 'Allow them to accept it. From now on, the precepts should be recited as follows: If the Karma has been performed for the 'student' beforehand, if a Bhikkhu, at such a 'student's' home, has not been invited beforehand, and is not sick, yet personally accepts food with his own hand, this Bhikkhu should confess to other Bhikkhus, saying: 'I have committed a blameworthy act, I have done what should not be done, and I now confess to the Venerable ones.' This is called the Confession Rule.' The definition of Bhikkhu is as mentioned above. 'Student' refers to someone whom the Sangha has allowed to receive the White Second Karma (a type of Karma ceremony). The definition of a householder's home is as mentioned above. The definition of 'sick' is also as mentioned above. If a Bhikkhu, after the Sangha has allowed someone to receive the Karma as a 'student', this Bhikkhu has not been invited beforehand, and is not sick, and personally accepts food with his own hand in such a 'student's' home, with each mouthful of food, he commits a Patidesaniya (a type of precept). A Bhikkhuni (ordained female monk) commits a Dukkata (a minor offense); a Sikkhamana (female novice), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata. This is what is called an offense. Non-offenses include: if one has accepted an invitation beforehand, if one is sick, if the food giver places the food on the ground, if one receives food from someone else's hand, if the 'student' gives food afterward.
財物還多，無犯。
彼學家財物還多，從僧乞解學家羯磨，諸比丘白佛，佛言：「若彼學家財物還多，從僧乞解學家羯磨者，僧應與作白二羯磨解。眾中應差堪能羯磨者如上，當作如是白：『大德僧聽！此羅閱城中有一居士夫婦，得信為佛弟子，好施財物竭盡，僧先與作學家羯磨。今財物還多，從僧乞解學家羯磨。若僧時到僧忍聽，僧今解學家羯磨。白如是。』『大德僧聽！此羅閱城中一居士家夫婦，得信為佛弟子，好施財物竭盡，僧先與作學家羯磨。今財物還多，從僧乞解學家羯磨。僧今與彼居士解學家羯磨。誰諸長老忍僧與彼居士解學家羯磨者默然，誰不忍者說。』『僧已忍與彼居士解學家羯磨竟，僧忍，默然故，是事如是持。』」
時諸比丘皆疑，不敢受已解學家羯磨居士食，白佛。佛言：「自今已去聽諸比丘受食無犯。」
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三竟)
爾時佛在釋翅搜國迦維羅衛尼拘類園中。舍夷城中諸婦女、俱梨諸女人，持飲食詣僧伽藍中供養。時諸盜賊聞之，于道路嬈觸。時諸比丘聞，往白世尊，世尊言：「自今已去，諸比丘應語諸婦女：『莫出道路，有賊恐怖。』若已出城，應語言：『莫至僧伽藍中，道路有賊恐怖。』自今已去與比丘結戒，集十
【現代漢語翻譯】 現代漢語譯本： 『財物還多，無犯。』
彼學家財物還多，從僧團乞求解除學家的羯磨（Karma，業），諸位比丘稟告佛陀，佛陀說：『如果那位學家的財物恢復了很多，從僧團乞求解除學家的羯磨，僧團應該為他舉行白二羯磨解除。僧團中應該選出能夠勝任羯磨的人，如前所述，這樣宣告：『各位德高望重的僧人請聽！在這羅閱城（Rajagriha）中有一對居士夫婦，對佛法有信心，成為佛陀的弟子，因為樂善好施而耗盡了財物，僧團先前為他們做了學家的羯磨。現在他們的財物恢復了很多，從僧團乞求解除學家的羯磨。如果僧團認為時機已到，請允許僧團解除學家的羯磨。』這樣宣告完畢。
『各位德高望重的僧人請聽！在這羅閱城中有一對居士夫婦，對佛法有信心，成為佛陀的弟子，因為樂善好施而耗盡了財物，僧團先前為他們做了學家的羯磨。現在他們的財物恢復了很多，從僧團乞求解除學家的羯磨。現在僧團為這對居士夫婦解除學家的羯磨。哪位長老贊同僧團為這對居士夫婦解除學家的羯磨，請保持沉默；哪位不贊同，請說出來。』
『僧團已經贊同為這對居士夫婦解除學家的羯磨完畢，僧團贊同，因為保持沉默，這件事就這樣決定了。』』
當時，各位比丘都感到疑惑，不敢接受已經解除學家羯磨的居士的供養，稟告佛陀。佛陀說：『從今以後，允許各位比丘接受他們的供養，沒有罪過。』
沒有罪過的情況包括：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（三次完畢）
當時，佛陀在釋翅搜國（Shakyas）的迦維羅衛（Kapilavastu）尼拘類園（Nigrodha Park）中。舍夷城（Shakya）中的婦女和俱梨（Koliya）的婦女們，帶著飲食前往僧伽藍（Sangharama，寺院）中供養。當時，盜賊聽說了這件事，在道路上騷擾她們。各位比丘聽說了，前去稟告世尊，世尊說：『從今以後，各位比丘應該告訴各位婦女：『不要走這條路，有盜賊出沒，令人恐懼。』如果已經出了城，應該告訴她們：『不要去僧伽藍，道路上有盜賊出沒，令人恐懼。』從今以後，對比丘們制定戒律，聚集十事。』
【English Translation】 English version: 'The wealth has been restored, no offense.'
When that householder's wealth was restored, he requested the Sangha (community of monks) to revoke the 'householder's Karma' (action, deed). The Bhikkhus (monks) reported this to the Buddha. The Buddha said, 'If that householder's wealth has been restored and he requests the Sangha to revoke the 'householder's Karma', the Sangha should perform a 'white two Karma' (formal act of the Sangha) to revoke it. The Sangha should appoint a competent person to perform the Karma as before, and make the following announcement: 'Listen, venerable Sangha! In this Rajagriha (city) there is a householder couple who have faith and have become disciples of the Buddha. They exhausted their wealth through generosity, and the Sangha previously performed the 'householder's Karma' for them. Now their wealth has been restored, and they request the Sangha to revoke the 'householder's Karma'. If the Sangha is ready and agrees, the Sangha will now revoke the 'householder's Karma'. This is the announcement.'
'Listen, venerable Sangha! In this Rajagriha city there is a householder couple who have faith and have become disciples of the Buddha. They exhausted their wealth through generosity, and the Sangha previously performed the 'householder's Karma' for them. Now their wealth has been restored, and they request the Sangha to revoke the 'householder's Karma'. The Sangha will now revoke the 'householder's Karma' for this householder. Those elders who agree that the Sangha should revoke the 'householder's Karma' for this householder, let them remain silent; those who do not agree, let them speak.'
'The Sangha has agreed to revoke the 'householder's Karma' for this householder, the Sangha agrees, because of the silence, this matter is thus decided.'"
At that time, the Bhikkhus were all doubtful and did not dare to accept food from the householder whose 'householder's Karma' had been revoked, and reported this to the Buddha. The Buddha said, 'From now on, Bhikkhus are allowed to accept their food, there is no offense.'
No offense is committed in the following cases: when the precepts were not initially established, and when one is insane, mentally disturbed, or afflicted by pain and suffering. (Completed three times)
At that time, the Buddha was in the Nigrodha Park (banyan tree park) in Kapilavastu (city) in the Shakyas (kingdom). The women of Shakya (city) and the women of Koliya (city) brought food to the Sangharama (monastery) to offer. At that time, thieves heard about this and harassed them on the road. The Bhikkhus heard about this and went to report to the World-Honored One. The World-Honored One said, 'From now on, the Bhikkhus should tell the women: 'Do not go on this road, there are thieves who cause fear.' If they have already left the city, they should be told: 'Do not go to the Sangharama, there are thieves on the road who cause fear.' From now on, precepts will be established for the Bhikkhus, gathering ten matters.'
句義乃至正法久住，欲說戒者當如是說：若比丘在阿蘭若，有疑恐怖處住，僧伽藍外不受食，僧伽藍內受食而食。當向余比丘悔過言：『大德！我犯可呵法，我今向大德悔過。』是法名悔過法。」如是世尊與諸比丘結戒。
時諸檀越，先知有疑恐怖而故持食來，諸比丘疑，不敢受食。佛言：「自今已去聽諸比丘受如是食。」時諸病比丘亦疑，不敢受如是食。佛言：「自今已去聽諸病比丘受如是食。」時有施主，以食置地與、若教人與，諸比丘疑，不敢受。佛言：「自今已去聽諸比丘受如是食。自今已去當如是說戒：若比丘在阿蘭、若迥遠有疑恐怖處，若比丘在如是阿蘭若處住，先不語檀越，若僧伽藍外不受食，在僧伽藍內無病自手受食食者，應向余比丘悔過言：『大德！我犯可呵法，我今向大德悔過。』是法名悔過法。」
比丘義如上。
阿蘭若處者，去村五百弓，遮摩羅國弓量法也。
有疑恐怖者，疑有賊盜恐怖。
病者，如上說。
若阿蘭若比丘，在如是迥遠處住，若先不語檀越，于僧伽藍外不受食，僧伽藍內無病自手受食，食咽咽波羅提提舍尼。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先語檀越、若有病、若置地與、
【現代漢語翻譯】 現代漢語譯本：爲了句義的完整乃至正法能夠長久住世，想要宣說戒律的人應當這樣說：如果比丘住在阿蘭若（遠離村落的修行處），住在有疑慮和恐怖的地方，在僧伽藍（寺院）外不接受食物，在僧伽藍內接受食物並食用。應當向其他比丘懺悔說：『大德！我犯了應受呵責的法，我現在向大德懺悔。』這種法稱為悔過法。」世尊就這樣與眾比丘制定了戒律。
當時，一些施主事先知道有疑慮和恐怖的情況，仍然特意送食物來，眾比丘心生疑慮，不敢接受食物。佛說：『從今以後，允許眾比丘接受這樣的食物。』當時，一些生病的比丘也心生疑慮，不敢接受這樣的食物。佛說：『從今以後，允許生病的比丘接受這樣的食物。』當時，有施主將食物放在地上讓人給予，眾比丘心生疑慮，不敢接受。佛說：『從今以後，允許眾比丘接受這樣的食物。從今以後，應當這樣宣說戒律：如果比丘在阿蘭若（遠離村落的修行處），在偏遠且有疑慮和恐怖的地方，如果比丘住在這樣的阿蘭若處，事先沒有告知施主，在僧伽藍（寺院）外不接受食物，在僧伽藍內沒有疾病卻親自用手接受食物並食用，應當向其他比丘懺悔說：『大德！我犯了應受呵責的法，我現在向大德懺悔。』這種法稱為悔過法。』
比丘的定義如上所述。
阿蘭若處，是指距離村落五百弓的地方，弓的計量方法採用遮摩羅國的標準。
有疑慮和恐怖，是指疑慮有盜賊的恐怖。
生病，如上所述。
如果阿蘭若比丘，在這樣偏遠的地方居住，如果沒有事先告知施主，在僧伽藍外不接受食物，在僧伽藍內沒有疾病卻親自用手接受食物，每吃一口食物，就觸犯波羅提提舍尼（應懺悔罪）。
比丘尼，犯突吉羅（惡作罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（惡作罪）。這就是所謂的犯戒。
不犯戒的情況有：如果事先告知施主、如果有疾病、如果食物是放在地上讓人給予的。
【English Translation】 English version: For the sake of the completeness of the meaning and the long-lasting existence of the Proper Dharma, those who wish to recite the precepts should say as follows: If a Bhikkhu (monk) dwells in an Aranya (secluded place for practice), dwells in a place of doubt and fear, does not accept food outside the Sangharama (monastery), but accepts and eats food inside the Sangharama. He should confess to another Bhikkhu, saying: 'Venerable Sir, I have committed an act subject to reproach; I now confess to the Venerable Sir.' This Dharma is called the Confession Dharma.' Thus, the World-Honored One established the precepts with the Bhikkhus.
At that time, some donors, knowing in advance of the doubt and fear, still deliberately brought food. The Bhikkhus were doubtful and dared not accept the food. The Buddha said: 'From now on, I allow the Bhikkhus to accept such food.' At that time, some sick Bhikkhus were also doubtful and dared not accept such food. The Buddha said: 'From now on, I allow the sick Bhikkhus to accept such food.' At that time, some donors placed food on the ground for others to give, and the Bhikkhus were doubtful and dared not accept it. The Buddha said: 'From now on, I allow the Bhikkhus to accept such food. From now on, the precepts should be recited as follows: If a Bhikkhu is in an Aranya (secluded place for practice), in a remote place of doubt and fear, if a Bhikkhu dwells in such an Aranya, without first informing the donor, does not accept food outside the Sangharama (monastery), but inside the Sangharama, being without illness, accepts food with his own hand and eats it, he should confess to another Bhikkhu, saying: 'Venerable Sir, I have committed an act subject to reproach; I now confess to the Venerable Sir.' This Dharma is called the Confession Dharma.'
The definition of Bhikkhu is as mentioned above.
An Aranya is a place five hundred bow-lengths away from a village, the bow-length measurement being according to the standard of the Chamala country.
Doubt and fear refer to the fear of thieves.
Sickness is as described above.
If an Aranya Bhikkhu, dwelling in such a remote place, without first informing the donor, does not accept food outside the Sangharama, but inside the Sangharama, being without illness, accepts food with his own hand, with each mouthful of food, he commits a Patidesaniya (an offense requiring confession).
A Bhikkhuni (nun) commits a Dukkata (wrongdoing); a Siksamana (novice nun), a Sramanera (male novice), a Sramanerika (female novice) commit a Dukkata (wrongdoing). This is what is meant by committing an offense.
Non-offenses include: if the donor is informed beforehand, if there is illness, if the food is placed on the ground for others to give.
若教人與、若來受教敕聽法時，比丘自有私食令授與者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)
式叉迦羅尼法
(胡音不正，應言式叉迦羅尼。諸有讀寫者，盡應從此式叉迦羅尼。不能一一就文治，故斑之出。丹本即云百眾學法之一)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘著涅槃僧，或時下著、或時高著、或作象鼻、或作多羅樹葉、或時細褶。諸居士見已皆譏嫌言：「此沙門釋子無有慚愧，外自稱言：『我知正法。』如是有何正法？云何著涅槃僧，或時下、或時高、或時作象鼻、或作多羅樹葉、或時細褶，如似國王長者大臣居士，如似節會戲笑俳說人著衣？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等著涅槃僧，或時下、或時高、或時作象鼻、或作多羅樹葉、或時細褶耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等著涅槃僧，或時下著、或時高著、或作象鼻、或作多羅樹葉、或時細褶？」以無數方便呵責已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比
【現代漢語翻譯】 現代漢語譯本：如果教他人佈施，或者前來接受教導聽聞佛法時，比丘自己有私人的食物可以給予，這不算違犯戒律。
不構成違犯的情況包括：最初佛陀未制定戒律時，以及比丘處於癡狂、心神錯亂、或被痛苦煩惱所困擾的狀態。（四竟）
式叉迦羅尼法（Śikṣākaraṇī-dharma）（胡語音不正確，應為Śikṣākaraṇī。所有讀寫的人，都應依從此Śikṣākaraṇī。因為不能逐字逐句地修正，所以錯誤之處顯現出來。《丹本》中說這是百眾學法之一）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘（Chabbaggiya bhikkhū）穿著涅槃僧（nivāsana），有時穿得很低，有時穿得很高，有時做成象鼻的樣子，有時做成多羅樹葉的樣子，有時做成細褶的樣子。一些在家居士看到后都譏諷嫌惡地說：『這些沙門釋子（Śrāmaṇa Śākyaputra）沒有慚愧之心，對外自稱：『我知道正法。』像這樣有什麼正法可言？怎麼能這樣穿涅槃僧，有時穿得很低，有時穿得很高，有時做成象鼻的樣子，有時做成多羅樹葉的樣子，有時做成細褶的樣子，就像國王、長者、大臣、居士，或者像節慶聚會上戲笑表演的人穿的衣服一樣？』一些比丘聽到了這些話，其中那些少欲知足、修頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，就嫌責六群比丘說：『你們怎麼能這樣穿著涅槃僧，有時穿得很低，有時穿得很高，有時做成象鼻的樣子，有時做成多羅樹葉的樣子，有時做成細褶的樣子呢？』這些比丘前往世尊（Bhagavān）處，頭面禮足后在一旁坐下，將這些因緣詳細地稟告了世尊。世尊當時因為這些因緣召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀，不合沙門之法，不清凈，不隨順修行，是不應該做的。你們怎麼能這樣穿著涅槃僧，有時穿得很低，有時穿得很高，有時做成象鼻的樣子，有時做成多羅樹葉的樣子，有時做成細褶的樣子？』用無數種方便呵責之後，告訴眾比丘說：『這些愚癡之人！多種有漏之處，最初違犯戒律。從今以後，我將制定戒律。』
【English Translation】 English version: If one instructs others to give alms, or when coming to receive instruction and listen to the Dharma, if a Bhikṣu (monk) has personal food to give, there is no offense.
There is no offense in the following cases: initially, when the precepts were not yet established; or when the Bhikṣu is insane, mentally disturbed, or afflicted by pain and suffering. (End of the fourth recitation)
Śikṣākaraṇī-dharma (Precepts concerning training) (The pronunciation is incorrect; it should be Śikṣākaraṇī. All those who read and write should follow this Śikṣākaraṇī. Because it is not possible to correct every word and phrase, the errors are apparent. The 'Dan' version says this is one of the hundred training rules.)
At that time, the Buddha (Buddha) was in the Jeta Grove (Jetavana), Anāthapiṇḍada's Park (Anāthapiṇḍada-ārāma), in Śrāvastī (Śrāvastī). At that time, the group of six Bhikṣus (Chabbaggiya bhikkhū) were wearing the lower garment (nivāsana) in a way that was sometimes too low, sometimes too high, sometimes shaped like an elephant's trunk, sometimes like a palm leaf, and sometimes with fine pleats. When the laypeople saw this, they all criticized and disliked it, saying, 'These Śrāmaṇa Śākyaputras (disciples of the Śākya clan) have no shame. Outwardly, they claim, 'We know the true Dharma.' What true Dharma is there in this? How can they wear the lower garment in this way, sometimes too low, sometimes too high, sometimes shaped like an elephant's trunk, sometimes like a palm leaf, and sometimes with fine pleats, like kings, elders, ministers, householders, or like those who wear clothes for jesting and joking at festivals?' When the Bhikṣus heard this, those among them who were of few desires, content, practicing asceticism (dhūta), delighting in learning the precepts, and knowing shame, criticized the group of six Bhikṣus, saying, 'How can you wear the lower garment in this way, sometimes too low, sometimes too high, sometimes shaped like an elephant's trunk, sometimes like a palm leaf, and sometimes with fine pleats?' These Bhikṣus went to the World-Honored One (Bhagavān), bowed their heads to his feet, sat to one side, and reported these circumstances in detail to the World-Honored One. The World-Honored One then, because of these circumstances, gathered the assembly of Bhikṣus and rebuked the group of six Bhikṣus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa, not pure, not conducive to practice, and should not be done. How can you wear the lower garment in this way, sometimes too low, sometimes too high, sometimes shaped like an elephant's trunk, sometimes like a palm leaf, and sometimes with fine pleats?' After rebuking them with countless means, he told the Bhikṣus, 'These foolish people! In many ways, they are a source of defilements, and they have committed the first offense. From now on, I will establish precepts.'
丘結戒，集十句義乃至正法久住，欲說戒者當如是說：當齊整著涅槃僧，式叉迦羅尼。」
比丘義如上。
是中不齊整著，或時下著、或時高著、或作象鼻、或作多羅樹葉、或時細褶。下者，繫帶在臍下。高者，褰齊膝。象鼻者，垂前一角。多羅樹葉者，垂前二角。細褶者，繞腰褶皺。
若比丘，高著、下著涅槃僧，或作象鼻、或作多羅樹葉、或時細褶，故作犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，臍中生瘡下著，若腳𨄔有瘡高著，若僧伽藍內、若村外、若作時、若在道行，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘所著衣，或高著、或下著、或作象鼻、或作多羅樹葉、或細褶。諸長者見已皆譏嫌言：「此沙門釋子！不知慚愧，外自稱言：『我知正法。』如是有何正法？云何著衣，或高著、或下著、或作象鼻、或作多羅樹葉、或時細褶，如似國王、大臣、長者、居士種？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等著三衣，或高著、或下著
、或作象鼻、或作多羅樹葉、或時細褶？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等著衣，或高著、或下著、或作象鼻、或作多羅樹葉、或時細褶耶？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：當齊整著三衣，式叉迦羅尼。」
比丘義如上。
是中不齊者，或高著、或下著、或作象鼻、或作多羅樹葉、或時細褶。下著衣者，下垂過肘露脅。高著衣者，過腳𨄔上。象鼻者，下垂一角。多羅樹葉者，垂前兩角后褰高也。細褶者，細褶已安緣。
若比丘，故高著、下著衣、作象鼻，或作多羅樹葉、或時細褶，故作犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或時肩臂有瘡下著、或時腳𨄔有瘡高著、若僧伽藍內、若村外、若在道行、作時，無犯。
無犯者，最初未制戒、癡狂、心亂、痛惱所纏。(二竟)
爾時佛在舍衛國祇樹給孤獨
【現代漢語翻譯】 現代漢語譯本 當時，一些比丘（bhiksu，佛教僧侶）的著衣方式：有的穿得過高，有的穿得過低，有的做成象鼻狀，有的做成多羅樹葉狀，有的則弄成細褶狀。比丘們前往世尊（釋迦牟尼佛）處，以頭面禮拜雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此因緣召集比丘僧團，呵責六群比丘說：『你們所做之事，不合威儀，不合沙門（sramana，出家修行者）之法，不清凈，不隨順修行，是不應該做的。為何你們穿衣服，有的穿得過高，有的穿得過低，有的做成象鼻狀，有的做成多羅樹葉狀，有的則弄成細褶狀呢？』世尊以無數方便加以呵責后，告訴眾比丘：『這些愚癡之人！多種有漏之處，最初犯戒。從今以後，我將為比丘們制定戒律，聚集十種功德，乃至正法久住。想要說戒的人應當這樣說：應當齊整地穿著三衣（tricivara，比丘所穿的三種袈裟），這是式叉迦羅尼（siksakarani，應學事項）。』
比丘的定義如上所述。
這裡所說的不齊整，指的是或高著、或下著、或作象鼻、或作多羅樹葉、或時細褶。下著衣，指的是衣服下垂超過手肘，露出脅部。高著衣，指的是衣服高於腳踝之上。象鼻，指的是衣服下垂一角。多羅樹葉，指的是前面兩角下垂，後面捲起很高。細褶，指的是將衣服弄成細褶后固定。
如果比丘明知故犯，故意高著、下著衣、做成象鼻狀，或做成多羅樹葉狀，或弄成細褶狀，犯應懺突吉羅（dukkhata，惡作罪）。因為是故意所為，所以犯非威儀突吉羅；如果不是故意所為，則犯突吉羅。
比丘尼（bhiksuni，佛教女尼），犯突吉羅；式叉摩那（siksamana，學戒女），沙彌（sramanera，沙彌），沙彌尼（sramanerika，沙彌尼），犯突吉羅。這就被認為是犯戒。
不犯的情況：有時因為生病，有時因為肩臂有瘡而下著衣，有時因為腳踝有瘡而高著衣，如果在僧伽藍（samgharama，僧院）內、村外、或在道路上行走、勞作時，不犯戒。
不犯的情況：最初未制定戒律時、癡狂、心亂、被痛苦所纏繞。（二竟）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana-Anathapindika-arama）。
【English Translation】 English version At that time, some bhiksus (Buddhist monks) were wearing their robes in the following ways: some wore them too high, some wore them too low, some made them look like elephant trunks, some made them look like tala tree leaves, and some made fine pleats. The bhiksus went to the World Honored One (Sakyamuni Buddha), bowed their heads to his feet, sat on one side, and reported this matter in detail to the World Honored One. The World Honored One then gathered the bhiksu sangha (community of monks) because of this cause and rebuked the group of six bhiksus, saying: 'What you have done is not in accordance with proper conduct, not in accordance with the Dharma of a sramana (ascetic), not pure, not in accordance with practice, and should not be done. Why do you wear your robes, some too high, some too low, some like elephant trunks, some like tala tree leaves, and some with fine pleats?' After rebuking them in countless ways, the World Honored One told the bhiksus: 'These foolish people! Many leaky places, the first violation of the precepts. From now on, I will establish precepts for the bhiksus, gathering ten merits, so that the Proper Dharma may abide long. Those who wish to recite the precepts should say this: One should wear the three robes (tricivara, the three robes worn by monks) neatly, this is a siksakarani (training rule).'
The definition of bhiksu is as above.
The unevenness mentioned here refers to wearing the robes too high, too low, making them look like elephant trunks, making them look like tala tree leaves, or making fine pleats. Wearing the robe too low means that the robe hangs down past the elbow, exposing the flanks. Wearing the robe too high means that the robe is above the ankles. Elephant trunk means that one corner of the robe hangs down. Tala tree leaf means that the two front corners hang down and the back is rolled up high. Fine pleats means that the robe is made into fine pleats and then secured.
If a bhiksu knowingly and intentionally wears the robe too high, too low, makes it look like an elephant trunk, makes it look like a tala tree leaf, or makes fine pleats, he commits a dukkata (misdeed) that should be confessed. Because it is done intentionally, he commits a dukkata of improper conduct; if it is not done intentionally, he commits a dukkata.
A bhiksuni (Buddhist nun) commits a dukkata; a siksamana (female novice), a sramanera (male novice), a sramanerika (female novice) commit a dukkata. This is considered a violation.
Non-offenses: Sometimes due to illness, sometimes due to sores on the shoulders or arms, the robe is worn low; sometimes due to sores on the ankles, the robe is worn high; if one is within the samgharama (monastery), outside the village, or walking on the road, or working, there is no offense.
Non-offenses: When the precepts were not initially established, insanity, mental confusion, being afflicted by pain. (End of the second)
At that time, the Buddha was in the Jeta Grove, Anathapindika's monastery (Jetavana-Anathapindika-arama) in Sravasti (Sravasti).
園。時六群比丘反抄三衣行入白衣舍。諸居士見皆共譏嫌言：「此沙門釋子！不知慚愧，外自稱言：『我持正法。』如是有何正法？云何反抄衣入白衣舍，如似國王大臣長者、居士種？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「云何汝等反抄衣入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等反抄衣入白衣舍？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒。集十句義乃至正法久住，欲說戒者當如是說：不得反抄衣行入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍者，村落也。
反抄衣者，或左右反抄衣著肩上。
若比丘，故左右反抄衣著肩上入白衣舍，故作犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、脅肋邊有瘡、若僧伽藍內、若村外、若在道行、若作時，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三竟)
【現代漢語翻譯】 現代漢語譯本： 園。當時，六群比丘反穿著三衣，進入在家居士的住所。許多居士看見后，都一起譏諷他們說：『這些沙門釋子（指釋迦牟尼的弟子）！不知羞愧，對外自稱：『我奉持正法。』像這樣有什麼正法可言？為何反穿著衣服進入在家居士的住所，如同國王、大臣、長者、居士一樣？』當時，眾比丘聽見這些話，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，呵責六群比丘說：『你們為何反穿著衣服進入在家居士的住所？』眾比丘前往世尊處，以頭面禮拜世尊的雙足，然後在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此事因緣召集比丘僧眾，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。你們為何反穿著衣服進入在家居士的住所？』世尊用無數種方法呵責他們之後，告訴眾比丘：『這些愚癡之人！多種種有漏之處，最初違犯戒律。從今以後，為比丘們制定戒律。聚集十種功德利益，乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：不得反穿著衣服進入在家居士的住所，這是式叉迦羅尼（應學之法）。』
比丘的定義如上所述。
白衣舍，指的是村落。
反抄衣，指的是或者左右反過來，將衣服搭在肩膀上。
如果比丘明知故犯，左右反過來將衣服搭在肩膀上進入在家居士的住所，故意這樣做，就犯了應懺悔的突吉羅（惡作罪）。因為是故意所為，所以犯了非威儀的突吉羅；如果不是故意所為，則犯突吉羅。
比丘尼犯突吉羅；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅。這就被稱為犯戒。
不犯戒的情況是，有時有這樣的疾病，脅肋邊有瘡，或者在僧伽藍（寺院）內，或者在村外，或者在道路上行走，或者在工作時，沒有犯戒。
沒有犯戒的情況還包括，最初未制定戒律時，或者癡狂、心亂、被痛苦所纏繞時。（三次說完） English version: At that time, the group of six monks were wearing their three robes inside out and backwards, entering the homes of laypeople. When the laypeople saw this, they all criticized and complained, saying, 'These Shramana Shakya sons (referring to the disciples of Shakyamuni)! They have no shame, claiming outwardly, 'We uphold the true Dharma.' What true Dharma is there in this? Why are they wearing their robes inside out and backwards, entering the homes of laypeople, like kings, ministers, elders, and householders?' When the monks heard this, those among them who were content with little, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame, rebuked the group of six monks, saying, 'Why are you wearing your robes inside out and backwards, entering the homes of laypeople?' The monks went to the World Honored One (世尊, Shìzūn), bowed their heads to his feet, sat to one side, and explained the cause and conditions of this matter in detail to the World Honored One. At that time, the World Honored One gathered the monastic community of monks because of this matter, and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not pure conduct, not in accordance with the practice, and should not be done. Why are you wearing your robes inside out and backwards, entering the homes of laypeople?' After rebuking them with countless methods, he told the monks, 'These foolish people! They plant many seeds of defilement, and are the first to violate the precepts. From now on, I will establish a precept for the monks. Gathering ten benefits, even for the sake of the true Dharma abiding long in the world, those who wish to recite the precepts should say this: One must not wear the robes inside out and backwards, entering the homes of laypeople; this is a Shikshakarani (式叉迦羅尼, Śikṣākaraṇī, a training rule).'
The definition of 'monk' (比丘, Bǐqiū) is as mentioned above.
'Homes of laypeople' (白衣舍, Báiyī shè) refers to villages.
'Wearing the robes inside out and backwards' (反抄衣, Fǎn chāo yī) refers to either left or right, wearing the robe reversed and draped over the shoulder.
If a monk intentionally wears the robe inside out and backwards, draping it over the shoulder, and enters the homes of laypeople, intentionally doing so, he commits a Dukkata (突吉羅, Dukkata, an offense of wrong-doing) that should be confessed. Because it was done intentionally, he commits a Dukkata of improper conduct; if it was not done intentionally, he commits a Dukkata.
A Bhikkhuni (比丘尼, Bǐqiūní) commits a Dukkata; a Shikshamana (式叉摩那, Śikṣāmānā, a female trainee), a Shramanera (沙彌, Shāmí, a novice monk), a Shramanerika (沙彌尼, Shāmínī, a novice nun) commit a Dukkata. This is called an offense.
One does not commit an offense if, at times, there is such illness, sores on the ribs, or within the Sangharama (僧伽藍, Sēngqiélán, monastery), or outside the village, or walking on the road, or when working, there is no offense.
There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (End of the third recitation)
【English Translation】 English version: At that time, the group of six monks were wearing their three robes inside out and backwards, entering the homes of laypeople. When the laypeople saw this, they all criticized and complained, saying, 'These Shramana Shakya sons (referring to the disciples of Shakyamuni)! They have no shame, claiming outwardly, 'We uphold the true Dharma.' What true Dharma is there in this? Why are they wearing their robes inside out and backwards, entering the homes of laypeople, like kings, ministers, elders, and householders?' When the monks heard this, those among them who were content with little, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame, rebuked the group of six monks, saying, 'Why are you wearing your robes inside out and backwards, entering the homes of laypeople?' The monks went to the World Honored One (世尊, Shìzūn), bowed their heads to his feet, sat to one side, and explained the cause and conditions of this matter in detail to the World Honored One. At that time, the World Honored One gathered the monastic community of monks because of this matter, and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not pure conduct, not in accordance with the practice, and should not be done. Why are you wearing your robes inside out and backwards, entering the homes of laypeople?' After rebuking them with countless methods, he told the monks, 'These foolish people! They plant many seeds of defilement, and are the first to violate the precepts. From now on, I will establish a precept for the monks. Gathering ten benefits, even for the sake of the true Dharma abiding long in the world, those who wish to recite the precepts should say this: One must not wear the robes inside out and backwards, entering the homes of laypeople; this is a Shikshakarani (式叉迦羅尼, Śikṣākaraṇī, a training rule).'
The definition of 'monk' (比丘, Bǐqiū) is as mentioned above.
'Homes of laypeople' (白衣舍, Báiyī shè) refers to villages.
'Wearing the robes inside out and backwards' (反抄衣, Fǎn chāo yī) refers to either left or right, wearing the robe reversed and draped over the shoulder.
If a monk intentionally wears the robe inside out and backwards, draping it over the shoulder, and enters the homes of laypeople, intentionally doing so, he commits a Dukkata (突吉羅, Dukkata, an offense of wrong-doing) that should be confessed. Because it was done intentionally, he commits a Dukkata of improper conduct; if it was not done intentionally, he commits a Dukkata.
A Bhikkhuni (比丘尼, Bǐqiūní) commits a Dukkata; a Shikshamana (式叉摩那, Śikṣāmānā, a female trainee), a Shramanera (沙彌, Shāmí, a novice monk), a Shramanerika (沙彌尼, Shāmínī, a novice nun) commit a Dukkata. This is called an offense.
One does not commit an offense if, at times, there is such illness, sores on the ribs, or within the Sangharama (僧伽藍, Sēngqiélán, monastery), or outside the village, or walking on the road, or when working, there is no offense.
There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (End of the third recitation)
不得反抄衣入白衣舍坐，式叉迦羅尼，如上。(四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘以衣纏頸入白衣舍。諸居士見已皆譏嫌言：「此沙門釋子不知慚愧，乃以衣纏頸入白衣舍，如似國王、大臣、長者、居士種。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何衣纏頸入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等衣纏頸入白衣舍？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得衣纏頸入白衣舍，式叉迦羅尼。」
比丘義如上。
纏頸者，總捉衣兩角著左肩上。
故作衣纏頸入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、肩臂有瘡、若僧伽藍內、若村外、或作時、或在道行，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)。
【現代漢語翻譯】 現代漢語譯本 不得反抄衣入白衣舍坐，式叉迦羅尼（Sikkanakarani，學處名），如上。（四竟）
那時，佛陀在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（Chabbaggiya monks）用衣服纏繞脖子進入在家居士的住所。一些在家居士看到后都譏諷說：『這些沙門釋子（Sakyan monks）不知羞恥，竟然用衣服纏繞脖子進入在家居士的住所，好像國王、大臣、長者、居士一樣。』一些比丘聽到了這些話，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能用衣服纏繞脖子進入在家居士的住所呢？』這些比丘前往世尊處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你們怎麼能用衣服纏繞脖子進入在家居士的住所呢？』用無數種方法呵斥之後，告訴眾比丘：『這些愚癡的人！製造多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種利益，乃至爲了正法久住，想要說戒的人應當這樣說：不得用衣服纏繞脖子進入在家居士的住所，這是式叉迦羅尼（Sikkanakarani，學處名）。』
比丘的定義如上。
纏頸，是指總共抓住衣服的兩個角，搭在左肩上。
故意用衣服纏繞脖子進入在家居士的住所，犯應懺突吉羅（dukkhata，惡作罪）。因為是故意的，所以犯非威儀突吉羅（dukkhata，惡作罪）；如果不是故意的，犯突吉羅（dukkhata，惡作罪）。
比丘尼，犯突吉羅（dukkhata，惡作罪）；式叉摩那（sikkhamana，學戒女）、沙彌（samanera，沙彌）、沙彌尼（samaneri，沙彌尼），犯突吉羅（dukkhata，惡作罪）。這就是所謂的犯戒。
不犯的情況：有時有這樣的疾病、肩臂有瘡、如果在僧伽藍（sangharama，寺院）內、如果在村外、或者在工作時、或者在路上行走，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，或者癡狂、心亂、被痛苦纏繞。（五竟）
【English Translation】 English version One must not enter a white-robed house with the robe wrapped around the neck, Sikkanakarani (training rule), as above. (End of the fourth)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Savatthi (舍衛國). At that time, the group-of-six monks (六群比丘) entered the houses of laypeople with their robes wrapped around their necks. When the laypeople saw this, they all criticized and complained, 'These Sakyan monks (沙門釋子) have no shame, wrapping their robes around their necks to enter the houses of laypeople, like kings, ministers, elders, and householders.' When the monks heard this, those who were of few desires, content, practicing the dhuta (頭陀行, ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group-of-six monks, saying, 'How can you wrap your robes around your necks to enter the houses of laypeople?' These monks went to the Blessed One, bowed their heads at his feet, sat to one side, and reported the matter in detail to the Blessed One. At that time, the Blessed One, because of this matter, gathered the community of monks and rebuked the group-of-six monks, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the law of a renunciate, not in accordance with pure conduct, not in accordance with the way of following the path, it is not something that should be done. How can you wrap your robes around your necks to enter the houses of laypeople?' After rebuking them in countless ways, he told the monks, 'These foolish people! Creating many opportunities for defilements, the first offense. From now on, I will establish a precept for the monks, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precepts should say it thus: One must not enter a white-robed house with the robe wrapped around the neck, this is a Sikkanakarani (式叉迦羅尼, training rule).'
The definition of 'monk' is as above.
'Wrapping around the neck' means grasping both corners of the robe and placing them on the left shoulder.
Intentionally wrapping the robe around the neck and entering a white-robed house, one commits a dukkata (突吉羅, wrong doing) requiring confession. Because it is intentional, one commits a dukkata (突吉羅, wrong doing) of improper conduct; if it is unintentional, one commits a dukkata (突吉羅, wrong doing).
A bhikkhuni (比丘尼, nun) commits a dukkata (突吉羅, wrong doing); a sikkhamana (式叉摩那, female trainee), a samanera (沙彌, novice monk), a samaneri (沙彌尼, novice nun) commits a dukkata (突吉羅, wrong doing). This is what is called an offense.
Non-offenses: Sometimes there is such a disease, sores on the shoulders or arms, if inside the sangharama (僧伽藍, monastery), if outside the village, or while working, or while walking on the road, there is no offense.
No offense: initially when the precept was not established, or if one is insane, of deranged mind, or overwhelmed by pain. (End of the fifth)
不得衣纏頸入白衣舍坐，式叉迦羅尼，亦如是。(六竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘以衣覆頭入白衣舍。諸居士見已皆譏嫌言：「此沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？衣覆頭行似如盜賊。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何持衣覆頭入白衣舍？」比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等衣覆頭入白衣舍？」以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得覆頭入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍者，村落也。
覆頭者，若以樹葉、若以碎段物。
若衣覆頭行入白衣舍，故作犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或時患寒、或頭上瘡生、或命難、梵行難，覆頭而走無犯。
無犯者，
【現代漢語翻譯】 現代漢語譯本： 不得用衣服纏繞頸部，進入在家居士的住所，式叉迦羅尼（Sikkanakarani，學處），也是如此。（第六條完）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（Chabbaggiya bhikkhus）用衣服蒙著頭進入在家居士的住所。一些在家居士看到后，都譏諷責怪說：『這些沙門釋子（Sakya ascetics）不知羞愧，對外自稱：『我瞭解真正的佛法。』像這樣有什麼真正的佛法？用衣服蒙著頭走路，好像盜賊一樣。』當時，一些比丘聽到了這些話，其中有少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責怪六群比丘說：『你們怎麼能用衣服蒙著頭進入在家居士的住所？』比丘們前往世尊處，以頭面禮拜佛足，在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門的出家修行方式、不清凈、不隨順佛法，是不應該做的。你們怎麼能用衣服蒙著頭進入在家居士的住所？』世尊用無數種方法呵責六群比丘后，告訴眾比丘說：『這些愚癡的人！製造多種產生煩惱的處所，最初違犯戒律。從今以後，為比丘們制定戒律，包含十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得蒙著頭進入在家居士的住所，式叉迦羅尼（Sikkanakarani，學處）。』
比丘（bhikkhu）的定義如上所述。
在家居士的住所，指的是村落。
矇頭，指的是用樹葉，或者用碎布等物品。
如果用衣服蒙著頭進入在家居士的住所，明知故犯，應當懺悔突吉羅（dukkhata，惡作罪）。因為明知故犯，觸犯非威儀罪突吉羅（dukkhata，惡作罪）；如果不是明知故犯，觸犯突吉羅（dukkhata，惡作罪）。
比丘尼（bhikkhuni），犯突吉羅（dukkhata，惡作罪）；式叉摩那（sikkhamana，學戒女）、沙彌（sramanera，沙彌）、沙彌尼（sramanerika，沙彌尼），犯突吉羅（dukkhata，惡作罪）。這就是所謂的犯戒。
不犯的情況是，有時生病、有時怕冷、或者頭上生瘡、或者遇到性命危險、或者有破梵行的危險，蒙著頭逃走，沒有犯戒。
沒有犯戒的情況是，
【English Translation】 English version: One must not enter a layperson's dwelling with clothing wrapped around the neck; the same applies to the Sikkanakarani (training rule). (End of the sixth)
At that time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti (Savatthi). At that time, the group of six bhikkhus (Chabbaggiya bhikkhus) entered laypeople's dwellings with their heads covered with clothing. When the laypeople saw this, they all criticized and complained, saying, 'These Sakya ascetics (Sakya ascetics) are shameless, claiming outwardly, 'I know the true Dharma.' What true Dharma is there in this? Walking with their heads covered with clothing is like thieves.' At that time, some bhikkhus heard these words, among whom were those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the group of six bhikkhus, saying, 'How can you enter laypeople's dwellings with your heads covered with clothing?' The bhikkhus went to the World-Honored One, bowed their heads to his feet, sat to one side, and reported the matter in detail to the World-Honored One. At that time, the World-Honored One, because of this matter, gathered the bhikkhu sangha (community of monks) and rebuked the group of six bhikkhus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a renunciant, not pure, not in accordance with the Dharma, and should not be done. How can you enter laypeople's dwellings with your heads covered with clothing?' After rebuking the group of six bhikkhus in countless ways, the World-Honored One told the bhikkhus, 'These foolish people! Creating many places that generate defilements, initially violating the precepts. From now on, I will establish a precept for the bhikkhus, containing ten meanings, even for the long-lasting existence of the true Dharma. Those who wish to recite the precept should say this: One must not enter a layperson's dwelling with one's head covered, Sikkanakarani (training rule).'
The definition of bhikkhu (monk) is as above.
A layperson's dwelling refers to a village.
Covering the head refers to using leaves or scraps of cloth, etc.
If one enters a layperson's dwelling with one's head covered with clothing, knowingly committing the offense, one should confess a Dukkata (wrongdoing). Because it is done knowingly, one commits a Dukkata (wrongdoing) for improper conduct; if it is not done knowingly, one commits a Dukkata (wrongdoing).
A bhikkhuni (nun) commits a Dukkata (wrongdoing); a sikkhamana (probationary nun), a sramanera (novice monk), a sramanerika (novice nun) commit a Dukkata (wrongdoing). This is what is called an offense.
Non-offenses are when one is ill, or suffering from the cold, or has sores on the head, or is in danger of life, or in danger of breaking one's celibacy, and runs away with one's head covered, there is no offense.
Non-offenses are when,
最初未制戒，癡狂、心亂、痛惱所纏。(七竟)
不得覆頭入白衣舍坐，式叉迦羅尼，亦如是。(八竟)◎
四分律卷第十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十(初分之二十)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯百種學法之二
◎爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘跳行入白衣舍。諸居士見皆譏嫌言：「此沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？跳行入舍似如鳥雀。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何跳行入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等跳行入白衣舍？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得跳行入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍者，如上。
跳行者，雙腳跳。
若比丘，故作跳行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉
【現代漢語翻譯】 現代漢語譯本 最初未制定戒律，是因為有比丘受到癡狂、心神錯亂、痛苦煩惱的困擾。（第七條戒結束） 不得覆頭進入在家居士的住所坐下，這是一條應當學習的戒律。（第八條戒結束） 《四分律》卷第十九 大正藏第22冊 No. 1428 《四分律》 《四分律》卷第二十（初分之二十） 姚秦時期罽賓（Kashmir）三藏佛陀耶舍（Buddhayasa）與竺佛念（Dharmadhyana）等共同翻譯的百種學法之二 當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（group of six monks）跳躍著進入在家居士的住所。許多居士看到后都譏諷嫌惡地說：『這些沙門釋子（釋迦牟尼佛的弟子）不知羞愧，對外自稱：『我懂得真正的佛法。』像這樣有什麼真正的佛法？跳躍著進入住所，就像鳥雀一樣。』眾比丘聽到了這些話，其中有些少欲知足、奉行頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能跳躍著進入在家居士的住所？』眾比丘前往世尊（Bhagavan，佛陀）處，頭面禮足后在一旁坐下，將此事的前因後果全部稟告世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門的出家修行方式、不是清凈的行為、不是隨順佛法的行為，是不應該做的。你們怎麼能跳躍著進入在家居士的住所？』用無數種方法呵責之後，告訴眾比丘：『這些愚癡的人！這是多種煩惱的根源，是最初的犯戒。從今以後，為比丘們制定戒律，爲了聚集十種功德利益乃至正法長久住世，想要說戒的人應當這樣說：不得跳躍著進入在家居士的住所，這是一條應當學習的戒律。』 比丘（bhiksu，出家男眾）的定義如上所述。 在家居士的住所的定義如上所述。 跳躍是指雙腳跳。 如果比丘明知故犯，跳躍著進入在家居士的住所，就犯了應懺悔的突吉羅（dukkhata，惡作罪）。因為是明知故犯，所以犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。
【English Translation】 English version Initially, the precepts were not established because there were monks afflicted by madness, mental derangement, and the torment of pain and suffering. (End of the seventh precept) One must not cover one's head and sit in the householder's dwelling; this is a training precept. (End of the eighth precept) 《Vinaya in Four Parts》, Volume 19 Taisho Tripitaka Volume 22, No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》, Volume 20 (Twentieth of the First Division) Translated by the Tripitaka master Buddhayasa (Buddhayasa) from Kashmir (Kashmir) of the Yao Qin dynasty, together with Dharmadhyana (Dharmadhyana) and others, the second of the hundred kinds of learning methods. At that time, the Buddha (Bhagavan) was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the group of six monks (group of six monks) jumped and hopped into the householder's dwelling. Many laypeople, upon seeing this, ridiculed and disliked it, saying, 'These Shramana Sakyaputtas (disciples of Sakyamuni Buddha) are shameless, outwardly claiming, 'I know the true Dharma.' What true Dharma is there in this? Jumping and hopping into the dwelling is just like sparrows.' When the monks heard these words, some of them, being content with little, practicing ascetic practices (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six monks, saying, 'How can you jump and hop into the householder's dwelling?' The monks went to the World-Honored One (Bhagavan, the Buddha), bowed their heads and feet, and sat to one side, reporting the entire cause and effect of this matter to the World-Honored One. The World-Honored One then gathered the monastic community because of this matter, rebuking the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Shramana's monastic practice, not a pure action, not in accordance with the Dharma, and should not be done. How can you jump and hop into the householder's dwelling?' After rebuking them with countless methods, he told the monks, 'These foolish people! This is the source of many defilements and the initial transgression. From now on, I will establish precepts for the monks, in order to gather ten kinds of merits and benefits, and for the long-lasting presence of the true Dharma. Those who wish to recite the precepts should say it like this: One must not jump and hop into the householder's dwelling; this is a training precept.' The definition of a monk (bhiksu, ordained male) is as described above. The definition of a householder's dwelling is as described above. Jumping means hopping on both feet. If a monk knowingly jumps and hops into the householder's dwelling, he commits a dukkata (dukkhata, offense of wrong-doing) that requires repentance. Because it is done knowingly, he commits a dukkata of improper conduct; if it is not done knowingly, he commits a dukkata.
羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、若為人所打、若有賊、若有惡獸、若有棘刺、或渡渠、或渡坑塹、或渡泥跳過者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九竟)
不得跳行入白衣舍坐，式叉迦羅尼，亦如是。(十竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧欲設飲食，即其夜辦具甘膳好食，晨朝往白時到。時諸比丘，到時著衣持缽詣居士家就座而坐。時六群比丘在白衣舍內蹲坐，比坐比丘以手觸之，即時卻倒露形體。諸居士見之譏嫌言：「此沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？蹲在舍內似如裸形婆羅門。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何在白衣舍內蹲坐？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等在白衣舍內蹲坐？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得白衣舍內蹲
【現代漢語翻譯】 現代漢語譯本 比丘尼（bhikshuni，女性出家人），突吉羅（dukkhata，輕罪）；式叉摩那（siksamana，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），突吉羅。這被稱為犯戒。 不犯戒的情況是：有時因為生病，或者被人毆打，或者遇到盜賊，或者遇到惡獸，或者遇到帶刺的植物，或者需要渡過水渠，或者渡過坑塹，或者渡過泥地跳過去，這些情況都不算犯戒。 不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、精神錯亂、被痛苦煩惱所纏繞。（第九條完） 不得跳著走進入在家人的住所並坐下，式叉迦羅尼（siksamana，學戒女）也應如此。（第十條完） 當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位居士（upasaka，在家信徒）邀請僧眾前去接受飲食供養，當天晚上就準備好了美味的食物，早晨前去稟告僧眾時間已到。當時眾比丘（bhikkhu，出家男眾）到時間后，穿好衣服，拿著缽，前往居士家就座。當時六群比丘（指行為不端的比丘團體）在在家人的住所內蹲坐，旁邊的比丘用手碰到他們，他們就立刻倒下，暴露了身體。各位居士看到后譏諷嫌惡地說：『這些沙門釋子（sramana，釋迦牟尼的弟子）不知羞愧，對外自稱：『我懂得正法。』像這樣有什麼正法可言？蹲在別人家裡，就像裸形的婆羅門（brahmana，印度教祭司）。』當時眾比丘聽到后，其中有少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘說：『你們怎麼能在在家人的住所內蹲坐？』眾比丘前往世尊（Bhagavan，佛陀）處，頭面頂禮佛足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因為這件事召集比丘僧眾，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。你們怎麼能在在家人的住所內蹲坐？』用無數種方法呵責之後，告訴眾比丘：『這些愚癡的人！多種產生煩惱的地方，最初犯戒。從今以後為比丘們結戒，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：不得在白衣舍內蹲坐。
【English Translation】 English version Bhikkhunis (bhikkhuni, female monastic), Dukkata (dukkhata, minor offense); Siksamanas (siksamana, female trainee), Sramaneras (sramanera, novice monk), Sramanerikas (sramanerika, novice nun), Dukkata. This is called an offense. Non-offenses include: sometimes due to illness, or being beaten by someone, or encountering thieves, or encountering fierce animals, or encountering thorny plants, or needing to cross a canal, or crossing a ditch, or crossing muddy ground by jumping over it, these situations are not considered offenses. Non-offenses also include: when the precepts were not initially established, or due to insanity, mental confusion, or being afflicted by pain and suffering. (End of the ninth) One must not hop and skip into a layperson's dwelling and sit down; a Siksamanas (siksamana, female trainee) should also do the same. (End of the tenth) At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (Sravasti, ancient Indian city). At that time, a householder (upasaka, lay devotee) invited the Sangha (Sangha, monastic community) to receive food offerings, and that night he prepared delicious food, and in the morning he went to inform the Sangha that the time had arrived. At that time, the bhikkhus (bhikkhu, male monastic) arrived at the appointed time, put on their robes, carried their bowls, and went to the householder's home to sit down. At that time, the group-of-six bhikkhus (referring to a group of bhikkhus with misconduct) were squatting in the layperson's dwelling, and the bhikkhus sitting next to them touched them with their hands, and they immediately fell over, exposing their bodies. The householders saw this and criticized them, saying: 'These Sramana Sakyaputtas (sramana, disciples of Sakyamuni) are shameless, and outwardly claim: 'I know the true Dharma.' What true Dharma is there to speak of like this? Squatting in someone's home is like a naked Brahmin (brahmana, Hindu priest).' At that time, when the bhikkhus heard this, those among them who were content with little, practiced Dhuta (dhuta, ascetic practices), were eager to learn the precepts, and knew shame, rebuked the group-of-six bhikkhus, saying: 'How can you squat in a layperson's dwelling?' The bhikkhus went to the Blessed One (Bhagavan, the Buddha), bowed their heads to his feet, sat down on one side, and reported the cause of this matter in detail to the Blessed One. At that time, the Blessed One gathered the Sangha of bhikkhus because of this matter, and rebuked the group-of-six bhikkhus, saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of a Sramana, it is not pure, it is not in accordance with practice, it is not something that should be done. How can you squat in a layperson's dwelling?' After rebuking them in countless ways, he told the bhikkhus: 'These foolish people! Many places that produce defilements, the first offense. From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even for the long-lasting existence of the true Dharma, those who wish to recite the precepts should say it like this: One must not squat in a layperson's dwelling.'
坐，式叉迦羅尼。」
比丘義如上。
白衣舍者，如上。
蹲坐者，若在地、若在床上，尻不至地。
若比丘，故作蹲坐在白衣舍內者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或尻邊生瘡、若有所與、若禮、若懺悔、若受教誡，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十一竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘手叉腰行入白衣舍。時諸居士見皆譏嫌言：「沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？如似世人新婚娶得志憍恣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何如是手叉腰行入白衣舍？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等手叉腰行入白衣舍？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得叉腰行入白
【現代漢語翻譯】 現代漢語譯本： 『坐，式叉迦羅尼（受過訓練的尼姑）。』
比丘（男性僧侶）的定義如上所述。
白衣舍（在家居士的住所）的定義如上所述。
蹲坐者，指無論在地板上還是床上，臀部不接觸地面。
如果比丘（男性僧侶）明知故犯地在白衣舍（在家居士的住所）內蹲坐，則犯應懺突吉羅（一種輕罪）。因為是明知故犯，所以也犯了非威儀突吉羅（一種違反威儀的輕罪）；如果不是明知故犯，則只犯突吉羅（一種輕罪）。
比丘尼（女性僧侶）犯突吉羅（一種輕罪）；式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅（一種輕罪）。這就是所謂的犯戒。
不犯戒的情況包括：有時患有疾病、臀部生瘡、有東西要給予、行禮、懺悔、接受教誡，這些情況下不犯戒。
不犯戒的情況還包括：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所困擾時。（十一竟）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時，六群比丘（一群行為不端的比丘）叉著腰走進白衣舍（在家居士的住所）。居士們看到后都譏諷嫌惡地說：『這些沙門釋子（釋迦牟尼佛的弟子）不知羞恥，對外自稱：『我知正法（真正的佛法）。』像他們這樣有什麼正法可言？簡直就像世俗之人新婚娶妻后得意忘形、驕橫放縱。』比丘們聽到了這些話，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能這樣叉著腰走進白衣舍（在家居士的住所）？』比丘們於是前往世尊（佛陀）處，頭面禮足后在一旁坐下，將此事的前因後果詳細地稟告了世尊。世尊當時因此事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，既不合乎威儀，也不合乎沙門（出家人）的身份，不是清凈的行為，也不是隨順修行的行為，是不應該做的。你們怎麼能叉著腰走進白衣舍（在家居士的住所）？』用無數種方法呵斥之後，告訴眾比丘：『這些愚癡之人！製造了多種有漏之處（導致煩惱和輪迴的因素），是最初的犯戒者。從今以後，我要為比丘（男性僧侶）們制定戒律，以成就十種功德，乃至正法（真正的佛法）能夠長久住世。想要說戒的人應當這樣說：不得叉腰行走進入白
【English Translation】 English version: 『Sitting, Śikṣā-kāraṇī (a female trainee monk).』
The definition of Bhikṣu (male monk) is as above.
The definition of a householder's dwelling is as above.
『Squatting』 means whether on the ground or on a bed, the buttocks do not touch the ground.
If a Bhikṣu (male monk) deliberately squats in a householder's dwelling, he commits a Dukkruta (a minor offense) that requires confession. Because it is deliberate, he also commits a Dukkruta (a minor offense) of improper conduct; if it is not deliberate, he only commits a Dukkruta (a minor offense).
A Bhikṣuṇī (female monk) commits a Dukkruta (a minor offense); a Śikṣamāṇā (a female novice), a Śrāmaṇera (a male novice), and a Śrāmaṇerikā (a female novice) commit a Dukkruta (a minor offense). This is what is called an offense.
Non-offenses include: sometimes having such an illness, or sores on the buttocks, or something to give, or performing prostrations, or confessing, or receiving instructions, there is no offense.
Non-offenses also include: when the precepts were initially not established, and when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of eleven)
At that time, the Buddha was in the Jeta Grove (Jetavana) at Anāthapindika's monastery (Anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, the group-of-six Bhikṣus (a group of misbehaving monks) walked into a householder's dwelling with their hands on their hips. When the laypeople saw this, they all criticized and disliked it, saying: 『These Śramaṇa-s (monastics) of the Śākya clan (釋迦族) do not know shame, and outwardly claim: 『I know the true Dharma (正法).』 What true Dharma is there in this? It is just like worldly people who are newly married and become complacent and arrogant.』 When the Bhikṣus (monks) heard these words, those among them who were of few desires and content, practiced Dhūta (ascetic practices), were happy to learn the precepts, and knew shame, rebuked the group-of-six Bhikṣus (a group of misbehaving monks), saying: 『How can you walk into a householder's dwelling with your hands on your hips like this?』 The Bhikṣus (monks) then went to the Blessed One (世尊, Buddha), bowed their heads to his feet, sat down on one side, and reported the cause and conditions of this matter in detail to the Blessed One. The Blessed One then gathered the Bhikṣu Sangha (比丘僧, monastic community) because of this matter, and rebuked the group-of-six Bhikṣus (a group of misbehaving monks), saying: 『What you have done is wrong, it is neither proper conduct, nor the way of a Śramaṇa (沙門, monastic), nor pure conduct, nor conduct that is in accordance with the Dharma (法), it is not something that should be done. How can you walk into a householder's dwelling with your hands on your hips?』 After rebuking them in countless ways, he told the Bhikṣus (monks): 『These foolish people! They have created many sources of defilement (有漏處, factors leading to suffering and rebirth), and are the first to violate the precepts. From now on, I will establish a precept for the Bhikṣus (male monks), in order to achieve ten benefits, and so that the true Dharma (正法) may abide for a long time. Those who wish to recite the precepts should say: One should not walk into a
衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍如上。
叉腰者，以手叉腰[身*匡]肘。
若比丘，故作叉腰行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、脅下生瘡、若僧伽藍內、若村外、若作時、若在道路行，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十二竟)
不得手叉腰入白衣舍坐，式叉伽羅尼。手叉腰[身*匡]肘白衣舍妨比坐，亦如是。(十三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘搖身行入白衣舍。時諸居士見皆譏嫌言：「此沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？搖身行入白衣舍，如似國王大臣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何搖身行入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等搖身趍行入白衣舍？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處
【現代漢語翻譯】 現代漢語譯本： 『衣舍，式叉迦羅尼（Sikrakarani，一種戒律名稱）。』
比丘（Bhikkhu，男性出家人）的定義如上所述。
白衣舍（指在家居士的住所）的定義如上所述。
『叉腰者』，指用手叉腰，使肘部彎曲。
如果比丘明知故犯，叉腰進入白衣舍，則犯應懺突吉羅（Dukkata，一種輕罪）。因為是明知故犯，所以也犯了非威儀突吉羅；如果不是明知故犯，則犯突吉羅。
比丘尼（Bhikkhuni，女性出家人）犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramaneri，小沙彌尼）犯突吉羅。這就是所謂的犯戒。
不犯的情況：有時因為生病，脅下生瘡，或者在僧伽藍（Samgharama，寺院）內，或者在村外，或者在工作時，或者在道路上行走，則不犯戒。
不犯的情況還包括：最初未制定戒律時，或者因為癡狂、心亂、被痛苦纏繞。
不得手叉腰進入白衣舍坐下，這是式叉迦羅尼。手叉腰，使肘部彎曲，在白衣舍妨礙比丘坐下，也是如此。
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘搖動身體進入白衣舍。當時的居士們看到后都譏諷嫌棄地說：『這些沙門釋子（Sramana Sakyaputta，釋迦牟尼佛的出家弟子）不知羞愧，對外自稱：『我知正法。』像這樣有什麼正法？搖動身體進入白衣舍，好像國王大臣一樣。』當時的眾比丘聽到了這些話，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能搖動身體進入白衣舍？』眾比丘前往世尊處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，呵責六群比丘說：『你們所做的事情是不對的，不是威儀，不是沙門應有的行為，不是清凈的行為，不是隨順正法的行為，是不應該做的。你們怎麼能搖動身體進入白衣舍？』用無數種方法呵責之後，告訴眾比丘：『這些愚癡的人！多種有漏之處』
【English Translation】 English version: 'I-she, Sikrakarani (a type of precept).'
The definition of Bhikkhu (male monastic) is as above.
The definition of 'white-clothed house' (referring to the residence of a layperson) is as above.
'Akimbo' refers to placing hands on the waist, causing the elbows to bend.
If a Bhikkhu knowingly and intentionally enters a white-clothed house with hands akimbo, he commits a Dukkata (a minor offense) that requires confession. Because it is intentional, he also commits a Dukkata for improper conduct; if it is unintentional, he commits a Dukkata.
A Bhikkhuni (female monastic) commits a Dukkata; a Siksamana (probationary novice), a Sramanera (male novice), and a Sramaneri (female novice) commit a Dukkata. This is what is meant by committing an offense.
Non-offenses: Sometimes due to illness, sores under the ribs, or within the Samgharama (monastery), or outside the village, or while working, or while walking on the road, there is no offense.
Non-offenses also include: when the precepts were initially not established, or due to insanity, mental derangement, or being afflicted by pain.
One must not enter a white-clothed house and sit down with hands akimbo; this is a Sikrakarani. Placing hands akimbo, causing the elbows to bend, and obstructing Bhikkhus from sitting in a white-clothed house is also the same.
At that time, the Buddha was in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Sravasti. At that time, the group of six Bhikkhus entered a white-clothed house swaying their bodies. The laypeople who saw this criticized and disliked it, saying: 'These Sramana Sakyaputtas (ascetics, disciples of Sakyamuni Buddha) are shameless, outwardly claiming: 'I know the true Dharma.' What true Dharma is there like this? Swaying their bodies to enter a white-clothed house, like kings and ministers.' The Bhikkhus who heard these words, among whom were those with few desires, contentment, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six Bhikkhus, saying: 'How can you sway your bodies to enter a white-clothed house?' The Bhikkhus went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions to the World Honored One in detail. The World Honored One then gathered the assembly of Bhikkhus because of this cause and condition, and rebuked the group of six Bhikkhus, saying: 'What you have done is wrong, not proper conduct, not the conduct of a Sramana, not pure conduct, not conduct in accordance with the Dharma, it should not be done. How can you sway your bodies to enter a white-clothed house?' After rebuking them in countless ways, he told the Bhikkhus: 'These foolish people! Many places of defilement'
，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得搖身行入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍如上。
搖身者，左右戾身趍行。
若比丘，故作搖身左右戾身趍行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或時為人所打回戾身避杖、或惡象來、或被賊、或師子惡獸所觸、或逢擔棘刺人，如是事戾身避，或渡坑渠、泥水處於中搖身過；或時著衣回身看衣齊整不？犯高下耶？不像鼻、多羅樹葉、細褶耶？作如是回身看者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十四竟)
不得搖身行入白衣舍坐，式叉迦羅尼，亦如是。(十五竟)
爾時世尊在舍衛國祇樹給孤獨園。時六群比丘掉臂行入白衣舍。時諸居士見皆譏嫌言：「此沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？今掉臂行入白衣舍，似如國王、大臣、長者、居士種。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何掉臂行入白衣舍？」呵責已往世尊所
【現代漢語翻譯】 現代漢語譯本：最初犯戒。從今以後與比丘（bhiksu，男性出家人）結戒，集合十種功德，乃至爲了正法（saddharma）長久住世，想要說戒的人應當這樣說：『不得搖身行入白衣舍，式叉迦羅尼（sikṣā-karaṇī，應學之法）。』
比丘（bhiksu，男性出家人）的定義如上。
白衣舍的定義如上。
搖身，是指左右扭動身體行走。
如果比丘（bhiksu，男性出家人）明知故犯，搖動身體，左右扭動身體行走進入白衣舍，犯應懺突吉羅（duḥkṛta，惡作罪）。因為明知故犯，犯非威儀突吉羅（duḥkṛta，惡作罪）；如果不是明知故犯，犯突吉羅（duḥkṛta，惡作罪）。
比丘尼（bhikṣuṇī，女性出家人），犯突吉羅（duḥkṛta，惡作罪）；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅（duḥkṛta，惡作罪）。這叫做犯戒。
不犯的情況：有時因為生病，有時被人毆打而回身躲避棍杖，或者遇到惡象，或者被盜賊襲擊，或者被獅子等惡獸觸碰，或者遇到攜帶荊棘刺的人，因為這些原因而回身躲避；或者爲了渡過坑渠、泥水而搖動身體；或者穿衣服時回頭看衣服是否齊整？是否犯了高低不平的毛病？是否像象鼻、多羅樹葉、細褶那樣？如果這樣回頭看，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，或者因為癡狂、心亂、被痛苦纏繞。（十四竟）
不得搖身行入白衣舍坐，式叉迦羅尼（sikṣā-karaṇī，應學之法），也是如此。（十五竟）
當時，世尊（Buddha，佛陀）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘（ṣaḍ-vargika bhikṣu，六群比丘）搖擺手臂走進白衣舍。當時，各位居士看到后都譏諷嫌棄說：『這些沙門（śrāmaṇa，出家人）釋子（Śākyaputra，釋迦之子）不知慚愧，對外自稱：『我知正法（saddharma）。』像這樣有什麼正法（saddharma）？現在搖擺手臂走進白衣舍，好像國王、大臣、長者、居士一樣。』當時，各位比丘（bhiksu，男性出家人）聽到后，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學戒、知慚愧的人，責備六群比丘（ṣaḍ-vargika bhikṣu，六群比丘）說：『你們怎麼能搖擺手臂走進白衣舍？』呵責之後，前往世尊（Buddha，佛陀）處。
【English Translation】 English version: Initially, there was an offense. From now on, precepts are established with the bhikshus (bhikṣu, male monastic), gathering ten benefits, even for the long duration of the Saddharma (saddharma, true dharma). Those who wish to recite the precepts should say: 'One should not sway the body and walk into a householder's dwelling, this is a siksa-karani (śikṣā-karaṇī, training rule).'
The definition of bhikshu (bhikṣu, male monastic) is as above.
The definition of a householder's dwelling is as above.
Swaying the body means to walk while twisting the body left and right.
If a bhikshu (bhikṣu, male monastic) intentionally sways the body, twisting the body left and right, and walks into a householder's dwelling, he commits a dukkrta (duḥkṛta, offense of wrong-doing) requiring confession. Because it was intentional, he commits a dukkrta (duḥkṛta, offense of wrong-doing) against proper conduct; if it was not intentional, he commits a dukkrta (duḥkṛta, offense of wrong-doing).
A bhikshuni (bhikṣuṇī, female monastic) commits a dukkrta (duḥkṛta, offense of wrong-doing); a siksamana (śikṣamāṇā, female trainee), a sramanera (śrāmaṇera, novice monk), a sramanerika (śrāmaṇerikā, novice nun) commits a dukkrta (duḥkṛta, offense of wrong-doing). This is called an offense.
Non-offenses: Sometimes due to illness, sometimes when being struck by someone, one turns the body to avoid a staff, or when a rogue elephant appears, or when attacked by thieves, or when touched by lions or other fierce beasts, or when encountering someone carrying thorny branches, one turns the body to avoid these things; or when crossing ditches, mud, or water, one sways the body to pass through; or when putting on clothes, one turns the body to see if the clothes are neat? Whether there are uneven parts? Whether they are like an elephant's trunk, tala tree leaves, or fine pleats? If one turns the body to look in this way, there is no offense.
No offense: Initially, when the precepts were not yet established, or due to madness, mental confusion, or being afflicted by pain. (End of section fourteen)
One should not sway the body and walk into a householder's dwelling and sit down, this is a siksa-karani (śikṣā-karaṇī, training rule), it is also like this. (End of section fifteen)
At that time, the Buddha (Buddha, the awakened one) was in the Jeta Grove Anathapindika's Park (Jetavana-anāthapiṇḍada-ārāma) in Sravasti (Śrāvastī). At that time, the group-of-six bhikshus (ṣaḍ-vargika bhikṣu, group of six monks) swung their arms and walked into a householder's dwelling. At that time, the laypeople saw this and all criticized and disliked it, saying: 'These shramanas (śrāmaṇa, renunciates), sons of the Sakyas (Śākyaputra, sons of the Sakya clan), do not know shame, outwardly claiming: 'I know the Saddharma (saddharma, true dharma).' What Saddharma (saddharma, true dharma) is there like this? Now they swing their arms and walk into a householder's dwelling, like kings, ministers, elders, and householders.' At that time, the bhikshus (bhikṣu, male monastic) heard this, and among them were those who were content with little, practiced dhuta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the group-of-six bhikshus (ṣaḍ-vargika bhikṣu, group of six monks), saying: 'How can you swing your arms and walk into a householder's dwelling?' After rebuking them, they went to the Buddha (Buddha, the awakened one).
，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等掉臂行入白衣舍？」爾時世尊以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得掉臂行入白衣舍，式叉迦羅尼。」
比丘義如上。
掉臂者，垂臂前卻。
若比丘，故作掉臂行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或為人所打舉手遮、或值暴象來、或師子惡獸盜賊、或逢擔棘刺人來舉手遮，或浮渡河水、或跳渡坑塹、或泥水、或共伴行不及以手招喚，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十六竟)
坐亦如上。(十七竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘不好覆身行入白衣舍。時諸居士見皆譏嫌言：「此沙門釋子不知慚愧，所著衣服不好覆身行入白衣舍，如似婆羅門。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群
【現代漢語翻譯】 現代漢語譯本： 當時，那些比丘以頭面禮拜佛足后，在一旁坐下，並將此事因緣詳細稟告世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）[出家修行者]的規範，不是清凈的行為，不順應修行之道，是不應該做的。為何你們要擺動手臂進入在家居士的住所？』當時，世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：『這些愚癡的人！製造了多種產生煩惱的處境，最初違反戒律。從今以後，為比丘制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得擺動手臂進入在家居士的住所，這是式叉迦羅尼（Śikṣā-karaṇī）[應學之法]。』 比丘的定義如上所述。 擺動手臂，指的是手臂下垂並向前擺動。 如果比丘明知故犯，擺動手臂進入在家居士的住所，就犯了應懺悔的突吉羅（Duṣkṛta）[輕罪]。因為是明知故犯，所以犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。 比丘尼（Bhikṣuṇī），犯突吉羅；式叉摩那（Śikṣamāṇā）[學戒女]、沙彌（Śrāmaṇera）[小沙彌]、沙彌尼（Śrāmaṇerī）[小沙彌尼]，犯突吉羅。這就是所謂的犯戒。 不犯戒的情況有：有時生病，或被人擊打而舉手遮擋，或遇到發狂的象，或獅子等惡獸盜賊，或遇到帶刺的荊棘之人來而舉手遮擋，或涉水過河，或跳過坑塹，或在泥水中行走，或與同伴同行，來不及用手招呼，這些情況都不算犯戒。 不犯戒的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞時。（第十六條戒律結束） 坐下的情況也如上所述。（第十七條戒律結束） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）[又稱祇園精舍]。當時，六群比丘不好好地遮蓋身體，就進入在家居士的住所。當時，各位居士看見了都譏諷嫌棄地說：『這些沙門釋子（Śākya）[釋迦牟尼佛的弟子]不知羞愧，所穿的衣服不好好地遮蓋身體就進入在家居士的住所，就像婆羅門（Brāhmaṇa）[印度教祭司]一樣。』當時，各位比丘聽到了這些話，其中那些少欲知足、行頭陀行（Dhūta）[苦行]、樂於學習戒律、知慚愧的比丘，都嫌棄責備六群
【English Translation】 English version: At that time, those Bhikṣus (monks) bowed their heads and paid homage to the Buddha's feet, sat down on one side, and reported the cause and conditions of this matter in detail to the World Honored One. The World Honored One then gathered the Bhikṣu Sangha (monastic community) because of this matter, and rebuked the Group of Six Bhikṣus, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (ascetic), not pure conduct, not in accordance with the path of practice, and should not be done. Why do you swing your arms and enter the homes of laypeople?' At that time, the World Honored One rebuked the Group of Six Bhikṣus with countless methods, and then told the Bhikṣus: 'These foolish people! They create many situations that lead to defilements, and are the first to violate the precepts. From now on, I will establish precepts for the Bhikṣus, gathering ten meanings, even for the long-term dwelling of the Proper Dharma. Those who wish to recite the precepts should say this: One must not swing one's arms and enter the homes of laypeople; this is a Śikṣā-karaṇī (training rule).' The definition of Bhikṣu is as mentioned above. Swinging the arms means the arms are hanging down and swinging forward. If a Bhikṣu knowingly swings his arms and enters the home of a layperson, he commits a Duṣkṛta (wrongdoing) that requires confession. Because it is done knowingly, he commits a Duṣkṛta of improper conduct; if it is not done knowingly, he commits a Duṣkṛta. A Bhikṣuṇī (nun) commits a Duṣkṛta; a Śikṣamāṇā (female trainee), a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun) commit a Duṣkṛta. This is what is called a transgression. Non-offenses include: sometimes being sick, or raising one's hand to block a blow, or encountering a mad elephant, or lions or other fierce beasts or thieves, or encountering someone carrying thorny brambles and raising one's hand to block, or wading across a river, or jumping over a pit, or walking in mud, or walking with companions and not having time to beckon with one's hand, these are not offenses. Non-offenses also include: when the precepts were not initially established, and when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the Sixteenth Precept) The situation of sitting is also as mentioned above. (End of the Seventeenth Precept) At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove) in Śrāvastī (city). At that time, the Group of Six Bhikṣus did not properly cover their bodies and entered the homes of laypeople. At that time, the laypeople saw them and all criticized and disliked them, saying: 'These Śākya (disciples of the Buddha) ascetics do not know shame, and enter the homes of laypeople without properly covering their bodies, like Brāhmaṇas (priests).' At that time, the Bhikṣus heard these words, and among them those who were content with little, practiced Dhūta (ascetic practices), delighted in learning the precepts, and knew shame, all disliked and rebuked the Group of Six
比丘言：「汝等云何不好覆身行入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等著衣不好覆身行入白衣舍？」爾時世尊以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：好覆身入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍者，村落也。
不好覆身，處處露。
若比丘，故作不好覆身行入白衣舍，犯應懺突吉羅。以故作，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、或時被縛、若風吹衣離體，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十八竟)
坐亦如是。(十九竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘左右顧視行入白衣舍。諸居士見皆譏嫌言：「此沙門釋子不知慚愧，受取無厭。外自稱言：『我知正法。』如是有何正法？如似盜竊人，左右顧視行入白衣舍。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒
【現代漢語翻譯】 現代漢語譯本 比丘問：『你們為什麼不好好整理衣服就進入在家居士的住所？』眾比丘前往世尊處，以頭面禮拜世尊的雙足，然後在一旁坐下，將此事詳細稟告世尊。當時，世尊因為這件事召集比丘僧眾，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa）[出家修行者]的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼你們穿著衣服不好好整理就進入在家居士的住所？』當時，世尊用無數的方法呵斥他們之後，告訴眾比丘：『這些愚癡的人！這是多種煩惱的根源，是最初的犯戒。從今以後，我要為比丘們制定戒律，集合十種功德，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：好好整理衣服進入在家居士的住所，這是應當學習的。』 比丘的定義如上所述。 在家居士的住所，指的是村落。 不好好整理衣服，指到處暴露身體。 如果比丘明知故犯，不好好整理衣服就進入在家居士的住所，就犯了應懺悔的突吉羅（Duṣkṛta）[輕罪]。因為是明知故犯，所以犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。 比丘尼（Bhikṣuṇī）[出家女眾]，犯突吉羅；式叉摩那（Śikṣamāṇā）[沙彌尼和比丘尼之間的過渡階段的女性]、沙彌（Śrāmaṇera）[出家男眾]、沙彌尼（Śrāmaṇerī）[出家女眾]，犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是，有時有這樣的疾病、有時被捆綁、或者風吹衣服離開身體，就不算犯戒。 不犯戒的情況還有，最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第十八條戒律結束） 坐著的時候也一樣。（第十九條戒律結束） 當時，佛陀在舍衛國（Śrāvastī）[古印度城市]的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）[寺院名]。當時，六群比丘左顧右盼地進入在家居士的住所。各位居士看到后都譏諷嫌棄地說：『這些沙門釋子不知羞恥，貪得無厭。表面上自稱：『我知道正法。』像這樣有什麼正法可言？簡直就像小偷一樣，左顧右盼地進入在家居士的住所。』當時，眾比丘聽到了這些話，其中有少欲知足、奉行頭陀行（Dhūta）[苦行]、樂於學習戒律
【English Translation】 English version The Bhikṣus (monks) said: 'Why do you not properly cover yourselves when entering the houses of laypeople?' The Bhikṣus went to the World-Honored One (Śākyamuni Buddha), bowed their heads to his feet, and sat to one side, explaining the matter in detail to the World-Honored One. At that time, the World-Honored One, because of this matter, gathered the assembly of Bhikṣus and rebuked the group of six Bhikṣus, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (ascetic), not a pure practice, not a practice that leads to liberation, and should not be done. Why do you enter the houses of laypeople without properly covering yourselves?' At that time, the World-Honored One, after rebuking them with countless methods, told the Bhikṣus: 'These foolish people! This is the source of many defilements and the first transgression. From now on, I will establish a precept for the Bhikṣus, gathering ten benefits, even for the long-lasting of the Dharma (law), those who wish to recite the precepts should say: Properly cover yourselves when entering the houses of laypeople, this is a training rule (Śikṣā-karaṇī).' The definition of Bhikṣu is as mentioned above. The houses of laypeople refer to villages. 'Not properly covering oneself' means exposing the body in various places. If a Bhikṣu intentionally enters the houses of laypeople without properly covering himself, he commits a Duṣkṛta (wrongdoing) that requires confession. Because it is intentional, he commits a Duṣkṛta of improper conduct; if it is not intentional, he commits a Duṣkṛta. A Bhikṣuṇī (nun) commits a Duṣkṛta; a Śikṣamāṇā (female novice undergoing training), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commit a Duṣkṛta. This is what is meant by transgression. Non-offense occurs when there is such illness, or when one is bound, or when the wind blows the clothes away from the body, there is no offense. Non-offense also occurs when the precept was not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighteenth precept) The same applies to sitting. (End of the nineteenth precept) At that time, the Buddha was in the Jetavana Anāthapiṇḍika-ārāma (monastery) in Śrāvastī (ancient Indian city). At that time, the group of six Bhikṣus entered the houses of laypeople, looking around left and right. The laypeople who saw them all criticized and disliked them, saying: 'These Śrāmaṇas, disciples of the Śākya (Buddha's clan), do not know shame and are insatiable. Outwardly, they claim: 'I know the true Dharma.' What true Dharma is there in this? They are just like thieves, looking around left and right as they enter the houses of laypeople.' At that time, the Bhikṣus heard these words, and among them were those who were content with little, practiced Dhūta (ascetic practices), and were happy to learn the precepts.
、知慚愧者，嫌責六群比丘言：「汝等云何左右顧視行入白衣舍耶？」爾時諸比丘往世尊所，頭面禮足已在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等左右顧視行入白衣舍？」以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得左右顧視行入白衣舍，式叉迦羅尼。」
比丘義如上。
白衣舍者，村落也。
彼左右顧視者，處處看。
若比丘，故作左右顧視行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或仰瞻日時節。或命難、梵行難，左右處處伺求方便道欲逃走，無犯。
無犯者，最初未制戒，癡狂、心亂、病惱所纏。(二十竟)
坐亦如是。(二十一竟)
爾時佛在舍衛國祇樹給孤獨園。爾時六群比丘，高聲大喚行入白衣舍。時諸居士見皆譏嫌言：「此沙門釋子不知慚愧，受取無厭。外自稱言：『我知正法。』如是有何正法
【現代漢語翻譯】 現代漢語譯本： 知慚愧的比丘，呵斥六群比丘說：『你們怎麼能左顧右盼地走進在家居士的住所呢？』當時，眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧團，呵斥六群比丘說：『你們所做之事不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。你們怎麼能左顧右盼地走進在家居士的住所呢？』世尊用無數方法呵斥六群比丘后，告訴眾比丘說：『這些愚癡之人！多種有漏之處，最初犯戒。從今以後，為比丘制定戒律，聚集十種功德，乃至正法久住。想要宣說戒律的人應當這樣說：不得左顧右盼地走進在家居士的住所，這是應當學習的。』
比丘的定義如上所述。
『在家居士的住所』指的是村落。
『左顧右盼』指的是到處看。
如果比丘明知故犯，左顧右盼地走進在家居士的住所，就犯了應懺悔的突吉羅（Dukkata，惡作罪）。因為是明知故犯，所以犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。
比丘尼犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，勤策男）、沙彌尼（Sramanerika，勤策女）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：有時患有疾病，或者仰頭看太陽，或者遇到性命攸關的危難、梵行的危難，左右到處尋找方便逃生的道路，就不算犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被疾病困擾時。（第二十條戒律結束）
坐著的時候也一樣。（第二十一條戒律結束）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘高聲喧譁地走進在家居士的住所。當時的居士們看到后都譏諷責怪說：『這些沙門釋子不知慚愧，貪得無厭。對外自稱：『我懂得正法。』像這樣有什麼正法可言？』
【English Translation】 English version: Those who know shame and remorse rebuked the group of six monks, saying, 'How can you look around and enter the homes of laypeople?' At that time, the monks went to the World Honored One, bowed their heads to his feet, sat to one side, and reported the matter in detail to the World Honored One. The World Honored One then gathered the monastic community because of this matter and rebuked the group of six monks, saying, 'What you have done is not in accordance with proper conduct, not in accordance with the Dharma of a renunciant, not pure, not in accordance with practice, and should not be done. How can you look around and enter the homes of laypeople?' After rebuking the group of six monks with countless methods, the World Honored One told the monks, 'These foolish people! Many places of defilement, the first violation of the precepts. From now on, precepts will be established for the monks, gathering ten benefits, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: One must not look around and enter the homes of laypeople; this is a training rule (Sikshakarani).'
The definition of 'monk' (Bhiksu) is as above.
'Homes of laypeople' refers to villages.
'Looking around' means looking everywhere.
If a monk knowingly looks around and enters the homes of laypeople, he commits a Dukkata (evil deed) that requires confession. Because it is done knowingly, he commits a Dukkata of improper conduct; if it is not done knowingly, he commits a Dukkata.
A nun (Bhiksuni) commits a Dukkata; a Siksmana (probationary nun), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata. This is what is called a transgression.
There is no transgression if one is ill, or if one is looking up at the sun, or if there is a danger to life or to one's pure conduct, and one is looking around for a way to escape. There is no offense.
There is no offense in the beginning, before the precepts were established, or if one is insane, mentally disturbed, or afflicted by illness. (End of the twentieth precept)
The same applies to sitting. (End of the twenty-first precept)
At that time, the Buddha was in Jeta's Grove (Jetavana) in Sravasti (Savatthi), in Anathapindika's Park (Anathapindika-arama). At that time, the group of six monks entered the homes of laypeople, shouting loudly. When the laypeople saw this, they all criticized and blamed them, saying, 'These renunciates, disciples of Sakya (Sakyamuni Buddha), do not know shame and are insatiable. Outwardly, they claim, 'I know the Proper Dharma.' What Proper Dharma is there in this?'
？高聲大喚如似婆羅門眾。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「汝等云何高聲入白衣舍？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等高聲入白衣舍？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：靜默入白衣舍，式叉迦羅尼。」
比丘義如上。
是中不靜默者，高聲大喚、若囑授、若高聲施食。
若彼故作高聲大喚，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病、若聾不聞聲須高聲喚、或高聲囑授、若高聲施食、若命難、梵行難高聲而走，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二竟)
坐亦如是。(二十三竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘，戲笑行入白衣舍。時諸居士見皆譏嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：
【現代漢語翻譯】 現代漢語譯本：『高聲喧譁，如同婆羅門眾。』當時，眾比丘聽到后，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，呵斥六群比丘說：『你們怎麼能高聲喧譁地進入在家居士的住所呢？』眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，呵斥六群比丘說：『你們所做之事，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。你們怎麼能高聲喧譁地進入在家居士的住所呢？』世尊用無數方法呵斥六群比丘后，告訴眾比丘：『這些愚癡之人！製造多種有漏之處，最初違反戒律。從今以後，為比丘們制定戒律，集合十種功德利益，乃至正法久住，想要宣說戒律的人應當這樣說：靜默進入在家居士的住所，是應當學習的。』
比丘的定義如前所述。
這裡所說的不靜默，指的是高聲喧譁、囑咐事情、或者高聲施捨食物。
如果有人故意高聲喧譁，就犯了應懺悔的突吉羅（Dukkata）罪。因為是故意的，所以犯了非威儀的突吉羅罪；如果不是故意的，就犯了突吉羅罪。
比丘尼（Bhikkhuni），犯突吉羅罪；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramaneri），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況有：有時因為生病、或者耳聾聽不見聲音需要高聲呼喚、或者高聲囑咐事情、或者高聲施捨食物、或者面臨生命危險、或者梵行受到威脅需要高聲奔走，這些情況都不算犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的情況。（第二十二條戒律結束）
坐著的情況也是如此。（第二十三條戒律結束）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘嬉笑打鬧著進入在家居士的住所。當時的居士們看到后都譏諷嫌棄地說：『這些沙門釋子不知慚愧、貪得無厭。對外自稱：』
【English Translation】 English version: 'Loudly shouting like Brahmins.' At that time, when the Bhikkhus heard this, those among them who were of few desires, content, practicing Dhuta, delighting in learning the precepts, and knowing shame and remorse, rebuked the group-of-six Bhikkhus, saying, 'How can you loudly enter the homes of laypeople?' The Bhikkhus went to the World-Honored One, bowed their heads to his feet, sat to one side, and reported the cause and conditions to the World-Honored One in detail. The World-Honored One then gathered the Bhikkhu Sangha because of this cause and condition, and rebuked the group-of-six Bhikkhus, saying, 'What you have done is not in accordance with proper conduct, not in accordance with the Dharma of a Sramana, not pure, not in accordance with the practice, and should not be done. How can you loudly enter the homes of laypeople?' After rebuking the group-of-six Bhikkhus with countless methods, he told the Bhikkhus, 'These foolish people! Creating many places of outflow, initially violating the precepts. From now on, I will establish precepts for the Bhikkhus, gathering ten benefits, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: Silently entering the homes of laypeople is to be trained in, Sikkhakarani.'
The definition of Bhikkhu is as above.
Here, 'not silent' refers to loudly shouting, giving instructions, or loudly giving food.
If one intentionally makes loud noises, one commits a Dukkata (突吉羅) offense that requires repentance. Because it is intentional, one commits a Dukkata offense of improper conduct; if it is not intentional, one commits a Dukkata offense.
A Bhikkhuni (比丘尼) commits a Dukkata offense; a Siksamana (式叉摩那), a Sramanera (沙彌), a Sramaneri (沙彌尼) commit a Dukkata offense. This is what is called an offense.
There is no offense in the following cases: sometimes due to illness, or deafness, one needs to shout loudly to be heard, or loudly give instructions, or loudly give food, or in the face of danger to life or threat to Brahmacharya (梵行), one runs while shouting loudly, there is no offense.
There is no offense in the following cases: initially before the precepts were established, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the twenty-second precept)
The same applies to sitting. (End of the twenty-third precept)
At that time, the Buddha was in Jetavana Anathapindika-arama (祇樹給孤獨園) in Sravasti (舍衛國). At that time, the group-of-six Bhikkhus were laughing and joking as they entered the homes of laypeople. The laypeople who saw this all criticized and disliked them, saying, 'These Sramana (沙門) Sakyans (釋子) do not know shame and are insatiable. Outwardly they claim:'
『我知正法。』如是有何正法？戲笑行入白衣舍，如似獼猴。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等戲笑行入白衣舍？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等戲笑行入白衣舍？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒，自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得戲笑行入白衣舍，式叉迦羅尼。」
比丘義如上。
戲笑者，露齒而笑。
若比丘，故作戲笑行入白衣舍，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或唇痛不覆齒，或念法歡喜而笑，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十四竟)
坐亦如是。(二十五竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請眾僧供設飲食，即其夜辦具種種美食，晨朝往白時到。爾時諸比丘，著衣持缽詣居士家就座而坐，居士
【現代漢語翻譯】 現代漢語譯本： 『我知道正法。』像這樣什麼是正法呢？嬉笑打鬧地進入在家居士的住所，就像獼猴一樣。」當時，眾比丘聽了這話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，都嫌棄責備六群比丘說：「你們怎麼能嬉笑打鬧地進入在家居士的住所呢？」當時，眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：「你們所做的事情是不對的，不合威儀、不合沙門法、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們怎麼能嬉笑打鬧地進入在家居士的住所呢？」世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：「這些愚癡的人！多種產生煩惱的地方，最初開始犯戒，從今以後為比丘們制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：不得嬉笑打鬧地進入在家居士的住所，這是式叉迦羅尼（śikṣā-karaṇī，應學之法）。」
比丘（bhikṣu，出家男眾）的定義如上所述。
嬉笑：指露出牙齒而笑。
如果有比丘，故意嬉笑打鬧地進入在家居士的住所，犯應懺突吉羅（duṣkṛta，惡作罪）。因為是故意的，所以犯非威儀突吉羅；如果不是故意的，犯突吉羅。
比丘尼（bhikṣuṇī，出家女眾），犯突吉羅；式叉摩那（śikṣamāṇā，學戒女），沙彌（śrāmaṇera，出家男童）、沙彌尼（śrāmaṇerikā，出家女童），犯突吉羅。這就是所謂的犯戒。
不犯的情況：有時有這樣的疾病，或者嘴唇疼痛無法遮住牙齒，或者因爲念誦佛法而歡喜微笑，沒有犯戒。
沒有犯戒的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第二十四條完）
坐著的情況也一樣。（第二十五條完）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有一位居士（gṛhapati，在家信徒）邀請僧眾供養飲食，當晚就準備好了各種美食，早晨前去稟告齋飯時間已到。當時，眾比丘穿好衣服，拿著缽，前往居士家就座，居士
【English Translation】 English version: 'I know the True Dharma.' What is the True Dharma like that? Laughing and joking, they enter the houses of laypeople, like monkeys.' At that time, the bhikkhus (monks) heard this, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame and remorse. They criticized the group of six bhikkhus, saying, 'How can you laugh and joke as you enter the houses of laypeople?' At that time, the bhikkhus went to the World Honored One, bowed their heads to his feet, sat on one side, and told the World Honored One about this matter in detail. The World Honored One then gathered the assembly of bhikkhus because of this matter, and rebuked the group of six bhikkhus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (ascetic), not pure conduct, not in accordance with the practice, and should not be done. How can you laugh and joke as you enter the houses of laypeople?' After rebuking the group of six bhikkhus with countless methods, he told the bhikkhus, 'These foolish people! Many places where defilements arise, the first to break the precepts, from now on, I will establish precepts for the bhikkhus, gathering ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say this: One should not laugh and joke as one enters the houses of laypeople, this is a śikṣā-karaṇī (rule of training).'
The definition of bhikkhu (bhikṣu, ordained male) is as above.
Laughing and joking: means laughing with teeth exposed.
If a bhikkhu intentionally laughs and jokes as he enters the houses of laypeople, he commits a duṣkṛta (wrongdoing) that requires confession. Because it is intentional, he commits a duṣkṛta of improper conduct; if it is not intentional, he commits a duṣkṛta.
A bhikṣuṇī (bhikṣuṇī, ordained female) commits a duṣkṛta; a śikṣamāṇā (śikṣamāṇā, female novice), a śrāmaṇera (śrāmaṇera, male novice), a śrāmaṇerikā (śrāmaṇerikā, female novice) commit a duṣkṛta. This is called an offense.
Non-offenses: Sometimes there is such a disease, or the lips are painful and cannot cover the teeth, or one laughs with joy while reciting the Dharma, there is no offense.
Non-offenses: Initially, when the precepts were not established, or due to madness, mental confusion, or being afflicted by pain and suffering. (End of the twenty-fourth)
The same applies to sitting. (End of the twenty-fifth)
At that time, the Buddha was in the Jeta Grove (Jetavana) at Anāthapiṇḍada's monastery (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, a householder (gṛhapati, lay devotee) invited the Sangha (community) to a meal, and prepared various delicacies that night, and went in the morning to announce that the time had come. At that time, the bhikkhus, wearing their robes and carrying their bowls, went to the householder's house and sat down, and the householder
手自斟酌種種飲食。六群比丘，不用意受食，捐棄羹飯。時諸居士見已自相謂言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』如是有何正法？云何不用意受食？貪心多受如谷貴時。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何不用意受食？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等不用意受食而捐棄羹飯？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：用意受食，式叉迦羅尼。」
比丘義如上。
彼不用意受食者，棄羹飯食。
若比丘，故作不用意受食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或缽小故食時棄飯，或還墮案上，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十六竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧設飯食，即
【現代漢語翻譯】 現代漢語譯本： 比丘們用手親自盛取各種飲食。六群比丘（指行為不端的比丘團體），不用心接受食物，隨意丟棄羹和飯。當時，一些在家居士看到后，彼此議論說：『這些沙門釋子（指佛教出家人）不知羞愧，接受食物沒有厭足。對外自稱：『我瞭解真正的佛法。』像這樣有什麼真正的佛法？為什麼不用心接受食物？貪心過多地接受食物，就像穀物昂貴的時候一樣。』當時，一些比丘聽到了這些議論，其中有少欲知足、奉行頭陀行（指苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們為什麼不用心接受食物？』這些比丘前往世尊（指釋迦牟尼佛）處，頭面頂禮佛足，在一旁坐下，將此事的前因後果詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門應有的行為，不是清凈的行為，不隨順佛法，是不應該做的。為什麼你們不用心接受食物而隨意丟棄羹和飯？』世尊用無數種方法呵斥他們之後，告訴眾比丘：『這些愚癡的人！造作多種有漏之處（指容易產生煩惱和惡業的行為），是最初的犯戒。從今以後，我要為比丘們制定戒律，集合十種意義（指戒律的十種功德利益），乃至爲了正法能夠長久住世，想要宣說戒律的人應當這樣說：用心接受食物，這是應當學習的。』 比丘的定義如上所述。 那些不用心接受食物的人，會丟棄羹和飯食。 如果比丘明知故犯，不用心接受食物，就犯了應懺悔的突吉羅罪（一種輕罪）。因為是明知故犯，所以犯了非威儀的突吉羅罪；如果不是明知故犯，就犯了突吉羅罪。 比丘尼（指女性出家人），犯突吉羅罪；式叉摩那（指預備期的比丘尼）、沙彌（指小沙彌）、沙彌尼（指小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。 不犯戒的情況是，有時因為生病，或者因為缽太小，吃飯時丟棄飯食，或者飯掉回桌子上，都不算犯戒。 不犯戒的情況還有，最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（第二十六條戒律結束） 當時，佛陀在舍衛國（古印度國名）的祇樹給孤獨園（寺院名）。當時，有一位在家居士邀請眾僧前去應供飯食，即
【English Translation】 English version: The monks personally took various foods. The group of six monks (referring to a group of monks with improper conduct) did not mindfully receive the food, and carelessly discarded the soup and rice. At that time, some laypeople, upon seeing this, discussed among themselves, saying: 'These Shramana Shakya sons (referring to Buddhist monks) are shameless, accepting food without satiety. Outwardly, they claim: 'I understand the true Dharma.' What true Dharma is there in this? Why do they not mindfully receive food? They greedily accept too much food, just like when grains are expensive.' At that time, some monks heard these discussions, among whom were those who were content with little, practiced Dhuta (ascetic practices), were fond of learning the precepts, and knew shame and remorse, rebuked the group of six monks, saying: 'Why do you not mindfully receive food?' These monks went to the World Honored One (referring to Shakyamuni Buddha), bowed their heads to his feet, sat on one side, and reported the entire cause and effect of this matter in detail to the World Honored One. The World Honored One then gathered the assembly of monks because of this matter, and rebuked the group of six monks, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the behavior of a Shramana, not a pure practice, not in accordance with the Dharma, and should not be done. Why do you not mindfully receive food and carelessly discard the soup and rice?' After rebuking them in countless ways, the World Honored One told the monks: 'These foolish people! They create many leaky places (referring to actions that easily lead to afflictions and bad karma), and this is the first transgression. From now on, I will establish precepts for the monks, gathering ten meanings (referring to the ten merits and benefits of the precepts), even for the sake of the long-lasting existence of the true Dharma, those who wish to recite the precepts should say this: Mindfully receive food, this is what should be learned.' The definition of 'monk' is as described above. Those who do not mindfully receive food will discard the soup and rice. If a monk knowingly and intentionally does not mindfully receive food, he commits a Dukkhata (a minor offense) that requires confession. Because it is knowingly done, he commits a Dukkhata of improper conduct; if it is not knowingly done, he commits a Dukkhata. A Bhikkhuni (female monastic), commits a Dukkhata; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun), commit a Dukkhata. This is what is called an offense. Non-offenses include situations where one is sick, or because the bowl is too small, one discards food while eating, or the food falls back onto the table, these are not offenses. Non-offenses also include when the precepts were not initially established, and in cases of insanity, mental confusion, or being afflicted by pain and suffering. (End of the twenty-sixth precept) At that time, the Buddha was in the Jeta Grove Anathapindika Park (name of a monastery) in Sravasti (name of an ancient Indian kingdom). At that time, a layperson invited the Sangha to a meal offering, that is
其夜辦具飲食，晨朝往白時到。爾時諸比丘，到時著衣持缽往居士家就座而坐。時居士手自斟酌羹飯，六群比丘溢缽受食捐棄羹飯。時居士見已皆譏嫌言：「此沙門釋子無有慚愧、受取無厭。外自稱言：『我知正法。』如是何有正法？受食溢缽，似如飢餓之人貪多。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何溢缽受食棄捐羹飯耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等受食溢缽棄捐羹飯？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：當平缽受食，式叉迦羅尼。」
比丘義如上。
不平缽者，溢滿。
若比丘，故作不平缽受食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時缽小，或時還墮案上，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十七竟)
【現代漢語翻譯】 現代漢語譯本： 那天晚上，居士準備好飲食，早晨前往告知比丘們時間已到。當時，眾比丘們在時間到時穿好衣服，拿著缽前往居士家，就座而坐。這時，居士親自斟酌湯和飯，六群比丘卻把缽裝得滿滿的，然後把湯和飯丟棄。居士看到后都譏諷地說：『這些沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）沒有慚愧之心，接受供養沒有厭足。對外自稱：『我瞭解真正的佛法。』像這樣怎麼會有真正的佛法呢？接受食物裝滿缽，好像飢餓的人貪圖更多。』眾比丘聽到后，其中有少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘說：『你們怎麼能把缽裝滿食物又丟棄湯飯呢？』眾比丘前往世尊（Śākyamuni，釋迦牟尼）處，頭面禮足，在一旁坐下，把這件事的因緣詳細地告訴了世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。你們怎麼能接受食物裝滿缽又丟棄湯飯呢？』用無數的方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後，為比丘們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：應當平缽受食，式叉迦羅尼（śikṣā-karaṇī，應學之事）。』 比丘（bhikṣu，出家男眾）的定義如上所述。 不平缽者，指食物溢滿缽。 如果比丘（bhikṣu，出家男眾）明知故犯，不平缽受食，就犯了應懺突吉羅（duṣkṛta，惡作罪）。因為明知故犯，犯了非威儀突吉羅（duṣkṛta，惡作罪）；如果不是明知故犯，就犯了突吉羅（duṣkṛta，惡作罪）。 比丘尼（bhikṣuṇī，出家女眾），犯突吉羅（duṣkṛta，惡作罪）；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，出家男眾）、沙彌尼（śrāmaṇerikā，出家女眾），犯突吉羅（duṣkṛta，惡作罪）。這就是所謂的犯戒。 不犯戒的情況：有時有這樣的疾病，有時缽太小，有時食物掉回案上，沒有犯戒。 不犯戒的情況：最初沒有制定戒律，癡狂、心亂、被痛苦所纏繞。（第二十七條戒律結束）
【English Translation】 English version: That night, the householder prepared food and in the morning went to inform the monks that the time had arrived. At that time, the monks, when the time came, put on their robes, carried their bowls, went to the householder's home, and sat down. Then, the householder personally served soup and rice, but the group of six monks filled their bowls to overflowing and discarded the soup and rice. When the householder saw this, they all criticized and said, 'These Śrāmaṇa Śākya-putras (ascetics, disciples of Śākyamuni) have no shame and are insatiable in receiving offerings. Outwardly, they claim, 'I know the true Dharma.' How can there be true Dharma like this? Receiving food and filling their bowls to overflowing, like hungry people greedy for more.' When the monks heard this, among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the group of six monks, saying, 'How can you fill your bowls to overflowing and discard the soup and rice?' The monks went to the World-Honored One (Śākyamuni), bowed their heads to his feet, sat to one side, and told the World-Honored One in detail about this matter. The World-Honored One then gathered the monastic community because of this matter and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of an ascetic, not pure conduct, not in accordance with the practice, and should not be done. How can you receive food and fill your bowls to overflowing and discard the soup and rice?' After rebuking the group of six monks with countless methods, he told the monks, 'These foolish people! Many kinds of defiled places, the first violation of the precepts. From now on, establish a precept for the monks, gathering ten meanings, even so that the true Dharma may long endure. Those who wish to recite the precepts should say thus: One should receive food with a level bowl, śikṣā-karaṇī (that which should be learned).' The definition of bhikṣu (monk) is as above. Not a level bowl means overflowing. If a bhikṣu (monk) knowingly receives food in a bowl that is not level, he commits a duṣkṛta (wrongdoing) that should be confessed. Because it was done knowingly, he commits a duṣkṛta (wrongdoing) of improper conduct; if it was not done knowingly, he commits a duṣkṛta (wrongdoing). A bhikṣuṇī (nun) commits a duṣkṛta (wrongdoing); a śikṣamāṇā (female trainee), a śrāmaṇera (male novice), a śrāmaṇerikā (female novice) commit a duṣkṛta (wrongdoing). This is what is called a transgression. Non-offense: Sometimes there is such a disease, sometimes the bowl is small, sometimes the food falls back onto the table, there is no offense. Non-offense: Initially, there was no established precept, madness, mental confusion, afflicted by pain. (End of the twenty-seventh precept)
爾時佛在舍衛國祇樹給孤獨園。時有居士，請眾僧欲設飯食，即其夜供辦食具，明日往白時到。時諸比丘，著衣持缽往居士家就座而坐。時居士手自斟酌種種飲食羹飯，六群比丘取飯過多不容受羹。時諸居士見之皆譏嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』如是何有正法？受飯過多不容受羹，似如飢餓貪食之人。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等受飯食過多不容受羹？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等受飯過多不容受羹？」佛以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：平缽受羹，式叉迦羅尼。」
比丘義如上。
彼比丘，故作不平缽受羹，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。比丘尼，突吉羅。
式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時缽小墮食案上，若等受，無犯。
無犯者，
【現代漢語翻譯】 現代漢語譯本： 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位居士，邀請眾僧準備齋飯，當天晚上就準備好了食物，第二天去告訴僧眾齋飯時間已到。眾比丘穿好衣服，拿著缽前往居士家就座。居士親自為大家斟酌各種飲食羹飯，六群比丘盛飯過多，以至於無法再盛湯。居士們見了，都譏諷地說：『這些沙門釋子不知羞愧，接受食物沒有厭足。對外自稱：『我瞭解正法。』像這樣怎麼會有正法？盛飯過多以至於無法盛湯，好像飢餓貪吃的人一樣。』眾比丘聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能盛飯過多以至於無法盛湯？』眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因此事召集比丘僧眾，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你們怎麼能盛飯過多以至於無法盛湯？』佛陀用無數種方法呵責六群比丘后，告訴眾比丘說：『這些愚癡的人！增長多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，爲了聚集十種利益乃至正法久住，想要說戒的人應當這樣說：平缽受羹，式叉迦羅尼（Śikṣā-karaṇī，應學）。』
比丘的定義如上所述。
如果彼比丘明知故犯，沒有將缽放平就接受湯，則犯應懺突吉羅（Dukkrta，惡作罪）。因為明知故犯，所以犯非威儀突吉羅；如果不是明知故犯，則犯突吉羅。比丘尼，犯突吉羅。
式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是，有時有這樣的疾病，有時缽太小掉在食案上，如果等量接受，則不犯。
無犯者，
【English Translation】 English version: At that time, the Buddha was in the Jetavana Anathapindika-arama (Gīta-vana Anāthapiṇḍika-ārāma, Jeta Grove Anathapindika's Monastery) in Śrāvastī (Śrāvastī). There was a householder who invited the Sangha (Saṃgha) to prepare a meal. That night, he prepared the food, and the next day he went to inform the monks that the time for the meal had arrived. The monks put on their robes, carried their bowls, and went to the householder's home to take their seats. The householder personally served various foods and soups. The group of six monks took too much rice, so they could not receive soup. When the householders saw this, they all criticized and said, 'These Śākya (Śākya) ascetics are shameless and take without satisfaction. Outwardly, they claim, 'I know the true Dharma (Dharma).' How can there be true Dharma like this? They take too much rice so they cannot receive soup, like hungry and greedy people.' When the monks heard this, some of them who were content with little, practiced asceticism, were eager to learn the precepts, and knew shame, rebuked the group of six monks, saying, 'How can you take too much rice so that you cannot receive soup?' The monks went to the World Honored One (Bhagavan), bowed their heads to his feet, sat on one side, and reported the matter in detail to the World Honored One. At that time, the World Honored One gathered the monastic community because of this matter and rebuked the group of six monks, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of ascetics, not in accordance with pure conduct, not in accordance with the practice of following the Dharma, and should not be done. How can you take too much rice so that you cannot receive soup?' After the Buddha rebuked the group of six monks in countless ways, he told the monks, 'These foolish people! They increase many defiled things and are the first to break the precepts. From now on, I will establish precepts for the monks, to gather ten benefits and to ensure the long-lasting of the true Dharma. Those who wish to recite the precepts should say: 'Receive soup with a level bowl, this is a training (Śikṣā-karaṇī).'
The definition of 'monk' is as described above.
If that monk deliberately does not level the bowl and receives soup, he commits a Dukkrta (Dukkrta, offense of wrong-doing). Because it is done deliberately, he commits a Dukkrta of improper conduct; if it is not done deliberately, he commits a Dukkrta. A nun commits a Dukkrta.
A Śikṣamāṇā (Śikṣamāṇā, female trainee), a Śrāmaṇera (Śrāmaṇera, novice monk), a Śrāmaṇerikā (Śrāmaṇerikā, novice nun) commits a Dukkrta. This is what is called an offense.
There is no offense if there is such a disease, or if the bowl is too small and falls on the table, or if the amount received is equal, there is no offense.
No offense for those who...
最初未制戒，癡狂、心亂、痛惱所纏。(二十八竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧供設飯食，即夜辦具種種甘膳，晨朝往白時到。時諸比丘，到時著衣持缽往居士家就座而坐。居士手自斟酌種種飲食及羹。時居士下飯已，入內取羹。比取羹還，六群比丘食飯已盡，居士問言：「飯在何處？」比丘報言：「我已食盡。」時居士與羹已，復還取飯。比取飯還，食羹已盡。居士問言：「羹在何處？」報言：「我已食盡。」時居士即嫌言：「沙門釋子不知慚愧、受無厭足。外自稱言：『我知正法。』如是有何正法？飯至羹未至，飯已盡；羹至飯未至，羹已盡，似如飢餓之人。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何受飯羹未至飯已盡，羹至飯未至羹已盡？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等受飯羹未至飯已盡，羹至飯未至羹已盡？」以無數方便呵責六群比丘已，告諸比丘言：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：羹飯等食，式叉迦羅尼。」
【現代漢語翻譯】 現代漢語譯本：最初沒有制定戒律，是因為當時沒有出現因癡狂、精神錯亂或被痛苦煩惱所困擾而犯戒的情況。（第二十八章完）
當時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama，釋迦牟尼佛在世時在舍衛城弘法的主要場所）說法。當時有一位居士（在家信徒）邀請眾僧接受供養，準備了各種美味佳餚。第二天早晨，他前去告知僧眾齋飯已經準備好。眾比丘（佛教僧侶）按時穿好衣服，拿著缽前往居士家就座。居士親自為大家斟酌各種飲食和羹湯。居士給大家添完飯後，進入內室去取羹湯。當他端著羹湯回來時，六群比丘（行為不端的比丘團體）已經把飯吃光了。居士問道：『飯在哪裡？』比丘回答說：『我們已經吃完了。』居士把羹湯分給大家后，又回去取飯。當他端著飯回來時，大家又把羹湯喝光了。居士抱怨說：『這些沙門釋子（佛教出家人）不知羞恥，貪得無厭。他們還自稱『我瞭解正法』。這算什麼正法？飯來了羹湯沒來，飯就吃光了；羹湯來了飯沒來，羹湯又喝光了，簡直像一群餓死鬼。』眾比丘聽了這話，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，紛紛指責六群比丘說：『你們怎麼能這樣，羹湯沒來飯就吃光了，羹湯來了飯又吃光了？』眾比丘前往世尊（釋迦牟尼佛）處，頂禮佛足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因此事召集比丘僧眾，呵斥六群比丘說：『你們這樣做是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。你們怎麼能這樣，羹湯沒來飯就吃光了，羹湯來了飯又吃光了？』世尊用無數方法呵斥六群比丘后，告訴眾比丘說：『這些人真是愚癡！他們開啟了多種有漏（導致輪迴）的途徑，是最初的犯戒者。從今以後，我要為比丘們制定戒律，以成就十種功德，乃至正法久住。想要說戒的人應當這樣說：羹飯等食，式叉迦羅尼（sikṣā-karaṇī，應學，學習的科目）。』
【English Translation】 English version: Initially, precepts were not established because there were no instances of offenses committed due to madness, mental derangement, or being afflicted by pain and distress. (End of Chapter 28)
At that time, the Buddha was residing in Jeta's Grove, Anathapindika's Park in Shravasti (Śrāvastī, a major city in ancient India where the Buddha spent considerable time). There was a householder (lay devotee) who invited the Sangha (monastic community) for a meal, preparing various delicious foods the night before. The next morning, he went to inform the monks that the meal was ready. The Bhikshus (Buddhist monks), at the appointed time, put on their robes, carried their bowls, and went to the householder's home, where they took their seats. The householder personally served various foods and soups. After serving the rice, the householder went inside to fetch the soup. When he returned with the soup, the Group of Six Bhikshus (a group of misbehaving monks) had already finished all the rice. The householder asked, 'Where is the rice?' The Bhikshus replied, 'We have already eaten it all.' After the householder served the soup, he went back to fetch the rice. When he returned with the rice, they had already finished all the soup. The householder complained, 'These Shramana Shakya-sons (Buddhist renunciants) are shameless and insatiable. They even claim, 'I understand the True Dharma.' What kind of True Dharma is this? When the rice came, the soup had not yet come, and the rice was finished; when the soup came, the rice had not yet come, and the soup was finished, just like a group of starving ghosts.' Upon hearing this, the Bhikshus who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the Group of Six Bhikshus, saying, 'How could you do this, finishing the rice before the soup came, and finishing the soup before the rice came?' The Bhikshus went to the World-Honored One (the Buddha), bowed their heads at his feet, and sat to one side, relating the entire incident to the World-Honored One. The World-Honored One then, because of this incident, gathered the Bhikshu Sangha and rebuked the Group of Six Bhikshus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not pure, not in accordance with the practice, and should not be done. How could you do this, finishing the rice before the soup came, and finishing the soup before the rice came?' After rebuking the Group of Six Bhikshus with countless methods, the World-Honored One told the Bhikshus, 'These foolish people! They have opened up many paths to outflows (causes of rebirth), and are the first offenders. From now on, I will establish precepts for the Bhikshus, in order to accomplish ten benefits, and for the True Dharma to abide long. Those who wish to recite the precepts should say thus: 'Soup, rice, and other foods, a training to be observed (śikṣā-karaṇī, a subject of learning).'
比丘義如上。
彼不等者，飯至羹未至飯已盡，羹至飯未至羹已盡。
若比丘，故作不等羹飯食者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時正須飯不須羹，或時正須羹不須飯，或日時欲過，或命難、梵行難，疾疾食無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十九竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧供設飯食，即夜辦具種種多美飲食，晨朝往白時到。時諸比丘，著衣持缽詣居士家就座而坐，時居士手自斟酌飲食。時六群比丘不次第取食食。時諸居士見已皆譏嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』如是有何正法？不次第受食食，譬如豬狗食，亦如牛驢烏鳥食。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何不次第受食？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等不次第食？」以無數方便呵責六群比丘
【現代漢語翻譯】 現代漢語譯本 比丘的定義如上所述。 所謂『不等』，是指飯菜端上來時，羹湯還沒到，飯就已經吃完了；或者羹湯端上來時，飯還沒到，羹湯就已經喝完了。 如果比丘明知故犯，不等羹飯就食用，就犯了應懺罪（突吉羅）。因為是明知故犯，所以也犯了非威儀罪（突吉羅）；如果不是明知故犯，就只犯突吉羅罪。 比丘尼犯突吉羅罪；式叉摩那（受過部分戒律的沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼）也犯突吉羅罪。這就是所謂的犯戒。 以下情況不構成犯戒：有時因為生病，有時只需要吃飯不需要羹湯，有時只需要羹湯不需要吃飯，或者時間緊迫，或者面臨生命危險、梵行（清凈行）的危險，快速食用沒有罪過。 以下情況也不構成犯戒：最初佛陀還未制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所困擾。（第二十九條戒律結束） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有一位居士（householder）邀請僧眾供養齋飯，當晚就準備了各種美味佳餚，第二天早晨前去稟告齋飯時間已到。眾比丘穿好袈裟，拿著缽，前往居士家就座。當時，居士親自為大家斟酌飲食。這時，六群比丘（group of six monks）不按次序取用食物。眾居士看到后，都譏諷他們說：『這些沙門釋子（Śākyaputra ascetics）不知羞恥，貪得無厭。對外自稱：『我懂得正法（Dharma）。』像這樣有什麼正法可言？不按次序取用食物，就像豬狗一樣，也像牛驢烏鴉一樣。』眾比丘聽到了這些話，其中那些少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘，就責備六群比丘說：『你們怎麼能不按次序取用食物呢？』眾比丘前往世尊（Bhagavan）處，頂禮佛足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不合清凈之行、不合隨順之行，是不應該做的。你們怎麼能不按次序食用呢？』用無數種方法呵斥六群比丘。
【English Translation】 English version The definition of a Bhikkhu (monk) is as above. 『Unequal』 means that when the rice is served, the soup hasn't arrived yet, and the rice is already finished; or when the soup is served, the rice hasn't arrived yet, and the soup is already finished. If a Bhikkhu knowingly and intentionally eats rice and soup unequally, he commits an offense requiring confession (Dukkata). Because it is done knowingly, he also commits an offense of improper conduct (Dukkata); if it is not done knowingly, he only commits a Dukkata offense. A Bhikkhuni (nun) commits a Dukkata offense; a Sikkhamana (female novice undergoing training), a Samanera (male novice), and a Samaneri (female novice) also commit a Dukkata offense. This is what is meant by committing an offense. The following situations do not constitute an offense: sometimes due to illness, sometimes one only needs rice and not soup, sometimes one only needs soup and not rice, or when time is pressing, or when facing danger to life or the Brahmacariya (holy life), eating quickly is not an offense. The following situations also do not constitute an offense: when the Buddha had not yet established the precepts, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (The twenty-ninth precept ends) At that time, the Buddha was in the Jeta Grove (Jetavana-ārāma) in Śrāvastī (Savatthi), in the park of Anāthapiṇḍada (Anathapindika). At that time, a householder (gahapati) invited the Sangha (community of monks) for a meal, and that night he prepared various delicious foods. In the morning, he went to inform them that the time for the meal had arrived. The Bhikkhus, having put on their robes and carrying their bowls, went to the householder's home and sat down. At that time, the householder personally served the food and drink. Then, the group-of-six monks (chabbaggiya bhikkhus) took food without following the proper order. When the householders saw this, they all criticized and complained, saying, 'These Śākyaputra ascetics (recluses, followers of the Sakya clan) are shameless and insatiable. Outwardly, they claim, 'I know the true Dharma (law, teaching).' What true Dharma is there in this? Taking food out of order is like pigs and dogs, or like cows, donkeys, crows, and birds eating.' When the Bhikkhus heard this, those who were content with little, practiced asceticism (ascetic practices), delighted in learning the precepts, and were conscientious, rebuked the group-of-six monks, saying, 'How can you take food out of order?' The Bhikkhus went to the Blessed One (Bhagavan), bowed their heads at his feet, sat down on one side, and reported the matter to the Blessed One in detail. At that time, the Blessed One, because of this matter, gathered the community of Bhikkhus and rebuked the group-of-six monks, saying, 'What you have done is wrong, it is not proper conduct, it is not the way of a recluse, it is not pure conduct, it is not in accordance with the practice, it is not something that should be done. How can you eat out of order?' He rebuked the group-of-six monks in countless ways.
已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：以次食，式叉迦羅尼。」
比丘義如上。
彼不次第食者，缽中處處取食食。
彼比丘，故為不次第取食食者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時患飯熱挑取冷處食，若日時欲過，若命難、梵行難，如是疾疾食無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請眾僧欲供設種種羹飯，即夜辦供具，明日往白時到。諸比丘，著衣持缽往詣其家就座而坐，居士手自斟酌種種飲食。時六群比丘，受食當挑缽中而食令現空。時居士譏嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』如是有何正法？受食似如牛驢駱駝豬狗，似如烏鳥食無異。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等當挑缽中而食？」時諸比丘往世尊所，頭面禮足在一面座，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比
【現代漢語翻譯】 現代漢語譯本： 佛陀說完，告訴眾比丘：『這些愚癡的人！製造多種產生煩惱的處所，最初就違反戒律。從今以後，我要為比丘們制定戒律，總結出十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：以次食，式叉迦羅尼（學處）。』 比丘的定義如前所述。 所謂『不次第食』，是指在缽中到處挑揀食物來吃。 如果比丘明知故犯，不按順序取食，就犯應懺罪（突吉羅）。因為是故意所為，所以犯非威儀罪（突吉羅）；如果不是故意，則犯突吉羅罪。 比丘尼犯突吉羅罪；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）也犯突吉羅罪。這就是所謂的犯戒。 以下情況不構成犯戒：有時生病，有時因為飯太熱而挑取涼的地方吃，如果時間快要過了，或者面臨生命危險、梵行危險，這樣快速地吃東西沒有罪。 以下情況不構成犯戒：最初未制定戒律時，癡狂、精神錯亂、被痛苦煩惱所纏繞。（第三十條戒律結束） 當時，佛陀在舍衛國祇樹給孤獨園。當時，有一位居士邀請眾僧，想要供養各種羹飯，當晚就準備好了供品，第二天早上前去稟告時間已到。眾比丘穿好衣服，拿著缽前往居士家就座。居士親自斟酌各種飲食。當時，六群比丘接受食物時，挑揀缽中的食物，使缽很快就空了。居士譏諷責備說：『這些沙門釋子不知羞恥，接受供養沒有厭足。對外自稱：『我瞭解正法。』像這樣有什麼正法可言？接受食物的樣子像牛驢駱駝豬狗，像烏鴉鳥雀一樣，和它們吃東西沒什麼區別。』當時，眾比丘聽到這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能挑揀缽中的食物來吃呢？』當時，眾比丘前往世尊處，頭面禮足，在一旁坐下，將此事的前因後果都告訴了世尊。世尊當時因為這件事召集比丘僧眾，呵斥六群比丘
【English Translation】 English version: Having spoken, the Buddha addressed the Bhikkhus (monks): 'These foolish people! They create many sources of defilement and are the first to violate the precepts. From now on, I will establish precepts for the Bhikkhus, summarizing ten benefits, even for the long-lasting of the true Dharma. Those who wish to recite the precepts should say: 『Eating in order, Sikkhākaraṇī (training precept).』 The definition of Bhikkhu is as mentioned above. 『Eating not in order』 refers to picking food from various places in the bowl to eat. If a Bhikkhu knowingly and intentionally eats without following the order, he commits an offense requiring confession (Dukkata). Because it was done intentionally, he commits a non-decorum Dukkata offense; if it was not intentional, he commits a Dukkata offense. A Bhikkhuni (nun) commits a Dukkata offense; a Sikkhamana (female trainee), a Samanera (male novice), and a Samaneri (female novice) also commit a Dukkata offense. This is what is meant by committing an offense. The following do not constitute offenses: sometimes there is illness, sometimes because the rice is too hot, one picks from the cooler areas to eat; if the time is about to pass, or if there is danger to life or the holy life, eating quickly in this way is without offense. The following do not constitute offenses: when the precepts were not yet established, being insane, mentally disturbed, or afflicted by pain and suffering. (The thirtieth precept ends) At that time, the Buddha was in Jeta's Grove in Anathapindika's Park in Savatthi (Śrāvastī). At that time, a householder invited the Sangha (community of monks) and wished to offer various soups and rice. That night, he prepared the offerings, and the next morning, he went to inform them that the time had arrived. The Bhikkhus, wearing their robes and carrying their bowls, went to the householder's home and sat down. The householder personally served various foods. At that time, the group of six Bhikkhus, when receiving food, picked and chose from their bowls, quickly emptying them. The householder criticized and blamed them, saying: 'These Śramana (ascetics), descendants of Shakya (釋迦), do not know shame, accepting offerings without satisfaction. Outwardly, they claim: 『I know the true Dharma.』 What true Dharma is there in this? The way they accept food is like oxen, donkeys, camels, pigs, and dogs, like crows and birds, no different from how they eat.』 At that time, the Bhikkhus heard these words, and among them, those who were content with little, practiced asceticism, were eager to learn the precepts, and knew shame, blamed the group of six Bhikkhus, saying: 'How can you pick and choose food from your bowls to eat?' At that time, the Bhikkhus went to the World Honored One (世尊), bowed their heads to his feet, sat to one side, and told the World Honored One the entire story. The World Honored One, at that time, gathered the Bhikkhu Sangha because of this matter and rebuked the group of six Bhikkhus.
丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何汝等受食當挑缽中而食？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得挑缽中而食，式叉迦羅尼。」
比丘義如上。
彼挑缽中食者，置四邊挑中央至缽底。
若比丘，故為挑缽中食者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若患食熱開中令冷，若日時欲過，若命難、梵行難，疾疾刳缽中食者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十一竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請眾僧欲供設種種好食，即夜辦具已，晨朝往白時到。諸比丘著衣持缽詣居士家就座而坐。爾時居士手自斟酌種種羹飯。爾時六群比丘，自為己索食如似飢餓。時諸居士見已皆譏嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』如是有何正法？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何自為己索食
【現代漢語翻譯】 現代漢語譯本 丘（指佛陀）說：『你們所做的是不對的，不合乎威儀，不合乎沙門（出家修行者）的規範，不是清凈的行為，也不是隨順修行的行為，是不應該做的。為什麼你們接受食物時要挑撥缽中的食物來吃呢？』佛陀用無數的方法呵斥了六群比丘之後，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：不得挑撥缽中的食物來吃，這是式叉迦羅尼（學處）。』 比丘（bhiksu，男性出家眾）的定義如上所述。 所謂『挑缽中食』，是指把四邊的食物撥開，挑取中央的食物直至缽底。 如果比丘明知故犯，挑撥缽中的食物來吃，就犯了應懺悔的突吉羅（dukkhata，輕罪）。因為是故意所為，所以犯了非威儀的突吉羅；如果不是故意所為，就犯了突吉羅。 比丘尼（bhiksuni，女性出家眾）犯突吉羅；式叉摩那（siksamana，預備出家的女子）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼）犯突吉羅。這就是所謂的犯戒。 不犯的情況是：有時因為生病，如果因為食物太熱而撥開中間讓它冷卻，如果時間快要過了，或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，快速地挖取缽中的食物來吃，就沒有犯戒。 沒有犯戒的情況是：最初沒有制定戒律時，或者因為癡狂、心神錯亂、被痛苦所纏繞。（第三十一竟） 當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位居士（upasaka，在家信徒）邀請眾僧，想要供養各種美味的食物，當晚就準備好了，早晨前去稟告時間已到。眾比丘穿好衣服，拿著缽前往居士家就座。當時居士親手為大家斟酌各種羹飯。當時六群比丘，自己為自己索要食物，好像非常飢餓一樣。當時各位居士看到后都譏諷嫌棄地說：『這些沙門釋子（sramana，釋迦牟尼佛的弟子）不知慚愧，接受食物沒有厭足。對外自稱說：『我知道正法。』像這樣有什麼正法可言？』當時眾比丘聽到后，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知道慚愧的人，責備六群比丘說：『你們怎麼能自己為自己索要食物呢？』
【English Translation】 English version The Buddha said: 'What you are doing is wrong, not in accordance with proper conduct, not in accordance with the rules of a sramana (monk), not a pure practice, not a practice that leads to liberation, and should not be done. Why do you pick and choose food from your bowls when you receive it?' After rebuking the group of six monks with countless methods, the Buddha told the monks: 'These foolish people! Many sources of defilement, the first violation of the precepts. From now on, I will establish a precept for the bhiksus (monks), gathering ten benefits, even for the long-lasting of the dharma (teachings), those who wish to recite the precepts should say: One must not pick and choose food from the bowl, this is a sikshakarani (training rule).' The definition of bhiksu (monk) is as above. To 'pick and choose food from the bowl' means to push the food to the four sides and pick from the center down to the bottom of the bowl. If a bhiksu (monk) knowingly picks and chooses food from the bowl, he commits a dukkhata (wrongdoing) that requires confession. Because it was done intentionally, he commits a dukkhata for improper conduct; if it was not done intentionally, he commits a dukkhata. A bhiksuni (nun) commits a dukkhata; a siksamana (female novice undergoing training), a sramanera (male novice), a sramanerika (female novice) commit a dukkhata. This is what is called an offense. There is no offense in the following situations: sometimes due to illness, if the food is too hot and one opens the middle to let it cool, if the time is about to pass, or if there is a danger to life or to brahmacarya (celibate life), and one quickly scoops the food from the bowl, there is no offense. There is no offense in the following situations: when the precept was not yet established, or due to madness, mental confusion, or being afflicted by pain. (End of thirty-first) At that time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's Park in Sravasti (Sravasti). At that time, a upasaka (layman) invited the monastic community, wanting to offer various delicious foods, and prepared everything that night, and went in the morning to announce that the time had arrived. The bhiksus (monks) put on their robes, carried their bowls, and went to the layman's house to sit down. At that time, the layman personally served various soups and rice. At that time, the group of six monks asked for food for themselves, as if they were very hungry. When the laymen saw this, they all criticized and disliked it, saying: 'These sramanas (followers of the Buddha) of the Sakya clan are shameless and insatiable in receiving food. They claim to know the true dharma (teachings). What true dharma is there in this?' When the bhiksus (monks) heard this, those who were content with little, practiced dhuta (asceticism), enjoyed learning the precepts, and knew shame, rebuked the group of six monks, saying: 'How can you ask for food for yourselves?'
？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等云何自為己索食？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得自為己索羹飯，式叉迦羅尼。」如是世尊與比丘結戒。
時諸病比丘皆有疑，不敢自為己索食，亦不敢為他索、若他索食與亦不敢食。佛言：「自今已去聽病比丘自為己索食、為他索，若他為己索，得食。自今已去當如是說戒：若比丘不病，不得自為己索飯羹，式叉迦羅尼。」
比丘義如上。
彼比丘不病故自為己索羹飯，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若病者自索，若為他索，他為己索，若不求而得，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十二竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請眾僧供設種種羹飯，即夜辦具已，晨朝往白時到。諸比丘著衣持缽往居士家就座而坐，居士手自
【現代漢語翻譯】 現代漢語譯本： 比丘們聽后，前往世尊（Buddha，受人尊敬的覺悟者）處，頂禮世尊的雙足，然後在一旁坐下，將事情的緣由全部告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家修行者）的規範、不是清凈的行為、不順應修行之道，是不應該做的。你們怎麼能自己為自己索要食物呢？』世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：『這些愚癡的人！在多種容易產生煩惱的地方，最初違反了戒律。從今以後，為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：不得自己為自己索要羹飯，這是應當學習的。』就這樣，世尊為比丘們制定了戒律。
當時，一些生病的比丘們都有疑問，不敢自己為自己索要食物，也不敢為他人索要，如果別人索要食物給他們，他們也不敢吃。佛陀說：『從今以後，允許生病的比丘自己為自己索要食物、為他人索要，如果他人為自己索要，可以接受食物。從今以後，應當這樣說戒：如果比丘沒有生病，不得自己為自己索要飯羹，這是應當學習的。』
比丘（bhikṣu，男性出家修行者）的定義如前所述。
如果比丘沒有生病，卻自己為自己索要羹飯，犯應懺悔的突吉羅（Duṣkṛta，輕罪）。因為明知故犯，犯非威儀的突吉羅；如果不是明知故犯，犯突吉羅。
比丘尼（bhikṣuṇī，女性出家修行者），犯突吉羅；式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男沙彌）、沙彌尼（Śrāmaṇerī，女沙彌），犯突吉羅。這就是所謂的犯戒。
不犯的情況：如果生病的人自己索要，如果為他人索要，他人為自己索要，如果沒索要而得到，沒有犯戒。
沒有犯戒的情況：最初未制定戒律時，癡狂、心神錯亂、被痛苦所纏繞。（第三十二條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有位居士（householder，在家信徒）邀請僧眾供養各種羹飯，當天晚上就準備好了，第二天早晨前去稟告時間已到。眾比丘穿好衣服，拿著缽，前往居士家就座。
【English Translation】 English version: The Bhikṣus (monks) then went to the Blessed One (Buddha, the enlightened one worthy of respect), bowed their heads to his feet, and sat down on one side, relating the entire cause and reason to the Blessed One. The Blessed One, on that occasion, gathered the Bhikṣu Sangha (monastic community) and rebuked the group of six Bhikṣus, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Śrāmaṇa (wandering ascetic), not pure conduct, not in accordance with the practice, and should not be done. How can you ask for food for yourselves?' After rebuking the group of six Bhikṣus in countless ways, he told the Bhikṣus: 'These foolish people! In many places where defilements arise, they have initially violated the precepts. From now on, I will establish a precept for the Bhikṣus, in order to gather ten merits, and even for the long duration of the True Dharma, those who wish to recite the precepts should say this: One should not ask for soup and rice for oneself, this is a training rule (Śikṣākaraṇī).' Thus, the Blessed One established a precept for the Bhikṣus.
At that time, some sick Bhikṣus had doubts and did not dare to ask for food for themselves, nor did they dare to ask for others. If others asked for food for them, they did not dare to eat it. The Buddha said: 'From now on, sick Bhikṣus are allowed to ask for food for themselves, to ask for others, and if others ask for them, they may accept the food. From now on, the precept should be recited as follows: If a Bhikṣu is not sick, he should not ask for soup and rice for himself, this is a training rule (Śikṣākaraṇī).'
The definition of Bhikṣu (male monastic) is as above.
If a Bhikṣu is not sick, but asks for soup and rice for himself, he commits a Duṣkṛta (wrongdoing) that should be confessed. Because it was done knowingly, he commits a Duṣkṛta of non-decorum; if it was not done knowingly, he commits a Duṣkṛta.
A Bhikṣuṇī (female monastic) commits a Duṣkṛta; a Śikṣamāṇā (female trainee monastic), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commit a Duṣkṛta. This is what is called an offense.
Non-offenses: If a sick person asks for himself, if he asks for others, if others ask for him, if he obtains it without asking, there is no offense.
No offense: Initially, when the precepts were not established, if one is insane, mentally disturbed, or afflicted by pain. (End of the thirty-second precept)
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (city). At that time, a householder (lay devotee) invited the Sangha (monastic community) to offer various soups and rice. He prepared everything that night and went to inform them in the morning that the time had come. The Bhikṣus put on their robes, carried their bowls, and went to the householder's house to sit down.
斟酌羹飯。時居士與一六群比丘羹已，識次更取羹，比丘於後即以飯覆羹。居士還問言：「羹在何處？」比丘默然。時居士即嫌言：「此沙門釋子不知慚愧、受取無厭。外自稱言：『我知正法。』以飯覆羹如似飢餓人，如是有何正法？」時諸比丘聞已，皆共嫌責六群比丘言：「汝等云何受食，以飯覆羹更望得耶？」爾時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等以飯覆羹更望得耶？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得以飯覆羹，式叉迦羅尼。」如是世尊與比丘結戒。
時有比丘請食，羹污手、污缽、污衣手巾，有疑，不敢以飯覆羹。佛言：「自今已去聽請食者無犯。欲說戒者當如是說：不得以飯覆羹更望得，式叉迦羅尼。」
比丘義如上。
若彼故為以飯覆羹更望得者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若請
食，或時正須羹，有時正須飯，無犯。
無犯者，最初未制戒，癡狂、心亂、痛苦所纏。(三十三竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請諸比丘欲設羹飯並種種好食，即夜辦具已，晨朝往白時到。諸比丘著衣持缽往詣家士家就座而坐，時居士手自斟酌羹飯種種好食。時六群比丘中一比丘得食分少，見比坐分多，即語居士言：「汝今請僧與食自恣，欲與多者便與多，欲與少者便與少。汝居士有愛！」居士報言：「我平等想與耳，何故言我有愛耶？」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「汝云何左右視比坐缽中耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等左右視比坐缽中多少？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得視比坐缽中，式叉迦羅尼。」
比丘義如上。
是中視比坐缽中者，誰多誰少耶？
若彼比丘故為視比坐多少者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作
【現代漢語翻譯】 現代漢語譯本：食物方面，有時需要湯，有時需要飯，不要違犯。
不違犯的情況是：最初未制定戒律時，以及癡狂、心亂、被痛苦纏繞的時候。（第三十三條完）
當時佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama，地名，是佛陀常住的精舍）。當時有一位居士（lay follower，在家佛教徒）邀請眾比丘（bhikkhus，佛教僧侶）去他家，準備了湯飯和各種美食，當晚就準備好了。第二天早上，他去告訴比丘們時間到了。眾比丘穿好僧衣，拿著缽，前往居士家就座。當時，居士親自為大家斟酌湯飯和各種美食。當時，六群比丘（group of six monks，佛教僧團中的一個團體，常被描述為行為不端）中的一位比丘得到的食物較少，看到旁邊的人分到的多，就對居士說：『你現在請僧眾來吃飯，應該隨意分配，想給誰多就給誰多，想給誰少就給誰少。你這位居士有偏愛！』居士回答說：『我是平等地對待大家，為什麼說我有偏愛呢？』當時，眾比丘聽了，其中有少欲知足、修頭陀行（ascetic practices，苦行）、樂於學習戒律、知慚愧的人，呵斥六群比丘說：『你們怎麼能左右觀看別人缽里的食物多少呢？』眾比丘前往世尊（Bhagavan，佛陀的尊稱）處，頭面禮足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧眾，呵斥六群比丘說：『你們這樣做是不對的，不合威儀、不合沙門法（the way of a renunciate，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。你們怎麼能左右觀看別人缽里的食物多少呢？』世尊用無數種方法呵斥了六群比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初違犯戒律。從今以後，我要為比丘們制定戒律，集合十種功德，乃至正法久住。想要說戒的人應當這樣說：不得觀看別人缽里的食物多少，這是式叉迦羅尼（sikkha-karani，應學事項）。』
比丘的定義如上所述。
這裡所說的『觀看別人缽里的食物多少』，是指看誰多誰少嗎？
如果那位比丘故意觀看別人缽里的食物多少，就犯了應懺悔的突吉羅（dukkhata，輕罪）。因為是故意所為，所以犯了非威儀的突吉羅；如果不是故意的……
【English Translation】 English version: Regarding food, sometimes soup is needed, sometimes rice is needed, do not violate.
Non-violation occurs when the precepts were not initially established, and in cases of insanity, mental confusion, or being afflicted by suffering. (End of the thirty-third)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi Jetavana Anathapindika-arama). At that time, a lay follower (upasaka) invited the bhikkhus (monks) to his house, preparing soup, rice, and various delicacies. He prepared everything that night, and in the morning, he went to inform the bhikkhus that the time had come. The bhikkhus put on their robes, carried their bowls, and went to the lay follower's house to take their seats. At that time, the lay follower personally served soup, rice, and various delicacies to everyone. Then, one of the six-group bhikkhus (Chabbaggiya) received a smaller portion of food. Seeing that the person next to him had a larger portion, he said to the lay follower, 'Now that you have invited the Sangha (community of monks) to eat, you should distribute the food as you please, giving more to those you want to give more to, and less to those you want to give less to. You, lay follower, are showing favoritism!' The lay follower replied, 'I am giving equally to everyone. Why do you say that I am showing favoritism?' At that time, the bhikkhus heard this, and among them were those who were content with little, practiced asceticism (tudong), delighted in learning the precepts, and knew shame and remorse. They rebuked the six-group bhikkhus, saying, 'How can you look left and right at the amount of food in the bowls of those sitting next to you?' The bhikkhus went to the Blessed One (Bhagavan), bowed their heads to his feet, sat on one side, and told the Blessed One about this matter in detail. At that time, the Blessed One gathered the bhikkhu Sangha because of this matter and rebuked the six-group bhikkhus, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a renunciate (samana), not pure, not in accordance with the practice, and should not be done. How can you look left and right at the amount of food in the bowls of those sitting next to you?' After rebuking the six-group bhikkhus in countless ways, the Blessed One told the bhikkhus, 'These foolish people! Many places of defilement, initially violating the precepts. From now on, I will establish a precept for the bhikkhus, gathering ten benefits, so that the true Dharma may abide long. Those who wish to recite the precepts should say this: One should not look at the amount of food in the bowls of those sitting next to you. This is a training rule (sikkha-karani).'
The definition of bhikkhu is as mentioned above.
Here, 'looking at the amount of food in the bowls of those sitting next to you' means looking at who has more and who has less?
If that bhikkhu intentionally looks at the amount of food in the bowls of those sitting next to him, he commits a dukkata (wrongdoing) that should be confessed. Because it was done intentionally, he commits a dukkata of improper conduct; if it was not intentional...
，犯突吉羅。
比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若比坐病、若眼闇，為看得食不得食、凈不凈、受未受，如是無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請比丘僧欲供設種種好食，即夜辦具已，晨朝往白時到。諸比丘著衣持缽往詣居士家就座而坐，居士手自斟酌種種飲食。有六群比丘受羹飯已左右顧視，不覺比坐比丘取其羹藏之。彼自看不見羹，問言：「我向受羹今在何處？」比坐比丘言：「汝何處來耶？」彼答言：「我在此置羹在前，左右看視而今無。」爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝受羹左右顧視？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等受羹食而左右顧視？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：當系缽想食，式叉迦羅尼。」
比丘義如上。
不
【現代漢語翻譯】 ，犯突吉羅（Dukkata，一種輕微的違戒行為）。
比丘尼（Bhikkhuni，女性出家人）、式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的見習出家人）、沙彌尼（Sramanerika，女性的見習出家人），犯突吉羅。這叫做犯戒。
不犯的情況是：有時有這樣的疾病，如果因為坐病、或者眼睛看不見，爲了看是否能得到食物、是否能吃、是否乾淨、是否已經接受，像這樣的情況沒有犯戒。
沒有犯戒的情況是：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第三十四條戒律結束）
當時佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有位居士（lay follower）邀請比丘僧團（bhikkhu sangha）供養各種美食，當天晚上就準備好了，早晨前去稟告時間已到。眾比丘穿好衣服，拿著缽（patra）前往居士家就座。居士親自斟酌各種飲食。有六群比丘（the group of six monks）接受羹飯後左右環顧，沒有注意到旁邊的比丘拿走了他的羹藏起來。他自己看不見羹，問道：『我剛才接受的羹現在在哪裡？』旁邊的比丘說：『你從哪裡來的？』他回答說：『我把羹放在這裡，剛才還在前面，左右看看現在沒有了。』當時眾比丘聽到了，其中有少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧的人，責怪六群比丘說：『你們怎麼能接受羹后左右環顧呢？』眾比丘前往世尊（Bhagavan）處，頭面禮足后在一旁坐下，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧團，呵責六群比丘說：『你們所做的事情不對，不合威儀、不合沙門法（the way of ascetics）、不清凈、不隨順修行，是不應該做的。你們怎麼能接受羹食而左右環顧呢？』用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！這是多種煩惱的根源，是最初的犯戒。從今以後為比丘們制定戒律，集合十種功德，乃至爲了正法久住，想要說戒的人應當這樣說：應當繫念缽想而食，這是式叉迦羅尼（Sikkha-karani，應學之事）。』
比丘的定義如上。
不犯的情況是：
【English Translation】 , commits a Dukkata (a minor offense).
A Bhikkhuni (female monastic), a Siksamana (probationary female monastic), a Sramanera (male novice), a Sramanerika (female novice), commits a Dukkata. This is called an offense.
There is no offense if there is such an illness, such as sitting sickness, or blindness, in order to see whether food can be obtained, whether it can be eaten, whether it is clean, whether it has been received, there is no offense in such cases.
There is no offense in the beginning when the precepts were not established, or due to ignorance, madness, mental confusion, or being entangled in pain and suffering. (End of the thirty-fourth precept)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, a householder (lay follower) invited the Bhikkhu Sangha (community of monks) to offer various delicious foods. He prepared everything that night and went to inform them in the morning that the time had come. The Bhikkhus, wearing their robes and carrying their bowls (patra), went to the householder's home and sat down. The householder personally served various foods. The group of six monks (the group of six monks), after receiving the soup and rice, looked around. Without realizing it, the Bhikkhu sitting next to him took his soup and hid it. He himself could not see the soup and asked, 'Where is the soup I just received?' The Bhikkhu sitting next to him said, 'Where did you come from?' He replied, 'I put the soup here in front of me, and now it is gone after looking around.' At that time, the Bhikkhus heard this, and among them were those who were content with little, practiced asceticism (ascetic practices), were eager to learn the precepts, and knew shame and remorse. They criticized the group of six monks, saying, 'How can you look around after receiving the soup?' The Bhikkhus went to the Blessed One (Bhagavan), bowed their heads to his feet, sat down on one side, and reported the matter in detail to the Blessed One. The Blessed One then gathered the Bhikkhu Sangha because of this matter and rebuked the group of six monks, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of ascetics (the way of ascetics), not pure, not in accordance with practice, it should not be done. How can you look around while receiving soup and food?' After rebuking the group of six monks in countless ways, he told the Bhikkhus, 'These foolish people! This is the root of many defilements, the first offense. From now on, I will establish precepts for the Bhikkhus, gathering ten merits, even for the long-lasting of the Dharma, those who want to recite the precepts should say it like this: One should eat with mindfulness of the bowl, this is a training rule (Sikkha-karani).'
The definition of Bhikkhu is as above.
There is no offense if:
系缽想者，左右顧視也。
若比丘故作不繫缽想食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或比坐比丘病、若眼闇，為受取，瞻看凈不凈、得未得、受未受，或看日時，或命難、梵行難，欲逃避左右看視者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十五竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘欲設種種多美飲食，即夜辦具已，晨朝往白時到。諸比丘著衣持缽往居士家就座而坐。時居士手自斟酌飲食，六群比丘大摶飯食令口不受。居士見譏嫌言：「沙門釋子不知慚愧、受取無厭，如似豬狗、駱駝、驢牛、烏鳥食。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何大摶飯食乃如是也？」諸比丘往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等大摶飯食？」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當
【現代漢語翻譯】 現代漢語譯本：
『系缽想』指的是左右顧視（檢視缽是否繫好）。 如果比丘明知故犯，在沒有繫好缽的情況下進食，則犯應懺突吉羅（Dukkata，輕罪）。因為是明知故犯，所以也犯了非威儀突吉羅；如果不是明知故犯，則只犯突吉羅。 比丘尼、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 以下情況不構成犯戒：有時生病，或者同座的比丘生病，或者眼睛看不見，爲了幫他們拿取食物，檢視食物是否乾淨，是否已經得到，是否已經接受，或者爲了看時間，或者面臨生命危險、梵行（Brahmacarya，清凈行）的危險，爲了逃避而左右看視，這些情況都不算犯戒。 以下情況也不算犯戒：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（第三十五條完） 當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位居士邀請眾比丘，想要準備各種美味的食物。當天晚上準備好后，第二天早上前去稟告比丘們時間已到。眾比丘穿好衣服，拿著缽前往居士家就座。當時居士親自為大家斟酌飲食，六群比丘卻大口大口地抓飯吃，塞得嘴巴都裝不下。居士看到后譏諷地說：『這些沙門釋子（釋迦牟尼的弟子）不知羞恥，貪得無厭，就像豬狗、駱駝、驢牛、烏鴉一樣。』眾比丘聽到后，其中那些少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『為什麼你們要這樣大口大口地抓飯吃呢？』眾比丘前往世尊（Bhagavan，佛陀）處，頂禮佛足後退坐一旁，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼你們要這樣大口大口地抓飯吃呢？』用無數種方法呵責他們后，告訴眾比丘：『這些人真是愚癡！製造了多種有漏之處，是最初的犯戒者。從今以後，我要為比丘們制定戒律，這能帶來十種利益，乃至能使正法久住。想要說戒的人應當……』
【English Translation】 English version:
『The thought of securing the bowl』 refers to looking around to the left and right (to check if the bowl is properly secured). If a Bhikkhu (monk) intentionally eats without securing his bowl, he commits a Dukkata (misdeed) requiring confession. Because it is intentional, he also commits a Dukkata for improper conduct; if it is unintentional, he only commits a Dukkata. Bhikkhunis (nuns), Siksamana (female novice observing the precepts), Sramaneras (male novices), and Sramaneris (female novices) commit a Dukkata. This is what is called an offense. The following do not constitute offenses: when one is ill, or a fellow Bhikkhu is ill, or one is blind, and one is helping them to take food, checking if the food is clean, if it has been obtained, if it has been accepted, or to check the time, or when facing danger to life or Brahmacarya (celibate life), and one looks around to the left and right to escape, these are not offenses. The following are also not offenses: when the precepts were not yet established, or due to ignorance, madness, mental confusion, or being overwhelmed by pain. (End of thirty-fifth) At that time, the Buddha (Bhagavan) was in the Jeta Grove (Jetavana) at Anathapindika's monastery in Sravasti (Savatthi). At that time, a householder invited the Bhikkhus, wanting to prepare various delicious foods. Having prepared everything that night, he went the next morning to inform the Bhikkhus that the time had come. The Bhikkhus, having put on their robes and taken their bowls, went to the householder's home and sat down. The householder personally served the food, but the group of six Bhikkhus grabbed large handfuls of rice, stuffing their mouths full. Seeing this, the householder criticized them, saying: 『These Sramana Sakyaputtas (disciples of Sakyamuni) are shameless, insatiable, like pigs, dogs, camels, oxen, crows!』 Hearing this, among the Bhikkhus, those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame, rebuked the group of six Bhikkhus, saying: 『Why do you grab such large handfuls of rice like that?』 The Bhikkhus went to the Blessed One (Bhagavan), bowed at his feet, and sat down to one side, and told the Blessed One about this matter in detail. The Blessed One, at that time, gathered the Sangha (community) of Bhikkhus because of this matter, and rebuked the group of six Bhikkhus, saying: 『What you have done is wrong, improper conduct, not in accordance with the Sramana Dharma (ascetic practice), not in accordance with pure conduct, not in accordance with the following practice, it is not something that should be done. Why do you grab such large handfuls of rice?』 Having rebuked them in countless ways, he told the Bhikkhus: 『These foolish people! They create many opportunities for defilement, they are the first offenders. From now on, I will establish precepts for the Bhikkhus, which will bring ten benefits, and even allow the Dharma to last long. Whoever wants to recite the precepts should...』
如是說：不得大摶飯食，式叉迦羅尼。」
比丘義如上。
大摶飯者，口不容受。
若比丘故作大摶飯食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，或日時欲過，或命難、梵行難，疾疾食無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十六竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘欲供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽詣居士家就座而坐，居士手自斟酌飯食。六群比丘受食，食未至先大張口。居士見已譏嫌言：「沙門釋子不知慚愧、受取無厭。云何食未至先大張口，如似豬狗、駱駝、牛驢、烏鳥？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何大張口待食？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等大張口待食？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲
【現代漢語翻譯】 現代漢語譯本： 『如是說：不得吃過大的飯糰，這是式叉迦羅尼（śikṣā-karaṇī，應學戒）。』
比丘（bhikṣu，男性出家僧人）的定義如上所述。
所謂『大飯糰』，是指口無法容納的飯糰。
如果比丘明知故犯，吃過大的飯糰，就犯了應懺悔的突吉羅（duḥkṛta，惡作罪）。因為是明知故犯，所以也犯了非威儀的突吉羅；如果不是明知故犯，就只犯突吉羅。
比丘尼（bhikṣuṇī，女性出家僧人）乃至沙彌（śrāmaṇera，男性的沙彌）和沙彌尼（śrāmaṇerī，女性的沙彌），都犯突吉羅。這就是所謂的犯戒。
以下情況不構成犯戒：如果患有某種疾病，或者時間緊迫，或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，需要快速進食，則不犯戒。
以下情況也不構成犯戒：最初未制定戒律時，或者處於癡狂狀態、精神錯亂狀態、被痛苦煩惱所纏繞的狀態。（第三十六條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有一位居士（gṛhapati，在家信徒）邀請眾比丘，想要供養各種美味的食物，當天晚上就準備好了，第二天早上前去稟告比丘們時間已到。眾比丘穿好衣服，拿著缽，前往居士家就座。居士親自為大家斟酌飯食。六群比丘在接受食物時，食物還沒到就先大張著嘴。居士看到后，譏諷他們說：『這些沙門釋子（śrāmaṇa-śākyaputra，釋迦牟尼佛的出家弟子）不知羞恥，貪得無厭。怎麼能在食物還沒到的時候就先大張著嘴，像豬狗、駱駝、牛驢、烏鴉一樣？』當時，眾比丘聽到了這些話，其中那些少欲知足、奉行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能大張著嘴等待食物呢？』眾比丘前往世尊（Bhagavat，佛陀）處，頭面頂禮佛足，在一旁坐下，將此事的前因後果都告訴了世尊。世尊當時因此事召集比丘僧眾，呵斥六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。你們怎麼能大張著嘴等待食物呢？』用無數種方法呵斥六群比丘后，告訴眾比丘：『這些愚癡的人！製造了多種有漏之處，最初就犯了戒。從今以後，我要為比丘們制定戒律，爲了十種功德乃至正法久住，想要……』
【English Translation】 English version: 『Thus it is said: One should not take large mouthfuls of food, this is a śikṣā-karaṇī (a training rule).』
The meaning of bhikṣu (monk) is as above.
『Large mouthfuls of food』 means that the mouth cannot accommodate it.
If a bhikṣu knowingly takes large mouthfuls of food, he commits a duḥkṛta (wrongdoing) that requires confession. Because it is done knowingly, he also commits a duḥkṛta of improper conduct; if it is not done knowingly, he only commits a duḥkṛta.
A bhikṣuṇī (nun), even a śrāmaṇera (male novice) or śrāmaṇerī (female novice), commits a duḥkṛta. This is what is called an offense.
There is no offense in the following situations: if one has such a disease, or if the time is pressing, or if there is danger to life or danger to brahmacarya (celibate life), and one eats quickly, there is no offense.
There is also no offense in the following situations: when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (The thirty-sixth rule ends)
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (Savatthi). At that time, a gṛhapati (householder) invited the bhikṣus, wanting to offer various delicious foods, and prepared everything that night. The next morning, he went to inform the bhikṣus that the time had come. The bhikṣus put on their robes, took their bowls, and went to the householder's home and sat down. The householder personally served the food. The group-of-six bhikṣus, when receiving the food, opened their mouths wide before the food arrived. The householder, seeing this, criticized them, saying: 『These śrāmaṇa-śākyaputras (ascetics, sons of the Sakyans) are shameless and insatiable. How can they open their mouths wide before the food arrives, like pigs, dogs, camels, oxen, donkeys, or crows?』 At that time, the bhikṣus heard these words, and those among them who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame, rebuked the group-of-six bhikṣus, saying: 『How can you open your mouths wide waiting for food?』 The bhikṣus went to the Bhagavat (the Blessed One, the Buddha), bowed their heads to his feet, sat down on one side, and told the Blessed One all the causes and conditions of this matter. The Blessed One then gathered the community of bhikṣus because of this matter, and rebuked the group-of-six bhikṣus, saying: 『What you have done is wrong, it is not proper conduct, not in accordance with the way of a śrāmaṇa, not pure, not conducive to practice, it should not be done. How can you open your mouths wide waiting for food?』 After rebuking the group-of-six bhikṣus in countless ways, he told the bhikṣus: 『These foolish people! They have created many sources of defilement, and have violated the rule from the very beginning. From now on, I will establish a rule for the bhikṣus, for the sake of ten benefits, and so that the true Dharma may abide long, wanting to...』
說戒者當如是說：不得大張口待飯食，式叉迦羅尼。」
大張口者，飯摶未至先大張口待。
若比丘故作大張口待飯者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或日時欲過，或命難、梵行難，疾疾食，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十七竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請眾僧欲設羹飯種種好食，即夜辦具已，明日往白時到。諸比丘著衣持缽往居士家就座而坐，居士手自斟酌飯食供養。時六群比丘，受食食含飯語，居士見已譏嫌言：「此沙門釋子不知慚愧、受取無厭。云何含飯語？似如豬狗駱駝烏鳥食。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「汝等云何含飯語？」諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等含飯語？」以無數方便呵責六群比丘已，告諸比丘：「此癡人！多種有漏處，最初犯戒。自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得含飯語，式叉迦羅尼。」
【現代漢語翻譯】 現代漢語譯本： 說戒者應當這樣說：『不得大張著嘴等待飯食，這是應當學習的。』（Sikkhākaraṇī）
所謂『大張口』，是指飯食還沒送到嘴邊就大張著嘴等待。
如果比丘明知故犯，大張著嘴等待飯食，就犯了應當懺悔的突吉羅（duk-krta）。因為是明知故犯，所以也犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。
比丘尼乃至沙彌（śāramaṇera）、沙彌尼（śāramaṇerī），犯突吉羅。這就是所謂的犯戒。
不犯的情況有：有時因為生病，或者時間快要過了，或者面臨生命危險、梵行（brahmacarya）危險，需要快速進食，就不算犯戒。
不犯的情況還有：最初沒有制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所困擾。
（第三十七條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapinḍadārāma）。當時，有位居士（gṛhapati）邀請眾僧，準備了羹飯和各種美食，當晚就準備完畢，第二天早上前去稟告時間已到。眾比丘穿好衣服，拿著缽前往居士家，就座而坐。居士親手斟酌飯食供養。當時，六群比丘（ṣaḍvargikā bhikṣū）在接受食物時，嘴裡含著飯說話，居士看到后譏諷嫌棄地說：『這些沙門釋子（śramaṇa-śākyaputrīya）不知羞恥，貪得無厭。怎麼能含著飯說話呢？簡直像豬狗駱駝烏鴉一樣！』眾比丘聽了，其中那些少欲知足、修頭陀行（dhūtāṅga）、樂於學習戒律、知慚愧的比丘，責備六群比丘說：『你們怎麼能含著飯說話呢？』眾比丘前往稟告世尊。世尊當時因為這件事召集比丘僧眾，呵責六群比丘說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。你們怎麼能含著飯說話呢？』用無數種方法呵責六群比丘后，告訴眾比丘：『這些愚癡的人！多種有漏之處，最初犯戒。從今以後為眾比丘制定戒律，集合十種功德利益，乃至爲了正法久住，想要說戒的人應當這樣說：不得含著飯說話，這是應當學習的。』（Sikkhākaraṇī）
【English Translation】 English version: The one who recites the precepts should say thus: 『One should not open the mouth wide waiting for food, this is a training.』 (Sikkhākaraṇī)
『Opening the mouth wide』 means opening the mouth wide to wait before the rice ball arrives.
If a Bhikshu (monk) deliberately opens his mouth wide waiting for food, he commits a Duk-krta (an offense requiring confession). Because it is done deliberately, he commits a Duk-krta of improper conduct; if it is not done deliberately, he commits a Duk-krta.
A Bhikshuni (nun), even a Śāramaṇera (novice monk), or Śāramaṇerī (novice nun), commits a Duk-krta. This is what is called an offense.
There is no offense when there is such a disease, or the time is about to pass, or there is danger to life or Brahmacarya (celibate life), and one eats quickly, there is no offense.
There is no offense for the one who has not initially established the precepts, or is insane, mentally disturbed, or afflicted by pain and suffering.
(The thirty-seventh precept ends)
At that time, the Buddha was in the Jetavana-anāthapinḍadārāma (Jeta Grove, Anathapindada's Park) in Śrāvastī (Sravasti). At that time, a Gṛhapati (householder) invited the Sangha (community of monks) and prepared soup, rice, and various delicious foods. He finished the preparations that night and went the next morning to announce that the time had come. The Bhikshus put on their robes, carried their bowls, went to the householder's home, and sat down. The householder personally poured out food and drink to offer. At that time, the Ṣaḍvargikā Bhikṣū (group of six monks), while receiving food, spoke with food in their mouths. The householder, seeing this, criticized and disliked it, saying, 『These Śramaṇa-Śākyaputrīya (ascetics, sons of the Sakyas) are shameless and insatiable. How can they speak with food in their mouths? It is like pigs, dogs, camels, crows, and birds eating!』 When the Bhikshus heard this, those among them who were of few desires, content, practicing Dhūtāṅga (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six monks, saying, 『How can you speak with food in your mouths?』 The Bhikshus went and reported this to the World Honored One. The World Honored One then gathered the Bhikshu Sangha because of this matter, and rebuked the group of six monks, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of ascetics, not in accordance with pure conduct, not in accordance with the following of the path, and should not be done. How can you speak with food in your mouths?』 After rebuking the group of six monks in countless ways, he told the Bhikshus, 『These foolish people! Many kinds of outflows, initially violating the precepts. From now on, I will establish precepts for the Bhikshus, gathering ten benefits, even for the long-lasting of the Proper Dharma. The one who wishes to recite the precepts should say thus: One should not speak with food in the mouth, this is a training.』 (Sikkhākaraṇī)
彼含飯語者，飯在口中語不可了令人不解。
若比丘故作含飯語者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時噎而索水，或命難、梵行難，作聲食無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十八竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請諸比丘欲設羹飯種種好食供養，即夜辦具，明日往白時到。諸比丘著衣持缽往至其家就座而坐，居士手自斟酌飲食。六群比丘摶飯遙擲口中，居士見已譏嫌言：「此沙門釋子不知慚愧、受取無厭，如似幻師。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責如上已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘言：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得摶飯遙擲口中，式叉迦羅尼。」
若比丘故作遙擲飯摶口中者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，
【現代漢語翻譯】 現代漢語譯本 那些嘴裡含著飯說話的人，因為嘴裡有飯，話說不清楚，讓人無法理解。 如果比丘（bhikkhu，男性出家人）故意含著飯說話，就犯了應懺悔的突吉羅（dukkhata，輕罪）。因為是故意而為，也犯了非威儀的突吉羅；如果不是故意的，就只犯突吉羅。 比丘尼（bhikkhuni，女性出家人），乃至沙彌（sramanera，男性的見習出家人）、沙彌尼（sramanerika，女性的見習出家人），都犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是：有時因為生病，有時因為噎住而要水喝，或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，發出聲音吃東西，都不算犯戒。 不犯戒的情況還有：最初沒有制定戒律時，以及因為愚癡、瘋狂、精神錯亂、被痛苦纏繞時。（第三十八條戒律結束） 當時，佛陀（Buddha，覺悟者）住在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位居士（upasaka，在家信徒）邀請眾比丘，想要準備美味的羹飯和各種食物來供養，當晚就準備好了，第二天去告訴比丘們時間已到。眾比丘穿好衣服，拿著缽（patra，食器）前往居士家，就座而坐，居士親自斟酌飲食。六群比丘（the group of six bhikkhus，六位行為不端的比丘）把飯捏成團，遠遠地扔進嘴裡，居士看到后譏諷說：『這些沙門（sramana，出家人）釋子（Sakya's descendants，釋迦牟尼佛的弟子）不知羞愧，接受供養沒有厭足，就像幻術師一樣。』當時，眾比丘聽到后，其中那些少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，像上面一樣責備了六群比丘，然後前往世尊（Bhagavan，佛陀的尊稱）處，頭面頂禮佛足，在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時因為這件事召集了比丘僧團（bhikkhu sangha，比丘的僧團），像上面一樣呵責了六群比丘，乃至最初犯戒之後，告訴眾比丘說：『從今以後，為比丘們制定戒律，集合十種意義，乃至爲了正法（dharma，佛法）長久住世，想要說戒的人應當這樣說：不得把飯捏成團，遠遠地扔進嘴裡，這是式叉迦羅尼（sikkha-karani，應學之處）。』 如果比丘故意把飯捏成團，遠遠地扔進嘴裡，就犯了應懺悔的突吉羅。因為是故意而為，也犯了非威儀的突吉羅；如果不是故意的，就只犯突吉羅。 比丘尼乃至沙彌、沙彌尼，都犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是：有時因為生病，
【English Translation】 English version Those who speak with food in their mouths cannot be understood because the food obstructs their speech. If a bhikkhu (monk) deliberately speaks with food in his mouth, he commits a dukkata (wrongdoing) requiring confession. Because it was done deliberately, he also commits a dukkata for improper conduct; if it was not done deliberately, he only commits a dukkata. A bhikkhuni (nun), and even a sramanera (male novice), or sramanerika (female novice), commits a dukkata. This is considered an offense. There is no offense if, at times, there is such illness, or if one chokes and asks for water, or if there is danger to life or the brahmacarya (holy life), making a sound while eating is not an offense. There is no offense for one who has not yet received the precepts, or one who is insane, deranged, or overwhelmed by pain. (The thirty-eighth rule ends) At that time, the Buddha (the Awakened One) was residing in the Jeta Grove, Anathapindika's monastery, in Sravasti (a major city in ancient India). At that time, a householder (lay devotee) invited the bhikkhus (monks) to offer them delicious soup, rice, and various foods. He prepared everything that night, and the next day he informed the bhikkhus that the time had come. The bhikkhus, having put on their robes and carrying their bowls (alms bowls), went to the householder's home, sat down in their seats, and the householder personally served them food and drink. The group of six bhikkhus (a group of misbehaving monks) formed the rice into balls and threw them into their mouths from a distance. The householder, seeing this, criticized them, saying, 'These sramanas (ascetics), descendants of Sakya (disciples of Sakyamuni Buddha), are shameless and insatiable in their acceptance, like illusionists.' At that time, the bhikkhus heard this, and among them were those who were content with little, practiced the dhuta (ascetic practices), delighted in learning the precepts, and were conscientious. They rebuked the group of six bhikkhus as mentioned above, and then went to the Blessed One (another name for the Buddha), bowed their heads at his feet, sat down to one side, and reported the entire matter to the Blessed One. The Blessed One, at that time, gathered the bhikkhu sangha (monastic community) because of this matter, rebuked the group of six bhikkhus as mentioned above, and after the initial offense, told the bhikkhus, 'From now on, I will establish a precept for the bhikkhus, gathering ten benefits, even for the long duration of the true Dharma (teachings), those who wish to recite the precepts should say it in this way: One should not form rice into balls and throw them into the mouth from a distance, this is a sikkhakarani (training rule).' If a bhikkhu deliberately forms rice into balls and throws them into his mouth from a distance, he commits a dukkata requiring confession. Because it was done deliberately, he also commits a dukkata for improper conduct; if it was not done deliberately, he only commits a dukkata. A bhikkhuni, and even a sramanera, or sramanerika, commits a dukkata. This is considered an offense. There is no offense if, at times, there is such illness,
若被繫縛擲口中食者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十九竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請諸比丘欲設羹飯種種好食供養，即夜辦具，明日往白時到。諸比丘著衣持缽往至其家就座而坐，居士手自斟酌飯食。時六群比丘受食不如法，手把飯摶嚙半食，居士見已譏嫌言：「此沙門釋子不知慚愧、受無厭足，食如似豬狗、駱駝、驢牛、烏鳥。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，無數方便如上呵責六群比丘，乃至最初犯戒已，告諸比丘言：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得遺落飯食，式叉迦羅尼。」
是中遺落者，半入口半在手中。
若比丘故作手把飯摶食半留半者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，啖薄餅燋飯，或時啖肉、若芥甘蔗，啖菜、庵婆羅果、梨閻卜果、蒱桃、蕊葉心，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十竟)
四分律卷
【現代漢語翻譯】 現代漢語譯本：如果（比丘）被捆綁，食物被強行塞入口中，則不犯戒。
不犯戒的情況包括：最初佛陀未制定此戒律時，以及比丘處於癡呆、瘋狂、精神錯亂或被劇烈痛苦所折磨的狀態下。（第三十九條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有一位居士邀請眾比丘前去，想要準備美味的羹飯和各種食物供養他們。居士當晚就準備好了一切，第二天早上前去稟告比丘們時間已到。眾比丘穿好僧衣，拿著缽，前往居士家，就座而坐。居士親手為比丘們斟酌飯食。當時，六群比丘接受食物不如法，用手抓飯糰，咬了一半就放下。居士見了，譏諷嫌棄地說：『這些沙門釋子（Śrāmaṇa-Śākyaputra）不知羞愧，貪得無厭，吃東西像豬狗、駱駝、驢牛、烏鴉一樣。』眾比丘聽了這些話，其中那些少欲知足、奉行頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，責備了六群比丘，然後前往世尊（Bhagavat）處，頭面頂禮佛足，在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這個因緣，召集了比丘僧團，用無數方便法門，像之前一樣呵責了六群比丘，乃至在最初犯戒之後，告誡眾比丘說：『從今以後，為比丘們制定戒律，是爲了聚集十種功德利益，乃至爲了正法久住。想要宣說戒律的人，應當這樣說：不得遺落飯食，這是式叉迦羅尼（śikṣā-karaṇī）。』
這裡所說的『遺落』，指的是一半食物已入口，一半還在手中。
如果比丘明知故犯，用手抓飯糰吃，吃一半留一半，則犯應懺悔的突吉羅罪（duṣkṛta）。因為是明知故犯，所以犯非威儀的突吉羅罪；如果不是明知故犯，則犯突吉羅罪。
比丘尼（bhikṣuṇī）乃至沙彌（śrāmaṇera）、沙彌尼（śrāmaṇerikā），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況包括：有時患有疾病，只能吃薄餅、焦飯，或者有時吃肉、芥菜、甘蔗，吃蔬菜、庵婆羅果（āmra，芒果）、梨閻卜果（jambū，蒲桃）、蒱桃（potā）、蕊葉心，不犯戒。
不犯戒的情況包括：最初佛陀未制定此戒律時，以及比丘處於癡呆、瘋狂、精神錯亂或被劇烈痛苦所折磨的狀態下。（第四十條戒律結束）
《四分律》（Caturvargīya-vinaya）卷
【English Translation】 English version: If (a bhikkhu) is bound and food is forced into his mouth, there is no offense.
There is no offense in the following cases: when the rule was initially not established, or when a bhikkhu is in a state of idiocy, madness, mental derangement, or afflicted by intense pain. (End of the thirty-ninth rule)
At that time, the Buddha was in the Jeta Grove of Anāthapiṇḍada in Śrāvastī. At that time, a householder invited the bhikkhus, wanting to prepare delicious soup and various foods to offer them. The householder prepared everything that night, and the next morning went to inform the bhikkhus that the time had come. The bhikkhus put on their robes, took their bowls, went to the householder's home, and sat down. The householder personally served the bhikkhus food and drink. At that time, the group-of-six bhikkhus received food improperly, grabbing handfuls of rice, biting off half, and putting it down. The householder saw this and criticized them, saying, 'These Śrāmaṇa-Śākyaputras are shameless and insatiable, eating like pigs, dogs, camels, donkeys, cattle, and crows.' When the bhikkhus heard these words, those who were of few desires, content, practicing dhūta, enjoying learning the precepts, and knowing shame, rebuked the group-of-six bhikkhus, then went to the Blessed One (Bhagavat), bowed their heads to his feet, sat to one side, and reported the matter to the Blessed One in detail. The Blessed One, because of this cause, gathered the bhikkhu sangha, and with countless skillful means, rebuked the group-of-six bhikkhus as before, and after the initial offense, admonished the bhikkhus, saying, 'From now on, I will establish precepts for the bhikkhus, in order to gather ten benefits, and even for the long duration of the true Dharma. Those who wish to recite the precepts should say: One must not drop food, this is a śikṣā-karaṇī.'
Here, 'dropping' refers to half the food being in the mouth and half still in the hand.
If a bhikkhu intentionally grabs a handful of rice, eats half and leaves half, he commits a duṣkṛta offense requiring confession. Because it is intentional, he commits a non-decorum duṣkṛta offense; if it is unintentional, he commits a duṣkṛta offense.
A bhikṣuṇī, or a śrāmaṇera, or a śrāmaṇerikā, commits a duṣkṛta offense. This is what is called an offense.
There is no offense in the following cases: sometimes one has a disease and can only eat thin cakes or burnt rice, or sometimes one eats meat, mustard, sugarcane, eats vegetables, āmra (mango), jambū (rose apple), potā, stamen leaves, there is no offense.
There is no offense in the following cases: when the rule was initially not established, or when a bhikkhu is in a state of idiocy, madness, mental derangement, or afflicted by intense pain. (End of the fortieth rule)
Caturvargīya-vinaya, scroll
第二十 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十一(初分之二十一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯百眾學法之三
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘欲供設種種飲食，即其夜辦具，明日往白時到。諸比丘，著衣持缽往其家就座而坐，居士手自斟酌飲食。時有六群比丘頰食，居士見已嫌言：「此沙門釋子不知慚愧，食如似獼猴。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得頰食食，尸叉罽賴尼。」
是中頰食者，令兩頰鼓起，如似獼猴狀耶！
若故作大滿口鼓起頰食者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是為犯。
不犯者，或時有如是病，或日時欲過，或命難、梵行難，疾疾食者無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十一竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘供設
【現代漢語翻譯】 現代漢語譯本 《四分律》卷第二十一（初分之二十一）
姚秦時期，來自罽賓（Kashmir）的三藏法師佛陀耶舍（Buddhayasas），與竺佛念等人共同翻譯了《百眾學法》之三。
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。有一位居士邀請眾比丘前去應供，準備了各種飲食，當晚就準備妥當，第二天去告訴比丘們時間已到。眾比丘穿好衣服，拿著缽前往居士家，就座而坐。居士親自為大家斟酌飲食。當時，有六群比丘（the group of six monks known for their misbehavior）在吃飯時塞滿兩頰。居士見了，嫌棄地說：『這些沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）真不知羞恥，吃相像獼猴一樣。』眾比丘聽了這話，其中那些少欲知足、修頭陀行（dhūta，苦行）、樂於學戒、知慚愧的比丘，責備了他們，然後前往世尊（Bhagavān，佛陀的尊稱）處，頭面禮足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事，召集了比丘僧團，像往常一樣呵責了六群比丘，乃至最初犯戒的緣由。然後，佛陀告訴眾比丘：『從今以後，為比丘們結戒，總結十種意義，乃至爲了正法久住。想要說戒的人，應當這樣說：不得塞滿兩頰食物，此為應學。』（śikṣā karaṇīya，應當學習的）
這裡所說的『塞滿兩頰』，是指使兩頰鼓起，像獼猴的形狀嗎？
如果故意使食物充滿口中，鼓起兩頰，犯應懺悔的突吉羅罪（duṣkṛta，輕罪）。因為是故意的，所以犯非威儀的突吉羅罪；如果不是故意的，犯突吉羅罪。
比丘尼（bhikṣuṇī，女性出家人）乃至沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅罪。這就是犯戒。
不犯的情況是：有時因為生病，或者時間緊迫，或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，快速進食，沒有犯戒。
沒有犯戒的情況是：最初沒有制定戒律時，或者癡狂、心亂、被痛苦所纏繞。（第四十一竟）
當時，佛陀在舍衛國祇樹給孤獨園。有一位居士邀請眾比丘前去應供。
【English Translation】 English version Vinaya in Four Parts, Scroll 21 (First Division, Part 21)
Translated by Tripiṭaka Master Buddhayasas from Kashmir of the Yao Qin Dynasty, together with Zhu Fonian and others: The Third of the Hundred Dharmas to be Learned by the Sangha.
At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika-ārāma in Śrāvastī. A householder invited the monks to provide various kinds of food. He prepared everything that night and went to inform the monks the next day that the time had come. The monks put on their robes, carried their bowls, went to the householder's home, and sat down. The householder personally served them food and drink. At that time, the group of six monks known for their misbehavior were cheek-stuffing. The householder saw this and complained, 'These Śrāmaṇa, disciples of the Śākya clan, are shameless, eating like monkeys.' When the monks heard this, those who were of few desires, content, practicing dhūta, delighting in learning the precepts, and knowing shame, rebuked them. Then they went to the World-Honored One (Bhagavān), bowed their heads to his feet, sat to one side, and told the World-Honored One the whole story. At that time, the World-Honored One, because of this incident, gathered the monastic community and, as before, rebuked the group of six monks, even mentioning the initial reason for breaking the precepts. Then, the Buddha told the monks, 'From now on, I will establish precepts for the monks, summarizing ten meanings, even for the sake of the Dharma enduring long. Those who wish to recite the precepts should say this: One should not stuff food into the cheeks; this is to be learned.' (śikṣā karaṇīya)
Here, 'stuffing the cheeks' means making the cheeks bulge out, like the shape of a monkey?
If one deliberately fills the mouth with food, causing the cheeks to bulge, one commits a duṣkṛta offense requiring confession. Because it is deliberate, one commits a non-dignified duṣkṛta offense; if it is not deliberate, one commits a duṣkṛta offense.
A bhikṣuṇī, even a śrāmaṇera, or a śrāmaṇerikā, commits a duṣkṛta offense. This is the offense.
One does not offend if, at times, one has such a disease, or the time is passing quickly, or there is danger to life or danger to brahmacarya, and one eats quickly.
There is no offense in the beginning when the precepts were not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (End of the forty-first)
At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika-ārāma in Śrāvastī. A householder invited the monks to provide offerings.
種種好美食，即夜辦具，明日往白時到。諸比丘，著衣持缽往其家就座而坐，居士手自斟酌飯食。六群比丘嚼飯作聲食，居士見已嫌言：「此沙門釋子無有慚愧，乃至何有正法？如上食如似豬狗、駱駝、牛驢、烏鳥。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何嚼飯作聲食？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上訶責六群比丘，乃至最初犯戒已，告諸比丘言：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得嚼飯作聲食，尸叉罽賴尼。」
若比丘故嚼飯作聲食者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，嚼干餅及燋飯、肉苷𧀹菰果、庵婆羅果、閻卜果、蒲萄、胡桃、椑桃、梨、風梨，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十二竟)
爾時世尊在舍衛國祇樹給孤獨園。時有居士請諸比丘供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽往詣其家就座而坐，居士手自斟酌飲食。六群比丘大噏飯食，居士見已嫌言：「此沙門釋
【現代漢語翻譯】 現代漢語譯本：種種美味佳餚，當晚就準備妥當，第二天前去告知比丘們齋飯已備好。眾比丘穿好僧衣，拿著缽前往居士家，依序就座。居士親手為大家添飯加菜。六群比丘大口吞嚥食物，發出很大的聲音。居士見了心生厭惡，說道：『這些釋迦牟尼的弟子，一點慚愧心都沒有，哪裡還有什麼正法？他們吃飯的樣子，簡直就像豬狗、駱駝、牛驢、烏鴉一樣。』當時，眾比丘聽了這話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，便責備六群比丘說：『為什麼吃飯的時候要發出那麼大的聲音？』眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，像之前一樣呵斥了六群比丘，乃至追溯到他們最初的犯戒行為。世尊告誡眾比丘說：『從今以後，我要為比丘們制定戒律，爲了成就十種功德，乃至爲了正法能夠長久住世。想要宣說戒律的人，應當這樣說：不得嚼飯作聲食，此為尸叉罽賴尼（Sikkha karani，應學之法）。』
如果比丘明知故犯，嚼飯時發出聲音，就犯了應懺突吉羅（Dukkata，惡作罪）。因為明知故犯，所以也犯了非威儀突吉羅（Dukkata，惡作罪）；如果不是故意發出聲音，就只犯突吉羅（Dukkata，惡作罪）。
比丘尼、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，勤策男）、沙彌尼（Sramanerika，勤策女），犯突吉羅（Dukkata，惡作罪）。這就是所謂的犯戒。
以下情況不構成犯戒：有時因為生病，需要咀嚼干餅、焦飯、肉末、𧀹菰果、庵婆羅果（Amra，芒果）、閻卜果（Jambu，蒲桃）、葡萄、胡桃、椑桃、梨、風梨等食物，不構成犯戒。
以下情況不構成犯戒：最初尚未制定戒律時，或者因為癡狂、心神錯亂、被痛苦所纏繞時，不構成犯戒。（第四十二條戒律結束）
當時，世尊住在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有位居士邀請眾比丘前去應供，準備了各種美味的食物，當晚就準備妥當，第二天前去告知比丘們齋飯已備好。眾比丘穿好僧衣，拿著缽前往居士家，依序就座。居士親手為大家添飯加菜。六群比丘大口吞嚥食物，發出很大的聲音。居士見了心生厭惡，說道：『這些釋迦牟尼的弟子，
【English Translation】 English version: Having prepared various delicious foods, he completed the arrangements that very night and went the next day to inform the monks that the time had come. The monks, having put on their robes and carrying their bowls, went to his house and sat down in order. The householder personally served them food and drink. The Group-of-Six monks chewed their food noisily. Having seen this, the householder was disgusted and said: 'These disciples of Sakyamuni (Sakyamuni, the sage of the Sakya clan) have no shame. Where is there any true Dharma (Dharma, the teachings of the Buddha)? They eat like pigs, dogs, camels, oxen, donkeys, and crows.' At that time, the monks heard this, and among them were those who were of few desires and content, practiced asceticism, delighted in learning the precepts, and knew shame and remorse. They rebuked the Group-of-Six monks, saying: 'Why do you chew your food noisily?' The monks went to the World-Honored One (Bhagavan, another name for the Buddha), bowed their heads to his feet, sat down on one side, and reported the cause of this matter in detail to the World-Honored One. At that time, the World-Honored One, because of this matter, assembled the Sangha (Sangha, the monastic community) of monks, and rebuked the Group-of-Six monks as before, even going back to their initial transgression. The World-Honored One told the monks: 'From now on, I will establish a precept for the monks, to accomplish ten benefits, and even for the long duration of the True Dharma. Those who wish to recite the precept should say it thus: One should not chew food noisily; this is a Sikkha karani (Sikkha karani, a training rule).'
If a monk knowingly chews food noisily, he commits a Dukkata (Dukkata, an offense of wrong-doing) requiring confession. Because it was done knowingly, he also commits a Dukkata (Dukkata, an offense of wrong-doing) of improper conduct. If it was not done knowingly, he only commits a Dukkata (Dukkata, an offense of wrong-doing).
A Bhikkhuni (Bhikkhuni, a female monastic), a Siksamana (Siksamana, a female novice undergoing training), a Sramanera (Sramanera, a male novice), a Sramanerika (Sramanerika, a female novice) commits a Dukkata (Dukkata, an offense of wrong-doing). This is called an offense.
The following are not offenses: at times, if there is such an illness that requires chewing dry cakes, burnt rice, minced meat, Trapa bispinosa (Trapa bispinosa, water chestnut), Amra fruit (Amra, mango), Jambu fruit (Jambu, rose apple), grapes, walnuts, Chinese peaches, pears, pineapples, there is no offense.
The following are not offenses: initially, when the precept was not yet established, or due to insanity, mental derangement, or being afflicted by pain. (End of the forty-second rule)
At that time, the World-Honored One was dwelling in the Jeta Grove (Jetavana) in Anathapindika's Park (Anathapindika-arama) in Sravasti (Sravasti, an ancient city in India). At that time, a householder invited the monks to receive offerings, preparing various delicious foods. He completed the arrangements that very night and went the next day to inform the monks that the time had come. The monks, having put on their robes and carrying their bowls, went to his house and sat down in order. The householder personally served them food and drink. The Group-of-Six monks chewed their food noisily. Having seen this, the householder was disgusted and said: 'These disciples of Sakyamuni,
子無有慚愧，乃至何有正法？如上食如似豬狗、駱駝、牛驢、烏鳥。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得大噏飯食，尸叉罽賴尼。」
是中噏飯者，張口遙呼噏食。
若比丘故噏飯食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若口痛，若食羹，若食酪、酪漿、酥毗羅漿，若苦酒，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十三竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘供設種種好食，即其夜辦具，明日往白時到。諸比丘著衣持缽往詣其家就座而坐，居士手自斟酌飲食。六群比丘吐舌舐食。時居士見已嫌言：「此沙門釋子無有慚愧，乃至何有正法？如上食如似豬狗、駱駝、牛驢、烏鳥。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已，往世尊所，頭面禮足在一面坐，以
【現代漢語翻譯】 現代漢語譯本： 如果一個人沒有羞愧之心，又怎麼會有真正的佛法呢？（他們的）吃相就像豬狗、駱駝、牛驢、烏鴉一樣。』當時，一些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、有慚愧心的比丘聽到了這些話，便譴責六群比丘，然後前往世尊處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵責了六群比丘，乃至最初的犯戒行為，然後告訴眾比丘：『從今以後，我要為比丘們制定戒律，以聚集十種功德，乃至使正法長久住世。想要誦戒的人應當這樣說：不得大口吞食飯食，這是尸叉罽賴尼（śikṣākāraṇī，學處）。』
這裡所說的『噏飯』，是指張開嘴巴遙遠地吸食食物。
如果比丘明知故犯地吸食飯食，就犯了應懺悔的突吉羅（duṣkṛta，惡作罪）。因為是故意所為，所以也犯了非威儀的突吉羅；如果不是故意所為，則只犯突吉羅。
比丘尼乃至沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerikā，沙彌尼），都犯突吉羅。這就是所謂的犯戒。
不構成犯戒的情況有：有時患有疾病，比如口痛，或者食用羹、酪、酪漿、酥毗羅漿（sarpirmaṇḍa，熟酥漿）、苦酒，都不算犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心亂、被痛苦所纏繞的時候。（第四十三條完）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavanārāthapiṇḍada-ārāma）。當時，有一位居士邀請眾比丘前去應供，準備了各種美味的食物，當天晚上就準備妥當，第二天早上前去稟告比丘們時間已到。眾比丘穿好衣服，拿著缽前往居士家就座。居士親自為大家斟酌飲食。六群比丘伸出舌頭舔食食物。居士看到后，嫌棄地說：『這些沙門釋子（Śākya，釋迦）沒有羞愧之心，又怎麼會有真正的佛法呢？（他們的）吃相就像豬狗、駱駝、牛驢、烏鴉一樣。』當時，一些少欲知足、奉行頭陀行、樂於學習戒律、有慚愧心的比丘聽到了這些話，便譴責六群比丘，然後前往世尊處，頂禮佛足后在一旁坐下，將此事
【English Translation】 English version: If one has no shame, how can there be true Dharma? (Their) eating manners are like pigs, dogs, camels, oxen, donkeys, and crows.' At that time, some monks who were of few desires and content, practiced dhūta (ascetic practices), delighted in learning the precepts, and had a sense of shame, criticized the group of six monks. Then they went to the World Honored One, bowed their heads to his feet, sat to one side, and reported the matter in detail to the World Honored One. The World Honored One then gathered the monastic community because of this matter, rebuked the group of six monks as before, even back to the initial transgression, and then told the monks: 'From now on, I will establish precepts for the monks, in order to gather ten merits, and even to make the True Dharma abide long in the world. Those who wish to recite the precepts should say thus: One must not gulp down food, this is a śikṣākāraṇī (learning principle).'
Here, 'gulping down food' refers to opening the mouth wide and sucking in food from afar.
If a monk knowingly gulps down food, he commits a duṣkṛta (wrongdoing) that requires repentance. Because it is done intentionally, he also commits a duṣkṛta of improper conduct; if it is not done intentionally, he only commits a duṣkṛta.
A bhikkhunī (nun), even a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun), commits a duṣkṛta. This is what is called an offense.
The following do not constitute an offense: sometimes there is an illness, such as a sore mouth, or eating soup, yogurt, yogurt drink, sarpirmaṇḍa (clarified butter cream), or bitter wine, these are not offenses.
The following are also not offenses: when the precepts were not initially established, and in cases of insanity, mental confusion, or being afflicted by pain. (End of the forty-third)
At that time, the Buddha was in the Jetavanārāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Park) in Śrāvastī (Savatthi). At that time, a householder invited the monks to receive offerings, preparing various delicious foods. He prepared everything that night and went the next morning to inform the monks that the time had come. The monks put on their robes, took their bowls, went to the householder's home, and sat down. The householder personally poured and served the food and drink. The group of six monks stuck out their tongues and licked the food. When the householder saw this, he complained, saying, 'These Śākya (Sakyan) ascetics have no shame, how can there be true Dharma? (Their) eating manners are like pigs, dogs, camels, oxen, donkeys, and crows.' At that time, some monks who were of few desires and content, practiced ascetic practices, delighted in learning the precepts, and had a sense of shame, criticized the group of six monks. Then they went to the World Honored One, bowed their heads to his feet, sat to one side, and
此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘言：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得舌舐食，尸叉罽賴尼。」
舌舐者，以舌舐飯摶食。
若比丘故作舌舐食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時被縛；或手有泥及垢膩污手，舌舐取，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十四竟)
爾時佛在舍衛國祇樹給孤獨園。爾時有居士請諸比丘供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽往詣其家就座而坐，居士手自斟酌飲食。時有六群比丘振手而食，居士見已嫌言：「此沙門釋子無有慚愧，乃至何有正法？如上食如似王、若王大臣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得振手食，尸叉罽賴尼。」若比丘故作振手食，犯應懺突
【現代漢語翻譯】 現代漢語譯本： 因為這個因緣，稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，像之前一樣呵責六群比丘，乃至最初制定戒律后，告訴眾比丘：『從今以後為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得用舌頭舔食食物，這是應當學習的。』
『舌舐』是指用舌頭舔飯糰來吃。
如果比丘明知故犯，用舌頭舔食食物，就犯了應懺悔的突吉羅罪。因為是明知故犯，也犯了非威儀的突吉羅罪；如果不是明知故犯，就犯了突吉羅罪。
比丘尼乃至沙彌、沙彌尼，犯突吉羅罪。這就是所謂的犯戒。
不犯的情況是：有時生病，有時被捆綁；或者手上有泥土或油膩污垢，用舌頭舔取食物，不犯戒。
不犯的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦纏繞時。（第四十四條戒律結束）
當時佛陀在舍衛國祇樹給孤獨園。當時有位居士邀請眾比丘前去應供，準備了各種美味的食物，當晚就準備妥當，第二天早上前去稟告比丘們時間已到。眾比丘穿好衣服，拿著缽前往居士家，就座而坐，居士親手斟酌飲食。當時有六群比丘抖動著手吃飯，居士看到后嫌棄地說：『這些沙門釋子沒有慚愧之心，哪裡還有什麼正法？像這樣吃飯，簡直像國王或者大臣一樣。』眾比丘聽到后，其中那些少欲知足、修頭陀行、樂於學習戒律、有慚愧心的人，嫌責了他們，然後前往世尊處，頭面頂禮佛足，在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，像之前一樣呵責他們，乃至最初制定戒律后，告訴眾比丘：『從今以後為比丘們制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得抖動著手吃飯，這是應當學習的。』如果比丘明知故犯，抖動著手吃飯，就犯了應懺悔的突
【English Translation】 English version: Because of this circumstance, it was reported to the World-Honored One (Bhagavan). The World-Honored One then, because of this circumstance, assembled the Bhikshu Sangha (community of monks), and as before, rebuked the Group-of-Six Bhikshus, and after the initial establishment of the precept, told the Bhikshus: 'From now on, I will establish precepts for the Bhikshus, to gather ten benefits, and for the long-lasting of the Dharma (teachings). Those who wish to recite the precepts should say: One must not lick food with the tongue, this is a training to be learned (Siksha).'
'Licking with the tongue' refers to licking a ball of rice with the tongue to eat.
If a Bhikshu knowingly licks food with the tongue, he commits a Dukkritta (minor offense) that requires confession. Because it is done knowingly, it is also a Dukkritta of improper conduct; if it is not done knowingly, it is a Dukkritta.
A Bhikshuni (nun), even a Shramanera (male novice), or Shramanerika (female novice), commits a Dukkritta. This is what is called an offense.
One does not commit an offense if one is ill, or bound; or if one's hands are covered with mud or greasy dirt, and one licks the food, there is no offense.
There is no offense in the beginning, before the precept was established, or if one is insane, of deranged mind, or tormented by pain. (End of the forty-fourth precept)
At that time, the Buddha (Buddha) was in Shravasti (city in ancient India), at the Jeta Grove (park) in Anathapindika's Park (garden). At that time, a householder (lay supporter) invited the Bhikshus to provide various good foods, preparing everything that night, and the next morning went to inform the Bhikshus that the time had come. The Bhikshus put on their robes, took their bowls, went to the householder's home, and sat down. The householder personally served the food and drink. At that time, the Group-of-Six Bhikshus shook their hands while eating, and the householder, seeing this, complained, saying: 'These Shramana (ascetics), sons of Shakya (clan of the Buddha), have no shame, and where is the righteous Dharma? Eating like this is like a king or a minister.' When the Bhikshus heard this, those among them who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked them and went to the World-Honored One, bowed their heads to his feet, sat to one side, and fully reported this circumstance to the World-Honored One. The World-Honored One then, because of this circumstance, assembled the Bhikshu Sangha, and as before, rebuked them, and after the initial establishment of the precept, told the Bhikshus: 'From now on, I will establish precepts for the Bhikshus, to gather ten benefits, and for the long-lasting of the Dharma. Those who wish to recite the precepts should say: One must not shake one's hands while eating, this is a training to be learned. If a Bhikshu knowingly shakes his hands while eating, he commits a Dukkritta that requires confession.
吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或食中有草有蟲，或時手有不凈欲振去之，或有未受食手觸而污手振去之，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十五竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽往詣其家就座而坐，居士手自斟酌飲食。時有六群比丘手把散飯食，居士見已嫌言：「此沙門釋子無有慚愧，乃至何有正法？如上食如似雞鳥耶？」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得手把散飯食，尸叉罽賴尼。」
把散飯者，散棄飯也。
若比丘故作手把散飯食，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時食中有草有蟲，或有不凈污，或有
【現代漢語翻譯】 現代漢語譯本 吉羅（突吉羅，Dukkata）。如果明知故犯，觸犯非威儀突吉羅；如果不是故意，觸犯突吉羅。
比丘尼乃至沙彌、沙彌尼，觸犯突吉羅。這叫做觸犯。
不觸犯的情況：有時患有某種疾病，或者食物中有草或蟲子，或者手上有不乾淨的東西想要抖掉，或者沒有接受食物的手觸控到污物而抖掉，這些都不算觸犯。
不觸犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞時。（四十五竟）
當時佛陀在舍衛國祇樹給孤獨園。當時有位居士邀請眾比丘前去供養各種美食，當天晚上就準備好了，第二天早上前去稟告時間已到。眾比丘穿好衣服，拿著缽前往居士家，就座而坐，居士親自斟酌飲食。當時有六群比丘用手抓取散落的飯食，居士看到后嫌棄地說：『這些沙門釋子沒有慚愧之心，哪裡會有正法？像這樣吃東西就像雞鳥一樣！』當時眾比丘聽到了，其中有少欲知足、行頭陀、樂於學習戒律、知慚愧的人，嫌責他們之後前往世尊處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時以此因緣召集比丘僧眾，像之前一樣呵責六群比丘，乃至最初犯戒之後，告訴眾比丘：『從今以後為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得用手抓取散落的飯食，這是尸叉罽賴尼（學習處，Sikkha-karani）。』
抓取散飯的意思是，散落丟棄的飯食。
如果比丘明知故犯，用手抓取散落的飯食，觸犯應懺悔的突吉羅。因為是明知故犯，觸犯非威儀突吉羅；如果不是故意，觸犯突吉羅。
比丘尼乃至沙彌、沙彌尼，觸犯突吉羅。這叫做觸犯。
不觸犯的情況：有時患有某種疾病，或者食物中有草或蟲子，或者有不乾淨的污物，或者有...
【English Translation】 English version Dukkata (Dukkata). If done intentionally, it is an offense of improper conduct Dukkata; if not done intentionally, it is an offense of Dukkata.
Bhikkhunis, novices (Samanera), and female novices (Samaneri) also commit Dukkata. This is called an offense.
Non-offenses: Sometimes there is such a disease, or there is grass or insects in the food, or there is impurity on the hand and one wants to shake it off, or the hand that has not received food touches dirt and shakes it off, there is no offense.
Non-offenses: Initially, when the precepts were not established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of forty-fifth)
At that time, the Buddha was in Jeta's Grove in Anathapindika's Park in Sravasti. At that time, a householder invited the bhikkhus to provide various delicious foods, prepared them that night, and went the next morning to announce that the time had come. The bhikkhus put on their robes, carried their bowls, went to the householder's home, and sat down. The householder personally poured and served the food and drink. At that time, the group of six bhikkhus grabbed scattered rice with their hands. The householder saw this and complained, saying, 'These Shramana Sakyaputtas have no shame. How can they have the true Dharma? Eating like this is like chickens and birds!' At that time, the bhikkhus heard this, and among them were those who were content with little, practiced asceticism (dhuta), enjoyed learning the precepts, and knew shame. They criticized them and went to the World Honored One, bowed their heads and feet, sat on one side, and reported the cause and conditions to the World Honored One in detail. At that time, the World Honored One gathered the bhikkhu sangha because of this cause and condition, and scolded the group of six bhikkhus as before, and after the initial offense, told the bhikkhus, 'From now on, I will establish precepts for the bhikkhus, gathering ten benefits, and even for the long-lasting of the true Dharma. Those who want to recite the precepts should say this: One must not grab scattered rice with one's hands, this is a training (Sikkha-karani).'
Grabbing scattered rice means scattered and discarded rice.
If a bhikkhu intentionally grabs scattered rice with his hand, he commits a Dukkata that should be confessed. Because it is done intentionally, it is an offense of improper conduct Dukkata; if not done intentionally, it is an offense of Dukkata.
Bhikkhunis, novices (Samanera), and female novices (Samaneri) also commit Dukkata. This is called an offense.
Non-offenses: Sometimes there is such a disease, or there is grass or insects in the food, or there is unclean dirt, or there is...
未受食捨棄，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十六竟)
爾時佛在舍衛國祇樹給孤獨園。時有居士請諸比丘供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽往至其家就座而坐，居士手自斟酌飲食。時有六群比丘以不凈膩手捉飲器食。居士見已嫌言：「沙門釋子無有慚愧，乃至何有正法？如上以不凈手捉飲器，如似王王大臣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得污手捉飲器，尸叉罽賴尼。」
是中污手者，有膩飯著手。
若比丘故作不凈膩手捉飲器者，犯應懺突吉羅。以故作故，犯非威儀突吉羅：若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或草上受葉上受洗手受無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十七竟)
爾時佛在舍衛國祇樹給孤獨園。時有六群比丘在居士家食已洗缽，棄洗缽水及餘食狼藉在地。居士見已譏
【現代漢語翻譯】 現代漢語譯本 未受食捨棄，無犯。 無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十六竟) 爾時佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。時有居士請諸比丘（bhikkhus）供設種種好食，即夜辦具，明日往白時到。諸比丘著衣持缽往至其家就座而坐，居士手自斟酌飲食。時有六群比丘以不凈膩手捉飲器食。居士見已嫌言：『沙門釋子無有慚愧，乃至何有正法？如上以不凈手捉飲器，如似王王大臣。』時諸比丘聞，其中有少欲知足、行頭陀（dhuta）、樂學戒、知慚愧者，嫌責已往世尊（Bhagavan）所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：『自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得污手捉飲器，尸叉罽賴尼（sikkha karani）。』 是中污手者，有膩飯著手。 若比丘故作不凈膩手捉飲器者，犯應懺突吉羅（dukkhata）。以故作故，犯非威儀突吉羅：若不故作，犯突吉羅。 比丘尼（bhikkhunis）乃至沙彌（sramanera）、沙彌尼（sramanerika），突吉羅。是謂為犯。 不犯者，或時有如是病，或草上受葉上受洗手受無犯。 無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十七竟) 爾時佛在舍衛國祇樹給孤獨園。時有六群比丘在居士家食已洗缽，棄洗缽水及餘食狼藉在地。居士見已譏
【English Translation】 English version If food is abandoned without being eaten, there is no offense. There is no offense for one who has not yet been given the precepts, or for one who is insane, mentally disturbed, or overwhelmed by pain. (End of forty-sixth) At that time, the Buddha was in Jetavana Anathapindika-arama (祇樹給孤獨園) in Sravasti (舍衛國). At that time, a householder invited the bhikkhus (比丘) to provide various good foods, prepared them that night, and went the next day to announce that the time had come. The bhikkhus put on their robes, took their bowls, went to his house, and sat down. The householder personally poured and served the food and drink. At that time, the group of six bhikkhus used unclean, greasy hands to hold the drinking vessels and eat. Seeing this, the householder complained, 'These Shramana (沙門) Sakyas (釋子) have no shame; how can they have the true Dharma? They hold the drinking vessels with unclean hands, like kings and great ministers.' When the bhikkhus heard this, those who were of few desires, content, practicing dhuta (頭陀), delighting in learning the precepts, and knowing shame, complained and went to the Blessed One (世尊), bowed their heads to his feet, sat to one side, and told the Blessed One in detail about this matter. At that time, the Blessed One gathered the Sangha (僧) of bhikkhus because of this matter, rebuked the group of six bhikkhus as before, and after the first offense, told the bhikkhus, 'From now on, I will establish a precept for the bhikkhus, gathering ten benefits, so that the true Dharma may endure for a long time. Those who wish to recite the precepts should say thus: One must not grasp a drinking vessel with unclean hands, this is a sikkhakarani (尸叉罽賴尼).' Here, 'unclean hands' means hands with greasy rice on them. If a bhikkhu intentionally grasps a drinking vessel with unclean, greasy hands, he commits a dukkata (突吉羅) offense that requires confession. Because it was done intentionally, it is a dukkata offense against proper conduct; if it was not done intentionally, it is a dukkata offense. A bhikkhuni (比丘尼), or even a sramanera (沙彌) or sramanerika (沙彌尼), commits a dukkata offense. This is called an offense. There is no offense if one has such an illness, or if one receives it on grass, receives it on a leaf, or receives it after washing one's hands. There is no offense for one who has not yet been given the precepts, or for one who is insane, mentally disturbed, or overwhelmed by pain. (End of forty-seventh) At that time, the Buddha was in Jetavana Anathapindika-arama in Sravasti. At that time, the group of six bhikkhus, after eating at a householder's house, washed their bowls and discarded the wash water and leftover food haphazardly on the ground. Seeing this, the householder criticized
嫌言：「沙門釋子無有慚愧，乃至何有正法？如上多受飲食如飢餓之人，而捐棄狼藉如王大臣。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得洗缽水棄白衣舍內，尸叉罽賴尼。」
是中洗缽水者，雜飯水。
若比丘故作洗缽水棄白衣舍內，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時以器若澡槃承取水持棄外，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十八竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘大小便涕唾生草菜上。時有居士見已嫌言：「沙門釋子無有慚愧，外自稱言：『我知正法。』如是何有正法？大小便及涕唾生草菜上，如豬狗駱駝牛驢。」時諸比丘聞其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初
【現代漢語翻譯】 現代漢語譯本： 有人抱怨說：『這些釋迦牟尼的弟子（沙門釋子）毫無慚愧之心，哪裡還有什麼正法可言？他們像飢餓的人一樣大量接受飲食，卻又像國王大臣一樣隨意丟棄。』當時，一些比丘聽到了這些話，其中那些少欲知足、奉行頭陀行（行頭陀，指苦行）、樂於學習戒律、知慚愧的比丘，對這些行為感到不滿，便去到世尊那裡，頂禮世尊的雙足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵斥了六群比丘，乃至最初的犯戒行為之後，告訴眾比丘：『從今以後，我要為比丘們制定戒律，總結出十種意義，乃至爲了正法能夠長久住世。想要宣說戒律的人應當這樣說：不得將洗缽水倒在白衣（白衣，指在家信徒）的住所內，這是應當學習的。』（尸叉罽賴尼）
這裡所說的洗缽水，指的是混雜著飯粒的水。
如果比丘明知故犯，將洗缽水倒在白衣的住所內，就犯了應懺突吉羅（突吉羅，輕罪）。因為是明知故犯，所以也犯了非威儀突吉羅；如果不是明知故犯，就犯了突吉羅。
比丘尼乃至沙彌（沙彌，佛教出家男子）、沙彌尼（沙彌尼，佛教出家女子），犯突吉羅。這就是所謂的犯戒。
不構成犯戒的情況是：有時患有疾病，或者用器皿或澡盆接住水后倒在外面，就不算犯戒。
不犯戒的情況還有：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦所纏繞的時候。（第四十八條戒律結束）
當時，佛陀在舍衛國（舍衛國，古印度十六大國之一）的祇樹給孤獨園（祇樹給孤獨園，又稱祇園精舍，是佛陀在世時重要的弘法場所）中。當時，六群比丘在生長的草菜上大小便、吐痰吐唾沫。一位居士看到后抱怨說：『這些釋迦牟尼的弟子毫無慚愧之心，對外自稱：『我瞭解正法。』像這樣哪裡還有什麼正法可言？他們竟然在生長的草菜上大小便、吐痰吐唾沫，簡直就像豬狗駱駝牛驢一樣。』當時，一些比丘聽到了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，對這些行為感到不滿，便去到世尊那裡，頂禮世尊的雙足后在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵斥了六群比丘，乃至最初...
【English Translation】 English version: Someone complained: 'These disciples of Shakyamuni (Shramana Shakyaputra) have no shame. How can there be any true Dharma? They receive food and drink in large quantities like hungry people, yet discard it wastefully like kings and ministers.' At that time, some Bhikshus (Bhikshu, a Buddhist monk) heard these words. Among them, those who were content with little, practiced asceticism (practiced dhuta), delighted in learning the precepts, and knew shame, were displeased with these actions. They went to the World Honored One, prostrated themselves at his feet, and sat to one side, reporting the matter to the World Honored One in detail. The World Honored One then gathered the Bhikshu Sangha (Sangha, monastic community) because of this matter, rebuked the group of six Bhikshus as before, and after the initial transgression, told the Bhikshus: 'From now on, I will establish precepts for the Bhikshus, summarizing ten meanings, even for the sake of the Dharma enduring for a long time. Those who wish to recite the precepts should say this: One must not discard the water used to wash the bowl inside the house of a layperson (layperson, a non-ordained follower), this is what should be learned.' (Shiksha Karani)
The water used to wash the bowl here refers to water mixed with rice grains.
If a Bhikshu knowingly discards the water used to wash the bowl inside the house of a layperson, he commits an offense of expiation, a Dukkritta (Dukkrita, a minor offense). Because it was done knowingly, he also commits a Dukkritta of improper conduct; if it was not done knowingly, he commits a Dukkritta.
A Bhikshuni (Bhikshuni, a Buddhist nun), even a Shramanera (Shramanera, a novice monk), or a Shramanerika (Shramanerika, a novice nun), commits a Dukkritta. This is what is called an offense.
The situation that does not constitute an offense is: sometimes having such a disease, or using a vessel or washbasin to catch the water and discard it outside, there is no offense.
Situations where there is no offense also include: when the precepts were not initially established, and when one is insane, mentally disturbed, or afflicted by pain. (End of the forty-eighth precept)
At that time, the Buddha was in the Jeta Grove Anathapindika Park (Jeta Grove Anathapindika Park, also known as Jetavana Vihara, an important place for the Buddha to propagate the Dharma during his lifetime) in Shravasti (Shravasti, one of the sixteen great kingdoms of ancient India). At that time, the group of six Bhikshus urinated, defecated, spat, and sneezed on growing grass and vegetables. A layperson saw this and complained: 'These disciples of Shakyamuni have no shame. Outwardly, they claim: 'I understand the true Dharma.' How can there be any true Dharma like this? They actually urinate, defecate, spit, and sneeze on growing grass and vegetables, just like pigs, dogs, camels, cows, and donkeys.' At that time, some Bhikshus heard these words. Among them, those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame, were displeased with these actions. They went to the World Honored One, prostrated themselves at his feet, and sat to one side, reporting the matter to the World Honored One in detail. The World Honored One then gathered the Bhikshu Sangha because of this matter, rebuked the group of six Bhikshus as before, and even the initial...
犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得大小便涕唾生草菜上，尸叉罽賴尼。」如是世尊與比丘結戒已。
病比丘不堪避生草菜，疲極。佛言：「病比丘無犯。自今已去當如是說戒：不得生草菜上大小便涕唾，除病，尸叉罽賴尼。」
若比丘不病，故生草菜上大小便者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若在無草菜處大小便流墮生草菜上，或時為風吹，或時為烏所銜而墮生草菜中者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十九竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘水中大小便涕唾。居士見已嫌言：「此沙門釋子無有慚愧，外自稱言：『我知正法。』如是何有正法？水中大小便，如似豬、狗、牛、驢、駱駝。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群，乃至最初犯戒，已告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得
水中大小便涕唾，尸叉罽賴尼。」如是世尊與比丘結戒。
時病比丘避有水處，疲極。佛言：「病者無犯。自今已去當如是說戒：不得凈水中大小便涕唾除病，尸叉罽賴尼。」
若比丘故於水中大小便涕唾，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時于岸上大小便流墮水中，或時為風吹烏銜墮水中，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘立大小便。居士見已嫌言：「此沙門釋子無有慚愧，外自稱言：『我知正法。』如是何有正法？立大小便，如似牛、馬、豬、羊、駱駝。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上訶責六群比丘，乃至最初犯戒，已告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得立大小便，尸叉罽賴尼。」如是世尊與比丘結戒。
時諸病比丘疲極不堪蹲。佛言：「病者無犯。自今已去當如是說戒：不得立大小便，除病，尸
【現代漢語翻譯】 現代漢語譯本：在水中大小便、擤鼻涕、吐痰，犯尸叉罽賴尼（śikṣākāraṇī，應學法）。』世尊就這樣與比丘們制定了戒律。
當時，生病的比丘避開有水的地方，但感到疲憊不堪。佛陀說：『生病的人不犯戒。從今以後，應當這樣宣說戒律：不得在乾淨的水中大小便、擤鼻涕、吐痰，除非生病，犯尸叉罽賴尼。』
如果比丘明知故犯，在水中大小便、擤鼻涕、吐痰，犯應懺悔的突吉羅（duṣkṛta，惡作罪）。因為故意而為，犯非威儀的突吉羅；如果不是故意而為，犯突吉羅。
比丘尼乃至沙彌（śrāmaṇera，勤策男）、沙彌尼（śrāmaṇerikā，勤策女），犯突吉羅。這就被認為是犯戒。
不犯戒的情況有：有時患有這樣的疾病，有時在岸上大小便，但流到水中，有時被風吹或鳥銜而掉入水中，都不犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心亂、被痛苦纏繞時。（五十竟）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavanārāthapiṇḍada-ārāma）。當時，六群比丘站立著大小便。居士們看見后嫌棄地說：『這些沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的弟子）沒有慚愧之心，對外自稱：『我知道正法。』像這樣怎麼會有正法呢？站立著大小便，就像牛、馬、豬、羊、駱駝一樣。』當時，眾比丘聽到了這些話，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，嫌責六群比丘后，前往世尊處，頭面禮足，在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因此事召集比丘僧眾，像之前一樣呵責六群比丘，乃至最初的犯戒情況，之後告訴眾比丘：『從今以後，與比丘們制定戒律，包含十種功德，乃至正法久住，想要宣說戒律的人應當這樣說：不得站立著大小便，犯尸叉罽賴尼。』世尊就這樣與比丘們制定了戒律。
當時，一些生病的比丘疲憊不堪，無法蹲下。佛陀說：『生病的人不犯戒。從今以後，應當這樣宣說戒律：不得站立著大小便，除非生病，犯尸
【English Translation】 English version: 'To urinate, defecate, blow the nose, or spit in water, [constitutes a] śikṣākāraṇī (learning precept).' Thus, the World-Honored One established the precept with the bhikṣus (monks).
At that time, a sick bhikṣu avoided places with water, [but] was extremely exhausted. The Buddha said, 'A sick person does not violate [the precept]. From now on, the precept should be recited as follows: One must not urinate, defecate, blow the nose, or spit in clean water, except when sick, [constitutes a] śikṣākāraṇī.'
If a bhikṣu intentionally urinates, defecates, blows the nose, or spits in water, he commits a duṣkṛta (wrongdoing) that requires confession. Because it was done intentionally, he commits a duṣkṛta that is not in accordance with proper conduct; if it was not done intentionally, he commits a duṣkṛta.
A bhikṣuṇī (nun), even a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun), [commits a] duṣkṛta. This is considered a violation.
One does not violate [the precept] if: one has such a disease, or if one urinates or defecates on the shore and it flows into the water, or if it is blown by the wind or carried by a bird and falls into the water, there is no violation.
There is no violation in the following cases: initially, before the precept was established, or if one is insane, mentally disturbed, or afflicted by pain. (End of fifty)
At that time, the Buddha was in the Jetavanārāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Park) in Śrāvastī (city). At that time, the group of six bhikṣus urinated and defecated standing up. The laypeople saw this and complained, saying, 'These Śrāmaṇa Śākyaputras (disciples of Śākyamuni) have no shame, outwardly claiming, 'I know the true Dharma.' How can there be true Dharma like this? Standing to urinate and defecate, just like cows, horses, pigs, sheep, and camels.' At that time, the bhikṣus heard this, and among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame. They rebuked the group of six bhikṣus and went to the World-Honored One, bowed their heads to his feet, sat on one side, and told the World-Honored One about this matter in detail. The World-Honored One then gathered the assembly of bhikṣus because of this matter, rebuked the group of six bhikṣus as before, even mentioning the initial violation, and then told the bhikṣus, 'From now on, establish a precept with the bhikṣus, encompassing ten benefits, even for the long-lasting of the true Dharma. Those who wish to recite the precept should say: One must not stand to urinate or defecate, [constitutes a] śikṣākāraṇī.' Thus, the World-Honored One established the precept with the bhikṣus.
At that time, some sick bhikṣus were too exhausted to squat. The Buddha said, 'A sick person does not violate [the precept]. From now on, the precept should be recited as follows: One must not stand to urinate or defecate, except when sick, [constitutes a] śikṣā
叉罽賴尼。」
若比丘故作立大小便者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，被繫縛，或時腳𨄔有垢膩，若泥污，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十一竟)
爾時佛在舍衛國祇樹給孤獨園。時有六群比丘，與不恭敬反抄衣人說法。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上訶責六群比丘，乃至最初犯戒，已告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得與反抄衣不恭敬人說法，尸叉罽賴尼。」爾時諸比丘疑病反抄衣者，不敢為說法。佛言：「病者無犯。自今已去，不得與反抄衣不恭敬人說法，除病，尸叉罽賴尼。」若比丘故為反抄衣不恭敬無病人說法，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若為王王大臣，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十二竟
【現代漢語翻譯】 現代漢語譯本： 『叉罽賴尼』(Sikṣākāraṇī)：
如果比丘明知故犯地在站立時大小便，則觸犯應懺悔的突吉羅罪。因為是明知故犯，所以也觸犯了非威儀的突吉羅罪；如果不是明知故犯，則觸犯突吉羅罪。
比丘尼乃至沙彌、沙彌尼，觸犯突吉羅罪。這就被稱為觸犯。
不觸犯的情況：有時患有疾病，被捆綁，或者腳上沾有污垢，或者被泥土弄髒，則不觸犯。
不觸犯的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦纏繞時，不觸犯。(第五十一竟)
當時佛陀在舍衛國祇樹給孤獨園。當時有六群比丘，為不恭敬地反抄著衣服的人說法。眾比丘聽到后，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，譴責六群比丘后前往世尊處，頭面禮足后在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，如前呵責六群比丘，乃至最初的犯戒情況，然後告訴眾比丘：『從今以後為比丘們制定戒律，集合十種功德利益乃至正法長久住世，想要宣說戒律的人應當這樣說：不得為反抄著衣服不恭敬的人說法，尸叉罽賴尼』(Sikṣākāraṇī)。當時眾比丘懷疑生病而反抄著衣服的人，不敢為他們說法。佛陀說：『生病的人不觸犯。從今以後，不得為反抄著衣服不恭敬的人說法，除了生病的情況，尸叉罽賴尼』(Sikṣākāraṇī)。如果比丘明知故犯地為反抄著衣服不恭敬的無病之人說法，則觸犯應懺悔的突吉羅罪。因為是明知故犯，所以也觸犯了非威儀的突吉羅罪；如果不是明知故犯，則觸犯突吉羅罪。
比丘尼乃至沙彌、沙彌尼，觸犯突吉羅罪。這就被稱為觸犯。
不觸犯的情況：有時患有疾病，或者爲了國王或大臣，則不觸犯。
不觸犯的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦纏繞時，不觸犯。(第五十二竟)
【English Translation】 English version: 'Sikṣākāraṇī' (A training rule):
If a bhikkhu deliberately urinates or defecates while standing, he commits a dukkaṭa offense requiring confession. Because it is done deliberately, he also commits a dukkaṭa offense of improper conduct; if it is not done deliberately, he commits a dukkaṭa offense.
A bhikkhunī, up to a śrāmaṇera or śrāmaṇerikā, commits a dukkaṭa offense. This is called an offense.
Non-offenses: Sometimes there is such a disease, or one is bound, or there is dirt on the feet, or mud, there is no offense.
Non-offenses: Initially, when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (End of fifty-first)
At that time, the Buddha was in the Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī. At that time, there were the group-of-six bhikkhus who were teaching the Dharma to people who disrespectfully had their robes folded backwards. When the bhikkhus heard this, among them were those who were of few desires and content, practiced dhūta practices, delighted in learning the precepts, and knew shame and remorse. They criticized the group-of-six and went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions to the World-Honored One in detail. At that time, the World-Honored One gathered the assembly of bhikkhus because of this cause and condition, and rebuked the group-of-six bhikkhus as before, up to the initial offense. Then he told the bhikkhus: 'From now on, I will establish a precept for the bhikkhus, gathering ten benefits, up to the long-lasting of the True Dharma. Those who wish to recite the precepts should say this: One should not teach the Dharma to those who disrespectfully have their robes folded backwards, Sikṣākāraṇī (A training rule).』 At that time, the bhikkhus were doubtful about those who were sick and had their robes folded backwards, and did not dare to teach them the Dharma. The Buddha said: 'There is no offense for those who are sick. From now on, one should not teach the Dharma to those who disrespectfully have their robes folded backwards, except for those who are sick, Sikṣākāraṇī (A training rule).』 If a bhikkhu deliberately teaches the Dharma to a healthy person who disrespectfully has their robes folded backwards, he commits a dukkaṭa offense requiring confession. Because it is done deliberately, he also commits a dukkaṭa offense of improper conduct; if it is not done deliberately, he commits a dukkaṭa offense.
A bhikkhunī, up to a śrāmaṇera or śrāmaṇerikā, commits a dukkaṭa offense. This is called an offense.
Non-offenses: Sometimes there is such a disease, or it is for a king or a great minister, there is no offense.
Non-offenses: Initially, when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (End of fifty-second)
)
不得為衣纏頸者說法，除病，尸叉罽賴尼。如上。(三)
不得為覆頭者說法，除病，尸叉罽賴尼。如上。(四)
不得為裹頭者說法，除病，尸叉罽賴尼。如上(五)。
不得為叉腰者說法，除病，尸叉罽賴尼。如上。(六)
不得爲著革屣者說法，除病，尸叉罽賴尼。如上。(七)
不得爲著木屐者說法，除病，尸叉罽賴尼。如上。(八)
不得為騎乘者說法，除病，尸叉罽賴尼。如上。(九)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘止宿佛塔中。時有諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何止宿佛塔中？」往世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得在佛塔中止宿，尸叉罽賴尼。」如是世尊與比丘結戒。
時有比丘疑，不敢為守護故止宿佛塔中。佛言：「為守護故無犯。自今已去應如是說戒：不得在佛塔中止宿，除為守護故，尸叉罽賴尼。」
若比丘故為佛塔中止宿，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至
【現代漢語翻譯】 現代漢語譯本： 不得為用衣服纏繞頸部的人說法，除非是生病的情況，以及對於式叉摩那（Śikṣamāṇā，準學女）和沙彌尼（Śrāmaṇerikā，小沙彌尼）。情況與上述相同。（三） 不得為用東西遮蓋頭部的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（四） 不得為用布巾等包裹頭部的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（五） 不得為叉著腰的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（六） 不得為穿著皮革鞋子的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（七） 不得為穿著木屐的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（八） 不得為騎乘交通工具的人說法，除非是生病的情況，以及對於式叉摩那和沙彌尼。情況與上述相同。（九） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘（Ṣaḍvargika bhikṣu）在佛塔中過夜。有些比丘聽說了這件事，他們之中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，嫌棄並責備六群比丘說：『怎麼能在佛塔中過夜呢？』他們前往世尊處，以頭面禮拜佛足，然後在一旁坐下，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵責了六群比丘，乃至追溯到他們最初的犯戒行為。『從今以後，我將為比丘們制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：不得在佛塔中過夜，違者犯式叉罽賴尼（Śikṣākaraṇīya，應學法）。』就這樣，世尊為比丘們制定了戒律。 當時，有比丘心存疑慮，不敢爲了守護佛塔而在其中過夜。佛陀說：『爲了守護佛塔而過夜，不算犯戒。從今以後，應當這樣說戒：不得在佛塔中過夜，除非是爲了守護佛塔，違者犯式叉罽賴尼。』 如果比丘明知故犯，在佛塔中過夜，則犯應懺悔的突吉羅（Duṣkṛta，惡作）罪。因為明知故犯，所以犯非威儀的突吉羅罪；如果不是明知故犯，則犯突吉羅罪。 比丘尼乃至……
【English Translation】 English version: One should not preach the Dharma to someone who has their neck wrapped in clothing, except in cases of illness, or for a Śikṣamāṇā (a female trainee) or a Śrāmaṇerikā (a novice nun). The same as above. (3) One should not preach the Dharma to someone who has their head covered, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (4) One should not preach the Dharma to someone who has their head wrapped, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (5) One should not preach the Dharma to someone who has their hands on their hips, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (6) One should not preach the Dharma to someone who is wearing leather shoes, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (7) One should not preach the Dharma to someone who is wearing wooden clogs, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (8) One should not preach the Dharma to someone who is riding a vehicle, except in cases of illness, or for a Śikṣamāṇā or a Śrāmaṇerikā. The same as above. (9) At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (祇樹給孤獨園, Jeta Grove, Anathapindika's Park) in Śrāvastī (舍衛國). At that time, the group of six monks (Ṣaḍvargika bhikṣu) were staying overnight in a stupa. When some monks heard about this, among whom were those who were content with little, practiced asceticism (dhūta), delighted in learning the precepts, and knew shame and remorse, they criticized the group of six monks, saying, 'How can you stay overnight in a stupa?' They went to the World Honored One, bowed at his feet with their heads, sat to one side, and told the World Honored One about this matter in detail. At that time, the World Honored One gathered the assembly of monks because of this matter, and scolded the group of six monks as before, even going back to their initial transgression. 'From now on, I will establish precepts for the monks, summarizing ten meanings, even for the sake of the Dharma enduring for a long time. Those who wish to recite the precepts should say this: One should not stay overnight in a stupa, violating this is a Śikṣākaraṇīya (應學法, a precept that should be learned).' In this way, the World Honored One established the precepts for the monks. At that time, some monks were doubtful and did not dare to stay overnight in a stupa for the sake of guarding it. The Buddha said, 'Staying overnight for the sake of guarding the stupa is not a violation. From now on, the precepts should be recited in this way: One should not stay overnight in a stupa, except for the sake of guarding it, violating this is a Śikṣākaraṇīya.' If a monk knowingly stays overnight in a stupa, he commits a Duṣkṛta (惡作, wrong doing) offense that requires repentance. Because it was done knowingly, it is a Duṣkṛta offense against proper conduct; if it was not done knowingly, it is a Duṣkṛta offense. Bhikkhunīs (比丘尼) and so on...
沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若為守護故止宿，或為強力者所執，或命難、梵行難止宿，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十竟)
爾時佛在舍衛國祇樹給孤獨園。時有六群比丘藏財物置佛塔中。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得藏財物置佛塔中，尸叉罽賴尼。」如是世尊與比丘結戒。
時比丘有疑，不敢為堅牢故藏財物著佛塔中。佛言：「若為堅牢無犯。自今已去應如是說戒：不得藏財物置佛塔中，除為堅牢，尸叉罽賴尼。」
若比丘故為持財物置佛塔中，除為堅牢，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，為堅牢故藏著佛塔中，或為強力者所執，或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十一竟)
爾時佛在舍衛
【現代漢語翻譯】 現代漢語譯本 沙彌（Śrāmaṇera，佛教術語，指出家受十戒，年齡尚小，不能受具足戒的男性出家人）、沙彌尼（Śrāmaṇerī，佛教術語，指出家受十戒，年齡尚小，不能受具足戒的女性出家人），犯突吉羅（Duṣkṛta，一種輕微的罪過）。這就被稱為犯戒。
不犯戒的情況是：有時生病，爲了守護（財物）而暫時存放，或者被強力者挾持，或者面臨生命危險、梵行（Brahmacarya，清凈的行為）的危險而存放，這些情況都不算犯戒。
不犯戒的情況還有：最初佛陀未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第六十條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有六群比丘（指行為不端的比丘團體）將財物藏在佛塔中。其他比丘聽說了這件事，其中有些少欲知足、奉行頭陀行（Dhūta，苦行）、樂於學習戒律、知慚愧的比丘，譴責了六群比丘，然後前往世尊處，頂禮佛足後退坐一旁，將這件事的來龍去脈詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵責了六群比丘，乃至最初他們犯戒之後，告訴眾比丘：『從今以後，我將為比丘們制定戒律，爲了十種利益，乃至正法久住，想要誦戒的人應當這樣說：不得將財物藏在佛塔中，這是應當學習的。』就這樣，世尊為比丘們制定了戒律。
當時，有比丘心存疑慮，不敢爲了堅固（佛塔）而將財物藏在佛塔中。佛陀說：『如果是爲了堅固（佛塔），則不算犯戒。從今以後，應當這樣誦戒：不得將財物藏在佛塔中，除非是爲了堅固（佛塔），這是應當學習的。』
如果比丘明知故犯，爲了持有財物而將財物藏在佛塔中，除非是爲了堅固（佛塔），則犯應懺悔的突吉羅罪。因為明知故犯，所以犯了非威儀的突吉羅罪；如果不是明知故犯，則犯突吉羅罪。
比丘尼（Bhikkhunī，受過具足戒的女性出家人）乃至沙彌、沙彌尼，犯突吉羅罪。這就被稱為犯戒。
不犯戒的情況是：有時生病，爲了堅固（佛塔）而將財物藏在佛塔中，或者被強力者挾持，或者面臨生命危險、梵行的危險，這些情況都不算犯戒。
不犯戒的情況還有：最初佛陀未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第六十一條戒律結束）
當時，佛陀在舍衛國（Śrāvastī）
【English Translation】 English version Śrāmaṇera (Buddhist novice monk who has taken the ten precepts), Śrāmaṇerī (Buddhist novice nun who has taken the ten precepts), commit a Duṣkṛta (a minor offense). This is called an offense.
There is no offense when: one is sometimes ill, or stores (items) for protection, or is seized by a powerful person, or faces danger to life or Brahmacarya (pure conduct), there is no offense.
There is no offense when: the precept was not initially established, or one is afflicted by ignorance, madness, mental derangement, or pain.
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. At that time, the group of six monks (a group of monks with misconduct) hid property in a stupa. When the monks heard about it, some of them who were content with little, practiced Dhūta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, criticized the group of six monks and went to the World Honored One, bowed their heads to his feet, sat to one side, and reported the cause and circumstances to the World Honored One in detail. At that time, the World Honored One gathered the Sangha of monks because of this matter, rebuked the group of six monks as before, and after their initial offense, told the monks: 'From now on, I will establish precepts for the monks, for ten benefits, and for the long duration of the Dharma. Those who wish to recite the precepts should say: One must not hide property in a stupa, this is what should be learned.' In this way, the World Honored One established the precepts for the monks.
At that time, some monks had doubts and did not dare to hide property in the stupa for the sake of fortification. The Buddha said: 'If it is for fortification, there is no offense. From now on, the precepts should be recited as follows: One must not hide property in a stupa, unless it is for fortification, this is what should be learned.'
If a monk intentionally hides property in a stupa for the sake of holding property, unless it is for fortification, he commits a Duṣkṛta offense that should be confessed. Because it was done intentionally, he commits a non-decorum Duṣkṛta offense; if it was not done intentionally, he commits a Duṣkṛta offense.
A Bhikkhunī (fully ordained nun), or a Śrāmaṇera, or a Śrāmaṇerī, commits a Duṣkṛta offense. This is called an offense.
There is no offense when: one is sometimes ill, or hides property in a stupa for the sake of fortification, or is seized by a powerful person, or faces danger to life or Brahmacarya, there is no offense.
There is no offense when: the precept was not initially established, or one is afflicted by ignorance, madness, mental derangement, or pain.
At that time, the Buddha was in Śrāvastī
國祇樹給孤獨園。時六群比丘著革屣入佛塔中。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘：「云何汝等著革屣入佛塔中？」諸比丘呵責已，往詣世尊所頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒。「自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得著革屣入佛塔中，尸叉罽賴尼。」
若比丘故爲著革屣入佛塔中者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執將入塔中，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二竟)
不得手捉革屣入佛塔中，尸叉罽賴尼。如上。(三)
不得著革屣繞塔行，尸叉罽賴尼。如上。(四)
不得著富羅入佛塔中，尸叉罽賴尼。如上。(五)
不得手捉富羅入佛塔中，尸叉罽賴尼。如上。(六)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘在塔下坐食已，留殘食及草污地而去。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已。往世尊所頭面禮足在一面坐，
【現代漢語翻譯】 現代漢語譯本： 在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）的時候，六群比丘（group of six monks）穿著革屣（leather shoes）進入佛塔中。其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘，就嫌責六群比丘：『為什麼你們穿著革屣進入佛塔中？』這些比丘呵責了六群比丘后，前往世尊（Bhagavan）處，頭面禮足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，像之前一樣呵責六群比丘，乃至追究到他們最初的犯戒行為。『從今以後，我為諸位比丘制定戒律，爲了十種利益，乃至爲了正法久住，想要說戒的人應當這樣說：不得穿著革屣進入佛塔中，這是應當學習的。』 如果比丘明知故犯，穿著革屣進入佛塔中，就犯了應懺突吉羅（dukkhata，惡作罪）。因為明知故犯，所以犯了非威儀突吉羅；如果不是明知故犯，就犯了突吉羅。 比丘尼（bhikkhuni）乃至沙彌（sramanera）、沙彌尼（sramanerika），都犯突吉羅。這就是所謂的犯戒。 不犯的情況是，有時有這樣的疾病，或者被強力者挾持進入塔中，就沒有犯戒。 不犯的情況還有，最初沒有制定戒律時，或者癡狂、心亂、被痛苦纏繞時，都沒有犯戒。 不得手拿革屣進入佛塔中，這是應當學習的。如上所述。（三） 不得穿著革屣繞塔行走，這是應當學習的。如上所述。（四） 不得穿著富羅（thick-soled shoes）進入佛塔中，這是應當學習的。如上所述。（五） 不得手拿富羅進入佛塔中，這是應當學習的。如上所述。（六） 當時佛在舍衛國祇樹給孤獨園。當時六群比丘在塔下坐著吃完飯後，留下殘食和草，弄髒了地面就離開了。其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，就嫌責六群比丘。然後前往世尊處，頭面禮足，在一旁坐下。
【English Translation】 English version: At Jetavana Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國), the group of six monks (六群比丘) entered the stupa (佛塔) wearing leather shoes (革屣). When the other monks heard of this, those who were content with little, practiced asceticism (頭陀行), delighted in learning the precepts, and knew shame and remorse, criticized the group of six monks: 'Why do you enter the stupa wearing leather shoes?' After these monks had criticized the group of six monks, they went to the Blessed One (世尊), bowed their heads at his feet, sat down to one side, and reported the cause of this matter in detail to the Blessed One. At that time, the Blessed One gathered the Sangha (比丘僧) because of this matter, and criticized the group of six monks as before, even investigating their initial transgression. 'From now on, I will establish precepts for the monks, for ten benefits, and even for the long-lasting of the Dharma (正法). Those who wish to recite the precepts should say this: One should not enter the stupa wearing leather shoes; this is what should be learned.' If a monk knowingly enters the stupa wearing leather shoes, he commits a dukkata (突吉羅, offense requiring confession). Because it was done knowingly, he commits a dukkata of improper conduct; if it was not done knowingly, he commits a dukkata. A bhikkhuni (比丘尼), or even a sramanera (沙彌), or a sramanerika (沙彌尼), commits a dukkata. This is what is called an offense. There is no offense when one has such a disease, or is forced into the stupa by a strong person. There is also no offense when the precepts were not initially established, or when one is insane, mentally disturbed, or afflicted by pain. One should not hold leather shoes in one's hand and enter the stupa; this is what should be learned. As above. (3) One should not walk around the stupa wearing leather shoes; this is what should be learned. As above. (4) One should not enter the stupa wearing thick-soled shoes (富羅); this is what should be learned. As above. (5) One should not hold thick-soled shoes in one's hand and enter the stupa; this is what should be learned. As above. (6) At that time, the Buddha (佛) was at Jetavana Anathapindika-arama in Shravasti. At that time, the group of six monks sat down under the stupa, ate their meal, and left leftover food and grass, dirtying the ground before leaving. When the other monks heard of this, those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame and remorse, criticized the group of six monks. Then they went to the Blessed One, bowed their heads at his feet, and sat down to one side.
以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘如上，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得塔下坐食，尸叉罽賴尼。」如是世尊與比丘結戒。
時諸比丘，作塔已施食、作房已施食、若施池井、若眾集坐處迮狹，疑佛未聽我等塔下坐食。往白佛，佛言：「聽坐食，不應留草及食污地。」時有一坐食比丘，若作餘食法不食。比丘若有病比丘不敢留殘食草污地。佛言：「聽聚著腳邊，出時持棄之。自今已去當如是說戒：不得塔下坐食留草及食污地，尸叉罽賴尼。」
若比丘故為在塔下食已留草及殘食污地者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時聚一處出時持棄，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘擔尸死從塔下過，護塔神瞋。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何汝等於佛塔下擔死屍過？」呵責已往詣佛所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵
【現代漢語翻譯】 現代漢語譯本： 因此，比丘們將此事稟告世尊。世尊當時因為這個緣故，召集比丘僧團，像之前一樣呵責六群比丘，乃至追溯到最初的犯戒行為。「從今以後，我將為比丘們制定戒律，包含十種功德，乃至使正法長久住世。想要宣說戒律的人應當這樣說：不得在佛塔下坐著吃東西，這是應當學習的。」就這樣，世尊為比丘們制定了戒律。
當時，一些比丘建造佛塔后供養食物，建造房屋后供養食物，或者佈施池井。如果大眾聚集的地方狹窄，他們懷疑佛陀是否允許他們在佛塔下坐著吃東西。於是他們去稟告佛陀，佛陀說：「允許坐著吃東西，但不應該留下草和食物弄髒地面。」當時，有一位坐著吃東西的比丘，如果做了其他的食物，就不吃。比丘們如果有生病的比丘，不敢留下殘食和草弄髒地面。佛陀說：「允許將殘食和草聚集在腳邊，離開時拿去丟掉。從今以後，應當這樣宣說戒律：不得在佛塔下坐著吃東西，留下草和食物弄髒地面，這是應當學習的。」
如果比丘明知故犯，在佛塔下吃東西后留下草和殘食弄髒地面，就犯了應懺悔的突吉羅（Dukkata，惡作罪）。因為是明知故犯，所以犯了非威儀的突吉羅；如果不是明知故犯，就犯了突吉羅。
比丘尼乃至沙彌（Sramanera，沙彌），沙彌尼（Sramanerika，沙彌尼），都犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：有時有這樣的疾病，有時聚集在一處，離開時拿去丟掉，就沒有犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、心亂、被痛苦纏繞。（第七條戒律結束）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘抬著屍體從佛塔下經過，守護佛塔的神生氣了。比丘們聽說了這件事，其中有少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘說：「你們怎麼能在佛塔下抬著死屍經過呢？」責怪之後，他們前往佛陀那裡，頭面禮足，在一旁坐下，將這件事詳細地稟告了世尊。世尊當時因為這個緣故，召集比丘僧團，像之前一樣呵責。
【English Translation】 English version: Having this as the cause and condition, the Bhikkhus (monks) informed the World-Honored One (Bhagavat, another name for Buddha). At that time, due to this cause and condition, the World-Honored One gathered the Bhikkhu Sangha (monk community), and reproached the group of six Bhikkhus as before, even going back to the initial transgression. 'From now on, I will establish precepts for the Bhikkhus, containing ten benefits, even to the long-lasting continuation of the Proper Dharma (Buddha's teachings). Those who wish to recite the precepts should say it like this: One should not sit and eat under a Stupa (Buddhist monument), this is a training to be learned.' Thus, the World-Honored One established the precepts for the Bhikkhus.
At that time, some Bhikkhus, after building a Stupa, offered food; after building a house, offered food; or donated ponds and wells. If the gathering place was narrow, they doubted whether the Buddha allowed them to sit and eat under a Stupa. So they went to inform the Buddha, and the Buddha said, 'It is allowed to sit and eat, but one should not leave grass and food to pollute the ground.' At that time, a Bhikkhu who sat and ate would not eat if other food was prepared. If there were sick Bhikkhus, the Bhikkhus did not dare to leave leftover food and grass to pollute the ground. The Buddha said, 'It is allowed to gather the leftovers and grass near the feet, and take them away to discard when leaving. From now on, the precepts should be recited like this: One should not sit and eat under a Stupa, leaving grass and food to pollute the ground, this is a training to be learned.'
If a Bhikkhu intentionally eats under a Stupa and leaves grass and leftover food to pollute the ground, he commits a Dukkata (misdeed) that should be confessed. Because it was intentional, he commits a non-dignified Dukkata; if it was unintentional, he commits a Dukkata.
A Bhikkhuni (nun), even a Sramanera (novice monk), or a Sramanerika (novice nun), commits a Dukkata. This is what is called a transgression.
There is no transgression if there is such a disease at times, or if they gather in one place and take it away to discard when leaving.
There is no transgression in the initial stage when the precepts were not yet established, or due to madness, mental confusion, or being afflicted by pain. (The seventh precept ends)
At that time, the Buddha was in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Sravasti (ancient Indian city). At that time, the group of six Bhikkhus carried a corpse and passed under a Stupa, and the guardian spirit of the Stupa was angered. The Bhikkhus heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, and they blamed the group of six Bhikkhus, saying, 'How can you carry a corpse and pass under a Stupa?' After blaming them, they went to the Buddha, bowed their heads to his feet, sat on one side, and informed the World-Honored One of this matter in detail. At that time, due to this cause and condition, the World-Honored One gathered the Bhikkhu Sangha, and reproached them as before.
責六群比丘，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得擔死屍從塔下過，尸叉罽賴尼。」
若比丘故擔死屍從塔下過者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時須此道行，或為強力者所將去，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)
不得塔中埋死屍，尸叉罽賴尼。如上。(九)
不得在塔下燒死屍，尸叉罽賴尼。如上。(七十)
不得向塔燒死屍，尸叉罽賴尼。如上。(七十一)
不得佛塔四邊燒死屍使臭氣來入，尸叉罽賴尼。如上。(二)
爾時佛在舍衛國祇樹給孤獨園。時有六群比丘持死人衣及床從塔下過，彼所住處神瞋。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往至佛所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，如上呵責六群比丘，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得持死人衣及床從塔下過，尸叉罽賴尼。」如是世尊與比丘結戒。
爾時諸糞掃衣比丘疑
【現代漢語翻譯】 現代漢語譯本： 呵斥六群比丘，乃至最初犯戒。『從今以後為比丘制定戒律，包含十種意義，乃至使正法長久住世，想要宣說戒律的人應當這樣說：不得扛著死屍從佛塔下經過，此為應學。』
如果比丘明知故犯，扛著死屍從佛塔下經過，則犯應懺悔的突吉羅（Dukkata，惡作罪）。因為是故意所為，所以犯非威儀的突吉羅；如果不是故意所為，則犯突吉羅。
比丘尼乃至沙彌（Sramanera，沙彌，出家男子）、沙彌尼（Sramanerika，沙彌尼，出家女子），犯突吉羅。這便是所謂的犯戒。
不犯的情況是：有時有這樣的疾病，有時必須走這條路，或者被強力者挾持而去，則不犯戒。
不犯的情況還有：最初未制定戒律時，或者癡狂、心神錯亂、被痛苦所纏繞。（第八條戒律結束）
不得在佛塔中埋葬死屍，此為應學。如上。（第九條戒律）
不得在佛塔下焚燒死屍，此為應學。如上。（第七十條戒律）
不得朝著佛塔焚燒死屍，此為應學。如上。（第七十一條戒律）
不得在佛塔四邊焚燒死屍，使臭氣飄入佛塔，此為應學。如上。（第二條戒律）
當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有六群比丘拿著死人的衣服和床從佛塔下經過，他們所住的地方的神靈因此嗔怒。諸位比丘聽說了這件事，其中有少欲知足、修頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的人，嫌責他們之後前往佛陀處所，頭面頂禮佛足，在一旁坐下，將此事的前因後果詳細稟告世尊。世尊當時因為這件事召集比丘僧眾，如前呵斥六群比丘，乃至最初犯戒。『從今以後為比丘制定戒律，包含十種意義，乃至使正法長久住世，想要宣說戒律的人應當這樣說：不得拿著死人的衣服和床從佛塔下經過，此為應學。』世尊就這樣為比丘制定了戒律。
當時，撿拾糞掃衣的比丘們心生疑惑。
【English Translation】 English version: Rebuking the group of six bhikkhus (monks), and addressing the initial transgression. 'From now on, I will establish precepts for the bhikkhus, encompassing ten benefits, and ensuring the long-lasting presence of the true Dharma. Those who wish to recite the precepts should do so as follows: One must not carry a corpse under a stupa (Buddhist shrine), this is a training to be observed.'
If a bhikkhu intentionally carries a corpse under a stupa, he commits a dukkata (wrongdoing) requiring confession. Because it was done intentionally, he commits a dukkata of improper conduct; if it was not done intentionally, he commits a dukkata.
A bhikkhuni (nun), or a sramanera (novice monk), or a sramanerika (novice nun), commits a dukkata. This is what is called an offense.
There is no offense in the following cases: when there is such an illness, or when it is necessary to travel this path, or when one is taken away by force. There is no offense.
There is no offense in the following cases: when the precept was not yet established, or when one is insane, mentally deranged, or afflicted by pain. (End of the eighth precept)
One must not bury a corpse inside a stupa, this is a training to be observed. As above. (Ninth precept)
One must not cremate a corpse under a stupa, this is a training to be observed. As above. (Seventieth precept)
One must not cremate a corpse facing a stupa, this is a training to be observed. As above. (Seventy-first precept)
One must not cremate a corpse on the four sides of a stupa, causing the foul odor to enter, this is a training to be observed. As above. (Second precept)
At that time, the Buddha was in the Jeta Grove (Jetavana) of Anathapindika (Anathapindika-arama) in Sravasti (Sravasti). At that time, a group of six bhikkhus carried a dead person's clothes and bed under a stupa, and the spirits of the place where they lived were angered. The bhikkhus heard about this, and among them were those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked them and went to the Buddha, bowed their heads to his feet, sat on one side, and reported the cause and effect of this matter in detail to the World-Honored One. At that time, the World-Honored One gathered the bhikkhu sangha (monastic community) because of this matter, and rebuked the group of six bhikkhus as before, and addressed the initial transgression. 'From now on, I will establish precepts for the bhikkhus, encompassing ten benefits, and ensuring the long-lasting presence of the true Dharma. Those who wish to recite the precepts should do so as follows: One must not carry a dead person's clothes and bed under a stupa, this is a training to be observed.' Thus, the World-Honored One established the precepts for the bhikkhus.
At that time, the bhikkhus who wore robes made of discarded rags were in doubt.
，不敢持如是衣從塔下過。比丘白佛，佛言：「聽浣染香薰已持來入。自今已去應如是說戒：不得持死人衣及床從塔下過，除浣染香薰，尸叉罽賴尼。」
若比丘故持死人糞掃衣，不浣、不染、不熏，從塔下過，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若浣染香薰者無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三)
不得佛塔下大小便，尸叉罽賴尼。如上。(四)
不得向佛塔大小便，尸叉罽賴尼。如上。(五)
不得繞佛塔四邊大小便使臭氣來入，尸叉罽賴尼。如上。(六)
不得持佛像至大小便處，尸叉罽賴尼。如上。
有三事不犯，或時有如是病，或時道由中而過，或為強力者所持將去，無犯。(七)
不得在佛塔下嚼楊枝，尸叉罽賴尼。如上。(八)
不得向佛塔嚼楊枝，尸叉罽賴尼。如上。(九)
不得佛塔四邊嚼楊枝，尸叉罽賴尼。如上。(八十)
不得在佛塔下涕唾，尸叉罽賴尼。如上。(八十一)
不得向佛塔涕唾，尸叉罽賴尼。如上。(二)
爾時佛在舍衛國祇樹給孤獨園。爾時六
【現代漢語翻譯】 現代漢語譯本 不敢拿著這樣的衣服從佛塔下經過。比丘請示佛陀，佛陀說：『允許洗滌、染色、薰香后拿來進入。從今以後應該這樣宣說戒律：不得拿著死人的衣服和床從佛塔下經過，除非經過洗滌、染色、薰香，這是應學的戒條。』（尸叉罽賴尼 (Śikṣākāraṇī)，應學戒）
如果比丘明知故犯，拿著死人的糞掃衣，沒有洗滌、沒有染色、沒有薰香，從佛塔下經過，就犯了應懺悔的突吉羅罪（Duṣkṛta，惡作）。因為明知故犯，所以犯了非威儀的突吉羅罪；如果不是明知故犯，就犯了突吉羅罪。
比丘尼乃至沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯的情況是，有時有這樣的疾病，如果洗滌、染色、薰香就沒有犯戒。
沒有犯戒的情況是，最初沒有制定戒律，或者因為癡狂、心亂、被痛苦所纏繞。（三）
不得在佛塔下大小便，這是應學的戒條。如上。（四）
不得面向佛塔大小便，這是應學的戒條。如上。（五）
不得圍繞佛塔四邊大小便，使臭氣進入佛塔，這是應學的戒條。如上。（六）
不得拿著佛像到大小便的地方，這是應學的戒條。如上。
有三種情況不犯戒，有時有這樣的疾病，有時道路必須從中間經過，或者被強力者挾持而去，沒有犯戒。（七）
不得在佛塔下嚼楊枝（一種清潔牙齒的樹枝），這是應學的戒條。如上。（八）
不得面向佛塔嚼楊枝，這是應學的戒條。如上。（九）
不得在佛塔四邊嚼楊枝，這是應學的戒條。如上。（八十）
不得在佛塔下吐痰，這是應學的戒條。如上。（八十一）
不得面向佛塔吐痰，這是應學的戒條。如上。（二）
當時佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時六
【English Translation】 English version Not daring to carry such robes past a Stupa (塔, a dome-shaped structure serving as a Buddhist shrine). The Bhikṣu (比丘, Buddhist monk) asked the Buddha. The Buddha said, 'It is permissible to bring them in after washing, dyeing, and perfuming.' From now on, the precepts should be recited as follows: 'One should not carry the clothes or beds of the deceased past a Stupa, except after washing, dyeing, and perfuming; this is a training to be observed.' (Śikṣākāraṇī, a training rule)
If a Bhikṣu knowingly carries the discarded clothes of the deceased, unwashed, undyed, and unperfumed, past a Stupa, he commits a Duṣkṛta (突吉羅, an offense of wrong-doing) requiring confession. Because it was done knowingly, he commits a Duṣkṛta of improper conduct; if it was not done knowingly, he commits a Duṣkṛta.
A Bhikṣuṇī (比丘尼, Buddhist nun), or even a Śrāmaṇera (沙彌, novice monk), or Śrāmaṇerikā (沙彌尼, novice nun), commits a Duṣkṛta. This is what is meant by committing an offense.
There is no offense in the following cases: if there is such an illness, there is no offense if washing, dyeing, and perfuming are done.
There is no offense in the following cases: when the rule was not initially established, or due to insanity, mental derangement, or being afflicted by pain. (3)
One should not urinate or defecate under a Stupa; this is a training to be observed. As above. (4)
One should not urinate or defecate facing a Stupa; this is a training to be observed. As above. (5)
One should not urinate or defecate around the four sides of a Stupa, allowing the foul odor to enter; this is a training to be observed. As above. (6)
One should not carry an image of the Buddha to a place for urination or defecation; this is a training to be observed. As above.
There are three cases in which there is no offense: if there is such an illness, if the path must pass through the middle, or if one is forcibly carried away by a strong person, there is no offense. (7)
One should not chew a tooth-cleaning twig (楊枝) under a Stupa; this is a training to be observed. As above. (8)
One should not chew a tooth-cleaning twig facing a Stupa; this is a training to be observed. As above. (9)
One should not chew a tooth-cleaning twig around the four sides of a Stupa; this is a training to be observed. As above. (80)
One should not spit phlegm under a Stupa; this is a training to be observed. As above. (81)
One should not spit phlegm facing a Stupa; this is a training to be observed. As above. (2)
At that time, the Buddha was in the Jeta Grove (祇樹給孤獨園, Jetavana) in Śrāvastī (舍衛國). At that time, six
群比丘佛塔四邊涕唾。時諸比丘見已嫌責言：「汝等云何塔四邊涕唾耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，訶責六群比丘，乃至最初犯戒，如上。告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得塔四邊涕唾，尸叉罽賴尼。」
若比丘故為塔四邊涕唾者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為大鳥銜置塔邊，或為風吹去，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三)
爾時佛在舍衛國。時六群比丘向塔舒腳。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責已往詣佛所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘，乃至最初犯戒，如上已，告諸比丘：「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得向塔舒腳坐，尸叉罽賴尼。」如是世尊與比丘結戒。
彼比丘疑，不敢向塔間舒腳。佛言：「中間有隔，聽。自今已去當如是說戒：不得向塔舒腳坐，尸叉罽賴尼。」
若比丘故作
【現代漢語翻譯】 現代漢語譯本 一群比丘在佛塔四邊吐痰。其他比丘看到后，責備他們說：『你們怎麼能在佛塔四邊吐痰呢？』這些比丘前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧團，呵斥六群比丘，乃至追溯到最初的犯戒行為，如前所述。世尊告誡眾比丘：『從今以後，為比丘制定戒律，包含十種功德，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得在佛塔四邊吐痰，違者犯「尸叉罽賴尼 (śikṣākāraṇī，應學法)」』。 如果比丘明知故犯在佛塔四邊吐痰，則犯應懺悔的「突吉羅 (duṣkṛta，惡作)」罪。因為明知故犯，所以也犯非威儀的突吉羅罪；如果不是故意，則犯突吉羅罪。 比丘尼乃至沙彌 (śrāmaṇera，沙彌)、沙彌尼 (śrāmaṇerikā，沙彌尼)，犯突吉羅罪。這就是所謂的犯戒。 以下情況不構成犯戒：有時患有疾病，或者被大鳥叼到佛塔邊，或者被風吹過去，沒有犯戒。 以下情況不構成犯戒：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所困擾。(三) 當時佛陀在舍衛國 (Śrāvastī) 。六群比丘面對佛塔伸開雙腳。其他比丘聽說了這件事，其中那些少欲知足、奉行頭陀行 (dhūta，苦行)、樂於學習戒律、知慚愧的比丘，責備他們后前往佛陀處，頂禮雙足后在一旁坐下，將此事詳細稟告世尊。世尊當時因此事召集比丘僧團，呵斥六群比丘，乃至追溯到最初的犯戒行為，如前所述。世尊告誡眾比丘：『從今以後，為比丘制定戒律，包含十種功德，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得面對佛塔伸開雙腳坐，違者犯「尸叉罽賴尼 (śikṣākāraṇī，應學法)」』。就這樣，世尊為比丘制定了戒律。 那些比丘心存疑慮，不敢在佛塔之間伸開雙腳。佛陀說：『中間有隔斷，可以。從今以後應當這樣宣說戒律：不得面對佛塔伸開雙腳坐，違者犯「尸叉罽賴尼 (śikṣākāraṇī，應學法)」』。 如果比丘明知故犯
【English Translation】 English version A group of monks spat around the stupa (buddhist shrine). When the other monks saw this, they rebuked them, saying, 'How can you spit around the stupa?' These monks went to the World Honored One (Bhagavan), bowed their heads to his feet, sat to one side, and reported the matter in detail to the World Honored One. At that time, the World Honored One gathered the monastic community because of this matter, rebuked the group of six monks, and even traced back to the initial transgression, as mentioned above. The World Honored One admonished the monks: 'From now on, a precept will be established for the monks, encompassing ten benefits, and even for the long-lasting existence of the True Dharma. Those who wish to recite the precepts should say this: One must not spit around the stupa; violation incurs a śikṣākāraṇī (what should be learned) offense.' If a monk knowingly spits around the stupa, he commits a duṣkṛta (wrongdoing) offense that requires confession. Because it was done knowingly, it is also a non-ceremonial duṣkṛta offense; if it was not done intentionally, it is a duṣkṛta offense. A nun, or even a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun), commits a duṣkṛta offense. This is what is called an offense. The following do not constitute offenses: sometimes there is illness, or one is carried to the stupa by a large bird, or blown there by the wind; there is no offense. The following do not constitute offenses: when the precepts were initially not established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (Three) At that time, the Buddha was in Śrāvastī (city in ancient India). The group of six monks stretched out their legs towards the stupa. When the other monks heard about this, those who were content with little, practiced asceticism (dhūta), were eager to learn the precepts, and knew shame and remorse, rebuked them and went to the Buddha, bowed their heads to his feet, sat to one side, and reported the matter in detail to the World Honored One. At that time, the World Honored One gathered the monastic community because of this matter, rebuked the group of six monks, and even traced back to the initial transgression, as mentioned above. The World Honored One admonished the monks: 'From now on, a precept will be established for the monks, encompassing ten benefits, and even for the long-lasting existence of the True Dharma. Those who wish to recite the precepts should say this: One must not sit with legs stretched out towards the stupa; violation incurs a śikṣākāraṇī (what should be learned) offense.' Thus, the World Honored One established a precept for the monks. Those monks were doubtful and did not dare to stretch out their legs between stupas. The Buddha said, 'If there is a barrier in between, it is permitted. From now on, the precept should be recited as follows: One must not sit with legs stretched out towards the stupa; violation incurs a śikṣākāraṇī (what should be learned) offense.' If a monk knowingly
向塔舒腳者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若中間隔障，或為強力者所持，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四)
爾時佛在拘薩羅國遊行，向都子婆羅門村。爾時六群比丘安佛塔在下房已、在上房住。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群已，往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得安佛塔在下房已、在上房住，尸叉罽賴尼。」
若比丘故為安佛塔在下房已在上房住，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，持佛塔在下房已在上房住；或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五)
人坐、己立，不得為說法，尸叉罽賴尼。如上。彼疑，不敢為病人說法。佛言：「聽。自今已去應如是說戒：人坐己立不得為說
【現代漢語翻譯】 現代漢語譯本： 向塔舒腳者，犯應懺突吉羅（輕罪）。因為故意而為之，犯非威儀突吉羅（行為不端之輕罪）；如果不是故意而為之，犯突吉羅（輕罪）。 比丘尼乃至沙彌（出家男眾）、沙彌尼（出家女眾），犯突吉羅（輕罪）。這就是所謂的犯戒。 不犯戒的情況：有時有這樣的疾病，或者中間有阻隔，或者被強力者所控制，不犯戒。 不犯戒的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（四） 當時佛陀在拘薩羅國（Kosala）**，向都子婆羅門村。當時六群比丘將佛塔安放在下層房間，自己住在上層房間。眾比丘聽聞此事，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧者，譴責六群比丘后，前往世尊處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧眾，呵責六群比丘，乃至追溯到最初的犯戒行為。『從今以後為比丘們制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：不得將佛塔安放在下層房間，自己住在上層房間，此為應學之法。』 如果比丘明知故犯，將佛塔安放在下層房間，自己住在上層房間，犯應懺突吉羅（輕罪）。因為故意而為之，犯非威儀突吉羅（行為不端之輕罪）；如果不是故意而為之，犯突吉羅（輕罪）。 比丘尼乃至沙彌（出家男眾）、沙彌尼（出家女眾），犯突吉羅（輕罪）。這就是所謂的犯戒。 不犯戒的情況：有時有這樣的疾病，將佛塔安放在下層房間，自己住在上層房間；或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，不犯戒。 不犯戒的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（五） 他人坐著，自己站立，不得為其說法，此為應學之法。如上所述。他們疑惑，不敢為病人說法。佛陀說：『允許。』從今以後應當這樣宣說戒律：他人坐著，自己站立，不得為其說法
【English Translation】 English version: To touch the feet of a stupa (塔舒, Buddhist shrine), one commits a Dukkrata (突吉羅, minor offense) requiring confession. If done intentionally, one commits an offense against proper conduct, a Dukkrata (突吉羅, minor offense); if not done intentionally, one commits a Dukkrata (突吉羅, minor offense). A Bhikkhuni (比丘尼, female monastic), even a Sramanera (沙彌, novice monk), or Sramaneri (沙彌尼, novice nun), commits a Dukkrata (突吉羅, minor offense). This is considered an offense. Non-offenses: Sometimes there is such illness, or there is an obstruction in between, or one is held by a strong person, there is no offense. Non-offenses: Initially, before the rule was established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Four) At that time, the Buddha was in the Kosala (拘薩羅國) country**, heading towards the Brahmin village of Thuna. At that time, the group of six monks placed the Buddha's stupa (佛塔) in the lower room and resided in the upper room. The monks heard of this, and among them were those who were content with little, practiced asceticism (dhūta, 頭陀), delighted in learning the precepts, and knew shame and remorse. They criticized the group of six monks and went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause and conditions to the World Honored One in detail. At that time, the World Honored One gathered the Sangha (僧, monastic community) of monks because of this cause and condition, and rebuked the group of six monks, even tracing back to the initial offense. 'From now on, I will establish precepts for the monks, gathering ten benefits, even for the long-lasting of the Dharma (法, teachings), those who wish to recite the precepts should say it like this: One should not place the Buddha's stupa (佛塔) in the lower room and reside in the upper room, this is a training to be observed.' If a monk intentionally places the Buddha's stupa (佛塔) in the lower room and resides in the upper room, he commits a Dukkrata (突吉羅, minor offense) requiring confession. If done intentionally, one commits an offense against proper conduct, a Dukkrata (突吉羅, minor offense); if not done intentionally, one commits a Dukkrata (突吉羅, minor offense). A Bhikkhuni (比丘尼, female monastic), even a Sramanera (沙彌, novice monk), or Sramaneri (沙彌尼, novice nun), commits a Dukkrata (突吉羅, minor offense). This is considered an offense. Non-offenses: Sometimes there is such illness, holding the Buddha's stupa (佛塔) in the lower room and residing in the upper room; or facing danger to life or danger to brahmacarya (梵行, pure conduct), there is no offense. Non-offenses: Initially, before the rule was established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Five) One should not preach the Dharma (法, teachings) to someone sitting while oneself is standing, this is a training to be observed. As above. They were doubtful and dared not preach the Dharma (法, teachings) to the sick. The Buddha said: 'It is permitted.' From now on, the precepts should be recited like this: One should not preach the Dharma (法, teachings) to someone sitting while oneself is standing.
法，除病，尸叉罽賴尼。」
若比丘，人坐己立故為說法者，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若王王大臣捉立，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六)
人臥、己坐，不得為說法，除病，尸叉罽賴尼。如上。(七)
人在座、己在非座，不得為說法，除病，尸叉罽賴尼。如上。(八)
人在高坐、己在下坐。不得為說法，除病，尸叉罽賴尼。如上。(九)
人在前行、己在後，不得為說法，除病，尸叉罽賴尼。如上。(九十)
人在高經行處、己在下經行處，不應為說法，除病，尸叉罽賴尼。如上。(九十一)
人在道、己在非道，不應為說法，除病，尸叉罽賴尼。如上。(二)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘攜手在道行或遮他男女。諸居士見已皆譏嫌言：「沙門釋子不知慚愧，外自稱言：『我知正法。』如是有何正法？攜手在道行，如似王王大臣豪貴長者。」諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘已，往世尊所，頭面作禮在一面住，以此因緣具白世尊。世尊爾
【現代漢語翻譯】 現代漢語譯本 『法，除病，尸叉罽賴尼（Siksamana，式叉摩那，意為學戒女）。』
如果比丘讓人坐著，自己站著為他人說法，就犯應懺悔的突吉羅（Dukkata，惡作）。因為故意這樣做，就犯非威儀的突吉羅；如果不是故意這樣做，就犯突吉羅。
比丘尼乃至沙彌（Sramanera，沙彌，意為勤策男）、沙彌尼（Sramanerika，沙彌尼，意為勤策女），犯突吉羅。這叫做犯戒。
不犯戒的情況是：有時有這樣的疾病，或者國王、大臣強迫站立，就沒有犯戒。
不犯戒的情況還有：最初沒有制定戒律時，以及癡狂、心亂、被痛苦煩惱所纏繞時。（六）
人不躺臥、自己坐著，不得為他人說法，除非是病人，或是尸叉罽賴尼。如上。（七）
人在座位上、自己不在座位上，不得為他人說法，除非是病人，或是尸叉罽賴尼。如上。（八）
人在高座上、自己在下座上，不得為他人說法，除非是病人，或是尸叉罽賴尼。如上。（九）
人在前面走、自己在後面，不得為他人說法，除非是病人，或是尸叉罽賴尼。如上。（九十）
人在高的經行處、自己在低的經行處，不應為他人說法，除非是病人，或是尸叉罽賴尼。如上。（九十一）
人在道路上、自己不在道路上，不應為他人說法，除非是病人，或是尸叉罽賴尼。如上。（二）
當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（意為六個一夥的比丘）手牽著手在路上行走，或者遮擋其他男女。一些居士看到后都譏諷責怪說：『這些沙門釋子（意為釋迦牟尼佛的弟子）不知羞愧，對外自稱：『我懂得真正的佛法。』像這樣有什麼真正的佛法？手牽著手在路上行走，好像國王、大臣、豪門貴族、長者一樣。』一些比丘聽到了這些話，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘，責怪了六群比丘后，前往世尊處，頭面頂禮后在一旁站立，將這些因緣詳細地稟告了世尊。世尊當時
【English Translation】 English version 'Law, except for the sick, and the Siksamana (Siksamana, meaning a female trainee).'
If a Bhikkhu (monk) makes someone sit while he stands to teach the Dharma, he commits a Dukkata (wrongdoing) that requires confession. If he does it intentionally, he commits a Dukkata of improper conduct; if he does not do it intentionally, he commits a Dukkata.
A Bhikkhuni (nun), or even a Sramanera (novice monk), or Sramanerika (novice nun), commits a Dukkata. This is called an offense.
There is no offense in the following cases: sometimes there is such a disease, or if a king or a minister forces one to stand, there is no offense.
There is also no offense in the following cases: when the precepts were not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (6)
One should not teach the Dharma to a person who is lying down while oneself is sitting, except for the sick, or a Siksamana. As above. (7)
One should not teach the Dharma to a person who is on a seat while oneself is not on a seat, except for the sick, or a Siksamana. As above. (8)
One should not teach the Dharma to a person who is on a high seat while oneself is on a low seat, except for the sick, or a Siksamana. As above. (9)
One should not teach the Dharma to a person who is walking in front while oneself is behind, except for the sick, or a Siksamana. As above. (90)
One should not teach the Dharma to a person who is on a high walking path while oneself is on a low walking path, except for the sick, or a Siksamana. As above. (91)
One should not teach the Dharma to a person who is on the road while oneself is not on the road, except for the sick, or a Siksamana. As above. (2)
At that time, the Buddha was in Jeta's Grove in Sravasti (Sravasti), in Anathapindika's (Anathapindika-arama) monastery. At that time, the group-of-six Bhikkhus (meaning six monks acting together) were walking hand-in-hand on the road, or obstructing other men and women. Some laypeople saw this and criticized them, saying, 'These Sakyan (meaning disciples of Sakyamuni Buddha) ascetics are shameless, claiming outwardly, 'We know the true Dharma.' What true Dharma is this? Walking hand-in-hand on the road, like kings, ministers, wealthy nobles, and elders.' Some Bhikkhus heard these words, and among them were those who were content with little, practiced asceticism, were eager to learn the precepts, and were ashamed. After criticizing the group-of-six Bhikkhus, they went to the World Honored One, bowed their heads to his feet, stood to one side, and reported these circumstances in detail to the World Honored One. The World Honored One at that time
時以此因緣集比丘僧，呵責六群比丘，乃至最初犯戒。「自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得攜手在道行，尸叉罽賴尼。」
若比丘故作，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時有比丘患眼闇須扶接，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三)
爾時佛在舍衛國祇樹給孤獨園。時有一比丘在大樹上受夏安居，于樹上大小便下。爾時樹神瞋，伺其便欲斷其命根。爾時諸比丘聞，嫌責已往白世尊。世尊爾時以此因緣集比丘僧，如上呵責此一比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃于樹上大小便？」呵責已告諸比丘：「自今已去不得樹上安居，不得繞樹大小便。若先有大小便處，大小便無犯。」以無數方便呵責已，告諸比丘：「此癡人！多種有漏處，最初犯戒，自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得上樹過人，尸叉罽賴尼。」如是世尊與比丘結戒。
爾時諸比丘向拘薩羅國遊行，于道中值惡獸，恐怖上樹齊人，自念言：「世尊制戒不得上樹過人。
【現代漢語翻譯】 現代漢語譯本： 當時，佛陀因此因緣召集比丘僧團，呵責六群比丘，乃至追溯到最初的犯戒行為。「從今以後，我將為比丘們制定戒律，以集合十種功德，乃至使正法長久住世。想要宣說戒律的人應當這樣說：不得牽手在道路上行走，違者犯『尸叉罽賴尼』（Sikក្ខākaraṇī，應學）。
如果比丘明知故犯，則犯應懺悔的『突吉羅』（Dukkata，惡作罪）。因為明知故犯，所以也犯了非威儀的突吉羅；如果不是明知故犯，則犯突吉羅。
比丘尼乃至沙彌（Śrāmaṇera，沙彌，出家男子）、沙彌尼（Śrāmaṇerikā，沙彌尼，出家女子），犯突吉羅。這就是所謂的犯戒。
不構成犯戒的情況：有時患有某種疾病，有時有比丘眼睛昏暗需要攙扶，沒有犯戒。
不犯戒的情況：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦所纏繞時。（三）
當時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有一位比丘在一棵大樹上結夏安居（Varṣa，雨季安居），在樹上大小便。當時，樹神嗔怒，伺機想要斷送他的性命。當時，諸位比丘聽聞此事，責怪他，然後去稟告世尊。世尊當時因此因緣召集比丘僧團，像之前一樣呵責這位比丘說：「你所做的事情是不對的，不合威儀、不合沙門（Śrāmaṇa，出家修行者）的規範、不合清凈的修行、不合隨順的修行，是不應該做的。怎麼能在樹上大小便呢？」呵責之後，告訴諸位比丘：「從今以後，不得在樹上安居，不得繞著樹大小便。如果先前有大小便的地方，大小便沒有犯戒。」用無數種方法呵責之後，告訴諸位比丘：「這個人真是愚癡！製造多種有漏之處，是最初的犯戒。從今以後，我將為比丘們制定戒律，以集合十種功德，乃至使正法長久住世。想要宣說戒律的人應當這樣說：不得上樹超過人的高度，違者犯『尸叉罽賴尼』。」就這樣，世尊為比丘們制定了戒律。
當時，諸位比丘前往拘薩羅國（Kosala）**，在路上遇到惡獸，因為恐懼而上樹到與人齊平的高度，心中想：「世尊制定戒律，不得上樹超過人的高度。
【English Translation】 English version: At that time, due to this cause and condition, the Buddha assembled the Bhikkhu Sangha (community of monks), rebuked the group-of-six bhikkhus, and went back to the initial transgression. 'From now on, I will establish precepts for the bhikkhus, gathering ten benefits, even to the long duration of the True Dharma. Those who wish to recite the precepts should say thus: One must not hold hands and walk on the road, Sikក្ខākaraṇī (that which should be learned).'
If a bhikkhu intentionally commits it, he commits a Dukkata (wrongdoing) requiring confession. Because it was intentional, he also commits a Dukkata of improper conduct; if it was not intentional, he commits a Dukkata.
A bhikkhuni (nun), even a Śrāmaṇera (novice monk), or a Śrāmaṇerikā (novice nun), commits a Dukkata. This is what is called a transgression.
Non-offenses: Sometimes there is such a disease, or sometimes a bhikkhu has dim eyes and needs support, there is no offense.
No offense: Initially, when the precepts were not yet established, or in cases of insanity, mental derangement, or being afflicted by pain. (Three)
At that time, the Buddha was in the Jeta Grove (Jetavana) at Anāthapiṇḍada's Park (Anāthapiṇḍada-ārāma) in Śrāvastī (city). At that time, there was a bhikkhu who was observing the rainy season retreat (Varṣa) on a large tree, and he urinated and defecated from the tree. At that time, the tree spirit was angered and sought to cut off his life. At that time, the bhikkhus heard of this, blamed him, and then went to report to the World Honored One. The World Honored One then assembled the Bhikkhu Sangha due to this cause and condition, and rebuked this one bhikkhu as before, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with conducive conduct, it is not something that should be done. How could you urinate and defecate on the tree?' After rebuking him, he told the bhikkhus, 'From now on, one must not dwell on a tree, one must not urinate or defecate around a tree. If there was a place for urination and defecation beforehand, there is no offense in urinating and defecating there.' After rebuking them with countless methods, he told the bhikkhus, 'This foolish person! Creating many places of outflow, this is the initial transgression. From now on, I will establish precepts for the bhikkhus, gathering ten benefits, even to the long duration of the True Dharma. Those who wish to recite the precepts should say thus: One must not climb a tree above the height of a person, Sikក្ខākaraṇī.' Thus, the World Honored One established the precepts for the bhikkhus.
At that time, the bhikkhus were going towards the country of Kosala (kingdom), and on the road they encountered fierce beasts. Out of fear, they climbed trees to the height of a person, thinking to themselves, 'The World Honored One has established a precept that one must not climb a tree above the height of a person.'
」不敢過上，即為惡獸所害。爾時諸比丘以此因緣往白佛，佛言：「自今已去聽諸比丘，若命難、梵行難，得上樹過人。自今已去當如是說戒：不得上樹過人，除時因緣，尸叉罽賴尼。」
若比丘故作上樹過人，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或命難、梵行難，上樹過人無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四)
爾時佛在舍衛國祇樹給孤獨園。爾時跋難陀絡囊中盛缽，貫著杖頭肩上擔。爾時諸居士見已謂是官人，皆下道避于屏處看之，乃知是跋難陀。時諸居士皆嫌言：「此沙門釋子不知慚愧，云何絡囊盛缽肩上擔在道而行？如似官人，令我下道避之。」時有比丘聞，呵責已往白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝絡囊盛缽貫杖頭肩上擔行，使諸居士下道避之？」以無數方便呵責已，告諸比丘：「是癡人！多種有漏處，最初犯戒。自今已去與比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：不得絡囊盛缽貫杖頭著肩上而行，尸叉罽賴尼。」
若比丘故作
【現代漢語翻譯】 現代漢語譯本： 如果不敢爬上去，就會被惡獸傷害。當時，眾比丘因為這件事去稟告佛陀，佛陀說：『從今以後允許各位比丘，如果遇到性命危險、清凈修行有危險的情況，可以爬樹超過常人。從今以後應當這樣宣說戒律：不得爬樹超過常人，除非有特殊因緣，違者犯粗罪（Śikṣākāraṇī）。』 如果比丘明知故犯，爬樹超過常人，就犯應懺悔的惡作罪（Duṣkṛta）。因為是明知故犯，所以犯了非威儀的惡作罪；如果不是明知故犯，就犯惡作罪。 比丘尼乃至沙彌（Śrāmaṇera，男出家眾）、沙彌尼（Śrāmaṇerikā，女出家眾），犯惡作罪。這就是所謂的犯戒。 不犯的情況是，有時有這樣的疾病，或者有性命危險、清凈修行有危險，爬樹超過常人，不犯戒。 不犯的情況還有，最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。(四) 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，跋難陀（Bhadanta）用絡囊裝著缽，貫在杖頭上，扛在肩上。當時，各位居士看見后，以為是官人，都下路避讓，在隱蔽的地方觀看，才知道是跋難陀。當時，各位居士都嫌棄地說：『這些沙門釋子（Śramaṇa-Śākyaputra，釋迦牟尼佛的出家弟子）不知羞愧，怎麼能用絡囊裝著缽扛在肩上在路上行走呢？好像官人一樣，讓我們下路避讓。』當時，有比丘聽見了，呵斥了他，然後去稟告世尊（Bhagavat）。世尊當時因為這件事召集比丘僧團，呵斥跋難陀說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈修行、不合隨順修行，是不應該做的。你怎麼能用絡囊裝著缽貫在杖頭上扛在肩上行走，使得各位居士下路避讓呢？』用無數種方法呵斥之後，告訴各位比丘：『這個愚癡的人！製造多種有漏之處，最初犯戒。從今以後為比丘們制定戒律，爲了聚集十種功德利益乃至正法久住，想要宣說戒律的人應當這樣說：不得用絡囊裝著缽貫在杖頭上扛在肩上行走，違者犯粗罪（Śikṣākāraṇī）。』 如果比丘明知故犯
【English Translation】 English version: If one dares not climb up, they will be harmed by ferocious beasts. At that time, the Bhikṣus (monks) reported this matter to the Buddha, and the Buddha said: 'From now on, I allow the Bhikṣus, if they face danger to their lives or danger to their pure conduct (Brahmacarya), to climb trees higher than ordinary people. From now on, the precept should be recited as follows: One must not climb trees higher than ordinary people, except in special circumstances, violating which incurs a Śikṣākāraṇī (an offense requiring confession).' If a Bhikṣu intentionally climbs a tree higher than ordinary people, he commits a Duṣkṛta (an offense of wrong-doing) that requires confession. Because it was intentional, he commits a Duṣkṛta of improper conduct; if it was not intentional, he commits a Duṣkṛta. A Bhikṣuṇī (nun), or even a Śrāmaṇera (novice monk), or a Śrāmaṇerikā (novice nun), commits a Duṣkṛta. This is what is meant by committing an offense. There is no offense if one has such a disease, or if there is danger to life or danger to pure conduct, and one climbs a tree higher than ordinary people. There is also no offense when the precept was not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (Four) At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (a major city in ancient India). At that time, Bhadanta (an elder monk) was carrying his bowl in a bag, threaded onto the end of a staff, and carrying it on his shoulder. When the laypeople saw this, they thought he was an official and stepped off the road to avoid him, watching from a hidden place, only to realize it was Bhadanta. The laypeople were disgusted and said: 'These Śramaṇa-Śākyaputras (Buddhist monks, disciples of Śākyamuni Buddha) are shameless. How can they carry their bowls in bags on their shoulders while walking on the road? They look like officials, making us step off the road to avoid them.' When a Bhikṣu heard this, he rebuked Bhadanta and then reported it to the Bhagavat (the Blessed One, the Buddha). The Bhagavat then gathered the Saṅgha (monastic community) of Bhikṣus because of this matter, and rebuked Bhadanta, saying: 'What you have done is wrong, it is not proper conduct, not in accordance with the Dharma of a Śramaṇa, not in accordance with pure conduct, not in accordance with the practice. It is something that should not be done. How can you carry your bowl in a bag threaded onto the end of a staff on your shoulder, causing the laypeople to step off the road to avoid you?' After rebuking him in countless ways, he told the Bhikṣus: 'This foolish man! He creates many opportunities for defilements and is the first to break this precept. From now on, I will establish a precept for the Bhikṣus, to gather ten benefits and for the long-lasting of the true Dharma. Those who wish to recite the precept should say: One must not carry one's bowl in a bag threaded onto the end of a staff on one's shoulder, violating which incurs a Śikṣākāraṇī (an offense requiring confession).' If a Bhikṣu intentionally does so
，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所逼，若被繫縛，若命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五)
爾時佛在舍衛國祇樹給孤獨園。時有六群比丘為執杖不恭敬者說法。時諸比丘聞，呵責如上，往白世尊。世尊爾時亦呵責如上已，告諸比丘：「自今已去與諸比丘結戒，集十句義乃至正法久住，欲說戒者當如是說：人持杖，不應為說法，尸叉罽賴尼。」彼疑，不敢為病人持杖者說法。佛言：「為病人，無犯。自今已去與諸比丘結戒：人持杖不恭敬，不應為說法，除病，尸叉罽賴尼。」
若比丘故為持杖者說法，犯應懺突吉羅。以故作故，犯非威儀突吉羅；若不故作，犯突吉羅。
比丘尼乃至沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為王及大臣，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六)
人持劍，不應為說法，除病，尸叉罽賴尼。如上。(七)
人持鉾，不應為說法，除病，尸叉罽賴尼。如上。(八)
人持刀，不應為說法，除病，尸叉罽賴尼
【現代漢語翻譯】 現代漢語譯本： 如果比丘明知故犯，為持杖者說法，則犯應懺悔的惡作罪（Dukkata）。如果是故意而為，則犯非威儀的惡作罪；如果不是故意而為，則犯惡作罪。
比丘尼乃至沙彌（Sramanera，男出家眾）、沙彌尼（Sramanerika，女出家眾），都犯惡作罪。這就被稱為犯戒。
不犯的情況是：有時患有這樣的疾病，或者被強力者所逼迫，或者被繫縛，或者面臨生命危險、梵行（Brahmacarya，清凈行）的危險，則不犯。
不犯的情況還有：最初未制定戒律時，以及癡狂、心亂、被痛苦煩惱所纏繞時。（五）
當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有六群比丘為持杖不恭敬的人說法。眾比丘聽聞后，如前呵責，並稟告世尊。世尊當時也如前呵責后，告訴眾比丘：『從今以後為眾比丘結戒，集合十種功德乃至正法久住，想要說戒的人應當這樣說：人持杖，不應為說法，是學處（Siksa）。』他們疑惑，不敢為病人持杖者說法。佛陀說：『為病人，不犯。從今以後為眾比丘結戒：人持杖不恭敬，不應為說法，除了病人，是學處。』
如果比丘明知故犯，為持杖者說法，則犯應懺悔的惡作罪。如果是故意而為，則犯非威儀的惡作罪；如果不是故意而為，則犯惡作罪。
比丘尼乃至沙彌、沙彌尼，都犯惡作罪。這就被稱為犯戒。
不犯的情況是：有時患有這樣的疾病，或者爲了國王及大臣，則不犯。
不犯的情況還有：最初未制定戒律時，以及癡狂、心亂、被痛苦煩惱所纏繞時。（六）
人持劍，不應為說法，除了病人，是學處。如上。（七）
人持矛，不應為說法，除了病人，是學處。如上。（八）
人持刀，不應為說法，除了病人，是學處。
【English Translation】 English version: If a Bhikkhu (monk) knowingly preaches the Dharma to someone holding a staff, he commits a Dukkata (offense of wrong-doing) that should be confessed. If it is done intentionally, he commits a Dukkata of improper conduct; if it is not done intentionally, he commits a Dukkata.
A Bhikkhuni (nun), Sramanera (male novice), or Sramanerika (female novice) also commits a Dukkata. This is called an offense.
There is no offense if one is ill, or is forced by a powerful person, or is bound, or faces danger to life or Brahmacarya (celibate life).
There is also no offense when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (5)
At that time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, the group of six Bhikkhus were preaching to those who were holding staffs disrespectfully. When the Bhikkhus heard this, they rebuked them as before and reported it to the World-Honored One (Bhagavan). The World-Honored One then rebuked them as before and told the Bhikkhus: 'From now on, I will establish a precept for the Bhikkhus, gathering ten benefits, even for the long duration of the True Dharma. Those who wish to recite the precepts should say: One should not preach the Dharma to a person holding a staff; this is a training rule (Siksa).』 They were doubtful and did not dare to preach to a sick person holding a staff. The Buddha said: 『There is no offense for a sick person. From now on, I will establish a precept for the Bhikkhus: One should not preach the Dharma disrespectfully to a person holding a staff, except for a sick person; this is a training rule.』
If a Bhikkhu knowingly preaches the Dharma to someone holding a staff, he commits a Dukkata that should be confessed. If it is done intentionally, he commits a Dukkata of improper conduct; if it is not done intentionally, he commits a Dukkata.
A Bhikkhuni, Sramanera, or Sramanerika also commits a Dukkata. This is called an offense.
There is no offense if one is ill, or for the sake of the king and ministers.
There is also no offense when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (6)
One should not preach the Dharma to a person holding a sword, except for a sick person; this is a training rule. As above. (7)
One should not preach the Dharma to a person holding a spear, except for a sick person; this is a training rule. As above. (8)
One should not preach the Dharma to a person holding a knife, except for a sick person; this is a training rule.
。如上。(九)
人持蓋，不應為說法，除病，尸叉罽賴尼。如上。(一百竟)
七滅諍法
如是七悔過法，半月半月說戒經來。若有諍事起，即應除滅，應與現前毗尼，當與現前毗尼；應與憶念毗尼，當與憶念毗尼；應與不癡毗尼，當與不癡毗尼；應與自言治，當與自言治；應與覓罪相，當與覓罪相；應與多人覓罪，當與多人覓罪；應與如草覆地，當與如草覆地。◎
四分律卷第二十一 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十二(二分之一明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
八波羅夷法
◎爾時世尊在毗舍離獼猴江邊樓閣講堂上。時世尊以此因緣集諸比丘僧，告言：「自今已去，我與諸比丘尼結戒，集十句義：一、攝取于僧，二、令僧歡喜，三、令僧安樂，四、令未信者信，五、已信者令增長，六、難調順者令調順，七、慚愧者得安樂，八、斷現在有漏，九、斷未來有漏，十、正法得久住。欲說戒者當如是說：若比丘尼，作淫慾犯不凈行，乃至共畜生，是比丘尼波羅夷，不共住。」
若比丘尼者，名字為比丘尼、相似比丘尼、自稱比丘尼、善來比丘尼、乞求比丘尼、著割截衣比丘尼、破結使比丘尼、受大戒白
【現代漢語翻譯】 現代漢語譯本： （九） 如果有人拿著傘蓋，不應該為他說法，除非是生病的人，或者尸叉摩那（Śikṣamāṇā，學戒女）。如上。（一百條戒律結束） 七滅諍法 這七種悔過的方法，每半個月在說戒經時宣說。如果發生爭端，就應該消除平息，應該使用現前毗尼（Pratyakṣa-vinaya，現前止諍法），就應當使用現前毗尼；應該使用憶念毗尼（Smṛti-vinaya，憶念止諍法），就應當使用憶念毗尼；應該使用不癡毗尼（Amūḍha-vinaya，不癡止諍法），就應當使用不癡毗尼；應該使用自言治（Svayam-udānā，自言止諍法），就應當使用自言治；應該使用覓罪相（Tatsvabhāva-udgraha，覓罪相止諍法），就應當使用覓罪相；應該使用多人覓罪（Bahulaka-udgraha，多人覓罪止諍法），就應當使用多人覓罪；應該使用如草覆地（Tṛṇa-prastāraka，如草覆地止諍法），就應當使用如草覆地。 《四分律》卷第二十一 大正藏第22冊 No. 1428 《四分律》 《四分律》卷第二十二（二分之一明尼戒法） 姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmajñāna）等譯 八波羅夷法 當時，世尊在 毗舍離（Vaiśālī） 獼猴江邊樓閣講堂上。當時世尊因為這個因緣召集諸位比丘僧，告訴他們：『從今以後，我與諸位比丘尼結戒，總結出十個意義：一、爲了攝取僧團，二、令僧團歡喜，三、令僧團安樂，四、令未信者生信，五、令已信者增長信心，六、令難調伏者被調伏，七、令有慚愧者得到安樂，八、斷除現在的有漏，九、斷除未來的有漏，十、正法得以長久住世。想要說戒的人應當這樣說：如果比丘尼，行淫慾，犯不凈行，乃至與畜生行淫，這位比丘尼即是波羅夷（Pārājika，斷頭罪），不得與僧團共住。』 如果比丘尼，是指名字叫做比丘尼的、相似於比丘尼的、自稱為比丘尼的、善來比丘尼（Ehi-bhikkhunī，佛以『善來』二字度化的比丘尼）、乞求成為比丘尼的、穿著割截衣的比丘尼、破除結使的比丘尼、已經受過大戒的比丘尼。
【English Translation】 English version: (9) One should not preach the Dharma to a person holding an umbrella, except for the sick, or a Śikṣamāṇā (a female trainee). As above. (End of one hundred precepts) The Seven Methods for Settling Disputes These seven methods of repentance are recited every half-month during the recitation of the Prātimokṣa. If a dispute arises, it should be resolved and extinguished. The Pratyakṣa-vinaya (settlement by presence) should be applied, and it shall be applied; the Smṛti-vinaya (settlement by memory) should be applied, and it shall be applied; the Amūḍha-vinaya (settlement for non-insanity) should be applied, and it shall be applied; the Svayam-udānā (settlement by one's own statement) should be applied, and it shall be applied; the Tatsvabhāva-udgraha (settlement by finding the nature of the offense) should be applied, and it shall be applied; the Bahulaka-udgraha (settlement by many finding the offense) should be applied, and it shall be applied; the Tṛṇa-prastāraka (settlement by covering with grass) should be applied, and it shall be applied. 《Vinaya in Four Parts》, Scroll 21 Taisho Tripitaka Volume 22, No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》, Scroll 22 (Part 1 of 2 on Bhikṣuṇī Precepts) Translated by Tripiṭaka Buddhayasas from Kashmir of the Yao Qin Dynasty, together with Dharmajñāna and others The Eight Pārājika Dharmas At that time, the World-Honored One was at the multi-storied lecture hall by the Monkey River in Vaiśālī. At that time, the World-Honored One, because of this cause and condition, gathered all the Bhikṣu Sangha and told them: 'From now on, I will establish precepts with the Bhikṣuṇīs, summarizing ten meanings: 1. To gather in the Sangha, 2. To make the Sangha happy, 3. To make the Sangha peaceful, 4. To make the non-believers believe, 5. To make the believers increase their faith, 6. To make the difficult to tame be tamed, 7. To make the ashamed attain peace, 8. To cut off present outflows, 9. To cut off future outflows, 10. To allow the Proper Dharma to abide long in the world. Those who wish to recite the precepts should say thus: If a Bhikṣuṇī engages in sexual activity, commits impure conduct, even with an animal, this Bhikṣuṇī is Pārājika (defeated), and cannot live with the Sangha.' If a Bhikṣuṇī, refers to one named Bhikṣuṇī, similar to a Bhikṣuṇī, calling herself a Bhikṣuṇī, an Ehi-bhikkhunī (a Bhikṣuṇī ordained by the Buddha with the words 'Welcome'), one who begs to become a Bhikṣuṇī, a Bhikṣuṇī wearing cut-up robes, a Bhikṣuṇī who has broken her fetters, a Bhikṣuṇī who has received the great precepts.
四羯磨如法成就得處所比丘尼。是中比丘尼，若受大戒白四羯磨如法成就得處所，住比丘尼法中，是謂比丘尼義。
作淫慾犯不凈行乃至共畜生者，所可得行淫處者是。
波羅夷者，譬如人斷頭不可復起，比丘尼亦復如是，犯波羅夷已不復成比丘尼，故名波羅夷。
云何名不共住，有二不共住：一羯磨、一說戒。彼比丘尼，不得於是二事中住，是故名不共住。
有三處行淫，波羅夷：人、非人、畜生，於此三處共行淫，犯波羅夷。復於三種男行淫，犯波羅夷：人男、非人男、畜生男，於此三處共行淫犯波羅夷。於三種二形行淫，犯波羅夷：人二形、非人二形、畜生二形，於此三處二形共行淫，波羅夷。於三種黃門行淫，犯波羅夷：人黃門、非人黃門、畜生黃門，於此三處行淫，波羅夷。
比丘尼有淫心，捉人男根，著三處：大小便道及口，入者犯；不入者，不犯。有隔有隔、有隔無隔、無隔有隔、無隔無隔，波羅夷。非人男、畜生男、二形男黃門亦如是。比丘尼有淫心，捉眠男子及死者身未壞者、少壞者男根入三處，入者犯；不入，不犯。有隔有隔、有隔無隔、無隔有隔、無隔無隔，波羅夷。非人男、畜生男、二形男、黃門亦如上。若比丘尼，為賊所捉，將詣人男所，以彼男根著三處
【現代漢語翻譯】 現代漢語譯本： 四羯磨如法成就，獲得受戒資格的比丘尼。這裡所說的比丘尼，如果通過白四羯磨如法成就，獲得受大戒的資格，安住于比丘尼的戒律中，這就是比丘尼的意義。 作淫慾行為，犯不凈行，乃至與畜生髮生性行為，所可以發生性行為的地方就是（犯戒的）地方。 波羅夷（Pārājika，斷頭罪），譬如人被斬斷頭顱就無法再活過來，比丘尼也是如此，如果觸犯波羅夷戒，就不再是比丘尼，所以稱為波羅夷。 什麼叫做不共住？有兩種不共住：一是羯磨（karma，僧團事務），二是說戒（recitation of precepts）。那些比丘尼，不得參與這兩件事，所以叫做不共住。 有三種對像發生性行為，會犯波羅夷罪：人、非人（指天龍八部等）、畜生。在這三種對像身上發生性行為，就犯波羅夷罪。又有三種男性發生性行為，會犯波羅夷罪：人男、非人男、畜生男。在這三種男性身上發生性行為，就犯波羅夷罪。又有三種雙性人發生性行為，會犯波羅夷罪：人雙性、非人雙性、畜生雙性。在這三種雙性人身上發生性行為，就犯波羅夷罪。又有三種黃門（宦官）發生性行為，會犯波羅夷罪：人黃門、非人黃門、畜生黃門。在這三種黃門身上發生性行為，就犯波羅夷罪。 比丘尼如果有淫慾之心，抓住男人的性器官，放入三個地方：大小便道以及口中，如果進入了就犯戒；沒有進入，就不犯戒。有隔離物、有隔離物，有隔離物、無隔離物，無隔離物、有隔離物，無隔離物、無隔離物，都犯波羅夷罪。對非人男、畜生男、雙性男、黃門也一樣。比丘尼如果有淫慾之心，抓住睡著的男子以及死後身體尚未腐壞、稍微腐壞的男子的性器官，放入三個地方，進入了就犯戒；沒有進入，就不犯戒。有隔離物、有隔離物，有隔離物、無隔離物，無隔離物、有隔離物，無隔離物、無隔離物，都犯波羅夷罪。對非人男、畜生男、雙性男、黃門也一樣。如果比丘尼被盜賊抓住，帶到男人那裡，用那男人的性器官放入三個地方
【English Translation】 English version: A Bhikkhuni (female monastic) who has duly achieved the precepts through the four karmas (formal acts of the Sangha) and has obtained the place for receiving ordination. Among these Bhikkhunis, if one receives the great precepts through the white four karmas, duly achieving the precepts and obtaining the place to abide in the Bhikkhuni's Dharma, this is the meaning of a Bhikkhuni. Committing sexual acts, engaging in impure conduct, even with animals, the place where such sexual acts can occur is the (place of transgression). Pārājika (defeat) is like a person whose head is severed cannot rise again. A Bhikkhuni is also like this; having committed a Pārājika, she can no longer be a Bhikkhuni. Therefore, it is called Pārājika. What is called 'not living together'? There are two types of 'not living together': one is karma (formal acts of the Sangha), and the other is the recitation of precepts. That Bhikkhuni is not allowed to participate in these two matters; therefore, it is called 'not living together'. There are three types of beings with whom engaging in sexual acts results in a Pārājika offense: humans, non-humans (such as devas and nagas), and animals. Engaging in sexual acts with these three types of beings constitutes a Pārājika offense. Furthermore, engaging in sexual acts with three types of males results in a Pārājika offense: human males, non-human males, and animal males. Engaging in sexual acts with these three types of males constitutes a Pārājika offense. Furthermore, engaging in sexual acts with three types of hermaphrodites results in a Pārājika offense: human hermaphrodites, non-human hermaphrodites, and animal hermaphrodites. Engaging in sexual acts with these three types of hermaphrodites constitutes a Pārājika offense. Furthermore, engaging in sexual acts with three types of eunuchs results in a Pārājika offense: human eunuchs, non-human eunuchs, and animal eunuchs. Engaging in sexual acts with these three types of eunuchs constitutes a Pārājika offense. If a Bhikkhuni has lustful thoughts and grasps a man's penis, placing it in three places: the urinary tract, the anus, and the mouth, if it enters, she commits an offense; if it does not enter, she does not commit an offense. Whether there is a barrier or there is a barrier, whether there is a barrier or there is no barrier, whether there is no barrier or there is a barrier, whether there is no barrier or there is no barrier, it is a Pārājika offense. The same applies to non-human males, animal males, hermaphrodite males, and eunuchs. If a Bhikkhuni has lustful thoughts and grasps the penis of a sleeping man or a dead man whose body has not yet decayed or has only slightly decayed, placing it in three places, if it enters, she commits an offense; if it does not enter, she does not commit an offense. Whether there is a barrier or there is a barrier, whether there is a barrier or there is no barrier, whether there is no barrier or there is a barrier, whether there is no barrier or there is no barrier, it is a Pārājika offense. The same applies to non-human males, animal males, hermaphrodite males, and eunuchs. If a Bhikkhuni is captured by thieves and taken to a man, and they place that man's penis in three places
。初入覺樂、入已樂、出時樂，波羅夷。初入樂、入已樂、出時不樂，波羅夷。初入樂、入已不樂、出時樂，波羅夷。初入樂、入已不樂、出時不樂，波羅夷。初入不樂、入已不樂、出時樂，波羅夷。初入不樂、入已樂、出時不樂，波羅夷。初入不樂、入已樂、出時樂，波羅夷，此是第六句。有隔乃至無隔無隔，亦如上。非人男、畜生男、二形男、黃門，有隔乃至無隔無隔，亦如上。若比丘尼為賊所捉，將至眠男子所及死者身未壞、少壞者所，以彼男根著三處，初入樂、入已樂乃至初入不樂、入已不樂、出時樂，亦如上。有隔有隔乃至無隔無隔，亦如上。乃至黃門，亦如上。有隔有隔乃至無隔無隔，亦如上。若比丘尼為賊所捉，於三處行淫，從初入樂、入已樂、出時樂，乃至初入不樂、入已不樂、出時樂，亦如上。有隔有隔乃至無隔無隔，亦如上。若比丘尼方便欲行不凈，若作者，波羅夷；不作者，偷蘭遮。比丘方便教比丘尼犯淫，作者偷蘭遮；不作者，突吉羅。比丘尼教比丘尼犯淫，作者偷蘭遮；不作者，突吉羅。除比丘、比丘尼，教餘者，作、不作，一切突吉羅。
比丘，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅滅擯。是謂為犯。
不犯者，眠無所覺、知不受樂、一切無慾心，不犯。
不犯
【現代漢語翻譯】 現代漢語譯本： 初次進入時感到快樂、進入后也感到快樂、出來時也感到快樂，犯波羅夷罪（Pārājika，斷頭罪）。初次進入時感到快樂、進入后也感到快樂、出來時不感到快樂，犯波羅夷罪。初次進入時感到快樂、進入后不感到快樂、出來時感到快樂，犯波羅夷罪。初次進入時感到快樂、進入后不感到快樂、出來時不感到快樂，犯波羅夷罪。初次進入時不感到快樂、進入后也不感到快樂、出來時感到快樂，犯波羅夷罪。初次進入時不感到快樂、進入後感到快樂、出來時不感到快樂，犯波羅夷罪。初次進入時不感到快樂、進入後感到快樂、出來時感到快樂，犯波羅夷罪，這是第六種情況。有間隔乃至無間隔，無間隔，也如上述情況。非人男性、畜生男性、雙性男性、黃門（閹人），有間隔乃至無間隔，無間隔，也如上述情況。如果比丘尼被盜賊抓住，帶到睡眠中的男子處，或者帶到屍身未腐壞、稍微腐壞者處，用那男根接觸三處（指性器官），初次進入時感到快樂、進入后也感到快樂，乃至初次進入時不感到快樂、進入后也不感到快樂、出來時感到快樂，也如上述情況。有間隔有間隔乃至無間隔無間隔，也如上述情況。乃至黃門，也如上述情況。有間隔有間隔乃至無間隔無間隔，也如上述情況。如果比丘尼被盜賊抓住，在三處行淫，從初次進入時感到快樂、進入后也感到快樂、出來時感到快樂，乃至初次進入時不感到快樂、進入后也不感到快樂、出來時感到快樂，也如上述情況。有間隔有間隔乃至無間隔無間隔，也如上述情況。如果比丘尼想方設法想要行不凈行（指性行為），如果是實行者，犯波羅夷罪；不是實行者，犯偷蘭遮罪（Sthūlātyaya，粗罪）。比丘想方設法教唆比丘尼犯淫，如果是實行者，犯偷蘭遮罪；不是實行者，犯突吉羅罪（Duṣkṛta，惡作罪）。比丘尼教唆比丘尼犯淫，如果是實行者，犯偷蘭遮罪；不是實行者，犯突吉羅罪。除了比丘、比丘尼，教唆其他人，無論作與不作，一切犯突吉羅罪。 比丘，犯波羅夷罪；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅罪，滅擯（逐出僧團）。這就是所謂的犯戒。 不犯戒的情況：睡眠中無所覺察、知道不受快樂、一切沒有慾望之心，不犯戒。 不犯戒
【English Translation】 English version: Feeling pleasure at the initial entry, feeling pleasure during the entry, and feeling pleasure at the exit, constitutes a Pārājika (expulsion). Feeling pleasure at the initial entry, feeling pleasure during the entry, and not feeling pleasure at the exit, constitutes a Pārājika. Feeling pleasure at the initial entry, not feeling pleasure during the entry, and feeling pleasure at the exit, constitutes a Pārājika. Feeling pleasure at the initial entry, not feeling pleasure during the entry, and not feeling pleasure at the exit, constitutes a Pārājika. Not feeling pleasure at the initial entry, not feeling pleasure during the entry, and feeling pleasure at the exit, constitutes a Pārājika. Not feeling pleasure at the initial entry, feeling pleasure during the entry, and not feeling pleasure at the exit, constitutes a Pārājika. Not feeling pleasure at the initial entry, feeling pleasure during the entry, and feeling pleasure at the exit, constitutes a Pārājika; this is the sixth case. With obstruction and without obstruction, without obstruction, it is also as above. Non-human male, animal male, hermaphrodite male, eunuch, with obstruction and without obstruction, without obstruction, it is also as above. If a Bhikkhuni (nun) is captured by thieves and taken to a sleeping man or to a corpse that is not yet decomposed or only slightly decomposed, and the male organ is applied to the three places (sexual organs), feeling pleasure at the initial entry, feeling pleasure during the entry, up to not feeling pleasure at the initial entry, not feeling pleasure during the entry, and feeling pleasure at the exit, it is also as above. With obstruction and with obstruction up to without obstruction and without obstruction, it is also as above. Even a eunuch, it is also as above. With obstruction and with obstruction up to without obstruction and without obstruction, it is also as above. If a Bhikkhuni is captured by thieves and engages in sexual intercourse in the three places, from feeling pleasure at the initial entry, feeling pleasure during the entry, and feeling pleasure at the exit, up to not feeling pleasure at the initial entry, not feeling pleasure during the entry, and feeling pleasure at the exit, it is also as above. With obstruction and with obstruction up to without obstruction and without obstruction, it is also as above. If a Bhikkhuni intentionally desires to engage in impure conduct (sexual activity), if she is the perpetrator, it is a Pārājika; if she is not the perpetrator, it is a Sthūlātyaya (grave offense). If a Bhikkhu (monk) intentionally instructs a Bhikkhuni to commit sexual misconduct, if she is the perpetrator, it is a Sthūlātyaya; if she is not the perpetrator, it is a Duṣkṛta (wrongdoing). If a Bhikkhuni instructs a Bhikkhuni to commit sexual misconduct, if she is the perpetrator, it is a Sthūlātyaya; if she is not the perpetrator, it is a Duṣkṛta. Except for a Bhikkhu and a Bhikkhuni, instructing others, whether they act or do not act, all constitute a Duṣkṛta. A Bhikkhu, it is a Pārājika; a Śikṣamāṇā (female trainee), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice), it is a Duṣkṛta, and expulsion (from the Sangha). This is what is called an offense. Non-offenses: sleeping without awareness, knowing no pleasure is received, and having no desire at all, are not offenses. Non-offenses
者，最初未結戒，癡狂、心亂、痛惱所纏。(一竟)
爾時世尊在羅閱城耆阇崛山中。爾時世尊以此因緣集比丘僧，告言：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，在聚落若空處，不與懷盜心取，隨所盜物，若為王、若王大臣所捉，若縛、若殺、若驅出國。『汝賊！汝癡！』若比丘尼作如是不與取，是比丘尼波羅夷，不共住。」(二竟)
爾時世尊在毗舍離，以此因緣集諸比丘僧，告諸比丘：「自今已去與諸比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，故自手斷人命、若持刀授與人，若嘆死、譽死、勸死：『咄！人用此惡活為？寧死不生。』作如是心念，無數方便嘆死、譽死、勸死，此比丘尼波羅夷，不共住。」(三竟)
爾時世尊在毗舍離獼猴江邊樓閣講堂上，以此因緣集諸比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，實無所知，自嘆譽言：『我得過人法，入聖智勝法，我知是，我見是。』後於異時，若問、若不問，欲求清凈故作如是言：『諸大姊！我實不知不見，而言我知我見，虛誑妄語。』除增上慢，是比丘尼波羅夷，不共住。」(四竟)
爾時世尊在舍衛國
【現代漢語翻譯】 現代漢語譯本： 那些最初沒有受戒，或者因為癡狂、精神錯亂、被痛苦煩惱所困擾的人。（第一條戒律結束） 當時，世尊在羅閱城（Rāyagṛha）的耆阇崛山（Gṛdhrakūṭa）中。那時，世尊因為這個因緣召集了比丘僧團，告訴他們：『從今以後，為比丘尼（bhikṣuṇī）制定戒律，爲了聚集十種功德，乃至爲了正法（dharma）長久住世。想要宣說戒律的人應當這樣說：如果比丘尼，在村落或者空曠的地方，不給予而懷著盜竊的心去拿取，無論所盜之物價值多少，因此被國王或者大臣捉住，或者被捆綁、殺害、驅逐出國。並被斥責『你是賊！你真是愚癡！』如果比丘尼做出這樣不給予而取走的行為，這位比丘尼就犯了波羅夷（pārājika），不得共住。』（第二條戒律結束） 當時，世尊在毗舍離（Vaiśālī），因為這個因緣召集了比丘僧團，告訴比丘們：『從今以後，為比丘尼制定戒律，爲了聚集十種功德，乃至爲了正法長久住世。想要宣說戒律的人應當這樣說：如果比丘尼，故意親手斷人生命，或者把刀交給別人去殺人，或者讚歎死亡、稱譽死亡、勸人去死：『唉！人為什麼還要這樣痛苦地活著？寧願去死也不要茍活。』如果她這樣想，用無數的方法讚歎死亡、稱譽死亡、勸人去死，這位比丘尼就犯了波羅夷，不得共住。』（第三條戒律結束） 當時，世尊在毗舍離獼猴江邊的樓閣講堂上，因為這個因緣召集了比丘僧團，告訴比丘們：『從今以後，為比丘尼制定戒律，爲了聚集十種功德，乃至爲了正法長久住世。想要宣說戒律的人應當這樣說：如果比丘尼，實際上沒有什麼證悟，卻自我誇耀說：『我得到了超越常人的法，進入了殊勝的聖智，我知道這個，我見到這個。』後來在其他時候，無論別人問或者不問，爲了尋求清凈而這樣說：『諸位大姊！我實際上不知道也沒有見到，卻說我知道我見到，這是虛假的妄語。』除了增上慢（adhimāna），這位比丘尼就犯了波羅夷，不得共住。』（第四條戒律結束） 當時，世尊在舍衛國（Śrāvastī）
【English Translation】 English version: Those who initially have not taken the precepts, or are afflicted by madness, mental derangement, or tormented by pain and suffering. (End of the first precept) At that time, the World Honored One was in Rājagṛha (羅閱城), at Gṛdhrakūṭa Mountain (耆阇崛山). Then, the World Honored One gathered the Bhikṣu (比丘) Sangha (僧) because of this cause and condition, and told them: 'From now on, establish precepts for the Bhikṣuṇīs (比丘尼), to gather ten benefits, and even for the long-lasting of the Dharma (正法). Those who wish to recite the precepts should say this: If a Bhikṣuṇī, in a village or a deserted place, takes something not given with the intention of stealing, regardless of the value of the stolen object, and is therefore caught by the king or a minister, or is bound, killed, or expelled from the country, and is rebuked, 'You are a thief! You are foolish!' If a Bhikṣuṇī commits such an act of taking what is not given, this Bhikṣuṇī has committed a Pārājika (波羅夷) offense and is not allowed to live together.' (End of the second precept) At that time, the World Honored One was in Vaiśālī (毗舍離), and because of this cause and condition, gathered the Bhikṣu Sangha, and told the Bhikṣus: 'From now on, establish precepts for the Bhikṣuṇīs, to gather ten benefits, and even for the long-lasting of the Dharma. Those who wish to recite the precepts should say this: If a Bhikṣuṇī, intentionally takes a human life with her own hand, or hands a knife to another person to kill, or praises death, extols death, encourages death: 'Alas! Why should people live such a miserable life? It is better to die than to live.' If she thinks like this, and uses countless ways to praise death, extol death, and encourage death, this Bhikṣuṇī has committed a Pārājika offense and is not allowed to live together.' (End of the third precept) At that time, the World Honored One was at the lecture hall in the tower by the Monkey River in Vaiśālī, and because of this cause and condition, gathered the Bhikṣu Sangha, and told the Bhikṣus: 'From now on, establish precepts for the Bhikṣuṇīs, to gather ten benefits, and even for the long-lasting of the Dharma. Those who wish to recite the precepts should say this: If a Bhikṣuṇī, actually has no realization, but boasts and praises herself, saying: 'I have attained the Dharma beyond ordinary people, I have entered the supreme sacred wisdom, I know this, I see this.' Later, at other times, whether asked or not, in order to seek purity, she says: 'Dear sisters! I actually do not know and have not seen, but I said I know and I have seen, this is a false lie.' Except for Adhimāna (增上慢), this Bhikṣuṇī has committed a Pārājika offense and is not allowed to live together.' (End of the fourth precept) At that time, the World Honored One was in Śrāvastī (舍衛國)
祇樹給孤獨園。時有大豪貴長者，名大善鹿樂，顏貌端政，偷罹難陀比丘尼亦顏貌端政。長者鹿樂繫心于偷罹難陀所，偷罹難陀亦繫心于長者所。後於異時，為偷罹難陀故，請諸比丘尼及偷罹難陀設食，即于其夜辦具種種飲食，清旦往白時到。偷罹難陀知長者為己故請僧，彼即自住寺不往。諸比丘尼到時著衣持缽詣長者家就坐已，時長者遍觀尼眾不見偷罹難陀，即問：「偷罹難陀何處而不來耶？」答言：「在寺不來。」於是長者疾疾行食已，即往寺中至偷罹難陀所。偷罹難陀遙見長者來即臥床上，長者前問：「阿姨何所患苦？」答言：「無所患苦，我所欲者而彼不欲。」彼言：「我欲非不欲。」時長者即前抱臥以手摩捉嗚，長者還坐問言：「阿姨所須何物？」答言：「我欲得酸棗。」長者言：「欲得者明日當送。」時有守房小沙彌尼，見作如此事，諸尼食還已具向說之。比丘尼眾聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼言：「云何汝與長者作如此事耶？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊即以此因緣集比丘僧，以無數方便呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀！汝與長者作如此事？」爾時世尊以無數方便呵責已，告諸
【現代漢語翻譯】 現代漢語譯本： 在祇樹給孤獨園（Jetavana Anathapindika's Park）中，當時有一位非常富有的大豪貴長者，名叫大善鹿樂（Mahāsubhadra Lakkha，偉大的吉祥相），容貌端正。偷罹難陀比丘尼（Thullanandā Bhikkhunī，粗暴的喜悅比丘尼）也容貌端正。長者鹿樂對偷罹難陀心生愛慕，偷罹難陀也對長者心生愛慕。後來在另一時間，爲了偷罹難陀的緣故，長者邀請眾比丘尼和偷罹難陀來家中供養齋飯。當天晚上，他準備了各種各樣的飲食，清晨前往寺院稟告齋飯時間已到。偷罹難陀知道長者是爲了自己才請僧眾，於是她就自己留在寺院沒有前往。眾比丘尼到達長者家，穿好僧衣，拿著缽，就座完畢。當時，長者環顧尼眾，沒有看見偷罹難陀，就問：『偷罹難陀在哪裡，為什麼沒來？』眾比丘尼回答說：『她在寺院，沒有來。』於是長者匆匆忙忙地把齋飯供養完畢，就前往寺院，來到偷罹難陀的住所。偷罹難陀遠遠地看見長者來了，就躺在床上。長者上前問道：『阿姨，您有什麼不舒服嗎？』偷罹難陀回答說：『我沒有什麼不舒服，只是我想要的，他卻不想要。』長者說：『我想要，不是不想要。』當時，長者就上前擁抱她，用手撫摸，親吻。長者回到座位上，問道：『阿姨需要什麼東西？』偷罹難陀回答說：『我想要酸棗。』長者說：『想要的話，明天我送來。』當時，有一位看守房間的小沙彌尼，看見了這件事，等眾比丘尼用完齋飯回來后，就將此事全部告訴了她們。比丘尼眾聽了之後，其中有少欲知足、奉行頭陀行、喜歡學習戒律、知慚愧的比丘尼，責備偷罹難陀比丘尼說：『你怎麼能和長者做這樣的事情呢？』眾比丘尼將此事稟告給眾比丘，眾比丘又稟告給世尊（Bhagavan，佛陀）。世尊就因為這件事召集了比丘僧眾，用無數種方法呵責偷罹難陀比丘尼：『你所做的事情是不對的，不合威儀，不合沙門法，不是清凈的行為，不是隨順正道的行為，是不應該做的。偷罹難陀！你怎麼能和長者做這樣的事情呢？』當時，世尊用無數種方法呵責之後，告訴眾比丘：
【English Translation】 English version: At Jeta's Grove, Anathapindika's Park (祇樹給孤獨園, Qíshù Jìgūdúyuán), there was a very wealthy and prominent householder named Mahāsubhadra Lakkha (大善鹿樂, Dàshàn Lùlè, Great Auspicious Mark), who was handsome in appearance. The bhikkhuni Thullanandā (偷罹難陀比丘尼, Tūluó Nántuó Bǐqiūní, Rough Delight Bhikkhuni) was also handsome in appearance. The householder Lakkha was infatuated with Thullanandā, and Thullanandā was also infatuated with the householder. Later, on another occasion, for the sake of Thullanandā, the householder invited the bhikkhunis and Thullanandā to a meal. That night, he prepared various kinds of food, and in the morning, he went to the monastery to announce that the time for the meal had arrived. Thullanandā knew that the householder had invited the Sangha for her sake, so she stayed in the monastery and did not go. When the bhikkhunis arrived at the householder's home, having put on their robes and carrying their bowls, they took their seats. At that time, the householder looked around at the bhikkhuni assembly and did not see Thullanandā, so he asked, 'Where is Thullanandā? Why hasn't she come?' The bhikkhunis replied, 'She is at the monastery and has not come.' Thereupon, the householder quickly finished serving the meal and went to the monastery to Thullanandā's residence. Thullanandā saw the householder coming from afar and lay down on the bed. The householder went up to her and asked, 'Ayya (阿姨, Āyí, Aunt), what is ailing you?' She replied, 'I am not ailing, but what I desire, he does not desire.' He said, 'I desire, it is not that I do not desire.' At that time, the householder went forward, embraced her, caressed her with his hands, and kissed her. The householder then sat back down and asked, 'Ayya, what do you need?' She replied, 'I want jujubes.' The householder said, 'If you want them, I will send them tomorrow.' At that time, there was a young novice bhikkhuni who was guarding the room, and she saw this happen. After the bhikkhunis had returned from the meal, she told them everything. When the bhikkhunis heard this, those among them who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame and remorse, rebuked Thullanandā bhikkhuni, saying, 'How could you do such a thing with the householder?' The bhikkhunis reported this matter to the bhikkhus, and the bhikkhus reported it to the Blessed One (世尊, Shìzūn, World Honored One). The Blessed One, because of this incident, gathered the Sangha of bhikkhus and, with countless means, rebuked Thullanandā bhikkhuni, saying, 'What you have done is wrong, it is not in accordance with deportment, it is not in accordance with the Dharma of a renunciant, it is not pure conduct, it is not conduct that accords with the path, it is not something that should be done. Thullanandā! How could you do such a thing with the householder?' At that time, the Blessed One, having rebuked her with countless means, addressed the bhikkhus:
比丘：「此偷罹難陀比丘尼癡人！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼染污心，共染污心男子，從腋已下膝已上身相觸，若捉摩、若牽、若推、若上摩、若下摩、若舉、若下、若捉、若捺，是比丘尼波羅夷，不共住。是身相觸也。」
比丘尼義如上。
染污心者，意相染著。染污心男子亦如是。
腋已下者，腋已下身份。
膝已上者，膝已上身份也。
身者，從足指乃至頭髮。
身相觸者，二身若捉摩、若牽、若推、若逆摩、若順摩、若舉、若下、若捉、若捺。捉摩者，手摩身前後。牽者，牽前。推者，推卻。逆摩者，從下至上。順摩者，從上至下。舉者，抱舉。下者，抱下、或坐、或立。捉者，或捉前、或捉后、或捉髀、或捉乳。捺者，或捺前、捺后、捺乳、捺髀。
男子男子想，男子以手摩尼身，身相觸欲意染著，受觸樂，波羅夷。男子男子想，男子以手摩尼身，動身欲意染著，受觸樂，波羅夷。乃至捉捺亦如是。是男子疑者，偷蘭遮。若男作男想，以身觸彼衣瓔珞具，欲心染著受觸樂，偷蘭遮。若男作男想，以身觸彼衣瓔珞具，欲心染著不受觸樂，偷蘭遮。若男作男想，男以身衣瓔珞具觸尼身，欲
【現代漢語翻譯】 現代漢語譯本 比丘說：『這個偷罹難陀（Thullananda，人名）比丘尼真是愚癡！在多種有漏之處，最初就犯了戒律。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼以染污之心，與同樣具有染污之心的男子，從腋下到膝蓋以上的身體部位互相接觸，無論是捉摩、牽拉、推搡、向上摩擦、向下摩擦、舉起、放下、抓握、按壓，這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不得共同居住。這就是所謂的身體接觸。』
比丘尼的定義如上所述。
染污心，指的是心中相互染著愛戀。 具有染污之心的男子也是如此。
腋下以下，指的是腋下以下的所有身體部位。
膝蓋以上，指的是膝蓋以上的所有身體部位。
身體，指的是從腳趾到頭髮的所有部分。
身體接觸，指的是兩個身體之間進行捉摩、牽拉、推搡、逆向摩擦、順向摩擦、舉起、放下、抓握、按壓等行為。捉摩，指的是用手在身體前後進行摩擦。牽拉，指的是向前拉。推搡，指的是向後推。逆向摩擦，指的是從下向上摩擦。順向摩擦，指的是從上向下摩擦。舉起，指的是抱起來。放下，指的是放下，或者坐下，或者站立。抓握，指的是抓住前面、抓住後面、抓住大腿、抓住乳房。按壓，指的是按壓前面、按壓後面、按壓乳房、按壓大腿。
如果男子認為是男子，男子用手摩擦比丘尼的身體，身體接觸並且慾念染著，感受到接觸的快樂，就犯了波羅夷。如果男子認為是男子，男子用手摩擦比丘尼的身體，使身體產生動作並且慾念染著，感受到接觸的快樂，就犯了波羅夷。乃至抓握、按壓也是如此。如果男子對此有所懷疑，就犯了偷蘭遮（Thullananda，僅次於波羅夷的重罪）。如果男子認為是男子，用身體接觸比丘尼的衣服、瓔珞等裝飾品，因為貪慾之心染著而感受到接觸的快樂，就犯了偷蘭遮。如果男子認為是男子，用身體接觸比丘尼的衣服、瓔珞等裝飾品，因為貪慾之心染著但沒有感受到接觸的快樂，也犯了偷蘭遮。如果男子認為是男子，男子用身體、衣服、瓔珞等裝飾品接觸比丘尼的身體，因為貪慾之心
【English Translation】 English version The Bhikkhu said: 'This Thullananda (name of a bhikkhuni, meaning 'stupid Nanda') bhikkhuni is foolish! In many places of outflow, she initially violated the precepts. From now on, precepts will be established for bhikkhunis, gathering ten meanings, even for the long-lasting existence of the Proper Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni, with a defiled mind, touches the body of a man with a defiled mind, from below the armpits to above the knees, whether it be grasping, rubbing, pulling, pushing, upward stroking, downward stroking, lifting up, putting down, grabbing, or pressing, that bhikkhuni has committed a Parajika (defeat, expulsion), and cannot live together. This is what is meant by bodily contact.'
The definition of bhikkhuni is as above.
'Defiled mind' refers to minds mutually stained with attachment. A man with a defiled mind is the same.
'Below the armpits' refers to the body parts below the armpits.
'Above the knees' refers to the body parts above the knees.
'Body' refers to everything from the toes to the hair.
'Bodily contact' refers to two bodies engaging in grasping, rubbing, pulling, pushing, stroking upwards, stroking downwards, lifting up, putting down, grabbing, or pressing. 'Grasping and rubbing' refers to rubbing the body back and forth with the hands. 'Pulling' refers to pulling forward. 'Pushing' refers to pushing backward. 'Stroking upwards' refers to stroking from bottom to top. 'Stroking downwards' refers to stroking from top to bottom. 'Lifting up' refers to embracing and lifting up. 'Putting down' refers to putting down, whether sitting or standing. 'Grabbing' refers to grabbing the front, grabbing the back, grabbing the thighs, or grabbing the breasts. 'Pressing' refers to pressing the front, pressing the back, pressing the breasts, or pressing the thighs.
If a man thinks of himself as a man, and the man rubs the body of a bhikkhuni with his hand, and there is bodily contact with defiled desire, and he experiences pleasure from the touch, he has committed a Parajika. If a man thinks of himself as a man, and the man rubs the body of a bhikkhuni with his hand, causing the body to move with defiled desire, and he experiences pleasure from the touch, he has committed a Parajika. Even grabbing and pressing are the same. If the man is doubtful, he has committed a Thullananda (a serious offense second only to Parajika). If a man thinks of himself as a man, and touches the bhikkhuni's clothes, ornaments, and decorations with his body, and experiences pleasure from the touch due to defiled desire, he has committed a Thullananda. If a man thinks of himself as a man, and touches the bhikkhuni's clothes, ornaments, and decorations with his body, and has defiled desire but does not experience pleasure from the touch, he has also committed a Thullananda. If a man thinks of himself as a man, and the man touches the bhikkhuni's body with his body, clothes, ornaments, and decorations, due to defiled desire
心染著受觸樂，偷蘭遮。若男作男想，男以身衣瓔珞具觸尼身，欲心染著不受觸樂，偷蘭遮。男作男想，以身觸男衣瓔珞具，欲心染著動身不受觸樂，偷蘭遮。若男作男想，以身觸男衣瓔珞具，欲心染著不動身受觸樂，偷蘭遮。若男作男想，男以身衣瓔珞具觸尼身，欲心染著動身不受觸樂，偷蘭遮。男作男想，男以身衣瓔珞具觸尼身，欲心染著受觸樂不動身，偷蘭遮。若男作男想，身相觸欲心染著不受觸樂動身，偷蘭遮。男作男想，身相觸欲心染著，受觸樂不動身，偷蘭遮。如是捉摩乃至捺，一切偷蘭遮。若男疑，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著受觸樂，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著不受觸樂，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著不受觸樂動身，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著受觸樂不動身，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著不受觸樂不動身，突吉羅。男作男想，以身衣觸身衣瓔珞具，欲心染著受觸樂動身，突吉羅。乃至捉捺，一切突吉羅。是男疑，突吉羅。
若比丘尼與男子身相觸，一觸一波羅夷，隨觸多少，一一波羅夷。若天男、阿修羅男乃至畜生男能變形者，身相觸偷蘭遮。不能變形者，身相觸突吉羅。若與
【現代漢語翻譯】 現代漢語譯本： 如果一個男人心懷染污，貪戀觸控的快樂，並且有偷蘭遮（Thullaccaya，一種較重的罪），那麼：如果一個男人想著另一個男人，用自己的身體、衣服或裝飾品去接觸女人的身體，心中因慾望而貪戀觸控的快樂，這就是偷蘭遮罪。如果一個男人想著另一個男人，用自己的身體接觸男人的衣服或裝飾品，心中因慾望而貪戀，身體有所動作但沒有感受到觸控的快樂，這也是偷蘭遮罪。如果一個男人想著另一個男人，用自己的身體接觸男人的衣服或裝飾品，心中因慾望而貪戀，身體沒有動作但感受到了觸控的快樂，這也是偷蘭遮罪。如果一個男人想著另一個男人，用自己的身體、衣服或裝飾品去接觸女人的身體，心中因慾望而貪戀，身體有所動作但沒有感受到觸控的快樂，這也是偷蘭遮罪。如果一個男人想著另一個男人，用自己的身體、衣服或裝飾品去接觸女人的身體，心中因慾望而貪戀觸控的快樂，身體沒有動作，這也是偷蘭遮罪。如果一個男人想著另一個男人，身體互相接觸，心中因慾望而貪戀，沒有感受到觸控的快樂但身體有所動作，這也是偷蘭遮罪。如果一個男人想著另一個男人，身體互相接觸，心中因慾望而貪戀，感受到了觸控的快樂但身體沒有動作，這也是偷蘭遮罪。像這樣，捉、摩、乃至按壓，一切都是偷蘭遮罪。如果一個男人心存疑惑，那就是突吉羅（Dukkata，一種較輕的罪）。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀觸控的快樂，那就是突吉羅罪。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀，但沒有感受到觸控的快樂，那就是突吉羅罪。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀，沒有感受到觸控的快樂，身體也有所動作，那就是突吉羅罪。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀觸控的快樂，但身體沒有動作，那就是突吉羅罪。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀，沒有感受到觸控的快樂，身體也沒有動作，那就是突吉羅罪。如果一個男人想著另一個男人，用自己的身體或衣服接觸對方的身體、衣服或裝飾品，心中因慾望而貪戀觸控的快樂，身體也有所動作，那就是突吉羅罪。像這樣，捉、按壓，一切都是突吉羅罪。如果這個男人心存疑惑，那就是突吉羅罪。
如果比丘尼（Bhikkhuni，佛教女出家人）與男子身體互相接觸，每接觸一次，就犯一次波羅夷（Parajika，最重的罪），接觸多少次，就犯多少次波羅夷罪。如果是天男（Deva，天界的男子）、阿修羅男（Asura，阿修羅界的男子）乃至畜生男（animal male）能夠變形的，身體互相接觸，就犯偷蘭遮罪。不能變形的，身體互相接觸，就犯突吉羅罪。如果與...
【English Translation】 English version: If a man's mind is defiled by the pleasure of touch, Thullaccaya (a serious offense). If a man thinks of another man and uses his body, clothes, or ornaments to touch a woman's body, and his mind is defiled by desire for the pleasure of touch, it is a Thullaccaya offense. If a man thinks of another man and uses his body to touch a man's clothes or ornaments, and his mind is defiled by desire, and his body moves but he does not experience the pleasure of touch, it is a Thullaccaya offense. If a man thinks of another man and uses his body to touch a man's clothes or ornaments, and his mind is defiled by desire, and his body does not move but he experiences the pleasure of touch, it is a Thullaccaya offense. If a man thinks of another man and uses his body, clothes, or ornaments to touch a woman's body, and his mind is defiled by desire, and his body moves but he does not experience the pleasure of touch, it is a Thullaccaya offense. If a man thinks of another man and uses his body, clothes, or ornaments to touch a woman's body, and his mind is defiled by desire for the pleasure of touch, and his body does not move, it is a Thullaccaya offense. If a man thinks of another man and their bodies touch each other, and his mind is defiled by desire, and he does not experience the pleasure of touch but his body moves, it is a Thullaccaya offense. If a man thinks of another man and their bodies touch each other, and his mind is defiled by desire, and he experiences the pleasure of touch but his body does not move, it is a Thullaccaya offense. Thus, grasping, rubbing, and even pressing, all are Thullaccaya offenses. If a man is in doubt, it is a Dukkata (a minor offense). If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire for the pleasure of touch, it is a Dukkata offense. If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire, but he does not experience the pleasure of touch, it is a Dukkata offense. If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire, and he does not experience the pleasure of touch, and his body moves, it is a Dukkata offense. If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire for the pleasure of touch, but his body does not move, it is a Dukkata offense. If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire, and he does not experience the pleasure of touch, and his body does not move, it is a Dukkata offense. If a man thinks of another man and uses his body or clothes to touch the other's body, clothes, or ornaments, and his mind is defiled by desire for the pleasure of touch, and his body moves, it is a Dukkata offense. Thus, grasping, pressing, all are Dukkata offenses. If this man is in doubt, it is a Dukkata offense.
If a Bhikkhuni (Buddhist nun) touches the body of a man, each touch is a Parajika (the most serious offense), as many times as she touches, that many times she commits a Parajika offense. If a Deva male (male from the heavenly realm), Asura male (male from the Asura realm), or even an animal male who can transform, touches her body, it is a Thullaccaya offense. If they cannot transform, touching her body is a Dukkata offense. If with...
女人身相觸，突吉羅。若與二形人身相觸者，偷蘭遮。若男子作禮捉足，覺觸樂不動身，突吉羅。若比丘尼有欲心，觸衣缽、尼師檀、針筒、革屣，乃至自觸身，一切突吉羅。人男人男想，波羅夷。於人男疑，偷蘭遮。人男非人男想，偷蘭遮。非人男作人男想，偷蘭遮。非人男生疑，偷蘭遮。
比丘，僧伽婆尸沙；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若取與時觸身，若戲笑時觸，若有所救解時觸，一切無慾心，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)
爾時世尊在舍衛國祇樹給孤獨園。爾時舍衛城中有長者，名沙樓鹿樂，顏貌端正，偷罹難陀比丘尼亦顏貌端正。鹿樂長者繫心偷罹難陀所，偷罹難陀亦繫心鹿樂所。爾時偷罹難陀比丘尼欲心，受長者捉手、捉衣，共入屏處、共立、共語、共行，以身相倚共期。爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「汝云何欲心，受長者捉手、捉衣，入屏處共立、共語、共行、以身相倚共期？」爾時諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集諸比丘僧，呵責偷罹難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀比丘
尼！欲心受此長者捉手、捉衣，乃至共期？」爾時世尊以無數方便呵責偷罹難陀已，告諸比丘：「此偷罹難陀多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼染污心，知男子染污心，受捉手、捉衣，入屏處共立、共語、共行、或身相倚、或共期，是比丘尼波羅夷，不共住，犯此八事故。」
比丘尼義如上。
染污心者，心有染著，染污心男子亦有染著。
捉手者，捉手乃至腕。
捉衣者，捉身上衣。
入屏處者，離見聞處也。
屏處共立者，離見聞處也。
共語者，亦離見聞處。
共行者，亦離見聞處。
身相倚者，身得相及處。
共期者，得共行淫處也。
彼比丘尼染污心，受染污心男子捉手，偷羅遮。捉衣，偷羅遮。入屏處，屏處共立、屏處共語、屏處共行，以為樂，以身相倚，一一偷羅遮。
於七事中，若不發露懺悔，罪未除。若犯第八事，波羅夷。天子、龍子、阿修羅子、夜叉子、餓鬼、畜生能變形者，犯七事，一一突吉羅。若犯第八事，偷羅遮。畜生不能變形者，犯第八事，突吉羅。與染污心女人犯第八事者，突吉羅。
比丘隨所犯；式叉摩那、沙彌、沙彌尼，突
【現代漢語翻譯】 現代漢語譯本：『尼！你以欲心接受這位長者捉你的手、捉你的衣服，甚至與他約定？』當時，世尊用無數方法呵斥了偷罹難陀（Thullananda，人名）之後，告訴各位比丘：『這位偷罹難陀有很多有漏之處，最初犯戒。從今以後，為比丘尼結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼以染污心，知道男子也有染污心，接受（男子）捉手、捉衣，進入隱蔽之處共同站立、共同說話、共同行走、或者身體互相依靠、或者共同約定，這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不得共住，犯這八件事。』
比丘尼的定義如上所述。
染污心，指心中有染著，有染污心的男子也有染著。
捉手，指捉手乃至手腕。
捉衣，指捉身上的衣服。
進入隱蔽之處，指離開能被看見和聽見的地方。
在隱蔽之處共同站立，指離開能被看見和聽見的地方。
共同說話，也是指離開能被看見和聽見的地方。
共同行走，也是指離開能被看見和聽見的地方。
身體互相依靠，指身體能夠互相接觸的地方。
共同約定，指能夠共同進行淫慾行為的地方。
如果這位比丘尼以染污心，接受有染污心的男子捉手，犯偷蘭遮（Thullaccaya，重罪）。捉衣，犯偷蘭遮。進入隱蔽之處，在隱蔽之處共同站立、在隱蔽之處共同說話、在隱蔽之處共同行走，並以此為樂，身體互相依靠，每一項都犯偷蘭遮。
在這七件事中，如果不發露懺悔，罪過就無法消除。如果犯了第八件事，就犯了波羅夷。天子、龍子、阿修羅子（Asura，一種神）、夜叉子（Yaksa，一種鬼神）、餓鬼、畜生等能夠變形的，犯前七件事，每一項都犯突吉羅（Dukkata，輕罪）。如果犯了第八件事，犯偷蘭遮。畜生不能變形的，犯第八件事，犯突吉羅。與有染污心的女人犯第八件事的，犯突吉羅。
比丘按照所犯的罪行處罰；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。
【English Translation】 English version: 'Nun! Did you, with a lustful mind, accept this elder's holding of your hand, holding of your robe, and even making an appointment with him?' At that time, the World-Honored One, with countless means, rebuked Thullananda (Thullananda, a name), and then told the Bhiksus (Bhiksus, monks): 'This Thullananda has many leaky places and is the first to break the precepts. From now on, precepts will be established for Bhiksunis (Bhiksuni, nuns), gathering the ten meanings and even ensuring the long-lasting of the Dharma. Those who wish to recite the precepts should say it like this: If a Bhiksuni, with a defiled mind, knowing that a man also has a defiled mind, accepts (the man's) holding of her hand, holding of her robe, entering a secluded place to stand together, speak together, walk together, or lean against each other, or make an appointment together, this Bhiksuni has committed Parajika (Parajika, expulsion), and cannot live together (with the Sangha), having committed these eight things.'
The definition of Bhiksuni is as mentioned above.
'Defiled mind' means a mind with attachments; a man with a defiled mind also has attachments.
'Holding the hand' means holding the hand up to the wrist.
'Holding the robe' means holding the robe on the body.
'Entering a secluded place' means leaving a place where one can be seen and heard.
'Standing together in a secluded place' means leaving a place where one can be seen and heard.
'Speaking together' also means leaving a place where one can be seen and heard.
'Walking together' also means leaving a place where one can be seen and heard.
'Leaning against each other' means a place where bodies can touch each other.
'Making an appointment together' means a place where one can engage in sexual activity together.
If this Bhiksuni, with a defiled mind, accepts a man with a defiled mind holding her hand, she commits Thullaccaya (Thullaccaya, a grave offense). Holding her robe, she commits Thullaccaya. Entering a secluded place, standing together in a secluded place, speaking together in a secluded place, walking together in a secluded place, and taking pleasure in it, leaning against each other, each one is a Thullaccaya.
Among these seven things, if one does not confess and repent, the sin cannot be removed. If one commits the eighth thing, one commits Parajika. Devas (Deva, gods), Naga princes (Naga, dragon deities), Asura princes (Asura, a type of deity), Yaksa princes (Yaksa, a type of spirit), hungry ghosts, and animals that can transform, commit Dukkata (Dukkata, a minor offense) for each of the first seven things. If one commits the eighth thing, one commits Thullaccaya. Animals that cannot transform, if they commit the eighth thing, commit Dukkata. Committing the eighth thing with a woman with a defiled mind, one commits Dukkata.
A Bhiksu is punished according to the offense committed; a Siksamana (Siksamana, a female novice observing the precepts), a Sramanera (Sramanera, a male novice), a Sramanerika (Sramanerika, a female novice), commit Dukkata.
吉羅。是謂為犯。
不犯者，若有所取與時手相觸、或戲笑、或有所救解捉衣；若有所施與、若禮拜、若悔過、若受法，入屏處共住；若有所施與、若禮拜、若悔過、若受法，入屏處共立；若有所施與、若禮拜、若悔過，若受法，入屏處共語；若有所施與、若禮拜、若懺悔、若受法，入屏處共行；若為人打、若賊來、若有象來、若惡獸來、若有刺來回身避，若來求教授、若聽法、若受請、若來至寺內，若共期不可作惡事處，無犯。
無犯者，最初未制戒、癡狂、心亂、痛惱所纏。(六竟)
爾時世尊在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼妹，字坻舍難陀，其人犯波羅夷法。時偷罹難陀比丘尼知，便作是念：「此坻舍難陀是我妹！今犯波羅夷法，我正欲向人說，懼彼得惡名稱。若彼得惡名稱，於我亦惡。」遂默然不說。彼于異時，坻舍比丘尼休道。諸比丘尼見，語偷罹難陀言：「見汝妹已舍道不？」答言：「彼所作是，非為不是。」諸比丘尼問：「云何所作是？」偷罹難陀答言：「我先知彼有如是如是事。」諸比丘尼言：「汝若先知，何以不向諸比丘尼說？」偷罹難陀答言：「坻舍是我妹！犯波羅夷法即欲向人說，懼得惡名稱。若彼得惡名稱，於我亦惡。以是故我不向人說。」爾時諸比丘尼聞，
【現代漢語翻譯】 現代漢語譯本：吉羅（Kila，一種罪名）。這被稱為犯戒。
不犯戒的情況包括：如果給予或接受東西時手偶然相觸；或者開玩笑；或者爲了救助而拉住衣服；如果給予東西；如果禮拜；如果懺悔；如果接受佛法，進入隱蔽的地方共同居住；如果給予東西；如果禮拜；如果懺悔；如果接受佛法，進入隱蔽的地方共同站立；如果給予東西；如果禮拜；如果懺悔；如果接受佛法，進入隱蔽的地方共同說話；如果給予東西；如果禮拜；如果懺悔；如果接受佛法，進入隱蔽的地方共同行走；如果被人毆打；如果有盜賊來；如果有大象來；如果有惡獸來；如果有尖刺來轉身躲避；如果有人來請求教授；如果聽法；如果接受邀請；如果來到寺廟內；如果共同約定不可作惡事的地方，都沒有犯戒。
不犯戒的情況還包括：最初未制定戒律時；癡呆；精神錯亂；被痛苦煩惱所纏繞。（第六條戒律結束）
當時，世尊（Bhagavan）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，偷罹難陀比丘尼（Thullanandā bhikṣuṇī）的妹妹，名叫坻舍難陀（Tiṣyānandā），她犯了波羅夷法（Pārājika，斷頭罪）。偷罹難陀比丘尼知道后，便這樣想：『這個坻舍難陀是我的妹妹！現在犯了波羅夷法，我正想向人說，但害怕她得到惡名。如果她得到惡名，對我也不利。』於是就沉默不語。後來，坻舍比丘尼還俗了。諸位比丘尼看見后，問偷罹難陀說：『看見你的妹妹已經捨棄修行了嗎？』她回答說：『她所做的是真的，不是假的。』諸位比丘尼問：『她所做的是什麼事？』偷罹難陀回答說：『我先前就知道她有這樣這樣的事。』諸位比丘尼說：『你如果先前知道，為什麼不向諸位比丘尼說？』偷罹難陀回答說：『坻舍是我的妹妹！犯了波羅夷法，我正想向人說，但害怕她得到惡名。如果她得到惡名，對我也不利。因此我不向人說。』當時，諸位比丘尼聽了這些話，
【English Translation】 English version: Kila (Kila, a type of offense). This is called an offense.
Non-offenses include: if there is accidental hand contact when giving or receiving something; or joking; or grabbing clothing to help someone; if giving something; if worshiping; if repenting; if receiving the Dharma, entering a secluded place to live together; if giving something; if worshiping; if repenting; if receiving the Dharma, entering a secluded place to stand together; if giving something; if worshiping; if repenting; if receiving the Dharma, entering a secluded place to speak together; if giving something; if worshiping; if repenting; if receiving the Dharma, entering a secluded place to walk together; if someone is being beaten; if thieves come; if an elephant comes; if a vicious beast comes; if there are thorns and turning to avoid them; if someone comes seeking instruction; if listening to the Dharma; if accepting an invitation; if coming to the temple; if jointly agreeing not to commit evil deeds, there is no offense.
Non-offenses also include: when the precepts were initially not established; idiocy; mental derangement; being afflicted by pain and suffering. (End of the sixth precept)
At that time, the Bhagavan (Bhagavan, The World-Honored One) was in Śrāvastī (Śrāvastī, an ancient city in India) at the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma, Jeta Grove Monastery). At that time, Thullanandā bhikṣuṇī (Thullanandā bhikṣuṇī, a Buddhist nun) 's sister, named Tiṣyānandā (Tiṣyānandā, a personal name), had committed a Pārājika (Pārājika, expulsion offense). When Thullanandā bhikṣuṇī knew this, she thought: 'This Tiṣyānandā is my sister! Now she has committed a Pārājika offense, and I want to tell people, but I fear she will get a bad reputation. If she gets a bad reputation, it will also be bad for me.' So she remained silent. Later, Tiṣyānandā bhikṣuṇī disrobed. When the bhikṣuṇīs saw this, they asked Thullanandā, 'Have you seen your sister renounce the monastic life?' She replied, 'What she did is true, not false.' The bhikṣuṇīs asked, 'What did she do?' Thullanandā replied, 'I knew beforehand that she had such and such things happen.' The bhikṣuṇīs said, 'If you knew beforehand, why didn't you tell the bhikṣuṇīs?' Thullanandā replied, 'Tiṣyānandā is my sister! She committed a Pārājika offense, and I wanted to tell people, but I feared she would get a bad reputation. If she gets a bad reputation, it will also be bad for me. Therefore, I did not tell people.' At that time, when the bhikṣuṇīs heard these words,
其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀言：「汝云何覆藏坻舍重罪？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集諸比丘僧，呵責偷罹難陀比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀！汝乃覆藏坻舍比丘尼重罪？」爾時世尊以無數方便，呵責偷罹難陀比丘尼已，告諸比丘：「偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，知他犯波羅夷，不自舉、不白僧、不語人。彼于異時，彼比丘尼，或休道、若滅擯、若眾僧遮、若入外道。後作是言：『我先知有如是如是罪。』是比丘尼波羅夷，不共住，覆重罪故。」如是世尊與比丘尼制戒。或於城內犯波羅夷，出至村中；或村中犯波羅夷，來入城內。時諸比丘尼，亦不知犯波羅夷不犯，后乃知犯波羅夷；或有言犯波羅夷者，或有疑者。佛言：「不知者無犯。自今已去當如是說戒：若比丘尼，知比丘尼犯波羅夷，不自發露、不語眾人、不白大眾。若於異時，彼比丘尼，或命終、或眾中舉、或休道、或入外道眾，後作是言：『我先知有如是如是罪。』是比丘尼波羅夷，不共住，覆藏重罪故。」
比丘尼義如上。
【現代漢語翻譯】 現代漢語譯本： 其中有少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，呵責偷罹難陀（Thullanandā，人名）說：『你為什麼隱瞞坻舍（Tissa，人名）的重罪？』眾比丘尼告訴眾比丘，眾比丘稟告世尊（Buddha，佛陀）。當時，世尊因為這件事召集眾比丘僧團，呵責偷罹難陀比丘尼說：『你所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家人）的規矩、不清凈、不隨順正道，是不應該做的。你偷罹難陀！竟然隱瞞坻舍比丘尼的重罪？』當時，世尊用無數的方法呵責偷罹難陀比丘尼后，告訴眾比丘：『偷罹難陀比丘尼！在很多有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，知道他人犯了波羅夷（pārājika，斷頭罪），不自己舉發、不稟告僧團、不告訴其他人。之後，這個比丘尼，或者還俗、或者被滅擯、或者被僧團遮止、或者加入外道。後來（才）說：『我先前就知道有這樣這樣的罪。』這個比丘尼犯波羅夷，不得共住，因為她隱瞞重罪。』就這樣，世尊為比丘尼制定了戒律。或者在城內犯了波羅夷，出到村中；或者在村中犯了波羅夷，來到城內。當時，眾比丘尼，也不知道是否犯了波羅夷，後來才知道犯了波羅夷；或者有人說犯了波羅夷，或者有人懷疑。佛說：『不知道的沒有罪。從今以後應當這樣說戒：如果比丘尼，知道比丘尼犯了波羅夷，不自己揭發、不告訴眾人、不稟告大眾。如果在之後，這個比丘尼，或者命終、或者被大眾舉發、或者還俗、或者加入外道眾，後來（才）說：『我先前就知道有這樣這樣的罪。』這個比丘尼犯波羅夷，不得共住，因為她隱瞞重罪。』
比丘尼的意義如上所述。
【English Translation】 English version: Among those who were content with little, who practiced the dhūta (ascetic practices), who delighted in learning the precepts, and who knew shame and remorse, rebuked Thullanandā (a name), saying, 'Why do you conceal Tissa's (a name) grave offense?' The bhikkhunis (nuns) told the bhikkhus (monks), and the bhikkhus reported it to the Buddha (the World-Honored One). At that time, the Buddha, because of this matter, assembled the community of bhikkhus and rebuked the bhikkhuni Thullanandā, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a śrāmaṇa (ascetic), not pure, not in accordance with the right conduct, it is not something that should be done. Thullanandā! How could you conceal the grave offense of the bhikkhuni Tissa?' At that time, the Buddha, having rebuked the bhikkhuni Thullanandā with countless means, told the bhikkhus, 'The bhikkhuni Thullanandā! In many places of defilement, she is the first to violate the precepts. From now on, I will establish a precept for the bhikkhunis, gathering ten meanings, even for the long duration of the Dharma. Those who wish to recite the precepts should say it thus: If a bhikkhuni knows that another has committed a pārājika (defeat), she does not declare it herself, does not report it to the Sangha (community), does not tell others. Later, that bhikkhuni, either disrobes, or is expelled, or is prohibited by the Sangha, or joins a heretical path. Afterwards, she says: 'I knew earlier that there was such and such an offense.' This bhikkhuni has committed a pārājika, she is not to be lived with, because she concealed a grave offense.' Thus, the Buddha established a precept for the bhikkhunis. Either she commits a pārājika in the city and goes out to the village; or she commits a pārājika in the village and comes into the city. At that time, the bhikkhunis did not know whether they had committed a pārājika or not, and later they knew that they had committed a pārājika; or some said that they had committed a pārājika, or some doubted. The Buddha said, 'Those who do not know are not guilty. From now on, the precepts should be recited thus: If a bhikkhuni knows that a bhikkhuni has committed a pārājika, she does not reveal it herself, does not tell the people, does not report it to the assembly. If at a later time, that bhikkhuni, either dies, or is accused by the community, or disrobes, or joins a heretical community, afterwards she says: 'I knew earlier that there was such and such an offense.' This bhikkhuni has committed a pārājika, she is not to be lived with, because she concealed a grave offense.'
The meaning for bhikkhunis is as above.
知者，我知犯如是如是罪。
僧者，一羯磨、一說戒。
大眾者，或四人或過四人。
休道者，出此法外。
滅擯者，僧與作白四羯磨除去。
遮者，眾中斷決罪時遮不聽入眾。
入外道者，受外道法。
重罪者，八波羅夷，於八法中犯一一罪。
彼比丘尼，知是比丘尼犯波羅夷，前食時知、后食時說，偷蘭遮。后食時知、初夜說，偷蘭遮。初夜知、中夜說，偷蘭遮。中夜知、后夜說，偷蘭遮。后夜知、不說至明相出，波羅夷。除八波羅夷法，覆餘罪不說者，隨所犯自覆重罪，偷蘭遮。除比丘、比丘尼，覆餘人罪，突吉羅。
比丘，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知、若向人說、若無人可向說、意欲說而未說明相出；若說者，有命難、有梵行難，不得說不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟)
爾時世尊在拘睒彌瞿師羅園中。時尊者闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住。時有比丘尼，名尉次，往返承事闡陀比丘。諸比丘尼語言：「闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫順從。」尉次答言
【現代漢語翻譯】 現代漢語譯本 『知者』，指我知道犯了這樣這樣的罪。 『僧者』，指一次羯磨（Karma，業）和一次說戒（recitation of precepts）。 『大眾者』，指四人或超過四人。 『休道者』，指出于佛法之外的人。 『滅擯者』，指僧團通過白四羯磨（formal act of expulsion）將其除去。 『遮者』，指僧團在斷決罪行時，禁止其進入僧團。 『入外道者』，指接受外道（non-Buddhist religions）的教法。 『重罪者』，指八波羅夷（Parajika，斷頭罪），在八種法中犯了其中任何一種罪。 如果比丘尼（Bhikkhuni，女出家人）知道有比丘尼犯了波羅夷（Parajika，斷頭罪），在前食時知道，后食時說出，犯偷蘭遮（Sthullaccaya，粗罪）。后食時知道，初夜說出，犯偷蘭遮（Sthullaccaya，粗罪）。初夜知道，中夜說出，犯偷蘭遮（Sthullaccaya，粗罪）。中夜知道，后夜說出，犯偷蘭遮（Sthullaccaya，粗罪）。后夜知道，不說直到明相出現，犯波羅夷（Parajika，斷頭罪）。除了八波羅夷法（Parajika，斷頭罪）之外，覆蓋其餘罪行不說，隨著所犯的罪行，自己覆蓋重罪，犯偷蘭遮（Sthullaccaya，粗罪）。除了比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）之外，覆蓋其餘人的罪行，犯突吉羅（Dukkata，惡作罪）。 比丘（Bhikkhu，男出家人）犯波逸提（Payantika，墮罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅（Dukkata，惡作罪）。這被稱為犯戒。 不犯戒的情況包括：如果不知道，如果向人說了，如果沒有人可以向其說，意欲說但未說，直到明相出現；如果說的人，有性命之憂、有梵行（Brahmacharya，清凈行）之憂，不得不說，不犯戒。 不犯戒的情況包括：最初未制定戒律時，癡狂、心亂、被痛苦纏繞。（第七竟） 當時，世尊在拘睒彌（Kausambi）的瞿師羅園（Ghoshira Park）中。當時，尊者闡陀比丘（Chanda），僧團對他進行了舉罪（formal accusation），如法如律、如佛所教，他不順從、不懺悔，僧團沒有與他一起共住。當時有一位比丘尼（Bhikkhuni，女出家人），名叫尉次（Uttara），往返承事闡陀比丘（Chanda）。諸位比丘尼（Bhikkhuni，女出家人）說：『闡陀比丘（Chanda），僧團對他進行了舉罪（formal accusation），如法如律、如佛所教，他不順從、不懺悔，僧團沒有與他一起共住，你不要順從他。』尉次（Uttara）回答說：
【English Translation】 English version 'Knower' refers to 'I know I have committed such and such a sin.' 'Sangha' refers to one Karma (action, deed) and one recitation of precepts. 'Assembly' refers to four or more people. 'Those who have left the Path' refers to those outside of this Dharma. 'Expulsion' refers to the Sangha removing someone through a formal act of expulsion (white four karmas). 'Obstruction' refers to the Sangha preventing someone from entering the Sangha when deciding on a crime. 'Entering an external path' refers to accepting the teachings of non-Buddhist religions. 'Grave offense' refers to the eight Parajikas (defeat), committing any one of the offenses among the eight laws. If a Bhikkhuni (nun) knows that another Bhikkhuni has committed a Parajika (defeat), and knows it before the meal and speaks of it after the meal, it is a Sthullaccaya (grave offense). If she knows it after the meal and speaks of it in the first watch of the night, it is a Sthullaccaya (grave offense). If she knows it in the first watch of the night and speaks of it in the middle watch of the night, it is a Sthullaccaya (grave offense). If she knows it in the middle watch of the night and speaks of it in the last watch of the night, it is a Sthullaccaya (grave offense). If she knows it in the last watch of the night and does not speak of it until the light of dawn appears, it is a Parajika (defeat). Apart from the eight Parajika laws, if she conceals other offenses and does not speak of them, according to the offense committed, she covers up a grave offense, it is a Sthullaccaya (grave offense). Apart from a Bhikkhu (monk) or Bhikkhuni (nun), if she covers up the offenses of others, it is a Dukkata (wrongdoing). A Bhikkhu (monk) commits a Payantika (expiation); a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commits a Dukkata (wrongdoing). This is called an offense. Non-offenses include: if one does not know, if one speaks to someone, if there is no one to speak to, if one intends to speak but does not speak until the light of dawn appears; if the speaker has a threat to their life or a threat to their Brahmacharya (celibate life), and must speak, there is no offense. Non-offenses include: when the precepts were not initially established, if one is insane, mentally disturbed, or afflicted by pain. (End of the seventh) At that time, the World Honored One was in Ghoshira Park in Kausambi. At that time, the venerable Chanda was subject to a formal accusation by the Sangha, according to the Dharma and the Vinaya, as taught by the Buddha, but he did not comply or repent, and the Sangha did not dwell with him. At that time, there was a Bhikkhuni (nun) named Uttara who went back and forth serving Chanda. The Bhikkhunis (nuns) said: 'Chanda is subject to a formal accusation by the Sangha, according to the Dharma and the Vinaya, as taught by the Buddha, but he does not comply or repent, and the Sangha does not dwell with him, you should not comply with him.' Uttara replied:
：「諸大姊！此是我兄，今日不供養，更待何時？」猶故隨順不止。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責尉次比丘尼言：「闡陀比丘僧為作舉，如法如律、如佛所教，而不順從、不懺悔，僧未與作共住。汝今云何故順從也？」爾時諸比丘尼語諸比丘，諸比丘往白世尊。世尊以此因緣集諸比丘僧，呵責尉次比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。闡陀比丘，僧為作舉，如法如律、如佛所教，而不順從、不懺悔，僧未與作共住。云何故順從？」以無數方便呵責已，告諸比丘：「聽僧與尉次比丘尼作呵責白四羯磨。當作如是呵責，尼眾中應差堪能人，若上座、若次座、若誦律、若不誦律，堪能作羯磨者作如是白：『大姊僧聽！是尉次比丘尼，知闡陀比丘，僧為作舉，如法如律、如佛所教，而不順從、不懺悔，僧未與作共住，而順從闡陀比丘。諸比丘尼語言：「闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫順從。」而故順從。若僧時到僧忍聽，僧與尉次比丘尼作呵責，舍此事故。「大姊！闡陀比丘，僧為作舉，如法如律、如佛所教，而不順從、不懺悔，僧未與作共住。汝莫隨順。」白如是。』『大姊僧聽！是尉次比丘尼，
知闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，而順從闡陀比丘。諸比丘尼語言：「闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫隨順。」而故隨順。僧今與尉次比丘尼作呵責，舍此事故。「闡陀比丘，僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫隨順。」誰諸大姊忍僧與尉次比丘尼作呵責舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已與尉次比丘尼作呵責舍此事竟，僧忍，默然故，是事如是持。』當作如是呵責。」尉次比丘尼，僧與作白四羯磨已，白諸比丘，諸比丘往白世尊，世尊言：「若有如此比丘尼順從為僧所舉比丘者，僧亦應如是與作呵責白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，知比丘僧為作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住而順從。諸比丘尼語言：『大姊！此比丘，為僧所舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫順從。』如是比丘尼諫彼比丘尼時，是事堅持不捨，彼比丘尼應乃至第二、第三諫，令舍此事故。若乃至三諫，舍者善；若不捨者，是比丘尼波羅夷，不共住，犯隨舉。」
比丘尼義如上。
僧者如上。
舉者，為僧所舉，白四羯磨是也。
法者，如法如律、如佛所教。
不順從者，不順治罪法。
不懺悔者，所犯罪未懺悔清凈。
僧未與作共住者，僧未與解罪羯磨。
隨順者，有二種：一法，二衣食。法隨順者，教增戒、增心、增慧，教語學問、誦經。衣食者，與飲食、衣服、床、臥具、病瘦醫藥。
若比丘尼，知比丘為僧所舉，如法如律、如佛所教，不隨順、不懺悔，僧未與作共住而隨順。諸比丘尼語言：「此比丘，僧與作舉，如法如律、如佛所教，不順從、不懺悔，僧未與作共住，汝莫隨順，可舍此事，莫為僧所舉更犯重罪。」若隨語者善；不隨語者，當作白。白已當復語言：「妹！當知我白已，余有羯磨在，汝舍此事，莫為僧所舉更犯重罪。」若隨語者善；不隨語者，當作初羯磨。作初羯磨已，當語言：「妹！我已與汝作白初羯磨竟，余有二羯磨在。汝可舍此事，莫為僧所舉更犯重罪。」若隨語者善；不隨語者，當作第二羯磨。作第二羯磨已，當復語言：「妹知不？我已作白二羯磨竟，余有一羯磨在，汝舍此事，莫為僧所舉更犯重罪。」若隨語者善；不隨語者，作第三羯磨竟，波羅夷。白二羯磨竟舍者，三偷蘭遮。白一
【現代漢語翻譯】 現代漢語譯本 比丘尼的意義如上所述。 僧侶的意義如上所述。 『舉』是指被僧團所舉罪，通過白四羯磨（宣佈四次的羯磨）來執行。 『法』是指如法、如律，如佛陀所教導的。 『不順從』是指不順從僧團對其的治罪之法。 『不懺悔』是指所犯的罪行尚未懺悔清凈。 『僧未與作共住者』是指僧團尚未給予解除罪行的羯磨。 『隨順』有兩種：一是法，二是衣食。法隨順是指教導增益戒律、增益禪定、增益智慧，教導學習、誦讀經典。衣食隨順是指給予飲食、衣服、床鋪臥具、以及生病時的醫藥。 如果比丘尼明知某比丘被僧團舉罪，且此舉罪如法、如律、如佛所教，卻仍然隨順此比丘，此比丘不順從、不懺悔，僧團也未允許與其共住。那麼，其他比丘尼應當告知此比丘尼：『這位比丘被僧團舉罪，此舉罪如法、如律、如佛所教，他不順從、不懺悔，僧團也未允許與其共住，你不要隨順他，應當捨棄此事，不要因為被僧團舉罪而再犯重罪。』如果她聽從勸告就好；如果不聽從，就應當作白（宣佈）。宣佈之後應當再次告知：『姐妹！你應該知道我已經宣佈過了，還有羯磨在等著你，你捨棄此事吧，不要因為被僧團舉罪而再犯重罪。』如果她聽從勸告就好；如果不聽從，就應當作初羯磨（第一次羯磨）。作完初羯磨后，應當告知：『姐妹！我已經為你做了白初羯磨了，還有兩次羯磨在等著你。你可捨棄此事，不要因為被僧團舉罪而再犯重罪。』如果她聽從勸告就好；如果不聽從，就應當作第二次羯磨。作完第二次羯磨后，應當再次告知：『姐妹，你知道嗎？我已經做了白二羯磨了，還剩下一次羯磨，你捨棄此事吧，不要因為被僧團舉罪而再犯重罪。』如果她聽從勸告就好；如果不聽從，作完第三次羯磨后，就犯波羅夷罪（最嚴重的罪）。在白二羯磨之後捨棄的，犯三次偷蘭遮罪（中等罪）。白一
【English Translation】 English version The meaning of Bhikkhuni (female monastic) is as explained above. The meaning of Sangha (monastic community) is as explained above. 'Uprooting' refers to being censured by the Sangha, which is carried out through four recitations of the Karma (formal act of the Sangha). 'Dharma' refers to that which is in accordance with the Dharma, in accordance with the Vinaya (monastic discipline), and as taught by the Buddha. 'Not compliant' refers to not complying with the disciplinary measures imposed. 'Not repenting' refers to offenses that have not been confessed and purified. 'The Sangha has not granted cohabitation' refers to the Sangha not having performed the Karma to absolve the offenses. 'Following' has two aspects: Dharma and necessities. Following the Dharma means teaching the increase of precepts, the increase of concentration, the increase of wisdom, teaching learning, and reciting scriptures. Following in terms of necessities means providing food, clothing, bedding, and medicine for illness. If a Bhikkhuni knows that a Bhikkhu (male monastic) has been censured by the Sangha, and this censure is in accordance with the Dharma, in accordance with the Vinaya, and as taught by the Buddha, but still follows this Bhikkhu, who is not compliant, not repenting, and the Sangha has not permitted cohabitation, then the other Bhikkhunis should say to this Bhikkhuni: 'This Bhikkhu has been censured by the Sangha, this censure is in accordance with the Dharma, in accordance with the Vinaya, and as taught by the Buddha, he is not compliant, not repenting, and the Sangha has not permitted cohabitation, you should not follow him, you should abandon this matter, do not commit a grave offense by being censured by the Sangha.' If she follows this advice, that is good; if she does not follow this advice, then a formal announcement (white announcement) should be made. After the announcement, they should say again: 'Sister! You should know that I have made an announcement, and there are Karmas awaiting you, abandon this matter, do not commit a grave offense by being censured by the Sangha.' If she follows this advice, that is good; if she does not follow this advice, then the first Karma should be performed. After performing the first Karma, they should say: 'Sister! I have performed the first white Karma for you, and there are two Karmas remaining. You can abandon this matter, do not commit a grave offense by being censured by the Sangha.' If she follows this advice, that is good; if she does not follow this advice, then the second Karma should be performed. After performing the second Karma, they should say again: 'Sister, do you know? I have performed the second white Karma, and there is one Karma remaining, abandon this matter, do not commit a grave offense by being censured by the Sangha.' If she follows this advice, that is good; if she does not follow this advice, after performing the third Karma, she commits a Parajika offense (the most severe offense). Abandoning after the second white announcement incurs three Thullanas (moderate offenses). White one
羯磨竟舍者，二偷蘭遮。白竟舍者，一偷蘭遮。若作白未竟舍者，突吉羅。若未白前隨順所舉比丘者，一切突吉羅。若僧為隨舉比丘尼作呵責時，有比丘教言：「汝莫舍。」若僧與作呵責，偷蘭遮。若不呵責，突吉羅。若比丘尼語言：「莫舍。」若僧與呵責，偷蘭遮。若不呵責，突吉羅。除比丘、比丘尼，餘人教：「莫舍。」呵責不呵責，一切突吉羅。比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初諫時舍，非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、異法異毗尼異佛所教，一切未作呵責前，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)◎◎
十七僧殘法之初
爾時世尊在羅閱城耆阇崛山中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼媒嫁，持男語語女、持女語語男，若為成婦事、若為私通，乃至須臾間，是比丘尼犯初法應舍，僧伽婆尸沙。」(一竟)
爾時世尊在羅閱城耆阇崛山中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼㥲恚不喜，以無根波羅夷法謗，欲破彼清凈
【現代漢語翻譯】 現代漢語譯本：羯磨（Karma，業）完成後放棄的，犯二偷蘭遮（Sthulanandana，粗罪）。白（宣佈）完成後放棄的，犯一偷蘭遮。如果做了宣佈但未完成放棄的，犯突吉羅（Dukkata，惡作）。如果未宣佈前隨順被舉罪的比丘（Bhikkhu，男出家人）的，一切犯突吉羅。如果僧團為被舉罪的比丘尼（Bhikkhuni，女出家人）作呵責（exhortation，勸誡）時，有比丘教導說：『你不要放棄。』如果僧團正在作呵責，犯偷蘭遮。如果不作呵責，犯突吉羅。如果有比丘尼說：『不要放棄。』如果僧團正在作呵責，犯偷蘭遮。如果不作呵責，犯突吉羅。除了比丘、比丘尼，其他人教導：『不要放棄。』呵責或不呵責，一切犯突吉羅。比丘，犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這被稱為犯戒。 不犯戒的情況：最初勸諫時就放棄，在非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、異法異毗尼（Vinaya，戒律）異佛所教的情況下，一切未作呵責前，不犯戒。 不犯戒的情況：最初未制定戒律時，癡狂、心亂、被痛惱所纏。（八竟） 十七僧殘法（Sanghavasesa，僧殘罪）之初 爾時世尊在羅閱城（Rajagriha）耆阇崛山（Grdhrakuta Mountain）中。當時世尊以此因緣聚集比丘僧團，告訴諸比丘：『從今以後與比丘尼結戒，聚集十句義乃至正法久住，想要說戒者應當這樣說：若比丘尼做媒，拿男人的話去對女人說、拿女人的話去對男人說，若爲了成就婚嫁之事、若爲了私通，乃至須臾之間，是比丘尼犯初法應舍，僧伽婆尸沙。』（一竟） 爾時世尊在羅閱城耆阇崛山中。當時世尊以此因緣聚集比丘僧團，告訴諸比丘：『從今以後與比丘尼結戒，聚集十句義乃至正法久住，想要說戒者應當這樣說：若比丘尼因嗔恚不喜，以無根波羅夷法（Parajika，斷頭罪）誹謗，想要破壞她的清凈。
【English Translation】 English version: One who abandons after the Karma (action, ritual) is completed, commits two Sthulanandanas (grave offenses). One who abandons after the announcement is completed, commits one Sthulanandana. If one makes the announcement but does not complete the abandonment, commits a Dukkata (wrongdoing). If, before the announcement, one complies with a Bhikkhu (male monastic) who has been censured, all commit Dukkatas. If, when the Sangha (monastic community) is giving an exhortation to a Bhikkhuni (female monastic) who has been censured, a Bhikkhu instructs, 'Do not abandon,' if the Sangha is giving the exhortation, he commits a Sthulanandana. If they do not give the exhortation, he commits a Dukkata. If a Bhikkhuni says, 'Do not abandon,' if the Sangha is giving the exhortation, she commits a Sthulanandana. If they do not give the exhortation, she commits a Dukkata. Except for Bhikkhus and Bhikkhunis, if others instruct, 'Do not abandon,' whether or not there is an exhortation, all commit Dukkatas. A Bhikkhu commits a Dukkata; a Siksamana (probationary nun), a Sramanera (male novice), a Sramanerika (female novice) commit Dukkatas. This is called an offense. Non-offenses: If one abandons at the first admonition, in an unlawful separate assembly, an unlawful united assembly, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful united assembly, a different Dharma, a different Vinaya (discipline), different teachings of the Buddha, before any exhortation is given, there is no offense. Non-offenses: When the precepts were initially not established, if one is insane, deranged, or afflicted by pain. (End of eight) The beginning of the seventeenth Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) At that time, the World Honored One was in Rajagriha (Royal City) on Grdhrakuta Mountain (Vulture Peak Mountain). At that time, the World Honored One, because of this cause, gathered the Bhikkhu Sangha and told the Bhikkhus: 'From now on, establish precepts for the Bhikkhunis, gathering the ten benefits, even until the Proper Dharma abides long. One who wishes to recite the precepts should say thus: If a Bhikkhuni acts as a matchmaker, taking the words of a man to a woman, taking the words of a woman to a man, whether to accomplish a marriage, or for secret liaisons, even for a moment, that Bhikkhuni commits the first offense requiring expiation, a Sanghavasesa.' (End of one) At that time, the World Honored One was in Rajagriha on Grdhrakuta Mountain. At that time, the World Honored One, because of this cause, gathered the Bhikkhu Sangha and told the Bhikkhus: 'From now on, establish precepts for the Bhikkhunis, gathering the ten benefits, even until the Proper Dharma abides long. One who wishes to recite the precepts should say thus: If a Bhikkhuni, due to anger and displeasure, falsely accuses another of a Parajika (defeat, expulsion) offense, wishing to destroy her purity.'
行。後於異時，若問、若不問，知是事無根，說我㥲恚故如是語。是比丘尼犯初法應舍，僧伽婆尸沙。」(二竟)
爾時世尊在羅閱城耆阇崛山中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼㥲恚不喜，于異分事中取片，非波羅夷比丘尼，以無根波羅夷法謗，欲破彼人梵行。後於異時，若問、若不問，知是異分事中取片，彼比丘尼住㥲恚法故，作如是說。是比丘尼犯初法應舍，僧伽婆尸沙。」(三竟)
爾時世尊在舍衛國祇樹給孤獨園。有比丘尼在阿蘭若處住，有一居士於此處作一精舍，施與比丘尼僧住。后異時阿蘭若處比丘尼有惡事出，諸比丘尼舍此精舍去。居士後命終，時居士兒即耕此精舍地。諸比丘尼見語言：「此是眾僧地。莫耕！」居士兒答言：「實爾。我父在時作此精舍與比丘尼僧。比丘尼僧捨去，我父命終，我今自由，何為空此處地？彼此無用耶！」時居士兒如故耕之，諸比丘尼即往斷事官所言。爾時諸斷事官即喚居士兒依法決斷，罰其財貨盡入于官。爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘尼：「云何比丘尼詣官言居士兒，使財物入官也？」爾時諸比丘尼白諸比丘，諸比丘往白
【現代漢語翻譯】 行。之後在其他時間，如果有人問或不問，（她）知道這件事是沒有根據的，（卻）說我因憤怒和怨恨才這樣說。這位比丘尼觸犯了初法，應當捨棄，僧伽婆尸沙。（二竟）
那時，世尊在羅閱城（Rajagriha，王舍城）的耆阇崛山（Grdhrakuta，靈鷲山）中。當時，世尊因為這件事召集了比丘僧團，告訴各位比丘：『從今以後，為比丘尼制定戒律，包含十種意義，乃至正法長久住世。想要說戒的人應當這樣說：如果比丘尼因憤怒和怨恨，在不同的事情中抓住片面，（對方）不是波羅夷比丘尼，卻用沒有根據的波羅夷罪名誹謗，想要破壞那個人的梵行。之後在其他時間，如果有人問或不問，（她）知道這是在不同的事情中抓住片面，那位比丘尼因為懷有憤怒和怨恨，才這樣說。這位比丘尼觸犯了初法，應當捨棄，僧伽婆尸沙。』（三竟）
那時，世尊在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama，祇園精舍）。有比丘尼住在阿蘭若（aranya，寂靜處），有一位居士在這裡建造了一座精舍，佈施給比丘尼僧團居住。後來，在其他時間，阿蘭若的比丘尼發生了不好的事情，各位比丘尼捨棄了這座精舍離開。居士後來去世了，當時居士的兒子就耕種這座精舍的土地。各位比丘尼看見了，就說：『這是眾僧的土地，不要耕種！』居士的兒子回答說：『確實如此。我父親在世的時候建造了這座精舍給比丘尼僧團。比丘尼僧團捨棄了這裡離開，我父親去世了，我現在是自由的，為什麼要讓這塊土地空著？彼此都沒有用處啊！』當時居士的兒子仍然耕種它，各位比丘尼就去斷事官那裡申訴。當時各位斷事官就叫來居士的兒子，依法判決，罰沒他的全部財產充公。當時各位比丘尼聽說了，其中有少欲知足、行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪那些比丘尼：『為什麼比丘尼要去官府告居士的兒子，使得他的財物被沒收充公呢？』當時各位比丘尼稟告各位比丘，各位比丘前往稟告
【English Translation】 Then, at another time, whether asked or not, (she) knows that the matter is groundless, (but) says that she speaks in this way because of anger and resentment. This Bhikkhuni has committed the first offense requiring expiation, Sanghavasesa. (End of the second)
At that time, the World-Honored One was in Rajagriha (Rajagriha, the city of kings) at Grdhrakuta Mountain (Grdhrakuta, Vulture Peak Mountain). At that time, the World-Honored One gathered the Bhikkhu Sangha because of this matter, and told the Bhikkhus: 'From now on, establish precepts for the Bhikkhunis, containing ten meanings, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say it like this: If a Bhikkhuni, out of anger and resentment, seizes upon a fragment in a different matter, (the other person) is not a Parajika Bhikkhuni, but she slanders with a groundless Parajika offense, wanting to destroy that person's pure conduct. Then, at another time, whether asked or not, (she) knows that she is seizing upon a fragment in a different matter, and that Bhikkhuni, dwelling in anger and resentment, speaks in this way. This Bhikkhuni has committed the first offense requiring expiation, Sanghavasesa.' (End of the third)
At that time, the World-Honored One was in Sravasti (Sravasti) at Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama, Jeta Grove Monastery). There was a Bhikkhuni living in an aranya (aranya, a quiet place), and a householder built a monastery there, donating it to the Bhikkhuni Sangha to live in. Later, at another time, something bad happened to the Bhikkhunis in the aranya, and the Bhikkhunis abandoned the monastery and left. The householder later died, and the householder's son then cultivated the land of the monastery. The Bhikkhunis saw it and said: 'This is the land of the Sangha, do not cultivate it!' The householder's son replied: 'Indeed. My father built this monastery for the Bhikkhuni Sangha when he was alive. The Bhikkhuni Sangha abandoned this place and left, my father has passed away, and I am now free. Why should this land be left empty? It is useless to both of us!' At that time, the householder's son still cultivated it, and the Bhikkhunis went to the officials to complain. At that time, the officials summoned the householder's son and judged according to the law, confiscating all his property and giving it to the government. At that time, the Bhikkhunis heard about it, and among them were those who were content with little, practiced dhuta (dhuta, ascetic practices), were happy to learn the precepts, and knew shame and remorse, and they blamed those Bhikkhunis: 'Why did the Bhikkhunis go to the government to sue the householder's son, causing his property to be confiscated and given to the government?' At that time, the Bhikkhunis reported to the Bhikkhus, and the Bhikkhus went to report to
世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼詣官言人？」爾時世尊以無數方便呵責彼比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼言人，若居士、居士兒、若奴、若客作人，若晝、若夜、若一念頃、若彈指頃、若須臾頃，是比丘尼犯初法應舍，僧伽婆尸沙。」如是世尊與比丘尼結戒。
爾時拘薩羅國波斯匿王小婦，作一精舍施與比丘尼，彼比丘尼受住已，后舍人間遊行。時王小婦，聞比丘尼舍精舍人間遊行，輒復以此精舍轉與女梵志。時彼比丘尼聞，念言：「我行不在，輒以我精舍與人。」時彼比丘尼即還精舍，語女梵志言：「避我去！莫住我精舍。」彼女梵志答言：「此實是汝精舍，施主為汝作；汝出人間遊行，持用與我，我今不能出去。」時彼比丘尼㥲，即牽曳令出。時女梵志即詣斷事官言。時諸斷事官喚比丘尼，比丘尼疑難不去，自念：「世尊制戒，不得詣斷事官相言。」爾時比丘尼白諸比丘，諸比丘往白世尊。世尊告諸比丘：「自今已去若有喚應往。」時彼比丘尼，即往斷事官所，諸斷事官問言：「阿姨！此事云何？好說。」
【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，佛陀），世尊那時因為這個因緣召集比丘僧團，呵責那位比丘尼：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家修行者）的法則、不合乎清凈的行為、不合乎隨順正道的行為，是不應該做的。怎麼能比丘尼去官府告人呢？』當時世尊用無數種方便呵責了那位比丘尼之後，告訴各位比丘：『這位比丘尼有很多種有漏之處，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼告人，無論是居士（gṛhapati，在家信徒）、居士的兒子、奴隸、還是做客工的人，無論是白天、夜晚、一念之間、彈指之間、還是須臾之間，這位比丘尼就犯了最初的法，應當捨棄，屬於僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』就這樣，世尊為比丘尼制定了戒律。
當時拘薩羅國（Kosala）波斯匿王（Prasenajit）的小夫人，建造了一座精舍（vihāra，寺院）佈施給比丘尼，那些比丘尼接受並居住之後，後來捨棄精舍還俗了。當時國王的小夫人，聽說比丘尼捨棄精舍還俗了，就又把這座精舍轉送給了一位女梵志（brāhmaṇa，婆羅門）。當時那些比丘尼聽說了，心想：『我不在的時候，竟然把我的精舍送給了別人。』當時那些比丘尼就回到精舍，對女梵志說：『離開這裡，不要住在我的精舍里。』那位女梵志回答說：『這確實是你的精舍，施主為你建造的；你還俗了，把它送給了我，我現在不能離開。』當時那位比丘尼生氣了，就拉扯著她讓她出去。當時那位女梵志就去斷事官那裡告狀。當時各位斷事官叫比丘尼去，比丘尼猶豫不決不敢去，心想：『世尊制定了戒律，不得去斷事官那裡告狀。』當時那位比丘尼告訴各位比丘，各位比丘去稟告世尊。世尊告訴各位比丘：『從今以後如果有人叫就應該去。』當時那位比丘尼，就去了斷事官那裡，各位斷事官問道：『阿姨！這件事是怎麼回事？好好說。』
【English Translation】 English version The Blessed One (Bhagavan, the Buddha), at that time, gathered the assembly of monks because of this matter and rebuked that Bhikkhuni (bhikṣuṇī, a female monastic): 'What you have done is wrong, not in accordance with decorum, not in accordance with the law of a Śrāmaṇa (Śrāmaṇa, a renunciate), not in accordance with pure conduct, not in accordance with following the right path, and should not be done. How can a Bhikkhuni go to the government official to accuse someone?' At that time, after the Blessed One rebuked that Bhikkhuni with countless means, he told the Bhikkhus (bhikṣu, a male monastic): 'This Bhikkhuni has many kinds of defilements and is the first to break the precepts. From now on, I will establish precepts for the Bhikkhunis, gathering ten meanings, even for the long-lasting of the Dharma. Those who wish to recite the precepts should say this: If a Bhikkhuni accuses someone, whether it is a householder (gṛhapati, a layperson), a householder's son, a slave, or a hired worker, whether it is day or night, in a moment, in a snap of the fingers, or in a short while, this Bhikkhuni has committed the first offense, which should be abandoned, and belongs to Saṃghāvaśeṣa (saṃghāvaśeṣa, a formal meeting of the Sangha).』 In this way, the Blessed One established precepts for the Bhikkhunis.
At that time, the junior wife of King Prasenajit (Prasenajit) of Kosala (Kosala) built a vihāra (vihāra, monastery) and donated it to the Bhikkhunis. After those Bhikkhunis accepted and lived there, they later abandoned the vihāra and returned to lay life. At that time, the junior wife of the king, upon hearing that the Bhikkhunis had abandoned the vihāra and returned to lay life, transferred the vihāra to a female brāhmaṇa (brāhmaṇa, a member of the priestly class). At that time, those Bhikkhunis heard about it and thought: 'When I was not here, she actually gave my vihāra to someone else.' At that time, those Bhikkhunis returned to the vihāra and said to the female brāhmaṇa: 'Leave here, do not live in my vihāra.' That female brāhmaṇa replied: 'This is indeed your vihāra, built for you by the donor; you have returned to lay life and given it to me, I cannot leave now.' At that time, that Bhikkhuni became angry and dragged her out. At that time, that female brāhmaṇa went to the adjudicating official to complain. At that time, the adjudicating officials summoned the Bhikkhuni, and the Bhikkhuni hesitated and did not dare to go, thinking: 'The Blessed One has established a precept that one must not go to the adjudicating official to accuse someone.' At that time, that Bhikkhuni told the Bhikkhus, and the Bhikkhus went to inform the Blessed One. The Blessed One told the Bhikkhus: 'From now on, if someone summons you, you should go.' At that time, that Bhikkhuni went to the adjudicating official, and the adjudicating officials asked: 'Auntie! What is the matter? Please explain it clearly.'
比丘尼答言：「此一切地皆屬王，家事屬居士，房舍屬施主，床座臥具亦爾。修治房舍令眾僧住止，得福多。何以故？由其施我得安住故。」諸斷事官答言：「如阿姨所說，一切地屬王，家事屬居士，屋舍屬施主，床座臥具亦爾。修治房舍令僧住止，得福多。何以故？由其施我得安住故。今此精舍應與女梵志令住。」爾時諸比丘往白世尊。世尊告諸比丘：「此比丘尼不善說，斷事官亦不善答。何以故？前施是法，后施非法。」爾時波斯匿王聞比丘尼如是說、諸斷事官如是答、世尊作如是語時，王罰諸斷事官財物盡入官。諸比丘聞，往白世尊。世尊爾時告諸比丘：「自今已去當如是說戒：若比丘尼詣官言，居士若居士兒、若奴、若客作人，若晝、若夜、若一念頃、若彈指頃、若須臾頃，是比丘尼犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
相言者，詣官共諍曲直。
居士者，不出家人。
兒者，居士所生。
奴者，或買得、或家所生。
客作者，財雇使作也。
女梵志者，在此法外出家者是。
若比丘尼言人，若居士、居士兒，若奴、客作人，若晝、若夜、若一念頃、若彈指頃、若須臾頃，如女梵志詣官稱其事。若斷事官下手疏事者，僧伽婆尸沙。口說不著名字
【現代漢語翻譯】 現代漢語譯本：比丘尼回答說：『這所有的土地都屬於國王，家裡的事務屬於居士（在家信徒），房舍屬於施主（捐贈者），床座臥具也是如此。修繕房舍讓眾僧居住，得到的福報很多。為什麼呢？因為他們佈施我們才能安住啊。』那些斷事官（法官）回答說：『正如阿姨（比丘尼）所說，一切土地屬於國王，家裡的事務屬於居士，屋舍屬於施主，床座臥具也是如此。修繕房舍讓僧人居住，得到的福報很多。為什麼呢？因為他們佈施我們才能安住啊。現在這處精舍應該給女梵志（外道出家人）居住。』當時，眾比丘前往稟告世尊（釋迦牟尼佛）。世尊告訴眾比丘：『這位比丘尼說得不對，斷事官也回答得不對。為什麼呢？之前的佈施是如法的，之後的佈施就是不如法的。』當時，波斯匿王（國王名）聽到比丘尼這樣說、斷事官這樣回答、世尊這樣說的時候，國王懲罰了那些斷事官，沒收了他們的全部財產。眾比丘聽說了這件事，前往稟告世尊。世尊當時告訴眾比丘：『從今以後應當這樣說戒條：如果比丘尼去官府說，居士或者居士的兒子、或者奴隸、或者客作人，無論是白天、還是夜晚、還是一念之間、還是彈指之間、還是須臾之間，這位比丘尼就犯了初法，應當捨棄，僧伽婆尸沙（僧殘罪）。』
比丘尼的意義如上所述。
『相言者』，指去官府爭辯是非曲直。
『居士』，指不出家的人。
『兒子』，指居士所生的兒子。
『奴隸』，指或購買來的、或家裡出生的。
『客作人』，指被用錢財僱傭來做事的人。
『女梵志』，指在此佛法之外出家的人。
如果比丘尼說人，無論是居士、居士的兒子，還是奴隸、客作人，無論是白天、夜晚、一念之間、彈指之間、須臾之間，像女梵志去官府告狀一樣。如果斷事官開始著手處理此事，就犯了僧伽婆尸沙（僧殘罪）。口頭說說但不涉及具體名字則不算。
【English Translation】 English version: The Bhikkhuni (female monastic) replied: 'All this land belongs to the king, household affairs belong to the householder (lay devotee), the dwellings belong to the donor, and so do the beds and seats. Repairing the dwellings to allow the Sangha (monastic community) to reside brings much merit. Why? Because they give so we can dwell in peace.' The judges replied: 'As the aunt (Bhikkhuni) says, all land belongs to the king, household affairs belong to the householder, the dwellings belong to the donor, and so do the beds and seats. Repairing the dwellings to allow the Sangha to reside brings much merit. Why? Because they give so we can dwell in peace. Now this Vihara (monastery) should be given to the female Brahmacari (female ascetic of another sect) to reside in.' At that time, the Bhikkhus (male monastics) went and reported to the Blessed One (Buddha). The Blessed One told the Bhikkhus: 'This Bhikkhuni does not speak well, and the judges also do not answer well. Why? The former giving is lawful, the latter giving is unlawful.' At that time, King Pasenadi (name of a king) heard the Bhikkhuni speak in this way, the judges answer in this way, and the Blessed One speak in this way, the king punished the judges and confiscated all their property. The Bhikkhus heard this and went and reported to the Blessed One. The Blessed One then told the Bhikkhus: 'From now on, the rule should be stated thus: If a Bhikkhuni goes to the authorities and speaks about a householder, or a householder's son, or a slave, or a hired worker, whether it be day or night, for a moment, or a snap of the fingers, or a short while, that Bhikkhuni has committed the first offense, which should be abandoned, Sanghadisesa (an offense requiring a meeting of the Sangha).'
The meaning of Bhikkhuni is as above.
'Speaking to each other' means going to the authorities to argue right and wrong.
'Householder' means a non-ordained person.
'Son' means the son born to a householder.
'Slave' means either bought or born in the household.
'Hired worker' means someone employed for work with payment.
'Female Brahmacari' means one who has gone forth from the household in another religion outside of this Dharma (teachings).
If a Bhikkhuni speaks about a person, whether it be a householder, a householder's son, a slave, or a hired worker, whether it be day, night, for a moment, a snap of the fingers, or a short while, like a female Brahmacari going to the authorities to report the matter. If the judge begins to handle the matter, it is Sanghadisesa (an offense requiring a meeting of the Sangha). Speaking orally without mentioning names is not.
者，偷羅遮。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若被喚，若欲有所啟，若為強力所持去，若被系將去，若命難、若梵行難，雖口說不告官，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四竟)
爾時世尊在毗舍離獼猴江側，在樓閣堂上。時有離奢婦女出外遊戲，時有賊女在是眾中共行，伺其作樂戲時偷彼財物逃走。時諸婦女遣使往告離奢：「此有賊女取我財物走去，愿與我求覓。」時諸離奢遣人求覓，得便當殺之。時賊女聞此語：「遣人求覓得便殺。」即舍毗舍離逃走，詣王舍城，至比丘尼僧伽藍中，語諸尼言：「我有信心貪樂出家。」諸尼聞已，即便度出家受具足戒。時諸離奢聞，此賊女逃走詣王舍城，即往告摩竭國瓶沙王：「此有賊女，取我婦女財物逃走來此，愿王與我求覓。」時洴沙王即敕左右檢校求之。左右白王言：「有賊女，已在尼僧伽藍中出家為道。」時洴沙王聞有賊女來此，比丘尼已度出家為道。即遣信語諸離奢：「聞有賊女在尼僧伽藍中已出家為道，我不能語。」時諸離奢皆共譏嫌言：「諸比丘尼，不知慚愧，皆是賊女，外自稱言：『我知正法。』云何度他賊女，其罪應死，多人所知，度令出家受具足戒。如是何有正
【現代漢語翻譯】 現代漢語譯本： 者，偷羅遮（Thullaccaya，一種較輕的罪名）。
比丘（Bhikkhu，男性佛教僧侶），突吉羅（Dukkata，一種輕微的過失）；式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，男性的見習僧侶）、沙彌尼（Samaneri，女性的見習僧侶），突吉羅。這被稱為犯戒。
不犯戒的情況：如果被呼喚，如果想要稟告什麼，如果被強力挾持帶走，如果被捆綁帶走，如果面臨生命危險、如果面臨梵行（Brahmacariya，清凈的修行生活）的危險，即使口頭說了不告官，也不算犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、精神錯亂、被痛苦煩惱所纏繞。（四竟）
當時，世尊（Bhagavan，佛陀的尊稱）在毗舍離（Vesali）獼猴江（Markata-hrada）邊，在樓閣堂上。當時，有些離奢（Licchavi，古印度的一個部族）婦女外出遊玩，其中有一個賊女混在人群中，伺機在她們玩樂時偷走了財物逃走。這些婦女派人去告訴離奢人：『這裡有個賊女偷了我們的財物逃走了，希望你們幫我們尋找。』離奢人派人尋找，抓到就要殺死她。賊女聽到這話：『派人尋找抓到就要殺死。』就離開了毗舍離逃走，前往王舍城（Rajagaha），到了比丘尼（Bhikkhuni，女性佛教僧侶）僧伽藍（Sangharama，僧院）中，對尼姑們說：『我有信心，喜歡出家。』尼姑們聽了，就給她剃度出家，授了具足戒（Upasampada，正式成為比丘尼的儀式）。離奢人聽說這個賊女逃到了王舍城，就去告訴摩揭陀國（Magadha）的瓶沙王（Bimbisara）：『這裡有個賊女，偷了我們婦女的財物逃到這裡，希望大王幫我們尋找。』瓶沙王就命令左右去搜查。左右稟告國王說：『有個賊女，已經在尼姑的僧伽藍中出家修行了。』瓶沙王聽說有個賊女來到這裡，比丘尼已經給她剃度出家修行了。就派人告訴離奢人：『聽說有個賊女在尼姑的僧伽藍中已經出家修行了，我不能說什麼。』離奢人都一起譏諷說：『這些比丘尼，不知羞恥，都是賊女，對外自稱：『我知道正法（Saddharma，真正的佛法）。』怎麼能給賊女剃度，她的罪應該處死，很多人都知道，還給她剃度授具足戒。這樣怎麼會有正
【English Translation】 English version: Thullaccaya (a minor offense).
Bhikkhu (Buddhist monk): Dukkata (a minor transgression); Sikkhamana (a female trainee monastic), Samanera (male novice), Samaneri (female novice): Dukkata. This is called an offense.
Non-offenses: if called, if wanting to report something, if carried away by force, if bound and taken away, if facing danger to life, if facing danger to Brahmacariya (holy life), even if verbally saying not to report to the authorities, it is not an offense.
Non-offenses: initially when the rule was not yet established, insanity, mental derangement, afflicted by pain and suffering. (End of the fourth)
At that time, the Blessed One (Bhagavan, honorific title for the Buddha) was at Vesali (Vaishali), by the Markata-hrada (Monkey River), in the pavilion hall. At that time, some Licchavi (an ancient Indian tribe) women went out to play. A thief woman was among them, waiting for the opportunity to steal their belongings while they were having fun, and then she ran away. The women sent a messenger to tell the Licchavis: 'There is a thief woman here who stole our belongings and ran away. We hope you can help us find her.' The Licchavis sent people to search for her, intending to kill her if they caught her. The thief woman heard this and thought: 'They are sending people to search for me and will kill me if they catch me.' So she left Vesali and fled to Rajagaha (Rajgir), arriving at the Bhikkhuni (Buddhist nun) Sangharama (monastery), and said to the nuns: 'I have faith and desire to ordain.' The nuns, upon hearing this, ordained her and gave her the Upasampada (full ordination). The Licchavis heard that this thief woman had fled to Rajagaha and went to tell King Bimbisara (Bimbisara) of Magadha (Magadha): 'There is a thief woman here who stole our women's belongings and fled here. We hope Your Majesty can help us find her.' King Bimbisara then ordered his attendants to search for her. The attendants reported to the king: 'There is a thief woman who has already ordained and is practicing in the nuns' monastery.' King Bimbisara heard that a thief woman had come here and that the Bhikkhunis had already ordained her. He sent a message to the Licchavis: 'I heard that a thief woman is in the nuns' monastery and has already ordained. I cannot say anything.' The Licchavis all ridiculed and criticized, saying: 'These Bhikkhunis are shameless, they are all thief women, and they claim: 'I know the Saddharma (true Dharma).' How can they ordain a thief woman? Her crime deserves death. Many people know this, yet they ordained her and gave her full ordination. How can there be any true
法？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘尼：「汝云何度賊女令出家為道？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集諸比丘，呵責彼比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。知是賊女，云何度令出家受具足戒？」爾時世尊以無數方便呵責彼比丘尼已，告諸比丘：「是比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度他賊女應死者，多人所知，度令出家受具足戒，是比丘尼犯初法應舍，僧伽婆尸沙。」如是世尊與比丘尼結戒。
彼城中作賊出外村，外村作賊入城內。時諸比丘尼，不知賊與不賊、應死不應死、人知不知，后乃知是賊、應死、人所知，或有言犯僧伽婆尸沙，或疑。佛言：「不知者不犯。自今已去當如是說戒：若比丘尼，先知是賊女、罪應死、人所知，不問王大臣、不問種姓，便度出家受具足戒，是比丘尼犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
賊者，若盜五錢、若過五錢。
應死者，處在死中也。
多人知者，王所知、大臣所知、庶民共知。
王者，不依人食。
大臣者，受王重位佐理國事。
【現代漢語翻譯】 現代漢語譯本： 『法？』當時，一些比丘尼聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，責備那位比丘尼說：『你為什麼度一個強盜的女兒出家修行？』當時，比丘尼們將此事稟告給比丘們，比丘們又稟告給世尊（Buddha，佛陀）。世尊因為這件事召集比丘們，呵斥那位比丘尼說：『你所做的事情不對，不合威儀、不合沙門（Śrāmaṇa，出家修行者）的法則、不清凈、不隨順修行，是不應該做的。明知道是強盜的女兒，為什麼還要度她出家受具足戒？』當時，世尊用無數種方法呵斥那位比丘尼后，告訴比丘們：『這位比丘尼在很多有漏之處，最初犯戒。從今以後，為比丘尼們制定戒律，總結十句意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，度一個強盜的女兒，是應該被處死的，很多人都知道，度她出家受具足戒，這位比丘尼犯初法，應當捨棄，僧伽婆尸沙（Saṃghāvaśeṣa，僧殘）。』就這樣，世尊為比丘尼們制定了戒律。
那個城裡的人到外村去作強盜，外村的人到城裡來作強盜。當時，比丘尼們，不知道這個人是不是強盜、應不應該被處死、人們知不知道，後來才知道是強盜、應該被處死、人們都知道，有人說犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘），有人疑惑。佛（Buddha，佛陀）說：『不知道的人不犯戒。從今以後，應當這樣說戒：如果比丘尼，事先知道是強盜的女兒、罪應當處死、人們都知道，不問國王大臣、不問種姓，就度她出家受具足戒，這位比丘尼犯初法，應當捨棄，僧伽婆尸沙（Saṃghāvaśeṣa，僧殘）。』
比丘尼的定義如上所述。
強盜，指偷盜五錢或超過五錢的人。
應處死的人，指處在死刑中的人。
很多人知道，指國王知道、大臣知道、老百姓都知道。
國王，指不依靠他人供養食物的人。
大臣，指接受國王重任輔佐治理國家事務的人。
【English Translation】 English version: 『The Dharma?』 At that time, some Bhikṣuṇīs (female monastic) heard this, among whom were those who were content with little desire, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They reproached that Bhikṣuṇī (female monastic), saying, 『Why did you ordain a robber's daughter to become a renunciate?』 At that time, the Bhikṣuṇīs (female monastic) reported this matter to the Bhikṣus (male monastic), and the Bhikṣus (male monastic) in turn reported it to the Buddha (Buddha). The Buddha (Buddha) gathered the Bhikṣus (male monastic) because of this matter and rebuked that Bhikṣuṇī (female monastic), saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (Dharma) of a Śrāmaṇa (wandering ascetic), not pure, not in accordance with the practice. It is something that should not be done. Knowing that she is a robber's daughter, why did you ordain her and give her full ordination?』 At that time, after the Buddha (Buddha) rebuked that Bhikṣuṇī (female monastic) in countless ways, he told the Bhikṣus (male monastic), 『This Bhikṣuṇī (female monastic) has many defiled aspects and has committed the first offense. From now on, I will establish precepts for the Bhikṣuṇīs (female monastic), summarizing the ten meanings, so that the Proper Dharma (Dharma) may long endure. Those who wish to recite the precepts should say it like this: If a Bhikṣuṇī (female monastic) ordains a robber's daughter who should be put to death, who is known by many people, and ordains her and gives her full ordination, this Bhikṣuṇī (female monastic) commits the first offense, which should be relinquished, Saṃghāvaśeṣa (formal meeting of the Sangha).』 In this way, the Buddha (Buddha) established precepts for the Bhikṣuṇīs (female monastic).
The people in that city would go to villages outside to commit robbery, and the people in the villages outside would come into the city to commit robbery. At that time, the Bhikṣuṇīs (female monastic) did not know whether a person was a robber or not, whether they should be put to death or not, whether people knew or not. Later, they found out that the person was a robber, should be put to death, and was known by people. Some said that they had committed Saṃghāvaśeṣa (formal meeting of the Sangha), and some were doubtful. The Buddha (Buddha) said, 『Those who do not know do not commit an offense. From now on, the precepts should be recited like this: If a Bhikṣuṇī (female monastic) knows beforehand that a person is a robber's daughter, whose crime deserves death, and is known by people, and without asking the king or ministers, without asking about their lineage, ordains her and gives her full ordination, this Bhikṣuṇī (female monastic) commits the first offense, which should be relinquished, Saṃghāvaśeṣa (formal meeting of the Sangha).』
The definition of Bhikṣuṇī (female monastic) is as mentioned above.
A robber is someone who steals five coins or more than five coins.
Someone who should be put to death refers to someone who is in the state of being sentenced to death.
Known by many people means known by the king, known by the ministers, and known by the common people.
The king refers to someone who does not rely on others for food.
A minister refers to someone who receives important responsibilities from the king to assist in managing state affairs.
種姓者，舍夷、拘離彌寧、跋耆、滿囉囌摩。
彼比丘尼，知賊女、罪應死、多人所知，不問王、大臣、種姓，便度為道。作三羯磨竟，和上尼僧伽婆尸沙。若作白二羯磨竟，三偷羅遮。白一羯磨竟，二偷羅遮。白竟，一偷蘭遮。若白未竟，突吉羅。若未白前，若與剃髮，若與出家與受戒集眾僧，一切突吉羅。眾滿，亦突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知，或白王大臣種姓，若罪應死王聽出家，若有罪聽出家，若於繫縛中放令出家，若救使得脫，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五竟)
爾時世尊在舍衛國祇樹給孤獨園。時尉次比丘尼，為僧所舉，如法如律、如佛所教，不順從、有罪不懺悔，僧未與作共住。時偷罹難陀比丘尼，不白尼僧，僧不約敕，輒自出界外，與尉次作解罪羯磨。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀比丘尼：「云何尼僧如法如律、如佛所教，舉尉次比丘尼，而不順從、有罪不懺悔，僧未與作共住。尼僧不約敕，汝輒自出界外與解罪？」爾時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集諸比丘僧，呵責偷罹難陀：「汝所為非，非威
【現代漢語翻譯】 現代漢語譯本 種姓（是指社會階層），包括舍夷（Sakya），拘離彌寧（Koliya），跋耆（Vajji），滿囉囌摩（Malla）等。
如果一位比丘尼知道某女子是賊女、罪應處死、且為眾人所知，未經國王、大臣、或該女子所屬種姓的允許，就度她出家。在完成三次羯磨（羯磨是指僧團的議事程式）后，她的和上尼（Upajjhaya，指戒師）犯僧伽婆尸沙（Sanghavasesa，指僅次於波羅夷的重罪）。如果只做了白二羯磨，犯三偷蘭遮（Thullaccaya，一種罪名）。如果只做了白一羯磨，犯二偷蘭遮。如果只做了白，犯一偷蘭遮。如果白羯磨尚未完成，犯突吉羅（Dukkata，一種輕罪）。如果在白羯磨之前，就為她剃髮、讓她出家、受戒，並聚集僧眾，一切行為都犯突吉羅。如果僧眾人數已滿，也犯突吉羅。
比丘（Bhikkhu，指男性出家人）犯突吉羅；式叉摩那（Sikkhamana，指預備期的沙彌尼）、沙彌（Samanera，指男沙彌）、沙彌尼（Samaneri，指女沙彌），都犯突吉羅。這就被認為是犯戒。
以下情況不構成犯戒：如果不知情，或者已經稟告國王、大臣、或該女子所屬種姓，或者罪應處死的女子得到國王允許出家，或者有罪之人被允許出家，或者從束縛中解脫出來被允許出家，或者救助她使其脫離困境，這些都不算犯戒。
以下情況不構成犯戒：最初未制定戒律時，或者因為癡狂、心神錯亂、或被痛苦所纏繞。（以上五種情況結束）
當時，世尊住在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana）。當時，尉次（Ucci）比丘尼被僧團依法、如律、如佛所教地舉行了舉罪儀式，但她不順從、有罪不懺悔，僧團尚未與她進行共住（Parivasa，一種懺悔期）。當時，偷罹難陀（Thullananda）比丘尼沒有稟告尼僧，僧團也沒有約束她，就擅自出界外，為尉次舉行了解罪羯磨。當時，諸位比丘尼聽說了這件事，其中那些少欲知足、行頭陀行（Dhutanga，指苦行）、樂於學習戒律、知慚愧的比丘尼，呵責偷罹難陀比丘尼說：『為什麼尼僧依法、如律、如佛所教地對尉次比丘尼舉行了舉罪儀式，而她不順從、有罪不懺悔，僧團尚未與她進行共住，尼僧也沒有約束你，你就擅自出界外為她解罪？』當時，諸位比丘尼將此事稟告諸位比丘，諸位比丘前往稟告世尊。世尊因此因緣召集諸比丘僧，呵責偷罹難陀說：『你所做的事情不對，不是威
【English Translation】 English version The castes (referring to social classes) are Sakya (舍夷), Koliya (拘離彌寧), Vajji (跋耆), Malla (滿囉囌摩), and others.
If a Bhikkhuni (比丘尼, female monastic) knows that a woman is a thief, deserves to be executed, and is known by many, and ordains her without asking the king, ministers, or the woman's caste, after completing three Kamma (羯磨, procedures of the Sangha), her Upajjhaya (和上尼, preceptor) commits a Sanghavasesa (僧伽婆尸沙, a serious offense second only to Parajika). If only the White Second Kamma is done, she commits a Thullaccaya (偷蘭遮, a type of offense). If only the White First Kamma is done, she commits two Thullaccayas. If only the White Kamma is done, she commits one Thullaccaya. If the White Kamma is not yet completed, she commits a Dukkata (突吉羅, a minor offense). If before the White Kamma, she shaves her head, allows her to leave home, gives her ordination, and gathers the Sangha, all actions are Dukkata. If the Sangha is full, it is also Dukkata.
A Bhikkhu (比丘, male monastic) commits a Dukkata; a Sikkhamana (式叉摩那, a female novice in the probationary period), a Samanera (沙彌, male novice), a Samaneri (沙彌尼, female novice), all commit a Dukkata. This is considered an offense.
The following do not constitute an offense: if one is unaware, or has informed the king, ministers, or the woman's caste, or if a woman who deserves to be executed is allowed to leave home by the king, or if a guilty person is allowed to leave home, or if one is released from bondage and allowed to leave home, or if one rescues her and allows her to escape, these are not offenses.
The following do not constitute an offense: when the precepts were not initially established, or due to madness, mental confusion, or being overwhelmed by pain. (End of the five cases)
At that time, the World Honored One was staying in Jetavana (祇樹給孤獨園) in Savatthi (舍衛國). At that time, the Bhikkhuni Ucci (尉次) was censured by the Sangha according to the Dharma, the Vinaya, and the Buddha's teachings, but she did not comply, did not repent of her offenses, and the Sangha had not yet granted her Parivasa (共住, a period of probation). At that time, the Bhikkhuni Thullananda (偷罹難陀), without informing the Bhikkhuni Sangha and without being instructed by the Sangha, went outside the boundary on her own and performed the Kamma of absolution for Ucci. At that time, the Bhikkhunis heard about this, and those among them who were content with little, practiced Dhutanga (頭陀行, ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the Bhikkhuni Thullananda, saying: 'Why did the Bhikkhuni Sangha censure the Bhikkhuni Ucci according to the Dharma, the Vinaya, and the Buddha's teachings, and she did not comply, did not repent of her offenses, and the Sangha had not yet granted her Parivasa, and the Bhikkhuni Sangha did not instruct you, yet you went outside the boundary on your own and absolved her?' At that time, the Bhikkhunis reported this matter to the Bhikkhus, and the Bhikkhus went to report to the World Honored One. The World Honored One, because of this cause, gathered the Bhikkhu Sangha and rebuked Thullananda, saying: 'What you have done is wrong, not awe-
儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀！尼僧如法如律、如佛所教，舉尉次比丘尼，而不順從、有罪不悔，僧未與作共住。尼僧不約敕，汝輒自出界外與作羯磨解罪？」爾時世尊告諸比丘：「偷罹難陀多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，知比丘尼為僧所舉，如法如律、如佛所教，不順從、未懺悔，僧未與作共住羯磨。為愛故，不問僧、僧不約敕，出界外作羯磨與解罪，是比丘尼犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
僧者，如上說。
舉者，僧所舉白四羯磨也。
法者，如法如律、如佛所教。
不順從者，佛所制治罪法不行。
不悔者，有罪不向人說。
未與作共住者，為僧所舉未與解罪。
愛故不問僧、僧不約敕，出界外作羯磨與解罪，三羯磨竟，僧伽婆尸沙。白二羯磨竟，三偷羅遮。白一羯磨竟，二偷羅遮。白竟，一偷羅遮。白未竟，突吉羅。未白前集眾眾滿，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，白眾僧，若被僧約敕，若能下意悔本罪，若僧以恚故不與解罪、彼人與解，無犯。若先僧與作羯磨
【現代漢語翻譯】 現代漢語譯本： 這些行為，如儀軌不合、不符合沙門（Śrāmaṇa，出家修行者）的規範、不清凈的行為、不隨順正道的行為，都是不應該做的。偷罹難陀（Thullanandā，人名）！尼僧（bhikkhunī，比丘尼）應當如法如律、按照佛陀的教導，對尉次（Vajjī，地名）比丘尼進行如法的舉罪，如果她不順從、對自己的罪行不懺悔，僧團也沒有允許她共住，尼僧不經過僧團的允許和授權，你竟然擅自出界外為她舉行羯磨（kamma，儀式）解除罪行？」 當時，世尊告訴諸位比丘：『偷罹難陀做了許多不好的事情，最初就違反了戒律。從今以後，要為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼明知某個比丘尼被僧團如法如律、按照佛陀的教導所舉罪，卻不順從、不懺悔，僧團也沒有允許她共住羯磨，因為愛護的緣故，不詢問僧團、僧團也沒有授權，就出界外為她舉行羯磨解除罪行，這位比丘尼就犯了初法，應當捨棄，屬於僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。』 比丘尼的定義如上所述。 僧團的定義如上所述。 『舉』是指僧團通過白四羯磨（jñapticaturthakarma，一種僧團儀式）進行的舉罪。 『法』是指如法如律、如佛所教。 『不順從』是指不執行佛陀制定的懲治罪行的法規。 『不悔』是指有罪不向他人坦白。 『未與作共住』是指被僧團舉罪后，沒有被解除罪行，不能共住。 『愛故不問僧、僧不約敕，出界外作羯磨與解罪』，如果三次羯磨完畢，則犯僧伽婆尸沙罪；如果兩次羯磨完畢，則犯三次偷蘭遮（sthūlātyaya，粗罪）；如果一次羯磨完畢，則犯兩次偷蘭遮罪；如果白語完畢，則犯一次偷蘭遮罪；如果白語未完畢，則犯突吉羅（duṣkṛta，惡作罪）。在白語之前集合大眾，大眾人數已滿，則一切都犯突吉羅罪。 比丘犯突吉羅罪；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerī，沙彌尼）犯突吉羅罪。這就是所謂的犯戒。 不犯的情況是：稟告眾僧，或者被僧團授權，或者能夠誠心懺悔自己的罪行，或者僧團因為嗔恚而不給予解罪，而其他人給予解罪，就沒有犯戒。如果先前僧團已經舉行過羯磨。
【English Translation】 English version: These actions, such as being ritually improper, not in accordance with the Śrāmaṇa (ascetic, religious mendicant) way, not being pure conduct, and not following the right path, are what should not be done. Thullanandā (name of a person)! A bhikkhunī (Buddhist nun) should, in accordance with the Dharma and the Vinaya, as taught by the Buddha, properly accuse the bhikkhunī of Vajjī (name of a place). If she does not comply, does not repent of her offenses, and the Sangha (community) has not granted her cohabitation, and without the permission and authorization of the Sangha, you arbitrarily go outside the boundary to perform a kamma (ritual) to absolve her of her offenses?' At that time, the World-Honored One told the bhikkhus (monks): 'Thullanandā has done many bad things and was the first to violate the precepts. From now on, precepts must be established for the bhikkhunīs, gathering ten meanings, and even for the long-term existence of the Dharma. Those who want to recite the precepts should say this: If a bhikkhunī knows that another bhikkhunī has been accused by the Sangha in accordance with the Dharma and the Vinaya, as taught by the Buddha, but does not comply, does not repent, and the Sangha has not granted her cohabitation kamma, out of affection, without asking the Sangha or being authorized by the Sangha, she goes outside the boundary to perform a kamma to absolve her of her offenses, this bhikkhunī has committed the first offense, which should be abandoned, and belongs to the saṃghāvaśeṣa (formal meeting of the Sangha).' The definition of bhikkhunī is as described above. The definition of Sangha is as described above. 'Accusation' refers to the accusation made by the Sangha through jñapticaturthakarma (a type of Sangha ritual). 'Dharma' refers to being in accordance with the Dharma and the Vinaya, as taught by the Buddha. 'Non-compliance' refers to not implementing the regulations established by the Buddha to punish offenses. 'Non-repentance' refers to not confessing one's offenses to others. 'Not granted cohabitation' refers to not being absolved of offenses after being accused by the Sangha, and not being able to cohabitate. 'Out of affection, without asking the Sangha or being authorized by the Sangha, performing a kamma outside the boundary to absolve her of her offenses,' if three kammas are completed, the offense of saṃghāvaśeṣa is committed; if two kammas are completed, the offense of three sthūlātyaya (serious offense) is committed; if one kamma is completed, the offense of two sthūlātyaya is committed; if the announcement is completed, the offense of one sthūlātyaya is committed; if the announcement is not completed, the offense of duṣkṛta (wrongdoing) is committed. If the assembly is gathered before the announcement, and the number of people is full, then everyone commits the offense of duṣkṛta. A bhikkhu commits the offense of duṣkṛta; a śikṣamāṇā (female trainee), a śrāmaṇera (male novice), and a śrāmaṇerī (female novice) commit the offense of duṣkṛta. This is what is called committing an offense. The circumstances under which there is no offense are: reporting to the Sangha, or being authorized by the Sangha, or being able to sincerely repent of one's offenses, or if the Sangha does not grant absolution due to anger, and others grant absolution, there is no offense. If the Sangha has previously performed a kamma.
已，此僧移或死，若遠行、若休道，為賊所將去、為水所漂，彼與解罪，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六竟)
爾時世尊在舍衛國祇樹給孤獨園。時有比丘尼，獨高褰衣渡水，從此岸至彼岸然。彼比丘尼顏貌端政，時有賊見已係意在彼，令渡水竟便捉觸嬈。諸居士見，皆共嫌之：「此比丘尼不知慚愧、行不凈法，外自稱言：『我知正法。』而獨自行高褰衣渡水，如淫女無異。如是何有正法？」爾時差摩比丘尼多諸弟子，去彼僧伽藍不遠有親里村，有少事緣舍眾獨入村，諸居士見共相謂言：「此差摩比丘尼所以獨行者，欲得男子故耳。」彼比丘尼即于彼村中獨宿不還，諸居士復言：「所以獨宿者，正須男子故耳。」時有六群比丘尼，及偷罹難陀與眾多比丘尼，于拘薩羅國曠野中行。時六群比丘尼及偷罹難陀比丘尼，常在後獨行下道。諸比丘尼見已語言：「諸妹！汝等何故在後行，不與我等俱？」答言：「汝等但自行，何與汝事？」彼即問言：「汝等不聞佛結戒當共伴相逐行耶？」六群比丘尼、偷罹難陀答言：「汝等不知我耶？」答言：「不知。」彼言：「我等所以在後行者，欲得男子。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘尼：「云何比丘尼
【現代漢語翻譯】 現代漢語譯本：如果這位僧人已經去世，或者遷移他處，或者遠行，或者還俗，或者被盜賊擄走，或者被水沖走，那麼他之前所犯的罪過就可以被解除，不算違犯戒律。
不構成違犯的情況包括：最初佛陀未制定戒律時，或者因為癡狂、精神錯亂、被痛苦煩惱所纏繞。
當時，世尊在舍衛國祇樹給孤獨園（Jetavana Anathapindika's Park in Shravasti）。當時有一位比丘尼（bhikkhuni，佛教女出家人），獨自高高提起裙子渡水，從這岸到那岸。那位比丘尼容貌端正，當時有個盜賊看見后，心思就放在她身上，等她渡水完畢就抓住她並進行騷擾。一些居士（upasaka，在家佛教徒）看見后，都一起嫌棄她：『這位比丘尼不知羞恥，行不清凈的行為，對外卻自稱說：「我瞭解正法。」卻獨自一人高高提起裙子渡水，和妓女沒什麼兩樣。這樣怎麼會有正法呢？』當時差摩（Chamma）比丘尼有很多弟子，離那個僧伽藍（sangharama，僧院）不遠的地方有個親戚村莊，因為一點小事離開了大眾獨自進入村莊，一些居士看見后互相說道：『這位差摩比丘尼之所以獨自行動，是爲了得到男子。』那位比丘尼就在那個村莊中獨自住宿沒有返回，一些居士又說：『之所以獨自住宿，正是需要男子啊。』當時有六群比丘尼（group of six bhikkhunis），以及偷罹難陀（Thullananda）和眾多比丘尼，在拘薩羅國（Kosala）的曠野中行走。當時六群比丘尼和偷罹難陀比丘尼，常常在後面獨自走小路。一些比丘尼看見后對她們說：『諸位姐妹！你們為什麼在後面走，不和我們一起走呢？』她們回答說：『你們自己走你們的，和你們有什麼關係？』那些比丘尼就問：『你們沒聽說佛陀制定戒律應當結伴而行嗎？』六群比丘尼、偷罹難陀回答說：『你們不認識我們嗎？』回答說：『不認識。』她們說：『我們之所以在後面走，是爲了得到男子。』一些比丘尼聽了，其中有少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，嫌責那些比丘尼：『怎麼有比丘尼……』
【English Translation】 English version: If this monk has already died, or moved elsewhere, or traveled far away, or renounced the monastic life, or been taken away by thieves, or been swept away by water, then the offenses he committed before can be absolved and do not constitute a violation of the precepts.
Non-violations include: when the precepts were initially not established by the Buddha, or due to insanity, mental confusion, or being entangled by pain and affliction.
At that time, the World Honored One was in Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a bhikkhuni (Buddhist nun) who, alone, lifted her robes high to cross the water, from this shore to the other shore. That bhikkhuni had a beautiful appearance, and at that time, a thief saw her and focused his mind on her, and after she finished crossing the water, he grabbed her and harassed her. Some laypeople (upasakas, lay Buddhist practitioners) saw this and all criticized her, saying: 'This bhikkhuni is shameless, engaging in impure conduct, yet outwardly claims, "I understand the true Dharma." But she alone lifts her robes high to cross the water, no different from a prostitute. How can there be true Dharma in this way?' At that time, Bhikkhuni Chamma had many disciples, and not far from that sangharama (monastery) was a village of relatives. Because of a small matter, she left the community and entered the village alone. Some laypeople saw her and said to each other: 'The reason why this Bhikkhuni Chamma is acting alone is to obtain a man.' That bhikkhuni stayed alone in that village and did not return. Some laypeople again said: 'The reason for staying alone is precisely to need a man.' At that time, there were the group of six bhikkhunis, as well as Thullananda and many bhikkhunis, traveling in the wilderness of Kosala. At that time, the group of six bhikkhunis and Bhikkhuni Thullananda often walked alone on the side path in the back. Some bhikkhunis saw them and said to them: 'Sisters! Why are you walking in the back, not walking with us?' They replied: 'You go your own way, what does it have to do with you?' Those bhikkhunis then asked: 'Have you not heard that the Buddha established the precept that you should travel together in company?' The group of six bhikkhunis and Thullananda replied: 'Do you not know us?' They replied: 'No.' They said: 'The reason why we are walking in the back is to obtain a man.' Some bhikkhunis heard this, and among them were those who were content with little desire, practiced dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, and they criticized those bhikkhunis: 'How can a bhikkhuni...'
，高褰衣渡水、獨行詣村落、獨宿、共伴行而獨在後？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，以無數方便呵責彼比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，獨高褰衣渡水、獨行詣村、獨宿共伴行、獨在後？」時世尊以無數方便呵責彼比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼獨渡水、獨入村、獨宿、獨在後行，犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
水者，河水獨不能渡，彼比丘尼當求一比丘尼共渡，比丘尼應漸褰衣入水待伴。前比丘尼疾疾入水令伴不及，僧伽婆尸沙。若入水時隨水深淺褰衣待后伴，若疾疾入水不待后伴，偷蘭遮。若至彼岸漸漸下衣待后伴。若發意速疾、不漸漸下衣上岸、不待后伴，偷蘭遮。
彼比丘尼，當求一比丘尼共行詣村。若比丘尼，獨行詣村隨所至村，僧伽婆尸沙。若無村獨詣空曠無道處行，一鼓聲間，僧伽婆尸沙。獨行未至村，偷蘭遮。減一鼓聲，偷蘭遮。獨行村中一界，突吉羅。求方便欲行而不去，若結伴欲去而不去，一切突吉羅。
彼比丘尼共宿，應在舒手相及處，彼比丘尼獨
【現代漢語翻譯】 現代漢語譯本： 『高高提起裙子渡水，獨自前往村落，獨自住宿，與同伴同行卻獨自落在後面？』當時，一些比丘尼將此事告訴了比丘們，比丘們又轉告了世尊。世尊因此事召集了比丘僧團，用無數方法呵斥那位比丘尼：『你所做的事情是不對的，不合乎威儀，不合乎沙門之法，不是清凈的行為，不是隨順正道的行為，是不應該做的。怎麼能獨自高高提起裙子渡水，獨自前往村落，獨自住宿，與同伴同行卻獨自落在後面呢？』當時，世尊用無數方法呵斥了那位比丘尼后，告訴諸位比丘：『這位比丘尼有很多有漏之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，爲了聚集十種功德利益乃至正法久住，想要說戒的人應當這樣說：如果比丘尼獨自渡水、獨自進入村落、獨自住宿、獨自在後面行走，就犯了初法，應當捨棄，是僧伽婆尸沙（僧殘罪）。』
比丘尼的定義如上所述。
所謂『水』，是指不能獨自渡過的河水。那位比丘尼應當找一位比丘尼一同渡過。比丘尼應當慢慢提起裙子進入水中，等待同伴。如果前面的比丘尼快速進入水中，使同伴無法趕上，就犯了僧伽婆尸沙（僧殘罪）。如果在入水時根據水深淺提起裙子，等待後面的同伴，如果快速進入水中不等待後面的同伴，就犯了偷蘭遮（粗罪）。如果到達對岸，慢慢放下裙子，等待後面的同伴。如果想要快速上岸，不慢慢放下裙子就上岸，不等待後面的同伴，就犯了偷蘭遮（粗罪）。
那位比丘尼，應當找一位比丘尼一同前往村落。如果比丘尼，獨自前往村落，無論到達哪個村落，都犯了僧伽婆尸沙（僧殘罪）。如果沒有村落，獨自前往空曠無道路的地方行走，在一鼓聲的時間內，犯僧伽婆尸沙（僧殘罪）。獨自行走未到達村落，犯偷蘭遮（粗罪）。少於一鼓聲的時間，犯偷蘭遮（粗罪）。獨自在村落的一界之內行走，犯突吉羅（惡作罪）。想要尋找方便去行走卻不去，或者約定結伴去行走卻不去，都犯突吉羅（惡作罪）。
那位比丘尼共同住宿，應當在伸手可以觸及的距離之內，那位比丘尼獨自
【English Translation】 English version: 『Raising her robes high to cross the water, going alone to the village, lodging alone, walking with companions but remaining alone behind?』 At that time, some bhikkhunis (female monastic) told the bhikkhus (male monastic), and the bhikkhus in turn told the World-Honored One (世尊, Buddha). The World-Honored One then gathered the Sangha (僧伽, monastic community) of bhikkhus because of this matter, and rebuked that bhikkhuni with countless means: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (法, teachings) of a Shramana (沙門, ascetic), not a pure practice, not a conforming practice, and should not be done. How can a bhikkhuni alone raise her robes high to cross the water, go alone to the village, lodge alone, walk with companions but remain alone behind?』 At that time, after the World-Honored One rebuked that bhikkhuni with countless means, he told the bhikkhus: 『This bhikkhuni has many defiled aspects and is the first to violate the precepts. From now on, precepts will be established for the bhikkhunis, gathering ten benefits and ensuring the long-lasting of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni crosses water alone, enters a village alone, lodges alone, or walks alone behind, she commits the first offense, which should be relinquished, and is a Sanghavasesa (僧伽婆尸沙, offense requiring formal meeting of the Sangha).』
The definition of bhikkhuni is as above.
『Water』 refers to river water that cannot be crossed alone. That bhikkhuni should seek another bhikkhuni to cross with. The bhikkhuni should gradually raise her robes and enter the water, waiting for her companion. If the bhikkhuni in front quickly enters the water, making it impossible for her companion to catch up, she commits a Sanghavasesa (僧伽婆尸沙, offense requiring formal meeting of the Sangha). If, when entering the water, she raises her robes according to the depth of the water and waits for her companion behind, but if she quickly enters the water without waiting for her companion behind, she commits a Thullanacca (偷蘭遮, grave offense). If, upon reaching the other shore, she gradually lowers her robes, waiting for her companion behind. If she intends to go quickly, does not gradually lower her robes upon reaching the shore, and does not wait for her companion behind, she commits a Thullanacca (偷蘭遮, grave offense).
That bhikkhuni should seek another bhikkhuni to go to the village with. If a bhikkhuni goes alone to the village, to whichever village she goes, she commits a Sanghavasesa (僧伽婆尸沙, offense requiring formal meeting of the Sangha). If there is no village, and she goes alone to a deserted and pathless place, within the time it takes for one drumbeat, she commits a Sanghavasesa (僧伽婆尸沙, offense requiring formal meeting of the Sangha). If she walks alone but has not reached the village, she commits a Thullanacca (偷蘭遮, grave offense). If it is less than the time of one drumbeat, she commits a Thullanacca (偷蘭遮, grave offense). If she walks alone within the boundary of a village, she commits a Dukkata (突吉羅, minor offense). If she seeks a way to go but does not go, or if she agrees to go with a companion but does not go, she commits a Dukkata (突吉羅, minor offense) in all cases.
That bhikkhuni should lodge together, within arm's reach of each other. That bhikkhuni alone
宿隨脅著地，僧伽婆尸沙。隨轉側，僧伽婆尸沙。若比丘尼共在村中宿，臥時使舒手相及，若舒手不相及，一一轉側，一一僧伽婆尸沙。
彼比丘尼共在道行，不得離見聞處行，若比丘尼在道行離見聞處，僧伽婆尸沙。離見處不離聞處，偷蘭遮。離聞處不離見處，偷蘭遮。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，二比丘尼共渡水，入水時隨水深淺漸漸褰衣，待后伴入水；去時不疾疾去待伴，上岸時漸漸下衣待后伴；或神足渡乘船渡；或橋上渡躡梁渡；若伴比丘尼命終、若休道、若遠行、若賊將去、若命難、或梵行難、或惡獸難、或為強力者將去，被縛將去，或為水所漂，無犯。若二比丘尼入村，若於村中間一伴比丘尼死、或休道、或遠行、或為賊將去，乃至水所漂如上，無犯。若共二比丘尼宿，舒手相及處；若一比丘尼出大小便、或受經誦經、若樂靜獨處經行、或為病尼煮羹粥作飯、若命終、若休道、若遠行、若賊將去，乃至為水所漂，亦如上無犯。與二比丘尼共行，不離見聞處，不犯。若一比丘尼出大小便，或命終、或休道、或為賊所將去，乃至為水所漂，如上不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟)◎
四分律卷第二十
【現代漢語翻譯】 現代漢語譯本： 宿隨脅著地，僧伽婆尸沙（僧殘，一種較重的罪名）。隨轉側，僧伽婆尸沙（僧殘）。若比丘尼（女性出家人）共在村中宿，臥時使舒手相及，若舒手不相及，一一轉側，一一僧伽婆尸沙（僧殘）。 彼比丘尼（女性出家人）共在道行，不得離見聞處行，若比丘尼（女性出家人）在道行離見聞處，僧伽婆尸沙（僧殘）。離見處不離聞處，偷蘭遮（一種罪名，比僧殘輕）。離聞處不離見處，偷蘭遮（一種罪名，比僧殘輕）。 比丘（男性出家人），突吉羅（一種輕罪）；式叉摩那（準學女，預備出家的女子）、沙彌（小沙彌，年輕的男性出家人）、沙彌尼（小沙彌尼，年輕的女性出家人），突吉羅（一種輕罪）。是謂為犯。 不犯者，二比丘尼（女性出家人）共渡水，入水時隨水深淺漸漸褰衣，待后伴入水；去時不疾疾去待伴，上岸時漸漸下衣待后伴；或神足渡乘船渡；或橋上渡躡梁渡；若伴比丘尼（女性出家人）命終、若休道、若遠行、若賊將去、若命難、或梵行難、或惡獸難、或為強力者將去，被縛將去，或為水所漂，無犯。若二比丘尼（女性出家人）入村，若於村中間一伴比丘尼（女性出家人）死、或休道、或遠行、或為賊將去，乃至水所漂如上，無犯。若共二比丘尼（女性出家人）宿，舒手相及處；若一比丘尼（女性出家人）出大小便、或受經誦經、若樂靜獨處經行、或為病尼煮羹粥作飯、若命終、若休道、若遠行、若賊將去，乃至為水所漂，亦如上無犯。與二比丘尼（女性出家人）共行，不離見聞處，不犯。若一比丘尼（女性出家人）出大小便，或命終、或休道、或為賊所將去，乃至為水所漂，如上不犯。 不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七竟) 四分律卷第二十
【English Translation】 English version: Lying down with the side touching the ground, Sanghabasesa (a serious offense requiring a meeting of the Sangha). Turning over, Sanghabasesa (a serious offense requiring a meeting of the Sangha). If Bhikkhunis (female monastics) are staying together in a village, when lying down, they should keep their hands within reach of each other. If their hands are not within reach, each time they turn over, it is a Sanghabasesa (a serious offense requiring a meeting of the Sangha). Those Bhikkhunis (female monastics) traveling together should not walk outside of sight and hearing range. If Bhikkhunis (female monastics) traveling on the road are outside of sight and hearing range, it is a Sanghabasesa (a serious offense requiring a meeting of the Sangha). Out of sight but not out of hearing, Thullanacca (a lesser offense). Out of hearing but not out of sight, Thullanacca (a lesser offense). A Bhikkhu (male monastic), Dukkata (a minor offense); a Sikkhamana (a female novice undergoing training), a Samanera (a young male monastic), a Samaneri (a young female monastic), Dukkata (a minor offense). This is called an offense. Not an offense: If two Bhikkhunis (female monastics) are crossing water together, when entering the water, they gradually lift their robes according to the depth of the water, waiting for their companion to enter the water; when leaving, they do not go too quickly, waiting for their companion; when going ashore, they gradually lower their robes, waiting for their companion; or they cross by supernatural power, or cross by boat; or cross on a bridge, or step across a beam; if the companion Bhikkhuni (female monastic) dies, or renounces the path, or travels far away, or is taken away by thieves, or faces a life-threatening situation, or a threat to her Brahma-conduct, or a dangerous animal, or is taken away by a powerful person, is bound and taken away, or is carried away by water, there is no offense. If two Bhikkhunis (female monastics) enter a village, if in the middle of the village one companion Bhikkhuni (female monastic) dies, or renounces the path, or travels far away, or is taken away by thieves, or is carried away by water as above, there is no offense. If staying with two Bhikkhunis (female monastics), within reach of each other's hands; if one Bhikkhuni (female monastic) goes out to relieve herself, or receives teachings and recites scriptures, or enjoys quiet solitude and walking meditation, or cooks soup or rice for a sick nun, or dies, or renounces the path, or travels far away, or is taken away by thieves, or is carried away by water, as above, there is no offense. Traveling with two Bhikkhunis (female monastics), not being out of sight and hearing range, there is no offense. If one Bhikkhuni (female monastic) goes out to relieve herself, or dies, or renounces the path, or is taken away by thieves, or is carried away by water, as above, there is no offense. Not an offense: initially, the precept was not yet established, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the seventh) Sarvastivada Vinaya, Section 20
二 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十三(二分之二明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯十七僧殘法之餘
◎爾時佛在舍衛國，時世穀米勇貴，乞食難得。時有比丘尼入城乞食，空缽而還。時提舍難陀比丘尼，到時著衣持缽入城乞食，漸次到一販賣人家默然而立。是堤舍比丘尼顏貌端政，販賣人見已便繫心在彼，即前問言：「阿姨！何所求索？」報言：「我欲乞食。」彼言：「授缽來。」即便與缽。彼盛滿缽羹飯，授與堤舍比丘尼。堤舍比丘尼后數數著衣持缽詣販賣人家默然而立。彼復問言：「阿姨！何所求索？」報言：「我欲乞食。」彼即復盛滿缽羹飯授與。諸比丘尼見已便問言：「如今穀米勇貴，乞求難得，我等諸人入城乞食空缽而還，汝日日乞滿缽而來，何由得爾？」報言：「諸妹乞食可得耳。」堤舍比丘尼復于異日，到時著衣持缽詣販賣人家。彼人遙見比丘尼來，便自計念：「如我前後與此比丘尼食，計價可五百金錢，足直一女人。」即前捉比丘尼欲行淫，比丘尼即喚言：「莫爾！莫爾。」比近販賣者即問言：「曏者何故大喚？」答言：「此人捉我。」彼問言：「汝何故捉比丘尼耶？」販賣人答言：「我前後與此比丘尼食，計其價可五百金
【現代漢語翻譯】 現代漢語譯本 《四分律》卷第二十三（二分之二明尼戒法）
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasa） 共 竺佛念（Dharmadhyana） 等譯 十七僧殘法之餘
◎ 爾時佛在 舍衛國（Sravasti），當時世道穀米昂貴，乞食很難。當時有比丘尼（bhiksuni，女出家人）入城乞食，空缽而回。當時 提舍難陀（Tisyananda） 比丘尼，到時穿好衣服，拿著缽入城乞食，慢慢地走到一家做買賣的人家，默默地站著。這位 堤舍（Tisya） 比丘尼容貌端正，做買賣的人看見后，心裡就想著她，於是上前問道：『阿姨！您想要什麼？』回答說：『我想要乞食。』那人說：『把缽給我。』就給了他缽。那人盛滿了缽的羹飯，交給 堤舍（Tisya） 比丘尼。堤舍（Tisya） 比丘尼後來多次穿好衣服，拿著缽到做買賣的人家默默地站著。那人又問道：『阿姨！您想要什麼？』回答說：『我想要乞食。』那人就又盛滿了缽的羹飯交給她。眾比丘尼看見后就問道：『現在穀米昂貴，乞求很難，我們這些人入城乞食都空缽而回，你每天乞得滿缽而來，是什麼原因呢？』回答說：『各位姐妹乞食是可以得到的。』堤舍（Tisya） 比丘尼又在另一天，到時穿好衣服，拿著缽到做買賣的人家。那人遠遠地看見比丘尼來了，心裡就想：『我前後給這個比丘尼的食物，算起來價值五百金錢，足夠買一個女人了。』於是上前抓住比丘尼想要行淫，比丘尼就喊道：『不要這樣！不要這樣！』附近的買賣人就問道：『剛才為什麼大喊大叫？』回答說：『這個人抓我。』他們問道：『你為什麼抓比丘尼呢？』做買賣的人回答說：『我前後給這個比丘尼的食物，算起來價值五百金錢。』
【English Translation】 English version Vinaya in Four Parts, Volume 23 (Second Part of the Second Division on Bhiksuni Precepts)
Translated by Buddhayasa (Buddhayasa), a Tripitaka master from Kashmir during the Yao Qin Dynasty, together with Dharmadhyana (Dharmadhyana) and others. Remainder of the Seventeen Sanghavasesa Rules.
◎ At one time, the Buddha was in Sravasti (Sravasti). At that time, grains were very expensive, and it was difficult to beg for food. There was a bhiksuni (bhiksuni, female monastic) who went into the city to beg for food but returned with an empty bowl. Then, Tisyananda (Tisyananda) bhiksuni, at the appropriate time, put on her robes, carried her bowl, and entered the city to beg for food, gradually arriving at the house of a merchant and standing there silently. This Tisya (Tisya) bhiksuni had a beautiful appearance, and the merchant, upon seeing her, became infatuated with her. He went forward and asked, 'Aunt, what do you seek?' She replied, 'I wish to beg for food.' He said, 'Give me your bowl.' She gave him her bowl, and he filled it with soup and rice, handing it to Tisya (Tisya) bhiksuni. Later, Tisya (Tisya) bhiksuni repeatedly put on her robes, carried her bowl, and went to the merchant's house, standing there silently. He asked again, 'Aunt, what do you seek?' She replied, 'I wish to beg for food.' He again filled her bowl with soup and rice and gave it to her. The bhiksunis, upon seeing this, asked, 'Now that grains are expensive and difficult to obtain, we all return with empty bowls after begging in the city. How is it that you return with a full bowl every day?' She replied, 'Sisters, begging for food is possible.' On another day, Tisya (Tisya) bhiksuni, at the appropriate time, put on her robes, carried her bowl, and went to the merchant's house. The merchant saw the bhiksuni coming from afar and thought to himself, 'The food I have given this bhiksuni before is worth five hundred gold coins, enough to buy a woman.' He went forward, seized the bhiksuni, and attempted to engage in sexual intercourse. The bhiksuni cried out, 'Do not do that! Do not do that!' The nearby merchants asked, 'Why were you shouting just now?' She replied, 'This man seized me.' They asked, 'Why did you seize the bhiksuni?' The merchant replied, 'The food I have given this bhiksuni before is worth five hundred gold coins.'
錢，足直一女人。若此比丘尼意不貪樂我者，何以受我食？」彼人問比丘尼言：「汝實爾不？」答言：「實爾。」彼問比丘尼言：「汝知彼與汝食意不？」答言：「知。」彼復言：「汝若知者何故大喚？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責提舍難陀比丘尼：「云何比丘尼染污心受染污心人食？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責提舍難陀比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何以染污心受染污心人食？」以無數方便呵責已，告諸比丘：「此提舍難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼有染污心，從染污心男子受可食者及食並余物，是比丘尼犯初法應舍，僧伽婆尸沙。」如是世尊與比丘尼結戒。時諸比丘尼，亦不知有染污心、無染污心，後方知有染污心，或有言犯僧伽婆尸沙，或有疑者。「不知者，不犯。自今已去當如是說戒：若比丘尼染污心，知染污心男子，從彼受可食者及食並余物，是比丘尼犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
染污心者，欲染著心。
染污心男子者，亦欲心染著。
可食
【現代漢語翻譯】 現代漢語譯本：『錢，只值一個女人。如果這位比丘尼心裡不貪戀我，為什麼要接受我的食物？』那個人問比丘尼說：『你真是這樣嗎？』回答說：『確實是這樣。』那個人問比丘尼說：『你知道他給你食物的用意嗎？』回答說：『知道。』那個人又說：『你如果知道，為什麼還要大聲叫喊？』當時，各位比丘尼聽了，其中有少欲知足、修頭陀行、喜歡學習戒律、知道慚愧的人，責怪提舍難陀（Tissa Nanda）比丘尼：『怎麼能以染污的心接受染污心人的食物呢？』各位比丘尼稟告各位比丘，各位比丘前往稟告世尊（Buddha）。世尊當時因為這件事召集比丘僧團，呵責提舍難陀比丘尼說：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能以染污的心接受染污心人的食物呢？』用無數方法呵責之後，告訴各位比丘：『這位提舍難陀比丘尼！在多種有漏之處，最初犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼有染污心，從有染污心的男子那裡接受可食用的食物以及其他物品，這位比丘尼就犯了初法，應當捨棄，是僧伽婆尸沙（Sanghavasesa）。』就這樣，世尊為比丘尼制定了戒律。當時，各位比丘尼，也不知道什麼是有染污心、什麼是沒有染污心，後來才知道什麼是有染污心，或者有人說犯了僧伽婆尸沙，或者有人懷疑。『不知道的，不犯。從今以後應當這樣說戒：如果比丘尼有染污心，知道是有染污心的男子，從他那裡接受可食用的食物以及其他物品，這位比丘尼就犯了初法，應當捨棄，是僧伽婆尸沙。』 比丘尼的定義如上所述。 染污心，指慾念染著的心。 染污心男子，也是指有慾念染著的心。 可食
【English Translation】 English version: 'Money is only worth a woman. If this Bhikkhuni (female monastic) does not lust after me, why would she accept my food?' That person asked the Bhikkhuni: 'Is that really so?' She replied: 'It is so.' That person asked the Bhikkhuni: 'Do you know his intention in giving you food?' She replied: 'I know.' That person then said: 'If you know, why did you shout loudly?' At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame, and they criticized Tissa Nanda Bhikkhuni: 'How can a Bhikkhuni with a defiled mind accept food from a man with a defiled mind?' The Bhikkhunis reported this to the Bhikkhus (male monastics), and the Bhikkhus reported it to the Buddha (World Honored One). The Buddha then gathered the Sangha (monastic community) because of this matter, and rebuked Tissa Nanda Bhikkhuni, saying: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the following conduct, it is not something that should be done. How can you accept food from a man with a defiled mind with a defiled mind?' After rebuking her with countless methods, he told the Bhikkhus: 'This Tissa Nanda Bhikkhuni! In many defiled places, she is the first to break the precepts. From now on, a precept will be established for the Bhikkhunis, gathering ten meanings, even so that the True Dharma may long endure, those who wish to recite the precepts should say it like this: If a Bhikkhuni with a defiled mind, accepts edible food and other things from a man with a defiled mind, that Bhikkhuni has committed the first offense, which should be abandoned, it is a Sanghavasesa (formal meeting of the Sangha).』 Thus, the Buddha established the precepts for the Bhikkhunis. At that time, the Bhikkhunis did not know what a defiled mind was and what a non-defiled mind was, and later they knew what a defiled mind was, or some said they had committed a Sanghavasesa, or some were doubtful. 'Those who do not know, do not offend. From now on, the precepts should be recited like this: If a Bhikkhuni with a defiled mind, knowing that a man has a defiled mind, accepts edible food and other things from him, that Bhikkhuni has committed the first offense, which should be abandoned, it is a Sanghavasesa.』 The definition of Bhikkhuni is as above. A defiled mind refers to a mind stained with desire. A man with a defiled mind also refers to a mind stained with desire. Edible
者，根食、莖食、葉食、華食、果食、油食、胡麻食、黑石蜜食、細末食也。
食者，飯、麨、乾飯、魚及肉。
余物者，金銀、珍寶、摩尼、真珠、玭琉璃、珂貝、璧玉、珊瑚、若錢、生像金。
若比丘尼染污心，知染污心男子，從受可食物及食並余物者，彼與此受，僧伽婆尸沙。彼與此不受，偷蘭遮。方便欲與而不與，若共期若悔還，一切偷蘭遮。天子、阿修羅子、揵闥婆子、夜叉子、餓鬼子、畜生能變形者，從受可食者及食並余物，彼與此受，偷蘭遮。不能變形者，突吉羅。從染污心女人，受可食者及食並余物，突吉羅。染污心染污心想，僧伽婆尸沙。染污心疑，偷蘭遮。不染污心染污心想，偷蘭遮。不染污心疑，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先不知，若己無染污心、彼亦無染污心，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八竟)
爾時佛在舍衛國祇樹給孤獨園。時世穀米勇貴，乞求難得。時諸比丘尼入城乞食空缽而還，堤舍難陀比丘尼亦入城乞食空缽而還。諸比丘尼見已問堤舍比丘尼言：「汝常乞食滿缽而歸，今何以空缽而歸，乞求難得耶？」答言：「實爾。」問言：「何以故爾？」答言
【現代漢語翻譯】 現代漢語譯本： 根食是指食用植物的根部，莖食是指食用植物的莖部，葉食是指食用植物的葉子，華食是指食用植物的花朵，果食是指食用植物的果實，油食是指食用油，胡麻食是指食用芝麻，黑石蜜食是指食用黑糖，細末食是指食用磨成細粉的食物。 食是指米飯、炒麵、乾飯、魚和肉。 余物是指金、銀、珍寶、摩尼（如意寶珠）、真珠（珍珠）、玭琉璃（一種琉璃）、珂貝（貝殼）、璧玉（玉器）、珊瑚，以及錢幣、生像金（天然金塊）。 如果比丘尼（Bhikkhuni，女性出家人）心懷染污之心，明知男子心懷染污之心，還接受他給予的可食物品、食物以及其他物品，那麼她和給予者都犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。如果她接受了，但他沒有給予，則犯偷蘭遮（Thullanacca，一種中等罪）。如果她想給予但沒有給予，或者約定好又反悔，都犯偷蘭遮。如果是天子（Deva，天神）、阿修羅子（Asura，阿修羅）、揵闥婆子（Gandharva，乾闥婆）、夜叉子（Yaksa，夜叉）、餓鬼子（Preta，餓鬼）、能夠變形的畜生，給予可食物品、食物以及其他物品，她接受了，則犯偷蘭遮。如果不能變形，則犯突吉羅（Dukkata，一種輕罪）。如果從心懷染污之心的女人那裡接受可食物品、食物以及其他物品，則犯突吉羅。心懷染污之心，並且認為是染污之心，犯僧伽婆尸沙。心懷染污之心，但心存疑慮，犯偷蘭遮。不懷染污之心，卻認為是染污之心，犯偷蘭遮。不懷染污之心，並且心存疑慮，犯突吉羅。 比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是：事先不知道，或者自己沒有染污之心，對方也沒有染污之心，不犯戒。 不犯戒的情況還有：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞時。（第八條戒律結束） 當時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世道艱難，穀米昂貴，難以乞討。眾比丘尼（Bhikkhuni，女性出家人）入城乞食，空缽而歸，堤舍難陀比丘尼（Tissa Nanda Bhikkhuni）也入城乞食，空缽而歸。眾比丘尼見到后問堤舍比丘尼說：『你經常乞食滿缽而歸，今天為何空缽而歸，是乞討困難嗎？』她回答說：『確實如此。』眾比丘尼問：『為什麼會這樣呢？』她回答說：
【English Translation】 English version: 'Root food' refers to eating the roots of plants; 'stem food' refers to eating the stems of plants; 'leaf food' refers to eating the leaves of plants; 'flower food' refers to eating the flowers of plants; 'fruit food' refers to eating the fruits of plants; 'oil food' refers to eating oil; 'sesame food' refers to eating sesame; 'black rock honey food' refers to eating black sugar; 'fine powder food' refers to eating food ground into fine powder. 'Food' refers to cooked rice, fried noodles, dried rice, fish, and meat. 'Other items' refer to gold, silver, precious jewels, Mani (wish-fulfilling jewel), pearls, Bhinna-mani (a type of glass), shells, jade, coral, as well as coins and raw gold. If a Bhikkhuni (female monastic) with a defiled mind knowingly accepts edible items, food, and other items from a man with a defiled mind, both she and the giver commit a Sanghavasesa (a serious offense second only to Parajika). If she accepts, but he does not give, she commits a Thullanacca (a medium offense). If she intends to give but does not, or if they agree but then regret it, all commit Thullanacca. If a Deva (god), Asura (demigod), Gandharva (celestial musician), Yaksa (demon), Preta (hungry ghost), or a shape-shifting animal gives edible items, food, and other items, and she accepts, she commits a Thullanacca. If they cannot shapeshift, she commits a Dukkata (a minor offense). If she accepts edible items, food, and other items from a woman with a defiled mind, she commits a Dukkata. Having a defiled mind and thinking it is a defiled mind, she commits a Sanghavasesa. Having a defiled mind and being doubtful, she commits a Thullanacca. Not having a defiled mind but thinking it is a defiled mind, she commits a Thullanacca. Not having a defiled mind and being doubtful, she commits a Dukkata. A Bhikkhu (male monastic) commits a Dukkata; a Siksamana (female novice undergoing training), a Sramanera (male novice), a Sramanerika (female novice) commit a Dukkata. This is what is called an offense. Non-offenses occur when: one does not know beforehand, or if one does not have a defiled mind and the other person does not have a defiled mind, there is no offense. Non-offenses also occur when: the rule was not initially established, or when one is insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighth rule) At that time, the Buddha was in the Jeta Grove at Anathapindika's monastery in Sravasti. At that time, the world was difficult, grains were expensive, and it was difficult to beg for food. The Bhikkhunis (female monastics) entered the city to beg for food and returned with empty bowls. Tissa Nanda Bhikkhuni also entered the city to beg for food and returned with an empty bowl. The Bhikkhunis saw her and asked Tissa Bhikkhuni, 'You usually return with a full bowl of food, why do you return with an empty bowl today? Is it difficult to beg for food?' She replied, 'Indeed it is.' The Bhikkhunis asked, 'Why is that?' She replied:
：「諸妹！我前常詣販賣人乞故易得，而今不往從乞，是以難得。」時六群比丘尼偷罹難陀及堤舍比丘尼母，語堤舍比丘尼言：「正使彼有染污心、無染污心，能那汝何？汝自無染污心，若得食，但以時清凈受取。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群偷罹難陀及堤舍比丘尼母言：「汝等云何語堤舍比丘尼言：『正使彼染污心、無染污心，能那汝何？汝自無染污心，若得食，但以時清凈受。』」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集諸比丘僧，呵責六群偷罹難陀及堤舍比丘尼母：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等語堤舍比丘尼言：『正使彼有染污心、無染污心，能那汝何？汝自無染污心，若得食，但以時清凈受。』」時世尊以無數方便呵責六群偷罹難陀及堤舍比丘尼母已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，教比丘尼作如是語：『大姊！彼有染污心、無染污心，能那汝何？汝自無染污心，于彼若得食，以時清凈受取。』此比丘尼犯初法應舍，僧伽婆尸沙。」
比丘尼義如上。
彼比丘尼語比丘尼言：「大姊！正使彼
【現代漢語翻譯】 現代漢語譯本： 『諸位姐妹！我以前常去向賣東西的人乞討，所以容易得到食物，但現在我不去乞討了，所以很難得到。』當時，六群比丘尼（Six Group Bhikkhunis，指一群行為不端的比丘尼）中的偷罹難陀（Thullananda，人名）和堤舍比丘尼母（Tissa Bhikkhuni's mother，人名），對堤舍比丘尼（Tissa Bhikkhuni，人名）說：『即使那個人有染污心（tainted mind，指不純潔的動機）、沒有染污心，又能對你怎麼樣呢？你自身沒有染污心，如果得到食物，只要在適當的時候清凈地接受就可以了。』當時，一些比丘尼聽到了這些話，她們之中有少欲知足（content with little，指慾望少，容易滿足）、行頭陀（practicing asceticism，指奉行苦行）、樂學戒（enjoying learning precepts，指喜歡學習戒律）、知慚愧（knowing shame，指有羞恥心）的人，責備六群偷罹難陀和堤舍比丘尼母說：『你們怎麼能對堤舍比丘尼說：『即使那個人有染污心、沒有染污心，又能對你怎麼樣呢？你自身沒有染污心，如果得到食物，只要在適當的時候清凈地接受就可以了。』？』當時，這些比丘尼將此事稟告了諸位比丘（Bhikkhus，指男性出家人），諸位比丘又稟告了世尊（The Blessed One，指釋迦牟尼佛）。 世尊當時因為這件事召集了所有的比丘僧團（Bhikkhu Sangha，指男性出家人的僧團），呵斥六群偷罹難陀和堤舍比丘尼母：『你們所做的事情是不對的，不符合威儀（decorum，指莊重的儀態）、不符合沙門法（the way of a renunciate，指修行人的行爲規範）、不符合清凈行（pure conduct，指清凈的行為）、不符合隨順行（conduct in accordance with the Dharma，指符合佛法的行為），是不應該做的。你們怎麼能對堤舍比丘尼說：『即使那個人有染污心、沒有染污心，又能對你怎麼樣呢？你自身沒有染污心，如果得到食物，只要在適當的時候清凈地接受就可以了。』？』當時，世尊用無數種方法呵斥了六群偷罹難陀和堤舍比丘尼母之後，告訴諸位比丘：『這些比丘尼有很多種會產生煩惱的地方，這是她們第一次犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法（the true Dharma，指真正的佛法）長久住世，想要說戒的人應當這樣說：如果有比丘尼，教唆比丘尼說這樣的話：『大姐！那個人有染污心、沒有染污心，又能對你怎麼樣呢？你自身沒有染污心，如果從那個人那裡得到食物，就在適當的時候清凈地接受。』這位比丘尼犯了初法應舍（first offense entailing expulsion，指觸犯了需要被驅逐出僧團的最初的戒條），僧伽婆尸沙（Sanghavasesa，指僧殘，一種較重的罪名）。』 比丘尼的定義如上所述。 那個比丘尼對比丘尼說：『大姐！即使那個人……』
【English Translation】 English version: 'Sisters! I used to go to the vendors to beg and easily obtain food, but now I no longer go to beg, so it is difficult to obtain.' At that time, Thullananda (name of a Bhikkhuni), one of the Six Group Bhikkhunis (a group of nuns with misconduct), and Tissa Bhikkhuni's mother (name of a Bhikkhuni), said to Tissa Bhikkhuni (name of a Bhikkhuni): 'Even if that person has a tainted mind (impure intention) or no tainted mind, what can it do to you? You yourself have no tainted mind. If you obtain food, just accept it purely at the appropriate time.' At that time, some Bhikkhunis (female monastic) heard these words. Among them were those who were content with little (satisfied with few desires), practiced asceticism (engaged in rigorous self-discipline), enjoyed learning precepts (delighted in studying the rules), and knew shame (had a sense of remorse). They criticized the Six Group Thullananda and Tissa Bhikkhuni's mother, saying: 'How can you say to Tissa Bhikkhuni: 'Even if that person has a tainted mind or no tainted mind, what can it do to you? You yourself have no tainted mind. If you obtain food, just accept it purely at the appropriate time.'?' At that time, these Bhikkhunis reported this matter to the Bhikkhus (male monastic), and the Bhikkhus reported it to the Blessed One (the Buddha). The Blessed One then, because of this matter, gathered all the Bhikkhu Sangha (the community of male monastics), and rebuked the Six Group Thullananda and Tissa Bhikkhuni's mother: 'What you have done is wrong, not in accordance with decorum (proper behavior), not in accordance with the way of a renunciate (the path of a monk), not in accordance with pure conduct (moral behavior), not in accordance with conduct in accordance with the Dharma (righteous behavior), and should not be done. How can you say to Tissa Bhikkhuni: 'Even if that person has a tainted mind or no tainted mind, what can it do to you? You yourself have no tainted mind. If you obtain food, just accept it purely at the appropriate time.'?' At that time, the Blessed One, after rebuking the Six Group Thullananda and Tissa Bhikkhuni's mother in countless ways, said to the Bhikkhus: 'These Bhikkhunis have many places where defilements can arise, and this is their first offense. From now on, establish a precept for the Bhikkhunis, summarizing ten meanings, even for the long duration of the true Dharma (the teachings of the Buddha). Whoever wishes to recite the precepts should say this: If a Bhikkhuni instructs another Bhikkhuni to say such words: 'Sister! That person has a tainted mind or no tainted mind, what can it do to you? You yourself have no tainted mind. If you obtain food from that person, accept it purely at the appropriate time.' This Bhikkhuni has committed a first offense entailing expulsion (an offense that leads to expulsion from the Sangha), Sanghavasesa (a formal meeting of the Sangha).' The definition of Bhikkhuni is as above. That Bhikkhuni said to the Bhikkhuni: 'Sister! Even if that person...'
人有染污心、無染污心，能那汝何？汝自無染污心，若得食，但以時清凈受取。」說而了了，僧伽婆尸沙；說不了了者，偷蘭遮。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或戲笑說，若疾疾說，獨處說夢中說，欲說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九竟)
爾時佛在羅閱城耆阇崛山中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，欲壞和合僧，方便受破僧法，堅持不捨，是比丘尼應諫彼比丘尼言：『大姊！汝莫壞和合僧，莫方便壞和合僧，莫受破僧法，堅持不捨。大姊！應與僧和合，與僧和合歡喜不諍，同一師學如水乳合，于佛法中有增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨，是比丘尼應三諫，舍此事故。乃至三諫，舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」(十竟)
爾時佛在羅閱城耆阇崛山中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼有餘比丘尼群黨，若一、若二、若三乃至無數，彼比丘尼語是比丘尼言：『大姊！汝莫諫此比丘尼。
【現代漢語翻譯】 現代漢語譯本：他人有染污的心或沒有染污的心，對你又能怎麼樣呢？你自身沒有染污的心，如果得到食物，只要在適當的時候以清凈的心接受即可。』說了之後對方理解了，犯僧伽婆尸沙罪；說了之後對方不理解，犯偷蘭遮罪。 比丘犯突吉羅罪；式叉摩那（受持學戒的女眾）、沙彌（出家男眾）、沙彌尼（出家女眾）犯突吉羅罪。這就被認為是犯戒。 不犯戒的情況有：或者開玩笑時說，或者快速地說，獨自一人時說，夢中說，想要說這個卻錯誤地說成那個，都不算犯戒。 不犯戒的情況有：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞時。（第九條完） 當時佛陀在羅閱城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中。當時世尊因為這個因緣召集比丘僧團，告訴各位比丘：『從今以後為比丘尼（bhikṣuṇī）制定戒律，包含十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼想要破壞僧團的和合，用各種方法接受破壞僧團的教法，並且堅持不放棄，這位比丘尼應當勸誡那位比丘尼說：「大姊！你不要破壞僧團的和合，不要用各種方法破壞僧團的和合，不要接受破壞僧團的教法，並且堅持不放棄。大姊！應當與僧團和合，與僧團和合，歡喜而不爭吵，在同一位老師處學習，如同水和乳交融，在佛法中增長，安樂地住下去。」這位比丘尼勸誡那位比丘尼時，對方仍然堅持不放棄，這位比丘尼應當勸誡三次，捨棄這件事。乃至勸誡三次，捨棄了就好；不捨棄，這位比丘尼就犯了三法應舍罪，僧伽婆尸沙。』（第十條完） 當時佛陀在羅閱城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中。當時世尊因為這個因緣召集比丘僧團，告訴各位比丘：『從今以後為比丘尼（bhikṣuṇī）制定戒律，包含十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼有其他的比丘尼黨羽，或者一個、或者兩個、或者三個乃至無數個，那位比丘尼對這些比丘尼說：「大姊！你們不要勸誡這位比丘尼。」
【English Translation】 English version: 'If others have defiled minds or undefiled minds, what can they do to you? If you yourself have an undefiled mind, if you receive food, just accept it with a pure mind at the appropriate time.' If, after speaking, the other understands, it is a Saṅghāvaśeṣa offense; if, after speaking, the other does not understand, it is a Thūlaccaya offense. A bhikkhu (monk) commits a Duṣkṛta offense; a śikṣamāṇā (female trainee), a śrāmaṇera (novice monk), a śrāmaṇerikā (novice nun) commit a Duṣkṛta offense. This is considered an offense. Non-offenses include: speaking in jest, speaking quickly, speaking alone, speaking in a dream, intending to say one thing but mistakenly saying another, these are not offenses. Non-offenses include: before the initial establishment of the precepts, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (End of the ninth) At that time, the Buddha was in Rājagṛha (羅閱城) on Gṛdhrakūṭa Mountain (耆阇崛山). At that time, the World-Honored One, due to this cause, assembled the community of bhikkhus (比丘), and told the bhikkhus: 'From now on, establish precepts for the bhikṣuṇīs (比丘尼), encompassing ten benefits, even to the long-lasting endurance of the True Dharma. Those who wish to recite the precepts should say as follows: If a bhikṣuṇī desires to destroy the harmony of the Saṅgha (僧), adopts practices that lead to the division of the Saṅgha, and persists in not abandoning them, that bhikṣuṇī should be admonished by other bhikṣuṇīs, saying: 「Sister, do not destroy the harmony of the Saṅgha, do not adopt practices that lead to the division of the Saṅgha, do not adopt practices that lead to the division of the Saṅgha, and persist in not abandoning them. Sister, you should be in harmony with the Saṅgha, be joyful and without contention, learning from the same teacher, like water and milk mixed together, increasing in the Dharma and dwelling in peace.」 If, when this bhikṣuṇī is admonished by other bhikṣuṇīs, she persists in not abandoning these practices, this bhikṣuṇī should be admonished three times to abandon this matter. If, after three admonishments, she abandons it, that is good; if she does not abandon it, that bhikṣuṇī commits a Saṅghāvaśeṣa offense, requiring expiation.' (End of the tenth) At that time, the Buddha was in Rājagṛha (羅閱城) on Gṛdhrakūṭa Mountain (耆阇崛山). At that time, the World-Honored One, due to this cause, assembled the community of bhikkhus (比丘), and told the bhikkhus: 'From now on, establish precepts for the bhikṣuṇīs (比丘尼), encompassing ten benefits, even to the long-lasting endurance of the True Dharma. Those who wish to recite the precepts should say as follows: If a bhikṣuṇī has a group of other bhikṣuṇīs as her followers, whether one, two, three, or even countless, and that bhikṣuṇī says to those bhikṣuṇīs: 「Sisters, do not admonish this bhikṣuṇī.」'
此比丘尼，是法語比丘尼、律語比丘尼。此比丘尼所說，我等心喜樂。此比丘尼所說，我等忍可。』是比丘尼語彼比丘尼言：『大姊！莫作是說言：「此比丘尼，是法語比丘尼、律語比丘尼。此比丘尼所說，我等喜樂。此比丘尼所說，我等忍可。」何以故？此比丘尼所說，非法語、非律語。大姊！莫欲破壞和合僧，當樂欲和合僧。大姊！與僧和合歡喜不諍，同一師學如水乳合，于佛法中有增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨，是比丘尼應三諫，舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」(十一竟)
爾時佛在舍衛國祇樹給孤獨園。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，依城邑、若村落住，污他家、行惡行，行惡行亦見亦聞、污他家亦見亦聞，是比丘尼諫彼比丘尼言：『大姊！汝污他家、行惡行，行惡行亦見亦聞、污他家亦見亦聞。大姊！汝污他家、行惡行，今可離此村落去，不須住此。』彼比丘尼語此比丘尼作是言：『大姊！諸比丘尼，有愛、有恚、有怖、有癡，有如是同罪比丘尼，有驅者、有不驅者。』是諸比丘尼語彼比丘尼言：『大姊！莫作是語：「有愛、有恚、有怖、有癡。
【現代漢語翻譯】 現代漢語譯本： 『這位比丘尼（bhikkhuni，佛教女性出家眾），是精通佛法的比丘尼，是精通戒律的比丘尼。這位比丘尼所說的話，我們都心生歡喜。這位比丘尼所說的話，我們都認可。』這位比丘尼就對另一位比丘尼說：『大姐！不要這樣說：「這位比丘尼，是精通佛法的比丘尼，是精通戒律的比丘尼。這位比丘尼所說的話，我們都心生歡喜。這位比丘尼所說的話，我們都認可。」為什麼呢？因為這位比丘尼所說的話，不是佛法，也不是戒律。大姐！不要想要破壞僧團（samgha，佛教僧侶團體）的和合，應當樂於僧團的和合。大姐！與僧團和合，歡喜而不爭論，如同水乳交融般在同一位老師處學習，這樣在佛法中才能增長，安樂地住下去。』當這位比丘尼勸誡那位比丘尼時，她堅持不改，這位比丘尼應當勸誡三次，讓她捨棄這種行為。直到勸誡三次後她捨棄這種行為是最好的；如果不捨棄，這位比丘尼就犯了僧伽婆尸沙（samghavasesa，僅次於波羅夷的重罪），應當被僧團除名。』（第十一竟）
那時，佛陀（Buddha，佛教創始人）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊（Bhagavan，佛陀的尊稱）因為這件事召集了比丘僧團（bhikkhu samgha，佛教男性僧侶團體），告訴各位比丘：『從今以後，要與比丘尼們制定戒律，包含十種意義，乃至爲了正法（sad-dharma，真正的佛法）長久住世，想要說戒的人應當這樣說：如果比丘尼，依靠城鎮或者村落居住，玷污他人家庭、做出惡劣行為，做出惡劣行為也被看見或聽見、玷污他人家庭也被看見或聽見，有比丘尼勸誡那位比丘尼說：『大姐！你玷污他人家庭、做出惡劣行為，做出惡劣行為也被看見或聽見、玷污他人家庭也被看見或聽見。大姐！你玷污他人家庭、做出惡劣行為，現在可以離開這個村落，不需要住在這裡。』那位比丘尼對比丘尼這樣說：『大姐！各位比丘尼，有愛、有恨、有恐懼、有愚癡，有像我一樣犯同樣罪行的比丘尼，有的被驅逐，有的沒有被驅逐。』這些比丘尼對比丘尼說：『大姐！不要這樣說：「有愛、有恨、有恐懼、有愚癡。」』
【English Translation】 English version: 『This bhikkhuni (Buddhist nun), is a bhikkhuni who speaks the Dharma, a bhikkhuni who speaks the Vinaya. What this bhikkhuni says, we are delighted in. What this bhikkhuni says, we approve of.』 This bhikkhuni says to that bhikkhuni: 『Sister! Do not say, 「This bhikkhuni is a bhikkhuni who speaks the Dharma, a bhikkhuni who speaks the Vinaya. What this bhikkhuni says, we are delighted in. What this bhikkhuni says, we approve of.」 Why? Because what this bhikkhuni says is neither Dharma nor Vinaya. Sister! Do not desire to break up the harmonious Sangha (Buddhist monastic community), you should desire the harmonious Sangha. Sister! In harmony with the Sangha, be joyful and without dispute, learning from the same teacher like milk and water mixed together, in the Buddha's Dharma there will be increase and dwelling in peace.』 When this bhikkhuni admonishes that bhikkhuni, and she persists without abandoning, this bhikkhuni should admonish her three times, to abandon this matter. Up to three admonishments, if she abandons, that is good; if she does not abandon, that bhikkhuni commits a Samghavasesa (an offense requiring a meeting of the Sangha for absolution), and should be expelled by the Sangha.』 (End of the eleventh)
At that time, the Buddha (founder of Buddhism) was in Jeta's Grove, Anathapindika's Park in Sravasti. At that time, the World Honored One (an epithet for the Buddha) gathered the bhikkhu Sangha (Buddhist monastic community of monks) because of this matter, and told the bhikkhus: 『From now on, we will establish precepts for the bhikkhunis, encompassing ten meanings, and even for the long-lasting of the true Dharma (the teachings of the Buddha), those who wish to recite the precepts should say it thus: If a bhikkhuni, relying on a town or village, defiles another's family, commits evil deeds, and the committing of evil deeds is both seen and heard, and the defiling of another's family is both seen and heard, this bhikkhuni admonishes that bhikkhuni, saying: 『Sister! You defile another's family, commit evil deeds, and the committing of evil deeds is both seen and heard, and the defiling of another's family is both seen and heard. Sister! You defile another's family, commit evil deeds, now you can leave this village, there is no need to stay here.』 That bhikkhuni says to this bhikkhuni: 『Sister! The bhikkhunis, have love, have hate, have fear, have delusion, there are bhikkhunis who have committed the same offense as I have, some are expelled, some are not expelled.』 These bhikkhunis say to that bhikkhuni: 『Sister! Do not say, 「There is love, there is hate, there is fear, there is delusion.」』
」亦莫言：「有如是同罪比丘尼，有驅者、有不驅者。」何以故？而諸比丘尼不愛、不恚、不怖、不癡，有如是同罪比丘尼，有驅者、有不驅者。大姊！污他家、行惡行，行惡行亦見亦聞、污他家亦見亦聞。』是比丘尼諫彼比丘尼時，堅持不捨，是比丘尼應三諫，舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」(十二竟)
爾時佛在拘睒彌瞿師羅園中。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，惡性不受人語，于戒法中諸比丘尼如法諫已，自身不受諫語，言：『大姊！汝莫向我說若好、若惡，我亦不向汝說若好、若惡。諸姊止！莫諫我。』是比丘尼當諫彼比丘尼言：『大姊！汝莫自身不受諫語。大姊！自身當受諫語。大姊！如法諫諸比丘尼，諸比丘尼亦當如法諫大姊！如是佛弟子眾得增益，展轉相諫、展轉相教、展轉懺悔。』是比丘尼如是諫時，堅持不捨，是比丘尼應三諫，舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」(十三竟)
爾時佛在舍衛國祇樹給孤獨園。時有二比丘尼：一名蘇摩、二名婆頗夷，常相親近住、共作惡行惡聲流佈、展轉共相覆罪。余比丘尼語言
【現代漢語翻譯】 現代漢語譯本：也不要說：『有像這樣犯同樣罪行的比丘尼（bhikkhuni，佛教女性出家人），有的被驅逐，有的沒有被驅逐。』為什麼呢？因為那些比丘尼沒有愛、沒有恨、沒有恐懼、沒有愚癡，所以對於像這樣犯同樣罪行的比丘尼，有的被驅逐，有的沒有被驅逐。大姐！你玷污他家，做惡劣的行為，做惡劣的行為既被看見也被聽見，玷污他家既被看見也被聽見。』當這位比丘尼勸誡那位比丘尼時，如果她堅持不改，這位比丘尼應該勸誡她三次，讓她放棄這種行為。直到勸誡三次後放棄是好的；如果不放棄，這位比丘尼就犯了僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪，需于僧團中懺悔）罪，應該被捨棄。（十二竟） 當時佛陀在拘睒彌（Kauśāmbī）的瞿師羅園（Ghoṣilarāma）中。當時世尊因為這件事召集了比丘僧團，告訴各位比丘：『從今以後要為比丘尼制定戒律，包含十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，性情惡劣不接受別人的勸告，在戒律方面，其他比丘尼如法地勸誡她之後，她自身不接受勸誡，說：『大姐！你不要對我說好或壞，我也不對你說好或壞。各位姐妹停止！不要勸誡我。』這位比丘尼應當勸誡那位比丘尼說：『大姐！你不要自身不接受勸誡。大姐！自身應當接受勸誡。大姐！如法地勸誡其他比丘尼，其他比丘尼也應當如法地勸誡大姐！這樣佛陀的弟子們才能增長，互相勸誡、互相教導、互相懺悔。』如果這位比丘尼這樣勸誡時，她堅持不改，這位比丘尼應該勸誡她三次，讓她放棄這種行為。直到勸誡三次後放棄是好的；如果不放棄，這位比丘尼就犯了僧伽婆尸沙罪，應該被捨棄。（十三竟） 當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavanārātha Anāthapiṇḍika）。當時有兩位比丘尼：一位名叫蘇摩（Somā），一位名叫婆頗夷（Bhāphaī），經常親近居住，一起做惡劣的行為，惡名聲流傳，互相掩蓋罪行。其他比丘尼說：
【English Translation】 English version: 'Also, do not say: 'There are bhikkhunis (bhikkhuni, Buddhist female renunciant) who have committed the same offense, some are expelled, and some are not.' Why? Because those bhikkhunis are without love, without hatred, without fear, without delusion, so for bhikkhunis who have committed the same offense, some are expelled, and some are not. Sister! You defile other people's families, commit evil deeds, evil deeds are both seen and heard, defiling other people's families is both seen and heard.' When this bhikkhuni admonishes that bhikkhuni, if she persists and does not change, this bhikkhuni should admonish her three times, to abandon this behavior. Until she abandons it after three admonishments, it is good; if she does not abandon it, this bhikkhuni has committed a saṃghāvaśeṣa (saṃghāvaśeṣa, a serious offense second only to pārājika, requiring confession in the sangha) offense and should be expelled. (End of twelve) At that time, the Buddha was in the Ghoṣilarāma (Ghoṣilarāma) in Kauśāmbī (Kauśāmbī). At that time, the World Honored One gathered the bhikkhuni sangha because of this matter, and told the bhikkhus: 'From now on, precepts should be established for bhikkhunis, including ten meanings, and even for the long-term dwelling of the Dharma, those who want to recite the precepts should say it like this: If a bhikkhuni, with a bad temper, does not accept the advice of others, in terms of precepts, after other bhikkhunis have admonished her according to the Dharma, she herself does not accept the admonishment, saying: 'Sister! Do not tell me good or bad, and I will not tell you good or bad. Sisters, stop! Do not admonish me.' This bhikkhuni should admonish that bhikkhuni, saying: 'Sister! Do not refuse to accept admonishment yourself. Sister! You should accept admonishment yourself. Sister! Admonish other bhikkhunis according to the Dharma, and other bhikkhunis should also admonish you according to the Dharma! In this way, the Buddha's disciples can grow, admonishing each other, teaching each other, and confessing to each other.' If this bhikkhuni persists and does not change when she is admonished in this way, this bhikkhuni should admonish her three times, to abandon this behavior. Until she abandons it after three admonishments, it is good; if she does not abandon it, this bhikkhuni has committed a saṃghāvaśeṣa offense and should be expelled. (End of thirteen) At that time, the Buddha was in the Jetavanārātha Anāthapiṇḍika (Jetavanārātha Anāthapiṇḍika) in Śrāvastī (Śrāvastī). At that time, there were two bhikkhunis: one named Somā (Somā) and the other named Bhāphaī (Bhāphaī), who often lived in close proximity, doing evil deeds together, and their bad reputation spread, and they covered up each other's offenses. Other bhikkhunis said:
：「大姊！汝等二人莫相親近、共作惡行惡聲流佈、展轉共相覆罪。汝等若不相親近、共作惡行惡聲流佈、展轉共相覆罪者，于佛法中有增益安樂住。」而彼猶故不改悔。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責蘇摩婆頗夷比丘尼：「云何汝等相親近、共作惡行惡聲流佈、展轉共相覆罪。余比丘尼語言：『大姊！汝莫相親近、共作惡行惡聲流佈、展轉共相覆罪。汝等若不相親近、共作惡行惡聲流佈、共相覆罪，于佛法中有增益安樂住。』而彼猶故不改悔？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集諸比丘僧，呵責蘇摩婆頗夷比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等共相親近、共作惡行惡聲流佈、展轉共相覆罪。余比丘尼語言：『大姊！汝莫相親近、共作惡行惡聲流佈、莫展轉共相覆罪。汝等若不相親近、共作惡行惡聲流、布展轉共相覆罪，于佛法中有增益安樂住。』而猶不改悔耶？」時世尊以無數方便呵責已，告諸比丘：「聽僧與蘇摩婆頗夷比丘尼作呵諫舍此事故，白四羯磨。應作如是呵諫。尼眾中應差堪能作羯磨人如上，當作如是白：『大姊僧聽！此蘇摩婆頗夷比丘尼，相親近住、共作惡行惡聲流佈、展轉共相覆罪。余比丘尼
【現代漢語翻譯】 現代漢語譯本： 『大姐！你們二人不要互相親近，一起做惡事，讓壞名聲傳播開來，互相包庇罪行。如果你們不互相親近，不做惡事，壞名聲不傳播，不互相包庇罪行，那麼對於佛法會有增長，能夠安樂地住下去。』但是她們仍然不悔改。當時，一些比丘尼聽到了這件事，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，就責備蘇摩婆頗夷（Sumobhapha Yi）比丘尼：『你們怎麼能互相親近，一起做惡事，讓壞名聲傳播開來，互相包庇罪行呢？』其他的比丘尼勸告說：『大姐！你們不要互相親近，一起做惡事，讓壞名聲傳播開來，互相包庇罪行。如果你們不互相親近，不做惡事，壞名聲不傳播，不互相包庇罪行，那麼對於佛法會有增長，能夠安樂地住下去。』但是她們仍然不悔改？」 當時，比丘尼們將此事稟告了諸位比丘，諸位比丘又去稟告了世尊（Buddha）。世尊當時因為這件事召集了所有的比丘僧眾，呵責蘇摩婆頗夷（Sumobhapha Yi）比丘尼：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Shramana）的修行方式，不是清凈的行為，不隨順正道，是不應該做的。你們怎麼能互相親近，一起做惡事，讓壞名聲傳播開來，互相包庇罪行呢？其他的比丘尼勸告說：『大姐！你們不要互相親近，一起做惡事，讓壞名聲傳播開來，不要互相包庇罪行。如果你們不互相親近，不做惡事，壞名聲不傳播，不互相包庇罪行，那麼對於佛法會有增長，能夠安樂地住下去。』但是你們仍然不悔改嗎？』 當時，世尊用無數種方法呵責了她們之後，告訴諸位比丘：『聽從僧團的意見，對蘇摩婆頗夷（Sumobhapha Yi）比丘尼進行呵斥，讓她捨棄這種行為，用白四羯磨（Baisi Jiemo）的方式。應該這樣進行呵斥。在比丘尼眾中，應該選出能夠主持羯磨的人，像上面說的那樣，這樣宣告：『大姐，僧團聽著！這位蘇摩婆頗夷（Sumobhapha Yi）比丘尼，互相親近居住，一起做惡事，讓壞名聲傳播開來，互相包庇罪行。其他的比丘尼
【English Translation】 English version: 『Elder sister! You two should not be intimate with each other, engaging in evil deeds, spreading bad reputation, and mutually concealing your offenses. If you do not associate closely, do not engage in evil deeds, do not spread bad reputation, and do not mutually conceal your offenses, then there will be increase and peaceful dwelling in the Buddha Dharma.』 But they still did not repent. At that time, some Bhikkhunis (Buddhist nuns) heard about this, among whom were those with few desires and contentment, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, who blamed the Sumobhapha Yi (name of a Bhikkhuni) Bhikkhunis: 『How can you be intimate with each other, engage in evil deeds, spread bad reputation, and mutually conceal your offenses?』 Other Bhikkhunis advised: 『Elder sister! You should not be intimate with each other, engage in evil deeds, spread bad reputation, and mutually conceal your offenses. If you do not associate closely, do not engage in evil deeds, do not spread bad reputation, and do not mutually conceal your offenses, then there will be increase and peaceful dwelling in the Buddha Dharma.』 But they still did not repent?』 At that time, the Bhikkhunis reported this matter to the Bhikkhus (Buddhist monks), and the Bhikkhus in turn reported it to the Buddha (World Honored One). The Buddha then gathered all the Bhikkhu Sangha (community of monks) because of this matter, and rebuked the Sumobhapha Yi (name of a Bhikkhuni) Bhikkhunis: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the practice of a Shramana (ascetic), not a pure practice, not in accordance with the right path, and should not be done. How can you be intimate with each other, engage in evil deeds, spread bad reputation, and mutually conceal your offenses? Other Bhikkhunis advised: 『Elder sister! You should not be intimate with each other, engage in evil deeds, spread bad reputation, and do not mutually conceal your offenses. If you do not associate closely, do not engage in evil deeds, do not spread bad reputation, and do not mutually conceal your offenses, then there will be increase and peaceful dwelling in the Buddha Dharma.』 But you still do not repent?』 At that time, after the Buddha rebuked them with countless methods, he told the Bhikkhus: 『Listen to the Sangha's (community) opinion, reprimand the Sumobhapha Yi (name of a Bhikkhuni) Bhikkhunis, and have her abandon this behavior, using the Bai Si Jiemo (formal act of censure) method. The reprimand should be done in this way. Among the Bhikkhunis, someone capable of conducting the Karma (ritual act) should be selected, as mentioned above, and declare as follows: 『Elder sister, the Sangha is listening! This Sumobhapha Yi (name of a Bhikkhuni) Bhikkhuni, lives intimately with others, engages in evil deeds, spreads bad reputation, and mutually conceals offenses. The other Bhikkhunis
諫言：「大姊。汝等莫相親近共作惡行，惡聲流佈莫相覆罪。汝等若不相親近、共作惡行惡聲流佈者，于佛法中有增益安樂住。」而彼猶故不改悔。若僧時到僧忍聽，僧與蘇摩婆頗夷比丘尼作訶諫舍此事故：「汝等莫相親近、共作惡行惡聲流佈、莫共相覆罪。汝等若不相親近、不作惡行惡聲流佈，于佛法中有增益安樂住。」白如是。』『大姊僧聽！此蘇摩婆頗夷比丘尼，共相親近、共作惡行惡聲流佈、展轉共相覆罪。余比丘尼語言：「大姊！莫相親近、共作惡行惡聲流佈、展轉共相覆罪。汝等若不相親近、共作惡行惡聲流佈，于佛法中得增益安樂住。」而彼猶故不改悔。今僧與蘇摩婆頗夷比丘尼作呵諫舍此事故：「汝等莫相親近、共作惡行惡聲流佈、莫展轉共相覆罪。汝等若不相親近、共作惡行惡聲流佈，于佛法中有增益安樂住。」誰諸大姊忍僧與蘇摩婆頗夷比丘尼作呵諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三如是說。『僧已忍與蘇摩婆頗夷比丘尼作呵諫舍此事竟，僧忍，默然故，是事如是持。』」僧作如是呵諫白四羯磨已，白諸比丘，諸比丘往白佛，佛言：「若有如此比丘尼，比丘尼僧亦當與作如是呵責白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，相親
{ "translations": [ "現代漢語譯本：", "勸告說：『大姐們，你們不要互相親近，一起做惡行，讓壞名聲傳播，不要互相包庇罪過。你們如果不互相親近，不做惡行，壞名聲不傳播，對於佛法會有增益，安樂居住。』但是她們仍然不悔改。如果僧團時機成熟，僧團允許，僧團就對蘇摩婆頗夷（Somava Phāṇī）比丘尼進行呵責，讓她捨棄這件事：『你們不要互相親近，一起做惡行，讓壞名聲傳播，不要互相包庇罪過。你們如果不互相親近，不做惡行，壞名聲不傳播，對於佛法會有增益，安樂居住。』稟告如上。", "『大姐們，僧團聽著！這位蘇摩婆頗夷（Somava Phāṇī）比丘尼，互相親近，一起做惡行，讓壞名聲傳播，輾轉互相包庇罪過。其他比丘尼勸告說：『大姐們！不要互相親近，一起做惡行，讓壞名聲傳播，輾轉互相包庇罪過。你們如果不互相親近，不做惡行，壞名聲不傳播，在佛法中能得到增益，安樂居住。』但是她們仍然不悔改。現在僧團對蘇摩婆頗夷（Somava Phāṇī）比丘尼進行呵責，讓她捨棄這件事：『你們不要互相親近，一起做惡行，讓壞名聲傳播，不要輾轉互相包庇罪過。你們如果不互相親近，不做惡行，壞名聲不傳播，對於佛法會有增益，安樂居住。』哪位大姐們能忍受僧團對蘇摩婆頗夷（Somava Phāṇī）比丘尼進行呵責，讓她捨棄這件事的就默然，誰不能忍受就說出來。這是第一次羯磨。』第二次、第三次也這樣說。『僧團已經忍受對蘇摩婆頗夷（Somava Phāṇī）比丘尼進行呵責，讓她捨棄這件事完畢，僧團忍受，因為默然，這件事就這樣決定。』」僧團做了這樣的呵責白四羯磨后，稟告各位比丘，各位比丘前往稟告佛陀，佛陀說：『如果有這樣的比丘尼，比丘尼僧團也應當對她們進行這樣的呵責白四羯磨。從今以後與比丘尼結戒，聚集十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，互相親近" ], "english_translations": [ "English version:", "She admonished: 'Sisters, you should not be intimate with each other, committing evil deeds, spreading bad reputations, and covering up each other's offenses. If you do not associate closely, do not commit evil deeds, and do not spread bad reputations, there will be increase and peaceful dwelling in the Buddha's Dharma.' But they still did not repent. If the Sangha deems it the right time and agrees, the Sangha should admonish the Bhikkhuni Somava Phāṇī (name of a Bhikkhuni) to abandon this matter: 'You should not be intimate with each other, committing evil deeds, spreading bad reputations, and covering up each other's offenses. If you do not associate closely, do not commit evil deeds, and do not spread bad reputations, there will be increase and peaceful dwelling in the Buddha's Dharma.' The report is as above.", "'Sisters, the Sangha is listening! This Bhikkhuni Somava Phāṇī (name of a Bhikkhuni) is intimate with each other, committing evil deeds, spreading bad reputations, and mutually covering up offenses. Other Bhikkhunis admonished: 'Sisters! Do not be intimate with each other, committing evil deeds, spreading bad reputations, and mutually covering up offenses. If you do not associate closely, do not commit evil deeds, and do not spread bad reputations, you will gain increase and peaceful dwelling in the Buddha's Dharma.' But they still did not repent. Now the Sangha is admonishing the Bhikkhuni Somava Phāṇī (name of a Bhikkhuni) to abandon this matter: 'You should not be intimate with each other, committing evil deeds, spreading bad reputations, and do not mutually cover up offenses. If you do not associate closely, do not commit evil deeds, and do not spread bad reputations, there will be increase and peaceful dwelling in the Buddha's Dharma.' Which of you sisters can tolerate the Sangha admonishing the Bhikkhuni Somava Phāṇī (name of a Bhikkhuni) to abandon this matter, let her be silent; whoever cannot tolerate it, speak up. This is the first Kamma.' The second and third times are spoken in the same way. 'The Sangha has tolerated the admonishment of the Bhikkhuni Somava Phāṇī (name of a Bhikkhuni) to abandon this matter, the Sangha tolerates it, because of the silence, this matter is thus decided.'" After the Sangha has performed such admonishment with the fourfold announcement Kamma, they reported to the Bhikkhus, and the Bhikkhus went to report to the Buddha. The Buddha said: 'If there are such Bhikkhunis, the Bhikkhuni Sangha should also perform such admonishment with the fourfold announcement Kamma. From now on, precepts are established for the Bhikkhunis, gathering the ten meanings, even until the True Dharma abides long. Whoever wishes to recite the precepts should say thus: If a Bhikkhuni, being intimate" ] }
近住、共作惡行惡聲流佈、展轉共相覆罪，是比丘尼當諫彼比丘尼言：『大姊！汝等莫相親近、共作惡行惡聲流佈、共相覆罪。汝等若不相親近，于佛法中得增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨，是比丘尼應三諫舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」
比丘尼義如上。
親近者，數數共戲笑、數數共相調、數數共語。
惡行者，自種華樹教人種、自溉灌教人溉灌、自採華教人采華、自作華鬘教人作、自以線貫教人貫、自持去教人持去、自持鬘去教人持去、自以線貫持去教人線貫持去；設彼村中若人、若童子，共同一床坐起、同一器飲食、言語戲笑、自歌舞唱伎、或他作己唱和、或俳說、或彈鼓簧吹貝、作孔雀鳴或作眾鳥鳴、或走或佯跛行、或嘯或自作弄身、或受雇戲笑。
惡聲者，惡言流遍四方無不聞者。
罪者，除八波羅夷法，覆餘罪者是。
若比丘尼，共相親近、共作惡行惡聲流佈、共相覆罪。余比丘尼當諫此比丘尼言：「大姊！汝等莫共相親近、共作惡行惡聲流佈、共相覆罪。汝等若不相親近，共作惡行惡聲流佈，于佛法中得增益安樂住。汝等宜舍此事，勿為僧所呵諫更犯重罪。」若隨語者善，不隨語者當作白。白已當
【現代漢語翻譯】 現代漢語譯本：如果一些比丘尼（Bhikkhuni，女性出家人）彼此親近，共同做出惡劣行為，導致壞名聲傳播，並且互相包庇罪行，那麼其他比丘尼應當勸誡這些比丘尼說：『大姐！你們不要彼此親近，共同做出惡劣行為，導致壞名聲傳播，互相包庇罪行。如果你們不彼此親近，就能在佛法中得到增益，安樂地生活。』當這些比丘尼勸誡那些比丘尼時，如果她們堅持不改，那麼這些勸誡的比丘尼應當勸誡三次，讓她們放棄這些行為。如果直到三次勸誡后她們放棄了這些行為，那是好的；如果不放棄，那麼這些比丘尼就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），應當被捨棄。
比丘尼的定義如上所述。
親近指的是：頻繁地一起嬉笑，頻繁地互相調戲，頻繁地交談。
惡行指的是：自己種植花樹，教別人種植；自己澆灌，教別人澆灌；自己採摘花朵，教別人採摘；自己製作花鬘（Hua Man，花環），教別人製作；自己用線穿花，教別人穿花；自己拿著花走，教別人拿著花走；自己拿著花鬘走，教別人拿著花鬘走；自己用線穿好花鬘拿著走，教別人用線穿好花鬘拿著走；如果在村莊中，與其他人或孩童，共同在一張床上坐臥，使用同一個器皿飲食，言語嬉笑，自己唱歌跳舞，或者別人表演自己唱和，或者說笑話，或者彈奏鼓、簧、吹奏海螺，模仿孔雀鳴叫或者模仿各種鳥的鳴叫，或者奔跑，或者假裝跛行，或者吹口哨，或者自己做鬼臉，或者受雇去逗人發笑。
惡聲指的是：不好的名聲傳播到四面八方，沒有聽不到的。
罪指的是：除了八波羅夷法（Parajika，斷頭罪），包庇其他的罪行。
如果一些比丘尼，互相親近，共同做出惡劣行為，導致壞名聲傳播，互相包庇罪行。其他的比丘尼應當勸誡這些比丘尼說：『大姐！你們不要互相親近，共同做出惡劣行為，導致壞名聲傳播，互相包庇罪行。如果你們不互相親近，共同做出惡劣行為，導致壞名聲傳播，就能在佛法中得到增益，安樂地生活。你們應該放棄這些事情，不要因為被僧團呵責勸誡而再犯更重的罪。』如果她們聽從勸告，那是好的；如果不聽從勸告，就應當稟告僧團。稟告之後應當...
【English Translation】 English version: If some Bhikkhunis (female monastic) are intimate with each other, jointly commit evil deeds, causing bad reputation to spread, and mutually conceal each other's offenses, then other Bhikkhunis should admonish those Bhikkhunis, saying: 'Sisters! Do not be intimate with each other, jointly commit evil deeds, causing bad reputation to spread, and mutually conceal each other's offenses. If you are not intimate with each other, you will gain benefit in the Dharma and live in peace.' When these Bhikkhunis admonish those Bhikkhunis, if they persist and do not give up, then these admonishing Bhikkhunis should admonish three times, asking them to abandon these actions. If they abandon these actions after three admonishments, that is good; if they do not abandon them, then these Bhikkhunis have committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), and should be expelled.
The definition of Bhikkhuni is as above.
Intimacy refers to: frequently joking together, frequently teasing each other, frequently talking together.
Evil deeds refer to: planting flower trees themselves, teaching others to plant; watering themselves, teaching others to water; picking flowers themselves, teaching others to pick; making garlands (Hua Man, flower wreath) themselves, teaching others to make; stringing flowers with thread themselves, teaching others to string; carrying flowers away themselves, teaching others to carry flowers away; carrying garlands away themselves, teaching others to carry garlands away; stringing garlands with thread and carrying them away themselves, teaching others to string garlands with thread and carry them away; if in the village, sitting and lying on the same bed with other people or children, eating and drinking from the same vessel, talking and joking, singing and dancing themselves, or others performing and they harmonizing, or telling jokes, or playing drums, reeds, blowing conch shells, imitating peacock calls or imitating the calls of various birds, or running, or pretending to limp, or whistling, or making faces themselves, or being hired to make people laugh.
Bad reputation refers to: bad reputation spreading in all directions, with no one not hearing it.
Offenses refer to: except for the eight Parajikas (expulsion offense), concealing other offenses.
If some Bhikkhunis are intimate with each other, jointly commit evil deeds, causing bad reputation to spread, and mutually conceal each other's offenses. Other Bhikkhunis should admonish these Bhikkhunis, saying: 'Sisters! Do not be intimate with each other, jointly commit evil deeds, causing bad reputation to spread, and mutually conceal each other's offenses. If you are not intimate with each other, jointly commit evil deeds, causing bad reputation to spread, you will gain benefit in the Dharma and live in peace. You should abandon these things, do not commit more serious offenses because of being reprimanded and admonished by the Sangha.' If they follow the advice, that is good; if they do not follow the advice, then it should be reported to the Sangha. After reporting, it should be...
語言：「妹！我已白竟，余有羯磨在，宜舍此事，莫為僧所呵諫更犯重罪。」若隨語者善，不隨語者當作初羯磨。作初羯磨已，當復語言：「妹！已作白初羯磨竟，余有二羯磨在，可舍此事，莫為僧所呵諫更犯重罪。」若隨語者善，不隨語者當作二羯磨。作二羯磨已，當語言：「妹！已白二羯磨竟，余有一羯磨在，可舍此事，莫為僧所呵諫更犯重罪。」若隨語者善，不隨語者說三羯磨竟，僧伽婆尸沙。白已二羯磨竟舍者，三偷羅遮。白已一羯磨竟舍者，二偷羅遮。白已舍者，一偷羅遮。白未竟舍者，突吉羅。未白前共相親近、共作惡行惡聲流佈者，一切突吉羅。
比丘，隨所犯；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾呵諫，非法和合眾、法別眾、似法別眾、似法和合眾，非法非律、非佛所教呵諫，若一切不作呵諫，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十四竟)
爾時佛在舍衛國祇樹給孤獨園。時蘇摩婆頗夷比丘尼為僧呵諫已，六群比丘尼、偷罹難陀比丘尼教作如是言：「汝等當共住！何以故？我亦見余比丘尼共住，共相親近、共作惡行惡聲流佈、共相覆罪，眾僧以恚故教汝等別住。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂
【現代漢語翻譯】 現代漢語譯本： 『姐妹！我已經稟白完畢，還有羯磨（Karma，業）要做，應該放棄此事，不要被僧團呵責諫諍而犯下更重的罪過。』如果聽從勸告就好，如果不聽從勸告，就應當進行初羯磨。做了初羯磨后，應當再次說：『姐妹！已經做了白初羯磨完畢，還有兩次羯磨要做，可以放棄此事，不要被僧團呵責諫諍而犯下更重的罪過。』如果聽從勸告就好，如果不聽從勸告，就應當進行二羯磨。做了二羯磨后，應當說：『姐妹！已經稟白兩次羯磨完畢，還有一次羯磨要做，可以放棄此事，不要被僧團呵責諫諍而犯下更重的罪過。』如果聽從勸告就好，如果不聽從勸告，說完三次羯磨后，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。稟白兩次羯磨完畢後放棄的，犯三偷蘭遮（Sthulatyaya，粗罪）。稟白一次羯磨完畢後放棄的，犯二偷蘭遮。稟白完畢後放棄的，犯一偷蘭遮。稟白未完畢就放棄的，犯突吉羅（Dukkata，惡作罪）。未稟白前共同親近、共同作惡行惡聲流佈的，一切犯突吉羅。
比丘（Bhikkhu，男性出家人），隨所犯而定罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況：初次勸告時就放棄，非法別眾呵責諫諍，非法和合眾、法別眾、似法別眾、似法和合眾，非法非律、非佛所教的呵責諫諍，如果一切不作呵責諫諍，不犯。
不犯的情況：最初未制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。（十四竟）
當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時蘇摩婆頗夷比丘尼（Somavabhaphei Bhikkhuni）被僧團呵責諫諍后，六群比丘尼、偷罹難陀比丘尼（Thullananda Bhikkhuni）教唆說：『你們應當共同居住！為什麼呢？我也看見其他比丘尼共同居住，共同親近、共同作惡行惡聲流佈、共同互相隱瞞罪過，眾僧因為憤怒的緣故才教你們分開居住。』當時諸位比丘尼聽聞后，其中有少欲知足、行頭陀（Dhuta，苦行）、樂
【English Translation】 English version: 'Sister! I have already announced the matter. There are still Karmas (Karma) to be done. You should abandon this matter, lest you be rebuked and admonished by the Sangha (community of monks) and commit a more serious offense.' If she complies, that is good. If she does not comply, the first Karma should be performed. After performing the first Karma, it should be said again: 'Sister! The first Karma has been announced and completed. There are still two Karmas to be done. You can abandon this matter, lest you be rebuked and admonished by the Sangha and commit a more serious offense.' If she complies, that is good. If she does not comply, the second Karma should be performed. After performing the second Karma, it should be said: 'Sister! Two Karmas have been announced and completed. There is still one Karma to be done. You can abandon this matter, lest you be rebuked and admonished by the Sangha and commit a more serious offense.' If she complies, that is good. If she does not comply, after the three Karmas are completed, it constitutes a Sanghavasesa (Sanghavasesa, formal meeting offense). Abandoning the matter after announcing two Karmas constitutes a Sthulatyaya (Sthulatyaya, grave offense). Abandoning the matter after announcing one Karma constitutes two Sthulatyayas. Abandoning the matter after announcing it constitutes one Sthulatyaya. Abandoning the matter before announcing it constitutes a Dukkata (Dukkata, offense of wrong-doing). Before announcing, if they are intimate with each other, commit evil deeds together, and spread evil rumors, all constitute Dukkatas.
A Bhikkhu (Bhikkhu, male monastic) is punished according to the offense committed; a Siksamana (Siksamana, female trainee), a Sramanera (Sramanera, novice monk), and a Sramanerika (Sramanerika, novice nun) commit Dukkatas. This is called an offense.
Non-offenses: Abandoning the matter at the first warning; rebuke and admonishment by an unlawful separate assembly, an unlawful united assembly, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful united assembly; rebuke and admonishment that is unlawful, not in accordance with the Vinaya (monastic code), and not taught by the Buddha; if no rebuke and admonishment is given at all, there is no offense.
Non-offenses: When the precepts were not yet established, due to insanity, mental derangement, or being afflicted by pain and suffering. (End of the fourteenth)
At that time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's monastery (Anathapindika-arama) in Sravasti (Sravasti). When the Bhikkhuni Somavabhaphei (Somavabhaphei Bhikkhuni) was rebuked and admonished by the Sangha, the group of six Bhikkhunis and the Bhikkhuni Thullananda (Thullananda Bhikkhuni) instructed them, saying: 'You should live together! Why? I have also seen other Bhikkhunis living together, being intimate with each other, committing evil deeds together, spreading evil rumors, and concealing each other's offenses. The Sangha has ordered you to live separately because of anger.' When the Bhikkhunis heard this, those who were content with little, practiced Dhuta (Dhuta, ascetic practices), and delighted in
學戒、知慚愧者，嫌責六群比丘尼及偷罹難陀比丘尼：「僧與蘇摩婆頗夷比丘尼作呵諫已，云何汝等教作如是言：『汝等莫別住！何以故？我亦見諸比丘尼共相親近、作惡行惡聲流佈、共相覆罪。僧以恚故教汝等別住。』」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群及偷罹難陀比丘尼：「僧為蘇摩婆頗夷比丘尼作呵諫，汝等云何教作如是言：『汝等莫別住！當共住。何以故？我亦見諸比丘尼共住、作惡行惡聲流佈、共相覆罪，僧以恚故教汝等別住。』」時世尊以無數方便呵責六群及偷罹難陀比丘尼已，告諸比丘：「聽比丘尼僧與六群及偷罹難陀比丘尼作呵責白四羯磨。當作如是呵。尼眾中應差堪能作羯磨者如上，當作如是白：『大姊僧聽！此六群比丘尼及偷罹難陀比丘尼，僧與蘇摩婆頗夷比丘尼作呵諫，而教作如是言：「汝等莫別住！當共住。何以故？我亦見諸比丘尼共相親近、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝等別住。」若僧時到僧忍聽，僧與六群及偷罹難陀比丘尼作呵責舍此事故：「汝莫作如是語言：『莫別住！當共住！』亦莫言：『我亦見諸比丘尼共相親近、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝別住。』今正有此二比丘尼，共相親近、共作惡行惡聲流佈、共相
覆罪，更無有餘。若此比丘尼，不相親近、共作惡行惡聲流佈者，于佛法中有增益安樂住。」白如是。』『大姊僧聽！此六群比丘尼及偷罹難陀比丘尼，僧與蘇摩婆頗夷比丘尼作呵諫，而教作如是言：「汝等莫別住！當共住。我亦見諸比丘尼，共相親近、作惡行惡聲流佈、共相覆罪。僧以恚故教汝等別住。」僧今與六群比丘尼及偷罹難陀比丘尼作呵責舍此事故：「汝等莫別住！當共住！莫言：『我亦見諸比丘尼共相親近、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝等別住。』今正有此二比丘尼，共相親近、作惡行惡聲流佈、共相覆罪，更無有餘。若此比丘尼，不相親近者，于佛法有增益安樂住。」誰諸大姊忍僧為六群比丘尼及偷罹難陀比丘尼作訶諫舍此事者默然，若不忍者說。是初羯磨。』第二、第三亦如是說。『僧已呵諫六群比丘尼及偷罹難陀比丘尼令舍此事竟，僧忍，默然故，是事如是持。』」僧為六群比丘尼及偷罹難陀比丘尼作訶諫白四羯磨竟。諸比丘尼白諸比丘，諸比丘往白佛，佛言：「若復有如此比丘尼，僧亦當與作訶諫舍此事白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，比丘尼僧為作訶諫時，余比丘尼教作如是言：『汝等莫別住！當共住。我亦見余比丘尼
【現代漢語翻譯】 現代漢語譯本： 『覆藏罪行，沒有其他原因。如果這些比丘尼（bhikkhuni，女性出家人）不互相親近、共同做出惡行導致壞名聲傳播，那麼對於佛法（Buddha-dharma）會有增長安樂的住處。』就這樣稟告。 『大姐們，僧團（Sangha）聽著！僧團要對這六群比丘尼以及偷罹難陀比丘尼（Thullananda bhikkhuni）進行呵責，並教導她們說：『你們不要分開住！應當一起住。我也看到一些比丘尼，互相親近、做出惡行導致壞名聲傳播、共同覆藏罪行。僧團因為憤怒才教導你們分開住。』僧團現在要對六群比丘尼以及偷罹難陀比丘尼進行呵責，讓她們捨棄這件事：『你們不要分開住！應當一起住！不要說：『我也看到一些比丘尼互相親近、共同做出惡行導致壞名聲傳播、共同覆藏罪行。僧團因為憤怒才教導你們分開住。』現在只有這兩位比丘尼，互相親近、做出惡行導致壞名聲傳播、共同覆藏罪行，沒有其他原因。如果這些比丘尼不互相親近，那麼對於佛法會有增長安樂的住處。』 哪位大姐們能夠容忍僧團對六群比丘尼以及偷罹難陀比丘尼進行呵責，讓她們捨棄這件事的就默然，如果不容忍的就說出來。這是第一次羯磨（kamma，業，行動）。』第二次、第三次也像這樣說。 『僧團已經呵責六群比丘尼以及偷罹難陀比丘尼，讓她們捨棄這件事完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』」僧團為六群比丘尼以及偷罹難陀比丘尼進行呵責的白四羯磨完畢。 眾比丘尼稟告眾比丘，眾比丘前往稟告佛陀（Buddha），佛陀說：『如果再有這樣的比丘尼，僧團也應當對她們進行呵責，讓她們捨棄這件事，進行白四羯磨。從今以後為比丘尼結戒，集合十種意義乃至正法（saddharma）長久住世，想要說戒的人應當這樣說：如果有比丘尼，比丘尼僧團對她進行呵責時，其他比丘尼教導她說：『你們不要分開住！應當一起住。我也看到其他比丘尼
【English Translation】 English version: 'There is no other reason for covering up offenses. If these bhikkhunis (female monastic) do not associate closely and engage in evil conduct that leads to a bad reputation, then there will be an increase in peaceful dwelling in the Buddha-dharma (Buddha's teachings).』 Report thus. 『Sisters, may the Sangha (monastic community) listen! The Sangha will rebuke these six-group bhikkhunis and Thullananda bhikkhuni, and instruct them thus: 『You should not live separately! You should live together. I have also seen some bhikkhunis associating closely, engaging in evil conduct that leads to a bad reputation, and jointly covering up offenses. The Sangha instructed you to live separately because of anger.』 The Sangha now rebukes the six-group bhikkhunis and Thullananda bhikkhuni, and asks them to abandon this matter: 『You should not live separately! You should live together! Do not say: 『I have also seen some bhikkhunis associating closely, engaging in evil conduct that leads to a bad reputation, and jointly covering up offenses. The Sangha instructed you to live separately because of anger.』 Now there are only these two bhikkhunis associating closely, engaging in evil conduct that leads to a bad reputation, and jointly covering up offenses, there is no other reason. If these bhikkhunis do not associate closely, then there will be an increase in peaceful dwelling in the Buddha-dharma.』 Which of you sisters can tolerate the Sangha rebuking the six-group bhikkhunis and Thullananda bhikkhuni, and asking them to abandon this matter, let her be silent; if anyone cannot tolerate it, let her speak. This is the first kamma (action, deed).』 The second and third times are also spoken in the same way. 『The Sangha has rebuked the six-group bhikkhunis and Thullananda bhikkhuni, causing them to abandon this matter, the Sangha tolerates it, because of the silence, this matter is thus established.』" The Sangha has completed the formal act (白四羯磨) of rebuking the six-group bhikkhunis and Thullananda bhikkhuni. The bhikkhunis report to the bhikkhus, and the bhikkhus go to report to the Buddha (enlightened one), the Buddha said: 『If there are any bhikkhunis like this again, the Sangha should also rebuke them, causing them to abandon this matter, and perform the formal act. From now on, establish precepts for the bhikkhunis, gathering ten benefits, even to the long duration of the Saddharma (true dharma), those who wish to recite the precepts should say thus: If there is a bhikkhuni, when the bhikkhuni Sangha rebukes her, other bhikkhunis instruct her, saying: 『You should not live separately! You should live together. I have also seen other bhikkhunis
不別住，共住、作惡行惡聲流佈、共相覆罪。僧以恚故教汝別住。』是比丘尼應諫彼比丘尼言：『大姊！汝莫教余比丘尼言：「汝等莫別住！我亦見余比丘尼共住、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝別住。」今正有此二比丘尼，共住、共作惡行惡聲流佈、共相覆罪，更無有餘。若此比丘尼別住，于佛法中有增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨，是比丘尼應三諫，令舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」
比丘尼義如上。
僧者，如上。
若比丘尼僧為作訶諫時，余比丘尼教作如是言：「汝等莫別住！當共住。我亦見余比丘尼共相親近住、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝等別住。」是比丘尼諫彼比丘尼言：「大姊！汝莫教余比丘尼言：『汝等莫別住！當共住。我亦見余比丘尼共相親近、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝別住。』今正有此二比丘尼，更無有餘。汝等共相親近、共作惡行惡聲流佈、共相覆罪，若此比丘尼別住者，于佛法有僧益安樂住。汝今可舍此事，莫為僧所呵更犯重罪。」若隨語者善，不隨語者當作白。作白已，當語言：「大妹！我已作白竟，余有羯磨在，汝可舍此事。」若隨語者善，不隨語者當
【現代漢語翻譯】 現代漢語譯本： 『不要分居，一起住，一起作惡，惡名遠揚，互相包庇罪行。僧團因為憤怒才讓你們分居。』這位比丘尼應該勸誡那位比丘尼說：『大姐！你不要教唆其他比丘尼說：「你們不要分居！我也見過其他比丘尼一起住，一起作惡，惡名遠揚，互相包庇罪行。僧團因為憤怒才讓你們分居。」現在正是因為有這兩位比丘尼，一起住，一起作惡，惡名遠揚，互相包庇罪行，再沒有其他人了。如果這兩位比丘尼分居，對於佛法會有增益，能安樂居住。』這位比丘尼勸誡那位比丘尼時，如果她堅持不放棄這種說法，這位比丘尼應該勸誡三次，讓她放棄這件事。直到勸誡三次後放棄是好的；如果不放棄，這位比丘尼就犯了三種應捨棄的罪，屬於僧伽婆尸沙（saṃghāvaśeṣa）。』
比丘尼的定義如上所述。
僧團的定義如上所述。
如果比丘尼僧團正在進行訶責（harṣa）時，有其他比丘尼教唆說：『你們不要分居！應該一起住。我也見過其他比丘尼互相親近地住在一起，一起作惡，惡名遠揚，互相包庇罪行。僧團因為憤怒才讓你們分居。』這位比丘尼應該勸誡那位比丘尼說：『大姐！你不要教唆其他比丘尼說：「你們不要分居！應該一起住。我也見過其他比丘尼互相親近，一起作惡，惡名遠揚，互相包庇罪行。僧團因為憤怒才讓你們分居。」現在正是因為有這兩位比丘尼，再沒有其他人了。你們互相親近，一起作惡，惡名遠揚，互相包庇罪行，如果這兩位比丘尼分居，對於佛法會有增益，能安樂居住。你現在應該放棄這件事，不要因為被僧團訶責而再犯重罪。』如果聽從勸告是好的，如果不聽從勸告，就應該作白（jñapti）。作白之後，應該說：『大妹！我已經作白完畢，還有羯磨（karma）在，你應該放棄這件事。』如果聽從勸告是好的，如果不聽從勸告，就應該……
【English Translation】 English version: 'Do not live separately, live together, commit evil deeds together, let evil reputations spread, and mutually conceal sins. The Sangha (saṃgha, monastic community) instructs you to live separately because of anger.' That Bhikkhuni (bhikṣuṇī, female monastic) should admonish that Bhikkhuni, saying: 'Elder Sister! Do not teach other Bhikkhunis, saying: "You should not live separately! I have also seen other Bhikkhunis living together, committing evil deeds together, letting evil reputations spread, and mutually concealing sins. The Sangha instructs you to live separately because of anger." Now it is precisely because of these two Bhikkhunis, living together, committing evil deeds together, letting evil reputations spread, and mutually concealing sins, that there are no others. If these Bhikkhunis live separately, there will be increase and peaceful dwelling in the Buddha's Dharma.' When that Bhikkhuni admonishes that Bhikkhuni, if she insists on not abandoning this statement, that Bhikkhuni should admonish her three times, causing her to abandon this matter. It is good if she abandons it after being admonished three times; if she does not abandon it, that Bhikkhuni commits three offenses requiring expiation, belonging to the Saṃghāvaśeṣa (saṃghāvaśeṣa, a class of serious offenses).'
The definition of Bhikkhuni is as above.
The definition of Sangha is as above.
If the Bhikkhuni Sangha is performing censure (harṣa), other Bhikkhunis teach, saying: 'You should not live separately! You should live together. I have also seen other Bhikkhunis living together in close proximity, committing evil deeds together, letting evil reputations spread, and mutually concealing sins. The Sangha instructs you to live separately because of anger.' That Bhikkhuni should admonish that Bhikkhuni, saying: 'Elder Sister! Do not teach other Bhikkhunis, saying: "You should not live separately! You should live together. I have also seen other Bhikkhunis living together in close proximity, committing evil deeds together, letting evil reputations spread, and mutually concealing sins. The Sangha instructs you to live separately because of anger." Now it is precisely because of these two Bhikkhunis that there are no others. You live together in close proximity, commit evil deeds together, let evil reputations spread, and mutually conceal sins. If these Bhikkhunis live separately, there will be increase and peaceful dwelling in the Buddha's Dharma. You should now abandon this matter, lest you commit a more serious offense by being censured by the Sangha.' If she follows the advice, it is good; if she does not follow the advice, a formal announcement (jñapti) should be made. After making the announcement, one should say: 'Younger Sister! I have already completed the announcement, and there is still karma (karma, ritual act) remaining; you should abandon this matter.' If she follows the advice, it is good; if she does not follow the advice, then...
作初羯磨。作初羯磨竟，當語言：「已白初羯磨竟，余有二羯磨在，汝可舍此事，莫為僧所呵諫更犯重罪。」若隨語者善，不隨語者當作二羯磨。作二羯磨已，當語言：「妹！已白二羯磨竟，余有一羯磨在，汝可舍此事，莫為僧所呵諫更犯重罪。」若隨語者善，不隨語者作三羯磨竟，僧伽婆尸沙。白二羯磨竟舍者，三偷蘭遮。白一羯磨竟舍者，二偷蘭遮。白已舍者，一偷蘭遮。白未竟舍者，突吉羅。未白前教言：「汝莫別住！我亦見余比丘尼共住、共作惡行惡聲流佈、共相覆罪。僧以恚故教汝別住。」一切突吉羅。若有如是比丘尼，僧與作呵諫時，若有比丘教言：「莫舍。」若呵責，偷蘭遮。若不呵責，突吉羅。若比丘尼教：「莫舍。」若呵責，偷蘭遮。若未呵，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾呵責，非法和合眾、法別眾、似法別眾、似法和合眾，非法非律、非佛所教呵責，若一切不呵責，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十五竟)
爾時佛在舍衛國祇樹給孤獨園。時六群比丘尼，趣以一小事瞋恚不喜便作是語：「我舍佛、舍法、舍僧。不獨有沙門釋子！更有餘沙門、婆羅門修梵行者，我等亦
可於彼修梵行。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等，趣以一小事㥲恚不喜作如是語：『我舍佛、舍法、舍僧。不獨有沙門釋子！更有餘沙門、婆羅門修梵行，我等亦可於彼修梵行。』」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集諸比丘僧，呵責六群比丘尼言：「云何汝等，趣以一小事㥲恚不喜作是語：『我舍佛、舍法、舍僧。不獨有沙門釋子！更有餘沙門、婆羅門修梵行，我等亦可於彼修梵行。』」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「聽僧與六群比丘尼作呵責舍此事故白四羯磨。當作如是呵責。眾中應差堪能羯磨者如上，當作如是白：『大姊僧聽！此六群比丘尼，趣以一小事㥲恚不喜便作是語：「我舍佛、舍法、舍僧。不獨有此沙門釋子！亦更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。」若僧時到僧忍聽，僧今呵責六群比丘尼舍此事：「大妹！莫趣以一小事㥲恚不喜便作是語：『我舍佛、舍法、舍僧。不獨有此沙門釋子！更有餘沙門、婆羅門修梵行，我等亦可於彼修梵行。』」白如是。』『大姊僧聽！此六群比丘尼，趣以一小事㥲恚不喜便作是語：「我舍佛、舍法、舍僧。不獨有此沙門釋子！更有餘沙門、婆羅門修梵行
【現代漢語翻譯】 現代漢語譯本：『她們可以在那裡修行梵行。』當時，一些比丘尼聽到了這些話，她們是少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，她們責備六群比丘尼：『你們怎麼能因為一件小事就生氣不高興，說這樣的話：『我捨棄佛、捨棄法、捨棄僧。不僅僅只有沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。』當時，比丘尼們將此事稟告了比丘們，比丘們又稟告了世尊（Bhagavan）。世尊因為這件事召集了比丘僧團，呵責六群比丘尼說：『你們怎麼能因為一件小事就生氣不高興，說這樣的話：『我捨棄佛、捨棄法、捨棄僧。不僅僅只有沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。』當時，世尊用無數的方法呵責了六群比丘尼后，告訴比丘們：『聽著，僧團應該給予六群比丘尼呵責，讓她們捨棄這件事，用白四羯磨（ñatticatutthakamma）的方式。應該這樣呵責。僧團中應該選出有能力進行羯磨的人，如上所述，應該這樣稟告：『大姊，僧團請聽！這六群比丘尼，因為一件小事就生氣不高興，便說這樣的話：「我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。」如果僧團時機已到，僧團忍可，僧團現在呵責六群比丘尼捨棄這件事：「大妹！不要因為一件小事就生氣不高興，便說這樣的話：『我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。』」稟告如是。』『大姊，僧團請聽！這六群比丘尼，因為一件小事就生氣不高興，便說這樣的話：「我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行 English version: 'They can practice the holy life there.' At that time, some bhikkhunis (female monastic) heard this, those who were of few desires, content, practicing dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked the group-of-six bhikkhunis: 'How can you, over a small matter, be angry and displeased, saying such words: 'I abandon the Buddha (Buddha), abandon the Dharma (Dharma), abandon the Sangha (Sangha). It is not only the Shramana Shakya's (Shramana Shakya, ascetics from the Shakya clan)! There are other Shramanas (Shramanas, wandering ascetics) and Brahmins (Brahmins, priestly class) who practice the holy life, and we can also practice the holy life there.'' At that time, the bhikkhunis reported this to the bhikkhus (male monastic), and the bhikkhus reported it to the Blessed One (Bhagavan). The Blessed One, because of this matter, gathered the Sangha of bhikkhus, and rebuked the group-of-six bhikkhunis, saying: 'How can you, over a small matter, be angry and displeased, saying such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only the Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there.'' At that time, the Blessed One, having rebuked the group-of-six bhikkhunis with countless methods, told the bhikkhus: 'Listen, the Sangha should give the group-of-six bhikkhunis a rebuke, to abandon this matter, using the ñatticatutthakamma (formal act with four announcements). It should be rebuked in this way. In the Sangha, one should choose someone capable of performing the kamma (formal act), as mentioned above, and it should be announced in this way: 'Venerable sisters, may the Sangha listen! These group-of-six bhikkhunis, because of a small matter, are angry and displeased, and say such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there.' If it is the Sangha's time, may the Sangha approve, the Sangha now rebukes the group-of-six bhikkhunis to abandon this matter: 'Dear sisters! Do not, because of a small matter, be angry and displeased, and say such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there.'' The announcement is thus.' 'Venerable sisters, may the Sangha listen! These group-of-six bhikkhunis, because of a small matter, are angry and displeased, and say such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life
【English Translation】 "They can practice the holy life there." At that time, some bhikkhunis (female monastic) heard this, those who were of few desires, content, practicing dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked the group-of-six bhikkhunis: "How can you, over a small matter, be angry and displeased, saying such words: 'I abandon the Buddha (Buddha), abandon the Dharma (Dharma), abandon the Sangha (Sangha). It is not only the Shramana Shakya's (Shramana Shakya, ascetics from the Shakya clan)! There are other Shramanas (Shramanas, wandering ascetics) and Brahmins (Brahmins, priestly class) who practice the holy life, and we can also practice the holy life there.'" At that time, the bhikkhunis reported this to the bhikkhus (male monastic), and the bhikkhus reported it to the Blessed One (Bhagavan). The Blessed One, because of this matter, gathered the Sangha of bhikkhus, and rebuked the group-of-six bhikkhunis, saying: "How can you, over a small matter, be angry and displeased, saying such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only the Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there.'" At that time, the Blessed One, having rebuked the group-of-six bhikkhunis with countless methods, told the bhikkhus: "Listen, the Sangha should give the group-of-six bhikkhunis a rebuke, to abandon this matter, using the ñatticatutthakamma (formal act with four announcements). It should be rebuked in this way. In the Sangha, one should choose someone capable of performing the kamma (formal act), as mentioned above, and it should be announced in this way: 'Venerable sisters, may the Sangha listen! These group-of-six bhikkhunis, because of a small matter, are angry and displeased, and say such words: "I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there." If it is the Sangha's time, may the Sangha approve, the Sangha now rebukes the group-of-six bhikkhunis to abandon this matter: 'Dear sisters! Do not, because of a small matter, be angry and displeased, and say such words: "I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life, and we can also practice the holy life there." The announcement is thus.' 'Venerable sisters, may the Sangha listen! These group-of-six bhikkhunis, because of a small matter, are angry and displeased, and say such words: "I abandon the Buddha, abandon the Dharma, abandon the Sangha. It is not only these Shramana Shakya's! There are other Shramanas and Brahmins who practice the holy life
者，我等亦可於彼修梵行。」今僧與六群比丘尼作呵責，舍此事故：「大姊！莫趣以一小事㥲恚不喜便作是語：『我舍佛、舍法、舍僧。不獨有此沙門釋子！更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。』」誰諸大姊忍僧為六群比丘尼作呵責舍此事者默然，若不忍者便說。是初羯磨。』第二、第三亦如是說。『僧已忍與六群比丘尼作呵責舍此事竟，僧忍，默然故，是事如是持。』」僧作如是呵責六群比丘尼舍此事白四羯磨已，白諸比丘，諸比丘往白世尊。世尊告諸比丘：「若有如是比丘尼，僧當與呵責白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼趣以一小事㥲恚不喜便作是語：『我舍佛、舍法、舍僧。不獨有此沙門釋子！亦更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。』是比丘尼當諫彼比丘尼言：『大姊！汝莫趣以一小事㥲恚不喜便作是語：「我舍佛、舍法、舍僧。不獨有此沙門釋子！亦更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。」』若是比丘尼諫彼比丘尼時，堅持不捨，彼比丘尼應三諫舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」
比丘尼義如上。
若比丘尼趣以一小事㥲恚不喜便作是語：「我舍
【現代漢語翻譯】 現代漢語譯本 『我們也可以在那裡修行梵行。』現在僧團對六群比丘尼進行呵責，讓她們放棄這種說法：『大姐！不要因為一點小事就生氣不高興，然後說這樣的話：「我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。」』哪位大姐贊同僧團呵責六群比丘尼，讓她們放棄這種說法的，請默然；如果不同意，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經贊同呵責六群比丘尼，讓她們放棄這種說法，僧團贊同，因為默然，所以這件事就這樣決定了。』」僧團對比丘尼進行這樣的呵責，讓她們放棄這種說法的白四羯磨之後，告知眾比丘，眾比丘再去稟告世尊（Buddha）。世尊告訴眾比丘：『如果有這樣的比丘尼，僧團應當對她進行呵責白四羯磨。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的時候應當這樣說：如果比丘尼因為一點小事就生氣不高興，然後說這樣的話：「我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行，我們也可以在那裡修行梵行。」這位比丘尼應當勸誡那位比丘尼說：「大姐！你不要因為一點小事就生氣不高興，然後說這樣的話：『我捨棄佛、捨棄法、捨棄僧。不僅僅只有這些沙門釋子！還有其他的沙門、婆羅門修行梵行。』」如果這位比丘尼勸誡那位比丘尼的時候，她堅持不放棄這種說法，這位比丘尼應當三次勸誡她放棄這種說法。乃至三次勸誡後放棄是好的；如果不放棄，這位比丘尼就犯了應當被僧團開除的三法應舍罪，僧伽婆尸沙（Sanghavasesa，僧殘罪）。」』
比丘尼（Bhikkhuni，比丘尼）的定義如上所述。
如果比丘尼因為一點小事就生氣不高興，然後說：「我捨棄
【English Translation】 English version 『We can also practice the Brahmacharya (梵行, practice of celibacy and virtuous living) there.』 Now, the Sangha (僧, monastic community) rebukes the six groups of Bhikkhunis (比丘尼, female monastic) and tells them to abandon this statement: 『Sisters! Do not be angry or unhappy over a small matter and then say such things: 「I abandon the Buddha (佛), I abandon the Dharma (法, teachings), I abandon the Sangha. It is not only these Shramana (沙門, ascetic) Shakya (釋子, descendants of the Shakya clan) disciples! There are other Shramanas and Brahmanas (婆羅門, priestly class) who practice the Brahmacharya, and we can also practice the Brahmacharya there.」』 Which of you sisters agrees that the Sangha should rebuke the six groups of Bhikkhunis and have them abandon this statement, let her be silent; if anyone disagrees, let her speak. This is the first Karma (羯磨, formal act of the Sangha).』 The second and third times are spoken in the same way. 『The Sangha has agreed to rebuke the six groups of Bhikkhunis and have them abandon this statement, the Sangha agrees, because of the silence, so this matter is thus decided.』」 After the Sangha performs this rebuke of the Bhikkhunis, the Bai Si Jiemo (白四羯磨, formal act of declaration and four motions) to have them abandon this statement, the Bhikkhus (比丘, male monastic) are informed, and the Bhikkhus then report to the World-Honored One (世尊, Buddha). The World-Honored One tells the Bhikkhus: 『If there are such Bhikkhunis, the Sangha should perform the rebuke Bai Si Jiemo on her. From now on, precepts are established for the Bhikkhunis, gathering ten meanings, even to the long abiding of the True Dharma (正法, true teachings), when wanting to recite the precepts, it should be said like this: If a Bhikkhuni is angry or unhappy over a small matter and then says such things: 「I abandon the Buddha, I abandon the Dharma, I abandon the Sangha. It is not only these Shramana Shakya disciples! There are other Shramanas and Brahmanas who practice the Brahmacharya, and we can also practice the Brahmacharya there.」 This Bhikkhuni should admonish that Bhikkhuni, saying: 「Sister! Do not be angry or unhappy over a small matter and then say such things: 『I abandon the Buddha, I abandon the Dharma, I abandon the Sangha. It is not only these Shramana Shakya disciples! There are other Shramanas and Brahmanas who practice the Brahmacharya.』」 If this Bhikkhuni admonishes that Bhikkhuni, and she insists on not abandoning this statement, this Bhikkhuni should admonish her three times to abandon this statement. It is good to abandon it after three admonishments; if she does not abandon it, this Bhikkhuni has committed the Sanghavasesa (僧伽婆尸沙, offense requiring initial and subsequent meetings of the Sangha) offense, which requires expulsion from the Sangha.』」
The definition of Bhikkhuni is as above.
If a Bhikkhuni is angry or unhappy over a small matter and then says: 『I abandon
佛、舍法、舍僧。不獨有此沙門釋子！亦更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。」是比丘尼諫彼比丘尼作是語：「大姊！汝莫趣以一小事瞋恚不喜便作是語：『我舍佛、舍法、舍僧。不獨有此沙門釋子！更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。』汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作白。白已當語言：「我已白竟，余有羯磨在，可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作初羯磨。作初羯磨已當語言：「已作白初羯磨竟，余有二羯磨在，汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作第二羯磨。作第二羯磨已當復語言：「我已作白二羯磨竟，余有一羯磨在，汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者作三羯磨竟，僧伽婆尸沙。白二羯磨竟舍者，三偷羅遮。白一羯磨竟舍者，二偷羅遮。白竟舍者，一偷羅遮。白未竟舍者，突吉羅。未白前趣以一小事㥲恚不喜便作是語：「我舍佛、舍法、舍僧。不獨有此沙門釋子！更有餘沙門、婆羅門修梵行者，我等亦可於彼修梵行。」一切突吉羅。若僧為如是比丘尼作呵責時，若比丘教言：「莫舍。」若僧作呵責，偷羅遮。若不呵責，突吉羅。若比丘尼教言：「莫舍。
【現代漢語翻譯】 現代漢語譯本 『佛』（Buddha，覺悟者）、『舍法』（Dharma，佛法）、『舍僧』（Sangha，僧團）。難道只有這些沙門釋子（Shramana Shakya，釋迦族的出家修行人）嗎！還有其他的沙門、婆羅門（Brahmana，古印度教的祭司）修行梵行，我們也可以在他們那裡修行梵行。』 這位比丘尼勸告那位比丘尼說這樣的話：『大姐！你不要因為一件小事就生氣不高興，就說這樣的話：』我捨棄佛、捨棄法、捨棄僧。難道只有這些沙門釋子嗎！還有其他的沙門、婆羅門修行梵行，我們也可以在他們那裡修行梵行。『你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』 如果聽從勸告就好，如果不聽從勸告，就應當進行『白』（formal announcement，正式宣告）。宣告之後應當說：『我已經宣告完畢，還有羯磨（Karma，業）在，你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』如果聽從勸告就好，如果不聽從勸告，就應當進行初羯磨（first act of formal procedure，第一次正式程式）。 進行初羯磨之後應當說：『我已經完成白初羯磨，還有兩次羯磨在，你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』如果聽從勸告就好，如果不聽從勸告，就應當進行第二次羯磨。進行第二次羯磨之後應當再說：『我已經完成白二羯磨，還有一次羯磨在，你應該放棄這件事，不要被僧團呵責，更不要犯下重罪。』 如果聽從勸告就好，如果不聽從勸告，進行三次羯磨完畢，僧伽婆尸沙（Sanghavasesa，僧殘，僅次於波羅夷的重罪）。白二羯磨完畢后捨棄的，三偷蘭遮（sthulatyaya，粗罪）。白一羯磨完畢后捨棄的，二偷蘭遮。宣告完畢后捨棄的，一偷蘭遮。宣告未完畢就捨棄的，突吉羅（dushkrta，惡作，輕罪）。 未宣告之前因為一件小事生氣不高興，就說這樣的話：『我捨棄佛、捨棄法、捨棄僧。難道只有這些沙門釋子嗎！還有其他的沙門、婆羅門修行梵行，我們也可以在他們那裡修行梵行。』一切都是突吉羅。 如果僧團為這樣的比丘尼進行呵責時，如果有比丘教她說：『不要捨棄。』如果僧團進行呵責，偷蘭遮。如果不呵責，突吉羅。如果有比丘尼教她說：『不要捨棄。』
【English Translation】 English version 'Buddha' (the Awakened One), 'Dharma' (the teachings), 'Sangha' (the monastic community). Are these the only Shramana Shakyas (ascetics of the Shakya clan)! There are other Shramanas and Brahmanas (priests in ancient India) who practice the holy life; we can also practice the holy life with them.' This Bhikkhuni (female monastic) admonished that Bhikkhuni, saying such words: 'Sister! Do not be angry and unhappy over a small matter and say such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. Are these the only Shramana Shakyas! There are other Shramanas and Brahmanas who practice the holy life; we can also practice the holy life with them.' You should abandon this matter, lest you be rebuked by the Sangha and commit a grave offense.' If she complies with the advice, it is good. If she does not comply, a 'white announcement' (formal announcement) should be made. After the announcement, it should be said: 'I have completed the announcement; there is still Karma (action, deed) involved. You should abandon this matter, lest you be rebuked by the Sangha and commit a grave offense.' If she complies with the advice, it is good. If she does not comply, the first Karma (first act of formal procedure) should be performed. After performing the first Karma, it should be said: 'I have completed the white first Karma; there are still two Karmas remaining. You should abandon this matter, lest you be rebuked by the Sangha and commit a grave offense.' If she complies with the advice, it is good. If she does not comply, the second Karma should be performed. After performing the second Karma, it should be said again: 'I have completed the white second Karma; there is still one Karma remaining. You should abandon this matter, lest you be rebuked by the Sangha and commit a grave offense.' If she complies with the advice, it is good. If she does not comply, after completing the three Karmas, it is a Sanghavasesa (formal meeting of the Sangha, a serious offense second only to Parajika). If she abandons after completing the white second Karma, it is a sthulatyaya (grave offense). If she abandons after completing the white first Karma, it is two sthulatyayas. If she abandons after completing the announcement, it is one sthulatyaya. If she abandons before completing the announcement, it is a dushkrta (minor offense). Before the announcement, being angry and unhappy over a small matter, she says such words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. Are these the only Shramana Shakyas! There are other Shramanas and Brahmanas who practice the holy life; we can also practice the holy life with them.' All are dushkrtas. If the Sangha is rebuking such a Bhikkhuni, and a Bhikkhu (male monastic) teaches her, saying: 'Do not abandon.' If the Sangha is rebuking, it is a sthulatyaya. If they do not rebuke, it is a dushkrta. If a Bhikkhuni teaches her, saying: 'Do not abandon.'
」若僧作呵責，偷羅遮。若不呵責，突吉羅。除比丘、比丘尼，教餘人莫舍，呵責不呵責，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾呵責，非法和合眾、法別眾、似法別眾、似法和合眾呵責，非法非律非佛所教，若一切不作呵責，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十六竟)
爾時佛在拘睒彌瞿師羅園中。時有比丘尼名黑，喜斗諍不善憶持諍事，后遂㥲恚作是言：「僧有愛、有恚、有怖、有癡。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責黑比丘尼言：「云何喜斗諍不善憶持諍事，后㥲恚作是語：『僧有愛、有恚、有怖、有癡。』」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以是因緣集比丘僧，呵責黑比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝云何喜斗諍不善憶持諍事，后㥲恚作是語：『僧有愛、有恚、有怖、有癡。』」時世尊以無數方便呵責已，告諸比丘：「自今已去聽僧與黑比丘尼作呵責舍此事故白四羯磨。當如是作。尼眾中應差堪能羯磨者如上，當作如是白：『大姊僧聽！此黑比丘尼，喜斗諍不善憶持諍事，后㥲恚作是語：
【現代漢語翻譯】 現代漢語譯本： 如果僧團進行呵責，犯偷蘭遮罪（Thullaccaya，一種較重的罪名）。如果不進行呵責，犯突吉羅罪（Dukkata，一種較輕的罪名）。除了比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人），教導其他人不要捨棄，呵責或不呵責，一切都犯突吉羅罪。 比丘犯突吉羅罪；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅罪。這被稱為犯戒。 不犯的情況：最初說的時候就捨棄，用非法的別眾進行呵責，非法的和合眾、法的別眾、相似法的別眾、相似法的和合眾進行呵責，不符合佛法、不符合戒律、不是佛陀所教導的，如果一切都不進行呵責，不犯。 不犯的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心亂、被痛苦煩惱所纏繞。（第十六條戒律結束） 當時佛陀在拘睒彌（Kausambi）的瞿師羅園（Ghoshira Park）中。當時有一位比丘尼名叫黑（Kala），喜歡爭鬥，不善於記住爭論的事情，後來生氣發怒，說了這樣的話：『僧團有愛、有恨、有恐懼、有癡。』當時各位比丘尼聽了，其中有少欲知足、奉行頭陀行（ascetic practices）、樂於學習戒律、知道慚愧的人，責備黑比丘尼說：『為什麼喜歡爭鬥，不善於記住爭論的事情，後來生氣發怒，說這樣的話：『僧團有愛、有恨、有恐懼、有癡。』』當時各位比丘尼去告訴各位比丘，各位比丘去告訴世尊。世尊當時因為這個因緣召集比丘僧團，呵責黑比丘尼說：『你所做的不對，不符合威儀、不符合沙門法、不符合清凈行、不符合隨順行，是不應該做的。你為什麼喜歡爭鬥，不善於記住爭論的事情，後來生氣發怒，說這樣的話：『僧團有愛、有恨、有恐懼、有癡。』』當時世尊用無數的方法呵責之後，告訴各位比丘：『從今以後允許僧團給黑比丘尼進行呵責，捨棄這件事，進行白四羯磨（formal procedure）。應當這樣做。尼眾中應當選擇能夠進行羯磨的人，像上面所說的那樣，應當這樣稟告：『大姐，僧團聽著！這位黑比丘尼，喜歡爭鬥，不善於記住爭論的事情，後來生氣發怒，說了這樣的話：』
【English Translation】 English version: If the Sangha (monastic community) makes an accusation, it is a Thullaccaya (a serious offense). If they do not make an accusation, it is a Dukkata (a minor offense). Except for Bhikkhus (monks) and Bhikkhunis (nuns), teaching others not to abandon, whether accusing or not accusing, all are Dukkata offenses. A Bhikkhu commits a Dukkata offense; a Siksamana (female novice undergoing training), a Sramanera (male novice), and a Sramanerika (female novice) commit Dukkata offenses. This is called an offense. Non-offenses: abandoning at the first utterance, accusing with an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, not in accordance with the Dharma, not in accordance with the Vinaya (monastic discipline), not taught by the Buddha; if no accusation is made at all, there is no offense. Non-offenses: when the precepts were initially not established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the sixteenth precept) At that time, the Buddha was in the Ghoshira Park in Kausambi. At that time, there was a Bhikkhuni named Kala (Black), who liked to quarrel and was not good at remembering the matters of disputes. Later, she became angry and said: 'The Sangha has love, hatred, fear, and delusion.' When the Bhikkhunis heard this, among them were those who were content with little, practiced ascetic practices (ascetic practices), were happy to learn the precepts, and knew shame and remorse. They rebuked the Bhikkhuni Kala, saying: 'Why do you like to quarrel, are not good at remembering the matters of disputes, and later become angry and say such things: 'The Sangha has love, hatred, fear, and delusion.' At that time, the Bhikkhunis went to tell the Bhikkhus, and the Bhikkhus went to tell the World Honored One. The World Honored One then gathered the Bhikkhu Sangha because of this cause and condition, and rebuked the Bhikkhuni Kala, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a renunciant, not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why do you like to quarrel, are not good at remembering the matters of disputes, and later become angry and say such things: 'The Sangha has love, hatred, fear, and delusion.' At that time, after the World Honored One rebuked her with countless means, he told the Bhikkhus: 'From now on, allow the Sangha to accuse the Bhikkhuni Kala, abandon this matter, and perform the formal procedure (formal procedure). It should be done like this. Among the nuns, one should choose someone who is capable of performing the formal procedure, as mentioned above, and should report like this: 'Reverend Sisters, may the Sangha listen! This Bhikkhuni Kala likes to quarrel, is not good at remembering the matters of disputes, and later becomes angry and says such things:'
「僧有愛、有恚、有怖、有癡。」若僧時到僧忍聽，僧今與黑比丘尼作呵責舍此事故：「大姊！汝莫喜斗諍不善憶持諍事，后㥲恚作如是語：『僧有愛、有恚、有怖、有癡。』而僧不愛、不恚、不怖、不癡。妹！汝自有愛、有恚、有怖、有癡。」白如是。』『大姊僧聽！此黑比丘尼，喜斗諍不善憶持諍事，后㥲恚作是語：「僧有愛、有恚、有怖、有癡。」今僧與黑比丘尼作呵責舍此事：「妹！汝莫喜斗諍不善憶持諍事，后㥲恚作是語：『僧有愛、有恚、有怖、有癡。』而僧不愛、不恚、不怖、不癡。汝自有愛、有恚、有怖、有癡。」誰諸大姊忍僧與黑比丘尼作呵責舍此事者默然，誰不忍者便說。是初羯磨。』第二、第三亦如是說。『僧已與黑比丘尼作呵責舍此事竟，僧忍，默然故，是事如是持。』」僧與黑比丘尼作呵責白四羯磨已，白諸比丘，諸比丘以此因緣白佛，佛言：「若有如此比丘尼，比丘僧亦當與作呵責白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，喜斗諍不善憶持諍事，后㥲恚作是語：『僧有愛、有恚、有怖、有癡。』是比丘尼應諫彼比丘尼言：『妹！汝莫喜斗諍不善憶持諍事，后㥲恚作是語：「僧有愛、有恚、有怖、有癡。」而僧不愛、不恚、不怖、不癡。汝
【現代漢語翻譯】 現代漢語譯本： 『僧眾有愛、有恨、有恐懼、有愚癡。』如果僧眾時間已到，請僧眾容忍聽取，僧眾現在要對黑比丘尼（Black Bhikkhuni）進行呵責，讓她捨棄這件事：『大姐！你不要喜歡爭鬥，不要不善於記住爭鬥的事情，以後因為憤怒而說這樣的話：『僧眾有愛、有恨、有恐懼、有愚癡。』而僧眾沒有愛、沒有恨、沒有恐懼、沒有愚癡。妹妹！你自己有愛、有恨、有恐懼、有愚癡。』就這樣稟告。 『大姐，僧眾聽著！這位黑比丘尼，喜歡爭鬥，不善於記住爭鬥的事情，以後因為憤怒而說這樣的話：『僧眾有愛、有恨、有恐懼、有愚癡。』現在僧眾要對黑比丘尼進行呵責，讓她捨棄這件事：『妹妹！你不要喜歡爭鬥，不要不善於記住爭鬥的事情，以後因為憤怒而說這樣的話：『僧眾有愛、有恨、有恐懼、有愚癡。』而僧眾沒有愛、沒有恨、沒有恐懼、沒有愚癡。你自己有愛、有恨、有恐懼、有愚癡。』哪位大姐容忍僧眾對黑比丘尼進行呵責，讓她捨棄這件事的就默然不語，哪位不容忍的就說出來。這是最初的羯磨（Karma，業）。』第二次、第三次也像這樣說。『僧眾已經對黑比丘尼進行了呵責，讓她捨棄這件事完畢，僧眾容忍，因為默然不語，所以這件事就這樣成立。』 僧眾對比丘尼進行呵責的白四羯磨（White Four Karmas）完畢后，稟告各位比丘，各位比丘因此將此事稟告佛陀，佛陀說：『如果有這樣的比丘尼，比丘僧眾也應當對她進行呵責的白四羯磨。從今以後與比丘尼結戒，集合十句義，乃至正法長久住世，想要說戒的人應當這樣說：如果有比丘尼，喜歡爭鬥，不善於記住爭鬥的事情，以後因為憤怒而說這樣的話：『僧眾有愛、有恨、有恐懼、有愚癡。』這位比丘尼應當勸諫那位比丘尼說：『妹妹！你不要喜歡爭鬥，不要不善於記住爭鬥的事情，以後因為憤怒而說這樣的話：『僧眾有愛、有恨、有恐懼、有愚癡。』而僧眾沒有愛、沒有恨、沒有恐懼、沒有愚癡。你』
【English Translation】 English version: 'The Sangha (community of monks) has love, hatred, fear, and delusion.' If it is time for the Sangha, may the Sangha listen patiently. The Sangha now imposes censure on the Black Bhikkhuni (Black Nun) to abandon this matter: 'Sister! Do not delight in quarrels, do not poorly remember contentious matters, and do not speak such words in anger: 'The Sangha has love, hatred, fear, and delusion.' But the Sangha does not have love, hatred, fear, or delusion. Sister! You yourself have love, hatred, fear, and delusion.' Let it be announced thus. 'Sisters, may the Sangha listen! This Black Bhikkhuni delights in quarrels, poorly remembers contentious matters, and later speaks these words in anger: 'The Sangha has love, hatred, fear, and delusion.' Now the Sangha imposes censure on the Black Bhikkhuni to abandon this matter: 'Sister! Do not delight in quarrels, do not poorly remember contentious matters, and do not speak such words in anger: 'The Sangha has love, hatred, fear, and delusion.' But the Sangha does not have love, hatred, fear, or delusion. You yourself have love, hatred, fear, and delusion.' Whoever among the sisters approves of the Sangha imposing censure on the Black Bhikkhuni to abandon this matter, let her be silent. Whoever does not approve, let her speak. This is the first Karma (action).』 The second and third times, let it be spoken similarly. 'The Sangha has completed the censure on the Black Bhikkhuni to abandon this matter. The Sangha approves, therefore, being silent, this matter is thus upheld.' After the Sangha has completed the White Four Karmas regarding the censure of the Bhikkhuni, let it be announced to the Bhikkhus. The Bhikkhus then report this matter to the Buddha. The Buddha said: 'If there is such a Bhikkhuni, the Sangha of Bhikkhus should also impose the White Four Karmas of censure upon her. From now on, precepts are established for the Bhikkhunis, gathering the ten benefits, even for the long duration of the True Dharma. Whoever wishes to recite the precepts should say thus: If any Bhikkhuni delights in quarrels, poorly remembers contentious matters, and later speaks these words in anger: 'The Sangha has love, hatred, fear, and delusion,' that Bhikkhuni should advise the other Bhikkhuni, saying: 'Sister! Do not delight in quarrels, do not poorly remember contentious matters, and do not speak such words in anger: 'The Sangha has love, hatred, fear, and delusion.' But the Sangha does not have love, hatred, fear, or delusion. You'
自有愛、有恚、有怖、有癡。』是比丘尼諫彼比丘尼時堅持不捨，彼比丘尼應三諫，舍此事故。乃至三諫舍者善；不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。」
比丘尼義如上。
斗諍有四種：言諍、覓諍、犯諍、事諍。
僧者，一羯磨、一說戒。
若比丘尼，喜斗諍不善憶持諍事，后㥲恚作是語：「僧有愛、有恚、有怖、有癡。」是比丘尼當諫彼比丘尼言：「大姊！汝莫喜斗諍不善憶持諍事，后㥲恚作是語：『僧有愛、有恚、有怖、有癡。』而僧不愛、不恚、不怖、不癡。汝自有愛、有恚、有怖、有癡。汝今可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作白。作白已語言：「我已白竟，余有羯磨在，汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作初羯磨。作初羯磨已當復語言：「我已作初羯磨竟，餘二羯磨在，汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者當作二羯磨。作二羯磨已當復語言：「我已作白二羯磨竟，余有一羯磨在，汝可舍此事，莫為僧所呵責更犯重罪。」若隨語者善，不隨語者作三羯磨竟，僧伽婆尸沙。白二羯磨竟舍者，三偷羅遮。白初羯磨竟舍者，二偷羅遮。白竟舍者，一偷羅遮。白未竟舍者，突吉羅。未白前喜斗
【現代漢語翻譯】 現代漢語譯本： 『（僧團）自有愛（rāga，貪愛）、有恚（dosa，嗔恚）、有怖（bhaya，恐懼）、有癡（moha，愚癡）。』如果一位比丘尼勸誡另一位比丘尼時，對方堅持不改，那麼這位比丘尼應該勸誡三次，令其捨棄此事。乃至勸誡三次後捨棄是好的；如果不捨棄，這位比丘尼就犯了僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），應當被捨棄。
比丘尼的定義如上所述。
斗諍有四種：言諍（vacana-vivāda，言語爭論）、覓諍（anvesa-vivāda，尋釁爭論）、犯諍（āpatti-vivāda，犯戒爭論）、事諍（kicca-vivāda，事務爭論）。
僧（saṃgha，僧團）是指一次羯磨（karma，業）和一次說戒（prātimokṣa，戒律）。
如果一位比丘尼喜歡爭鬥，不善於記住爭論的事情，之後因嗔恚而說這樣的話：『僧團有愛、有恚、有怖、有癡。』這位比丘尼應當勸誡那位比丘尼說：『大姐！你不要喜歡爭鬥，不善於記住爭論的事情，之後因嗔恚而說這樣的話：『僧團有愛、有恚、有怖、有癡。』而僧團沒有愛、沒有恚、沒有怖、沒有癡。你自己有愛、有恚、有怖、有癡。你現在可以捨棄此事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告是好的，如果不聽從勸告，就應當作白（jñapti，宣告）。作白之後說：『我已經作白完畢，還有羯磨在，你可以捨棄此事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告是好的，如果不聽從勸告，就應當作初羯磨（prathama-karma，第一次羯磨）。作初羯磨完畢后應當再次說：『我已經作初羯磨完畢，還有兩次羯磨在，你可以捨棄此事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告是好的，如果不聽從勸告，就應當作二羯磨（dvitīya-karma，第二次羯磨）。作二羯磨完畢后應當再次說：『我已經作白二羯磨完畢，還有一次羯磨在，你可以捨棄此事，不要被僧團呵責，更不要再犯重罪。』如果聽從勸告是好的，如果不聽從勸告，作三次羯磨完畢，就犯僧伽婆尸沙罪。作白二羯磨完畢后捨棄的，犯三偷蘭遮（sthūlātyaya，粗罪）。作白初羯磨完畢后捨棄的，犯二偷蘭遮。作白完畢后捨棄的，犯一偷蘭遮。作白未完畢就捨棄的，犯突吉羅（duṣkṛta，惡作罪）。未作白之前喜歡爭鬥
【English Translation】 English version: '[The Sangha] inherently possesses love (rāga), hatred (dosa), fear (bhaya), and delusion (moha).' If a Bhikkhuni (female monastic) admonishes another Bhikkhuni and she persists in not abandoning this view, that Bhikkhuni should admonish her three times, to abandon this matter. It is good if she abandons it after three admonishments; if she does not abandon it, that Bhikkhuni commits a Saṃghāvaśeṣa (an offense requiring formal meeting of the Sangha) and should be expelled.
The definition of Bhikkhuni is as above.
There are four kinds of disputes: disputes about words (vacana-vivāda), disputes about seeking (anvesa-vivāda), disputes about offenses (āpatti-vivāda), and disputes about business (kicca-vivāda).
Sangha (community) refers to one Karma (action) and one recitation of the Prātimokṣa (code of monastic discipline).
If a Bhikkhuni delights in disputes, does not remember the matters of dispute well, and later, out of anger, says these words: 'The Sangha has love, hatred, fear, and delusion,' that Bhikkhuni should admonish that Bhikkhuni, saying: 'Sister, do not delight in disputes, do not remember the matters of dispute well, and later, out of anger, say these words: 'The Sangha has love, hatred, fear, and delusion.' For the Sangha does not have love, hatred, fear, or delusion. You yourself have love, hatred, fear, and delusion. You should now abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.' If she follows the advice, it is good; if she does not follow the advice, a formal announcement (jñapti) should be made. Having made the announcement, say: 'I have completed the announcement; there is still Karma to be done. You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.' If she follows the advice, it is good; if she does not follow the advice, the first Karma (prathama-karma) should be performed. Having performed the first Karma, it should be said again: 'I have completed the first Karma; there are still two Karmas to be done. You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.' If she follows the advice, it is good; if she does not follow the advice, the second Karma (dvitīya-karma) should be performed. Having performed the second Karma, it should be said again: 'I have completed the announcement and second Karma; there is still one Karma to be done. You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.' If she follows the advice, it is good; if she does not follow the advice, having completed the three Karmas, she commits a Saṃghāvaśeṣa offense. If she abandons it after completing the announcement and second Karma, she commits a sthūlātyaya (grave offense). If she abandons it after completing the announcement and first Karma, she commits two sthūlātyaya offenses. If she abandons it after completing the announcement, she commits one sthūlātyaya offense. If she abandons it before completing the announcement, she commits a duṣkṛta (wrongdoing) offense. Before the announcement, delighting in disputes
諍不善憶持諍事，后㥲恚言：「僧有愛、有恚、有怖、有癡。」一切突吉羅。若比丘尼喜斗諍，僧與呵責時，比丘教言：「莫舍。」若僧作呵責，偷羅遮。若不呵責，突吉羅。若比丘尼教言：「莫舍。」若作呵責，偷羅遮。若不作呵責，突吉羅。除比丘、比丘尼，教餘人莫舍，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍，非法別眾呵責，非法和合眾、法別眾、似法別眾、似法和合眾，非法非律非佛所教，若一切不作呵責，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十七竟)◎
三十捨墮法
爾時佛在舍衛國祇樹給孤獨園。時世尊以此因緣集比丘僧，告諸比丘：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如此說：若比丘尼，衣已竟、迦絺那衣已舍，畜長衣經十日不凈施得持。若過，尼薩耆波逸提。」(一竟)
若比丘尼，衣已竟、迦絺那衣已舍，五衣中若離一一衣異處宿經一夜，除僧羯磨，尼薩耆波逸提。(二竟)
若比丘尼，衣已竟、迦絺那衣已舍，若得非時衣欲須便受，受已疾疾成衣。若足者善，若不足者得畜一月，為滿足故。若過畜者，尼薩耆波逸提(三竟)
若比丘
【現代漢語翻譯】 現代漢語譯本：
若有比丘因爭論不善憶持爭論之事，之後惱怒地說：『僧團中有愛、有恨、有恐懼、有愚癡。』這犯一切突吉羅（Dukkata，惡作罪）。若比丘尼（Bhikkhuni，女性出家人）喜歡爭鬥，僧團給予呵責時，比丘（Bhikkhu，男性出家人）教她說：『不要放棄。』如果僧團作出呵責，則犯偷蘭遮罪（Thullaccaya，粗罪）。如果不作呵責，則犯突吉羅罪。若比丘尼教她說：『不要放棄。』如果僧團作出呵責，則犯偷蘭遮罪。如果不作呵責，則犯突吉羅罪。除了比丘、比丘尼，教其他人不要放棄，都犯一切突吉羅罪。
比丘犯突吉羅罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅罪。這被稱為犯戒。
不犯的情況：最初說的時候就放棄，非法的別眾呵責，非法的和合眾、法別的眾、相似法別的眾、相似法和合眾，非法非律非佛所教，如果一切不作呵責，不犯。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞。（十七竟）
三十捨墮法
當時佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世尊因為這個因緣聚集比丘僧團，告訴諸位比丘：『從今以後與比丘尼結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：若比丘尼，衣服已經完成、迦絺那衣（Kathina，功德衣）已經捨棄，儲存長衣超過十日，不清凈施捨而持有。如果超過，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』（一竟）
若比丘尼，衣服已經完成、迦絺那衣已經捨棄，五衣中如果離開任何一件衣服在其他地方過夜，除非僧團羯磨（Kamma，業，此處指僧團的決議），犯尼薩耆波逸提。（二竟）
若比丘尼，衣服已經完成、迦絺那衣已經捨棄，如果得到非時之衣想要立即接受，接受后迅速製作成衣服。如果足夠就好，如果不足夠可以儲存一個月，爲了滿足所需。如果超過儲存，犯尼薩耆波逸提。（三竟）
若比丘
【English Translation】 English version:
If a Bhikkhu (male monastic) disputes and unskillfully remembers the matter of the dispute, and afterwards angrily says: 'There is love, hatred, fear, and delusion in the Sangha (monastic community).' This is an offense of all Dukkata (wrongdoing). If a Bhikkhuni (female monastic) enjoys quarreling, and when the Sangha gives a rebuke, a Bhikkhu instructs her: 'Do not give up.' If the Sangha makes a rebuke, it is an offense of Thullaccaya (serious offense). If they do not make a rebuke, it is an offense of Dukkata. If a Bhikkhuni instructs her: 'Do not give up.' If the Sangha makes a rebuke, it is an offense of Thullaccaya. If they do not make a rebuke, it is an offense of Dukkata. Except for Bhikkhus and Bhikkhunis, instructing others not to give up is an offense of all Dukkata.
A Bhikkhu commits a Dukkata offense; a Siksamana (probationary nun), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata offense. This is called an offense.
Non-offense: If one gives up at the first utterance, an unlawful rebuke by a separate assembly, an unlawful assembly in concord, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful assembly in concord, what is unlawful, not according to the Vinaya (monastic discipline), and not taught by the Buddha; if no rebuke is made at all, there is no offense.
Non-offense: When the rule was not initially established, due to insanity, mental derangement, or being overwhelmed by pain. (End of seventeen)
Thirty Nissaggiya Pacittiya Rules
At that time, the Buddha was in Jeta Grove, Anathapindika's Park, near Sravasti. Then the World-Honored One, because of this cause, gathered the Bhikkhu Sangha and told the Bhikkhus: 'From now on, precepts will be established for the Bhikkhunis, gathering the ten benefits, even until the True Dharma endures. One who wishes to recite the precepts should say thus: If a Bhikkhuni, her robes being finished, the Kathina (robe-cloth offering) being relinquished, keeps an extra robe for more than ten days without assigning it, it is to be forfeited and confessed.' (End of one)
If a Bhikkhuni, her robes being finished, the Kathina being relinquished, spends a night away from any one of her five robes, except by Sangha Kamma (act of the Sangha), it is to be forfeited and confessed. (End of two)
If a Bhikkhuni, her robes being finished, the Kathina being relinquished, obtains an untimely robe and wishes to accept it immediately, she should quickly make it into a robe after accepting it. If it is sufficient, that is good; if it is not sufficient, she may keep it for one month to complete it. If she keeps it longer, it is to be forfeited and confessed. (End of three)
If a Bhikkhu
尼，從非親里居士、居士婦乞衣，除余時，尼薩耆波逸提。是中時者，若奪衣、失衣、燒衣、漂衣，是名時。(四竟)
若比丘尼，奪衣、失衣、燒衣、漂衣，是非親里居士、若居士婦自恣請多與衣，是比丘尼當知足受衣。若過，尼薩耆波逸提。(五竟)
若居士、居士婦為比丘尼辦衣價，買如是衣與某甲比丘尼，是比丘尼先不受自恣請，到居士家作如是說：「善哉居士！為我辦如是如是衣價與我，為好故。」若得衣者，尼薩耆波逸提(六竟)
若二居士、居士婦與比丘尼辦衣價，我曹辦如是衣價，與某甲比丘尼。是比丘尼先不受自恣請，到二居士家作如是言：「善哉居士！辦如是如是衣價與我，共作一衣，為好故。」若得衣，尼薩耆波逸提。(七竟)
若比丘尼，若王、若大臣、若婆羅門、若居士、居士婦，遣使為比丘尼送衣價，持如是衣價與某甲比丘尼。彼使至比丘尼所語言：「阿姨！為汝送衣價，受取。」是比丘尼語彼使如是言：「我不應受此衣價，我若須衣，合時清凈當受。」彼使語比丘尼言：「阿姨！有執事人不？」須衣比丘尼言：「有！若僧伽藍民、若優婆塞，此是比丘尼執事人，常為比丘尼執事。」彼使至執事人所，與衣價已，還到比丘尼所如是言：「阿姨！所示某甲執事人
【現代漢語翻譯】 現代漢語譯本： 如果比丘尼從非親屬的在家信徒（居士，指在家修行的男子）或在家信女（居士婦，指在家修行的女子）那裡乞討衣服，除非有特殊情況，否則觸犯尼薩耆波逸提（一種戒律，指需要懺悔的罪過）。這裡所說的特殊情況是指：衣服被奪走、丟失、燒燬或被水沖走，這被稱為『時』（特殊情況）。（四竟）
如果比丘尼的衣服被奪走、丟失、燒燬或被水沖走，非親屬的在家信徒或在家信女主動邀請並願意多給衣服，這位比丘尼應當知足，接受適量的衣服。如果接受過多，觸犯尼薩耆波逸提。（五竟）
如果在家信徒或在家信女為比丘尼準備了買衣服的錢，打算買這樣的衣服給某某比丘尼，這位比丘尼事先沒有接受他們的主動邀請，卻到在家信徒家說：『善哉居士！請為我準備這樣這樣的買衣服的錢給我，爲了（做得）更好。』如果得到了衣服，觸犯尼薩耆波逸提。（六竟）
如果有兩位在家信徒或在家信女為比丘尼準備了買衣服的錢，（他們說）『我們準備了這樣的買衣服的錢，給某某比丘尼。』這位比丘尼事先沒有接受他們的主動邀請，卻到這兩位在家信徒家說：『善哉居士！請為我準備這樣這樣的買衣服的錢給我，一起做一件衣服，爲了（做得）更好。』如果得到了衣服，觸犯尼薩耆波逸提。（七竟）
如果比丘尼，無論是國王、大臣、婆羅門（古印度祭司階層）、在家信徒或在家信女，派遣使者為比丘尼送來買衣服的錢，（使者）拿著這樣的買衣服的錢給某某比丘尼。這位使者到達比丘尼處，對她說：『阿姨！為您送來買衣服的錢，請您收下。』這位比丘尼對使者這樣說：『我不應該接受這買衣服的錢，我如果需要衣服，在合適的時節清凈地接受。』這位使者對比丘尼說：『阿姨！有執事人（指負責處理事務的人）嗎？』需要衣服的比丘尼說：『有！無論是僧伽藍民（寺院的居民）、還是優婆塞（在家男信徒），這些人是比丘尼的執事人，經常為比丘尼處理事務。』這位使者到執事人那裡，把買衣服的錢給了他，然後回到比丘尼那裡這樣說：『阿姨！您所指示的某某執事人
【English Translation】 English version: If a Bhikkhuni (Buddhist nun) begs for robes from a layperson (a male lay devotee) or a laywoman (a female lay devotee) who are not relatives, except in certain circumstances, it is a Nissaggiya Pacittiya (an offense requiring expiation). The circumstances referred to here are: if the robe is taken away, lost, burned, or washed away; this is called 'time' (special circumstance). (End of the fourth)
If a Bhikkhuni's robe is taken away, lost, burned, or washed away, and a layperson or laywoman who is not a relative voluntarily invites and is willing to give more robes, the Bhikkhuni should be content and accept a suitable amount of robes. If she accepts too much, it is a Nissaggiya Pacittiya. (End of the fifth)
If a layperson or laywoman prepares robe-money for a Bhikkhuni, intending to buy such-and-such a robe for so-and-so Bhikkhuni, and this Bhikkhuni has not previously accepted their voluntary invitation, but goes to the layperson's house and says: 'Good sir/madam! Please prepare such-and-such robe-money for me, for the sake of (making it) better.' If she obtains the robe, it is a Nissaggiya Pacittiya. (End of the sixth)
If two laypersons or laywomen prepare robe-money for a Bhikkhuni, (saying) 'We have prepared such-and-such robe-money for so-and-so Bhikkhuni.' This Bhikkhuni has not previously accepted their voluntary invitation, but goes to the two laypersons' house and says: 'Good sirs/madams! Please prepare such-and-such robe-money for me, to make one robe together, for the sake of (making it) better.' If she obtains the robe, it is a Nissaggiya Pacittiya. (End of the seventh)
If a Bhikkhuni, whether it be a king, a minister, a Brahmin (a member of the priestly class in ancient India), a layperson, or a laywoman, sends a messenger to deliver robe-money to the Bhikkhuni, (the messenger) carrying such-and-such robe-money to so-and-so Bhikkhuni. That messenger arrives at the Bhikkhuni's place and says to her: 'Aunt! Robe-money has been sent for you, please accept it.' The Bhikkhuni says to the messenger: 'I should not accept this robe-money; if I need a robe, I will accept it at the appropriate time, purely.' The messenger says to the Bhikkhuni: 'Aunt! Is there a steward (someone who handles affairs)?' The Bhikkhuni who needs a robe says: 'Yes! Whether it be a resident of the Sangharama (monastery), or an Upasaka (male lay devotee), these are the Bhikkhuni's stewards, who often handle affairs for the Bhikkhuni.' That messenger goes to the steward, gives him the robe-money, and then returns to the Bhikkhuni and says: 'Aunt! The so-and-so steward you indicated
，我已與衣價。大姊！知時往彼當得衣。」比丘尼若須衣者，當往彼執事人所二反、三反語言：「我須衣。」若二反、三反為作憶念得衣者善，若不得衣，四反、五反、六反在前默然住令彼憶念。若四反、五反、六反在前默然住得衣者善，若不得衣，過是求得衣者，尼薩耆波逸提。若不得衣，隨使所來處，若自往、若遣使往語言：「汝先遣使持衣價，與某甲比丘尼，是比丘尼竟不得，汝還取莫使失，此是時。」(八竟)
若比丘尼，自取金銀、若錢，若教人取、若口可受，尼薩耆波逸提。(九竟)
若比丘尼，種種買賣寶物者，尼薩耆波逸提。(十竟)
若比丘尼，種種販賣者，尼薩耆波逸提。(十一竟)
若比丘尼。畜缽減五綴不漏更求新缽，為好故，尼薩耆波逸提。是比丘尼，當持此缽于尼眾中舍。從次第貿至下坐，以下坐缽與此比丘尼言：「妹！持此缽乃至破，此是時。」(十二竟)
若比丘尼，自求縷使非親里織師織作衣者，尼薩耆波逸提。(十三竟)
若比丘尼，居士、居士婦，使織師為比丘尼織作衣。彼比丘尼先不受自恣請，便往到彼所，語織師言：「此衣為我織極好，織令廣長堅緻齊整好，我當少多與汝價。」若比丘尼與價乃至一食，得衣者，尼薩耆波逸提。(
【現代漢語翻譯】 現代漢語譯本：我已經和衣價商議好了。大姐！知道什麼時候去那裡可以得到衣服。'如果比丘尼需要衣服，應當去執事者那裡反覆（二三次）說：'我需要衣服。'如果反覆二三次後，他們能憶念起並給予衣服，那是好的。如果得不到衣服，就四次、五次、六次地在他們面前默然站立，讓他們憶念。如果四次、五次、六次地在他們面前默然站立后得到衣服，那是好的。如果得不到衣服，超過這個次數去求得衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果得不到衣服，就隨來處，或者自己去，或者派使者去說：'你先前派使者拿著衣價，給某甲（姓名）比丘尼，這位比丘尼最終沒有得到，你拿回去，不要讓它丟失，現在是時候了。'（第八竟） 如果比丘尼，自己拿取金銀、或者錢，或者教人拿取、或者口頭允許接受，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。（第九竟） 如果比丘尼，進行各種買賣寶物的行為，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。（第十竟） 如果比丘尼，進行各種販賣的行為，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。（第十一竟） 如果比丘尼，擁有的缽（Bátra，僧人使用的食器）少於五個補綴，而且不漏水，卻爲了美觀而尋求新的缽，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。這位比丘尼，應當拿著這個缽在比丘尼僧團中捨棄。從次第交換到下座的比丘尼，以下座的比丘尼把缽交給這位比丘尼說：'姐妹！拿著這個缽直到它破損，現在是時候了。'（第十二竟） 如果比丘尼，自己尋求線，讓非親屬的織工織布做衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。（第十三竟） 如果比丘尼，讓在家男居士或女居士，讓織工為比丘尼織布做衣服。這位比丘尼沒有事先接受自恣（Pavāraṇā，僧團的自由佈施），就前往織工那裡，對織工說：'這件衣服為我織得非常好，織得寬大、長久、堅固、精緻、整齊，我會或多或少地給你報酬。'如果比丘尼給予報酬，哪怕是一頓飯的價值，得到衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
【English Translation】 English version: 'I have already agreed on the price of the robe. Sister! Know when to go there to obtain the robe.' If a Bhikkhuni (Buddhist nun) needs a robe, she should go to the person in charge and say repeatedly (two or three times): 'I need a robe.' If, after repeating two or three times, they remember and give her a robe, that is good. If she does not get a robe, she should stand silently in front of them four, five, or six times, so that they may remember. If, after standing silently in front of them four, five, or six times, she gets a robe, that is good. If she does not get a robe, and seeks to obtain a robe beyond this, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If she does not get a robe, she should, from wherever it came, either go herself or send a messenger, saying: 'You previously sent a messenger with the price of the robe to Bhikkhuni (name). This Bhikkhuni ultimately did not receive it. Take it back, do not let it be lost, now is the time.' (End of the eighth) If a Bhikkhuni herself takes gold or silver, or money, or instructs others to take it, or verbally approves of receiving it, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). (End of the ninth) If a Bhikkhuni engages in various trades of precious items, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). (End of the tenth) If a Bhikkhuni engages in various kinds of selling, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). (End of the eleventh) If a Bhikkhuni, possessing a bowl (Bátra, a monk's eating utensil) with fewer than five patches and that does not leak, seeks a new bowl for the sake of beauty, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This Bhikkhuni should relinquish this bowl in the Bhikkhuni Sangha (community). It should be exchanged in order down to the Bhikkhuni in the lowest seat, and the Bhikkhuni in the lowest seat should give the bowl to this Bhikkhuni, saying: 'Sister! Keep this bowl until it breaks, now is the time.' (End of the twelfth) If a Bhikkhuni seeks thread herself and has a non-relative weaver weave cloth for a robe, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). (End of the thirteenth) If a Bhikkhuni has a male householder or a female householder have a weaver weave cloth for a robe for the Bhikkhuni, and this Bhikkhuni, without first accepting Pavāraṇā (invitation for free offerings from the Sangha), goes to the weaver and says to the weaver: 'Weave this robe very well for me, weave it wide, long, strong, fine, and neat, and I will give you a reward, whether little or much.' If the Bhikkhuni gives a reward, even the value of one meal, and obtains the robe, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).
十四竟)
若比丘尼，與比丘尼衣已，后㥲恚，若自奪、若教人奪取。「還我衣來！不與汝。」是比丘尼應還衣，彼取衣者，尼薩耆波逸提。(十五竟)
若諸病比丘尼，畜藥、酥油、生酥、蜜、石蜜得食殘宿，乃至七日得服。若過七日服，尼薩耆波逸提。(十六竟)
若比丘尼，十日未滿夏三月，若有急施衣，比丘尼知是急施衣應受，受已乃至衣時應畜。若過畜，尼薩耆波逸提。(十七竟)
若比丘尼，知物向僧，自求入己，尼薩耆波逸提。(十八竟)◎
四分律卷第二十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十四(二分之三明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯三十捨墮法之二
◎佛在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼有檀越，晨朝著衣持缽詣其家語言：「我須酥。」彼言：「可爾。」即買與之。既買酥與，而言：「我不須酥，須油。」彼言：「可得。」彼即往賣酥家語言：「我不須酥，須油。」其人報言：「當作買酥法取汝酥，當作賣油法與汝油。」彼檀越即譏嫌言：「比丘尼無有厭足、不知慚愧，外自稱言：『我知正法。』求酥索油、求油索酥。如是何有正法？若須酥直應索酥，須油便應索油，若須余物
【現代漢語翻譯】 現代漢語譯本 若比丘尼，已經接受了比丘尼的衣服，之後又心生嗔恚，自己奪回或教唆他人奪取，並說：『還我衣服！我不給你了。』這位比丘尼應該歸還衣服，而拿走衣服的人，犯尼薩耆波逸提（一種懺悔罪）。（第十五條完） 如果生病的比丘尼，儲存藥品、酥油、生酥、蜂蜜、石蜜等食物，可以食用剩餘的食物過夜，甚至可以服用七天。如果超過七天服用，犯尼薩耆波逸提。（第十六條完） 如果比丘尼，在三個月的夏季安居結束前十天，如果有人緊急佈施衣服，比丘尼知道這是緊急佈施的衣服，應該接受，接受后直到可以穿衣的時候才可以儲存。如果超過時間儲存，犯尼薩耆波逸提。（第十七條完） 如果比丘尼，明知物品是供養僧團的，卻自己要求將其納入自己所有，犯尼薩耆波逸提。（第十八條完） 《四分律》卷第二十三 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第二十四（二分之三明尼戒法） 姚秦 罽賓（Kashmir） 三藏 佛陀耶舍（Buddhayasas） 共 竺佛念（Dharmaraksa） 等譯 三十捨墮法之二 佛陀在 舍衛國（Śrāvastī） 祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma） 。當時 偷罹難陀（Thullanandā） 比丘尼有施主，早上穿著衣服拿著缽來到他家說：『我需要酥油。』那人說：『可以。』就買了給她。給了酥油后，她又說：『我不需要酥油，需要油。』那人說：『可以。』她就去賣酥油的人那裡說：『我不需要酥油，需要油。』那人回答說：『應該按照買酥油的方法收取你的酥油，按照賣油的方法給你油。』那位施主就譏諷說：『比丘尼沒有滿足、不知慚愧，對外自稱：『我知道正法。』要酥油卻索要油、要油卻索要酥油。這樣怎麼會有正法？如果需要酥油就應該直接要酥油，需要油就應該直接要油，如果需要其他東西
【English Translation】 English version If a Bhikkhuni, having received a Bhikkhuni's robe, later becomes angry, either takes it back herself or instructs others to take it back, saying, 'Return my robe! I won't give it to you.' This Bhikkhuni should return the robe, and the one who takes the robe commits Nissaggiya Pacittiya (an offense requiring confession and forfeiture). (End of rule 15) If sick Bhikkhunis store medicine, ghee, fresh butter, honey, or molasses, they may consume the leftovers overnight, even for up to seven days. If they consume it after seven days, it is a Nissaggiya Pacittiya. (End of rule 16) If a Bhikkhuni, ten days before the end of the three-month summer retreat, receives an emergency robe offering, knowing it is an emergency robe, she should accept it and keep it until the time for wearing robes. If she keeps it longer, it is a Nissaggiya Pacittiya. (End of rule 17) If a Bhikkhuni, knowing that an item is intended for the Sangha (community), requests it for herself, it is a Nissaggiya Pacittiya. (End of rule 18) Vinaya in Four Parts, Volume 23 Taisho Tripitaka, Volume 22, No. 1428, Vinaya in Four Parts Vinaya in Four Parts, Volume 24 (Two-thirds explaining Bhikkhuni precepts) Translated by Tripiṭaka Master Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmaraksa (Dharmaraksa) and others, the second of the thirty Nissaggiya Pacittiya rules The Buddha was in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, the Bhikkhuni Thullananda (Thullanandā) had a donor who, in the morning, wearing robes and carrying a bowl, went to her house and said, 'I need ghee.' She said, 'Okay.' He bought it and gave it to her. After giving the ghee, she said, 'I don't need ghee, I need oil.' He said, 'Okay.' She then went to the ghee seller and said, 'I don't need ghee, I need oil.' The person replied, 'I should take your ghee according to the method of buying ghee, and give you oil according to the method of selling oil.' That donor then criticized, saying, 'The Bhikkhuni is never satisfied, has no shame, and outwardly claims, 'I know the true Dharma.' Asking for ghee but demanding oil, asking for oil but demanding ghee. How can there be true Dharma like this? If you need ghee, you should directly ask for ghee, if you need oil, you should directly ask for oil, if you need other things
便應索余物。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀比丘尼言：「云何索酥求油、索油求酥？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝云何求酥索油、求油索酥？」時世尊以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼欲索是更索彼者，尼薩耆波逸提。」
比丘尼義如上。
欲索是更索彼者，求酥已更求油，索油已更索酥。若求余物亦如是。
若比丘尼欲索是，更索彼者，尼薩耆波逸提。此尼薩耆應舍與尼僧、若眾多人、若一人，不得別眾舍，若舍不成舍，突吉羅。若欲舍時，應往僧中偏露右肩、脫革屣、禮僧足已，右膝著地、合掌作如是言：「大姊僧聽！我某甲比丘尼索是更索彼，犯捨墮，今舍與僧。」舍已應懺悔。前受懺人白已然後受懺，作如是白：「大姊僧聽！此某甲比丘尼索是更索彼，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘尼懺。白如是。」應如是白已受彼懺，語彼言：「自責汝心！」答
【現代漢語翻譯】 現代漢語譯本： 『就應該索要剩餘的東西。』當時，各位比丘尼聽了這話，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，呵責偷罹難陀（Thullananda）比丘尼說：『怎麼能索要酥油卻要求（更多的）油，索要油卻要求（更多的）酥油呢？』當時，各位比丘尼稟告各位比丘，各位比丘前往稟告世尊（Buddha）。世尊當時因為這個因緣召集比丘僧眾，呵責偷罹難陀比丘尼說：『你所做的事情不對，不合威儀、不合沙門（釋迦牟尼的出家弟子）的法則、不清凈、不隨順修行，是不應該做的。你怎麼能索要酥油卻要求（更多的）油，索要油卻要求（更多的）酥油呢？』當時世尊用無數種方法呵責偷罹難陀比丘尼之後，告訴各位比丘：『這個偷罹難陀比丘尼！在多種有漏之處，最初犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼想要索取這個，卻又索取那個，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 比丘尼的定義如上所述。 『想要索取這個，卻又索取那個』，是指求取酥油之後又求取（更多的）油，索取油之後又索取（更多的）酥油。如果求取其他東西也是這樣。 如果比丘尼想要索取這個，卻又索取那個，犯尼薩耆波逸提。這個尼薩耆（Nissaggiya，應舍之物）應當舍給比丘尼僧團、或者多數人、或者一個人，不得個別捨棄，如果個別捨棄則不成捨棄，犯突吉羅（Dukkata，惡作罪）。如果想要捨棄時，應當前往僧團中袒露右肩、脫掉鞋子、禮拜僧團的腳，右膝著地、合掌，這樣說：『大姐僧團請聽！我某甲比丘尼索取這個卻又索取那個，犯捨墮，現在舍給僧團。』捨棄之後應當懺悔。之前接受懺悔的人稟告之後然後接受懺悔，這樣稟告：『大姐僧團請聽！這個某甲比丘尼索取這個卻又索取那個，犯捨墮，現在舍給僧團。如果僧團時間到了，僧團容忍聽取，我接受某甲比丘尼的懺悔。稟告完畢。』應當這樣稟告完畢後接受她的懺悔，告訴她說：『責備你自己的心！』回答『是的，大姐。』
【English Translation】 English version: 'Then one should ask for the remaining items.' At that time, the Bhikkhunis (female monastic) heard this, and among them were those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the Bhikkhuni Thullananda (name of a Bhikkhuni) saying, 'How can you ask for ghee and then ask for (more) oil, ask for oil and then ask for (more) ghee?' At that time, the Bhikkhunis reported this to the Bhikkhus (male monastic), and the Bhikkhus went and reported it to the Blessed One (Buddha). The Blessed One, on that occasion, gathered the Bhikkhu Sangha (monastic community) because of this incident, and rebuked the Bhikkhuni Thullananda, saying, 'What you have done is not proper, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not pure conduct, not in accordance with the practice, it is not something that should be done. How can you ask for ghee and then ask for (more) oil, ask for oil and then ask for (more) ghee?' At that time, after the Blessed One had rebuked the Bhikkhuni Thullananda with countless methods, he told the Bhikkhus, 'This Bhikkhuni Thullananda! In many places of defilement, she is the first to break the precept. From now on, a precept will be established for the Bhikkhunis, gathering ten meanings, even for the long duration of the True Dharma. One who wishes to recite the precept should say it thus: If a Bhikkhuni, wanting to ask for this, asks for that instead, it is Nissaggiya Pacittiya (an offense entailing forfeiture).' The definition of Bhikkhuni is as above. 'Wanting to ask for this, asking for that instead' means after asking for ghee, asking for (more) oil, after asking for oil, asking for (more) ghee. If asking for other things, it is the same. If a Bhikkhuni, wanting to ask for this, asks for that instead, it is Nissaggiya Pacittiya. This Nissaggiya (item to be forfeited) should be given to the Bhikkhuni Sangha, or to many people, or to one person. It should not be forfeited separately from the community. If it is forfeited separately, it is not a valid forfeiture, it is a Dukkata (wrongdoing). If one wishes to forfeit it, one should go to the Sangha, expose the right shoulder, remove the sandals, bow to the feet of the Sangha, kneel on the right knee, and with palms together, say thus: 'Venerable Sisters, may the Sangha listen! I, Bhikkhuni so-and-so, wanting to ask for this, asked for that instead, committing an offense entailing forfeiture. I now forfeit it to the Sangha.' After forfeiting, one should confess. The person who receives the confession should announce it before receiving the confession, announcing thus: 'Venerable Sisters, may the Sangha listen! This Bhikkhuni so-and-so, wanting to ask for this, asked for that instead, committing an offense entailing forfeiture. She now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha permit me to receive the confession of Bhikkhuni so-and-so. The announcement is thus.' Having announced thus, one should receive her confession, and say to her, 'Reproach your own mind!' She should answer, 'Yes, Venerable Sister.'
言：「爾。」比丘尼僧即應還彼比丘尼舍物，白二羯磨應如是與。僧中應差堪能羯磨者如上，當如是白：「大姊僧聽！此某甲比丘尼索是更索彼，犯捨墮，今舍與僧。若僧時到僧忍聽，持此舍物還某甲比丘尼。白如是。」「大姊僧聽！此某甲比丘尼索是更索彼，犯捨墮，今舍與僧。僧持此舍物還某甲比丘尼。誰諸大姊忍僧還某甲比丘尼舍物者默然，誰不忍者說。」「僧已忍還某甲比丘尼舍物竟，僧忍，默然故，是事如是持。」
舍物竟不還者，突吉羅。若還時有人教言莫還者，突吉羅。若不還轉作凈施、若遣與人、若故壞、若燒、若作非物、若數數用、一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若須酥索酥、若須油索油、若須余物便索余物、若從親里索、從出家人索、若為彼彼為己索、若不求而得，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十九竟)
爾時佛在舍衛國祇樹給孤獨園。時有眾多比丘尼于露地說戒，有居士見問言：「阿姨！何故露地說戒，無有說戒堂耶？」答言：「無。」「若與堂直，能作堂不？」答言：「能。」即與作說戒堂物。時諸比丘尼便作是念：「我曹說戒時趣得坐處，便坐說戒。比丘尼衣服難得，
【現代漢語翻譯】 現代漢語譯本：他說：『給你。』比丘尼僧團應該歸還那位比丘尼的捨棄之物，通過白二羯磨（兩次宣告的羯磨）應該這樣給予。僧團中應該選出能夠執行羯磨的人，如前所述，應當這樣宣告：『大姐們，僧團聽著！這位某甲（nameless）比丘尼索取了這個卻索取了那個，犯了捨墮罪，現在捨棄給僧團。如果僧團時機已到，僧團容忍，將此捨棄之物歸還給某甲比丘尼。宣告如是。』『大姐們，僧團聽著！這位某甲比丘尼索取了這個卻索取了那個，犯了捨墮罪，現在捨棄給僧團。僧團將此捨棄之物歸還給某甲比丘尼。哪位大姐容忍僧團歸還某甲比丘尼的捨棄之物就默然，誰不容忍就說出來。』『僧團已經容忍歸還某甲比丘尼的捨棄之物完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』 捨棄之物結束后不歸還的，犯突吉羅（輕罪）。如果歸還時有人教唆說不要歸還的，犯突吉羅。如果不歸還，反而轉作凈施、或者送給別人、或者故意毀壞、或者燒掉、或者做成非物品、或者多次使用，一切都犯突吉羅。 比丘，犯突吉羅；式叉摩那（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這叫做犯戒。 不犯戒的情況有：如果需要酥油而索取酥油、如果需要油而索取油、如果需要其他物品便索取其他物品、如果從親戚那裡索取、從出家人那裡索取、如果為他人索取而他人也為自己索取、如果不求而得到，不犯戒。 不犯戒的情況有：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第十九條完） 當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時有眾多比丘尼在露天說戒，有居士看見后問道：『阿姨們！為什麼在露天說戒，沒有說戒堂嗎？』回答說：『沒有。』『如果給你們建造說戒堂的費用，能建造說戒堂嗎？』回答說：『能。』於是就給了她們建造說戒堂的財物。當時眾比丘尼便這樣想：『我們說戒的時候只要能找到坐的地方，就坐下來說戒。比丘尼的衣服很難得到，'
【English Translation】 English version: He said, 'Here you are.' The Bhikkhuni Sangha should return the relinquished item to that Bhikkhuni, and it should be given in this way through a white double-kamma (two announcements of the Kamma). In the Sangha, someone capable of performing the Kamma should be selected as mentioned above, and it should be announced as follows: 'Venerable sisters, may the Sangha listen! This Bhikkhuni named so-and-so, having asked for this and then asked for that, has committed a Nissaggiya Pacittiya offense and now relinquishes it to the Sangha. If it is the Sangha's time, may the Sangha consent to return this relinquished item to Bhikkhuni so-and-so. The announcement is thus.' 'Venerable sisters, may the Sangha listen! This Bhikkhuni named so-and-so, having asked for this and then asked for that, has committed a Nissaggiya Pacittiya offense and now relinquishes it to the Sangha. The Sangha will return this relinquished item to Bhikkhuni so-and-so. Whoever among the venerable sisters consents to the Sangha returning the relinquished item to Bhikkhuni so-and-so, let her be silent; whoever does not consent, let her speak.' 'The Sangha has consented to returning the relinquished item to Bhikkhuni so-and-so, the Sangha consents, because of the silence, this matter is thus established.' If the relinquished item is not returned after the relinquishment is completed, it is a Dukkhata (minor offense). If someone advises not to return it when it is being returned, it is a Dukkhata. If it is not returned but instead converted into a pure offering, or given to someone else, or deliberately destroyed, or burned, or made into a non-item, or used repeatedly, all are Dukkhata offenses. A Bhikkhu commits a Dukkhata; a Sikkhamana (probationary nun), a Samanera (novice monk), a Samaneri (novice nun) commit a Dukkhata. This is called an offense. There is no offense in the following cases: if one needs ghee and asks for ghee, if one needs oil and asks for oil, if one needs other items and asks for other items, if one asks from relatives, if one asks from renunciates, if one asks for another and the other asks for oneself, if one obtains without asking, there is no offense. There is no offense in the following cases: when the rule was not initially established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the nineteenth) At that time, the Buddha was in Śrāvastī (Savatthi) at the Jeta Grove Anāthapindika's Park (Jetavana-anāthapindika-ārāma). At that time, many Bhikkhunis were reciting the Patimokkha (code of monastic discipline) in the open. A householder saw them and asked, 'Venerable ladies! Why are you reciting the Patimokkha in the open, is there no recitation hall?' They replied, 'No.' 'If I give you the cost of building a recitation hall, can you build one?' They replied, 'Yes.' So he gave them the materials for building a recitation hall. At that time, the Bhikkhunis thought, 'When we recite the Patimokkha, we just find a place to sit and recite. Bhikkhunis' robes are difficult to obtain,'
應具五衣，我今寧可持此物貿衣共分。」即便貿衣共分。後於異時，諸比丘尼故在露地說戒，彼居士見即問言：「何以故在露地說戒，無有堂耶？」答言：「無。」居士言：「我前所與說戒堂物作何等？」答言：「無所作。」復問：「所由不作？」比丘尼語言：「我等作是念：『我趣得坐處便可說戒，比丘尼衣服難得，應具五衣，我等寧可持此物貿衣。』即以此物貿衣共分。」時彼居士譏嫌言：「此比丘尼等不知慚愧、受取無厭，外自稱言：『我知正法。』如是有何正法？以我堂物貿衣共分，謂我不知衣服難得當具五衣耶？如佛所說，能造第一福者，作好房施四方僧。」是時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘尼：「云何汝等，居士施作說戒堂物而貿衣共分？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼以居士作堂物貿衣共分？」時世尊以無數方便呵責彼比丘尼已，告諸比丘：「彼比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，知檀越所為僧施異，回作余用者，尼薩耆波逸提。」
比丘尼義如上。
【現代漢語翻譯】 現代漢語譯本 『我們應該湊齊五衣（pañcavasana，比丘尼的五種必需的僧衣），我寧願用這個東西換衣服，然後大家分了。』她們就用那個東西換了衣服，然後分了。後來，有一次，那些比丘尼仍然在露天的地方說戒，那位居士看見了，就問：『為什麼你們要在露天的地方說戒，沒有戒堂嗎？』她們回答說：『沒有。』居士說：『我之前給你們的用來建造戒堂的東西，你們做了什麼？』她們回答說：『什麼也沒做。』又問：『為什麼不做呢？』比丘尼們說：『我們當時是這樣想的：只要能找到坐的地方就可以說戒了，比丘尼的衣服很難得到，應該湊齊五衣，我們寧願用這個東西換衣服。』於是就用那個東西換了衣服，然後分了。』當時那位居士譏諷責備說：『這些比丘尼真是不知羞恥、貪得無厭，表面上還自稱說：『我知道正法。』像這樣有什麼正法可言？竟然把我的戒堂的材料換成衣服分了，難道我不知道衣服很難得到，應該湊齊五衣嗎？正如佛陀所說，能夠建造第一等福報的人，是建造好的房屋供養四方僧眾。』當時那些比丘尼聽了，其中有少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，呵斥那些比丘尼說：『你們怎麼能把居士施捨用來建造戒堂的東西換成衣服分了呢？』那些比丘尼將此事稟告了諸位比丘，諸位比丘又稟告了世尊（Buddha，佛陀）。世尊當時因為這件事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法（śrāmaṇadharma，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。比丘尼怎麼能把居士用來建造戒堂的東西換成衣服分了呢？』當時世尊用無數種方法呵斥了那些比丘尼之後，告訴諸位比丘說：『這些比丘尼有很多種有漏之處，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，明知檀越（dānapati，施主）所施捨的財物是為僧眾特定的用途，卻挪作他用，犯尼薩耆波逸提（nissaggiya pācittiya，捨墮）。』 比丘尼的定義如上所述。
【English Translation】 English version 『We should acquire the five robes (pañcavasana, the five essential robes for a bhikkhuni), I would rather trade this item for robes and share them.』 They then traded the item for robes and shared them. Later, on another occasion, the bhikkhunis were still reciting the precepts in the open. The householder saw them and asked, 『Why are you reciting the precepts in the open, is there no hall?』 They replied, 『No.』 The householder said, 『What did you do with the materials I gave you earlier for building a precept hall?』 They replied, 『We did nothing.』 He further asked, 『Why didn't you do anything?』 The bhikkhunis said, 『We thought: 『As long as we can find a place to sit, we can recite the precepts. Bhikkhunis' robes are hard to obtain, we should acquire the five robes, we would rather trade this item for robes.』 So they traded the item for robes and shared them.』 At that time, the householder criticized and reproached them, saying, 『These bhikkhunis are shameless and insatiable, yet they outwardly claim, 『I know the true Dharma.』 What true Dharma is there in this? They exchanged my hall materials for robes and shared them, as if I didn't know that robes are hard to obtain and that they should acquire the five robes? As the Buddha (Buddha, the enlightened one) said, the one who can create the foremost merit is the one who builds good houses and offers them to the Sangha (saṃgha, monastic community) of the four directions.』 At that time, the bhikkhunis heard this, and among them were those who were content with little, practiced asceticism (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked those bhikkhunis, saying, 『How could you exchange the materials donated by the householder for building a precept hall for robes and share them?』 Those bhikkhunis reported this matter to the bhikkhus, and the bhikkhus reported it to the Blessed One (Buddha, the Buddha). The Blessed One then, because of this matter, gathered the bhikkhu Sangha and rebuked those bhikkhunis, saying, 『What you have done is wrong, it is not in accordance with decorum, not in accordance with the life of a renunciate (śrāmaṇadharma, the conduct of a renunciate), not pure, not conducive to practice, it is not something that should be done. How can bhikkhunis exchange the materials donated by the householder for building a hall for robes and share them?』 At that time, the Blessed One, having rebuked those bhikkhunis with countless methods, told the bhikkhus, 『These bhikkhunis have many kinds of defilements, this is the first offense. From now on, I will establish a precept for bhikkhunis, gathering the ten benefits, even for the long endurance of the true Dharma. Those who wish to recite the precepts should say thus: If a bhikkhuni, knowing that the alms (dānapati, donor) donated by a donor are specifically intended for the Sangha, diverts them to other uses, it is a Nissaggiya Pacittiya (nissaggiya pācittiya, an offense entailing forfeiture).』 The definition of bhikkhuni is as above.
所為僧施異者，與作說戒堂用作衣、與作衣用作說戒堂、與此處乃彼處用。
僧物、為僧、屬僧。僧物者，已許僧。為僧者，為僧作而未許僧。屬僧者，已許與僧、已舍與僧。
若比丘尼，知檀越所為僧施異，回作余用者，尼薩耆波逸提。此尼薩耆應舍與僧、若眾多人、若一人，不得別眾舍，若舍不成舍，突吉羅。舍與僧時，應往僧中偏露右肩、脫革屣、禮僧足已，右膝著地，合掌作是語：「大姊僧聽！我某甲比丘尼所為僧施異，而回作余用，犯捨墮，今舍與僧。」舍已當懺悔。前受懺人，當作白已然後受懺，如是白：「大姊僧聽！此某甲比丘尼所為僧施異，而回作余用，犯捨墮，今舍與僧。若僧時到僧忍聽，我受某甲比丘尼懺。白如是。」作此白已然後受懺。當語彼人言：「自責汝心。」答言：「爾。」僧即應還此比丘尼衣，作白二羯磨，應如是與。僧中應差堪能作羯磨者如上，當作如是白：「大姊僧聽！此某甲比丘尼所為僧施異，回作余用，犯捨墮，今舍與僧。若僧時到僧忍聽，還某甲比丘尼衣。白如是。」「大姊僧聽！此某甲比丘尼所為僧施異，回作余用，犯捨墮，今舍與僧。誰諸大姊忍僧還此某甲比丘尼衣者默然，誰不忍者說。」「僧已忍還某甲比丘尼衣竟，僧忍，默然故，是事如是持
【現代漢語翻譯】 現代漢語譯本 所謂對僧團的佈施有所差異，指的是將用於建造說戒堂的物資用於製作僧衣，將用於製作僧衣的物資用於建造說戒堂，或者將此處的物資用於彼處。
僧物（Sanghika-bhogga，僧團的財物）、為僧（Sanghassa，爲了僧團）、屬僧（Sanghike，屬於僧團）。僧物指的是已經佈施給僧團的財物。為僧指的是爲了僧團而製作但尚未佈施給僧團的財物。屬僧指的是已經允許佈施給僧團、已經捨棄給僧團的財物。
如果比丘尼（Bhikkhuni，女性出家人）知道檀越（Dānavati，施主）為僧團的佈施有所差異，卻將其挪作他用，則犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。此尼薩耆應舍給僧團、或者眾多人、或者一人，不得私自捨棄，如果私自捨棄則不成捨棄，犯突吉羅（Dukkata，惡作罪）。舍給僧團時，應前往僧團中袒露右肩、脫掉革屣（鞋子）、禮僧足已，右膝著地，合掌說這樣的話：『大姐僧團請聽！我某甲比丘尼所為僧團的佈施有所差異，卻挪作他用，犯捨墮罪，現在舍給僧團。』捨棄后應當懺悔。之前接受懺悔的人，應當作白（ñatti，宣告）之後再接受懺悔，這樣宣告：『大姐僧團請聽！此某甲比丘尼所為僧團的佈施有所差異，卻挪作他用，犯捨墮罪，現在舍給僧團。如果僧團時機已到，僧團容忍，我接受某甲比丘尼的懺悔。宣告如是。』作此宣告后然後接受懺悔。應當告訴那個人說：『自責汝心。』回答說：『是。』僧團就應當將此比丘尼的衣服還給她，作白二羯磨（ñattidutiyakamma，兩次宣告的羯磨），應當這樣給予。僧團中應當差遣能夠作羯磨的人如上，應當作如是宣告：『大姐僧團請聽！此某甲比丘尼所為僧團的佈施有所差異，挪作他用，犯捨墮罪，現在舍給僧團。如果僧團時機已到，僧團容忍，還某甲比丘尼衣服。宣告如是。』『大姐僧團請聽！此某甲比丘尼所為僧團的佈施有所差異，挪作他用，犯捨墮罪，現在舍給僧團。誰諸大姐容忍僧團還此某甲比丘尼衣服的默然，誰不容忍的說。』『僧團已容忍還某甲比丘尼衣服完畢，僧團容忍，默然的緣故，此事就這樣成立。』
【English Translation】 English version Regarding what is different about a donation intended for the Sangha (Sangha, the monastic community), it refers to using materials intended for building a chapter house for making robes, using materials intended for making robes for building a chapter house, or using materials intended for this place in that place.
Sanghika-bhogga (property of the Sangha), Sanghassa (for the Sangha), Sanghike (belonging to the Sangha). Sanghika-bhogga refers to property already donated to the Sangha. Sanghassa refers to property made for the Sangha but not yet donated to the Sangha. Sanghike refers to property already permitted to be donated to the Sangha, already relinquished to the Sangha.
If a Bhikkhuni (Bhikkhuni, a female monastic) knows that a Dānavati (Dānavati, a donor) has made a donation intended for the Sangha with a specific purpose, but diverts it to other uses, she commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture). This Nissaggiya should be forfeited to the Sangha, or to many people, or to one person; it should not be forfeited privately. If it is forfeited privately, the forfeiture is not valid, and she commits a Dukkata (Dukkata, a wrong-doing) offense. When forfeiting to the Sangha, she should go to the Sangha, expose her right shoulder, remove her sandals, bow at the feet of the Sangha, kneel on her right knee, and say these words with palms joined: 'Venerable Sangha, please listen! I, Bhikkhuni so-and-so, diverted a donation intended for the Sangha to other uses, committing a Nissaggiya Pacittiya offense. I now forfeit it to the Sangha.' After forfeiting, she should confess. The person who receives the confession should make a ñatti (ñatti, announcement) before receiving the confession, announcing thus: 'Venerable Sangha, please listen! This Bhikkhuni so-and-so diverted a donation intended for the Sangha to other uses, committing a Nissaggiya Pacittiya offense. She now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha consent to my receiving the confession of Bhikkhuni so-and-so. The announcement is thus.' After making this announcement, then receive the confession. He should tell that person, 'Reproach your heart.' She should answer, 'Yes.' The Sangha should then return this Bhikkhuni's robe to her, performing a ñattidutiyakamma (ñattidutiyakamma, a kamma with two announcements), and should give it thus. The Sangha should appoint someone capable of performing the kamma as above, and should make such an announcement: 'Venerable Sangha, please listen! This Bhikkhuni so-and-so diverted a donation intended for the Sangha to other uses, committing a Nissaggiya Pacittiya offense. She now forfeits it to the Sangha. If it is the Sangha's time, may the Sangha consent to returning the robe to Bhikkhuni so-and-so. The announcement is thus.' 'Venerable Sangha, please listen! This Bhikkhuni so-and-so diverted a donation intended for the Sangha to other uses, committing a Nissaggiya Pacittiya offense. She now forfeits it to the Sangha. Whoever among the venerable sisters consents to the Sangha returning this Bhikkhuni so-and-so's robe, let her be silent; whoever does not consent, let her speak.' 'The Sangha has consented to returning Bhikkhuni so-and-so's robe, the Sangha consents, because of silence, this matter is thus carried out.'
。」于僧中舍衣竟不還者，突吉羅。還時若有人教言：「莫還。」者，突吉羅。若受作五衣、若轉作凈施、若作余用、若遣與人、若故壞、若燒、若作非衣、若數數著，一切突吉羅。
比丘，突吉羅；式叉摩那、沙爾沙彌尼，突吉羅。是謂為犯。
不犯者，若問主用隨所分處用；若與物時語言：「隨意用。」不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十竟)
爾時佛在舍衛國祇樹給孤獨園。時安隱比丘尼欲來詣舍衛國。先舊住比丘尼聞安隱比丘尼當來，為往詣家家乞求，大得財物飲食，至期日而彼比丘尼竟不到。舊住比丘尼等自相謂言：「我等與安隱比丘尼共期至舍衛國，而彼不到。比丘尼衣服難得，應辦五衣，我等寧可取此物貿衣共分。」即作五衣分之。後於異時，安隱比丘尼來至舍衛國。夜過已，到時著衣持缽入舍衛城乞食，時諸居士見即問：「阿姨何所求索？」答言：「乞食。」又問：「眾僧無食耶？」答言：「無。」後日居士至舊比丘尼所問言：「我等先各各出物，為供給安隱比丘尼，為作食不？」答言：「不作。」問言：「何故不作。」答言：「我先與安隱比丘尼共期來至舍衛國，而彼不至。我等作是念：『與安隱共期至舍衛國，而彼不到。比丘尼衣服難得，應
【現代漢語翻譯】 現代漢語譯本：于僧團中捨棄衣服后不再取回的，犯突吉羅（輕罪）。取回時如果有人教唆說：『不要取回。』的，犯突吉羅（輕罪）。如果接受後製作成五衣、或者轉為凈施、或者作其他用途、或者送給他人、或者故意損壞、或者焚燒、或者製作成非僧衣之物、或者頻繁穿著，一切都犯突吉羅（輕罪）。
比丘（具足戒男僧），犯突吉羅（輕罪）；式叉摩那（準學女），沙彌尼（女沙彌），犯突吉羅（輕罪）。這被稱為犯戒。
不犯的情況：如果詢問物主后，按照（物主）所分配的用途使用；如果給予物品時說：『隨意使用。』，不犯。
不犯的情況：最初未制定戒律時，或者因為愚癡、狂亂、心神錯亂、被痛苦煩惱所纏繞。（二十竟）
當時佛陀在舍衛國祇樹給孤獨園。當時安隱比丘尼（比丘尼的名字，意為『安穩的比丘尼』）想要來到舍衛國。先住在舍衛國的比丘尼們聽說安隱比丘尼將要到來，便前往各家乞求，得到了大量的財物和飲食，到了約定的日期，那位比丘尼竟然沒有到達。舊住的比丘尼們互相說道：『我們與安隱比丘尼約定一同前往舍衛國，但是她沒有來。比丘尼的衣服難以得到，應該製作五衣，我們不如拿這些財物去交換衣服，然後一起分掉。』於是她們製作了五衣並分掉了。
後來在其他時候，安隱比丘尼來到了舍衛國。天亮后，她按時穿著僧衣，拿著缽進入舍衛城乞食，當時一些居士看見她就問：『阿姨您在尋求什麼？』她回答說：『乞食。』又問：『僧團沒有食物嗎？』她回答說：『沒有。』第二天，居士們到舊住的比丘尼那裡問道：『我們先前各自拿出財物，是爲了供給安隱比丘尼，為她做食物嗎？』她們回答說：『沒有做。』（居士）問道：『為什麼沒有做？』她們回答說：『我們先前與安隱比丘尼約定一同來到舍衛國，但是她沒有來。我們這樣想：『與安隱（比丘尼）約定一同前往舍衛國，但是她沒有來。比丘尼的衣服難以得到，應該』
【English Translation】 English version: If, having relinquished a robe within the Sangha, one does not return for it, it is a Dukkritta (minor offense). If, when returning for it, someone advises, 'Do not return for it,' it is a Dukkritta (minor offense). If one receives it and makes it into a five-piece robe, or converts it into a pure offering, or uses it for other purposes, or sends it to others, or deliberately damages it, or burns it, or makes it into a non-monastic garment, or wears it frequently, all of these are Dukkritta (minor offenses).
A Bhikkhu (fully ordained male monk) commits a Dukkritta (minor offense); a Sikkhamana (probationary female monastic), a Samaneri (female novice), commits a Dukkritta (minor offense). This is called an offense.
Non-offenses: If, after asking the owner, one uses it according to the allocated purpose; if, when giving the item, one says, 'Use it as you wish,' there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (End of the twentieth)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the Bhikkhuni Ananya (Bhikkhuni's name, meaning 'peaceful Bhikkhuni') wished to come to Shravasti. The Bhikkhunis who resided there previously, upon hearing that Bhikkhuni Ananya was coming, went to each house to beg and obtained a large amount of wealth and food. When the appointed day arrived, that Bhikkhuni did not come. The resident Bhikkhunis said to each other, 'We agreed with Bhikkhuni Ananya to go to Shravasti together, but she has not come. Bhikkhuni robes are difficult to obtain, and we should make five-piece robes. We might as well take these items, exchange them for robes, and divide them among ourselves.' So they made five-piece robes and divided them.
Later, at another time, Bhikkhuni Ananya came to Shravasti. After dawn, she put on her robes and carried her bowl into Shravasti to beg for food. Some laypeople saw her and asked, 'Aunt, what are you seeking?' She replied, 'Begging for food.' They asked again, 'Does the Sangha have no food?' She replied, 'No.' The next day, the laypeople went to the resident Bhikkhunis and asked, 'We each contributed items earlier to provide for Bhikkhuni Ananya, to make food for her, didn't we?' They replied, 'We did not make it.' (The laypeople) asked, 'Why didn't you make it?' They replied, 'We agreed with Bhikkhuni Ananya to come to Shravasti together, but she did not come. We thought, 'We agreed with Ananya (Bhikkhuni) to go to Shravasti together, but she has not come. Bhikkhuni robes are difficult to obtain, and we should'
辦五衣。我等寧可以此物貿衣共分。』即便貿衣共分。」時居士皆共譏嫌言：「此諸比丘尼無有慚愧、受取無厭，外自稱言：『我知正法。』云何先為安隱比丘尼各各出物作飲食，而後貿衣共分。如是何有正法？我等亦知比丘尼衣服難得應具五衣，而我等所以施者，正為安隱遠至供給飲食耳。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘尼：「汝等云何居士施物，為供給安隱比丘尼作食，乃貿衣而共分耶？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧呵責彼比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，居士施物供給安隱比丘尼作食，而乃貿衣共分？」時世尊以無數方便呵責彼比丘尼已，告諸比丘：「彼比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，所為施物異，自求為僧，回作余用者，尼薩耆波逸提。」
比丘尼義如上。
所為施異者，若為食施用作衣，為衣施用作食，若為余處乃更為余處用。
自求者，處處求。
僧物者，如上說。
若比丘尼，所為施物異，自求為僧回作余用者，尼薩耆波逸提。此尼薩耆應舍與僧如
【現代漢語翻譯】 現代漢語譯本： 『我們不如用這些東西換衣服，然後大家一起分。』她們就真的換了衣服，然後分了。 當時，在家居士們都譏諷她們說：『這些比丘尼真是不知羞恥，貪得無厭，還自稱『我懂得真正的佛法』。怎麼能先把為安頓生病的比丘尼而準備的食物拿出來，然後換衣服大家分呢？這樣哪裡還有什麼正法？我們也知道比丘尼的衣服很難得到，應該有五衣，但我們之所以佈施，正是爲了讓遠道而來的比丘尼能夠安心，供給她們飲食罷了。』 當時，一些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼聽到了這些話，就呵斥那些比丘尼說：『你們怎麼能把居士佈施的、爲了供給生病的比丘尼的食物，拿去換衣服然後大家分呢？』 於是，這些比丘尼就去告訴了諸位比丘，諸位比丘又去稟告了世尊（Buddha）。世尊當時因為這件事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合威儀，不合沙門（śrāmaṇa）的規矩，不是清凈的行為，不是隨順佛法的行為，是不應該做的。怎麼能把居士佈施的、爲了供給生病的比丘尼的食物，拿去換衣服然後大家分呢？』 當時，世尊用無數種方法呵斥了那些比丘尼之後，告訴諸位比丘說：『這些比丘尼有很多種不清凈的行為，這是她們第一次犯戒。從今以後，我要為比丘尼制定戒律，總結出十種意義，乃至爲了正法能夠長久住世。想要說戒的人，應當這樣說：如果比丘尼，把別人爲了某種目的而佈施的物品，自己去求來給僧團，卻改變了用途，就犯了尼薩耆波逸提（niḥsargika pāyantika）。』 比丘尼（bhikkhunī）的定義如上所述。 『所為施異』是指，如果爲了食物而佈施，卻用來做衣服；爲了衣服而佈施，卻用來做食物；如果爲了某個地方而佈施，卻改變到其他地方使用。 『自求』是指，到處去求。 『僧物』的定義如上所述。 如果比丘尼，把別人爲了某種目的而佈施的物品，自己去求來給僧團，卻改變了用途，就犯了尼薩耆波逸提（niḥsargika pāyantika）。這種尼薩耆（niḥsargika）應該捨棄給僧團，就像...
【English Translation】 English version: 'We might as well trade these things for clothes and then share them.' They immediately traded for clothes and shared them. At that time, the lay devotees all criticized them, saying, 'These bhikkhunis (female monastic) are shameless and insatiable, yet they claim, 'I know the true Dharma (teachings of Buddha).' How can they first take out the food prepared for the sick bhikkhunis to provide them with comfort, and then trade it for clothes to share? How can there be any true Dharma in this? We also know that bhikkhunis' clothes are hard to come by and should consist of five garments, but the reason we donate is precisely to provide comfort to bhikkhunis who have come from afar and to provide them with food and drink.' At that time, some bhikkhunis who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame, rebuked those bhikkhunis, saying, 'How can you take the food donated by lay devotees to provide for sick bhikkhunis and trade it for clothes to share?' Then, those bhikkhunis went and told the bhikkhus (male monastic), and the bhikkhus went and reported to the Blessed One (Bhagavan/Buddha). At that time, the Blessed One, because of this incident, gathered the bhikkhu sangha (monastic community) and rebuked those bhikkhunis, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a śrāmaṇa (ascetic), not a pure practice, not in accordance with the Dharma, and should not be done. How can you take the food donated by lay devotees to provide for sick bhikkhunis and trade it for clothes to share?' At that time, after the Blessed One had rebuked those bhikkhunis in countless ways, he told the bhikkhus, 'These bhikkhunis have many impure actions, and this is their first offense. From now on, I will establish precepts for the bhikkhunis, summarizing ten meanings, even for the sake of the Dharma enduring for a long time. Those who wish to recite the precepts should say this: If a bhikkhuni, having obtained an object donated for a specific purpose, seeks it for the sangha (monastic community) but changes its use, commits a niḥsargika pāyantika (an offense requiring forfeiture and confession).' The definition of bhikkhuni (female monastic) is as stated above. 'Donated for a specific purpose' means that if something is donated for food but used for clothing, or donated for clothing but used for food, or donated for a certain place but changed to be used in another place. 'Seeks it herself' means seeking it everywhere. The definition of 'sangha object' is as stated above. If a bhikkhuni, having obtained an object donated for a specific purpose, seeks it for the sangha but changes its use, commits a niḥsargika pāyantika (an offense requiring forfeiture and confession). This niḥsargika (item to be forfeited) should be given to the sangha, like...
上法，舍已懺悔如上。僧即應還彼舍衣，白二羯磨還如上。若不還，受作五衣乃至作非衣，數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，語居士隨意用，若居士與物已語言隨意用，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十一竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時安隱比丘尼有居士為檀越，到時著衣持缽至其家敷座而坐。時居士問訊：「住止安樂不？」答言：「不安樂。」問言：「何故爾？」答言：「所止處憒鬧，是故不安樂。」即問：「無別房耶？」答言：「無。」「若與舍直，能作舍不？」答言：「能。」彼即以舍直與之。時彼比丘尼作是念：「我設作舍者多諸事務，比丘尼衣服難得，應辦五衣。我今寧可以此舍直貿衣耶？」即便貿衣。後於異時，安隱比丘尼著衣持缽，至居士家就座而坐。居士問言：「阿姨！住止安樂不？」答言：「不安樂。」問言：「何以不安樂？」答言：「所止處憒鬧故不安樂。」即問言：「無別房耶？」答言：「無。」復問：「前所與舍直竟不作舍耶？」答言：「不作。」復問：「何以故不作？」答言：「我自作是念：『若以此物作舍者多諸事務，比丘尼衣服難得應辦五衣。』
【現代漢語翻譯】 現代漢語譯本： 關於上等方法，捨棄后懺悔如上所述。僧團應當歸還她捨棄的衣服，通過白二羯磨（一種僧團決議程式）歸還，也如上所述。如果不歸還，接受制作五衣（比丘尼的五種必需衣物），乃至製作非衣（不符合規定的衣物），多次穿著，一切都犯突吉羅（一種輕罪），如上所述。
比丘（出家男眾），犯突吉羅；式叉摩那（準學女），沙彌（小男眾），沙彌尼（小女眾），犯突吉羅。這被稱為犯戒。
不犯的情況：告訴居士（在家信徒）可以隨意使用，或者居士給予物品時說可以隨意使用，不犯戒。
不犯的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第二十一節完）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，安隱比丘尼（Ananya Bhikkhunī）有一位居士作為檀越（dānapati，施主），到時穿著衣服，拿著缽，到他家鋪設座位坐下。當時居士問候：『居住安樂嗎？』回答說：『不安樂。』問：『為什麼這樣說？』回答說：『所居住的地方喧鬧，所以不安樂。』居士就問：『沒有別的房間嗎？』回答說：『沒有。』居士問：『如果給你建房子的費用，能建造房子嗎？』回答說：『能。』居士就給了她建房子的費用。當時這位比丘尼這樣想：『我如果建造房子，會有很多事務，而且比丘尼的衣服難以得到，應該準備五衣。我不如用這些建房子的費用來換取衣服吧？』於是就換取了衣服。後來在其他時候，安隱比丘尼穿著衣服，拿著缽，到居士家就座而坐。居士問：『阿姨！居住安樂嗎？』回答說：『不安樂。』問：『為什麼不安樂？』回答說：『所居住的地方喧鬧，所以不安樂。』居士就問：『沒有別的房間嗎？』回答說：『沒有。』又問：『之前給你的建房子的費用，最終沒有建造房子嗎？』回答說：『沒有建造。』又問：『為什麼不建造？』回答說：『我自己這樣想：『如果用這些東西建造房子，會有很多事務，而且比丘尼的衣服難以得到，應該準備五衣。』
【English Translation】 English version: Regarding the superior method, relinquishing and confessing is as described above. The Sangha (monastic community) should return the robe she relinquished, returning it through a formal act of the Sangha (a 'white two karmas' procedure), also as described above. If it is not returned, and she accepts the making of the five robes (the five essential robes of a Bhikkhunī), or even makes a non-robe (a robe that does not conform to the rules), and wears them repeatedly, everything is a Dukkaṭa (a minor offense), as described above.
A Bhikkhu (monk), commits a Dukkaṭa; a Sikkhamānā (probationary nun), a Sāmaṇera (novice monk), a Sāmaṇerī (novice nun), commits a Dukkaṭa. This is called an offense.
Non-offenses: Telling a householder (lay follower) that they can use it as they please, or if the householder gives something and says they can use it as they please, there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and affliction. (End of section twenty-one)
At that time, the Bhagavan (the Blessed One) was in the Jeta Grove, Anāthapiṇḍada's Park, in Śrāvastī (a major city in ancient India). At that time, the Bhikkhunī Ananya (a specific nun) had a householder as a dānapati (patron), and when the time came, she put on her robes, took her bowl, went to his house, spread out her seat, and sat down. At that time, the householder inquired: 'Are you dwelling in comfort?' She replied: 'I am not comfortable.' He asked: 'Why is that?' She replied: 'The place where I dwell is noisy, therefore I am not comfortable.' He then asked: 'Is there no separate room?' She replied: 'There is none.' He asked: 'If I were to give you the cost of a dwelling, would you be able to build a dwelling?' She replied: 'I would be able.' He then gave her the cost of a dwelling. At that time, that Bhikkhunī thought: 'If I were to build a dwelling, there would be many affairs, and the robes of Bhikkhunīs are difficult to obtain, I should prepare the five robes. Would it not be better for me to exchange the cost of this dwelling for robes?' So she exchanged it for robes. Later, at another time, the Bhikkhunī Ananya, wearing her robes and carrying her bowl, went to the householder's house and sat down. The householder asked: 'Reverend Aunt! Are you dwelling in comfort?' She replied: 'I am not comfortable.' He asked: 'Why are you not comfortable?' She replied: 'The place where I dwell is noisy, therefore I am not comfortable.' The householder then asked: 'Is there no separate room?' She replied: 'There is none.' He further asked: 'Did you ultimately not build a dwelling with the cost of the dwelling I gave you before?' She replied: 'I did not build it.' He further asked: 'Why did you not build it?' She replied: 'I thought to myself: 'If I were to build a dwelling with these things, there would be many affairs, and the robes of Bhikkhunīs are difficult to obtain, I should prepare the five robes.''
即以此物貿衣。」時居士譏嫌言：「此比丘尼受無厭足，外自稱言：『我知正法。』如是何有正法？我與舍直作舍，而乃用貿衣。我豈不知比丘尼衣服難得應具五衣耶？但我等聞世尊所說，最第一福者作房施四方僧也。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責安隱言：「汝云何檀越與物作房舍乃用作衣？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責安隱比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何檀越與物作屋乃用作衣？」時世尊以無數方便呵責已，告諸比丘：「安隱比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，檀越所施物異回作余用者，尼薩耆波逸提。」
比丘尼義如上。
所為施物異者，作別房用作衣，施作衣用作別房，若為余處施乃余處用。
若比丘尼，所為施物異，作別房回作余用者，尼薩耆波逸提。此尼薩耆，應舍與僧如上法。舍竟懺悔如上。僧即應還彼舍衣，白二羯磨還如上。若不還，受作五衣乃至作非衣用，若數數著，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，問檀
【現代漢語翻譯】 現代漢語譯本： 『就用這個東西來換衣服。』當時，這位居士譏諷地說：『這個比丘尼（Bhikkhuni，女性出家人）貪得無厭，對外還自稱：『我知道正法（Saddharma，真正的佛法）。』像這樣怎麼會有正法呢？我給他們佈施財物本來是用來建造房舍的，她們竟然用來換衣服。難道我不知道比丘尼的衣服很難得到，應該具備五衣嗎？但我等聽世尊（Buddha，對佛陀的尊稱）所說，最第一的福報是建造房舍佈施給四方僧眾啊。』當時，眾比丘尼聽到這些話，其中有少欲知足、修頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧者，呵責安隱比丘尼說：『你為什麼把檀越（Dānapati，施主）佈施用來建造房舍的財物，卻用來做衣服呢？』眾比丘尼將此事稟告諸比丘（Bhikkhu，男性出家人），諸比丘又去稟告世尊。世尊當時因為這件事召集比丘僧團，呵責安隱比丘尼：『你所做的事情是不對的，不合威儀、不合沙門法（Śrāmaṇa，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼把檀越佈施用來建造房舍的財物，卻用來做衣服呢？』當時世尊用無數種方法呵責之後，告訴諸比丘：『安隱比丘尼多次犯有漏之處，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種功德利益乃至正法長久住世，想要說戒的人應當這樣說：若比丘尼，檀越所施之物改變用途，尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』
比丘尼的定義如上所述。
所為施物異者，指本來是用來建造房舍的財物卻用來做衣服，本來是用來做衣服的財物卻用來建造房舍，或者為其他地方佈施的財物卻用在別的地方。
若比丘尼，將所為施物改變用途，把本來是用來建造房舍的財物迴轉過來做其他用途，犯尼薩耆波逸提。此尼薩耆，應當捨棄給僧團，按照上面的方法。捨棄之後懺悔如上。僧團就應當把衣服還給那位比丘尼，用白二羯磨（Ñattidutiyakamma，一種僧團的儀式）歸還，如上所述。如果不歸還，接受並用它來製作五衣，乃至用來做非衣服的用途，如果多次穿著，一切都犯突吉羅（Dukkata，惡作）。
比丘，犯突吉羅；式叉摩那（Śikṣamāṇā，沙彌尼和比丘尼之間的過渡階段）、沙彌（Śrāmaṇera，男性的沙彌）、沙彌尼（Śrāmaṇerī，女性的沙彌），犯突吉羅。這就是所謂的犯戒。
不犯的情況是，詢問檀越。
【English Translation】 English version: 『And exchange this item for clothing.』 At that time, the lay devotee ridiculed and said: 『This Bhikkhuni (female monastic) is insatiable and proclaims: 『I know the Saddharma (true Dharma).』 How can there be true Dharma like this? I donated to build a dwelling, but she used it to exchange for clothing. Don't I know that Bhikkhuni's clothing is hard to obtain and should consist of five robes? But we have heard the Buddha (Buddha, the title of the enlightened one) say that the greatest merit is to build dwellings and donate them to the Sangha (monastic community) from all directions.』 At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked Bhikkhuni Ananda, saying: 『Why did you use the items donated by the Dānapati (donor) for building a dwelling to make clothing?』 The Bhikkhunis reported this to the Bhikkhus (male monastic), and the Bhikkhus reported it to the Buddha. At that time, the Buddha gathered the Bhikkhu Sangha because of this matter and rebuked Bhikkhuni Ananda: 『What you have done is wrong, not in accordance with decorum, not in accordance with Śrāmaṇa (ascetic) practice, not pure, not in accordance with the path, and should not be done. Why did you use the items donated by the Dānapati for building a dwelling to make clothing?』 At that time, the Buddha rebuked her in countless ways and told the Bhikkhus: 『Bhikkhuni Ananda has committed many defilements and is the first to break the precept. From now on, I will establish a precept for the Bhikkhunis, gathering ten benefits, even for the long duration of the true Dharma. Those who wish to recite the precepts should say: If a Bhikkhuni changes the use of items donated by a Dānapati, it is a Nissaggiya Pācittiya (offense entailing forfeiture and expiation).』
The definition of Bhikkhuni is as above.
Changing the use of donated items means using items intended for building a dwelling to make clothing, or using items intended for making clothing to build a dwelling, or using items donated for one place in another place.
If a Bhikkhuni changes the use of donated items, turning items intended for building a dwelling to other uses, it is a Nissaggiya Pācittiya. This Nissaggiya should be forfeited to the Sangha according to the above method. After forfeiting, repentance should be done as above. The Sangha should then return the clothing to that Bhikkhuni, returning it with a Ñattidutiyakamma (formal act of the Sangha) as above. If it is not returned, and it is accepted and used to make five robes, or even used for non-clothing purposes, if it is worn repeatedly, everything is a Dukkata (wrongdoing).
A Bhikkhu commits a Dukkata; a Śikṣamāṇā (female novice undergoing training), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commits a Dukkata. This is called an offense.
Non-offense occurs when asking the Dānapati.
越用隨檀越處分用，若與時語言：「隨意用。」若親厚人語言：「隨意用。」我當語主，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時眾多比丘尼為作房舍故人間乞求，處處乞索多得財物。諸比丘尼即自念言：「若我以此物作屋者多諸事故，比丘尼衣服難得應辦五衣，我等今寧可以此物用貿衣共分。」念已貿衣共分。後於異時，諸居士問言：「前與物作舍者竟作舍不？」答言：「不作。」問言：「何以故不作？」答言：「我等自念：『設作屋者多諸事故，比丘尼衣服難得應具五衣。我等寧可以此物貿衣共分。』念已即貿衣共分。」時諸居士聞已皆共譏嫌言：「此諸比丘尼受取無厭，外自稱言：『我知正法。』如是何有正法？以我等舍直貿衣共分。我等豈不知比丘尼衣服難得應具五衣耶？但我等聞世尊所說：『最第一福者，作房施四方僧。』」是諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘尼：「汝等云何以他舍直貿衣共分？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責諸比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，檀越與舍直貿衣共分？」
【現代漢語翻譯】 現代漢語譯本： 越用，隨檀越（施主）處分用，如果（施主）當時說：『隨意用。』如果（是）親厚的人說：『隨意用。』我應當告訴（房舍的）主人，（這樣）不犯（戒）。 不犯（戒）的情況有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第二十二條戒律完） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，許多比丘尼（bhikṣuṇī）爲了建造房舍的緣故，在人間乞求，到處乞討獲得了很多財物。這些比丘尼就自己想：『如果我用這些財物建造房屋，會有很多事務，而且比丘尼的衣服難以獲得，應該具備五衣。我們現在不如用這些財物交換衣服，然後共同分配。』想完之後，就交換了衣服，然後共同分配了。 後來在其他時候，一些居士（upasaka）問道：『之前給你們財物用來建造房舍，最終建造了嗎？』（比丘尼）回答說：『沒有建造。』（居士）問道：『為什麼沒有建造？』（比丘尼）回答說：『我們自己想：『如果建造房屋，會有很多事務，而且比丘尼的衣服難以獲得，應該具備五衣。我們不如用這些財物交換衣服，然後共同分配。』想完之後，就交換了衣服，然後共同分配了。』 當時，這些居士聽了之後，都一起譏諷責怪說：『這些比丘尼接受索取沒有厭足，外表上自稱說：『我知道正法。』像這樣哪裡有正法？用我們佈施的財物直接交換衣服，然後共同分配。我們難道不知道比丘尼的衣服難以獲得，應該具備五衣嗎？但是我們聽世尊所說：『最第一的福報，就是建造房舍佈施給四方僧眾。』』這些比丘尼聽到了這些話，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知道慚愧的人，呵斥那些比丘尼說：『你們怎麼能用他人佈施的財物直接交換衣服，然後共同分配？』這些比丘尼前往稟告諸比丘（bhikṣu），諸比丘前往稟告世尊。世尊當時因為這個因緣，召集比丘僧眾，呵斥這些比丘尼說：『你們所做的事情不對，不是威儀，不是沙門法（śrāmaṇa，出家人的行為），不是清凈的行為，不是隨順（佛陀教導的）行為，是不應該做的。怎麼能比丘尼用檀越（dānapati，施主）佈施的房舍財物直接交換衣服，然後共同分配？』
【English Translation】 English version: 'Beyond what is used, it is used according to the donor's (dānapati) disposition. If at the time (the donor) says: 'Use it as you wish.' If (it is) a close person who says: 'Use it as you wish.' I should inform the owner (of the dwelling), (in this way) there is no offense (against the precepts).' Non-offenses (occur) when: the precepts were initially not established, in cases of insanity, mental derangement, or being afflicted by pain and distress. (End of the twenty-second precept) At that time, the Bhagavan (Bhagavan, the World-Honored One) was in Śrāvastī (Śrāvastī), in the Jeta Grove, Anāthapindika's Park (Jetavana-anāthapindika-ārāma). At that time, many bhikkhunis (bhikṣuṇī) were begging among the people for the sake of building dwellings, and they obtained much wealth by begging everywhere. These bhikkhunis then thought to themselves: 'If I use these things to build houses, there will be many affairs, and bhikkhunis' robes are difficult to obtain, and they should have five robes. It would be better for us now to exchange these things for robes and then distribute them together.' After thinking this, they exchanged the robes and distributed them together. Later, at another time, some lay followers (upasaka) asked: 'Did you finally build the houses that you were given things to build?' (The bhikkhunis) replied: 'We did not build them.' (The lay followers) asked: 'Why did you not build them?' (The bhikkhunis) replied: 'We thought to ourselves: 'If we build houses, there will be many affairs, and bhikkhunis' robes are difficult to obtain, and they should have five robes. It would be better for us to exchange these things for robes and then distribute them together.' After thinking this, we exchanged the robes and distributed them together.' At that time, when these lay followers heard this, they all together ridiculed and blamed them, saying: 'These bhikkhunis accept and take without satisfaction, and outwardly claim: 'I know the true Dharma.' How can there be true Dharma like this? They directly exchange the things we donated for robes and then distribute them together. Do we not know that bhikkhunis' robes are difficult to obtain and that they should have five robes? But we have heard the World-Honored One say: 'The foremost blessing is to build dwellings and donate them to the Sangha of the four directions.' ' When these bhikkhunis heard these words, among them were those who were content with little desire, practiced dhūta (dhūta, ascetic practices), were happy to learn the precepts, and knew shame, and they rebuked those bhikkhunis, saying: 'How can you directly exchange the things donated by others for robes and then distribute them together?' These bhikkhunis went and reported to the bhikkhus (bhikṣu), and the bhikkhus went and reported to the World-Honored One. At that time, the World-Honored One, because of this cause, gathered the assembly of bhikkhus and rebuked these bhikkhunis, saying: 'What you have done is wrong, it is not dignified, it is not the Dharma of a śrāmaṇa (śrāmaṇa, a renunciant), it is not pure conduct, it is not conduct in accordance (with the Buddha's teachings), it is not something that should be done. How can bhikkhunis directly exchange the property of dwellings donated by dānapati (dānapati, donors) for robes and then distribute them together?'
以無數方便呵責諸比丘尼已，告諸比丘：「彼諸比丘尼癡人！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，檀越所為施物異，自求為僧回作余用，尼薩耆波逸提。」
比丘尼義如上。
所為施物異者，施與作僧房用作衣，施作衣用作僧房，若為余處施乃余處用。
自求者，自處處乞求。
為僧者，僧物如上說。
若比丘尼，所為施物異，自求為僧回作余用者，尼薩耆波逸提。此尼薩耆，應舍與僧如上法，舍已懺悔如上。僧即應還彼舍衣，作白二羯磨還如上。若不還，受作五衣乃至作非衣，數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若問物主隨物主處分用，若與物時語言：「隨意用。」若是親厚者語言：「隨意用。」我當語主，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十三竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，受持好色缽，故者留置，彼畜多缽而不洗治，狼藉在地。諸居士詣寺觀看，見已譏嫌言：「此比丘尼受取無厭，外自稱言：『我知正法。』如是何有正法？多畜好色缽，故缽狼藉在地，與瓦肆無
【現代漢語翻譯】 現代漢語譯本： 佛陀以無數方便呵責那些比丘尼后，告訴眾比丘：『那些比丘尼真是愚癡之人！在多種容易犯錯的地方，最初就觸犯了戒律。從今以後，為比丘尼制定戒律，總結出十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼，將檀越（dānavati，施主）爲了特定目的而施捨的物品改變用途，自己去索取，然後爲了僧團而挪作他用，就犯了尼薩耆波逸提（nissaggiya pācittiya，捨墮）。』 比丘尼的定義如上所述。 『所為施物異者』，是指施捨的物品原本是用來建造僧房，卻用來製作衣服；或者原本是用來製作衣服，卻用來建造僧房；或者爲了某個地方而施捨，卻用在其他地方。 『自求者』，是指自己到處乞求。 『為僧者』，僧團的物品如上文所說。 如果比丘尼，將爲了特定目的而施捨的物品改變用途，自己去索取，然後爲了僧團而挪作他用，就犯了尼薩耆波逸提。這種尼薩耆，應當按照上述方法捨棄給僧團，捨棄后按照上述方法懺悔。僧團應當將捨棄的衣服還給那位比丘尼，按照白二羯磨（ñatti-dutiya-kamma，兩次表決）的儀式歸還，如上所述。如果不歸還，接受並製作五衣（pañca-civara，五種袈裟），乃至製作非衣（acīvara，非袈裟之物），多次穿著，一切都犯突吉羅（dukkata，惡作罪），如上所述。 比丘，犯突吉羅；式叉摩那（sikkhamānā，學戒女）、沙彌（sāmaṇera，沙彌）、沙彌尼（sāmaṇerī，沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯的情況是：如果詢問物主，並按照物主的意願使用；或者在給予物品時說：『隨意使用。』如果是親近的人，說：『隨意使用。』我會告訴物主，不犯戒。 不犯的情況是：最初未制定戒律時，或者因為癡狂、心亂、被痛苦纏繞。（第二十三竟） 當時，婆伽婆（bhagavā，世尊）在舍衛國（sāvatthi，古印度城市）的祇樹給孤獨園（jetavana-anāthapindikārāma，祇陀園）。當時，六群比丘尼（chabbaggiya bhikkhunī，六群比丘尼），接受並持有好看的缽（patta，食器），舊的卻留置不用，她們畜養很多缽卻不清洗整理，雜亂地放在地上。一些居士到寺廟參觀，看到后譏諷說：『這些比丘尼接受索取沒有厭足，對外自稱：『我知道正法。』這樣怎麼會有正法呢？畜養很多好看的缽，舊缽雜亂地放在地上，和瓦器作坊沒有什麼區別！』
【English Translation】 English version: Having rebuked those bhikkhunis (bhikkhunī, female monastic) with countless skillful means, the Buddha told the bhikkhus (bhikkhu, male monastic): 'Those bhikkhunis are foolish people! In many places where it is easy to err, they initially violate the precepts. From now on, establish precepts for the bhikkhunis, summarizing ten meanings, even for the long duration of the true Dharma. Those who wish to recite the precepts should say thus: If a bhikkhuni, having altered the use of an object donated by a dānavati (donor) for a specific purpose, seeks it herself and then diverts it for the use of the Sangha (saṃgha, monastic community), it is a nissaggiya pācittiya (an offense entailing forfeiture and expiation).' The definition of bhikkhuni is as stated above. 'Having altered the use of an object donated' means that an object donated for the purpose of building a monastery is used for making clothes; or an object donated for the purpose of making clothes is used for building a monastery; or an object donated for a certain place is used in another place. 'Seeks it herself' means seeking everywhere herself. 'For the Sangha' means the Sangha's property as described above. If a bhikkhuni, having altered the use of an object donated for a specific purpose, seeks it herself and then diverts it for the use of the Sangha, it is a nissaggiya pācittiya. This nissaggiya should be forfeited to the Sangha according to the above method, and after forfeiting, one should confess as above. The Sangha should then return the forfeited robe to that bhikkhuni, returning it according to the ñatti-dutiya-kamma (motion and second announcement) procedure, as described above. If it is not returned, accepting and making pañca-civara (five robes), or even making acīvara (non-robe items), and wearing them repeatedly, all constitute dukkata (wrongdoing), as described above. A bhikkhu commits dukkata; a sikkhamānā (probationary nun), a sāmaṇera (male novice), a sāmaṇerī (female novice) commit dukkata. This is what is called an offense. Non-offenses are: if one asks the owner of the object and uses it according to the owner's wishes; or if, when giving the object, one says: 'Use it as you wish.' If it is a close acquaintance, saying: 'Use it as you wish,' and I will inform the owner, there is no offense. Non-offenses are: when the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain. (End of the twenty-third) At that time, the bhagavā (the Blessed One) was in the Jetavana-anāthapindikārāma (Jeta Grove) in Sāvatthi (Śrāvastī, ancient Indian city). At that time, the chabbaggiya bhikkhunī (group-of-six bhikkhunis) accepted and kept beautiful bowls (patta, alms bowl), leaving the old ones unused. They kept many bowls but did not wash or tidy them, leaving them scattered on the ground. Some laypeople visited the monastery and, seeing this, criticized them, saying: 'These bhikkhunis are insatiable in their acceptance and acquisition, outwardly claiming: 'I know the true Dharma.' How can there be true Dharma like this? Keeping many beautiful bowls, with the old bowls scattered on the ground, there is no difference from a pottery workshop!'
異。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「汝云何多畜好色缽，故缽不洗治狼藉在地？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼！受持好色缽，故者不洗治狼藉在地？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼畜長缽，尼薩耆波逸提。」
比丘尼義如上。
彼比丘尼，即日得缽即日應受持一缽，餘者當凈施、若遣與人。若比丘尼畜長缽，尼薩耆波逸提。此尼薩耆，應舍與僧如上法，舍竟懺悔如上。僧即應還彼舍缽，作白二羯磨還如上。若不還，乃至非缽用，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，即日得缽即日受一缽，余缽凈施、或遣與人；若奪想、若失想、若破想、若漂想、不凈施、不遣與人，不犯。若奪缽、若失缽、若破缽、若漂缽、若自取用、若他與用，不犯。若所寄缽者命終、若遠行、若休道、若為賊所將去、若遇惡獸難、為水
【現代漢語翻譯】 現代漢語譯本： 『不一樣。』眾比丘尼聽了，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼：『你們為什麼多儲存好看的缽，故意不清洗整理，亂七八糟地放在地上？』眾比丘尼將此事稟告諸比丘，諸比丘又稟告世尊。世尊當時因為這個因緣召集比丘僧眾，呵斥六群比丘尼：『你們所做的事情不對，不合威儀、不合沙門法（出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼六群比丘尼要受持好看的缽，故意不清洗整理，亂七八糟地放在地上？』當時世尊用無數種方法呵斥六群比丘尼后，告訴諸比丘：『這六群比丘尼多種有漏之處，是最初犯戒的人。從今以後，為比丘尼制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：若比丘尼儲存過多的缽，尼薩耆波逸提（捨墮）。』
比丘尼的定義如上所述。
那位比丘尼，當天得到缽就應該當天受持一個缽，剩餘的應當清凈佈施，或者送給別人。如果比丘尼儲存過多的缽，尼薩耆波逸提（捨墮）。這尼薩耆（捨墮之物），應當舍給僧團，按照上面的方法，捨棄后懺悔也如上所述。僧團就應該把捨棄的缽還給那位比丘尼，按照白二羯磨（一種僧團儀式）歸還，也如上所述。如果不歸還，乃至把那個缽用於非缽的用途，一切都是突吉羅（惡作罪），如上所述。
比丘，突吉羅（惡作罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），突吉羅（惡作罪）。這就是所謂的犯戒。
不犯戒的情況是：當天得到缽就當天受持一個缽，剩餘的缽清凈佈施，或者送給別人；如果是奪取想、如果是遺失想、如果是破損想、如果是漂走想，沒有清凈佈施，沒有送給別人，不犯戒。如果是缽被奪走、如果是缽遺失、如果是缽破損、如果是缽漂走、如果是自己取用、如果是他人給予使用，不犯戒。如果是所寄放缽的人去世、如果是遠行、如果是放棄修行、如果是被盜賊搶走、如果是遇到惡獸災難、被水
【English Translation】 English version: 『Different.』 When the Bhikkhunis (female monastic) heard this, those among them who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group-of-six Bhikkhunis: 『Why do you hoard beautiful bowls, deliberately not wash and tidy them, and leave them scattered on the ground?』 The Bhikkhunis reported this matter to the Bhikkhus (male monastic), and the Bhikkhus reported it to the Blessed One (Buddha). At that time, the Blessed One, because of this cause, assembled the Sangha (monastic community) of Bhikkhus, and rebuked the group-of-six Bhikkhunis: 『What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not pure, not in accordance with the practice, and should not be done. Why do the group-of-six Bhikkhunis receive and hold beautiful bowls, deliberately not wash and tidy them, and leave them scattered on the ground?』 At that time, the Blessed One, having rebuked the group-of-six Bhikkhunis with countless methods, told the Bhikkhus: 『These group-of-six Bhikkhunis have many defiled qualities and are the first to violate the precepts. From now on, I will establish a precept for the Bhikkhunis, gathering the ten benefits, even for the long endurance of the True Dharma. Those who wish to recite the precepts should say thus: If a Bhikkhuni hoards extra bowls, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).』
The definition of Bhikkhuni is as above.
That Bhikkhuni, on the day she obtains a bowl, should receive and hold one bowl on that day, and the remainder should be purely given away or sent to others. If a Bhikkhuni hoards extra bowls, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). This Nissaggiya (item to be forfeited) should be given to the Sangha, according to the above method, and after forfeiting, repentance should be done as above. The Sangha should then return the forfeited bowl to that Bhikkhuni, returning it according to the procedure of a formal act with two motions (a type of Sangha procedure), also as above. If it is not returned, or if that bowl is used for a non-bowl purpose, everything is a Dukkata (wrongdoing), as above.
For a Bhikkhu, it is a Dukkata (wrongdoing); for a Sikkhamana (probationary nun), a Samanera (male novice), and a Samaneri (female novice), it is a Dukkata (wrongdoing). This is what is called an offense.
There is no offense in the following cases: if on the day she obtains a bowl, she receives and holds one bowl on that day, and the remaining bowls are purely given away or sent to others; if there is the perception of being taken away, if there is the perception of being lost, if there is the perception of being broken, if there is the perception of being washed away, without purely giving away, without sending to others, there is no offense. If a bowl is taken away, if a bowl is lost, if a bowl is broken, if a bowl is washed away, if it is taken for one's own use, if it is given by another for use, there is no offense. If the person with whom the bowl was left dies, if they go far away, if they renounce the training, if they are taken away by thieves, if they encounter a dangerous wild animal, if by water
所漂、不作凈施、不遣與人，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十四竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，多畜好色器，不好者留置，彼畜如是多器，不洗治料理狼藉在地。時有眾多居士詣諸寺觀看，見已譏嫌言：「此六群比丘尼，受取無厭、不知慚愧，外自稱言：『我知正法。』如是何有正法？多畜器狼藉在地，如瓦肆無異。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「云何汝等多畜器狼藉在地？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝等所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼！多畜器狼藉在地？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼，多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼多畜好色器者，尼薩耆波逸提。」
比丘尼義如上。
彼比丘尼，即日得器應即日受，可須用者十六枚，餘者當凈施、若遣與人。十六者，大釜、釜蓋、大瓫及杓、小釜、釜蓋、小瓫、分杓、水瓶、瓶蓋、瓫及杓、洗瓶、瓶蓋、瓫及杓。若比丘尼畜
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）漂洗過的（缽），不作清凈施捨，不送給別人，就不算犯戒。
不犯戒的情況是：最初沒有制定戒律時，或者因為癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（二十四竟）
當時，佛陀（婆伽婆，Bhagavā）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（chabbaggiya bhikkhunī）積蓄了很多好的食器，不好的就丟棄在一邊。她們積蓄瞭如此多的食器，不清洗整理，雜亂地放在地上。當時有很多居士到各個寺院參觀，看到后譏諷說：『這些六群比丘尼，接受供養沒有厭足，不知慚愧，對外自稱說：「我瞭解正法。」像這樣怎麼會有正法？積蓄很多食器雜亂地放在地上，和瓦器店沒有什麼區別。』比丘尼們聽到了這些話，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，呵責六群比丘尼說：『你們怎麼能積蓄很多食器雜亂地放在地上？』當時，比丘尼們去告訴了各位比丘，比丘們去稟告了世尊。世尊當時因為這個因緣召集比丘僧眾，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼六群比丘尼要積蓄很多食器雜亂地放在地上？』當時世尊用無數種方便呵責六群比丘尼后，告訴各位比丘：『這些六群比丘尼，多種種有漏之處，是最初的犯戒者。從今以後為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼積蓄過多的好色食器，就犯尼薩耆波逸提（Nissaggiya Pācittiya）。』
比丘尼的定義如上所述。
那位比丘尼，當天得到的食器應當當天就接受，可以需要使用的有十六件，剩餘的應當清凈施捨，或者送給別人。十六件是：大鍋、鍋蓋、大缽以及勺子、小鍋、鍋蓋、小缽、分食勺、水瓶、瓶蓋、缽以及勺子、洗瓶、瓶蓋、缽以及勺子。如果比丘尼積蓄
【English Translation】 English version: If (a bhikkhunī) has rinsed (a bowl) and does not make a pure offering of it, or does not give it away to others, she does not commit an offense.
There is no offense in the following cases: initially, when the rule was not yet established; or if one is afflicted by idiocy, madness, mental derangement, or tormented by pain and suffering. (End of twenty-fourth section)
At that time, the Blessed One (Bhagavā) was in the Jeta Grove, Anāthapindika's Park, in Śrāvastī. At that time, the group-of-six bhikkhunīs (chabbaggiya bhikkhunī) accumulated many fine-colored utensils, discarding the ones that were not good. They accumulated so many utensils, not washing or tidying them, leaving them scattered on the ground. At that time, many householders visited the various monasteries and, upon seeing this, criticized and complained, saying: 'These group-of-six bhikkhunīs are insatiable in accepting offerings and have no shame. Outwardly, they claim, "I know the true Dharma." How can there be true Dharma in this? They accumulate many utensils and leave them scattered on the ground, no different from a pottery shop.' The bhikkhunīs heard these words, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame. They rebuked the group-of-six bhikkhunīs, saying: 'How can you accumulate many utensils and leave them scattered on the ground?' At that time, the bhikkhunīs went and told the bhikkhus, and the bhikkhus went and reported to the Blessed One. The Blessed One, on that occasion, gathered the bhikkhu sangha because of this cause, and rebuked the group-of-six bhikkhunīs, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a renunciant, not in accordance with pure conduct, not in accordance with the path. It is something that should not be done. Why do the group-of-six bhikkhunīs accumulate many utensils and leave them scattered on the ground?' At that time, the Blessed One, using countless means, rebuked the group-of-six bhikkhunīs and then said to the bhikkhus: 'These group-of-six bhikkhunīs are the source of many defilements and are the first to break the precepts. From now on, I will establish a precept for the bhikkhunīs, gathering ten benefits, even for the long duration of the true Dharma. One who wishes to recite the precept should say it thus: If a bhikkhunī accumulates too many fine-colored utensils, it is a Nissaggiya Pācittiya offense.'
The definition of bhikkhunī is as above.
That bhikkhunī should accept the utensils she receives on that very day. She may keep sixteen items that are necessary for use; the rest should be offered purely or given away to others. The sixteen items are: a large pot, a pot lid, a large bowl and a spoon, a small pot, a pot lid, a small bowl, a serving spoon, a water bottle, a bottle lid, a bowl and a spoon, a washing bottle, a bottle lid, a bowl and a spoon. If a bhikkhunī accumulates
多器者，尼薩耆波逸提。此尼薩耆，應舍舍與僧如上。舍竟懺悔如上法。僧即應還彼舍器，白二羯磨還如上。若僧不還，乃至數數用，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，即日得器當受十六枚，餘者當凈施、若遣與人；若作奪想、若失想、若破想、若漂想、不作凈、不遣與人，不犯；若奪器、若失器、若破器、若漂器、若取自用、若他與器用；若彼所寄器比丘尼命終、若休道、若遠行、若賊將去、若惡獸難、若水漂、不作凈、不遣與人，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十五竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，月期水出污身衣坐具。諸比丘尼白諸比丘，諸比丘往白佛，佛言：「聽著遮月期衣，若脫聽安帶。月水猶從兩邊出污衣，更聽作病衣重著，外著涅槃僧。若至白衣舍應語言：『我有病。』若白衣語：『但坐無苦。』彼比丘尼當褰涅槃僧以此病衣遮身坐。」時有旃檀輸那比丘尼，常自謂無有欲想，語餘一比丘尼言：「汝若月水出時從我取此衣。」彼報言：「可爾。」余比丘尼常望此衣更不辦衣。于異時，栴檀輸那比丘尼月期水出，余比丘尼亦月水出。時余比丘尼遣使詣栴檀輸那比丘尼
【現代漢語翻譯】 現代漢語譯本： 多器者，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。此尼薩耆，應如上所述捨棄，舍與僧團。捨棄完畢后，如上述方法懺悔。僧團應立即歸還他捨棄的缽，通過白二羯磨（Baiya Kamma，一種僧團儀式）如上所述歸還。如果僧團不歸還，乃至多次使用，一切行為都犯突吉羅（Dukkata，一種輕罪），如上所述。
比丘（Bhikkhu，男性出家人），犯突吉羅；式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，小沙彌）、沙彌尼（Samaneri，小沙彌尼），犯突吉羅。這被稱為犯戒。
不犯的情況：當天得到缽，應當接受十六個，其餘的應當清凈地佈施，或者送給別人；如果產生奪取之想、遺失之想、破損之想、漂流之想，不進行凈化處理，不送給別人，不犯戒；如果缽被奪走、遺失、破損、漂流，或者拿來自己用，或者別人給缽使用；如果寄放缽的比丘尼命終、還俗、遠行、被賊偷走、遭遇惡獸之難、被水漂走，不進行凈化處理，不送給別人，不犯戒。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞。（第二十五條完）
當時，婆伽婆（Bhagava，佛陀）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，諸位比丘尼（Bhikkhuni，女性出家人）月經來潮，經血玷汙了身體的衣服和坐具。諸位比丘尼告訴諸位比丘，諸位比丘前去稟告佛陀，佛陀說：『允許穿遮月期衣，如果脫下允許安上帶子。』月經仍然從兩邊流出玷汙衣服，更允許做病衣重疊穿著，外面穿著涅槃僧（Nivasan，下裙）。如果到白衣（在家居士）家，應該說：『我有病。』如果白衣說：『但坐無妨。』那位比丘尼應當提起涅槃僧，用這件病衣遮蓋身體坐下。當時，有旃檀輸那（Candanavasana）比丘尼，常常自認為沒有慾念，對另一位比丘尼說：『你如果月經來潮時，可以從我這裡取這件衣服。』那位比丘尼回答說：『可以。』其他比丘尼常常盼望這件衣服，不再準備自己的衣服。在其他時候，旃檀輸那比丘尼月經來潮，其他比丘尼也月經來潮。當時，其他比丘尼派人去旃檀輸那比丘尼那裡
【English Translation】 English version: 'Possessing multiple bowls incurs a Nissaggiya Pacittiya offense. This Nissaggiya item should be relinquished as described above, surrendered to the Sangha. After relinquishment, confession should be performed according to the aforementioned method. The Sangha should then immediately return the relinquished bowl to him, through a Baiya Kamma (formal act of the Sangha) as described above. If the Sangha does not return it, and he uses it repeatedly, every instance incurs a Dukkata offense, as mentioned above.'
'A Bhikkhu (monk) commits a Dukkata offense; a Sikkhamana (female novice trainee), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata offense. This is considered an offense.'
'One does not commit an offense if, upon receiving bowls on the same day, one is allowed to accept sixteen; the remainder should be purified and donated, or given away to others; if one has thoughts of being robbed, lost, broken, or swept away; if one does not purify them, or does not give them away, one does not commit an offense; if the bowl is robbed, lost, broken, or swept away; or if one takes it for personal use, or if someone else gives a bowl for use; if the Bhikkhuni (nun) to whom the bowl was entrusted dies, disrobes, travels far away, is robbed by thieves, encounters danger from wild beasts, or is swept away by water, and one does not purify them or give them away, one does not commit an offense.'
'One does not commit an offense in the beginning when the rule was not yet established, or if one is insane, mentally disturbed, or overwhelmed by pain. (End of the twenty-fifth rule)'
'At one time, the Bhagavan (the Buddha) was residing at Jetavana Anathapindika-arama in Savatthi. At that time, the Bhikkhunis (nuns) were experiencing their menstrual periods, and their menstrual blood soiled their clothes and sitting mats. The Bhikkhunis told the Bhikkhus (monks), and the Bhikkhus went to inform the Buddha. The Buddha said: 『It is allowed to wear a menstrual cloth, and if it is taken off, it is allowed to attach a belt.』 If the menstrual blood still flows out from both sides and soils the clothes, it is further allowed to make a sick cloth and wear it in layers, with the Nivasan (lower garment) worn on the outside. If going to the house of a layperson, one should say: 『I am sick.』 If the layperson says: 『Just sit, there is no problem,』 that Bhikkhuni should lift up the Nivasan and use this sick cloth to cover her body and sit down.』 At that time, there was a Bhikkhuni named Candanavasana, who often thought of herself as having no desire, and said to another Bhikkhuni: 『If you have your menstrual period, you can take this cloth from me.』 That Bhikkhuni replied: 『Okay.』 Other Bhikkhunis often hoped for this cloth and no longer prepared their own clothes. At another time, Candanavasana Bhikkhuni had her menstrual period, and other Bhikkhunis also had their menstrual periods. At that time, the other Bhikkhunis sent a messenger to Candanavasana Bhikkhuni'
所語言：「前許我病衣，今可見與。」答言：「妹！我今亦月期水出，不得相與。」彼比丘尼嫌責栴檀輸那比丘尼言：「前語我：『若月期水出，從我取病衣。』我常望得衣、不自辦衣，而今往索，不與我耶？」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責栴檀輸那比丘尼：「汝云何許彼比丘尼病衣，使不自辦衣，今索不與？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責栴檀輸那比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何栴檀輸那比丘尼！許彼病衣使不自辦，今索不與？」以無數方便呵責栴檀輸那比丘尼已，告諸比丘：「栴檀輸那比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，許他比丘尼病衣，后不與者，尼薩耆波逸提。」
比丘尼義如上。
病衣者，月水出時遮內身，上著涅槃僧。
衣者，有十種衣，如上。
彼比丘尼，許彼病衣不與者，尼薩耆波逸提。除病衣已，許余衣不與者，突吉羅。除余衣已，許余所須物不與者，突吉羅。若比丘尼許比丘尼病衣，后不與，尼薩耆波逸提。此尼薩耆應舍與僧如上。舍已懺悔如上。僧即當還彼舍
【現代漢語翻譯】 現代漢語譯本： 那位比丘尼說：『之前你答應給我病衣，現在可以給我了嗎？』栴檀輸那比丘尼回答說：『姐妹！我現在也正值月經期，不方便給你。』那位比丘尼責怪栴檀輸那比丘尼說：『之前你對我說：『如果我月經期到了，就從我這裡拿病衣。』我一直盼望著得到病衣，所以沒有自己準備，現在來要，你卻不給我嗎？』眾比丘尼聽到了這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，責怪栴檀輸那比丘尼說：『你為什麼答應給那位比丘尼病衣，使她不自己準備，現在人家來要，你卻不給？』當時，眾比丘尼將此事稟告了眾比丘，眾比丘又稟告了世尊（Buddha，佛陀）。世尊當時因為這件事召集了比丘僧團，呵斥栴檀輸那比丘尼說：『你所做的事情不對，不合威儀、不合沙門（Śrāmaṇa，出家修行者）的法則、不合清凈的修行、不合隨順的修行，是不應該做的。為什麼栴檀輸那比丘尼！答應給別人病衣卻使別人不自己準備，現在人家來要，你卻不給？』世尊用無數種方法呵斥了栴檀輸那比丘尼之後，告訴眾比丘：『栴檀輸那比丘尼！多次犯有漏之處，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，答應給其他比丘尼病衣，之後卻不給的，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』
比丘尼的定義如上所述。
病衣，指的是月經期間用來遮蓋身體內部的衣服，上面穿著涅槃僧（Nirvāṇa Saṃgha，滅度的僧團）。
衣，有十種衣，如上所述。
那位比丘尼，答應給病衣卻不給的，犯尼薩耆波逸提。除了病衣之外，答應給其他衣服卻不給的，犯突吉羅（Dukkata，惡作）。除了其他衣服之外，答應給其他所需物品卻不給的，犯突吉羅。如果比丘尼答應給比丘尼病衣，之後不給，犯尼薩耆波逸提。這個尼薩耆應該舍給僧團，如上所述。捨棄之後懺悔，如上所述。僧團應當將此物還給被捨棄者。
【English Translation】 English version: The Bhikkhuni (Buddhist nun) said: 'You promised me a sick garment before, can you give it to me now?' Chandana Suna Bhikkhuni replied: 'Sister! I am also having my monthly period now, so I cannot give it to you.' That Bhikkhuni blamed Chandana Suna Bhikkhuni, saying: 'You told me before: 'If I have my period, take the sick garment from me.' I have been hoping to get the garment, so I did not prepare one myself. Now I come to ask for it, but you won't give it to me?' When the Bhikkhunis heard about this, those who were of few desires and content, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, blamed Chandana Suna Bhikkhuni, saying: 'Why did you promise that Bhikkhuni a sick garment, causing her not to prepare one herself, and now that she asks for it, you won't give it?' At that time, the Bhikkhunis reported this matter to the Bhikkhus (Buddhist monks), and the Bhikkhus reported it to the Blessed One (Bhagavan, the Buddha). The Blessed One then gathered the Bhikkhu Sangha (monastic community) because of this matter, and rebuked Chandana Suna Bhikkhuni, saying: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma (teachings) of a Sramana (ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, it should not be done. Why, Chandana Suna Bhikkhuni! Did you promise someone a sick garment, causing them not to prepare one themselves, and now that they ask for it, you won't give it?' After rebuking Chandana Suna Bhikkhuni in countless ways, the Blessed One told the Bhikkhus: 'Chandana Suna Bhikkhuni! Has repeatedly committed offenses involving outflows, and this is the first offense. From now on, I will establish a precept for the Bhikkhunis, gathering ten meanings, even for the long duration of the True Dharma (teachings), those who wish to recite the precepts should say it like this: If a Bhikkhuni promises another Bhikkhuni a sick garment, and later does not give it, it is a Nissaggiya Pacittiya (offense requiring forfeiture and confession).'
The definition of Bhikkhuni is as above.
A sick garment refers to the garment used to cover the inner body during menstruation, worn under the Nirvana Sangha (the Sangha that has attained Nirvana).
Garments, there are ten types of garments, as mentioned above.
That Bhikkhuni, who promises a sick garment but does not give it, commits a Nissaggiya Pacittiya. Apart from the sick garment, promising other garments but not giving them, commits a Dukkata (wrongdoing). Apart from other garments, promising other necessary items but not giving them, commits a Dukkata. If a Bhikkhuni promises a Bhikkhuni a sick garment, and later does not give it, it is a Nissaggiya Pacittiya. This Nissaggiya should be forfeited to the Sangha, as mentioned above. After forfeiting, confession should be made, as mentioned above. The Sangha should then return this item to the one from whom it was forfeited.
衣如上。若不還，受作五衣乃至數數用，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，許病衣與、若無病衣、若作病衣、若浣染打舉在牢處求不與，無犯。彼比丘尼，或破戒、或破見、或破威儀、若被舉、若滅擯、若應滅擯、若由此因緣命難、梵行難，許病衣不與，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十六竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼以非時衣受作時衣。諸比丘尼見語言：「世尊許比丘尼畜五衣，此衣是誰衣？」答言：「是我等時衣。」即語言：「妹！今是時非時。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等以非時衣受作時衣？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼！以非時衣受作時衣？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，以非時衣受作時衣者，尼薩耆波逸提。」
比
【現代漢語翻譯】 現代漢語譯本： 衣物的處理方式如上所述。如果不歸還，接受並製作五衣，甚至多次使用，一切違犯都如上所述，構成突吉羅（Dukkata，惡作罪）。 比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被認為是違犯。 不構成違犯的情況：允許將病衣給予他人，如果沒有病衣，或者製作病衣，或者洗滌、染色、捶打，或者被關在牢獄中無法給予，都不構成違犯。如果比丘尼破戒、破見、破威儀，或者被舉罪、被滅擯、或者應該被滅擯，或者因為這些因緣面臨生命危險、梵行危險，允許將病衣不給予，不構成違犯。 不構成違犯的情況：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（第二十六條戒律結束） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼（group of six nuns）用非時衣接受並製作時衣。其他比丘尼看見后問：『世尊允許比丘尼擁有五衣，這件衣服是誰的？』她們回答說：『是我們的時衣。』其他比丘尼就說：『姐妹們！現在是時節還是非時節？』其他比丘尼聽了，其中有少欲知足、行頭陀行、樂於學習戒律、知慚愧的人，就嫌責六群比丘尼：『你們怎麼能用非時衣接受並製作時衣呢？』其他比丘尼將此事稟告諸比丘，諸比丘又稟告世尊。世尊當時因為這個因緣召集比丘僧團，呵責六群比丘尼：『你們所做的事情是不對的，不符合威儀、不符合沙門法、不符合清凈行、不符合隨順行，是不應該做的。你們六群比丘尼怎麼能用非時衣接受並製作時衣呢？』當時世尊用無數種方法呵責六群比丘尼后，告訴諸比丘：『這六群比丘尼在很多方面都有過失，是最初的犯戒者。從今以後，為比丘尼制定戒律，爲了聚集十種功德利益，乃至正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼用非時衣接受並製作時衣，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 比丘（Bhikkhu，男性出家人）……
【English Translation】 English version: The procedure for dealing with robes is as above. If it is not returned, accepting and making it into one of the five robes, or even using it repeatedly, all offenses are as above, constituting a Dukkata (misdeed). A Bhikkhu (monk) commits a Dukkata; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commits a Dukkata. This is considered an offense. Non-offenses: It is permissible to give a sick robe to another, or if there is no sick robe, or making a sick robe, or washing, dyeing, beating, or being imprisoned and unable to give it, there is no offense. If a Bhikkhuni has broken the precepts, broken views, broken deportment, or has been suspended, expelled, or should be expelled, or if due to these causes there is danger to life or danger to the holy life, it is permissible not to give the sick robe, there is no offense. Non-offenses: Initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain. (The twenty-sixth precept ends) At that time, the Bhagavan (the Blessed One) was in Sravasti (Savatthi) at the Jeta Grove Anathapindika-arama (Jetavana). At that time, the group of six nuns (Chabbaggiya Bhikkhunis) accepted and made robes for the proper time with robes that were not for the proper time. Other nuns saw them and asked: 'The Blessed One allows nuns to possess five robes, whose robe is this?' They replied: 'It is our robe for the proper time.' The other nuns then said: 'Sisters! Is it the proper time or not the proper time?' Other nuns heard this, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame and remorse, and they criticized the group of six nuns: 'How can you accept and make robes for the proper time with robes that are not for the proper time?' The other nuns reported this matter to the monks, and the monks reported it to the Blessed One. The Blessed One then gathered the Sangha of monks because of this cause, and rebuked the group of six nuns: 'What you have done is wrong, it is not in accordance with deportment, not in accordance with the Dharma of a renunciate, not in accordance with pure conduct, not in accordance with the following practice, it is not something that should be done. How can you, the group of six nuns, accept and make robes for the proper time with robes that are not for the proper time?' At that time, the Blessed One rebuked the group of six nuns with countless methods, and then told the monks: 'These group of six nuns have faults in many ways, they are the first offenders. From now on, establish a precept for the nuns, in order to gather ten benefits, and so that the True Dharma may abide long, whoever wishes to recite the precepts should say it like this: If a nun accepts and makes a robe for the proper time with a robe that is not for the proper time, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' Bhikkhu (monk)...
丘尼義如上。
時者，安居竟，無迦絺那衣一月、有迦絺那衣五月。
非時者，除此于余時得長衣是。
衣者，有十種衣如上。
若比丘尼，以此非時衣受作時衣者，尼薩耆波逸提。此尼薩耆應舍與僧如上。舍竟懺悔如上。僧即應還彼所舍衣，白二羯磨還如上。若不還，受作五衣乃至數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，非時衣受作非時衣，時衣受作時衣，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十七竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼與比丘尼貿衣，后㥲恚還奪取：「妹！還我衣來，我不與汝。汝衣屬汝，我衣屬我。汝自取汝衣，我自取我衣。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「汝云何與比丘尼貿衣，后㥲恚還自奪取：『妹！還我衣來，我不與汝。汝衣屬汝，我衣屬我。汝自取汝衣，我自取我衣。』」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀比丘尼！與比丘尼貿衣，后
【現代漢語翻譯】 現代漢語譯本： 丘尼義如上（如前文所述）。
時（允許的時間）：安居結束之後，沒有迦絺那衣（Kathina，一種特殊的布料）的情況下有一個月的時間，有迦絺那衣的情況下有五個月的時間。
非時（不允許的時間）：除了上述時間之外的其餘時間獲得長衣。
衣（衣服）：有十種衣服，如前文所述。
如果比丘尼（Bhikkhuni，女性出家人）用非時衣受作（接受並製作）時衣，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。此尼薩耆應舍與僧團（Sangha，僧侶團體），如前文所述。捨棄之後進行懺悔，如前文所述。僧團應該將她所捨棄的衣服還給她，通過白二羯磨（一種僧團的儀式）歸還，如前文所述。如果不歸還，受作五衣（擁有五件衣服），乃至經常穿著，一切都犯突吉羅（Dukkata，一種輕罪），如前文所述。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Sikkhamana，預備出家的女性）、沙彌（Sramanera，小沙彌，男性）、沙彌尼（Sramanerika，小沙彌尼，女性）犯突吉羅。這被稱為犯戒。
不犯的情況：用非時衣受作非時衣，用時衣受作時衣，不犯。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛惱所纏繞。
（第二十七條戒律結束）
當時，婆伽婆（Bhagava，佛陀）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，偷罹難陀比丘尼（Thullananda Bhikkhuni）與比丘尼交換衣服，後來生氣地要回來：『妹！還我衣服來，我不給你了。你的衣服是你的，我的衣服是我的。你自己拿走你的衣服，我自己拿走我的衣服。』當時，諸位比丘尼聽到了，其中有少欲知足、行頭陀（Dhutanga，苦行）、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：『你為什麼與比丘尼交換衣服，後來生氣地要回來：『妹！還我衣服來，我不給你了。你的衣服是你的，我的衣服是我的。你自己拿走你的衣服，我自己拿走我的衣服。』』當時，諸位比丘尼前往稟告諸位比丘，諸位比丘前往稟告世尊。世尊當時因為這個因緣召集比丘僧團，呵責偷罹難陀比丘尼：『你所做的事情不對，不是威儀、不是沙門法、不是凈行、不是隨順行，是不應該做的。為什麼偷罹難陀比丘尼！與比丘尼交換衣服，後來
【English Translation】 English version: The meaning of Bhikkhuni (female monastic) is as above (as previously stated).
Time (permitted time): After the end of the Retreat, one month without Kathina (a special cloth), and five months with Kathina.
Non-time (unpermitted time): Obtaining a long robe at any time other than the above.
Robe (clothing): There are ten kinds of robes, as mentioned above.
If a Bhikkhuni (female monastic) receives and makes a non-seasonal robe into a seasonal robe, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This Nissaggiya should be forfeited to the Sangha (monastic community), as mentioned above. After forfeiting, confess as above. The Sangha should return the forfeited robe to her, returning it through a formal procedure of announcement and motion, as above. If it is not returned, possessing five robes, or frequently wearing them, all constitute a Dukkata (minor offense), as above.
A Bhikkhu (male monastic) commits a Dukkata; a Sikkhamana (female trainee), a Sramanera (male novice), a Sramanerika (female novice) commit a Dukkata. This is called an offense.
Non-offense: Receiving and making a non-seasonal robe into a non-seasonal robe, receiving and making a seasonal robe into a seasonal robe, is not an offense.
Non-offense: Initially, when the rule was not yet established, due to insanity, mental derangement, or being overwhelmed by pain.
(End of the twenty-seventh rule)
At that time, the Bhagava (the Buddha) was in Savatthi (Savatthi) at Jetavana Anathapindika-arama (Jeta's Grove, Anathapindika's monastery). At that time, Thullananda Bhikkhuni (Thullananda Bhikkhuni) exchanged robes with a Bhikkhuni, and later angrily demanded it back: 'Sister! Return my robe, I am not giving it to you. Your robe is yours, my robe is mine. You take your own robe, I will take my own robe.' At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized Thullananda Bhikkhuni: 'Why do you exchange robes with a Bhikkhuni, and later angrily demand it back: 'Sister! Return my robe, I am not giving it to you. Your robe is yours, my robe is mine. You take your own robe, I will take my own robe.' At that time, the Bhikkhunis went and reported to the Bhikkhus, and the Bhikkhus went and reported to the Blessed One. The Blessed One, at that time, gathered the Bhikkhu Sangha because of this incident, and rebuked Thullananda Bhikkhuni: 'What you have done is wrong, it is not proper conduct, not the way of a renunciate, not pure conduct, not in accordance with the practice, it is not something that should be done. Why, Thullananda Bhikkhuni! Exchanging robes with a Bhikkhuni, and later
㥲恚還奪耶？」以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此偷罹難陀多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，與比丘尼貿易衣，后㥲恚還自奪取、若使人奪：『妹！還我衣來，我不與汝。汝衣屬汝，我衣還我。』者，尼薩耆波逸提。」
比丘尼義如上。
衣者，十種衣如上。
貿易者，或以衣貿衣、或以衣貿非衣、或以非衣貿衣、若以非衣貿非衣、若針若刀、若縷、若碎段物乃至一丸藥。
彼比丘尼，與比丘尼貿衣，后㥲恚，自奪、若教人奪、藏者，尼薩耆波逸提。奪而不藏者，突吉羅。若彼得衣者，舉樹上、墻上、籬上、若橛上、象牙杙上、衣架上、若繩床上、木床上、大小褥上、若地敷上，若取離處，尼薩耆。取而不離處，突吉羅。此尼薩耆當舍與僧如上。舍已懺悔如上。僧即應當還彼衣，白二羯磨還如上。若不還，受作五衣乃至數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，和喻語：「妹！我悔，還我衣。」彼知有悔意還衣。若有餘比丘尼語言：「此比丘尼欲悔，汝還衣。」或彼藉著無道理故還取，若豫知當失、若恐壞；若彼人破戒、若破見
【現代漢語翻譯】 現代漢語譯本：『她是否心懷嗔恚而取回？』佛陀以無數方便呵責偷罹難陀（Thullananda，人名）比丘尼后，告訴眾比丘：『這個偷罹難陀有多種有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：若有比丘尼，與比丘尼交易衣服，之後心懷嗔恚，自己取回，或者指使他人取回：『姐妹！還我衣服來，我不給你了。你的衣服歸你，我的衣服還我。』這樣的行為，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
比丘尼的定義如上所述。
衣服的定義，十種衣服如上所述。
交易的定義，或者用衣服交易衣服，或者用衣服交易非衣服，或者用非衣服交易衣服，或者用非衣服交易非衣服，或者針、或者刀、或者線、或者碎布，乃至一丸藥。
那個比丘尼，與比丘尼交易衣服后，心懷嗔恚，自己奪回，或者教唆他人奪回、藏匿的，犯尼薩耆波逸提。奪回而不藏匿的，犯突吉羅（Dukkata，惡作）。如果得到衣服的人，把衣服舉到樹上、墻上、籬笆上、或者木樁上、象牙樁上、衣架上、或者繩床上、木床上、大小褥子上、或者地上，如果拿走離開原處，犯尼薩耆。拿走但不離開原處，犯突吉羅。這個尼薩耆應當捨棄給僧團，如上所述。捨棄后懺悔，如上所述。僧團就應當歸還那件衣服，用白二羯磨（Ñatti-dutiya-kamma，白二羯磨）歸還，如上所述。如果不歸還，接受制作五衣乃至多次穿著，一切都犯突吉羅，如上所述。
比丘，犯突吉羅；式叉摩那（Sikkhamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況：和善地告知：『姐妹！我後悔了，還我衣服。』對方知道她有悔意而歸還衣服。如果有其他比丘尼說：『這個比丘尼想要後悔，你還她衣服。』或者對方借穿沒有道理所以取回，或者預先知道會丟失、或者害怕損壞；或者對方破戒、或者破見。
【English Translation】 English version: 'Did she take it back with anger?' After the Buddha rebuked the Bhikkhuni Thullananda (Thullananda, a name) with countless means, he told the Bhikkhus: 'This Thullananda has many defiled aspects and is the first to break the precepts. From now on, precepts will be established for the Bhikkhunis, gathering ten meanings, even for the long duration of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikkhuni trades clothes with another Bhikkhuni, and later, with anger, takes them back herself, or instructs others to take them back: 'Sister! Return my clothes, I will not give them to you. Your clothes belong to you, return my clothes to me.' This action constitutes a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation).'
The definition of Bhikkhuni is as above.
The definition of clothes, the ten kinds of clothes are as above.
The definition of trade, either trading clothes for clothes, or trading clothes for non-clothes, or trading non-clothes for clothes, or trading non-clothes for non-clothes, or a needle, or a knife, or thread, or scraps of cloth, or even a pill of medicine.
That Bhikkhuni, after trading clothes with another Bhikkhuni, with anger, takes them back herself, or instructs others to take them back and hides them, commits a Nissaggiya Pacittiya. Taking them back without hiding them, commits a Dukkata (Dukkata, wrong doing). If the one who received the clothes, puts the clothes on a tree, on a wall, on a fence, or on a stake, on an ivory stake, on a clothes rack, or on a rope bed, on a wooden bed, on large or small mattresses, or on the ground, if she takes it away from its place, it is a Nissaggiya. Taking it but not moving it from its place, is a Dukkata. This Nissaggiya should be forfeited to the Sangha, as above. After forfeiting, repent as above. The Sangha should then return the clothes, returning them with a Ñatti-dutiya-kamma (Ñatti-dutiya-kamma, declaration with a second motion), as above. If they are not returned, accepting the making of five robes or even wearing them repeatedly, all constitute Dukkata, as above.
A Bhikkhu, commits a Dukkata; a Sikkhamana (Sikkhamana, probationer), a Sramanera (Sramanera, novice), a Sramanerika (Sramanerika, female novice), commits a Dukkata. This is called an offense.
Non-offenses: Speaking kindly: 'Sister! I regret it, return my clothes.' The other person knows she has regret and returns the clothes. If another Bhikkhuni says: 'This Bhikkhuni wants to regret, return her clothes.' Or if the other person borrowed them without reason and so takes them back, or if she foresees that they will be lost, or fears damage; or if the other person has broken the precepts, or broken their views.
、若破威儀、若被舉、若滅擯、若應滅擯、若為此事命難、梵行難奪而不藏者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十八竟)
爾時婆伽婆在毗舍離獼猴江側高閣講堂上。時毗舍離梨奢有因緣應從一居士得財物。時有比丘尼名迦羅，常出入此居士家，以為檀越。時梨奢語迦羅言：「我欲及阿姨一財物事。」報言：「可爾。」即為辦其事。彼得財物歡喜，問言：「阿姨！欲須何物？」報言：「止！此便為供養我已。」彼復問言：「阿姨！若有所須便說。」報言：「且止！何須說？正使我有所須，俱不見與。」居士報言：「但說，所須我當相與。」彼即指示一衣價直千張疊言：「我須如是衣。」時居士皆共譏嫌言：「比丘尼受取無厭，外自稱言：『我知正法。』如是何有正法？云何乃索價直千張疊衣，正使檀越施與，猶應知足。」彼即持與，復作是語：「若我往者，足自辦此事，可不失此衣。」時跋陀迦毗羅比丘尼至親里家就座而坐。諸居士問言：「阿姨！何所須欲？」報言：「且止，便為供養我已。」復語言：「但說，欲須何物？」報言：「何須說？正使欲有所須，俱不見與。」報言：「當與，非為不與。但說，欲須何物？」彼即指示價直千張疊衣：「我須此衣。」時諸居士譏嫌言
【現代漢語翻譯】 現代漢語譯本：如果違犯了威儀，或者被檢舉，或者被滅擯（Sanghakamma，僧團對犯戒比丘的懲罰），或者應該被滅擯，或者因為這件事面臨生命危險，梵行（Brahmacariya，清凈的修行生活）難以保全而不隱瞞，就不算犯戒。
以下情況不構成違犯：最初未制定戒律時，或者因為愚癡、瘋狂、精神錯亂，或者被痛苦煩惱所困擾。（第二十八條完）
當時，佛陀（婆伽婆，Bhagavat）在毗舍離（Vesali）獼猴江（Markata-hrada）邊的樓閣講堂上。當時，毗舍離的梨奢（Licchavi）因為某種因緣，應該從一位居士那裡得到財物。當時，有一位比丘尼（Bhikkhuni，佛教女出家人）名叫迦羅（Kala），經常出入這位居士家，作為施主。當時，梨奢對迦羅說：『我想要和阿姨（對比丘尼的尊稱）一起處理一件財物的事情。』迦羅回答說：『可以。』梨奢就為她辦理了這件事。她得到財物后很高興，問道：『阿姨！您需要什麼東西？』迦羅回答說：『不用了！這就算供養我了。』梨奢又問道：『阿姨！如果有什麼需要的就說。』迦羅回答說：『先別說了！有什麼好說的？即使我有什麼需要的，你們也不會給我的。』居士回答說：『您說吧，需要的我一定給您。』迦羅就指著一件價值一千張疊（一種布）的衣服說：『我需要這樣的衣服。』當時，居士們都譏諷嫌棄地說：『這位比丘尼貪得無厭，對外卻自稱：『我懂得正法。』這樣怎麼會有正法呢？怎麼能索要價值一千張疊的衣服，即使施主願意給，也應該知足。』迦羅就拿著衣服走了，又說：『如果我早點來，自己就能辦成這件事，也不會失去這件衣服。』當時，跋陀迦毗羅（Bhaddakaccana）比丘尼到親戚家就座而坐。居士們問道：『阿姨！您需要什麼東西？』跋陀迦毗羅回答說：『不用了，這就算供養我了。』居士們又說：『您說吧，想要什麼東西？』跋陀迦毗羅回答說：『有什麼好說的？即使想要什麼東西，你們也不會給我的。』居士們說：『會給的，不會不給。您說吧，想要什麼東西？』她就指著一件價值一千張疊的衣服說：『我需要這件衣服。』當時，居士們譏諷嫌棄地說：
【English Translation】 English version: If one violates the rules of conduct, or is accused, or is expelled (Sanghakamma, a punishment by the Sangha for a monk who has violated the precepts), or should be expelled, or if one faces a life-threatening situation because of this matter, and the Brahmacariya (pure monastic life) is difficult to protect and does not conceal it, it is not considered a violation.
The following do not constitute violations: when the precepts were initially not established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (End of the twenty-eighth)
At that time, the Buddha (Bhagavat) was in the high pavilion lecture hall on the side of Markata-hrada (Monkey River) in Vesali. At that time, Licchavi of Vesali, due to some cause, should receive property from a householder. At that time, there was a Bhikkhuni (Buddhist nun) named Kala, who frequently visited this householder's home as a benefactor. At that time, Licchavi said to Kala: 'I want to handle a matter of property with you, Aunt (a respectful term for Bhikkhunis).' Kala replied: 'Okay.' Licchavi then handled the matter for her. She was very happy to receive the property and asked: 'Aunt! What do you need?' Kala replied: 'No need! This is already an offering to me.' Licchavi asked again: 'Aunt! If there is anything you need, please say so.' Kala replied: 'Let's not talk about it! What's there to say? Even if I need something, you won't give it to me.' The householder replied: 'Tell me, I will definitely give you what you need.' Kala then pointed to a piece of clothing worth a thousand sheets of '疊' (a type of cloth) and said: 'I need such clothing.' At that time, the householders all ridiculed and disliked her, saying: 'This Bhikkhuni is insatiable, yet outwardly claims: 'I know the true Dharma.' How can there be true Dharma like this? How can she demand clothing worth a thousand sheets of '疊'? Even if the benefactor is willing to give, she should still be content.' Kala then took the clothing and left, saying: 'If I had come earlier, I could have handled this matter myself and would not have lost this clothing.' At that time, Bhaddakaccana Bhikkhuni went to her relatives' house and sat down. The householders asked: 'Aunt! What do you need?' Bhaddakaccana replied: 'No need, this is already an offering to me.' The householders said again: 'Tell us, what do you want?' Bhaddakaccana replied: 'What's there to say? Even if I want something, you won't give it to me.' The householders said: 'We will give it, we won't not give it. Tell us, what do you want?' She then pointed to a piece of clothing worth a thousand sheets of '疊': 'I need this clothing.' At that time, the householders ridiculed and disliked her, saying:
：「比丘尼受取無厭，外自稱言：『我知正法。』如是何有正法？乃索價直千張疊衣，正使檀越施與，猶應知足。」即與衣已，語言：「比丘尼何用此貴價衣為？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋陀迦毗羅比丘尼：「云何比丘尼乃從彼索價直千張疊衣？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責迦羅跋陀迦毗羅比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃從彼索價直千張疊衣？」時世尊以無數方便呵責已，告諸比丘：「此迦羅跋陀迦毗羅比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義，乃至正法久住，欲說戒者當如是說：若比丘尼，乞重衣齊價直四張疊，過者尼薩耆波逸提。」
比丘尼義如上。
重衣者，障寒衣也。
衣者，十種如上。
若比丘尼求重衣時，極至十六條。若比丘尼求重衣價直過四張疊者，尼薩耆波逸提。此尼薩耆當舍與僧如上。舍衣竟懺悔如上法。僧即應還彼比丘尼衣，作白二羯磨與如上。僧若不還，若受作五衣，乃至數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，索齊四張
【現代漢語翻譯】 現代漢語譯本： 『有位比丘尼貪得無厭，對外自稱：『我通曉正法。』這樣怎麼會有正法呢？竟然索要價值一千張疊衣的財物，即使施主願意給予，也應該知足。』給了她衣服后，又有人說：『比丘尼要這麼昂貴的衣服做什麼呢？』當時，一些少欲知足、奉行頭陀行（Dhutanga，一種苦行）、樂於學習戒律、知慚愧的比丘尼聽說了這件事，便責備跋陀迦毗羅（Bhadra Kapilani）比丘尼：『你怎麼能向別人索要價值一千張疊衣的財物呢？』 這些比丘尼便去稟告各位比丘，比丘們又去稟告世尊（Buddha）。當時，世尊因為這件事召集了比丘僧團，呵斥迦羅跋陀迦毗羅（Kala Bhadra Kapilani）比丘尼：『你所做的事情是不對的，不合威儀、不合沙門（Sramana，出家修行者）的規範、不是清凈的行為、不隨順修行，是不應該做的。你怎麼能向別人索要價值一千張疊衣的財物呢？』當時，世尊用無數種方法呵斥了她之後，告訴各位比丘：『這位迦羅跋陀迦毗羅（Kala Bhadra Kapilani）比丘尼！在很多有漏之處，都是最初的犯戒者。從今以後，為比丘尼制定戒律，總結十句意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼，乞求貴重衣服的價值超過四張疊衣，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 比丘尼的定義如上所述。 重衣，指的是禦寒的衣服。 衣服，指的是如上所述的十種。 如果比丘尼請求貴重衣服時，最多隻能要十六條。如果比丘尼請求貴重衣服的價值超過四張疊衣，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。這種尼薩耆（Nissaggiya，捨墮）應當如上所述舍給僧團。舍衣完畢后，懺悔的方法如上所述。僧團就應該把衣服還給那位比丘尼，用白二羯磨（ñatti-dutiya-kamma，一種僧團的儀式）歸還，如上所述。如果僧團不歸還，或者接受後製作成五衣，乃至多次穿著，一切都犯突吉羅（Dukkata，惡作罪），如上所述。 比丘，犯突吉羅（Dukkata，惡作罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅（Dukkata，惡作罪）。這就是所謂的犯戒。 不犯戒的情況是，索要價值不超過四張疊衣的財物。
【English Translation】 English version: 'A Bhikkhuni (female monastic) being insatiable, proclaims outwardly: 『I know the true Dharma (teachings).』 How can there be true Dharma in such a case? She even demands goods worth a thousand folded robes. Even if the donors were to give, she should still be content.』 After the robe was given, someone said: 『What does the Bhikkhuni need such an expensive robe for?』 At that time, some Bhikkhunis who were of few desires, content, practicing Dhutanga (ascetic practices), delighting in learning the precepts, and knowing shame, criticized Bhadra Kapilani (name of a Bhikkhuni): 『How can a Bhikkhuni demand goods worth a thousand folded robes from others?』 These Bhikkhunis then went and reported to the Bhikkhus (male monastics), and the Bhikkhus went and reported to the Buddha (the World-Honored One). At that time, the Buddha, because of this matter, assembled the Bhikkhu Sangha (monastic community) and rebuked Kala Bhadra Kapilani (name of a Bhikkhuni): 『What you have done is wrong, not in accordance with decorum, not in accordance with the Sramana (ascetic) way, not a pure practice, not in accordance with the training; it is something that should not be done. How can you demand goods worth a thousand folded robes from others?』 At that time, the Buddha, after rebuking her with countless methods, told the Bhikkhus: 『This Kala Bhadra Kapilani (name of a Bhikkhuni)! In many defiled situations, she is the first to break the precepts. From now on, a precept will be established for the Bhikkhunis, summarizing ten meanings, and even for the long duration of the true Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni asks for a heavy robe exceeding the value of four folded robes, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).』 The definition of Bhikkhuni is as above. A heavy robe refers to a robe for protection against the cold. Robe refers to the ten kinds as mentioned above. If a Bhikkhuni requests a heavy robe, she can ask for a maximum of sixteen strips of cloth. If a Bhikkhuni requests a heavy robe exceeding the value of four folded robes, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This Nissaggiya (item to be forfeited) should be forfeited to the Sangha (monastic community) as above. After forfeiting the robe, the method of confession is as above. The Sangha should then return the robe to that Bhikkhuni, performing a ñatti-dutiya-kamma (formal act of the Sangha) to return it, as above. If the Sangha does not return it, or if they accept it and make it into a five-piece robe, or even wear it repeatedly, everything is a Dukkata (wrongdoing), as above. A Bhikkhu (male monastic) commits a Dukkata (wrongdoing); a Siksamana (female novice undergoing training), a Sramanera (male novice), a Sramanerika (female novice), commit a Dukkata (wrongdoing). This is what is called an offense. Non-offense occurs when requesting goods not exceeding the value of four folded robes.
疊若減，若從出家人乞，若彼為己、己為彼，若不索而自得，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十九竟)
爾時婆伽婆在毗舍離。時毗舍離梨奢有因緣應從一居士得財物。有一迦羅比丘尼，常出入其家以為檀越。時梨奢語此迦羅比丘尼言：「阿姨！我欲及一財物事，能為我辦不？」答言：「能。」即為辦之。彼得財物歡喜，語言：「阿姨！欲得何物？」報言：「止！此便為供養我已。」彼復語言：「若有所須便說。」報言：「且止！正使我有所須，俱不見與。」彼報言：「當與，非為不與，但說。」即指示一輕衣價直五百張疊，語言：「我須如是衣。」時居士皆共譏嫌言：「比丘尼受取無厭，外自稱言：『我知正法。』如是何有正法？乃索價直五百張疊衣，正使檀越施與，猶應知足。」即持衣與已，如是言：「若我往者，自足辦事，乃不失此衣。」時有跋陀迦毗羅比丘尼，還至親里家就座而坐。時居士問言：「阿姨！欲須何物？」報言：「且止！便為供養我已。」復言：「但說無苦，欲須何物？」報言：「止不須說，正使欲有所須，俱不見與。」報言：「當與，非為不與，欲須何物？」即指示直五百張疊輕衣言：「我須此衣。」時彼居士譏嫌言：「此比丘尼受取無厭，外自稱言
【現代漢語翻譯】 現代漢語譯本 疊若減（重疊減少），若從出家人乞（如果向出家人乞求），若彼為己、己為彼（如果爲了對方，對方爲了自己），若不索而自得（如果沒有索取而自己得到），不犯（不犯戒）。
不犯者，最初未制戒（不犯的情況包括：最初沒有制定戒律時），癡狂（精神錯亂）、心亂（心神不寧）、痛惱所纏（被痛苦煩惱所困擾）。（第二十九條完）
爾時婆伽婆（Bhagavat，世尊）在毗舍離（Vaishali）。當時毗舍離的梨奢（Licchavi）因為一些因緣應該從一位居士（lay follower）那裡得到財物。有一位迦羅比丘尼（Kala Bhikkhuni），經常出入他家，作為他的檀越（benefactor）。當時梨奢對這位迦羅比丘尼說：『阿姨！我想要辦一件關於財物的事情，您能為我辦嗎？』回答說：『能。』就為他辦理了。他得到財物后很高興，說：『阿姨！想要得到什麼？』回答說：『算了！這就算供養我了。』他又說：『如果有什麼需要的就說。』回答說：『還是算了！即使我有什麼需要，你也不會給我的。』他回答說：『會給的，不是不給，只是說出來。』就指著一件價值五百張疊的輕衣，說：『我需要這樣的衣服。』當時居士們都一起譏諷嫌棄說：『比丘尼接受索取沒有厭足，表面上自稱說：「我懂得正法。」像這樣哪裡有正法？竟然索要價值五百張疊的衣服，即使檀越施捨，也應該知足。』就把衣服給了她，這樣說：『如果我去了，自己就能把事情辦好，也不會失去這件衣服。』當時有一位跋陀迦毗羅比丘尼（Bhadra Kapilani Bhikkhuni），回到親戚家就座而坐。當時居士問：『阿姨！想要什麼？』回答說：『算了！這就算供養我了。』又說：『說出來沒關係，想要什麼？』回答說：『算了，不需要說，即使想要什麼，你也不會給我的。』回答說：『會給的，不是不給，想要什麼？』就指著一件價值五百張疊的輕衣說：『我需要這件衣服。』當時那些居士譏諷嫌棄說：『這位比丘尼接受索取沒有厭足，表面上自稱說
【English Translation】 English version If the folds are reduced, if one begs from a renunciate, if it's for the other and the other for oneself, if one obtains it without asking, there is no offense.
Those who do not offend are those who, initially when the precepts were not yet established, are afflicted by insanity, mental derangement, or tormented by pain and suffering. (End of the twenty-ninth)
At one time the Bhagavat (Bhagavat, the Blessed One) was in Vaishali (Vaishali). At that time, Licchavi (Licchavi) of Vaishali had a reason to obtain wealth from a certain lay follower (lay follower). There was a certain Bhikkhuni named Kala (Kala Bhikkhuni), who frequently visited his house as his benefactor (benefactor). Then Licchavi said to this Kala Bhikkhuni: 'Aunt! I want to take care of a matter concerning wealth; can you handle it for me?' She replied: 'I can.' So she handled it for him. He was delighted to receive the wealth and said: 'Aunt! What do you want?' She replied: 'Enough! This will be considered as an offering to me.' He further said: 'If there is anything you need, just say so.' She replied: 'Just stop! Even if I need something, you will not give it to me.' He replied: 'I will give it; it's not that I won't give it, just say it.' She then pointed to a light cloth worth five hundred folds and said: 'I need such a cloth.' At that time, the lay people all criticized and disliked her, saying: 'The Bhikkhuni is insatiable in accepting and taking, outwardly claiming: 'I know the true Dharma.' How can there be true Dharma in this way? She is demanding a cloth worth five hundred folds; even if the benefactor gives it, she should still be content.' He then gave her the cloth, saying: 'If I go, I can handle the matter myself and will not lose this cloth.' At that time, there was a Bhikkhuni named Bhadra Kapilani (Bhadra Kapilani Bhikkhuni), who returned to her relatives' house and sat down. Then the lay person asked: 'Aunt! What do you need?' She replied: 'Enough! This will be considered as an offering to me.' He further said: 'It's okay to say, what do you need?' She replied: 'Just stop, there's no need to say; even if I want something, you will not give it to me.' He replied: 'I will give it; it's not that I won't give it, what do you need?' She then pointed to a light cloth worth five hundred folds and said: 'I need this cloth.' At that time, those lay people criticized and disliked her, saying: 'This Bhikkhuni is insatiable in accepting and taking, outwardly claiming
：『我知正法。』如是有何正法？乃索直五百張疊輕衣，正使檀越施與，猶應知足。」即與衣已便言：「比丘尼何用此貴價衣為？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦羅跋陀迦毗羅比丘尼：「云何乃從彼索直五百張疊輕衣？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責迦羅跋陀迦毗羅比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等比丘尼，乃從彼索價直五百張疊輕衣？」時世尊以無數方便呵責已，告諸比丘：「此迦羅跋陀迦毗羅比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，欲乞輕衣，極至價直兩張半疊，過者尼薩耆波逸提。」
比丘尼義如上。
輕衣者，障熱衣。
衣者，有十種如上。
若比丘尼乞輕衣時極至齊十條，若比丘尼乞輕衣過二張半疊，尼薩耆波逸提。此尼薩耆應舍與僧如上。舍竟懺悔如上法。僧即應還彼舍衣，白二羯磨還如上。若不還，若受作五衣乃至作非衣數數著，一切突吉羅如上。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，乞價直兩張半疊、若減二張半
【現代漢語翻譯】 現代漢語譯本：『我知道什麼是正法。』如果真是這樣，什麼是正法呢？竟然索要價值五百張疊的輕柔衣物，即使施主願意佈施，也應該知足。」給了衣物之後又說：「比丘尼要這麼昂貴的衣服做什麼？」當時，一些少欲知足、奉行頭陀行（dhūtaṅga，一種苦行）、樂於學習戒律、知慚愧的比丘尼聽了，就責備迦羅跋陀迦毗羅（Kālabuddhaka Kapilā）比丘尼：「怎麼能向他索要價值五百張疊的輕柔衣物呢？」這些比丘尼就去稟告各位比丘，比丘們又去稟告世尊（Śākyamuni Buddha）。世尊當時因為這件事召集了比丘僧團，呵責迦羅跋陀迦毗羅比丘尼：「你所做的事情是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的規範、不是清凈的行為、不是隨順正道的行為，是不應該做的。你們這些比丘尼，怎麼能向他索要價值五百張疊的輕柔衣物呢？」當時世尊用無數種方法呵責之後，告訴各位比丘：「這個迦羅跋陀迦毗羅比丘尼！在很多有漏之處，最初犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼，想要乞求輕柔的衣物，最多價值兩張半疊，超過這個限度就觸犯了尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。
比丘尼（bhikkhunī，女性出家眾）的定義如上所述。
輕衣，是指能夠遮擋暑熱的衣物。
衣物，有十種，如前文所述。
如果比丘尼乞求輕衣的時候，最多可以乞求十件，如果比丘尼乞求輕衣超過兩張半疊的價值，就觸犯了尼薩耆波逸提。這些尼薩耆（nissaggiya，應舍之物）應該像前面說的那樣舍給僧團。捨棄之後，按照前面的方法懺悔。僧團就應該把捨棄的衣物還給那位捨棄者，用白二羯磨（ñatti-dutiya-kamma，一種僧團決議程式）歸還，就像前面說的那樣。如果不歸還，或者接受後製作五衣（pañcavaggika，比丘的五種衣物）乃至製作非衣，多次穿著，一切都觸犯了突吉羅（dukkata，惡作罪），就像前面說的那樣。
比丘（bhikkhu，男性出家眾），觸犯突吉羅；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerī，小沙彌尼），觸犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是，乞求價值兩張半疊或者少於兩張半疊的輕衣。
【English Translation】 English version: 'I know the true Dharma.' If so, what is the true Dharma? It is to demand light clothing worth five hundred folds of cloth, even if the donor is willing to give, one should be content.' After giving the clothes, she then said, 'What does a bhikkhunī (female monastic) need such expensive clothes for?' At that time, some bhikkhunīs who were of few desires, content, practicing dhūtaṅga (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the bhikkhunī Kālabuddhaka Kapilā: 'How can you demand light clothing worth five hundred folds of cloth from him?' These bhikkhunīs then went and reported to the bhikkhus (male monastics), and the bhikkhus reported to the Blessed One (Śākyamuni Buddha). The Blessed One then gathered the Sangha (monastic community) because of this matter, and rebuked the bhikkhunī Kālabuddhaka Kapilā: 'What you have done is wrong, it is not in accordance with deportment, not in accordance with the way of a śrāmaṇa (ascetic), not a pure practice, not in accordance with the path, it is not something that should be done. How can you bhikkhunīs demand light clothing worth five hundred folds of cloth from him?' At that time, after the Blessed One rebuked her with countless means, he told the bhikkhus: 'This bhikkhunī Kālabuddhaka Kapilā! In many defiled places, she is the first to break the precepts. From now on, a precept will be established for the bhikkhunīs, gathering ten meanings, even for the long duration of the true Dharma, those who wish to recite the precepts should say thus: If a bhikkhunī wishes to ask for light clothing, at most it should be worth two and a half folds of cloth, exceeding this limit constitutes a Nissaggiya Pācittiya (offense entailing forfeiture and expiation).'
The definition of bhikkhunī (female monastic) is as above.
Light clothing refers to clothing that can shield from the heat.
Clothing, there are ten kinds, as mentioned above.
If a bhikkhunī asks for light clothing, she can ask for up to ten items. If a bhikkhunī asks for light clothing exceeding the value of two and a half folds of cloth, it constitutes a Nissaggiya Pācittiya. These nissaggiya (items to be forfeited) should be given to the Sangha as mentioned above. After forfeiting, repent according to the method described above. The Sangha should then return the forfeited clothing to the one who forfeited it, returning it with a ñatti-dutiya-kamma (formal act of the Sangha), just as mentioned above. If it is not returned, or if after receiving it, she makes the pañcavaggika (five robes of a bhikkhu) or even makes non-robes, wearing them repeatedly, everything constitutes a dukkata (wrongdoing), as mentioned above.
A bhikkhu (male monastic) commits a dukkata; a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), a śrāmaṇerī (novice nun) commit a dukkata. This is what is called an offense.
Non-offense occurs when asking for light clothing worth two and a half folds of cloth or less than two and a half folds.
、若從出家者乞、若為他乞、他為己乞、不乞而得，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十竟)
一百七十八單提法之一
爾時婆伽婆在釋翅搜迦維羅衛國尼俱律園中。時世尊以此因緣集諸比丘告言：「自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：
「若比丘尼，故妄語者，波逸提。(一)
「若比丘尼，毀呰語，波逸提。(二)
「若比丘尼，兩舌語，波逸提。(三)
「若比丘尼，與男子同室宿者，波逸提。(四)
「若比丘尼，共未受戒女人同一室宿，若過三宿，波逸提。(五)
「若比丘尼，與未受具戒人共誦法者，波逸提。(六)
「若比丘尼，知他有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。(七)
「若比丘尼，向未受大戒人說過人法言：『我知是、我見是。』實者，波逸提。(八)
「若比丘尼，與男子說法過五六語，除有智女人，波逸提。(九)
「若比丘尼，自掘地若教人掘，波逸提(十)。
「若比丘尼，壞鬼神村，波逸提。(十一)
「若比丘尼，妄作異語惱他者，波逸提。(十二)
「若比丘尼，嫌罵者，波逸提。(十三)
【現代漢語翻譯】 現代漢語譯本 若從出家者處乞討，或者為他人乞討，或者他人為自己乞討，或者不乞討而得到，都不算違犯戒律。
以下情況不構成違犯：最初未制定戒律時，或者因為愚癡、精神錯亂、心緒煩亂、被痛苦纏繞。
一百七十八條單提法之一
當時，婆伽婆（Bhagava，世尊）在釋翅搜迦維羅衛國（Śākya Kapilavastu，釋迦族的迦毗羅衛國）的尼俱律園（Nigrodha Park）中。當時，世尊因為這個因緣召集了眾比丘，告訴他們：『從今以後，為比丘尼制定戒律，包含十種意義，乃至爲了正法長久住世。想要宣說戒律的人，應當這樣說：』
『若比丘尼，故意說謊，犯波逸提（Pācittiya，一種罪名）。(一)』
『若比丘尼，說譭謗的話，犯波逸提。(二)』
『若比丘尼，說挑撥離間的話，犯波逸提。(三)』
『若比丘尼，與男子同在一個房間過夜，犯波逸提。(四)』
『若比丘尼，與未受戒的女子同在一個房間過夜，如果超過三夜，犯波逸提。(五)』
『若比丘尼，與未受具足戒的人一起誦讀佛法，犯波逸提。(六)』
『若比丘尼，知道他人有粗惡的罪行，卻向未受大戒的人說，除非是僧團羯磨（Saṃgha-karma，僧團的事務），犯波逸提。(七)』
『若比丘尼，向未受大戒的人說超過常人的功德，說：『我知道這個，我看到這個。』如果屬實，犯波逸提。(八)』
『若比丘尼，與男子說法超過五六句話，除非是有智慧的女人在場，犯波逸提。(九)』
『若比丘尼，自己挖掘土地或者教唆他人挖掘土地，犯波逸提。(十)』
『若比丘尼，破壞鬼神居住的村落，犯波逸提。(十一)』
『若比丘尼，胡說八道，惱亂他人，犯波逸提。(十二)』
『若比丘尼，嫌棄辱罵他人，犯波逸提。(十三)』
【English Translation】 English version If one begs from a renunciant, or begs for another, or another begs for oneself, or obtains without begging, there is no offense.
There is no offense in the following cases: when the rule was initially not established, or due to idiocy, mental derangement, mental distress, or being afflicted by pain.
One of the One Hundred and Seventy-Eight Individual Expiations
At one time, the Bhagavan (Bhagava, The Blessed One) was in the Nigrodha Park in Śākya Kapilavastu (Śākya Kapilavastu, the Kapilavastu of the Shakya clan). At that time, the World-Honored One, because of this cause, gathered all the Bhikshus (monks) and told them: 'From now on, establish precepts for the Bhikshunis (nuns), encompassing ten meanings, and even for the long-term dwelling of the Dharma. Those who wish to recite the precepts should recite them as follows:'
'If a Bhikshuni (nun) knowingly tells a lie, it is a Pācittiya (Pācittiya, an offense requiring expiation). (1)'
'If a Bhikshuni (nun) speaks abusively, it is a Pācittiya. (2)'
'If a Bhikshuni (nun) speaks divisively, it is a Pācittiya. (3)'
'If a Bhikshuni (nun) spends the night in the same room with a man, it is a Pācittiya. (4)'
'If a Bhikshuni (nun) spends the night in the same room with a woman who has not received ordination, for more than three nights, it is a Pācittiya. (5)'
'If a Bhikshuni (nun) recites the Dharma with someone who has not received full ordination, it is a Pācittiya. (6)'
'If a Bhikshuni (nun) knows that another has a serious offense, and tells someone who has not received full ordination, except for Sangha-karma (Saṃgha-karma, monastic procedures), it is a Pācittiya. (7)'
'If a Bhikshuni (nun) tells someone who has not received full ordination about superhuman qualities, saying: 'I know this, I see this.' If it is true, it is a Pācittiya. (8)'
'If a Bhikshuni (nun) speaks to a man for more than five or six sentences, unless there is a wise woman present, it is a Pācittiya. (9)'
'If a Bhikshuni (nun) digs the ground herself or instructs others to dig, it is a Pācittiya. (10)'
'If a Bhikshuni (nun) destroys a village inhabited by spirits, it is a Pācittiya. (11)'
'If a Bhikshuni (nun) speaks nonsensically and disturbs others, it is a Pācittiya. (12)'
'If a Bhikshuni (nun) despises and insults others, it is a Pācittiya. (13)'
「若比丘尼，取僧繩床、若木床、若臥具、坐褥，露地自敷、若教人敷捨去，不自舉、不教人舉，波逸提。(十四)
「若比丘尼，于僧房中取僧臥具，自敷、若教人敷，在中若坐、若臥、從彼處捨去，不自舉、不教人舉者，波逸提。(十五)
「若比丘尼，知比丘尼先住處，後來于中間敷臥具止宿，念言：『彼若嫌迮者，自當避我去。』作如是因緣非余非威儀，波逸提。(十六)
「若比丘尼，瞋他比丘尼不喜，眾僧房中自牽出、若教人索出者，波逸提。(十七)
「若比丘尼，若在重閣上，脫腳繩床、若木床，若坐、若臥，波逸提。(十八)
「若比丘尼，知水有蟲，自用澆泥、若草，若教人澆者，波逸提。(十九)
「若比丘尼，作大房戶扉窗牖及余莊飾具，指授覆苫齊二三節，若過者，波逸提。(二十)。
「若比丘尼，施一食處，無病比丘尼應一食。若過受者，波逸提。(二十一)
「若比丘尼，別眾食，除余時，波逸提。余時者，病時、作衣時、若施衣時、行道時、船上時、大會時、沙門施食時，此是時。(二十二)
「若比丘尼，至檀越家慇勤請與餅麨食，比丘尼欲須者，二、三缽應受，持至寺內分與余比丘尼食；若比丘尼無病過三缽受
【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，女性出家人），拿走僧眾的繩床、木床、臥具、坐褥，在露天自己鋪設，或者教別人鋪設后離開，不自己收拾，也不教別人收拾，犯波逸提（Payantika，一種罪名）。(十四) 『如果比丘尼，在僧房中拿走僧眾的臥具，自己鋪設，或者教別人鋪設，在上面或坐或臥，從那裡離開時，不自己收拾，也不教別人收拾，犯波逸提。(十五) 『如果比丘尼，知道有比丘尼先住在某處，後來自己在中間鋪設臥具住宿，心想：『她如果嫌擁擠，自然會避開我離開。』這樣做是因為其他原因，而非出于威儀，犯波逸提。(十六) 『如果比丘尼，因為嗔恨而不喜歡其他比丘尼，在眾僧房中親自把她拉出去，或者教別人把她拉出去，犯波逸提。(十七) 『如果比丘尼，在重閣上，脫掉腳上的繩床、木床，或坐或臥，犯波逸提。(十八) 『如果比丘尼，知道水中有蟲，自己用來澆泥土或草，或者教別人澆，犯波逸提。(十九) 『如果比丘尼，建造大的房屋，門、窗戶以及其他裝飾物，指點著覆蓋屋頂，最多隻能齊二三節，超過這個限度，犯波逸提。(二十) 『如果比丘尼，接受一個用餐的地方的供養，沒有生病的比丘尼應該只吃一餐。如果超過這個數量接受，犯波逸提。(二十一) 『如果比丘尼，進行別眾食（單獨接受供養），除了特殊情況，犯波逸提。特殊情況包括：生病時、製作衣服時、佈施衣服時、行走道路時、在船上時、舉行大會時、沙門佈施食物時，這些是特殊情況。(二十二) 『如果比丘尼，到施主家受到慇勤邀請給予餅和炒麵等食物，比丘尼如果需要，應該接受兩三個缽，帶回寺內分給其他比丘尼食用；如果比丘尼沒有生病，卻接受超過三個缽的食物
【English Translation】 English version 『If a Bhikkhuni (female monastic), takes a Sangha's (monastic community) rope bed, wooden bed, bedding, or sitting mat, and spreads it out in the open, or instructs another to spread it out and leaves without putting it away herself or instructing another to put it away, it is a Payantika (an offense). (Fourteenth) 『If a Bhikkhuni, takes a Sangha's bedding from a Sangha's dwelling, spreads it out herself or instructs another to spread it out, and sits or lies on it, and leaves from that place without putting it away herself or instructing another to put it away, it is a Payantika. (Fifteenth) 『If a Bhikkhuni, knowing that another Bhikkhuni is already dwelling in a place, later spreads out bedding and stays in the middle, thinking: 『If she dislikes being crowded, she will naturally move away from me.』 Doing so for reasons other than propriety, it is a Payantika. (Sixteenth) 『If a Bhikkhuni, being angry and disliking another Bhikkhuni, personally pulls her out of the Sangha's dwelling, or instructs another to pull her out, it is a Payantika. (Seventeenth) 『If a Bhikkhuni, on a multi-storied building, removes the leg supports from a rope bed or wooden bed, and sits or lies down, it is a Payantika. (Eighteenth) 『If a Bhikkhuni, knowing that there are insects in the water, uses it to water mud or grass herself, or instructs another to water it, it is a Payantika. (Nineteenth) 『If a Bhikkhuni, constructs a large house, doors, windows, and other decorations, instructing on covering the roof, only up to two or three sections; if it exceeds this limit, it is a Payantika. (Twentieth) 『If a Bhikkhuni, is offered a place for a meal, a Bhikkhuni who is not ill should eat only one meal. If she accepts more than that, it is a Payantika. (Twenty-first) 『If a Bhikkhuni, engages in separate group meals (accepting offerings separately), except for special occasions, it is a Payantika. Special occasions include: when ill, when making robes, when giving robes, when traveling, when on a boat, when holding a large gathering, when a Shramana (wandering ascetic) offers food; these are the special occasions. (Twenty-second) 『If a Bhikkhuni, goes to a donor's house and is earnestly invited to take cakes and fried flour, if the Bhikkhuni needs it, she should accept two or three bowls, take them back to the monastery, and share them with the other Bhikkhunis; if the Bhikkhuni is not ill, but accepts more than three bowls of food
，持至寺中不分與余比丘尼食者，波逸提。(二十三)
「若比丘尼，非時食者，波逸提。(二十四)
「若比丘尼，殘宿食啖，波逸提。(二十五)
「若比丘尼，不受食及藥，著口中，除水、楊枝，波逸提。(二十六)
「若比丘尼，先受請已，若前食后食行詣余家，不囑余比丘尼，除余時，波逸提。余時者，病時、作衣時、施衣時，此是時。(二十七)
「若比丘尼，食家中有寶，強安坐者，波逸提。(二十八)
「若比丘尼，食家中有寶，在屏處坐者，波逸提。(二十九)
「若比丘尼，獨與男子露地一處共坐者，波逸提。(三十)。
「若比丘尼，語比丘尼，如是言：『大姊！共汝至聚落，當與汝食。』彼比丘尼竟不教與是比丘尼食，如是言：『大姊去！我與汝一處共坐共語不樂，我獨坐獨語樂。』以是因緣非余方便遣去，波逸提。(三十一)
「若比丘尼，四月與藥，無病比丘尼應受。若過受，除常請、更請、分請、盡形請，波逸提。(三十二)
「若比丘尼，往觀軍陣，除時因緣，波逸提。(三十三)
「若比丘尼，有因緣至軍中，若二宿、三宿，過者，波逸提。(三十四)
「若比丘尼，軍中若二宿、三宿，或時觀軍陣
【現代漢語翻譯】 現代漢語譯本： 『如果比丘尼（bhikkhuni，佛教女出家人）拿到食物帶回寺院，卻不分給其他比丘尼吃，犯波逸提（payattika，一種輕罪）。(二十三) 『如果比丘尼在非進食的時間吃東西，犯波逸提。(二十四) 『如果比丘尼吃剩餘的、過夜的食物，犯波逸提。(二十五) 『如果比丘尼沒有接受食物和藥物，就放入口中，除了水和楊枝（牙籤），犯波逸提。(二十六) 『如果比丘尼事先接受了邀請，在用餐前後又去其他人家，沒有告知其他比丘尼，除非有特殊情況，犯波逸提。特殊情況是指生病時、做衣服時、施捨衣服時，這些是特殊情況。(二十七) 『如果比丘尼在有貴重物品的施主家，強行安坐不走，犯波逸提。(二十八) 『如果比丘尼在有貴重物品的施主家，在隱蔽的地方坐著，犯波逸提。(二十九) 『如果比丘尼獨自與男子在露天的地方一起坐著，犯波逸提。(三十) 『如果比丘尼對比丘尼說：『大姐！我們一起去村落，我會給你食物。』但那個比丘尼最終沒有給這個比丘尼食物，還這樣說：『大姐走吧！我不喜歡和你一起坐著說話，我喜歡獨自坐著說話。』因為這個原因，而不是其他方式把她趕走，犯波逸提。(三十一) 『如果比丘尼在四個月內接受藥物，沒有生病的比丘尼應該接受。如果超過這個時間接受，除非是常請（經常邀請）、更請（額外邀請）、分請（分配邀請）、盡形請（終身邀請），犯波逸提。(三十二) 『如果比丘尼去觀看軍隊的陣勢，除非有特殊原因，犯波逸提。(三十三) 『如果比丘尼因為某種原因到達軍隊中，如果停留兩夜或三夜，超過這個時間，犯波逸提。(三十四) 『如果比丘尼在軍隊中停留兩夜或三夜，有時觀看軍隊的陣勢，
【English Translation】 English version: 『If a bhikkhuni (Buddhist nun) obtains food and brings it to the monastery but does not share it with the other bhikkhunis, it is a payattika (a minor offense).』 (23) 『If a bhikkhuni eats at an improper time, it is a payattika.』 (24) 『If a bhikkhuni eats leftover or stale food, it is a payattika.』 (25) 『If a bhikkhuni puts food or medicine into her mouth without having accepted it, except for water and a tooth-cleaner (twig), it is a payattika.』 (26) 『If a bhikkhuni, having previously accepted an invitation, goes to another family before or after the meal without informing the other bhikkhunis, unless there is a special reason, it is a payattika. The special reasons are being sick, making robes, or giving robes; these are the special reasons.』 (27) 『If a bhikkhuni forcibly sits down in the house of a donor who has valuables, it is a payattika.』 (28) 『If a bhikkhuni sits in a secluded place in the house of a donor who has valuables, it is a payattika.』 (29) 『If a bhikkhuni sits alone with a man in an open place, it is a payattika.』 (30) 『If a bhikkhuni says to another bhikkhuni, 『Sister! Let's go to the village together, and I will give you food.』 But that bhikkhuni does not give the other bhikkhuni food and says, 『Sister, go away! I don't like sitting and talking with you; I like sitting and talking alone.』 If she sends her away for this reason, and not for any other reason, it is a payattika.』 (31) 『If a bhikkhuni receives medicine for four months, a bhikkhuni who is not sick should accept it. If she receives it for longer than that, unless it is a permanent invitation, an additional invitation, a distributed invitation, or a lifetime invitation, it is a payattika.』 (32) 『If a bhikkhuni goes to watch a military array, unless there is a special reason, it is a payattika.』 (33) 『If a bhikkhuni goes to the army for some reason, if she stays for two or three nights, staying longer than that is a payattika.』 (34) 『If a bhikkhuni stays in the army for two or three nights, or sometimes watches the military array,
鬥戰、若觀遊軍象馬勢力，波逸提。(三十五)
「若比丘尼，飲酒，波逸提。(三十六)
「若比丘尼，水泥中戲者，波逸提。(三十七)
「若比丘尼，以指擊攊他比丘尼者，波逸提(三十八)
「若比丘尼，不受諫者，波逸提。(三十九)
「若比丘尼，恐他比丘尼者，波逸提。(四十)
「若比丘尼，半月洗浴，無病比丘尼應受。若過受，除余時，波逸提。余時者，熱時、病時、作時、大風時、雨時、遠行來時，此是時。(四十一)
「若比丘尼，無病為炙故露地然火、若教人然，除余時，波逸提。(四十二)
「若比丘尼，藏比丘尼若缽、若衣、若坐具、針筒，自藏、教人藏，下至戲笑，波逸提。(四十三)◎
四分律卷第二十四 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十五(二分之四明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯◎一百七十八單提法之二
「若比丘尼，凈施比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣，后不問主取著者，波逸提。(四十四)
「若比丘尼得新衣，當作三種染壞色青、黑、木蘭。若比丘尼得新衣，不作三種染壞色青、黑、木蘭，新衣持者，波逸提。(四十
【現代漢語翻譯】 現代漢語譯本 若觀看軍隊象馬的勢力，犯波逸提（Payattika，一種戒律）。(三十五) 若比丘尼（Bhikkhuni，女性出家修行者）飲酒，犯波逸提。(三十六) 若比丘尼在泥水中嬉戲，犯波逸提。(三十七) 若比丘尼用手指彈擊其他比丘尼，犯波逸提。(三十八) 若比丘尼不接受勸諫，犯波逸提。(三十九) 若比丘尼恐嚇其他比丘尼，犯波逸提。(四十) 若比丘尼每半個月洗浴一次，無病的比丘尼應當遵守。若超過這個期限，除非有特殊情況，否則犯波逸提。特殊情況包括：天氣炎熱時、生病時、勞作時、大風時、下雨時、遠行歸來時，這些都是特殊情況。(四十一) 若比丘尼無病，爲了取暖而在露天點火，或者教唆他人點火，除非有特殊情況，否則犯波逸提。(四十二) 若比丘尼藏匿其他比丘尼的缽、衣服、坐具、針筒，無論是自己藏匿還是教唆他人藏匿，哪怕是開玩笑，都犯波逸提。(四十三) 《四分律》卷第二十四 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第二十五（二分之四明尼戒法） 姚秦罽賓三藏佛陀耶舍（Buddhayasa）共竺佛念等譯◎一百七十八單提法之二 若比丘尼將乾淨的衣服施捨給比丘（Bhikkhu，男性出家修行者）、比丘尼、式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的見習出家人）、沙彌尼（Sramanerika，女性的見習出家人），之後不詢問物主就讓別人取用穿著，犯波逸提。(四十四) 若比丘尼得到新衣服，應當染成三種壞色：青色、黑色、木蘭色。若比丘尼得到新衣服，不染成三種壞色：青色、黑色、木蘭色，就持有新衣服，犯波逸提。(四十
【English Translation】 English version If [a Bhikkhuni] watches the strength of an army's elephants and horses, it is a Payattika (an offense requiring confession). (35) If a Bhikkhuni drinks alcohol, it is a Payattika. (36) If a Bhikkhuni plays in the mud, it is a Payattika. (37) If a Bhikkhuni flicks another Bhikkhuni with her finger, it is a Payattika. (38) If a Bhikkhuni is unreceptive to admonishment, it is a Payattika. (39) If a Bhikkhuni frightens another Bhikkhuni, it is a Payattika. (40) If a Bhikkhuni bathes every half-month, a Bhikkhuni without illness should observe this. If she exceeds this limit, except for other times, it is a Payattika. 'Other times' are: hot weather, sickness, working, strong winds, rain, returning from a long journey; these are the 'times'. (41) If a Bhikkhuni, without illness, lights a fire in an open space for warmth, or instructs others to light one, except for other times, it is a Payattika. (42) If a Bhikkhuni hides another Bhikkhuni's bowl, robe, sitting cloth, or needle case, whether she hides it herself or instructs others to hide it, even in jest, it is a Payattika. (43) 《Vinaya in Four Parts》 Volume 24 《Taisho Tripitaka》 Volume 22 No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》 Volume 25 (Part 4 of the Second Division: Rules for Nuns) Translated by Tripiṭaka Master Buddhayasa from Kipin of the Yao Qin Dynasty, together with Zhu Fonian and others ◎ Two of the One Hundred and Seventy-Eight Single Offenses If a Bhikkhuni gives clean robes to a Bhikkhu (male monastic), Bhikkhuni, Siksamana (female novice trainee), Sramanera (male novice), or Sramanerika (female novice), and later allows someone to take and wear them without asking the owner, it is a Payattika. (44) If a Bhikkhuni obtains a new robe, she should dye it with one of the three deteriorating colors: blue, black, or brownish-yellow (lit. 'tree-flower color'). If a Bhikkhuni obtains a new robe and does not dye it with one of the three deteriorating colors: blue, black, or brownish-yellow, and keeps the new robe, it is a Payattika. (40
五)
「若比丘尼，故斷畜生命者，波逸提。(四十六)
「若比丘尼，知水有蟲，飲者，波逸提。(四十七)
「若比丘尼，故惱他比丘尼，乃至少時不樂，波逸提。(四十八)
「若比丘尼，知比丘尼有粗罪，覆藏者，波逸提。(四十九)
「若比丘尼，知諍事如法懺悔已，后更發舉者，波逸提。(五十)。
「若比丘尼，知是賊伴，共一道行，乃至一聚落，波逸提。(五十一)
「若比丘尼，作如是語：『我知佛所說法，行淫慾非是障道法。』彼比丘尼諫此比丘尼言：『大姊！莫作是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說淫慾是障道法，犯淫者是障道法。』彼比丘尼諫此比丘尼時堅持不捨，彼比丘尼乃至三諫，令舍是事。乃至三諫時舍者善；不捨者，波逸提。(五十二)
「若比丘尼，知如是語人未作法，如是惡邪不捨，若畜同一羯磨、同一止宿，波逸提。(五十三)
「若沙彌尼如是言：『我知佛所說法，行淫慾非障道法。』彼比丘尼諫此沙彌尼言：『汝莫作是語，莫誹謗世尊，誹謗世尊不善。世尊不作是語。沙彌尼！世尊無數方便說淫慾是障道法，犯淫慾者是障道法。』彼比丘尼諫此沙彌尼時堅持不捨，彼比丘尼應乃至三
【現代漢語翻譯】 現代漢語譯本 五) 如果比丘尼，故意斷絕動物的生命，犯波逸提（Pāyantika，一種輕罪）。(四十六) 如果比丘尼，明知水中有蟲，還飲用，犯波逸提。(四十七) 如果比丘尼，故意惱怒其他比丘尼，哪怕只是讓對方一時不快樂，犯波逸提。(四十八) 如果比丘尼，知道其他比丘尼犯了嚴重的罪行，卻加以隱瞞，犯波逸提。(四十九) 如果比丘尼，知道爭端已經如法懺悔解決，之後又重新提起，犯波逸提。(五十) 如果比丘尼，明知是盜賊的同夥，還一起同行，哪怕只是一段路或一個村落，犯波逸提。(五十一) 如果比丘尼，說這樣的話：『我知道佛陀所說的法，行淫慾並不是障礙修道的法門。』其他比丘尼應該勸誡這位比丘尼說：『大姐！不要說這樣的話，不要誹謗世尊（釋迦牟尼佛的尊稱），誹謗世尊是不好的。世尊不會這樣說，世尊用無數的方法說明淫慾是障礙修道的法門，犯淫慾的人是障礙修道的。』當其他比丘尼勸誡這位比丘尼時，她堅持不改變說法，其他比丘尼應該勸誡她三次，讓她放棄這種說法。如果勸誡三次後她放棄了這種說法，那是好的；如果不放棄，犯波逸提。(五十二) 如果比丘尼，知道有人說了這樣的話，還沒有依法處理，這種邪惡的見解還沒有放棄，還允許她一起參加羯磨（Karma，僧團的宗教儀式）、一起住宿，犯波逸提。(五十三) 如果沙彌尼（Śrāmaṇerikā，未成年或剛出家的女弟子）這樣說：『我知道佛陀所說的法，行淫慾並不是障礙修道的法門。』其他比丘尼應該勸誡這位沙彌尼說：『你不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的。世尊不會這樣說。沙彌尼！世尊用無數的方法說明淫慾是障礙修道的法門，犯淫慾的人是障礙修道的。』當其他比丘尼勸誡這位沙彌尼時，她堅持不改變說法，其他比丘尼應該勸誡她三次
【English Translation】 English version V) If a Bhikkhunī (female monastic), intentionally deprives a living being of life, it is a Pāyantika (a minor offense). (46) If a Bhikkhunī, knowing that there are insects in the water, drinks it, it is a Pāyantika. (47) If a Bhikkhunī, intentionally annoys another Bhikkhunī, even to the extent of causing slight displeasure, it is a Pāyantika. (48) If a Bhikkhunī, knowing that another Bhikkhunī has committed a serious offense, conceals it, it is a Pāyantika. (49) If a Bhikkhunī, knowing that a dispute has been settled through lawful confession, brings it up again later, it is a Pāyantika. (50) If a Bhikkhunī, knowing that someone is an accomplice of thieves, travels with them on the same road, even for a short distance or to a village, it is a Pāyantika. (51) If a Bhikkhunī says such words: 『I know the Dharma (teachings) spoken by the Buddha, engaging in sexual activity is not an obstacle to the path.』 Other Bhikkhunīs should admonish this Bhikkhunī, saying: 『Sister! Do not say such words, do not slander the Blessed One (a respectful title for the Buddha), slandering the Blessed One is not good. The Blessed One would not say such a thing. The Blessed One has explained in countless ways that sexual activity is an obstacle to the path, and those who engage in sexual activity are obstructed from the path.』 When other Bhikkhunīs admonish this Bhikkhunī and she persists in not abandoning this view, the other Bhikkhunīs should admonish her up to three times, urging her to abandon this view. If she abandons it after being admonished three times, that is good; if she does not abandon it, it is a Pāyantika. (52) If a Bhikkhunī, knowing that a person who has spoken such words has not undergone the proper procedure and has not abandoned such evil views, allows her to participate in the same Karma (monastic ritual) and share the same lodging, it is a Pāyantika. (53) If a Śrāmaṇerikā (female novice) says such words: 『I know the Dharma spoken by the Buddha, engaging in sexual activity is not an obstacle to the path.』 Other Bhikkhunīs should admonish this Śrāmaṇerikā, saying: 『You should not say such words, do not slander the Blessed One, slandering the Blessed One is not good. The Blessed One would not say such a thing. Śrāmaṇerikā! The Blessed One has explained in countless ways that sexual activity is an obstacle to the path, and those who engage in sexual activity are obstructed from the path.』 When other Bhikkhunīs admonish this Śrāmaṇerikā and she persists in not abandoning this view, the other Bhikkhunīs should admonish her up to three times
呵諫，舍此事故。乃至三諫時若舍者善；不捨者，彼比丘尼應語是沙彌尼言：『汝自今已去非佛弟子，不得隨余比丘尼，如諸沙彌尼得與比丘尼二宿，汝今無是事，汝去滅去，不須此中住。』若比丘尼知如是擯沙彌尼，若畜共同止宿，波逸提。(五十四)
「若比丘尼，如法諫時，作如是語：『我今不學是戒，乃至問有智慧、持律者，當難問。』波逸提。若為求解，應難問。(五十五)
「若比丘尼，說戒時如是語：『大姊！用說是雜碎戒為？說是戒時，令人惱愧懷疑。』輕毀戒故，波逸提。(五十六)
「若比丘尼，說戒時作如是語：『大姊！我今始知是戒半月半月說戒經來。』余比丘尼知是比丘尼若二若三說戒中坐，何況多！彼比丘尼無知無解，若犯罪應如法治，更重增無知法。『大姊！汝無利得不善。汝說戒時，不用心念、不一心攝耳聽法。』彼無知故，波逸提。(五十七)
「若比丘尼，共同羯磨已，後作如是說：『諸比丘尼隨親厚，以眾僧物與。』者，波逸提。(五十八)
「若比丘尼，僧斷事時不與欲而起去者，波逸提。(五十九)
「若比丘尼，與欲竟后更呵，波逸提。(六十)
「若比丘尼，比丘尼共鬥諍，后聽此語已欲向彼說，波逸提。(六十一)
【現代漢語翻譯】 現代漢語譯本 如果沙彌尼（Śrāmaṇerikā）犯了錯，應該勸誡，勸誡后仍然犯同樣的錯誤。乃至勸誡三次，如果她改正了是最好的；如果不改正，那位比丘尼（Bhikṣuṇī）應該對這位沙彌尼說：『從今以後你不再是佛陀的弟子，不得跟隨其他比丘尼，像其他沙彌尼一樣可以和比丘尼同住兩晚，你現在沒有這個資格，你離開這裡，不需要住在這裡。』如果比丘尼知道這樣擯棄沙彌尼，還繼續共同居住，犯波逸提（Pācittiya）。(五十四)
如果比丘尼，如法勸誡時，說這樣的話：『我現在不學習這個戒律，等我問過有智慧、持戒律的人，再來辯論。』犯波逸提。如果爲了求解，應該去請教。(五十五)
如果比丘尼，在說戒時說這樣的話：『大姐！說這些瑣碎的戒律有什麼用？說這些戒律時，讓人惱怒、羞愧、懷疑。』因為輕視戒律，犯波逸提。(五十六)
如果比丘尼，在說戒時說這樣的話：『大姐！我現在才知道這個戒律，每個半月半月地說戒經。』其他比丘尼知道這位比丘尼在兩次或三次說戒中途坐著，更何況更多次！這位比丘尼無知無解，如果犯了罪應該依法懲治，更要加重她的無知罪。『大姐！你沒有獲得利益，不善。你說戒時，不用心念、不一心集中注意力聽法。』因為她無知，犯波逸提。(五十七)
如果比丘尼，共同羯磨（karma，業）已結束后，又說這樣的話：『那些比丘尼因為親近厚愛，把僧團的財物送給別人。』犯波逸提。(五十八)
如果比丘尼，在僧團斷事的時候，不給表決權就離開，犯波逸提。(五十九)
如果比丘尼，給了表決權之後又反悔，犯波逸提。(六十)
如果比丘尼，比丘尼之間發生爭鬥，聽了這些話后想去告訴對方，犯波逸提。(六十一)
【English Translation】 English version If a Śrāmaṇerikā (female novice) commits an offense, she should be admonished. If she continues to commit the same offense after being admonished, even after three admonishments, it is best if she corrects herself. If she does not, that Bhikṣuṇī (nun) should say to the Śrāmaṇerikā: 'From now on, you are no longer a disciple of the Buddha. You may not follow other Bhikṣuṇīs. Like other Śrāmaṇerikās, you may stay with a Bhikṣuṇī for two nights. You no longer have this privilege. Leave here; you do not need to stay here.' If a Bhikṣuṇī, knowing that she has expelled a Śrāmaṇerikā in this way, continues to live with her, she commits a Pācittiya (an offense entailing expiation). (54)
If a Bhikṣuṇī, when being admonished according to the Dharma, says: 'I will not study this precept now. I will debate it after I have asked someone wise and knowledgeable in the Vinaya (monastic discipline).' She commits a Pācittiya. If it is for the sake of seeking understanding, she should inquire. (55)
If a Bhikṣuṇī, during the recitation of the precepts, says: 'Sister, what is the use of reciting these trivial precepts? Reciting these precepts causes annoyance, shame, and doubt.' Because of disparaging the precepts, she commits a Pācittiya. (56)
If a Bhikṣuṇī, during the recitation of the precepts, says: 'Sister, I am only now learning about this precept, which is recited every half-month.' If other Bhikṣuṇīs know that this Bhikṣuṇī has sat through two or three recitations of the precepts, let alone more, this Bhikṣuṇī is ignorant and unlearned. If she has committed an offense, she should be punished according to the Dharma, and her ignorance should be further penalized. 'Sister, you have not gained benefit and are not skillful. When the precepts are recited, you do not focus your mind, nor do you concentrate your attention on listening to the Dharma.' Because of her ignorance, she commits a Pācittiya. (57)
If a Bhikṣuṇī, after a joint karma (karma, action) has been completed, says: 'Those Bhikṣuṇīs give away the Sangha's (community) property because of their closeness and affection.' She commits a Pācittiya. (58)
If a Bhikṣuṇī, during a Sangha's (community) adjudication, leaves without giving her consent, she commits a Pācittiya. (59)
If a Bhikṣuṇī, after giving her consent, later regrets it, she commits a Pācittiya. (60)
If a Bhikṣuṇī, when Bhikṣuṇīs are fighting, after hearing these words, intends to tell them to the other party, she commits a Pācittiya. (61)
「若比丘尼，㥲恚故不喜，打彼比丘尼者，波逸提。(六十二)
「若比丘尼，㥲恚故不喜，以手搏比丘尼者，波逸提。(六十三)
「若比丘尼，㥲恚故不喜，以無根僧伽婆尸沙法謗者，波逸提。(六十四)
「若比丘尼，剎利水澆頭王，王未出未藏寶，若入宮過門閾者，波逸提。(六十五)
「若比丘尼，捉寶及寶莊飾，自捉、若教人捉，除僧伽藍中及寄宿處，波逸提。若僧伽藍中、若寄宿處，若寶、若以寶莊飾，自捉、若教人捉，若識者當取，如是因緣非余。(六十六)
「若比丘尼，非時入聚落，又不囑比丘尼，波逸提。(六十七)
「若比丘尼，作繩床若木床，足應高佛八指。除入陛孔上，若截竟過者，波逸提。(六十八)
「若比丘尼，持兜羅綿貯，作繩床、木床、若臥具、坐具，波逸提。」(六十九)◎
◎爾時婆伽婆在毗舍離獼猴江側高閣堂上。時異處有蒜園，偷罹難陀比丘尼去園不遠而行，園主問言：「阿姨！欲須蒜耶？」報言：「須蒜。」即時蒜與。此比丘尼得蒜已，后數數復往。去彼不遠而行，其人見已復語言：「阿姨更須蒜耶？」報言：「須！我若得蒜便能食。」即復與蒜。與蒜已敕守園人言：「從今日給比丘尼人各五枚蒜。」時
【現代漢語翻譯】 現代漢語譯本 「如果比丘尼（bhikkhuni，佛教女出家人）因為嗔恚而不高興，毆打其他比丘尼，犯波逸提（pācittiya，一種較輕的罪）。(六十二) 「如果比丘尼因為嗔恚而不高興，用手打其他比丘尼，犯波逸提。(六十三) 「如果比丘尼因為嗔恚而不高興，用沒有根據的僧伽婆尸沙法（saṃghāvaśeṣa，一種較重的罪）來誹謗其他比丘尼，犯波逸提。(六十四) 「如果比丘尼在剎利（kṣatriya，印度種姓制度中的武士階層）水澆頭王（指已經登基但尚未正式加冕的國王）的國王，在國王未出行、未藏好寶物時，進入王宮並跨過門檻，犯波逸提。(六十五) 「如果比丘尼拿取寶物以及用寶物裝飾的物品，自己拿取或者教唆他人拿取，除非是在僧伽藍（saṃghārāma，僧院）中以及寄宿處，否則犯波逸提。如果在僧伽藍中或者寄宿處，有寶物或者用寶物裝飾的物品，自己拿取或者教唆他人拿取，如果有人認識這些物品，應當歸還給失主，這是處理此類事件的原則，沒有其他例外。(六十六) 「如果比丘尼在非規定的時間進入村落，並且沒有告知其他比丘尼，犯波逸提。(六十七) 「如果比丘尼製作繩床或者木床，床腿的高度應該不超過佛的八指（約合現在的尺寸單位）。除非是爲了插入床腿的孔洞，或者截斷後超過了規定的高度，否則犯波逸提。(六十八) 「如果比丘尼持有兜羅綿（tūla，一種柔軟的棉花），用它來製作繩床、木床、臥具、坐具，犯波逸提。」(六十九) 當時，婆伽婆（Bhagavā，佛陀的尊稱）在毗舍離（Vaiśālī，古印度城市）獼猴江（Markaṭahrada）邊的閣樓上。當時，在另一個地方有一個蒜園，偷蘭難陀（Thullanandā，一位比丘尼的名字）比丘尼從離蒜園不遠的地方經過，園主問她說：『阿姨！您需要蒜嗎？』她回答說：『需要蒜。』園主立刻給了她蒜。這位比丘尼得到蒜后，後來多次前往。園主看到她又從不遠處經過，就問她說：『阿姨，您還需要蒜嗎？』她回答說：『需要！如果我能得到蒜，我就能吃下去。』園主又給了她蒜，並且囑咐看園人說：『從今天起，每天給那位比丘尼每人五枚蒜。』當時
【English Translation】 English version 『If a bhikkhuni (bhikkhuni, a female Buddhist monastic) out of anger and displeasure strikes another bhikkhuni, it is to be confessed. (pācittiya, a minor offense). (Sixty-second) 『If a bhikkhuni out of anger and displeasure hits another bhikkhuni with her hand, it is to be confessed. (Sixty-third) 『If a bhikkhuni out of anger and displeasure accuses another bhikkhuni of an unfounded saṃghāvaśeṣa (saṃghāvaśeṣa, a more serious offense), it is to be confessed. (Sixty-fourth) 『If a bhikkhuni, when a Kṣatriya (kṣatriya, the warrior caste in the Indian caste system) king is having his head sprinkled with water (referring to a king who has ascended the throne but not yet formally crowned), before the king has gone out, before the treasures have been hidden, enters the palace and crosses the threshold, it is to be confessed. (Sixty-fifth) 『If a bhikkhuni takes hold of jewels or jeweled ornaments, either taking them herself or instructing another to take them, except in a saṃghārāma (saṃghārāma, a monastery) or lodging place, it is to be confessed. If in a saṃghārāma or lodging place, there are jewels or jeweled ornaments, if she takes them herself or instructs another to take them, if someone recognizes them, they should be returned to the owner; this is the principle for handling such incidents, and there are no other exceptions. (Sixty-sixth) 『If a bhikkhuni enters a village at an improper time and does not inform another bhikkhuni, it is to be confessed. (Sixty-seventh) 『If a bhikkhuni makes a string bed or a wooden bed, the legs should not be higher than eight of the Buddha's finger-widths (approximately a current unit of measurement). Except for the holes for inserting the legs, or if after cutting, it exceeds the prescribed height, it is to be confessed. (Sixty-eighth) 『If a bhikkhuni keeps tūla (tūla, a soft cotton) stuffing and uses it to make a string bed, a wooden bed, bedding, or a seat, it is to be confessed.』 (Sixty-ninth) At that time, the Bhagavā (Bhagavā, an epithet for the Buddha) was dwelling in the high-gabled hall near the Markaṭahrada (Markaṭahrada, Monkey River) in Vaiśālī (Vaiśālī, an ancient Indian city). At that time, in another place, there was a garlic garden. The bhikkhuni Thullanandā (Thullanandā, the name of a bhikkhuni) was walking not far from the garden, and the garden owner asked her, 『Auntie! Do you need garlic?』 She replied, 『I need garlic.』 The garden owner immediately gave her garlic. After this bhikkhuni obtained the garlic, she went there repeatedly. When the person saw her passing by not far away again, he asked her, 『Auntie, do you need more garlic?』 She replied, 『I need it! If I can get garlic, I will be able to eat it.』 The garden owner gave her garlic again and instructed the garden keeper, 『From today onwards, give that bhikkhuni five cloves of garlic each day.』 At that time
園主留一人守園，自持蒜詣毗舍離賣。偷罹難陀比丘尼還至僧伽藍中，語諸比丘尼言：「汝等知不？某處某甲檀越，日給比丘尼人各五枚蒜，可往迎取。」時偷罹難陀將沙彌尼、式叉摩那即往蒜園，問守蒜人言：「園主何處？」報言：「詣毗舍離賣蒜。」時守蒜人言：「何故問耶？」答言：「園主日給比丘尼人各五枚蒜，今可與我。」守蒜人言：「小住！須園主來，我不得自在，我正可守視而已耳。」比丘尼語言：「大家見施，奴不肯與。」偷罹難陀即敕沙彌尼拔取蒜，數知多少，此與上座、次座、和上、阿阇梨，此與同和上、同阿阇梨、親厚知識。此今日食、此明日食、此後日食。即時現園蒜取盡。蒜主還見蒜盡，問守園者言：「蒜何故盡？」答言：「大家！先信樂故，日給比丘尼僧人各五枚蒜，向有沙彌尼、式叉摩那來至我所語我言：『蒜主今為所在？』我答言：『入毗舍離賣蒜。』我問言：『何故問？』答我言：『蒜主日與我人各五枚蒜，今可與我。』我答言：『小住！待園主還，我正守視而已耳，不得自由。』比丘尼言：『大家與我蒜，而奴不肯與我。』時即敕沙彌尼拔取蒜已，數知多少，言：『此與上座、此與次座、此與和上、此與阿阇梨、此與同和上、同阿阇梨、此與親厚知識，此今日食、此明日食、此
【現代漢語翻譯】 現代漢語譯本： 園主留下一個人看守菜園，自己拿著大蒜到毗舍離（Vaishali，古印度城市）去賣。偷罹難陀（Thullananda，比丘尼的名字）比丘尼回到僧伽藍（Sangharama，僧院）中，對其他比丘尼說：『你們知道嗎？某處的某某檀越（Danapati，施主），每天供給比丘尼每人五枚大蒜，可以去取。』當時偷罹難陀帶著沙彌尼（Sramaneri，見習女尼）、式叉摩那（Siksamana，學戒女）就前往大蒜園，問看守大蒜的人說：『園主在哪裡？』看守的人回答說：『到毗舍離賣大蒜去了。』當時看守大蒜的人問：『為什麼問這個？』回答說：『園主每天供給比丘尼每人五枚大蒜，現在可以給我們。』看守大蒜的人說：『稍等一下！等園主回來，我不能擅自做主，我只能看守而已。』比丘尼說：『是大家（主人）答應施捨的，你這個奴僕卻不肯給。』偷罹難陀就命令沙彌尼拔取大蒜，數了數有多少，說：『這些給上座（長老），這些給次座（資歷較淺的長老），這些給和上（Upadhyaya，親教師），這些給阿阇梨（Acarya，導師），這些給同和上，同阿阇梨，親近的熟人。這些今天吃，這些明天吃，這些後天吃。』立刻就把園裡的大蒜全部取光了。大蒜的主人回來，看見大蒜沒了，問看園的人說：『大蒜為什麼沒了？』回答說：『主人！先前您發心佈施，每天供給比丘尼僧人每人五枚大蒜，剛才有沙彌尼、式叉摩那來到我這裡，問我說：『大蒜的主人在哪裡？』我回答說：『到毗舍離賣大蒜去了。』我問她們說：『為什麼問這個？』她們回答我說：『大蒜的主人每天給我們每人五枚大蒜，現在可以給我們。』我回答說：『稍等一下！等園主回來，我只是看守而已，不能擅自做主。』比丘尼說：『是大家答應給我們的，而你這個奴僕卻不肯給我們。』當時就命令沙彌尼拔取大蒜，數了數有多少，說：『這些給上座，這些給次座，這些給和上，這些給阿阇梨，這些給同和上，同阿阇梨，這些給親近的熟人，這些今天吃，這些明天吃，這些
【English Translation】 English version: The owner of the garden left someone to guard it and went to Vaishali (Vaishali, an ancient Indian city) to sell garlic. The Bhikkhuni (Bhikkhuni, a female monastic) Thullananda (Thullananda, name of a Bhikkhuni) returned to the Sangharama (Sangharama, monastery) and said to the other Bhikkhunis: 'Do you know? A certain Danapati (Danapati, benefactor) in a certain place gives each Bhikkhuni five cloves of garlic a day, you can go and get them.' At that time, Thullananda took a Sramaneri (Sramaneri, novice nun) and a Siksamana (Siksamana, a female monastic observing the probationary precepts) and went to the garlic garden, asking the garlic keeper: 'Where is the owner of the garden?' The keeper replied: 'He went to Vaishali to sell garlic.' At that time, the garlic keeper asked: 'Why do you ask?' She replied: 'The owner of the garden gives each Bhikkhuni five cloves of garlic a day, now you can give them to us.' The garlic keeper said: 'Wait a moment! Wait for the owner of the garden to return, I cannot make decisions on my own, I can only guard it.' The Bhikkhuni said: 'It is the master (owner) who promised to give, but you, the servant, are unwilling to give.' Thullananda then ordered the Sramaneri to pull out the garlic, counted how much there was, and said: 'These are for the Upajjhaya (Elder), these are for the next senior, these are for the Upadhyaya (Upadhyaya, preceptor), these are for the Acarya (Acarya, teacher), these are for the co-Upadhyaya, co-Acarya, and close acquaintances. These are for today's meal, these are for tomorrow's meal, these are for the day after tomorrow's meal.' Immediately, all the garlic in the garden was taken. The owner of the garlic returned, saw that the garlic was gone, and asked the garden keeper: 'Why is the garlic gone?' He replied: 'Master! Earlier, you had the intention to give, giving each Bhikkhuni five cloves of garlic a day. Just now, a Sramaneri and a Siksamana came to me and asked me: 'Where is the owner of the garlic?' I replied: 'He went to Vaishali to sell garlic.' I asked them: 'Why do you ask?' They replied: 'The owner of the garlic gives us five cloves of garlic each day, now you can give them to us.' I replied: 'Wait a moment! Wait for the owner of the garden to return, I am only guarding it, I cannot make decisions on my own.' The Bhikkhuni said: 'It is the master who promised to give us the garlic, but you, the servant, are unwilling to give it to us.' At that time, she ordered the Sramaneri to pull out the garlic, counted how much there was, and said: 'These are for the Upajjhaya, these are for the next senior, these are for the Upadhyaya, these are for the Acarya, these are for the co-Upadhyaya, co-Acarya, these are for close acquaintances, these are for today's meal, these are for tomorrow's meal, these are
後日食。』並復並啖，以是故園蒜都盡耳。」園主即譏嫌言：「此比丘尼無有慚愧、受無厭足，外自稱言：『我知正法。』如是何有正法？正使檀越施與，猶應知足，況不見主而取盡。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀比丘尼：「汝等云何盡拔取他蒜並並啖持去不留遺余？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何不見主拔取他蒜盡？」爾時世尊以無數方便呵責已，告諸比丘：「往昔有一婆羅門，年百二十形體羸瘦，此婆羅門婦端政無比，多生男女。此婆羅門繫心其婦及諸男女，初不捨離，以此愛著情篤遂至命終，便生雁中，其身毛羽盡為金色。以前福因緣故自識宿命，內自思惟：『我當以何等方便養活此男女使不貧苦？』日日來至其家，日落一金羽而去。男女得之便自思惟：『以何因緣此雁王日來落一金羽與我而去？我等寧可伺其來時方便捉之盡取金羽。』如其所謀，即捉拔取金羽，取已即更生白羽。」佛告諸比丘：「欲知爾時婆羅門死為雁者，豈異人乎！莫作異觀，即園主是。其端政婦多生男女者，即偷罹難陀比丘尼是。男女者，即式叉摩那、沙彌
【現代漢語翻譯】 現代漢語譯本：『後天要用。』並且重複地吃，因此把園子里的蒜都吃光了。」園主就譏諷嫌惡地說：「這些比丘尼沒有慚愧心，貪得無厭，對外還自稱說：『我知道正法。』這樣怎麼會有正法呢？即使是施主佈施，也應該知足，何況是不見主人就拿光了。」當時眾比丘尼聽到了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，呵責偷罹難陀（Thullananda，人名）比丘尼：「你們怎麼能拔光別人的蒜，並且吃掉拿走，一點都不留下呢？」當時眾比丘尼去稟告眾比丘，眾比丘去稟告世尊（Buddha，佛陀）。世尊因為這件事召集比丘僧眾，呵責偷罹難陀比丘尼說：「你們所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能不見主人就拔光別人的蒜呢？」當時世尊用無數種方便呵責之後，告訴眾比丘：「過去有一個婆羅門（Brahmin，古印度祭司），年紀一百二十歲，形體瘦弱，這個婆羅門的妻子端莊美麗無比，生了很多子女。這個婆羅門心裡只想著他的妻子和子女，從不捨離，因為這種愛戀情深，最終去世，就轉生為雁，它的身體的羽毛都變成了金色。因為以前的福報因緣，所以能知道自己的前世，心裡自己思量：『我應當用什麼方法養活這些子女，使他們不貧困呢？』每天都來到他們家，日落的時候落下一根金色的羽毛而去。子女們得到金羽毛后就自己思量：『因為什麼緣故這雁王每天來落下一根金色的羽毛給我們呢？我們不如等它來的時候想辦法抓住它，把金色的羽毛都取走。』按照他們所謀劃的，就抓住雁王拔取金色的羽毛，取完之後就又長出了白色的羽毛。」佛告訴眾比丘：「想知道那時死後變成雁的婆羅門是誰嗎？不要作其他的想法，就是園主。那個端莊美麗、生了很多子女的妻子，就是偷罹難陀比丘尼。那些子女，就是式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）
【English Translation】 English version: 'It will be used the day after tomorrow.' And repeatedly ate them, thus finishing all the garlic in the garden." The garden owner then sarcastically and disapprovingly said, "These Bhikkhunis (Buddhist nuns) have no shame, are insatiable, and outwardly claim, 'I know the true Dharma (Buddhist teachings).' How can there be true Dharma like this? Even if a donor gives alms, one should be content, let alone taking everything without the owner's permission." At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced asceticism, were eager to learn the precepts, and knew shame, and they rebuked Thullananda (Thullananda, a name) Bhikkhuni, "How could you pull out all of other people's garlic, eat it, take it away, and leave nothing behind?" At that time, the Bhikkhunis went to report to the Bhikkhus (Buddhist monks), and the Bhikkhus went to report to the Buddha (Buddha, the enlightened one). The Buddha, because of this matter, gathered the Bhikkhu Sangha (Buddhist monastic community) and rebuked Thullananda Bhikkhuni, saying, "What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (Buddhist ascetic), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, and should not be done. How could you pull out all of other people's garlic without the owner's permission?" At that time, the Buddha, after rebuking her with countless means, told the Bhikkhus, "In the past, there was a Brahmin (Brahmin, a priest in ancient India), one hundred and twenty years old, with a weak body. This Brahmin's wife was incomparably beautiful and had many children. This Brahmin only thought of his wife and children, never leaving them, and because of this deep love, he eventually died and was reborn as a goose, whose body's feathers were all golden. Because of the karmic connection from his previous blessings, he could remember his past life, and he thought to himself, 'What method should I use to support these children so that they will not be poor?' Every day he would come to their house, and at sunset, he would drop a golden feather and leave. The children, after receiving the golden feather, thought to themselves, 'For what reason does this Goose King come every day to drop a golden feather for us? We might as well wait for him to come and find a way to catch him and take all of his golden feathers.' According to their plan, they caught the Goose King and plucked his golden feathers, and after they were taken, white feathers grew back." The Buddha told the Bhikkhus, "Do you want to know who the Brahmin who died and became a goose was? Do not think of it differently, it was the garden owner. The wife who was beautiful and had many children was Thullananda Bhikkhuni. The children were the Siksamana (Siksamana, a female novice observing the precepts), and the Sramanera (Sramanera, a young male novice).
尼等是。以本貪愛故令金羽盡，更生白羽。今復愛故令蒜盡，更得貧窮。」世尊以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼啖蒜者，波逸提。」
比丘尼義如上。
若比丘尼啖生蒜、熟蒜、若雜蒜者，咽咽波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，以餅裹蒜食；若余藥所不治，唯須服蒜差聽服；若涂瘡，不犯。
不犯者，最初未制戒，癡狂、心亂。痛惱所纏。(七十竟)
爾時婆伽婆在舍衛國。時偷罹難陀比丘尼剃三處毛，往詣檀越家在婦女前就座而坐，不自覆身露其形體。時彼婦女見已語言：「阿姨！共洗浴來。」答言：「且止！」便為得供養已，復語言：「但來共浴。」答言：「我不須洗浴。」時諸婦女即強脫衣見其剃處，即語言：「阿姨！世人所以剃毛者為欲事，阿姨以何故剃之？」偷罹難陀答言：「我從俗已來習此法，不但今也。」時諸居士婦女即譏嫌言：「比丘尼不知慚愧，習不凈行，外自稱言：『我知正法。』如是有何正法？乃剃三處毛，猶如淫女、賊女。」時諸比丘尼聞，其中有少欲知足
【現代漢語翻譯】 現代漢語譯本： 『就是這樣。因為先前貪愛（tan ai）的緣故，使得金色的羽毛褪盡，重新長出白色的羽毛。現在又因為貪愛的緣故，使得蒜吃完了，反而更加貧窮。』世尊用無數種方便來呵責偷罹難陀（Thullananda）比丘尼之後，告訴眾比丘：『這位比丘尼有很多種有漏之處，是最初犯戒的人。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼吃蒜，就犯波逸提（Payantika）。』
比丘尼的定義如上所述。
如果比丘尼吃生蒜、熟蒜，或者含有蒜的食物，每嚥一口就犯波逸提（Payantika）。
比丘（bhiksu）犯突吉羅（Dukkata）；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）犯突吉羅（Dukkata）。這就是所謂的犯戒。
不犯戒的情況是：如果患有某種疾病，用餅包裹著蒜來吃；或者其他藥物無法治療，只有服用蒜才能痊癒，允許服用；如果用來塗抹瘡，不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者癡狂、心神錯亂，被痛苦煩惱所纏繞。（第七十條完）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）。當時，偷罹難陀（Thullananda）比丘尼剃掉了三個地方的毛髮，前往施主家，在婦女們面前就座而坐，不遮蓋身體，暴露自己的形體。當時，那些婦女看到后說：『阿姨！一起去洗澡吧。』她回答說：『先等等！』等到得到供養之後，婦女們又說：『一起來洗澡吧。』她回答說：『我不需要洗澡。』當時，那些婦女就強行脫掉她的衣服，看到她剃過毛的地方，就說：『阿姨！世人之所以剃毛是爲了性事，阿姨因為什麼緣故剃毛呢？』偷罹難陀（Thullananda）回答說：『我從做俗人時就習慣了這種做法，不只是現在才這樣。』當時，那些居士婦女就譏諷嫌棄地說：『比丘尼不知羞恥，做不清凈的行為，對外卻自稱說：『我知道正法。』像這樣有什麼正法可言？竟然剃掉三個地方的毛髮，就像妓女、女賊一樣。』當時，眾比丘尼聽到了這些話，其中有少欲知足
【English Translation】 English version: 'It is like this. Because of previous greed, the golden feathers were lost, and white feathers grew back. Now, because of greed again, the garlic is eaten up, and poverty is increased.' The Blessed One, with countless skillful means, rebuked the Bhikkhuni Thullananda, and then told the Bhikkhus: 'This Bhikkhuni has many defiled qualities and is the first to break the precepts. From now on, I will establish precepts for the Bhikkhunis, gathering ten benefits, even for the long duration of the True Dharma. Those who wish to recite the precepts should say this: If a Bhikkhuni eats garlic, it is a Payantika offense.'
The definition of Bhikkhuni is as above.
If a Bhikkhuni eats raw garlic, cooked garlic, or food mixed with garlic, with each swallow, it is a Payantika offense.
A Bhikkhu (bhiksu) commits a Dukkata offense; a Siksamana, a Sramanera, or a Sramanerika commits a Dukkata offense. This is what is called an offense.
There is no offense if one has such a disease that one eats garlic wrapped in a cake; or if other medicines do not cure, but only taking garlic can cure, it is permissible to take it; if it is used to apply to a wound, there is no offense.
There is also no offense in the beginning when the precepts were not yet established, or if one is insane, mentally deranged, or afflicted by pain and suffering. (End of the seventieth)
At that time, the Bhagavat (Blessed One) was in Sravasti. At that time, the Bhikkhuni Thullananda shaved the hair from three places and went to the house of a donor, sitting down in front of the women without covering her body, exposing her form. When the women saw this, they said, 'Auntie! Let's go bathe together.' She replied, 'Wait a moment!' After receiving offerings, the women said again, 'Come, let's bathe together.' She replied, 'I don't need to bathe.' Then the women forcibly took off her clothes and saw the places she had shaved, and said, 'Auntie! People shave their hair for sexual matters, why do you shave yours?' Thullananda replied, 'I have been accustomed to this practice since I was a layperson, not just now.' Then the laywomen criticized and scorned her, saying, 'The Bhikkhuni has no shame, engaging in impure conduct, yet outwardly claiming, 'I know the True Dharma.' What True Dharma is there in this? She shaves the hair from three places, like a prostitute or a female thief.' When the Bhikkhunis heard these words, those who were content with little and knew satisfaction
、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀言：「汝云何乃剃三處毛？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀乃剃三處毛？」時世尊以無數方便呵責偷罹難陀已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼剃三處毛者，波逸提。」
比丘尼義如上。
三處毛者，大小便處及腋下。
若比丘尼剃三處毛，一動刀一波逸提。若拔、若揃滅、若燒，一切突吉羅。
比丘，偷羅遮；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，若有瘡須剃去著藥，或為強力者所執，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十一)
爾時婆伽婆在釋翅搜迦維羅衛尼俱律園中。時摩訶波阇波提比丘尼往至世尊所，頭面禮足在一面立，白佛言：「世尊！女人身臭穢不凈。」說是語已，即禮佛足繞三匝而去。時世尊以此因緣集比丘僧，告諸比丘：「自今已去聽諸比丘尼以水作凈。」時偷罹難陀聞此制已，即以水作凈，欲心內指水道中，指深爪
【現代漢語翻譯】 現代漢語譯本：當時，有一位行頭陀（苦行僧）、樂於學習戒律、知慚愧的比丘，指責偷罹難陀（Thullananda，人名）說：『你為什麼剃掉三個地方的毛髮？』一些比丘尼將此事告訴了比丘們，比丘們又稟告了世尊（Bhagavan，佛陀）。世尊因此事召集了比丘僧團，呵斥偷罹難陀說：『你所做的事情是不對的，不合威儀、不合沙門（Sramana，出家人）的規範、不是清凈的行為、不隨順修行，是不應該做的。你偷罹難陀怎麼能剃掉三個地方的毛髮呢？』當時，世尊用無數的方法呵斥了偷罹難陀之後，告訴眾比丘：『這位偷罹難陀比丘尼！多種有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種功德，乃至正法久住，想要說戒的人應當這樣說：如果比丘尼剃掉三個地方的毛髮，犯波逸提（Payantika，一種罪名）。』
比丘尼的定義如上所述。
三個地方的毛髮指的是大小便處和腋下。
如果比丘尼剃掉三個地方的毛髮，每動一次刀就犯一次波逸提。如果是拔、剪、燒等方式，都犯突吉羅（Dukkata，一種輕罪）。
比丘犯偷羅遮（Sthulatyaya，一種重罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被認為是犯戒。
不犯戒的情況：如果患有疾病，如有瘡需要剃掉毛髮來敷藥，或者被強力者所逼迫，則不犯戒。
不犯戒的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦所纏繞時，不犯戒。（第七十一）
當時，婆伽婆（Bhagavan，佛陀）住在釋翅搜迦維羅衛（Sakya Sauvira Kapilavastu）的尼俱律園（Nigrodharama）中。當時，摩訶波阇波提比丘尼（Mahaprajapati Bhiksuni）前往世尊處，頂禮佛足後站在一旁，對佛說：『世尊！女人的身體臭穢不凈。』說完這句話后，就頂禮佛足，繞佛三圈離開了。當時，世尊因此事召集了比丘僧團，告訴眾比丘：『從今以後，允許比丘尼用水來清潔。』當時，偷罹難陀聽到這個規定后，就用水來清潔，用有慾念的指甲伸入水道中，指甲很深。
【English Translation】 English version: At that time, a Bhiksu (monk) who practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked Thullananda (name of a person), saying: 'Why did you shave the hair in three places?' Some Bhiksunis (nuns) told the Bhiksus (monks) about this, and the Bhiksus reported it to the Bhagavan (the Buddha). The Bhagavan, because of this matter, gathered the Bhiksu Sangha (monastic community) and rebuked Thullananda: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (ascetic), not a pure practice, not in accordance with the path, and should not be done. How could you, Thullananda, shave the hair in three places?' At that time, the Bhagavan, after rebuking Thullananda with countless methods, told the Bhiksus: 'This Thullananda Bhiksuni! Many places of defilement, the first offense. From now on, establish a precept for the Bhiksunis, gathering ten benefits, even to the long duration of the True Dharma, those who wish to recite the precepts should say it like this: If a Bhiksuni shaves the hair in three places, it is a Payantika (an offense).'
The definition of Bhiksuni is as above.
The hair in three places refers to the area of urination and defecation, and the armpits.
If a Bhiksuni shaves the hair in three places, with each movement of the razor, it is a Payantika. If it is plucked, trimmed, burned, all are Dukkata (a minor offense).
A Bhiksu commits Sthulatyaya (a grave offense); a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commit Dukkata. This is considered an offense.
Non-offenses: If there is such a disease, if there is a sore that requires shaving the hair to apply medicine, or if forced by a powerful person, there is no offense.
Non-offenses: Initially, when the precept was not established, or if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (Seventy-first)
At that time, the Bhagavan (the Buddha) was residing in the Nigrodharama (Banyan Grove Monastery) in Sakya Sauvira Kapilavastu (a city). At that time, Mahaprajapati Bhiksuni (Mahaprajapati, the Buddha's aunt and foster mother) went to the Bhagavan, bowed her head to his feet, stood to one side, and said to the Buddha: 'Bhagavan! A woman's body is foul-smelling and impure.' After saying these words, she bowed to the Buddha's feet, circumambulated him three times, and left. At that time, the Bhagavan, because of this matter, gathered the Bhiksu Sangha and told the Bhiksus: 'From now on, allow the Bhiksunis to cleanse themselves with water.' At that time, Thullananda, hearing this rule, immediately cleansed herself with water, inserting her finger with lustful intent into the water passage, her fingernails deep.
傷內，血出污身衣臥具。諸比丘尼即問言：「何所患苦？」即具說因緣。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「云何水作凈，乃以指內水道中傷內，血出污身衣及污臥具？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝以水作凈，以欲心內指爪深傷內，血出污身衣及臥具？」時世尊以無數方便呵責偷罹難陀已，告諸比丘：「此偷罹難陀多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼以水作凈，應齊兩指各一節，若過者，波逸提。」
比丘尼義如上。
水作凈者，以水洗內。
彼比丘尼，以水作凈，內兩指各一節，過者，波逸提。
式叉摩那、沙彌尼，突吉羅。是謂為犯。
不犯者，若齊兩指各一節、若減一節、或有如是病、或內有草、或內有蟲挽出，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十二)◎
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼欲心熾盛顏色憔悴身體羸瘦，往詣波斯匿王宮內。宮內諸婦女見已問言：「阿姨
【現代漢語翻譯】 現代漢語譯本：當時，一位比丘尼受傷，血流不止，弄髒了衣服和臥具。其他比丘尼問她：『你得了什麼病？』她便如實地說了事情的經過。比丘尼們聽了之後，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，便責備偷罹難陀（Thullananda）比丘尼：『怎麼能用水清洗下體，卻用手指伸入陰道深處，導致受傷出血，弄髒了衣服和臥具呢？』比丘尼們將此事稟告了諸位比丘，比丘們又稟告了世尊（Bhagavan）。世尊因此事召集了比丘僧團，呵責偷罹難陀比丘尼：『你所做的事情是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。你怎麼能用水清洗下體，卻以貪慾之心用指甲深深地伸入陰道，導致出血，弄髒了衣服和臥具？』當時，世尊用無數種方法呵責了偷罹難陀之後，告訴諸位比丘：『這位偷罹難陀有很多種煩惱，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼用水清洗下體，應該只到兩指各一節的深度，如果超過這個深度，就犯波逸提（Payantika）。』
比丘尼的定義如上所述。
用水清洗下體，指的是用水清洗陰道。
如果比丘尼用水清洗下體，伸入兩指各一節的深度，超過這個深度，就犯波逸提。
式叉摩那（Siksamana）、沙彌尼（Sramaneri），犯突吉羅（Dukkata）。這就是所謂的犯戒。
不犯戒的情況有：如果只到兩指各一節的深度，或者少於一節，或者有這樣的疾病，或者陰道內有草，或者陰道內有蟲子並將其取出，都不犯戒。
不犯戒的情況還有：最初未制定戒律時，或者癡狂、心亂、被痛苦所纏繞。（第七十二條）
當時，婆伽婆（Bhagavan）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼（Group of Six Bhikkhunis）慾火中燒，面容憔悴，身體消瘦，前往波斯匿王（King Pasenadi of Kosala）的王宮內。宮內的婦女們見到她們后問道：『阿姨，
【English Translation】 English version: At that time, a bhikkhuni (female monastic) was injured, and blood flowed out, soiling her clothes and bedding. The other bhikkhunis asked her, 'What is your ailment?' She then explained the situation in detail. When the bhikkhunis heard this, those among them who were of few desires, content, practicing the dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized Thullananda (name of a bhikkhuni): 'How can you use water for cleansing and then insert your finger deep into the vagina, causing injury and bleeding, soiling your clothes and bedding?' The bhikkhunis reported this matter to the bhikkhus (male monastics), and the bhikkhus reported it to the Blessed One (Bhagavan). The Blessed One, on account of this matter, assembled the Sangha (monastic community) of bhikkhus and rebuked Thullananda bhikkhuni: 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a samana (ascetic), not pure, not in accordance with the practice, and should not be done. How can you use water for cleansing and then, with lustful intent, insert your fingernail deep into the vagina, causing bleeding, soiling your clothes and bedding?' At that time, the Blessed One, having rebuked Thullananda with countless means, said to the bhikkhus: 'This Thullananda has many kinds of defilements and is the first offender. From now on, I will establish a precept for the bhikkhunis, gathering ten benefits, even for the long duration of the True Dharma. One who wishes to recite the precept should recite it thus: If a bhikkhuni uses water for cleansing, she should only insert two fingers, each to the depth of one joint. If she exceeds this, it is a Payantika (offense).'
The definition of bhikkhuni is as above.
Using water for cleansing means using water to wash the vagina.
If a bhikkhuni uses water for cleansing and inserts two fingers, each to the depth of one joint, and exceeds this, it is a Payantika.
A Siksamana (probationary nun) or a Sramaneri (novice nun) commits a Dukkata (wrongdoing). This is what is called an offense.
There is no offense if it is only to the depth of one joint for each of the two fingers, or less than one joint, or if there is such a disease, or if there is grass inside the vagina, or if there is a worm inside the vagina and it is pulled out, there is no offense.
There is also no offense in the case of the first time before the precept was established, or if one is insane, mentally disturbed, or afflicted by pain. (Seventy-second)
At that time, the Blessed One (Bhagavan) was dwelling in Savatthi (city in ancient India) at Jetavana Anathapindika-arama (monastery). At that time, the Group of Six Bhikkhunis (Group of Six Bhikkhunis) were burning with lust, their faces were haggard, and their bodies were emaciated. They went to the palace of King Pasenadi of Kosala (King Pasenadi of Kosala). The women in the palace saw them and asked, 'Aunties,'
有何患苦？」答言：「我有色患。」即問言：「有何等色患？」答言：「我欲心熾盛。」諸婦女言：「我在宮內，時時乃得男子。若不得男子時，或以胡膠作男根內著女根中，既得適意不名行淫。阿姨亦可作如是，既得適意不名行淫。」時有二六群比丘尼，作如是男根已共行淫事，余比丘尼見謂共男子行淫，見起已方知非男子。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「云何汝等以胡膠作男根共行淫？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼！以此胡膠作男根共行淫？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼以胡膠作男根，波逸提。」
比丘尼義如上。
作男根者，用諸物作、或以胡膠作、若飯作、或用麨作、或蠟作。
若比丘尼，以此諸物作男根內女根中者，一切波逸提。若不摩治內女根中者，突吉羅。
式叉摩那、沙彌尼、突吉羅。是謂為犯。
不犯者，或有如是病、著果藥及丸藥
【現代漢語翻譯】 現代漢語譯本： 『有什麼憂慮和痛苦嗎？』回答說：『我有色慾方面的憂慮。』就問：『有什麼樣的色慾憂慮？』回答說：『我的慾望之心非常熾盛。』一些婦女說：『我們在宮內，有時才能得到男子。如果得不到男子時，就用胡膠做成男根，放入女根中，既然得到了滿足，就不算行淫。阿姨也可以這樣做，既然得到了滿足，就不算行淫。』當時有二六群比丘尼（指一群行為不端的比丘尼），做成這樣的男根后一起行淫事，其他比丘尼看見了，以為她們和男子行淫，走近一看才知道不是男子。當時，眾比丘尼聽說了這件事，其中有少欲知足、奉行頭陀行（一種苦行）、樂於學習戒律、知慚愧的人，責備六群比丘尼說：『你們怎麼能用胡膠做成男根一起行淫？』眾比丘尼於是去告訴眾比丘，眾比丘又去稟告世尊（釋迦牟尼佛）。世尊因為這件事召集比丘僧眾，呵斥六群比丘尼：『你們所做的事情不對，不合威儀、不合沙門（出家人）的法度、不是清凈的行為、不是隨順正道的行為，是不應該做的。你們怎麼能用胡膠做成男根一起行淫？』當時世尊用無數種方法呵斥六群比丘尼后，告訴眾比丘：『這六群比丘尼多次犯有漏之過，是最初犯戒的人。從今以後，為比丘尼制定戒律，集合十種功德意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼用胡膠做成男根，犯波逸提（一種輕罪）。』
比丘尼的定義如上所述。
做男根：用各種東西做成，或者用胡膠做成，或者用米飯做成，或者用麵粉做成，或者用蠟做成。
如果比丘尼用這些東西做成男根，放入女根中，都犯波逸提。如果沒有摩擦就放入女根中，犯突吉羅（一種更輕的罪）。
式叉摩那（見習女）、沙彌尼（小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：或者有這樣的疾病，需要塗抹藥物或者使用藥丸。
【English Translation】 English version: 『What suffering do you have?』 She replied, 『I have suffering from lust.』 He then asked, 『What kind of suffering from lust do you have?』 She replied, 『My desire is intensely burning.』 Some women said, 『We are in the palace, and only sometimes can we have men. If we cannot have men, we make a male organ out of Hu-jiao (a type of glue) and insert it into the female organ. Since we get satisfaction, it is not considered sexual misconduct. Auntie can also do this; since you get satisfaction, it is not considered sexual misconduct.』 At that time, there were two groups of six Bhikkhunis (Buddhist nuns), who made such male organs and engaged in sexual acts together. Other Bhikkhunis saw them and thought they were engaging in sexual acts with men. When they approached, they realized it was not a man. When the Bhikkhunis heard about this, those who were content with little desire, practiced Dhuta (ascetic practices), enjoyed learning the precepts, and knew shame and remorse, criticized the group of six Bhikkhunis, saying, 『How can you make male organs out of Hu-jiao and engage in sexual acts together?』 The Bhikkhunis then went to tell the Bhikkhus (Buddhist monks), who in turn reported it to the World-Honored One (Sakyamuni Buddha). The World-Honored One gathered the Bhikkhu Sangha (community of monks) because of this incident and rebuked the group of six Bhikkhunis: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (teachings) of a Shramana (ascetic), not pure conduct, not in accordance with the path. How can the group of six Bhikkhunis make male organs out of Hu-jiao and engage in sexual acts together?』 At that time, the World-Honored One rebuked the group of six Bhikkhunis with countless methods and then told the Bhikkhus: 『These six Bhikkhunis have many defiled actions and are the first to violate the precepts. From now on, I will establish precepts for the Bhikkhunis, gathering ten benefits, even for the long-lasting of the Proper Dharma (true teachings). Those who wish to recite the precepts should say this: If a Bhikkhuni makes a male organ out of Hu-jiao, she commits a Pacittiya (a minor offense).』
The definition of Bhikkhuni is as described above.
Making a male organ: made from various materials, or made from Hu-jiao, or made from rice, or made from flour, or made from wax.
If a Bhikkhuni makes a male organ from these materials and inserts it into the female organ, she commits a Pacittiya for each instance. If she inserts it into the female organ without rubbing, she commits a Dukkata (a lighter offense).
Siksamana (novice nun), Sramanerika (female novice), commit a Dukkata. This is considered a violation.
Non-offense: or if there is such a disease, applying medicine or using pills.
、或衣塞月水、或為強力者所執，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼欲意熾盛顏色憔悴形體羸瘦，往詣波斯匿王宮。時宮中諸婦女見已問言：「阿姨何所患苦？」答言：「以不從愿故。」問言：「有何愿不從？」答言：「我淫心熾盛。」諸婦女言：「我等在宮內，時時乃得男子。若不得時，以胡膠雜物作男根內女根中，既適淫意不名行淫，諸尊何不如是作？」諸比丘尼報言：「諸姊！世尊制戒不得爾。」彼即復言：「阿姨！我等在宮，時時乃得男子。若不得男子時，共相拍以適淫樂不名行淫，阿姨何不爾？」時二六群比丘尼共相拍，余比丘尼見謂共男子行淫，起已方知非男子。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝等云何共相拍？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等云何共相拍？」世尊以無數方便呵責六群比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒集十句義乃至正法久住，欲說戒者當如是說：若比丘尼共相拍，波
【現代漢語翻譯】 現代漢語譯本 或被衣服堵住（衣塞月水），或被強力者挾持，不構成違犯。
不構成違犯的情況包括：最初佛陀未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞時。（七十三）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（Chabbaggiya bhikkhunī）慾望熾盛，面容憔悴，身體羸弱，前往波斯匿王（Prasenajit）的王宮。宮中的婦女們見到她們后問道：『阿姨們有什麼病痛苦惱嗎？』她們回答說：『因為不能如願以償。』婦女們問：『有什麼願望不能如願？』她們回答說：『我等淫心熾盛。』婦女們說：『我等在宮內，有時才能得到男子。如果得不到時，就用胡膠等雜物做成男根，放入女根中，這樣既滿足了淫慾，又不算是行淫，各位尊者何不也這樣做？』比丘尼們回答說：『各位姊妹！世尊（Śākyamuni）制定戒律，不得這樣做。』婦女們又說：『阿姨們！我等在宮中，有時才能得到男子。如果得不到男子時，就互相拍打來滿足淫樂，這不算是行淫，阿姨們為何不這樣做？』當時，二位六群比丘尼互相拍打，其他比丘尼看見了，以為她們與男子行淫，走近后才知道不是男子。比丘尼們聽說了這件事，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，嫌棄責備六群比丘尼說：『你們怎麼能互相拍打？』比丘尼們將此事稟告諸比丘，諸比丘又稟告世尊。世尊因此因緣召集比丘僧團，呵責六群比丘尼：『你們所做之事不合宜，不是威儀，不是沙門法（śrāmaṇa-dharma），不是清凈行，不是隨順修行，是不應該做的。你們怎麼能互相拍打？』世尊用無數方便呵責六群比丘尼后，告訴諸比丘：『這些比丘尼多種有漏之處，是最初犯戒。從今以後，為比丘尼結戒，集合十句義，乃至爲了正法久住，想要說戒的人應當這樣說：若比丘尼互相拍打，波逸提（pācittiya）。』
【English Translation】 English version Or if the flow of menstrual blood is blocked by clothing, or if one is seized by a powerful person, there is no offense.
There is no offense if it is the initial time before the precept was established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (73)
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove of Anathapindika (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī). At that time, the group of six bhikkhunis (Chabbaggiya bhikkhunī) were consumed by intense desire, their faces haggard, and their bodies emaciated. They went to the palace of King Prasenajit (Prasenajit). The women in the palace saw them and asked, 'Aunties, what ails you?' They replied, 'Because our desires are not fulfilled.' The women asked, 'What desires are not fulfilled?' They replied, 'Our lust is intense.' The women said, 'We in the palace only occasionally have men. If we don't have men, we make artificial male organs from glue and other materials and insert them into our vaginas. This satisfies our lust and is not considered sexual intercourse. Why don't you venerable ones do the same?' The bhikkhunis replied, 'Sisters! The World-Honored One (Śākyamuni) has established a precept forbidding this.' The women then said, 'Aunties! We in the palace only occasionally have men. If we don't have men, we slap each other to satisfy our sexual pleasure, and this is not considered sexual intercourse. Why don't you aunties do the same?' At that time, two of the group of six bhikkhunis slapped each other. Other bhikkhunis saw them and thought they were having sexual intercourse with men. When they approached, they realized it was not a man. When the bhikkhunis heard about this, those who were of few desires, content, practicing asceticism (dhūta, ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized and rebuked the group of six bhikkhunis, saying, 'How can you slap each other?' The bhikkhunis reported this matter to the bhikkhus, and the bhikkhus reported it to the World-Honored One. The World-Honored One, because of this incident, gathered the sangha of bhikkhus and rebuked the group of six bhikkhunis, 'What you have done is improper, not dignified, not in accordance with the Dharma of a śrāmaṇa (śrāmaṇa-dharma), not pure conduct, not conducive to practice, and should not be done. How can you slap each other?' After the World-Honored One rebuked the group of six bhikkhunis with countless means, he told the bhikkhus, 'These bhikkhunis have many leaky places and are the first to violate this precept. From now on, I will establish a precept for the bhikkhunis, gathering the ten benefits, and for the long duration of the true Dharma. Whoever wishes to recite the precept should say it thus: If a bhikkhuni slaps another, it is a pācittiya (pācittiya) offense.'
逸提。」
比丘尼義如上。
拍者，若以手掌、若腳拍、若女根女根相拍、若比丘尼共相拍。拍者，突吉羅。受拍者，波逸提。若二女根共相拍，二俱波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病、或來去、若經行、若掃地、若以杖觸不故作、若洗時手觸，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有一長者共婦出家為道，食時詣村乞食，得已持還尼僧伽藍中。食時本婦比丘尼持水在前立，並以扇扇。比丘語言：「小避去！我羞人，莫在我前立。」比丘尼語言：「大德何以羞我？」彼復言：「何不速去！我羞。」比丘尼答言：「我在前立便言可羞，本來作如是如是事何以不羞？」其婦比丘尼㥲恚，以扇柄打、以水澆頭而舍入房。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責此比丘尼：「汝云何瞋恚打比丘？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責此比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼打比丘？」時世尊以無數方便呵責此比丘尼已，告諸比丘：「此比丘尼多種
【現代漢語翻譯】 現代漢語譯本：逸提。（逸提：一種戒律名稱）
比丘尼的定義如上文所述。
『拍』的定義是：如果用手掌拍打、或者用腳拍打、或者女根與女根互相拍打、或者比丘尼之間互相拍打。『拍』，犯突吉羅罪。（突吉羅：一種輕罪）接受拍打的人，犯波逸提罪。（波逸提：一種較重的罪）如果兩個女根互相拍打，兩個人都犯波逸提罪。
比丘，犯突吉羅罪；式叉摩那（式叉摩那：預備沙彌尼）、沙彌（沙彌：小沙彌）、沙彌尼（沙彌尼：小沙彌尼），犯突吉羅罪。這就被認為是犯戒。
不犯戒的情況有：或者有這樣的疾病、或者來回走動、或者經行（經行：一種禪修方式）、或者掃地、或者用杖觸碰並非故意、或者洗滌時手觸碰到，不犯戒。
不犯戒的情況還有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（七十四）
那時，婆伽婆（婆伽婆：佛陀的尊稱）在舍衛國祇樹給孤獨園。（祇樹給孤獨園：佛陀常住的精舍）當時有一位長者和他的妻子一起出家修行，吃飯的時候到村裡乞食，得到食物后帶回尼僧伽藍（尼僧伽藍：比丘尼的寺院）中。吃飯的時候，他的前妻——現在的比丘尼拿著水站在前面，並且用扇子扇風。比丘說：『稍微避開！我感到羞愧，不要站在我前面。』比丘尼說：『大德（大德：對出家人的尊稱）為何對我感到羞愧？』他再次說：『為何不快點離開！我感到羞愧。』比丘尼回答說：『我站在你前面你就說感到羞愧，本來做過那樣那樣的事情為何不感到羞愧？』他的前妻——現在的比丘尼惱怒，用扇柄打他、用水澆他的頭然後捨棄他進入房間。當時各位比丘尼聽說了這件事，其中有少欲知足、行頭陀（頭陀：苦行）、樂於學習戒律、知慚愧的人，責怪這位比丘尼：『你為何嗔恚毆打比丘？』當時各位比丘尼前往稟告各位比丘，各位比丘前往稟告世尊。世尊因為這件事召集比丘僧眾，呵責這位比丘尼：『你所做的事情不對，不合威儀、不合沙門法（沙門法：出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為何比丘尼毆打比丘？』當時世尊用無數種方便呵責這位比丘尼后，告訴各位比丘：『這位比丘尼有多種
【English Translation】 English version: 『Yiti.』 (Yiti: A type of precept)
The definition of Bhikkhuni is as described above.
『Slapping』 is defined as: if one slaps with the palm of the hand, or slaps with the foot, or the vulva slaps against the vulva, or bhikkhunis slap each other. 『Slapping』 is a dukkata offense. (dukkata: a minor offense) The one who receives the slapping commits a pacittiya offense. (pacittiya: a more serious offense) If two vulvas slap against each other, both commit a pacittiya offense.
A bhikkhu commits a dukkata offense; a sikkhamana (sikkhamana: a female novice undergoing training), a sramanera (sramanera: a male novice), a sramanerika (sramanerika: a female novice) commits a dukkata offense. This is considered an offense.
There is no offense in the following situations: or if there is such a disease, or going back and forth, or walking meditation, or sweeping the floor, or touching with a staff unintentionally, or touching the hand while washing, there is no offense.
There is also no offense in the following situations: when the precepts were not initially established, insanity, mental confusion, being overwhelmed by pain and suffering. (Seventy-fourth)
At that time, the Bhagavan (Bhagavan: an epithet for the Buddha) was in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, there was an elder and his wife who had left home together to practice the Way. At mealtime, they went to the village to beg for food, and after obtaining it, they brought it back to the bhikkhuni sangharama (bhikkhuni sangharama: a monastery for bhikkhunis). At mealtime, his former wife—now a bhikkhuni—stood in front holding water and fanning him with a fan. The bhikkhu said: 『Move aside a little! I am ashamed, do not stand in front of me.』 The bhikkhuni said: 『Venerable Sir (Venerable Sir: an honorific for monks), why are you ashamed of me?』 He said again: 『Why don't you leave quickly! I am ashamed.』 The bhikkhuni replied: 『If I stand in front of you, you say you are ashamed, why weren't you ashamed when you originally did such and such things?』 His former wife—now a bhikkhuni—became angry, hit him with the handle of the fan, poured water on his head, and then abandoned him and entered her room. At that time, the bhikkhunis heard about this, and among them were those who were content with little, practiced asceticism (asceticism: a practice of self-discipline), delighted in learning the precepts, and knew shame and remorse, and they criticized this bhikkhuni: 『Why did you become angry and beat the bhikkhu?』 At that time, the bhikkhunis went and reported to the bhikkhus, and the bhikkhus went and reported to the World Honored One. The World Honored One, because of this matter, gathered the assembly of bhikkhus and rebuked this bhikkhuni: 『What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a renunciate (Dharma of a renunciate: the code of conduct for monks), not pure, not in accordance with the practice, it is not something that should be done. Why did a bhikkhuni beat a bhikkhu?』 At that time, the World Honored One, using countless skillful means, rebuked this bhikkhuni and then told the bhikkhus: 『This bhikkhuni has many』
有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，比丘食時供給水、以扇扇者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼疑，不敢瞻視病比丘，無人與水不敢問。佛言：「聽諸比丘尼看病比丘，若無水聽問。自今已去應如是結戒：若比丘尼，比丘無病，食時供給水、以扇扇者，波逸提。」
比丘尼義如上。
若彼比丘尼，比丘不病，食時供給水、在前立以扇扇者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，瞻視病比丘無水問，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼乞求生谷、胡麻、米、若大小豆、大小麥。時諸居士見已譏嫌言：「諸比丘尼乞求無厭、不知慚愧，外自稱言：『我知正法。』如是有何正法？乃乞如是等種種生穀米，似如淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「云何汝等乞是種種生穀米？」時諸比丘尼往白諸比丘，諸比丘往白世尊。時世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈
【現代漢語翻譯】 現代漢語譯本： 有違漏之處，是最初的犯戒行為。從今以後，與比丘尼們結戒，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：『如果比丘尼在比丘吃飯時供水、用扇子扇風，犯波逸提（Pācittiya，一種戒律名稱）。』世尊就這樣與比丘尼們結戒。
當時，比丘尼們疑惑，不敢照看生病的比丘，沒有人給水也不敢詢問。佛說：『允許比丘尼們照看生病的比丘，如果沒有水可以詢問。』從今以後應當這樣結戒：『如果比丘尼在比丘沒有生病時，吃飯時供水、用扇子扇風，犯波逸提（Pācittiya）。』
比丘尼的定義如上所述。
如果那個比丘尼，在比丘沒有生病時，吃飯時供水、站在前面用扇子扇風，犯波逸提（Pācittiya）。
比丘，犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，沙彌尼的預備階段）、沙彌（Sramanera，佛教出家男子）、沙彌尼（Sramanerika，佛教出家女子），犯突吉羅（Dukkata）。這就是所謂的犯戒。
不犯的情況是，照看生病的比丘，沒有水詢問，不犯。
不犯的情況是，最初沒有制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。(七十五)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼乞討生谷、胡麻、米、或者大小豆、大小麥。當時，各位居士看見后譏諷嫌棄說：『這些比丘尼乞討沒有厭足、不知慚愧，對外自稱說：『我知道正法。』像這樣有什麼正法？竟然乞討像這樣等等的各種生穀米，就像**賊女沒有什麼區別。』當時，比丘尼們聽見后，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知道慚愧的人，責備六群比丘尼說：『你們怎麼能乞討這些種種生穀米？』當時，比丘尼們前往稟告各位比丘，各位比丘前往稟告世尊。當時，世尊因為這個因緣集合比丘僧團，呵責六群比丘尼：『你們所做的事情不對，不是威儀、不是沙門法、不是清凈
【English Translation】 English version: The place of leakage is the initial violation of the precepts. From now on, precepts are established with the Bhikkhunis (female monastic), gathering ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say: 'If a Bhikkhuni (female monastic) provides water or fans a Bhikkhu (male monastic) while he is eating, it is a Pācittiya (an offense requiring confession).』 Thus, the World Honored One established precepts with the Bhikkhunis (female monastic).
At that time, the Bhikkhunis (female monastic) were doubtful and dared not look after the sick Bhikkhus (male monastic), and no one dared to ask for water. The Buddha said: 'Bhikkhunis (female monastic) are allowed to look after the sick Bhikkhus (male monastic), and if there is no water, they are allowed to ask.' From now on, the precepts should be established as follows: 'If a Bhikkhuni (female monastic) provides water or fans a Bhikkhu (male monastic) while he is not sick and is eating, it is a Pācittiya (an offense requiring confession).』
The definition of Bhikkhuni (female monastic) is as above.
If that Bhikkhuni (female monastic) provides water or stands in front and fans a Bhikkhu (male monastic) while he is not sick and is eating, it is a Pācittiya (an offense requiring confession).
A Bhikkhu (male monastic) commits a Dukkata (an offense of wrong-doing); a Siksamana (novice nun undergoing training), a Sramanera (male novice), a Sramanerika (female novice) commits a Dukkata (an offense of wrong-doing). This is called an offense.
The case of not committing an offense is when looking after a sick Bhikkhu (male monastic) and asking for water when there is none, there is no offense.
The case of not committing an offense is when the precepts were not initially established, or due to madness, mental confusion, or being entangled by pain and suffering. (Seventy-fifth)
At that time, the Bhagavat (World Honored One) was in Jeta Grove, Anathapindika-arama (monastery) in Sravasti (ancient Indian city). At that time, the group of six Bhikkhunis (female monastic) begged for raw grains, sesame, rice, or large and small beans, and large and small wheat. At that time, the lay people saw this and criticized and disliked it, saying: 'These Bhikkhunis (female monastic) beg without satisfaction and do not know shame. Outwardly, they claim: 'I know the True Dharma.' What True Dharma is there like this? They actually beg for such various raw grains and rice, like **thief women without any difference.' At that time, the Bhikkhunis (female monastic) heard this, and among them, those who were content with little desire, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame, blamed the group of six Bhikkhunis (female monastic), saying: 'How can you beg for these various raw grains and rice?' At that time, the Bhikkhunis (female monastic) went and reported to the Bhikkhus (male monastic), and the Bhikkhus (male monastic) went and reported to the World Honored One. At that time, the World Honored One gathered the Sangha (monastic community) of Bhikkhus (male monastic) because of this cause and rebuked the group of six Bhikkhunis (female monastic): 'What you have done is wrong, not dignified, not the way of a Sramana (ascetic), not pure
行、非隨順行，所不應為。云何汝等乞是種種生穀米？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼乞生谷者，波逸提。」
比丘尼義如上。
彼比丘尼乞生谷乃至大小麥，一切波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若從親里乞，若從出家人乞，若他為己、己為他，若不乞自得者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。去比丘尼精舍不遠，有好結縷草生。時有諸居士數來在中坐臥調戲，或唄或歌或舞，或有啼哭音聲，亂諸坐禪比丘尼，諸比丘尼患之。居士去後，以大小便糞掃置草上。諸居士還來在中戲時，諸不凈污身及衣服，以此不凈污草，草遂枯死。時諸居士以此事故皆譏嫌言：「此諸比丘尼，受取無厭、不知慚愧，外自稱言：『我知正法。』如是有何正法？我等數來在此戲笑歌舞，云何比丘尼乃以大小便污壞凈草，復污我身及衣服？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，訶責此諸比丘尼：「云何汝等於居士所
【現代漢語翻譯】 現代漢語譯本： 行、非隨順行，是不應該做的。你們為什麼乞討這些各種各樣的生穀米呢？』當時，世尊用無數種方法呵斥六群比丘尼后，告訴眾比丘：『這六群比丘尼多種種有漏之處，是最初犯戒者。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：若比丘尼乞討生谷，犯波逸提罪。』 比丘尼的定義如上所述。 那些比丘尼乞討生谷乃至大小麥，一切都犯波逸提罪。 比丘，犯突吉羅罪；式叉摩那（受過沙彌尼十戒，正準備受具足戒的女子）、沙彌（已受沙彌十戒的出家男子）、沙彌尼（已受沙彌尼十戒的出家女子），犯突吉羅罪。這就是所謂的犯戒。 不犯的情況：如果從親戚那裡乞討，如果從出家人那裡乞討，如果他人為自己、自己為他人，如果不是乞討而是自己得到的，不犯。 不犯的情況：最初未制定戒律時，癡狂、心亂、被痛惱所纏繞的，不犯。（七十六） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindada-ārāma）。離比丘尼精舍不遠的地方，生長著很好的結縷草。當時，有一些居士經常來這裡坐臥嬉戲，或者唱歌或者跳舞，或者有啼哭的聲音，擾亂了坐禪的比丘尼，比丘尼們為此感到苦惱。居士們離開后，將大小便糞便掃到草上。居士們再來這裡嬉戲時，這些不凈之物玷汙了身體和衣服，因為這些不凈之物玷汙了草，草就枯死了。當時，這些居士因為這件事都譏諷嫌棄地說：『這些比丘尼，接受供養沒有厭足、不知慚愧，對外自稱說：『我知道正法。』像這樣有什麼正法？我們經常來這裡嬉笑歌舞，為什麼比丘尼們竟然用大小便弄髒乾淨的草，又弄髒我們的身體和衣服？』當時，比丘尼們聽到了這些話，其中有少欲知足、行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責這些比丘尼：『你們怎麼能在居士們的地方
【English Translation】 English version: 'Actions that are not in accordance with the Dharma should not be done. Why do you bhikkhunis beg for these various kinds of raw grains and rice?' At that time, the World-Honored One, with countless skillful means, rebuked the six-group bhikkhunis and told the bhikkhus: 'These six-group bhikkhunis have many defiled aspects and are the first to violate the precepts. From now on, establish precepts for the bhikkhunis, gathering ten meanings, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a bhikkhuni begs for raw grain, she commits a pācittiya offense.' The definition of bhikkhuni is as above. Those bhikkhunis who beg for raw grain, even large and small wheat, all commit a pācittiya offense. A bhikkhu commits a duṣkṛta offense; a śikṣamāṇā (a female trainee observing the six rules before full ordination), a śrāmaṇera (a novice monk), a śrāmaṇerī (a novice nun), commit a duṣkṛta offense. This is what is called an offense. Non-offenses: If one begs from relatives, if one begs from renunciates, if another does it for oneself, or oneself for another, if one obtains it without begging, there is no offense. Non-offenses: When the precepts were initially not established, if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (Seventy-sixth) At that time, the Bhagavān (Bhagavan, the World-Honored One) was in Śrāvastī (Śrāvastī), in the Jeta Grove, Anāthapindada's Park (Jetavana-anāthapindada-ārāma). Not far from the bhikkhuni's monastery, there was good kusa grass growing. At that time, some laypeople often came to sit and lie down, playing and joking, or singing or dancing, or making sounds of crying, disturbing the meditating bhikkhunis, and the bhikkhunis were troubled by this. After the laypeople left, they swept their urine and feces onto the grass. When the laypeople came back to play, these impure things soiled their bodies and clothes, and because these impure things soiled the grass, the grass withered and died. At that time, these laypeople all criticized and disliked this matter, saying: 'These bhikkhunis, receiving offerings without satisfaction, are shameless, and outwardly claim: 'I know the Proper Dharma.' What Proper Dharma is there like this? We often come here to play, laugh, sing, and dance, why do the bhikkhunis defile the clean grass with urine and feces, and also defile our bodies and clothes?' At that time, the bhikkhunis heard these words, and among them were those who were content with little, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame, rebuking these bhikkhunis: 'How can you, in the place of the laypeople'
遊戲之處，以大小便不凈置生草上，污居士身及衣服，又使生草枯死？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責此比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，居士所遊戲之處，以大小便置生草上，污身及衣服？」世尊以無數方便呵責此比丘尼已，告諸比丘：「此諸比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼在生草上大小便，波逸提。」
比丘尼義如上。
彼比丘尼于生草上大小便者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，若在無草處大小便，流墮草上、或風吹、或鳥銜污草，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十七)
爾時婆伽婆在羅閱祇耆阇崛山中。時有一六群比丘尼，夜大小便器中，明旦不看墻外棄之。時有不信樂大臣，清旦乘車欲問訊洴沙王，路由比丘尼精舍邊過。尼所棄大小便，墮此大臣頭上，污身衣服。時大臣念言：「我當向官斷事人說此事。」時有篤信知相婆羅門言：「欲何所詣？」大臣答言：「比丘尼以大小便污辱我，我欲向官
【現代漢語翻譯】 現代漢語譯本：『在玩耍的地方，把大小便不乾淨地放在生草上，弄髒居士（在家信徒）的身體和衣服，又使生草枯死？』當時，一些比丘尼（女性出家人）去告訴諸位比丘（男性出家人），諸位比丘又去告訴世尊（釋迦牟尼佛）。世尊當時因為這個因緣召集比丘僧團，呵責這位比丘尼：『你所做的事情不對，不合威儀、不合沙門（出家人）的法則、不是清凈的行為、不是隨順正道的行為，是不應該做的。怎麼能有比丘尼在居士玩耍的地方，把大小便放在生草上，弄髒身體和衣服呢？』世尊用無數種方法呵責這位比丘尼之後，告訴諸位比丘：『這些比丘尼有很多種有漏（煩惱）之處，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼在生草上大小便，犯波逸提（一種罪名）。』
比丘尼的定義如上所述。
如果比丘尼在生草上大小便，犯波逸提。
比丘，犯突吉羅（一種輕罪）；式叉摩那（見習女出家人）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況：或者有這樣的疾病，如果在沒有草的地方大小便，流到草上、或者風吹、或者鳥銜污草，不犯。
不犯的情況：最初未制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。（第七十七條）
當時，婆伽婆（世尊）在羅閱祇（王舍城）的耆阇崛山（靈鷲山）中。當時有一群六群比丘尼，晚上在大小便器中大小便，第二天早上不看就往墻外倒掉。當時有一位不信佛法的大臣，清早乘車想要問候洴沙王（頻婆娑羅王），路過比丘尼精舍（寺廟）旁邊。比丘尼所倒的大小便，掉到這位大臣頭上，弄髒了身體和衣服。當時大臣心想：『我應當向官府斷事的人說這件事。』當時有一位篤信佛法、懂得相術的婆羅門（古印度祭司）問：『想要去哪裡？』大臣回答說：『比丘尼用大小便污辱我，我想要向官府……』
【English Translation】 English version: 'In a place of amusement, did you place unclean urine and feces on living grass, soiling the bodies and clothes of lay devotees (居士), and causing the living grass to wither?' At that time, some Bhikkhunis (比丘尼, female monastics) went to tell the Bhikkhus (比丘, male monastics), and the Bhikkhus went to tell the Bhagavan (世尊, the Buddha). The Bhagavan then, because of this cause, assembled the Sangha (僧, monastic community) of Bhikkhus, and rebuked this Bhikkhuni: 'What you have done is wrong, it is not in accordance with deportment, not in accordance with the Dharma (法, teachings) of a Shramana (沙門, renunciant), not a pure practice, not a practice that accords with the path; it is something that should not be done. How can a Bhikkhuni, in a place where lay devotees are amusing themselves, place urine and feces on living grass, soiling bodies and clothes?' After the Bhagavan had rebuked this Bhikkhuni with countless means, he told the Bhikkhus: 'These Bhikkhunis have many kinds of defiled (有漏) aspects; this is the first offense. From now on, a precept will be established for the Bhikkhunis, gathering ten meanings, even so that the Proper Dharma (正法) may long endure. One who wishes to recite the precept should recite it thus: If a Bhikkhuni urinates or defecates on living grass, it is a Pacittiya (波逸提, an offense requiring confession).'
The definition of Bhikkhuni is as above.
If a Bhikkhuni urinates or defecates on living grass, it is a Pacittiya.
For a Bhikkhu, it is a Dukkata (突吉羅, a minor offense); for a Sikkhamana (式叉摩那, a female trainee monastic), a Shramanera (沙彌, a male novice), or a Shramanerika (沙彌尼, a female novice), it is a Dukkata. This is what is called an offense.
There is no offense if there is such an illness, or if one urinates or defecates in a place without grass, and it flows onto the grass, or if the wind blows it, or if a bird carries filth onto the grass; there is no offense.
There is no offense if the precept was not yet established, or if one is insane, of deranged mind, or afflicted by pain and suffering. (Seventy-seventh)
At that time, the Bhagavan was in Rajagrha (羅閱祇, Wangshe City), on Mount Gijjhakuta (耆阇崛山, Vulture Peak Mountain). At that time, there was a group of six Bhikkhunis who, at night, urinated and defecated in a chamber pot, and in the morning, without looking, threw it outside the wall. At that time, there was a minister who did not have faith, who early in the morning was riding in a carriage, wanting to inquire after King Bimbisara (洴沙王, Pingbhasuoluo Wang), and was passing by the Bhikkhuni's Vihara (精舍, monastery). The urine and feces that the Bhikkhunis threw out fell on this minister's head, soiling his body and clothes. At that time, the minister thought: 'I should tell the officials who judge matters about this.' At that time, there was a Brahmin (婆羅門, ancient Indian priest) who had faith and knew physiognomy, who asked: 'Where do you want to go?' The minister replied: 'The Bhikkhunis have insulted me with urine and feces; I want to go to the officials...'
斷事人言。」知相婆羅門諫言：「且止！勿以此事向官言，或不成事更得其罪。」時此大臣隨語便還。彼知相婆羅門，即詣比丘尼精舍，問：「何等比丘尼，夜以器盛大小便，不看墻外棄之？」諸比丘尼答言：「我等不知。」諸比丘尼言：「何故問此事？」時婆羅門以此因緣具向諸比丘尼說：「我已呵諫此大臣令止，自今已去後莫復爾。」諸比丘尼即自相檢校，誰為此事？即知六群比丘尼中有作此事者。時諸比丘尼呵責六群比丘尼：「云何汝夜大小便器中，明旦不看墻外棄之？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼？夜大小便器中，不看墻外棄之？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，夜大小便器中，晝不看墻外棄者，波逸提。」
比丘尼義如上。
彼比丘尼，夜大小便器中，晝日當看墻外然後棄之。若夜起者，要先彈指謦欬。若比丘尼，夜大小便器中，晝不看墻外棄者，波逸提。若夜不謦欬、不彈指棄者，突吉羅。
比丘，突吉羅
【現代漢語翻譯】 現代漢語譯本 斷事人說。』知相婆羅門勸諫說：『先停下！不要把這件事告訴官府，或許事情辦不成反而會惹來罪責。』當時這位大臣聽了他的話就回去了。那位知相婆羅門，就前往比丘尼（bhikkhuni，佛教女出家人）的精舍，問道：『是哪位比丘尼，晚上用容器盛大小便，不看清楚就往墻外倒？』眾比丘尼回答說：『我們不知道。』眾比丘尼問：『為什麼問這件事？』當時婆羅門把事情的緣由詳細地告訴了眾比丘尼，說：『我已經勸阻了那位大臣，從今以後不要再這樣做了。』眾比丘尼就互相檢查，是誰做了這件事？隨即知道是六群比丘尼中有做這件事的人。當時眾比丘尼呵責六群比丘尼：『為什麼你們晚上在大小便器中便溺，早晨不看清楚就往墻外倒？』當時眾比丘尼前往稟告眾比丘，眾比丘前往稟告世尊（Buddha，佛陀）。世尊因為這件事召集比丘僧團，呵責六群比丘尼：『你們所做的事情不對，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的法則、不合乎清凈的修行、不合乎隨順的修行，是不應該做的。為什麼六群比丘尼，晚上在大小便器中便溺，不看清楚就往墻外倒？』當時世尊用無數種方法呵責六群比丘尼之後，告訴眾比丘：『這六群比丘尼！多種種有漏之處，最初違反戒律。從今以後為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼，晚上在大小便器中便溺，白天不看清楚就往墻外倒的，犯波逸提（pāyantika，一種罪名）。』
比丘尼的定義如上。
那位比丘尼，晚上在大小便器中便溺，白天應當看清楚墻外然後再倒掉。如果晚上起來，一定要先彈指或咳嗽。如果比丘尼，晚上在大小便器中便溺，白天不看清楚就往墻外倒的，犯波逸提。如果晚上不咳嗽、不彈指就倒掉的，犯突吉羅（duṣkṛta，一種輕罪）。
比丘，犯突吉羅。
【English Translation】 English version The judge said.』 The wise Brahmin advised: 『Stop! Do not tell the officials about this matter, or it may not succeed and you may incur guilt.』 At that time, the minister followed his advice and returned. That wise Brahmin then went to the nunnery (bhikkhuni-vihāra), and asked: 『Which nun (bhikkhuni, a female Buddhist monastic) is it who uses a container for urine and feces at night, and discards it outside the wall without looking?』 The nuns replied: 『We do not know.』 The nuns asked: 『Why do you ask about this matter?』 At that time, the Brahmin explained the cause of the matter in detail to the nuns, saying: 『I have already advised the minister to stop, and from now on, do not do it again.』 The nuns then examined themselves to see who had done this. They then knew that among the group of six nuns, there were those who had done this. At that time, the nuns rebuked the group of six nuns: 『Why do you urinate and defecate in the container at night, and discard it outside the wall without looking in the morning?』 At that time, the nuns went to report to the monks, and the monks went to report to the World-Honored One (Buddha, the awakened one). The World-Honored One gathered the monastic community of monks because of this matter, and rebuked the group of six nuns: 『What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a renunciant (śrāmaṇa, a religious ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, it should not be done. Why do the group of six nuns urinate and defecate in the container at night, and discard it outside the wall without looking?』 At that time, after the World-Honored One rebuked the group of six nuns with countless means, he told the monks: 『This group of six nuns! They have many defiled places, and they are the first to violate the precepts. From now on, I will establish precepts for the nuns, gathering ten meanings, so that the Proper Dharma may abide long, and those who wish to recite the precepts should say it like this: If a nun, urinates and defecates in the container at night, and discards it outside the wall without looking during the day, commits a pāyantika (pāyantika, an offense requiring expiation).』
The definition of a nun is as above.
That nun, who urinates and defecates in the container at night, should look outside the wall during the day before discarding it. If she gets up at night, she must first snap her fingers or cough. If a nun, urinates and defecates in the container at night, and discards it outside the wall without looking during the day, commits a pāyantika. If she discards it at night without coughing or snapping her fingers, she commits a duṣkṛta (duṣkṛta, an act of wrong-doing).
A monk, commits a duṣkṛta.
；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，夜大小便器中，晝則看墻外棄之；若夜彈指謦欬；若彼有瓦、有石、若有樹株、若有刺諸不凈之處棄；若有汪水、若有坑岸、若有糞聚者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十八)
爾時婆伽婆在羅閱祇耆阇崛山中。時國人俗節會日伎樂嬉戲，時六群比丘尼往看。時諸居士見皆共譏嫌：「此諸比丘尼不知慚愧習不凈行，外自稱言：『我知正法。』如是有何正法？乃共看此種種戲事，與淫女賊女何異？」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等共看戲事？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等共看戲事？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼往觀看伎樂者，波逸提。」
比丘尼義如上。
觀看者，看種種戲笑。
彼比丘尼，若從道至道、從道至非道、從非道至道、從高至下、從下至高，
【現代漢語翻譯】 現代漢語譯本：式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duḥkṛta，惡作罪）。這叫做犯戒。
不犯的情況：夜晚在大小便器中，白天則看著墻外倒掉；如果夜晚彈指或咳嗽；如果在有瓦片、有石頭、有樹樁、有刺等不乾淨的地方倒掉；如果有積水、有坑岸、有糞堆的地方，不犯。
不犯的情況：最初未制定戒律時，或因愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞時。(七十八)
那時，婆伽婆（Bhagavān，世尊）在羅閱祇（Rājagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中。當時，國內百姓在節日聚會時進行歌舞表演。六群比丘尼（Bhikkhunī，比丘尼）前去觀看。一些在家居士看見后，都一起譏諷她們：『這些比丘尼不知羞恥，做出不清凈的行為，對外卻自稱：』我知道正法。『像這樣有什麼正法可言？竟然一起觀看這些各種各樣的戲樂表演，和**賊女有什麼區別？』一些比丘尼聽到了這些話，其中那些少欲知足、修頭陀行（Dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼：『你們怎麼能一起觀看戲樂表演呢？』這些比丘尼去告訴了諸位比丘（Bhikkhu，比丘），諸位比丘又去稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘尼：『你們所做的事情是不對的，不合威儀、不合沙門（Śrāmaṇa，出家人）的身份、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們怎麼能一起觀看戲樂表演呢？』當時世尊用無數種方法呵斥了六群比丘尼后，告訴諸位比丘：『這六群比丘尼在很多方面都有過失，是最初犯戒的人。從今以後，為比丘尼制定戒律，總結出十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼前去觀看歌舞伎樂，犯波逸提（Pāyantika，墮罪）。』
比丘尼的定義如上所述。
觀看：指觀看各種各樣的戲樂表演。
如果那位比丘尼，從道路到道路、從道路到非道路、從非道路到道路、從高處到低處、從低處到高處，
【English Translation】 English version: Śikṣamāṇā (probationary nun), Śrāmaṇera (novice monk), Śrāmaṇerikā (novice nun), commit a Duḥkṛta (wrongdoing). This is called an offense.
Non-offenses: At night, in the toilet container; during the day, discarding it while looking outside the wall; if at night, snapping fingers or clearing the throat; if discarding it in unclean places with tiles, stones, tree stumps, or thorns; if there is standing water, a pit bank, or a pile of feces, there is no offense.
Non-offenses: Initially, before the precepts were established, or due to ignorance, madness, mental derangement, or being afflicted by pain and distress. (Seventy-eighth)
At that time, the Bhagavān (the Blessed One) was in Rājagṛha (Rajgir) on Gṛdhrakūṭa Mountain (Vulture Peak). At that time, the people of the country were having festivals with music and entertainment. The group of six Bhikkhunīs (nuns) went to watch. When the laypeople saw them, they all criticized them, saying, 'These Bhikkhunīs are shameless, engaging in impure conduct, yet outwardly claiming, 'I know the true Dharma.' What true Dharma is there in this? They are watching all sorts of entertainment, what difference is there between them and **thieves' women?' When the Bhikkhunīs heard this, those among them who were content with little, practiced Dhūta (asceticism), delighted in learning the precepts, and were conscientious, rebuked the group of six Bhikkhunīs, saying, 'How can you watch entertainment?' These Bhikkhunīs went and told the Bhikkhus (monks), and the Bhikkhus went and told the Blessed One. The Blessed One then gathered the Saṅgha (community) of Bhikkhus because of this matter, and rebuked the group of six Bhikkhunīs, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the life of a Śrāmaṇa (ascetic), not pure conduct, not conducive to practice, it is not something that should be done. How can you watch entertainment?' Then the Blessed One, having rebuked the group of six Bhikkhunīs with countless means, told the Bhikkhus, 'These group of six Bhikkhunīs have many defilements, and are the first to break the precepts. From now on, establish precepts for the Bhikkhunīs, summarizing the ten benefits, and for the long-lasting of the true Dharma, whoever wants to recite the precepts should say this: If a Bhikkhunī goes to watch music and entertainment, it is a Pāyantika (expiable offense).'
The definition of Bhikkhunī is as above.
Watching: refers to watching various kinds of entertainment.
If that Bhikkhunī, from road to road, from road to non-road, from non-road to road, from high to low, from low to high,
往看伎樂。若見波逸提。不見，突吉羅。若發意欲去而不去，若期去中道還，盡突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有所啟，若被喚道由邊過，或彼宿止處，或為強力將去、或縛去、或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十九)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，入村在屏處與男子共立語。諸居士見皆共譏嫌言：「此比丘尼，不知慚愧、犯不凈行，外自稱言：『我知正法。』如是有何正法？入村與男子屏處共語，如淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝等云何入村在屏處與男子共立語？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等入村屏處與男子共立語？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，入村內與男子在屏處共立共語，波逸提。」
比丘尼義如上。
【現代漢語翻譯】 現代漢語譯本： 觀看伎樂表演。如果看見了，犯波逸提（Pācittiya，一種輕罪）。如果沒看見，犯突吉羅（Dukkata，一種更輕的罪）。如果打算去但沒去，或者計劃去但在半路返回，都犯突吉羅。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Siksamana，預備期的比丘尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被認為是犯戒。
以下情況不犯戒：或者有人請求，或者被叫到從旁邊經過，或者那是住宿的地方，或者被強力帶走、或者被捆綁帶走、或者有性命危險、或者有梵行（Brahmacariya，清凈行）的危險，不犯戒。
以下情況不犯戒：最初沒有制定戒律，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼進入村莊，在隱蔽的地方與男子站在一起說話。一些居士看見了，都一起譏諷嫌棄說：『這些比丘尼，不知羞恥、犯不清凈的行為，表面上自稱說：『我知道正法。』像這樣有什麼正法？進入村莊與男子在隱蔽的地方一起說話，和**賊的女兒沒什麼區別。』當時，一些比丘尼聽到了，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘尼說：『你們怎麼能進入村莊在隱蔽的地方與男子站在一起說話？』當時，這些比丘尼去告訴了諸比丘，諸比丘去告訴了世尊。世尊當時因為這個因緣召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。你們怎麼能進入村莊在隱蔽的地方與男子站在一起說話？』當時，世尊用無數的方法呵責六群比丘尼后，告訴諸比丘：『這六群比丘尼在很多方面都有過失，最初犯戒。從今以後為比丘尼制定戒律，集合十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，進入村莊內與男子在隱蔽的地方一起站立一起說話，犯波逸提。』
比丘尼的定義如上所述。
【English Translation】 English version: Going to see performances of music and dance. If one sees it, it is a Pācittiya (an offense requiring confession). If one does not see it, it is a Dukkata (an offense of wrong-doing). If one intends to go but does not go, or if one plans to go but turns back midway, all are Dukkata.
A Bhikkhu (monk) commits a Dukkata; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commits a Dukkata. This is considered an offense.
One does not commit an offense if: one is requested to do so, or if one is called to pass by the side, or if it is a place of lodging, or if one is taken away by force, or if one is bound and taken away, or if there is danger to life, or if there is danger to one's Brahmacariya (holy life), one does not commit an offense.
One does not commit an offense if: the rule was not initially established, or if one is foolish, mad, mentally disturbed, or afflicted by pain.
At that time, the Bhagavan (the Blessed One) was dwelling in the Jeta Grove, Anathapindika-arama (Anathapindika's monastery) in Sravasti (Savatthi). At that time, the group-of-six Bhikkhunis (nuns) entered a village and stood talking with a man in a secluded place. Some laypeople saw them and all together criticized and complained, saying: 'These Bhikkhunis, without shame, commit impure acts, outwardly claiming: 'I know the true Dharma (Dhamma).' What true Dharma is there like this? Entering a village and talking with a man in a secluded place, they are no different from the daughters of **thieves.' At that time, some Bhikkhunis heard this, among whom were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame, rebuked the group-of-six Bhikkhunis, saying: 'How can you enter a village and stand talking with a man in a secluded place?' At that time, these Bhikkhunis went and told the Bhikkhus, and the Bhikkhus went and told the Blessed One. The Blessed One at that time, because of this cause, assembled the Sangha (community of monks) and rebuked the group-of-six Bhikkhunis, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a Samana (ascetic), not pure, not in accordance with the practice, it is not something that should be done. How can you enter a village and stand talking with a man in a secluded place?' At that time, the Blessed One, after rebuking the group-of-six Bhikkhunis with countless methods, told the Bhikkhus: 'These group-of-six Bhikkhunis have many defilements, and are the first to break the precept. From now on, establish a precept for the Bhikkhunis, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precept should say it thus: If a Bhikkhuni, entering a village and standing and talking with a man in a secluded place, it is a Pācittiya.'
The definition of Bhikkhuni is as above.
村者，白衣舍。
屏處者，不見、不聞處。不見處者，若塵霧闇。不聞處者，乃至不聞常語聲。
若比丘尼，入村內與男子在屏處立共語，波逸提。若同伴盲而不聾，突吉羅。聾而不盲，突吉羅。立而不語，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若二比丘尼為伴，若有可知人為伴，若有多女人共立，或不盲不聾，或行不住，或病倒地，或為強力者所執，或被縛將去，或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，與男子共入屏障處。時諸居士見皆共譏嫌言：「此比丘尼，不知慚愧、犯不凈行，外自稱言：『我知正法。』如是有何正法？云何比丘尼，與男子共入屏障處，如淫女賊女不異？」時諸比丘尼，聞其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等與男子共入屏障處？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼，與男子共入屏障處？」時世尊以無數方便呵責六群比丘尼已，
【現代漢語翻譯】 現代漢語譯本 村落，指的是俗人居住的地方（白衣舍）。 隱蔽的地方，指的是看不見、聽不見的地方。看不見的地方，就像塵霧昏暗一樣。聽不見的地方，甚至聽不見平常說話的聲音。 如果比丘尼進入村落內，與男子在隱蔽的地方站立交談，犯波逸提（Pācittiya，一種戒律罪名）。如果同伴是盲而不聾的人，犯突吉羅（Dukkata，一種輕罪）。聾而不盲，犯突吉羅。站立而不說話，犯突吉羅。 比丘（Bhikkhu，男性僧侶）犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這就被認為是犯戒。 不犯的情況：如果有兩位比丘尼結伴，如果有可以信任的人結伴，如果有多個女人一起站立，或者不是又盲又聾，或者行走不停留，或者因病倒地，或者被強力者抓住，或者被捆綁帶走，或者面臨生命危險、或者面臨梵行（Brahmacarya，清凈行）的危險，不犯。 不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（八十竟） 當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（group of six nuns）與男子一同進入隱蔽的地方。當時，各位居士看見了，都一起譏諷嫌棄說：『這些比丘尼，不知羞愧、犯不清凈的行為，對外自稱說：』我知道正法。『像這樣有什麼正法？怎麼能比丘尼與男子一同進入隱蔽的地方，像**賊女一樣？』當時，各位比丘尼聽見了，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘尼：『你們怎麼能與男子一同進入隱蔽的地方？』各位比丘尼前往稟告各位比丘，各位比丘前往稟告世尊。世尊當時因為這個因緣召集比丘僧團，呵責六群比丘尼：『你們所做的事情不對，不是威儀、不是沙門法、不是清凈行、不是隨順正法的行為，是不應該做的。怎麼能六群比丘尼與男子一同進入隱蔽的地方？』當時世尊用無數的方法呵責六群比丘尼之後，
【English Translation】 English version A village (grāma), refers to the dwelling place of laypeople (white-robed householders). A secluded place (antarā), refers to a place where one cannot see or hear. A place where one cannot see is like a place obscured by dust, fog, or darkness. A place where one cannot hear is a place where one cannot even hear ordinary speech. If a Bhikkhuni (female monastic) enters a village and stands in a secluded place with a man and speaks, it is a Pācittiya (an offense requiring confession). If the companion is blind but not deaf, it is a Dukkata (an offense of wrong doing). If deaf but not blind, it is a Dukkata. If standing but not speaking, it is a Dukkata. A Bhikkhu (male monastic), it is a Dukkata; a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun), it is a Dukkata. This is considered an offense. Non-offenses: If two Bhikkhunis are companions, if a trustworthy person is a companion, if many women are standing together, or if not blind and deaf, or if walking without stopping, or if fallen ill on the ground, or if seized by a powerful person, or if being bound and taken away, or if facing danger to life, or if facing danger to Brahmacarya (celibate life), there is no offense. Non-offenses: When the rule was not initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (End of the eightieth) At that time, the Bhagavat (the Blessed One) was in Śrāvastī (Savatthi), at Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's monastery). At that time, the group of six nuns (chabbaggiya bhikkhunis) entered a secluded place with a man. At that time, the lay followers saw this and all together criticized and complained, saying: 'These Bhikkhunis, have no shame, committing impure acts, outwardly claiming: 'I know the true Dharma (Dhamma).' What true Dharma is there like this? How can Bhikkhunis enter a secluded place with a man, like **thieves' daughters?' At that time, the Bhikkhunis heard this, and among them, those who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six nuns: 'How can you enter a secluded place with a man?' The Bhikkhunis went and reported this to the Bhikkhus, and the Bhikkhus went and reported this to the Blessed One. The Blessed One, at that time, gathered the Bhikkhu Sangha (community of monks) because of this reason, and rebuked the group of six nuns: 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the path, it is not something that should be done. How can the group of six nuns enter a secluded place with a man?' At that time, the Blessed One, after rebuking the group of six nuns with countless methods,
告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼與男子共入屏障處者，波逸提。」
比丘尼義如上。
屏障處者，若樹、若墻、若籬、若衣、若復余物障。
彼比丘尼與男子共入屏障處，波逸提。若同伴盲而不聾、聾而不盲，突吉羅。立住，突吉羅。
比丘，突吉羅；式叉摩那沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有二比丘尼為伴；或有可知人為伴；若有餘女人為伴；若不盲不聾、或行不住、或病倒地，若為強力者所將入、或被縛、或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，在村內街巷中屏處，與男子共立共語，若遣伴遠去獨與男子耳語。時諸居士見皆共譏嫌言：「此比丘尼，不知慚愧、犯梵行，外自稱言：『我知正法。』如是有何正法？云何比丘尼，入村內街巷中屏處，與男子共立共語，若遣伴遠去獨與男子耳語，如似淫女賊女無異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝等云何入村，在巷陌中屏處與男子耳語？」時諸比丘尼往
【現代漢語翻譯】 現代漢語譯本： 佛告眾比丘：『這六群比丘尼多次在有漏之處犯戒，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至使正法長久住世。想要宣說戒律的人應當這樣說：如果比丘尼與男子一同進入有屏障的地方，犯波逸提罪。』 比丘尼的定義如前所述。 屏障之處，指的是樹木、墻壁、籬笆、衣物或者其他任何遮蔽物。 如果比丘尼與男子一同進入有屏障的地方，犯波逸提罪。如果同行者是盲而不聾的，或者聾而不盲的，犯突吉羅罪。站立或停留，犯突吉羅罪。 比丘犯突吉羅罪；式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女）犯突吉羅罪。這就是所謂的犯戒。 不犯的情況包括：如果有兩位比丘尼同行；或者有可以信任的人同行；或者有其他女人同行；或者同行者不盲不聾；或者（比丘尼）正在行走沒有停留；或者因病倒地；或者被強力者帶入；或者被捆綁；或者面臨生命危險；或者面臨梵行（清凈修行）的危險，不犯戒。 不犯的情況還包括：最初未制定戒律時，或者處於癡狂狀態、精神錯亂狀態、被痛苦煩惱所纏繞的狀態，不犯戒。（第八十一） 當時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時，六群比丘尼在村內的街巷中有屏障的地方，與男子一同站立交談，或者支開同伴，獨自與男子耳語。當時，許多居士看到后都譏諷責備說：『這些比丘尼不知羞恥，違犯清凈行，對外卻自稱：『我瞭解正法。』像這樣有什麼正法可言？怎麼能讓比丘尼進入村內的街巷中有屏障的地方，與男子一同站立交談，或者支開同伴，獨自與男子耳語，和那些**賊女有什麼區別？』當時，眾比丘尼聽到這些話，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『你們怎麼能進入村內，在街巷中有屏障的地方與男子耳語呢？』當時，眾比丘尼前往...
【English Translation】 English version: The Buddha told the bhikkhus (monks): 'These bhikkhunis (nuns) of the Group of Six have repeatedly violated the precepts in places conducive to defilements; they are the first offenders. From now on, I will establish precepts for the bhikkhunis, gathering ten benefits, even to the long duration of the True Dharma. Those who wish to recite the precepts should say thus: If a bhikkhuni enters a secluded place with a man, she commits a pācittiya (an offense entailing confession).' The definition of bhikkhuni is as above. A secluded place refers to a tree, a wall, a fence, clothing, or any other object that provides a barrier. If that bhikkhuni enters a secluded place with a man, she commits a pācittiya. If the companion is blind but not deaf, or deaf but not blind, she commits a dukkaṭa (an offense of wrong-doing). Standing or staying, she commits a dukkaṭa. A bhikkhu (monk) commits a dukkaṭa; a sikkhāmaṇā (female novice undergoing training), a sāmaṇera (male novice), or a sāmaṇerī (female novice) commits a dukkaṭa. This is what is called an offense. Non-offenses include: if there are two bhikkhunis as companions; or if there is a trustworthy person as a companion; or if there is another woman as a companion; or if the companion is neither blind nor deaf; or if (the bhikkhuni) is walking and not staying; or if she falls to the ground due to illness; or if she is taken in by a strong person; or if she is bound; or if she faces a life-threatening situation; or if she faces a threat to her brahmacariya (celibate life), she does not commit an offense. Non-offenses also include: when the precepts were not yet established, or if she is in a state of insanity, mental derangement, or afflicted by pain and suffering, she does not commit an offense. (Eighty-first) At that time, the Bhagavan (Blessed One) was in Śrāvastī (Savatthi) at the Jeta Grove, Anāthapindika's monastery (Jetavana Anāthapindika-ārāma). At that time, the bhikkhunis of the Group of Six, in secluded places in the streets and lanes within the village, stood and talked with men, or sent their companions away and whispered privately with men. At that time, many laypeople saw this and criticized and blamed them, saying: 'These bhikkhunis are shameless, violating the holy life, yet outwardly claiming: 'I know the True Dharma.' What True Dharma is there in this? How can bhikkhunis enter secluded places in the streets and lanes within the village, stand and talk with men, or send their companions away and whisper privately with men, as if they were ** harlots and thieves?' At that time, the bhikkhunis heard these words, and among them, those who were of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the bhikkhunis of the Group of Six, saying: 'How can you enter the village and whisper with men in secluded places in the streets and lanes?' At that time, the bhikkhunis went...
白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，入村內巷陌中屏處獨與男子耳語？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，入村內巷陌中遣伴遠去，在屏處與男子共立耳語者，波逸提。」
比丘尼義如上。
村者，白衣舍巷陌。
屏處者，有見屏處、聞屏處。見屏處者，煙雲、霧塵、黑闇眼所不見。聞屏處者，乃至常語不聞聲也。
耳語者，耳邊語。
彼比丘尼，入村巷陌中遣伴至不見不聞處，在屏處與男子共立共耳語，波逸提。離見處至聞處，突吉羅。離聞處至見處，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若二比丘尼為伴，或與可知女人為伴，或有餘人為伴，若伴不盲不聾，或病發倒地，或為強力者所執，或被縛將去，或命難、梵行難，若有所與遣伴遠去，若伴病，若無威儀，而語言：「妹汝去！我當送食與汝。」若破戒、破見、破威儀，若被舉、若應滅擯，若以此事有命難、梵行難，
【現代漢語翻譯】 現代漢語譯本 白諸比丘（bhikkhu，佛教僧侶），眾比丘（bhikkhu，佛教僧侶）前往稟告世尊（Buddha，佛教創始人）。世尊因為這件事召集比丘僧團，呵斥六群比丘尼（bhikkhuni，佛教女僧侶）：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的法則、不是清凈的行為、不是隨順正道的行為，是不應該做的。怎麼能有比丘尼進入村莊的巷弄中，在隱蔽的地方單獨與男子耳語呢？』當時世尊用無數的方法呵斥了六群比丘尼后，告訴眾比丘：『這六群比丘尼！多種有漏之處，最初犯戒。從今以後為比丘尼制定戒律，集合十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼進入村莊的巷弄中，讓同伴遠離，在隱蔽的地方與男子一同站立耳語，犯波逸提（pāyantika，一種罪名）。』
比丘尼的定義如上所述。
村莊，指白衣（在家信徒）的住所和巷弄。
隱蔽的地方，指有可見的隱蔽處、有可聞的隱蔽處。可見的隱蔽處，指煙霧、雲彩、塵土、黑暗等眼睛無法看到的地方。可聞的隱蔽處，指即使是平常的說話也聽不到聲音的地方。
耳語，指在耳邊說話。
如果那個比丘尼，進入村莊的巷弄中，讓同伴離開到看不見聽不見的地方，在隱蔽的地方與男子一同站立耳語，犯波逸提。從看得見的地方到聽得見的地方，犯突吉羅（duṣkṛta，一種輕罪）。從聽得見的地方到看得見的地方，犯突吉羅。
比丘，犯突吉羅；式叉摩那（śikṣamāṇā，見習女僧）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：如果兩個比丘尼結伴，或者與可以信任的女人結伴，或者有其他人結伴，如果同伴不是盲人或聾子，或者生病倒地，或者被強有力的人抓住，或者被捆綁帶走，或者面臨生命危險、梵行（brahmacarya，清凈行）危險，如果因為某些原因讓同伴遠離，如果同伴生病，如果沒有威儀，而說：『姐妹你走吧！我將送食物給你。』如果破戒、破見、破威儀，如果被舉罪、如果應該被驅逐，如果因為這件事有生命危險、梵行危險。
【English Translation】 English version Then the bhikkhus (Buddhist monks) reported this matter to the Blessed One (Buddha, the founder of Buddhism). Because of this, the Blessed One assembled the community of bhikkhus and rebuked the group of six bhikkhunis (Buddhist nuns): 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (wandering ascetics), not a pure practice, not in accordance with the right path, it is something that should not be done. How can a bhikkhuni enter the alleys of a village and whisper privately with a man in a secluded place?' Then the Blessed One, having rebuked the group of six bhikkhunis in countless ways, told the bhikkhus: 'These six bhikkhunis! Many places of defilement, the first offense. From now on, I will establish a precept for the bhikkhunis, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precepts should say it like this: If a bhikkhuni enters the alleys of a village, sends her companion far away, and stands and whispers with a man in a secluded place, she commits a pāyantika (an offense requiring expiation).'
The definition of bhikkhuni is as above.
Village refers to the dwellings and alleys of laypeople.
A secluded place refers to a place that is secluded by sight or secluded by sound. A place secluded by sight refers to a place where the eyes cannot see, such as smoke, clouds, dust, or darkness. A place secluded by sound refers to a place where even normal speech cannot be heard.
Whispering refers to speaking near the ear.
If that bhikkhuni enters the alleys of a village, sends her companion away to a place where she cannot be seen or heard, and stands and whispers with a man in a secluded place, she commits a pāyantika. Moving from a place where she can be seen to a place where she can be heard, she commits a duṣkṛta (an offense of wrong-doing). Moving from a place where she can be heard to a place where she can be seen, she commits a duṣkṛta.
A bhikkhu commits a duṣkṛta; a śikṣamāṇā (a female novice undergoing training), a śrāmaṇera (a male novice), a śrāmaṇerikā (a female novice), commits a duṣkṛta. This is what is called an offense.
There is no offense if two bhikkhunis are companions, or if she is accompanied by a trustworthy woman, or if she is accompanied by someone else, if the companion is not blind or deaf, or if she falls ill and collapses, or if she is seized by a powerful person, or if she is bound and taken away, or if there is danger to life or danger to brahmacarya (celibate life), if for some reason she sends her companion away, if the companion is ill, if she lacks proper conduct, and says: 'Sister, you go! I will send food to you.' If she has broken the precepts, broken her views, broken her conduct, if she has been accused, if she should be expelled, if there is danger to life or danger to brahmacarya because of this matter.
不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有比丘尼，到時著衣持缽詣一居士家，到已居士婦敷一獨坐床令坐已，舍入屋內。此比丘尼坐須臾，不語主人便舍座去。適出門，有一摩納來入其家，四顧不見人，便作是念：「此床座於我有益。」即取持去。居士婦出，不見比丘尼，亦不見獨坐床，即遣信問比丘尼：「獨坐床為何所在？」比丘尼答言：「我不知。當我出時，有一摩納來入汝家，或彼持去，可從彼推求。」即往推求，還得床座。時諸居士皆共譏嫌言：「比丘尼不知慚愧，外自稱言：『我知正法。』如是有何正法？云何坐主人床坐，不語便捨去，如似淫女賊女無異？」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責此比丘尼：「云何比丘尼，坐主人床座不語便捨去？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責此比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，坐主人床座不語主便捨去？」時世尊以無數方便呵責此比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若
【現代漢語翻譯】 現代漢語譯本：不犯。
不犯的情況包括：最初未制定此戒時，以及因愚癡、瘋狂、精神錯亂或被痛苦煩惱所困擾時。（八十二）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有一位比丘尼（bhikṣuṇī，女出家人）在適當的時間穿著僧衣，拿著缽，前往一位居士（gṛhapati，在家信徒）的家。到達后，居士的妻子鋪設了一張獨坐床，請她坐下，然後進入屋內。這位比丘尼坐了一會兒，沒有告訴主人就離開了座位。剛出門，有一位摩納（māṇava，青年男子）來到這家，四處張望，沒看見人，就想：『這張床座對我有用。』於是就拿走了。居士的妻子出來，沒看見比丘尼，也沒看見獨坐床，就派人去問比丘尼：『獨坐床在哪裡？』比丘尼回答說：『我不知道。我離開的時候，有一個摩納來到你家，可能是他拿走了，你可以向他追問。』居士的妻子就去追問，找回了床座。當時，各位居士都一起譏諷說：『比丘尼不知羞恥，對外自稱：『我知道正法。』像這樣有什麼正法？怎麼能坐在主人的床上，不打招呼就離開，和盜賊的女兒沒什麼兩樣？』各位比丘尼聽了，其中有少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，責備這位比丘尼：『怎麼能坐在主人的床上，不打招呼就離開呢？』各位比丘尼就去告訴各位比丘（bhikṣu，男出家人），各位比丘又去告訴世尊。世尊當時因為這件事召集了比丘僧團，呵責這位比丘尼：『你所做的事情不對，不合威儀、不合沙門法（śrāmaṇadharma，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。怎麼能坐在主人的床上，不打招呼就離開呢？』當時，世尊用無數種方法呵責了這位比丘尼后，告訴各位比丘：『這位比丘尼在很多有漏洞的地方犯了戒，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：若……』
【English Translation】 English version: Not Offending.
Not offending occurs in the initial absence of the precept, or when afflicted by idiocy, madness, mental derangement, or overwhelming pain and distress. (Eighty-two)
At one time, the Bhagavat (Bhagavat, The World Honored One) was residing in the Jeta Grove, Anathapindada's Park, in Shravasti (Śrāvastī). At that time, there was a bhikshuni (bhikṣuṇī, female monastic) who, at the appropriate time, dressed in her robes and carrying her bowl, went to the home of a grhapati (gṛhapati, householder). Upon arriving, the grhapati's wife laid out a single seat for her to sit on and then went inside the house. This bhikshuni sat for a short while, and without speaking to the host, she left her seat and departed. Just as she left, a manava (māṇava, young man) came into the house, looked around and, seeing no one, thought, 'This seat will be useful to me.' So he took it and left. The grhapati's wife came out and, not seeing the bhikshuni, nor seeing the single seat, sent a message to the bhikshuni, asking, 'Where is the single seat?' The bhikshuni replied, 'I do not know. When I left, a manava came into your house, perhaps he took it; you can inquire from him.' So she went to inquire and recovered the seat. At that time, all the grhapatis together criticized and reproached, saying, 'The bhikshuni has no shame, outwardly claiming, 'I know the true Dharma.' What true Dharma is this? How can she sit on the host's seat and leave without saying a word, as if she were no different from a thieving woman?' The bhikshunis heard this, and among them were those who were content with little, practiced dhuta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they reproached this bhikshuni, saying, 'How can a bhikshuni sit on the host's seat and leave without saying a word?' The bhikshunis then went and told the bhikshus (bhikṣu, male monastic), and the bhikshus went and told the World Honored One. The World Honored One at that time, because of this incident, assembled the bhikshu sangha and rebuked this bhikshuni, saying, 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a shramana (śrāmaṇadharma, monastic conduct), not pure, not in accordance with practice, and should not be done. How can a bhikshuni sit on the host's seat and leave without saying a word?' At that time, the World Honored One, having rebuked this bhikshuni with countless means, told the bhikshus, 'This bhikshuni has violated the precept in many ways, and is the first offender. From now on, precepts will be established for the bhikshunis, gathering ten benefits, and even for the long duration of the true Dharma, those who wish to recite the precepts should say thus: If...'
比丘尼，入白衣家內坐，不語主人捨去者，波逸提。」
比丘尼義如上。
彼比丘尼入白衣家坐，不語主人便去出門，波逸提。一腳在門內、一腳在門外，若方便欲去不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，語主人而去，若座上更有人坐，若去時囑比坐人而去，比坐人語言：「但去無苦。」或坐石上、木上、墼上、草敷上、若𨹃上，若屋欲崩、或火燒、若有毒蛇惡獸盜賊，若為強力所執、或被系、或命難、或梵行難，不語主人而去，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十三)
爾時婆伽婆在羅閱祇耆阇崛山中。時羅閱城中有一不信樂大臣，有一獨坐床無人敢坐上者。偷罹難陀比丘尼，常入出其家以為檀越。偷罹難陀到時著衣持缽往詣其家，不語便坐大臣床座上。大臣見已問言：「誰令此比丘尼坐我床上？」答言：「無有語者，自來坐耳。」時大臣譏嫌言：「偷罹難陀比丘尼無有慚愧，外自稱言：『我知正法。』如是有何正法？云何比丘尼，不語主人便坐他座上，如賊女淫女無異。」偷罹難陀坐床上時，有月水不凈，污他床褥即舍而去。大臣見已復更㥲恚言：「此比丘尼不知慚愧，
【現代漢語翻譯】 現代漢語譯本： 『比丘尼（Bhikkhuni，佛教女性出家眾），進入在家居士的家中，坐在座位上，不告知主人就離開的，犯波逸提（Payantika，一種輕罪）。』
比丘尼的定義如上所述。
如果比丘尼進入在家居士的家中坐下，不告知主人就離開，犯波逸提。一隻腳在門內，一隻腳在門外，如果想要離開但還沒有離開，如果約定好一起離開卻沒有離開，都犯突吉羅（Dukkata，一種更輕微的罪）。
比丘（Bhikkhu，佛教男性出家眾）犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家眾）、沙彌尼（Sramanerika，女少年出家眾），犯突吉羅。這就被認為是犯戒。
不犯的情況：告知主人後離開，或者座位上有其他人坐著，或者離開時囑咐同座的人代為告知，同座的人說：『走吧，沒關係。』或者坐在石頭上、木頭上、磚頭上、草墊上、或者蒲團上，或者房屋將要倒塌、或者發生火災、或者有毒蛇、惡獸、盜賊，或者被強力挾持、或者被囚禁、或者有性命危險、或者有損梵行（Brahmacariya，清凈行）的危險，不告知主人就離開，不犯戒。
不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。（八十三）
當時，婆伽婆（Bhagavat，佛陀的尊稱）在羅閱祇（Rajagrha）的耆阇崛山（Grdhrakuta）中。當時，羅閱城中有一位不信佛法的大臣，有一張只有他自己能坐的床。偷罹難陀比丘尼（Thullananda Bhikkhuni）經常出入他家，被認為是施主。偷罹難陀比丘尼到達時，穿好衣服，拿著缽，前往大臣家，沒有告知大臣就坐在他的床上。大臣看見后問道：『是誰讓這位比丘尼坐在我的床上？』回答說：『沒有人讓她坐，她自己坐的。』當時，大臣譏諷說：『偷罹難陀比丘尼沒有慚愧心，對外自稱：『我知道正法。』像這樣有什麼正法？怎麼能不告知主人就坐在別人的座位上，和盜賊的女兒沒什麼區別。』偷罹難陀比丘尼坐在床上時，月經不凈，弄髒了他的床褥，然後就離開了。大臣看見后更加憤怒地說：『這位比丘尼不知羞恥，
【English Translation】 English version: 'If a Bhikkhuni (Buddhist nun) enters the house of a layperson, sits down, and leaves without informing the host, she commits a Payantika (a minor offense).'
The definition of Bhikkhuni is as above.
If a Bhikkhuni enters the house of a layperson and sits down, leaving without informing the host, she commits a Payantika. If one foot is inside the door and one foot is outside, if she intends to leave but has not yet left, or if she agrees to leave together but does not leave, all these constitute a Dukkata (a lighter offense).
A Bhikkhu (Buddhist monk) commits a Dukkata; a Siksamana (female novice undergoing training), a Sramanera (male novice), a Sramanerika (female novice), commit a Dukkata. This is considered an offense.
Non-offenses: Leaving after informing the host, or if someone else is sitting on the seat, or if she instructs the person sitting next to her to inform the host when leaving, and the person says, 'Go ahead, it's okay.' Or sitting on a stone, wood, brick, grass mat, or cushion, or if the house is about to collapse, or there is a fire, or there are poisonous snakes, wild animals, or thieves, or if she is forcibly seized, or imprisoned, or in danger of life, or in danger of harming her Brahmacariya (celibate life), leaving without informing the host is not an offense.
Non-offenses: When the rule was not initially established, or due to ignorance, madness, mental confusion, or being afflicted by pain. (Eighty-third)
At that time, the Bhagavat (the Blessed One, an epithet of the Buddha) was in Rajagrha (Royal City) at Grdhrakuta (Vulture Peak Mountain). At that time, in Rajagrha, there was a minister who did not have faith in the Dharma, and he had a bed that no one dared to sit on except him. Thullananda Bhikkhuni (Venerable Thullananda) frequently visited his house and was considered a benefactor. When Thullananda Bhikkhuni arrived, she put on her robes, took her bowl, and went to the minister's house. Without informing the minister, she sat on his bed. The minister saw this and asked, 'Who allowed this Bhikkhuni to sit on my bed?' The reply was, 'No one told her to sit; she sat down on her own.' At that time, the minister criticized, saying, 'Thullananda Bhikkhuni has no shame, outwardly claiming, 'I know the true Dharma.' What true Dharma is this? How can a Bhikkhuni sit on someone else's seat without informing the host, no different from a thief's daughter?' When Thullananda Bhikkhuni was sitting on the bed, she had her menstrual period and soiled his bedding, and then she left. The minister saw this and became even more angry, saying, 'This Bhikkhuni is shameless,'
外自稱言：『我知正法。』如是有何正法？不語其主坐他座上，如似淫女賊女有何等異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「云何比丘尼，不語主人輒坐他床上？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀比丘尼！不語主人輒坐他床上？」時世尊以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼入白衣家內，不語主人輒坐床者，波逸提。」
比丘尼義如上。
彼比丘尼入白衣家，不語主人輒坐床座者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，語主人而坐，或有常處坐，若是親厚，若有親厚人語言：「汝但坐無苦，我當語主人。」若坐石上、木上、埵上、草敷上，若癲病發臥地，或為強力者所執，或命難、梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有眾多
【現代漢語翻譯】 現代漢語譯本： 有人自稱說：『我知道真正的佛法。』像這樣有什麼真正的佛法呢？不告訴主人就坐在別人的座位上，就像偷東西的女子有什麼區別呢？」當時，一些比丘尼聽到了這些話，其中有些少欲知足、修頭陀行、喜歡學習戒律、知慚愧的比丘尼，責備偷罹難陀（Thullananda）比丘尼說：「為什麼這位比丘尼不告訴主人就擅自坐在別人的床上呢？」這些比丘尼去告訴了各位比丘，比丘們又去稟告了世尊（Bhagavan）。世尊當時因為這件事召集了比丘僧團，呵責偷罹難陀（Thullananda）比丘尼說：「你所做的事情是不對的，不合乎威儀、不合乎沙門（Sramana）的規範、不清凈、不隨順修行，是不應該做的。為什麼偷罹難陀（Thullananda）比丘尼你不告訴主人就擅自坐在別人的床上呢？」當時，世尊用無數種方法呵責了偷罹難陀（Thullananda）比丘尼之後，告訴各位比丘：「這位偷罹難陀（Thullananda）比丘尼！在很多有煩惱的地方，最初開始犯戒。從今以後，我要為比丘尼們制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼進入在家居士的家中，不告訴主人就擅自坐在床上的，犯波逸提（Payantika）罪。」
比丘尼的定義如上所述。
這位比丘尼進入在家居士的家中，不告訴主人就擅自坐在床座上的，犯波逸提（Payantika）罪。
比丘犯突吉羅（Dukkata）罪；式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）犯突吉羅（Dukkata）罪。這就是所謂的犯戒。
不犯的情況：告訴了主人而坐下，或者有經常坐的地方，如果是親近的人，或者有親近的人說：『你只管坐下沒關係，我會告訴主人的。』如果坐在石頭上、木頭上、土堆上、草墊上，如果癲癇病發作倒在地上，或者被強力者所挾持，或者面臨性命危險、梵行（Brahmacarya）危險，不犯戒。
不犯的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦所纏繞。（第八十四條）
當時，世尊（Bhagavan）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有很多
【English Translation】 English version: Someone claims, 'I know the true Dharma.' What true Dharma is there in such a claim? To sit on another's seat without informing the host, how is that different from a thieving woman?' At that time, some Bhikkhunis heard this, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and were conscientious. They rebuked Bhikkhuni Thullananda, saying, 'Why does this Bhikkhuni sit on another's bed without informing the host?' These Bhikkhunis went and told the Bhikkhus, and the Bhikkhus went and reported to the Blessed One (Bhagavan). The Blessed One then gathered the Bhikkhu Sangha because of this matter and rebuked Bhikkhuni Thullananda, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a Sramana, not pure, not conducive to practice, and should not be done. Why, Bhikkhuni Thullananda, do you sit on another's bed without informing the host?' At that time, after the Blessed One had rebuked Bhikkhuni Thullananda in countless ways, He told the Bhikkhus, 'This Bhikkhuni Thullananda! In many places of defilement, she is the first to break the precept. From now on, I will establish a precept for the Bhikkhunis, gathering ten meanings, even for the long endurance of the true Dharma. One who wishes to recite the precepts should say thus: If a Bhikkhuni enters the home of a layperson and sits on a bed without informing the host, it is a Payantika offense.'
The definition of Bhikkhuni is as above.
That Bhikkhuni, having entered the home of a layperson, sits on a seat without informing the host, it is a Payantika offense.
A Bhikkhu commits a Dukkata offense; a Siksamana, a Sramanera, a Sramanerika commit a Dukkata offense. This is what is called an offense.
There is no offense if one sits after informing the host, or if there is a regular place to sit, or if one is close to the host, or if a close person says, 'Just sit, it's okay, I will tell the host.' If one sits on a stone, wood, mound, or grass mat, if one has an epileptic seizure and falls to the ground, or if one is seized by a powerful person, or if there is danger to life or danger to Brahmacarya, there is no offense.
There is no offense if the precept was not yet established, or if one is insane, mentally disturbed, or afflicted by pain. (Eighty-fourth)
At that time, the Blessed One (Bhagavan) was in Sravasti (Savatthi), at Jeta's Grove, Anathapindika's monastery (Jetavana Anathapindika-arama). At that time, there were many
比丘尼道路行向拘薩羅國，詣一無住處村。到已不語主人，便自敷坐具于中止宿。諸居士見問言：「誰安此諸比丘尼在中止宿？」答言：「無有安者，自來止住。」時諸居士譏嫌言：「此比丘尼不知慚愧，外自稱言：『我知正法。』如是有何正法？云何比丘尼，不語其主，便入他舍輒自安止，與淫女賊女何異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼：「云何比丘尼，不語主人輒入他舍坐臥止宿？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責此諸比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，不語主人輒入他舍止宿坐臥？」時世尊以無數方便呵責此比丘尼已，告諸比丘：「此諸比丘尼，多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，入白衣家內，不語主人輒自敷座宿者，波逸提。」
比丘尼義如上。
敷座者，或敷草、或敷樹葉乃至敷臥氈。
彼比丘尼，入白衣舍內，不語主人自敷座具宿止，隨脅著地，若一轉一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，語主人宿止，若是
【現代漢語翻譯】 現代漢語譯本： 一群比丘尼（Bhikkhunis，佛教女修行者）前往拘薩羅國（Kosala，古印度十六雄國之一），去往一個無人居住的村莊。到達后，她們沒有告知主人，便自行鋪開坐具在那裡過夜。村裡的居民看見后，問道：『是誰安排這些比丘尼在這裡過夜？』回答說：『沒有人安排，她們自己來的。』當時，居民們批評她們說：『這些比丘尼不知羞恥，對外自稱：『我懂得正法（Dharma，佛法）。』像這樣有什麼正法可言？怎麼能不告訴主人，就進入別人的房子，擅自安頓下來，這和強盜的女兒有什麼區別？』比丘尼們聽到了這些話，其中那些少欲知足、修頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『怎麼能不告訴主人，就進入別人的房子坐臥過夜呢？』比丘尼們於是去稟告比丘（Bhikkhus，佛教男修行者），比丘們又去稟告世尊（Buddha，佛陀）。 世尊當時因為這件事召集比丘僧團，呵斥這些比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Sramana，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。怎麼能不告訴主人，就進入別人的房子過夜坐臥呢？』當時，世尊用無數的方法呵斥這些比丘尼后，告訴比丘們：『這些比丘尼，在很多方面都有過失，這是最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，進入在家人的房子里，不告訴主人就擅自鋪開坐具過夜，犯波逸提（Payantika，一種輕罪）。』 比丘尼的定義如上所述。 鋪座：指鋪草、鋪樹葉，乃至鋪臥氈。 如果比丘尼，進入在家人的房子里，不告訴主人就擅自鋪開坐具過夜，身體側臥著地，每翻動一次，犯一次波逸提。 比丘，犯突吉羅（Dukkata，一種更輕微的罪）；式叉摩那（Siksamana，沙彌尼的預備階段）、沙彌（Sramanera，男性的沙彌）、沙彌尼（Sramanerika，女性的沙彌），犯突吉羅。這就是所謂的犯戒。 不犯：如果告知主人後才過夜，或者...
【English Translation】 English version: A group of Bhikkhunis (Buddhist nuns) were traveling towards Kosala (an ancient kingdom in India) and arrived at an uninhabited village. Upon arrival, without informing the owner, they spread out their sitting mats and stayed there for the night. The villagers, upon seeing this, asked, 'Who arranged for these Bhikkhunis to stay here for the night?' The reply was, 'No one arranged it; they came and stayed on their own.' At that time, the villagers criticized them, saying, 'These Bhikkhunis are shameless, claiming outwardly, 'I know the Dharma (Buddhist teachings).' What Dharma is there in this? How can they enter someone else's house and settle down without informing the owner? What difference is there between them and the daughter of a thief?' The Bhikkhunis heard these words, and among them, those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame, rebuked those Bhikkhunis, saying, 'How can you enter someone else's house to sit, lie down, and stay overnight without informing the owner?' The Bhikkhunis then went to report to the Bhikkhus (Buddhist monks), and the Bhikkhus reported to the Buddha (the Enlightened One). The Buddha, at that time, gathered the Bhikkhu Sangha (monastic community) because of this matter and rebuked these Bhikkhunis, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not a pure practice, not a practice that leads to liberation, and should not be done. How can you enter someone else's house to stay overnight, sit, and lie down without informing the owner?' At that time, the Buddha, after rebuking these Bhikkhunis with countless methods, told the Bhikkhus, 'These Bhikkhunis have many faults, and this is the first offense. From now on, establish a precept for the Bhikkhunis, summarizing ten meanings, even for the long-lasting of the Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni, enters the house of a layperson, and without informing the owner, spreads out her sitting mat and stays overnight, commits a Payantika (a minor offense).' The definition of Bhikkhuni is as mentioned above. Spreading the mat: refers to spreading grass, spreading leaves, or even spreading a sleeping mat. If a Bhikkhuni, enters the house of a layperson, and without informing the owner, spreads out her sitting mat and stays overnight, lying on her side on the ground, each time she turns, she commits a Payantika. A Bhikkhu commits a Dukkata (a lighter offense); a Siksamana (a novice nun undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice) commits a Dukkata. This is what is called an offense. Not an offense: if she informs the owner before staying overnight, or...
空舍、或作福舍、或是知識，若有親厚者語言：「汝但坐，我當與汝語主人。」或強力者所執、或被縛、或命難、梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，與男子共入闇室中。諸居士見皆共譏嫌言：「此比丘尼，不知慚愧、犯不凈行。外自稱言：『我知正法。』如是何有正法？云何比丘尼，與男子共入闇室中，如淫女賊女無異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝等云何與男子共入闇室中？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，訶責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼，與男子共入闇室中？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼，多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，與男子共入闇室中者，波逸提。」
比丘尼義如上。
闇室者，無燈火、無窗牖、無光明。
彼比丘尼與男子共入闇室中者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉
【現代漢語翻譯】 現代漢語譯本：空屋，或者作為福舍（為積攢功德而設的場所），或者是知識（指有學識的人），如果有親近的人說：『你先坐著，我替你和主人說。』或者被強力的人挾持、或者被捆綁、或者面臨生命危險、或者修行梵行有困難，不構成違犯。 不構成違犯的情況包括：最初佛陀未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞的時候。（八十五） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（six groups of nuns）與男子一同進入黑暗的房間。一些在家居士看到后，都譏諷她們說：『這些比丘尼，不知羞恥、犯不清凈的行為。表面上自稱：『我懂得正法。』這樣怎麼會有正法呢？怎麼能和男子一同進入黑暗的房間，和那些**賊女沒什麼區別？』當時，一些比丘尼聽到了這些話，其中那些少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『你們怎麼能和男子一同進入黑暗的房間？』之後，這些比丘尼將此事稟告了諸位比丘，諸位比丘又稟告了世尊。世尊當時因為這件事因緣，召集了比丘僧團，呵斥六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家人）的身份、不清凈、不隨順修行，是不應該做的。你們六群比丘尼，怎麼能和男子一同進入黑暗的房間？』當時世尊用無數種方法呵斥了六群比丘尼后，告訴諸位比丘：『這六群比丘尼，在很多方面都有過失，是最初違犯戒律的人。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼，與男子一同進入黑暗的房間，犯波逸提（pāyantika，一種罪名）。』 比丘尼的定義如上所述。 黑暗的房間，指的是沒有燈火、沒有窗戶、沒有光明的房間。 如果比丘尼與男子一同進入黑暗的房間，犯波逸提（pāyantika，一種罪名）。 比丘（bhiksu，男性出家人）犯突吉羅（duṣkṛta，一種輕罪）；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅（duṣkṛta，一種輕罪）。
【English Translation】 English version: An empty house, or a place for accumulating merit (puṇya-śālā), or a place of knowledge (referring to a knowledgeable person), if someone friendly says, 'Just sit here, I will speak to the owner for you.' Or if one is seized by a powerful person, or bound, or facing a life-threatening situation, or having difficulty practicing brahmacharya (brahmacarya, celibacy), it is not an offense. Non-offenses include: when the Buddha had not yet established the precepts, and in cases of insanity, mental derangement, or being overwhelmed by pain and affliction. (85) At that time, the Bhagavan (Bhagavan, the World-Honored One) was in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, the six groups of nuns (six groups of nuns) entered a dark room with a man. Some laypeople, upon seeing this, criticized them, saying, 'These nuns are shameless and engage in impure conduct. Outwardly, they claim, 'I know the true Dharma.' How can there be true Dharma in this way? How can nuns enter a dark room with a man, no different from those **thieving women?' At that time, some nuns heard these words, and among them, those who were content with little, practiced asceticism (ascetic practices), were eager to learn the precepts, and knew shame, rebuked the six groups of nuns, saying, 'How can you enter a dark room with a man?' Afterward, these nuns reported the matter to the monks, and the monks reported it to the World-Honored One. The World-Honored One, at that time, gathered the monastic community because of this incident and rebuked the six groups of nuns, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a śrāmaṇa (śrāmaṇa, renunciant), impure, and not conducive to practice. How can you, the six groups of nuns, enter a dark room with a man?' At that time, the World-Honored One, after rebuking the six groups of nuns in countless ways, told the monks, 'These six groups of nuns have many faults and are the first to violate the precepts. From now on, I will establish precepts for the nuns, gathering ten benefits, even for the sake of the Dharma enduring for a long time. Those who wish to recite the precepts should say this: If a nun enters a dark room with a man, she commits a pāyantika (pāyantika, an offense).' The definition of a nun is as stated above. A dark room refers to a room without lamps, without windows, and without light. If a nun enters a dark room with a man, she commits a pāyantika (pāyantika, an offense). A bhiksu (bhiksu, male monastic) commits a duṣkṛta (duṣkṛta, a minor offense); a śikṣamāṇā (śikṣamāṇā, probationary nun), a śrāmaṇera (śrāmaṇera, novice monk), a śrāmaṇerikā (śrāmaṇerikā, novice nun) commit a duṣkṛta (duṣkṛta, a minor offense).
羅。是謂為犯。
不犯者，若有燈火向牖光明，若為強力者將入，若命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十六)◎
四分律卷第二十五 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十六(二分之五明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯一百七十八單提法之三
◎爾時婆伽婆在舍衛國祇樹給孤獨園。時提舍難陀比丘尼，是讖摩比丘尼弟子。師語：「汝取衣缽、尼師檀、針筒來。」時提舍比丘尼，受師教不審諦，語諸比丘尼言：「師教我偷衣缽、尼師檀、針筒。」時諸比丘尼聞此語已，即問讖摩比丘尼：「汝實教弟子偷衣缽、尼師檀、針筒耶？」答言：「諸妹！我豈當有此意教弟子偷衣缽、尼師檀、針筒耶？我直語取衣缽尼師檀針筒來，不教偷也。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責提舍難陀比丘尼：「云何汝受師語不審諦？向諸比丘尼言：『師教我偷衣缽、尼師檀、針筒。』」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責提舍難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何受師語不審諦，便語諸比丘尼
【現代漢語翻譯】 現代漢語譯本： 羅（Ruo）：這被稱為犯戒。
不犯戒的情況：如果有燈火從窗戶透入光明，如果被強力者挾持進入，如果面臨生命危險或梵行（Fanxing，清凈的行為）的危險，則不犯戒。
不犯戒的情況：最初未制定戒律時，或因愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞時。(八十六)◎
《四分律》卷第二十五 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第二十六（二分之五明尼戒法）
姚秦時期罽賓（Jibin）三藏佛陀耶舍（Fotuo Yeshe）與竺佛念（Zhu Fonian）等譯一百七十八單提法之三
◎當時，婆伽婆（Bhagava，世尊）在舍衛國（Shewei Guo）祇樹給孤獨園（Qishu Jidu Gudu Yuan）。當時，提舍難陀比丘尼（Tisha Nanda Biqiuni），是讖摩比丘尼（Chenmo Biqiuni）的弟子。讖摩比丘尼對她說：『你拿衣、缽（Bo，僧人的食器）、尼師檀（Nishitan，坐具）、針筒來。』當時，提舍比丘尼接受了師父的教導，但沒有仔細審察，就對其他比丘尼說：『師父教我偷衣、缽、尼師檀、針筒。』當時，其他比丘尼聽到這話后，就問讖摩比丘尼：『你真的教弟子偷衣、缽、尼師檀、針筒嗎？』讖摩比丘尼回答說：『各位姐妹！我怎麼會有這種想法，教弟子偷衣、缽、尼師檀、針筒呢？我只是說拿衣、缽、尼師檀、針筒來，沒有教她偷啊。』當時，其他比丘尼聽到這話，其中有少欲知足、行頭陀（Toutuo，苦行）、樂於學習戒律、知慚愧的人，就責怪提舍難陀比丘尼：『你怎麼接受師父的教導不仔細審察，就對其他比丘尼說：「師父教我偷衣、缽、尼師檀、針筒。」』當時，其他比丘尼去稟告諸比丘，諸比丘去稟告世尊。世尊當時因為這件事，召集比丘僧眾，呵責提舍難陀比丘尼：『你所做的事情不對，不合威儀、不合沙門法（Shamen Fa，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。你怎麼接受師父的教導不仔細審察，就對其他比丘尼說……』
【English Translation】 English version: Ro: This is called an offense.
Non-offenses: If there is light shining through the window from a lamp, if one is forcibly taken in by a powerful person, if there is danger to life or danger to Brahma-conduct (Fanxing, pure conduct), there is no offense.
Non-offenses: Before the precepts were initially established, or due to ignorance, madness, mental confusion, or being entangled by pain and affliction. (Eighty-six)◎
《Si Fen Lu》 Volume 25 《Taisho Tripitaka》 Volume 22 No. 1428 《Si Fen Lu》
《Si Fen Lu》 Volume 26 (Part 5 of the Second Division Explaining Bhikkhuni Precepts)
Translated by Tripitaka Fotuo Yeshe (Buddhayasas) from Jibin (Kashmir) during the Yao Qin Dynasty, together with Zhu Fonian, etc., the third of one hundred and seventy-eight single offenses.
◎At that time, the Bhagavan (Bhagava, World Honored One) was in Jeta Grove Anathapindika's Park (Qishu Jidu Gudu Yuan) in Shravasti (Shewei Guo). At that time, the Bhikkhuni Tisha Nanda (Tisha Nanda Biqiuni) was a disciple of Bhikkhuni Chenmo (Chenmo Biqiuni). Her teacher said, 'Bring the robe, bowl (Bo, a monk's eating utensil), Nishidan (Nishitan, sitting cloth), and needle case.' At that time, Bhikkhuni Tisha, having received her teacher's instruction without careful examination, said to the other Bhikkhunis, 'My teacher told me to steal the robe, bowl, Nishidan, and needle case.' At that time, the other Bhikkhunis, having heard these words, asked Bhikkhuni Chenmo, 'Did you really tell your disciple to steal the robe, bowl, Nishidan, and needle case?' Bhikkhuni Chenmo replied, 'Sisters! How could I have such an intention to tell my disciple to steal the robe, bowl, Nishidan, and needle case? I simply said to bring the robe, bowl, Nishidan, and needle case, I did not tell her to steal them.' At that time, the other Bhikkhunis, having heard these words, among whom were those who were content with little desire, practiced asceticism (Toutuo, ascetic practices), delighted in learning the precepts, and knew shame and remorse, blamed Bhikkhuni Tisha Nanda, 'How could you receive your teacher's instruction without careful examination, and then say to the other Bhikkhunis, "My teacher told me to steal the robe, bowl, Nishidan, and needle case"?' At that time, the other Bhikkhunis went to report to the Bhikkhus, and the Bhikkhus went to report to the World Honored One. The World Honored One, at that time, because of this matter, gathered the Sangha of Bhikkhus and rebuked Bhikkhuni Tisha Nanda, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (Shamen Fa, the code of conduct for renunciants), not pure, not in accordance with the practice, it is not something that should be done. How could you receive your teacher's instruction without careful examination, and then say to the other Bhikkhunis...'
言：『師教我偷衣缽尼師檀針筒。』耶？」時世尊以無數方便呵責提舍難陀比丘尼已，告諸比丘：「此提舍難陀比丘尼，多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼不審諦受語，便向人說，波逸提。」
比丘尼義如上。彼比丘尼不審諦受語，便語諸比丘尼言：「師教我偷衣缽、尼師檀、針筒。」說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾，語言：「汝往偷取衣缽、尼師檀、針筒來。」語諸比丘尼言：「師教我偷衣缽、尼師檀、針筒來。」或戲笑語、或疾疾語、或獨語、或夢中語、或欲說此乃錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十七竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，以小事便共瞋恚作咒詛言墮三惡道、不生佛法中：「我若作是事者，使我墮三惡道、不生佛法中；若汝作是事者，亦墮三惡道、不生佛法中。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等自有小事便㥲恚作是咒詛言墮三惡道、不生佛法中：『若我有是事，使我墮三惡道、不生
【現代漢語翻譯】 現代漢語譯本： 她說：『師父教我偷衣缽（僧人使用的缽）、尼師檀（坐具）、針筒。』是這樣嗎？」當時，世尊用無數方法呵斥提舍難陀（Tisyananda）比丘尼后，告訴眾比丘：「這位提舍難陀（Tisyananda）比丘尼，有很多有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼沒有審慎地聽清楚所說的話，就向人說，犯波逸提（Payantika，一種戒律）。
比丘尼的定義如上。那位比丘尼沒有審慎地聽清楚所說的話，就告訴其他比丘尼說：『師父教我偷衣缽（僧人使用的缽）、尼師檀（坐具）、針筒。』說了而且說清楚了，犯波逸提（Payantika，一種戒律）；說得不清楚，犯突吉羅（Dukkata，一種輕罪）。
比丘，犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，預備學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅（Dukkata，一種輕罪）。這就是所謂的犯戒。
不犯戒的情況是：事實確實如此，（師父）說：『你往偷取衣缽（僧人使用的缽）、尼師檀（坐具）、針筒來。』（比丘尼）告訴其他比丘尼說：『師父教我偷衣缽（僧人使用的缽）、尼師檀（坐具）、針筒來。』或者開玩笑說、或者快速地說、或者自言自語、或者在夢中說、或者想要說這個卻錯誤地說成那個，不犯戒。
不犯戒的情況還有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（第八十七條戒律結束）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼因為小事就互相嗔恚，並作咒詛說要墮入三惡道、不得生於佛法之中：『如果我做了這件事，就讓我墮入三惡道、不得生於佛法之中；如果你做了這件事，也讓你墮入三惡道、不得生於佛法之中。』當時，眾比丘尼聽到了，其中有少欲知足、行頭陀行、樂於學習戒律、知慚愧者，嫌棄責備六群比丘尼：『你們怎麼能因為小事就互相嗔恚，並作這樣的咒詛說要墮入三惡道、不得生
【English Translation】 English version: She said: 'The teacher taught me to steal the robe, bowl, nisidana (sitting cloth), and needle case.' Is that so?' At that time, the World-Honored One, with countless skillful means, rebuked the Bhikkhuni Tisyananda (Tisyananda) and told the Bhikkhus: 'This Bhikkhuni Tisyananda (Tisyananda) has many defiled qualities and is the first to violate the precepts. From now on, precepts will be established for Bhikkhunis, gathering ten meanings, even to the long abiding of the Dharma. Those who wish to recite the precepts should say as follows: If a Bhikkhuni does not carefully listen to and understand the words spoken, and then speaks to others, she commits a Payantika (Payantika, a type of precept).'
The definition of Bhikkhuni is as above. That Bhikkhuni, not carefully listening to and understanding the words spoken, then tells other Bhikkhunis: 'The teacher taught me to steal the robe, bowl, nisidana (sitting cloth), and needle case.' If she speaks clearly and distinctly, she commits a Payantika (Payantika, a type of precept); if she does not speak clearly, she commits a Dukkata (Dukkata, a minor offense).
A Bhikkhu commits a Dukkata (Dukkata, a minor offense); a Siksamana (Siksamana, a female trainee), a Sramanera (Sramanera, a novice monk), a Sramanerika (Sramanerika, a novice nun) commit a Dukkata (Dukkata, a minor offense). This is what is called an offense.
Non-offenses include: if the fact is indeed so, (the teacher) says: 'Go and steal the robe, bowl, nisidana (sitting cloth), and needle case.' (The Bhikkhuni) tells other Bhikkhunis: 'The teacher taught me to steal the robe, bowl, nisidana (sitting cloth), and needle case.' Or speaking in jest, or speaking quickly, or speaking to oneself, or speaking in a dream, or intending to say this but mistakenly saying that, there is no offense.
Non-offenses also include: when the precepts were not yet established, being insane, mentally disturbed, or afflicted by pain and suffering. (End of the eighty-seventh precept)
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the group of six Bhikkhunis, because of small matters, became angry with each other and made curses, saying they would fall into the three evil realms and not be born in the Buddha Dharma: 'If I do this thing, may I fall into the three evil realms and not be born in the Buddha Dharma; if you do this thing, may you also fall into the three evil realms and not be born in the Buddha Dharma.' At that time, the Bhikkhunis heard this, and among them were those who were content with little desire, practiced asceticism, delighted in learning the precepts, and knew shame and remorse, and they criticized and blamed the group of six Bhikkhunis: 'How can you, because of small matters, become angry with each other and make such curses, saying you will fall into the three evil realms and not be born
佛法中；若汝有是事，亦墮三惡道、不生佛法中。』」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼，自有小事便㥲恚作是咒詛言墮三惡道、不生佛法中：『若我有是事，使我入三惡道、不生佛法中；若汝有是事，亦當墮三惡道、不生佛法中。』」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼有小因緣事便咒詛墮三惡道、不生佛法中：『若我有如是事，墮三惡道、不生佛法中；若汝有如是事，亦墮三惡道、不生佛法中。』波逸提。」
比丘尼義如上。佛言：「自今已去聽稱南無佛，若我有如是事南無佛；若汝有如是事，亦南無佛。」
彼比丘尼有小事便自咒詛墮三惡道、不生佛法中：「若我有是事，墮三惡道、不生佛法中；若汝有是事，亦入三惡道、不生佛法中。」說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若言南無佛、或戲笑語、或疾疾語、或獨語、或夢中語、或欲
【現代漢語翻譯】 現代漢語譯本： 在佛法中，如果你們有這樣的行為，也會墮入三惡道，不能在佛法中出生。』」當時，一些比丘尼去告訴了眾比丘，眾比丘又去稟告了世尊（釋迦牟尼佛）。世尊當時因為這件事召集了比丘僧團，呵斥六群比丘尼：「你們所做的事情是不對的，不合乎威儀，不合乎沙門（出家修行者）的規範，不是清凈的行為，不隨順正道，是不應該做的。為什麼六群比丘尼因為一點小事就惱怒，說出這樣的詛咒，說墮入三惡道，不能在佛法中出生：『如果我有這樣的事，就讓我墮入三惡道，不能在佛法中出生；如果你們有這樣的事，也應當墮入三惡道，不能在佛法中出生。』」當時，世尊用無數的方法呵斥了六群比丘尼之後，告訴眾比丘：「這六群比丘尼有很多有漏之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼因為一點小事就詛咒，說墮入三惡道，不能在佛法中出生：『如果我有這樣的事，就墮入三惡道，不能在佛法中出生；如果你們有這樣的事，也墮入三惡道，不能在佛法中出生。』犯者，波逸提（一種戒律名稱）。」
比丘尼的定義如上所述。佛說：「從今以後，允許稱念南無佛（皈依佛），『如果我有這樣的事，南無佛』；『如果你們有這樣的事，也南無佛』。」
如果比丘尼因為一點小事就自己詛咒，說墮入三惡道，不能在佛法中出生：「如果我有這樣的事，就墮入三惡道，不能在佛法中出生；如果你們有這樣的事，也進入三惡道，不能在佛法中出生。」如果說得清楚明白，犯者，波逸提；如果說得不清楚明白，犯者，突吉羅（一種較輕的罪）。
比丘，犯者，突吉羅；式叉摩那（沙彌尼的預備階段）、沙彌（未成年出家男子）、沙彌尼（未成年出家女子），犯者，突吉羅。這就是所謂的犯戒。
不犯戒的情況包括：如果說的是「南無佛」，或者開玩笑說，或者快速地說，或者自言自語，或者在夢中說，或者想要說
【English Translation】 English version: In the Dharma, if you have such actions, you will also fall into the three evil realms and not be born in the Dharma.』 At that time, some Bhikkhunis (female monastic) told the Bhikkhus (male monastic), and the Bhikkhus reported it to the World Honored One (Buddha Shakyamuni). The World Honored One then gathered the Sangha (monastic community) because of this matter and rebuked the group of six Bhikkhunis: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a Shramana (ascetic), not a pure practice, not in accordance with the right path, and should not be done. Why do you, the group of six Bhikkhunis, become angry over a small matter and utter such curses, saying that you will fall into the three evil realms and not be born in the Dharma: 『If I have such a thing, may I fall into the three evil realms and not be born in the Dharma; if you have such a thing, you should also fall into the three evil realms and not be born in the Dharma.』 At that time, the World Honored One, after rebuking the group of six Bhikkhunis with countless methods, told the Bhikkhus: 『These six Bhikkhunis have many defilements and are the first to break the precepts. From now on, establish precepts for the Bhikkhunis, gathering ten meanings, and even for the long-lasting existence of the Proper Dharma, those who wish to recite the precepts should say this: If a Bhikkhuni curses because of a small matter, saying that she will fall into the three evil realms and not be born in the Dharma: 『If I have such a thing, may I fall into the three evil realms and not be born in the Dharma; if you have such a thing, you will also fall into the three evil realms and not be born in the Dharma.』 The offense is a Payattika (a type of monastic offense).』
The definition of Bhikkhuni is as above. The Buddha said: 『From now on, it is permitted to recite Namo Buddha (Homage to the Buddha), 『If I have such a thing, Namo Buddha』; 『If you have such a thing, also Namo Buddha.』
If a Bhikkhuni curses herself because of a small matter, saying that she will fall into the three evil realms and not be born in the Dharma: 『If I have such a thing, may I fall into the three evil realms and not be born in the Dharma; if you have such a thing, you will also enter the three evil realms and not be born in the Dharma.』 If it is said clearly and distinctly, the offense is a Payattika; if it is not said clearly and distinctly, the offense is a Dukkata (a minor offense).
A Bhikkhu, the offense is a Dukkata; a Shikshamana (a female novice observing additional precepts), a Shramanera (a male novice), a Shramanerika (a female novice), the offense is a Dukkata. This is what is called an offense.
Non-offenses include: if one says 『Namo Buddha,』 or speaks in jest, or speaks quickly, or speaks to oneself, or speaks in a dream, or intends to say
說此錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十八)
爾時世尊在拘睒彌瞿師羅園中。時迦羅比丘尼與他共鬥諍，不善憶持諍事，便自手槌胸啼哭。時比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責迦羅比丘尼：「汝云何與他共鬥諍，自手槌胸啼哭？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責迦羅比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何迦羅比丘尼與他共鬥諍，手槌胸啼哭？」時世尊以無數方便呵責迦羅比丘尼已，告諸比丘：「此迦羅比丘尼！多種有漏處最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼共鬥諍，不善憶持諍事，槌胸啼哭者，波逸提。」
比丘尼義如上。
彼比丘尼，與他共鬥諍者，有四種諍如上。
若比丘尼共鬥諍，不善憶持諍事，槌胸啼哭，一槌胸一波逸提。一渧淚墮一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或食噎而自槌，或因大小便淚出，或因風寒熱淚出，或煙燻淚出，或聞法心生厭離淚出，或眼病著藥淚出，不犯。
不
【現代漢語翻譯】 現代漢語譯本 『說此錯說彼，不犯。』——意思是，如果說這件事的錯誤，卻說成了那件事的錯誤，這不構成違犯戒律。
『不犯者，最初未制戒，癡狂、心亂、痛惱所纏。』——以下情況不構成違犯戒律：在最初尚未制定戒律時，或者由於癡迷、瘋狂、心神錯亂、被痛苦煩惱所纏繞時。
當時，世尊（Bhagavan，佛陀的尊稱）在拘睒彌（Kausambi）的瞿師羅園（Ghoshira Park）中。當時，迦羅比丘尼（Kala Bhikkhuni，一位比丘尼的名字）與他人發生爭鬥，不能很好地記住爭鬥的事情，就自己用手捶打胸部並啼哭。其他比丘尼聽到了，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責迦羅比丘尼：『你為什麼與他人爭鬥，還自己用手捶打胸部啼哭？』比丘尼們將此事稟告了諸位比丘（Bhikkhus，男性出家人），比丘們又將此事稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，呵責迦羅比丘尼：『你所做的事情是不對的，不符合威儀、不符合沙門（Sramana，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼迦羅比丘尼你要與他人爭鬥，還用手捶打胸部啼哭？』當時，世尊用無數種方法呵責迦羅比丘尼之後，告訴諸位比丘：『這位迦羅比丘尼！在多種有漏之處（asava，煩惱）最初犯戒。從今以後為比丘尼制定戒律，集合十種功德利益，乃至爲了正法（dharma，佛法）長久住世，想要說戒的人應當這樣說：如果比丘尼與他人爭鬥，不能很好地記住爭鬥的事情，捶打胸部啼哭，犯波逸提（Payattika，一種輕罪）。』
比丘尼（Bhikkhuni，女性出家人）的定義如上所述。
這位比丘尼，與他人發生爭鬥，有四種爭鬥的情況如上所述。
如果比丘尼與他人爭鬥，不能很好地記住爭鬥的事情，捶打胸部啼哭，每捶打一次胸部，犯一次波逸提。每掉落一滴眼淚，犯一次波逸提。
比丘，犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，沙彌尼和比丘尼之間的過渡階段）、沙彌（Sramanera，男性沙彌）、沙彌尼（Sramanerika，女性沙彌），犯突吉羅。這就被認為是違犯。
不犯者，有時有這樣的疾病，或者因為食物噎住而自己捶打胸部，或者因為大小便時流出眼淚，或者因為風寒暑熱而流出眼淚，或者因為煙燻而流出眼淚，或者因為聽聞佛法而心生厭離流出眼淚，或者因為眼睛生病用藥而流出眼淚，這些情況不構成違犯。
【English Translation】 English version 'Saying this wrong, saying that wrong, no offense.' - This means that if one speaks of the fault of this matter but says it is the fault of that matter, it does not constitute a violation of the precepts.
'No offense: when the precepts were initially not established, or due to delusion, madness, mental derangement, or being afflicted by pain and suffering.' - The following situations do not constitute a violation of the precepts: when the precepts were initially not established, or due to delusion, madness, mental derangement, or being afflicted by pain and suffering.
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was in Ghoshira Park in Kausambi. At that time, the Bhikkhuni Kala (Kala Bhikkhuni, the name of a Bhikkhuni) was quarreling with another, and not remembering the matter of the quarrel well, she struck her own chest and wept. The other Bhikkhunis heard this, and among them were those who were content with little, practiced the dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the Bhikkhuni Kala: 'Why do you quarrel with another, and strike your own chest and weep?' The Bhikkhunis reported this matter to the Bhikkhus (male monastics), and the Bhikkhus reported this matter to the Bhagavan. The Bhagavan then, because of this cause, assembled the Sangha of Bhikkhus, and rebuked the Bhikkhuni Kala: 'What you have done is not right, it is not in accordance with deportment, not in accordance with the Dharma of a Sramana (ascetic), not a pure conduct, not a conduct that accords with practice, it is not something that should be done. Why, Bhikkhuni Kala, do you quarrel with another, and strike your own chest and weep?' At that time, the Bhagavan, after rebuking the Bhikkhuni Kala with countless means, told the Bhikkhus: 'This Bhikkhuni Kala! Initially violates the precepts in many places of asava (defilements). From now on, establish precepts for the Bhikkhunis, gathering ten benefits, and even for the long abiding of the Dharma (teachings), those who wish to recite the precepts should say thus: If a Bhikkhuni quarrels with another, and does not remember the matter of the quarrel well, and strikes her chest and weeps, it is a Payattika (an offense entailing expiation).'
The definition of Bhikkhuni (female monastic) is as described above.
This Bhikkhuni, quarreling with another, there are four kinds of quarrels as described above.
If a Bhikkhuni quarrels with another, and does not remember the matter of the quarrel well, and strikes her chest and weeps, for each strike of the chest, it is a Payattika. For each drop of tears that falls, it is a Payattika.
A Bhikkhu commits a Dukkata (an offense of wrong-doing); a Siksamana (a novice undergoing training between a female novice and a Bhikkhuni), a Sramanera (male novice), a Sramanerika (female novice), commit a Dukkata. This is considered a violation.
No offense: sometimes there is such a disease, or because of food choking and striking oneself, or because of tears flowing during urination or defecation, or because of tears flowing due to wind, cold, heat, or because of tears flowing due to smoke, or because of tears flowing due to aversion arising from hearing the Dharma, or because of tears flowing due to eye disease and applying medicine, these situations do not constitute a violation.
犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八十九)
爾時婆伽婆在婆祇陀國。時六群比丘尼二人同一床臥，諸比丘尼見謂與男子共臥，見起時乃知非男子。時有一大將，勇健多智、眾術備具善能鬥戰，始娶婦未久被官敕當征，便生此念：「我今遠征，婦當付誰？」正欲付囑居士，居士家多諸男子，不得付囑。大將先與跋提迦毗羅比丘尼知識，念言：「我今寧可將婦付囑迦毗羅比丘尼已，然後出征。」即便付之。時迦毗羅比丘尼受其婦，為擁護故共同床止宿。此迦毗羅比丘尼身體細軟，此婦人身觸生染著心。時大將征還迎婦歸家，其婦樂著比丘尼身細軟，便逃走還至彼尼所。此大將作是念：「我欲作好而更得惡，云何我婦今不愛樂我，染著比丘尼，逃走還趣彼所？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼及跋提迦毗羅比丘尼：「云何汝等，二人同牀共臥？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼及迦毗羅比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等二人，共同床臥？」時世尊以無數方便呵責六群及迦毗羅比丘尼已，告諸比丘：「此六群及迦毗羅比丘尼，多種有漏處，最初犯戒。自
【現代漢語翻譯】 現代漢語譯本 犯戒者，最初是在未制定戒律時，因癡狂、心緒紊亂或被痛苦煩惱所纏繞而犯下的。(八十九)
當時，婆伽婆（Bhagavā，世尊）在婆祇陀國（Bhagida）。當時，六群比丘尼中的兩位同睡一張床。其他比丘尼看見后，以為她們與男子同睡，等到她們起身時，才知道不是男子。當時有一位大將，勇猛健壯、智慧超群、精通各種戰術、善於戰鬥。他剛娶了妻子不久，就接到官府的命令要出征，於是心中想道：『我現在要遠征，妻子應該託付給誰呢？』他本想託付給一位居士，但居士家中男子眾多，不便託付。這位大將之前與跋提迦毗羅比丘尼（Bhaddā Kāpilānī bhikkhunī）相識，心想：『我現在不如將妻子託付給迦毗羅比丘尼，然後再出征。』於是就將妻子託付給她。當時，迦毗羅比丘尼接受了他的妻子，爲了保護她，就和她同牀而眠。這位迦毗羅比丘尼身體細嫩柔軟，這位婦人接觸到她的身體后，便產生了染著之心。當時，大將征戰歸來，迎接妻子回家，他的妻子卻貪戀比丘尼身體的細嫩柔軟，便逃走回到那位比丘尼那裡。這位大將心想：『我本想做好事，反而得到了壞結果，為什麼我的妻子現在不愛我，反而貪戀比丘尼，逃走回到她那裡呢？』當時，各位比丘尼聽說了這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，責怪六群比丘尼和跋提迦毗羅比丘尼：『你們怎麼能兩人同睡一張床呢？』當時，各位比丘尼將此事稟告了各位比丘，各位比丘又稟告了世尊。世尊當時因為這件事召集了比丘僧眾，呵責六群比丘尼和迦毗羅比丘尼：『你們所做的事情是不對的，不合威儀、不合沙門法、不是清凈的行為、不是隨順正道的行為，是不應該做的。你們怎麼能兩人同睡一張床呢？』當時，世尊用無數種方法呵責六群比丘尼和迦毗羅比丘尼后，告訴各位比丘：『這六群比丘尼和迦毗羅比丘尼，在多種有漏之處，是最初犯戒的人。』
【English Translation】 English version The offender, initially, when the precepts were not yet established, was afflicted by madness, mental confusion, or pain and distress. (89)
At that time, the Bhagavā (Bhagavā, the World-Honored One) was in Bhagida. At that time, two of the six-group bhikkhunis (nuns) were sleeping in the same bed. The other bhikkhunis, seeing this, thought they were sleeping with a man. When they got up, they realized it was not a man. At that time, there was a great general, brave and strong, with outstanding wisdom, proficient in various tactics, and skilled in battle. He had just married his wife not long ago when he received an official order to go on an expedition. He thought to himself: 'Now that I am going on a long expedition, who should I entrust my wife to?' He originally wanted to entrust her to a householder, but there were many men in the householder's family, so it was inconvenient to entrust her. The great general was previously acquainted with Bhaddā Kāpilānī bhikkhunī (Bhaddā Kāpilānī bhikkhunī), and thought: 'Now I might as well entrust my wife to Kāpilānī bhikkhunī, and then go on the expedition.' So he entrusted his wife to her. At that time, Kāpilānī bhikkhunī accepted his wife, and in order to protect her, she slept in the same bed with her. This Kāpilānī bhikkhunī had a delicate and soft body, and the woman, upon touching her body, developed a mind of attachment. At that time, the great general returned from the expedition and welcomed his wife home, but his wife was fond of the bhikkhuni's delicate and soft body, so she ran away and returned to the bhikkhuni. The great general thought: 'I wanted to do good, but instead I got a bad result. Why does my wife not love me now, but is attached to the bhikkhuni, and ran away back to her?' At that time, the bhikkhunis heard about this, and those who were content with little, practiced asceticism, were eager to learn the precepts, and knew shame, blamed the six-group bhikkhunis and Bhaddā Kāpilānī bhikkhunī: 'How can you two sleep in the same bed?' At that time, the bhikkhunis reported this matter to the bhikkhus, and the bhikkhus reported it to the World-Honored One. The World-Honored One then gathered the assembly of bhikkhus because of this matter, and rebuked the six-group bhikkhunis and Kāpilānī bhikkhunī: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a renunciant, not a pure practice, not in accordance with the path, it is not something that should be done. How can you two sleep in the same bed?' At that time, after the World-Honored One rebuked the six-group bhikkhunis and Kāpilānī bhikkhunī in countless ways, he told the bhikkhus: 'These six-group bhikkhunis and Kāpilānī bhikkhunī, in many areas of defilement, are the first to violate the precepts.'
今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼二人共同床臥者，波逸提。」如是世尊與比丘尼結戒。
時有疑者，不敢與病比丘尼共床臥，亦不敢更互坐、更互臥。佛言：「聽與病者同牀臥。聽更坐更臥。自今已去應如是結戒：若比丘尼無病，二人共床臥，波逸提。」
比丘尼義如上。
床者，有五種如上。
彼比丘尼無病，二人共同床臥，隨脅著床敷，一一波逸提。隨轉，一一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若與病人共床臥，若更互坐更互臥，或病倒地、為強力者所執、或被縛、或命難、梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十)
爾時婆伽婆在婆祇陀國。時六群比丘尼二人同一褥、同一被共臥。時諸比丘尼見謂與男子共臥，起時乃知非男子。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等二人同一褥、同一被共臥？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等二人同一褥、同一被
【現代漢語翻譯】 現代漢語譯本： 現在已經去和比丘尼（bhikkhuni，佛教女出家人）們結戒，集合了十句義乃至爲了正法久住，想要說戒的人應當這樣說：『如果比丘尼二人共同在一張床上睡覺，犯波逸提（pācittiya，一種罪名）。』就這樣，世尊（Buddha，佛陀）為比丘尼們結戒。
當時有人疑惑，不敢和生病的比丘尼同牀睡覺，也不敢互相坐、互相躺。佛說：『允許和病人同牀睡覺。允許互相坐、互相躺。』從今以後應當這樣結戒：『如果比丘尼沒有生病，二人共同在一張床上睡覺，犯波逸提。』
比丘尼的定義如上所述。
床的定義，有五種，如上所述。
如果那個比丘尼沒有生病，二人共同在一張床上睡覺，隨著身體的任何部位接觸到床墊，每一次接觸都犯波逸提。隨著身體的轉動，每一次轉動都犯波逸提。
比丘（bhikkhu，佛教男出家人）犯突吉羅（dukkata，一種輕罪）；式叉摩那（sikkhamānā，沙彌尼和比丘尼之間的過渡階段的女性出家人）、沙彌（sāmanera，佛教男出家沙彌）、沙彌尼（sāmaneri，佛教女出家沙彌），犯突吉羅。這被稱為犯戒。
不犯戒的情況：如果和病人同牀睡覺，如果互相坐、互相躺，或者病人倒在地上、被強力者抓住、或者被捆綁、或者面臨生命危險、梵行（brahmacariya，清凈的修行生活）的危險，不犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（第九十條戒律）
當時，婆伽婆（Bhagavā，佛陀的尊稱）在婆祇陀國（Bhaggavatī）。當時，六群比丘尼（chabbaggiya bhikkhuni，指一群行為不端的比丘尼）二人同蓋一條褥子、同蓋一條被子一起睡覺。當時，其他比丘尼看見了，以為她們和男子一起睡覺，起床時才知道不是男子。當時，其他比丘尼聽說了這件事，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的人，責備六群比丘尼：『你們怎麼能二人同蓋一條褥子、同蓋一條被子一起睡覺呢？』當時，這些比丘尼去告訴了諸位比丘，諸位比丘去告訴了世尊。世尊當時因為這件事集合了比丘僧團，呵責六群比丘尼：『你們所做的事情是不對的，不符合威儀、不符合沙門（samana，出家人）的規範、不符合清凈的修行、不符合隨順正法的行為，是不應該做的。你們怎麼能二人同蓋一條褥子、同蓋一條被子 English version: Now that the precepts have been established with the bhikkhunis (bhikkhuni, Buddhist nun), gathering the ten meanings and even for the long duration of the true Dharma, one who wishes to recite the precepts should say thus: 'If two bhikkhunis sleep together on the same bed, it is a pācittiya (pācittiya, an offense).』 Thus, the Blessed One (Buddha, the enlightened one) established the precepts for the bhikkhunis.
At that time, some were doubtful and did not dare to share a bed with a sick bhikkhuni, nor did they dare to sit or lie down alternately. The Buddha said: 'It is allowed to share a bed with a sick person. It is allowed to sit and lie down alternately.' From now on, the precepts should be established thus: 'If a bhikkhuni is not sick and two share a bed, it is a pācittiya.'
The definition of bhikkhuni is as above.
The definition of a bed, there are five kinds, as above.
If that bhikkhuni is not sick, and two share a bed, with any part of their body touching the bedding, each touch is a pācittiya. With each turn of the body, each turn is a pācittiya.
A bhikkhu (bhikkhu, Buddhist monk) commits a dukkata (dukkata, a minor offense); a sikkhamānā (sikkhamānā, a female trainee between a novice and a fully ordained nun), a sāmanera (sāmanera, Buddhist novice monk), a sāmaneri (sāmaneri, Buddhist novice nun), commits a dukkata. This is called an offense.
Non-offenses: If sharing a bed with a sick person, if sitting or lying down alternately, or if the sick person falls to the ground, is seized by a strong person, or is bound, or faces danger to life, danger to brahmacariya (brahmacariya, a life of purity), there is no offense.
Non-offenses: Initially, when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (The ninetieth precept)
At that time, the Blessed One (Bhagavā, an epithet of the Buddha) was in Bhaggavatī (Bhaggavatī, a country). At that time, the group-of-six bhikkhunis (chabbaggiya bhikkhuni, referring to a group of misbehaving bhikkhunis), two of them, shared a mat and a blanket while sleeping together. At that time, other bhikkhunis saw this and thought they were sleeping with men, but upon waking up, they realized they were not men. At that time, other bhikkhunis heard about this, and among them were those who were content with little, practiced asceticism (dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the group-of-six bhikkhunis: 'How can you two share a mat and a blanket while sleeping together?' At that time, these bhikkhunis went and told the bhikkhus, and the bhikkhus went and told the Blessed One. The Blessed One then gathered the Sangha of bhikkhus because of this matter and rebuked the group-of-six bhikkhunis: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the way of a samana (samana, renunciant), it is not in accordance with pure conduct, it is not in accordance with behavior that accords with the Dharma, it is not something that should be done. How can you two share a mat and a blanket
【English Translation】 Modern Chinese translation: Now that the precepts have been established with the bhikkhunis (bhikkhuni, Buddhist nun), gathering the ten meanings and even for the long duration of the true Dharma, one who wishes to recite the precepts should say thus: 'If two bhikkhunis sleep together on the same bed, it is a pācittiya (pācittiya, an offense).』 Thus, the Blessed One (Buddha, the enlightened one) established the precepts for the bhikkhunis.
At that time, some were doubtful and did not dare to share a bed with a sick bhikkhuni, nor did they dare to sit or lie down alternately. The Buddha said: 'It is allowed to share a bed with a sick person. It is allowed to sit and lie down alternately.' From now on, the precepts should be established thus: 'If a bhikkhuni is not sick and two share a bed, it is a pācittiya.'
The definition of bhikkhuni is as above.
The definition of a bed, there are five kinds, as above.
If that bhikkhuni is not sick, and two share a bed, with any part of their body touching the bedding, each touch is a pācittiya. With each turn of the body, each turn is a pācittiya.
A bhikkhu (bhikkhu, Buddhist monk) commits a dukkata (dukkata, a minor offense); a sikkhamānā (sikkhamānā, a female trainee between a novice and a fully ordained nun), a sāmanera (sāmanera, Buddhist novice monk), a sāmaneri (sāmaneri, Buddhist novice nun), commits a dukkata. This is called an offense.
Non-offenses: If sharing a bed with a sick person, if sitting or lying down alternately, or if the sick person falls to the ground, is seized by a strong person, or is bound, or faces danger to life, danger to brahmacariya (brahmacariya, a life of purity), there is no offense.
Non-offenses: Initially, when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (The ninetieth precept)
At that time, the Blessed One (Bhagavā, an epithet of the Buddha) was in Bhaggavatī (Bhaggavatī, a country). At that time, the group-of-six bhikkhunis (chabbaggiya bhikkhuni, referring to a group of misbehaving bhikkhunis), two of them, shared a mat and a blanket while sleeping together. At that time, other bhikkhunis saw this and thought they were sleeping with men, but upon waking up, they realized they were not men. At that time, other bhikkhunis heard about this, and among them were those who were content with little, practiced asceticism (dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the group-of-six bhikkhunis: 'How can you two share a mat and a blanket while sleeping together?' At that time, these bhikkhunis went and told the bhikkhus, and the bhikkhus went and told the Blessed One. The Blessed One then gathered the Sangha of bhikkhus because of this matter and rebuked the group-of-six bhikkhunis: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the way of a samana (samana, renunciant), it is not in accordance with pure conduct, it is not in accordance with behavior that accords with the Dharma, it is not something that should be done. How can you two share a mat and a blanket
共臥耶？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼二人同一褥、同一被共臥，波逸提。」如是世尊與比丘尼結戒。
彼比丘尼有一敷，或是草、或是樹葉，諸比丘尼疑不敢共臥。佛言：「聽諸比丘尼各別敷臥氈，若寒時正有一被，聽各內著襯身衣得共臥。自今已去應如是結戒：若比丘尼共一褥一同被臥，除余時，波逸提。」
比丘尼義如上。
彼比丘尼二人同一褥、共一被臥，隨脅著床，波逸提。隨轉，一一波逸提。若同一褥別被，突吉羅。若同一被別褥，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有一敷、若草、若葉敷，各別敷臥氈；若寒時同一被內各著襯身衣、或病倒地、或為強力者所執、或被系或命難、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十一)◎
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼為惱故，先住后至、后至先住，故在前誦經、問義、教授。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「云何汝等為惱
【現代漢語翻譯】 現代漢語譯本： 『一起睡嗎？』當時，世尊用無數方法呵斥了六群比丘尼（Chaggiya Bhikkhuni，指一群行為不端的比丘尼）后，告訴眾比丘：『這些六群比丘尼！多種有漏之處，最初犯戒。從今以後，為比丘尼（Bhikkhuni，女性出家人）制定戒律，集合十種利益，乃至正法久住，想要說戒的人應當這樣說：如果比丘尼二人同一褥子、同一被子一起睡，犯波逸提（Pācittiya，一種輕罪）。』世尊就這樣為比丘尼制定了戒律。
那些比丘尼只有一塊鋪墊，或是草、或是樹葉，比丘尼們疑惑，不敢一起睡。佛說：『允許比丘尼各自鋪開臥氈，如果寒冷時只有一床被子，允許各自穿著襯身衣一起睡。從今以後應當這樣制定戒律：如果比丘尼共用一個褥子、同一床被子睡覺，除非特殊情況，犯波逸提。』
比丘尼的定義如上所述。
那些比丘尼二人同一褥子、共用一床被子睡覺，身體的任何部位接觸到床，犯波逸提。隨著身體的轉動，每一次接觸都犯波逸提。如果同一褥子但蓋不同的被子，犯突吉羅（Dukkata，一種更輕的罪）。如果蓋同一床被子但用不同的褥子，犯突吉羅。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Sikkhamana，見習女出家人）、沙彌（Samanera，男少年出家人）、沙彌尼（Samaneri，女少年出家人），犯突吉羅。這就是所謂的犯戒。
不犯的情況：如果只有一塊鋪墊、或是草、或是樹葉鋪墊，各自鋪開臥氈；如果寒冷時同一床被子內各自穿著襯身衣、或者生病倒地、或者被強力者所挾持、或者被捆綁、或者面臨生命危險、或者面臨梵行（Brahmacariya，清凈行）的危險，不犯。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞，不犯。（第九十一）
當時，婆伽婆（Bhagavā，佛的尊稱，意為『世尊』）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika Arama）。當時，六群比丘尼爲了惱亂他人，先住的後到、後到的先住，故意在前面誦經、問義、教授。當時，眾比丘尼聽到后，其中有少欲知足、行頭陀（Dhutanga，苦行）、樂於學習戒律、知慚愧者，嫌棄責備六群比丘尼：『你們怎麼能爲了惱亂他人』
【English Translation】 English version: 『Sleeping together?』 At that time, the Blessed One, with countless methods, rebuked the Group-of-Six bhikkhunis (Chaggiya Bhikkhuni, referring to a group of bhikkhunis with misconduct), and told the bhikkhus (Bhikkhu, male monastic): 『These Group-of-Six bhikkhunis! Many are the sources of defilement, the first to violate the precepts. From now on, for the bhikkhunis (Bhikkhuni, female monastic), a precept shall be established, gathering ten benefits, even for the long endurance of the true Dharma, those who wish to recite the precepts should say thus: If two bhikkhunis share the same mat and the same blanket, it is to be confessed (Pācittiya, a minor offense).』 Thus, the Blessed One established the precept for the bhikkhunis.
Those bhikkhunis had only one spread, either grass or leaves, and the bhikkhunis were doubtful and dared not sleep together. The Buddha said: 『I allow the bhikkhunis to each spread out a sleeping mat, and if it is cold and there is only one blanket, I allow them to wear an undershirt and sleep together. From now on, the precept should be established thus: If bhikkhunis share the same mat and the same blanket, except for other times, it is to be confessed.』
The definition of bhikkhuni is as above.
Those two bhikkhunis share the same mat and the same blanket, with any part of their body touching the bed, it is to be confessed. With each turn of the body, each touch is to be confessed. If they share the same mat but use different blankets, it is a wrong-doing (Dukkata, a lighter offense). If they share the same blanket but use different mats, it is a wrong-doing.
A bhikkhu (Bhikkhu, male monastic) commits a wrong-doing; a sikkhamana (Sikkhamana, a female trainee monastic), a samanera (Samanera, a young male monastic), a samaneri (Samaneri, a young female monastic), commit a wrong-doing. This is what is called an offense.
Non-offenses: If there is only one spread, or grass, or leaves spread out, each spreads out a sleeping mat; if it is cold and they each wear an undershirt under the same blanket, or if they fall ill, or are seized by force, or are bound, or face a life-threatening situation, or face a threat to their Brahmacariya (Brahmacariya, pure conduct), there is no offense.
Non-offenses: When the precept was not yet established, if one is insane, mentally disturbed, or afflicted by pain, there is no offense. (Ninety-first)
At that time, the Bhagavan (Bhagavā, an epithet of the Buddha, meaning 'Blessed One') was in Savatthi (Savatthi) at the Jeta Grove Anathapindika's Park (Jetavana Anathapindika Arama). At that time, the Group-of-Six bhikkhunis, in order to annoy others, would arrive late after residing first, or reside later but arrive first, deliberately reciting scriptures, asking questions, and teaching in front. At that time, when the bhikkhunis heard this, those who were content with little, practiced asceticism (Dhutanga, ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized and blamed the Group-of-Six bhikkhunis: 『How can you, in order to annoy others』
故，先住后至、后至先住，在前誦經、問義、教授？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「云何汝等為惱故，先住后至、后至先住，在前誦經、問義、教授耶？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼為惱故，先住后至、后至先住，在前誦經、問義、教授，波逸提。」如是世尊與比丘尼戒結。
彼比丘尼，亦不知是先住非先住、不知后至非后至，后乃知，其中或有作波逸提懺者、或有疑者。「不知者，不犯。自今已去當如是結戒：若比丘尼知先住后至、后至先住，為惱故在前誦經、問義、教授者，波逸提。」
比丘尼義如上。
彼比丘尼知先住后至、后至先住，為惱故在前誦經、問義、教授，說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若不知、若先聽、若是親厚、若親厚人語言：「汝但教授，我當爲汝語。」若先住者從后至者受經，若后至從先住者受誦，若二人共從他受，若彼問此答、若共誦、若戲笑語、若疾疾語、若夢
【現代漢語翻譯】 現代漢語譯本：因此，先到的后住下，後到的先住下，在（比丘尼）前面誦經、提問經義、教授佛法嗎？』當時，一些比丘尼去告訴了比丘們，比丘們又去稟告了世尊（Buddha，佛教創始人）。世尊當時因為這個因緣召集了比丘僧團，呵斥六群比丘尼：『你們怎麼能爲了煩擾（比丘），先到的后住下，後到的先住下，在（比丘尼）前面誦經、提問經義、教授佛法呢？』當時世尊用無數種方法呵斥了六群比丘尼后，告訴眾比丘：『這六群比丘尼！多種有漏之處，最初違反戒律。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼爲了煩擾（比丘），先到的后住下，後到的先住下，在（比丘尼）前面誦經、提問經義、教授佛法，犯波逸提（Pācittiya，一種輕罪）。』就這樣，世尊為比丘尼制定了戒律。 那些比丘尼，也不知道什麼是先住，什麼不是先住，也不知道什麼是後到，什麼不是後到，後來才知道，其中有些人做了波逸提（Pācittiya，一種輕罪）的懺悔，有些人心存疑惑。『不知道的，不犯戒。從今以後應當這樣制定戒律：如果比丘尼知道（有比丘）先住而後到，（有比丘）後到而先住，爲了煩擾（比丘）而在（比丘尼）前面誦經、提問經義、教授佛法，犯波逸提（Pācittiya，一種輕罪）。』 比丘尼的定義如上所述。 那些比丘尼知道（有比丘）先住而後到，（有比丘）後到而先住，爲了煩擾（比丘）而在（比丘尼）前面誦經、提問經義、教授佛法，說得很清楚明白的，犯波逸提（Pācittiya，一種輕罪）；說得不清楚明白的，犯突吉羅（Dukkata，一種輕罪）。 比丘，犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，沙彌尼的預備階段）、沙彌（Sramanera，出家男子）、沙彌尼（Sramanerika，出家女子），犯突吉羅（Dukkata，一種輕罪）。這就是所謂的犯戒。 不犯戒的情況有：如果不知道、如果事先聽從（允許）、如果是親近友善的、如果是親近友善的人說：『你只管教授，我來替你說話。』如果先住的比丘尼向後到的比丘尼請教經文，如果後到的比丘尼向前住的比丘尼請教誦讀，如果兩個人一起向其他人請教，如果對方提問而此方回答、如果一起誦讀、如果戲笑說話、如果快速說話、如果在夢中。
【English Translation】 English version: Therefore, (did they) cause those who arrived later to dwell before those who arrived earlier, and those who arrived earlier to dwell before those who arrived later, and recite scriptures, ask about the meaning, and teach in front (of the bhikkhunis)?' Then the bhikkhunis went and told the bhikkhus, and the bhikkhus went and told the Blessed One (Buddha, the founder of Buddhism). At that time, the Blessed One gathered the bhikkhu sangha because of this cause, and rebuked the six-group bhikkhunis: 'How can you, for the sake of annoyance, cause those who arrived later to dwell before those who arrived earlier, and those who arrived earlier to dwell before those who arrived later, and recite scriptures, ask about the meaning, and teach in front (of the bhikkhunis)?' Then the Blessed One, having rebuked the six-group bhikkhunis with countless means, told the bhikkhus: 'These six-group bhikkhunis! Many kinds of defiled places, the first to violate the precepts. From now on, establish a precept for the bhikkhunis, gathering ten meanings, even for the long abiding of the true Dharma, those who wish to recite the precepts should say thus: If a bhikkhuni, for the sake of annoyance, causes those who arrived later to dwell before those who arrived earlier, and those who arrived earlier to dwell before those who arrived later, and recites scriptures, asks about the meaning, and teaches in front (of the bhikkhunis), it is a Pācittiya (Pācittiya, a minor offense).』 Thus, the Blessed One established the precepts for the bhikkhunis. Those bhikkhunis also did not know what was arriving earlier and what was not arriving earlier, did not know what was arriving later and what was not arriving later, and later they knew, among them some made confession for Pācittiya (Pācittiya, a minor offense), and some had doubts. 'Those who do not know, do not commit an offense. From now on, the precept should be established thus: If a bhikkhuni knows that (there are bhikkhus) who arrived earlier and then arrived later, (there are bhikkhus) who arrived later and then arrived earlier, and for the sake of annoyance (to the bhikkhus) recites scriptures, asks about the meaning, and teaches in front (of the bhikkhunis), it is a Pācittiya (Pācittiya, a minor offense).' The definition of bhikkhuni is as above. Those bhikkhunis know that (there are bhikkhus) who arrived earlier and then arrived later, (there are bhikkhus) who arrived later and then arrived earlier, and for the sake of annoyance (to the bhikkhus) recite scriptures, ask about the meaning, and teach in front (of the bhikkhunis), and speak clearly and distinctly, it is a Pācittiya (Pācittiya, a minor offense); if not clearly and distinctly, it is a Dukkata (Dukkata, a minor offense). A bhikkhu, a Dukkata (Dukkata, a minor offense); a Siksamana (Siksamana, the preparatory stage for a Sramanerika), a Sramanera (Sramanera, a male novice), a Sramanerika (Sramanerika, a female novice), a Dukkata (Dukkata, a minor offense). This is what is called an offense. There is no offense in the following cases: if one does not know, if one has listened (to permission) beforehand, if one is close and friendly, if a close and friendly person says: 'You just teach, I will speak for you.' If a bhikkhuni who arrived earlier asks a bhikkhuni who arrived later about the scriptures, if a bhikkhuni who arrived later asks a bhikkhuni who arrived earlier about recitation, if two people together ask others, if the other person asks and this person answers, if they recite together, if they speak jokingly, if they speak quickly, if in a dream.
中語、若欲說此乃錯說彼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼，同活比丘尼病而不瞻視。諸比丘尼語言：「汝同活比丘尼病，何不看視？」彼猶故不瞻視，以不瞻視故彼遂命過。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「汝云何同活比丘尼病而不瞻視？諸比丘尼勸汝，而不從語瞻視，遂令命終。」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀比丘尼，同活比丘尼病而不瞻視？諸比丘尼勸汝看視，而不從語，遂令命終。」時世尊以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼同活比丘尼病，不瞻視者，波逸提。」
比丘尼義如上。
同活者，二比丘尼共生活。
彼比丘尼，同生活比丘尼病，不看視者，波逸提。除同活病，若余比丘尼病，若和上、若阿阇梨，若同和上、同阿阇梨，若弟子、親厚知識病，
【現代漢語翻譯】 現代漢語譯本： 如果（有人）說這是錯的，說那是對的，這不構成違犯。
以下情況不構成違犯：最初沒有制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞時。（九十二）
當時，佛陀（婆伽婆，Bhagavā）在舍衛國（舍衛國，Śrāvastī）的祇樹給孤獨園（祇樹給孤獨園，Jetavana Anāthapiṇḍika-ārāma）。當時，偷罹難陀（偷罹難陀，Thullanandā）比丘尼，對一同生活的比丘尼生病卻不照顧。其他比丘尼說：『你一同生活的比丘尼生病了，為什麼不照顧她？』她仍然不照顧，因為不照顧，那位比丘尼就去世了。其他比丘尼聽說了這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，責備偷罹難陀比丘尼：『你為什麼對一同生活的比丘尼生病卻不照顧？其他比丘尼勸你照顧，你卻不聽從，以致讓她去世。』其他比丘尼於是去告訴諸位比丘，諸位比丘又去稟告世尊（世尊，Śākyamuni）。世尊當時因為這件事召集比丘僧團，呵責偷罹難陀比丘尼：『你所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼偷罹難陀比丘尼，對一同生活的比丘尼生病卻不照顧？其他比丘尼勸你照顧，你卻不聽從，以致讓她去世。』當時世尊用無數種方法呵責偷罹難陀比丘尼之後，告訴諸位比丘：『這位偷罹難陀比丘尼！多次在有漏之處犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼對一同生活的比丘尼生病，不照顧，犯波逸提（波逸提，Pāyantika）。』
比丘尼的定義如上所述。
一同生活指的是兩位比丘尼共同生活。
那位比丘尼，對一同生活的比丘尼生病，不照顧，犯波逸提。除了共同生活的（比丘尼）生病，如果是其他的比丘尼生病，無論是和尚（和尚，Upādhyāya）、阿阇梨（阿阇梨，Ācārya），還是同和尚、同阿阇梨，或者是弟子、親近的知識（朋友）生病，
【English Translation】 English version: If (someone) says this is wrong, says that is right, it does not constitute an offense.
The following do not constitute offenses: when the precepts were initially not established, and in cases of insanity, mental derangement, or being afflicted by pain and suffering. (Ninety-two)
At that time, the Bhagavā (Bhagavā) was in the Jeta Grove Anāthapiṇḍika-ārāma (Jetavana Anāthapiṇḍika-ārāma) in Śrāvastī (Śrāvastī). At that time, the Bhikkhuni Thullanandā (Thullanandā), did not care for a Bhikkhuni who lived with her when she was ill. The other Bhikkhunis said: 'The Bhikkhuni who lives with you is sick, why don't you take care of her?' She still did not take care of her, and because of not taking care of her, that Bhikkhuni passed away. The other Bhikkhunis heard about this, and among them those who were content with little, practiced the dhūta practices, were happy to learn the precepts, and knew shame and remorse, blamed the Bhikkhuni Thullanandā: 'Why didn't you take care of the Bhikkhuni who lived with you when she was ill? The other Bhikkhunis advised you to take care of her, but you did not listen, causing her to pass away.' The other Bhikkhunis then went to tell the Bhikkhus, and the Bhikkhus in turn reported to the Buddha (Śākyamuni). The Buddha at that time gathered the Sangha of Bhikkhus because of this matter, and rebuked the Bhikkhuni Thullanandā: 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Śrāmaṇa, not in accordance with pure conduct, not in accordance with following the path, it is not something that should be done. Why, Bhikkhuni Thullanandā, did you not take care of the Bhikkhuni who lived with you when she was ill? The other Bhikkhunis advised you to take care of her, but you did not listen, causing her to pass away.' At that time, the Buddha rebuked the Bhikkhuni Thullanandā with countless methods, and then told the Bhikkhus: 'This Bhikkhuni Thullanandā! Has repeatedly violated the precepts in places of defilement. From now on, precepts will be established for the Bhikkhunis, gathering ten benefits, even to the long duration of the True Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni does not take care of a Bhikkhuni who lives with her when she is ill, she commits a Pāyantika (Pāyantika) offense.'
The definition of Bhikkhuni is as mentioned above.
'Living together' refers to two Bhikkhunis living together.
That Bhikkhuni, if she does not take care of a Bhikkhuni who lives with her when she is ill, commits a Pāyantika offense. Except for the illness of the (Bhikkhuni) living together, if other Bhikkhunis are ill, whether it is the Upādhyāya (Upādhyāya), the Ācārya (Ācārya), or the same Upādhyāya, the same Ācārya, or a disciple, or a close acquaintance (friend) who is ill,
不瞻視，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，瞻視同活病、若己身病不堪瞻視病者，若由是故命難或梵行難不看，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼，安居初聽余比丘尼在房中敷床，安居中㥲恚挽床驅出。時彼比丘尼慚愧懼失宿，即便休道。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀比丘尼：「汝云何安居初聽余比丘尼在房中安床，安居中㥲恚挽床驅出，使彼慚愧休道？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何偷罹難陀比丘尼，安居初聽余比丘尼在房中安床，安居中㥲恚挽床驅出，使彼慚愧休道？」時世尊以無數方便呵責偷罹難陀比丘尼已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼安居初聽余比丘尼在房中安床，后㥲恚驅出者，波逸提。」
比丘尼義如上。
安居中者，受安居已。
【現代漢語翻譯】 現代漢語譯本： 『不瞻視，一切突吉羅（輕罪）。』
比丘（男性僧侶），突吉羅；式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼），突吉羅。這被稱為犯戒。
不犯戒的情況：瞻視共同生活的病人，或者自己生病無法瞻視病人，或者因為這個原因可能導致生命危險或破戒而不看，不犯戒。
不犯戒的情況：最初未制定戒律時，或者癡狂、心亂、被痛苦煩惱所纏繞時。（九十三）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindada-ārāma）。當時，偷罹難陀（Thullanandā）比丘尼，在安居開始時允許其他比丘尼在她的房間里鋪床，安居期間卻因嗔恚而拉扯床鋪將她們趕出去。那些比丘尼感到慚愧，害怕失去住所，便放棄了修行。其他比丘尼聽說了這件事，其中那些少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備偷罹難陀比丘尼：『你為什麼在安居開始時允許其他比丘尼在你的房間里鋪床，安居期間卻因嗔恚而拉扯床鋪將她們趕出去，使她們慚愧而放棄修行？』那些比丘尼便去告訴了比丘們，比丘們又去稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責偷罹難陀比丘尼：『你所做的事情是不對的，不符合威儀、不符合沙門（śrāmaṇa，出家人）的規範、不符合清凈的行為、不符合隨順的修行，是不應該做的。為什麼偷罹難陀比丘尼，在安居開始時允許其他比丘尼在你的房間里鋪床，安居期間卻因嗔恚而拉扯床鋪將她們趕出去，使她們慚愧而放棄修行？』當時世尊用無數的方法呵責偷罹難陀比丘尼之後，告訴諸位比丘：『這個偷罹難陀比丘尼！多次在有漏之處犯戒，是最初的犯戒者。從今以後為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼在安居開始時允許其他比丘尼在她的房間里鋪床，之後因嗔恚而將她們趕出去，犯波逸提（pācittiya，墮罪）。』
比丘尼的定義如上所述。
『安居中』指的是已經開始安居之後。
【English Translation】 English version: 'Not looking, everything is a dukkaṭa (minor offense).'
Bhikkhu (monk), dukkaṭa; sikkhamānā (female trainee), sāmaṇera (novice monk), sāmaṇerī (novice nun), dukkaṭa. This is called an offense.
Non-offenses: Looking after a sick person living together, or being sick oneself and unable to look after the sick person, or not looking because it could lead to danger to life or violation of brahmacarya (celibacy), is not an offense.
Non-offenses: Initially, when the rule was not yet established, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (93)
At that time, the Bhagavā (the Blessed One) was in the Jeta Grove, Anāthapiṇḍada's Park, in Śrāvastī. At that time, Thullanandā (a nun), at the beginning of the rains retreat, allowed other nuns to set up beds in her room, but during the retreat, out of anger, she pulled the beds and drove them out. Those nuns felt ashamed, feared losing their lodging, and gave up their practice. Other nuns heard about this, and among them, those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame, rebuked Thullanandā: 'Why did you allow other nuns to set up beds in your room at the beginning of the rains retreat, but during the retreat, out of anger, pull the beds and drive them out, causing them to be ashamed and give up their practice?' Those nuns went and told the monks, and the monks went and reported to the Blessed One. The Blessed One, on that occasion, gathered the Sangha (community) of monks and rebuked Thullanandā: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, it is not something that should be done. Why did Thullanandā, at the beginning of the rains retreat, allow other nuns to set up beds in her room, but during the retreat, out of anger, pull the beds and drive them out, causing them to be ashamed and give up their practice?' Then the Blessed One, with countless means, rebuked Thullanandā and said to the monks: 'This Thullanandā! Has repeatedly violated the precepts in places of defilement, she is the first offender. From now on, I will establish a precept for the nuns, gathering ten benefits, even for the long duration of the true Dharma, whoever wants to recite the precepts should say it like this: If a nun allows other nuns to set up beds in her room at the beginning of the rains retreat, and later, out of anger, drives them out, she commits a pācittiya (expiation offense).'
The definition of 'nun' is as mentioned above.
'During the rains retreat' means after having entered the rains retreat.
床者，五種床如上。
彼比丘尼安居初聽余比丘尼在房中安床，后㥲恚驅出，隨作方便，隨出門一一波逸提。若方便驅眾多人出衆多戶，眾多波逸提。若方便驅眾多人出一戶，眾多波逸提。若方便驅一人出衆多戶，眾多波逸提。若方便驅一人出一戶，一波逸提。若出余衣物者，突吉羅。若閉戶使不得入，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，不以㥲恚，隨上座次驅下座出；未受大戒人共宿，過二宿第三宿驅出；若令病人出在大小便處便利；若破戒、破見、破威儀、若被舉、若滅擯、若應滅擯；若以此事命難、梵行難，一切驅出，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，春夏冬一切時人間遊行。時遇暴雨河水泛漲，漂失衣缽、尼師檀、針筒，踏殺生草。時諸居士見皆共譏嫌言：「此比丘尼，不知慚愧、斷眾生命，外自稱言：『我知正法。』如是有何正法？云何比丘尼，春夏冬一切時人間遊行，遇天暴雨河水泛漲漂失雜物，又踏殺生草斷眾生命？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「云何汝等，春夏冬一切
【現代漢語翻譯】 現代漢語譯本 床的種類，如前文所述有五種。
如果一位比丘尼在雨季安居時，聽到其他比丘尼在房間里安床，之後心懷嗔恚將她們驅趕出去，每次使用手段驅趕出門，都構成一條波逸提罪（Pācittiya，一種較輕的戒律罪名）。如果使用手段驅趕許多人出許多房間，構成多條波逸提罪。如果使用手段驅趕許多人出一間房間，構成多條波逸提罪。如果使用手段驅趕一人出許多房間，構成多條波逸提罪。如果使用手段驅趕一人出一間房間，構成一條波逸提罪。如果驅趕其他衣物，構成突吉羅罪（Dukkata，一種更輕的戒律罪名）。如果關閉房門使他人無法進入，構成突吉羅罪。
比丘（Bhikkhu，男性出家人）犯同樣的罪，構成突吉羅罪；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯同樣的罪，構成突吉羅罪。這就是所謂的犯戒。
以下情況不構成犯戒：不因嗔恚，而是按照上座的次序驅趕下座者離開；未受具足戒的人共同居住，超過兩夜后在第三夜驅趕離開；如果讓病人到大小便的地方方便；如果是破戒者、邪見者、行為不端者，或者被僧團舉罪者、被驅逐者、應該被驅逐者；如果因為此事會危及生命或梵行（Brahmacarya，清凈的修行生活），一切驅趕出去，不構成犯戒。
以下情況不構成犯戒：最初未制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞。（九十四）
當時，佛陀（Bhagavā，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（chabbaggiya bhikkhuni，指行為不端的六位比丘尼）在春夏冬一切時候都在人間遊蕩乞食。當時遇到暴雨，河水氾濫，漂走了衣缽、尼師壇（nisīdana，坐具）、針筒，踩死了新生的草。當時，各位居士看到后都一起譏諷責備說：「這些比丘尼，不知羞愧、斷眾生命，對外自稱說：『我知正法。』像這樣有什麼正法？為什麼比丘尼，春夏冬一切時候都在人間遊蕩乞食，遇到天降暴雨河水氾濫漂失雜物，又踩殺生草斷眾生命？」當時，各位比丘尼聽到后，其中有少欲知足、行頭陀（dhuta，苦行）、樂學戒、知慚愧者，呵責六群比丘尼：「為什麼你們，春夏冬一切時候都在
【English Translation】 English version The types of beds are five, as mentioned above.
If a bhikkhuni (bhikkhuni, a female monastic) is dwelling in the rains and hears another bhikkhuni setting up a bed in a room, and afterwards, being angry, drives her out, for each instance of using means to drive her out the door, there is a pācittiya (Pācittiya, a minor offense). If she uses means to drive many people out of many rooms, there are many pācittiyas. If she uses means to drive many people out of one room, there are many pācittiyas. If she uses means to drive one person out of many rooms, there are many pācittiyas. If she uses means to drive one person out of one room, there is one pācittiya. If she drives out other belongings, there is a dukkata (Dukkata, a lighter offense). If she closes the door so that they cannot enter, there is a dukkata.
For a bhikkhu (Bhikkhu, a male monastic), there is a dukkata; for a siksamana (Siksamana, a female novice undergoing training), a sramanera (Sramanera, a male novice), a sramanerika (Sramanerika, a female novice), there is a dukkata. This is called an offense.
There is no offense in these cases: not out of anger, but according to seniority, driving a junior away; if those who have not received higher ordination are dwelling together, driving them out on the third night after two nights; if allowing a sick person to go to a place for urination or defecation; if it is someone who is immoral, of wrong view, of bad conduct, or someone who has been suspended, banished, or should be banished; if because of this matter there is danger to life or danger to the holy life (Brahmacarya, pure spiritual life), driving everyone out, there is no offense.
There is no offense in these cases: initially, when the rule was not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain. (94)
At that time, the Blessed One (Bhagavā, the Buddha) was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi (Śrāvastī). At that time, the group-of-six bhikkhunis (chabbaggiya bhikkhuni, referring to a group of six misbehaving bhikkhunis) were wandering for alms in the human realm at all times, in spring, summer, and winter. At that time, encountering heavy rain, the river flooded, washing away robes, bowls, sitting cloths (nisīdana, sitting cloth), and needle cases, and trampling and killing living grass. At that time, the laypeople, seeing this, all together criticized and blamed them, saying, 'These bhikkhunis, without shame, destroy living beings, and outwardly claim, 'I know the true Dharma.' What true Dharma is there like this? Why are the bhikkhunis wandering for alms in the human realm at all times, in spring, summer, and winter, and encountering heavy rain, the river flooded, washing away various items, and also trampling and killing living grass, destroying living beings?' At that time, the bhikkhunis, hearing this, among whom were those of few desires, content, practicing asceticism (dhuta, ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group-of-six bhikkhunis, saying, 'Why are you all wandering for alms in the human realm at all times, in spring, summer, and winter
時人間遊行，遇雨河水泛漲漂失衣物，踏殺生草，使居士譏嫌？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼！春夏冬一切時人間遊行，遇雨河水泛漲漂失衣物，踏殺生草，使居士等譏嫌？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，春夏冬一切時人間遊行者，波逸提。」如是世尊與比丘尼結戒。
若彼比丘尼，為佛事法事僧事病比丘尼事。佛言：「聽受七日法出界去。自今已去當如是說戒：若比丘尼，春夏冬一切時人間遊行，除余因緣者，波逸提。」
比丘尼義如上。
彼比丘尼春夏冬一切時人間遊行，隨入村界，一一波逸提。若無村無界處行十里間者，波逸提。減一村、減十里者，突吉羅。一村間行一界內者，突吉羅。方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，為佛法僧事，為病比丘尼事，受七日法出界行；或為強者所執、或被縛去、或命難
【現代漢語翻譯】 現代漢語譯本：當時，（六群）比丘尼在村落中游蕩，遇到下雨河水上漲，漂走了衣物，踩踏了生長的草，使得在家居士譏諷嫌棄。當時，眾比丘尼將此事稟告眾比丘，眾比丘又稟告世尊（Buddha，佛教創始人）。世尊那時因為這個因緣召集比丘僧團，呵斥六群比丘尼：『你們所做的事情，不是威儀，不是沙門（Śrāmaṇa，佛教出家修行者）應有的行為，不是清凈的行為，不是隨順修行的行為，是不應該做的。為什麼六群比丘尼！春夏冬一切時候在村落中游蕩，遇到下雨河水上漲，漂走了衣物，踩踏了生長的草，使得在家居士等譏諷嫌棄？』當時世尊用無數種方法呵斥六群比丘尼后，告訴眾比丘：『這六群比丘尼！多種種有漏之處，最初違反戒律。從今以後為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼，春夏冬一切時候在村落中游蕩的，犯波逸提（Pācittiya，一種戒律名稱）。』就這樣世尊為比丘尼制定了戒律。
如果那位比丘尼，爲了佛事、法事、僧事、生病的比丘尼的事情。（佛）說：『允許接受七日法離開界限。從今以後應當這樣說戒：如果比丘尼，春夏冬一切時候在村落中游蕩，除非有其他因緣的，犯波逸提。』
比丘尼的定義如上。
那位比丘尼春夏冬一切時候在村落中游蕩，隨著進入村落的邊界，每一處都犯波逸提。如果沒有村落沒有邊界的地方行走十里之間，犯波逸提。減少一個村落，減少十里，犯突吉羅（Duṣkṛta，一種較輕的罪過）。在一個村落間行走在一個邊界內，犯突吉羅。想要方便離開而不離開，如果共同約定離開而不離開，一切都犯突吉羅。
比丘，犯突吉羅；式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男性的沙彌）、沙彌尼（Śrāmaṇerī，女性的沙彌），犯突吉羅。這叫做犯戒。
不犯戒的情況是，爲了佛法僧的事情，爲了生病的比丘尼的事情，接受七日法離開邊界行走；或者被強者所挾持，或者被捆綁而去，或者有性命危險。
【English Translation】 English version: At that time, the (group of six) Bhikkhunis (Bhikkhunī, a fully ordained female monastic in Buddhism) wandered in villages, and when it rained, the river water rose, washing away their clothes, and they trampled on growing grass, causing lay people to criticize and despise them. At that time, the Bhikkhunis reported this matter to the Bhikkhus (Bhikkhu, a fully ordained male monastic in Buddhism), and the Bhikkhus reported it to the World Honored One (Buddha, the founder of Buddhism). The World Honored One then gathered the Bhikkhu Sangha (Saṃgha, the Buddhist monastic community) because of this cause, and rebuked the group of six Bhikkhunis: 'What you have done is not dignified, not the behavior of a Śrāmaṇa (Śrāmaṇa, a Buddhist renunciate), not pure conduct, not conduct that accords with practice, and should not be done. Why, group of six Bhikkhunis! At all times, spring, summer, and winter, do you wander in villages, and when it rains, the river water rises, washing away your clothes, and you trample on growing grass, causing lay people to criticize and despise you?' At that time, the World Honored One, after rebuking the group of six Bhikkhunis in countless ways, told the Bhikkhus: 'This group of six Bhikkhunis! Plant many leaky places, and are the first to violate the precepts. From now on, precepts will be established for the Bhikkhunis, gathering ten meanings, so that the Proper Dharma (Dharma, Buddhist teachings) may abide long in the world. Those who wish to recite the precepts should say this: If a Bhikkhuni, at all times, spring, summer, and winter, wanders in villages, she commits a Pācittiya (Pācittiya, a type of offense requiring confession).』 Thus, the World Honored One established precepts for the Bhikkhunis.
If that Bhikkhuni, for the sake of Buddha's affairs, Dharma's affairs, Sangha's affairs, or the affairs of a sick Bhikkhuni. (The Buddha) said: 'Allow to receive the seven-day rule to leave the boundary. From now on, the precepts should be recited as follows: If a Bhikkhuni, at all times, spring, summer, and winter, wanders in villages, except for other reasons, she commits a Pācittiya.』
The definition of Bhikkhuni is as above.
That Bhikkhuni, at all times, spring, summer, and winter, wanders in villages, and as she enters the boundary of a village, at each place she commits a Pācittiya. If there is no village and no boundary, and she travels ten li (li, a Chinese unit of distance, approximately 500 meters) in between, she commits a Pācittiya. If she reduces one village, reduces ten li, she commits a Duṣkṛta (Duṣkṛta, a minor offense). If she travels within one village within one boundary, she commits a Duṣkṛta. If she intends to leave but does not leave, if she agrees to leave together but does not leave, all commit a Duṣkṛta.
A Bhikkhu commits a Duṣkṛta; a Śikṣamāṇā (Śikṣamāṇā, a female novice undergoing training), a Śrāmaṇera (Śrāmaṇera, a male novice), a Śrāmaṇerī (Śrāmaṇerī, a female novice), commit a Duṣkṛta. This is called an offense.
There is no offense if it is for the sake of the Buddha, the Dharma, or the Sangha, for the sake of a sick Bhikkhuni, receiving the seven-day rule to leave the boundary and travel; or if she is seized by force, or bound and taken away, or in danger of life.
、或梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時舍衛諸居士，請讖摩比丘尼共立制度：「我等共供養眾僧乃至安居竟。」讖摩比丘尼安居竟，而彼即住不去。時諸居士皆譏嫌言：「我等先有制度，請讖摩比丘尼來，共供養眾僧，乃至安居竟。讖摩比丘尼而今安居竟，猶故不去。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責讖摩比丘尼言：「諸居士共立制度，請讖摩比丘尼來，共供養眾僧至安居竟。今安居已訖，故住不去。」爾時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責讖摩比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何居士供養汝夏安居，今者已訖，云何故住，使諸居士譏嫌？」爾時世尊以無數方便呵責讖摩比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼夏安居訖不去者，波逸提。」
比丘尼義如上。
若比丘尼安居竟，應出行乃至一宿。若比丘尼安居竟不出行，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯
【現代漢語翻譯】 現代漢語譯本： 或因梵行困難而不犯戒。
不犯戒的情況包括：最初未制定戒律時，以及因愚癡、狂亂、心神不定、被痛苦煩惱所困擾時。（九十五）
當時，佛陀（婆伽婆，Bhagava，世尊）在舍衛國（舍衛國，Śrāvastī）的祇樹給孤獨園（祇樹給孤獨園，Jetavana Anāthapiṇḍada-ārāma）。當時，舍衛國的各位居士，邀請讖摩比丘尼（讖摩比丘尼，Kṣemā bhikṣuṇī）共同制定制度：『我們共同供養僧眾，直到安居結束。』讖摩比丘尼安居結束后，卻仍然住在那裡不離開。當時，各位居士都譏諷責怪說：『我們事先有制度，邀請讖摩比丘尼來，共同供養僧眾，直到安居結束。現在讖摩比丘尼安居已經結束，卻仍然不離開。』當時，各位比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，責怪讖摩比丘尼說：『各位居士共同制定制度，邀請讖摩比丘尼來，共同供養僧眾直到安居結束。現在安居已經結束，你卻仍然住在那裡不離開。』當時，各位比丘尼前往稟告各位比丘，各位比丘前往稟告世尊。世尊因為這件事召集比丘僧眾，呵責讖摩比丘尼：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼居士供養你夏安居，現在已經結束了，你為什麼仍然住在那裡，使得各位居士譏諷責怪？』當時，世尊用無數種方便來呵責讖摩比丘尼之後，告訴各位比丘：『這位比丘尼多次有漏處，最初犯戒。從今以後為比丘尼制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼夏安居結束后不離開，犯波逸提（波逸提，Pācittiya）。』
比丘尼的定義如上所述。
如果比丘尼安居結束后，應當出行，哪怕只住一宿。如果比丘尼安居結束后不出行，犯波逸提。
比丘，犯突吉羅（突吉羅，Duṣkṛta）；式叉摩那（式叉摩那，Śikṣamāṇā）、沙彌（沙彌，Śrāmaṇera）、沙彌尼（沙彌尼，Śrāmaṇerikā），犯突吉羅。這就是所謂的犯戒。
【English Translation】 English version: Or, it is not an offense due to the difficulty of celibacy.
Non-offenses include: initially, when the precepts were not yet established; and when one is afflicted by ignorance, madness, mental derangement, or tormented by pain and suffering. (95)
At that time, the Bhagavan (Bhagavan, the Blessed One) was in the Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī), in Anāthapiṇḍada's Park (Anāthapiṇḍada-ārāma). At that time, the lay followers of Śrāvastī invited the Bhikṣuṇī Kṣemā (Kṣemā bhikṣuṇī) to jointly establish a rule: 'We will jointly support the Sangha until the end of the rainy season retreat (Vassa).' After the rainy season retreat ended, Bhikṣuṇī Kṣemā remained there and did not leave. At that time, the lay followers all criticized and blamed her, saying: 'We had a prior agreement to invite Bhikṣuṇī Kṣemā to jointly support the Sangha until the end of the rainy season retreat. Now that the rainy season retreat has ended, she still does not leave.' At that time, the Bhikṣuṇīs heard these words, and among them, those who were content with little, practiced asceticism (dhūta), delighted in learning the precepts, and knew shame and remorse, blamed Bhikṣuṇī Kṣemā, saying: 'The lay followers jointly established a rule to invite Bhikṣuṇī Kṣemā to jointly support the Sangha until the end of the rainy season retreat. Now that the rainy season retreat has ended, you still remain there and do not leave.' At that time, the Bhikṣuṇīs went and reported to the Bhikṣus, and the Bhikṣus went and reported to the Blessed One. The Blessed One, because of this matter, gathered the Sangha of Bhikṣus and rebuked Bhikṣuṇī Kṣemā: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a renunciant (Śrāmaṇa), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is something that should not be done. Why did the lay followers support you during the rainy season retreat, and now that it has ended, why do you still remain there, causing the lay followers to criticize and blame you?' At that time, the Blessed One, using countless skillful means, rebuked Bhikṣuṇī Kṣemā and then told the Bhikṣus: 'This Bhikṣuṇī has many outflows (āsava), and has initially violated the precepts. From now on, establish a precept for the Bhikṣuṇīs, gathering the ten benefits, even until the True Dharma abides long, those who wish to recite the precepts should say it thus: If a Bhikṣuṇī does not leave after the end of the rainy season retreat, she commits a Pācittiya (Pācittiya).'
The definition of Bhikṣuṇī is as above.
If a Bhikṣuṇī has completed the rainy season retreat, she should depart, even if only for one night. If a Bhikṣuṇī does not depart after the end of the rainy season retreat, she commits a Pācittiya.
A Bhikṣu commits a Duṣkṛta (Duṣkṛta); a Śikṣamāṇā (Śikṣamāṇā), a Śrāmaṇera (Śrāmaṇera), a Śrāmaṇerikā (Śrāmaṇerikā) commits a Duṣkṛta. This is what is called an offense.
。
不犯者，夏安居訖去，若彼居士更請住，我當更供養；若家家傳食、若親里男女請，今日食或明日食，若遇病無伴瞻視者、或水難、或惡獸難、或賊難、或水瀑漲、或為強力所執、或被繫縛、或命難、梵行難，如是諸難夏安居訖不出行者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時王波斯匿邊界人民反叛。時六群比丘尼，于彼人間有疑恐怖處遊行。時諸賊見已作是言：「此六群比丘尼，皆為波斯匿王所供養，我等當共觸嬈。」時諸居士見已皆譏嫌言：「此比丘尼，無有慚愧皆犯梵行。外自稱言：『我修正法。』如是有何正法？于邊界人間恐怖處遊行，與賊女淫女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「汝等云何於人間恐怖處遊行？」即往白諸比丘，諸比丘白佛。佛爾時以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等在人間恐怖處遊行？」爾時世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，邊界有疑恐怖處人間
【現代漢語翻譯】 現代漢語譯本 不犯戒的情況包括：夏季安居結束后離開；如果當地居士請求繼續居住，並表示會繼續供養；如果各家輪流供食、或者親戚朋友邀請，無論是今天供食還是明天供食；如果遇到生病無人照料、或者水災、或者惡獸侵擾、或者盜賊侵擾、或者洪水暴漲、或者被強力挾持、或者被囚禁、或者面臨生命危險、或者面臨破戒的危險，像這樣有各種災難，夏季安居結束后不出行的，不構成犯戒。 不構成犯戒的情況還包括：最初佛陀未制定戒律時，以及癡呆、精神錯亂、被痛苦煩惱所纏繞的情況。(九十六) 當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，波斯匿王（Prasenajit）的邊境人民反叛。當時，六群比丘尼（group of six nuns）在邊境地區有疑慮和恐怖的地方逗留。盜賊們看見后說：『這六群比丘尼，都是波斯匿王所供養的，我們應當一起去騷擾她們。』當地的居士們看見后都譏諷說：『這些比丘尼，沒有慚愧之心，都違犯了清凈的修行。表面上自稱：『我修正法。』像這樣有什麼正法可言？在邊境地區有恐怖的地方逗留，與盜賊的女兒沒有什麼區別。』比丘尼們聽說了這些話，其中那些少欲知足、奉行頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘尼，呵責六群比丘尼說：『你們怎麼能在邊境地區有恐怖的地方逗留？』隨即前往稟告諸位比丘，諸位比丘稟告佛陀。佛陀當時因為這個因緣召集比丘僧眾，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家修行者）的規範、不清凈、不隨順修行，是不應該做的。你們怎麼能在邊境地區有恐怖的地方逗留？』當時世尊用無數種方法呵責之後，告訴諸位比丘：『這些比丘尼有很多種有漏之處，是最初犯戒的。從今以後為比丘尼制定戒律，集合十種意義乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，在邊境地區有疑慮和恐怖的地方逗留
【English Translation】 English version There is no offense for one who, having completed the summer retreat, departs; or if that householder requests to stay, saying, 'I will continue to provide offerings'; or if there is a rotation of food from house to house, or if relatives, male or female, invite, whether for food today or tomorrow; or if one encounters illness with no companion to care for them, or a water disaster, or a dangerous animal, or a thief, or a flash flood, or is seized by force, or is bound, or faces a threat to life or a threat to their monastic vows. In such cases of various difficulties, there is no offense for not traveling after completing the summer retreat. There is also no offense in the initial period before the precepts were established, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (Ninety-sixth) At that time, the Bhagavat (Lord Buddha) was in Śrāvastī (Savatthi), at the Jeta Grove, Anāthapiṇḍada's Park. At that time, the people on the border of King Prasenajit (Pasenadi) were in rebellion. At that time, the group of six nuns (the Chabbaggiya nuns) were staying in a place of doubt and fear in that border region. When the thieves saw them, they said, 'These group of six nuns are all supported by King Prasenajit, we should harass them together.' When the laypeople saw this, they all criticized and complained, 'These nuns have no shame and are violating their pure conduct. Outwardly they claim: 'I am practicing the true Dharma.' What true Dharma is there in this? Staying in a place of fear in the border region is no different from being the daughters of thieves.' When the nuns heard this, those among them who were of few desires, content, practicing asceticism (dhuta), delighting in learning the precepts, and knowing shame, rebuked the group of six nuns, 'How can you stay in a place of fear in the border region?' They then went and reported this to the monks, and the monks reported it to the Buddha. The Buddha, on this occasion, gathered the Sangha of monks and rebuked the group of six nuns, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a renunciate (śrāmaṇa), not pure, not conducive to practice, and should not be done. How can you stay in a place of fear in the border region?' Then the World-Honored One, having rebuked them in countless ways, said to the monks, 'These nuns have many kinds of defilements and are the first to violate the precepts. From now on, I will establish a precept for the nuns, gathering ten benefits, even for the long duration of the true Dharma. One who wishes to recite the precepts should say it thus: If a nun, in a place of doubt and fear in the border region
遊行者，波逸提。」
比丘尼義如上。
邊界者，遠城處。
有疑者，疑有賊盜。
恐怖者，恐有賊盜。
彼比丘尼，于邊界有疑恐怖處遊行，隨入村行一一界，一一波逸提。無村阿蘭若處行十里，一波逸提。行減一村、減十里，一突吉羅。若村中行一界內，突吉羅。方便欲去共期而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若被喚、若被請、若有所白、若為強力者所執、若被繫縛、或命難、梵行難，若先至後有疑恐怖事起者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時波斯匿王界內人民反叛。爾時六群比丘尼，在彼界內有疑恐怖處遊行。時諸賊見已皆作是言：「此六群比丘尼，皆為波斯匿王所供養，我等當共觸嬈。」時諸居士見皆共譏嫌言：「此比丘尼，無有慚愧皆犯梵行，外自稱言：『我修正法。』如是有何正法？乃于界內，有疑恐怖處遊行，如賊女淫女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝等云何於人間恐怖處遊行？」即往白諸比丘，諸比丘往白世尊。世尊爾時以此因緣集比丘
【現代漢語翻譯】 違犯者，犯波逸提（Pācittiya，一種戒律名稱）。
比丘尼（Bhikkhunī，女性出家人）的規定如上所述。
邊界指的是遠離城鎮的地方。
有疑慮的地方，指的是懷疑有盜賊出沒的地方。
恐怖的地方，指的是令人恐懼有盜賊出沒的地方。
如果比丘尼在邊界有疑慮和恐怖的地方，沿著村莊的邊界行走，每走過一個邊界，就犯一次波逸提。如果在沒有村莊的阿蘭若（Arañña，指遠離人煙的修行場所）行走十里，犯一次波逸提。如果行走距離少於一個村莊的邊界或少於十里，則犯一次突吉羅（Dukkata，一種較輕的罪過）。如果在村莊中行走，在一個邊界內，犯突吉羅。如果事先約定好一起去，但後來沒有去，一切都犯突吉羅。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Sikkhamānā，預備出家的女性）、沙彌（Sāmaṇera，小沙彌）、沙彌尼（Sāmaṇerī，小沙彌尼）犯突吉羅。這被稱為違犯。
不構成違犯的情況包括：如果被召喚、被邀請、有所稟告、被強力者所挾持、被捆綁、面臨生命危險、面臨梵行（Brahmacariya，清凈行）的危險，或者先到達該地，之後才出現疑慮和恐怖的情況，則不構成違犯。
不構成違犯的情況還包括：最初未制定戒律時，以及癡狂、心亂、被痛苦所纏繞時。（九十七）
當時，佛陀（Bhagavā，世尊）在舍衛國（Sāvatthi）的祇樹給孤獨園（Jetavana Anāthapindika-ārāma）。當時，波斯匿王（Pasenadi）的領地內人民反叛。當時，六群比丘尼（Chabbaggiya Bhikkhuniyo，指六位行為不端的比丘尼）在該領地內有疑慮和恐怖的地方活動。當時，一些盜賊看到她們后說：『這六群比丘尼都受到波斯匿王的供養，我們應當一起去騷擾她們。』當時，一些居士看到后都譏諷說：『這些比丘尼毫無慚愧，都違犯了梵行，對外卻自稱說：「我修正法。」像這樣有什麼正法可言？竟然在領地內有疑慮和恐怖的地方活動，和賊女沒什麼兩樣。』當時，一些比丘尼聽到了這些話，其中那些少欲知足、行頭陀行（Dhutaṅga，苦行）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『你們怎麼能在人間恐怖的地方活動？』隨即前往稟告諸位比丘，諸位比丘前往稟告世尊。世尊當時因為這個因緣召集比丘
【English Translation】 The offender commits a Pācittiya (an offense requiring confession).
The rule for Bhikkhunīs (female monastics) is as above.
'Boundary' means a place far from the town.
'With suspicion' means suspecting the presence of thieves.
'With terror' means fearing the presence of thieves.
If a Bhikkhunī, in a boundary area with suspicion and terror, walks along the boundary of a village, she commits a Pācittiya for each boundary she crosses. If she walks ten leagues in an Arañña (forest dwelling) where there are no villages, she commits a Pācittiya. If she walks less than the boundary of one village or less than ten leagues, she commits a Dukkata (an offense of wrong-doing). If she walks within one boundary in a village, she commits a Dukkata. If she makes arrangements to go together but does not go, she commits a Dukkata for everything.
A Bhikkhu (male monastic) commits a Dukkata; a Sikkhamānā (female novice undergoing training), a Sāmaṇera (male novice), a Sāmaṇerī (female novice) commits a Dukkata. This is called an offense.
There is no offense if she is called, if she is invited, if there is something to report, if she is seized by a powerful person, if she is bound, or if there is danger to her life or danger to her Brahmacariya (holy life), or if she arrives first and then a suspicious or terrifying event arises, there is no offense.
There is no offense for the first offender, one who is insane, deranged in mind, or overwhelmed by pain. (97)
At one time the Bhagavā (the Blessed One) was dwelling at Sāvatthi (Savatthi) in Jeta's Grove, Anāthapindika's (Anathapindika) monastery. At that time, the people within the territory of King Pasenadi (Pasenadi) rebelled. At that time, the group-of-six Bhikkhunīs (Chabbaggiya Bhikkhuniyo) were in that territory in a place with suspicion and terror. When the thieves saw them, they all said, 'These group-of-six Bhikkhunīs are all supported by King Pasenadi, let us go and harass them together.' When the lay people saw this, they all criticized and said, 'These Bhikkhunīs have no shame, they all violate the Brahmacariya, but outwardly they claim, "I practice the true Dhamma (teachings)." What true Dhamma is there like this? They are in a place with suspicion and terror within the territory, no different from female thieves.' When the Bhikkhunīs heard this, those among them who were of few desires, content, practicing Dhutaṅga (ascetic practices), delighting in learning the precepts, and knowing shame, criticized the group-of-six Bhikkhunīs, saying, 'How can you be in a place of terror among people?' Then they went to the Bhikkhus, and the Bhikkhus went to the Blessed One. At that time, the Blessed One, because of this cause, assembled the Bhikkhus.
僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等在界內人間恐怖處遊行？」時世尊以無數方便呵責已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼于界內有疑恐怖處在人間遊行，波逸提。」
比丘尼義如上。
界內者，繞城四面。
有疑者，疑有賊盜也。
恐怖者，恐有賊盜。
若比丘尼，于彼界內有疑恐怖處人間遊行，隨入村內行一一界，一一波逸提。無村阿蘭若處，行至十里，一波逸提。減一村、減十里，突吉羅。村中行一界內，一突吉羅。若方便欲去而不去、共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若有所白、若被喚、若請去、若為強力者所執、若被繫縛、或命難、梵行難，若先至後有疑恐怖事起者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有比丘尼，親近居士、居士兒共住作不隨順行。時諸比丘尼諫言：「汝莫親近居士、居士兒作不隨順行。汝，妹！可別住，汝若別住，于佛法中得
【現代漢語翻譯】 現代漢語譯本：僧眾呵責六群比丘尼（group of six nuns）說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（釋迦牟尼的出家弟子）的規範，不是清凈的行為，也不是隨順佛法的行為，是不應該做的。為什麼你們要在有界限的區域內，在令人感到恐懼的地方活動呢？』當時，世尊用無數的方法呵責了她們之後，告訴眾比丘：『這六群比丘尼在很多容易犯錯的地方，最初違反了戒律。從今以後，要為比丘尼們制定戒律，集合十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼在有界限的區域內，在令人感到懷疑和恐懼的地方活動，犯波逸提（一種戒律）。』
比丘尼（bhikkhuni）的定義如上所述。
『界內』指的是圍繞城市四周的區域。
『有疑』指的是懷疑有盜賊。
『恐怖』指的是害怕有盜賊。
如果比丘尼在上述界限內，在令人感到懷疑和恐懼的地方活動，隨著進入村莊的每一道界限，每進入一道界限就犯一次波逸提。如果沒有村莊，在阿蘭若（aranya，寂靜處）的地方，行走至十里，犯一次波逸提。減少一個村莊或減少十里，犯突吉羅（輕罪）。在村莊中行走於一道界限內，犯一次突吉羅。如果只是計劃要去而沒有去，或者約定一起去而沒有去，都犯突吉羅。
比丘（bhikkhu）犯突吉羅；式叉摩那（sikkhamana，沙彌尼和比丘尼之間的過渡階段的女性出家人）、沙彌（sramanera，出家男眾）、沙彌尼（sramanerika，出家女眾），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況包括：如果有所稟告、如果被召喚、如果被邀請前往、如果被強力者挾持、如果被捆綁、或者面臨生命危險、梵行（brahmacarya，清凈行）的危險，如果先到達之後才發生令人懷疑和恐懼的事情，就不算犯戒。
不犯戒的情況還包括：最初沒有制定戒律時，以及癡狂、心神錯亂、被痛苦所纏繞的情況下。（第九十八條）
當時，婆伽婆（Bhagavan，世尊）住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有比丘尼親近在家居士、居士的兒子，做不隨順佛法的行為。眾比丘尼勸諫她說：『你不要親近在家居士、居士的兒子，做不隨順佛法的行為。你，姐妹！可以獨自居住，你如果獨自居住，在佛法中就能有所得益。』
【English Translation】 English version: The Sangha rebuked the group of six bhikkhunis (group of six nuns), saying: 'What you are doing is wrong, not in accordance with proper conduct, not in accordance with the way of a sramana (a renunciate disciple of the Buddha), not a pure practice, not a conforming practice, and should not be done. Why are you in a bounded area, in a place that inspires fear among people?' At that time, the Blessed One, having rebuked them with countless methods, told the bhikkhus: 'These six bhikkhunis, in many places where it is easy to err, were the first to violate the precepts. From now on, a precept will be established for the bhikkhunis, gathering ten benefits, even for the long duration of the True Dharma. One who wishes to recite the precepts should say it thus: If a bhikkhuni, within a bounded area, is in a place that inspires doubt and fear among people, it is a Pacittiya (an offense entailing expiation).'
The definition of bhikkhuni (bhikkhuni) is as above.
'Within a bounded area' refers to the area surrounding the four sides of a city.
'Doubt' refers to the suspicion of thieves.
'Fear' refers to the fear of thieves.
If a bhikkhuni, within that bounded area, is in a place that inspires doubt and fear among people, with each boundary she enters within a village, she commits a Pacittiya for each boundary. If there is no village, in a wilderness aranya (aranya, a quiet place), walking up to ten leagues, she commits one Pacittiya. Reducing one village or reducing ten leagues, it is a Dukkata (a minor offense). Walking within one boundary in a village, it is one Dukkata. If she intends to go but does not go, or agrees to go together but does not go, all are Dukkata.
A bhikkhu (bhikkhu) commits a Dukkata; a sikkhamana (sikkhamana, a female novice in a training period), a sramanera (sramanera, a male novice), a sramanerika (sramanerika, a female novice), commits a Dukkata. This is what is called an offense.
Non-offenses include: if there is something to report, if she is summoned, if she is invited to go, if she is seized by a powerful person, if she is bound, or if there is danger to life, danger to brahmacarya (brahmacarya, pure conduct), if she arrives first and then a matter of doubt and fear arises, there is no offense.
Non-offenses also include: when the precept was not initially established, and in cases of insanity, mental derangement, or being afflicted by pain. (Ninety-eighth)
At that time, the Bhagavan (Bhagavan, the Blessed One) was residing in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, there were bhikkhunis who were intimate with laymen and the sons of laymen, engaging in conduct that was not in accordance with the Dharma. The bhikkhunis admonished her, saying: 'Do not be intimate with laymen and the sons of laymen, engaging in conduct that is not in accordance with the Dharma. You, sister! Can live separately, and if you live separately, you will gain benefit in the Dharma.'
增益安樂住。」而彼故不別住。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘尼：「汝云何親近居士、居士兒共住作不隨順行？」時諸比丘尼往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責彼比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃與居士、居士兒親近共住作不隨順行？」呵責已告諸比丘：「自今已去聽僧與彼比丘尼作呵責舍此事故白四羯磨。當作如是呵責舍此事，眾中應差堪能羯磨者如上，當作如是白：『大姊僧聽！此某甲比丘尼，親近居士、居士兒共住作不隨順行。余比丘尼呵諫言：「汝妹！莫親近居士居士兒作不隨順行。汝，妹！可別住，汝若別住，于佛法有增益安樂住。」彼比丘尼故不改。若僧時到！僧忍聽僧與彼某甲比丘尼作呵責令舍此事：「汝，妹！莫親近居士、居士兒共住作不隨順行。汝，妹！可別住，若別住，于佛法有增益安樂住。」白如是。』『大姊僧聽！此某甲比丘尼，親近居士、居士兒共住作不隨順行。余比丘尼諫言：「妹！莫親近居士、居士兒共住作不隨順行。汝，妹！今可別住，汝若別住，于佛法有增益安樂住。」而彼故不改。今僧與彼某甲比丘尼作呵責，舍此事故：「汝，妹！莫親近居士、居士兒共住作不隨
【現代漢語翻譯】 現代漢語譯本： 『增益安樂住。』而她仍然不分開居住。當時，一些比丘尼聽說了這件事，她們是少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，她們責備那位比丘尼：『你為什麼親近在家信徒和他們的孩子，一起居住，做出不符合修行的事情？』 比丘尼們將此事稟告了比丘們，比丘們又稟告了佛陀。佛陀因為這件事召集了比丘僧團，呵斥那位比丘尼說：『你所做的事情是不對的，不符合威儀、不符合沙門（śrāmaṇa，出家修行者）的規範、不符合清凈的修行、不符合隨順正法的行為，是不應該做的。你為什麼與在家信徒和他們的孩子親近，一起居住，做出不符合修行的事情？』 呵斥之後，佛陀告訴比丘們：『從今以後，允許僧團對那位比丘尼進行呵責，通過白四羯磨（jñapti-caturtha-karma，一種僧團的決議程式）讓她放棄這種行為。應當這樣進行呵責，讓她捨棄此事。僧團中應當推選出有能力進行羯磨的人，按照上面的程式，這樣宣告：『大姊，僧團聽著！這位某甲比丘尼，親近在家信徒和他們的孩子，一起居住，做出不符合修行的事情。其他比丘尼勸誡她說：「你，妹妹！不要親近在家信徒和他們的孩子，做出不符合修行的事情。你，妹妹！應該分開居住，如果你分開居住，對於佛法會有增益和安樂的居住。」但是那位比丘尼仍然不改變。如果僧團認為時機已到！僧團容忍聽任僧團對那位某甲比丘尼進行呵責，讓她捨棄此事：「你，妹妹！不要親近在家信徒和他們的孩子，一起居住，做出不符合修行的事情。你，妹妹！應該分開居住，如果分開居住，對於佛法會有增益和安樂的居住。」這樣宣告。』 『大姊，僧團聽著！這位某甲比丘尼，親近在家信徒和他們的孩子，一起居住，做出不符合修行的事情。其他比丘尼勸誡她說：「妹妹！不要親近在家信徒和他們的孩子，一起居住，做出不符合修行的事情。你，妹妹！現在應該分開居住，如果你分開居住，對於佛法會有增益和安樂的居住。」但是她仍然不改變。現在僧團對那位某甲比丘尼進行呵責，讓她捨棄此事：「你，妹妹！不要親近在家信徒和他們的孩子，一起居住，做出不符合修
【English Translation】 English version: 『Increase and dwell in ease.』 But she still did not dwell separately. At that time, the nuns heard of this, and among them were those who were of few desires and content, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked that nun: 『How can you associate with laypeople and their children, living together and acting in a way that is not in accordance with the practice?』 The nuns went and reported this to the monks, and the monks reported it to the Buddha. The Buddha, because of this matter, assembled the Sangha (saṃgha, monastic community) of monks and rebuked that nun, saying: 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (wandering ascetic), not in accordance with pure conduct, not in accordance with conduct that accords with the Dharma; it is not something that should be done. How can you associate with laypeople and their children, living together and acting in a way that is not in accordance with the practice?』 After rebuking her, the Buddha told the monks: 『From now on, I allow the Sangha to rebuke that nun, using a jñapti-caturtha-karma (formal act of the Sangha involving four announcements) to make her abandon this behavior. You should rebuke her in this way, to make her abandon this matter. The Sangha should select someone capable of performing the karma, according to the procedure above, and announce thus: 『Venerable sisters, the Sangha is listening! This nun, named so-and-so, associates with laypeople and their children, living together and acting in a way that is not in accordance with the practice. Other nuns have admonished her, saying: 「Sister, do not associate with laypeople and their children, acting in a way that is not in accordance with the practice. Sister, you should dwell separately; if you dwell separately, there will be increase and ease in the Dharma.」 But that nun still does not change. If the Sangha deems it the right time! The Sangha tolerates and listens to the Sangha rebuking that nun, named so-and-so, to make her abandon this matter: 「Sister, do not associate with laypeople and their children, living together and acting in a way that is not in accordance with the practice. Sister, you should dwell separately; if you dwell separately, there will be increase and ease in the Dharma.」 Announce thus.』 『Venerable sisters, the Sangha is listening! This nun, named so-and-so, associates with laypeople and their children, living together and acting in a way that is not in accordance with the practice. Other nuns have admonished her, saying: 「Sister! Do not associate with laypeople and their children, living together and acting in a way that is not in accordance with the practice. Sister! Now you should dwell separately; if you dwell separately, there will be increase and ease in the Dharma.」 But she still does not change. Now the Sangha is rebuking that nun, named so-and-so, to make her abandon this matter: 「Sister! Do not associate with laypeople and their children, living together and acting in a way that is not in accordance with the prac
順行。汝，妹！可別住，汝若別住者，于佛法有增益安樂住。」誰諸大姊忍僧與彼某甲比丘尼作呵責舍此事者默然，誰不忍者說。』如是第二、第三說。『僧已忍與彼比丘尼作呵責舍此事竟，僧忍，默然故，是事如是持。』當作如是呵責。」眾僧為彼比丘尼作呵責，白四羯磨舍此事已。諸比丘尼往白諸比丘，諸比丘往白佛，佛告諸比丘：「若有如是比丘尼，比丘尼僧亦當作白四羯磨呵諫舍此事。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，親近居士、居士兒共住作不隨順行。余比丘尼諫此比丘尼言：『妹！汝莫親近居士、居士兒共住作不隨順行。妹！汝可別住，若別住，于佛法中有增益安樂住。』彼比丘尼諫此比丘尼時堅持不捨，彼比丘尼應三諫舍此事故。乃至三諫舍此事善；若不捨者，波逸提。」
比丘尼義如上。
親近者，數數語、數數笑、數數調戲。
居士者，未出家人。
兒者，亦未出家人。
彼比丘尼，親近彼居士、居士兒共住作不隨順行。彼比丘尼諫此比丘尼言：「妹！莫親近居士、居士兒作不隨順行。汝當別住，汝若別住，于佛法中有增益安樂住。汝今可舍此事，莫為僧所呵責而犯重罪。」若隨語者善，不隨語者當作白。白已當語言
【現代漢語翻譯】 現代漢語譯本： 順行（Anuloma）：『你，姐妹！應該離開，你如果離開，對於佛法會有增益安樂的住處。』哪些大姐們同意僧團對那位某甲比丘尼進行呵責，讓她捨棄這件事的就默然，不同意的就說出來。』像這樣說第二遍、第三遍。『僧團已經同意對比丘尼進行呵責，讓她捨棄這件事完畢，僧團同意，因為默然，這件事就這樣成立。』應當這樣進行呵責。」眾僧為那位比丘尼進行呵責，通過白四羯磨（Ñatticatutthakamma）讓她捨棄這件事完畢。諸位比丘尼去告訴諸位比丘，諸位比丘去告訴佛陀，佛陀告訴諸位比丘：「如果有這樣的比丘尼，比丘尼僧團也應當通過白四羯磨呵諫讓她捨棄這件事。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果有比丘尼，親近在家居士、居士的兒子，共同生活做出不隨順佛法的行為。其他比丘尼勸諫這位比丘尼說：『姐妹！你不要親近在家居士、居士的兒子，共同生活做出不隨順佛法的行為。姐妹！你應該離開，如果離開，對於佛法中有增益安樂的住處。』那位比丘尼勸諫這位比丘尼時堅持不捨棄，那位比丘尼應當三次勸諫讓她捨棄這件事。乃至三次勸諫捨棄這件事是好的；如果不捨棄，犯波逸提（Pācittiya）。
比丘尼的定義如上。
親近：多次說話、多次微笑、多次調戲。
居士：尚未出家的人。
兒子：也是尚未出家的人。
那位比丘尼，親近那位居士、居士的兒子，共同生活做出不隨順佛法的行為。那位比丘尼勸諫這位比丘尼說：『姐妹！不要親近居士、居士的兒子，做出不隨順佛法的行為。你應該離開，你如果離開，對於佛法中有增益安樂的住處。你現在可以捨棄這件事，不要因為被僧團呵責而犯下重罪。』如果聽從勸告就好，不聽從勸告就應當進行白。白了之後應當說
【English Translation】 English version: 'Anuloma (Going along with): 'You, sister! Should leave, if you leave, there will be an increase in happiness and dwelling in the Dharma.' Those elder sisters who agree that the Sangha should rebuke that certain Bhikkhuni (female monastic), and that she should abandon this matter, should remain silent; those who do not agree should speak up.' Thus, say it a second and third time. 'The Sangha has agreed to rebuke that Bhikkhuni, and that she has finished abandoning this matter; the Sangha agrees, because of the silence, this matter is thus established.' One should rebuke in this way.' The Sangha performed the rebuke for that Bhikkhuni, and through Ñatticatutthakamma (declaration with four formal acts) she finished abandoning this matter. The Bhikkhunis went and told the Bhikkhus (male monastic), the Bhikkhus went and told the Buddha, the Buddha told the Bhikkhus: 'If there is such a Bhikkhuni, the Bhikkhuni Sangha should also rebuke and admonish her through Ñatticatutthakamma to abandon this matter. From now on, establish precepts for the Bhikkhunis, gathering ten meanings, even until the True Dharma endures, those who wish to recite the precepts should say it thus: If there is a Bhikkhuni, who associates closely with laymen, the sons of laymen, living together and acting in ways that are not in accordance with the Dharma. Other Bhikkhunis admonish this Bhikkhuni, saying: 'Sister! Do not associate closely with laymen, the sons of laymen, living together and acting in ways that are not in accordance with the Dharma. Sister! You should leave, if you leave, there will be an increase in happiness and dwelling in the Dharma.' When that Bhikkhuni admonishes this Bhikkhuni, she persists and does not abandon it, that Bhikkhuni should be admonished three times to abandon this matter. It is good to abandon this matter even after three admonishments; if she does not abandon it, it is a Pācittiya (an offense entailing expiation).
The definition of Bhikkhuni is as above.
Close association: speaking frequently, smiling frequently, teasing frequently.
Layman: one who has not yet left home.
Son: also one who has not yet left home.
That Bhikkhuni, associates closely with that layman, the son of the layman, living together and acting in ways that are not in accordance with the Dharma. That Bhikkhuni admonishes this Bhikkhuni, saying: 'Sister! Do not associate closely with laymen, the sons of laymen, acting in ways that are not in accordance with the Dharma. You should leave, if you leave, there will be an increase in happiness and dwelling in the Dharma. You can now abandon this matter, do not commit a serious offense by being rebuked by the Sangha.' If she follows the advice, that is good; if she does not follow the advice, one should make a declaration. After the declaration, one should say
：「妹！我已白，余有羯磨在。可舍此事，莫為僧所呵責而更犯罪。」若隨語者善，不隨語者當作初羯磨。作初羯磨已當語言：「妹！已白已作初羯磨，余有二羯磨在。可舍此事，莫為僧所呵責而更犯罪。」若隨語者善，不隨語者作第二羯磨。作第二羯磨已當語言：「已作白第二羯磨，余有一羯磨在。可舍此事，莫為僧所呵責而更犯罪。」若隨語者善，不隨語者作三羯磨竟，波逸提。若白二羯磨竟，三突吉羅。白一羯磨竟，二突吉羅。白已，一突吉羅。白未竟、未白前，親近居士、居士兒作不隨順行，如是一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，初語時舍、非法別眾呵責，非法和合眾、法別眾、似法別眾、似法和合眾，非法非律非佛所教，若一切不作呵責，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九十九)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時六群比丘尼，往觀王宮畫堂園林浴池。諸居士見皆共譏嫌：「此諸比丘尼，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？乃往觀王宮、畫堂、園林、浴池，如賊女淫女無異。」爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝云
【現代漢語翻譯】 現代漢語譯本： 『姐妹！我已經稟告過了，還有羯磨（karma，業）要做。你應該放棄這件事，不要因為被僧團呵責而再次犯罪。』如果她聽從勸告就好，如果不聽從，就進行第一次羯磨。完成第一次羯磨后，應該說：『姐妹！已經稟告過了，也做了第一次羯磨，還有兩次羯磨要做。你應該放棄這件事，不要因為被僧團呵責而再次犯罪。』如果她聽從勸告就好，如果不聽從，就進行第二次羯磨。完成第二次羯磨后，應該說：『已經稟告過了，也做了第二次羯磨，還剩下一次羯磨要做。你應該放棄這件事，不要因為被僧團呵責而再次犯罪。』如果她聽從勸告就好，如果不聽從，就完成三次羯磨，犯波逸提（pācittiya，一種戒律罪名）。如果完成兩次稟告的羯磨，犯三突吉羅（dukkhata，一種較輕的戒律罪名）。完成一次稟告的羯磨，犯二突吉羅。稟告之後，犯一突吉羅。在稟告未完成、未稟告之前，親近在家居士、居士的子女，做出不如法的行為，所有這些都犯突吉羅。
比丘（bhikkhu，男性出家人），犯突吉羅；式叉摩那（sikkhamānā，預備沙彌尼）、沙彌（sāmaṇera，男沙彌）、沙彌尼（sāmaṇerī，女沙彌），犯突吉羅。這就是所謂的犯戒。
不犯的情況：最初勸說時就放棄、以非法的別眾進行呵責，非法的和合眾、合法的別眾、相似於法的別眾、相似於法的和合眾，不符合佛法、不符合戒律、不是佛陀所教導的，如果完全沒有進行呵責，就不算犯戒。
不犯的情況：最初沒有制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞。（九十九）
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘尼（bhikkhunī，女性出家人）前往觀看王宮的畫堂、園林、浴池。許多在家居士看到后，都一起譏諷她們：『這些比丘尼，不知羞恥，違犯梵行（brahmacarya，清凈行），對外自稱：『我懂得正法。』像這樣有什麼正法可言？竟然前往觀看王宮、畫堂、園林、浴池，和盜賊的女兒有什麼區別？』當時，眾比丘尼聽到后，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼：『你們為什
【English Translation】 English version: 『Sister! I have already announced it, and there are still karmas (karma) to be done. You should give up this matter, lest you be rebuked by the Sangha (saṃgha, monastic community) and commit further offenses.』 If she follows the advice, that's good. If she doesn't, then the first karma should be performed. After completing the first karma, it should be said: 『Sister! It has been announced and the first karma has been done, and there are still two karmas to be done. You should give up this matter, lest you be rebuked by the Sangha and commit further offenses.』 If she follows the advice, that's good. If she doesn't, then the second karma should be performed. After completing the second karma, it should be said: 『The second karma has been announced and done, and there is one karma remaining to be done. You should give up this matter, lest you be rebuked by the Sangha and commit further offenses.』 If she follows the advice, that's good. If she doesn't, then after completing the three karmas, a pācittiya (pācittiya, a type of monastic offense) is committed. If the two announced karmas are completed, a three-dukkhata (dukkhata, a minor monastic offense) is committed. If one announced karma is completed, a two-dukkhata is committed. After the announcement, a one-dukkhata is committed. Before the announcement is completed, before the announcement, associating with lay followers, the children of lay followers, and acting in a non-compliant manner, all of these constitute a dukkhata.
A bhikkhu (bhikkhu, male monastic), commits a dukkhata; a sikkhamānā (sikkhamānā, a female novice undergoing training), a sāmaṇera (sāmaṇera, male novice), a sāmaṇerī (sāmaṇerī, female novice), commits a dukkhata. This is what is meant by committing an offense.
Non-offenses: If one gives up at the initial admonishment, rebuke by an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, an assembly resembling a lawful separate assembly, an assembly resembling a lawful harmonious assembly, that which is not in accordance with the Dharma, not in accordance with the Vinaya (vinaya, monastic discipline), not taught by the Buddha, if no rebuke is made at all, there is no offense.
Non-offenses: When the rule was not initially established, due to ignorance, madness, mental derangement, being overwhelmed by pain. (Ninety-nine)
At that time, the Bhagavā (Bhagavā, the Blessed One) was in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, the group-of-six bhikkhunīs (bhikkhunī, female monastic) went to see the painted halls, gardens, and bathing ponds of the royal palace. When the lay followers saw them, they all criticized them together: 『These bhikkhunīs, without shame, violate the brahmacarya (brahmacarya, the holy life), and outwardly claim: 『We know the true Dharma.』 What true Dharma is there in this? They actually go to see the royal palace, painted halls, gardens, and bathing ponds, what difference is there between them and the daughters of thieves?』 At that time, when the bhikkhunīs heard this, among them were those who were content with little, practiced dhuta (dhuta, ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the group-of-six bhikkhunīs: 『Why do you』
何乃往觀王宮、畫堂、園林、浴池？」爾時諸比丘尼往白諸比丘，諸比丘往白佛。佛爾時以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼乃往觀王宮、畫堂、園林、浴池？」世尊以無數方便呵責六群比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼往觀王宮文飾、畫堂、園林、浴池者，波逸提。」
比丘尼義如上。
若比丘尼往觀王宮、文飾、畫堂、園林、浴池，從道至道、從道至非道、從非道至道、從高至下、從下至高，去而見者，波逸提。不見者，突吉羅。方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若入王宮有所白、若喚若請、若路由中過、若寄宿、若為強力者所執、或被縛將去、或命難、梵行難；若復為僧事塔事而往觀看畫堂，欲取摸法，不犯。若至僧伽藍中受教授聽法，或被請道由中過，若寄宿，或為強力者所執，或被縛將去，或為僧事、塔事往觀園林浴池欲取摸法者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一百
【現代漢語翻譯】 現代漢語譯本： 『為何你們要去觀看王宮、彩繪的殿堂、園林、浴池？』當時，眾比丘尼將此事稟告眾比丘，眾比丘又稟告佛陀。佛陀因此事召集比丘僧團，呵責六群比丘尼說：『你們所做之事不合規矩，不符合出家人的威儀，不符合沙門應守的法度，不是清凈的行為，不順應修行之道，是不應該做的。為何六群比丘尼竟然前去觀看王宮、彩繪的殿堂、園林、浴池？』世尊用無數方法呵責六群比丘尼后，告訴眾比丘：『這些比丘尼有很多容易產生煩惱的地方，這是她們第一次犯戒。從今以後，為比丘尼制定戒律，這其中包含十種意義，乃至爲了正法長久住世。想要宣說戒律的人應當這樣說：如果比丘尼前去觀看王宮的裝飾、彩繪的殿堂、園林、浴池，犯波逸提罪。』
比丘尼的定義如上所述。
如果比丘尼前去觀看王宮、裝飾、彩繪的殿堂、園林、浴池，從道路到道路、從道路到非道路、從非道路到道路、從高處到低處、從低處到高處，去了並且看見了，犯波逸提罪。沒有看見，犯突吉羅罪。想要去但沒有去，或者約定一起去但沒有去，都犯突吉羅罪。
比丘犯突吉羅罪；式叉摩那（正學女）、沙彌（沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況有：如果進入王宮是爲了稟告事情、被召喚、被邀請、只是從路中間經過、借宿、被強力者挾持、或者被捆綁帶走、或者面臨生命危險、梵行（清凈行）的危險；或者爲了僧團的事、佛塔的事而前去觀看彩繪的殿堂，想要學習其中的圖案，不犯戒。如果到僧伽藍（寺院）中接受教授、聽聞佛法，或者被邀請從路中間經過，或者借宿，或者被強力者挾持，或者被捆綁帶走，或者爲了僧團的事、佛塔的事而前去觀看園林浴池，想要學習其中的圖案，不犯戒。
不犯戒的情況還有：最初未制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第一百）
【English Translation】 English version: 'Why do you go to see royal palaces, painted halls, gardens, and bathing ponds?' At that time, the Bhikkhunis reported this matter to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha and rebuked the six-group Bhikkhunis, saying, 'What you have done is improper, not in accordance with the demeanor of a renunciant, not in accordance with the Dharma that a Shramana (ascetic) should uphold, not a pure practice, not in accordance with the path of cultivation, and should not be done. Why do the six-group Bhikkhunis actually go to see royal palaces, painted halls, gardens, and bathing ponds?' After the World Honored One rebuked the six-group Bhikkhunis with countless methods, he told the Bhikkhus, 'These Bhikkhunis have many places where defilements easily arise, and this is their first offense. From now on, establish precepts for the Bhikkhunis, which contain ten meanings, even for the long-lasting dwelling of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikkhuni goes to see the decorations of a royal palace, painted halls, gardens, and bathing ponds, she commits a Pacittiya offense.'
The definition of Bhikkhuni is as mentioned above.
If a Bhikkhuni goes to see a royal palace, decorations, painted halls, gardens, and bathing ponds, from road to road, from road to non-road, from non-road to road, from high to low, from low to high, and goes and sees, she commits a Pacittiya offense. If she does not see, she commits a Dukkata offense. If she intends to go but does not go, or if she agrees to go together but does not go, all are Dukkata offenses.
A Bhikkhu commits a Dukkata offense; a Siksamana (female trainee), a Samanera (novice), a Samaneri (female novice) commit Dukkata offenses. This is what is called an offense.
There is no offense in the following situations: if entering the royal palace is to report something, if summoned, if invited, if merely passing through the road, if lodging, if seized by a powerful person, or taken away bound, or facing danger to life, danger to Brahma-conduct (pure conduct); or if going to see painted halls for the sake of Sangha affairs, Stupa affairs, wanting to learn the patterns, there is no offense. If going to a Sangharama (monastery) to receive instruction, to hear the Dharma, or if invited to pass through the road, or lodging, or seized by a powerful person, or taken away bound, or going to see gardens and bathing ponds for the sake of Sangha affairs, Stupa affairs, wanting to learn the patterns, there is no offense.
There is also no offense in the following situations: when the precepts were not initially established, or because of ignorance, madness, mental confusion, being afflicted by pain and suffering. (The hundredth)
)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時六群比丘尼，露身在河水、泉水、池水、深水中浴。時有賊女淫女，往比丘尼所語言：「汝等年少腋下未生毛，云何便出家學道修梵行耶？如今年少，可於愛慾中共相娛樂，老時可修梵行，如是二事俱得。」其中年少者聞便生不樂心。時諸居士見皆共譏嫌言：「此諸比丘尼不知慚愧，外自稱言：『我知正法。』如是有何正法？而露身形在河泉池深水中浴，如淫女賊女無異。」爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「云何汝等露形在河、泉、池、深水中浴耶？」時諸比丘尼白諸比丘，諸比丘往白佛。佛爾時以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，露形在河、池、泉、深水中浴耶？」時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼露身形在河水、泉水、深水、池水中浴者，波逸提。」
比丘尼義如上。彼比丘尼應以四事覆形洗浴，若在流水岸側曲回處，若復有樹蔭覆處，若覆水覆障，若以衣障身。上三事不得相取與器
【現代漢語翻譯】 現代漢語譯本 那時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘尼（group of six nuns）裸露身體在河水、泉水、池水、深水中洗浴。這時，有一個盜賊的女兒，來到比丘尼們那裡說：『你們年紀輕輕，腋下還沒長毛，怎麼就出家學道修行梵行呢？現在年紀輕輕，應該在愛慾中互相娛樂，年老時再修行梵行，這樣兩件事都能得到。』其中年輕的比丘尼聽了，便生起了不悅的心情。當時，一些居士看見了，都一起譏諷嫌棄說：『這些比丘尼不知羞恥，對外自稱說：「我懂得正法。」像這樣有什麼正法？竟然裸露身體在河泉池深水中洗浴，和盜賊的女兒沒什麼兩樣。』當時，比丘尼們聽了，其中有少欲知足、行頭陀行（ascetic practices）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『你們怎麼能裸露身體在河、泉、池、深水中洗浴呢？』當時，比丘尼們將此事稟告了諸位比丘，諸位比丘又去稟告了佛陀。佛陀當時因為這個因緣，召集了比丘僧眾，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法（rules for monks/nuns）、不清凈、不隨順修行，是不應該做的。怎麼能有比丘尼，裸露身體在河、池、泉、深水中洗浴呢？』當時，世尊用無數種方便呵責了六群比丘尼后，告訴諸位比丘：『這六群比丘尼！多種種有漏之處，最初犯戒。從今以後，為比丘尼們制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼裸露身體在河水、泉水、深水、池水中洗浴，犯波逸提（pāyantika，一種輕罪）。』 比丘尼的定義如上所述。這些比丘尼應當用四種方法遮蓋身體洗浴：如果在流水岸邊彎曲迴轉的地方，或者有樹蔭遮蔽的地方，或者有水流遮蔽的地方，或者用衣服遮蔽身體。以上三種情況不得互相取用器物。
【English Translation】 English version At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove of Anathapindika (Jetavana-anāthapiṇḍada-ārāma) in Shravasti (Śrāvastī). At that time, the group of six nuns (group of six nuns) were bathing naked in rivers, springs, ponds, and deep waters. Then, a thief's daughter came to the nuns and said, 'You are young and have no hair under your armpits. How can you leave home to study the Way and practice pure conduct? Now that you are young, you should enjoy each other in love and desire. When you are old, you can practice pure conduct. In this way, you can have both.' Among them, the younger nuns felt unhappy when they heard this. At that time, some laypeople saw this and all ridiculed and disliked them, saying, 'These nuns are shameless and claim to know the true Dharma. What kind of true Dharma is this? They are bathing naked in rivers, springs, ponds, and deep waters, no different from the thief's daughter.' At that time, the nuns heard this, and among them, those who were content with little desire, practiced ascetic practices (ascetic practices), were happy to learn the precepts, and knew shame, rebuked the group of six nuns, saying, 'How can you bathe naked in rivers, springs, ponds, and deep waters?' At that time, the nuns reported this matter to the monks, and the monks reported it to the Buddha. The Buddha then gathered the Sangha of monks because of this cause and rebuked the group of six nuns, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (rules for monks/nuns), not pure, and not in accordance with practice. It is something that should not be done. How can nuns bathe naked in rivers, ponds, springs, and deep waters?' At that time, after the World-Honored One rebuked the group of six nuns with countless means, he told the monks, 'These six nuns! They have many leaky places and are the first to break the precepts. From now on, I will establish precepts for the nuns, gathering ten meanings until the true Dharma abides for a long time. Those who want to recite the precepts should say this: If a nun bathes naked in rivers, springs, deep waters, or ponds, she commits a pāyantika (pāyantika, a minor offense).' The definition of a nun is as described above. These nuns should cover their bodies with four methods when bathing: if it is in a curved and winding place on the bank of a flowing river, or in a place covered by the shade of a tree, or in a place covered by water, or by covering the body with clothing. In the above three situations, they should not take utensils from each other.
物；以衣障者，一切如法事得作。彼比丘尼，若露形在河、池、泉、深水中洗浴身，盡漬，波逸提。不盡漬，突吉羅。方便欲洗而不洗，共期而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，水岸曲回處、樹蔭覆處、水覆障、若以衣障形、若為強力所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時世尊聽比丘尼作浴衣。時六群比丘尼聞世尊聽比丘尼作浴衣，便多作廣大浴衣。時比丘尼見已問言：「佛聽諸比丘尼畜五衣。此是何衣？」報言：「此是我等浴衣。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「世尊聽畜浴衣。云何便多廣大作浴衣耶？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼多作廣大浴衣耶？」時世尊以無數方便呵責六群比丘尼已，告諸比丘言：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，作浴衣應量作。應量作者，長佛六磔手、廣
【現代漢語翻譯】 現代漢語譯本： 物：用衣服遮擋身體，一切如法的事務都可以進行。如果比丘尼裸露身體在河流、池塘、泉水、深水中洗澡，完全浸沒身體，犯波逸提罪。不完全浸沒身體，犯突吉羅罪。想要洗澡但沒有洗，約定好一起去但沒有去，都犯突吉羅罪。
比丘犯突吉羅罪；式叉摩那（受過沙彌尼十戒，正學習六法，準備受具足戒的女子）、沙彌（已受十戒的出家男子）、沙彌尼（已受十戒的出家女子）犯突吉羅罪。這被稱為犯戒。
不犯的情況：在水岸彎曲的地方、樹蔭遮蔽的地方、水面遮蔽的地方、用衣服遮擋身體、被強力脅迫，不犯戒。
不犯的情況：最初佛陀未制定戒律時，以及癡狂、精神錯亂、被痛苦纏繞時，不犯戒。（一）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，世尊允許比丘尼製作浴衣。六群比丘尼聽到世尊允許比丘尼製作浴衣，就製作很多寬大的浴衣。其他比丘尼看到后問她們：『佛陀允許比丘尼擁有五衣。這是什麼衣服？』她們回答說：『這是我們的浴衣。』其他比丘尼聽到后，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『世尊允許擁有浴衣，怎麼能製作這麼多寬大的浴衣呢？』當時，這些比丘尼將此事告訴了比丘們，比丘們又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼比丘尼要製作這麼多寬大的浴衣呢？』當時，世尊用無數的方法呵責了六群比丘尼后，告訴諸比丘說：『這些六群比丘尼！是多種煩惱的根源，是最初的犯戒者。從今以後，為比丘尼制定戒律，包含十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，製作浴衣應當按照規定的尺寸製作。規定的尺寸是，長六佛磔手，寬…』
【English Translation】 English version: Item: If the body is covered with clothing, all lawful activities can be performed. If a Bhikkhuni (female monastic) exposes her body in a river, pond, spring, or deep water to bathe, completely immersing herself, it is a Pācittiya (an offense requiring confession). If she does not completely immerse herself, it is a Dukkaṭa (a minor offense). Intending to bathe but not bathing, agreeing to go together but not going, all are Dukkaṭa.
A Bhikkhu (male monastic) commits a Dukkaṭa; a Sikkhamānā (a female novice undergoing training), a Sāmaṇera (male novice), a Sāmaṇerī (female novice) commit a Dukkaṭa. This is considered an offense.
Non-offenses: At a bend in the riverbank, in a place covered by the shade of a tree, in a place covered by water, if the body is covered with clothing, or if one is seized by force, there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or if one is insane, of deranged mind, or afflicted by pain, there is no offense. (1)
At one time, the Bhagavat (Blessed One) was dwelling at Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (Savatthi). At that time, the World-Honored One allowed the Bhikkhunis to make bathing cloths. When the group-of-six Bhikkhunis heard that the World-Honored One had allowed the Bhikkhunis to make bathing cloths, they made many large bathing cloths. When the Bhikkhunis saw this, they asked, 'The Buddha allows the Bhikkhunis to possess five robes. What is this cloth?' They replied, 'This is our bathing cloth.' When the Bhikkhunis heard this, those who were of few desires, content, practicing Dhutanga (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the group-of-six Bhikkhunis, saying, 'The World-Honored One allows the possession of bathing cloths. How can you make so many large bathing cloths?' At that time, the Bhikkhunis told the Bhikkhus, and the Bhikkhus went and reported to the World-Honored One. Because of this, the World-Honored One gathered the Sangha (community of monastics) and rebuked the group-of-six Bhikkhunis, saying, 'What you have done is improper, not in accordance with deportment, not in accordance with the life of a renunciate, not pure conduct, not in accordance with the practice. It is not something that should be done. How can Bhikkhunis make so many large bathing cloths?' At that time, after the World-Honored One had rebuked the group-of-six Bhikkhunis in countless ways, he said to the Bhikkhus, 'These group-of-six Bhikkhunis! Are the source of many defilements, and are the first to break the precepts. From now on, I will establish a precept for the Bhikkhunis, encompassing ten benefits, and for the long endurance of the True Dharma, whoever wishes to recite the precepts should say thus: If a Bhikkhuni makes a bathing cloth, it should be made according to the prescribed measurement. The prescribed measurement is six Buddha spans in length, and...'
二磔手半，若過者波逸提。」
比丘尼義如上。
浴衣者，障身浴也。
彼比丘尼作浴衣，長中過量、廣中足，長中足、廣中過量，若二俱過量，自割截作成者，波逸提；不成者，突吉羅。若語他作割截，成者波逸提；不成者，突吉羅。若為他作，成不成，一切突吉羅。
比丘，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，如量作減量作，若得已成者，當裁令如法，若重疊，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時有一比丘尼，欲裁縫僧伽梨。時偷罹難陀比丘尼言：「妹持來！我與汝裁縫。」彼即與衣財。彼比丘尼聰明多知識，善能教化。偷罹難陀比丘尼作是意，欲使彼比丘尼久作供養故，便為裁衣不即為縫成。時偷罹難陀比丘尼所住精舍失火，衣財為火所燒，又為風吹零落。時居士見已皆譏嫌言：「此比丘尼不知慚愧，外自稱言：『我修正法。』如是有何正法？云何比丘尼裁他衣，而不即縫成，為火所燒風吹零落？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀比丘尼言：「汝云何為他作衣，不即縫成，為火所燒風吹零落？」時諸比丘尼白諸比丘，諸
【現代漢語翻譯】 現代漢語譯本： 『二磔手半，若過者波逸提。』（二磔手半：指浴衣的尺寸，超過這個尺寸就會犯波逸提罪） 比丘尼的規定和上面一樣。 浴衣，是用來遮蔽身體的沐浴用衣服。 如果比丘尼製作浴衣，長度或寬度超過規定尺寸，或者長度和寬度都超過規定尺寸，自己裁剪並完成製作的，犯波逸提罪；沒有完成的，犯突吉羅罪。如果讓別人裁剪，完成的，犯波逸提罪；沒有完成的，犯突吉羅罪。如果是為他人制作，無論完成與否，都犯突吉羅罪。 比丘犯同樣的罪，犯波逸提罪；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯同樣的罪，犯突吉羅罪。這叫做犯戒。 不犯的情況：按照規定尺寸製作，或者製作的尺寸小於規定尺寸；如果得到的是已經做好的，可以裁剪到符合規定；如果是重疊縫製的，不犯戒。 不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。（二） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位比丘尼想要縫製僧伽梨（Samghati，大衣）。偷罹難陀（Thullananda）比丘尼說：『姐妹，拿來！我幫你裁剪縫製。』那位比丘尼就把衣物布料給了她。那位比丘尼聰明且知識淵博，善於教化。偷罹難陀比丘尼心想，爲了讓那位比丘尼長期供養自己，就為她裁剪了衣服，卻沒有立即縫製完成。當時，偷罹難陀比丘尼所住的精舍失火，衣物布料被火燒燬，又被風吹散零落。當地的居士們看到后都譏諷說：『這位比丘尼不知羞愧，對外自稱：』我修正法。『像這樣有什麼正法可言？怎麼能為別人裁剪衣服，卻不立即縫製完成，以至於被火燒燬、被風吹散零落？』當時，眾比丘尼聽到了這些話，其中那些少欲知足、行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責偷罹難陀比丘尼說：『你為什麼為他人裁剪衣服，卻不立即縫製完成，以至於被火燒燬、被風吹散零落？』當時，眾比丘尼將此事稟告了眾比丘。
【English Translation】 English version: 'Two spans and a half of the hand; if it exceeds that, it is a Pacittiya.' (Two spans and a half of the hand: refers to the size of the bathing cloth; exceeding this size constitutes a Pacittiya offense.) The rule for Bhikkhunis is the same as above. A bathing cloth is a cloth used to cover the body while bathing. If a Bhikkhuni makes a bathing cloth, and the length or width exceeds the prescribed size, or both the length and width exceed the prescribed size, and she cuts and completes it herself, it is a Pacittiya offense; if it is not completed, it is a Dukkata offense. If she tells another to cut it, and it is completed, it is a Pacittiya offense; if it is not completed, it is a Dukkata offense. If she makes it for another, whether it is completed or not, it is a Dukkata offense. For a Bhikkhu, the same offense is a Pacittiya; for a Siksamana (Siksamana, a novice nun in training), a Sramanera (Sramanera, a young male novice), or a Sramanerika (Sramanerika, a young female novice), the same offense is a Dukkata. This is called an offense. There is no offense if it is made according to the prescribed size, or if it is made smaller than the prescribed size; if what is obtained is already made, it should be cut to conform to the rule; if it is sewn in layers, there is no offense. There is no offense in the beginning when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain. (Two) At that time, the Bhagavan (Bhagavan, the Blessed One) was in the Jeta Grove (Jetavana) at Anathapindika's monastery in Sravasti (Sravasti). At that time, there was a Bhikkhuni who wanted to sew a Samghati (Samghati, a large robe). The Bhikkhuni Thullananda (Thullananda) said: 'Sister, bring it here! I will cut and sew it for you.' That Bhikkhuni then gave her the cloth. That Bhikkhuni was intelligent and knowledgeable, and good at teaching. Bhikkhuni Thullananda thought, in order to have that Bhikkhuni support her for a long time, she cut the cloth for her, but did not immediately sew it. At that time, the monastery where Bhikkhuni Thullananda was staying caught fire, and the cloth was burned by the fire and scattered by the wind. When the laypeople saw this, they all criticized her, saying: 'This Bhikkhuni is shameless, outwardly claiming: 'I practice the true Dharma.' What true Dharma is there like this? How can she cut clothes for others, but not immediately sew them, so that they are burned by fire and scattered by the wind?' At that time, the Bhikkhunis heard these words, and among them those who were content with little, practiced asceticism (dhuta, ascetic practices), were fond of learning the precepts, and knew shame, rebuked Bhikkhuni Thullananda, saying: 'Why did you cut clothes for others, but not immediately sew them, so that they were burned by fire and scattered by the wind?' At that time, the Bhikkhunis reported this matter to the Bhikkhus.
比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼裁衣不即縫成，為火所燒風吹零落耶？」時世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼縫僧伽梨過五日，波逸提。」
比丘尼義如上。
如是世尊與比丘尼結戒，彼求僧伽梨出迦絺那衣，六難事起疑。佛言：「若有如是事無犯。自今已去應如是結戒：若比丘尼縫僧伽梨過五日，除求索僧伽梨出迦絺那衣六難事起者，波逸提。」
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，求索僧伽梨出功德衣五日六難事起，若縫若料理時，若無刀無針，若無線若少不足，若衣主破戒、破見、破威儀，若被舉、若滅擯、若應滅擯，若由此事故，有命難、梵行難，不縫成過五日者，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三)
爾時婆伽婆在毗舍離獼猴江側高閣講堂上。時眾僧多得供養。時有比丘尼，置僧伽梨在房，不看曬治蟲爛色壞。后時眾僧供養斷，此比丘尼，不看僧伽梨至村邊著，欲入村方見僧伽梨
【現代漢語翻譯】 現代漢語譯本： 一位比丘去稟告世尊。世尊因為這件事召集了比丘僧團，呵責偷罹難陀（Thullananda）比丘尼：『你所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼比丘尼裁剪衣服不立即縫好，以至於被火燒、被風吹散零落呢？』當時世尊用無數種方法呵責了她之後，告訴眾比丘：『這位比丘尼有很多種有漏之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，總結十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼縫製僧伽梨（Sanghati，大衣）超過五天，犯波逸提（Payattika，一種罪名）。』
比丘尼的定義如上所述。
就這樣，世尊為比丘尼制定了戒律，她們尋求僧伽梨，又遇到迦絺那衣（Kathina，一種佈施的衣物），出現了六種困難的情況，心生疑惑。佛說：『如果遇到這樣的情況，不算犯戒。從今以後，應當這樣制定戒律：如果比丘尼縫製僧伽梨超過五天，除非是尋求僧伽梨、遇到迦絺那衣、或者出現六種困難的情況，犯波逸提。』
比丘（Bhikkhu），犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況有：尋求僧伽梨、遇到功德衣（指迦絺那衣）五天、出現六種困難的情況，或者在縫製或處理的時候，或者沒有刀、沒有針，或者沒有線、或者線少不夠用，或者衣服的主人破戒、破見、破威儀，或者被舉罪、或者被驅逐、或者應該被驅逐，或者因為這些原因，有性命危險、梵行危險，不縫好超過五天，不犯戒。
不犯戒的情況還有：最初沒有制定戒律，或者癡狂、心亂、被痛苦纏繞。（以上三種情況）
當時，婆伽婆（Bhagavat，世尊）在毗舍離（Vaisali）獼猴江邊的樓閣講堂上。當時僧眾得到很多供養。當時有一位比丘尼，把僧伽梨放在房間里，不看管、不晾曬，導致被蟲蛀爛、顏色損壞。後來僧眾的供養斷絕，這位比丘尼，不看管僧伽梨，穿著它到村邊，將要進入村子的時候才看到僧伽梨。
【English Translation】 English version: A Bhikkhu (monk) went to inform the Blessed One (Bhagavat). The Blessed One, because of this matter, assembled the Bhikkhu Sangha (community of monks) and rebuked Thullananda (a Bhikkhuni, or nun): 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the proper way; it is not something that should be done. Why does a Bhikkhuni cut cloth but not immediately sew it, so that it is burned by fire or scattered by the wind?' At that time, the Blessed One rebuked her with countless methods and then told the Bhikkhus: 'This Bhikkhuni has many kinds of defilements and is the first offender. From now on, establish a precept for the Bhikkhunis, summarizing ten meanings, even to the long duration of the True Dharma. One who wishes to recite the precepts should say it thus: If a Bhikkhuni sews a Sanghati (outer robe) for more than five days, it is a Payattika (an offense requiring confession).'
The definition of Bhikkhuni is as above.
Thus, the Blessed One established a precept for the Bhikkhunis. They sought a Sanghati and encountered Kathina (cloth offered after the rainy season retreat), and six difficult situations arose, causing doubt. The Buddha said: 'If such a thing occurs, there is no offense. From now on, the precept should be established thus: If a Bhikkhuni sews a Sanghati for more than five days, except when seeking a Sanghati, encountering Kathina cloth, or when six difficult situations arise, it is a Payattika.'
A Bhikkhu (monk) commits a Dukkata (wrongdoing); a Siksamana (female novice), a Sramanera (male novice), a Sramanerika (female novice) commit a Dukkata. This is what is called an offense.
There is no offense in the following situations: seeking a Sanghati, encountering merit-clothing (referring to Kathina cloth) for five days, when six difficult situations arise, or when sewing or managing it, or when there is no knife, no needle, or no thread, or when there is little thread and it is insufficient, or when the owner of the robe has broken the precepts, broken views, broken decorum, or has been suspended, or has been expelled, or should be expelled, or because of these reasons, there is danger to life or danger to the holy life; not sewing it completely for more than five days is not an offense.
There is also no offense in the following situations: initially, when the precept had not yet been established, or due to insanity, mental confusion, or being afflicted by pain. (These three situations)
At that time, the Bhagavat (Blessed One) was at the high pavilion lecture hall on the side of the Monkey River in Vaisali (an ancient city). At that time, the Sangha received many offerings. At that time, there was a Bhikkhuni who placed her Sanghati in her room, without watching over it or airing it, causing it to be eaten by insects and its color to be ruined. Later, the offerings to the Sangha ceased, and this Bhikkhuni, without watching over her Sanghati, wore it to the edge of the village, and only when she was about to enter the village did she see the Sanghati.
蟲爛色壞。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責此比丘尼言：「云何置僧伽梨在房，不看曬治使蟲爛色壞？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責此比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何置僧伽梨在房，不看曬治蟲爛色壞？」時世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼過五日不看僧伽梨，波逸提。」
比丘尼義如上。
彼比丘尼，置僧伽梨在房中，五日、五日應往看。不看波逸提。除僧伽梨，余衣不五日、五日看，突吉羅。除余衣，若不五日、五日看余所須之物，令失者蟲爛色壞，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，置僧伽梨在房，五日、五日看；若舉處堅牢；若寄人，彼受寄人言：「但安意，我當爲汝看。」彼若看恐失，不五日、五日看，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四)
四分律卷第二十六 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十七(二分
【現代漢語翻譯】 現代漢語譯本： 僧伽梨（Samghati，一種僧侶穿著的袈裟）因蟲蛀而腐爛，顏色也損壞了。當時，一些比丘尼（Bhikkhuni，女性僧侶）聽說了這件事，她們之中有些是少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，她們呵責那位比丘尼說：『為什麼把僧伽梨放在房間里，不檢視晾曬，導致蟲蛀腐爛，顏色損壞？』當時，這些比丘尼去告訴了諸位比丘（Bhikkhu，男性僧侶），諸位比丘又去稟告了世尊（Buddha，佛陀）。世尊因為這件事召集了比丘僧團，呵責那位比丘尼說：『你所做的事情是不對的，不合威儀、不合沙門法（出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼把僧伽梨放在房間里，不檢視晾曬，導致蟲蛀腐爛，顏色損壞？』當時，世尊用無數種方法呵責之後，告訴諸位比丘：『這位比丘尼多次犯有漏之過，是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼超過五天不檢視僧伽梨，犯波逸提（Payantika，一種輕罪）。』
比丘尼的定義如上所述。
那位比丘尼，把僧伽梨放在房間里，每隔五天、五天應當去檢視。不檢視就犯波逸提。除了僧伽梨，其他的衣服如果不每隔五天、五天檢視，犯突吉羅（Dukkata，一種更輕的罪）。除了其他的衣服，如果不每隔五天、五天檢視其他需要的物品，導致遺失、蟲蛀腐爛、顏色損壞，犯突吉羅。
比丘，犯突吉羅；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是，把僧伽梨放在房間里，每隔五天、五天檢視；如果存放的地方堅固安全；如果寄託給別人，那位接受寄託的人說：『請放心，我會為你檢視。』如果她檢視恐怕會遺失，不每隔五天、五天檢視，不犯。
不犯的情況是，最初沒有制定戒律，或者因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（四）
《四分律》卷第二十六 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第二十七（二分）
【English Translation】 English version: The Samghati (Samghati, a type of robe worn by monks) was rotten and discolored due to insects. At that time, some Bhikkhunis (Bhikkhuni, female monks) heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse. They rebuked the Bhikkhuni, saying, 'Why did you leave the Samghati in the room without checking and airing it, causing it to rot from insects and become discolored?' At that time, these Bhikkhunis went to tell the Bhikkhus (Bhikkhu, male monks), and the Bhikkhus reported it to the Buddha (Buddha, the Enlightened One). The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter and rebuked the Bhikkhuni, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not pure, and not conducive to practice. Why did you leave the Samghati in the room without checking and airing it, causing it to rot from insects and become discolored?' At that time, after rebuking her in countless ways, the Buddha told the Bhikkhus, 'This Bhikkhuni has repeatedly committed offenses with outflows, and this is the first offense. From now on, a precept will be established for the Bhikkhunis, gathering ten benefits, and even for the long-lasting of the True Dharma, those who wish to recite the precepts should say this: If a Bhikkhuni does not check the Samghati for more than five days, she commits a Payantika (Payantika, a minor offense).'
The definition of Bhikkhuni is as mentioned above.
That Bhikkhuni, having left the Samghati in the room, should check it every five days. If she does not check it, she commits a Payantika. Apart from the Samghati, if other clothes are not checked every five days, she commits a Dukkata (Dukkata, a lighter offense). Apart from other clothes, if other necessary items are not checked every five days, causing them to be lost, rotten from insects, or discolored, she commits a Dukkata.
A Bhikkhu commits a Dukkata; a Siksamana (Siksamana, a novice nun), a Sramanera (Sramanera, a novice monk), a Sramanerika (Sramanerika, a novice nun) commit a Dukkata. This is what is called an offense.
Non-offenses include: leaving the Samghati in the room and checking it every five days; if the storage place is secure; if it is entrusted to someone, and that person says, 'Rest assured, I will check it for you.' If she fears it will be lost if she checks it, and does not check it every five days, she does not commit an offense.
Non-offenses include: when the precept was not initially established, or due to ignorance, madness, mental confusion, or being afflicted by pain. (Four)
《Vinaya in Four Parts》Volume 26 T22, No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 27 (Second Part)
之六明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯一百七十八單提法之四
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時偷罹難陀比丘尼有親舊檀越欲為僧設食並施衣。偷罹難陀聞，即往問言：「我聞汝欲設食並施僧衣，實爾以不？」檀越報言：「爾。」偷罹難陀言：「眾僧大功德、大威神，多檀越佈施，汝供給處多。今但可施食，不須施衣。」檀越即言：「可爾。」不復作衣，即其夜辦具飲食。明日清旦往白時到，諸比丘尼著衣持缽，往詣其家就座而坐。時檀越觀諸比丘尼僧，威儀庠序法服齊整，見已自悔，不覺發言：「如是好眾，云何使我留難不作衣供養耶？」時諸比丘尼即問言：「以何因緣乃發是言？」時檀越即具白因緣。比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀言：「云何與眾僧衣作留難？」時諸比丘尼白諸比丘，諸比丘往白佛。佛以此因緣集比丘僧，呵責偷罹難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何與僧衣作留難？」以無數方便呵責已，告諸比丘：「偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，與眾僧衣作留難者，波逸提。」
比丘尼義如上
【現代漢語翻譯】 現代漢語譯本： 之六 明尼戒法
姚秦時期，來自罽賓（今克什米爾地區）的三藏法師佛陀耶舍與竺佛念等人共同翻譯的《一百七十八單提法》之四
當時，佛陀（Bhagavan）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。那時，偷罹難陀（Thullanandā）比丘尼有關係親近的施主，想要為僧團準備齋飯並佈施僧衣。偷罹難陀聽到后，就前去詢問說：『我聽說您想要準備齋飯並佈施僧衣給僧團，確實是這樣嗎？』施主回答說：『是的。』偷罹難陀說：『眾僧功德廣大，威神力強大，接受很多施主的佈施，您供給的地方也很多。現在只需要佈施齋飯就可以了，不需要佈施僧衣。』施主就說：『可以。』於是就不再製作僧衣，當晚就準備好了飲食。第二天清晨，前往告知齋飯時間已到，各位比丘尼穿好衣服，拿著缽，前往施主家就座。當時，施主觀察各位比丘尼僧團，威儀莊嚴，次序井然，法衣整齊，看到後感到後悔，不自覺地說：『這麼好的僧團，為什麼我要聽信讒言，不製作僧衣供養呢？』當時，各位比丘尼就問她說：『因為什麼緣故您會說這樣的話呢？』當時，施主就詳細地說明了事情的緣由。比丘尼們聽了之後，其中有少欲知足、奉行頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘尼，責備偷罹難陀說：『為什麼你要對眾僧的僧衣設定障礙呢？』當時，各位比丘尼稟告了各位比丘，各位比丘前往稟告佛陀。佛陀因為這件事召集比丘僧團，呵責偷罹難陀說：『你所做的事情不對，不合威儀，不合沙門法，不清凈，不隨順修行，是不應該做的。為什麼你要對僧衣設定障礙呢？』用無數種方法呵責之後，告訴各位比丘：『偷罹難陀比丘尼！多次在有漏之處犯戒，是最初的犯戒者。從今以後，為比丘尼們結戒，爲了聚集十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，對眾僧的僧衣設定障礙，犯波逸提（pācittiya）。』
比丘尼的定義如上所述。
【English Translation】 English version: Section Six: Bhikkhunī Rules
Translated during the Yao Qin dynasty by the Tripiṭaka master Buddhayaśas from Kipin (Kashmir), together with Zhu Fonian and others, Sutra Four of the One Hundred and Seventy-Eight Individual Rules.
At that time, the Bhagavan was in the Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī. Then, the bhikkhunī Thullanandā had a close benefactor who wished to prepare food and offer robes to the Saṅgha. Thullanandā, upon hearing this, went and asked, 'I hear that you wish to prepare food and offer robes to the Saṅgha; is this true?' The benefactor replied, 'Yes.' Thullanandā said, 'The Saṅgha has great merit and great spiritual power, and receives offerings from many benefactors; you provide for many places. Now, you should only offer food and need not offer robes.' The benefactor then said, 'Very well.' So, she did not make robes but prepared food that night. The next morning, she went to announce that the time for the meal had arrived. The bhikkhunīs, wearing their robes and carrying their bowls, went to her house and sat down. The benefactor, observing the bhikkhunī Saṅgha, saw their dignified manner, orderly conduct, and neat monastic robes. Seeing this, she regretted her decision and exclaimed, 'Such a good Saṅgha! Why did I listen to the slander and not make robes to offer?' Then, the bhikkhunīs asked her, 'For what reason do you say such things?' The benefactor then explained the entire situation in detail. Upon hearing this, among the bhikkhunīs, those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked Thullanandā, saying, 'Why did you create obstacles to the Saṅgha's robes?' Then, the bhikkhunīs reported this to the bhikkhus, who in turn reported it to the Buddha. The Buddha, because of this matter, assembled the bhikkhu Saṅgha and rebuked Thullanandā, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a renunciant, not pure, not conducive to practice, and should not be done. Why did you create obstacles to the Saṅgha's robes?' After rebuking her with countless methods, he told the bhikkhus, 'The bhikkhunī Thullanandā! She has repeatedly violated the precepts in places of defilement and is the first offender. From now on, I will establish a precept for the bhikkhunīs, in order to gather ten benefits, and even for the long duration of the True Dharma. One who wishes to recite the precepts should say thus: If a bhikkhunī creates obstacles to the Saṅgha's robes, it is a pācittiya (offense requiring expiation).'
The definition of bhikkhunī is as above.
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眾僧者，如上。
衣者，十種如上。
彼比丘尼與眾僧衣作留難者，波逸提。除眾僧，與餘人作留難者，突吉羅。除衣，余物作留難，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，欲施少者勸使多與，欲施少人勸與多人，欲施粗勸施細者、或戲笑語、或屏處語、或疾疾語、或夢中語、或欲說此錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有比丘尼，著他僧伽梨，不語主入村乞食。時衣主不知，作失衣意，於後求覓，乃見彼比丘尼著行。即語：「汝犯偷。」彼言：「我不偷汝衣，以親厚意故，取汝衣著耳。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責此比丘尼言：「汝云何不語主盜著他衣，使他作失衣意求覓耶？」即往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責此比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，不語主盜著他衣，使衣主作失衣意求覓耶？」時世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者
【現代漢語翻譯】 現代漢語譯本 眾僧方面，如上所述。 衣物方面，十種情況如上所述。 如果比丘尼對眾僧的衣物設定障礙，構成波逸提罪（Pācittiya，一種輕罪）。如果不是對眾僧，而是對其他人設定障礙，構成突吉羅罪（Dukkata，一種輕罪）。如果不是對衣物，而是對其他物品設定障礙，構成突吉羅罪。 比丘犯同樣的錯誤，構成突吉羅罪；式叉摩那（Siksamana，準學女）、沙彌（Sramanera，沙彌男）、沙彌尼（Sramanerika，沙彌女）犯同樣的錯誤，構成突吉羅罪。以上就是所謂的犯戒。 不構成犯罪的情況：想要佈施少量財物的人，勸他多佈施；想要佈施給少數人的人，勸他佈施給更多人；想要佈施粗糙的物品的人，勸他佈施精細的物品；或者開玩笑時說的話、或者私下說的話、或者快速說的話、或者夢中說的話、或者想要說這個卻說成那個，都不構成犯罪。 不構成犯罪的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（五） 當時，婆伽婆（Bhagavā，世尊）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位比丘尼，穿著其他僧團的僧伽梨（Sanghati，大衣），沒有告知衣物的主人就進入村莊乞食。當時衣物的主人不知道，以為丟失了衣物，之後尋找，才看到那位比丘尼穿著他的衣服行走。就說：『你犯了偷盜罪。』那位比丘尼說：『我沒有偷你的衣服，因為親近友好的緣故，才拿你的衣服穿。』當時，諸位比丘尼聽到后，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責這位比丘尼說：『你為什麼不告知衣物的主人就偷穿他的衣服，使衣物的主人以為丟失了衣物而尋找呢？』就去告訴諸位比丘，諸位比丘稟告佛陀。佛陀因為這件事召集比丘僧眾，呵責這位比丘尼說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼比丘尼不告知衣物的主人就偷穿他的衣服，使衣物的主人以為丟失了衣物而尋找呢？』當時世尊用無數種方便呵責之後，告訴諸位比丘：『這位比丘尼在很多方面都有過失，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人』
【English Translation】 English version Regarding the Sangha (community of monks), it is as mentioned above. Regarding clothing, the ten types are as mentioned above. If a Bhikkhuni (nun) creates obstacles regarding the clothing of the Sangha, it constitutes a Pācittiya (minor offense). If it is not regarding the Sangha, but regarding other people, it constitutes a Dukkata (wrongdoing). If it is not regarding clothing, but regarding other items, it constitutes a Dukkata. If a Bhikkhu (monk) commits the same offense, it constitutes a Dukkata; if a Siksamana (female novice), a Sramanera (male novice), or a Sramaneri (female novice) commits the same offense, it constitutes a Dukkata. This is what is called an offense. Situations that do not constitute an offense: when someone wants to give a small amount, encouraging them to give more; when someone wants to give to a few people, encouraging them to give to more people; when someone wants to give coarse items, encouraging them to give fine items; or words spoken in jest, or words spoken in private, or words spoken quickly, or words spoken in a dream, or wanting to say this but saying that instead, do not constitute an offense. Situations that do not constitute an offense: when the precepts were not initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Five) At that time, the Bhagavan (the Blessed One) was in Jeta's Grove, Anathapindika's Park, near Sravasti (Savatthi). At that time, there was a Bhikkhuni who wore another Sangha's Sanghati (outer robe) and entered the village to beg for alms without informing the owner of the robe. The owner of the robe did not know and thought the robe was lost. Later, while searching, he saw that Bhikkhuni wearing his robe. He said, 'You have committed theft.' The Bhikkhuni said, 'I did not steal your robe; I took your robe to wear out of friendship.' When the Bhikkhunis heard this, those among them who were content with little, practiced the Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked this Bhikkhuni, saying, 'Why did you steal and wear his robe without informing the owner, causing the owner to think the robe was lost and to search for it?' They went and told the Bhikkhus, and the Bhikkhus reported to the Buddha. Because of this, the Buddha gathered the Sangha of Bhikkhus and rebuked this Bhikkhuni, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the way, and should not be done. Why did the Bhikkhuni steal and wear his robe without informing the owner, causing the owner to think the robe was lost and to search for it?' At that time, after rebuking her with countless means, the World Honored One told the Bhikkhus, 'This Bhikkhuni has many defilements and is the first to break the precept. From now on, establish precepts for the Bhikkhunis, gathering ten benefits, even so that the True Dharma may long endure, those who wish to recite the precepts'
當如是說：若比丘尼不問主便著他衣者，波逸提。」
比丘尼義如上。
彼比丘尼取他衣著，不語主入村乞食者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若問主、若是親厚、若親厚語言：「汝但著，我當爲汝語主。」不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六)
◎爾時婆伽婆在舍衛國祇樹給孤獨園。時跋難陀釋子有二沙彌：一名耳、二名蜜，一人休道，一人著袈裟入外道眾中。時六群比丘尼以沙門衣，施與休道者及與彼入外道者。爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「汝云何持沙門衣，施與休道者及與彼入外道者？」諸比丘尼往白諸比丘，諸比丘往白佛。佛以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等以沙門衣與彼休道及入外道者？」爾時世尊以無數方便呵責六群比丘尼已，告諸比丘：「此諸比丘尼，多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼持沙門衣施與外道白衣者，波逸提。」
比丘尼義如上。
白衣者，在家人。
【現代漢語翻譯】 現代漢語譯本：當這樣說：如果比丘尼沒有告知衣物的主人就穿了他的衣服，犯波逸提（Pācittiya，一種輕罪）。
比丘尼的定義如上文所述。
如果比丘尼拿了別人的衣服穿，沒有告知主人就進入村莊乞食，犯波逸提（Pācittiya，一種輕罪）。
比丘犯突吉羅（Dukkata，一種惡作）；式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅（Dukkata，一種惡作）。這就被認為是犯戒。
不犯戒的情況：如果告知了主人，如果是親近的人，或者親近的人說：『你只管穿，我會為你告訴主人。』就不犯戒。
不犯戒的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心緒紊亂、被痛苦纏繞。
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀釋子（Nanda，難陀）有兩個沙彌（Sramanera，小沙彌）：一個叫耳，一個叫蜜，一個人還俗，一個人穿著袈裟進入外道眾中。當時，六群比丘尼（Six Bhikkhunis）把沙門（Sramana，出家人）的衣服，施捨給還俗的人和進入外道的人。當時，一些比丘尼（Bhikkhuni，女出家人）聽說了這件事，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的人，呵責六群比丘尼（Six Bhikkhunis）說：『你們怎麼能把沙門（Sramana，出家人）的衣服，施捨給還俗的人和進入外道的人呢？』比丘尼（Bhikkhuni，女出家人）們去告訴了比丘（Bhikkhu，男出家人）們，比丘（Bhikkhu，男出家人）們去告訴了佛。佛因此因緣召集比丘僧團，呵責六群比丘尼（Six Bhikkhunis）說：『你們所做的事情不對，不合威儀、不合沙門（Sramana，出家人）的法度、不清凈、不隨順修行，是不應該做的。你們怎麼能把沙門（Sramana，出家人）的衣服給還俗的人和進入外道的人呢？』當時，世尊（Bhagavat）用無數的方法呵責六群比丘尼（Six Bhikkhunis）后，告訴比丘（Bhikkhu，男出家人）們：『這些比丘尼（Bhikkhuni，女出家人），有很多種有漏之處，最初犯戒。從今以後為比丘尼（Bhikkhuni，女出家人）制定戒律，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼（Bhikkhuni，女出家人）把沙門（Sramana，出家人）的衣服施捨給外道白衣，犯波逸提（Pācittiya，一種輕罪）。』
比丘尼（Bhikkhuni，女出家人）的定義如上文所述。
白衣，指在家人。
【English Translation】 English version: It should be said thus: 'If a Bhikkhuni (Bhikkhuni, female monastic) wears another's robe without asking the owner, it is a Pācittiya (Pācittiya, an offense requiring confession).'
The meaning of Bhikkhuni (Bhikkhuni, female monastic) is as above.
If that Bhikkhuni (Bhikkhuni, female monastic) takes another's robe and wears it, entering a village for alms without informing the owner, it is a Pācittiya (Pācittiya, an offense requiring confession).
A Bhikkhu (Bhikkhu, male monastic) commits a Dukkata (Dukkata, an offense of wrong-doing); a Siksamana (Siksamana, a female novice undergoing training), a Sramanera (Sramanera, a male novice), a Sramanerika (Sramanerika, a female novice) commits a Dukkata (Dukkata, an offense of wrong-doing). This is considered an offense.
There is no offense if she asks the owner, if she is close to the owner, or if a close person says: 'Just wear it, I will tell the owner for you.' There is no offense.
There is no offense if the rule was not initially established, or if she is foolish, mad, mentally disturbed, or afflicted by pain.
At that time, the Bhagavat (Bhagavat, the Blessed One) was in the Jeta Grove of Anathapindika (Anathapindika-arama) in Sravasti (Sravasti). At that time, Nanda the Sakyan (Nanda) had two Sramaneras (Sramanera, male novices): one named Ear and the other named Honey, one of whom renounced the path, and the other wore the Kasaya (Kasaya, monastic robe) and joined a heretical sect. At that time, the group of six Bhikkhunis (Six Bhikkhunis) gave the robes of a Sramana (Sramana, ascetic) to the one who renounced the path and to the one who joined the heretical sect. At that time, some Bhikkhunis (Bhikkhuni, female monastic) heard of this, and among them were those who were content with little, practiced Dhuta (Dhuta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the group of six Bhikkhunis (Six Bhikkhunis), saying: 'How can you give the robes of a Sramana (Sramana, ascetic) to the one who renounced the path and to the one who joined the heretical sect?' The Bhikkhunis (Bhikkhuni, female monastic) went and told the Bhikkhus (Bhikkhu, male monastic), and the Bhikkhus (Bhikkhu, male monastic) went and told the Buddha. The Buddha, because of this cause, assembled the Sangha of Bhikkhus (Bhikkhu, male monastic) and rebuked the group of six Bhikkhunis (Six Bhikkhunis), saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of a Sramana (Sramana, ascetic), it is not pure conduct, it is not conducive to practice, it is not something that should be done. How can you give the robes of a Sramana (Sramana, ascetic) to the one who renounced the path and to the one who joined the heretical sect?' At that time, the Bhagavat (Bhagavat, the Blessed One), having rebuked the group of six Bhikkhunis (Six Bhikkhunis) with countless means, told the Bhikkhus (Bhikkhu, male monastic): 'These Bhikkhunis (Bhikkhuni, female monastic) have many kinds of defilements, and this is the first offense. From now on, a rule will be established for the Bhikkhunis (Bhikkhuni, female monastic), gathering the ten benefits, even until the True Dharma abides for a long time. One who wishes to recite the rule should say thus: If a Bhikkhuni (Bhikkhuni, female monastic) gives the robes of a Sramana (Sramana, ascetic) to a lay follower of another sect, it is a Pācittiya (Pācittiya, an offense requiring confession).'
The meaning of Bhikkhuni (Bhikkhuni, female monastic) is as above.
A lay follower refers to a householder.
外道者，在佛法外出家人。
沙門衣者，染曬衣。
彼比丘尼以沙門衣施與彼受者，波逸提。此與彼不受，突吉羅。方便欲與而不與，期要當與而不與，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若與父母，若與塔作人，與講堂屋舍作人計挍食直與，或為強力者所奪，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時比丘尼眾得如法施衣欲分，時偷罹難陀多諸弟子分散行不在。時偷罹難陀作是意：「遮眾僧如法分衣，恐弟子不得。」諸比丘尼知如是意。諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀：「云何作是意：『遮眾僧如法分衣，恐弟子不得。』」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何作是意：『遮眾僧如法分衣，恐弟子不得。』」時世尊以無數方便呵責偷罹難陀已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼作如是意：『眾僧如法分衣遮令
【現代漢語翻譯】 現代漢語譯本 『外道』（Waidào）：指出家于佛法之外的人。 『沙門衣』（Shāmén yī）：指染色並曬過的衣服。 如果比丘尼將沙門衣施與接受者，犯波逸提（bō yì tí，一種戒律名稱）。如果給予對方，對方不接受，犯突吉羅（tū jí luó，一種輕罪）。如果想要給予而沒有給予，或者約定給予而沒有給予，都犯突吉羅。 比丘（bǐqiū，男性出家人）犯突吉羅；式叉摩那（shì chā mó nà，預備階段的比丘尼）、沙彌（shāmí，小沙彌）、沙彌尼（shāmíní，小沙彌尼）犯突吉羅。這被稱為犯戒。 不犯戒的情況：如果給予父母，或者給予建造佛塔的人，給予建造講堂屋舍的人，作為計算食物的報酬給予，或者被強力者奪走，則不犯戒。 不犯戒的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（七） 當時，婆伽婆（pó qié pó，佛的尊稱）在舍衛國（Shèwèi guó）祇樹給孤獨園（Qíshù Jìgūdúyuán）。當時，比丘尼眾得到如法佈施的衣服想要分發，但偷罹難陀（Tōulánántuó）的許多弟子分散在外不在。當時，偷罹難陀心想：『阻止僧眾如法分發衣服，恐怕我的弟子們得不到。』其他比丘尼知道了她的想法。這些比丘尼聽到后，其中那些少欲知足、行頭陀（tóutuó，苦行）、樂於學習戒律、知慚愧的人，責備偷罹難陀：『怎麼能這樣想：「阻止僧眾如法分發衣服，恐怕我的弟子們得不到」？』當時，這些比丘尼去告訴了比丘們，比丘們去告訴了世尊。世尊因為這件事召集了比丘僧眾，呵責偷罹難陀：『你所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能這樣想：「阻止僧眾如法分發衣服，恐怕我的弟子們得不到」？』當時，世尊用無數種方法呵責偷罹難陀之後，告訴比丘們：『這位比丘尼多次犯有漏之處，是最初犯戒的人。從今以後，為比丘尼們制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼這樣想：「僧眾如法分發衣服，阻止他們……」』
【English Translation】 English version 'Outsiders' (Waidào): Refers to those who have left home outside of the Buddha's Dharma. 'Śrāmaṇa robes' (Shāmén yī): Refers to dyed and sun-dried robes. If a Bhikṣuṇī (bǐqiūní, female monastic) gives a Śrāmaṇa robe to a recipient, it is a Pāyantika (bō yì tí, a type of precept). If she gives it, but the recipient does not accept it, it is a Duṣkṛta (tū jí luó, a minor offense). If she intends to give it but does not, or promises to give it but does not, all are Duṣkṛtas. A Bhikṣu (bǐqiū, male monastic) commits a Duṣkṛta; a Śikṣamāṇā (shì chā mó nà, a probationary Bhikṣuṇī), a Śrāmaṇera (shāmí, a novice monk), a Śrāmaṇerikā (shāmíní, a novice nun) commit Duṣkṛtas. This is called an offense. Non-offenses: If given to parents, or to those building a stupa, given to those building a lecture hall or dwelling as payment for food, or if taken by force, there is no offense. Non-offenses: When the precepts were not initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Seven) At that time, the Bhagavan (pó qié pó, the Blessed One) was in Śrāvastī (Shèwèi guó), at the Jeta Grove Anāthapiṇḍika's Park (Qíshù Jìgūdúyuán). At that time, the Bhikṣuṇī Sangha (community) obtained robes lawfully donated and wished to distribute them, but Thullanandā (Tōulánántuó)'s many disciples were scattered and not present. At that time, Thullanandā thought: 'I will prevent the Sangha from lawfully distributing the robes, lest my disciples not receive them.' The other Bhikṣuṇīs knew her intention. When these Bhikṣuṇīs heard this, those who were content with little, practiced dhūta (tóutuó, ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized Thullanandā: 'How can you think like this: "I will prevent the Sangha from lawfully distributing the robes, lest my disciples not receive them"?' At that time, these Bhikṣuṇīs went and told the Bhikṣus, and the Bhikṣus went and told the Blessed One. The Blessed One, because of this matter, assembled the Bhikṣu Sangha and rebuked Thullanandā: 'What you have done is wrong, not in accordance with deportment, not in accordance with Śrāmaṇa Dharma, not pure, not in accordance with practice, and should not be done. How can you think like this: "I will prevent the Sangha from lawfully distributing the robes, lest my disciples not receive them"?' At that time, the Blessed One, after rebuking Thullanandā in countless ways, told the Bhikṣus: 'This Bhikṣuṇī has repeatedly committed offenses, and is the first to break the precept. From now on, I will establish a precept for the Bhikṣuṇīs, gathering ten meanings, so that the True Dharma may long endure. Those who wish to recite the precepts should say thus: If a Bhikṣuṇī thinks like this: "The Sangha is lawfully distributing robes, I will prevent them..."'
不分，恐弟子不得。』者，波逸提。」
比丘尼義如上。
眾僧者，如上。
法者，如法如律、如佛所教。
衣者，有十種如上。
彼比丘尼作如是意：「眾僧如法分衣遮令不分，恐弟子不得。」波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或非時分，非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、非法非律非佛所教，若欲分時恐失、若壞遮令不分，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼眾僧如法出迦絺那衣，六群比丘尼作是念：「令眾僧今不出迦絺那衣，后當出。令五事久得放舍。」時諸比丘尼知六群比丘尼作如是意：「令眾僧今不出迦絺那衣，欲令五事久得放舍。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何作是意：『令眾僧今不出迦絺那衣，欲令五事久得放舍。』耶？」諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集諸比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何作如是意：『令眾僧今不出迦絺那衣，欲令五事久得放
{ "translations": [ "現代漢語譯本：", "『不分，恐怕弟子們得不到。』這樣做，犯波逸提（Payantika，一種戒律）。", "", "比丘尼（Bhikkhuni，女性出家人）的意義如上所述。", "", "眾僧的意義如上所述。", "", "法，指如法、如律、如佛所教導的。", "", "衣，有十種，如前所述。", "", "如果比丘尼（Bhikkhuni，女性出家人）這樣想：『眾僧如法分衣，我阻止他們不分，恐怕我的弟子們得不到。』這樣做，犯波逸提（Payantika，一種戒律）。", "", "比丘（Bhikkhu，男性出家人）犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，預備出家的女子）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅（Dukkata，一種輕罪）。這就是所謂的犯戒。", "", "不犯的情況有：或者不是分衣的時間，或者以非法的方式在別眾（單獨的僧團）、非法和合眾（非法的僧團集會）、法別眾（如法的僧團分立）、似法別眾（表面上如法的僧團分立）、似法和合眾（表面上如法的僧團集會）中進行，或者所作所為不符合佛法、不符合戒律、不符合佛陀的教導；如果想要分衣的時候，擔心衣物丟失；或者衣物損壞，阻止他人分衣，這些情況都不算犯戒。", "", "不犯的情況還有：最初佛陀沒有制定這條戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。", "", "當時，婆伽婆（Bhagava，世尊）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，諸位比丘尼（Bhikkhuni，女性出家人）按照僧團的規定，如法地取出迦絺那衣（Kathina，一種特殊的僧衣），六群比丘尼（六群比丘尼）心想：『讓僧團現在不出迦絺那衣，以後再出。這樣就能讓五事（五種被允許的事）長久地被放舍。』其他的比丘尼（Bhikkhuni，女性出家人）知道六群比丘尼（六群比丘尼）有這樣的想法：『讓僧團現在不出迦絺那衣，想要讓五事（五種被允許的事）長久地被放舍。』這些比丘尼（Bhikkhuni，女性出家人）聽到后，其中那些少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼（Bhikkhuni，女性出家人），呵責六群比丘尼（六群比丘尼）說：『你們怎麼能這樣想：「讓僧團現在不出迦絺那衣，想要讓五事（五種被允許的事）長久地被放舍」呢？』諸位比丘尼（Bhikkhuni，女性出家人）將此事稟告諸位比丘（Bhikkhu，男性出家人），諸位比丘（Bhikkhu，男性出家人）又稟告世尊（Bhagava，世尊）。世尊（Bhagava，世尊）因為這件事召集諸位比丘僧（Bhikkhu Sangha，比丘僧團），呵責六群比丘尼（六群比丘尼）說：『你們所做的事情是不對的，不符合威儀、不符合沙門法、不是清凈的行為、不是隨順修行的行為，是不應該做的。怎麼能這樣想：「讓僧團現在不出迦絺那衣，想要讓五事（五種被允許的事）長久地被放", "English version:", "'Not to distribute, fearing that the disciples will not receive.' Doing so constitutes a Payantika (a type of monastic offense).", "", "The meaning of Bhikkhuni (female monastic) is as above.", "", "The meaning of Sangha (monastic community) is as above.", "", "Dhamma (法): According to the Dhamma, according to the Vinaya (戒律), as taught by the Buddha.", "", "Robe: There are ten types, as mentioned above.", "", "If a Bhikkhuni (female monastic) thinks thus: 'The Sangha (monastic community) is distributing robes lawfully, and I prevent them from distributing, fearing that my disciples will not receive.' Doing so constitutes a Payantika (a type of monastic offense).", "", "A Bhikkhu (male monastic) commits a Dukkata (a minor offense); a Siksamana (probationary nun), a Sramanera (novice monk), a Sramanerika (novice nun) commit a Dukkata (a minor offense). This is what is called an offense.", "", "Non-offenses: Either it is not the time for distribution, or it is done unlawfully in a separate Sangha (monastic community), an unlawful united Sangha, a lawful separate Sangha, a seemingly lawful separate Sangha, a seemingly lawful united Sangha, or what is done does not conform to the Dhamma, does not conform to the Vinaya (戒律), does not conform to the Buddha's teachings; if, when wanting to distribute robes, there is fear of loss; or if the robes are damaged, preventing others from distributing, these situations do not constitute an offense.", "", "Non-offenses also include: when the Buddha had not yet established this precept, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering.", "", "At that time, the Bhagava (Blessed One) was in the Jeta Grove, Anathapindika's Park in Sravasti (舍衛國). At that time, the Bhikkhunis (female monastics) were lawfully taking out the Kathina (迦絺那衣) robe according to the Sangha's (monastic community) rules. The group of six Bhikkhunis (六群比丘尼) thought: 'Let the Sangha (monastic community) not take out the Kathina (迦絺那衣) robe now, but take it out later. This way, the five permitted things will be relinquished for a long time.' The other Bhikkhunis (female monastics) knew that the group of six Bhikkhunis (六群比丘尼) had this thought: 'Let the Sangha (monastic community) not take out the Kathina (迦絺那衣) robe now, wanting the five permitted things to be relinquished for a long time.' When these Bhikkhunis (female monastics) heard this, those among them who were content with little, practiced asceticism (頭陀行), delighted in learning the precepts, and knew shame and remorse, rebuked the group of six Bhikkhunis (六群比丘尼), saying: 'How can you think like this: \"Let the Sangha (monastic community) not take out the Kathina (迦絺那衣) robe now, wanting the five permitted things to be relinquished for a long time\"?' The Bhikkhunis (female monastics) reported this matter to the Bhikkhus (male monastics), and the Bhikkhus (male monastics) reported it to the Bhagava (Blessed One). The Bhagava (Blessed One), because of this matter, gathered the Bhikkhu Sangha (比丘僧團) and rebuked the group of six Bhikkhunis (六群比丘尼), saying: 'What you have done is wrong, it does not conform to proper conduct, it does not conform to the life of a renunciate, it is not pure conduct, it is not conduct that leads to liberation, it is something that should not be done. How can you think like this: \"Let the Sangha (monastic community) not take out the Kathina (迦絺那衣) robe now, wanting the five permitted things to be ] }
舍。』」以無數方便呵責已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼作如是意：『令眾僧今不得出迦絺那衣，后當出欲令五事久得放舍。』波逸提。」
比丘尼義如上。
僧者，如上。
法者，如法如律、如佛所教。
彼比丘尼作如是意：「停眾僧如法出迦絺那衣，欲令五事久得放舍。」者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若非時出，非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、非法非律非佛所教、若出時恐失、壞遮令不出，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(九)
爾時婆伽婆在舍衛國祇樹給孤獨園。時比丘尼僧欲出迦絺那衣。時六群比丘尼作是意：「今比丘尼僧如法出迦絺那衣，遮使不出，欲令久得五事放舍。」諸比丘尼知六群比丘尼作如是意：「遮比丘尼僧如法出迦絺那衣，欲令五事久得放舍。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「云何作是意：『遮比丘尼僧如法出迦絺那衣，欲令五事久得放舍。』」往白諸比丘，諸比丘往白佛
【現代漢語翻譯】 現代漢語譯本： 『捨棄。』用無數方便法門呵斥之後，告訴眾比丘：『這六群比丘尼！在多種有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法長久住世，想要說戒的人應當這樣說：若有比丘尼作這樣的想法：『讓眾僧現在不能出迦絺那衣（Kathina，一種僧衣），以後再出，想要讓五事長久地被放棄。』犯波逸提（Payantika，一種罪名）。』
比丘尼的定義如上所述。
僧的定義，如上所述。
法的定義，如法、如律、如佛所教。
如果彼比丘尼作這樣的想法：『阻止眾僧如法地出迦絺那衣，想要讓五事長久地被放棄。』，犯波逸提。
比丘，犯突吉羅（Dukkata，一種輕罪）；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況：如果不是時候出，非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、非法非律非佛所教；如果出的時候恐怕遺失、損壞，阻止而不出，沒有犯戒。
沒有犯戒的情況：最初未制定戒律，癡狂、心亂、被痛苦纏繞。(九)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，比丘尼僧團想要出迦絺那衣。當時，六群比丘尼作這樣的想法：『現在比丘尼僧團如法地出迦絺那衣，阻止她們不出，想要長久地放棄五事。』諸比丘尼知道六群比丘尼作這樣的想法：『阻止比丘尼僧團如法地出迦絺那衣，想要長久地放棄五事。』諸比丘尼聽到后，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘尼說：『怎麼能作這樣的想法：阻止比丘尼僧團如法地出迦絺那衣，想要長久地放棄五事。』前往告訴諸比丘，諸比丘前往告訴佛陀。
【English Translation】 English version: 『Abandon.』 After rebuking them with countless expedient means, he told the Bhiksus (monks): 『These six groups of Bhiksunis (nuns)! In many places of defilement, they are the first to violate the precepts. From now on, precepts will be established for the Bhiksunis, gathering ten meanings, even to the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a Bhiksuni has such an intention: 『Let the Sangha (community of monks) not be allowed to distribute the Kathina (a type of robe) now, and distribute it later, wanting the five matters to be abandoned for a long time.』 She commits a Payantika (a type of offense).』
The definition of Bhiksuni is as above.
The definition of Sangha is as above.
The definition of Dharma is according to the Dharma, according to the Vinaya (monastic rules), and according to the teachings of the Buddha.
If that Bhiksuni has such an intention: 『Prevent the Sangha from distributing the Kathina according to the Dharma, wanting the five matters to be abandoned for a long time,』 she commits a Payantika.
A Bhiksu (monk) commits a Dukkata (a minor offense); a Siksamana (a female novice observing the precepts), a Sramanera (a male novice), a Sramanerika (a female novice), commit a Dukkata. This is called an offense.
Non-offenses: If it is not the right time to distribute, an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, something that is not according to the Dharma, not according to the Vinaya, and not according to the teachings of the Buddha; if there is fear of loss or damage when distributing, preventing the distribution, there is no offense.
No offense is committed in the following cases: initially, when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain. (9)
At that time, the Bhagavat (the Blessed One) was in Sravasti (a city in ancient India) at the Jetavana Anathapindika-arama (Jetavana Grove). At that time, the Bhiksuni Sangha wanted to distribute the Kathina. At that time, the six groups of Bhiksunis had this intention: 『Now the Bhiksuni Sangha is distributing the Kathina according to the Dharma, prevent them from distributing it, wanting to abandon the five matters for a long time.』 The Bhiksunis knew that the six groups of Bhiksunis had this intention: 『Prevent the Bhiksuni Sangha from distributing the Kathina according to the Dharma, wanting to abandon the five matters for a long time.』 When the Bhiksunis heard this, those among them who were of few desires and content, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, blamed the six groups of Bhiksunis, saying: 『How can you have such an intention: preventing the Bhiksuni Sangha from distributing the Kathina according to the Dharma, wanting to abandon the five matters for a long time.』 They went and told the Bhiksus, and the Bhiksus went and told the Buddha.
。佛以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。比丘尼眾欲如法出迦絺那衣，云何遮令不出，欲令久得五事放舍耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼作如是意：『遮比丘尼僧不出迦絺那衣，欲令久得五事放舍。』波逸提。」
比丘尼義如上。
僧者，如上。
法者，如法如律如佛所教。
彼比丘尼作是意：「遮比丘尼僧如法出迦絺那衣，欲令久得五事放舍。」說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，出迦絺那衣非時，非法別眾、非法和合眾、法別眾、似法別眾、似法和合眾、非法非律非佛所教，若出恐失壞，如是遮者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十)
爾時佛在舍衛國祇樹給孤獨園。時有比丘尼共諍鬥，至偷罹難陀比丘尼所語言：「與我止此斗諍！」偷罹難陀比丘尼聰明智慧，諍事起能滅，竟不為方便滅此諍事。時彼比丘尼以斗諍事不得和合，愁憂遂便休道。時比丘尼眾聞，其
【現代漢語翻譯】 現代漢語譯本：佛陀因為這個因緣召集比丘僧團，呵斥六群比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa）法、不合乎清凈的行為、不合乎隨順的修行，是不應該做的。比丘尼僧團想要如法地分發迦絺那衣（Kathina-civara），你們怎麼能阻止她們分發，想要讓她們長期享有五事放舍的權利呢？』用無數的方法呵斥之後，告訴各位比丘：『這些比丘尼有很多有漏之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼有這樣的想法：『阻止比丘尼僧團分發迦絺那衣，想要讓她們長期享有五事放舍的權利。』犯波逸提（Pāyantika）。』
比丘尼的定義如上所述。
僧團的定義如上所述。
如法是指合乎法、合乎律、合乎佛陀的教導。
如果那個比丘尼有這樣的想法：『阻止比丘尼僧團如法地分發迦絺那衣，想要讓她們長期享有五事放舍的權利。』說了而且清楚明白的，犯波逸提；說了但是不清楚明白的，犯突吉羅（Duṣkṛta）。
比丘犯突吉羅；式叉摩那（Śikṣamāṇā）、沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā）犯突吉羅。這就是所謂的犯戒。
不犯的情況是：分發迦絺那衣的時間不對，或者是在非法的別眾、非法的和合眾、合法的別眾、相似合法的別眾、相似合法的和合眾中分發，或者是不合乎法、不合乎律、不合乎佛陀的教導，如果分發恐怕會遺失損壞，像這樣阻止的，不犯戒。
不犯戒的情況還有：最初沒有制定戒律的時候，或者是因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（十）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有一些比丘尼互相爭鬥，到偷罹難陀（Thullanandā）比丘尼那裡說：『請您幫我停止這場爭鬥！』偷罹難陀比丘尼聰明有智慧，爭端發生時能夠平息，卻不肯想辦法平息這場爭端。當時那些比丘尼因為爭鬥的事情無法和解，憂愁苦悶，於是就放棄了修行。當時比丘尼們聽說了這件事，
【English Translation】 English version: The Buddha, on account of this cause, assembled the Bhikṣu Saṅgha (community of monks), and rebuked the six groups of Bhikṣuṇīs (nuns), saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, and should not be done. The Bhikṣuṇī Saṅgha wants to properly distribute the Kathina-civara (Kathina robe), how can you prevent them from distributing it, wanting them to enjoy the five privileges of release for a long time?' After rebuking them with countless methods, he told the Bhikṣus: 'These Bhikṣuṇīs have many defiled aspects and are the first to violate the precepts. From now on, establish precepts for the Bhikṣuṇīs, gathering ten meanings, even for the long-lasting of the True Dharma. Those who want to recite the precepts should say it like this: If a Bhikṣuṇī has this intention: 'To prevent the Bhikṣuṇī Saṅgha from distributing the Kathina-civara, wanting them to enjoy the five privileges of release for a long time,' it is a Pāyantika (expiatory offense).'
The definition of Bhikṣuṇī is as above.
The definition of Saṅgha is as above.
Dharma means in accordance with the Dharma, in accordance with the Vinaya (monastic rules), in accordance with the Buddha's teachings.
If that Bhikṣuṇī has this intention: 'To prevent the Bhikṣuṇī Saṅgha from properly distributing the Kathina-civara, wanting them to enjoy the five privileges of release for a long time,' and speaks it clearly and understandably, it is a Pāyantika; if she speaks it but not clearly and understandably, it is a Duṣkṛta (wrongdoing).
A Bhikṣu commits a Duṣkṛta; a Śikṣamāṇā (novice nun), a Śrāmaṇera (novice monk), a Śrāmaṇerikā (novice nun) commit a Duṣkṛta. This is what is called an offense.
Non-offenses are: distributing the Kathina-civara at the wrong time, or in an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, or not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the Buddha's teachings. If there is fear of loss or damage if distributed, preventing it in this way is not an offense.
Non-offenses also include: when the precepts were not initially established, or due to ignorance, madness, mental confusion, or being afflicted by pain and suffering. (Ten)
At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (Savatthi). At that time, some Bhikṣuṇīs were quarreling with each other and went to the Bhikṣuṇī Thullanandā (Thullananda) saying: 'Please stop this quarrel for me!' The Bhikṣuṇī Thullanandā was intelligent and wise, and could extinguish disputes when they arose, but she did not try to find a way to extinguish this dispute. At that time, those Bhikṣuṇīs could not reconcile because of the quarrel, and were sad and depressed, so they gave up their practice. At that time, the Bhikṣuṇīs heard about this,
中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀言：「云何比丘尼語言：『為我滅諍事！』而竟不為方便滅此諍事，令彼比丘尼，以此諍事不和解，遂便休道耶？」即往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何竟不與彼和解斗諍事，使彼休道耶？」時世尊以無數方便呵責已，告諸比丘：「此偷罹難陀比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，余比丘尼語言：『為我滅此諍事！』而不作方便令滅者，波逸提。」
比丘尼義如上。
斗諍，有四種，如上。
彼比丘尼，語余比丘尼言：「為我滅此諍事！」而不與方便滅此諍事，波逸提。除斗諍已，若更有餘小小事諍，不方便滅，突吉羅。若己身斗諍事，不方便滅，突吉羅。除比丘比丘尼，餘人有斗諍，不方便滅，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若為滅、若與作方便、若病、若言不行、若彼破戒、破見、破威儀、若被舉、若滅擯、若應滅擯，若以此事有命難、梵行難，不方便滅者，無犯。
無犯者，最
【現代漢語翻譯】 現代漢語譯本：當時，有些少欲知足、奉行頭陀行（dhūtaṅga，一種苦行）、樂於學習戒律、知慚愧的比丘，指責偷罹難陀（Thullanandā，人名）說：『為何比丘尼說：「為我平息爭端！」你卻不設法平息此事，以致那位比丘尼因爭端無法解決而放棄修行呢？』他們便去稟告諸位比丘，諸位比丘又稟告世尊（Buddha，佛陀）。世尊因此事召集比丘僧團，呵責偷罹難陀：『你所做之事不合規矩、不合沙門（śrāmaṇa，出家人）的身份、不清凈、不隨順正道，不應該做。為何你竟不幫助她平息爭端，以致她放棄修行呢？』當時，世尊用無數方法呵責她之後，告訴諸位比丘：『這位偷罹難陀比丘尼！在很多有漏之處（āsava，煩惱）都犯了戒，是最初的犯戒者。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：若有比丘尼，其他比丘尼對她說：「為我平息此爭端！」卻不設法平息，犯波逸提（pācittiya，一種罪名）。』
比丘尼的定義如上所述。
爭端，有四種，如上所述。
那位比丘尼，對另一位比丘尼說：『為我平息此爭端！』卻不設法平息此爭端，犯波逸提。除了爭端之外，若有其他小小的事情引起爭執，不設法平息，犯突吉羅（dukkata，一種輕罪）。若是自己本身的爭端，不設法平息，犯突吉羅。除了比丘和比丘尼之外，其他人有爭端，不設法平息，犯突吉羅。
比丘，犯突吉羅；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerī，小沙彌尼），犯突吉羅。這叫做犯戒。
不犯的情況：如果爲了平息爭端、或者已經設法平息、或者生病、或者對方不聽勸告、或者對方破戒、破見、破威儀、或者被舉罪、或者被驅逐、或者應該被驅逐，或者因為這件事有性命危險、或者有破梵行（brahmacarya，清凈行）的危險，不設法平息，不犯戒。
沒有犯戒的情況，到此為止。
【English Translation】 English version: At that time, some bhikkhus (monks) who were content with little, practiced dhūtaṅga (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized Thullanandā (a proper noun) saying: 'Why did the bhikkhuni (nun) say, "Settle this dispute for me!" but you did not try to settle this dispute, causing that bhikkhuni to abandon her practice because the dispute could not be resolved?' They then went and reported to the bhikkhus, who in turn reported to the Buddha (the awakened one). The Buddha, because of this matter, assembled the bhikkhu sangha (monastic community), and rebuked Thullanandā: 'What you have done is improper, not in accordance with decorum, not in accordance with the life of a śrāmaṇa (religious ascetic), not pure, not in accordance with the right path, and should not be done. Why did you not help her settle the dispute, causing her to abandon her practice?' At that time, the Buddha, after rebuking her with countless methods, told the bhikkhus: 'This bhikkhuni Thullanandā! Has committed many offenses in places where āsava (defilements) exist, and is the first offender. From now on, I will establish a precept for the bhikkhunis, summarizing ten meanings, and even for the long duration of the true Dharma (teachings), those who wish to recite the precepts should say it thus: If a bhikkhuni, another bhikkhuni says to her, "Settle this dispute for me!" but does not try to settle it, commits a pācittiya (an offense entailing expiation).'
The definition of bhikkhuni is as above.
Disputes, there are four kinds, as above.
That bhikkhuni, says to another bhikkhuni: 'Settle this dispute for me!' but does not try to settle this dispute, commits a pācittiya. Apart from disputes, if there are other small matters that cause disputes, and one does not try to settle them, commits a dukkata (an offense of wrong-doing). If it is one's own dispute, and one does not try to settle it, commits a dukkata. Apart from bhikkhus and bhikkhunis, if other people have disputes, and one does not try to settle them, commits a dukkata.
A bhikkhu, commits a dukkata; a sikshamana (a female novice undergoing training), a śrāmaṇera (a male novice), a śrāmaṇerī (a female novice), commits a dukkata. This is called an offense.
Non-offenses: If one is trying to settle the dispute, or has tried to settle it, or is sick, or the other person does not listen, or the other person has broken the precepts, broken their views, broken their decorum, or has been suspended, or has been expelled, or should be expelled, or because of this matter there is danger to life, or danger to brahmacarya (celibate life), and one does not try to settle it, there is no offense.
The cases of non-offense end here.
初未制戒，癡狂、心亂、痛惱所纏。(十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時跋難陀釋子有二沙彌：一名耳、二名蜜，一人罷道、一人著袈裟入外道眾。時六群比丘尼，持食與白衣、入外道者。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何持食與白衣、入外道者？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等持食與白衣、入外道者？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼與白衣、入外道者可啖食者，波逸提。」如是世尊與比丘尼結戒。彼疑不敢置地與，不敢使人與。佛言：「聽使人與、若置地與。自今已去當如是說戒：若比丘尼自手持食與白衣、入外道食者，波逸提。」
比丘尼義如上。
白衣者，未出家人。
外道者，在佛法外出家者是。
可食啖者，如上。
彼比丘尼自手持食與白衣、入外道，此與彼受者，波逸提。不受者，突吉羅。方便欲與而不與、若期當與悔不與，一切突吉羅。
【現代漢語翻譯】 現代漢語譯本： 初未制戒，對於那些癡狂、心智錯亂、被痛苦煩惱所纏繞的人，戒律尚未制定。（十一）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀釋子（Nanda，佛陀的堂弟）有兩個沙彌（śrāmaṇera，出家男子）：一個名叫耳，一個名叫蜜。其中一人放棄了出家生活，另一人穿著袈裟加入了外道（Tīrthika，佛教以外的宗教）的團體。當時，六群比丘尼（ṣaḍvargika bhikṣuṇī，指行為不端的六位比丘尼）拿著食物給予在家居士和加入外道的人。其他比丘尼聽說了這件事，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責六群比丘尼說：『你們怎麼能拿著食物給予在家居士和加入外道的人呢？』這些比丘尼將此事稟告了比丘（bhikṣu，出家男子），比丘們又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家修行者）的規範，不是清凈的行為，不是隨順正道的行為，是不應該做的。你們怎麼能拿著食物給予在家居士和加入外道的人呢？』世尊用無數種方法呵責了她們之後，告訴比丘們：『這些比丘尼在很多方面都有過失，這是最初的犯戒。從今以後，我要為比丘尼制定戒律，爲了聚集十種功德利益，乃至正法能夠長久住世。想要宣說戒律的人應當這樣說：如果比丘尼將可以食用的食物給予在家居士或加入外道的人，犯波逸提（pāyantika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。她們因為疑惑，不敢直接放在地上給，也不敢讓人轉交。佛陀說：『允許讓人轉交，或者放在地上給。從今以後，應當這樣宣說戒律：如果比丘尼親手拿著食物給予在家居士或加入外道的人，犯波逸提。』
比丘尼的定義如上所述。
白衣，指未出家的人。
外道，指在佛法之外出家的人。
可以食用的食物，如上所述。
如果比丘尼親手拿著食物給予在家居士或加入外道的人，給予者和接受者都犯波逸提。如果對方沒有接受，犯突吉羅（duṣkṛta，一種輕罪）。如果想要給予但沒有給予，或者約定給予但後來後悔沒有給予，都犯突吉羅。
【English Translation】 English version: Initially, no precepts were established for those who were insane, mentally disturbed, or afflicted by pain and suffering. (XI)
At that time, the Bhagavan (Bhagavan, The World Honored One) was in the Jeta Grove of Anathapindika (Jetavana Anathapindika-arama) in Shravasti (Śrāvastī). At that time, Nanda the Shakyan (Nanda, Buddha's cousin) had two novices (śrāmaṇera, male renunciates): one named Ear and the other named Honey. One of them renounced the monastic life, and the other, wearing the kasaya (kāṣāya, monastic robe), joined a Tirthika (Tīrthika, non-Buddhist) group. At that time, the group of six bhikshunis (ṣaḍvargika bhikṣuṇī, referring to six bhikshunis with misconduct) were taking food to laypeople and those who had joined the Tirthikas. When the other bhikshunis heard about this, those who were content with little, practiced dhuta (dhūta, ascetic practices), were eager to learn the precepts, and had a sense of shame, rebuked the group of six bhikshunis, saying, 'How can you take food to laypeople and those who have joined the Tirthikas?' These bhikshunis reported this matter to the bhikshus (bhikṣu, male renunciates), and the bhikshus in turn reported it to the World Honored One. The World Honored One, because of this matter, gathered the sangha (saṃgha, monastic community) of bhikshus and rebuked the group of six bhikshunis, saying, 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the way of a shramana (śrāmaṇa, renunciate), it is not pure conduct, it is not conduct that accords with the Dharma, it is something that should not be done. How can you take food to laypeople and those who have joined the Tirthikas?' After rebuking them in countless ways, the World Honored One told the bhikshus, 'These bhikshunis have many faults, and this is the first offense. From now on, I will establish precepts for the bhikshunis, in order to gather ten benefits, and so that the Dharma may abide for a long time. Those who wish to recite the precepts should say this: If a bhikshuni gives edible food to a layperson or someone who has joined a Tirthika, she commits a pāyantika (pāyantika, an offense).』 In this way, the World Honored One established the precepts for the bhikshunis. They were doubtful and did not dare to place it directly on the ground to give, nor did they dare to have someone else pass it on. The Buddha said, 'It is permissible to have someone else pass it on, or to place it on the ground to give. From now on, the precepts should be recited in this way: If a bhikshuni personally takes food and gives it to a layperson or someone who has joined a Tirthika, she commits a pāyantika.』
The definition of bhikshuni is as above.
Layperson refers to one who has not left home.
Tirthika refers to one who has left home outside of the Buddha's Dharma.
Edible food is as described above.
If a bhikshuni personally takes food and gives it to a layperson or someone who has joined a Tirthika, both the giver and the receiver commit a pāyantika. If the other person does not receive it, she commits a duṣkṛta (duṣkṛta, a minor offense). If she intends to give but does not give, or if she promises to give but later regrets not giving, she commits a duṣkṛta.
比丘，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或置地與、或使人與、若與父母、若與塔作人、若為強力者所奪，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十二)
爾時世尊在舍衛國祇樹給孤獨園。時六群比丘尼，營理家事，舂磨、或炊飯、或炒麥、或煮食、或敷床臥具、或掃地、或取水、或受人使令。諸居士見已皆共嗤笑言：「如我婦營理家業，舂磨炊飯乃至受人使令，此六群比丘尼亦復如是。」時諸居士皆生慢心不復恭敬。爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「云何營理家業，舂磨乃至受人使令，如俗人無異耶？」往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何營理家業，舂磨乃至受使，如俗人無異？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼為白衣作使者，波逸提。」
比丘尼義如上。
為白衣作使者，即上舂磨乃至受使者是。
彼比丘尼營理家業，舂磨乃至受人使令者，一切波逸
【現代漢語翻譯】 現代漢語譯本： 比丘（bhiksu，男性出家人），犯波逸提（pācittiya，一種戒律名稱）；式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男沙彌）、沙彌尼（śrāmaṇerī，女沙彌），犯突吉羅（dukkata，一種輕罪）。這叫做犯戒。
不犯戒的情況有：或者把東西放在地上讓人自己拿取，或者讓人轉交給他人，或者交給父母，或者交給建造佛塔的人，或者被強力者奪走，這些都不算犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞時。（十二）
當時，世尊（Buddha，覺悟者）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘尼（chabbaggiya bhikkhunī，指一群行為不端的比丘尼）經營管理家務，或者舂米磨面，或者燒火做飯，或者炒麥子，或者煮食物，或者鋪設床鋪臥具，或者打掃地面，或者取水，或者接受別人的使喚。一些在家居士看到后，都一起嘲笑她們說：『就像我的妻子經營管理家業，舂米磨面乃至接受別人的使喚一樣，這些六群比丘尼也像這樣。』當時，這些在家居士都生起了輕慢之心，不再恭敬她們。當時，一些比丘尼聽到了這些議論，其中那些少欲知足、奉行頭陀行（dhutaṅga，一種苦行）、樂於學習戒律、知慚愧的比丘尼，就責怪六群比丘尼說：『為什麼你們要經營管理家業，舂米磨面乃至接受別人的使喚，和世俗人沒有什麼區別呢？』她們去告訴了各位比丘，各位比丘又去稟告了佛陀。佛陀因為這件事召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不符合威儀，不符合沙門（śrāmaṇa，出家人）的身份，不是清凈的行為，不是隨順修行的行為，是不應該做的。為什麼你們要經營管理家業，舂米磨面乃至接受別人的使喚，和世俗人沒有什麼區別呢？』佛陀用無數種方法呵責了她們之後，告訴各位比丘說：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後，為比丘尼制定戒律，爲了聚集十種功德利益乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼為在家居士做使喚的事情，就犯波逸提。』
比丘尼的定義如上所述。
為在家居士做使喚的事情，就是指上面所說的舂米磨面乃至接受別人的使喚。
那些比丘尼經營管理家業，舂米磨面乃至接受別人的使喚，都犯波逸提。
【English Translation】 English version: Bhikkhu (monk), pācittiya (an offense requiring expiation); sikkhamānā (a female novice undergoing training), sāmaṇera (male novice), sāmaṇerī (female novice), dukkata (an offense of wrong-doing). This is called an offense.
There is no offense in the following cases: if one places something on the ground for someone to take, or if one has someone else give it, or if one gives it to one's parents, or if one gives it to those building a stupa (Buddhist monument), or if it is taken by force. There is no offense.
There is no offense in the following cases: initially, when the rule was not yet established, or if one is insane, of deranged mind, or overwhelmed by pain and suffering. (Twelve)
At that time, the Blessed One (Buddha) was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the group-of-six bhikkhunīs (a group of misbehaving nuns) were managing household affairs, grinding grain, cooking rice, frying barley, preparing food, spreading out bedding, sweeping the floor, fetching water, or accepting errands from others. When the laypeople saw this, they all ridiculed them, saying, 'Just like my wife manages the household affairs, grinding grain, cooking rice, and even accepting errands from others, these group-of-six bhikkhunīs are doing the same.' At that time, these laypeople developed contempt and no longer respected them. At that time, some bhikkhunīs heard these discussions, and among them were those who were content with little, practiced asceticism (dhutaṅga), delighted in learning the precepts, and were conscientious and ashamed. They criticized the group-of-six bhikkhunīs, saying, 'Why are you managing household affairs, grinding grain, and even accepting errands from others, as if you were no different from laypeople?' They went and told the bhikkhus, and the bhikkhus told the Buddha. Because of this, the Buddha assembled the Sangha (community of monks) and rebuked the group-of-six bhikkhunīs, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a renunciate (śrāmaṇa), not a pure practice, not a conducive practice, and should not be done. Why are you managing household affairs, grinding grain, and even accepting errands, as if you were no different from laypeople?' After rebuking them in countless ways, the Buddha told the bhikkhus, 'These bhikkhunīs have many sources of defilement, and this is the first offense. From now on, I will establish a rule for the bhikkhunīs, in order to gather ten benefits and for the long duration of the true Dharma. Whoever wishes to recite the rule should say it like this: If a bhikkhunī performs errands for a layperson, it is a pācittiya offense.'
The definition of bhikkhunī is as above.
Performing errands for a layperson refers to the grinding of grain and accepting errands as mentioned above.
Those bhikkhunīs who manage household affairs, grind grain, and accept errands from others, all commit a pācittiya offense.
提。
比丘，隨所犯；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若父母病、若被系閉，為敷床臥具、掃地取水、供給所須受使；若有信心優婆塞病、若被系閉，為敷床臥具、掃地取水受使；若為強力者所執，如是一切，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼手自紡績。諸居士見已皆共嗤笑言：「如我婦紡績，此比丘尼亦如是。」諸居士即生慢心無有恭敬心。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝云何手自紡績？」往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何自手紡績，與俗人無異耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼自手紡縷者，波逸提。」
比丘尼義如上。
縷者，有十種如上。
若比丘尼手自紡縷，一引一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若自索線合線
【現代漢語翻譯】 現代漢語譯本： 違犯： 比丘（bhikkhu，男性出家人），犯隨所犯戒；式叉摩那（śikṣamāṇā，預備學戒女），沙彌（śrāmaṇera，小沙彌），沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅（duḥkṛta，惡作罪）。這叫做犯戒。 不犯： 如果父母生病，或者被囚禁，爲了鋪床臥具、掃地取水、供給所需、接受使喚；如果有信心的優婆塞（upāsaka，在家男居士）生病，或者被囚禁，爲了鋪床臥具、掃地取水、接受使喚；如果被強力者所挾持，像這樣的一切情況，都不算犯戒。 不犯的情況還有：最初未制定戒律時，癡狂、心神錯亂、被痛苦所纏繞。（十三） 當時，佛陀（Bhagavān）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘尼（ṣaḍvargika bhikṣuṇī）親手紡織。眾居士看見后都一起嘲笑說：『如同我的妻子紡織，這些比丘尼也像這樣。』眾居士因此生起傲慢之心，沒有恭敬心。當時，眾比丘尼聽到了，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，嫌責六群比丘尼：『你們怎麼能親手紡織呢？』前往稟告眾比丘，眾比丘稟告佛陀。佛陀因為這個因緣召集比丘僧團，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家人）的身份、不是清凈的行為、不是隨順修行的行為，是不應該做的。怎麼能自己親手紡織，和世俗人沒有區別呢？』用無數的方法呵責之後，告訴眾比丘：『這些比丘尼有很多種有漏之處，是最初的犯戒。從今以後為比丘尼結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼自己親手紡線，犯波逸提（pāyantika，墮罪）。』 比丘尼的定義如上所述。 線的種類有十種，如上所述。 如果比丘尼親手紡線，每引一下，犯一個波逸提。 比丘，犯突吉羅；式叉摩那、沙彌、沙彌尼，犯突吉羅。這叫做犯戒。 不犯的情況：如果自己搓線、合線。
【English Translation】 English version: Transgression: A bhikkhu (bhikkhu, male monastic) commits an offense according to the offense committed; a śikṣamāṇā (śikṣamāṇā, female trainee), a śrāmaṇera (śrāmaṇera, novice monk), a śrāmaṇerikā (śrāmaṇerikā, novice nun) commits a duḥkṛta (duḥkṛta, offense of wrong-doing). This is called a transgression. Non-transgression: If parents are sick, or are imprisoned, to spread out bedding, sweep the floor, fetch water, provide necessities, and receive orders; if a faithful upāsaka (upāsaka, male lay follower) is sick, or is imprisoned, to spread out bedding, sweep the floor, fetch water, and receive orders; if one is seized by a powerful person, in all such cases, there is no offense. There is no offense in the following cases: when the precepts were initially not established, in cases of idiocy, madness, mental derangement, or being afflicted by pain. (Thirteen) At that time, the Bhagavan (Bhagavān, the Blessed One) was in Śrāvastī (Śrāvastī) at the Jeta Grove Anāthapiṇḍada's Park (Jetavana-anāthapiṇḍada-ārāma). At that time, the group-of-six bhikkhunīs (ṣaḍvargika bhikṣuṇī) were spinning thread themselves. When the laypeople saw this, they all laughed together, saying, 'Just like my wife spins thread, these bhikkhunīs are doing the same.' The laypeople then developed arrogance and had no respect. When the bhikkhunīs heard this, among them were those who were content with little, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the group-of-six bhikkhunīs, saying, 'How can you spin thread yourselves?' They went and reported to the bhikkhus, and the bhikkhus reported to the Buddha. Because of this cause, the Buddha gathered the bhikkhu sangha (saṃgha, monastic community), and rebuked the group-of-six bhikkhunīs, saying, 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the life of a śrāmaṇa (śrāmaṇa, renunciate), it is not a pure practice, it is not in accordance with the practice of the path, it is something that should not be done. How can you spin thread yourselves, being no different from ordinary people?' After rebuking them with countless methods, he told the bhikkhus, 'These bhikkhunīs have many kinds of defilements, and this is the first transgression. From now on, I will establish a precept for the bhikkhunīs, gathering the ten benefits, so that the true Dharma may long endure. Whoever wishes to recite the precept should say it in this way: If a bhikkhunī spins thread herself, she commits a pāyantika (pāyantika, expiatory offense).' The definition of bhikkhunī is as stated above. There are ten kinds of thread, as stated above. If a bhikkhunī spins thread herself, for each pull, she commits a pāyantika. A bhikkhu commits a duḥkṛta; a śikṣamāṇā, a śrāmaṇera, a śrāmaṇerikā commits a duḥkṛta. This is called a transgression. There is no offense if one twists thread oneself, or combines thread.
，或強力所執者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼，到時著衣持缽詣一居士家敷座而坐。時彼居士婦，脫身瓔珞衣服入後園洗浴。時偷罹難陀比丘尼，輒著他瓔珞衣服，在居士床上臥。時彼居士，先出行不在，後行還至家內，卒見偷罹難陀，意謂是己婦，即便就臥，手捉捫摸嗚口。彼捫摸時，覺其頭禿，方問言：「汝是何人？」報言：「我是偷罹難陀比丘尼。」居士語言：「汝何故著我婦瓔珞衣服？在我床上臥，令我見已謂是我婦。汝可速去！自今已去莫復更來入我家。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀言：「汝云何著他婦瓔珞衣服在床上臥？」即往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何入居士家，著他婦瓔珞衣服在床上臥，使居士嫌怪耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼入白衣舍內，在小床、大床上，若坐、若臥，波逸提。」
比丘尼義如上。
【現代漢語翻譯】 現代漢語譯本：或被強力控制的人，可以免於犯戒。
以下情況可以免於犯戒：最初佛陀未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞的時候。（十四）
當時，佛陀（Bhagavat）住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，偷蘭難陀比丘尼（Thullanandā bhikṣunī）在適當的時間穿好衣服，拿著缽，前往一位居士（gṛhapati，在家信徒）的家，鋪設座位坐下。當時，那位居士的妻子脫下身上的瓔珞（yingluo，項鍊）和衣服，進入後花園洗澡。當時，偷蘭難陀比丘尼竟然穿上別人的瓔珞和衣服，在居士的床上躺下。當時，那位居士先前外出不在家，後來回家，突然看見偷蘭難陀，以為是自己的妻子，便上前躺下，用手撫摸並親吻她的嘴。當他撫摸時，感覺到她的頭是禿的，才問道：『你是誰？』她回答說：『我是偷蘭難陀比丘尼。』居士說：『你為什麼穿著我妻子的瓔珞和衣服？在我床上躺著，讓我看見后以為是我妻子。你快走吧！從今以後不要再來我家。』當時，眾比丘尼聽說了這件事，其中那些少欲知足、修頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備偷蘭難陀說：『你為什麼穿著別人的妻子的瓔珞和衣服在床上躺著？』她們立即去告訴眾比丘，眾比丘又去稟告世尊（Śākyamuni）。世尊因為這件事召集比丘僧團，呵責偷蘭難陀說：『你所做的事情是不對的，不合威儀、不合沙門法（śrāmaṇa，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。怎麼能進入居士家，穿著別人的妻子的瓔珞和衣服在床上躺著，讓居士感到奇怪呢？』用無數種方法呵責之後，告訴眾比丘：『這位比丘尼多次在有漏洞的地方犯錯，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼進入白衣（在家信徒）的家中，在小床、大床上，無論是坐還是臥，都犯波逸提（pāyantika，一種罪名）。』
比丘尼的定義如上所述。
【English Translation】 English version: One who is seized by force is without offense.
One is without offense: initially, when the precepts were not yet established, and in cases of insanity, mental derangement, or being afflicted by pain and distress. (Fourteenth)
At that time, the Bhagavat (Lord Buddha) was in Śrāvastī (Savatthi), at the Jeta Grove, Anāthapindika's Park (Jetavana-anāthapindika-ārāma). At that time, the bhikkhuni (nun) Thullanandā (Thullananda), at the proper time, dressed and, carrying her bowl, went to the house of a householder (gṛhapati), spread out a seat, and sat down. At that time, the wife of that householder took off her necklace (yingluo) and clothes and went into the back garden to bathe. At that time, the bhikkhuni Thullanandā presumptuously put on the other woman's necklace and clothes and lay down on the householder's bed. At that time, that householder had gone out earlier and was not at home, but later returned home and suddenly saw Thullanandā. Thinking she was his wife, he immediately lay down, touched and fondled her, and kissed her mouth. When he touched and fondled her, he realized her head was bald and asked, 'Who are you?' She replied, 'I am the bhikkhuni Thullanandā.' The householder said, 'Why are you wearing my wife's necklace and clothes? Lying on my bed, making me think you were my wife. You can leave quickly! From now on, do not come into my house again.' At that time, the bhikkhunis heard of this, and among them were those who were of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse. They criticized Thullanandā, saying, 'How could you wear another's wife's necklace and clothes and lie on the bed?' They immediately went and told the bhikkhus (monks), and the bhikkhus went and told the World-Honored One (Śākyamuni). The World-Honored One, because of this incident, assembled the Sangha (community) of bhikkhus and rebuked Thullanandā, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (ascetic), not pure conduct, not in accordance with the practice, and should not be done. How could you enter a householder's home, wear another's wife's necklace and clothes, and lie on the bed, causing the householder to be suspicious?' After rebuking her with countless means, he told the bhikkhus, 'This bhikkhuni has repeatedly erred in places where there are loopholes and is the first offender. From now on, establish a precept for the bhikkhunis, gathering ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should recite them thus: If a bhikkhuni enters the home of a layperson, on a small bed or a large bed, whether sitting or lying down, she commits a pāyantika (an offense).'
The definition of bhikkhuni is as above.
白衣舍者，村。
小床者，坐床。
大床者，臥床。
彼比丘尼，入白衣舍內，在小床、大床上若坐若臥，隨脅著床，一轉一一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若坐獨坐床，若為比丘尼僧敷眾多坐，若病倒地，若為強力者所執，若被系閉，若命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有眾多比丘尼，向拘薩羅國在道行，至一無住處村，語其舍主，于舍內敷敷具而宿。至明日清旦，不辭主人而去，后村舍失火燒舍。時被燒居士謂舍內有人，便不往救火，火燒舍盡，即問：「比丘尼在何處？」答言：「已去。」諸居士皆共譏嫌言：「此比丘尼等不知慚愧，外自稱言：『我修正法。』如是有何正法？云何語主人在舍內止宿，明日不辭主人而去？我等謂舍內有人，而不救火，使燒舍盡。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「汝云何語主人在他舍內宿，去時不語其主，令火燒他舍盡？」即往白諸比丘，諸比丘往白佛。佛以此因緣集比丘僧，呵責諸比丘尼言：「汝云何語主人在他舍
【現代漢語翻譯】 現代漢語譯本 白衣舍（居士的住所），指村落。 小床，指坐床。 大床，指臥床。 如果比丘尼進入居士的住所內，在小床或大床上或坐或臥，身體側著接觸床，每轉動一次，就犯一個波逸提（一種戒律）。 比丘犯突吉羅（一種輕罪）；式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅。這就被認為是犯戒。 不犯戒的情況有：有時患有疾病，或者坐在單人坐床上，或者為比丘尼僧團鋪設許多坐具，或者因病倒在地上，或者被強力者挾持，或者被囚禁，或者面臨生命危險、梵行（清凈行）的危險，這些情況都不算犯戒。 以下情況也不算犯戒：最初未制定戒律時，或者處於癡狂狀態、精神錯亂狀態、被痛苦煩惱所纏繞的狀態。(十五) 當時，佛陀在舍衛國（古印度國名）的祇樹給孤獨園（祇園精舍）。當時，有許多比丘尼前往拘薩羅國（古印度國名），在路上經過一個沒有住宿之處的村莊，告訴那裡的舍主（房主），在房舍內鋪設臥具留宿。到了第二天清晨，沒有向主人告辭就離開了，後來村裡的房舍失火被燒燬。當時被燒燬房屋的居士認為房舍內有人，便沒有去救火，以致房屋全部燒燬，就問：『比丘尼在哪裡？』回答說：『已經離開了。』各位居士都一起譏諷責怪說：『這些比丘尼不知羞愧，對外自稱：『我修正法。』像這樣有什麼正法可言？怎麼能告訴主人在房舍內住宿，第二天不向主人告辭就離開？我們以為房舍內有人，所以沒有救火，以致房屋全部燒燬。』當時，各位比丘尼聽到了這些話，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，責怪那些比丘尼說：『你們怎麼能告訴主人在他人的房舍內住宿，離開時不告訴主人，以致火燒了他的房舍？』隨即前往稟告各位比丘，各位比丘前往稟告佛陀。佛陀因為這件事召集比丘僧團，呵責各位比丘尼說：『你們怎麼能告訴主人在他人的房舍
【English Translation】 English version White-clothed dwellings (the residences of laypeople), referring to villages. Small beds, referring to sitting beds. Large beds, referring to sleeping beds. If a Bhikkhuni (female monastic) enters a layperson's dwelling, and either sits or lies on a small or large bed, with her body touching the bed as she turns, each turn constitutes a Pacittiya (an offense requiring confession). A Bhikkhu (male monastic) commits a Dukkata (a minor offense); a Sikkhamana (probationary nun), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is considered an offense. There is no offense in the following situations: when one is ill, or sits on a single sitting bed, or when many seats are laid out for the Bhikkhuni Sangha (community of nuns), or when one falls to the ground due to illness, or when one is seized by a strong person, or when one is imprisoned, or when facing danger to life or the Brahmacariya (holy life), there is no offense. There is also no offense in the following situations: when the rule was not yet established, or when in a state of insanity, mental derangement, or afflicted by pain and suffering. (Fifteen) At that time, the Bhagavan (the Buddha) was in Jeta's Grove, Anathapindika's Park in Savatthi (ancient Indian city). At that time, many Bhikkhunis were traveling to Kosala (ancient Indian kingdom), and on the way, they arrived at a village without lodging, and told the householder (the owner of the house) there that they would like to stay overnight in his house. The next morning, without taking leave of the owner, they left. Later, a fire broke out in the village house and it was burned down. The householder, whose house was burned down, thought that there were people inside the house, so he did not go to put out the fire, and as a result, the house was completely burned down. He then asked: 'Where are the Bhikkhunis?' The answer was: 'They have already left.' All the householders together criticized and blamed them, saying: 'These Bhikkhunis are shameless, outwardly claiming: 'I am practicing the true Dharma (teachings).' What true Dharma is there in this? How can they tell the owner that they will stay overnight in his house, and then leave the next day without taking leave of the owner? We thought that there were people inside the house, so we did not put out the fire, and as a result, the house was completely burned down.' At that time, the Bhikkhunis heard these words, and among them were those who were content with little, practiced the Dhutanga (ascetic practices), were eager to learn the precepts, and knew shame, and they blamed those Bhikkhunis, saying: 'How can you tell the owner that you will stay overnight in someone else's house, and then leave without telling the owner, causing his house to be burned down?' They then went to report to the Bhikkhus, and the Bhikkhus went to report to the Buddha. Because of this incident, the Buddha gathered the Bhikkhu Sangha (community of monks) and rebuked the Bhikkhunis, saying: 'How can you tell the owner that you will stay in someone else's house
內宿，去時不語，使火燒他舍盡？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼至白衣舍，語主人敷座止宿，明日不辭主人而去，波逸提。」
比丘尼義如上。
白衣舍者，村。
宿者，在中止宿處是。
敷敷者，或草敷或葉敷，下至自敷臥氈。
彼比丘尼，至白衣舍內，語主人敷座止宿。明日不辭而去出門，波逸提。一腳在內、一腳在外，方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，辭主人而去，若先有人在舍內住、若舍先空、若先為福舍、若是親厚，親厚者語言：「汝但去，當爲汝語主人。」若舍崩壞、若為火燒、若中有毒蛇惡獸、若有賊入、或為強力者所執、若被系閉、或命難、梵行難，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有六群比丘尼，誦種種雜咒術、或支節咒、或剎利咒、鬼咒、吉兇咒，或習轉鹿輪卜、或習解知音聲。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘
【現代漢語翻譯】 現代漢語譯本： 『她住在別人家裡，離開時一聲不吭，還讓人放火燒了那家房子？』佛陀用無數方法呵斥了她之後，告訴眾比丘：『這位比丘尼有很多不清凈的行為，這是她第一次犯戒。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼到在家信徒的家裡，告訴主人鋪設座位讓她留宿，第二天不向主人告辭就離開，犯波逸提罪。』（波逸提：一種輕罪）
比丘尼的定義如上所述。
在家信徒的家，指的是村落。
留宿，指的是在那裡停留住宿。
鋪設，指的是或者用草鋪設，或者用樹葉鋪設，下至自己鋪設臥具。
那位比丘尼，到了在家信徒的家裡，告訴主人鋪設座位讓她留宿。第二天不告辭就離開，只要出了門，就犯波逸提罪。一隻腳在裡面、一隻腳在外面，想要離開卻沒離開，或者約定好一起離開卻沒有離開，都犯突吉羅罪。（突吉羅：一種更輕的罪）
比丘犯突吉羅罪；式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯的情況：向主人告辭后離開，或者事先有人住在那個房子里、或者房子事先是空的、或者事先是作為寺廟的附屬建築、或者是關係親密的人，關係親密的人說：『你只管走，我會替你告訴主人。』或者房子崩塌、或者被火燒燬、或者裡面有毒蛇猛獸、或者有盜賊進入、或者被強有力的人抓住、或者被囚禁、或者有性命之憂、或者有破戒的危險，不犯戒。
不犯的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所困擾。（第十六條戒）
當時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有六群比丘尼，唸誦各種各樣的雜咒術，或者肢體咒、或者剎利咒（Kshatriya-mantra，武士階層的咒語）、鬼咒、吉兇咒，或者學習轉鹿輪卜（一種占卜方式）、或者學習瞭解聲音。當時，眾比丘尼聽到這些，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，呵責六群比丘尼
【English Translation】 English version: 'Did she stay in someone's house, leave without a word, and then have the house burned down?' After rebuking her with countless methods, the Buddha told the monks: 'This bhikkhuni (female monastic) has many impure behaviors; this is her first offense. From now on, I will establish a precept for bhikkhunis, gathering ten benefits, even for the long-lasting of the True Dharma. One who wishes to recite the precepts should say thus: If a bhikkhuni goes to the house of a layperson, tells the owner to prepare a seat for her to stay overnight, and leaves the next day without taking leave of the owner, she commits a pacittiya (minor offense).'
The definition of bhikkhuni is as above.
The house of a layperson refers to a village.
Staying overnight refers to staying and lodging there.
Preparing refers to either preparing with grass or preparing with leaves, down to preparing her own bedding.
That bhikkhuni, having gone to the house of a layperson, tells the owner to prepare a seat for her to stay overnight. If she leaves the next day without taking leave, as soon as she exits the door, she commits a pacittiya. If one foot is inside and one foot is outside, intending to leave but not leaving, or if they agree to leave together but do not leave, all commit a dukkhata (minor transgression).
A bhikkhu (male monastic) commits a dukkhata; a sikkhamana (female novice), a sramanera (male novice), a sramanerika (female novice) commit a dukkhata. This is what is called an offense.
Non-offenses: leaving after taking leave of the owner, or if someone was already staying in that house beforehand, or if the house was empty beforehand, or if it was previously a building attached to a temple, or if they are close friends, and the close friend says: 'You just go, I will tell the owner for you.' Or if the house collapses, or is burned down, or if there are poisonous snakes or fierce beasts inside, or if thieves enter, or if she is seized by a powerful person, or if she is imprisoned, or if there is danger to her life, or if there is danger of breaking the precepts, there is no offense.
Non-offenses: when the precept was not initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Sixteenth precept)
At that time, the Bhagavan (Buddha) was residing in Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama), in Sravasti (ancient Indian city). At that time, there were six bhikkhunis, reciting various mixed spells, either limb spells, or Kshatriya-mantras (warrior class spells), ghost spells, auspicious and inauspicious spells, or learning to interpret the turning of the deer wheel (a form of divination), or learning to understand sounds. At that time, the bhikkhunis heard this, and among them were those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the six bhikkhunis.
尼言：「汝云何習誦如是種種支節咒，乃至解諸音聲咒？」呵責已往白諸比丘，諸比丘往白佛。佛以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何誦習種種咒術，乃至解知音聲耶？」呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼誦習世俗咒術者，波逸提。」
比丘尼義如上。
世俗咒術者，支節乃至解知音聲也。
比丘尼誦習世俗咒術乃至音聲，若口受、若執文誦，說而了了，波逸提；不了了，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若誦治腹內蟲病咒、若誦治宿食不消咒、若學書、若誦世俗降伏外道咒、若誦治毒咒以護身故，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十七)
若比丘尼，教人誦習咒術者，波逸提。(十八)
爾時佛在舍衛國祇樹給孤獨園。時有一比丘尼名婆羅，度他妊娠女人受具足戒已，后便生男兒，自抱入村乞食。時諸居士見已皆譏嫌言：「此比丘尼，不知慚愧犯不凈行，外自稱言：『我修正法。』如是何有正法？看此出家人新生兒
【現代漢語翻譯】 現代漢語譯本 尼（Bhikkhuni，比丘尼）言：『你們為何學習背誦這些支節咒，乃至瞭解各種音聲咒？』呵斥之後，將此事稟告了諸比丘（Bhikkhu）。諸比丘又稟告了佛（Buddha）。佛因此事召集比丘僧團，呵斥六群比丘尼：『你們所做之事，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為何要誦習各種咒術，乃至瞭解音聲呢？』呵斥之後，告訴諸比丘：『這些比丘尼在很多方面都有過失，這是最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義乃至爲了正法久住，想要說戒的人應當這樣說：若有比丘尼誦習世俗咒術，犯波逸提（Payantika，一種罪名）。』
比丘尼的定義如上。
世俗咒術，指支節咒乃至瞭解音聲。
比丘尼誦習世俗咒術乃至音聲，無論是口頭傳授，還是拿著書本誦讀，如果能清楚明白地說出來，犯波逸提；如果不清楚明白，犯突吉羅（Dukkata，一種輕罪）。
比丘犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：如果誦讀治療腹內蟲病的咒語、如果誦讀治療宿食不消的咒語、如果學習書寫、如果誦讀世俗降伏外道的咒語、如果誦讀治療毒藥的咒語以保護自身，都不算犯戒。
不犯戒的情況：最初未制定戒律時，或者因為癡狂、心亂、被痛苦纏繞。
若有比丘尼，教人誦習咒術，犯波逸提。
當時，佛在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時有一位比丘尼名叫婆羅（Bhara），為一位懷孕的婦女授了具足戒（Upasampada），後來這位婦女生了一個男孩，她自己抱著孩子到村裡乞食。當時，各位居士看到后都譏諷說：『這位比丘尼，不知羞恥，犯了不清凈的行為，對外卻自稱：』我修正法。『像這樣怎麼會有正法呢？看看這位出家人，竟然有了新生兒！』
【English Translation】 English version The Bhikkhuni (nun) said: 'Why do you learn and recite these various branch-section mantras, and even understand the sound mantras?' After scolding them, she reported this matter to the Bhikkhus (monks). The Bhikkhus then reported it to the Buddha. Because of this, the Buddha gathered the Bhikkhu Sangha (monastic community) and scolded the group-of-six Bhikkhunis: 'What you have done is not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (ascetic), not in accordance with pure conduct, and not in accordance with the practice of following the path; it is something that should not be done. Why do you learn and recite various mantras, and even understand sounds?' After scolding them, he told the Bhikkhus: 'These Bhikkhunis have many defilements; this is the first offense. From now on, I will establish a precept for the Bhikkhunis, summarizing ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say this: If a Bhikkhuni learns and recites worldly mantras, she commits a Payantika (an offense requiring confession).'
The definition of Bhikkhuni is as above.
Worldly mantras refer to branch-section mantras and even understanding sounds.
If a Bhikkhuni learns and recites worldly mantras or sounds, whether through oral transmission or by reciting from a text, if she can speak it clearly and understandably, she commits a Payantika; if she cannot speak it clearly and understandably, she commits a Dukkata (a minor offense).
A Bhikkhu commits a Dukkata; a Siksamana (a female novice undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice), commit a Dukkata. This is what is called an offense.
Non-offenses: If one recites a mantra to cure intestinal worms, if one recites a mantra to cure indigestion, if one is learning to write, if one recites a worldly mantra to subdue external paths, if one recites a mantra to cure poison in order to protect oneself, there is no offense.
Non-offenses: When the precept was not initially established, or due to insanity, mental confusion, or being afflicted by pain.
If a Bhikkhuni teaches others to learn and recite mantras, she commits a Payantika.
At that time, the Buddha was in Sravasti (Savatthi) at the Jetavana Anathapindika-arama (Jeta Grove). At that time, there was a Bhikkhuni named Bhara who gave the Upasampada (full ordination) to a pregnant woman. Later, this woman gave birth to a boy, and she herself carried the child into the village to beg for food. When the laypeople saw this, they all criticized her, saying: 'This Bhikkhuni is shameless, committing impure acts, yet outwardly claiming: 'I am practicing the True Dharma.' How can there be True Dharma like this? Look at this renunciant; she has a newborn child!'
。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責婆羅比丘尼言：「汝云何度他妊娠女人？」往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責婆羅比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何度他妊娠女人？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼度他妊娠女人授具足戒者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，不知妊娠不妊娠，后乃知妊娠，其中或作波逸提懺或疑。「不知者無犯。自今已去當如是說戒：若比丘尼，知女人妊娠，度與授具足戒者，波逸提。」
比丘尼義如上。
彼比丘尼，若知女人妊娠，度授具足戒，作三羯磨竟，和上尼，波逸提。白二羯磨竟三，突吉羅。白一羯磨竟二，突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前與剃頭著衣與受戒，若集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，若不知。若信彼人言、若信可信人語、或信父母語，與受具足戒後生兒，不犯。
若生已，疑不敢捉抱。佛言：「若未能離母自活，聽一切如母法乳哺長養。」後有疑不
【現代漢語翻譯】 現代漢語譯本：當時，眾比丘尼聽聞此事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，呵斥婆羅比丘尼說：『你怎能為已經懷孕的女子授戒？』她們將此事稟告眾比丘，眾比丘又稟告佛陀。佛陀因此事召集比丘僧團，呵斥婆羅比丘尼說：『你所做之事不合規矩，不合威儀，不合沙門之法，不清凈，不隨順正道，是不應該做的。怎能為已經懷孕的女子授戒？』佛陀用無數方法呵斥之後，告訴眾比丘：『這位比丘尼多次犯有漏之過，是最初的犯戒者。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼為已經懷孕的女子授具足戒，犯波逸提（Pācittiya，一種輕罪）。』就這樣，世尊為比丘尼制定了戒律。 當時，眾比丘尼不知道對方是否懷孕，後來才知道已經懷孕，其中有人因此感到疑惑，是否已經犯了波逸提（Pācittiya，一種輕罪），需要懺悔。佛陀說：『不知情者無罪。從今以後，應當這樣說戒：如果比丘尼明知女子已經懷孕，仍然為她授具足戒，犯波逸提（Pācittiya，一種輕罪）。』 比丘尼的定義如上所述。 如果那位比丘尼明知女子已經懷孕，仍然為她授具足戒，完成三次羯磨（Kamma，僧團的議事程式）之後，和上尼（Upajjhaya，戒師）犯波逸提（Pācittiya，一種輕罪）。完成兩次白二羯磨（Kamma，僧團的議事程式）之後，犯三次突吉羅（Dukkata，一種輕罪）。完成一次白二羯磨（Kamma，僧團的議事程式）之後，犯兩次突吉羅（Dukkata，一種輕罪）。完成白法之後，犯一次突吉羅（Dukkata，一種輕罪）。尚未完成白法，犯突吉羅（Dukkata，一種輕罪）。在未進行白法之前，就為她剃頭、穿衣、授戒，如果僧眾人數已滿，所有人都犯突吉羅（Dukkata，一種輕罪）。 比丘，犯突吉羅（Dukkata，一種輕罪）。這就是所謂的犯戒。 不犯戒的情況：如果不知情。如果相信對方所說、或者相信可信之人所說、或者相信父母所說，為她授具足戒之後才生下孩子，不犯戒。 如果孩子已經出生，但因為疑慮而不敢抱。佛陀說：『如果孩子還不能離開母親獨立生活，允許一切都按照母親的方式來哺乳養育。』後來有人疑慮不
【English Translation】 English version: At that time, when the Bhikkhunis heard of this, those among them who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked Bhara Bhikkhuni, saying, 'How could you ordain a pregnant woman?' They went and reported this to the Bhikkhus, and the Bhikkhus reported it to the Buddha. Because of this incident, the Buddha assembled the Sangha of Bhikkhus and rebuked Bhara Bhikkhuni, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not pure conduct, not in accordance with the right path, and should not be done. How could you ordain a pregnant woman?' After rebuking her in countless ways, the Buddha told the Bhikkhus, 'This Bhikkhuni has many defiled actions and is the first to break the precepts. From now on, I will establish precepts for the Bhikkhunis, summarizing ten meanings, even for the long-lasting of the True Dharma. Those who wish to recite the precepts should say it like this: If a Bhikkhuni ordains a pregnant woman and gives her full ordination, it is a Pacittiya (an offense entailing expiation).』 Thus, the World-Honored One established precepts for the Bhikkhunis. At that time, the Bhikkhunis did not know whether a woman was pregnant or not, and later they found out she was pregnant. Some of them then doubted whether they had committed a Pacittiya (an offense entailing expiation) and needed to confess. The Buddha said, 'Those who did not know are without offense. From now on, the precept should be recited like this: If a Bhikkhuni knows that a woman is pregnant and ordains her, giving her full ordination, it is a Pacittiya (an offense entailing expiation).' The definition of Bhikkhuni is as above. If that Bhikkhuni knows that a woman is pregnant and ordains her, giving her full ordination, after completing the three Kamma (formal acts of the Sangha), the Upajjhaya (preceptor) commits a Pacittiya (an offense entailing expiation). After completing two formal acts of declaration, she commits three Dukkata (an offense of wrong-doing). After completing one formal act of declaration, she commits two Dukkata (an offense of wrong-doing). After completing the declaration, she commits one Dukkata (an offense of wrong-doing). Before completing the declaration, she commits a Dukkata (an offense of wrong-doing). Before the declaration, if she shaves her head, dresses her in robes, and gives her ordination, if the assembly is complete, everyone commits a Dukkata (an offense of wrong-doing). A Bhikkhu commits a Dukkata (an offense of wrong-doing). This is what is called an offense. There is no offense if one does not know. If one believes what the person says, or believes the words of a trustworthy person, or believes the words of parents, and after giving her full ordination, she gives birth to a child, there is no offense. If the child is already born, but one is afraid to hold it due to doubt. The Buddha said, 'If the child cannot live independently from the mother, allow everything to be done according to the mother's way, to nurse and raise it.' Later, there were doubts not
敢與此男兒同室宿。佛言：「若未能離母宿，聽共一處宿。」無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(十九)
爾時佛在舍衛國祇樹給孤獨園。時有比丘尼，度他乳兒婦女，留兒在家，后家中送兒還之，此比丘尼抱兒入村乞食。時諸居士見已皆共譏嫌言：「此比丘尼，不知慚愧犯不凈行。外自稱言：『我修正法。』如是何有正法？看此出家人生兒抱行乞食。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘尼言：「汝云何乃度他乳兒婦女令諸居士譏嫌？」往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責彼比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何度他乳兒婦女？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼度他乳兒婦女受具足戒，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，不知產乳不產乳，后乃知產乳。「不知者無犯。自今已去當如是說戒：若比丘尼，知婦女乳兒，與授具足戒，波逸提。」
比丘尼義如上。
彼比丘尼，知他婦女有乳兒，度授具足戒，作三羯磨竟，和上尼，波逸提。
【現代漢語翻譯】 現代漢語譯本 敢與這個男子同屋睡覺。佛說：『如果還不能離開母親自己睡覺，允許（他們）一起睡在一個地方。』不算違犯（戒律）。
不算違犯（戒律）的情況包括：最初沒有制定戒律時，（以及）癡狂、精神錯亂、被痛苦煩惱所纏繞的時候。（十九）
當時佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時有一位比丘尼（bhikṣuṇī），度了一位還在哺乳期孩子的婦女出家，（但）把孩子留在了她家。後來她家裡人把孩子送還給她，這位比丘尼抱著孩子到村裡乞食。當時一些居士（upasaka）看見后，都一起譏諷嫌棄地說：『這位比丘尼，不知羞愧，犯了不清凈的行為。對外自稱說：『我修正法。』像這樣怎麼會有正法？看看這個出家人，生了孩子還抱著去乞食。』當時一些比丘尼聽到了這些話，其中那些少欲知足、修頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘尼，呵責那位比丘尼說：『你為什麼度還在哺乳期孩子的婦女出家，讓居士們譏諷嫌棄？』（她們）去告訴了各位比丘（bhikṣu），各位比丘稟告了佛陀。佛陀因為這件事召集了比丘僧團，呵責那位比丘尼說：『你所做的事情不對，不合威儀、不合沙門（śrāmaṇa）的規矩、不清凈、不隨順修行，是不應該做的。為什麼度還在哺乳期孩子的婦女出家？』用無數種方法呵責之後，告訴各位比丘：『這位比丘尼多種方面有遺漏之處，是最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義乃至正法長久住世，想要說戒的人應當這樣說：如果比丘尼度還在哺乳期孩子的婦女，讓她受具足戒（upasampadā），犯波逸提（pāyantika）。』就這樣，世尊（Bhagavān）為比丘尼制定了戒律。
當時各位比丘尼，不知道（婦女）是否生產過，後來才知道（有）生產（過的）。『不知道的，不算違犯（戒律）。從今以後，應當這樣說戒：如果比丘尼，知道婦女有哺乳期的孩子，還給她授具足戒，犯波逸提。』
比丘尼的定義如上所述。
那位比丘尼，知道其他婦女有哺乳期的孩子，（仍然）度她授具足戒，做完三次羯磨（kamma）之後，和上尼（upādhyāyinī），犯波逸提。
【English Translation】 English version To dare to sleep in the same room with this man. The Buddha said, 'If (they) are not yet able to sleep apart from their mother, allow (them) to sleep together in one place.' There is no offense.
Those without offense include: when the precepts were not initially established, (and) when one is afflicted by madness, mental derangement, or tormented by pain and suffering. (19)
At that time, the Buddha was in Śrāvastī (舍衛國) at the Jetavana-anāthapindika-ārāma (祇樹給孤獨園). At that time, there was a bhikṣuṇī (比丘尼) who ordained a woman with a nursing infant, (but) left the child at her home. Later, her family sent the child back to her, and this bhikṣuṇī carried the child into the village to beg for food. At that time, some upasakas (居士) saw this and all together ridiculed and despised her, saying, 'This bhikṣuṇī, without shame, commits impure acts. Outwardly, she claims, 'I am practicing the true Dharma.' How can there be true Dharma like this? Look at this renunciant, giving birth to a child and carrying it while begging for food.' At that time, some bhikṣuṇīs heard these words, among whom those who were content with few desires, practiced dhūta (頭陀行), delighted in learning the precepts, and knew shame, rebuked that bhikṣuṇī, saying, 'Why did you ordain a woman with a nursing infant, causing the laypeople to ridicule and despise you?' (They) went and told the bhikṣus (比丘), and the bhikṣus reported to the Buddha. The Buddha, because of this matter, gathered the bhikṣu sangha, and rebuked that bhikṣuṇī, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a śrāmaṇa (沙門), not pure, not in accordance with practice, and should not be done. Why did you ordain a woman with a nursing infant?' After rebuking her with countless methods, he told the bhikṣus, 'This bhikṣuṇī has many aspects of defilement, and is the first offense. From now on, establish precepts for the bhikṣuṇīs, summarizing ten meanings, even to the long-lasting existence of the true Dharma. Those who wish to recite the precepts should say it like this: If a bhikṣuṇī ordains a woman with a nursing infant, allowing her to receive full ordination (upasampadā), it is a pāyantika (波逸提) offense.' In this way, the Bhagavan (世尊) established precepts for the bhikṣuṇīs.
At that time, the bhikṣuṇīs did not know whether (the woman) had given birth or not, and later they knew (that she) had given birth. 'Those who do not know, there is no offense.' From now on, the precepts should be recited like this: 'If a bhikṣuṇī knows that a woman has a nursing infant, and still gives her full ordination, it is a pāyantika offense.'
The definition of bhikṣuṇī is as mentioned above.
That bhikṣuṇī, knowing that another woman has a nursing infant, (still) ordains her and gives her full ordination, after completing the three kammas (kamma), the upādhyāyinī (和上尼), commits a pāyantika offense.
白二羯磨竟，三突吉羅。白一羯磨竟，二突吉羅。白竟，一突吉羅。白未竟，突吉羅。未白前與剃髮、與出家、與著衣、與授戒，若集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，若不知，信彼人言、信可信人言、或信父母語，而度與授具足戒已，後送兒來，不犯。
其母疑不敢抱養。佛言：「若未能自活，聽如母法乳養至斷乳止。」後母與此兒同處宿有疑。佛言：「自今已去聽未斷乳者無犯。」
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十)
爾時佛在舍衛國祇樹給孤獨園。時諸比丘尼聞佛制戒得度人，輒度小年童女，不知有欲心、無慾心，后便與染污心男子共立共語調戲。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「世尊制戒聽度人，汝等云何乃度小年童女，與染污心人共立共語調戲耶？」即白諸比丘，諸比丘往白佛。佛以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃度小年童女，不知有染污心無染污心，后與染污心人共立共語調戲耶？」以無數方便呵責比丘尼已，告諸比丘尼言：「汝等諦聽！若欲在寺內剃髮者，當語一切尼僧令知，若作白已然後與
【現代漢語翻譯】 現代漢語譯本： 白二羯磨（羯磨指僧團的議事程式）完畢，犯三突吉羅（一種輕罪）。白一羯磨完畢，犯二突吉羅。白（指表決）完畢，犯一突吉羅。白未完畢，犯突吉羅。在未稟白前就剃髮、給出家資格、給穿袈裟、授戒，如果集眾且人數已滿，一切都犯突吉羅。
比丘（佛教僧侶），犯突吉羅。這被稱為犯戒。
不犯的情況：如果不知情，相信他人之言、相信可信之人的話、或相信父母所說，而度化並授予具足戒（佛教中的正式出家戒律）之後，其家人又送孩子來，則不犯戒。
其母親因為疑慮而不敢抱養孩子。佛說：『如果還不能自立，允許像母親一樣哺乳餵養直到斷奶為止。』後來，後母與此孩子同處一室睡覺，有人產生疑慮。佛說：『從今以後，允許未斷奶的孩子同處一室睡覺，沒有罪過。』
不犯的情況：最初未制定戒律時，或因癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（第二十條）
當時，佛陀在舍衛國祇樹給孤獨園（均為地名）。當時，一些比丘尼（佛教女僧侶）聽說佛陀制定了度人的戒律，就隨意度化年幼的童女，不知她們是否有情慾之心。後來，這些童女就與心懷染污之心的男子一同站立、交談、嬉戲。一些少欲知足、奉行頭陀（苦行）、樂於學習戒律、知慚愧的比丘尼聽說了此事，就責備那些比丘尼說：『世尊制定戒律允許度人，你們怎麼能隨意度化年幼的童女，讓她們與心懷染污之人一同站立、交談、嬉戲呢？』她們將此事稟告了諸位比丘，比丘們又去稟告了佛陀。佛陀因此事召集比丘僧眾，呵斥那些比丘尼說：『你們所做之事是不對的，不合威儀、不合沙門（出家人）的規範、不是清凈的行為、不是隨順佛法的行為，是不應該做的。你們怎麼能隨意度化年幼的童女，不知她們是否有染污之心，就讓她們與心懷染污之人一同站立、交談、嬉戲呢？』用無數種方法呵斥比丘尼后，佛陀告訴諸位比丘尼說：『你們仔細聽！如果想在寺內剃髮，應當告知所有的比丘尼僧眾，如果稟白之後再剃髮，那麼……』 English version: After the second Karma (referring to the procedural matters of the Sangha) is completed, a Thullakkaya (a minor offense) is committed. After the first Karma is completed, two Thullakkayas are committed. After the announcement is completed, one Thullakkaya is committed. If the announcement is not completed, a Thullakkaya is committed. Before the announcement, if one shaves hair, grants ordination, gives robes, or bestows precepts, and if the assembly is gathered and the number is full, all commit Thullakkayas.
A Bhikkhu (Buddhist monk) commits a Thullakkaya. This is called an offense.
Non-offense: If one is unaware, believes the words of others, believes the words of trustworthy people, or believes what parents say, and ordains and bestows full ordination (formal monastic precepts in Buddhism), and then the family sends the child again, there is no offense.
The mother is afraid to hold and raise the child due to doubts. The Buddha said, 'If they cannot support themselves, they are allowed to be breastfed like a mother until weaning.' Later, the stepmother slept in the same room with this child, and some people had doubts. The Buddha said, 'From now on, it is allowed for children who have not been weaned to sleep in the same room without offense.'
Non-offense: When the precepts were not initially established, or due to idiocy, madness, mental confusion, or being entangled by pain and affliction. (Twentieth)
At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Shravasti (both place names). At that time, some Bhikkhunis (Buddhist nuns) heard that the Buddha had established precepts for ordaining people, so they arbitrarily ordained young girls, not knowing whether they had desires or not. Later, these girls stood, talked, and played with men who had defiled minds. Some Bhikkhunis who were content with little desire, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame, blamed those Bhikkhunis, saying, 'The World Honored One has established precepts allowing ordination, how can you arbitrarily ordain young girls and let them stand, talk, and play with people who have defiled minds?' They reported this matter to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter and rebuked those Bhikkhunis, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the rules of a Shramana (renunciate), not a pure practice, not a practice that accords with the Dharma, it should not be done. How can you arbitrarily ordain young girls, not knowing whether they have defiled minds, and let them stand, talk, and play with people who have defiled minds?' After rebuking the Bhikkhunis in countless ways, the Buddha told the Bhikkhunis, 'Listen carefully! If you want to shave hair in the temple, you should inform all the Bhikkhuni Sangha, and if you shave after informing them, then...'
【English Translation】 After the second Karma (referring to the procedural matters of the Sangha) is completed, a Thullakkaya (a minor offense) is committed. After the first Karma is completed, two Thullakkayas are committed. After the announcement is completed, one Thullakkaya is committed. If the announcement is not completed, a Thullakkaya is committed. Before the announcement, if one shaves hair, grants ordination, gives robes, or bestows precepts, and if the assembly is gathered and the number is full, all commit Thullakkayas. A Bhikkhu (Buddhist monk) commits a Thullakkaya. This is called an offense. Non-offense: If one is unaware, believes the words of others, believes the words of trustworthy people, or believes what parents say, and ordains and bestows full ordination (formal monastic precepts in Buddhism), and then the family sends the child again, there is no offense. The mother is afraid to hold and raise the child due to doubts. The Buddha said, 'If they cannot support themselves, they are allowed to be breastfed like a mother until weaning.' Later, the stepmother slept in the same room with this child, and some people had doubts. The Buddha said, 'From now on, it is allowed for children who have not been weaned to sleep in the same room without offense.' Non-offense: When the precepts were not initially established, or due to idiocy, madness, mental confusion, or being entangled by pain and affliction. (Twentieth) At that time, the Buddha was in Jeta's Grove, Anathapindika's Park in Shravasti (both place names). At that time, some Bhikkhunis (Buddhist nuns) heard that the Buddha had established precepts for ordaining people, so they arbitrarily ordained young girls, not knowing whether they had desires or not. Later, these girls stood, talked, and played with men who had defiled minds. Some Bhikkhunis who were content with little desire, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame, blamed those Bhikkhunis, saying, 'The World Honored One has established precepts allowing ordination, how can you arbitrarily ordain young girls and let them stand, talk, and play with people who have defiled minds?' They reported this matter to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter and rebuked those Bhikkhunis, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the rules of a Shramana (renunciate), not a pure practice, not a practice that accords with the Dharma, it should not be done. How can you arbitrarily ordain young girls, not knowing whether they have defiled minds, and let them stand, talk, and play with people who have defiled minds?' After rebuking the Bhikkhunis in countless ways, the Buddha told the Bhikkhunis, 'Listen carefully! If you want to shave hair in the temple, you should inform all the Bhikkhuni Sangha, and if you shave after informing them, then...'
剃髮。當作如是白：『大姊僧聽！此某甲欲從某甲求剃髮，若僧時到僧忍聽，為某甲剃髮。白如是。』作如是白已，然後與剃髮。若欲在寺內與出家者，當語一切尼僧。若作白已與出家，當作如是白：『大姊僧聽！此某甲從某甲求出家，若僧時到僧忍聽，與某甲出家。白如是。』作如是白已，然後與出家。當作如是出家。與剃髮著袈裟已，教右膝著地、合掌作如是語：『我某甲歸依佛、歸依法、歸依僧，我于如來法中求出家，和上尼某甲，如來、至真、等正覺是我世尊。』如是第二、第三說。『我某甲歸依佛竟、歸依法竟、歸依僧竟。我于如來法中求出家，和上尼某甲，如來、至真、等正覺是我世尊。』如是第二、第三說已。次應與授戒。『盡形壽不殺生，是沙彌尼戒，汝能持不？』能持者答言：『能。』『盡形壽不盜，是沙彌尼戒，汝能持不？』能持者答言：『能。』『盡形壽不淫，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不妄語，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不飲酒，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不著華香瓔珞，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不歌舞伎樂不得往看，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形
【現代漢語翻譯】 現代漢語譯本： 剃度頭髮。應當這樣稟告：『大姐僧團聽著！這位某甲（申請剃度者的名字）想從某甲（為其剃度者）處請求剃度，如果僧團認為時機已到，請允許某甲剃度。稟告完畢。』這樣稟告完畢后，然後為她剃度。如果想在寺內為出家者剃度，應當告知所有比丘尼。如果稟告完畢后為她出家，應當這樣稟告：『大姐僧團聽著！這位某甲想從某甲處請求出家，如果僧團認為時機已到，請允許某甲出家。稟告完畢。』這樣稟告完畢后，然後為她出家。應當這樣為她出家。為她剃度並穿上袈裟后，教她右膝著地、合掌，說這樣的話：『我某甲歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Sangha），我于如來（Tathagata）的法中求出家，和上尼某甲，如來、至真（Satya）、等正覺（Samyak-sambuddha）是我的世尊。』這樣第二遍、第三遍說。『我某甲歸依佛完畢、歸依法完畢、歸依僧完畢。我于如來的法中求出家，和上尼某甲，如來、至真、等正覺是我的世尊。』這樣第二遍、第三遍說完畢。接下來應當為她授戒。『盡形壽不殺生，這是沙彌尼（Śrāmaṇerī）戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不偷盜，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不邪淫，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不妄語，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不飲酒，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不佩戴華麗的香花瓔珞，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形壽不唱歌跳舞以及觀看伎樂表演，這是沙彌尼戒，你能夠持守嗎？』能夠持守者回答說：『能。』『盡形'
【English Translation】 English version: Shaving the head. One should announce as follows: 'Venerable Sangha, listen! This person, so-and-so (the name of the person requesting ordination), wishes to request shaving of the head from so-and-so (the person performing the shaving). If the Sangha deems it the right time and is willing, please allow so-and-so to be shaved. The announcement is thus.' After making this announcement, then shave her head. If one wishes to ordain someone within the temple, one should inform all the Bhikshunis (female monastic). If, after making the announcement, one ordains her, one should announce as follows: 'Venerable Sangha, listen! This person, so-and-so, wishes to request ordination from so-and-so. If the Sangha deems it the right time and is willing, please allow so-and-so to be ordained. The announcement is thus.' After making this announcement, then ordain her. One should ordain her in this manner. After shaving her head and dressing her in the Kasaya (monastic robe), instruct her to kneel on her right knee, join her palms, and say these words: 'I, so-and-so, take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the monastic community). I seek ordination in the Dharma of the Tathagata (the thus-gone one), Upadhyayani (preceptress) Bhikshuni so-and-so, the Tathagata, Satya (truth), Samyak-sambuddha (perfectly enlightened one) is my World Honored One.' Say this a second and third time. 'I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. I seek ordination in the Dharma of the Tathagata, Upadhyayani Bhikshuni so-and-so, the Tathagata, Satya, Samyak-sambuddha is my World Honored One.' After saying this a second and third time. Next, one should administer the precepts. 'For the rest of your life, do not kill living beings, this is the Śrāmaṇerī (female novice) precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not steal, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not engage in sexual misconduct, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not lie, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not drink alcohol, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not adorn yourself with fragrant garlands and ornaments, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life, do not sing, dance, or watch musical performances, this is the Śrāmaṇerī precept, can you uphold it?' The one who can uphold it answers: 'I can.' 'For the rest of your life,'
壽不得高廣大床上坐，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不非時食，是沙彌尼戒，汝能持不？』能者答言：『能。』『盡形壽不得捉金銀錢，是沙彌尼戒，汝能持不？』能者答言：『能。』『是為沙彌尼十戒，盡形壽能持不？』能者答言：『能。』自今已去聽年十八童女二歲學戒，年滿二十得受具足戒，白四羯磨當如是說戒。沙彌尼當詣僧中偏露右肩、脫革屣、禮比丘尼僧足、右膝著地，合掌當作是語：『大姊僧聽！我某甲沙彌尼，今從僧乞二歲學戒，某甲尼為和上，愿僧與我二歲學戒，慈愍故。』第二、第三如是說已。沙彌尼應往離聞處著見處已，比丘尼眾中當差堪能羯磨者如上，應作白：『大姊僧聽！彼某甲沙彌尼，今從僧乞二歲學戒，和上尼某甲。若僧時到僧忍聽，與某甲沙彌尼二歲學戒，和上尼某甲。白如是。』『大姊僧聽！彼某甲沙彌尼，從僧乞二歲學戒，和上尼某甲。今僧與某甲沙彌尼二歲學戒，和上尼某甲。誰諸大姊忍僧與彼某甲沙彌尼二歲學戒，和上尼某甲者默然，不忍者說。是初羯磨。』如是第二、第三說。『眾僧已忍與某甲沙彌尼二歲學戒，和上尼某甲竟，僧忍，默然故，是事如是持。』彼式叉摩那一切戒應學，除自手取食、授食與他。彼二歲學戒已，年滿二十當與授具足
【現代漢語翻譯】 現代漢語譯本 『終身不在高大寬廣的床上坐臥，這是沙彌尼（Śrāmaṇerikā）的戒律，你能夠遵守嗎？』能遵守者回答說：『能。』『終身不非時而食，這是沙彌尼的戒律，你能夠遵守嗎？』能遵守者回答說：『能。』『終身不得觸控金銀錢財，這是沙彌尼的戒律，你能夠遵守嗎？』能遵守者回答說：『能。』『這就是沙彌尼的十戒，終身能夠遵守嗎？』能遵守者回答說：『能。』從今以後，允許年滿十八歲的童女學習戒律兩年，年滿二十歲就可以受具足戒。白四羯磨（jñāti-caturtha-karma）應當這樣宣說戒律。沙彌尼應當前往僧團中，袒露右肩，脫去革屣（皮鞋），禮拜比丘尼僧團的腳，右膝著地，合掌這樣說：『大姊僧團聽！我某甲沙彌尼，現在向僧團乞求學習戒律兩年，某甲尼為我的和上（Upadhyaya），希望僧團賜予我學習戒律兩年，因為慈悲憐憫的緣故。』第二次、第三次也這樣說。沙彌尼應當前往遠離聽聞處和看見處的地方，比丘尼眾中應當選出能夠羯磨的人，如上所述，應當作白：『大姊僧團聽！彼某甲沙彌尼，現在向僧團乞求學習戒律兩年，和上尼是某甲。如果僧團時間已到，僧團容忍聽許，就給予某甲沙彌尼學習戒律兩年，和上尼是某甲。白如是。』『大姊僧團聽！彼某甲沙彌尼，向僧團乞求學習戒律兩年，和上尼是某甲。現在僧團給予某甲沙彌尼學習戒律兩年，和上尼是某甲。哪位大姊容忍僧團給予彼某甲沙彌尼學習戒律兩年，和上尼是某甲的就默然，不容忍者請說。這是初羯磨。』像這樣第二次、第三次宣說。『眾僧已經容忍給予某甲沙彌尼學習戒律兩年，和上尼是某甲完畢，僧團容忍，因為默然的緣故，這件事就這樣成立。』那位式叉摩那（Śikṣamāṇā）應當學習一切戒律，除了自己用手取食物、授與食物給他人。她學習戒律兩年後，年滿二十歲應當給予授具足戒。
【English Translation】 English version 'Not sitting or lying on a high or large bed for the rest of your life, is a Śrāmaṇerikā (female novice) precept, can you uphold it?' If able, answer: 'I can.' 'Not eating at an improper time for the rest of your life, is a Śrāmaṇerikā precept, can you uphold it?' If able, answer: 'I can.' 'Not touching gold, silver, or money for the rest of your life, is a Śrāmaṇerikā precept, can you uphold it?' If able, answer: 'I can.' 'These are the ten Śrāmaṇerikā precepts, can you uphold them for the rest of your life?' If able, answer: 'I can.' From now on, allow girls of eighteen years to study the precepts for two years, and when they reach twenty years of age, they may receive the full ordination. The jñāti-caturtha-karma (formal act with four announcements) should proclaim the precepts in this way. The Śrāmaṇerikā should go to the Saṅgha (community), expose her right shoulder, remove her leather shoes, bow to the feet of the Bhikṣuṇī (female monastic) Saṅgha, kneel on her right knee, and with palms together, say: 'Venerable Saṅgha, listen! I, Śrāmaṇerikā so-and-so, now request from the Saṅgha to study the precepts for two years, with Bhikṣuṇī so-and-so as my Upadhyaya (preceptor), I hope the Saṅgha will grant me the study of precepts for two years, out of compassion.' The second and third times, say it in the same way. The Śrāmaṇerikā should go to a place away from hearing and seeing, and among the Bhikṣuṇī assembly, one who is capable of performing the karma should be chosen, as mentioned above, and should make the announcement: 'Venerable Saṅgha, listen! That Śrāmaṇerikā so-and-so, now requests from the Saṅgha to study the precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so. If it is the Saṅgha's time, and the Saṅgha agrees to listen, then grant Śrāmaṇerikā so-and-so the study of precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so. The announcement is thus.' 'Venerable Saṅgha, listen! That Śrāmaṇerikā so-and-so, requests from the Saṅgha to study the precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so. Now the Saṅgha grants Śrāmaṇerikā so-and-so the study of precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so. Whoever among the venerable ones agrees that the Saṅgha should grant Śrāmaṇerikā so-and-so the study of precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so, let them be silent; those who do not agree, please speak. This is the first karma.' The second and third announcements should be made in this way. 'The Saṅgha has agreed to grant Śrāmaṇerikā so-and-so the study of precepts for two years, with Upadhyaya Bhikṣuṇī so-and-so, the Saṅgha agrees, because of silence, this matter is thus established.' That Śikṣamāṇā (probationary nun) should learn all the precepts, except for taking food with her own hand and giving food to others. After she has studied the precepts for two years, and reaches the age of twenty, she should be given the full ordination.
戒白四羯磨。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，年滿十八童女二歲學戒已，滿二十與授具足戒。若比丘尼年減二十受具足戒者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，不知滿二十不滿二十，後方知不滿二十或作波逸提懺、或有疑者。「不知者不犯。自今已去當如是結戒：若比丘尼，知年不滿二十，與授具足戒，波逸提。」
比丘尼義如上。
彼比丘尼知年不滿二十授具足戒，三羯磨竟，和上尼，波逸提。白二羯磨竟，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，一突吉羅。若未白前集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年滿十八、二歲學戒、滿二十受具足戒，若不知、若自言滿二十，若信可信人語，若信父母語。若受戒后疑，當數胎中月，當數閏月，數十四日說戒日，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒年十八、二歲學戒，滿二十受具足戒。彼非是十八、不二歲學戒，年滿二十與授具足戒。闕二歲學戒，彼受具足戒已，不知當學何戒？時諸比丘尼聞，其中有少欲知足、行頭陀
【現代漢語翻譯】 現代漢語譯本：戒白四羯磨（通過四次羯磨法宣佈的戒律）。從今以後，為比丘尼（bhikshuni，女性出家人）結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：『如果比丘尼，年滿十八歲，作為童女學習戒律兩年後，年滿二十歲才能授予具足戒（upasampada，佛教中的正式出家儀式）。如果比丘尼年齡不滿二十歲就受具足戒，犯波逸提（payattika，一種輕罪）。』世尊（Buddha，佛陀）就是這樣為比丘尼結戒的。
當時，一些比丘尼不知道受戒者是否年滿二十歲，後來才知道她們不滿二十歲，有的犯了波逸提後進行懺悔，有的則心存疑慮。『不知情者不犯戒。』從今以後，應當這樣結戒：『如果比丘尼，明知受戒者年齡不滿二十歲，還為她授予具足戒，犯波逸提。』
比丘尼的定義如上所述。
如果比丘尼明知受戒者年齡不滿二十歲而授予具足戒，三次羯磨結束后，作為和上尼（upajjhaya，戒師），犯波逸提。白二羯磨結束后，犯三突吉羅（dukkhata，一種更輕的罪）。白一羯磨，犯二突吉羅。白已，犯一突吉羅。白未竟，犯一突吉羅。如果未白前集眾，而僧眾已滿，一切都犯突吉羅。
比丘（bhikkhu，男性出家人），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況包括：年滿十八歲，學習戒律兩年，年滿二十歲受具足戒；或者不知情；或者受戒者自稱已滿二十歲；或者相信可信之人的話；或者相信父母的話。如果在受戒后產生懷疑，應當計算胎中月份，應當計算閏月，計算十四日說戒日，都不算犯戒。
不犯戒的情況還包括：最初未制定戒律時，或者癡狂、心亂、被痛苦纏繞時。(二十一)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，一些比丘尼聽說世尊制定戒律，規定年滿十八歲，學習戒律兩年，年滿二十歲才能受具足戒。但有些人並非年滿十八歲，也沒有學習戒律兩年，卻在年滿二十歲時被授予具足戒。由於缺少兩年的學戒期，她們受具足戒后，不知道應當學習哪些戒律？當時，比丘尼們聽說了這件事，其中有些少欲知足、奉行頭陀（dhuta，苦行）
【English Translation】 English version: The 'White Four Karmas' for precepts. From now on, precepts are established for bhikkhunis (bhikshuni, female monastic), gathering the ten meanings, even until the Proper Dharma endures. Those who wish to recite the precepts should say thus: 'If a bhikkhuni, having reached the age of eighteen and having trained in the precepts as a maiden for two years, is given full ordination (upasampada, full ordination in Buddhism) at the age of twenty. If a bhikkhuni is given full ordination before the age of twenty, it is a payattika (payattika, a minor offense). Thus, the Blessed One (Buddha, the Buddha) established precepts for bhikkhunis.
At that time, some bhikkhunis did not know whether those being ordained were twenty years old or not. Later, they found out that they were not twenty years old. Some who had committed payattika confessed, while others were doubtful. 'Those who do not know are not at fault.' From now on, the precepts should be established thus: 'If a bhikkhuni, knowing that someone is not yet twenty years old, gives them full ordination, it is a payattika.'
The definition of bhikkhuni is as above.
If a bhikkhuni, knowing that someone is not yet twenty years old, gives them full ordination, after the three karmas are completed, the upajjhaya (upajjhaya, preceptor) commits a payattika. After the 'White Two Karmas' are completed, it is a threefold dukkhata (dukkhata, a lighter offense). After the 'White One Karma', it is a twofold dukkhata. After the announcement, it is a single dukkhata. Before the announcement is completed, it is a single dukkhata. If the assembly is gathered before the announcement, and the Sangha is complete, all commit dukkhata.
A bhikkhu (bhikkhu, male monastic) commits a dukkhata. This is what is called an offense.
Those who do not commit an offense include: those who are eighteen years old, have trained in the precepts for two years, and are given full ordination at the age of twenty; or those who do not know; or those who claim to be twenty years old; or those who believe the words of trustworthy people; or those who believe the words of their parents. If there is doubt after ordination, one should count the months in the womb, one should count the leap months, and count the fourteenth day of the recitation of the precepts; there is no offense.
Those who do not commit an offense also include: those when the precepts were not initially established, or those who are insane, mentally disturbed, or afflicted by pain. (Twenty-one)
At that time, the Bhagavat (Bhagavat, the Blessed One) was in Savatthi (Savatthi) at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). At that time, some bhikkhunis heard that the Blessed One had established precepts, stipulating that one must be eighteen years old, train in the precepts for two years, and be given full ordination at the age of twenty. However, some were not eighteen years old, nor had they trained in the precepts for two years, but were given full ordination at the age of twenty. Lacking the two years of training in the precepts, after receiving full ordination, they did not know which precepts they should study. At that time, the bhikkhunis heard about this, and among them were some who were content with little, practiced dhuta (dhuta, ascetic practices)
、樂學戒、知慚愧者，呵責諸比丘尼言：「世尊制戒年十八、二歲學戒，滿二十與授具足戒。汝云何非是年十八，不二歲學戒，年二十便與授具足戒，闕二歲學戒而不知當學何戒耶？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。世尊制戒年十八與二歲學戒，滿二十受具足戒。汝云何非是年十八，不二歲學戒，滿二十受具足戒。闕二歲學戒，受具足戒已，不知當學何戒耶？」爾時世尊以無數方便呵責諸比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼年十八童女，不與二歲學戒，年滿二十便與授具足戒者，波逸提。」
比丘尼義如上。
彼比丘尼若年十八童女，不二歲學戒，便與授具足戒，唱三羯磨竟，和上尼，波逸提。白二羯磨竟，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前集眾及眾滿者，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年十八童女，二歲學戒，滿二十與授具足戒，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十二)
【現代漢語翻譯】 現代漢語譯本： 呵責那些樂於學習戒律、知慚愧的比丘尼，（比丘呵責）說：『世尊制定戒律，（要求）年滿十八歲且學習戒律兩年，到二十歲才授予具足戒（Upasampada）。你們怎麼能在未滿十八歲，沒有學習兩年戒律的情況下，就給年滿二十歲的人授予具足戒呢？缺少兩年的學戒，（她們）又怎麼會知道應該學習哪些戒律呢？』當時，這些比丘尼去告訴了諸位比丘，諸位比丘又去稟告了世尊（Buddha）。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合威儀，不合沙門（Sramana）的規範，不清凈，不隨順正道，是不應該做的。世尊制定戒律，（要求）年滿十八歲且學習戒律兩年，到二十歲才授予具足戒。你們怎麼能在未滿十八歲，沒有學習兩年戒律的情況下，就給年滿二十歲的人授予具足戒呢？缺少兩年的學戒，受了具足戒之後，又怎麼會知道應該學習哪些戒律呢？』
當時，世尊用無數種方法呵責了這些比丘尼之後，告訴諸位比丘：『這些比丘尼有很多種會產生煩惱的地方，這是她們最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法（Dharma）長久住世，想要宣說戒律的人應當這樣說：如果比丘尼給年滿十八歲的童女，沒有經過兩年的學戒，就授予具足戒，犯波逸提（Payantika）。』
比丘尼的定義如上所述。
如果那個比丘尼給年滿十八歲的童女，沒有經過兩年的學戒，就授予具足戒，唱完三次羯磨（Kamma）后，和上尼（Upajjhaya），犯波逸提。白二羯磨后，犯三突吉羅（Thullaccaya）。白一羯磨，犯二突吉羅。白后，犯一突吉羅。白之前，犯突吉羅。未白之前，集合大眾以及大眾已滿，一切都犯突吉羅。
比丘，犯突吉羅。這叫做犯戒。
不犯的情況是，年滿十八歲的童女，學習戒律兩年，到二十歲才授予具足戒，沒有犯戒。
沒有犯戒的情況是，最初沒有制定戒律，或者是因為癡狂、心亂、被痛苦煩惱所纏繞。（二十二） English version: Those bhikkhunis (female monks) who delighted in learning the precepts and knew shame and remorse rebuked the bhikkhunis, saying: 'The Blessed One (Bhagavan) has established a precept that at the age of eighteen, one should learn the precepts for two years, and at the age of twenty, one should be granted full ordination (Upasampada). How can you grant full ordination to those who are not yet eighteen, have not learned the precepts for two years, and are only twenty years old, lacking two years of learning the precepts and not knowing which precepts to learn?' At that time, the bhikkhunis went and told the bhikkhus (male monks), and the bhikkhus went and told the Blessed One. The Blessed One, because of this matter, assembled the bhikkhu sangha (monastic community) and rebuked the bhikkhunis, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not pure, not in accordance with the right path, and should not be done. The Blessed One has established a precept that at the age of eighteen, one should learn the precepts for two years, and at the age of twenty, one should be granted full ordination. How can you grant full ordination to those who are not yet eighteen, have not learned the precepts for two years, and are only twenty years old, lacking two years of learning the precepts, and after receiving full ordination, not knowing which precepts to learn?'
At that time, after the Blessed One had rebuked the bhikkhunis with countless means, he told the bhikkhus: 'These bhikkhunis have many sources of defilement, and this is their first transgression. From now on, establish a precept for the bhikkhunis, summarizing ten meanings, even for the long duration of the true Dharma (Dharma), those who wish to recite the precepts should say thus: If a bhikkhuni grants full ordination to a maiden of eighteen years who has not undergone two years of precept learning, she commits a Payantika (expiation).'
The definition of bhikkhuni is as above.
If that bhikkhuni grants full ordination to a maiden of eighteen years who has not undergone two years of precept learning, after reciting the three Kammas (formal acts), the Upajjhaya (preceptor) commits a Payantika. After reciting the two Kammas, she commits three Thullaccayas (grave offenses). After reciting one Kamma, she commits two Thullaccayas. After reciting, she commits one Thullaccaya. Before reciting, she commits a Thullaccaya. Before reciting, gathering the assembly and the assembly being complete, all commit Thullaccayas.
A bhikkhu commits a Thullaccaya. This is called transgression.
Non-offense occurs when a maiden of eighteen years learns the precepts for two years, and at the age of twenty, is granted full ordination, there is no offense.
Non-offense occurs when the precept was not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Twenty-two)
【English Translation】 Those bhikkhunis (female monks) who delighted in learning the precepts and knew shame and remorse rebuked the bhikkhunis, saying: 'The Blessed One (Bhagavan) has established a precept that at the age of eighteen, one should learn the precepts for two years, and at the age of twenty, one should be granted full ordination (Upasampada). How can you grant full ordination to those who are not yet eighteen, have not learned the precepts for two years, and are only twenty years old, lacking two years of learning the precepts and not knowing which precepts to learn?' At that time, the bhikkhunis went and told the bhikkhus (male monks), and the bhikkhus went and told the Blessed One. The Blessed One, because of this matter, assembled the bhikkhu sangha (monastic community) and rebuked the bhikkhunis, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not pure, not in accordance with the right path, and should not be done. The Blessed One has established a precept that at the age of eighteen, one should learn the precepts for two years, and at the age of twenty, one should be granted full ordination. How can you grant full ordination to those who are not yet eighteen, have not learned the precepts for two years, and are only twenty years old, lacking two years of learning the precepts, and after receiving full ordination, not knowing which precepts to learn?' At that time, after the Blessed One had rebuked the bhikkhunis with countless means, he told the bhikkhus: 'These bhikkhunis have many sources of defilement, and this is their first transgression. From now on, establish a precept for the bhikkhunis, summarizing ten meanings, even for the long duration of the true Dharma (Dharma), those who wish to recite the precepts should say thus: If a bhikkhuni grants full ordination to a maiden of eighteen years who has not undergone two years of precept learning, she commits a Payantika (expiation).' The definition of bhikkhuni is as above. If that bhikkhuni grants full ordination to a maiden of eighteen years who has not undergone two years of precept learning, after reciting the three Kammas (formal acts), the Upajjhaya (preceptor) commits a Payantika. After reciting the two Kammas, she commits three Thullaccayas (grave offenses). After reciting one Kamma, she commits two Thullaccayas. After reciting, she commits one Thullaccaya. Before reciting, she commits a Thullaccaya. Before reciting, gathering the assembly and the assembly being complete, all commit Thullaccayas. A bhikkhu commits a Thullaccaya. This is called transgression. Non-offense occurs when a maiden of eighteen years learns the precepts for two years, and at the age of twenty, is granted full ordination, there is no offense. Non-offense occurs when the precept was not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Twenty-two)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼聞世尊制戒年十八童女，與二歲學戒，與六法滿，二十與授具足戒。彼不與六法，便與授具足戒。彼學戒時，作不凈行、盜取五錢、斷人命、自稱得上人法、過中食、飲酒。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「世尊制戒年十八童女，與二歲學戒，與六法滿，二十與授具足戒。汝云何不教六法事授具足戒，犯梵行、盜五錢乃至飲酒？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責彼比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等比丘尼應年十八童女，與二歲學戒，與六法，滿二十與授具足戒。而云何不與六法，令犯淫乃至飲酒耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，年十八童女，與二歲學戒，不與六法，滿二十便與授具足戒，波逸提。」
比丘尼義如上。
若式叉摩那犯淫，應滅擯。若有染污心與染污心男子身相觸，缺戒，應更與戒。若偷五錢過五錢，應滅擯。若減五錢，缺戒，應更與戒。若斷人命，應滅擯。若斷畜生命，缺戒，應更與戒。若
【現代漢語翻譯】 現代漢語譯本 當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindada-ārāma）。當時，一些比丘尼（bhikkhunī，女出家人）聽說世尊制定戒律，規定年滿十八歲的童女，要給予兩年的學戒期，並圓滿六法（chayadhammā），年滿二十歲才能授予具足戒（upasampadā，正式出家戒）。有些比丘尼沒有給予六法，就授予了具足戒。這些學戒的比丘尼在學戒期間，做了不清凈的行為（brahmacariya，性行為）、盜取了價值五錢的財物、斷了人命、自稱證得上人法（uttarimanussadhamma，超凡的境界）、過午食用食物、飲酒。其他比丘尼聽說了這些事，其中那些少欲知足、奉行頭陀行（dhutaṅga，苦行）、樂於學習戒律、知慚愧的比丘尼，就責備那些比丘尼說：『世尊制定戒律，規定年滿十八歲的童女，要給予兩年的學戒期，並圓滿六法，年滿二十歲才能授予具足戒。你們為什麼不教授六法就授予具足戒，導致她們犯了梵行（brahmacariya，性行為）、盜取五錢乃至飲酒？』她們將此事稟告了諸比丘（bhikkhu，男出家人），諸比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法（samaṇa-dhamma，出家人的行為）、不清凈、不隨順正道，是不應該做的。你們這些比丘尼應該對年滿十八歲的童女，給予兩年的學戒期，並教授六法，圓滿二十歲才能授予具足戒。為什麼不教授六法，導致她們犯淫行乃至飲酒呢？』世尊用無數種方法呵責了她們之後，告訴諸比丘：『這些比丘尼在很多有漏洞的地方，最初就犯了戒。從今以後，為比丘尼制定戒律，爲了聚集十種利益乃至正法久住，想要說戒的人應當這樣說：若比丘尼，年滿十八歲的童女，給予兩年的學戒期，不教授六法，滿二十歲就授予具足戒，犯波逸提（pācittiya，一種輕罪）。』
比丘尼的定義如上所述。
如果式叉摩那（sikkhamānā，學戒女）犯淫行，應當滅擯（pabbājaniya-kamma，驅逐出僧團）。如果有染污心（duṭṭhulla-citta，邪惡的心）與有染污心的男子身體接觸，就缺戒，應當重新給予戒律。如果偷盜價值五錢或超過五錢的財物，應當滅擯。如果少於五錢，就缺戒，應當重新給予戒律。如果斷人命，應當滅擯。如果斷畜生命，就缺戒，應當重新給予戒律。如果...
【English Translation】 English version At that time, the Bhagavat (Bhagavat, the Blessed One) was dwelling in the Jeta Grove, Anathapindika's Park, in Śrāvastī (Śrāvastī). Then, some bhikkhunis (bhikkhunī, female renunciants) heard that the Blessed One had established a rule that a maiden of eighteen years should be given two years of training, and upon completion of the six rules (chayadhammā), at the age of twenty, she should be given full ordination (upasampadā, formal ordination). Some bhikkhunis, without giving the six rules, gave full ordination. These bhikkhunis in training, during their training period, engaged in impure conduct (brahmacariya, sexual activity), stole property worth five coins, took a life, claimed to have attained superior human states (uttarimanussadhamma, superhuman attainments), ate food after midday, and drank alcohol. Other bhikkhunis heard of these things, and among them, those who were content with little, practiced the dhutaṅga (dhutaṅga, ascetic practices), delighted in learning the precepts, and were conscientious, rebuked those bhikkhunis, saying: 'The Blessed One has established a rule that a maiden of eighteen years should be given two years of training, and upon completion of the six rules, at the age of twenty, she should be given full ordination. Why did you give full ordination without teaching the six rules, causing them to violate brahmacariya (brahmacariya, sexual activity), steal five coins, and even drink alcohol?' They reported this matter to the bhikkhus (bhikkhu, male renunciants), and the bhikkhus in turn reported it to the Blessed One. The Blessed One, because of this matter, assembled the bhikkhu sangha and rebuked those bhikkhunis, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the samaṇa-dhamma (samaṇa-dhamma, conduct of renunciants), impure, not in accordance with the path, and should not be done. You bhikkhunis should give a maiden of eighteen years two years of training, and teach the six rules, and upon completion of twenty years, give full ordination. Why did you not teach the six rules, causing them to commit sexual misconduct and even drink alcohol?' After rebuking them in countless ways, the Blessed One told the bhikkhus: 'These bhikkhunis have many loopholes, and they initially violated the precepts. From now on, establish a rule for the bhikkhunis, for the sake of gathering ten benefits and for the long duration of the true Dharma, whoever wants to recite the precepts should say it like this: If a bhikkhuni gives a maiden of eighteen years two years of training, and does not teach the six rules, and gives full ordination when she is twenty years old, it is a pācittiya (pācittiya, a minor offense).'
The definition of bhikkhuni is as above.
If a sikkhamānā (sikkhamānā, female trainee) commits sexual misconduct, she should be expelled (pabbājaniya-kamma, banishment from the Sangha). If there is contact between the body of a man with a defiled mind (duṭṭhulla-citta, wicked mind) and a woman with a defiled mind, it is a broken precept, and she should be given the precepts again. If she steals property worth five coins or more than five coins, she should be expelled. If it is less than five coins, it is a broken precept, and she should be given the precepts again. If she takes a human life, she should be expelled. If she takes the life of an animal, it is a broken precept, and she should be given the precepts again. If...
自言得上人法者，應滅擯。若在眾中故妄語者，缺戒，應更與戒。若非時食，缺戒，應更與戒。若飲酒，缺戒，應更與戒。若比丘尼，年十八童女，與二歲學戒，不與六法，滿二十便與授具足戒，唱三羯磨竟，尼和上，波逸提。白二羯磨竟，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，一突吉羅。未白前集眾及眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年十八童女，二歲學戒，與六法已受具足戒，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。諸比丘尼聞世尊制戒，年滿十八童女，二歲學戒，與六法，滿二十與授具足戒。時諸比丘尼，便度盲瞎癃躄、跛聾瘖啞及餘種種病者，毀辱眾僧。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「世尊制戒，年十八童女，與二歲學戒，與六法，滿二十與授具足戒。汝云何乃度盲瞎及諸病者，毀辱眾僧？」時比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。比丘尼應十八童女，與二歲學戒，滿二十與授具足戒。汝云何乃度盲瞎及諸病人
【現代漢語翻譯】 現代漢語譯本 自稱證得上人境界的人，應當驅逐。如果在僧團中故意說謊，就犯了戒律，應該重新受戒。如果非時而食，就犯了戒律，應該重新受戒。如果飲酒，就犯了戒律，應該重新受戒。如果比丘尼為年滿十八歲的童女，給予兩年的學戒期，不給予六法，滿二十歲就給予授具足戒，唱三次羯磨完畢，尼和尚（比丘尼的戒師），犯波逸提（一種戒律）。白二羯磨完畢，犯三次突吉羅（輕罪）。白一羯磨，犯兩次突吉羅。稟白完畢，犯一次突吉羅。稟白未完畢，犯一次突吉羅。未稟白之前集合大眾以及大眾已滿，一切都犯突吉羅。
比丘，犯突吉羅。這叫做犯戒。
不犯戒的情況：年滿十八歲的童女，經過兩年的學戒期，給予六法之後才受具足戒，不犯戒。
不犯戒的情況：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的人。（二十三）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。眾比丘尼聽到世尊制定戒律，年滿十八歲的童女，經過兩年的學戒期，給予六法，滿二十歲才給予授具足戒。當時，一些比丘尼就度化盲人、瞎子、患有癃病、癱瘓、跛腳、聾子、啞巴以及其他各種病人，毀壞侮辱僧團。當時，眾比丘尼聽到這些事，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『世尊制定戒律，年滿十八歲的童女，經過兩年的學戒期，給予六法，滿二十歲才給予授具足戒。你們怎麼能度化盲人、瞎子以及各種病人，毀壞侮辱僧團呢？』當時，比丘尼將此事稟告諸比丘，諸比丘又稟告世尊。世尊因為這個因緣召集比丘僧團，呵責諸比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。比丘尼應該為年滿十八歲的童女，給予兩年的學戒期，滿二十歲才給予授具足戒。你們怎麼能度化盲人、瞎子以及各種病人呢？』
【English Translation】 English version Whoever claims to have attained the Dharma of a superior person should be expelled. If one deliberately lies in the Sangha, it is a violation of the precepts and one should receive the precepts again. If one eats at an improper time, it is a violation of the precepts and one should receive the precepts again. If one drinks alcohol, it is a violation of the precepts and one should receive the precepts again. If a Bhikshuni (female monastic) gives the two-year training period to an eighteen-year-old virgin without giving the six Dharmas, and then gives her full ordination when she turns twenty after reciting the three Karmas, the Bhikshuni Upadhyayani (preceptor), commits a Pācittiya (an offense requiring confession). After reciting the two Karmas, she commits three Dukkatas (minor offenses). After reciting one Karma, she commits two Dukkatas. After announcing, she commits one Dukkata. Before announcing completely, she commits one Dukkata. Before announcing, gathering the Sangha and the Sangha being complete, everything is a Dukkata.
A Bhikshu (male monastic) commits a Dukkata. This is called an offense.
Non-offense: An eighteen-year-old virgin, after a two-year training period, receives full ordination after being given the six Dharmas, does not commit an offense.
Non-offense: Initially, when the precepts were not yet established, or in cases of insanity, mental derangement, or being afflicted by pain and suffering. (23)
At that time, the Bhagavat (Blessed One) was in Śrāvastī (Savatthi) at the Jeta Grove, Anāthapiṇḍada's Park. The Bhikshunis heard that the Blessed One had established a precept that an eighteen-year-old virgin should undergo a two-year training period, be given the six Dharmas, and only be given full ordination when she turns twenty. At that time, some Bhikshunis ordained the blind, the deaf, those with dropsy, the crippled, the lame, the mute, and various other sick people, thereby defaming and insulting the Sangha. When the Bhikshunis heard this, those among them who were of few desires, content, practicing Dhutanga (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized those Bhikshunis, saying, 'The Blessed One has established a precept that an eighteen-year-old virgin should undergo a two-year training period, be given the six Dharmas, and only be given full ordination when she turns twenty. How can you ordain the blind, the deaf, and various other sick people, thereby defaming and insulting the Sangha?' At that time, the Bhikshunis reported this matter to the Bhikshus, and the Bhikshus reported it to the Blessed One. Because of this cause, the Blessed One gathered the Bhikshu Sangha and rebuked the Bhikshunis, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not pure, not in accordance with the practice, and should not be done. A Bhikshuni should give the two-year training period to an eighteen-year-old virgin and only give her full ordination when she turns twenty. How can you ordain the blind, the deaf, and various other sick people?'
耶？」以無數方便呵責已，告諸比丘：「自今已去當與比丘尼豎立具足戒白四羯磨。當作如是與。安受戒人離聞處著見處已，是中戒師，應作白差教授師。當作如是白：『大姊僧聽！彼某甲，從和上尼某甲，求受具足戒。若僧時到僧忍聽，某甲為教授師。白如是。』彼人當往受戒人所語言：『妹！此是安陀會、此是郁多羅僧、此是僧伽梨、此是僧祇支、此是覆肩衣、此是缽。此衣缽是汝有不？妹聽！今是真誠時、實語時，我今問汝，實當言實、不實當言不實。汝字何等？和上字誰？年滿二十未？衣缽具足不？父母聽汝不？夫主聽汝不？汝不負債不？汝非婢不？汝是女人不？女人有如是諸病，癩、癰疽、白癩、干痟、瘨狂、二形、二道合、道小、常漏大小便、㖒唾常流出，汝有如此病不？』若言：『無。』當復語言：『如我向問汝事，在眾中亦當如是問，如汝曏者答我，眾僧中亦當如是答。』時教授師問已，如常威儀還來入眾中，舒手相及處立，作如是白：『大姊僧聽！彼某甲，從某甲求受具足戒。若僧時到僧忍聽，我已教授竟聽使來。白如是。』彼即應語言：『汝來！』來已。教授師應為捉衣缽，教禮尼僧足已，在戒師前，右膝著地合掌。教授師教作如是白：『大姊僧聽！我某甲，從和上尼某甲，求受具足戒。我某甲
{ "translations": [ "現代漢語譯本：", "『耶？』用無數方便法門呵責之後，告訴眾比丘：『從今以後，應當為比丘尼舉行具足戒的白四羯磨（通過四次宣告和表決的儀式）。應當這樣進行授予。安置受戒者在聽不見和看見的地方之後，由戒師從中指派教授師。應當這樣宣告：『大姊僧團聽著！某甲（受戒者的名字），從和上尼某甲（授戒尼師的名字）處，請求受具足戒。如果僧團認為時機已到，僧團允許，就由某甲擔任教授師。宣告完畢。』", "然後教授師應當前往受戒者處，告訴她：『妹！這是安陀會（內衣）、這是郁多羅僧（上衣）、這是僧伽梨（大衣）、這是僧祇支（覆腋衣）、這是覆肩衣、這是缽。這些衣缽是你的嗎？妹聽著！現在是真誠的時候、說實話的時候，我現在問你，真實就說真實，不真實就說不真實。你叫什麼名字？你的和上（親教師）叫什麼名字？你年滿二十歲了嗎？衣缽都具備了嗎？父母允許你出家嗎？丈夫允許你出家嗎？你沒有欠債吧？你不是奴婢吧？你是女人嗎？女人有這些疾病，麻風、癰疽、白癜風、乾瘦病、癲狂病、雙性人、有兩個生殖道、生殖道狹小、經常遺漏大小便、痰和口水經常流出，你有沒有這些疾病？』", "如果她說：『沒有。』應當再次告訴她：『就像我剛才問你的事情一樣，在僧團中也會這樣問你，就像你剛才回答我一樣，在眾僧中也要這樣回答。』", "這時，教授師問完之後，按照通常的威儀返回僧團中，在伸出手可以觸及的地方站立，這樣宣告：『大姊僧團聽著！某甲，從某甲處請求受具足戒。如果僧團認為時機已到，僧團允許，我已經教授完畢，聽候她前來。宣告完畢。』", "然後就應該說：『你來！』她來之後，教授師應該為她拿著衣缽，教她禮拜尼僧的腳，然後在戒師面前，右膝著地，合掌。教授師教她這樣宣告：『大姊僧團聽著！我某甲，從和上尼某甲處，請求受具足戒。我某甲" ], "english_translations": [ "English version:", \"'What?' After rebuking with countless expedient means, he told the Bhikshus (monks): 'From now on, you should perform the Bai Si Karma (a formal procedure involving four announcements and votes) for the Bhikshunis (nuns) to receive the full ordination. It should be done like this. After placing the candidate for ordination in a place where she cannot hear or see, the preceptor should appoint an instructor from among them. It should be announced like this: 'The Sangha (community) of elder sisters listens! So-and-so (the candidate's name), from Upadhyayani (ordination nun) So-and-so's place, requests to receive the full ordination. If the Sangha deems the time appropriate, and the Sangha permits, then let So-and-so be the instructor. The announcement is complete.'\"", "Then the instructor should go to the candidate for ordination and tell her: 'Sister! This is the Antaravasa (inner garment), this is the Uttarasanga (upper garment), this is the Sanghati (outer robe), this is the Samkakshika (underarm cloth), this is the shoulder covering, this is the bowl. Are these robes and bowl yours? Sister, listen! Now is the time for sincerity, the time to speak the truth. I am now asking you, if it is true, say it is true; if it is not true, say it is not true. What is your name? What is the name of your Upadhyaya (preceptor)? Are you twenty years old? Are the robes and bowl complete? Do your parents allow you to renounce? Does your husband allow you to renounce? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, carbuncles, leucoderma, consumption, epilepsy, hermaphroditism, having two vaginas, having a small vagina, constantly leaking urine and feces, constantly drooling phlegm and saliva. Do you have these diseases?'", "If she says, 'No,' she should be told again: 'Just as I asked you these things, you will be asked in the Sangha. Just as you answered me, you should answer in the Sangha.'", "At this time, after the instructor has asked, she should return to the Sangha with the usual decorum, stand within arm's reach, and announce: 'The Sangha of elder sisters listens! So-and-so, from So-and-so's place, requests to receive the full ordination. If the Sangha deems the time appropriate, and the Sangha permits, I have completed the instruction and await her arrival. The announcement is complete.'", "Then it should be said: 'Come!' After she comes, the instructor should hold the robes and bowl for her, teach her to bow to the feet of the Bhikshunis, and then kneel on her right knee before the preceptor, with palms together. The instructor teaches her to announce: 'The Sangha of elder sisters listens! I, So-and-so, from Upadhyayani So-and-so's place, request to receive the full ordination. I, So-and-so.'" ] }
今從眾僧乞受具足戒，某甲尼為和上，眾僧慈愍故，拔濟我。』如是第二、第三說。戒師應作白：『大姊僧聽！此某甲，從和上尼某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，某甲尼為和上。若僧時到僧忍聽，我問諸難事。白如是。』彼當語言：『妹諦聽！今是真誠時，我今問汝，實當言實、不實當言不實。汝字何等？和上字誰？年滿二十不？衣缽具足不？父母聽汝不？夫主聽汝不？汝不負債耶？汝非婢耶？汝是女人不？女人有如是諸病：癩、癰疽、白癩、干痟、瘨狂、二形、二道合、道小、常漏大小便、㖒唾常流出。汝有如是病不？』若言：『無。』當作白。『大姊僧聽！此某甲，從和上尼某甲，求受具足戒。此某甲今從眾僧乞受具足戒，某甲尼為和上。某甲自說，清凈無諸難事，年滿二十衣缽具足。若僧時到僧忍聽，授某甲具足戒，某甲尼為和上。白如是。』『大姊僧聽！此某甲，從和上尼某甲，求受具足戒。此某甲今從眾僧乞受具足戒，某甲尼為和上，某甲自說，清凈無諸難事，年滿二十，衣缽具足。今僧授某甲具足戒，某甲尼為和上。誰諸大姊忍僧授某甲具足戒，某甲尼為和上者默然，若不忍者說。此是初羯磨。』第二、第三亦如是說。『眾僧已忍授某甲具足戒，某甲尼為和上竟，僧忍，默然故，是事
【現代漢語翻譯】 現代漢語譯本 『現在我從眾僧處請求受具足戒（Bhikṣuṇī ordination），某甲尼（name of the nun）是我的和尚尼（Upadhyayani），愿眾僧慈悲憐憫，救拔我。』像這樣第二遍、第三遍說。戒師（Karmacharya）應該作白（announcement）：『大姊（elder sister, term of respect for nuns），僧團聽著！這位某甲（name of the candidate），從和尚尼某甲（name of the Upadhyayani）處，請求受具足戒。這位某甲（name of the candidate），現在從眾僧處請求受具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）。如果僧團時間允許，僧團同意聽，我將詢問她一些關於受戒的障礙。白（announcement）如是。』她應當回答說：『妹（younger sister, term of address），仔細聽！現在是真誠的時候，我現在問你，真實就說真實，不真實就說不真實。你的名字是什麼？和尚尼（Upadhyayani）的名字是誰？年滿二十歲了嗎？衣和缽具足了嗎？父母允許你出家嗎？丈夫允許你出家嗎？你沒有負債吧？你不是奴婢吧？你是女人嗎？女人有這些疾病：癩病（leprosy）、癰疽（carbuncles）、白癩（vitiligo）、干痟（consumption）、瘨狂（epilepsy）、二形（hermaphrodite）、二道合（fistula）、道小（narrow passage）、常漏大小便（incontinence）、㖒唾常流出（constant drooling）。你有這些疾病嗎？』如果回答說：『沒有。』就應當作白（announcement）：『大姊（elder sister），僧團聽著！這位某甲（name of the candidate），從和尚尼某甲（name of the Upadhyayani）處，請求受具足戒。這位某甲（name of the candidate）現在從眾僧處請求受具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）。某甲（name of the candidate）自己說，清凈沒有各種障礙，年滿二十歲，衣和缽具足。如果僧團時間允許，僧團同意聽，授予某甲（name of the candidate）具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）。白（announcement）如是。』『大姊（elder sister），僧團聽著！這位某甲（name of the candidate），從和尚尼某甲（name of the Upadhyayani）處，請求受具足戒。這位某甲（name of the candidate）現在從眾僧處請求受具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani），某甲（name of the candidate）自己說，清凈沒有各種障礙，年滿二十歲，衣和缽具足。現在僧團授予某甲（name of the candidate）具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）。哪位大姊（elder sister）同意僧團授予某甲（name of the candidate）具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）的就默然，如果不同意的就說出來。這是初羯磨（first act）。』第二遍、第三遍也像這樣說。『眾僧已經同意授予某甲（name of the candidate）具足戒，某甲尼（name of the nun）是她的和尚尼（Upadhyayani）完畢，僧團同意，因為默然，這件事
【English Translation】 English version 'Now I request from the Sangha to receive the Bhikṣuṇī ordination (full ordination), Nun So-and-so (name of the nun) is my Upadhyayani (preceptor), may the Sangha have compassion and deliver me.' Thus, say this a second and third time. The Karmacharya (ordination master) should make an announcement: 'Elder sisters (term of respect for nuns), the Sangha listen! This So-and-so (name of the candidate), from Upadhyayani Nun So-and-so (name of the Upadhyayani), requests to receive the Bhikṣuṇī ordination. This So-and-so (name of the candidate), now requests from the Sangha to receive the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor). If the Sangha's time is right, and the Sangha agrees to listen, I will ask her about any obstacles to ordination. The announcement is thus.' She should answer: 'Younger sister (term of address), listen carefully! Now is the time for truthfulness, I now ask you, if it is true, say it is true, if it is not true, say it is not true. What is your name? Who is the name of your Upadhyayani (preceptor)? Are you twenty years old? Are your robes and bowl complete? Do your parents allow you to leave home? Does your husband allow you to leave home? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, carbuncles, vitiligo, consumption, epilepsy, hermaphrodite, fistula, narrow passage, constant incontinence, constant drooling. Do you have these diseases?' If she says: 'No.' Then the announcement should be made: 'Elder sisters, the Sangha listen! This So-and-so (name of the candidate), from Upadhyayani Nun So-and-so (name of the Upadhyayani), requests to receive the Bhikṣuṇī ordination. This So-and-so (name of the candidate) now requests from the Sangha to receive the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor). So-and-so (name of the candidate) herself says, she is pure and without any obstacles, is twenty years old, and her robes and bowl are complete. If the Sangha's time is right, and the Sangha agrees to listen, grant So-and-so (name of the candidate) the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor). The announcement is thus.' 'Elder sisters, the Sangha listen! This So-and-so (name of the candidate), from Upadhyayani Nun So-and-so (name of the Upadhyayani), requests to receive the Bhikṣuṇī ordination. This So-and-so (name of the candidate) now requests from the Sangha to receive the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor), So-and-so (name of the candidate) herself says, she is pure and without any obstacles, is twenty years old, and her robes and bowl are complete. Now the Sangha grants So-and-so (name of the candidate) the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor). Which elder sisters agree to the Sangha granting So-and-so (name of the candidate) the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor), let them be silent, if anyone disagrees, let them speak. This is the first Karma (first act).' The second and third times are also said in this way. 'The Sangha has already agreed to grant So-and-so (name of the candidate) the Bhikṣuṇī ordination, Nun So-and-so (name of the nun) is her Upadhyayani (preceptor), the Sangha agrees, because of the silence, this matter
如是持。』
四分律卷第二十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十八(二分之七明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯一百七十八單提法之五
「時諸比丘尼僧，應將受戒者，至比丘僧中，偏露右肩禮僧足已，右膝著地，合掌作如是語：『大德僧聽！我某甲，從和上尼某甲，求受具足戒。我某甲今從眾僧乞受具足戒，某甲尼為和上，愿眾僧慈愍故，拔濟我！』第二第三亦如是說。彼當問：『汝字何等？和上字誰？乃至㖒唾常流出如上。汝已學戒清凈不？』若言：『學戒清凈。』當復更問余比丘尼：『此人學戒清凈不？』若言：『學戒清凈。』者，彼戒師當作白：『大德僧聽！此某甲，從和上尼某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，和上尼某甲。某甲已學戒清凈。若僧時到僧忍聽，僧今授某甲具足戒，某甲尼為和上，白如是。』『大德僧聽！此某甲，從和上尼某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，某甲尼為和上。某甲已學戒清凈。今僧授某甲具足戒，某甲尼為和上。誰諸長老忍僧授某甲具足戒，某甲尼為和上者默然，誰不忍者說。此初羯磨。』第二、第三亦如是說。『眾僧已忍與某甲授具足戒，某甲尼為和上竟，僧忍
【現代漢語翻譯】 現代漢語譯本：『應當這樣奉持。』
《四分律》卷第二十七 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第二十八 (二分之七明尼戒法)
姚秦罽賓三藏佛陀耶舍（Buddhayasa，人名）共竺佛念（Dharmadhyana，人名）等譯一百七十八單提法之五
『這時，比丘尼僧團應該帶領受戒者，到比丘僧團中，袒露右肩，禮拜僧眾的腳，右膝著地，合掌這樣說：『尊敬的僧團請聽！我某甲，從和尚尼某甲處，請求受具足戒。我某甲現在從眾僧處乞求受具足戒，某甲尼為和尚，愿眾僧慈悲憐憫，救拔我！』第二次、第三次也像這樣說。他們應當問：『你的名字是什麼？和尚的名字是誰？乃至大小便、唾液經常流出等如上面所說。你已經學習戒律清凈了嗎？』如果回答說：『學習戒律清凈了。』應當再問其他比丘尼：『這個人學習戒律清凈了嗎？』如果回答說：『學習戒律清凈了。』那麼，這位戒師應當作白（宣佈）：『尊敬的僧團請聽！這位某甲，從和尚尼某甲處，請求受具足戒。這位某甲，現在從眾僧處乞求受具足戒，和尚尼是某甲。某甲已經學習戒律清凈。如果僧團時間到了，僧團允許，僧團現在授予某甲具足戒，某甲尼為和尚，宣佈如上。』『尊敬的僧團請聽！這位某甲，從和尚尼某甲處，請求受具足戒。這位某甲，現在從眾僧處乞求受具足戒，某甲尼為和尚。某甲已經學習戒律清凈。現在僧團授予某甲具足戒，某甲尼為和尚。哪位長老贊同僧團授予某甲具足戒，某甲尼為和尚的就默然，誰不贊同就說出來。這是第一次羯磨（karma，儀式）。』第二次、第三次也像這樣說。『眾僧已經贊同授予某甲具足戒，某甲尼為和尚完畢，僧團贊同。』
【English Translation】 English version: 『Thus it should be upheld.』
《Vinaya in Four Parts》 Volume 27 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 28 (Section 7 on Bhikkhuni Ordination)
Translated by Tripiṭaka Master Buddhayasa (Buddhayasa, name of a person) from Kipin of Yao Qin Dynasty, together with Dharmadhyana (Dharmadhyana, name of a person) and others, the fifth of one hundred and seventy-eight offenses requiring expiation.
『At this time, the Bhikkhuni Sangha (Bhikkhuni Sangha, the community of nuns) should bring the candidate for ordination to the Bhikkhu Sangha (Bhikkhu Sangha, the community of monks), expose the right shoulder, prostrate at the feet of the Sangha, kneel on the right knee, and say with palms together: 『Venerable Sangha, please listen! I, so-and-so, request full ordination from Upadhyayani (Upadhyayani, female preceptor) so-and-so. I, so-and-so, now beg for full ordination from the Sangha, with Bhikkhuni so-and-so as my Upadhyayani. May the Sangha have compassion and save me!』 The second and third times should be said in the same way. They should ask: 『What is your name? Who is your Upadhyayani? And so on, regarding the constant flow of excrement and saliva, as mentioned above. Have you learned the precepts purely?』 If the answer is: 『I have learned the precepts purely,』 then other Bhikkhunis should be asked again: 『Has this person learned the precepts purely?』 If the answer is: 『She has learned the precepts purely,』 then the ordination master should make an announcement: 『Venerable Sangha, please listen! This so-and-so requests full ordination from Upadhyayani so-and-so. This so-and-so now begs for full ordination from the Sangha, with Bhikkhuni so-and-so as her Upadhyayani. So-and-so has learned the precepts purely. If the Sangha is ready and approves, the Sangha now grants full ordination to so-and-so, with Bhikkhuni so-and-so as her Upadhyayani. The announcement is made as such.』 『Venerable Sangha, please listen! This so-and-so requests full ordination from Upadhyayani so-and-so. This so-and-so now begs for full ordination from the Sangha, with Bhikkhuni so-and-so as her Upadhyayani. So-and-so has learned the precepts purely. Now the Sangha grants full ordination to so-and-so, with Bhikkhuni so-and-so as her Upadhyayani. Whoever among the elders approves of the Sangha granting full ordination to so-and-so, with Bhikkhuni so-and-so as her Upadhyayani, let them remain silent; whoever does not approve, let them speak. This is the first Karma (karma, ritual).』 The second and third times should also be said in the same way. 『The Sangha has already approved granting full ordination to so-and-so, with Bhikkhuni so-and-so as her Upadhyayani, the Sangha approves.』
，默然故，是事如是持。』『族姓女聽！此是如來、無所著、等正覺說八波羅夷法，犯者非比丘尼、非釋種女。不得作不凈行、行淫慾法。若比丘尼，意樂作不凈行、行淫慾法，乃至共畜生，此非比丘尼、非釋種女。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『不得盜乃至草葉。若比丘尼，偷人五錢若過五錢，若自取、教人取，若自斷、教人斷，若自破、教人破、若燒、若埋、若壞色，彼非比丘尼、非釋種女。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『不得故斷眾生命乃至蟻子。若比丘尼，故自手斷人命，若持刀與人，教死、贊死、勸死，若與非藥，若墮人胎、𥜒禱、咒詛殺，若自作、若教人作，彼非比丘尼、非釋種女。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『不得妄語乃至戲笑。若比丘尼，不真實非己有，自稱言我得上人法，我得禪得解脫、得三昧正受、得須陀洹果、斯陀含果、阿那含果、阿羅漢果，天來、龍來、鬼神來供養我，此非比丘尼、非釋種女。汝是中盡形壽不得作。能持不？能者當言：「能。」』『不得身相觸乃至共畜生。若比丘尼，有染污心，與染污心男子身相觸，從腋已下、膝已上身相觸，若捉、若摩、若牽、若推、逆摩、順摩、若舉、若下、若捉、若捺，非
【現代漢語翻譯】 現代漢語譯本： 『因為默然的緣故，這件事就這樣接受了。』『族姓女（指出身高貴的女子）聽著！這是如來（Buddha，意為覺悟者）、無所著（Arhat，意為阿羅漢，已斷絕煩惱）、等正覺（Sammasambuddha，意為正等覺者，完全覺悟的佛陀）所說的八波羅夷法（Parajika，意為斷頭罪，比丘尼最嚴重的罪），犯了這些罪就不是比丘尼（Bhikkhuni，意為女性出家人）、不是釋迦族的女子。不得行不凈行，行淫慾之法。如果比丘尼，心懷喜樂地行不凈行，行淫慾之法，乃至與畜生行淫，此人就不是比丘尼、不是釋迦族的女子。你們在有生之年都不得觸犯這些。能持守嗎？能持守的就回答：『能』。』 『不得偷盜，哪怕是一根草葉。如果比丘尼，偷盜他人價值五錢或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己切斷、教唆他人切斷，自己破壞、教唆他人破壞，或者焚燒、掩埋、改變顏色，此人就不是比丘尼、不是釋迦族的女子。你們在有生之年都不得觸犯這些。能持守嗎？能持守的就回答：『能』。』 『不得故意斷眾生的性命，哪怕是螞蟻。如果比丘尼，故意親手殺人，或者把刀交給他人，教唆殺人、讚美死亡、勸人去死，或者給予非藥（毒藥），或者墮胎、詛咒、用咒語殺人，無論是自己做、還是教唆他人做，此人就不是比丘尼、不是釋迦族的女子。你們在有生之年都不得觸犯這些。能持守嗎？能持守的就回答：『能』。』 『不得妄語，哪怕是開玩笑。如果比丘尼，沒有真實的證悟，並非自己所擁有，卻自稱說我得到了上人法（超凡的境界），我得到了禪定、得到了解脫、得到了三昧正受（Samadhi，意為禪定）、得到了須陀洹果（Sotapanna，意為入流果，小乘初果）、斯陀含果（Sakadagami，意為一來果，小乘二果）、阿那含果（Anagami，意為不還果，小乘三果）、阿羅漢果（Arahat，意為無學果，小乘四果），天神來、龍來、鬼神來供養我，此人就不是比丘尼、不是釋迦族的女子。你們在有生之年都不得做這些。能持守嗎？能持守的就回答：『能』。』 『不得身體接觸，乃至與畜生。如果比丘尼，心懷染污，與心懷染污的男子身體接觸，從腋下到膝蓋以上的身體接觸，無論是捉、是摩、是牽、是推、逆向摩擦、順向摩擦、是舉起、是放下、是捉住、是按壓，非
【English Translation】 English version: 『Because of the silence, this matter is accepted as such.』 『Listen, women of good families! This is the Eight Parajika Dharmas (Parajika, meaning expulsion offense, the most serious offense for a Bhikkhuni) spoken by the Tathagata (Buddha, meaning the awakened one), the Arhat (Arhat, meaning one who is free from defilements), the Sammasambuddha (Sammasambuddha, meaning the perfectly enlightened Buddha). One who violates these is not a Bhikkhuni (Bhikkhuni, meaning female monastic), not a daughter of the Shakya clan. One must not engage in impure conduct, conduct of sexual desire. If a Bhikkhuni, with joyful intention, engages in impure conduct, conduct of sexual desire, even with an animal, this one is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these for the rest of your life. Can you uphold this? If you can, say: 『I can.』』 『One must not steal, not even a blade of grass. If a Bhikkhuni steals from another five coins or more than five coins, whether taking it herself, instructing another to take it, whether cutting it herself, instructing another to cut it, whether destroying it herself, instructing another to destroy it, whether burning it, burying it, or changing its color, this one is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these for the rest of your life. Can you uphold this? If you can, say: 『I can.』』 『One must not intentionally take the life of a living being, not even an ant. If a Bhikkhuni intentionally takes a human life with her own hand, or gives a knife to another, instructs to kill, praises death, encourages death, or gives non-medicine (poison), or causes an abortion, curses, kills with spells, whether doing it herself or instructing another to do it, this one is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these for the rest of your life. Can you uphold this? If you can, say: 『I can.』』 『One must not lie, not even in jest. If a Bhikkhuni, without true attainment, not possessing it herself, claims, 『I have attained superior human qualities, I have attained dhyana, I have attained liberation, I have attained Samadhi (Samadhi, meaning meditative absorption), I have attained the fruit of Sotapanna (Sotapanna, meaning stream-enterer, the first stage of enlightenment), the fruit of Sakadagami (Sakadagami, meaning once-returner, the second stage of enlightenment), the fruit of Anagami (Anagami, meaning non-returner, the third stage of enlightenment), the fruit of Arahat (Arahat, meaning perfected one, the fourth stage of enlightenment), gods come, dragons come, spirits come to make offerings to me,』 this one is not a Bhikkhuni, not a daughter of the Shakya clan. You must not do these for the rest of your life. Can you uphold this? If you can, say: 『I can.』』 『One must not have bodily contact, not even with an animal. If a Bhikkhuni, with defiled mind, has bodily contact with a man with defiled mind, bodily contact from below the armpits to above the knees, whether grasping, caressing, pulling, pushing, rubbing against the grain, rubbing with the grain, whether lifting up, putting down, grasping, pressing, not』
比丘尼非釋種女。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『不得犯八事，乃至共畜生。若比丘尼染污心，受染污心男子捉手、捉衣，入屏處、屏處共立、共語、共行、身相近、共期，犯此八事，彼非比丘尼、非釋種女，犯八事故。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『不得覆藏他罪，乃至突吉羅惡說。若比丘尼，知他比丘尼犯波羅夷罪，若不自舉、不白僧、若眾多人，後於異時，此比丘尼，若罷道、若滅擯、若遮不共僧事、若入外道，后便作是說：「我先知有如是如是事。」彼非比丘尼非釋種女，覆重罪故。汝是中盡形壽不得作。能持不？能者當言：「能。」』『不得隨順被舉比丘語，乃至守園人及沙彌。若比丘尼，知比丘為僧所舉，如法如律、如佛所教，不隨順、不懺悔，僧未與作共住而隨順。是比丘尼諫彼比丘尼言：「汝妹知不？今僧舉此比丘，如法如律、如佛所教，不隨順、不懺悔，僧未與作共住，汝莫隨順。」是比丘尼諫彼比丘尼時堅持不捨，是比丘尼當三諫，舍此事故。乃至三諫舍者善；不捨者，彼非比丘尼非釋種女，由隨舉故。汝是中盡形壽不得犯。能持不？能者當言：「能。」』『族姓女聽！如來、無所著、等正覺說四依法，比丘尼依此得出家受具足戒成比丘尼。依糞
掃衣，得出家受具足戒成比丘尼法。汝是中盡形壽能持不？能者當言：「能。」』『若得長利，檀越施衣、割壞衣得受。』『依乞食，得出家受具足戒成比丘尼法。汝是中盡形壽能持不？能者當言：「能。」』『若得長利，若僧差食、檀越送食、月八日食、十四十五日食、若月初日食、若眾僧常食、若檀越請食應受。』『依樹下坐，得出家受具足戒成比丘尼法。汝是中盡形壽能持不？能者當言：「能。」』『若得長利，別房、尖頭屋、小房、石室、兩房一戶應受。』『依腐爛藥，得出家受具足戒成比丘尼法。汝是中盡形壽能持不？能者當言：「能。」』『若得長利，酥油、生酥、蜜、石蜜應受。』『汝已受具足戒白四羯磨如法成就得處所，和上如法、阿阇梨如法、二部僧如法具足滿，汝當善受教法，應勸化作福治塔供養眾僧。若和上阿阇梨一切如法教授不得違逆，應學問誦經勤求方便，于佛法中得須陀洹果、斯陀含果、阿那含果、阿羅漢果，汝始發心出家功不唐捐、果報不絕。余所未知，當問和上阿阇梨。』令受戒人在前、余尼在後而去。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，年十八童女，與二歲學戒，與六法，滿二十，眾僧不聽便與授具足戒者，波逸提。」
比丘尼
【現代漢語翻譯】 現代漢語譯本： 『依靠撿拾棄衣，可以出家受具足戒成為比丘尼。你能終身遵守嗎？能遵守就回答：『能』。』『如果得到額外的利益，如施主佈施的衣服、裁剪過的舊衣服，都可以接受。』 『依靠乞食，可以出家受具足戒成為比丘尼。你能終身遵守嗎？能遵守就回答：『能』。』『如果得到額外的利益，如僧團分配的食物、施主送來的食物、每月初八、十四、十五的齋食、月初一的齋食、僧團的常食、施主邀請的齋食，都可以接受。』 『依靠在樹下坐禪，可以出家受具足戒成為比丘尼。你能終身遵守嗎？能遵守就回答：『能』。』『如果得到額外的利益，如獨立的房間、尖頂的房屋、小房間、石室、兩間房共用一戶，都可以接受。』 『依靠腐爛的藥物（指簡陋的藥物），可以出家受具足戒成為比丘尼。你能終身遵守嗎？能遵守就回答：『能』。』『如果得到額外的利益，如酥油、生酥、蜂蜜、石蜜，都可以接受。』 『你已經受了具足戒，通過白四羯磨（Baisi Jiemo，一種受戒儀式）如法成就，得到了安身之處，你的和上（heshang，受戒的導師）如法、阿阇梨（Achali，教授戒律的導師）如法、二部僧（Erbuseng，比丘僧團和比丘尼僧團）如法，具足圓滿。你應該好好接受教法，應該勸人行善、建造佛塔、供養僧眾。如果和上、阿阇梨一切如法地教授你，你不得違逆，應該學習、誦經、勤求方便，在佛法中證得須陀洹果（S陀洹果，初果）、斯陀含果（S陀含果，二果）、阿那含果（阿那含果，三果）、阿羅漢果（阿羅漢果，四果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘你所不知道的，應當請教和上、阿阇梨。』讓受戒人在前面，其他比丘尼在後面離開。從今以後與比丘尼結戒，集合十句義，乃至爲了正法久住，想要說戒的人應當這樣說：『如果比丘尼，年齡十八歲的童女，給予二年學戒，給予六法，滿二十歲，僧眾不允許就給予授具足戒的，犯波逸提（bo yiti，一種戒律）。』 比丘尼
【English Translation】 English version: 'Relying on picking up discarded clothes, one can renounce the world, receive the full ordination, and become a Bhikkhuni (female monastic). Can you uphold this for the rest of your life? If you can, say: 'I can.' 'If you obtain additional benefits, such as clothes donated by patrons or clothes that have been cut and altered, you may accept them.' 'Relying on begging for food, one can renounce the world, receive the full ordination, and become a Bhikkhuni. Can you uphold this for the rest of your life? If you can, say: 'I can.' 'If you obtain additional benefits, such as food distributed by the Sangha (community of monks and nuns), food sent by patrons, food offered on the eighth, fourteenth, and fifteenth days of the month, food offered on the first day of the month, the Sangha's regular food, or food offered at the invitation of patrons, you may accept them.' 'Relying on sitting under a tree, one can renounce the world, receive the full ordination, and become a Bhikkhuni. Can you uphold this for the rest of your life? If you can, say: 'I can.' 'If you obtain additional benefits, such as a separate room, a pointed-roof house, a small room, a stone chamber, or two rooms sharing one entrance, you may accept them.' 'Relying on rotten medicine (referring to simple medicine), one can renounce the world, receive the full ordination, and become a Bhikkhuni. Can you uphold this for the rest of your life? If you can, say: 'I can.' 'If you obtain additional benefits, such as ghee, fresh ghee, honey, or rock candy, you may accept them.' 'You have already received the full ordination, and through the white four karmas (Baisi Jiemo, a type of ordination ritual) it has been accomplished lawfully. You have obtained a place to dwell. Your Upadhyaya (heshang, preceptor) is lawful, your Acharya (Achali, teacher of precepts) is lawful, the two Sanghas (Erbuseng, the community of monks and the community of nuns) are lawful, and it is fully complete. You should diligently receive the teachings, encourage others to do good deeds, build pagodas, and make offerings to the Sangha. If your Upadhyaya and Acharya teach you lawfully in all respects, you must not disobey. You should study, recite scriptures, diligently seek skillful means, and attain the fruit of Srotapanna (S陀洹果, stream-enterer), Sakradagamin (S陀含果, once-returner), Anagamin (阿那含果, non-returner), and Arhat (阿羅漢果, worthy one) in the Buddha's Dharma. Your initial aspiration to renounce the world will not be in vain, and the karmic rewards will not be cut off. Whatever else you do not know, you should ask your Upadhyaya and Acharya.' Let the person receiving ordination go in front, and the other Bhikkhunis follow behind and depart. From now on, precepts are established with the Bhikkhunis, gathering the ten meanings, and even for the long-lasting of the Proper Dharma, those who wish to recite the precepts should say thus: 'If a Bhikkhuni, an eighteen-year-old virgin, is given two years of training in the precepts, given the six dharmas, and at the age of twenty, the Sangha does not permit it but gives her the full ordination, she commits a Pacittiya (bo yiti, a type of offense).' Bhikkhuni
義如上。
僧者如上。
若比丘尼，年滿二十，二歲學戒，與六法，眾僧不聽，與授具足戒，三羯磨竟，和上尼，波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年滿二十，二歲學戒，眾僧聽受具足戒，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時世尊制戒聽比丘尼授人具足戒，而度他少年婦女與授具足戒。授具足戒已，不知男子有染污心、無染污心，與染污心男子共立、共語、共相調戲。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼：「汝云何世尊制戒聽比丘尼度人授具足戒，乃度他少年曾嫁婦女授具足戒，受具足戒已不知男子有染污心、無染污心，與染污心男子共立、共語、共相調戲？」往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何度他少年曾嫁婦女與授具足戒，受具足戒已，不知男子有染污心、無染污心，與有染污心男子共立、共語、共相調戲？」以無數方便呵責已
【現代漢語翻譯】 現代漢語譯本：
僧侶的定義如上所述。
如果比丘尼（Bhikkhuni，女性出家人）年滿二十歲，經過兩年的學戒期，並接受了六法（六種戒律），但僧團不允許，卻為她授予了具足戒（Upasampada，完整的戒律），在三次羯磨（Karma，儀式）結束后，和上尼（Upajjhaya-nī，戒師尼）犯波逸提（Payantika，一種罪名）。如果進行白二羯磨（兩次宣告的羯磨），犯三突吉羅（Tucitta，較輕的罪名）。如果進行白一羯磨（一次宣告的羯磨），犯二突吉羅。宣告完畢，犯一突吉羅。宣告尚未完畢，犯突吉羅。在宣告之前，如果僧眾已經聚集完畢，所有人都犯突吉羅。
比丘（Bhikkhu，男性出家人）犯突吉羅。這被稱為犯戒。
不犯戒的情況：年滿二十歲，經過兩年的學戒期，僧團允許授予具足戒，則不犯戒。
不犯戒的情況：最初未制定戒律時，或者處於癡狂、心亂、被痛苦煩惱所纏繞的狀態。（二十四）
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，世尊制定戒律，允許比丘尼為人授予具足戒，但她們卻度化了年輕的已婚婦女，併爲她們授予了具足戒。在授予具足戒后，她們不知道男子是否有染污心（有情慾的心）、還是沒有染污心，就與有染污心的男子一同站立、一同交談、一同互相調戲。當時，諸位比丘尼聽聞此事，其中有少欲知足、奉行頭陀行（Dhūtaṅga，苦行）、樂於學習戒律、知慚愧者，就嫌責諸位比丘尼：『你們怎麼能這樣？世尊制定戒律，允許比丘尼度人授予具足戒，你們卻度化了年輕的已婚婦女，併爲她們授予了具足戒，在受具足戒后，不知道男子是否有染污心、還是沒有染污心，就與有染污心的男子一同站立、一同交談、一同互相調戲？』她們前往稟告諸位比丘，諸位比丘前往稟告世尊。世尊因此因緣召集比丘僧團，呵責諸位比丘尼說：『你們所做的事情是不對的，不符合威儀、不符合沙門法（Śrāmaṇa-dharma，出家人的行爲規範）、不符合清凈行、不符合隨順行，是不應該做的。怎麼能度化年輕的已婚婦女，併爲她們授予具足戒，在受具足戒后，不知道男子是否有染污心、還是沒有染污心，就與有染污心的男子一同站立、一同交談、一同互相調戲？』世尊用無數種方法呵責她們之後
【English Translation】 English version:
The definition of 'Sangha' (community of monks) is as above.
If a Bhikkhuni (female monastic) is twenty years old, has undergone two years of training in the precepts, and has received the six rules, but the Sangha does not permit it, and she is given the Upasampada (full ordination) after three Karmas (formal acts), the Upajjhaya-nī (ordaining nun) commits a Payantika (an offense). If a 'white two Karma' (formal act with two announcements) is performed, she commits three Tucittas (minor offenses). If a 'white one Karma' (formal act with one announcement) is performed, she commits two Tucittas. After the announcement is completed, she commits one Tucitta. If the announcement is not completed, she commits a Tucitta. If the Sangha is fully assembled before the announcement, everyone commits a Tucitta.
A Bhikkhu (male monastic) commits a Tucitta. This is called an offense.
Non-offense: If she is twenty years old, has undergone two years of training in the precepts, and the Sangha permits the granting of Upasampada, there is no offense.
Non-offense: Initially, when the precept was not yet established, or if she is in a state of insanity, mental derangement, or afflicted by pain and suffering. (Twenty-fourth)
At that time, the Bhagavan (the Blessed One) was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (Savatthi). At that time, the Blessed One established a precept allowing Bhikkhunis to grant Upasampada to others, but they ordained young married women and granted them Upasampada. After granting Upasampada, they did not know whether the men had defiled minds (minds with lust) or not, and they stood together, talked together, and flirted together with men who had defiled minds. At that time, the Bhikkhunis heard of this, and among them were those who were content with little, practiced the Dhūtaṅga (ascetic practices), were eager to learn the precepts, and were conscientious, and they criticized the Bhikkhunis: 'How can you do this? The Blessed One established a precept allowing Bhikkhunis to ordain others and grant Upasampada, but you ordained young married women and granted them Upasampada, and after receiving Upasampada, you do not know whether the men have defiled minds or not, and you stand together, talk together, and flirt together with men who have defiled minds?' They went and reported to the Bhikkhus, and the Bhikkhus went and reported to the Blessed One. The Blessed One, because of this cause, assembled the Sangha of Bhikkhus and rebuked the Bhikkhunis, saying: 'What you have done is wrong, it is not in accordance with decorum, it is not in accordance with the Śrāmaṇa-dharma (conduct of renunciates), it is not in accordance with pure conduct, it is not in accordance with the path, it is not something that should be done. How can you ordain young married women and grant them Upasampada, and after receiving Upasampada, you do not know whether the men have defiled minds or not, and you stand together, talk together, and flirt together with men who have defiled minds?' After rebuking them with countless methods
，告諸比丘：「自今已去若欲度人授具足戒者，先白眾僧剃髮乃至與十戒如上法。自今已去聽度十歲曾嫁女人與二歲學戒，年滿十二與授具足戒。白四羯磨如上。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度曾嫁婦女年十歲，與二歲學戒，年滿十二，聽與授具足戒。若減十二與授具足戒者，波逸提。」
比丘尼義如上。
彼比丘尼，知減十二與授具足戒，三羯磨竟，和上尼，波逸提。白二羯磨竟，三突吉羅。白一羯磨竟，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年十歲度與二歲學戒，滿十二與授具足戒，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。諸比丘尼聞世尊制戒得度十歲曾嫁女人，與二歲學戒，滿十二與授具足戒，便度他盲瞎、跛躄、聾及餘種種病者，毀辱眾僧。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「世尊制戒度年十歲曾嫁婦女，與二歲學戒，滿十二與授具足戒。汝云何乃度他盲瞎、聾及餘種種病，毀辱眾僧？」時諸比丘尼往白諸比丘，諸比丘往白世
【現代漢語翻譯】 現代漢語譯本： 佛告眾比丘：『從今以後，如果想要度人並授予具足戒，應先稟告眾僧，然後剃度頭髮，乃至授予十戒，如前所述。從今以後，允許度十歲曾嫁的女子，給予兩年的學戒期，年滿十二歲則授予具足戒。稟告四次羯磨的儀式如前所述。從今以後，與比丘尼一起結戒，聚集十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，度化曾嫁的婦女，年齡十歲，給予兩年學戒期，年滿十二歲，允許授予具足戒。如果年齡不滿十二歲而授予具足戒，犯波逸提（Pācittiya，一種戒律名稱）。』 比丘尼的定義如前所述。 如果彼比丘尼，明知年齡不滿十二歲而授予具足戒，三次羯磨完畢，和上尼（Upādhyāyinī，戒師尼），犯波逸提。兩次羯磨完畢，犯三突吉羅（Duṣkṛta，一種輕罪）。一次羯磨完畢，犯二突吉羅。稟告完畢，犯一突吉羅。稟告尚未完畢，犯突吉羅。未稟告之前就聚集僧眾，僧眾人數已滿，一切都犯突吉羅。 比丘，犯突吉羅。這就被認為是犯戒。 不犯戒的情況是，年齡十歲時剃度，給予兩年學戒期，滿十二歲時授予具足戒，不犯戒。 不犯戒的情況還有，最初未制定戒律時，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（二十五） 當時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。眾比丘尼聽說世尊制定戒律，允許度十歲曾嫁的女子，給予兩年學戒期，滿十二歲授予具足戒，於是就度化那些盲人、瞎子、跛子、瘸子、聾子以及其他各種病人，毀壞侮辱僧眾。當時，眾比丘尼聽到這些事，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責那些比丘尼說：『世尊制定戒律，允許度十歲曾嫁的婦女，給予兩年學戒期，滿十二歲授予具足戒。你們怎麼能度化那些盲人、瞎子、聾子以及其他各種病人，毀壞侮辱僧眾呢？』當時，眾比丘尼前往稟告眾比丘，眾比丘前往稟告世尊。
【English Translation】 English version: The Buddha told the bhikkhus (monks): 'From now on, if you wish to ordain someone and grant them full ordination (bhikkhu ordination), you should first inform the sangha (community of monks), then shave their head, and grant them the ten precepts, as described earlier. From now on, it is permitted to ordain a woman who has been married and is ten years old, give her a two-year period of probation (śikṣamāṇā), and grant her full ordination when she reaches twelve years of age. The procedure for the four karmas (formal acts of the sangha) is as described earlier. From now on, when establishing the precepts with the bhikkhunis (nuns), gather the ten meanings, and for the sake of the Dharma (teachings) enduring, whoever wishes to recite the precepts should say this: If a bhikkhuni ordains a woman who has been married, is ten years old, gives her a two-year period of probation, and grants her full ordination when she reaches twelve years of age, it is permitted to grant her full ordination. If she grants full ordination to someone under twelve years of age, it is a pācittiya (an offense requiring confession).' The definition of bhikkhuni is as described earlier. If that bhikkhuni, knowing that the person is under twelve years of age, grants full ordination, after the three karmas are completed, the upādhyāyinī (preceptor nun) commits a pācittiya. After the two karmas are completed, she commits three duṣkṛtas (minor offenses). After one karma is completed, she commits two duṣkṛtas. After the announcement is made, she commits one duṣkṛta. Before the announcement is completed, she commits a duṣkṛta. Before the announcement, if the sangha is gathered and the quorum is met, everyone commits a duṣkṛta. A bhikkhu commits a duṣkṛta. This is considered an offense. There is no offense if she is ordained at ten years of age, given a two-year period of probation, and granted full ordination at twelve years of age. There is also no offense if the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Twenty-five) At that time, the Bhagavān (the Blessed One) was in Śrāvastī (a city in ancient India) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery). The bhikkhunis heard that the Blessed One had established a precept allowing the ordination of a woman who had been married and was ten years old, giving her a two-year period of probation, and granting her full ordination at twelve years of age. So they ordained blind, deaf, lame, crippled, and various other sick people, thereby disgracing and insulting the sangha. When the bhikkhunis heard this, those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and were conscientious, rebuked those bhikkhunis, saying: 'The Blessed One has established a precept allowing the ordination of a woman who has been married and is ten years old, giving her a two-year period of probation, and granting her full ordination at twelve years of age. How can you ordain blind, deaf, and various other sick people, thereby disgracing and insulting the sangha?' Then the bhikkhunis went and reported this to the bhikkhus, and the bhikkhus went and reported it to the Blessed One.
尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何世尊制戒聽比丘尼度年十歲曾嫁婦女，與二歲學戒，滿十二與授具足戒。而汝等乃度他盲瞎、跛躄、聾及餘種種病，毀辱眾僧？」以無數方便呵責已，告諸比丘：「自今已去聽與授具足戒白四羯磨。當作如是與。將受戒者至離聞處著見處，乃至我已教授竟聽使來亦如上。來已至尼僧中，戒師應作白，問難事乃至白四羯磨如上，乃至大僧中與授戒，一一法如上十八童女法同。自今已去當與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度他小年曾嫁婦女，與二歲學戒，年滿十二，不白眾僧便與授具足戒，波逸提。」
比丘尼義如上。
彼比丘尼，度小年曾嫁婦女，與二歲學戒，年滿十二，不白眾僧便與授具足戒，三羯磨竟，尼和上，波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已一，突吉羅。白未竟，突吉羅。未白前集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，度年滿十二曾嫁婦女，白眾僧受具足戒，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸
【現代漢語翻譯】 現代漢語譯本： 佛陀因此因緣召集比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門應有的行為，不是清凈的行為，也不是隨順佛法的行為，是不應該做的。為什麼世尊制定戒律，允許比丘尼度化年滿十歲且曾出嫁的婦女，給予兩年的學戒期，滿十二歲后授予具足戒。而你們卻度化那些盲人、瞎子、跛子、瘸子、聾子以及其他各種病人，這是在毀壞僧團的名聲！』 用無數種方法呵斥之後，佛陀告訴眾比丘：『從今以後，允許通過白四羯磨的方式授予具足戒。應當這樣授予：將要受戒的人帶到聽不見的地方，安置在看得見的地方，乃至我教授完畢后，允許她來也像上面說的那樣。來後到比丘尼僧團中，戒師應當作白，問難事乃至白四羯磨如上，乃至在大僧團中授予戒律，每一條戒律都像上面十八童女法一樣。從今以後，應當與比丘尼結戒，集合十句義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，度化年幼且曾出嫁的婦女，給予兩年的學戒期，年滿十二歲，不稟告僧團就授予具足戒，犯波逸提（Pācittiya）。』 比丘尼的定義如上。 那位比丘尼，度化年幼且曾出嫁的婦女，給予兩年的學戒期，年滿十二歲，不稟告僧團就授予具足戒，三次羯磨完畢，尼和上（Upajjhaya，親教師），犯波逸提（Pācittiya）。白二羯磨，犯三突吉羅（Thullaccaya）。白一羯磨，犯二突吉羅（Dukkata）。稟告完畢一次，犯突吉羅（Dukkata）。稟告尚未完畢，犯突吉羅（Dukkata）。稟告前集合大眾，大眾已滿，一切都犯突吉羅（Dukkata）。 比丘，犯突吉羅（Dukkata）。這就是所謂的犯戒。 不犯的情況是：度化年滿十二歲且曾出嫁的婦女，稟告僧團后授予具足戒，不犯戒。 不犯的情況是：最初未制定戒律，因為癡狂、心神錯亂、被痛苦煩惱所纏繞。（二十六） 那時，婆伽婆（Bhagavā，世尊）在舍衛國（Sāvatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，諸...
【English Translation】 English version: The Blessed One, on account of this cause, assembled the Bhikkhu Sangha (community of monks), and rebuked the Bhikkhunis (nuns), saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not a pure practice, not a conforming practice, and should not be done. Why did the Blessed One establish a precept allowing Bhikkhunis to ordain women who are ten years old and have been married, giving them two years of training, and granting them full ordination at the age of twelve? Yet you ordain those who are blind, deaf, lame, crippled, deaf, and those with various other illnesses, thereby disgracing the Sangha (community)?' After rebuking them in countless ways, the Blessed One told the Bhikkhus (monks): 'From now on, I allow the granting of full ordination through the procedure of four recitations (white four karmas). It should be done as follows: the one to be ordained should be taken to a place where she cannot hear, and placed in a place where she can be seen, until I have finished instructing her, and then she should be allowed to come as described above. After she has come to the Bhikkhuni Sangha, the preceptor should make the announcement, ask the questions, and perform the four recitations as above, and then grant the ordination in the great Sangha, each precept being the same as the eighteen precepts for young girls. From now on, Bhikkhunis should be bound by the precepts, gathering the ten meanings, even for the long duration of the True Dharma. Those who wish to recite the precepts should say: If a Bhikkhuni ordains a young woman who has been married, gives her two years of training, and grants her full ordination at the age of twelve without informing the Sangha, it is a Pacittiya (an offense requiring confession).' The definition of Bhikkhuni is as above. That Bhikkhuni, who ordains a young woman who has been married, gives her two years of training, and grants her full ordination at the age of twelve without informing the Sangha, after the three recitations are completed, the Upajjhaya (preceptor) of the Bhikkhuni commits a Pacittiya (an offense requiring confession). With two recitations, a Thullaccaya (a serious offense). With one recitation, two Dukkatas (wrongdoings). After one recitation is completed, a Dukkata (wrongdoing). Before the recitation is completed, a Dukkata (wrongdoing). Before the recitation, if the assembly is gathered and complete, all commit a Dukkata (wrongdoing). A Bhikkhu (monk) commits a Dukkata (wrongdoing). This is what is called an offense. There is no offense in ordaining a woman who is twelve years old and has been married, after informing the Sangha and granting her full ordination. There is no offense in the beginning, before the precept was established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (Twenty-six) At that time, the Bhagavan (Blessed One) was dwelling in Savatthi (Sravasti), in the Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama). At that time, the...
比丘尼，度他淫女與授具足戒，先與此女人親厚者，見已自相謂言：「此淫女先與我等作如是如是事。」時所度比丘尼及余比丘尼聞之皆慚恥。爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「云何汝等乃度他淫女，與授具足戒耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等云何度他淫女與授具足戒耶？」時世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼與如是人授具足戒者，波逸提。」如是世尊與比丘尼結戒。
諸比丘尼，不知如是人、非如是人，后乃知是，或有作波逸提懺者、或疑者。「不知者無犯。自今已去當如是結戒：若比丘尼，知如是人與授具足戒者，波逸提。」
比丘尼義如上。
如是人者，淫女也，彼或有夫主、或有夫主兄弟，乃至有故私通者。
若比丘尼，與如是人授具足戒者，應將至五六由旬。若不去，當深藏安處之。彼比丘尼，度如是人授具足戒已，不將去五六由旬、若不深藏者，波逸提。
比丘，突吉羅。是謂為犯。
【現代漢語翻譯】 現代漢語譯本： 比丘尼（Bhikkhuni，佛教女性出家眾），如果為曾經的授與具足戒（Upasampada，佛教中的高級出家儀式），而這個之前與一些人關係親密，那些人看到後會互相議論說：『這個之前和我們做過這樣那樣的事情。』當時被度的比丘尼和其他比丘尼聽到這些話都感到慚愧。這時，一些少欲知足、奉行頭陀行（Dhutanga，佛教的一種苦行）、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『你們怎麼能為曾經的授與具足戒呢？』她們將此事稟告了諸位比丘，比丘們又稟告了世尊（Buddha，佛教創始人）。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法（Sramana，指佛教出家人的修行方式）、不清凈、不隨順修行，是不應該做的。你們怎麼能為曾經的**授與具足戒呢？』當時世尊用無數種方法呵責了她們，然後告訴諸位比丘：『這些比丘尼在很多有漏之處（Asava，佛教術語，指煩惱）犯了最初的戒律。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼為這樣的人授與具足戒，犯波逸提（Payantika，一種較輕的罪名）。』就這樣，世尊為比丘尼制定了戒律。
一些比丘尼，不知道這個人是『這樣的人』還是『不是這樣的人』，後來才知道，有的做了波逸提懺悔，有的則心存疑慮。『不知道的沒有罪。』從今以後應當這樣制定戒律：『如果比丘尼，明知是『這樣的人』還為她授與具足戒，犯波逸提。』
比丘尼的定義如上。
『這樣的人』指的是**，她可能有丈夫，或者有丈夫的兄弟，甚至有過去的私通對象。
如果比丘尼，為『這樣的人』授與具足戒，應當將她帶到五六由旬（Yojana，古印度長度單位）之外的地方。如果不帶走，應當把她深深地藏起來安置好。如果比丘尼，為『這樣的人』授與具足戒后，不將她帶到五六由旬之外，或者不把她深深地藏起來，犯波逸提。
比丘，犯突吉羅（Dukkata，一種輕微的罪過）。這就是所謂的犯戒。
【English Translation】 English version: Bhikkhunis (Buddhist nuns), if they confer the Upasampada (higher ordination) on a former prostitute, and this prostitute had previously been intimate with some people, those people, upon seeing her, will say to each other, 'This prostitute used to do such and such things with us.' At that time, the newly ordained Bhikkhuni and other Bhikkhunis who hear this will feel ashamed. Then, some Bhikkhunis who are of few desires, content, practice the Dhutanga (ascetic practices), delight in learning the precepts, and know shame, will criticize those Bhikkhunis, saying, 'How can you confer the Upasampada on a former prostitute?' They report this matter to the Bhikkhus, and the Bhikkhus report it to the Buddha (the founder of Buddhism). The Buddha, because of this matter, gathers the Bhikkhu Sangha (Buddhist monastic community) and rebukes those Bhikkhunis, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the Sramana Dharma (the way of life of Buddhist renunciates), not pure, not conducive to practice, and should not be done. How can you confer the Upasampada on a former prostitute?' At that time, the Buddha rebukes them with countless methods, and then tells the Bhikkhus, 'These Bhikkhunis have committed the initial offense in many Asava (defilements). From now on, establish a precept for the Bhikkhunis, summarizing ten meanings, even for the long duration of the true Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni confers the Upasampada on such a person, it is a Payantika (an offense requiring confession).' Thus, the Buddha establishes a precept for the Bhikkhunis.
Some Bhikkhunis, not knowing whether this person is 'such a person' or 'not such a person,' later come to know, and some make confession for Payantika, while others are doubtful. 'Those who do not know are without offense.' From now on, the precept should be established thus: 'If a Bhikkhuni, knowing that she is 'such a person,' confers the Upasampada on her, it is a Payantika.'
The definition of Bhikkhuni is as above.
'Such a person' refers to a prostitute, who may have a husband, or the husband's brothers, or even past lovers.
If a Bhikkhuni confers the Upasampada on 'such a person,' she should take her to a place five or six Yojana (an ancient Indian unit of distance) away. If she does not take her away, she should hide her deeply and settle her there. If a Bhikkhuni, after conferring the Upasampada on 'such a person,' does not take her five or six Yojana away, or does not hide her deeply, it is a Payantika.
A Bhikkhu commits a Dukkata (a minor offense). This is what is called an offense.
不犯者，先不知如是人便與授具足戒，若將至五六由旬、若教人將至五六由旬，若深藏，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十七)
爾時佛在舍衛國祇樹給孤獨園。爾時安隱比丘尼多度弟子而不教誡，以不被教授故，不按威儀、著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時諸比丘尼見已語言：「妹！汝等云何不按威儀、著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」諸比丘尼報言：「我是安隱比丘尼弟子，彼弟子眾多，而不教授我等，以不被教授故耳。」爾時比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責安隱比丘尼言：「汝云何多度弟子而不教授？以不教授故，眾事不如法也。」呵責已往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責安隱比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何多度弟子不教授，不按威儀、著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與
【現代漢語翻譯】 現代漢語譯本 不犯戒的情況包括：事先不知道對方是這樣的人就為他授了具足戒；或者將人帶到五六由旬（yóu xún，古印度長度單位，約合今40-50公里）遠的地方、或者教人將他帶到五六由旬遠的地方；或者將此事深深地隱藏起來，這些都不算犯戒。 不犯戒的情況還包括：最初還沒有制定這條戒律時，以及對於癡狂、心神錯亂、被痛苦煩惱所纏繞的人。（二十七） 當時，佛陀在舍衛國（Shè wèi guó）的祇樹給孤獨園（Qí shù gū dū yuán）。當時，安隱（Ān yǐn）比丘尼過度招收弟子而不加以教誡，因為沒有受到教授，所以不遵守威儀、穿衣不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨缽里的食物、在少量食物或大量食物上高聲喧譁，如同婆羅門（Pó luó mén）聚會一樣。當時，眾比丘尼看見后就說：『姐妹們！你們為什麼不遵守威儀、穿衣不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨缽里的食物、在少量食物或大量食物上高聲喧譁，如同婆羅門聚會一樣？』眾比丘尼回答說：『我是安隱比丘尼的弟子，她弟子眾多，卻不教授我們，因為沒有受到教授的緣故。』當時，眾比丘尼聽了這些話，其中有少欲知足、行頭陀（tóu tuó，苦行）、樂於學習戒律、知慚愧的人，就責怪安隱比丘尼說：『你為什麼過度招收弟子而不教授？因為沒有教授，所以很多事情都不如法。』呵責之後，她們去稟告眾比丘，眾比丘又去稟告世尊。世尊因為這件事召集比丘僧眾，呵責安隱比丘尼說：『你所做的事情不對，不合威儀、不合沙門（shā mén，出家人）的規矩、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼過度招收弟子而不教授，導致她們不遵守威儀、穿衣不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨缽里的食物、在少量食物或大量食物上高聲喧譁，如同婆羅門聚會一樣？』用無數種方法呵責之後，佛陀告訴眾比丘：『這位比丘尼在多種有漏洞的地方，最初就犯了戒。從今以後，給
【English Translation】 English version Not transgressing occurs when one is initially unaware that such a person is being given the full ordination; or if one takes them to a distance of five or six yojana (a unit of distance in ancient India, approximately 4-5 miles), or instructs someone to take them to a distance of five or six yojana; or if one deeply conceals the matter, there is no transgression. Not transgressing also occurs when the precept was initially not established, or in cases of insanity, mental derangement, or being afflicted by pain and suffering. (Twenty-seven) At that time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, the bhikkhuni Anayin (Ān yǐn) ordained too many disciples without instructing them. Because they were not instructed, they did not follow proper conduct, their robes were untidy, their alms-seeking was improper, they accepted impure food everywhere, or accepted food from impure bowls, and they shouted loudly over small or large amounts of food, like a gathering of Brahmins (Pó luó mén). At that time, the bhikkhunis, seeing this, said: 'Sisters! Why do you not follow proper conduct, why are your robes untidy, why is your alms-seeking improper, why do you accept impure food everywhere, or accept food from impure bowls, and why do you shout loudly over small or large amounts of food, like a gathering of Brahmins?' The bhikkhunis replied: 'I am a disciple of the bhikkhuni Anayin, she has many disciples, but she does not instruct us, because we have not been instructed.' At that time, the bhikkhunis heard this, and among them were those who were content with little, practiced dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they criticized the bhikkhuni Anayin, saying: 'Why do you ordain too many disciples without instructing them? Because there is no instruction, many things are not in accordance with the Dharma.' After criticizing her, they went and reported to the bhikkhus, and the bhikkhus went and reported to the World Honored One. The World Honored One, because of this matter, gathered the Sangha of bhikkhus and rebuked the bhikkhuni Anayin, saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the way of a shramana (religious ascetic), it is not pure conduct, it is not conduct that accords with the Dharma, it is not something that should be done. Why do you ordain too many disciples without instructing them, causing them to not follow proper conduct, their robes to be untidy, their alms-seeking to be improper, to accept impure food everywhere, or to accept food from impure bowls, and to shout loudly over small or large amounts of food, like a gathering of Brahmins?' After rebuking her in countless ways, the Buddha told the bhikkhus: 'This bhikkhuni has many leaky places, and she has initially transgressed the precepts. From now on, give'
比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，多度弟子，不教二歲學戒，不以二法攝取，波逸提。」
比丘尼義如上。
二法者，一者法、二者衣食。法攝取者，教增戒、增心、增慧、學問、誦經。衣食攝者，與衣食、床、臥具、醫藥，隨力能辦供給所須。
若比丘尼，多度弟子與授具足戒，不教二歲學戒、二法攝取，波逸提。
比丘，突吉羅。是謂為犯。
不犯者，若度與二歲學戒，以二事攝取：一者法，二者衣食；若受具足戒已離和上去；若破戒、破見、破威儀；若被舉、若滅擯、若應滅擯；以此事命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼多度弟子，后皆離和上去，不被教授、不按威儀、著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時諸比丘尼見已問言：「諸姊！汝等何故不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」諸比丘尼報言：「我等受具足已離和上去，不被教授故耳。」爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學
【現代漢語翻譯】 現代漢語譯本：比丘尼結戒時，爲了集合十種功德乃至使正法長久住世，想要說戒的人應當這樣說：『如果比丘尼過度招收弟子，不教導她們兩年學戒，不用兩種方法攝受，犯波逸提罪。』
比丘尼的定義如前所述。
兩種方法指的是：一是佛法，二是衣食。用佛法攝受，就是教導增進戒律、增進心性、增進智慧、學習知識、誦讀經典。用衣食攝受，就是給予衣物、食物、床鋪、臥具、醫藥，盡力提供她們所需。
如果比丘尼過度招收弟子並授予具足戒，不教導她們兩年學戒，不用兩種方法攝受，犯波逸提罪。
比丘，犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況有：如果招收的弟子已經學習兩年戒律，並用兩種方法攝受：一是佛法，二是衣食；如果受具足戒后離開了僧團；如果破戒、破見、破威儀；如果被驅逐、被滅擯、或應該被滅擯；因為這些事情面臨生命危險或清凈修行有困難，則不犯戒。
不犯戒的情況還有：最初未制定戒律時，癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（二十八）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，眾比丘尼過度招收弟子，之後這些弟子都離開了僧團，沒有被教導，不遵守威儀，穿衣不整齊，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨的缽食，在小食或大食上高聲喧譁，如同婆羅門（Brahmin）聚會一樣。眾比丘尼看到后問道：『諸位姊妹！你們為何不遵守威儀，穿衣不整齊，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨的缽食，在小食或大食上高聲喧譁，如同婆羅門聚會一樣？』眾比丘尼回答說：『我們受了具足戒后就離開了僧團，沒有被教導的緣故。』當時，眾比丘尼聽到后，其中有少欲知足、奉行頭陀行、樂於學習
【English Translation】 English version: When bhikkhunīs (female monastic) gather to recite the precepts, to assemble ten benefits and to ensure the long-lasting of the true Dharma, the one who wishes to recite the precepts should say thus: 『If a bhikkhunī (female monastic) excessively ordains disciples, does not teach them the precepts for two years, and does not support them with the two means of support, she commits a pācittiya (an offense entailing confession).』
The definition of bhikkhunī (female monastic) is as above.
The two means of support are: one is the Dharma, and the other is clothing and food. Supporting with the Dharma means teaching the increase of precepts, the increase of mind, the increase of wisdom, learning, and reciting scriptures. Supporting with clothing and food means providing clothing, food, beds, bedding, medicine, and providing what is needed according to one's ability.
If a bhikkhunī (female monastic) excessively ordains disciples and gives them full ordination, does not teach them the precepts for two years, and does not support them with the two means of support, she commits a pācittiya (an offense entailing confession).
A bhikkhu (male monastic) commits a dukkaṭa (an offense of wrong-doing). This is called an offense.
There is no offense if the ordained disciple is taught the precepts for two years and supported with the two means of support: one is the Dharma, and the other is clothing and food; if, after receiving full ordination, they leave the sangha (monastic community); if they break the precepts, break their views, or break their deportment; if they are suspended, expelled, or should be expelled; if these matters involve danger to life or difficulty in pure conduct, there is no offense.
There is no offense in the following cases: when the precepts were not initially established, or if one is idiotic, insane, mentally disturbed, or afflicted by pain and suffering. (Twenty-eight)
At that time, the Bhagavan (Blessed One) was in Śrāvastī (Savatthi) at the Jetavana Anāthapiṇḍika-ārāma (Jeta Grove, Anathapindika's monastery). At that time, the bhikkhunīs (female monastic) excessively ordained disciples, and afterwards these disciples all left the sangha (monastic community), were not taught, did not observe proper deportment, wore their robes improperly, begged for food improperly, received impure food everywhere, or received impure food in their bowls, and shouted loudly during small or large meals, like a gathering of Brahmins (priestly class). When the bhikkhunīs (female monastic) saw this, they asked: 『Sisters! Why do you not observe proper deportment, wear your robes improperly, beg for food improperly, receive impure food everywhere, or receive impure food in your bowls, and shout loudly during small or large meals, like a gathering of Brahmins (priestly class)?』 The bhikkhunīs (female monastic) replied: 『We left the sangha (monastic community) after receiving full ordination, because we were not taught.』 At that time, when the bhikkhunīs (female monastic) heard this, those among them who were content with little, practiced dhūta (ascetic practices), and delighted in learning
戒、知慚愧者，嫌責諸比丘尼言：「汝等云何受具足已離和上去，不被教授、不按威儀、著衣服不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」時諸比丘尼呵責已，往白諸比丘，諸比丘白佛。佛以此因緣集比丘僧，呵責諸比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何受具足戒已離和上去，不被教授、不按威儀、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，不二歲隨和上尼者，波逸提。」
比丘尼義如上。
彼比丘尼，不二歲隨和上尼者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，受具足戒已二歲隨尼和上；若和上聽去得去；若和上破戒、破見、破威儀，若被舉、若滅擯、若應滅擯；若由是事命難、梵行難，於二歲中離去，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(二十九)
爾時佛在舍衛國祇樹給孤獨園。時世尊制戒，聽度人授具足戒，而諸比
【現代漢語翻譯】 現代漢語譯本： 戒律和知慚愧的比丘（bhikkhu，男性出家人）呵責那些比丘尼（bhikkhuni，女性出家人）說：『你們怎麼受了具足戒（upasampada，佛教中的高級出家儀式）后就離開和上（upajjhaya，戒師），不接受教導、不遵守威儀、穿衣服不整齊、乞食不如法、到處接受不乾淨的食物，或者接受不乾淨的缽食，在小食大食上高聲喧譁，像婆羅門（Brahmin，古印度僧侶階層）聚會一樣？』當時，那些比丘尼被呵責后，去告訴了比丘，比丘又告訴了佛陀（Buddha）。佛陀因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（sramana，出家人）的規矩、不清凈、不隨順修行，是不應該做的。怎麼受了具足戒后就離開和上，不接受教導、不遵守威儀、乞食不如法、到處接受不乾淨的食物，或者接受不乾淨的缽食，在小食大食上高聲喧譁，像婆羅門聚會一樣？』佛陀用無數種方法呵責她們后，告訴比丘們：『這些比丘尼有很多種有漏之處，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種功德，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，不滿兩年跟隨和上尼（upajjhaya-nī，女性戒師）的，犯波逸提（pacittiya，一種輕罪）。』 比丘尼的定義如上所述。 那位比丘尼，不滿兩年跟隨和上尼的，犯波逸提。 比丘，犯突吉羅（dukkhata，一種輕罪）；式叉摩那（sikkhamana，準學女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），犯突吉羅。這就是所謂的犯戒。 不犯的情況：受了具足戒后兩年跟隨尼和上；如果和上允許離開就可以離開；如果和上破戒、破見、破威儀，或者被舉罪、或者被滅擯、或者應該被滅擯；如果因為這些事情有性命危險、或者有破梵行（brahmacarya，清凈行）的危險，在兩年中離開，沒有犯戒。 沒有犯戒的情況：最初沒有制定戒律，或者癡狂、心亂、被痛苦纏繞。（二十九） 當時，佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時世尊制定戒律，允許度人和授予具足戒，但是那些比丘尼……
【English Translation】 English version: Those who uphold the precepts and have a sense of shame and remorse, criticized the bhikkhunis (female monastics), saying: 'How is it that you, having received the full ordination (upasampada), leave your preceptor (upajjhaya), without being instructed, without observing proper conduct, wearing clothes improperly, begging for food unlawfully, accepting impure food everywhere, or accepting impure food in your bowls, and shouting loudly over small and large meals, like a gathering of Brahmins (ancient Indian priestly class)?' At that time, the bhikkhunis, having been criticized, went and told the bhikkhus (male monastics), and the bhikkhus told the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha (monastic community) and criticized the bhikkhunis, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a sramana (ascetic), not pure, not in accordance with the practice, it is not something that should be done. How is it that you, having received the full ordination, leave your preceptor, without being instructed, without observing proper conduct, begging for food unlawfully, accepting impure food everywhere, or accepting impure food in your bowls, and shouting loudly over small and large meals, like a gathering of Brahmins?' After criticizing them in countless ways, the Buddha told the bhikkhus: 'These bhikkhunis have many kinds of defilements, this is the first offense. From now on, I will establish a precept for the bhikkhunis, gathering ten benefits, even for the long duration of the true Dharma (Buddha's teachings), those who wish to recite the precepts should say it like this: If a bhikkhuni, does not follow her preceptress (upajjhaya-nī) for two years, it is a pacittiya (an offense requiring confession).' The definition of bhikkhuni is as above. That bhikkhuni, who does not follow her preceptress for two years, it is a pacittiya. A bhikkhu, commits a dukkata (a minor offense); a sikkhamana (probationary nun), a sramanera (novice monk), a sramanerika (novice nun), commits a dukkata. This is what is called an offense. Not an offense: Having received full ordination, follows the nun preceptor for two years; if the preceptor allows one to leave, one may leave; if the preceptor breaks the precepts, breaks the views, breaks the conduct, or is suspended, or is expelled, or should be expelled; if because of these things there is danger to life, or danger to the brahmacarya (celibate life), leaving within two years, there is no offense. No offense: Initially there was no precept established, or is insane, mentally disturbed, or afflicted by pain. (Twenty-nine) At that time, the Buddha was in Sravasti (Savatthi) at the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama). At that time, the World Honored One established the precepts, allowing the ordination of people and the granting of full ordination, but those bhikkhunis...
丘尼癡者，度人不知教授。以不教授故不按威儀、著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「汝等云何世尊制戒聽度人，而汝等愚癡，輒便度人而不知教授，以不教授故不按威儀，乃至在小食大食上高聲大喚，如婆羅門聚會法？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何世尊制戒雖聽度人，汝等愚癡，輒便度人而不知教授，以不教授故不按威儀，乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法耶？」世尊以無數方便呵責已，告諸比丘：「自今已去聽僧與授具足戒者，白二羯磨。彼欲度人者，當往眾僧中求，當作如是求。至比丘尼眾中，偏露右肩脫革屣、禮諸比丘尼足、右膝著地合掌，作如是白：『大姊僧聽！我某甲比丘尼，求眾僧乞度人授具足戒。』如是第二、第三說。比丘尼僧當觀察此人，堪能教授與二歲學戒、二事攝取不？一者法，二者衣食。如是，聽。若不堪教授，不能與二歲學戒及二法攝取法及衣食者，當語言：『妹止！勿度人
{ "translations": [ "現代漢語譯本：愚笨無知的比丘尼，度化他人卻不知如何教導。因為不教導的緣故，（被度化者）不遵守威儀，穿衣不整齊，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨缽中的食物，在小食或大食的場合高聲喧譁，如同婆羅門（Brahman，印度教祭司）聚會一樣。當時，一些少欲知足、奉行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼聽到了，呵斥那些比丘尼說：『你們怎麼敢這樣？世尊（釋迦牟尼佛的尊稱）制定戒律允許度人，而你們卻如此愚癡，隨意度人卻不知如何教導，以致（被度化者）不遵守威儀，甚至在小食或大食的場合高聲喧譁，如同婆羅門聚會一樣？』她們立即稟告了諸位比丘，比丘們又去稟告了世尊。世尊因此事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，出家修行者）的規範，不是清凈的行為，不是隨順正法的行為，是不應該做的。為什麼世尊制定戒律允許度人，你們卻如此愚癡，隨意度人卻不知如何教導，以致（被度化者）不遵守威儀，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨缽中的食物，在小食或大食的場合高聲喧譁，如同婆羅門聚會一樣呢？』世尊用無數種方法呵斥之後，告訴諸位比丘：『從今以後，允許僧團通過白二羯磨（Karma，業）的方式授予具足戒（Upasampadā，比丘或比丘尼的正式戒律）。那些想要度化他人的人，應當到眾僧中請求，應當這樣請求：到比丘尼眾中，袒露右肩，脫掉鞋子，禮拜諸位比丘尼的腳，右膝著地，合掌，這樣稟告：『大姊僧團聽著！我某甲比丘尼，請求眾僧允許我度人並授予具足戒。』這樣說第二遍、第三遍。比丘尼僧團應當觀察這個人，看她是否能夠教導（被度化者）並給予兩年的學戒期，以及是否能用兩件事來攝取（被度化者）：一是佛法，二是衣食。如果可以，就允許。如果不能教導，不能給予兩年的學戒期，也不能用佛法和衣食這兩件事來攝取（被度化者），就應當告訴她：『妹妹，停止吧！不要度人。』", "'" ], "english_translations": [ "English version: Foolish and ignorant Bhikshunis (Buddhist nuns), who, when ordaining others, do not know how to instruct them. Because of not instructing them, (those ordained) do not follow proper conduct, their clothing is not neat, their begging for food is not in accordance with the Dharma, they accept unclean food everywhere, or accept food from unclean bowls, and they shout loudly during small or large meals, like a gathering of Brahmans (Hindu priests). At that time, some Bhikshunis who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, rebuked those Bhikshunis, saying: 'How dare you do this? The World-Honored One (a respectful title for Shakyamuni Buddha) has established precepts allowing ordination, but you are so foolish, arbitrarily ordaining others without knowing how to instruct them, so that (those ordained) do not follow proper conduct, and even shout loudly during small or large meals, like a gathering of Brahmans?' They immediately reported this to the Bhikshus (Buddhist monks), who in turn reported it to the World-Honored One. The World-Honored One, because of this matter, gathered the Sangha (Buddhist monastic community) of Bhikshus and rebuked those Bhikshunis, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a Shramana (ascetic), not a pure practice, not in accordance with the Dharma, and should not be done. Why is it that the World-Honored One has established precepts allowing ordination, but you are so foolish, arbitrarily ordaining others without knowing how to instruct them, so that (those ordained) do not follow proper conduct, their begging for food is not in accordance with the Dharma, they accept unclean food everywhere, or accept food from unclean bowls, and they shout loudly during small or large meals, like a gathering of Brahmans?' After rebuking them with countless methods, the World-Honored One told the Bhikshus: 'From now on, allow the Sangha to grant the Upasampada (full ordination) through a white dual Karma (action). Those who wish to ordain others should request it from the Sangha, and should request it in this way: Go to the Bhikshuni Sangha, expose the right shoulder, take off the shoes, bow to the feet of the Bhikshunis, kneel on the right knee, join the palms, and report in this way: 'Venerable Sangha, listen! I, Bhikshuni so-and-so, request the Sangha to allow me to ordain and grant Upasampada.' Say this a second and third time. The Bhikshuni Sangha should observe this person, to see if she is able to instruct (the one to be ordained) and give a two-year period of learning the precepts, and whether she can take care of (the one to be ordained) with two things: the Dharma and clothing and food. If so, allow it. If she is not able to instruct, cannot give a two-year period of learning the precepts, and cannot take care of (the one to be ordained) with the Dharma and clothing and food, then she should be told: 'Sister, stop! Do not ordain.'" "'" ] }
。』若有智慧、堪能教授，與二歲學戒，以二法攝取者，眾中當差堪能羯磨者如上，作如是白：『大姊僧聽！此某甲比丘尼，今從眾僧乞授人具足戒。若僧時到僧忍聽，與某甲授人具足戒。白如是。』『大姊僧聽！此某甲比丘尼，今從眾僧乞授人具足戒。僧今與某甲比丘尼授人具足戒。誰諸大姊忍僧與某甲授人具足戒者默然，誰不忍者說。』『眾僧已忍聽與某甲比丘尼授人具足戒竟，僧忍，默然故，是事如是持。』自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，僧不聽而授人具足戒者，波逸提。」
比丘尼義如上。
僧者如上。
聽者，眾僧白二羯磨聽。
彼比丘尼，若僧不聽，授人具足戒者，波逸提。眾僧不聽，便與依止，若畜沙彌尼、式叉摩那者，突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，眾僧聽授人具足戒，受比丘尼依止及畜沙彌尼、式叉摩那，是謂不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十竟)
爾時世尊在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒聽比丘尼，從眾僧乞授人具足戒。彼新學少年從眾僧乞授人具足戒已，不能教授。以不被教授故不按威儀，著衣不齊整、乞食不如法、處處受不
【現代漢語翻譯】 現代漢語譯本：『如果有智慧、能夠教授，並且與年滿二歲的學戒女（Siksamana，準備受具足戒的女子）一起，用兩種方法攝受她，僧團中應當指派能夠執行羯磨（Karma，佛教儀式）的人，如前面所說，這樣宣告：『大姊僧團請聽！這位某甲比丘尼（Bhikkhuni，女性出家人），現在從眾僧處請求授予具足戒。如果僧團時機已到，僧團允許，就為某甲授予具足戒。宣告完畢。』『大姊僧團請聽！這位某甲比丘尼，現在從眾僧處請求授予具足戒。僧團現在為某甲比丘尼授予具足戒。哪位大姊贊同僧團為某甲授予具足戒的請默然，不同意的請說出來。』『眾僧已經贊同為某甲比丘尼授予具足戒完畢，僧團贊同，因為默然的緣故，這件事就這樣決定了。』從今以後與比丘尼結戒，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，僧團不允許而授予他人具足戒，犯波逸提（Payantika，一種較輕的罪）。』
比丘尼（Bhikkhuni，女性出家人）的定義如上。
僧（Sangha，僧團）的定義如上。
『聽』是指眾僧通過白二羯磨（Baini-karma，一種佛教儀式）允許。
那位比丘尼，如果僧團不允許，授予他人具足戒，犯波逸提。眾僧不允許，卻給予依止，或者蓄養沙彌尼（Sramaneri，女性沙彌）、式叉摩那（Siksamana，準備受具足戒的女子），犯突吉羅（Dukkata，一種輕罪）。
比丘（Bhikkhu，男性出家人），犯突吉羅。這叫做犯戒。
不犯的情況是：眾僧允許授予他人具足戒，接受比丘尼的依止以及蓄養沙彌尼、式叉摩那，這叫做不犯。
不犯的情況還有：最初未制定戒律時，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（三十竟）
當時世尊（Buddha，佛陀）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時各位比丘尼，聽到世尊制定戒律允許比丘尼從眾僧處請求授予他人具足戒。那些新學的年輕比丘尼從眾僧處請求授予他人具足戒后，卻不能教授。因為沒有被教授的緣故，不按照威儀行事，穿衣服不整齊、乞食不如法、到處接受不...
【English Translation】 English version: 'If there is someone wise and capable of teaching, and together with a Siksamana (Siksamana, a female trainee preparing for full ordination) who is two years old in learning the precepts, and she is taken care of with two methods, then the Sangha (Sangha, the monastic community) should appoint someone capable of performing the Karma (Karma, a Buddhist ritual) as mentioned above, and announce as follows: 'Venerable Sisters, the Sangha listens! This Bhikkhuni (Bhikkhuni, a female monastic), named so-and-so, now requests from the Sangha to be granted full ordination to another. If the time is right for the Sangha, and the Sangha permits, then grant full ordination to so-and-so. The announcement is made.' 'Venerable Sisters, the Sangha listens! This Bhikkhuni, named so-and-so, now requests from the Sangha to be granted full ordination to another. The Sangha now grants full ordination to so-and-so. Those of you who agree that the Sangha should grant full ordination to so-and-so, please remain silent; those who disagree, please speak up.' 'The Sangha has already agreed to grant full ordination to so-and-so; the Sangha agrees, because of the silence, this matter is thus decided.' From now on, in relation to the Bhikkhunis, the precepts are established, gathering ten meanings, even until the Proper Dharma endures. Whoever wishes to recite the precepts should say as follows: 'If a Bhikkhuni, without the Sangha's permission, grants full ordination to another, it is a Payantika (Payantika, a minor offense).'
The definition of Bhikkhuni (Bhikkhuni, a female monastic) is as above.
The definition of Sangha (Sangha, the monastic community) is as above.
'Permission' means that the Sangha permits through a Baini-karma (Baini-karma, a Buddhist ritual).
That Bhikkhuni, if the Sangha does not permit, and she grants full ordination to another, it is a Payantika. If the Sangha does not permit, but she gives dependence, or keeps a Sramaneri (Sramaneri, a female novice) or a Siksamana (Siksamana, a female trainee preparing for full ordination), it is a Dukkata (Dukkata, a minor offense).
A Bhikkhu (Bhikkhu, a male monastic) commits a Dukkata. This is called an offense.
Non-offense is: when the Sangha permits granting full ordination to another, accepting a Bhikkhuni's dependence, and keeping a Sramaneri or a Siksamana, this is called non-offense.
Non-offense also occurs: when the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (End of the thirtieth)
At that time, the Buddha (Buddha, the enlightened one) was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the Bhikkhunis heard that the Buddha had established a precept allowing Bhikkhunis to request from the Sangha to grant full ordination to another. Those newly learning young Bhikkhunis, after requesting from the Sangha to grant full ordination to another, were unable to teach. Because they were not taught, they did not act according to the proper conduct, their clothing was not neat, their alms-begging was not according to the Dharma, and they everywhere received not...
凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者嫌責諸比丘尼：「汝等聞世尊制戒聽度人，云何新學少年乞授人具足戒已不能教授，彼以不被教授故不按威儀，著衣不齊整，乃至小食大食上高聲大喚，如婆羅門聚會法？」時諸比丘尼嫌責已，往語諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責此諸比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等新學少年乞授人具足戒，而不能教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法，乃至高聲大喚，如婆羅門聚會法？」時世尊以無數方便呵責此諸比丘尼已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼年未滿十二歲，授人具足戒者，波逸提。」
比丘尼義如上。
若比丘尼年減十二，授人具足戒者，波逸提。若減十二，與人依止、畜式叉摩那、沙彌尼，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年滿十二授人具足戒，若與依止，畜式叉摩那、沙彌尼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十一)
【現代漢語翻譯】 現代漢語譯本： 當時，一些比丘尼食用不乾淨的食物，或者接受用不乾淨的缽盛的食物，在吃小份或大份食物時高聲喧譁，就像婆羅門聚會一樣。其他比丘尼聽到了，其中那些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘尼，就責備這些比丘尼說：『你們聽世尊制定戒律允許度人出家，為什麼新來的年輕學人請求授予具足戒后，你們卻不教導她們？她們因為沒有被教導，所以不遵守威儀，穿衣服不整齊，甚至在吃小份或大份食物時高聲喧譁，就像婆羅門聚會一樣？』這些比丘尼責備之後，去告訴了諸位比丘，諸位比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵斥這些比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（śrāmaṇa，出家修行者）的規範，不是清凈的行為，不隨順修行，是不應該做的。為什麼你們讓新來的年輕學人請求授予具足戒，卻不教導她們？她們因為沒有被教導，所以不遵守威儀，穿衣服不整齊，乞食不如法，甚至高聲喧譁，就像婆羅門聚會一樣？』當時，世尊用無數種方法呵斥了這些比丘尼之後，告訴諸位比丘說：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼為未滿十二歲的人授予具足戒，犯波逸提（pāyantika，一種罪名）。』 比丘尼的定義如上所述。 如果比丘尼為未滿十二歲的人授予具足戒，犯波逸提。如果未滿十二歲，給予他人依止、畜養式叉摩那（śikṣamāṇā，學戒女）、沙彌尼（śrāmaṇerikā，小沙彌尼），一切都犯突吉羅（duṣkṛta，一種輕罪）。 比丘，犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是：年滿十二歲授予他人具足戒，或者給予依止，畜養式叉摩那、沙彌尼，不犯戒。 不犯戒的情況還有：最初未制定戒律時，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（三十一）
【English Translation】 English version: At that time, some bhikkhunis (bhikkhunī, female monastic) were eating unclean food or receiving food in unclean bowls, and were making loud noises while eating small or large meals, like a gathering of Brahmins. Other bhikkhunis heard this, and among them, those who were content with little, practiced dhūta (dhūta, ascetic practices), were happy to learn the precepts, and knew shame and remorse, criticized those bhikkhunis, saying: 'You have heard that the World Honored One has established precepts allowing the ordination of people, why do you not teach the newly learned young ones after they have requested to be granted the full ordination? Because they have not been taught, they do not follow the proper conduct, their clothing is not neat, and they even make loud noises while eating small or large meals, like a gathering of Brahmins?' After these bhikkhunis criticized them, they went and told the bhikkhus (bhikkhu, male monastic), and the bhikkhus then reported to the World Honored One. The World Honored One gathered the bhikkhu sangha (saṃgha, monastic community) because of this matter, and rebuked these bhikkhunis, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the rules of a śrāmaṇa (śrāmaṇa, renunciate), not a pure practice, not in accordance with the practice, and should not be done. Why do you allow the newly learned young ones to request to be granted the full ordination, but do not teach them? Because they have not been taught, they do not follow the proper conduct, their clothing is not neat, their begging for food is not in accordance with the rules, and they even make loud noises, like a gathering of Brahmins?' At that time, the World Honored One rebuked these bhikkhunis with countless methods, and then told the bhikkhus: 'These bhikkhunis have many kinds of places where defilements can arise, and this is the first offense. From now on, establish precepts for the bhikkhunis, gathering ten kinds of merits and benefits, and even for the long-lasting of the Dharma, those who want to recite the precepts should say this: If a bhikkhuni grants full ordination to someone who is not yet twelve years old, she commits a pāyantika (pāyantika, an offense).' The definition of bhikkhuni is as above. If a bhikkhuni grants full ordination to someone who is less than twelve years old, she commits a pāyantika. If less than twelve years old, giving dependence, raising a śikṣamāṇā (śikṣamāṇā, a female trainee), or a śrāmaṇerikā (śrāmaṇerikā, a female novice), all commit a duṣkṛta (duṣkṛta, a minor offense). A bhikkhu commits a duṣkṛta. This is what is called an offense. The cases where there is no offense are: granting full ordination to someone who is twelve years old, or giving dependence, raising a śikṣamāṇā, or a śrāmaṇerikā, there is no offense. The cases where there is no offense are also: when the precepts were not initially established, or because of madness, mental confusion, or being entangled by pain and affliction. (Thirty-one)
爾時世尊在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒聽年十二歲得授人具足戒，皆自稱言：「年滿十二歲。」愚癡輒授人具足戒，不知教授。以不被教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責此諸比丘尼：「汝等聞世尊制戒年十二歲得授人具足戒，而汝云何自稱年滿十二，求授人具足戒，癡不知教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法，乃至如婆羅門聚會法？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責此諸比丘尼：「汝等所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。汝等云何自稱言滿十二歲，求授人具足戒，癡不知教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法，乃至如婆羅門聚會法？」時世尊以無數方便呵責已，告諸比丘：「此諸比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼年滿十二歲，眾僧不聽，便授人具足戒者，波逸提。」
比丘尼義如上。
彼比丘尼，年滿十二歲，眾僧不聽，授人具足戒者，
【現代漢語翻譯】 現代漢語譯本 當時，世尊（Bhagavan，指釋迦牟尼佛）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindada-ārāma）。當時，一些比丘尼（bhikkhunī，佛教女出家人）聽到世尊制定戒律，允許年滿十二歲的女子受具足戒（upasampadā，佛教中的高級出家戒），都自稱『年滿十二歲』。她們愚昧無知，隨意給人授具足戒，卻不知如何教導。因為沒有被教導，所以不遵守威儀，穿衣不整齊，乞食不如法，到處接受不乾淨的食物，或者用不乾淨的缽食用食物，在小食或大食的場合高聲喧譁，就像婆羅門（Brahmin）聚會一樣。其他的比丘尼聽說了，其中有些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的人，就責備這些比丘尼：『你們聽聞世尊制定戒律，年滿十二歲才能受具足戒，為何你們自稱年滿十二歲，就求授具足戒，愚昧無知，不懂得教導。她們因為沒有被教導，所以不遵守威儀，穿衣不整齊，乞食不如法，甚至像婆羅門聚會一樣？』當時，這些比丘尼去告訴了諸位比丘（bhikkhu，佛教男出家人），諸位比丘又去稟告世尊。世尊因為這件事召集了比丘僧團，呵斥這些比丘尼：『你們所做的事情不對，不合威儀，不合沙門（śrāmaṇa，出家修行者）的規範，不清凈，不隨順修行，是不應該做的。你們為何自稱年滿十二歲，就求授具足戒，愚昧無知，不懂得教導。她們因為沒有被教導，所以不遵守威儀，穿衣不整齊，乞食不如法，甚至像婆羅門聚會一樣？』當時，世尊用無數種方法呵斥之後，告訴諸位比丘：『這些比丘尼有很多種有漏之處，這是最初的犯戒。從今以後，為比丘尼制定戒律，爲了十種利益，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼年滿十二歲，僧團不同意，就給人授具足戒，犯波逸提（pācittiya，一種輕罪）。』 比丘尼的定義如上所述。 如果那個比丘尼，年滿十二歲，僧團不同意，就給人授具足戒，
【English Translation】 English version At that time, the Blessed One (Bhagavan, referring to Shakyamuni Buddha) was dwelling in the Jeta Grove, Anathapindika's Monastery in Shravasti (Śrāvastī). Then, some bhikkhunis (bhikkhunī, Buddhist nuns) heard that the Blessed One had established a rule allowing women who were twelve years old to receive the full ordination (upasampadā, the higher ordination in Buddhism), and they all claimed, 'We are twelve years old.' Being foolish and ignorant, they readily gave full ordination to others without knowing how to instruct them. Because they were not instructed, they did not follow proper conduct, their robes were not properly arranged, their alms-seeking was not in accordance with the Dharma, they accepted impure food everywhere, or ate food from impure bowls, and they shouted loudly during small or large meals, like a gathering of Brahmins (Brahmin). The other bhikkhunis heard about this, and among them were those who were content with little, practiced asceticism (dhuta, austerity), delighted in learning the precepts, and were conscientious and ashamed. They criticized these bhikkhunis, saying, 'You have heard that the Blessed One has established a rule that one must be twelve years old to receive full ordination, so why do you claim to be twelve years old and seek to give full ordination, being foolish and ignorant, and not knowing how to instruct? Because they have not been instructed, they do not follow proper conduct, their robes are not properly arranged, their alms-seeking is not in accordance with the Dharma, and they even behave like a gathering of Brahmins?' Then, these bhikkhunis went and told the bhikkhus (bhikkhu, Buddhist monks), and the bhikkhus went and reported to the Blessed One. The Blessed One, because of this matter, gathered the Sangha (Buddhist monastic community) of bhikkhus and rebuked these bhikkhunis, saying, 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the Dharma of a shramana (śrāmaṇa, wandering ascetic), it is not pure, it is not in accordance with practice, it is not something that should be done. Why do you claim to be twelve years old and seek to give full ordination, being foolish and ignorant, and not knowing how to instruct? Because they have not been instructed, they do not follow proper conduct, their robes are not properly arranged, their alms-seeking is not in accordance with the Dharma, and they even behave like a gathering of Brahmins?' Then, the Blessed One, after rebuking them in countless ways, told the bhikkhus, 'These bhikkhunis have many kinds of defilements, and this is the first offense. From now on, a precept will be established for the bhikkhunis, for ten benefits, and even for the long duration of the True Dharma. Whoever wishes to recite the precepts should say this: If a bhikkhuni is twelve years old, and the Sangha does not permit it, and she gives full ordination to someone, she commits a pācittiya (pācittiya, a minor offense).' The definition of bhikkhuni is as stated above. If that bhikkhuni, being twelve years old, and the Sangha does not permit it, and she gives full ordination to someone,
波逸提。眾僧不聽，授依止及畜式叉摩那、沙彌尼，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，年滿十二、眾僧聽授人具足戒，及與人依止，畜式叉摩那、沙彌尼，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼愚癡不堪教授，從眾僧求授人具足戒。諸比丘尼諫言：「妹止！勿從眾僧求授人具足戒。」彼以從眾僧求授人具足戒不得故，便言：「諸比丘尼有愛、有恚、有怖、有癡，所愛者便聽，不愛者便不聽。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼：「汝等云何愚癡從僧乞授人具足戒，諸比丘尼諫言：『汝妹止！勿求眾僧授人具足戒。』云何便言：『諸比丘尼有愛、有恚、有怖、有癡，愛者便聽，不愛者便不聽。』」即白諸比丘，諸比丘白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等愚癡從僧乞授人具足戒，諸比丘尼諫言：『汝妹止！勿求眾僧乞授人具足戒。』便言：『諸比丘尼有愛、有恚、有怖、有癡。所愛者便聽，不愛者不聽。』」世尊以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處
【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，一種戒律名稱）。如果僧團不聽從，仍然授予依止，以及畜養式叉摩那（Śikṣamāṇā，學戒女）和沙彌尼（Śrāmaṇerikā，小沙彌尼），一切行為都構成突吉羅（Duṣkṛta，一種輕罪）。
比丘（Bhikṣu，出家男眾），這構成突吉羅罪。這就是所謂的違犯。
不構成違犯的情況：如果年滿十二歲，僧團聽從並授予他人具足戒，以及給予他人依止，畜養式叉摩那和沙彌尼，則不構成違犯。
不構成違犯的情況：最初未制定戒律時，或者處於癡狂、心神錯亂、被痛苦煩惱所纏繞的狀態下，不構成違犯。（三十二）
當時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，一些比丘尼（Bhikṣuṇī，出家女眾）愚癡，不適合教授，卻向僧團請求授予他人具足戒。其他比丘尼勸誡她們說：『姐妹們，停止吧！不要向僧團請求授予他人具足戒。』由於她們向僧團請求授予他人具足戒而不得，便說：『那些比丘尼有愛、有恚（嗔恨）、有怖（恐懼）、有癡（愚癡），她們所愛的人就聽從，不愛的人就不聽從。』當時，其他比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『你們怎麼能愚癡地向僧團乞求授予他人具足戒，而且在其他比丘尼勸誡說「姐妹們，停止吧！不要向僧團請求授予他人具足戒」之後，還說「那些比丘尼有愛、有恚、有怖、有癡，她們所愛的人就聽從，不愛的人就不聽從」呢？』她們立即將此事稟告了諸位比丘，諸位比丘又稟告了世尊。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不符合威儀、不符合沙門（Śrāmaṇa，出家修行者）的規範、不符合清凈的行為、不符合隨順正法的修行，是不應該做的。你們怎麼能愚癡地向僧團乞求授予他人具足戒，而且在其他比丘尼勸誡說「姐妹們，停止吧！不要向僧團乞求授予他人具足戒」之後，還說「那些比丘尼有愛、有恚、有怖、有癡，她們所愛的人就聽從，不愛的人就不聽從」呢？』世尊用無數種方法呵責之後，告訴諸位比丘：『這些比丘尼在很多方面都有煩惱。』
【English Translation】 English version Pācittiya (a type of monastic rule). If the Sangha (monastic community) does not listen, and still grants ordination and allows the keeping of Śikṣamāṇā (female trainee) and Śrāmaṇerikā (female novice), all actions constitute Duṣkṛta (a minor offense).
Bhikṣu (monk), this constitutes a Duṣkṛta offense. This is what is called a transgression.
Non-offense: If one is twelve years old, and the Sangha listens and grants full ordination to others, and gives dependence, and allows the keeping of Śikṣamāṇā and Śrāmaṇerikā, there is no offense.
Non-offense: In the beginning, when the rule was not yet established, or if one is insane, mentally disturbed, or afflicted by pain and suffering, there is no offense. (32)
At that time, the Bhagavan (the Blessed One) was in Śrāvastī (city in ancient India) at Jetavana-anāthapiṇḍada-ārāma (Jeta's Grove, Anathapindika's Monastery). At that time, some Bhikṣuṇī (nuns) were foolish and not suitable for teaching, yet they requested the Sangha to grant full ordination to others. Other Bhikṣuṇī admonished them, saying, 'Sisters, stop! Do not request the Sangha to grant full ordination to others.' Because they could not obtain full ordination from the Sangha, they said, 'Those Bhikṣuṇī have love, hatred, fear, and delusion; they listen to those they love, and do not listen to those they do not love.' At that time, other Bhikṣuṇī heard these words, and among them, those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized those Bhikṣuṇī, saying, 'How can you foolishly beg the Sangha to grant full ordination to others, and after other Bhikṣuṇī admonished you, saying, 'Sisters, stop! Do not request the Sangha to grant full ordination,' still say, 'Those Bhikṣuṇī have love, hatred, fear, and delusion; they listen to those they love, and do not listen to those they do not love'?' They immediately reported this matter to the Bhikṣu, and the Bhikṣu reported it to the Blessed One. The Blessed One, because of this matter, gathered the Bhikṣu Sangha and rebuked those Bhikṣuṇī, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a Śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is not something that should be done. How can you foolishly beg the Sangha to grant full ordination to others, and after other Bhikṣuṇī admonished you, saying, 'Sisters, stop! Do not request the Sangha to grant full ordination,' still say, 'Those Bhikṣuṇī have love, hatred, fear, and delusion; they listen to those they love, and do not listen to those they do not love'?' After the Blessed One rebuked them in countless ways, he told the Bhikṣu, 'These Bhikṣuṇī have many kinds of defilements.'
，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，僧不聽授人具足戒，便言：『眾僧有愛、有恚、有怖、有癡。欲聽者便聽，不欲聽者便不聽。』波逸提。」
比丘尼義如上。
僧者如上。
不聽者，眾僧語言：「妹止！不須授人具足戒。」彼以不得授人具足戒故，便言：「諸比丘尼有愛、有恚、有怖、有癡。所愛者便聽，不愛者便不聽。」若說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，其事實爾，有愛、有恚、有怖、有癡，愛者便聽、不愛者不聽。彼人便作是語：「有愛、有恚、有怖、有癡，愛者便聽、不愛者不聽。」若戲笑語、疾疾語、屏處語、若夢中語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒聽度人授具足戒，而父母夫主不聽，輒便度與授具足戒。與授具足戒已，父母夫主皆來將去。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責言：「汝等云何世尊制戒聽度人，父母夫主不聽而度，使父母夫主還將去耶？」時諸比丘尼往白諸比丘，諸比丘往白世尊。世
【現代漢語翻譯】 現代漢語譯本：最初犯戒。從今以後與比丘尼結戒，總結十句意義乃至正法長久住世，想要說戒的人應當這樣說：『如果比丘尼，僧團不允許她給人授具足戒，她卻說：「眾僧有愛、有恚（huì，怨恨）、有怖（bù，恐懼）、有癡（chī，愚癡）。想聽的就聽，不想聽的就不聽。」犯波逸提（pā yì tí，一種罪名）。』
比丘尼（bhikkhunī，女性出家人）的定義如上。
僧（saṃgha，僧團）的定義如上。
『不聽』是指，眾僧說：『姐妹停止！不需要給人授具足戒。』她因為不能給人授具足戒，就說：『諸位比丘尼有愛、有恚、有怖、有癡。所愛的就聽，不愛的就不聽。』如果說了而且表達清楚，犯波逸提；如果表達不清楚，犯突吉羅（duḥkṛta，一種輕罪）。
比丘（bhikkhu，男性出家人），犯突吉羅。這叫做犯戒。
不犯的情況是，事實確實如此，有愛、有恚、有怖、有癡，愛的就聽，不愛的就不聽。那人就說：『有愛、有恚、有怖、有癡，愛的就聽，不愛的就不聽。』如果是戲笑語、快速語、私下語、或者夢中語、想要說這個卻錯說了那個，沒有犯戒。
沒有犯戒的情況是，最初沒有制定戒律時，或者癡狂、心亂、被痛苦煩惱所纏繞。（三十三）
當時，婆伽婆（bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，諸位比丘尼聽到世尊制定戒律允許度人授具足戒，但是父母夫主不允許，就擅自給她們度並授具足戒。授完具足戒后，父母夫主都來把人帶走。當時諸位比丘尼聽到后，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，呵責說：『你們怎麼能在世尊制定戒律允許度人的情況下，父母夫主不允許就度人，使得父母夫主又把人帶走呢？』當時諸位比丘尼去告訴諸位比丘，諸位比丘去告訴世尊。
【English Translation】 English version: Initially, there was an offense. From now on, precepts are established with the bhikkhunis (female monastic), summarizing the ten benefits, even to the long duration of the Proper Dharma. One who wishes to recite the precepts should say thus: 'If a bhikkhuni, without the Sangha's (monastic community) permission to confer full ordination, says: "The Sangha has love, hatred, fear, and delusion. Those who want to listen, listen; those who do not want to listen, do not listen." It is a pāyattika (an offense requiring confession).'
The definition of bhikkhuni (female monastic) is as above.
The definition of Sangha (monastic community) is as above.
'Without permission' means that the Sangha says: 'Sister, stop! There is no need to confer full ordination.' Because she is not allowed to confer full ordination, she says: 'The bhikkhunis have love, hatred, fear, and delusion. Those they love, they allow to listen; those they do not love, they do not allow to listen.' If she speaks clearly, it is a pāyattika; if she does not speak clearly, it is a dukkaṭa (an offense of wrong-doing).
For a bhikkhu (male monastic), it is a dukkaṭa. This is called an offense.
There is no offense if the facts are indeed so, there is love, hatred, fear, and delusion; those they love, they allow to listen; those they do not love, they do not allow to listen. That person then says: 'There is love, hatred, fear, and delusion; those they love, they allow to listen; those they do not love, they do not allow to listen.' If it is a joking speech, a quick speech, a private speech, or a speech in a dream, or intending to say this but mistakenly saying that, there is no offense.
There is no offense if it is before the precepts were established, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (Thirty-three)
At that time, the Bhagavat (the Blessed One) was in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (a major city in ancient India). At that time, the bhikkhunis heard that the World-Honored One had established a precept allowing the ordination of others and the granting of full ordination, but the parents and husbands did not allow it. They then presumptuously ordained and granted full ordination to them. After granting full ordination, the parents and husbands all came and took them away. At that time, the bhikkhunis heard that among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked them, saying: 'How can you, when the World-Honored One has established a precept allowing the ordination of others, ordain them when the parents and husbands do not allow it, causing the parents and husbands to take them away?' At that time, the bhikkhunis went and told the bhikkhus, and the bhikkhus went and told the World-Honored One.
尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等世尊制戒聽度人，父母夫主不聽而輒度，后為父母夫主還將去？」以無數方便呵責已，告諸比丘：「此諸比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，父母夫主不聽與授具足戒者，波逸提。」
比丘尼義如上。
彼比丘尼，若父母夫主不聽與授具足戒，三羯磨竟，尼和上，波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前方便白僧與剃髮集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，父母夫主聽，若無父母夫主，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。諸比丘尼，聞世尊制戒得度人。時諸比丘尼，便度與童男男子相敬愛、愁憂喜瞋恚女人受具足戒。受具足戒已，彼以念男子故，愁憂瞋恚與比丘尼共鬥諍。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「世尊制戒聽度人，云何乃度與童男男子相敬愛、愁憂喜㥲恚者與授具足戒。受具足戒
【現代漢語翻譯】 現代漢語譯本： 佛陀因此因緣召集比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）的規範，不是清凈的行為，不順應修行之道，是不應該做的。為什麼你們這些比丘尼，世尊制定戒律允許度人出家，但你們卻度那些父母或丈夫不同意的人出家，以至於後來他們的父母或丈夫又把她們帶走了？』佛陀用無數種方法呵斥她們之後，告訴眾比丘：『這些比丘尼有很多容易犯錯的地方，這是她們第一次違反戒律。從今以後，要與比丘尼們制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼為那些未經父母或丈夫允許的人授予具足戒，犯波逸提（Pāyantika）。』 比丘尼的定義如上所述。 如果那些比丘尼，未經父母或丈夫允許就為他人授予具足戒，在三次羯磨（Karma）結束后，尼和上（Upādhyāyinī）犯波逸提。白二羯磨，犯三突吉羅（Duh-krta）。白一羯磨，犯二突吉羅。白已，犯一突吉羅。白未竟，犯突吉羅。在白之前，爲了方便而白僧眾，剃髮並聚集僧眾，僧眾人數已滿，一切都犯突吉羅。 比丘，犯突吉羅。這就是所謂的犯戒。 不犯戒的情況是：父母或丈夫允許，或者沒有父母或丈夫，就不算犯戒。 不犯戒的情況還有：最初未制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞。（三十四） 當時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。眾比丘尼聽說世尊制定了允許度人出家的戒律。當時，一些比丘尼就為那些與童男男子相互愛慕、因愁憂喜怒而煩惱的女人授予具足戒。這些女人受了具足戒之後，因為思念男子，就愁憂瞋恚，與比丘尼們爭吵。眾比丘尼聽到這些事，其中那些少欲知足、奉行頭陀行（Dhūta）、樂於學習戒律、知慚愧的比丘尼，就嫌責那些比丘尼說：『世尊制定戒律允許度人出家，為什麼你們要為那些與童男男子相互愛慕、因愁憂喜怒而煩惱的人授予具足戒？』
【English Translation】 English version: Because of this reason, the Buddha gathered the Bhikṣu Saṅgha (community of monks), and rebuked the Bhikṣuṇīs (nuns), saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Śrāmaṇa (ascetic), not pure conduct, not in accordance with the practice, and should not be done. Why do you, the Bhikṣuṇīs, ordain people when the World-Honored One has established a precept allowing ordination, but you ordain those whose parents or husbands do not permit it, and later their parents or husbands take them away?' After rebuking them with countless means, he told the Bhikṣus: 'These Bhikṣuṇīs have many opportunities for defilement, and this is their first offense against the precepts. From now on, a precept will be established for the Bhikṣuṇīs, gathering ten meanings, even for the long duration of the Dharma. Those who wish to recite the precepts should say this: If a Bhikṣuṇī ordains someone without the permission of their parents or husband, it is a Pāyantika (an offense entailing expiation).' The definition of Bhikṣuṇī is as above. If those Bhikṣuṇīs ordain someone without the permission of their parents or husband, after the three Karmas (formal acts of the Saṅgha) are completed, the Upādhyāyinī (preceptor nun) commits a Pāyantika. With a white second Karma, it is a three Duh-krta (wrongdoing). With a white first Karma, it is a two Duh-krta. After the white, it is a one Duh-krta. Before the white is completed, it is a Duh-krta. Before the white, for the convenience of informing the Saṅgha, shaving the head and gathering the Saṅgha, when the Saṅgha is full, everything is a Duh-krta. A Bhikṣu commits a Duh-krta. This is called an offense. There is no offense if the parents or husband permit it, or if there are no parents or husband, there is no offense. There is no offense in the beginning when the precept was not yet established, or due to madness, mental confusion, or being afflicted by pain and suffering. (Thirty-four) At that time, the Bhagavān (Blessed One) was in Śrāvastī (city in ancient India) at the Jetavana-anāthapindika-ārāma (Jeta Grove). The Bhikṣuṇīs heard that the World-Honored One had established a precept allowing the ordination of people. At that time, some Bhikṣuṇīs ordained women who were in love with young men, or who were troubled by sorrow, joy, anger, and hatred. After receiving the full ordination, these women, because of their thoughts of men, became sorrowful, angry, and quarrelsome with the Bhikṣuṇīs. When the Bhikṣuṇīs heard of this, those among them who were of few desires, content, practicing Dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized those Bhikṣuṇīs, saying: 'The World-Honored One has established a precept allowing the ordination of people, why do you ordain those who are in love with young men, or who are troubled by sorrow, joy, and anger?'
已，念彼男子故，愁憂㥲恚與比丘尼共鬥諍？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何度他與童男男子相敬愛、女人愁憂喜瞋恚者與授具足戒。受具足戒已，念彼男子故愁憂㥲恚，與比丘尼共鬥諍耶？」以無數方便呵責已，告諸比丘：「此諸比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度他與童男男子相敬愛、愁憂㥲恚女人受具足戒，波逸提。」如是世尊與比丘尼結戒。
爾時諸比丘尼，不知與童男男子相敬愛、不相敬愛，愁憂㥲恚者、不愁憂㥲恚者，后乃知與童男男子相敬愛，或有作波逸提懺者，或有疑者。「不知者無犯。自今已去當如是說戒：若比丘尼，知女人與童男男子相敬愛、愁憂㥲恚女人，度令出家受具足戒者，波逸提。」
比丘尼義如上。
童男男子相敬愛與私通、愁憂㥲恚者與受具足戒已，念彼男子故，與比丘尼共鬥諍。彼比丘尼，知女人與童男男子相敬愛愁憂㥲恚，與授具足戒，三羯磨竟，和上尼，波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前剃髮與授戒集
【現代漢語翻譯】 現代漢語譯本： 「因為思念那個男子，而感到憂愁、煩惱、嗔恚，甚至和比丘尼們爭鬥嗎？」然後將此事稟告了諸位比丘，諸位比丘又去稟告了世尊（Buddha）。世尊因為這件事召集了比丘僧團，呵斥那些比丘尼說：「你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa）的法則，不是清凈的行為，不合乎隨順的修行，是不應該做的。怎麼能給那些與童男（kumāra）男子相互愛慕、憂愁、煩惱、喜悅、嗔恚的女子授予具足戒（upasampadā）呢？受了具足戒之後，因為思念那個男子而感到憂愁、煩惱、嗔恚，甚至和比丘尼們爭鬥嗎？」世尊用無數的方法呵斥了她們之後，告訴諸位比丘：「這些比丘尼有很多種有漏之處，這是最初的犯戒。從今以後，為比丘尼們制定戒律，集合十種意義，乃至爲了正法（sad-dharma）長久住世，想要說戒的人應當這樣說：如果比丘尼，度化那些與童男男子相互愛慕、憂愁、煩惱的女子，使她們受具足戒，犯波逸提（pāyantika）。」就這樣，世尊為比丘尼們制定了戒律。
當時，諸位比丘尼，不知道哪些女子與童男男子相互愛慕，哪些不相互愛慕；哪些女子憂愁、煩惱、嗔恚，哪些不憂愁、煩惱、嗔恚。後來才知道，有些女子與童男男子相互愛慕，有些比丘尼因此犯了波逸提，進行懺悔，有些比丘尼則感到疑惑。「不知道的沒有罪過。從今以後，應當這樣說戒：如果比丘尼，知道某個女人與童男男子相互愛慕、憂愁、煩惱、嗔恚，還度化她出家，授予具足戒，犯波逸提。」
比丘尼的定義如上所述。
與童男男子相互愛慕，有私情，憂愁、煩惱、嗔恚的女子，授予具足戒之後，因為思念那個男子，而與比丘尼們爭鬥。那些比丘尼，明知某個女人與童男男子相互愛慕，憂愁、煩惱、嗔恚，還給她授予具足戒，三羯磨（karma）完畢，和上尼（upādhyāyī），犯波逸提。白二羯磨，三突吉羅（duṣkṛta）。白一羯磨，二突吉羅。稟白之後，一突吉羅。稟白未完畢，突吉羅。未稟白之前，剃髮並授予戒律。
【English Translation】 English version: 'Because of thinking of that man, are you sorrowful, worried, angry, and even fighting with the Bhikkhunis (female monastic) ?' Then they reported this matter to the Bhikkhus (male monastic), and the Bhikkhus reported it to the World-Honored One (Buddha). The World-Honored One, because of this matter, gathered the Bhikkhu Sangha (monastic community), and rebuked those Bhikkhunis, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (ascetic), not a pure practice, not in accordance with the practice of following the path, and should not be done. How can you give the Upasampadā (full ordination) to those women who are mutually in love with young men (kumāra), sorrowful, worried, joyful, and angry? After receiving the Upasampadā, because of thinking of that man, they are sorrowful, worried, angry, and even fighting with the Bhikkhunis?' After rebuking them with countless methods, the World-Honored One told the Bhikkhus: 'These Bhikkhunis have many kinds of defilements, and this is the first offense. From now on, establish precepts for the Bhikkhunis, gathering ten meanings, even for the long-lasting existence of the Sad-dharma (true dharma), those who want to recite the precepts should say it like this: If a Bhikkhuni ordains a woman who is mutually in love with a young man, sorrowful, and worried, and gives her the Upasampadā, she commits a Pāyantika (expiation).』 In this way, the World-Honored One established precepts for the Bhikkhunis.
At that time, the Bhikkhunis did not know which women were mutually in love with young men and which were not; which women were sorrowful and worried, and which were not. Later they found out that some women were mutually in love with young men, and some Bhikkhunis therefore committed Pāyantika and repented, while others were doubtful. 'Those who did not know are without fault. From now on, the precepts should be recited like this: If a Bhikkhuni knows that a woman is mutually in love with a young man, sorrowful, and worried, and still ordains her and gives her the Upasampadā, she commits a Pāyantika.'
The definition of Bhikkhuni is as mentioned above.
A woman who is mutually in love with a young man, has a secret affair, is sorrowful, worried, and angry, after being given the Upasampadā, fights with the Bhikkhunis because of thinking of that man. Those Bhikkhunis, knowing that a woman is mutually in love with a young man, sorrowful, and worried, still give her the Upasampadā, after the three Karmas (formal acts of the Sangha) are completed, the Upādhyāyī (preceptor), commits a Pāyantika. After the white second Karma, three Duṣkṛtas (wrongdoings). After the white first Karma, two Duṣkṛtas. After reporting, one Duṣkṛta. Before reporting is completed, a Duṣkṛta. Before reporting, shaving the head and giving the precepts.
眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，若先不知，若信可信人語、若信父母語、若受具足戒已病生，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷蘭難陀比丘尼語式叉摩那言：「汝學是舍是，我當授汝具足戒。」彼報言：「爾。」彼式叉摩那聰明智慧堪能勸化。時偷蘭難陀作是意：「欲令式叉摩那久作勸化供養故不與，作方便料理時與受具足戒。」時式叉摩那嫌責偷蘭難陀：「偷蘭難陀語我言：『汝舍是學是，我當授汝具足戒。』而至今不為我作方便時授具足戒耶？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷蘭難陀言：「汝云何語式叉摩那言：『汝舍是學是，我當授汝具足戒。』而不與授具足戒耶？」即往白諸比丘，諸比丘白世尊。世尊以此因緣集比丘僧，呵責偷蘭難陀「汝云何語式叉摩那言：『汝舍是學是，我當授汝具足戒。』云何不與授具足戒耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼語式叉摩那言：『汝妹！舍是學是，我當與汝授具足戒。』若不方便與授具
【現代漢語翻譯】 現代漢語譯本 眾眾滿，犯一切惡作（Dukkata）。
比丘，惡作（Dukkata）。這被稱為犯戒。
不犯戒的情況：如果事先不知情，如果相信可信之人的話，如果相信父母的話，如果受具足戒後生病，則不犯戒。
不犯戒的情況：最初未制定戒律時，癡呆、瘋狂、精神錯亂、被痛苦纏繞時。(三十五)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，偷蘭難陀（Thullanandā）比丘尼對式叉摩那（Śikṣamāṇā）說：『你捨棄這個，學習那個，我將授予你具足戒。』她回答說：『好的。』那位式叉摩那（Śikṣamāṇā）聰明智慧，能夠勸化他人。當時，偷蘭難陀（Thullanandā）心想：『爲了讓式叉摩那（Śikṣamāṇā）長期進行勸化供養，所以不給她授戒，等找到合適的機會再給她授具足戒。』當時，式叉摩那（Śikṣamāṇā）責備偷蘭難陀（Thullanandā）：『偷蘭難陀（Thullanandā）對我說：『你捨棄這個，學習那個，我將授予你具足戒。』但至今不為我創造機會，不給我授具足戒嗎？』當時，諸位比丘尼聽到了，其中有少欲知足、行頭陀行、樂於學習戒律、知慚愧者，責備偷蘭難陀（Thullanandā）說：『你為什麼對式叉摩那（Śikṣamāṇā）說：『你捨棄這個，學習那個，我將授予你具足戒。』而不給她授具足戒呢？』她們立即去告訴諸位比丘，諸位比丘稟告世尊。世尊因為這個因緣召集比丘僧眾，呵責偷蘭難陀（Thullanandā）：『你為什麼對式叉摩那（Śikṣamāṇā）說：『你捨棄這個，學習那個，我將授予你具足戒。』為什麼不給她授具足戒呢？』用無數種方法呵責之後，告訴諸位比丘：『這位比丘尼在多種有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼對式叉摩那（Śikṣamāṇā）說：『你妹妹！捨棄這個，學習那個，我將授予你具足戒。』如果不方便給她授具足戒，
【English Translation】 English version Samusammatī, all Dukkata (misdeeds).
Bhikkhu, Dukkata. This is called an offense.
There is no offense if one did not know beforehand, if one believed the words of a trustworthy person, if one believed the words of one's parents, or if illness arose after receiving full ordination.
There is no offense when the rule was not initially established, or in cases of idiocy, madness, mental derangement, or being overwhelmed by pain. (Thirty-five)
At that time, the Bhagavat (Blessed One) was in Śrāvastī (Savatthi) at the Jeta Grove, Anāthapiṇḍada's Park. At that time, the Bhikkhuni Thullanandā (name) said to the Śikṣamāṇā (female trainee) : 'Give up this, learn that, and I will grant you full ordination.' She replied, 'Yes.' That Śikṣamāṇā (female trainee) was intelligent and capable of persuading others. At that time, Thullanandā (name) thought: 'In order to have the Śikṣamāṇā (female trainee) continue to persuade and make offerings for a long time, I will not give her ordination yet, but will give her full ordination when I find a suitable opportunity.' At that time, the Śikṣamāṇā (female trainee) reproached Thullanandā (name): 'Thullanandā (name) said to me: 'Give up this, learn that, and I will grant you full ordination.' But until now, you have not created an opportunity for me, nor have you given me full ordination?' At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and knew shame, and they reproached Thullanandā (name), saying: 'Why did you say to the Śikṣamāṇā (female trainee): 'Give up this, learn that, and I will grant you full ordination,' and yet you did not give her full ordination?' They immediately went and told the Bhikkhus, and the Bhikkhus reported to the Blessed One. The Blessed One, because of this cause, assembled the Sangha of Bhikkhus and rebuked Thullanandā (name): 'Why did you say to the Śikṣamāṇā (female trainee): 'Give up this, learn that, and I will grant you full ordination,' and why did you not give her full ordination?' After rebuking her in countless ways, he told the Bhikkhus: 'This Bhikkhuni has initially committed an offense in many areas of defilement. From now on, I will establish a precept for the Bhikkhunis, gathering ten meanings, even for the long duration of the true Dharma. One who wishes to recite the precept should say it thus: If a Bhikkhuni says to a Śikṣamāṇā (female trainee): 'Sister! Give up this, learn that, and I will grant you full ordination.' If it is not convenient to give her full ordination,
足戒，波逸提。」
比丘尼義如上。
彼比丘尼語式叉摩那言：「汝妹！舍是學是，我當與汝授具足戒。」后不方便與授具足戒者，波逸提。
比丘，突吉羅。是謂為犯。
不犯者，若許與授具足戒便與授具足戒，若彼病、若更無共活者、若無五衣、若無十眾，若缺戒、若破戒、若破見、破威儀，若被舉、若滅擯、若應滅擯，由是命難、梵行難，不與作方便授具足戒，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有式叉摩那，持衣往僧伽藍中，至諸比丘尼所語言：「與我受具足戒，我當持此衣與。」時偷蘭難陀比丘尼語言：「妹與我衣，我當授汝具足戒。」即持衣與之。偷蘭難陀受他衣已，亦不方便與授具足戒。時式叉摩那嫌責言：「云何語我言：『大妹！與我衣來，我當授汝具足戒。』而受我衣已，不與我授具足戒耶？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷罹難陀言：「云何要語式叉摩那言：『妹！與我衣來，當與汝授具足戒。』而受他衣已，竟不與授具足戒耶？」呵責已白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷蘭難陀言：「汝所為非，非威儀、非沙門法、非
【現代漢語翻譯】 現代漢語譯本： 『足戒，波逸提（一種戒律名稱）。』
比丘尼（女性出家人）的規定與上述相同。
如果比丘尼對比丘尼語式叉摩那（預備階段的女性出家人）說：『汝妹！捨棄之前的學習，來學習這個，我將為你授具足戒（正式成為比丘尼的儀式）。』 之後卻不方便為她授具足戒，則犯波逸提。
比丘（男性出家人）犯突吉羅（一種較輕的罪）。 這就是所謂的犯戒。
以下情況不構成犯戒：如果承諾授具足戒后確實授了，或者對方生病、沒有其他共同生活的人、沒有五衣（比丘尼的袈裟）、沒有十位比丘尼組成的僧團，或者對方缺戒、破戒、持有錯誤的見解、行為不端，或者已經被僧團驅逐、即將被驅逐，或者應該被驅逐，因為這些原因可能導致生命危險或修行困難，而不為她提供方便授具足戒，則不構成犯戒。
以下情況不構成犯戒：最初未制定戒律時，或者因為愚癡、精神錯亂、被痛苦所困擾。(三十六)
當時，婆伽婆（Bhagavat，佛陀的尊稱）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有一位式叉摩那（Śikṣamāṇā），拿著衣服前往僧伽藍（saṃghārāma，僧院）中，到各位比丘尼（bhikkhunī）那裡說：『請為我授具足戒，我將把這件衣服給你們。』當時，偷蘭難陀比丘尼（Thullanandā bhikkhunī）說：『妹妹，把衣服給我，我將為你授具足戒。』 式叉摩那就把衣服給了她。偷蘭難陀（Thullanandā）接受了別人的衣服后，卻沒有為她提供方便授具足戒。當時，式叉摩那（Śikṣamāṇā）抱怨說：『你為什麼對我說：『大妹！把衣服給我，我將為你授具足戒。』 卻接受了我的衣服后，不為我授具足戒呢？』 當時，各位比丘尼（bhikkhunī）聽到了這件事，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，都責備偷蘭難陀（Thullanandā）說：『你為什麼向式叉摩那（Śikṣamāṇā）要衣服說：『妹妹！把衣服給我，我將為你授具足戒。』 卻接受了她的衣服后，最終不為她授具足戒呢？』 呵責之後，她們將此事稟告了各位比丘（bhikkhu），各位比丘（bhikkhu）又稟告了世尊（Buddha）。世尊（Buddha）因為這件事召集了比丘僧團（bhikkhu sangha），呵責偷蘭難陀（Thullanandā）說：『你所做的事情是不對的，不符合威儀、不符合沙門（śrāmaṇa，出家人）的規範、不符合
【English Translation】 English version: 'If she ordains, it is a Pācittiya (an offense requiring confession).'
The rule for bhikkhunīs (female monastic) is the same as above.
If a bhikkhunī (female monastic) says to a sikkhāmaṇā (female trainee monastic): 'Sister, give up that training and take this training; I will ordain you with the full ordination,' and afterwards does not facilitate the full ordination, it is a Pācittiya.
For a bhikkhu (male monastic), it is a Dukkaṭa (a minor offense). This is considered an offense.
There is no offense if she promises to give the full ordination and then gives it; or if the sikkhāmaṇā (female trainee monastic) is sick, or there is no one else to live with, or there are no five robes (required for bhikkhunīs), or there is no quorum of ten bhikkhunīs, or she lacks precepts, or has broken precepts, or has wrong views, or has broken decorum, or has been suspended, or has been banished, or should be banished; because of these reasons, there might be danger to her life or to her holy life, and she does not facilitate the full ordination, there is no offense.
There is no offense in the beginning when the rule was not yet established, or if she is insane, of deranged mind, or afflicted by pain. (Thirty-six)
At one time the Bhagavat (Bhagavat, the Blessed One) was dwelling at Śrāvastī (Śrāvastī) in the Jeta Grove at Anāthapindika』s monastery (Jetavana-anāthapindika-ārāma). At that time, there was a sikkhāmaṇā (Śikṣamāṇā), who brought a robe to the saṃghārāma (saṃghārāma, monastery), and went to the bhikkhunīs (bhikkhunī) and said: 'Please give me the full ordination, and I will give you this robe.' At that time, Thullanandā bhikkhunī (Thullanandā bhikkhunī) said: 'Sister, give me the robe, and I will give you the full ordination.' The sikkhāmaṇā (Śikṣamāṇā) then gave her the robe. After Thullanandā (Thullanandā) had received the robe, she did not facilitate the full ordination. At that time, the sikkhāmaṇā (Śikṣamāṇā) complained, saying: 'Why did you say to me: 'Sister, give me the robe, and I will give you the full ordination,' and after receiving my robe, you did not give me the full ordination?' At that time, the bhikkhunīs (bhikkhunī) heard this, and those among them who were of few desires, content, practicing dhūta (dhūta, ascetic practices), delighting in learning the precepts, and knowing shame, rebuked Thullanandā (Thullanandā), saying: 'Why did you ask the sikkhāmaṇā (Śikṣamāṇā) for the robe, saying: 'Sister, give me the robe, and I will give you the full ordination,' and after receiving her robe, you did not give her the full ordination?' After rebuking her, they reported this matter to the bhikkhus (bhikkhu), and the bhikkhus (bhikkhu) reported it to the Buddha (Buddha). The Buddha (Buddha), because of this matter, assembled the bhikkhu sangha (bhikkhu sangha), and rebuked Thullanandā (Thullanandā), saying: 'What you have done is wrong, it is not in accordance with decorum, it is not in accordance with the way of a śrāmaṇa (śrāmaṇa, renunciate), it is not in accordance with
凈行、非隨順行，所不應為。云何語式叉摩那言：『妹！與我衣來，當與汝授具足戒。』而受衣已，竟不與他授具足戒耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼語式叉摩那言：『持衣來！我當與汝授具足戒。』而不方便與授具足戒，波逸提。」
比丘尼義如上。
衣者，有十種如上。
彼比丘尼語式叉摩那言：「妹！持衣來，我當與汝授具足戒。」受衣已，不作方便與授具足戒者，波逸提。
比丘，突吉羅。是謂為犯。
不犯者，許與授具足戒便與授具足戒，若病、若無共活者、若無五衣、若無十眾，若彼缺戒、若破戒、破見、破威儀、若被舉、若滅擯、若應滅擯，若命難、梵行難，而不方便與授具足戒，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時安隱比丘尼多度弟子，與授具足戒，不能一一教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時諸比丘尼見已問言：「汝等何以不按威儀，著衣不齊整、乞食不如
【現代漢語翻譯】 現代漢語譯本：不應做的凈行和非隨順行。如果比丘尼對式叉摩那（Siksamana，學戒女）說：『妹妹！把衣服拿來，我給你授具足戒。』卻在收到衣服后，最終沒有給她授具足戒，這怎麼可以呢？」佛陀用無數方法呵責了她之後，告訴眾比丘：『這位比丘尼在很多有漏之處，最初犯了戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼對式叉摩那（Siksamana，學戒女）說：『拿衣服來！我給你授具足戒。』卻不設法給她授具足戒，犯波逸提（Payantika，一種罪名）。』
比丘尼的定義如上所述。
衣服有十種，如上所述。
如果比丘尼對式叉摩那（Siksamana，學戒女）說：『妹妹！拿衣服來，我給你授具足戒。』收到衣服后，不設法給她授具足戒，犯波逸提（Payantika，一種罪名）。
比丘，犯突吉羅（Dukkata，一種輕罪）。這就是所謂的犯戒。
不犯的情況：答應授具足戒后就授了，或者因為生病、沒有共同生活的人、沒有五衣、沒有十位僧眾，或者對方缺少戒律、破戒、破見、破威儀、被舉罪、被驅逐、應該被驅逐，或者面臨生命危險、梵行危險，而不設法給她授具足戒，不犯戒。
不犯的情況：最初未制定戒律時，或者因為癡狂、心神錯亂、被痛苦纏繞。（三十七）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，安隱比丘尼（Ananya Bhikkhuni）過度度化弟子，給她們授具足戒，卻不能一一教導。這些比丘尼因為沒有被教導，所以不遵守威儀，穿衣服不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨缽中的食物、在小食大食上高聲喧譁，如同婆羅門聚會一樣。眾比丘尼看到后問她們：『你們為什麼不遵守威儀，穿衣服不整齊、乞食不如
【English Translation】 English version: Pure conduct and non-compliant conduct, which should not be done. How can a Bhikkhuni (female monastic) say to a Siksamana (a female novice undergoing training): 'Sister! Bring me a robe, and I will confer full ordination upon you.' And after receiving the robe, she does not confer full ordination upon her?」 After rebuking her with countless means, the Buddha told the Bhikkhus (male monastics): 'This Bhikkhuni has many defiled aspects and has committed the first offense. From now on, establish a precept for Bhikkhunis, gathering ten meanings, even for the long-lasting of the True Dharma. Whoever wants to recite the precepts should say this: If a Bhikkhuni says to a Siksamana (a female novice undergoing training): 'Bring me a robe! I will confer full ordination upon you.' But does not make an effort to confer full ordination upon her, it is a Payantika (an offense requiring confession).'
The definition of Bhikkhuni is as above.
There are ten kinds of robes, as mentioned above.
If a Bhikkhuni says to a Siksamana (a female novice undergoing training): 'Sister! Bring me a robe, and I will confer full ordination upon you.' After receiving the robe, she does not make an effort to confer full ordination upon her, it is a Payantika (an offense requiring confession).
For a Bhikkhu (male monastic), it is a Dukkata (a minor offense). This is called an offense.
Not an offense: If she promises to confer full ordination and then confers it, or if there is illness, or no one to live with, or no five robes, or no ten monastics, or if the other person lacks precepts, or has broken precepts, broken views, broken deportment, or has been suspended, or expelled, or should be expelled, or if there is danger to life or danger to the holy life, and she does not make an effort to confer full ordination upon her, there is no offense.
No offense: Initially, when the precept was not yet established, or due to insanity, mental derangement, or being overwhelmed by pain. (Thirty-seven)
At that time, the Bhagavan (the Blessed One) was in Jeta's Grove, Anathapindika's Park, near Sravasti (a major city in ancient India). At that time, Bhikkhuni Ananya (a specific Bhikkhuni) ordained too many disciples and conferred full ordination upon them, but could not instruct them one by one. Because they were not instructed, they did not follow the proper deportment, their robes were not properly arranged, their alms-seeking was not in accordance with the Dharma, they accepted impure food everywhere, or accepted food from impure bowls, and they shouted loudly during small and large meals, like a gathering of Brahmins. When the Bhikkhunis saw this, they asked them: 'Why do you not follow the proper deportment, your robes are not properly arranged, your alms-seeking is not in accordance with the
法、處處受不凈食、受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」彼即報言：「我是安隱比丘尼弟子，師不教授我故耳。」爾時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責安隱比丘尼言：「汝云何多度弟子，不能一一教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、受他不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」諸比丘尼往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責安隱比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何多度弟子，不能一一教授。彼以不被教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受他不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，不滿一歲授人具足戒者，波逸提。」
比丘尼義如上。
若比丘尼，滿十二月得授人具足戒，滿十二月得與人依止，滿十二月得授式叉摩那二歲學戒，滿十二月得度沙彌尼。彼比丘尼，不滿一歲授人具足戒者，波逸提。不滿一歲，與人依止，度式叉摩那、沙彌
【現代漢語翻譯】 現代漢語譯本： 『是否到處接受不潔凈的食物，接受不潔凈的缽中食物，在小食或大食時高聲喧譁，如同婆羅門聚會的方式？』那比丘尼回答說：『我是安隱（An'yin）比丘尼的弟子，因為我的老師沒有教導我。』當時，眾比丘尼聽了之後，其中那些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備安隱（An'yin）比丘尼說：『你為何度了這麼多弟子，卻不能一一教導她們。她們因為沒有被教導，所以不遵守威儀，穿衣不整齊、乞食不如法、到處接受不潔凈的食物、接受他人不潔凈的缽中食物、在小食或大食時高聲喧譁，如同婆羅門聚會的方式？』眾比丘尼前往稟告諸比丘，諸比丘前往稟告世尊（Śākyamuni Buddha）。世尊因為這件事召集比丘僧團，呵責安隱（An'yin）比丘尼說：『你所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家修行者）的規範、不合清凈行、不合隨順修行，是不應該做的。為何度了這麼多弟子，卻不能一一教導她們。她們因為沒有被教導，所以不遵守威儀，穿衣不整齊、乞食不如法、到處接受不潔凈的食物、或者接受他人不潔凈的缽中食物、在小食或大食時高聲喧譁，如同婆羅門聚會的方式？』世尊用無數種方法呵責之後，告訴諸比丘：『這位比丘尼多種有漏之處，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼，不滿一歲就給人授具足戒，犯波逸提（pācittiya，一種輕罪）。』 比丘尼的定義如上所述。 如果比丘尼，滿了十二個月才能給人授具足戒，滿了十二個月才能給人依止，滿了十二個月才能給式叉摩那（śikṣamāṇā，學戒女）授二歲學戒，滿了十二個月才能度沙彌尼（śrāmaṇerikā，沙彌尼）。如果比丘尼，不滿一歲就給人授具足戒，犯波逸提（pācittiya，一種輕罪）。不滿一歲，給人依止，度式叉摩那（śikṣamāṇā，學戒女）、沙彌尼（śrāmaṇerikā，沙彌尼）。
【English Translation】 English version: 'Is it that you everywhere receive impure food, receive impure food in the bowl, and shout loudly during small or large meals, like the Brahman gathering customs?' That bhikkhuni (female monastic) replied, 'I am a disciple of Bhikkhuni An'yin (安隱), and my teacher did not instruct me.' At that time, when the bhikkhunis heard this, those who were of few desires and content, practiced dhūta (頭陀, ascetic practices), were happy to learn the precepts, and knew shame and remorse, rebuked Bhikkhuni An'yin (安隱), saying, 'Why do you ordain so many disciples but fail to instruct them one by one? Because they have not been instructed, they do not follow the proper conduct, their clothing is not neat, their begging for food is not in accordance with the Dharma, they everywhere receive impure food, receive impure food in others' bowls, and shout loudly during small or large meals, like the Brahman gathering customs?' The bhikkhunis went and reported this to the bhikkhus (male monastics), and the bhikkhus went and reported this to the Śākyamuni Buddha (世尊). The Buddha, because of this matter, gathered the bhikkhu sangha (僧團, monastic community) and rebuked Bhikkhuni An'yin (安隱), saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a śrāmaṇa (沙門, renunciate), not in accordance with pure conduct, not in accordance with following the practice, it is something that should not be done. Why do you ordain so many disciples but fail to instruct them one by one? Because they have not been instructed, they do not follow the proper conduct, their clothing is not neat, their begging for food is not in accordance with the Dharma, they everywhere receive impure food, or receive impure food in others' bowls, and shout loudly during small or large meals, like the Brahman gathering customs?' After rebuking her with countless methods, the Buddha told the bhikkhus, 'This bhikkhuni has many leaky places and is the first to break the precepts. From now on, precepts will be established for the bhikkhunis, gathering ten meanings, even so that the Proper Dharma may long endure. Those who wish to recite the precepts should say this: If a bhikkhuni, before one year has passed, gives full ordination to someone, it is a pācittiya (波逸提, an offense requiring confession).' The definition of bhikkhuni is as above. If a bhikkhuni, after twelve months have passed, may give full ordination to someone, after twelve months have passed, may give dependence to someone, after twelve months have passed, may give a śikṣamāṇā (式叉摩那, female trainee) the two-year training in the precepts, after twelve months have passed, may ordain a śrāmaṇerikā (沙彌尼, female novice). If a bhikkhuni, before one year has passed, gives full ordination to someone, it is a pācittiya (波逸提, an offense requiring confession). Before one year has passed, gives dependence to someone, ordains a śikṣamāṇā (式叉摩那, female trainee), or a śrāmaṇerikā (沙彌尼, female novice).
尼，突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，滿十二月授人具足戒，滿十二月與人依止，授式叉摩那二歲學戒，度沙彌尼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒聽授人具足戒，彼便在尼眾中與授具足戒，經宿已方往比丘僧中。而所與授具足戒者，中間或得盲瞎、癡聾、跛躄及餘種種諸病，毀辱眾僧。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「世尊制戒聽度人，汝等云何乃度盲瞎、癡聾、跛躄及餘種種病，毀辱眾僧耶？」呵責已白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃度諸盲瞎、癡聾、跛躄及餘種種病，毀辱眾僧耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，與人授具足戒已，經宿方往比丘僧中與授具足戒者，波逸提。」
比丘尼義如上。
比丘尼，應即日授具足戒，即日詣比丘僧中授具足戒。
彼比丘尼，與授具足戒，
【現代漢語翻譯】 現代漢語譯本：尼，突吉羅（Nī，Dūjíluó）。
比丘（Bǐqiū），突吉羅（Dūjíluó）。這被稱為犯戒。
不犯戒的情況：滿十二個月給人授具足戒，滿十二個月允許人依止，給式叉摩那（Shìchāmónà，學戒女）授二歲學戒，度沙彌尼（Shāmínī，小比丘尼），這些都不算犯戒。
不犯戒的情況：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞時。（三十八）
當時，婆伽婆（Póqié pó，世尊）在舍衛國（Shèwèiguó）祇樹給孤獨園（Qíshù Jǐgūdúyuán）。當時，眾比丘尼聽到世尊制定戒律允許授人具足戒，她們便在比丘尼僧團中給人授具足戒，過了一夜才去比丘僧團中。而被授具足戒的人，中間有的變成盲人、瞎子、聾子、啞巴、跛子、瘸子以及患有其他各種疾病，從而毀壞了僧團的名聲。當時，眾比丘尼聽到這些事，其中有少欲知足、奉行頭陀行（Tóutuóxíng，苦行）、樂於學習戒律、知慚愧的人，呵責那些比丘尼說：『世尊制定戒律允許度人，你們怎麼能度盲人、瞎子、聾子、啞巴、跛子、瘸子以及患有其他各種疾病的人，從而毀壞僧團的名聲呢？』呵責之後，她們將此事稟告給眾比丘，眾比丘又稟告給世尊。世尊因為這件事召集比丘僧團，呵責眾比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Shāmén，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。你們怎麼能度那些盲人、瞎子、聾子、啞巴、跛子、瘸子以及患有其他各種疾病的人，從而毀壞僧團的名聲呢？』用無數種方法呵責之後，告訴眾比丘：『這些比丘尼有很多種有漏之處，是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，給人授具足戒之後，過了一夜才去比丘僧團中給人授具足戒，犯波逸提（Bōyìtí，一種罪名）。』
比丘尼的定義如上所述。
比丘尼，應當當天授具足戒，當天去比丘僧團中授具足戒。
那位比丘尼，給人授具足戒，
【English Translation】 English version: Ni, Thullaccaya.
Bhikkhu, Thullaccaya. This is called an offense.
Non-offenses: Giving full ordination to someone who has completed twelve months, allowing someone to rely on you for twelve months, giving the two-year precepts to a Sikkhamana (Śikṣamāṇā, a female trainee), ordaining a Samaneri (Śrāmaṇerī, a novice nun), there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or in cases of insanity, mental derangement, or being overwhelmed by pain and suffering. (Thirty-eight)
At that time, the Bhagavan (Bhagavān, the World-Honored One) was in the Jeta Grove (Jetavana) at Anathapindika's Park (Anāthapiṇḍika-ārāma) in Sravasti (Śrāvastī). At that time, the bhikkhunis (bhikkhunī, nuns) heard that the World-Honored One had established a precept allowing the giving of full ordination, so they gave full ordination in the bhikkhuni sangha (saṃgha, community), and only went to the bhikkhu (bhikkhu, monk) sangha the next day. And those who were given full ordination, some in the meantime became blind, deaf, crippled, or had various other diseases, thereby disgracing the sangha. At that time, the bhikkhunis heard of this, and among them were those who were content with little, practiced the dhuta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked those bhikkhunis, saying, 'The World-Honored One has established a precept allowing the ordination of people, how can you ordain the blind, deaf, crippled, and those with various other diseases, thereby disgracing the sangha?' After rebuking them, they reported this matter to the bhikkhus, and the bhikkhus reported it to the World-Honored One. The World-Honored One, because of this matter, gathered the bhikkhu sangha and rebuked the bhikkhunis, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a samana (śrāmaṇa, renunciate), not a pure practice, not a practice that leads to liberation, it is not something that should be done. How can you ordain those who are blind, deaf, crippled, and those with various other diseases, thereby disgracing the sangha?' After rebuking them in countless ways, he told the bhikkhus, 'These bhikkhunis have many kinds of defilements, and this is the first offense. From now on, a precept will be established for the bhikkhunis, gathering ten benefits, even for the long-lasting of the true Dharma, those who wish to recite the precepts should say it like this: If a bhikkhuni, after giving full ordination to someone, goes to the bhikkhu sangha the next day to give full ordination, it is a Pacittiya (Pācittiya, an offense entailing expiation).'
The definition of bhikkhuni is as above.
A bhikkhuni should give full ordination on the same day, and go to the bhikkhu sangha on the same day to give full ordination.
That bhikkhuni, giving full ordination,
經宿已方詣比丘僧中授具足戒，波逸提。是謂為犯。
不犯者，即日與授具足戒；即日往比丘僧中授具足戒；若欲往授具足戒，彼病、若水陸道斷、若有惡獸難、若賊難、若水大漲、若為強力者所執，若被系閉，若命難、梵行難，不得即日往詣比丘眾中，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(三十九)
四分律卷第二十八 大正藏第 22 冊 No. 1428 四分律
四分律卷第二十九(二分之八明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯一百七十八單提法之六
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，教授日不往受教授。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者呵責諸比丘尼言：「汝等教授日，云何不往受教授？」即往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等，教授日不來入眾中受教授耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼教授日不往受教授者，波逸提。」如是世尊與比丘尼結戒。
時諸
【現代漢語翻譯】 現代漢語譯本：
隔夜之後才去比丘僧團中受具足戒，犯波逸提罪。這叫做犯戒。 不犯的情況有：當天就授予具足戒；當天前往比丘僧團中授予具足戒；如果想要去授予具足戒，但遇到生病、水陸道路斷絕、有惡獸出沒的災難、有盜賊的災難、洪水氾濫、被強有力的人抓住、被囚禁、有性命之憂、有破戒之憂，無法當天前往比丘僧團，則不犯戒。 不犯的情況還有：最初未制定戒律時，以及癡狂、精神錯亂、被痛苦煩惱所纏繞的情況。(三十九) 《四分律》卷第二十八 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第二十九 (二分之八明尼戒法) 姚秦時期罽賓（Kashmir）三藏佛陀耶舍（Buddhayasas）與竺佛念（Dharmabhadra）等翻譯的一百七十八單提法之六 當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，一些比丘尼（bhikṣuṇī，女出家人）在教授日（upadeśa-divasa，講經說法之日）沒有去接受教授。其他比丘尼聽到后，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼呵責這些比丘尼說：『你們在教授日，為什麼不去接受教授？』她們就去稟告了比丘（bhikṣu，男出家人），比丘又去稟告了世尊（Śākyamuni Buddha）。世尊因為這件事召集了比丘僧團，呵責比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法（śrāmaṇa-dharma，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼你們在教授日不來僧團中接受教授呢？』用無數種方法呵責之後，告訴比丘們：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼在教授日不去接受教授，犯波逸提罪。』就這樣，世尊為比丘尼制定了戒律。 當時，一些比丘尼……
【English Translation】 English version:
If, having spent the night, one then goes to the community of monks to receive full ordination, it is a Pāyantika offense. This is called an offense. There is no offense if one gives full ordination on the same day; if one goes to the community of monks to give full ordination on the same day; if one intends to go to give full ordination, but there is illness, or the land and water routes are cut off, or there is a danger of fierce beasts, or a danger of thieves, or a great flood, or one is seized by powerful people, or one is imprisoned, or there is danger to life, or danger to the holy life, and one cannot go to the community of monks on the same day, there is no offense. There is no offense for one who has not yet received the precepts, or who is insane, or whose mind is deranged, or who is afflicted by pain and suffering. (Thirty-nine) 《Vinaya in Four Parts》Volume 28 T22, No. 1428, 《Vinaya in Four Parts》 《Vinaya in Four Parts》Volume 29 (Part 8 of the Second Division on the Rules for Nuns) Translated by Tripiṭaka Buddhayasas of Kashmir (Ji Bin) of the Yao Qin Dynasty, together with Dharmabhadra (Zhu Fonian) and others, the sixth of the one hundred and seventy-eight single offenses. At one time, the Bhagavat (Bhagavat, World-Honored One) was in the Jeta Grove (Jetavana) of Anathapindada (Anāthapiṇḍada) Park in Śrāvastī (Śrāvastī). At that time, some bhikṣuṇīs (bhikṣuṇī, female monastics) did not go to receive instruction on the day of instruction (upadeśa-divasa, day of teaching). When the other bhikṣuṇīs heard this, among them were those who were content with little, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked those bhikṣuṇīs, saying, 'Why do you not go to receive instruction on the day of instruction?' They then went and reported to the bhikṣus (bhikṣu, male monastics), and the bhikṣus in turn reported to the Śākyamuni Buddha (Śākyamuni Buddha). The World-Honored One, because of this matter, gathered the community of bhikṣus and rebuked the bhikṣuṇīs, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (śrāmaṇa-dharma, the code of conduct for renunciants), not pure, not in accordance with practice, it is not something that should be done. Why do you not come to the community to receive instruction on the day of instruction?' After rebuking them with countless methods, he told the bhikṣus, 'These bhikṣuṇīs have many places where defilements can arise, this is the first offense. From now on, I will establish a precept for the bhikṣuṇīs, gathering ten meanings, even until the True Dharma abides for a long time. Those who wish to recite the precepts should say thus: If a bhikṣuṇī does not go to receive instruction on the day of instruction, it is a Pāyantika offense.' In this way, the World-Honored One established a precept for the bhikṣuṇīs. At that time, some bhikṣuṇīs...
比丘尼有佛事、法事、僧事，或瞻病事。佛言：「聽囑授。自今已去當如是結戒：若比丘尼，不病，不往受教授者，波逸提。」
比丘尼義如上。
彼比丘尼，不往受教授，除餘事，波逸提。
比丘，突吉羅。是謂為犯。
不犯者，教授時往受教授，佛法僧事及瞻視病人囑授，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼聞世尊制戒，聽諸比丘尼僧半月從比丘僧求教授，而彼比丘尼不往求教授。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「汝等聞世尊制戒，聽比丘尼僧半月從比丘僧求教授，而汝等云何不往求教授耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝等所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等不往比丘僧中求教授耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，半月應往比丘僧中求教授，若不求者，波逸提。」
比丘尼義如上。
世尊有如是教，比丘尼半月應往比丘僧中求教授，
【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人）有佛事、法事、僧事，或者照料病人的事情。佛說：『允許囑託和傳授。從今以後應當這樣結戒：如果比丘尼沒有生病，卻不去接受教導，犯波逸提（Payantika，一種輕罪）。』
比丘尼的定義如上所述。
那些比丘尼，不去接受教導，除非有其他事情，犯波逸提。
比丘（Bhikkhu，男性出家人）犯突吉羅（Dukkata，一種更輕的罪）。這就被認為是犯戒。
不犯戒的情況：在接受教導的時候去接受教導，有佛事、法事、僧事以及照料病人並接受囑託，就沒有犯戒。
不犯戒的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦纏繞。
當時，婆伽婆（Bhagava，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，一些比丘尼聽到世尊制定戒律，允許比丘尼僧團每半個月從比丘僧團那裡請求教導，但是那些比丘尼不去請求教導。當時，一些比丘尼聽到后，其中那些少欲知足、奉行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『你們聽到世尊制定戒律，允許比丘尼僧團每半個月從比丘僧團那裡請求教導，為什麼你們不去請求教導呢？』她們就告訴了那些比丘，那些比丘又去告訴了世尊。世尊因為這個因緣召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情不對，不符合威儀、不符合沙門（Sramana，出家人）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼你們不去比丘僧團中請求教導呢？』用無數的方法呵責之後，告訴眾比丘：『這些比丘尼有很多種有漏之處，是最初的犯戒。從今以後要為比丘尼結戒，集合十種功德，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，每半個月應該去比丘僧團中請求教導，如果不去請求，犯波逸提。』
比丘尼的定義如上所述。
世尊有這樣的教導，比丘尼每半個月應該去比丘僧團中請求教導。
【English Translation】 English version Bhikkhunis (Bhikkhuni, female monastic) have Buddha affairs, Dharma affairs, Sangha affairs, or the matter of caring for the sick. The Buddha said, 'Permission is granted for entrusting and receiving instruction. From now on, the precepts should be established as follows: If a Bhikkhuni, not being ill, does not go to receive instruction, it is a Payantika (Payantika, a minor offense).'
The definition of Bhikkhuni is as above.
Those Bhikkhunis, not going to receive instruction, unless there are other matters, it is a Payantika.
A Bhikkhu (Bhikkhu, male monastic) commits a Dukkata (Dukkata, a lighter offense). This is considered an offense.
Non-offenses: When going to receive instruction at the time of instruction, having Buddha affairs, Dharma affairs, Sangha affairs, and caring for the sick and receiving entrustment, there is no offense.
Non-offenses: When the precepts were not initially established, or due to ignorance, madness, mental derangement, or being afflicted by pain.
At that time, the Bhagavan (Bhagava, the World-Honored One) was in Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, some Bhikkhunis heard that the World-Honored One had established a precept, allowing the Bhikkhuni Sangha to request instruction from the Bhikkhu Sangha every half month, but those Bhikkhunis did not go to request instruction. At that time, some Bhikkhunis heard this, and among them, those who were content with few desires, practiced Dhuta (Dhuta, ascetic practices), were happy to learn the precepts, and knew shame and remorse, rebuked those Bhikkhunis, saying, 'You have heard that the World-Honored One has established a precept, allowing the Bhikkhuni Sangha to request instruction from the Bhikkhu Sangha every half month, why do you not go to request instruction?' They then told the Bhikkhus, who in turn told the World-Honored One. The World-Honored One, because of this cause, gathered the Bhikkhu Sangha and rebuked those Bhikkhunis, saying, 'What you have done is not right, it does not conform to proper conduct, it does not conform to the norms of a Sramana (Sramana, renunciant), it is not pure conduct, it is not conduct that accords with practice, it is not something that should be done. Why do you not go to the Bhikkhu Sangha to request instruction?' After rebuking them with countless methods, he told the Bhikkhus, 'These Bhikkhunis have many kinds of defilements, and this is the initial offense. From now on, a precept should be established for the Bhikkhunis, gathering ten merits, and even for the long-lasting of the True Dharma, those who wish to recite the precepts should say this: If a Bhikkhuni, every half month should go to the Bhikkhu Sangha to request instruction, if she does not go to request, it is a Payantika.'
The definition of Bhikkhuni is as above.
The World-Honored One has such a teaching, that Bhikkhunis every half month should go to the Bhikkhu Sangha to request instruction.
而彼一切盡往求，以是故眾便鬧亂。佛言：「不應一切往，聽差一比丘尼，為比丘尼僧故，半月往比丘僧中求教授，白二羯磨。應如是差。眾中當差堪能羯磨者如上，作如是白：『大姊僧聽！若僧時到僧忍聽，差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授。白如是。』『大姊僧聽！今僧差某甲比丘尼為比丘尼僧故，半月往比丘僧中求教授。誰諸大姊忍僧差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授者默然，誰不忍者說。』『僧已忍差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授竟，僧忍，默然故，是事如是持。』彼獨行無護，聽為護故應差二、三比丘尼共行。彼當往大僧中禮僧足已，曲身低頭合掌作如是說：『比丘尼僧和合，禮比丘僧足求教授。』如是第二、第三說。」時彼比丘尼，待僧說戒竟，經久住立疲極。佛言：「不應爾，聽囑一大比丘便去。」世尊既聽囑授，彼便囑授客比丘。佛言：「不應爾。」彼便囑授遠行者。佛言：「不應爾。」彼囑授病者。佛言：「不應爾。」彼囑授無智慧者。佛言：「不應爾。」彼既囑授已，明日不往問。佛言：「應往問可不？比丘應期往，比丘尼應期來迎。比丘期往而不往者，突吉羅。比丘尼期迎而不迎者，突吉羅。」
若比丘尼聞教授人來，當半
【現代漢語翻譯】 現代漢語譯本： 如果所有的比丘尼都去請求教導，就會引起混亂。佛陀說：『不應該全部都去，允許選派一位比丘尼，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授，通過白二羯磨（一種僧團決議程式）。應該這樣選派。僧團中應當選派能夠執行羯磨的人，像上面說的那樣，這樣宣告：『大姐僧團請聽！如果僧團時機已到，僧團容忍，就選派某甲（比丘尼的名字）比丘尼，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授。宣告完畢。』『大姐僧團請聽！現在僧團選派某甲比丘尼，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授。哪位大姐容忍僧團選派某甲比丘尼，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授的就默然，誰不容忍就說出來。』『僧團已經容忍選派某甲比丘尼，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授完畢，僧團容忍，因為默然的緣故，這件事就這樣確定了。』 因為她獨自前往沒有保護，允許爲了保護的緣故選派兩到三位比丘尼一同前往。她們應當去大僧團中，禮拜僧團的腳，彎腰低頭合掌，這樣說：『比丘尼僧團和合，禮拜比丘僧團的腳，請求教授。』像這樣第二遍、第三遍說。』當時那位比丘尼，等待僧團說完戒律后，長時間站立，疲憊不堪。佛陀說：『不應該這樣，允許囑託一位大比丘就離開。』世尊已經允許囑託教授，她們就囑託給客比丘。佛陀說：『不應該這樣。』她們就囑託給遠行者。佛陀說：『不應該這樣。』她們囑託給病人。佛陀說：『不應該這樣。』她們囑託給沒有智慧的人。佛陀說：『不應該這樣。』她們囑託完畢后，第二天不去詢問。佛陀說：『應該去詢問，可以嗎？比丘應該按期前往，比丘尼應該按期來迎接。比丘按期前往卻沒有前往的，犯突吉羅（一種輕罪）。比丘尼按期迎接卻沒有迎接的，犯突吉羅。』 如果比丘尼聽到教授的人來了，應當半...
【English Translation】 English version: If all the Bhikkhunis (female monastic) were to go seeking instruction, it would cause disturbance. The Buddha said, 'They should not all go. Allow the selection of one Bhikkhuni, for the sake of the Bhikkhuni Sangha (community), to go to the Bhikkhu (male monastic) Sangha every half-month to request instruction, through a formal motion called 『White Two Karmas』 (a type of Sangha resolution procedure). It should be selected in this way. The Sangha should select someone capable of performing the Karma, as mentioned above, and announce it thus: 『Venerable Sisters, may the Sangha listen! If it is the Sangha』s time and the Sangha agrees, then select Bhikkhuni So-and-so (name of the Bhikkhuni), for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The announcement is complete.』 『Venerable Sisters, may the Sangha listen! Now the Sangha selects Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. Which of the Venerable Sisters agrees to the Sangha selecting Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction, let her be silent; whoever does not agree, let her speak.』 『The Sangha has agreed to select Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The Sangha agrees, because of the silence, this matter is thus established.』 Because she travels alone without protection, allow two or three Bhikkhunis to be selected to travel together for protection. They should go to the great Sangha, bow to the feet of the Sangha, bend their bodies, lower their heads, and join their palms, saying thus: 『The Bhikkhuni Sangha, in harmony, bows to the feet of the Bhikkhu Sangha and requests instruction.』 Say this a second and third time.』 At that time, the Bhikkhuni, after waiting for the Sangha to finish reciting the precepts, stood for a long time, exhausted. The Buddha said, 『It should not be so. Allow her to entrust it to a senior Bhikkhu and then leave.』 The World-Honored One (Buddha) having allowed the entrustment of instruction, they entrusted it to a guest Bhikkhu. The Buddha said, 『It should not be so.』 They entrusted it to a traveler. The Buddha said, 『It should not be so.』 They entrusted it to a sick person. The Buddha said, 『It should not be so.』 They entrusted it to someone without wisdom. The Buddha said, 『It should not be so.』 After they entrusted it, they did not go to inquire the next day. The Buddha said, 『Should they go to inquire, or not? The Bhikkhus should go on time, and the Bhikkhunis should come to greet them on time. If the Bhikkhu is scheduled to go but does not go, it is a Dukkhata (a minor offense). If the Bhikkhuni is scheduled to greet but does not greet, it is a Dukkhata.』 If the Bhikkhuni hears that the instructor is coming, she should half...
由旬迎，在寺內供給所須洗浴具、若羹粥、飯食、果蓏以此供養，若不者突吉羅。若比丘僧盡病，應遣信往禮拜問訊，若別眾、若眾不和合、若眾不滿，當遣信往禮拜問訊。若比丘尼僧盡病，亦當遣信往禮拜問訊。若別眾、若尼眾不和合、若眾不滿，亦當遣信往禮拜問訖，若不往者突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，半月往大僧中求教授；今日囑、明日問；比丘期而往，比丘尼期而來迎；彼聞教授人來半由旬迎，在寺內供給洗浴具、飯食、羹粥、果蓏，以此供養；若大僧有病，應遣信往禮拜問訊，若別眾、眾不和合、若眾不滿，遣信往禮拜問訊；若比丘尼僧病，若別眾、若眾不和合、若眾不滿，亦應遣信禮拜問訊；若水陸道斷、賊寇惡獸難、若河水瀑漲、若為強力所執、若被系閉、命難、梵行難，如是眾難不遣信問訊者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼聞世尊制戒，聽比丘尼夏安居竟，應往比丘僧中說三事自恣見聞疑。然此諸比丘尼，不往至大僧中說三事自恣見聞疑。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「云何世尊制戒，聽比丘尼夏安居竟，往大僧中
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）在半由旬（Yojana，古印度長度單位）的距離迎接（比丘），在寺內提供洗浴用具，以及羹、粥、飯食、水果等供養，如果不這樣做，就犯突吉羅（Dukkata，一種輕罪）。如果比丘僧眾全部生病，應該派人前往禮拜問候。如果是別眾（指僧團分裂），或者僧眾不和合，或者僧眾人數不足，也應當派人前往禮拜問候。如果比丘尼僧眾全部生病，也應當派人前往禮拜問候。如果是別眾，或者尼眾不和合，或者尼眾人數不足，也應當派人前往禮拜問候，如果不前往，就犯突吉羅。
比丘，犯突吉羅。這就被認為是犯戒。
不犯戒的情況有：每半個月去大僧團中請求教授；今天囑咐，明天詢問；比丘約定前往，比丘尼約定來迎接；聽到教授的人來，在半由旬的距離迎接，在寺內提供洗浴用具、飯食、羹、粥、水果，以此供養；如果大僧團有病，應該派人前往禮拜問候，如果是別眾、僧眾不和合、僧眾人數不足，派人前往禮拜問候；如果比丘尼僧團生病，如果是別眾、尼眾不和合、尼眾人數不足，也應該派人禮拜問候；如果水路陸路斷絕、有盜賊惡獸的災難、如果河水暴漲、如果被強力所挾持、如果被囚禁、有性命之憂、有破戒之虞，像這樣的眾多災難而不派人問候的，不犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞的時候。（四十一）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，諸位比丘尼聽到世尊制定戒律，允許比丘尼夏季安居結束后，應當前往比丘僧團中說三種事情——自恣（Pravāraṇā，僧團在安居結束時舉行的儀式）、見、聞、疑。然而這些比丘尼，不前往大僧團中說三種事情——自恣、見、聞、疑。當時，諸位比丘尼聽到，其中有少欲知足、行頭陀（Dhūta，苦行）、樂於學習戒律、知慚愧的人，呵責諸位比丘尼說：『為什麼世尊制定戒律，允許比丘尼夏季安居結束后，前往大僧團中……』
【English Translation】 English version: If (a Bhikkhuni) welcomes (a Bhikkhu) within half a Yojana (ancient Indian unit of distance), provides bathing necessities in the monastery, as well as soup, porridge, food, and fruits as offerings, and if she does not do so, she commits a Dukkata (a minor offense). If all the Bhikkhu Sangha (community of monks) are ill, she should send someone to pay respects and inquire. If it is a separate group (referring to a divided Sangha), or if the Sangha is not in harmony, or if the Sangha is not complete in number, she should also send someone to pay respects and inquire. If all the Bhikkhuni Sangha (community of nuns) are ill, she should also send someone to pay respects and inquire. If it is a separate group, or if the Sangha of nuns is not in harmony, or if the Sangha is not complete in number, she should also send someone to pay respects and inquire. If she does not go, she commits a Dukkata.
A Bhikkhu commits a Dukkata. This is considered an offense.
The following are not offenses: going to the great Sangha every half month to request instruction; instructing today, asking tomorrow; a Bhikkhu agrees to go, a Bhikkhuni agrees to welcome; hearing that the person giving instruction is coming, welcoming him within half a Yojana, providing bathing necessities, food, soup, porridge, and fruits in the monastery as offerings; if the great Sangha is ill, she should send someone to pay respects and inquire; if it is a separate group, the Sangha is not in harmony, the Sangha is not complete in number, send someone to pay respects and inquire; if the Bhikkhuni Sangha is ill, if it is a separate group, the Sangha of nuns is not in harmony, the Sangha of nuns is not complete in number, she should also send someone to pay respects and inquire; if the land and water routes are cut off, there are dangers from thieves and wild animals, if the river is flooded, if she is seized by force, if she is imprisoned, if there is danger to life, if there is danger of breaking the precepts, in such numerous disasters, not sending someone to inquire is not an offense.
The following are also not offenses: when the precepts were not initially established, and in cases of insanity, mental confusion, or being afflicted by pain and suffering. (Forty-one)
At that time, the Bhagavat (the Blessed One) was in Śrāvastī (a major city in ancient India) at the Jetavana-anāthapindika-ārāma (Jetavana Monastery). At that time, the Bhikkhunis heard that the Blessed One had established a precept, allowing the Bhikkhunis, after completing the summer retreat, to go to the Bhikkhu Sangha to speak of three things—Pravāraṇā (invitation), what was seen, heard, and suspected. However, these Bhikkhunis did not go to the great Sangha to speak of three things—Pravāraṇā, what was seen, heard, and suspected. At that time, the Bhikkhunis heard that among them were those who were content with little, practiced Dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the Bhikkhunis, saying: 'Why did the Blessed One establish a precept, allowing the Bhikkhunis, after completing the summer retreat, to go to the great Sangha...'
說三事自恣見聞疑，而汝等不往說自恣耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。比丘尼夏安居竟，應往大僧中說三事自恣見聞疑。云何不往耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼僧夏安居竟，應往比丘僧中說三事自恣見聞疑，若不者波逸提。」
比丘尼義如上。
時世尊既聽比丘尼夏安居竟，應往比丘僧中說三事自恣見聞疑。時諸比丘尼，盡往大僧中說自恣鬧亂。佛言：「不應盡往，自今已去聽差一比丘尼，為比丘尼僧故，往比丘僧中說三事自恣見聞疑。作白二羯磨，眾中當差堪能羯磨者如上，當作如是白：『大姊僧聽！若僧時到僧忍聽，僧今差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣見聞疑。白如是。』『大姊僧聽！今僧差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣見聞疑。誰諸大姊忍僧差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣見聞疑者默然，誰不忍者說。』『眾僧已忍差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣竟。僧忍，默然故，是事如是持。』
【現代漢語翻譯】 現代漢語譯本：『你們應當通過三種方式——所見、所聞、所疑——來自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失），為什麼你們不去自恣呢？』她們立即告訴了眾比丘，眾比丘又去稟告了世尊（Bhagavān，佛陀的尊稱）。世尊因為這件事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（śrāmaṇa，出家修行者）的規範、不是清凈的行為、不是隨順修行的行為，是不應該做的。比丘尼夏季安居結束后，應該去大僧（指比丘僧團）中通過三種方式——所見、所聞、所疑——來自恣。為什麼不去呢？』用無數種方法呵斥之後，告訴眾比丘：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼僧團夏季安居結束后，應該去比丘僧團中通過三種方式——所見、所聞、所疑——來自恣，如果不這樣做，就犯波逸提（pāyantika，一種輕罪）。』
比丘尼的定義如上所述。
當時，世尊已經允許比丘尼在夏季安居結束后，應該去比丘僧團中通過三種方式——所見、所聞、所疑——來自恣。當時，所有的比丘尼都去大僧中自恣，非常喧鬧。佛說：『不應該全部都去，從今以後允許派遣一位比丘尼，爲了比丘尼僧團的緣故，去比丘僧團中通過三種方式——所見、所聞、所疑——來自恣。』要做白二羯磨（jñapti-dvitiya-karma，一種僧團決議程式），僧團中應當派遣能夠執行羯磨的人，如上所述，應當這樣宣佈：『大姊僧團請聽！如果僧團時間已到，僧團同意，僧團現在派遣某甲比丘尼，爲了比丘尼僧團的緣故，去大僧中通過三種方式——所見、所聞、所疑——來自恣。宣佈完畢。』『大姊僧團請聽！現在僧團派遣某甲比丘尼，爲了比丘尼僧團的緣故，去大僧中通過三種方式——所見、所聞、所疑——來自恣。哪位大姊同意僧團派遣某甲比丘尼，爲了比丘尼僧團的緣故，去大僧中通過三種方式——所見、所聞、所疑——來自恣的就默然，誰不同意的就說出來。』『眾僧已經同意派遣某甲比丘尼，爲了比丘尼僧團的緣故，去大僧中通過三種方式——所見、所聞、所疑——來自恣完畢。僧團同意，因為默然的緣故，這件事就這樣決定了。』
【English Translation】 English version: 'You should perform pravāraṇā (the ceremony held at the end of the rainy season retreat where monks can point out each other's faults) based on three matters—what you have seen, what you have heard, and what you suspect. Why don't you go to perform pravāraṇā?' They immediately told the monks, and the monks reported it to the Bhagavan (the Blessed One, a title for the Buddha). The Bhagavan, because of this matter, gathered the community of monks and rebuked those nuns, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (a renunciate), not a pure practice, not a practice that leads to liberation, and should not be done. After the nuns have completed the summer retreat, they should go to the great Sangha (referring to the community of monks) to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect. Why don't you go?' After rebuking them in countless ways, he told the monks: 'These nuns have many sources of defilement, and this is the first offense. From now on, establish a precept for the nuns, summarizing ten meanings, even for the long duration of the true Dharma. Those who wish to recite the precepts should say this: If the community of nuns has completed the summer retreat, they should go to the community of monks to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect. If they do not do so, they commit a pāyantika (a minor offense).'
The definition of 'nun' is as described above.
At that time, the Bhagavan had already allowed the nuns, after completing the summer retreat, to go to the community of monks to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect. At that time, all the nuns went to the great Sangha to perform pravāraṇā, causing a great commotion. The Buddha said: 'You should not all go. From now on, allow one nun to be sent, for the sake of the community of nuns, to the community of monks to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect.' A jñapti-dvitiya-karma (a formal act of the Sangha requiring a motion and a second) should be performed. The Sangha should send someone capable of performing the karma, as described above, and should announce as follows: 'Venerable sisters, may the Sangha listen! If it is the Sangha's time, may the Sangha agree, the Sangha now sends nun N.N., for the sake of the community of nuns, to the great Sangha to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect. The announcement is complete.' 'Venerable sisters, may the Sangha listen! Now the Sangha sends nun N.N., for the sake of the community of nuns, to the great Sangha to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect. Which of the venerable sisters agrees that the Sangha sends nun N.N., for the sake of the community of nuns, to the great Sangha to perform pravāraṇā based on three matters—what you have seen, what you have heard, and what you suspect, let her be silent; whoever disagrees, let her speak.' 'The Sangha has already agreed to send nun N.N., for the sake of the community of nuns, to the great Sangha to perform pravāraṇā. The Sangha agrees, because of the silence, this matter is thus decided.'
彼獨行無護，為護故，應差二三比丘尼為伴，往至大僧中禮僧足已，曲身低頭合掌作如是說：『比丘尼僧夏安居竟，比丘僧夏安居竟，比丘尼僧說三事自恣見聞疑。大德慈愍語我，我若見罪，當如法懺悔。』如是第二、第三說。」彼即比丘僧自恣日便自恣而皆疲極。佛言：「不應爾。」比丘僧十四日自恣，比丘尼僧十五日自恣。若大僧病、若別眾、眾不和合、若眾不滿，比丘尼應遣信禮拜問訊，不者突吉羅。若比丘尼眾病、若別眾、若眾不和合、若眾不滿，比丘尼亦當遣信禮拜問訊，不者突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，比丘尼僧夏安居竟，比丘僧夏安居竟，比丘尼說三事自恣見聞疑；若比丘十四日自恣，比丘尼十五日自恣，比丘僧病、若別眾、若眾不和合、若眾不滿，比丘尼應遣信往禮拜問訊；比丘尼眾病，乃至眾不滿，亦應遣信禮拜問訊；若水陸道斷、若賊寇惡獸難、河水瀑漲、若命難、梵行難、為強力者所執，若不往問訊，一切無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，在無比丘處夏安居，教授日無受教授處，有所疑無可咨問。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責
【現代漢語翻譯】 現代漢語譯本： 如果那位比丘尼獨自一人沒有保護，爲了得到保護，應該派遣兩三位比丘尼作為同伴，前往大比丘僧團中，禮拜比丘僧的足，然後彎腰低頭合掌，這樣說：『比丘尼僧團夏季安居結束了，比丘僧團夏季安居也結束了，比丘尼僧團就所見、所聞、所疑的三件事進行自恣（pravāraṇā，僧團成員互相指出過失）。大德們請慈悲憐憫地告訴我，我如果犯了罪，應當如法懺悔。』這樣說第二遍、第三遍。」他們這樣做，等到比丘僧團自恣日那天，比丘們已經自恣完畢並且非常疲憊了。佛陀說：「不應該這樣做。」比丘僧團在十四日自恣，比丘尼僧團在十五日自恣。如果大僧團生病、或者分成不同的團體、僧團不和合、或者僧團人數不足，比丘尼應該派遣使者禮拜問候，否則就犯突吉羅（duḥkṛta，一種輕罪）。如果比丘尼僧團生病、或者分成不同的團體、僧團不和合、或者僧團人數不足，比丘尼也應當派遣使者禮拜問候，否則就犯突吉羅。
比丘，犯突吉羅。這叫做犯戒。
不犯戒的情況有：比丘尼僧團夏季安居結束，比丘僧團夏季安居結束，比丘尼就所見、所聞、所疑的三件事進行自恣；如果比丘在十四日自恣，比丘尼在十五日自恣；比丘僧團生病、或者分成不同的團體、或者僧團不和合、或者僧團人數不足，比丘尼應該派遣使者前往禮拜問候；比丘尼僧團生病，乃至僧團人數不足，也應該派遣使者禮拜問候；如果水路陸路斷絕、或者有盜賊寇匪惡獸的災難、河水暴漲、或者有性命危險、或者有破戒的危險、被強有力的人所挾持，如果不去問候，一切都沒有犯戒。
沒有犯戒的情況有：最初沒有制定戒律時，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（四十二）
那時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，各位比丘尼在沒有比丘的地方夏季安居，教授的日子沒有接受教授的地方，有什麼疑問也沒有可以諮詢的人。當時，各位比丘尼聽到，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知道慚愧的人，呵責
【English Translation】 English version: If that Bhikṣuṇī (female monastic) is alone without protection, for the sake of protection, she should send two or three Bhikṣuṇīs as companions to the great Saṃgha (monastic community) of Bhikṣus (male monastics), bow to the feet of the Bhikṣus, and then bow her body, lower her head, and join her palms, saying thus: 'The Bhikṣuṇī Saṃgha has completed the summer retreat, the Bhikṣu Saṃgha has completed the summer retreat, the Bhikṣuṇī Saṃgha performs Pravāraṇā (invitation) regarding what was seen, heard, and suspected. Venerable ones, please have compassion and tell me if I have committed any offense, I shall repent according to the Dharma.' She should say this a second and third time.」 They did this, and when the day of the Bhikṣu Saṃgha's Pravāraṇā arrived, the Bhikṣus had already completed their Pravāraṇā and were very tired. The Buddha said, 「It should not be done like this.」 The Bhikṣu Saṃgha performs Pravāraṇā on the fourteenth day, and the Bhikṣuṇī Saṃgha performs Pravāraṇā on the fifteenth day. If the great Saṃgha is sick, or divided into separate groups, or the Saṃgha is not in harmony, or the Saṃgha is not complete, the Bhikṣuṇīs should send a messenger to pay respects and inquire, otherwise, it is a Duḥkṛta (wrongdoing). If the Bhikṣuṇī Saṃgha is sick, or divided into separate groups, or the Saṃgha is not in harmony, or the Saṃgha is not complete, the Bhikṣuṇīs should also send a messenger to pay respects and inquire, otherwise, it is a Duḥkṛta.
Bhikṣu, it is a Duḥkṛta. This is called an offense.
The cases of non-offense are: the Bhikṣuṇī Saṃgha has completed the summer retreat, the Bhikṣu Saṃgha has completed the summer retreat, the Bhikṣuṇīs perform Pravāraṇā regarding what was seen, heard, and suspected; if the Bhikṣus perform Pravāraṇā on the fourteenth day, the Bhikṣuṇīs on the fifteenth day; if the Bhikṣu Saṃgha is sick, or divided into separate groups, or the Saṃgha is not in harmony, or the Saṃgha is not complete, the Bhikṣuṇīs should send a messenger to pay respects and inquire; if the Bhikṣuṇī Saṃgha is sick, even to the point that the Saṃgha is not complete, they should also send a messenger to pay respects and inquire; if the water and land routes are cut off, or there is danger from thieves, bandits, or wild beasts, or the river is flooded, or there is danger to life, or there is danger of breaking the precepts, or they are held by powerful people, if they do not go to inquire, there is no offense at all.
The cases of non-offense are: initially, when the precepts were not yet established, or if one is idiotic, insane, mentally disturbed, or afflicted by pain and suffering. (Forty-two)
At that time, the Bhagavān (the Blessed One) was in Śrāvastī (Savatthi) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery). At that time, the Bhikṣuṇīs were observing the summer retreat in a place where there were no Bhikṣus, and on the days for instruction, there was no place to receive instruction, and if they had any doubts, there was no one to consult. At that time, the Bhikṣuṇīs heard that among them were those who were content with little, practiced Dhūta (ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked
諸比丘尼言：「云何乃在無有比丘處夏安居，教授日無受教授處。若有所疑事而無可咨問處？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃于無比丘處夏安居，乃至有所疑事而無可咨問耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，在無比丘處夏安居者，波逸提。」
比丘尼義如上說。
彼比丘尼，無比丘處夏安居者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，有比丘處夏安居；若依比丘僧夏安居；其間命過者、若遠行去、若休道、或為賊所將去、或為惡獸所害、或為水所漂，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時舍衛城中有一多知識比丘尼命過。復有比丘尼，于比丘所住寺中為起塔，諸比丘尼數來詣寺住立言語戲笑、或唄或悲哭者、或自莊嚴身者，遂亂諸坐禪比丘。時有長老迦毗羅常樂坐禪。比丘尼去後，即日往壞其塔除棄著僧伽藍外。時彼比丘尼，聞迦
【現代漢語翻譯】 現代漢語譯本：眾比丘尼說：『為何要在沒有比丘的地方進行夏季安居，每天都沒有接受教導的地方。如果有什麼疑惑的事情，也沒有可以諮詢的地方？』於是稟告眾比丘，眾比丘又去稟告世尊（Bhagavan）。世尊因為這件事召集比丘僧團，呵責眾比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（Śrāmaṇa）的規矩、不是清凈的行為、不是隨順正道的行為，是不應該做的。為何要在沒有比丘的地方進行夏季安居，甚至有什麼疑惑的事情也沒有可以諮詢的地方呢？』用無數種方法呵責之後，告訴眾比丘：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，在沒有比丘的地方進行夏季安居，犯波逸提（Pāyattika）。』 比丘尼（Bhikṣuṇī）的定義如上文所說。 那些比丘尼，在沒有比丘的地方進行夏季安居，犯波逸提（Pāyattika）。 比丘（Bhikṣu），犯突吉羅（Duṣkṛta）；式叉摩那（Śikṣamāṇā）、沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerī），犯突吉羅（Duṣkṛta）。這就是所謂的犯戒。 不犯戒的情況有：在有比丘的地方進行夏季安居；如果依靠比丘僧團進行夏季安居；期間死亡的、如果遠行離去的、如果放棄修道的、或者被盜賊抓走的、或者被惡獸傷害的、或者被水沖走的，沒有犯戒。 沒有犯戒的情況有：最初沒有制定戒律，愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。（四十三） 當時，婆伽婆（Bhagavan）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時舍衛城中有一位多有知識的比丘尼（Bhikṣuṇī）去世。又有一位比丘尼，在比丘所居住的寺廟中為她建造佛塔，眾比丘尼多次來到寺廟，站立說話嬉笑、或者歌唱或者悲哭、或者打扮自己，於是擾亂了那些坐禪的比丘。當時有一位長老迦毗羅（Kapila）常常喜歡坐禪。比丘尼離開后，當天就去毀壞了那座佛塔，清除掉並丟棄在僧伽藍（Saṃghārāma）外面。當時那些比丘尼，聽到迦
【English Translation】 English version: The Bhikṣuṇīs (female monastic) said: 'Why should we observe the summer retreat in a place where there are no Bhikṣus (male monastic), and where there is no place to receive instruction daily? If there are any doubts, there is no one to consult?' Then they reported to the Bhikṣus, and the Bhikṣus in turn reported to the Blessed One (Bhagavan). The Blessed One, because of this matter, assembled the Saṃgha (community) of Bhikṣus, and rebuked the Bhikṣuṇīs, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma (teachings) of a Śrāmaṇa (ascetic), not in accordance with pure conduct, not in accordance with the path. It is something that should not be done. Why should you observe the summer retreat in a place where there are no Bhikṣus, and where there is no one to consult when there are doubts?' After rebuking them in countless ways, he told the Bhikṣus: 'These Bhikṣuṇīs have many sources of defilement, and this is the first offense. From now on, a precept will be established for the Bhikṣuṇīs, encompassing ten benefits, even for the long duration of the True Dharma. Whoever wishes to recite the precepts should say it thus: If a Bhikṣuṇī observes the summer retreat in a place where there are no Bhikṣus, it is a Pāyattika (an offense requiring confession).' The definition of Bhikṣuṇī is as described above. Those Bhikṣuṇīs who observe the summer retreat in a place where there are no Bhikṣus commit a Pāyattika. A Bhikṣu commits a Duṣkṛta (wrongdoing); a Śikṣamāṇā (novice nun), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commit a Duṣkṛta. This is what is called an offense. There is no offense if one observes the summer retreat in a place where there are Bhikṣus; if one relies on the Saṃgha of Bhikṣus to observe the summer retreat; if one dies during that time, if one goes far away, if one renounces the path, or if one is taken away by thieves, or if one is harmed by wild beasts, or if one is carried away by water, there is no offense. There is no offense if the precept was not initially established, if one is foolish, insane, mentally disturbed, or afflicted by pain and suffering. (Forty-three) At that time, the Blessed One (Bhagavan) was in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (city). At that time, a Bhikṣuṇī (female monastic) in Śrāvastī who had much knowledge passed away. Another Bhikṣuṇī built a Stūpa (shrine) for her in the monastery where the Bhikṣus resided. The Bhikṣuṇīs frequently came to the monastery, standing, talking, laughing, singing, or weeping, or adorning themselves, thus disturbing the Bhikṣus who were meditating. At that time, there was an elder named Kapila who always enjoyed meditating. After the Bhikṣuṇīs left, he went that very day and destroyed the Stūpa, removing it and discarding it outside the Saṃghārāma (monastery). At that time, those Bhikṣuṇīs heard that Kapila
毗羅壞其塔除棄，皆執刀杖瓦石來欲打擲，時迦毗羅即以神足飛在虛空。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼：「汝云何乃欲持刀杖瓦石打迦毗羅耶？」即白諸比丘，諸比丘往白世尊。世尊以是因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃持刀杖瓦石欲打比丘？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，入比丘僧伽藍中，波逸提。」如是世尊與比丘尼結戒。
諸比丘尼疑，不敢入無比丘僧伽藍中。佛言：「聽入。自今已去應如是結戒：若比丘尼，入有比丘僧伽藍中，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，亦不知有比丘無比丘，後方知有比丘，或有作波逸提懺者、或疑者。「不知者無犯。」佛言：「自今已去當如是結戒：若比丘尼，知有比丘寺入者，波逸提。」如是世尊與比丘尼結戒。
彼欲求教授，不知何從求？有疑欲問，不知從誰問？不敢入寺。佛言：「自今已去聽白然後入寺。」彼欲禮佛塔、聲聞塔，佛言：「欲禮佛塔、聲聞塔，聽輒入，餘者須白已入。自今已去當如是說戒
【現代漢語翻譯】 現代漢語譯本： 當時，（如果）毗羅（Vila）破壞了佛塔並將其丟棄，（那些比丘尼）就都拿著刀、棍棒、瓦片、石頭，想要毆打他。這時，迦毗羅（Kapila）就用神通飛到空中。當時，一些比丘尼聽說了這件事，她們之中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，就呵責那些比丘尼說：『你們怎麼能拿著刀、棍棒、瓦片、石頭去打迦毗羅（Kapila）呢？』她們就將此事稟告了諸位比丘，諸位比丘又稟告了世尊（佛陀）。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不清凈、不隨順修行，是不應該做的。怎麼能拿著刀、棍棒、瓦片、石頭想要毆打比丘呢？』用無數種方法呵責之後，告訴諸位比丘：『這些比丘尼在很多方面都有過失，這是她們第一次犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼進入比丘僧伽藍（bhiksu sangharama，比丘居住的寺院）中，犯波逸提（payattika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
諸位比丘尼疑惑，不敢進入沒有比丘的僧伽藍（sangharama，寺院）中。佛陀說：『允許進入。從今以後，應當這樣制定戒律：如果比丘尼進入有比丘的僧伽藍（sangharama，寺院）中，犯波逸提（payattika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
當時，諸位比丘尼也不知道有沒有比丘，後來才知道有比丘，有些人已經犯了波逸提（payattika，一種罪名）並懺悔了，有些人則心存疑惑。佛陀說：『不知情者沒有罪。』佛陀說：『從今以後，應當這樣制定戒律：如果比丘尼明知有比丘的寺院而進入，犯波逸提（payattika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
她們想要請求教授，卻不知道從哪裡請求？有疑問想要請教，卻不知道向誰請教？不敢進入寺院。佛陀說：『從今以後，允許稟告之後進入寺院。』她們想要禮拜佛塔（Buddha stupa，供奉佛陀舍利的塔）、聲聞塔（sravaka stupa，供奉聲聞弟子舍利的塔），佛陀說：『想要禮拜佛塔（Buddha stupa，供奉佛陀舍利的塔）、聲聞塔（sravaka stupa，供奉聲聞弟子舍利的塔），允許隨意進入，其餘情況需要稟告之後才能進入。從今以後，應當這樣說戒……』
【English Translation】 English version: At that time, if Vila destroyed the stupa and discarded it, they all took knives, sticks, tiles, and stones, intending to strike and throw at him. Then, Kapila (Kapila) immediately used his supernatural power to fly into the sky. When the Bhikkhunis (bhikkhuni, Buddhist nun) heard of this, some of them, being content with little, practicing asceticism, delighting in learning the precepts, and knowing shame and remorse, rebuked the Bhikkhunis (bhikkhuni, Buddhist nun), saying, 'How can you take knives, sticks, tiles, and stones to strike Kapila (Kapila)?' They then reported this matter to the Bhikkhus (bhikkhu, Buddhist monk), who in turn reported it to the Blessed One (Buddha). The Blessed One, because of this incident, assembled the Sangha (Sangha, monastic community) of Bhikkhus (bhikkhu, Buddhist monk) and rebuked the Bhikkhunis (bhikkhuni, Buddhist nun), saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Sramana (sramana, ascetic), not pure, not in accordance with the practice, and should not be done. How can you take knives, sticks, tiles, and stones intending to strike a Bhikkhu (bhikkhu, Buddhist monk)?' After rebuking them with countless methods, he told the Bhikkhus (bhikkhu, Buddhist monk), 'These Bhikkhunis (bhikkhuni, Buddhist nun) have many defilements; this is their first offense. From now on, establish precepts for the Bhikkhunis (bhikkhuni, Buddhist nun), summarizing ten meanings, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a Bhikkhuni (bhikkhuni, Buddhist nun) enters a Bhikkhu Sangharama (bhiksu sangharama, monastery where monks reside), it is a Payattika (payattika, an offense).』 Thus, the Blessed One established precepts for the Bhikkhunis (bhikkhuni, Buddhist nun).
The Bhikkhunis (bhikkhuni, Buddhist nun) were doubtful and did not dare to enter Sangharamas (sangharama, monastery) without Bhikkhus (bhikkhu, Buddhist monk). The Buddha said, 'It is permitted to enter. From now on, the precepts should be established thus: If a Bhikkhuni (bhikkhuni, Buddhist nun) enters a Sangharama (sangharama, monastery) with Bhikkhus (bhikkhu, Buddhist monk), it is a Payattika (payattika, an offense).』 Thus, the Blessed One established precepts for the Bhikkhunis (bhikkhuni, Buddhist nun).
At that time, the Bhikkhunis (bhikkhuni, Buddhist nun) did not know whether there were Bhikkhus (bhikkhu, Buddhist monk) or not. Later, they learned that there were Bhikkhus (bhikkhu, Buddhist monk). Some had already committed Payattika (payattika, an offense) and confessed, while others were doubtful. The Buddha said, 'Those who did not know are without offense.' The Buddha said, 'From now on, the precepts should be established thus: If a Bhikkhuni (bhikkhuni, Buddhist nun) knowingly enters a monastery where there are Bhikkhus (bhikkhu, Buddhist monk), it is a Payattika (payattika, an offense).』 Thus, the Blessed One established precepts for the Bhikkhunis (bhikkhuni, Buddhist nun).
They wanted to seek instruction but did not know from whom to seek it. They had doubts and wanted to ask questions but did not know whom to ask. They did not dare to enter the monastery. The Buddha said, 'From now on, it is permitted to enter the monastery after reporting.' They wanted to pay homage to the Buddha Stupa (Buddha stupa, a monument containing relics of the Buddha) and Sravaka Stupa (sravaka stupa, a monument containing relics of a Sravaka disciple), the Buddha said, 'If you want to pay homage to the Buddha Stupa (Buddha stupa, a monument containing relics of the Buddha) and Sravaka Stupa (sravaka stupa, a monument containing relics of a Sravaka disciple), it is permitted to enter freely; for other matters, you must report before entering. From now on, the precepts should be recited thus...'
：若比丘尼，知有比丘僧伽藍，不白而入者，波逸提。」
比丘尼義如上。
若比丘尼，知有比丘僧伽藍，不白而入門，波逸提。一腳在門內、一腳在門外方便欲入，若期入而不入者，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知，若無比丘而入；若禮拜佛塔、聲聞塔，餘者白已入；若來受教授、若欲問法來入、若被請、若道由中過、或在中止宿、或為強力者所將去、或被系閉將去、或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時長老迦毗羅比丘夜過已，晨朝著衣持缽入舍衛城乞食。時諸比丘尼見迦毗羅即罵詈言：「此弊惡下賤工師種，壞我等塔除棄僧伽藍外。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責言：「云何汝等乃罵長老迦毗羅？」呵責已往白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何罵迦毗羅耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住。欲
{ "translations": [ "現代漢語譯本：\n「如果比丘尼，明知有比丘僧伽藍（比丘居住的寺院），不稟告就進入，犯波逸提（一種戒律罪名）。」\n\n「比丘尼的定義如上所述。」\n\n「如果比丘尼，明知有比丘僧伽藍，不稟告就進入門內，犯波逸提。一隻腳在門內、一隻腳在門外，想要進入，如果打算進入卻沒有進入，一切犯突吉羅（一種較輕的戒律罪名）。」\n\n「比丘，犯突吉羅；式叉摩那（見習女僧）、沙彌（小男僧）、沙彌尼（小女僧），犯突吉羅。這叫做犯戒。」\n\n「不犯戒的情況有：如果事先不知道，如果沒有比丘而進入；如果禮拜佛塔、聲聞塔（阿羅漢的舍利塔），其餘情況稟告後進入；如果前來接受教授、如果想要問法前來、如果被邀請、如果道路從中間經過、或者在其中止宿、或者被強力者帶走、或者被囚禁帶走、或者面臨生命危險、梵行（清凈行）危險，沒有犯戒。」\n\n「沒有犯戒的情況有：最初沒有制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。(四十四)」\n\n「當時，婆伽婆（世尊）在舍衛國（古印度國名）祇樹給孤獨園（寺院名）。當時，長老迦毗羅比丘（比丘名）夜晚過去後，早晨穿好衣服拿著缽進入舍衛城乞食。當時，諸位比丘尼看見迦毗羅就謾罵說：『這個卑鄙惡劣的工師種，毀壞我們的塔，把僧伽藍丟棄在外。』當時，諸位比丘尼聽到后，其中有少欲知足、行頭陀（苦行）、樂於學習戒律、知慚愧的人，責怪說：『你們怎麼能謾罵長老迦毗羅呢？』呵責完畢後去稟告諸位比丘，諸位比丘去稟告世尊。世尊因為這個因緣召集比丘僧眾，呵責諸位比丘尼說：『你們所做的不對，不合威儀、不合沙門（出家人）的規矩、不清凈、不隨順修行，是不應該做的。怎麼能謾罵迦毗羅呢？』用無數方法呵責完畢后，告訴諸位比丘：『這些比丘尼多種有漏之處，最初犯戒。從今以後為比丘尼制定戒律，集合十種意義乃至正法長久住世。』」 ], "english_translations": [ "English version:\n'If a Bhikkhuni (female monastic), knowing there is a Bhikkhu Sangharama (monastery where monks reside), enters without informing, it is a Pacittiya (an offense requiring confession).'\n\n'The definition of Bhikkhuni is as above.'\n\n'If a Bhikkhuni, knowing there is a Bhikkhu Sangharama, enters the gate without informing, it is a Pacittiya. If one foot is inside the gate and one foot is outside, intending to enter, if intending to enter but not entering, everything is a Dukkata (a minor offense).'\n\n'A Bhikkhu (male monastic) commits a Dukkata; a Sikkhamana (probationary nun), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is called an offense.'\n\n'There is no offense if one did not know beforehand, if entering where there are no Bhikkhus; if worshiping a Buddha Stupa (relic mound), a Sravaka Stupa (relic mound of an Arhat), for other reasons, entering after informing; if coming to receive instruction, if coming to ask about the Dharma, if invited, if the road passes through the middle, or staying overnight there, or being taken away by a powerful person, or being imprisoned and taken away, or facing danger to life, danger to Brahmacariya (celibate life), there is no offense.'\n\n'There is no offense in the beginning when the precepts were not yet established, if one is insane, mentally disturbed, or afflicted by pain and suffering. (Forty-fourth)'\n\n'At that time, the Bhagavan (the Blessed One) was in Savatthi (ancient Indian city), in Jeta's Grove, Anathapindika's Park (monastery name). At that time, the Elder Kaphila Bhikkhu (monk's name), after the night had passed, in the morning, having put on his robes and taken his bowl, entered Savatthi to beg for food. At that time, the Bhikkhunis, seeing Kaphila, scolded and reviled him, saying, 'This vile and wicked artisan's offspring, destroys our stupas, and casts the Sangharama outside.' At that time, the Bhikkhunis, hearing this, among them those who were content with little, practicing Dhuta (ascetic practices), delighting in learning the precepts, knowing shame and remorse, blamed and rebuked, saying, 'How can you revile the Elder Kaphila?' Having rebuked, they went and reported to the Bhikkhus, and the Bhikkhus went and reported to the Blessed One. The Blessed One, because of this cause, assembled the Bhikkhu Sangha, and rebuked the Bhikkhunis, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a Samana (renunciate), not pure, not in accordance with the practice, it is not proper to do. How can you revile Kaphila?' Having rebuked them in countless ways, he told the Bhikkhus, 'These Bhikkhunis have many defilements, and have committed the first offense. From now on, establish a precept for the Bhikkhunis, gathering ten benefits, so that the True Dharma may long endure.'" ] }
說戒者當如是說：若比丘尼罵比丘者，波逸提。」
比丘尼義如上。
罵者，下賤處生、種姓下賤、技術下賤、作業下賤、若說犯罪、若說汝有如是如是結使、或觸他所諱。彼比丘尼，種類罵比丘，乃至說他所諱。說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若戲笑語、若疾疾語、若獨語、若夢中語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十五)
爾時婆伽婆在拘睒彌。時迦羅比丘尼，好喜斗諍不善憶持斗諍事，后瞋恚嫌責尼眾。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦羅比丘尼言：「汝云何喜斗諍斷已，懷恨經宿嫌罵尼眾耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責迦羅言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何喜斗諍斷已，懷恨經宿方便罵詈尼眾耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，喜斗諍不善憶持諍，事後瞋恚不喜罵比丘尼眾者，波逸提。」
比丘尼義
【現代漢語翻譯】 現代漢語譯本：說戒者應當這樣說：『如果比丘尼辱罵比丘，犯波逸提罪。』
比丘尼的定義如前所述。
辱罵是指：出身（處生）、種姓、技術、職業（作業）、或者說對方犯罪、或者說『你具有如此這般的煩惱』、或者觸及他人所忌諱的事情。如果這位比丘尼，以種類來辱罵比丘，乃至說及他人所忌諱的事情，如果說清楚了，犯波逸提罪；如果說不清楚，犯突吉羅罪。
比丘，犯突吉羅罪；式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女），犯突吉羅罪。這就被認為是犯戒。
不犯戒的情況有：如果是開玩笑、如果是快速地說、如果是自言自語、如果是夢中說、想要說這個卻錯誤地說成那個，都不犯戒。
不犯戒的情況還有：最初未制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（四十五）
當時，婆伽婆（Bhagavan，世尊）在拘睒彌（Kosambi）。當時，迦羅（Kala）比丘尼，喜歡爭鬥，不善於記住爭鬥的事情，之後嗔恨責備尼眾。當時，眾比丘尼聽到后，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，責備迦羅比丘尼說：『你為什麼喜歡爭鬥，停止爭鬥后，懷恨在心，經過一夜之後還責罵尼眾呢？』隨即稟告諸位比丘，諸位比丘前往稟告世尊。世尊因為這個因緣召集比丘僧眾，呵責迦羅說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼喜歡爭鬥，停止爭鬥后，懷恨在心，經過一夜之後還想方設法地辱罵尼眾呢？』用無數種方法呵責之後，告訴諸位比丘：『這位比丘尼多種方面存在有漏之處，是最初犯戒。從今以後為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，喜歡爭鬥，不善於記住爭鬥的事情，之後嗔恨不高興地辱罵比丘尼眾，犯波逸提罪。』
比丘尼的定義如前所述。
【English Translation】 English version: The one who recites the precepts should say thus: 'If a Bhikkhuni (female monastic) reviles a Bhikkhu (male monastic), it is a Pacittiya (an offense entailing confession).'
The meaning of Bhikkhuni is as above.
Reviling means: birth, lineage, skill, occupation, or saying that the other has committed an offense, or saying 'You have such and such defilements', or touching upon what the other avoids mentioning. If that Bhikkhuni, reviles a Bhikkhu by type, even to the point of mentioning what he avoids, if she speaks clearly, it is a Pacittiya; if not clearly, it is a Dukkata (an offense of wrong-doing).
A Bhikkhu, a Dukkata; a Sikkhamana (female trainee), a Samanera (male novice), a Samaneri (female novice), a Dukkata. This is called an offense.
There is no offense if: it is in jest, if speaking quickly, if speaking to oneself, if speaking in a dream, wanting to say this but mistakenly saying that, there is no offense.
There is no offense: when the precepts were initially not established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Forty-fifth)
At that time, the Bhagavan (Blessed One) was in Kosambi (a city in ancient India). At that time, the Bhikkhuni Kala (name of a Bhikkhuni), liked to quarrel, was not good at remembering the matters of quarrels, and afterwards resented and blamed the Bhikkhuni community. At that time, when the Bhikkhunis heard this, among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, blamed the Bhikkhuni Kala, saying: 'Why do you like to quarrel, and after stopping the quarrel, harbor resentment, and after a night, still blame the Bhikkhuni community?' They then reported this to the Bhikkhus, and the Bhikkhus went to report to the Blessed One. The Blessed One, because of this cause, assembled the Bhikkhu Sangha (monastic community), and rebuked Kala, saying: 'What you have done is not right, not in accordance with decorum, not in accordance with the Dharma of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the following of the path, it is not something that should be done. Why do you like to quarrel, and after stopping the quarrel, harbor resentment, and after a night, still try to revile the Bhikkhuni community?' After rebuking her with countless methods, he told the Bhikkhus: 'This Bhikkhuni has many kinds of defilements, and is the first to break the precept. From now on, establish a precept for the Bhikkhunis, gathering ten benefits, even for the long duration of the True Dharma, the one who wishes to recite the precepts should say thus: If a Bhikkhuni, likes to quarrel, is not good at remembering the matters of quarrels, and afterwards resents and dislikes reviling the Bhikkhuni community, it is a Pacittiya.'
The meaning of Bhikkhuni is as above.
如上。
諍有四種如上。
眾者，若四人若過四人。
彼比丘尼，喜斗諍經宿后罵比丘尼眾，說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若戲笑語、若疾疾語、若獨語、若夢中語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十六)
爾時婆伽婆在釋翅搜迦毗羅國尼拘律園中。時跋陀羅迦毗羅比丘尼，身生癰使男子破之。此比丘尼身細軟如天身無異，時男子手觸身覺細滑生染著，便前捉欲犯，即便高聲言：「勿爾！勿爾！」時左右比丘尼聞其聲皆來問言：「向何故大喚耶？」即具說因緣。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責跋陀羅迦毗羅言：「云何比丘尼乃使男子破癰耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責跋陀羅迦毗羅比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何使男子破身癰瘡耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，身生癰及種種瘡，不白眾及餘人，輒
【現代漢語翻譯】 現代漢語譯本：
諍有四種，如上所述。
眾，指的是四人或超過四人。
如果一位比丘尼，喜歡爭鬥，經過一夜后辱罵比丘尼僧團，說得清楚明白，犯波逸提罪；說得不清楚明白，犯突吉羅罪。
比丘犯突吉羅罪；式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女）犯突吉羅罪。這叫做犯戒。
不犯戒的情況有：如果是戲笑語、快速語、自言自語、夢中語，或者想要說這個卻錯誤地說了那個，都不犯戒。
不犯戒的情況還有：最初未制定戒律時，或者癡狂、心亂、被痛苦煩惱所纏繞。（四十六）
當時，婆伽婆（Bhagavat，世尊）住在釋翅搜迦毗羅國（釋迦族所居住的迦毗羅衛國）的尼拘律園中。當時，跋陀羅迦毗羅比丘尼（Bhadra Kapilani，賢劫比丘尼）身上生了癰瘡，讓男子來幫她刺破。這位比丘尼的身體細嫩柔軟，和天人的身體沒有區別，當時男子手觸碰到她的身體，覺得細滑，生起了染著之心，便上前想要侵犯她，她便高聲喊叫：『不要這樣！不要這樣！』當時左右的比丘尼聽到她的聲音，都來問她說：『剛才為什麼大聲喊叫？』她便詳細地說了事情的緣由。當時眾比丘尼聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，責怪跋陀羅迦毗羅說：『怎麼能讓男子來刺破身上的癰瘡呢？』便稟告了眾比丘，眾比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責跋陀羅迦毗羅比丘尼說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能讓男子來刺破身上的癰瘡呢？』用無數種方法呵責之後，告訴眾比丘說：『這位比丘尼在很多方面都有漏失之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼，身上生了癰瘡以及各種各樣的瘡，不稟告僧團以及其他人，就擅自……』
【English Translation】 English version:
There are four kinds of disputes, as mentioned above.
'Sangha' refers to four or more people.
If a Bhikkhuni (female monastic) enjoys quarreling and, after spending the night, scolds the Bhikkhuni Sangha (community), and speaks clearly and distinctly, she commits a Pacittiya offense; if she speaks unclearly, she commits a Dukkata offense.
A Bhikkhu (male monastic) commits a Dukkata offense; a Sikkhamana (probationary nun), a Samanera (male novice), and a Samaneri (female novice) commit a Dukkata offense. This is called an offense.
There is no offense in the following situations: if it is jesting speech, rapid speech, soliloquy, speech in a dream, or intending to say this but mistakenly saying that, there is no offense.
There is also no offense in the following situations: when the precepts were not initially established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (46)
At that time, the Bhagavat (the Blessed One) was residing in the Nigrodha Park in Kapilavatthu (Kapilavastu), in the country of the Sakyas. At that time, Bhadra Kapilani Bhikkhuni (Venerable Bhadra Kapilani), had a boil on her body and had a man break it open for her. This Bhikkhuni's body was delicate and soft, no different from that of a deva (god); when the man's hand touched her body, he felt its smoothness and developed attachment, and he stepped forward to violate her. She then cried out loudly, 'Don't do that! Don't do that!' The Bhikkhunis nearby heard her voice and came to ask her, 'Why did you shout so loudly just now?' She then explained the cause and circumstances in detail. When the Bhikkhunis heard this, those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized Bhadra Kapilani, saying, 'How could you have a man break open the boil on your body?' They then reported this to the Bhikkhus, and the Bhikkhus in turn reported it to the Blessed One. The Blessed One, because of this matter, assembled the Bhikkhu Sangha and rebuked Bhadra Kapilani Bhikkhuni, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the way to liberation, and is something that should not be done. How could you have a man break open the boil on your body?' After rebuking her in countless ways, he told the Bhikkhus, 'This Bhikkhuni has many defilements and is the first offender. From now on, I will establish a precept for the Bhikkhunis, gathering ten benefits, even for the long duration of the True Dharma. One who wishes to recite the precept should say it thus: If a Bhikkhuni has a boil or various kinds of sores on her body, without informing the Sangha or others, she presumes to...'
使男子破若裹者，波逸提。」
比丘尼義如上。
僧者亦如上。
彼比丘尼，若身生癰及種種瘡，不白眾使男子破，一下刀，一波逸提。若裹時，一匝纏，一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，白眾僧使男子破癰若瘡、若裹，若為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有一居士欲辦具飲食請比丘尼僧，即于其夜辦種種多美飲食，夜過已清旦往白時到。時舍衛城中俗節會日，諸居士各各持飯、乾飯、麨、魚及肉，來就僧伽藍中，與諸比丘尼。諸比丘尼受此施食食已，然後方詣居士家食。時居士手自斟酌羹飯與諸比丘尼。諸比丘尼言：「止！止！居士，不須多著。」居士報言：「我所以辦具此種種多美飲食人別一器肉者，正為阿姨故耳！勿謂我無有信心而不食。阿姨但食，我實有信心。」比丘尼報言：「我等不以此事，朝是節會日，諸居士各各持飯、麨、乾飯、魚、肉種種羹飯，來詣僧伽藍中，與諸比丘尼。我等先已食，以是故少受耳。」時諸居士皆共譏嫌言：「此比丘尼不知厭足，外自稱言：『我知正法。』如是何有正法？云何先受我請已，
【現代漢語翻譯】 現代漢語譯本： 『如果讓男子刺破（身體上的）包裹物，犯波逸提罪。』
比丘尼的規定與上述相同。
僧眾的規定也與上述相同。
如果比丘尼身上生了癰或各種瘡，沒有告知僧眾就讓男子刺破，每刺一刀，犯一次波逸提罪。如果包裹時，每纏繞一圈，犯一次波逸提罪。
比丘，犯突吉羅罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅罪。這被稱為犯戒。
不犯的情況：告知僧眾后讓男子刺破癰或瘡，或者包裹，或者被強力者挾持，不犯戒。
不犯的情況：最初未制定戒律時，或者癡狂、心神錯亂、被痛苦纏繞時，不犯戒。(四十七)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位居士想要準備飲食供養比丘尼僧團，就在當夜準備了各種豐盛美味的飲食，天亮后前往告知比丘尼們時間已到。當時，舍衛城（Sravasti）中正逢世俗節日，各位居士各自拿著米飯、乾飯、炒麵、魚和肉，來到僧伽藍（Samgharama，僧院）中，供養各位比丘尼。各位比丘尼接受這些供養后才前往居士家用餐。當時，居士親自為各位比丘尼斟酌羹飯。各位比丘尼說：『夠了！夠了！居士，不需要再添了。』居士回答說：『我之所以準備這些豐盛美味的飲食，並且每人準備一份肉，正是爲了各位阿姨（比丘尼）啊！不要以為我沒有信心而不吃。各位阿姨儘管吃，我確實有信心。』比丘尼回答說：『我們不是因為這件事，今天正逢節日，各位居士各自拿著米飯、炒麵、乾飯、魚、肉各種羹飯，來到僧伽藍中，供養各位比丘尼。我們已經先吃過了，因此才少接受一些。』當時，各位居士都一起譏諷嫌棄說：『這些比丘尼不知滿足，對外自稱：『我知道正法。』像這樣怎麼會有正法？為什麼先接受了我的邀請，
【English Translation】 English version: 'If a man punctures a covering (on the body), it is a Pacittiya offense.'
The rule for Bhikkhunis is the same as above.
The rule for the Sangha is also the same as above.
If a Bhikkhuni has a boil or various sores on her body, and without informing the Sangha, she allows a man to puncture it, each cut is a Pacittiya offense. If wrapping it, each wrap is a Pacittiya offense.
For a Bhikkhu, it is a Dukkata offense; for a Sikkhamana (Siksamana, a female novice observing the training rules), a Sramanera (Sramanera, a male novice), or a Sramaneri (Sramaneri, a female novice), it is a Dukkata offense. This is considered an offense.
Non-offenses: If, after informing the Sangha, a man punctures the boil or sore, or wraps it, or if one is seized by a strong person, there is no offense.
Non-offenses: Initially, when the rule was not yet established, or if one is insane, of deranged mind, or afflicted by pain, there is no offense. (Forty-seventh)
At that time, the Bhagavat (Bhagavat, the Blessed One) was dwelling in Jeta's Grove, Anathapindika's monastery, in Sravasti (Sravasti). At that time, a householder wanted to prepare food to invite the Bhikkhuni Sangha, so he prepared various delicious foods that night, and after dawn, he went to inform the Bhikkhunis that the time had come. At that time, it was a secular festival day in Sravasti, and various householders each brought rice, dried rice, fried flour, fish, and meat to the Sangharama (Samgharama, monastery), to offer to the Bhikkhunis. The Bhikkhunis accepted these offerings and ate them before going to the householder's home to eat. At that time, the householder personally served the Bhikkhunis soup and rice. The Bhikkhunis said, 'Enough! Enough! Householder, there is no need to add more.' The householder replied, 'The reason I prepared these various delicious foods, and prepared a portion of meat for each person, is precisely for you, Ayyas (Bhikkhunis)! Do not think that I have no faith and do not eat. Ayyas, please eat, I truly have faith.' The Bhikkhunis replied, 'It is not because of that. Today is a festival day, and various householders each brought rice, fried flour, dried rice, fish, meat, and various soups and rice to the Sangharama, to offer to the Bhikkhunis. We have already eaten, so we are accepting less.' At that time, the various householders all together criticized and disliked, saying, 'These Bhikkhunis are not content, and outwardly claim: 'I know the true Dharma.' How can there be true Dharma like this? Why did they first accept my invitation,
復受他種種飯食食已，後方受我食？」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「汝等云何先受居士請，復受餘食？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何先受居士請，后復受餘食耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼先受請，若足食已，后食飯、麨、乾飯、魚及肉者，波逸提。」
比丘尼義如上。
彼比丘尼先受請，若足食已，后食他飯、麨、乾飯、魚及肉食，一咽一波逸提。
比丘，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，受非正食請，若不滿足食請，若先不被請，若即于食上更得食，若於其家受前食、后食，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(四十八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時提舍比丘尼，是安隱比丘尼弟子，彼有知舊檀越家。安隱比丘尼語提舍比丘尼言：「可共往至檀越家。」報言：「欲往可爾。」二人俱往。安隱比丘尼衣服齊整不失威儀，檀越
【現代漢語翻譯】 現代漢語譯本：『接受了其他各種飯食之後，才來接受我的食物嗎？』當時，一些少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘尼聽了，就責怪那些比丘尼說：『你們怎麼能先接受居士的邀請，又接受其他的食物呢？』她們立即稟告了諸位比丘，比丘們又去稟告了世尊（Bhagavan，佛陀）。世尊因為這件事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門（śrāmaṇa，出家人）的規矩、不是清凈的行為、不是隨順修行的行為，是不應該做的。怎麼能先接受居士的邀請，之後又接受其他的食物呢？』用無數的方法呵斥之後，告訴諸位比丘：『這些比丘尼有很多種有漏之處，是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義乃至正法久住，想要說戒的人應當這樣說：如果比丘尼先接受了邀請，如果已經吃飽了，之後又吃米飯、炒麵、乾飯、魚和肉，犯波逸提（pāyantika，一種罪名）。』
比丘尼的定義如上所述。
如果那位比丘尼先接受了邀請，如果已經吃飽了，之後又吃其他的米飯、炒麵、乾飯、魚和肉，每吃一口就犯一次波逸提。
比丘犯戒，犯波逸提；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼）犯突吉羅（duṣkṛta，一種輕罪）。這就是所謂的犯戒。
不犯戒的情況有：接受了非正食的邀請，如果沒有吃飽，如果事先沒有被邀請，如果在吃飯的時候又得到了食物，如果在其家中接受了前食和后食，都不算犯戒。
沒有犯戒的情況有：最初沒有制定戒律，癡狂、心亂、被痛苦纏繞。（四十八）
當時，世尊（Bhagavan，佛陀）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，提舍比丘尼（Tiṣya bhikṣuṇī）是安隱比丘尼（Anivṛtti bhikṣuṇī）的弟子，她有一些熟悉的施主家。安隱比丘尼對提舍比丘尼說：『我們可以一起去施主家。』提舍比丘尼回答說：『想去的話可以。』於是兩人一起去了。安隱比丘尼衣服整齊，沒有失去威儀，施主...
【English Translation】 English version: 'Having received various kinds of food from others, do you then come to receive my food?' At that time, some nuns who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame and remorse, criticized those nuns, saying, 'How can you first accept the invitation of a householder and then accept other food?' They immediately reported this to the monks, who in turn reported it to the Bhagavan (the Blessed One, Buddha). The Bhagavan, because of this matter, assembled the community of monks and rebuked those nuns, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (ascetic), not a pure practice, not a conducive practice, it is not something that should be done. How can you first accept the invitation of a householder and then accept other food?' After rebuking them in countless ways, he told the monks, 'These nuns have many kinds of defilements, and this is the first offense. From now on, I will establish a precept for the nuns, gathering ten benefits, even for the long duration of the true Dharma. One who wishes to recite the precept should say it thus: If a nun, having first accepted an invitation, and having eaten her fill, afterwards eats rice, parched grain, dried rice, fish, or meat, it is a pāyantika (an offense requiring expiation).'
The definition of a nun is as above.
If that nun, having first accepted an invitation, and having eaten her fill, afterwards eats other rice, parched grain, dried rice, fish, or meat, for each mouthful, it is a pāyantika.
If a monk commits this offense, it is a pāyantika; if a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun) commits this offense, it is a duṣkṛta (minor offense). This is what is called an offense.
There is no offense if one accepts an invitation for non-proper food, if one has not eaten one's fill, if one was not invited beforehand, if one obtains more food at the meal itself, or if one receives food before and after the meal at the same house.
There is no offense for one who has not yet established the precepts, or for one who is insane, mentally disturbed, or afflicted by pain. (48)
At that time, the Bhagavan (the Blessed One, Buddha) was in the Jeta Grove in Śrāvastī (Savatthi), in Anāthapiṇḍada's Park. At that time, Tiṣya bhikṣuṇī (nun Tiṣya), a disciple of Anivṛtti bhikṣuṇī (nun Anivṛtti), had some familiar benefactor families. Anivṛtti bhikṣuṇī said to Tiṣya bhikṣuṇī, 'We can go together to the benefactor's house.' Tiṣya bhikṣuṇī replied, 'If you wish to go, then let's go.' The two of them went together. Anivṛtti bhikṣuṇī's clothes were neat and she did not lose her proper conduct, and the benefactor...
見已生歡喜心，以此歡喜心便與供養。時安隱比丘尼食后還至僧伽藍中，語提舍比丘尼言：「此檀越篤信歡喜好施供養。」時提舍比丘尼有嫉妒心，便作是語：「檀越篤信好施供養于汝。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責提舍比丘尼言：「云何生嫉妒心，乃作是言：『是檀越篤信好施供養于汝。』」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責提舍比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃生嫉妒心言：『檀越篤信好施供養于汝。』」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼於家生嫉妒心，波逸提。」
比丘尼義如上。
彼比丘尼於家生嫉妒心言：「是檀越篤信好施供養于汝。」說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，其事實爾，若彼檀越篤信好施供養于彼，便作是言：「是汝檀越篤信于汝。」若戲笑語、若疾疾語、若獨語、若夢中語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(
【現代漢語翻譯】 現代漢語譯本： 見到有人生起歡喜心，就因為這歡喜心而進行供養。當時，安隱比丘尼（Anincā bhikkhunī）飯後回到僧伽藍（saṃghārāma，僧院）中，對提舍比丘尼（Tissā bhikkhunī）說：『這位施主非常虔誠，歡喜佈施供養。』當時，提舍比丘尼心生嫉妒，就說：『施主虔誠佈施供養的是你。』其他比丘尼聽到了，其中那些少欲知足、奉行頭陀行（dhutaṅga，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責提舍比丘尼說：『為什麼生起嫉妒心，說出這樣的話：『是施主虔誠佈施供養的是你。』』隨即稟告各位比丘，比丘們又稟告世尊（Buddha）。世尊因為這件事召集比丘僧團，呵責提舍比丘尼說：『你所做的事情是不對的，不合威儀、不合沙門（samaṇa，出家人）的身份、不合清凈的修行、不合隨順正道的行為，是不應該做的。為什麼生起嫉妒心說：『施主虔誠佈施供養的是你。』』用無數種方法呵責之後，告訴各位比丘：『這位比丘尼有很多種有漏之處，這是最初的犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼因為在家（指在家眾）生起嫉妒心，犯波逸提（pācittiya，一種罪名）。』
比丘尼的定義如上所述。
如果比丘尼因為在家眾生起嫉妒心，說：『是施主虔誠佈施供養的是你。』清楚明白地說出來，犯波逸提；如果說得不清楚明白，犯突吉羅（dukkata，一種輕罪）。
比丘（bhikkhu），犯突吉羅；式叉摩那（sikkhamānā，學戒女）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：事實確實如此，如果那位施主確實虔誠佈施供養她，就說：『是你的施主虔誠供養你。』如果是開玩笑說、快速地說、自言自語、夢中說、想要說這個卻錯誤地說成那個，都不算犯戒。
不犯戒的情況還有：最初未制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。
【English Translation】 English version: Seeing someone generate a joyful mind, and making offerings with that joyful mind. At that time, the bhikkhuni Anincā (Anincā bhikkhunī) returned to the sangharama (saṃghārāma, monastery) after her meal and said to the bhikkhuni Tissā (Tissā bhikkhunī): 'This donor is very devout, joyful, and generous in making offerings.' At that time, the bhikkhuni Tissā became jealous and said: 'The donor is devout and makes offerings to you.' When the other bhikkhunis heard this, those who were of few desires, content, practicing dhutaṅga (dhutaṅga, ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the bhikkhuni Tissā, saying: 'Why do you generate a jealous mind and say such words: 'The donor is devout and makes offerings to you?'' They immediately reported this to the bhikkhus, and the bhikkhus reported it to the Buddha (Buddha). The Buddha gathered the bhikkhu sangha (saṃgha, monastic community) because of this matter and rebuked the bhikkhuni Tissā, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a samaṇa (samaṇa, renunciant), not in accordance with pure conduct, not in accordance with following the right path, and should not be done. Why do you generate a jealous mind and say: 'The donor is devout and makes offerings to you?'' After rebuking her in countless ways, he told the bhikkhus: 'This bhikkhuni has many kinds of defilements, and this is the first offense. From now on, a precept will be established for the bhikkhunis, summarizing ten meanings, and even for the long duration of the Dharma, those who wish to recite the precepts should say this: If a bhikkhuni generates a jealous mind because of a layperson, she commits a pācittiya (pācittiya, an offense requiring confession).'
The definition of bhikkhuni is as stated above.
If a bhikkhuni generates a jealous mind because of a layperson and says: 'The donor is devout and makes offerings to you,' and says it clearly and distinctly, she commits a pācittiya; if she does not say it clearly and distinctly, she commits a dukkata (dukkata, a minor offense).
A bhikkhu (bhikkhu) commits a dukkata; a sikkhamānā (sikkhamānā, a female trainee), a sāmaṇera (sāmaṇera, a novice monk), a sāmaṇerī (sāmaṇerī, a novice nun) commits a dukkata. This is what is called an offense.
There is no offense if the fact is indeed so, if that donor is indeed devout and makes offerings to her, and one says: 'Your donor is devout in making offerings to you.' If it is said in jest, said quickly, said to oneself, said in a dream, or if one intends to say this but mistakenly says that, there is no offense.
There is also no offense in the following cases: when the precept was not yet established, if one is insane, mentally disturbed, or afflicted by pain and suffering.
四十九)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼以香涂摩身，諸居士見皆共譏嫌言：「此比丘尼等，不知慚愧犯不凈行，外自稱言：『我知正法。』如是有何正法？乃以香涂身，如似淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼：「汝等云何乃以眾香涂身耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼以香涂身？」以無數方便呵責已，告諸比丘：「此六群比丘尼！多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼以香涂摩身者，波逸提。」
比丘尼義如上。
彼比丘尼以香涂摩身，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼以胡麻滓涂摩身，諸居士見皆共譏嫌：「此比丘尼，無有慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？云何持胡麻滓涂身
，如似賊女、淫女無異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何以胡麻滓涂身？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼乃以胡麻滓涂身耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼以胡麻滓涂摩身者，波逸提。」
比丘尼義如上。
彼比丘尼以胡麻滓涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼使諸比丘尼揩摩身，諸居士見皆共譏嫌言：「此比丘尼，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？乃使諸比丘尼揩摩其身，如似賊女淫女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何乃使諸比丘尼揩摩其身？」即白諸比丘，諸比丘往白
【現代漢語翻譯】 現代漢語譯本： 如同盜賊的女兒一樣，毫無差別嗎？』當時，一些比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼說：『你們怎麼能用胡麻滓塗抹身體呢？』她們隨即稟告了諸位比丘，諸位比丘又去稟告了世尊（Bhagavan，佛陀）。世尊因為這件事召集了比丘僧團，呵斥六群比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，出家修行者）的法則，不是清凈的行為，也不是隨順修行的行為，是不應該做的。比丘尼怎麼能用胡麻滓塗抹身體呢？』世尊用無數種方法呵斥了她們之後，告訴諸位比丘：『這些比丘尼在很多有漏之處，最初開始犯戒。從今以後，為比丘尼制定戒律，爲了聚集十種功德利益，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼用胡麻滓塗抹身體，犯波逸提（Pāyantika，一種罪名）。』
比丘尼的定義如上所述。
如果比丘尼用胡麻滓塗抹身體，犯波逸提。
比丘，犯突吉羅（Duṣkṛta，一種輕罪）；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯戒的情況：有時患有這樣的疾病，或者被強力所脅迫，不犯戒。
不犯戒的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。（第五十一）
當時，婆伽婆（Bhagavan，佛陀）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘尼讓其他的比丘尼為她們擦摩身體，一些居士看到了，都一起譏諷嫌棄說：『這些比丘尼，不知慚愧，違犯梵行（brahmacarya，清凈行），對外自稱說：『我知道正法。』像這樣有什麼正法可言？竟然讓其他的比丘尼為她們擦摩身體，如同盜賊的女兒一樣，毫無差別。』當時，一些比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼說：『你們怎麼能讓其他的比丘尼為你們擦摩身體呢？』她們隨即稟告了諸位比丘，諸位比丘又去稟告了
【English Translation】 English version: 'Are they not just like the daughters of thieves, no different at all?' At that time, some Bhikṣuṇīs (female monastic) heard these words. Among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the group-of-six Bhikṣuṇīs, saying, 'How can you smear your bodies with sesame paste?' They then reported this to the Bhikṣus (male monastic), who in turn reported it to the Blessed One (Bhagavan, Buddha). The Blessed One, on account of this matter, assembled the Saṅgha (community) of Bhikṣus and rebuked the group-of-six Bhikṣuṇīs, saying, 'What you have done is wrong, not in accordance with decorum, not in accordance with the Dharma (teachings) of a Śrāmaṇa (ascetic), not a pure practice, not a conducive practice, and should not be done. How can a Bhikṣuṇī smear her body with sesame paste?' After rebuking them in countless ways, he told the Bhikṣus, 'These Bhikṣuṇīs have many leaky places and are the first to violate the precepts. From now on, I will establish a precept for the Bhikṣuṇīs, gathering ten benefits, even for the long duration of the True Dharma. One who wishes to recite the precepts should say it thus: If a Bhikṣuṇī smears her body with sesame paste, it is a Pāyantika (an offense).'
The definition of Bhikṣuṇī is as above.
If a Bhikṣuṇī smears her body with sesame paste, it is a Pāyantika.
For a Bhikṣu, it is a Duṣkṛta (a minor offense); for a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), or a Śrāmaṇerī (novice nun), it is a Duṣkṛta. This is what is called an offense.
There is no offense if one is ill, or if one is seized by force.
There is no offense for the first offender before the precept was established, or if one is insane, of deranged mind, or afflicted by pain. (Fifty-first)
At that time, the Blessed One (Bhagavan, Buddha) was dwelling in the Jeta Grove, Anāthapiṇḍada's Park, in Śrāvastī (a city). At that time, the group-of-six Bhikṣuṇīs had other Bhikṣuṇīs massage their bodies. Laypeople saw this and all criticized and scorned them, saying, 'These Bhikṣuṇīs, without shame, violate brahmacarya (celibacy), and outwardly claim, 'I know the True Dharma.' What True Dharma is there in this? They actually have other Bhikṣuṇīs massage their bodies, just like the daughters of thieves, no different at all.' At that time, some Bhikṣuṇīs heard these words. Among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the group-of-six Bhikṣuṇīs, saying, 'How can you have other Bhikṣuṇīs massage your bodies?' They then reported this to the Bhikṣus, who in turn reported it to
世尊。世尊以此因緣集諸比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼乃使諸比丘尼揩摩其身？」以無數方便呵責已，告諸比丘：「是比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼使比丘尼涂摩身，波逸提。」
比丘尼義如上。
彼比丘尼使比丘尼涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼使式叉摩那涂摩身。諸居士見皆共譏嫌：「此比丘尼等，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？使式叉摩那涂摩其身，如似淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝等云何使式叉摩那揩摩其身？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼使式叉摩那揩摩其身？」以無
【現代漢語翻譯】 現代漢語譯本： 世尊（Bhagavan，佛陀），世尊因為這個因緣召集了所有比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家人）的法則、不是清凈的行為、不順應修行，是不應該做的。怎麼能讓比丘尼讓其他的比丘尼來塗抹身體呢？』用無數的方法呵責之後，告訴眾比丘：『這些比丘尼有很多種會產生煩惱的地方，這是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼讓比丘尼塗抹身體，犯波逸提（Pāyantika，一種罪名）。』
比丘尼的定義如上所述。
如果那個比丘尼讓比丘尼塗抹身體，就犯波逸提罪。
比丘（Bhikṣu，出家男眾）犯突吉羅（Duṣkṛta，一種輕罪）；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼）犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：有時有這樣的疾病，或者被強力的人所挾持，就不算犯戒。
不犯戒的情況：最初沒有制定戒律，或者因為癡狂、心神錯亂、被痛苦所纏繞。（五十二）
當時，婆伽婆（Bhagavan，佛陀）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘尼讓式叉摩那塗抹身體。一些在家居士看見了，都一起譏諷嫌棄：『這些比丘尼，不知羞恥，違犯清凈的修行，對外自稱說：「我知道正法。」像這樣有什麼正法可言？竟然讓式叉摩那塗抹她們的身體，就像**賊女一樣毫無差別。』當時，一些比丘尼聽到了這些話，其中有些少欲知足、奉行頭陀行（dhūta，苦行）、喜歡學習戒律、知道慚愧的比丘尼，就責備六群比丘尼說：『你們怎麼能讓式叉摩那來塗抹你們的身體呢？』然後將此事稟告了眾比丘，眾比丘又去稟告了世尊。世尊因為這個因緣召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家人）的法則、不是清凈的行為、不順應修行，是不應該做的。怎麼能讓比丘尼讓式叉摩那來塗抹身體呢？』
【English Translation】 English version: The Blessed One (Bhagavan, the Buddha), on account of this cause, assembled the community of monks and rebuked the group of six nuns, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a renunciant (Śrāmaṇa), not pure conduct, not in accordance with the practice, and should not be done. How can a nun allow other nuns to rub their bodies?' After rebuking them in countless ways, he told the monks: 'These nuns have many sources of defilement, and this is the first transgression. From now on, I will establish a precept for the nuns, gathering ten benefits, even for the long duration of the True Dharma. Whoever wishes to recite the precept should say it thus: If a nun causes another nun to rub her body, it is an offense entailing expiation (Pāyantika, a type of offense).'
The definition of a nun is as above.
If that nun causes another nun to rub her body, it is an offense entailing expiation.
A monk (Bhikṣu, ordained male) commits a wrong doing (Duṣkṛta, a minor offense); a female probationer (Śikṣamāṇā, a female trainee), a novice (Śrāmaṇera, a young male renunciant), a female novice (Śrāmaṇerikā, a young female renunciant) commits a wrong doing. This is what is called an offense.
There is no offense in the following cases: if there is such a disease, or if one is seized by a powerful person, there is no offense.
There is no offense in the following cases: initially there was no precept established, or due to madness, mental derangement, or being afflicted by pain. (Fifty-two)
At that time, the Blessed One (Bhagavan, the Buddha) was in the Jeta Grove, Anathapindika's Park (Jetavana Anāthapiṇḍika-ārāma) in Śrāvastī. At that time, the group of six nuns caused a female probationer to rub their bodies. Some laypeople saw this and all together criticized and despised them: 'These nuns, without shame, violate pure conduct, and outwardly claim, "I know the True Dharma." What True Dharma is there in this? They actually cause a female probationer to rub their bodies, just like the daughters of ** thieves, without any difference.' At that time, some nuns heard these words, and among them were some who were content with little, practiced asceticism (dhūta, austere practices), liked to study the precepts, and knew shame, and they rebuked the group of six nuns, saying: 'How can you cause a female probationer to rub your bodies?' Then they reported this matter to the monks, and the monks in turn reported it to the Blessed One. The Blessed One, on account of this cause, assembled the community of monks and rebuked the group of six nuns, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a renunciant (Śrāmaṇa), not pure conduct, not in accordance with the practice, and should not be done. How can a nun allow a female probationer to rub her body?'
數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒集十句義乃至正法久住，欲說戒者當如是說：若比丘尼使式叉摩那涂摩身者，波逸提。」
比丘尼義如上。
彼比丘尼使式叉摩那涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼使沙彌尼涂摩身，諸居士見皆共譏嫌言：「此六群比丘尼，不知慚愧犯梵行，使沙彌尼涂摩身，如似淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝等云何乃使沙彌尼涂摩其身？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼使沙彌尼涂摩身？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼使沙彌尼涂摩身者，波逸提。」
比丘尼義如上。
【現代漢語翻譯】 現代漢語譯本 呵責了六群比丘尼種種不如法行為后，佛陀告訴眾比丘：『這些比丘尼在很多方面都有過失，這是她們第一次犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼讓式叉摩那（正學女）按摩身體，犯波逸提（一種輕罪）。』 比丘尼的定義如前所述。 如果比丘尼讓式叉摩那（正學女）按摩身體，犯波逸提（一種輕罪）。 比丘，犯突吉羅（一種輕罪）；式叉摩那（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種輕罪）。這就被認為是犯戒。 不犯的情況：有時患有這樣的疾病，或者被強力者挾持，不犯戒。 不犯的情況：最初未制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞，不犯戒。（五十三） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼讓沙彌尼（小沙彌尼）按摩身體，眾居士看到后都一起譏諷說：『這些六群比丘尼，不知羞恥，違犯梵行，讓沙彌尼（小沙彌尼）按摩身體，就像**賊女一樣。』當時，眾比丘尼聽到了這些話，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧者，呵責六群比丘尼說：『你們怎麼能讓沙彌尼（小沙彌尼）按摩身體呢？』隨即稟告眾比丘，眾比丘前往稟告世尊。世尊因此因緣召集比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不是威儀，不是沙門應有的行為，不是清凈的行為，不是隨順佛法的行為，是不應該做的。比丘尼怎麼能讓沙彌尼（小沙彌尼）按摩身體呢？』用無數方便呵責了她們之後，告訴眾比丘：『這些比丘尼在很多方面都有過失，這是她們第一次犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼讓沙彌尼（小沙彌尼）按摩身體，犯波逸提（一種輕罪）。』 比丘尼的定義如前所述。
【English Translation】 English version Having reproached the group of six bhikkhunis in various ways for their improper conduct, the Buddha told the bhikkhus: 'These bhikkhunis have faults in many ways, and this is their first offense. From now on, I will establish precepts for the bhikkhunis, summarizing ten benefits, and even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni causes a śikṣamāṇā (a female trainee) to rub or massage her body, it is a pāyantika (a minor offense).' The definition of bhikkhuni is as above. If a bhikkhuni causes a śikṣamāṇā (a female trainee) to rub or massage her body, it is a pāyantika (a minor offense). A bhikkhu commits a duṣkṛta (a minor offense); a śikṣamāṇā (a female trainee), a śrāmaṇera (a male novice), a śrāmaṇerikā (a female novice) commit a duṣkṛta (a minor offense). This is considered an offense. Non-offense: If one has such a disease, or is seized by a powerful person, there is no offense. Non-offense: When the precepts were not initially established, or due to madness, mental derangement, or being afflicted by pain and suffering, there is no offense. (Fifty-three) At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī). At that time, the group of six bhikkhunis had śrāmaṇerikās (female novices) massage their bodies. When the laypeople saw this, they all criticized them, saying: 'These six bhikkhunis are shameless, violating the Brahmacharya (pure conduct), having śrāmaṇerikās (female novices) massage their bodies, just like **thieves' daughters.' At that time, the bhikkhunis heard these words, and among them were those who were content with little, practiced dhūta (ascetic practices), were eager to learn the precepts, and knew shame. They reproached the group of six bhikkhunis, saying: 'How can you have śrāmaṇerikās (female novices) massage your bodies?' They then reported to the bhikkhus, and the bhikkhus went to report to the World-Honored One. The World-Honored One, because of this cause, gathered the bhikkhu sangha (community of monks) and reproached the group of six bhikkhunis, saying: 'What you have done is wrong, not dignified, not in accordance with the Dharma of a śrāmaṇa (ascetic), not pure conduct, not in accordance with the Dharma, and should not be done. How can a bhikkhuni have a śrāmaṇerikā (female novice) massage her body?' After reproaching them in countless ways, he told the bhikkhus: 'These bhikkhunis have faults in many ways, and this is their first offense. From now on, I will establish precepts for the bhikkhunis, summarizing ten benefits, and even for the long-lasting existence of the Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni causes a śrāmaṇerikā (female novice) to rub or massage her body, it is a pāyantika (a minor offense).' The definition of bhikkhuni is as above.
彼比丘尼使沙彌尼涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼使白衣婦女涂摩身。時諸居士見皆共譏嫌：「此比丘尼，不知慚愧犯梵行，乃使白衣婦女涂摩其身，如似淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝等云何使白衣婦女涂摩其身？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼使白衣婦女涂摩身？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼使白衣婦女涂摩身者，波逸提。」
比丘尼義如上。
彼比丘尼使白衣婦女涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執，無犯。
無犯者，最初未制戒
【現代漢語翻譯】 現代漢語譯本： 如果比丘尼讓沙彌尼按摩身體，犯波逸提（一種戒律）。
比丘犯突吉羅（一種輕罪）；式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅。這就被認為是犯戒。
不犯戒的情況：有時患有這樣的疾病，或者被強力者挾持，不犯戒。
不犯戒的情況：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦纏繞時，不犯戒。（五十四）
當時，佛陀（婆伽婆）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘尼讓在家婦女按摩身體。一些在家居士看到后，都一起譏諷說：『這些比丘尼，不知羞恥，違犯清凈的修行，竟然讓在家婦女按摩她們的身體，和那些**賊女沒有什麼區別。』一些比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼說：『你們怎麼能讓在家婦女按摩你們的身體？』她們將此事稟告了諸位比丘，諸位比丘又稟告了世尊。世尊因為這件事召集了比丘僧團，呵斥六群比丘尼說：『你們所做的事情，不是威儀，不是沙門（śrāmaṇa）的行法，不是清凈的修行，不是隨順的修行，是不應該做的。比丘尼怎麼能讓在家婦女按摩身體呢？』用無數的方法呵斥之後，告訴諸位比丘：『這些比丘尼多次觸犯有漏之處，是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼讓在家婦女按摩身體，犯波逸提。』
比丘尼的定義如上所述。
如果比丘尼讓在家婦女按摩身體，犯波逸提。
比丘犯突吉羅；式叉摩那、沙彌、沙彌尼犯突吉羅。這就被認為是犯戒。
不犯戒的情況：有時患有這樣的疾病，或者被強力者挾持，不犯戒。
不犯戒的情況：最初未制定戒律時，不犯戒。
【English Translation】 English version: If a Bhikkhuni (female monastic) has a Samaneri (novice nun) rub her body, it is a Pacittiya (an offense entailing expiation).
A Bhikkhu (male monastic) commits a Dukkata (an offense of wrong-doing); a Sikkhamana (probationary nun), a Samanera (novice monk), a Samaneri commit a Dukkata. This is considered an offense.
Non-offense: If there is such an illness, or if one is seized by a powerful person, there is no offense.
Non-offense: Initially, when the rule was not yet established, or if one is insane, mentally deranged, or afflicted by pain, there is no offense. (54)
At that time, the Blessed One (Bhagavā) was in the Jeta Grove (Jetavana) at Anathapindika's monastery (Anāthapiṇḍika-ārāma) in Sravasti (Śrāvastī). At that time, the group-of-six Bhikkhunis had laywomen rub their bodies. When the laypeople saw this, they all criticized and complained: 'These Bhikkhunis, without shame, violate the Brahmacariya (holy life), actually having laywomen rub their bodies, no different from **thieves' women.' When the Bhikkhunis heard this, among them were those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, they rebuked the group-of-six Bhikkhunis, saying: 'How can you have laywomen rub your bodies?' They reported this to the Bhikkhus, and the Bhikkhus reported it to the Blessed One. The Blessed One, because of this matter, assembled the Bhikkhu Sangha (monastic community), and rebuked the group-of-six Bhikkhunis, saying: 'What you have done is not proper, not in accordance with decorum, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the way, it is not something that should be done. How can a Bhikkhuni have a laywoman rub her body?' After rebuking them with countless methods, he told the Bhikkhus: 'These Bhikkhunis have repeatedly committed offenses involving defilements, and this is the first offense. From now on, I will establish a rule for the Bhikkhunis, gathering ten benefits, so that the true Dharma may long endure. Whoever wishes to recite the rule should say it thus: If a Bhikkhuni has a laywoman rub her body, it is a Pacittiya.'
The definition of Bhikkhuni is as above.
If a Bhikkhuni has a laywoman rub her body, it is a Pacittiya.
A Bhikkhu commits a Dukkata; a Sikkhamana, a Samanera, a Samaneri commit a Dukkata. This is considered an offense.
Non-offense: If there is such an illness, or if one is seized by a powerful person, there is no offense.
Non-offense: Initially, when the rule was not yet established, there is no offense.
，癡狂、心亂、痛惱所纏。(五十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼作如是念：「著䘢髁衣令身粗大。」居士見皆共譏嫌：「此比丘尼等，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？云何著䘢髁衣令身粗大，如似淫女賊女無異？」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀言：「汝云何作如是念：『著䘢髁衣令身粗大。』耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，作如是心：『著䘢髁衣令身粗大。』」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼著䘢髁衣者，波逸提。」
比丘尼義如上。
䘢髁衣者，若用毳、若劫貝、若俱遮羅、若乳葉草、若芻摩、若野蠶綿一切物，比丘尼作如是意：「著䘢髁衣令身粗大。」波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，內著病衣；外著涅槃僧，次著袈裟；或為強力者所執，無犯。
無犯者，最初
【現代漢語翻譯】 現代漢語譯本：被愚癡、瘋狂、心緒紊亂和痛苦煩惱所纏繞。(五十五)
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，偷罹難陀比丘尼（Thullanandā bhikṣuṇī）這樣想：『穿著䘢髁衣（saṃkakṣikā， 一種覆蓋腋下的內衣）使身體顯得粗大。』居士們看見了都一起譏笑她：『這些比丘尼們，不知羞愧，違犯梵行（brahmacarya，清凈行），對外卻自稱說：『我懂得正法（saddharma）。』像這樣有什麼正法可言？怎麼能穿著䘢髁衣使身體顯得粗大，和**賊女沒什麼兩樣？』當時，眾比丘尼聽到了這些話，其中有少欲知足、奉行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，呵責偷罹難陀說：『你為什麼會這樣想：『穿著䘢髁衣使身體顯得粗大』呢？』隨即稟告了眾比丘，眾比丘又稟告了世尊。世尊因為這件事召集了比丘僧團，呵責偷罹難陀說：『你所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家人）的規範、不清凈、不隨順修行，是不應該做的。為什麼比丘尼會這樣想：『穿著䘢髁衣使身體顯得粗大』呢？』用無數種方法呵責之後，告訴眾比丘：『這位比丘尼在很多有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十種功德，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼穿著䘢髁衣，犯波逸提（pāyantika，一種罪名）。』
比丘尼的定義如上所述。
䘢髁衣的定義是：如果使用羊毛（毳，ruha）、劫貝（kappāsa，棉花）、俱遮羅（kucela，粗布）、乳葉草（khīra-lattā，一種草）、芻摩（kṣumā，亞麻）、或野蠶絲綿等一切材料，比丘尼這樣想：『穿著䘢髁衣使身體顯得粗大。』犯波逸提。
比丘（bhikṣu），犯突吉羅（duṣkṛta，一種輕罪）；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅。這就是所謂的犯戒。
不犯的情況是：如果患有疾病，內穿病衣；外穿涅槃僧（nivāsana，內衣），再穿袈裟（kāṣāya，僧衣）；或者被強力者挾持，沒有犯戒。
沒有犯戒的情況：最初（的情況）。
【English Translation】 English version: Entangled by delusion, madness, mental confusion, and painful afflictions. (Fifty-five)
At that time, the Bhagavan (Blessed One) was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, the bhikkhuni (bhikṣuṇī, female monastic) Thullananda (Thullanandā) thought thus: 'Wearing a saṃkakṣikā (saṃkakṣikā, an undergarment covering the armpits) makes the body appear larger.' The householders, seeing this, all ridiculed her, saying: 'These bhikkhunis, without shame, violate the brahmacarya (brahmacarya, pure conduct), yet outwardly claim: 'I know the saddharma (saddharma, true Dharma).' What true Dharma is there in this? How can they wear a saṃkakṣikā to make the body appear larger, like a **thief's daughter?' At that time, the bhikkhunis heard this, and among them were those who were content with little, practiced dhūta (dhūta, ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked Thullananda, saying: 'Why do you think thus: 'Wearing a saṃkakṣikā makes the body appear larger'?' They then reported this to the bhikkhus, and the bhikkhus reported it to the Blessed One. The Blessed One, because of this matter, assembled the Sangha (saṃgha, monastic community) of bhikkhus, and rebuked Thullananda, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a shramana (śrāmaṇa, renunciate), not pure, not conducive to practice, and should not be done. Why would a bhikkhuni think thus: 'Wearing a saṃkakṣikā makes the body appear larger'?' After rebuking her in countless ways, he told the bhikkhus: 'This bhikkhuni has many defilements and is the first to violate the precepts. From now on, I will establish a precept for the bhikkhunis, gathering ten benefits, and for the long-lasting of the true Dharma, those who wish to recite the precepts should say thus: If a bhikkhuni wears a saṃkakṣikā, she commits a pāyantika (pāyantika, an offense).'
The definition of bhikkhuni is as above.
The definition of saṃkakṣikā is: If using wool (ruha), kappāsa (kappāsa, cotton), kucela (kucela, coarse cloth), khīra-lattā (khīra-lattā, a type of grass), kṣumā (kṣumā, flax), or wild silkworm silk, the bhikkhuni thinks thus: 'Wearing a saṃkakṣikā makes the body appear larger.' She commits a pāyantika.
A bhikshu (bhikṣu, male monastic) commits a duṣkṛta (duṣkṛta, a minor offense); a shikshamana (śikṣamāṇā, female novice), a shramanera (śrāmaṇera, male novice), a shramanerika (śrāmaṇerikā, female novice) commits a duṣkṛta. This is what is called an offense.
There is no offense if: one is ill and wears a sick garment underneath; one wears a nivāsana (nivāsana, undergarment) underneath and then a kāṣāya (kāṣāya, robe); or one is seized by a powerful person, there is no offense.
No offense: in the beginning.
未制戒，癡狂、心亂、痛惱所纏。(五十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，畜婦女莊嚴身具手腳釧及猥處莊嚴具。諸居士見皆共譏嫌言：「此比丘尼，無有慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？乃畜婦女莊嚴身具手腳釧及猥處莊嚴具，如似淫女賊女無異。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝等云何乃畜婦女莊嚴身具手腳釧及猥處莊嚴具耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼畜婦女莊嚴身具手腳釧及猥處莊嚴具？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼畜婦女莊嚴具者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，有命難、梵行難，有疑不敢著莊嚴身具走。佛言：「自今已去若命難、梵行難，聽著莊嚴身具走。自今已去當如是結戒：若比丘尼，畜婦女莊嚴身具，除時因緣，波逸提。」
若比丘尼，畜婦女莊嚴身具，手腳釧猥處莊嚴具，乃至樹皮作鬘，一切波逸提。
【現代漢語翻譯】 現代漢語譯本： 未受戒者，若因癡狂、心緒紊亂或受痛楚煩惱所困擾。(五十六)
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼蓄養婦女裝飾身體的物品，如手鐲、腳鐲以及私處的裝飾品。一些在家居士看到后，都一起譏諷她們說：『這些比丘尼，毫無慚愧之心，違犯清凈的修行，表面上卻自稱說：「我懂得真正的佛法。」像這樣有什麼真正的佛法可言？竟然蓄養婦女裝飾身體的物品，如手鐲、腳鐲以及私處的裝飾品，就像**賊的女兒沒什麼兩樣。』當時，一些比丘尼聽到了這些話，其中有些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼說：『你們怎麼能蓄養婦女裝飾身體的物品，如手鐲、腳鐲以及私處的裝飾品呢？』她們隨即稟告諸位比丘，諸位比丘又去稟告世尊。世尊因為這件事因緣召集比丘僧眾，呵斥六群比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門之法、不合清凈的修行、不合隨順正道的行為，是不應該做的。比丘尼怎麼能蓄養婦女裝飾身體的物品，如手鐲、腳鐲以及私處的裝飾品呢？』世尊用無數種方法呵斥她們之後，告訴諸位比丘：『這些比丘尼有很多種會產生煩惱的地方，這是她們最初違犯戒律。從今以後，我要為比丘尼制定戒律，爲了總結十種意義乃至正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼蓄養婦女的裝飾品，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
當時，一些比丘尼，面臨生命危險或者清凈修行的危險，有所疑慮而不敢脫下裝飾身體的物品逃走。佛陀說：『從今以後，如果面臨生命危險或者清凈修行的危險，允許穿著裝飾身體的物品逃走。從今以後，應當這樣制定戒律：如果比丘尼，蓄養婦女裝飾身體的物品，除非有特殊情況，犯波逸提。』
如果比丘尼，蓄養婦女裝飾身體的物品，如手鐲、腳鐲、私處的裝飾品，乃至用樹皮製作的花鬘，一切都犯波逸提。
【English Translation】 English version: One who has not taken the precepts, or is afflicted by madness, mental derangement, or tormented by pain and suffering. (56)
At that time, the Bhagavā (Blessed One) was in the Jeta Grove, Anāthapindika's Park in Śrāvastī (city). At that time, the group of six bhikkhunīs (nuns) kept women's adornments for the body, such as bracelets for the hands and feet, and ornaments for the private parts. When the laypeople saw this, they all criticized and reproached them, saying, 'These bhikkhunīs have no shame and violate the Brahmachariya (celibate life), yet outwardly they claim, "I know the true Dharma (teachings)." What true Dharma is there in this? They keep women's adornments for the body, such as bracelets for the hands and feet, and ornaments for the private parts, just like the daughters of **thieves.' When the bhikkhunīs heard this, some of them who were of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six bhikkhunīs, saying, 'How can you keep women's adornments for the body, such as bracelets for the hands and feet, and ornaments for the private parts?' They then reported this to the bhikkhus (monks), who in turn reported it to the Blessed One. The Blessed One, because of this cause and condition, assembled the Sangha (community) of bhikkhus and rebuked the group of six bhikkhunīs, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a śramana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the path, and is not something that should be done. How can bhikkhunīs keep women's adornments for the body, such as bracelets for the hands and feet, and ornaments for the private parts?' After rebuking them with countless means, he told the bhikkhus, 'These bhikkhunīs have many kinds of defilements, and this is their first offense. From now on, I will establish a precept for the bhikkhunīs, summarizing ten benefits, so that the true Dharma may long endure. One who wishes to recite the precept should say thus: If a bhikkhunī keeps women's adornments, it is a pāyantika (an offense entailing expiation).』 Thus, the Blessed One established a precept for the bhikkhunīs.
At that time, some bhikkhunīs, fearing for their lives or the purity of their practice, hesitated to remove their bodily adornments and flee. The Buddha said, 'From now on, if there is danger to life or the purity of practice, I allow you to flee while wearing bodily adornments. From now on, the precept should be established thus: If a bhikkhunī keeps women's adornments, except for a valid reason, it is a pāyantika.'
If a bhikkhunī keeps women's adornments for the body, such as bracelets for the hands and feet, ornaments for the private parts, or even garlands made of tree bark, all of these are pāyantika.
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或有如是病，若命難、梵行難，著莊嚴具逃走，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼著革屣手擎蓋而行，諸居士見皆共譏嫌：「此比丘尼，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？著革屣擎蓋而行，如似淫女賊女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何乃著革屣手擎蓋而行？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何著革屣手擎蓋而行？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼著革屣持蓋在道行者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，至小食大食處，若夜集若說戒時，行遇雨漬壞新染色衣。佛言：「自今已去聽護身、護衣、護臥具故，在僧伽藍內作樹皮蓋、葉蓋、竹蓋。」時有比丘尼天雨時涂跣行泥，污腳污衣污
【現代漢語翻譯】 現代漢語譯本： 比丘，犯突吉羅（輕罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。這被稱為犯戒。
不犯戒的情況是：如果遇到疾病，或者面臨生命危險、破戒的危險，穿著莊嚴的服飾逃走，或者被強力者挾持，則不犯戒。
不犯戒的情況還有：最初未制定戒律時，以及癡狂、心神錯亂、被痛苦煩惱所纏繞時。（五十七）
當時，佛陀（婆伽婆）在舍衛國祇樹給孤獨園。當時，六群比丘尼穿著革屣（皮鞋）手持傘蓋行走，眾居士看見后都一起譏諷她們：『這些比丘尼，不知羞愧，違犯清凈的修行，對外卻自稱說：「我懂得真正的佛法。」像這樣有什麼真正的佛法？穿著革屣，手持傘蓋行走，就像**賊的女兒沒什麼兩樣。』當時，眾比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，呵責六群比丘尼說：『你們怎麼能穿著革屣，手持傘蓋行走呢？』隨即稟告眾比丘，眾比丘又去稟告世尊。世尊因為這件事召集比丘僧眾，呵責六群比丘尼：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（出家人）的規範、不合乎清凈的修行、不合乎隨順正法的修行，是不應該做的。怎麼能穿著革屣，手持傘蓋行走呢？』用無數種方法呵責之後，告訴眾比丘：『這些比丘尼有很多種會產生煩惱的地方，最初就是從犯戒開始的。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼穿著革屣，拿著傘蓋在道路上行走，犯波逸提（一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
當時，眾比丘尼，到小食、大食的地方，或者在夜晚聚集，或者在說戒的時候，遇到下雨，淋濕了新染色的衣服。佛陀說：『從今以後，允許爲了保護身體、保護衣服、保護臥具的緣故，在僧伽藍（寺院）內製作樹皮蓋、葉蓋、竹蓋。』當時，有比丘尼在下雨的時候赤腳行走在泥濘中，弄髒了腳和衣服。
【English Translation】 English version: Bhikkhu (monk), commits a Dukkaṭa (minor offense); Sikkhamānā (a female novice undergoing training), Sāmaṇera (a male novice), Sāmaṇerī (a female novice), commits a Dukkaṭa (minor offense). This is called an offense.
One does not commit an offense if one has such a disease, or if there is danger to life or danger to celibacy, or if one flees wearing ornaments, or if one is seized by a powerful person.
One does not commit an offense in the beginning when the rule was not yet established, or if one is insane, of deranged mind, or afflicted by pain and suffering. (57)
At that time, the Blessed One (Bhagavā) was dwelling in Jeta's Grove, Anāthapiṇḍika's Park, in Sāvatthī (Śrāvastī). At that time, the group-of-six bhikkhunīs (nuns) were walking wearing leather sandals and holding umbrellas. The laypeople, seeing them, all criticized and reproached them: 'These bhikkhunīs, without shame, violate the pure conduct, and outwardly claim: 「I know the true Dharma (law).」 What true Dharma is there in this? Walking wearing leather sandals and holding umbrellas, they are no different from the daughters of **thieves.' At that time, the bhikkhunīs heard this, and among them, those who were of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group-of-six bhikkhunīs, saying: 'How can you walk wearing leather sandals and holding umbrellas?' They then reported this to the bhikkhus (monks), and the bhikkhus in turn reported it to the Blessed One. The Blessed One, because of this incident, assembled the Sangha (community) of bhikkhus, and rebuked the group-of-six bhikkhunīs: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a renunciate, not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is not something that should be done. How can you walk wearing leather sandals and holding umbrellas?' After rebuking them in countless ways, he told the bhikkhus: 'These bhikkhunīs have many sources of defilement, and the first is committing offenses. From now on, I will establish a precept for the bhikkhunīs, gathering ten benefits, even for the long duration of the true Dharma, those who wish to recite the precepts should say it thus: If a bhikkhunī walks on the road wearing leather sandals and holding an umbrella, it is a Pācittiya (an offense requiring confession).』 Thus, the Blessed One established a precept for the bhikkhunīs.
At that time, the bhikkhunīs, when going to places for small meals or large meals, or when gathering at night, or when reciting the precepts, encountered rain that damaged their newly dyed clothes. The Buddha said: 'From now on, I allow, for the sake of protecting the body, protecting the clothes, and protecting the bedding, to make bark coverings, leaf coverings, and bamboo coverings within the Sangharama (monastery).' At that time, some bhikkhunīs, when it rained, walked barefoot in the mud, soiling their feet and clothes.
坐具。佛言：「自今已去聽為護身、護衣、護坐具故，在僧伽藍中作屧著。」諸比丘尼雖作屧，猶污衣污身污坐具。佛言：「自今已去聽下著樹皮、若皮墮，以縷綖綴、若斷，聽用筋若毛，或用皮帶系之。自今已去當如是說戒：若比丘尼著革屣持蓋行，除時因緣，波逸提。」
比丘尼義如上。
彼比丘尼，著革屣持蓋行，除時因緣波逸提。彼比丘尼，著革屣持蓋行，隨所行村界，一一波逸提。無村阿蘭若處，隨行十里，一波逸提。行減一村界，突吉羅。減十里，突吉羅。行一界內，突吉羅。方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，若護身護衣護臥具，于僧伽藍中作樹皮蓋、葉蓋、竹蓋；護身、護衣、護臥具故，于僧伽藍內作屧著，不犯。或為強力者所執，或為系閉，或命難、梵行難，著革屣持蓋行者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十八)
四分律卷第二十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十(二分之九明尼戒法)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯一百七十八單提法之七
爾時婆伽婆在
【現代漢語翻譯】 現代漢語譯本 坐具。佛說：『從今以後，允許爲了保護身體、保護衣服、保護坐具的緣故，在僧伽藍（Samghārāma，僧眾居住的園林）中製作鞋子穿著。』眾比丘尼雖然製作了鞋子，仍然弄髒衣服、弄髒身體、弄髒坐具。佛說：『從今以後，允許在鞋底下面墊上樹皮，如果樹皮脫落，用線縫綴，如果線斷了，允許用筋或毛，或者用皮帶繫上。從今以後應當這樣說戒：如果比丘尼穿著皮鞋拿著傘行走，除非有特殊原因，犯波逸提（Pāyantika，一種罪名）。』 比丘尼的定義如上所述。 那位比丘尼，穿著皮鞋拿著傘行走，除非有特殊原因，犯波逸提（Pāyantika，一種罪名）。那位比丘尼，穿著皮鞋拿著傘行走，隨著所行走的村界，每一個村界都犯波逸提（Pāyantika，一種罪名）。沒有村落的阿蘭若（Arañña，寂靜處）地方，隨著行走的十里，每一段十里都犯波逸提（Pāyantika，一種罪名）。行走少於一個村界，犯突吉羅（Duṣkṛta，一種輕罪）。少於十里，犯突吉羅（Duṣkṛta，一種輕罪）。在一個界限內行走，犯突吉羅（Duṣkṛta，一種輕罪）。打算去而沒有去，或者共同約定去而沒有去，一切都犯突吉羅（Duṣkṛta，一種輕罪）。 比丘，犯突吉羅（Duṣkṛta，一種輕罪）；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕罪）。這叫做犯戒。 不犯戒的情況是，有時有這樣的疾病，或者爲了保護身體、保護衣服、保護臥具，在僧伽藍（Samghārāma，僧眾居住的園林）中製作樹皮傘、葉子傘、竹子傘；爲了保護身體、保護衣服、保護臥具的緣故，在僧伽藍（Samghārāma，僧眾居住的園林）內製作鞋子穿著，不犯戒。或者被強力者所挾持，或者被囚禁，或者有性命之憂、梵行之憂，穿著皮鞋拿著傘行走，沒有罪。 沒有罪的情況是，最初沒有制定戒律，癡狂、心亂、被痛苦煩惱所纏繞。(五十八) 《四分律》卷第二十九 《大正藏》第 22 冊 No. 1428 《四分律》 《四分律》卷第三十(二分之九明尼戒法) 姚秦罽賓三藏佛陀耶舍（Buddhayasas）與竺佛念等譯一百七十八單提法之七 那時，婆伽婆（Bhagavat，世尊）在
【English Translation】 English version Seat. The Buddha said, 'From now on, it is permitted to make and wear shoes in the Saṃghārāma (monastery) for the sake of protecting the body, protecting clothing, and protecting the seat.' Although the Bhikkhuṇīs (female monks) made shoes, they still soiled their clothes, bodies, and seats. The Buddha said, 'From now on, it is permitted to put tree bark under the soles, and if the bark falls off, to sew it with thread; if the thread breaks, it is permitted to use sinew or hair, or to tie it with leather straps. From now on, the precept should be recited as follows: If a Bhikkhuṇī (female monk) wears leather shoes and carries an umbrella, except for a valid reason, it is a Pāyantika (an offense).' The definition of Bhikkhuṇī (female monk) is as above. That Bhikkhuṇī (female monk), wearing leather shoes and carrying an umbrella, except for a valid reason, commits a Pāyantika (an offense). That Bhikkhuṇī (female monk), wearing leather shoes and carrying an umbrella, commits a Pāyantika (an offense) for each village boundary she traverses. In a wilderness (Arañña) (quiet place) without villages, she commits a Pāyantika (an offense) for every ten miles she travels. Traveling less than one village boundary, she commits a Duṣkṛta (minor offense). Less than ten miles, she commits a Duṣkṛta (minor offense). Traveling within one boundary, she commits a Duṣkṛta (minor offense). Intending to go but not going, or agreeing to go together but not going, all are Duṣkṛta (minor offenses). A Bhikkhu (male monk) commits a Duṣkṛta (minor offense); a Śikṣamāṇā (female trainee), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice) commit a Duṣkṛta (minor offense). This is called an offense. Non-offenses include cases where there is such illness, or for the sake of protecting the body, protecting clothing, protecting bedding, making umbrellas of tree bark, leaf umbrellas, bamboo umbrellas in the Saṃghārāma (monastery); for the sake of protecting the body, protecting clothing, protecting bedding, making and wearing shoes within the Saṃghārāma (monastery), there is no offense. Or being seized by a powerful person, or being imprisoned, or facing danger to life or the holy life, wearing leather shoes and carrying an umbrella, there is no offense. Non-offenses include cases where the precept was not initially established, being insane, mentally disturbed, or afflicted by pain and suffering. (58) 《Vinaya in Four Parts》, Scroll 29 T22, No. 1428 《Vinaya in Four Parts》 《Vinaya in Four Parts》, Scroll 30 (Ninth of the Second Division, Explaining the Bhikkhuṇī Precepts) Translated by Tripiṭaka Master Buddhayasas (Buddhayasas) from Kashmir of the Yao Qin Dynasty, together with Zhu Fonian, etc., the seventh of one hundred and seventy-eight single offenses. At that time, the Bhagavat (World Honored One) was at
舍衛國祇樹給孤獨園。時六群比丘尼乘乘在道行。諸居士見皆譏嫌言：「此比丘尼，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？乘乘而行，如淫女賊女無異。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝云何乘乘在道行？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼乘乘行？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼乘乘在道行者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼有老者，或羸病氣力微弱，不能從此住處至彼住處。佛言：「自今已去聽乘步挽乘一切女乘。」時諸比丘尼，有難事或命難、梵行難，疑不敢乘乘走。佛言：「自今已去有如是諸難事聽乘乘去。自今已去當如是說戒：若比丘尼，無病乘乘行，除時因緣，波逸提。」
比丘尼義如上。
乘者有四種：象乘、馬乘、車乘、步乘。
彼比丘尼，無病乘乘行，隨所行村界，一一波逸提。若無村阿蘭若處，行十里一波逸提。減一村界、若減十里，突吉羅。
若行一家界內，突吉羅。方便欲去而不去，共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病乘種種安乘；若命難、梵行難乘乘走；或為強力所執將去者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(五十九)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼不著僧祇支入村，露胸腋乳腰帶。諸居士見皆共譏嫌言：「此比丘尼，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？不著僧祇支入村，如賊女淫女無異。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何不著僧祇支入村，露胸腋乳腰帶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何不著僧祇支入村，露胸腋乳腰帶？」以無數方便呵責已，告諸比丘：「此六群比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，不著僧祇支入村者，波逸提。」
比丘尼義如上。
村者如上。
彼比丘尼，不著僧祇支入村門，波逸提
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）在一個界限內行走，犯突吉羅（Dukkata，輕罪）。想要離開但沒有離開，共同約定離開但沒有離開，一切都犯突吉羅。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這被稱為犯戒。
不犯的情況：有時因疾病乘坐各種交通工具；如果遇到生命危險或梵行（Brahmacarya，清凈行）的危險而乘車逃走；或者被強力挾持而去，不犯戒。
不犯的情況：最初未制定戒律時，或因愚癡、瘋狂、心神錯亂、被痛苦纏繞。
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼（group of six nuns）不穿著僧祇支（Samghati，大衣）進入村莊，暴露胸部、腋下、乳房和腰帶。諸位居士（Upasaka，在家信徒）看見后都譏諷說：『這些比丘尼不知羞恥，違犯梵行，對外自稱：『我知正法（Dharma，佛法）。』像這樣有什麼正法？不穿著僧祇支進入村莊，和盜賊的女兒有什麼區別？』當時，諸位比丘尼聽見后，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責六群比丘尼說：『你們為什麼不穿著僧祇支進入村莊，暴露胸部、腋下、乳房和腰帶？』隨即稟告諸位比丘，諸位比丘前往稟告世尊。世尊因為這件事召集比丘僧團，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門（Sramana，出家人）的規範、不清凈、不隨順修行，是不應該做的。為什麼不穿著僧祇支進入村莊，暴露胸部、腋下、乳房和腰帶？』用無數種方法呵責之後，告訴諸位比丘：『這六群比丘尼多次犯有漏之處，是最初的犯戒者。從今以後為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼不穿著僧祇支進入村莊，犯波逸提（Pacittiya，墮罪）。』
比丘尼的定義如上所述。
村莊的定義如上所述。
如果那位比丘尼不穿著僧祇支進入村門，犯波逸提。
【English Translation】 English version: If (a Bhikkhuni) walks within a boundary, Dukkata (misdeed). Intending to leave but not leaving, agreeing to leave together but not leaving, all are Dukkata.
A Bhikkhu (monk) commits Dukkata; a Siksamana (female trainee), a Sramanera (male novice), a Sramanerika (female novice) commit Dukkata. This is called an offense.
Non-offenses: Sometimes due to illness, riding various vehicles; if facing danger to life or Brahmacarya (celibate life), fleeing by vehicle; or being forcibly taken away, there is no offense.
Non-offenses: Initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain.
At that time, the Bhagavan (the Blessed One) was in Jeta's Grove, Anathapindika's monastery, in Sravasti. At that time, the group of six Bhikkhunis (nuns) entered the village without wearing the Samghati (outer robe), exposing their chests, armpits, breasts, and waistbands. The laypeople (Upasakas) who saw them all criticized and complained, saying: 'These Bhikkhunis are shameless, violating Brahmacarya, and outwardly claiming: 'I know the Dharma (teachings).' What Dharma is there like this? Entering the village without wearing the Samghati, what difference is there from the daughters of thieves?' At that time, the Bhikkhunis who heard this, among whom were those of few desires, content, practicing Dhuta (asceticism), delighting in learning the precepts, and knowing shame, rebuked the group of six Bhikkhunis, saying: 'Why do you enter the village without wearing the Samghati, exposing your chests, armpits, breasts, and waistbands?' They then reported to the Bhikkhus, and the Bhikkhus went to report to the Blessed One. The Blessed One, because of this matter, assembled the Bhikkhu Sangha (community), and rebuked the group of six Bhikkhunis, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the way of a Sramana (ascetic), not pure, not in accordance with practice, it should not be done. Why do you enter the village without wearing the Samghati, exposing your chests, armpits, breasts, and waistbands?' After rebuking them in countless ways, he told the Bhikkhus: 'These group of six Bhikkhunis have repeatedly committed defiled acts, and are the first offenders. From now on, establish precepts for the Bhikkhunis, gathering ten benefits, even for the long-lasting of the Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni enters the village without wearing the Samghati, she commits Pacittiya (expiation).'
The definition of Bhikkhuni is as above.
The definition of village is as above.
If that Bhikkhuni enters the village gate without wearing the Samghati, she commits Pacittiya.
。一腳在門外、一腳在門內，若方便欲入而不入，若期入而不入者，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅，是謂為犯。
不犯者，或時有如是病，或腋下有瘡，或無祇支，或方便欲作，或浣染未乾，若作失，或舉處深固，或為強力者所執，或命難、梵行難，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十)
爾時婆伽婆在舍衛國祇樹給孤獨園。時偷罹難陀比丘尼，向暮至居士家就座而坐，隨坐時頃，不語主人開門而去。時有賊先常有心欲偷其家，遇見門開，即入偷其財物去。時居士問言：「向暮誰開門出去？」答言：「是偷罹難陀比丘尼。」時居士即譏嫌言：「此比丘尼，不知慚愧、不與取，外自稱言：『我知正法。』如是有何正法？乃與賊同謀偷我財物，如賊女淫女無異。」諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責偷罹難陀言：「汝云何向暮至居士家？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責偷罹難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何向暮至居士家？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至
【現代漢語翻譯】 現代漢語譯本：一隻腳在門外，一隻腳在門內，如果方便想要進入卻不進入，如果約定進入卻不進入，這一切都犯突吉羅（Dukkata，輕罪）。
比丘（Bhikkhu，男性出家人）犯突吉羅；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅，這叫做犯戒。
不犯的情況有：有時患有那樣的疾病，或者腋下有瘡，或者沒有遮羞布（無祇支），或者想要方便去做，或者洗染的衣服未乾，如果動作失誤，或者舉動的地方深固，或者被強力者所挾持，或者面臨生命危險、梵行（Brahmacarya，清凈行）的危險，不犯。
不犯的情況還有：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。（六十）
那時，婆伽婆（Bhagavat，世尊）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，偷罹難陀比丘尼（Thullananda Bhikkhuni）傍晚時分到居士家就座而坐，隨著坐了一會兒，不告訴主人就開門離開了。當時有個賊，先前就一直想偷這家，遇見門開著，就進去偷走了財物。當時居士問道：『傍晚是誰開門出去的？』回答說：『是偷罹難陀比丘尼。』當時居士就譏諷責怪說：『這個比丘尼，不知慚愧、不予取，對外自稱說：『我知道正法。』像這樣有什麼正法？竟然與賊同謀偷我的財物，和賊女沒有區別。』諸位比丘尼聽了，其中有少欲知足、行頭陀（Dhuta，苦行）、樂於學習戒律、知慚愧的人，呵責偷罹難陀說：『你為什麼傍晚到居士家？』就告訴了諸位比丘，諸位比丘前往稟告世尊。世尊因為這件事召集比丘僧眾，呵責偷罹難陀說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼傍晚到居士家？』用無數種方法呵責之後，告訴諸位比丘：『這個比丘尼多種有漏之處，最初犯戒。從今以後為比丘尼結戒，集合十種意義乃至……』
【English Translation】 English version: One foot outside the door and one foot inside the door; if it is convenient and one wishes to enter but does not enter; if one has agreed to enter but does not enter, all of this is a Dukkata (misdeed).
A Bhikkhu (male monastic) commits a Dukkata; a Siksamana (female novice), a Sramanera (male novice), a Sramanerika (female novice) commits a Dukkata. This is called an offense.
There is no offense in the following cases: sometimes there is such a disease, or there is a sore under the armpit, or there is no covering (no civara), or one wishes to conveniently do something, or the washed and dyed clothes are not dry, or if the action is a mistake, or the place of action is deeply secure, or one is seized by a powerful person, or there is danger to life or danger to Brahmacarya (holy life), there is no offense.
There is also no offense in the following cases: when the precepts were initially not established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Sixty)
At that time, the Bhagavat (the Blessed One) was in Sravasti (Savatthi), at the Jetavana Anathapindika-arama (Jeta Grove). At that time, Thullananda Bhikkhuni (nun Thullananda), in the evening, went to a householder's home, sat down, and after sitting for a while, opened the door and left without telling the householder. At that time, there was a thief who had always intended to steal from that house. Seeing the door open, he entered and stole the property. Then the householder asked, 'Who opened the door and left in the evening?' The answer was, 'It was Thullananda Bhikkhuni.' Then the householder criticized and blamed her, saying, 'This Bhikkhuni, without shame, takes what is not given, and outwardly claims, 'I know the true Dharma.' What true Dharma is there like this? She conspires with the thief to steal my property, no different from a thief's woman.' When the Bhikkhunis heard this, those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame, rebuked Thullananda, saying, 'Why did you go to the householder's home in the evening?' They told the Bhikkhus, and the Bhikkhus went and reported to the Blessed One. Because of this matter, the Blessed One gathered the Sangha (community of monks) and rebuked Thullananda, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the way of practice, it is not something that should be done. Why did you go to the householder's home in the evening?' After rebuking her in countless ways, he told the Bhikkhus, 'This Bhikkhuni has many defilements, and this is the first offense. From now on, I will establish a precept for the Bhikkhunis, gathering ten meanings and so on...'
正法久住，欲說戒者當如是說：若比丘尼，向暮至白衣家者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，欲營佛法僧事，若有瞻病事，或為檀越喚，皆有疑而不敢去。佛言：「自今已去若有請喚者聽往。自今已去當如是說戒：若比丘尼，向暮至白衣家，先不被喚，波逸提。」
比丘尼義如上。
彼比丘尼，向暮至白衣家，先不被請喚入門，波逸提。一腳在門外、一腳在門內，若方便欲去而不去，若共期去而不去者，一切突吉羅。彼比丘尼，若至白衣家隨住時頃，不語主人而去，出門者波逸提。方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若為佛法僧事，若瞻視病事，若被請喚去，或為強力者所執，若被繫縛將去，或命難、梵行難，先不喚而去至彼家，隨所住時頃語主人而去，若彼舍為火所燒崩壞，或有毒蛇或有賊或有惡獸，或為強力者所執，若繫縛將去，或命難、梵行難，不語主人而出者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼眾中有一比丘尼，向暮輒開僧伽藍門出，無所語而去。時諸賊見已生念：「
【現代漢語翻譯】 現代漢語譯本：正法能夠長久住世，想要宣說戒律的人應當這樣說：『如果比丘尼在黃昏時分前往在家信徒的家中，就犯波逸提罪。』世尊就這樣為比丘尼制定了戒律。
當時，一些比丘尼想要處理佛法僧方面的事宜，或者有照顧病人的事情，或者被施主邀請，但都心存疑慮而不敢前往。佛陀說：『從今以後，如果有人邀請，允許前往。從今以後，應當這樣宣說戒律：如果比丘尼在黃昏時分前往在家信徒的家中，事先沒有被邀請，就犯波逸提罪。』
比丘尼的定義如上所述。
如果比丘尼在黃昏時分前往在家信徒的家中，事先沒有被邀請就進入家門，就犯波逸提罪。一隻腳在門外，一隻腳在門內，如果打算離開卻沒有離開，如果約定一起離開卻沒有離開，都犯突吉羅罪。如果比丘尼到達在家信徒的家中，停留一段時間后，沒有告訴主人就離開，走出家門就犯波逸提罪。打算離開卻沒有離開，如果約定一起離開卻沒有離開，都犯突吉羅罪。
比丘犯突吉羅罪；式叉摩那（Śikṣamāṇā，沙彌尼和比丘尼之間的過渡階段的女性）、沙彌（Śrāmaṇera，出家男眾）、沙彌尼（Śrāmaṇerikā，出家女眾）犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況包括：爲了佛法僧的事宜，爲了照顧病人，被邀請前往，或者被強力者挾持，或者被捆綁帶走，或者面臨生命危險、梵行（Brahmacarya，清凈行）危險，事先沒有被邀請而前往他們家，停留一段時間后告訴主人就離開，如果那所房子被火燒燬或崩塌，或者有毒蛇、有盜賊、有惡獸，或者被強力者挾持，或者被捆綁帶走，或者面臨生命危險、梵行危險，沒有告訴主人就離開，就不算犯戒。
不犯戒的情況還包括：最初沒有制定戒律時，癡狂、精神錯亂、被痛苦纏繞。（六十一）
當時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘尼眾中有一位比丘尼，在黃昏時分總是打開僧伽藍（Saṃghārāma，僧院）的門出去，沒有告訴任何人就離開了。當時，一些盜賊看到後心想：
【English Translation】 English version: For the long duration of the True Dharma, those who wish to recite the precepts should say thus: 'If a Bhikṣuṇī (female monastic) goes to the house of a layperson at dusk, it is a Pācittiya (an offense entailing confession).' Thus, the Blessed One established the precepts for the Bhikṣuṇīs.
At that time, some Bhikṣuṇīs, wishing to attend to matters concerning the Buddha, the Dharma, and the Saṃgha (Buddhist monastic community), or having matters of tending to the sick, or being summoned by donors, were hesitant and dared not go due to doubts. The Buddha said: 'From now on, if there is an invitation, allow them to go. From now on, the precepts should be recited thus: If a Bhikṣuṇī goes to the house of a layperson at dusk, without having been invited beforehand, it is a Pācittiya.'
The definition of Bhikṣuṇī is as above.
If that Bhikṣuṇī goes to the house of a layperson at dusk, entering the house without having been invited beforehand, it is a Pācittiya. If one foot is outside the door and one foot is inside the door, if she intends to leave but does not leave, if she agrees to leave together but does not leave, all are Dukkata (an offense of wrong-doing). If that Bhikṣuṇī, having arrived at the house of a layperson, stays for a while, and leaves without informing the host, going out the door is a Pācittiya. If she intends to leave but does not leave, if she agrees to leave together but does not leave, all are Dukkata.
A Bhikṣu (male monastic) commits a Dukkata; a Śikṣamāṇā (female novice undergoing training), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice) commit a Dukkata. This is what is called an offense.
There is no offense in the following cases: if it is for the sake of the Buddha, the Dharma, or the Saṃgha, if it is for tending to the sick, if she is invited to go, or if she is seized by a powerful person, or if she is bound and taken away, or if there is danger to life or danger to Brahmacarya (celibate life), going to their house without having been invited beforehand, staying for a while and informing the host before leaving, if that house is burned down or collapses, or if there are poisonous snakes, or there are thieves, or there are fierce beasts, or if she is seized by a powerful person, or bound and taken away, or if there is danger to life or danger to Brahmacarya, leaving without informing the host, there is no offense.
There is no offense in the following cases: when the precepts were not initially established, if one is insane, mentally disturbed, or afflicted by pain. (Sixty-first)
At that time, the Bhagavān (Blessed One) was in Śrāvastī (city in ancient India) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery). At that time, among the group of six Bhikṣuṇīs, there was one Bhikṣuṇī who would always open the Saṃghārāma (monastery) gate at dusk and leave without telling anyone. At that time, some thieves saw this and thought:
我當劫其財物。」念已即便入門，劫奪財物盡。時諸比丘尼自相問言：「是誰向暮開門無所語而去？」即聞六群比丘尼中一人開門而出。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何向暮無所語開門而出？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，向暮無所語開門而出？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，向暮開僧伽藍門出者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，以佛法僧事，或有看視病事，皆疑不敢出。佛言：「自今已去聽囑授出。自今已去當如是說戒：若比丘尼，向暮開僧伽藍門，不囑授余比丘尼而出者，波逸提。」
比丘尼義如上。
彼比丘尼，向暮開僧伽藍門不囑而出門者，波逸提。一腳在內、一腳在外，若方便欲去而不去，若共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或佛法僧事，或看病事囑而去，若僧伽藍破壞，若為火
【現代漢語翻譯】 現代漢語譯本： 『我應當搶劫他們的財物。』這樣想著，就進入房間，搶奪了所有的財物。當時，眾比丘尼互相詢問：『是誰在傍晚打開門，什麼也沒說就離開了？』隨即聽到六群比丘尼中的一人開門而出。眾比丘尼聽到后，其中那些少欲知足、修頭陀行、樂於學習戒律、知慚愧的比丘尼，呵斥六群比丘尼說：『你們怎麼能在傍晚什麼也不說就開門而出？』隨即稟告諸比丘，諸比丘又稟告世尊（Buddha）。世尊因此事召集比丘僧眾，呵斥六群比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門（Śrāmaṇa）的規範、不清凈、不隨順修行，是不應該做的。怎麼能有比丘尼在傍晚什麼也不說就開門而出呢？』用無數種方法呵斥之後，告訴諸比丘：『這些比丘尼在很多方面都有過失，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種功德，乃至爲了正法（Dharma）長久住世，想要說戒的人應當這樣說：若有比丘尼，在傍晚打開僧伽藍（Saṃghārāma，寺院）的門出去，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
當時，眾比丘尼因為佛法僧（Buddha-Dharma-Saṃgha）的事，或者有看護病人等事情，都心生疑慮，不敢出門。佛陀（Buddha）說：『從今以後，允許囑咐他人後再出門。從今以後，應當這樣說戒：若有比丘尼，在傍晚打開僧伽藍（Saṃghārāma，寺院）的門，沒有囑咐其他比丘尼就出去的，犯波逸提（Pāyantika，一種罪名）。』
比丘尼（Bhikṣuṇī）的定義如上所述。
如果比丘尼在傍晚打開僧伽藍（Saṃghārāma，寺院）的門，沒有囑咐他人就出門，犯波逸提（Pāyantika，一種罪名）。一隻腳在內，一隻腳在外，如果只是想要出去但沒有真的出去，或者約定好一起出去但沒有真的出去，都犯突吉羅（Duṣkṛta，一種輕罪）。
比丘（Bhikṣu）犯突吉羅（Duṣkṛta，一種輕罪）；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼）犯突吉羅（Duṣkṛta，一種輕罪）。這就是所謂的犯戒。
不犯戒的情況：或者因為佛法僧（Buddha-Dharma-Saṃgha）的事，或者因為看護病人的事，囑咐他人後離開；或者僧伽藍（Saṃghārāma，寺院）被破壞，或者因為火災。
【English Translation】 English version: 『I should rob their property.』 Thinking thus, she entered the room and plundered all the belongings. At that time, the Bhikṣuṇīs (nuns) asked each other, 『Who opened the door at dusk and left without saying anything?』 Then they heard one of the group-of-six Bhikṣuṇīs open the door and leave. When the Bhikṣuṇīs heard this, those among them who were of few desires, content, practicing Dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked the group-of-six Bhikṣuṇīs, saying, 『How can you open the door at dusk and leave without saying anything?』 Then they reported this to the Bhikṣus (monks), and the Bhikṣus reported it to the Blessed One (Buddha). The Blessed One, on account of this matter, assembled the Saṃgha (community) of Bhikṣus and rebuked the group-of-six Bhikṣuṇīs, saying, 『What you have done is wrong, not in accordance with decorum, not in accordance with the way of a Śrāmaṇa (ascetic), not pure conduct, not in accordance with the practice, and should not be done. How can a Bhikṣuṇī open the door at dusk and leave without saying anything?』 After rebuking them in countless ways, he told the Bhikṣus, 『These Bhikṣuṇīs have many defilements and are the first to break the precepts. From now on, I will establish a precept for the Bhikṣuṇīs, gathering ten benefits, even for the long duration of the true Dharma (teaching). One who wishes to recite the precept should say it thus: If a Bhikṣuṇī opens the door of the Saṃghārāma (monastery) at dusk and goes out, it is a Pāyantika (an offense).』 Thus, the Blessed One established a precept for the Bhikṣuṇīs.
At that time, the Bhikṣuṇīs, because of matters concerning the Buddha, the Dharma, and the Saṃgha (Buddha-Dharma-Saṃgha), or because of attending to the sick, were all doubtful and dared not go out. The Buddha said, 『From now on, I allow leaving after entrusting someone else. From now on, the precept should be recited thus: If a Bhikṣuṇī opens the door of the Saṃghārāma (monastery) at dusk and goes out without entrusting another Bhikṣuṇī, it is a Pāyantika (an offense).』
The definition of Bhikṣuṇī (nun) is as above.
If that Bhikṣuṇī opens the door of the Saṃghārāma (monastery) at dusk and goes out without entrusting someone else, it is a Pāyantika (an offense). If one foot is inside and one foot is outside, if she intends to go but does not actually go, or if they agree to go together but do not actually go, it is all a Duṣkṛta (a minor offense).
A Bhikṣu (monk) commits a Duṣkṛta (a minor offense); a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun) commit a Duṣkṛta (a minor offense). This is what is called an offense.
There is no offense if it is for the sake of the Buddha, the Dharma, or the Saṃgha (Buddha-Dharma-Saṃgha), or for attending to the sick, having entrusted someone else before leaving; or if the Saṃghārāma (monastery) is being destroyed, or because of fire.
所燒，若有毒蛇、若有賊、若有惡獸，若為強力者所執，若被繫縛將去，或命難、梵行難，不囑而出者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼中有一人，日沒開僧伽藍門出不囑而去。時有賊囚突獄而出，遙見僧伽藍門開便來入。時諸守獄人追后而來，問諸比丘尼：「頗見如是如是賊不？」不見者言：「不見。」其守獄者，即便處處推覓得賊。時諸居士皆共譏嫌：「此比丘尼等，不知慚愧作妄語，外自稱言：『我知正法。』如是有何正法？見賊而言不見。」時諸比丘尼自相問言：「誰日沒開門而出？」報言：「六群比丘尼中一人開門而出。」時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何日沒轍開門不囑而出？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼中一人言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，日沒轍開門出不囑而去？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，日沒開僧伽藍門而出，波逸提。」
【現代漢語翻譯】 現代漢語譯本：如果（僧伽藍）被火燒，或者有毒蛇，或者有盜賊，或者有惡獸，或者被強有力的人抓住，或者被捆綁帶走，或者面臨生命危險、清凈修行（梵行）的危險，沒有告知就出去的，不構成犯罪。
不構成犯罪的情況：最初沒有制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（六十二）
當時，佛陀（婆伽婆）在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼（group of six nuns）中的一人，在日落後打開僧伽藍（Sangharama，寺院）的門，沒有告知就出去了。當時，有一個囚犯越獄而出，遠遠看見僧伽藍的門開著，就進來了。當時，負責看守監獄的人在後面追趕而來，問各位比丘尼：『有沒有看見像這樣的盜賊？』沒有看見的比丘尼說：『沒有看見。』那些看守監獄的人，就在各處搜尋，找到了盜賊。當時，各位居士都一起譏諷責怪：『這些比丘尼，不知羞愧，說妄語，對外自稱說：『我知道正法。』像這樣有什麼正法？看見盜賊卻說沒看見。』當時，各位比丘尼互相詢問說：『是誰日落後開門出去的？』（有人）回答說：『是六群比丘尼中的一人開門出去的。』當時，各位比丘尼聽了，其中有少欲知足、行頭陀（ascetic practices）、樂於學習戒律、知道慚愧的人，呵責六群比丘尼說：『你們怎麼能在日落後隨便打開門不告知就出去？』隨即稟告各位比丘，各位比丘前往稟告世尊。世尊因為這件事召集比丘僧團，呵責六群比丘尼中的一人說：『你所做的事情不對，不合威儀、不合沙門（Shramana，出家人）的規矩、不合清凈修行、不合隨順修行，是不應該做的。怎麼能有比丘尼，在日落後隨便打開門不告知就出去？』用無數的方法呵責之後，告訴各位比丘：『這位比丘尼多次有犯戒的可能，是最初的犯戒。從今以後為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，在日落後打開僧伽藍的門出去，犯波逸提（Payantika，一種罪名）。』
【English Translation】 English version: If (the Sangharama) is being burned, or if there are poisonous snakes, or if there are thieves, or if there are evil beasts, or if one is seized by powerful people, or if one is bound and taken away, or if there is danger to life, danger to pure conduct (Brahmacharya), and one leaves without informing, there is no offense.
There is no offense in the following situations: when the rule was initially not established, due to ignorance, madness, mental derangement, or being afflicted by pain and suffering. (Sixty-two)
At that time, the Blessed One (Bhagavan) was in the Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Shravasti (Savatthi). At that time, one of the group of six nuns (group of six bhikkhunis) opened the Sangharama (monastery) gate after sunset and left without informing. At that time, a prisoner escaped from prison and, seeing the Sangharama gate open from afar, entered. At that time, the prison guards chased after him and asked the nuns, 'Have you seen a thief like this?' Those who had not seen him said, 'We have not seen him.' The prison guards then searched everywhere and found the thief. At that time, all the laypeople together criticized and blamed, 'These nuns are shameless, telling lies, outwardly claiming, 'I know the true Dharma.' What true Dharma is there like this? Seeing the thief, they say they did not see him.' At that time, the nuns asked each other, 'Who opened the gate and went out after sunset?' (Someone) replied, 'One of the group of six nuns opened the gate and went out.' At that time, the nuns who heard this, among whom were those who were content with little desire, practiced ascetic practices (Tudong), delighted in learning the precepts, and knew shame, rebuked the group of six nuns, saying, 'How can you casually open the gate after sunset and leave without informing?' They then reported to the monks, and the monks went to report to the World Honored One. The World Honored One, because of this matter, gathered the Sangha of monks and rebuked one of the group of six nuns, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Shramana (ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. How can a nun casually open the gate after sunset and leave without informing?' After rebuking her with countless methods, he told the monks, 'This nun has many opportunities to commit offenses and is the first to violate the precept. From now on, establish a precept for the nuns, gathering ten benefits, even for the long-lasting of the true Dharma, those who wish to recite the precepts should say thus: If a nun opens the Sangharama gate after sunset and goes out, she commits a Payantika (an offense).'
如是世尊與比丘尼結戒。
時諸比丘尼，營佛法僧事、若瞻視病事，疑不敢去。佛言：「自今已后聽囑授去。自今已去當如是說戒：若比丘尼，日沒開僧伽藍門不囑而出者，波逸提。」
比丘尼義如上。
彼比丘尼，日沒開僧伽藍門不囑出門，波逸提。一腳在內、一腳在外，方便欲去而不去，共期去而不去，一切突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或為佛法僧事，或瞻視病事，若囑而出，或彼僧伽藍破壞，或為火所燒，或為賊或有惡獸毒蛇在中，或為強力者所執，或為繫縛將去，或命難、梵行難，不囑而去者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有比丘尼不夏安居。時諸比丘尼聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「云何不夏安居耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼不夏安居？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說
【現代漢語翻譯】 現代漢語譯本： 就這樣，世尊為比丘尼制定戒律。
當時，一些比丘尼因為要處理佛、法、僧的事物，或者照顧病人，心有疑慮而不敢離開。佛陀說：『從今以後，允許委託他人後再離開。從今以後，應當這樣宣說戒律：如果比丘尼在日落後打開僧伽藍（寺院）的門，沒有委託他人就出去，犯波逸提（一種輕罪）。』
比丘尼的定義如前所述。
如果比丘尼在日落後打開僧伽藍的門，沒有委託他人就出門，犯波逸提。一隻腳在內，一隻腳在外，想要離開卻沒有離開，與人約定好一起離開卻沒有離開，所有這些都犯突吉羅（一種更輕的罪）。
比丘犯突吉羅；式叉摩那（沙彌尼的預備階段）、沙彌（小沙彌）、沙彌尼（小沙彌尼）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況有：爲了佛、法、僧的事物，或者照顧病人，如果委託他人後再出去，或者僧伽藍被破壞，或者被火燒燬，或者有盜賊，或者有惡獸毒蛇在其中，或者被強力者抓住，或者被捆綁帶走，或者面臨生命危險、清凈修行（梵行）的危險，沒有委託他人就離開，不犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為癡狂、心亂、被痛苦煩惱所纏繞。（六十三）
當時，婆伽婆（世尊）在舍衛國祇樹給孤獨園。當時，有比丘尼沒有進行夏季安居（雨季期間的修行）。其他比丘尼聽到后，其中那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的比丘尼，呵責這些比丘尼說：『為什麼不進行夏季安居呢？』她們將此事稟告了比丘，比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責這些比丘尼說：『你們所做的事情是不對的，不符合威儀、不符合沙門（出家人）的規範、不符合清凈的修行、不符合隨順的修行，是不應該做的。為什麼比丘尼不進行夏季安居呢？』用無數種方法呵責之後，告訴諸比丘：『這些比丘尼有很多種有漏之處（容易產生煩惱的地方），最初犯戒。從今以後，為比丘尼制定戒律，爲了聚集十種功德利益，乃至爲了正法長久住世，想要宣說……』
【English Translation】 English version: Thus, the World-Honored One established precepts for the Bhikkhunis (female monastic).
At that time, some Bhikkhunis, engaged in the affairs of the Buddha, Dharma (teachings), and Sangha (community), or attending to the sick, hesitated to leave due to doubts. The Buddha said, 'From now on, allow entrusting (responsibilities) before leaving. From now on, the precepts should be recited as follows: If a Bhikkhuni opens the Sangharama (monastery) gate after sunset and leaves without entrusting (responsibilities) to another, it is a Pacittiya (a minor offense).'
The definition of Bhikkhuni is as mentioned above.
If that Bhikkhuni opens the Sangharama gate after sunset and leaves without entrusting (responsibilities) before leaving, it is a Pacittiya. If one foot is inside and one foot is outside, intending to leave but not leaving, agreeing to leave together but not leaving, all these are Dukkata (a lighter offense).
A Bhikkhu (male monastic) commits a Dukkata; a Sikkhamana (female novice undergoing training), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata. This is what is called an offense.
There is no offense in the following cases: if it is for the affairs of the Buddha, Dharma, and Sangha, or attending to the sick, if one entrusts (responsibilities) before leaving, or if the Sangharama is destroyed, or burned by fire, or if there are thieves, or if there are fierce beasts or poisonous snakes inside, or if one is seized by a powerful person, or if one is bound and taken away, or if there is danger to life or danger to the pure conduct (Brahmacarya), leaving without entrusting (responsibilities) is not an offense.
There is also no offense in the following cases: when the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (Sixty-third)
At that time, the Bhagavan (World-Honored One) was in Jeta's Grove, Anathapindika's Park, in Sravasti (ancient Indian city). At that time, there were Bhikkhunis who did not observe the summer retreat (Vassa - rainy season retreat). When the other Bhikkhunis heard this, those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked those Bhikkhunis, saying, 'Why do you not observe the summer retreat?' They reported this matter to the Bhikkhus, and the Bhikkhus in turn reported it to the World-Honored One. The World-Honored One, because of this matter, assembled the Bhikkhu Sangha, rebuked those Bhikkhunis, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the way of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is not something that should be done. Why do the Bhikkhunis not observe the summer retreat?' After rebuking them in countless ways, he told the Bhikkhus, 'These Bhikkhunis have many kinds of Asrava (outflows, defilements), initially committing offenses. From now on, establish precepts for the Bhikkhunis, in order to gather ten benefits, and even for the long duration of the True Dharma, wanting to speak...'
戒者當如是說：若比丘尼不夏安居者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，有為佛法僧事、或看病事，不及安居疑。佛言：「自今已去聽有如是因緣后安居。自今已去當如是說戒：若比丘尼，不前安居不后安居者，波逸提。」
比丘尼義如上。
若比丘尼，不前安居者，突吉羅。不后安居者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，前安居；或為佛法僧事、或瞻視病人，受后安居，不犯。
不犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒得度人授具足戒。便度常漏大小便、涕唾常出者與授具足戒，彼污身污衣污臥具。諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「汝等云何輒度常漏大小便、涕唾常出者，污身污衣床褥臥具？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，乃度常漏大小便、涕唾常出，污身衣床褥臥具耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與
【現代漢語翻譯】 現代漢語譯本：戒律應當這樣宣說：『如果比丘尼沒有進行夏季安居，犯波逸提罪。』世尊就這樣為比丘尼制定了戒律。
當時，一些比丘尼因為佛法僧事、或者看護病人等原因，無法按時安居，心生疑惑。佛陀說：『從今以後，允許因為這些原因而延後安居。』從今以後，應當這樣宣說戒律：『如果比丘尼，沒有進行前安居也沒有進行后安居，犯波逸提罪。』
比丘尼的定義如上所述。
如果比丘尼，沒有進行前安居，犯突吉羅罪。沒有進行后安居，犯波逸提罪。
比丘，犯突吉羅罪；式叉摩那（預備沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：進行了前安居；或者爲了佛法僧事、或者瞻視病人，接受了后安居，不犯戒。
不犯戒的情況：最初沒有制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞。(六十四)
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，一些比丘尼聽到世尊制定了戒律，可以度人並授予具足戒。她們就度了那些經常漏大小便、經常流涕唾的人，並授予了具足戒，導致這些人弄髒了身體、衣服和臥具。其他比丘尼聽說了這件事，其中一些少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的比丘尼，呵責這些比丘尼說：『你們怎麼能隨便度那些經常漏大小便、經常流涕唾的人，弄髒身體、衣服、床褥臥具呢？』她們立即稟告了諸比丘，諸比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責這些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能有比丘尼，竟然度那些經常漏大小便、經常流涕唾的人，弄髒身體、衣服、床褥臥具呢？』用無數種方法呵責之後，告訴諸比丘：『這些比丘尼在很多方面都有過失，是最初的犯戒者。從今以後，給與
【English Translation】 English version: The precept should be recited as follows: 'If a Bhikkhunī (female monastic) does not observe the summer retreat, it is a Pācittiya (an offense entailing confession).』 Thus, the Blessed One established the precept for the Bhikkhunīs.
At that time, some Bhikkhunīs, due to matters concerning the Buddha, the Dharma (teachings), the Sangha (community), or tending to the sick, were unable to observe the retreat on time and had doubts. The Buddha said: 'From now on, allow a later retreat if there are such reasons.' From now on, the precept should be recited as follows: 'If a Bhikkhunī does not observe the early retreat nor the later retreat, it is a Pācittiya.'
The definition of Bhikkhunī is as above.
If a Bhikkhunī does not observe the early retreat, it is a Dukkaṭa (an offense of wrong-doing). If she does not observe the later retreat, it is a Pācittiya.
A Bhikkhu (male monastic) commits a Dukkaṭa; a Sikkhamānā (female trainee monastic), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commit a Dukkaṭa. This is considered an offense.
Non-offenses: observing the early retreat; or for matters concerning the Buddha, the Dharma, the Sangha, or tending to the sick, accepting the later retreat, is not an offense.
Non-offenses: initially, when the precept was not yet established, or due to insanity, mental derangement, or being overwhelmed by pain and suffering. (Sixty-fourth)
At that time, the Bhagavān (Blessed One) was in Śrāvastī (Savatthi) at the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's monastery). At that time, some Bhikkhunīs, hearing that the Blessed One had established precepts and could ordain people and grant full ordination, ordained those who constantly leaked urine and feces, and constantly produced mucus and saliva, and granted them full ordination, causing these people to soil their bodies, clothes, and bedding. Other Bhikkhunīs heard about this, and some of them, being of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked these Bhikkhunīs, saying: 'How can you casually ordain those who constantly leak urine and feces, and constantly produce mucus and saliva, soiling their bodies, clothes, and bedding?' They immediately reported this to the Bhikkhus, and the Bhikkhus in turn reported it to the Blessed One. The Blessed One, because of this matter, assembled the Bhikkhu Sangha (community of monks), and rebuked these Bhikkhunīs, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a renunciate, not in accordance with pure conduct, not in accordance with the path, and should not be done. How can Bhikkhunīs ordain those who constantly leak urine and feces, and constantly produce mucus and saliva, soiling their bodies, clothes, and bedding?' After rebuking them in countless ways, he told the Bhikkhus: 'These Bhikkhunīs have many faults, and are the first offenders. From now on, give
比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度常漏大小便涕唾常出者與授具足戒，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，亦不知常漏大小便、不漏大小便、涕唾出不出。后乃知，或有作波逸提懺者，或有疑者。佛言：「不知者無犯。自今已去當如是結戒：若比丘尼，知女人常漏大小便、涕唾常出者授具足戒，波逸提。」
比丘尼義如上。
彼比丘尼，知常漏大小便、涕唾常出者度授具足戒，三羯磨竟，和上尼波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前剃髮與授戒集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，先不知、若信可信人語、信父母語與授具足戒，後有如是病，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有比丘尼度二形人，大小便時有比丘尼見，白諸比丘尼。諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「汝等云何度他二形人？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，
【現代漢語翻譯】 現代漢語譯本：比丘尼結戒時，集合十種功德，乃至爲了正法長久住世，想要說戒的比丘尼應當這樣說：『如果比丘尼，為經常遺漏大小便、鼻涕口水經常流出的女人授予具足戒，犯波逸提罪。』世尊就這樣為比丘尼制定了戒律。
當時的比丘尼們，也不知道什麼是經常遺漏大小便、什麼是不遺漏大小便、鼻涕口水出不出。後來才知道，有些人做了波逸提懺悔，有些人則心存疑慮。佛說：『不知道的沒有罪。從今以後應當這樣制定戒律：如果比丘尼，明知女人經常遺漏大小便、鼻涕口水經常流出，還為她授予具足戒，犯波逸提罪。』
比丘尼的定義如上所述。
如果比丘尼，明知對方經常遺漏大小便、鼻涕口水經常流出，仍然為她授予具足戒，完成三次羯磨(Sankarma，佛教儀式)，授戒和尚尼犯波逸提罪。如果只進行白二羯磨(formal procedures)，犯三突吉羅(Dukkata，輕罪)。白一羯磨(formal procedures)，犯二突吉羅(Dukkata，輕罪)。完成白(formal procedures)后，犯一突吉羅(Dukkata，輕罪)。白(formal procedures)尚未完成，犯突吉羅(Dukkata，輕罪)。在白(formal procedures)之前剃髮並授予戒律，集合的僧眾人數已滿，所有人都犯突吉羅(Dukkata，輕罪)。
比丘，犯突吉羅(Dukkata，輕罪)。這就是所謂的犯戒。
不犯戒的情況：事先不知道，或者相信可信之人的話，相信父母的話而授予具足戒，後來才發現有這樣的疾病，沒有罪。
沒有罪的情況：最初沒有制定戒律時，或者因為愚癡、瘋狂、心神錯亂、被痛苦所纏繞。(六十五)
當時，佛陀(Bhagavan)在舍衛國(Sravasti)祇樹給孤獨園(Jetavana Anathapindika-arama)。當時，有比丘尼為雙性人授戒，大小便時被其他比丘尼看見，告訴了其他比丘尼。比丘尼們聽說了這件事，其中有少欲知足、奉行頭陀行(ascetic practices)、樂於學習戒律、知慚愧者，責備那些比丘尼說：『你們怎麼能為雙性人授戒呢？』於是告訴了諸位比丘，諸位比丘前往稟告世尊(Bhagavan)。世尊(Bhagavan)因此事召集比丘僧團，呵斥那些比丘尼說：『你們所做的事情是不如法的，不是威儀，不是沙門法，不是清凈的行為，不是隨順修行的行為，'
【English Translation】 English version: When bhikkhunis establish precepts, gathering ten merits, and even for the long-lasting of the True Dharma, the bhikkhuni who wishes to recite the precepts should say thus: 'If a bhikkhuni ordains a woman who constantly leaks urine and feces, and whose snot and saliva constantly flow, she commits a Pacittiya offense.' Thus, the World-Honored One established precepts for the bhikkhunis.
At that time, the bhikkhunis did not know what it meant to constantly leak urine and feces, or not leak urine and feces, or whether snot and saliva flowed or not. Later, they came to know, and some performed Pacittiya repentance, while others had doubts. The Buddha said: 'Those who do not know are without offense. From now on, the precepts should be established thus: If a bhikkhuni, knowing that a woman constantly leaks urine and feces, and whose snot and saliva constantly flow, ordains her, she commits a Pacittiya offense.'
The definition of bhikkhuni is as above.
If that bhikkhuni, knowing that the person constantly leaks urine and feces, and whose snot and saliva constantly flow, still ordains her, after completing the three Karmas (Sankarma, Buddhist rituals), the preceptor nun commits a Pacittiya offense. If only the white two Karmas (formal procedures) are performed, she commits three Dukkata (Dukkata, minor offense) offenses. White one Karma (formal procedures), commits two Dukkata (Dukkata, minor offense) offenses. After completing the white (formal procedures), she commits one Dukkata (Dukkata, minor offense) offense. If the white (formal procedures) is not yet completed, she commits a Dukkata (Dukkata, minor offense) offense. Before the white (formal procedures), shaving the head and giving ordination, and the assembled Sangha is full, everyone commits a Dukkata (Dukkata, minor offense) offense.
A bhikkhu commits a Dukkata (Dukkata, minor offense) offense. This is what is called an offense.
Non-offenses: If one did not know beforehand, or believed the words of a trustworthy person, or believed the words of parents and gave ordination, and later found out about such a disease, there is no offense.
No offense: When the precepts were not initially established, or due to ignorance, madness, mental confusion, or being afflicted by pain. (Sixty-five)
At that time, the Bhagavan was in Sravasti in the Jeta Grove Anathapindika-arama. At that time, a bhikkhuni ordained a hermaphrodite, and another bhikkhuni saw it during urination and defecation, and told the other bhikkhunis. When the bhikkhunis heard about this, some who were content with little, practiced ascetic practices (ascetic practices), were happy to learn the precepts, and knew shame and remorse, blamed those bhikkhunis, saying: 'How could you ordain a hermaphrodite?' Then they told the bhikkhus, and the bhikkhus went to report to the Bhagavan. The Bhagavan, because of this matter, gathered the bhikkhu Sangha and rebuked those bhikkhunis, saying: 'What you have done is not in accordance with the Dharma, not in accordance with the Vinaya, not in accordance with the life of a renunciate, not in accordance with pure conduct, not in accordance with the practice of following the path,'
所不應為。云何比丘尼乃度二形人？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度二形人授具足戒，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，不知二形、不二形，後方知有二形，或有作波逸提懺者，或有疑者。「不知，無犯。自今已去當如是結戒：若比丘尼，知二形人與授具足戒者，波逸提。」
比丘尼義如上。
二形者，男形女形。
彼比丘尼，知二形人與授具足戒，三羯磨竟，和上尼波逸提。白二羯磨竟，三突吉羅。白一羯磨竟，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前剃髮與授戒集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，先不知，若信彼人語、若信可信者語、若信父母語與授具足戒已，后變為二形，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，度二道合者與授具足戒，大小便時諸比丘尼見。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「汝云何度二道合者與授具足戒？」即白諸比丘，諸比丘往白世
【現代漢語翻譯】 現代漢語譯本： 『不應該做的事情。』為什麼比丘尼要為二形人（ उभयव्यञ्जन，同時具有男女兩性性徵的人）授戒呢？」世尊用無數方法呵斥之後，告訴眾比丘：「這些比丘尼有很多有漏之處，最初就犯了戒。從今以後，為比丘尼制定戒律，總結十種意義乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，為二形人授具足戒，犯波逸提（ pācittiya，一種輕罪）。」就這樣，世尊為比丘尼制定了戒律。
當時的比丘尼們，不知道什麼是二形，什麼不是二形，後來才知道有二形人，有的做了波逸提懺悔，有的心存疑慮。「不知道，沒有罪。從今以後應當這樣制定戒律：如果比丘尼，明知是二形人還為他授具足戒，犯波逸提。」
比丘尼的定義如上所述。
二形人，指的是既有男性的性徵，也有女性的性徵的人。
如果比丘尼，明知是二形人還為他授具足戒，三次羯磨（kamma，佛教儀式）完畢，授戒和尚尼犯波逸提。兩次羯磨完畢，犯三突吉羅（dukkaṭa，一種更輕的罪）。一次羯磨完畢，犯二突吉羅。稟白完畢，犯一突吉羅。稟白尚未完畢，犯突吉羅。在稟白之前剃髮併爲之授戒，且僧眾人數已滿，所有人都犯突吉羅。
比丘，犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是，事先不知道，或者相信那個人說的話、或者相信可信的人說的話、或者相信父母說的話而為之授具足戒，之後才變為二形，沒有罪。
不犯戒的情況還有，最初沒有制定戒律時，因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。（六十六）
當時，婆伽婆（bhagavat，世尊）住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍika-ārāma）。當時，一些比丘尼為二道合者（既能以男性方式性行為，也能以女性方式性行為的人）授具足戒，大小便時被其他比丘尼看見。當時，一些比丘尼聽說了這件事，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學習戒律、知慚愧的人，責怪那些比丘尼說：「你們怎麼能為二道合者授具足戒呢？」隨即稟告眾比丘，眾比丘又稟告世尊。
【English Translation】 English version: 『Things that should not be done.』 Why should a Bhikkhunī (female monastic) ordain a Ubhayavyañjana (a person with both male and female sexual characteristics)?」 After rebuking them with countless methods, the Blessed One told the Bhikkhus (male monastics): 「These Bhikkhunīs have many defiled aspects, and they have violated the precepts from the very beginning. From now on, precepts will be established for the Bhikkhunīs, summarizing ten meanings, even for the long-term survival of the true Dharma. Those who wish to recite the precepts should say this: If a Bhikkhunī ordains a Ubhayavyañjana with full ordination, it is a Pācittiya (an offense requiring confession).」 Thus, the Blessed One established precepts for the Bhikkhunīs.
At that time, the Bhikkhunīs did not know what was a Ubhayavyañjana and what was not. Later, they learned about Ubhayavyañjanas. Some made Pācittiya confessions, and some had doubts. 「Not knowing, there is no offense. From now on, the precepts should be established as follows: If a Bhikkhunī, knowing that someone is a Ubhayavyañjana, gives them full ordination, it is a Pācittiya.」
The definition of Bhikkhunī is as mentioned above.
Ubhayavyañjana refers to a person who has both male and female sexual characteristics.
If a Bhikkhunī, knowing that someone is a Ubhayavyañjana, gives them full ordination, and the three Kamma (formal acts of the Sangha) are completed, the preceptor Bhikkhunī commits a Pācittiya. If two Kamma are completed, it is a Thullaccaya (a more serious offense). If one Kamma is completed, it is two Dukkaṭas (minor offenses). If the announcement is completed, it is one Dukkaṭa. If the announcement is not yet completed, it is a Dukkaṭa. Before the announcement, if the hair is shaved and ordination is given, and the assembly is complete, everyone commits a Dukkaṭa.
A Bhikkhu commits a Dukkaṭa. This is what is called an offense.
There is no offense if one did not know beforehand, or if one believed the person's words, or believed the words of a trustworthy person, or believed the words of parents and gave full ordination, and later they became a Ubhayavyañjana, there is no offense.
There is no offense in cases where the precepts were not yet established, or due to ignorance, madness, mental derangement, or being overwhelmed by pain and suffering. (66)
At that time, the Bhagavat (the Blessed One) was residing in Śrāvastī (Savatthi) at the Jetavana-anāthapiṇḍika-ārāma (Jeta Grove, Anathapindika's monastery). At that time, some Bhikkhunīs ordained those who were Dvedhāpatita (those who discharge in two ways) with full ordination, and other Bhikkhunīs saw them during urination and defecation. At that time, some Bhikkhunīs heard about this, and among them were those who were content with little, practiced Dhūta (ascetic practices), delighted in learning the precepts, and were conscientious and ashamed, and they criticized those Bhikkhunīs, saying, 「How could you ordain those who are Dvedhāpatita with full ordination?」 They then reported this to the Bhikkhus, and the Bhikkhus reported it to the Blessed One.
尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，乃度二道合者與授具足戒？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度二道合者與授具足戒，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，亦不知二道合不合，后乃知二道合，或有作波逸提懺者、有疑者。「不知者無犯。自今已去當如是結戒：若比丘尼，知二道合者與授具足戒，波逸提。」
比丘尼義如上。
二道合者，大小便道不別。
彼比丘尼，知二道合者度與授具足戒，白三羯磨竟，和上尼波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅。未白前若剃髮與授戒若集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，先不知，若信彼人語、若信可信者語、若信父母言、若與授具足戒后二道合者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時諸比丘尼，聞世尊制戒聽度弟子，便度負債人及諸病者與授具足戒已
【現代漢語翻譯】 現代漢語譯本： 世尊因為這個因緣召集比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合乎威儀，不合乎沙門的出家修行方式，不是清凈的行為，不順應佛法，是不應該做的。為什麼比丘尼要為兩性人授予具足戒呢？』世尊用無數種方法呵責她們之後，告訴眾比丘：『這些比丘尼在很多方面都有過失，這是最初的犯戒。從今以後，為比丘尼制定戒律，總結出十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼，為兩性人授予具足戒，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。
當時，一些比丘尼也不知道哪些人是兩性人，後來才知道是兩性人，有些人做了波逸提懺悔，有些人則心存疑慮。『不知道的沒有罪。從今以後，應當這樣制定戒律：如果比丘尼，明知是兩性人還為他們授予具足戒，犯波逸提。』
比丘尼的定義如上所述。
兩性人，是指大小便的通道沒有分開的人。
如果比丘尼，明知是兩性人還為他們授予具足戒，經過三次羯磨（kamma，僧團會議）之後，和上尼（Upajjhaya，戒師）犯波逸提。經過兩次羯磨，犯三突吉羅（Dukkata，一種輕罪）。經過一次羯磨，犯二突吉羅。稟白之後，犯一突吉羅。稟白尚未結束，犯突吉羅。在稟白之前，如果剃了頭髮、授予了戒律或者召集了僧眾，即使僧眾人數已滿，一切都犯突吉羅。
比丘，犯突吉羅。這就是所謂的犯戒。
不犯戒的情況是：事先不知道，或者相信了那個人的話，或者相信了可信的人的話，或者相信了父母的話，或者在授予具足戒之後才發現是兩性人，這些情況都不算犯戒。
不犯戒的情況還有：最初沒有制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦所纏繞。（六十七）
當時，婆伽婆（Bhagavā，世尊）住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，一些比丘尼聽說世尊制定了戒律，允許接受弟子，就為負債的人和各種病人授予了具足戒。 English version: On this account, the Blessed One convened the Sangha of monks, rebuked the nuns, saying: 'What you have done is wrong, unseemly, not in accordance with the rules of conduct, not befitting ascetics, not pure conduct, not conducive to the Dharma, and should not be done. How can nuns confer full ordination on hermaphrodites?' After rebuking them in countless ways, he addressed the monks: 'These nuns have many sources of defilement and this is the first offense. From now on, I will establish a rule for the nuns, summarizing ten meanings, even for the long duration of the True Dharma. Whoever wishes to recite the rule should say it thus: If a nun confers full ordination on a hermaphrodite, it is a Pāyantika (an offense entailing expiation).』 Thus, the Blessed One established a rule for the nuns.
At that time, some nuns did not know who were hermaphrodites. Later, they found out they were hermaphrodites. Some did Pāyantika confession, while others were doubtful. 'Not knowing is no offense. From now on, the rule should be established thus: If a nun, knowing that someone is a hermaphrodite, confers full ordination on them, it is a Pāyantika.』
The definition of a nun is as above.
A hermaphrodite is someone whose urinary and excretory tracts are not separate.
If a nun, knowing that someone is a hermaphrodite, confers full ordination on them, after the three kammavācā (formal acts of the Sangha), the Upajjhaya (preceptor) commits a Pāyantika offense. After two kammavācā, a Dukkata (an offense of wrong-doing). After one kammavācā, two Dukkatas. After announcing, one Dukkata. Before announcing is finished, a Dukkata. Before announcing, if the hair is shaved, ordination is given, or the Sangha is assembled and the quorum is met, all are Dukkatas.
A monk commits a Dukkata. This is called an offense.
There is no offense if one did not know beforehand, or if one believed the person's words, or if one believed the words of a trustworthy person, or if one believed the words of parents, or if the person became a hermaphrodite after full ordination, there is no offense.
There is no offense in the beginning when the rule was not yet established, or if one is insane, deranged, or tormented by pain. (Sixty-seventh)
At that time, the Bhagavā (Blessed One) was dwelling in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Savatthi). At that time, some nuns, hearing that the Blessed One had established a rule allowing the acceptance of disciples, conferred full ordination on debtors and various sick people.
【English Translation】 English version: On this account, the Blessed One convened the Sangha of monks, rebuked the nuns, saying: 'What you have done is wrong, unseemly, not in accordance with the rules of conduct, not befitting ascetics, not pure conduct, not conducive to the Dharma, and should not be done. How can nuns confer full ordination on hermaphrodites?' After rebuking them in countless ways, he addressed the monks: 'These nuns have many sources of defilement and this is the first offense. From now on, I will establish a rule for the nuns, summarizing ten meanings, even for the long duration of the True Dharma. Whoever wishes to recite the rule should say it thus: If a nun confers full ordination on a hermaphrodite, it is a Pāyantika (an offense entailing expiation).』 Thus, the Blessed One established a rule for the nuns.
At that time, some nuns did not know who were hermaphrodites. Later, they found out they were hermaphrodites. Some did Pāyantika confession, while others were doubtful. 'Not knowing is no offense. From now on, the rule should be established thus: If a nun, knowing that someone is a hermaphrodite, confers full ordination on them, it is a Pāyantika.』
The definition of a nun is as above.
A hermaphrodite is someone whose urinary and excretory tracts are not separate.
If a nun, knowing that someone is a hermaphrodite, confers full ordination on them, after the three kammavācā (formal acts of the Sangha), the Upajjhaya (preceptor) commits a Pāyantika offense. After two kammavācā, a Dukkata (an offense of wrong-doing). After one kammavācā, two Dukkatas. After announcing, one Dukkata. Before announcing is finished, a Dukkata. Before announcing, if the hair is shaved, ordination is given, or the Sangha is assembled and the quorum is met, all are Dukkatas.
A monk commits a Dukkata. This is called an offense.
There is no offense if one did not know beforehand, or if one believed the person's words, or if one believed the words of a trustworthy person, or if one believed the words of parents, or if the person became a hermaphrodite after full ordination, there is no offense.
There is no offense in the beginning when the rule was not yet established, or if one is insane, deranged, or tormented by pain. (Sixty-seventh)
At that time, the Bhagavā (Blessed One) was dwelling in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Savatthi). At that time, some nuns, hearing that the Blessed One had established a rule allowing the acceptance of disciples, conferred full ordination on debtors and various sick people.
，債主來牽捉，若病者常須人守視不得遠離。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「世尊制戒聽度人，汝云何度他負債人及病者，使債主牽捉、病者常須守視不得遠離耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行、所不應為。云何比丘尼，度他負債人及病者，債主牽捉、病者須人守視不得遠離耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，度負債人及病者與授具足戒，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，不知有負債難、無負債難；若病難、不病難，後方知負債及病難者，中有作波逸提懺者，或有疑者。「不知者不犯。自今已去當如是結戒：若比丘尼，知有負債難者、病難者與授具足戒，波逸提。」
比丘尼義如上。
負債者，乃至一錢為十六分之一分也。
病者，乃至常患頭痛。
彼比丘尼，知負債難及病難者度與授具足戒，白三羯磨竟，和上尼波逸提。白二羯磨，三突吉羅。白一羯磨，二突吉羅。白已，一突吉羅。白未竟，突吉羅
【現代漢語翻譯】 現代漢語譯本： 債主來牽扯抓捕，如果是病人，則需要經常有人看護，不能遠離。當時，一些比丘尼聽聞此事，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘尼，責備那些比丘尼說：『世尊制定戒律允許度人出家，你們怎麼能度負債的人和病人出家，以至於債主來牽扯抓捕，病人需要經常有人看護，不能遠離呢？』她們立即稟告了諸位比丘，比丘們又去稟告了世尊（世尊：釋迦牟尼佛）。世尊因為這件事召集了比丘僧團，呵斥那些比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能有比丘尼，度負債的人和病人出家，導致債主來牽扯抓捕，病人需要有人看護，不能遠離呢？』用無數種方法呵斥之後，告訴諸位比丘：『這些比丘尼在很多方面都有過失，是最初的犯戒。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要說戒的人應當這樣說：如果比丘尼，度負債的人和病人，並授予他們具足戒（Upasampadā），犯波逸提（Pācittiya）。』就這樣，世尊為比丘尼制定了戒律。 當時，比丘尼們不知道什麼是負債的困難，什麼是沒有負債的困難；什麼是生病的困難，什麼是不生病的困難。後來才知道是負債和生病的困難，其中有人做了波逸提（Pācittiya）懺悔，或者有人心存疑惑。『不知道的，不犯戒。』從今以後，應當這樣制定戒律：『如果比丘尼，明知對方有負債的困難、生病的困難，還授予他們具足戒（Upasampadā），犯波逸提（Pācittiya）。』 比丘尼的定義如上所述。 負債者，哪怕欠一錢的十六分之一也算。 病人，哪怕經常患頭痛也算。 如果那些比丘尼，明知對方有負債的困難和生病的困難，還度他們出家並授予具足戒（Upasampadā），完成三次羯磨（kamma）后，和尚尼（Upajjhaya）犯波逸提（Pācittiya）。完成兩次羯磨（kamma），犯三次突吉羅（Thullaccaya）。完成一次羯磨（kamma），犯兩次突吉羅（Thullaccaya）。稟告之後，犯一次突吉羅（Thullaccaya）。稟告尚未完成，犯突吉羅（Thullaccaya）。
【English Translation】 English version: Creditors come to seize and capture them, and if they are sick, they constantly need someone to watch over them and cannot be left alone. At that time, some Bhikkhunis (female monastic) heard of this, and among them were those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and were conscientious and ashamed. They blamed those Bhikkhunis (female monastic), saying, 'The World-Honored One (Bhagavan) has established precepts allowing the ordination of people, how can you ordain debtors and sick people, causing creditors to seize and capture them, and the sick to constantly need someone to watch over them and cannot be left alone?' They immediately reported this to the Bhikkhus (male monastic), and the Bhikkhus (male monastic) in turn reported it to the World-Honored One (Bhagavan). The World-Honored One (Bhagavan), because of this matter, gathered the Bhikkhu Sangha (monastic community) and rebuked those Bhikkhunis (female monastic), saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not pure, not in accordance with the practice, and should not be done. How can Bhikkhunis (female monastic) ordain debtors and sick people, causing creditors to seize and capture them, and the sick to need someone to watch over them and cannot be left alone?' After rebuking them with countless methods, he told the Bhikkhus (male monastic), 'These Bhikkhunis (female monastic) have many defilements and are the first to violate the precepts. From now on, establish a precept for the Bhikkhunis (female monastic), gathering ten benefits, even for the long-lasting of the True Dharma, those who wish to recite the precepts should say it like this: If a Bhikkhuni (female monastic) ordains a debtor or a sick person and confers upon them the Upasampadā (full ordination), it is a Pācittiya (offense requiring confession).』 Thus, the World-Honored One (Bhagavan) established a precept for the Bhikkhunis (female monastic). At that time, the Bhikkhunis (female monastic) did not know what the difficulties of being in debt were, and what the difficulties of not being in debt were; what the difficulties of being sick were, and what the difficulties of not being sick were. Later they realized the difficulties of being in debt and being sick, and some of them confessed the Pācittiya (offense requiring confession), while others were doubtful. 'Those who do not know, do not violate the precept.' From now on, the precept should be established like this: 'If a Bhikkhuni (female monastic), knowing that someone has the difficulties of being in debt or the difficulties of being sick, confers upon them the Upasampadā (full ordination), it is a Pācittiya (offense requiring confession).' The definition of Bhikkhuni (female monastic) is as above. A debtor is even someone who owes one-sixteenth of a penny. A sick person is even someone who constantly suffers from headaches. If those Bhikkhunis (female monastic), knowing that someone has the difficulties of being in debt and the difficulties of being sick, ordain them and confer upon them the Upasampadā (full ordination), after completing three Kamma (formal acts of the Sangha), the Upajjhaya (preceptor) commits a Pācittiya (offense requiring confession). After completing two Kamma (formal acts of the Sangha), it is three Thullaccaya (grave offenses). After completing one Kamma (formal acts of the Sangha), it is two Thullaccaya (grave offenses). After announcing it, it is one Thullaccaya (grave offense). If the announcement is not completed, it is a Thullaccaya (grave offense).
。未白前若剃髮與授戒集眾眾滿，一切突吉羅。
比丘，突吉羅。是謂為犯。
不犯者，先不知，若信彼人語、若信可信者語、若信父母語、若與授具足戒已負債若病，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十八)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，學習咒術以自活命。咒術者，或支節咒、剎利咒、或起尸鬼咒、或學知死相知轉禽獸論、卜知眾鳥音聲。諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝等云何乃學習如是諸咒術乃至知眾鳥音聲？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，學如是諸技術，乃至知眾鳥音聲？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，學世俗技術以自活命，波逸提。」
比丘尼義如上。
技術者，如上說。
彼比丘尼，習諸技術乃至知眾鳥音聲，說而了了者，波逸提；不了了，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂
【現代漢語翻譯】 現代漢語譯本：如果未在剃度或授戒前告知，而剃度並授戒，且滿足了僧眾人數，則犯一切突吉羅（Dukkata，惡作）。 比丘尼，犯突吉羅（Dukkata，惡作）。這被稱為犯戒。 不犯的情況：事先不知情；相信他人所說；相信可信之人所說；相信父母所說；已經授了具足戒，但負有債務或生病，則不犯。 不犯的情況：最初未制定戒律時；癡狂；精神錯亂；被痛苦煩惱所纏繞。（六十八） 當時，婆伽婆（Bhagava，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘尼學習咒術來維持生計。這些咒術包括：支節咒、剎利咒、起尸鬼咒，或者學習知死相、知轉禽獸論、卜知眾鳥音聲。其他比丘尼聽聞后，其中少欲知足、行頭陀、樂學戒、知慚愧的比丘尼，譴責六群比丘尼說：『你們怎麼能學習這些咒術，乃至知眾鳥音聲呢？』她們立即稟告諸比丘，諸比丘又稟告世尊。世尊因此因緣召集比丘僧眾，呵責六群比丘尼說：『你們所做之事不合宜，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。比丘尼怎麼能學習這些技術，乃至知眾鳥音聲呢？』世尊用無數方法呵責之後，告訴諸比丘：『這些比丘尼在多種有漏之處，最初犯戒。從今以後，為比丘尼制定戒律，集合十句義，乃至爲了正法久住，想要說戒者應當這樣說：若比丘尼，學習世俗技術以自活命，犯波逸提（Pācittiya，單墮）。』 比丘尼的定義如上所述。 技術的定義如上所述。 如果比丘尼學習各種技術，乃至知眾鳥音聲，並且清楚地說出來，則犯波逸提（Pācittiya，單墮）；如果不清楚地說出來，則犯突吉羅（Dukkata，惡作）。 比丘，犯突吉羅（Dukkata，惡作）；式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），犯突吉羅（Dukkata，惡作）。這就是所謂的犯戒。
【English Translation】 English version: If it is not informed before tonsure or ordination, and the tonsure and ordination are performed, and the number of the Sangha is complete, then all Dukkata (evil deeds) are committed. A Bhikkhuni (nun) commits a Dukkata (evil deed). This is called an offense. Non-offenses: not knowing beforehand; believing what others say; believing what credible people say; believing what parents say; having already received full ordination but being in debt or sick, then there is no offense. Non-offenses: when the precepts were initially not established; insanity; mental derangement; being afflicted by pain and suffering. (68) At that time, the Bhagavan (the Blessed One) was in the Jeta Grove, Anathapindika's Monastery in Śrāvastī (Savatthi). At that time, the group-of-six Bhikkhunis (nuns) were learning incantations to make a living. These incantations included: incantations for limbs, Kshatriya (warrior caste) incantations, incantations for raising corpses, or learning to know the signs of death, knowing the discourse on transforming into birds and beasts, and divining the sounds of birds. When other Bhikkhunis heard this, those who were of few desires, content, practicing Dhutanga (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, criticized the group-of-six Bhikkhunis, saying: 'How can you learn these incantations, even to the point of knowing the sounds of birds?' They immediately reported to the Bhikkhus (monks), who in turn reported to the Bhagavan (the Blessed One). The Bhagavan, because of this cause, gathered the Sangha (community) of Bhikkhus and rebuked the group-of-six Bhikkhunis, saying: 'What you have done is inappropriate, not in accordance with deportment, not in accordance with the Dharma of a Shramana (ascetic), not in accordance with pure conduct, not in accordance with following the path, and should not be done. How can a Bhikkhuni learn these skills, even to the point of knowing the sounds of birds?' After rebuking them with countless methods, the Bhagavan told the Bhikkhus: 'These Bhikkhunis, in many places of defilement, have committed the initial offense. From now on, establish precepts for the Bhikkhunis, gathering the ten meanings, even for the long-lasting of the True Dharma, those who wish to recite the precepts should say thus: If a Bhikkhuni learns worldly skills to make a living, it is a Pācittiya (expiation).' The definition of Bhikkhuni is as mentioned above. The definition of skills is as mentioned above. If a Bhikkhuni learns various skills, even to the point of knowing the sounds of birds, and speaks it clearly, it is a Pācittiya (expiation); if she does not speak it clearly, it is a Dukkata (evil deed). A Bhikkhu (monk) commits a Dukkata (evil deed); a Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), a Śrāmaṇerikā (novice nun) commit a Dukkata (evil deed). This is what is called an offense.
為犯。
不犯者，若學咒腹中蟲病，若治宿食不消、若學書學誦、若學世論為伏外道故、若學咒毒為自護不以為活命，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(六十九)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，以世俗技術教授諸白衣語言：「汝等莫向日月及神祀廟舍大小便，亦莫向日月神祀除去糞掃，及諸蕩器不凈水，莫向日月神祀舒腳。若欲起房舍耕田種作，當向日月及向神祀廟舍。」又言：「今日某甲星宿日好，宜種作作舍、宜使作人、宜與小兒剃髮、亦宜長髮、宜剃鬚、宜舉取財物、宜遠行。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝云何乃以如是技術教授白衣語言：『汝等知不？莫向日月神祀廟舍大小便，乃至宜出遠行。』」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼，乃以世俗技術教授長者家語言：『汝知不？莫向日月所迴旋處大小便，乃至宜出遠行。』耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：
【現代漢語翻譯】 現代漢語譯本： 違犯（戒律）。 不違犯的情況：如果學習咒語是爲了治療腹中寄生蟲病，或者治療宿食不消化，或者學習書寫誦讀，或者學習世俗理論是爲了降伏外道，或者學習咒語是爲了自我保護而不是爲了謀生，就不算違犯。 不違犯的情況：最初佛陀未制定戒律時，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞時，（不算違犯）。（六十九） 當時，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，六群比丘尼（Chabbaggiya bhikkhunī）用世俗的技術教導在家信徒說：『你們不要朝著太陽、月亮以及神祀廟宇大小便，也不要朝著太陽、月亮和神祀傾倒糞便和污水，不要朝著太陽、月亮和神祀伸腳。如果想要建造房屋、耕田種植，應當面向太陽、月亮以及神祀廟宇。』又說：『今天某甲星宿日好，適宜種植、建造房屋，適宜僱傭工人，適宜給小孩剃髮，也適宜留長髮，適宜剃鬍須，適宜獲取財物，適宜遠行。』其他的比丘尼聽到了這些話，其中那些少欲知足、奉行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘尼，責備六群比丘尼說：『你們怎麼能用這樣的技術教導在家信徒說：「你們知道嗎？不要朝著太陽、月亮和神祀廟宇大小便，乃至適宜出遠行。」』於是將此事稟告了諸位比丘，諸位比丘又稟告了世尊。世尊因為這件事召集了比丘僧團，呵責六群比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼六群比丘尼要用世俗的技術教導長者家的信徒說：「你們知道嗎？不要朝著太陽、月亮所迴旋的地方大小便，乃至適宜出遠行」呢？』用無數種方法呵責之後，告訴諸位比丘：『這些比丘尼多次犯有漏之處，是最初的犯戒者。從今以後，為比丘尼制定戒律，集合十種功德利益，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：』
【English Translation】 English version: It constitutes an offense. Non-offenses include: if learning spells to treat diseases caused by worms in the abdomen, or to treat indigestion, or learning to write and recite, or learning worldly theories to subdue external paths (non-Buddhist religions), or learning poisonous spells for self-protection and not for livelihood, there is no offense. Non-offenses include: initially, when the precepts were not yet established, or due to ignorance, madness, mental derangement, or being afflicted by pain and suffering, (there is no offense). (Sixty-ninth) At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove of Anathapindika (Jetavana-anāthapindika-ārāma) in Shravasti (Śrāvastī). At that time, the group of six bhikkhunis (Chabbaggiya bhikkhunī) taught lay followers using worldly techniques, saying: 'You should not urinate or defecate towards the sun, moon, or shrines of deities, nor should you discard feces and dirty water towards the sun, moon, and deities, nor should you stretch your legs towards the sun, moon, and deities. If you want to build houses, cultivate fields, or plant crops, you should face the sun, moon, and shrines of deities.' They also said: 'Today, the constellation of such-and-such is auspicious, suitable for planting, building houses, hiring workers, shaving children's hair, also suitable for growing long hair, suitable for shaving beards, suitable for acquiring wealth, suitable for traveling far away.' The other bhikkhunis heard these words, and among them, those who were content with little, practiced asceticism (dhuta, austerity), delighted in learning the precepts, and were conscientious, rebuked the group of six bhikkhunis, saying: 'How can you teach lay followers using such techniques, saying: "Do you know? Do not urinate or defecate towards the sun, moon, and shrines of deities, even to the point of being suitable for traveling far away." ' Then they reported this matter to the bhikkhus, and the bhikkhus reported it to the World-Honored One. The World-Honored One, because of this matter, gathered the bhikkhu sangha (community), and rebuked the group of six bhikkhunis, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, it is not something that should be done. Why should the group of six bhikkhunis use worldly techniques to teach the lay followers of the elders, saying: "Do you know? Do not urinate or defecate towards the place where the sun and moon revolve, even to the point of being suitable for traveling far away"?' After rebuking them in countless ways, he told the bhikkhus: 'These bhikkhunis have repeatedly committed offenses with outflows, and are the initial offenders. From now on, establish precepts for the bhikkhunis, gathering ten merits and benefits, even to the point of the Dharma abiding long in the world, those who wish to recite the precepts should say it in this way:'
若比丘尼，以世俗技術教授白衣，波逸提。」
比丘尼義如上。
技術者，如上所說。
若欲說者當語彼人言：「莫向如來塔及聲聞塔大小便，及除棄糞掃蕩器不凈水，亦莫向如來塔及聲聞塔舒腳，若欲起房舍及耕田種作者，當向如來塔及聲聞塔。」又不得言：「今日有如是星宿好，宜起舍宜種作、宜使作人、宜為小兒剃髮、長髮、剃鬚。」應語言：「宜入塔寺供養比丘僧受齋法，八日十四日十五日現變化日。」彼比丘尼，以如是世俗技術教授白衣乃至宜出遠行，說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，教言：「莫向如來塔及聲聞塔大小便及除糞掃不凈水，亦莫向如來塔及聲聞塔舒腳，若耕田種作若起房舍，向如來塔乃至受齋法。」若戲笑語、若疾疾語、若獨語、夢中語、欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十)
爾時婆伽婆在周那絺羅國。六群比丘尼，被擯而不去。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼：「汝云何被擯而不去？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝
【現代漢語翻譯】 現代漢語譯本：若有比丘尼，用世俗的技術教導在家居士，犯波逸提罪。
比丘尼的定義如上文所述。
技術的定義如上文所述。
如果想要說，應當告訴那個人說：『不要朝著如來塔（Tathagata Stupa，如來舍利塔）和聲聞塔（Sravaka Stupa，阿羅漢舍利塔）大小便，以及傾倒糞便、掃地水等不凈之物，也不要朝著如來塔和聲聞塔伸腳。如果想要建造房屋或者耕田種植，應當面向如來塔和聲聞塔。』又不得說：『今天有這樣的星宿好，適宜建造房屋，適宜耕田種植，適宜役使工人，適宜為小兒剃髮、留長髮、剃鬚。』應當說：『適宜進入塔寺供養比丘僧，受持齋戒，在八日、十四日、十五日、示現變化日。』如果比丘尼用這樣的世俗技術教導在家居士，乃至適宜出遠門，說了清楚明白的，犯波逸提罪；說得不清楚明白的，犯突吉羅罪。
比丘犯突吉羅罪；式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅罪。這叫做犯戒。
不犯的情況是，教導說：『不要朝著如來塔和聲聞塔大小便，以及傾倒糞便、掃地水等不凈之物，也不要朝著如來塔和聲聞塔伸腳。如果耕田種植或者建造房屋，面向如來塔，乃至受持齋戒。』如果是戲笑語、快速語、獨自語、夢中語，想要說這個卻說成那個，沒有犯戒。
沒有犯戒的情況是，最初沒有制定戒律，或者因為癡狂、心亂、被痛苦纏繞。（第七十條）
當時，婆伽婆（Bhagavat，世尊）在周那絺羅國（Cunna-cilā）。六群比丘尼（group-of-six Bhikkhunis）被擯斥而不離開。當時，諸位比丘尼聽到后，其中有少欲知足、行頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧者，呵責六群比丘尼說：『你們為什麼被擯斥而不離開？』隨即稟告諸位比丘，諸位比丘前往稟告世尊。世尊因為這個因緣集合比丘僧團，呵責六群比丘尼說：『你們……』
【English Translation】 English version: If a Bhikkhuni (female monastic) teaches a layperson worldly skills, it is a Pacittiya offense.
The definition of Bhikkhuni is as mentioned above.
The definition of 'skills' is as mentioned above.
If one intends to speak, one should tell that person: 'Do not urinate or defecate towards the Tathagata Stupa (Tathagata Stupa, stupa containing the relics of the Buddha) and Sravaka Stupa (Sravaka Stupa, stupa containing the relics of an Arhat), nor dispose of excrement, sweepings, or unclean water. Also, do not stretch your legs towards the Tathagata Stupa and Sravaka Stupa. If you wish to build houses or cultivate fields, face the Tathagata Stupa and Sravaka Stupa.' Furthermore, one should not say: 'Today the stars are auspicious for building houses, cultivating fields, employing workers, or shaving the hair, letting the hair grow long, or shaving the beard of a child.' One should say: 'It is appropriate to enter the temple to make offerings to the Bhikkhu Sangha (community of monks), and observe the Uposatha (observance day) on the eighth, fourteenth, fifteenth, and special days.' If a Bhikkhuni teaches a layperson such worldly skills, even to the extent of advising on auspicious times for distant travels, and speaks clearly and understandably, it is a Pacittiya offense; if she speaks unclearly, it is a Dukkata offense.
A Bhikkhu (male monastic) commits a Dukkata offense; a Siksamana (Siksamana, novice nun undergoing training), a Sramanera (Sramanera, novice monk), and a Sramanerika (Sramanerika, novice nun) commit a Dukkata offense. This is called an offense.
There is no offense if one teaches: 'Do not urinate or defecate towards the Tathagata Stupa and Sravaka Stupa, nor dispose of excrement or unclean water. Also, do not stretch your legs towards the Tathagata Stupa and Sravaka Stupa. If cultivating fields or building houses, face the Tathagata Stupa, and observe the Uposatha.' If it is a jesting remark, a quick remark, a solitary remark, a dream remark, or intending to say this but mistakenly saying that, there is no offense.
There is no offense if the rule was not yet established, or due to insanity, mental derangement, or being overwhelmed by pain. (Seventieth)
At that time, the Bhagavat (Bhagavat, the Blessed One) was in Cunna-cila. The group-of-six Bhikkhunis (group-of-six Bhikkhunis) were expelled but did not leave. Then, the Bhikkhunis heard this, and among them were those who were content with little, practiced Dhuta (dhuta, ascetic practices), delighted in learning the precepts, and were conscientious and ashamed, and they rebuked the group-of-six Bhikkhunis, saying: 'Why do you not leave after being expelled?' They then reported to the Bhikkhus, and the Bhikkhus reported to the Blessed One. The Blessed One, because of this cause, assembled the Bhikkhu Sangha and rebuked the group-of-six Bhikkhunis, saying: 'You...'
所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何被擯而不去？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，被擯不去者，波逸提。」
比丘尼義如上。
若比丘尼被擯應去而不去，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若被擯即去，若隨順不逆、下意悔過、求解擯羯磨，或得病、或無伴去、或水陸道斷、或賊難、或惡獸難、或大水瀑漲、或為強力者所執、若被系閉、或命難、梵行難，被擯而不去者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十一)
爾時婆伽婆在舍衛國祇樹給孤獨園。時安隱比丘尼大智慧問諸比丘義，彼諸比丘被問已不能答皆慚愧。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責安隱比丘尼言：「汝云何有大智慧而問諸比丘義使不能答令慚愧耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責安隱比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何有大智慧而問諸比丘義令諸比丘不能答有慚愧耶？」以無數方便
【現代漢語翻譯】 現代漢語譯本： 『所為之事不合規矩，不合威儀，不合沙門（Śrāmaṇa）之法，不清凈，不隨順修行，是不應該做的。為何被擯斥了還不離開？』用無數方法呵斥之後，告訴眾比丘：『這位比丘尼（Bhikṣuṇī）有很多有漏之處，最初就犯戒。從今以後，為比丘尼結戒，集合十句義乃至爲了正法久住，想要說戒的人應當這樣說：若有比丘尼，被擯斥了還不離開的，犯波逸提（Pāyantika）。』
比丘尼的定義如上所述。
若有比丘尼被擯斥應當離開而不離開，犯波逸提。
比丘（Bhikṣu），犯突吉羅（Duṣkṛta）；式叉摩那（Śikṣamāṇā）、沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā），犯突吉羅。這叫做犯戒。
不犯的情況：如果被擯斥立即離開，如果隨順不違逆、謙卑悔過、請求解除擯斥羯磨（Karma），或者生病、或者沒有同伴、或者水陸道路斷絕、或者遭遇盜賊、或者遭遇惡獸、或者大水瀑漲、或者被強力者所執、或者被囚禁、或者有性命之憂、或者有破梵行之憂，被擯斥而不離開的，不犯戒。
不犯的情況：最初未制定戒律時，癡狂、心亂、被痛苦纏繞。(七十一)
當時，婆伽婆（Bhagavān，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，安隱比丘尼以大智慧問諸比丘佛法的義理，那些比丘被問之後不能回答，都感到慚愧。當時，眾比丘尼聽到此事，其中有少欲知足、行頭陀行（Dhūta）、樂於學習戒律、知慚愧者，責怪安隱比丘尼說：『你為何以大智慧去問諸比丘佛法的義理，使得他們不能回答而感到慚愧呢？』隨即稟告諸比丘，諸比丘前往稟告世尊。世尊因此因緣召集比丘僧眾，呵責安隱比丘尼說：『你所為之事不合規矩，不合威儀，不合沙門之法，不清凈，不隨順修行，是不應該做的。為何以大智慧去問諸比丘佛法的義理，使得諸比丘不能回答而感到慚愧呢？』用無數方法
【English Translation】 English version: 'What you have done is improper, lacking in decorum, not in accordance with the Dharma of a Śrāmaṇa (ascetic), not pure, not conducive to practice, and should not be done. Why do you not leave after being expelled?' After rebuking her with countless means, he told the Bhikṣus (monks): 'This Bhikṣuṇī (nun) has many defiled aspects and has committed the initial offense. From now on, precepts will be established for the Bhikṣuṇīs, gathering the ten meanings, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say this: If a Bhikṣuṇī, after being expelled, does not leave, she commits a Pāyantika (expiable offense).'
The definition of Bhikṣuṇī is as stated above.
If a Bhikṣuṇī is expelled and should leave but does not, she commits a Pāyantika.
A Bhikṣu (monk) commits a Duṣkṛta (wrongdoing); a Śikṣamāṇā (novice nun), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice) commit a Duṣkṛta. This is called an offense.
Non-offenses: If one leaves immediately after being expelled, if one is compliant and not rebellious, humbly repents, requests the removal of the expulsion Karma, or if one is ill, or has no companion to leave with, or the land and water routes are cut off, or there is danger from thieves, or danger from wild beasts, or a great flood, or is seized by a powerful person, or is imprisoned, or there is danger to life, or danger to one's Brahmacarya (celibate life), not leaving after being expelled is not an offense.
Non-offenses: Initially, when the precepts were not yet established, if one is deluded, insane, mentally disturbed, or afflicted by pain. (Seventy-one)
At that time, the Bhagavān (Blessed One) was in Śrāvastī (city) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove). At that time, the Bhikṣuṇī Ānanda, with great wisdom, questioned the Bhikṣus about the meaning of the Dharma, and those Bhikṣus, when questioned, could not answer and were ashamed. At that time, the Bhikṣuṇīs heard of this, and among them were those who were content with little desire, practiced Dhūta (ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the Bhikṣuṇī Ānanda, saying: 'Why do you, with great wisdom, question the Bhikṣus about the meaning of the Dharma, causing them to be unable to answer and feel ashamed?' They then reported this to the Bhikṣus, and the Bhikṣus went and reported it to the Blessed One. The Blessed One, because of this cause, gathered the assembly of Bhikṣus and rebuked the Bhikṣuṇī Ānanda, saying: 'What you have done is improper, lacking in decorum, not in accordance with the Dharma of a Śrāmaṇa, not pure, not conducive to practice, and should not be done. Why do you, with great wisdom, question the Bhikṣus about the meaning of the Dharma, causing the Bhikṣus to be unable to answer and feel ashamed?' With countless means
呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼問比丘義者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，教授日不知從誰求教授，有疑不知當何從問義。佛言：「自今已去若欲問義者，當先求聽已然後問。自今已去當如是結戒：若比丘尼欲問比丘義，先不求而問者，波逸提。」
比丘尼義如上。
彼比丘尼問比丘義，先不求而問，說而了了者，波逸提；不了了者，突吉羅。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，先求而後問，若先常聽問，若先是親厚，若親厚者語言：「汝但問，我當爲汝求請。」若彼從此受，若二人俱從他受，若彼問此答，二人共誦，或戲笑語、或疾疾語、或屏處語、或夢中語、或欲說此乃錯說彼，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十二)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，先住后至、后至先住，欲惱亂彼故，在前經行、若立、若坐、若臥。爾時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何在先住后至比丘尼前，欲惱亂故，若經行、若
【現代漢語翻譯】 現代漢語譯本：呵斥完畢后，佛陀告訴眾比丘：『這位比丘尼（bhikkhuni，女性出家人）有很多有漏之處，這是她第一次犯戒。從今以後，為比丘尼制定戒律，總結十種意義，乃至爲了正法久住，想要說戒時應當這樣說：如果比丘尼向比丘（bhikkhu，男性出家人）請問佛法義理，就犯波逸提（pācittiya，一種輕罪）。』就這樣，世尊為比丘尼制定了戒律。
當時，眾比丘尼在教授日不知道該向誰請求教授，有疑問也不知道該向誰請教。佛陀說：『從今以後，如果想要請問佛法義理，應當先請求允許，然後再問。從今以後，應當這樣制定戒律：如果比丘尼想要向比丘請問佛法義理，事先沒有請求允許就問，就犯波逸提。』
比丘尼的定義如上所述。
那位比丘尼向比丘請問佛法義理，事先沒有請求允許就問，如果說得很清楚明白，就犯波逸提；如果說得不清楚明白，就犯突吉羅（dukkaṭa，一種更輕的罪）。
比丘犯突吉羅；式叉摩那（sikkhamānā，預備沙彌尼）、沙彌（sāmaṇera，男性的沙彌）、沙彌尼（sāmaṇerī，女性的沙彌）犯突吉羅。這就是所謂的犯戒。
不犯戒的情況有：事先請求允許后再問，如果先前經常聽聞並提問，如果先前關係親密，如果關係親密的人說：『你只管問，我來為你請求允許。』如果她從此人處接受請求，如果兩人都從他人處接受請求，如果她問此人回答，兩人一起背誦，或者開玩笑說話、或者快速說話、或者在隱蔽的地方說話、或者在夢中說話、或者想要說這個卻錯誤地說成那個，都不算犯戒。
不犯戒的情況還有：最初未制定戒律時，癡狂、心神錯亂、被痛苦煩惱所纏繞。（七十二）
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Sāvatthi）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，六群比丘尼，先住的比丘尼後到，後到的比丘尼先住，爲了惱亂她們，在她們前面經行、或者站立、或者坐著、或者躺著。當時，眾比丘尼聽聞此事，其中有少欲知足、行頭陀行（dhutaṅga，苦行）、樂於學習戒律、知慚愧者，呵斥六群比丘尼說：『你們怎麼能在先住後到的比丘尼面前，爲了惱亂她們，或者經行、或者……』
【English Translation】 English version: Having rebuked her, the Buddha told the bhikkhus (monks): 'This bhikkhuni (nun) has many defiled qualities, and this is her first offense. From now on, I will establish a precept for the bhikkhunis, summarizing ten benefits, even for the long endurance of the true Dharma. When you wish to recite the precepts, you should say it like this: If a bhikkhuni asks a bhikkhu (monk) about the meaning of the Dharma, it is a pācittiya (an offense requiring confession).』 Thus, the World-Honored One established a precept for the bhikkhunis.
At that time, the bhikkhunis did not know from whom to request instruction on teaching days, and they did not know from whom to ask about the meaning of the Dharma when they had doubts. The Buddha said: 'From now on, if you wish to ask about the meaning of the Dharma, you should first ask for permission and then ask. From now on, the precept should be established like this: If a bhikkhuni wishes to ask a bhikkhu about the meaning of the Dharma, and asks without first seeking permission, it is a pācittiya.』
The definition of a bhikkhuni is as above.
If that bhikkhuni asks a bhikkhu about the meaning of the Dharma, and asks without first seeking permission, and speaks clearly and understandably, it is a pācittiya; if it is not clear and understandable, it is a dukkaṭa (a minor offense).
A bhikkhu commits a dukkaṭa; a sikkhamānā (a female novice undergoing training), a sāmaṇera (a male novice), a sāmaṇerī (a female novice) commit a dukkaṭa. This is what is called an offense.
There is no offense in the following cases: if one asks after first seeking permission, if one has often heard and asked before, if one is previously close, if a close person says: 'Just ask, I will seek permission for you.' If she receives permission from this person, if both receive permission from another person, if she asks and he answers, if two people recite together, or if they speak jokingly, or speak quickly, or speak in a secluded place, or speak in a dream, or if one intends to say this but mistakenly says that, there is no offense.
There is also no offense in the following cases: when the precept was not initially established, if one is insane, of deranged mind, or afflicted by pain and suffering. (Seventy-two)
At that time, the Bhagavā (the Blessed One) was in the Jeta Grove (Jetavana) at Anāthapiṇḍika's monastery in Sāvatthi (Śrāvastī). At that time, the group-of-six bhikkhunis, those who had lived there before arrived later, and those who arrived later had lived there before. In order to disturb them, they walked back and forth in front of them, or stood, or sat, or lay down. At that time, the bhikkhunis heard of this, and among them were those who were of few desires and content, practiced dhutaṅga (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked the group-of-six bhikkhunis, saying: 'How can you, in front of the bhikkhunis who lived there before and arrived later, in order to disturb them, walk back and forth, or...'
立、若坐、若臥耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非、非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等，先住后至比丘尼前，欲惱亂故，若經行、若立、若坐、若臥耶？」以無數方便呵責已、告諸比丘：「此六群比丘尼！多種有漏處、最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，先住后至、后至先住，欲惱亂彼故，在前經行、若立、若坐、若臥，波逸提。」如是世尊與比丘尼結戒。
彼比丘尼，不知先住、不先住，后至、不后至，后乃知，或作波逸提懺者、有疑者。「不知者無犯。若比丘尼，知先住后至、后至先住，欲惱彼故，在前經行、若立、若坐、若臥，波逸提。」
比丘尼義如上。
彼比丘尼，知先住后至、后至先住，欲惱彼故，在前經行、若立、若坐、若臥者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知若問，若先聽經行，若是上座，若更互經行，若次經行，若是親厚，若親厚者語言：「汝但經行，我當爲汝語。」若病倒地，若強力者所執，或被繫縛，若命難、若梵行難，無犯。
無犯者，最初未制
【現代漢語翻譯】 現代漢語譯本：當時，一些比丘尼問其他比丘：『我們可以先到，然後在後來的比丘尼面前經行、站立、坐下或躺臥嗎？』這些比丘尼便將此事稟告了各位比丘，比丘們又稟告了世尊（Buddha，佛陀）。世尊因此召集了比丘僧團，呵斥六群比丘尼說：『你們所做的事情是不對的，不合威儀，不合沙門（Śrāmaṇa，出家修行者）的規矩，不是清凈的行為，也不是隨順正法的行為，是不應該做的。為什麼你們要先到，然後在後來的比丘尼面前，爲了擾亂她們，而在她們前面經行、站立、坐下或躺臥呢？』世尊用無數的方法呵斥了她們之後，告訴各位比丘：『這六群比丘尼！在很多產生煩惱的地方，是最初違反戒律的人。從今以後，我要為比丘尼制定戒律，總結十種意義，乃至爲了正法能夠長久住世，想要說戒的人應當這樣說：如果比丘尼，先到後到，或者後到先到，爲了擾亂對方，在她們前面經行、站立、坐下或躺臥，犯波逸提（Pāyantika，一種罪名）。』就這樣，世尊為比丘尼制定了戒律。 那些比丘尼，不知道誰先到，誰後到，後來才知道，或者已經犯了波逸提並懺悔了，或者心存疑惑。『不知道的沒有罪。如果比丘尼，知道誰先到，誰後到，爲了擾亂對方，在她們前面經行、站立、坐下或躺臥，犯波逸提。』 比丘尼的定義如上所述。 那些比丘尼，知道誰先到，誰後到，爲了擾亂對方，在她們前面經行、站立、坐下或躺臥的，犯波逸提。 比丘（Bhikṣu，男性出家人）犯突吉羅（Duṣkṛta，一種輕罪）；式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男沙彌）、沙彌尼（Śrāmaṇerikā，女沙彌），犯突吉羅。這就是所謂的犯戒。 不犯戒的情況有：如果事先不知道，或者詢問了，或者事先聽從了經行，如果是上座（長老），或者互相經行，或者按次序經行，如果是親近友好的，或者親近友好的人說：『你儘管經行，我來替你說話。』如果生病倒地，或者被強力者挾持，或者被捆綁，或者面臨生命危險，或者面臨梵行（Brahmacarya，清凈行）的危險，沒有罪。 沒有罪的情況，最初未制定戒律時。
【English Translation】 English version: At that time, some Bhikṣuṇīs (nuns) asked other nuns: 'May we arrive first and then walk, stand, sit, or lie down in front of the Bhikṣuṇīs who arrive later?' These Bhikṣuṇīs then reported this matter to the Bhikṣus (monks), and the Bhikṣus reported it to the Buddha (the World-Honored One). The Buddha, because of this cause, gathered the Saṅgha (community) of Bhikṣus and rebuked the group of six Bhikṣuṇīs, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (teachings) of a Śrāmaṇa (ascetic), not a pure practice, and not in accordance with the proper way of conduct; it is something that should not be done. Why do you arrive first and then, in front of the Bhikṣuṇīs who arrive later, in order to disturb them, walk, stand, sit, or lie down in front of them?' After rebuking them with countless methods, the Buddha told the Bhikṣus: 'These six Bhikṣuṇīs! In many places where defilements arise, they are the first to violate the precepts. From now on, I will establish precepts for the Bhikṣuṇīs, summarizing ten meanings, and even for the sake of the Dharma enduring for a long time, those who wish to recite the precepts should say it like this: If a Bhikṣuṇī, arriving first and then later, or arriving later and then first, in order to disturb the other, walks, stands, sits, or lies down in front of them, commits a Pāyantika (an offense).』 In this way, the Buddha established the precepts for the Bhikṣuṇīs. Those Bhikṣuṇīs, not knowing who arrived first or who arrived later, only knowing later, or having already committed a Pāyantika and repented, or having doubts. 'Not knowing is without offense. If a Bhikṣuṇī, knowing who arrived first and who arrived later, in order to disturb the other, walks, stands, sits, or lies down in front of them, commits a Pāyantika.' The definition of Bhikṣuṇī is as described above. Those Bhikṣuṇīs, knowing who arrived first and who arrived later, in order to disturb the other, walking, standing, sitting, or lying down in front of them, commit a Pāyantika. A Bhikṣu (monk) commits a Duṣkṛta (a minor offense); a Śikṣamāṇā (probationary nun), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice), commit a Duṣkṛta. This is what is called an offense. There is no offense in the following situations: if one did not know beforehand, or if one asked, or if one listened to the walking meditation beforehand, if one is a senior (elder), or if they are walking in turn, or if they are walking in order, or if they are close and friendly, or if a close and friendly person says: 'You just walk, I will speak for you.' If one falls ill, or is seized by a powerful person, or is bound, or faces danger to life, or faces danger to Brahmacarya (pure conduct), there is no offense. There is no offense in the initial situation when the precepts were not yet established.
戒，癡狂、心亂、痛惱所纏。(七十三)
爾時婆伽婆在舍衛國祇樹給孤獨園。時舍衛城中有一多知識比丘尼命終，時諸比丘尼在比丘僧伽藍中立塔，彼處處取大僧洗足石破用壘塔。有客比丘來，不知是比丘尼塔，便向禮拜。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責諸比丘尼言：「云何乃在大僧僧伽藍中立塔，令客比丘來不知而禮拜耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，乃于大僧僧伽藍中立塔，令客比丘不知而向禮拜？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，在比丘僧伽藍內起塔者，波逸提。」如是世尊與比丘尼結戒。
時諸比丘尼，在故壞無比丘僧伽藍中起塔疑。佛言：「無犯。自今已去當如是結戒：若比丘尼，在有比丘僧伽藍內起塔，波逸提。」彼比丘尼，不知有比丘無比丘，后乃知，或作波逸提懺者或有疑者。佛言：「不知，無犯。自今已去應如是結戒：若比丘尼，知有比丘僧伽藍中起塔，波逸提。」
比丘尼義如上。
若比丘尼
【現代漢語翻譯】 現代漢語譯本：戒律可以防止癡狂、心亂以及痛苦煩惱的纏繞。（七十三）
當時，婆伽婆（Bhagavā，世尊）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，舍衛城中有一位多有知識的比丘尼（bhikkhunī）去世，眾比丘尼在大比丘僧伽藍（saṃghārāma，僧院）中建造佛塔（stūpa），她們到處取大僧洗腳用的石頭打碎用來壘塔。有一位客比丘（āgantuka-bhikkhu）來了，不知道這是比丘尼的塔，便向塔禮拜。眾比丘尼聽說了這件事，其中有少欲知足、修頭陀行（dhuta-guṇa，苦行）、樂於學戒、知慚愧的比丘尼，呵責那些比丘尼說：『怎麼能在大比丘的僧伽藍中建造佛塔，讓客比丘來了不知道而禮拜呢？』她們隨即稟告了眾比丘，眾比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法（śrāmaṇadharma，出家人的行爲規範）、不清凈、不隨順修行，是不應該做的。為什麼比丘尼竟然在大比丘的僧伽藍中建造佛塔，讓客比丘不知道而向塔禮拜？』世尊用無數種方法呵責了她們之後，告訴眾比丘：『這些比丘尼在很多有漏之處（sāsrava，容易產生煩惱的地方）犯了最初的戒律。從今以後，為比丘尼制定戒律，集合十種功德，乃至爲了正法久住，想要說戒的人應當這樣說：如果比丘尼，在大比丘的僧伽藍內建造佛塔，犯波逸提（pācittiya，一種輕罪）。』就這樣，世尊為比丘尼制定了戒律。
當時，眾比丘尼在廢棄破敗的無比丘僧伽藍中建造佛塔，心存疑惑。佛說：『沒有犯戒。從今以後應當這樣制定戒律：如果比丘尼，在有比丘的僧伽藍內建造佛塔，犯波逸提。』那些比丘尼，不知道有沒有比丘，後來才知道，有的做了波逸提懺悔，有的心存疑惑。佛說：『不知道，沒有犯戒。從今以後應當這樣制定戒律：如果比丘尼，明知有比丘的僧伽藍中建造佛塔，犯波逸提。』
比丘尼的定義如上所述。
如果比丘尼
【English Translation】 English version: Abstinence [from misconduct] prevents madness, mental confusion, and the torments of pain and affliction. (73)
At that time, the Bhagavā (the Blessed One) was dwelling in the Jeta Grove, Anāthapiṇḍada's Park, in Śrāvastī (a major city in ancient India). At that time, a learned bhikkhunī (Buddhist nun) in Śrāvastī passed away. The bhikkhunīs erected a stūpa (a mound-like or hemispherical structure containing relics) in the saṃghārāma (monastery) of the great bhikkhus (monks). They took large stones used by the monks for washing their feet and broke them to build the stūpa. A visiting bhikkhu (traveling monk) came and, unaware that it was a bhikkhunī's stūpa, paid homage to it. When the bhikkhunīs heard of this, those who were of few desires, content, practicing dhuta-guṇa (ascetic practices), delighting in learning the precepts, and conscientious, rebuked the other bhikkhunīs, saying, 'How can you erect a stūpa in the saṃghārāma of the great bhikkhus, causing visiting bhikkhus to unknowingly pay homage to it?' They then reported this to the bhikkhus, who in turn reported it to the Blessed One. The Blessed One, on account of this incident, assembled the bhikkhu sangha (monastic community) and rebuked the bhikkhunīs, saying, 'What you have done is improper, not in accordance with decorum, not in accordance with the Śrāmaṇadharma (the way of a renunciate), not pure, not conducive to practice, and should not be done. How can bhikkhunīs erect a stūpa in the saṃghārāma of the great bhikkhus, causing visiting bhikkhus to unknowingly pay homage to it?' After rebuking them in countless ways, He addressed the bhikkhus, saying, 'These bhikkhunīs have committed the first offense in many sāsrava (defiled) areas. From now on, I will establish a precept for the bhikkhunīs, gathering ten benefits, even for the long duration of the true Dharma. Whoever wishes to recite the precepts should say thus: If a bhikkhunī erects a stūpa within the saṃghārāma of the bhikkhus, it is a pācittiya (an offense entailing expiation).』 Thus, the Blessed One established a precept for the bhikkhunīs.
At that time, the bhikkhunīs were in doubt about erecting a stūpa in an abandoned and ruined saṃghārāma where there were no bhikkhus. The Buddha said, 'There is no offense. From now on, the precept should be established thus: If a bhikkhunī erects a stūpa within a saṃghārāma where there are bhikkhus, it is a pācittiya.' Those bhikkhunīs, not knowing whether there were bhikkhus or not, later found out. Some performed confession for the pācittiya offense, while others remained in doubt. The Buddha said, 'If one did not know, there is no offense. From now on, the precept should be established thus: If a bhikkhunī, knowing that there is a saṃghārāma with bhikkhus, erects a stūpa there, it is a pācittiya.'
The definition of bhikkhunī is as above.
If a bhikkhunī
，知有比丘僧伽藍中起塔，隨所取洗足石，若團泥若草團多少，一一波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若先不知，若故壞僧伽藍，若先起塔後作僧伽藍，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十四)
爾時婆伽婆在舍衛國祇樹給孤獨園。時世尊制戒聽百歲比丘尼見新受戒比丘，當起迎逆禮拜、恭敬問訊、與敷坐具。然彼諸比丘尼，不起迎逆禮拜恭敬問訊。諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責諸比丘尼言：「云何世尊制戒聽百歲比丘尼見新受戒比丘，應起迎逆、恭敬禮拜問訊、與敷坐具。云何不起迎逆耶？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責諸比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝等，百歲比丘尼見新受戒比丘，不起迎逆禮拜、恭敬問訊、與敷坐具？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若百歲比丘尼見新受戒比丘，應起迎逆恭敬禮拜問訊，若不者，波逸提。」如是世尊與比丘尼結戒。或有一坐食，不作餘食法食，或有病
【現代漢語翻譯】 現代漢語譯本： 知道有比丘在僧伽藍（寺院）中建造佛塔，無論取用洗腳石，還是泥團、草團，無論多少，每一次都犯波逸提（一種戒律）。 比丘（男性出家人），犯突吉羅（輕罪）；式叉摩那（預備沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅。這就被認為是犯戒。 不犯戒的情況：如果事先不知道，或者故意毀壞僧伽藍，或者先建造佛塔后建造僧伽藍，就不算犯戒。 不犯戒的情況：最初沒有制定戒律時，或者癡狂、心神錯亂、被痛苦煩惱所纏繞時，不算犯戒。（七十四） 當時，婆伽婆（佛）在舍衛國祇樹給孤獨園（祇園精舍）。當時，世尊制定戒律，允許百歲比丘尼（年長的尼姑）見到新受戒的比丘（新出家的和尚），應當起身迎接、頂禮、恭敬問候、並鋪設座位。然而，那些比丘尼卻不起身迎接、頂禮、恭敬問候。比丘尼們聽說了這件事，其中有少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知慚愧的人，責備那些比丘尼說：『為什麼世尊制定戒律，允許百歲比丘尼見到新受戒的比丘，應當起身迎接、恭敬頂禮問候、並鋪設座位，你們卻不起身迎接呢？』她們就將此事稟告了諸比丘，諸比丘又稟告了世尊。世尊因為這件事召集了比丘僧團，呵責那些比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門（出家人）的規矩、不是清凈的行為、不是隨順佛法的行為，是不應該做的。為什麼你們這些百歲比丘尼見到新受戒的比丘，不起身迎接、頂禮、恭敬問候、並鋪設座位呢？』用無數種方法呵責之後，告訴諸比丘：『這些比丘尼有很多種有漏之處，這是最初犯戒。從今以後，為比丘尼制定戒律，爲了聚集十種利益，乃至正法長久住世，想要說戒的人應當這樣說：如果百歲比丘尼見到新受戒的比丘，應當起身迎接、恭敬頂禮問候，如果不這樣做，就犯波逸提。』就這樣，世尊為比丘尼制定了戒律。或者有人一坐食（一次吃完所有的食物），不作餘食法食（不留到第二天再吃），或者生病
【English Translation】 English version: Knowing that a Bhikkhu (monk) is building a Stupa (pagoda) in a Sangharama (monastery), whatever is taken, whether it be a washing foot stone, or a lump of mud, or a bundle of grass, whether much or little, each instance is a Pacittiya (an offense requiring confession). A Bhikkhu (monk) commits a Thullaccaya (a serious offense); a Sikkhamana (female novice undergoing training), a Samanera (male novice), a Samaneri (female novice) commits a Thullaccaya. This is considered an offense. Non-offenses: If one did not know beforehand, or intentionally destroys the Sangharama, or builds the Stupa before building the Sangharama, there is no offense. Non-offenses: When the rule was not initially established, or if one is insane, mentally deranged, or afflicted by pain and suffering, there is no offense. (Seventy-fourth) At that time, the Bhagavan (Buddha) was in Jeta's Grove, Anathapindika's Park, in Savatthi (a city in ancient India). At that time, the World-Honored One established a rule that a Bhikkhuni (nun) of one hundred years should, upon seeing a newly ordained Bhikkhu (monk), rise to greet him, bow, respectfully inquire, and offer a seat. However, those Bhikkhunis did not rise to greet him, bow, or respectfully inquire. When the Bhikkhunis heard of this, among them were those of few desires, content, practicing Dhuta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, who criticized those Bhikkhunis, saying: 'Why did the World-Honored One establish a rule that a Bhikkhuni of one hundred years should, upon seeing a newly ordained Bhikkhu, rise to greet him, respectfully bow and inquire, and offer a seat, yet you do not rise to greet him?' They then reported this matter to the Bhikkhus, and the Bhikkhus in turn reported it to the World-Honored One. The World-Honored One, because of this cause, assembled the Bhikkhu Sangha (monastic community) and rebuked those Bhikkhunis, saying: 'What you have done is wrong, it is not dignified, not in accordance with the Dharma of a Samana (ascetic), not a pure practice, not a conforming practice, it is not something that should be done. Why do you, Bhikkhunis of one hundred years, upon seeing a newly ordained Bhikkhu, not rise to greet him, bow, respectfully inquire, and offer a seat?' After rebuking them with countless means, he told the Bhikkhus: 'These Bhikkhunis have many kinds of defilements, this is the first offense. From now on, establish a rule for the Bhikkhunis, to gather ten benefits, and for the long duration of the True Dharma, whoever wishes to recite the precepts should say thus: If a Bhikkhuni of one hundred years sees a newly ordained Bhikkhu, she should rise to greet him, respectfully bow and inquire, if she does not do so, she commits a Pacittiya.' Thus, the World-Honored One established a rule for the Bhikkhunis. Or someone eats only once sitting (eating all the food at one sitting), not making the remaining food lawful to eat (not keeping it for the next day), or is sick.
者，或有足食者，而不起疑。佛言：「自今已去聽語言：『大德懺悔，我有如是如是因緣不得起迎逆。』自今已去當如是說戒：若比丘尼，見新受戒比丘，應起迎逆恭敬、禮拜問訊、請與坐，不者除因緣，波逸提。」
比丘尼義如上。
彼比丘尼，見比丘不起，除因緣，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，若起迎逆，或一坐食，或不作餘食法食，或病或足食語言：「大德忍，我有如是如是因緣。」或病倒地、或為強力所執，或命難、梵行難者，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十五)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，著衣搖身趨行，為好故。時諸居士見皆譏嫌言：「此比丘尼等，不知慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？為好故搖身趨行，猶若淫女賊女無異。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝等云何為好故搖身趨行，猶若淫女賊女無異？」時諸比丘尼白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，為好故搖
【現代漢語翻譯】 現代漢語譯本： 若有人因為食物充足而不產生懷疑。佛說：『從今以後允許這樣說：『大德，請原諒，我因為這樣那樣的原因不能起身迎接。』從今以後應當這樣說戒：如果比丘尼看見新受戒的比丘，應當起身迎接，恭敬、禮拜問訊，請他坐下，如果不這樣做，除非有原因，否則犯波逸提罪。』
比丘尼的定義如上所述。
如果比丘尼看見比丘不起身迎接，除非有原因，否則犯波逸提罪。
比丘，犯突吉羅罪；式叉摩那（正學女）、沙彌（沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：如果起身迎接，或者一起坐著吃飯，或者不做其他的食物相關的規定，或者生病，或者食物充足而說：『大德，請原諒，我因為這樣那樣的原因。』或者生病倒地，或者被強力所控制，或者面臨生命危險、梵行危險，就不算犯戒。
不犯戒的情況：最初沒有制定戒律，或者癡狂、心亂、被痛苦纏繞。（七十五）
當時，婆伽婆（Bhagavat，世尊）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘尼，穿著衣服搖擺著身體行走，爲了好看。當時，各位居士看見了都譏諷嫌棄地說：『這些比丘尼等，不知羞恥，違犯梵行，對外自稱說：『我知道正法。』像這樣有什麼正法？爲了好看搖擺著身體行走，就像賊女一樣。』當時，各位比丘尼聽見了，其中有少欲知足、行頭陀（苦行）、樂於學習戒律、知慚愧的人，責備六群比丘尼說：『你們怎麼能爲了好看搖擺著身體行走，就像賊女一樣？』當時，各位比丘尼稟告各位比丘，各位比丘前往稟告世尊。世尊因為這件事召集比丘僧眾，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能有比丘尼，爲了好看搖
【English Translation】 English version: If there are those who are full of food and do not doubt. The Buddha said: 'From now on, let it be said: 'Venerable, forgive me, I cannot rise to greet you because of such and such reasons.' From now on, the precepts should be recited as follows: 'If a Bhikkhuni (female monastic) sees a newly ordained Bhikkhu (male monastic), she should rise to greet him, respectfully bow, inquire, and invite him to sit down. If she does not do so, unless there is a reason, she commits a Pacittiya offense.'
The definition of Bhikkhuni is as above.
If a Bhikkhuni sees a Bhikkhu and does not rise to greet him, unless there is a reason, she commits a Pacittiya offense.
A Bhikkhu commits a Dukkata offense; a Sikkhamana (probationary nun), a Samanera (male novice), a Samaneri (female novice) commit a Dukkata offense. This is what is called an offense.
Non-offenses: If one rises to greet, or eats together in one sitting, or does not follow other food-related rules, or is sick, or is full of food and says: 'Venerable, forgive me, I have such and such reasons.' Or if one falls ill, or is controlled by force, or faces danger to life or the holy life, there is no offense.
Non-offenses: Initially, no precepts were established, or if one is insane, mentally disturbed, or afflicted by pain. (Seventy-five)
At that time, the Bhagavat (Blessed One) was in the Jeta Grove (Jetavana) at Anathapindika's monastery (Anathapindika-arama) in Śrāvastī (Savatthi). At that time, the group-of-six Bhikkhunis, wearing clothes, walked swaying their bodies, for the sake of beauty. At that time, the laypeople saw them and criticized and disliked them, saying: 'These Bhikkhunis, etc., do not know shame, violate the holy life, and outwardly claim: 'I know the true Dharma.' What true Dharma is there like this? They walk swaying their bodies for the sake of beauty, just like thieves' daughters.' At that time, the Bhikkhunis heard this, and among them were those who were content with little, practiced Dhutanga (ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked the group-of-six Bhikkhunis, saying: 'How can you walk swaying your bodies for the sake of beauty, just like thieves' daughters?' At that time, the Bhikkhunis reported to the Bhikkhus, and the Bhikkhus went to report to the Blessed One. The Blessed One, because of this matter, gathered the Sangha of Bhikkhus and rebuked the group-of-six Bhikkhunis, saying: 'What you have done is wrong, not in accordance with decorum, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with harmonious conduct, and should not be done. How can there be Bhikkhunis who, for the sake of beauty, sway
身趨行？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，為好故搖身趨行者，波逸提。」
比丘尼義如上。
彼比丘尼，為好故搖身趨行者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為他所打避杖、或有暴象來、或遇賊、或遇惡獸、或有刺棘來以手遮、或渡河水、或渡溝渠汪水、若渡泥、或時欲齊整著衣、恐有高下參差象鼻多羅樹葉細攝皺、如是左右顧視搖身看，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十六)
爾時婆伽婆在舍衛國祇樹給孤獨園。時六群比丘尼，自莊嚴身梳髮香涂摩身。諸居士見皆共嗤笑言：「我等婦莊嚴其身、梳髮、香涂摩身，此比丘尼亦復如是。」便生慢心不恭敬。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘尼言：「汝等出家，云何如是莊嚴其身？」即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何六群比丘尼莊嚴其身？」以無數方便呵責已，
【現代漢語翻譯】 現代漢語譯本： 『身體搖擺行走？』用無數種方便法門呵斥了她們，並告知眾比丘：『這些比丘尼有很多有漏之處，最初就犯了戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法久住，想要說戒的人應當這樣說：若有比丘尼，爲了好看的緣故搖擺身體行走，犯波逸提。』（波逸提：一種輕罪）
比丘尼的定義如上所述。
如果比丘尼爲了好看的緣故搖擺身體行走，犯波逸提。
比丘，犯突吉羅罪（突吉羅：一種輕微的過失）；式叉摩那（式叉摩那：見習女僧）、沙彌（沙彌：小沙彌）、沙彌尼（沙彌尼：小沙彌尼），犯突吉羅罪。這被稱為犯戒。
不犯的情況有：有時因為疾病，或者爲了躲避他人擊打的棍杖，或者有暴象來襲，或者遇到盜賊，或者遇到惡獸，或者有帶刺的荊棘來襲用手遮擋，或者渡河水，或者渡溝渠中的積水，或者在泥濘中行走，或者有時想要整理衣服，恐怕衣服高低不齊，像象鼻一樣，或者像多羅樹葉一樣有細小的褶皺，像這樣左右顧視搖擺身體觀看，沒有犯戒。
不犯的情況還有：最初未制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞。（第七十六條）
當時，婆伽婆（婆伽婆：佛陀的尊稱）在舍衛國（舍衛國：古印度地名）的祇樹給孤獨園（祇樹給孤獨園：佛陀在舍衛國居住的場所）。當時，六群比丘尼（六群比丘尼：指一群喜歡違反戒律的比丘尼）自己裝飾身體，梳理頭髮，用香塗抹身體。一些在家居士看見后都一起嘲笑說：『我們這些婦人裝飾身體、梳理頭髮、用香塗抹身體，這些比丘尼也像我們一樣。』便生起傲慢之心，不恭敬。當時，一些比丘尼聽到了這些話，其中有少欲知足、奉行頭陀行（頭陀行：一種苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘尼說：『你們已經出家，怎麼能這樣裝飾自己的身體呢？』隨即稟告了眾比丘，眾比丘又稟告了世尊。世尊因此事召集了比丘僧眾，呵斥六群比丘尼說：『你們所做的事情是不對的，不合威儀、不合沙門（沙門：出家修行者）的規矩、不是清凈的行為、不是隨順修行的行為，是不應該做的。為什麼六群比丘尼要裝飾自己的身體呢？』用無數種方便法門呵斥了她們之後，
【English Translation】 English version: 『Walking with swaying body?』 After rebuking them with countless expedient means, he told the Bhikkhus: 『These Bhikkhunis have many outflows, and they are the first to violate the precepts. From now on, precepts will be established for the Bhikkhunis, gathering ten meanings, even for the long-lasting of the Proper Dharma. Those who wish to recite the precepts should say thus: If a Bhikkhuni, for the sake of beauty, walks with a swaying body, it is a Pacittiya.』 (Pacittiya: a minor offense)
The definition of Bhikkhuni is as above.
If a Bhikkhuni, for the sake of beauty, walks with a swaying body, it is a Pacittiya.
A Bhikkhu commits a Dukkata (Dukkata: a minor transgression); a Sikkhamana (Sikkhamana: a female trainee monastic), a Samanera (Samanera: a male novice), a Samaneri (Samaneri: a female novice) commit a Dukkata. This is called an offense.
There is no offense in the following cases: sometimes due to illness, or to avoid being struck by a stick, or when a violent elephant comes, or encountering thieves, or encountering fierce beasts, or when thorny brambles come and one uses their hand to shield themselves, or crossing a river, or crossing a ditch with accumulated water, or walking in mud, or sometimes wanting to adjust clothing, fearing that the clothing is uneven, like an elephant's trunk, or like the leaves of a Talipot palm with fine wrinkles, looking left and right and swaying the body to look, there is no offense.
There is no offense in the following cases: when the precepts were not initially established, or due to madness, mental confusion, or being afflicted by pain and distress. (Seventy-sixth)
At that time, the Bhagavan (Bhagavan: an epithet of the Buddha) was in Jeta's Grove, Anathapindika's Park in Sravasti (Sravasti: an ancient Indian city). At that time, the group of six Bhikkhunis (group of six Bhikkhunis: a group of Bhikkhunis who liked to violate the precepts) adorned themselves, combed their hair, and applied fragrant oils to their bodies. Some laypeople saw this and all laughed together, saying: 『We women adorn our bodies, comb our hair, and apply fragrant oils to our bodies, and these Bhikkhunis are just like us.』 They then developed arrogance and were not respectful. At that time, some Bhikkhunis heard these words, among whom were those who were content with little, practiced Dhuta (Dhuta: ascetic practices), were happy to learn the precepts, and knew shame and remorse, blamed the group of six Bhikkhunis, saying: 『You have already left home, how can you adorn your bodies like this?』 They then reported to the Bhikkhus, and the Bhikkhus reported to the World Honored One. The World Honored One, because of this matter, gathered the Sangha of Bhikkhus and rebuked the group of six Bhikkhunis, saying: 『What you have done is wrong, it is not dignified, it is not the way of a Sramana (Sramana: a renunciate practitioner), it is not pure conduct, it is not conduct that accords with the path, it is not something that should be done. Why should the group of six Bhikkhunis adorn their bodies?』 After rebuking them with countless expedient means,
告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，作婦女莊嚴香涂摩身，波逸提。」
比丘尼義如上。
彼比丘尼，作婦女莊嚴香涂摩身乃至一點者，一切波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或時父母得病被系閉為洗沐梳髮，若有篤信優婆夷遇病被系閉與洗浴，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(七十七)
爾時婆伽婆在舍衛國祇樹給孤獨園。時有伽羅旃陀輸那比丘尼，是出家外道女姊。時彼比丘尼，使此外道妹香涂摩身。諸居士見皆共嗤笑言：「此比丘尼，無有慚愧犯梵行，外自稱言：『我知正法。』如是有何正法？使外道妹香涂摩身，如淫女賊女無異。」諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責伽羅旃陀輸那比丘尼言：「汝云何乃使外道妹香涂摩身耶？」呵責已即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責伽羅旃陀輸那比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼，乃使外道妹香涂摩身？」以無數方便呵責已，
【現代漢語翻譯】 現代漢語譯本 佛陀告訴眾比丘：『這位比丘尼（Bhikkhuni，女性出家修行者）在許多有漏之處，最初犯了戒律。從今以後，為比丘尼制定戒律，集合十種意義，乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼，像婦女一樣打扮，用香塗抹身體，犯波逸提（Payantika，一種較輕的罪名）。』
比丘尼的定義如上所述。
如果比丘尼，像婦女一樣打扮，用香塗抹身體，哪怕只是一點點，都犯波逸提。
比丘（Bhikkhu，男性出家修行者）犯突吉羅（Dukkata，一種輕微的罪名）；式叉摩那（Siksamana，見習女出家人）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）犯突吉羅。這就被認為是犯戒。
不犯戒的情況有：有時生病，有時父母生病被囚禁，爲了洗澡梳頭；如果有篤信佛法的優婆夷（Upasika，在家女信徒）生病被囚禁，給她洗澡；或者被強力者挾持，都不算犯戒。
不犯戒的情況還有：最初沒有制定戒律，癡狂、精神錯亂、被痛苦煩惱所纏繞。（第七十七條戒）
當時，婆伽婆（Bhagavan，世尊）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位名叫伽羅旃陀輸那（Kalacanda-suna）的比丘尼，是出家外道女的姐姐。當時，這位比丘尼讓她的外道妹妹用香塗抹身體。一些在家居士看見了，都一起嘲笑說：『這位比丘尼，沒有慚愧心，違犯清凈的修行，對外自稱說：「我瞭解正法。」像這樣有什麼正法可言？竟然讓外道妹妹用香塗抹身體，和妓女賊女沒什麼兩樣。』眾比丘尼聽到了，其中有少欲知足、修頭陀行（苦行）、樂於學習戒律、知慚愧的人，呵責伽羅旃陀輸那比丘尼說：『你為什麼竟然讓外道妹妹用香塗抹身體呢？』呵責之後，就稟告了眾比丘，眾比丘又去稟告了世尊。世尊因為這件事召集了比丘僧團，呵責伽羅旃陀輸那比丘尼說：『你所做的事情不對，不合威儀、不合沙門法、不合清凈的修行、不合隨順的修行，是不應該做的。為什麼比丘尼，竟然讓外道妹妹用香塗抹身體？』用無數種方法呵責之後，
【English Translation】 English version The Buddha told the Bhikkhus (monks): 'This Bhikkhuni (nun) has committed the initial offense in many areas of defilement. From now on, a precept will be established for the Bhikkhunis, encompassing ten benefits, and ensuring the long-term endurance of the true Dharma. Whoever wishes to recite the precept should do so as follows: If a Bhikkhuni, adorns herself like a woman and applies fragrant substances to her body, it is a Payantika (an offense requiring confession).'
The definition of Bhikkhuni is as stated above.
If a Bhikkhuni, adorns herself like a woman and applies fragrant substances to her body, even a little bit, it is a Payantika.
A Bhikkhu (monk) commits a Dukkata (wrongdoing); a Siksamana (female novice under training), a Sramanera (male novice), and a Sramanerika (female novice) commit a Dukkata. This is considered an offense.
There is no offense if: there is illness, or if parents are ill and confined, for the purpose of bathing and combing hair; if a devout Upasika (female lay devotee) is ill and confined, to bathe her; or if one is seized by a powerful person, there is no offense.
There is no offense if: the precept was not initially established, or if one is insane, mentally disturbed, or afflicted by pain and suffering. (Precept 77)
At that time, the Bhagavan (the Blessed One) was in Jeta's Grove, Anathapindika's Park, in Sravasti (Savatthi). At that time, there was a Bhikkhuni named Kalacanda-suna, who was the sister of a female ascetic from another sect. This Bhikkhuni had her non-Buddhist sister apply fragrant substances to her body. The laypeople who saw this all ridiculed her, saying: 'This Bhikkhuni has no shame, violates the pure conduct, and claims to know the true Dharma. What true Dharma is there in this? Having her non-Buddhist sister apply fragrant substances to her body is no different from a prostitute or a thief's daughter.' The Bhikkhunis heard this, and among them were those who were content with little, practiced asceticism, delighted in learning the precepts, and were conscientious. They rebuked Kalacanda-suna Bhikkhuni, saying: 'How could you have your non-Buddhist sister apply fragrant substances to your body?' After rebuking her, they reported this to the Bhikkhus, who in turn reported it to the Buddha. The Buddha, because of this matter, assembled the Sangha (community of monks) and rebuked Kalacanda-suna Bhikkhuni, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a Samana (ascetic), not in accordance with pure conduct, not in accordance with the practice of following the Dharma, and should not be done. Why did the Bhikkhuni have her non-Buddhist sister apply fragrant substances to her body?' After rebuking her in countless ways,
告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼，使外道女香涂摩身，波逸提。」
比丘尼義如上。
彼比丘尼，使外道女香涂摩身者，波逸提。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，或時有如是病，或為強力者所執，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一百七十八波逸提法竟)
爾時婆伽婆在舍衛國祇樹給孤獨園。爾時六群比丘尼乞酥而食。時諸居士見皆共譏嫌言：「此比丘尼，不知慚愧乞求無厭，外自稱言：『我知正法。』如是有何正法？乞酥而食，如賊女淫女無異。」時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘尼言：「汝云何乞酥而食耶？」呵責已即白諸比丘，諸比丘往白世尊。世尊以此因緣集比丘僧，呵責六群比丘尼言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘尼乞酥而食耶？」以無數方便呵責已，告諸比丘：「此比丘尼多種有漏處，最初犯戒。自今已去與比丘尼結戒，集十句義乃至正法久住，欲說戒者當如是說：若比丘尼乞酥而食，犯應懺可呵法，應向余比丘尼說
【現代漢語翻譯】 現代漢語譯本 佛告眾比丘：『這位比丘尼在許多有漏之處，最初犯了戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼，讓外道女子用香塗抹身體，犯波逸提罪。』
比丘尼的定義如前所述。
那位比丘尼，讓外道女子用香塗抹身體的，犯波逸提罪。
比丘犯突吉羅罪；式叉摩那（受過沙彌尼戒，但尚未正式受比丘尼戒的女子）、沙彌（未成年出家男子）、沙彌尼（未成年出家女子），犯突吉羅罪。這就是所謂的犯戒。
不犯戒的情況：有時患有這樣的疾病，或者被強力者所挾持，不犯戒。
不犯戒的情況：最初未制定戒律時，癡狂、心亂、被痛苦煩惱所纏繞，不犯戒。（第一百七十八條波逸提法完）
當時，婆伽婆（Bhagavā，世尊）住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，六群比丘尼乞討酥油食用。當時，各位居士看見了，都一起譏諷嫌棄說：『這些比丘尼，不知羞愧，乞求沒有厭足，對外自稱說：『我知道正法。』像這樣有什麼正法？乞討酥油食用，和盜賊的女兒、妓女沒有什麼區別。』當時，各位比丘尼聽到了，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知道慚愧的人，呵責六群比丘尼說：『你們怎麼能乞討酥油食用呢？』呵責之後，就告訴了各位比丘，各位比丘前往稟告世尊。世尊因為這件事集合比丘僧眾，呵責六群比丘尼說：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。怎麼能有比丘尼乞討酥油食用呢？』用無數種方法呵責之後，告訴眾比丘：『這位比丘尼在許多有漏之處，最初犯了戒。從今以後，為比丘尼制定戒律，集合十種意義乃至爲了正法長久住世，想要宣說戒律的人應當這樣說：如果比丘尼乞討酥油食用，犯應懺悔、可呵責的法，應當向其他比丘尼說。』
【English Translation】 English version The Buddha told the monks: 'This bhikkhuni (bhikkhunī, female monastic) has initially violated the precepts in many areas of defilement. From now on, precepts will be established for bhikkhunis, gathering ten meanings, even for the long-lasting of the true Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni allows a female follower of other religions to apply fragrant oil to her body, it is a pācittiya (minor offense).'
The definition of bhikkhuni is as above.
That bhikkhuni who allows a female follower of other religions to apply fragrant oil to her body commits a pācittiya offense.
A bhikkhu (monk) commits a dukkaṭa (minor offense); a sikkhāmaṇā (female novice undergoing training), a śrāmaṇera (male novice), a śrāmaṇerikā (female novice) commit a dukkaṭa offense. This is considered a violation.
Non-offense: If there is such a disease at times, or if one is seized by a powerful person, there is no offense.
Non-offense: Initially, when the precepts were not established, if one is insane, mentally disturbed, or afflicted by pain and suffering, there is no offense. (End of the 178th pācittiya rule)
At that time, the Bhagavā (Bhagavā, the Blessed One) was residing in the Jeta Grove (Jetavana) at Anāthapiṇḍada's Park (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, the group of six bhikkhunis begged for ghee (clarified butter) to eat. When the laypeople saw this, they all criticized and complained, saying, 'These bhikkhunis are shameless, begging without end, and outwardly claiming, 'I know the true Dharma.' What true Dharma is there in this? Begging for ghee to eat is no different from the daughters of thieves or prostitutes.' When the bhikkhunis heard this, some of them, being of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame, rebuked the group of six bhikkhunis, saying, 'How can you beg for ghee to eat?' After rebuking them, they told the monks, and the monks went to inform the Buddha. The Buddha, because of this matter, gathered the assembly of monks and rebuked the group of six bhikkhunis, saying, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the life of a renunciate, not pure, not in accordance with the practice, and should not be done. How can bhikkhunis beg for ghee to eat?' After rebuking them in countless ways, he told the monks, 'This bhikkhuni has initially violated the precepts in many areas of defilement. From now on, precepts will be established for bhikkhunis, gathering ten meanings, even for the long-lasting of the true Dharma. Those who wish to recite the precepts should say this: If a bhikkhuni begs for ghee to eat, she commits an offense that should be confessed and is blameworthy, and she should tell another bhikkhuni.'
言：『大姊！我犯可呵法所不應為，今向大姊悔過。』是法名悔過法。」如是世尊與比丘尼結戒。
彼有疑，不敢為病者乞，自身病亦不敢乞，他為乞復不敢食。佛言：「自今已去聽自病乞、為病者乞、他為乞得食。自今已去當如是結戒：若比丘尼，不病乞酥食者，犯應懺悔可呵法，應向余比丘尼說言：『大姊！我犯可呵法所不應為，我今向大姊懺悔。』是名悔過法。」
比丘尼義如上。
彼比丘尼，無病而乞酥食，一咽一波羅提提舍尼。
比丘，突吉羅；式叉摩那、沙彌、沙彌尼，突吉羅。是謂為犯。
不犯者，為己病乞、為病者乞、或為他他為己、或不乞而自得，無犯。
無犯者，最初未制戒，癡狂、心亂、痛惱所纏。(一)
乞油，若蜜、若黑石蜜、若乳、若酪、若魚、若肉，如乞酥無異。
(上四戒，比丘、式叉摩那、沙彌、沙彌尼，突吉羅。下四戒，比丘，波逸提；式叉摩那、沙彌、沙彌尼，突吉羅。下眾學戒與大僧戒無異，故不出耳)
四分律卷第三十 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十一(二分之十)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
受戒揵度之一
我曾聞有作如是說：
【現代漢語翻譯】 現代漢語譯本：她說：『大姐！我犯了可呵法（應當呵責的法），做了不應該做的事情，現在向大姐懺悔。』這種法就叫做悔過法。」就這樣，世尊為比丘尼制定了戒律。
她們（比丘尼）對此有疑問，不敢為病人乞討，自己生病了也不敢乞討，別人為她們乞討，她們也不敢吃。佛說：『從今以後，允許為自己生病乞討，為病人乞討，別人為你們乞討也可以吃。從今以後應當這樣制定戒律：如果比丘尼沒有生病而乞討酥油食用，就犯了應懺悔的可呵法，應當向其他比丘尼說：『大姐！我犯了可呵法（應當呵責的法），做了不應該做的事情，我現在向大姐懺悔。』這叫做悔過法。』」
比丘尼的定義如上所述。
如果比丘尼沒有生病卻乞討酥油食用，每嚥下一口，就犯一次波羅提提舍尼（向人懺悔罪）。
比丘，犯突吉羅（輕罪）；式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。這就是所謂的犯戒。
不犯的情況：為自己生病乞討，為病人乞討，或者別人為他人乞討，或者不乞討而自己得到，都不算犯戒。
不犯的情況：最初未制定戒律時，或者因為癡狂、心神錯亂、被痛苦煩惱所纏繞。（一）
乞討油，或者蜂蜜、或者黑石蜜、或者乳、或者酪、或者魚、或者肉，和乞討酥油一樣。
（以上四條戒律，比丘、式叉摩那、沙彌、沙彌尼，犯突吉羅（輕罪）。以下四條戒律，比丘，犯波逸提（墮罪）；式叉摩那、沙彌、沙彌尼，犯突吉羅（輕罪）。以下的眾學戒與大僧戒沒有區別，所以不再列出）
《四分律》卷第三十 《大正藏》第 22 冊 No. 1428 《四分律》
《四分律》卷第三十一（二分之十）
姚秦 罽賓（古代西域國名） 三藏 佛陀耶舍（人名） 與 竺佛念（人名） 等譯
受戒揵度（受戒的章節）之一
我曾聽聞有人這樣說：
【English Translation】 English version: She says: 'Sister! I have committed a blameworthy act (a fault deserving of censure), something that should not be done. Now I confess to you, sister.' This Dharma (teaching, law) is called the Confession Dharma.' Thus, the World-Honored One (Sezun) established precepts for the Bhikkhunis (female monks).
They (the Bhikkhunis) had doubts, not daring to beg for the sick, not daring to beg even when they themselves were sick, and not daring to eat what others begged for them. The Buddha said: 'From now on, allow begging for one's own sickness, begging for the sick, and eating what others beg for you. From now on, the precept should be established as follows: If a Bhikkhuni, without being sick, begs for ghee (clarified butter) to eat, she commits a blameworthy act deserving of confession, and should say to another Bhikkhuni: 'Sister! I have committed a blameworthy act (a fault deserving of censure), something that should not be done. Now I confess to you, sister.' This is called the Confession Dharma.'
The definition of Bhikkhuni (female monk) is as above.
If a Bhikkhuni, without being sick, begs for ghee (clarified butter) to eat, with each swallow, she commits one Pratidesaniya (an offense requiring confession).
A Bhikkhu (male monk) commits a Dukkata (minor offense); a Siksamana (novice nun), a Sramanera (male novice), a Sramaneri (female novice) commit a Dukkata (minor offense). This is what is called an offense.
Non-offenses: begging for one's own sickness, begging for the sick, or others begging for others, or obtaining without begging, are not offenses.
Non-offenses: when the precepts were not initially established, or due to insanity, mental derangement, or being afflicted by pain and suffering. (1)
Begging for oil, or honey, or molasses, or milk, or curd, or fish, or meat, is the same as begging for ghee (clarified butter).
(For the above four precepts, Bhikkhus (male monks), Siksamana (novice nuns), Sramaneras (male novices), Sramaneris (female novices) commit a Dukkata (minor offense). For the following four precepts, Bhikkhus (male monks) commit a Payantika (an offense entailing expiation); Siksamana (novice nuns), Sramaneras (male novices), Sramaneris (female novices) commit a Dukkata (minor offense). The following Sekhiya rules (rules of training) are no different from the Mahasangha rules (rules for the general monastic community), so they are not listed.)
《Vinaya in Four Parts》Volume 30 《Taisho Tripitaka》Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 31 (Tenth of the Second Division)
Translated by Tripitaka Master Buddhayasas (name of a person) from Kipin (ancient country in Central Asia) of the Yao Qin Dynasty, together with Zhu Fonian (name of a person) and others.
One of the Khandhakas (sections) on Ordination
I have heard some say as follows:
古昔有王最初出世，名大人，眾所舉。時王有太子，名善王。善王有太子，名樓夷。樓夷王有子，名曰齊。齊王有子，名曰頂生。頂生王有子，名遮羅。遮羅王有子，名跋遮羅。跋遮羅王有子，名微。微王有子，名微驎陀羅。微驎陀羅王有子，名鞞醯梨肆。鞞醯梨肆王有子，名舍迦陀。舍迦陀王有子，名樓脂。樓脂王有子，名修樓脂。修樓脂王有子，名波羅那。波羅那王有子，名摩訶波羅那。舉訶波羅那王有子，名貴舍。貴舍王有子，名摩呵貴舍。摩呵貴舍王有子，名善現。善現王有子，名大善現。大善現王有子，名無憂。無憂王有子，名光明。光明王有子，名梨那。梨那王有子，名彌羅。彌羅王有子，名末羅。末羅王有子，名精進力。精進力王有子，名牢車。牢車王有子，名十車。十車王有子，名百車。百車王有子，名堅弓。堅弓王有子，名十弓。十弓王有子，名百弓。百弓王有子，名能師子。能師子王有子，名真阇。
從真阇王次第已來有十轉輪聖王種族：一名伽㝹支，二名多樓毗帝，三名阿濕卑，四名乾陀羅，五名伽陵迦，六名瞻鞞，七名拘羅婆，八名般阇羅，九名彌悉梨，十名懿師摩。伽㝹支次第相承五王，多樓毗帝次第五王，阿濕卑七王，乾陀羅八王，伽陵迦九王，瞻鞞十四王，拘羅婆三十一
【現代漢語翻譯】 現代漢語譯本 很久以前，有一位國王最初出現於世，名叫大人（Mahajan），被眾人推舉為王。當時，這位國王有一位太子，名叫善王（Bhadra Raja）。善王有一位太子，名叫樓夷（Ruchi）。樓夷王有一位兒子，名叫齊（Chi）。齊王有一位兒子，名叫頂生（Murddhaja）。頂生王有一位兒子，名叫遮羅（Chala）。遮羅王有一位兒子，名叫跋遮羅（Bhadra Chala）。跋遮羅王有一位兒子，名叫微（Vi）。微王有一位兒子，名叫微驎陀羅（Vi Indra）。微驎陀羅王有一位兒子，名叫鞞醯梨肆（Bhehili Sira）。鞞醯梨肆王有一位兒子，名叫舍迦陀（Sakata）。舍迦陀王有一位兒子，名叫樓脂（Ruchi）。樓脂王有一位兒子，名叫修樓脂（Suruchi）。修樓脂王有一位兒子，名叫波羅那（Parana）。波羅那王有一位兒子，名叫摩訶波羅那（Maha Parana）。摩訶波羅那王有一位兒子，名叫貴舍（Kosha）。貴舍王有一位兒子，名叫摩訶貴舍（Maha Kosha）。摩訶貴舍王有一位兒子，名叫善現（Bhadraka）。善現王有一位兒子，名叫大善現（Maha Bhadraka）。大善現王有一位兒子，名叫無憂（Ashoka）。無憂王有一位兒子，名叫光明（Prabha）。光明王有一位兒子，名叫梨那（Lina）。梨那王有一位兒子，名叫彌羅（Mira）。彌羅王有一位兒子，名叫末羅（Mala）。末羅王有一位兒子，名叫精進力（Viryabala）。精進力王有一位兒子，名叫牢車（Drঢ়a Ratha）。牢車王有一位兒子，名叫十車（Dasha Ratha）。十車王有一位兒子，名叫百車（Shata Ratha）。百車王有一位兒子，名叫堅弓（Dridha Dhanu）。堅弓王有一位兒子，名叫十弓（Dasha Dhanu）。十弓王有一位兒子，名叫百弓（Shata Dhanu）。百弓王有一位兒子，名叫能師子（Shakya Simha）。能師子王有一位兒子，名叫真阇（Sanjaya）。 從真阇王之後，依次出現了十個轉輪聖王的種族：第一是伽㝹支（Kanauja），第二是多樓毗帝（Daruvati），第三是阿濕卑（Ashva），第四是乾陀羅（Gandhara），第五是伽陵迦（Kalinga），第六是瞻鞞（Champa），第七是拘羅婆（Kaurava），第八是般阇羅（Panchala），第九是彌悉梨（Misri），第十是懿師摩（Ikshvaku）。伽㝹支種族依次相承五位國王，多樓毗帝種族依次相承五位國王，阿濕卑種族七位國王，乾陀羅種族八位國王，伽陵迦種族九位國王，瞻鞞種族十四位國王，拘羅婆種族三十一位國王。
【English Translation】 English version In ancient times, there was a king who first appeared in the world, named Mahajan (大人, meaning 'Great Man'), who was chosen by the people. At that time, the king had a crown prince named Bhadra Raja (善王, meaning 'Good King'). Bhadra Raja had a crown prince named Ruchi (樓夷). King Ruchi had a son named Chi (齊). King Chi had a son named Murddhaja (頂生). King Murddhaja had a son named Chala (遮羅). King Chala had a son named Bhadra Chala (跋遮羅). King Bhadra Chala had a son named Vi (微). King Vi had a son named Vi Indra (微驎陀羅). King Vi Indra had a son named Bhehili Sira (鞞醯梨肆). King Bhehili Sira had a son named Sakata (舍迦陀). King Sakata had a son named Ruchi (樓脂). King Ruchi had a son named Suruchi (修樓脂). King Suruchi had a son named Parana (波羅那). King Parana had a son named Maha Parana (摩訶波羅那). King Maha Parana had a son named Kosha (貴舍). King Kosha had a son named Maha Kosha (摩訶貴舍). King Maha Kosha had a son named Bhadraka (善現). King Bhadraka had a son named Maha Bhadraka (大善現). King Maha Bhadraka had a son named Ashoka (無憂). King Ashoka had a son named Prabha (光明). King Prabha had a son named Lina (梨那). King Lina had a son named Mira (彌羅). King Mira had a son named Mala (末羅). King Mala had a son named Viryabala (精進力). King Viryabala had a son named Drढ़a Ratha (牢車). King Drढ़a Ratha had a son named Dasha Ratha (十車). King Dasha Ratha had a son named Shata Ratha (百車). King Shata Ratha had a son named Dridha Dhanu (堅弓). King Dridha Dhanu had a son named Dasha Dhanu (十弓). King Dasha Dhanu had a son named Shata Dhanu (百弓). King Shata Dhanu had a son named Shakya Simha (能師子). King Shakya Simha had a son named Sanjaya (真阇). From King Sanjaya onwards, there successively appeared ten lineages of Chakravartin kings (轉輪聖王, Wheel-Turning Sage Kings): first, the Kanauja (伽㝹支) lineage; second, the Daruvati (多樓毗帝) lineage; third, the Ashva (阿濕卑) lineage; fourth, the Gandhara (乾陀羅) lineage; fifth, the Kalinga (伽陵迦) lineage; sixth, the Champa (瞻鞞) lineage; seventh, the Kaurava (拘羅婆) lineage; eighth, the Panchala (般阇羅) lineage; ninth, the Misri (彌悉梨) lineage; and tenth, the Ikshvaku (懿師摩) lineage. The Kanauja lineage had five successive kings, the Daruvati lineage had five successive kings, the Ashva lineage had seven kings, the Gandhara lineage had eight kings, the Kalinga lineage had nine kings, the Champa lineage had fourteen kings, and the Kaurava lineage had thirty-one kings.
王，般阇羅三十二王，彌悉梨次第八萬四千王。
懿師摩王次第百王，從懿師摩王后，有王名大善生。大善生王有子，名懿師摩。懿師摩王有子，名憂羅陀。憂羅陀有子，名瞿羅。瞿羅有子，名尼浮羅。尼浮羅有子，名師子頰。師子頰有子，名悅頭檀。悅頭檀有子，名菩薩。菩薩有子，名羅睺羅。北方國界雪山側釋種子，生處豪族父母真正，眾相具足。適生已時，諸相師婆羅門皆共佔相，記言：「大王！此兒有三十二大人之相，有此相者必趣二道，終無差錯。若不出家，當爲剎利水澆頂轉輪聖王，能勝一切，主四天下，名為法王，為眾生故而作自在，七寶具足。所謂七寶者：一輪寶，二象寶，三馬寶，四珠寶，五玉女寶，六主藏臣寶，七典兵寶。有千子滿足雄猛勇健，能卻眾敵，從海內諸地不加刀杖，自以己力正法治化，無所畏懼而行王事，所為自在不為怯弱。若當出家入非家者，當成無上正真等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼于魔眾、梵眾、沙門、婆羅門眾、天及人眾，自身作證而自娛樂，與眾生說法，上善、中善、下善，有義味具足，開現梵行。」
時摩竭王洴沙，備慮邊國，遣人處處衛邏。時王聞邏人所說，北方國界雪山側有釋種子，生處豪族父母真正
【現代漢語翻譯】 現代漢語譯本 般阇羅有三十二位國王，彌悉梨之後依次有八萬四千位國王。
懿師摩王之後依次有一百位國王。懿師摩王之後，有一位國王名叫大善生。大善生王有一個兒子，名叫懿師摩。懿師摩王有一個兒子，名叫憂羅陀。憂羅陀有一個兒子，名叫瞿羅。瞿羅有一個兒子，名叫尼浮羅。尼浮羅有一個兒子，名叫師子頰。師子頰有一個兒子，名叫悅頭檀。悅頭檀有一個兒子，名叫菩薩。菩薩有一個兒子，名叫羅睺羅。他在北方國界雪山旁邊釋迦族的後裔中出生，出身高貴的家族，父母血統純正，具備各種吉相。他出生的時候，各位相師婆羅門都一起為他占卜看相，預言說：『大王！這個孩子具有三十二種大丈夫相，有這種相的人必定會走向兩條道路，絕對不會有差錯。如果他不選擇出家，就會成為剎帝利種姓的水澆頂轉輪聖王，能夠戰勝一切，統治四大天下，被稱為法王，爲了眾生的利益而能夠自在行事，具備七寶。所謂的七寶是：一、輪寶，二、象寶，三、馬寶，四、珠寶，五、玉女寶，六、主藏臣寶，七、典兵寶。他有一千個兒子，個個都雄猛勇健，能夠抵禦各種敵人，從海內各地不使用刀槍，只憑借自己的力量用正法進行統治教化，無所畏懼地處理國家大事，所作所為都能夠自在，不會因為怯懦而退縮。如果他選擇出家，離開家庭，就會成就無上正真等正覺（Anuttara-samyak-sambodhi），成為明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。他對於魔眾、梵眾、沙門、婆羅門眾、天以及人眾，親自作證並且自我享受其中的快樂，為眾生說法，宣講上妙、中妙、下妙之法，具有深刻的意義和圓滿的內容，開示顯現清凈的梵行。』
當時摩揭陀國王洴沙（Bimbisara），爲了防備邊境國家，派遣人員在各地巡邏。當時國王聽到巡邏人員所說，在北方國界雪山旁邊有釋迦族的後裔出生，出身高貴的家族，父母血統純正。
【English Translation】 English version There were thirty-two kings of the Panjaras, followed by eighty-four thousand kings in the line of Misiri.
After Ishvara Raja, there were one hundred kings in succession. After Ishvara Raja, there was a king named Maha善生 (Da Shan Sheng, Great Good Birth). Maha善生 (Da Shan Sheng) Raja had a son named Ishvara. Ishvara Raja had a son named 憂羅陀 (You Luo Tuo, Uroradha). 憂羅陀 (You Luo Tuo) had a son named 瞿羅 (Qu Luo, Gura). 瞿羅 (Qu Luo) had a son named 尼浮羅 (Ni Fu Luo, Niphula). 尼浮羅 (Ni Fu Luo) had a son named 師子頰 (Shi Zi Jia, Simhahanu). 師子頰 (Shi Zi Jia) had a son named 悅頭檀 (Yue Tou Tan, Yashodana). 悅頭檀 (Yue Tou Tan) had a son named 菩薩 (Pu Sa, Bodhisattva). 菩薩 (Pu Sa) had a son named 羅睺羅 (Luo Hou Luo, Rahula). He was born among the Shakya descendants on the side of the Snow Mountains in the northern borderlands, in a noble family with pure parentage, possessing all auspicious marks. At the time of his birth, various soothsayers and Brahmins gathered to examine his signs and prophesied: 'Great King! This child possesses the thirty-two marks of a great man. One who has these marks will surely follow two paths, without fail. If he does not renounce the world, he will become a Kshatriya, a Chakravartin Raja (Wheel-Turning Monarch) inaugurated by water sprinkling, capable of conquering all, ruling the four continents, known as the Dharma Raja (King of Dharma), acting freely for the sake of sentient beings, possessing the seven treasures. The so-called seven treasures are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Chief Treasurer Treasure, and the Military Commander Treasure. He will have a thousand sons, all of them brave and valiant, capable of repelling all enemies. From all lands within the seas, without resorting to swords or staves, he will govern and transform through the power of the Dharma, acting fearlessly and freely in his royal duties, without being weakened by cowardice. If he renounces the world and enters the homeless life, he will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), becoming endowed with 明行足 (Vidya-charana-sampanna, Knowledge and Conduct), a 善逝 (Sugata, Well-Gone), a 世間解 (Lokavidu, Knower of the World), an 無上士 (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), a 調御丈夫 (Purushadamyasarathi, Tamer of Men), a 天人師 (Shasta deva-manushyanam, Teacher of Gods and Men), a 佛 (Buddha), a 世尊 (Bhagavan, World-Honored One). He will personally realize and enjoy himself among the assemblies of demons, Brahmas, Shramanas, Brahmins, gods, and humans, and will preach the Dharma to sentient beings, the Dharma that is good in the beginning, good in the middle, and good in the end, complete with meaning and substance, revealing the pure Brahma-conduct.'
At that time, King 洴沙 (Bimbisara) of Magadha, concerned about the border countries, sent people to patrol everywhere. Then the king heard what the patrolmen said: that on the side of the Snow Mountains in the northern borderlands, there was a descendant of the Shakya clan born, from a noble family with pure parentage.
，有三十二大人之相，相師占相，如上所說。時邏人往至王所，白王言：「大王當知，北方國界雪山側，有釋種子，生處豪族父母真正，有三十二大人相，如上所說。王今宜設方便除去彼人，若不爾者，恐后必為王作害，亡國失土將由此起。」王報言：「何得除去？若彼不出家者，當爲剎帝利水澆頂轉輪聖王，七寶具足領四天下，所為自在無所怯弱，我當臣屬給使。設當出家學道者，必成無上至真等正覺，為人說法，上中下言悉善，我當爲其作弟子。」
爾時菩薩漸漸長大，諸根具足，于閑靜處作是念：「今觀此世間甚為苦惱，有生、有老、有病、有死，死此生彼，以此身故，不盡苦際。如是苦身何可得盡？」時菩薩年少，發紺青色顏貌殊特，年壯盛時心不樂欲，父母愁憂涕泣，不欲令出家學道。時菩薩強違父母，輒自剃鬚發著袈裟舍家入非家。爾時菩薩漸漸遊行，從摩竭國界往至羅閱城，于彼止宿。明日清旦，著袈裟持缽，入羅閱城乞食，顏貌端正，屈申俯仰行步庠序，視前直進不左右顧眄，著衣持缽入羅閱城乞食。時摩竭王在高樓上，諸臣前後圍繞。王遙見菩薩入城乞食，屈申俯仰行步庠序，視前直進不左右顧眄。見已即向諸大臣，以偈贊曰：
「汝等觀彼容， 聖行為最勝； 相好甚嚴好， 非
【現代漢語翻譯】 現代漢語譯本：有三十二種大丈夫的相，相士占卜看相，就像上面所說的。當時，邏人前往國王那裡，稟告國王說：『大王應當知道，北方國境雪山旁邊，有釋迦族的後代，出生在高貴的家族，父母血統純正，具有三十二種大丈夫的相，就像上面所說的。大王現在應該想辦法除掉這個人，如果不這樣做，恐怕以後一定會給大王帶來禍害，亡國失土的事情將由此發生。』國王回答說：『怎麼能除掉他呢？如果他不選擇出家，就會成為剎帝利（Kshatriya，古印度第二等級，武士）水澆頂的轉輪聖王（Chakravartin，統治世界的理想君主），七寶具足，統治四大天下，所作所為自在無所畏懼，我應當臣服於他，供他驅使。如果他選擇出家學道，必定成就無上至真等正覺（Anuttara-samyak-sambodhi，無上正等正覺，最高的覺悟），為人說法，初善、中善、后善，我應當做他的弟子。』 當時，菩薩漸漸長大，諸根完備，在閑靜的地方這樣想：『現在觀察這個世間，非常苦惱，有生、有老、有病、有死，死後又生到別處，因為這個身體的緣故，不能了結痛苦的邊際。這樣的苦身怎麼才能了結呢？』當時菩薩年少，頭髮紺青色，容貌非常特別，年紀壯盛的時候，內心不貪戀慾望，父母愁眉苦臉，哭泣，不希望他出家學道。當時菩薩違背父母的意願，自己剃掉鬚髮，穿上袈裟，捨棄家庭，離開世俗的生活。當時菩薩漸漸遊歷，從摩竭陀國（Magadha，古印度十六雄國之一）的國境前往王舍城（Rajagriha，古印度摩揭陀國的首都），在那裡住宿。第二天清晨，穿上袈裟，拿著缽，進入王舍城乞食，容貌端正，彎腰伸臂，舉止安詳，看著前方，逕直前進，不向左右觀看，穿著衣服，拿著缽，進入王舍城乞食。當時摩揭陀國王在高樓上，許多大臣前後圍繞。國王遠遠地看見菩薩進入城中乞食，彎腰伸臂，舉止安詳，看著前方，逕直前進，不向左右觀看。看見后，就對各位大臣，用偈頌讚嘆說： 『你們看他的容貌，聖潔的行為最為殊勝；相貌非常莊嚴美好，不是一般人。』
【English Translation】 English version: He has the thirty-two marks of a great man, and the physiognomists interpret his signs as described above. At that time, a messenger went to the king and reported, 'Your Majesty should know that on the northern border, on the side of the Snow Mountains, there is a descendant of the Shakya (Shakya, a clan or tribe in ancient India) clan, born into a noble family with pure parentage, possessing the thirty-two marks of a great man, as described above. Your Majesty should now devise a way to eliminate this person. If you do not, I fear that he will bring harm to Your Majesty in the future, and the loss of the kingdom and territory will arise from this.' The king replied, 'How can he be eliminated? If he does not choose to renounce the world, he will become a Chakravartin (Chakravartin, an ideal universal ruler) of the Kshatriya (Kshatriya, the warrior and ruling class) caste, crowned with water, possessing the seven treasures, ruling the four continents, acting freely without fear. I shall be his subject and servant. If he chooses to renounce the world and study the Way, he will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), the supreme and true perfect enlightenment, and preach the Dharma (Dharma, the teachings of the Buddha) to others, with excellent words in the beginning, middle, and end. I shall become his disciple.' At that time, the Bodhisattva (Bodhisattva, a person who is on the path to Buddhahood) gradually grew up, with all his faculties complete. In a quiet place, he thought, 'Now I observe this world to be full of suffering, with birth, old age, sickness, and death, dying here and being born there. Because of this body, the end of suffering cannot be reached. How can this suffering body be ended?' At that time, the Bodhisattva was young, with hair of dark blue color and an extraordinary appearance. When he was in his prime, his heart did not delight in desires. His parents were worried and wept, not wanting him to renounce the world and study the Way. At that time, the Bodhisattva defied his parents' wishes, shaved his head and beard, put on the kasaya (Kasaya, the robe worn by Buddhist monks), and left his home to enter the homeless life. At that time, the Bodhisattva gradually traveled, from the territory of Magadha (Magadha, an ancient kingdom in India) to Rajagriha (Rajagriha, the capital of Magadha), where he stayed. The next morning, he put on his kasaya, carried his bowl, and entered Rajagriha to beg for food, with a dignified appearance, bending and stretching, walking with measured steps, looking straight ahead without glancing left or right, wearing his robe and carrying his bowl, entering Rajagriha to beg for food. At that time, the King of Magadha was on a high tower, surrounded by many ministers. The king saw the Bodhisattva entering the city to beg for food, bending and stretching, walking with measured steps, looking straight ahead without glancing left or right. Having seen him, he spoke to his ministers in verse, praising him: 'You should observe his appearance, his holy conduct is most excellent; his features are very dignified and beautiful, he is not an ordinary person.'
是下賤人， 諦視不顧眄， 視地而前進。」 王即遣信問， 比丘欲所詣？ 王所遣使人， 隨逐比丘后； 比丘欲所至， 造詣何所宿？ 家家遍乞已， 諸根寂然定， 缽飯速滿已， 志意常悅豫。 時乞食得已， 聖還出城住； 山名班荼婆， 當於彼止宿。 已知彼宿處， 一使在邊住； 一使速還返， 白王如是事。 大王此比丘， 今宿班荼山； 坐臥如師子， 如虎在於山。 王聞彼使言， 即嚴好像乘； 眾人共尋從， 即往禮菩薩。 到彼問訊已， 卻在一面坐； 共相問訊已， 復作如是說： 「今觀年盛壯， 眾行甚清凈； 應乘此大乘， 群臣侍從好。 顏貌甚端正， 必從剎利生； 我今與汝對， 愿說所生處。」 「有國大王治， 今在雪山北； 父姓名為日， 生處名釋迦。 財寶技術具， 父母俱真正； 舍彼行學道， 不樂處五欲。 觀欲多眾惱， 出離永安隱； 要求滅欲處， 是我心所樂。」
時王語太子言：「今可於此住，當分半國相與。」菩薩報言：「我不從此語。」時王復重語言：「汝可作大王，我今舉國一切所有，及脫此寶冠相與，可居王位治化
【現代漢語翻譯】 現代漢語譯本 『是人，諦視不顧盼，視地而前進。』 國王就派遣使者去詢問，『這位比丘想要去哪裡？』 國王派出的使者，跟隨在這位比丘身後； 比丘想要去哪裡，打算到哪裡住宿？』 他挨家挨戶乞食完畢，諸根寂靜安定， 缽里的飯很快滿了，心意常常喜悅。 當時乞食完畢，聖者返回城外居住； 山的名字叫班荼婆（Pandupabha），打算在那裡止宿。 已經知道他住宿的地方，一個使者在旁邊守候； 一個使者快速返回，向國王稟報這些事。 『大王，這位比丘，現在住在班荼婆山； 坐臥如同獅子，如同老虎在山中。』 國王聽了使者的話，立刻準備好象車； 眾人一同跟隨，前往禮敬菩薩（Bodhisattva）。 到達那裡問候完畢，退到一旁坐下； 互相問候完畢，又這樣說道： 『現在看你年紀盛壯，行為非常清凈； 應該乘坐這大車，群臣侍從眾多美好。 容貌非常端正，必定是剎帝利（Ksatriya）族所生； 我現在與你相對，希望你說出你的出生地。』 『有個國家由大王統治，現在在雪山北面； 父親的姓名為日，出生的地方名叫釋迦（Sakya）。 財寶技術都具備，父母都是真正的人； 捨棄那裡修行學道，不貪戀五欲。 看到慾望帶來許多煩惱，出離慾望才能永遠安穩； 要求得滅除慾望的地方，這是我心中所喜愛的。』 當時國王對太子說：『現在可以住在這裡，我將分一半國家給你。』菩薩回答說：『我不接受這些話。』當時國王又再次說道：『你可以做大王，我現在把全國的一切所有，以及脫下這頂寶冠給你，你可以居住王位治理國家。
【English Translation】 English version 『That person, looks intently without glancing around, and advances while looking at the ground.』 The king then sent a messenger to ask, 『Where does this Bhikkhu (Buddhist monk) wish to go?』 The messenger sent by the king followed behind the Bhikkhu; 『Where does the Bhikkhu wish to go, where does he intend to stay?』 Having finished begging from house to house, his senses are quiet and composed, His bowl is quickly filled with food, and his mind is always joyful. At that time, having finished begging for food, the holy one returned to dwell outside the city; The mountain is named Pandupabha, and he intends to stay there. Having learned where he is staying, one messenger stayed by his side; One messenger quickly returned to report these matters to the king. 『Great King, this Bhikkhu is now staying on Pandupabha Mountain; He sits and lies down like a lion, like a tiger in the mountains.』 When the king heard the messenger's words, he immediately prepared a fine elephant carriage; The crowd followed together, and they went to pay respects to the Bodhisattva. Having arrived there and greeted him, they withdrew to sit on one side; Having greeted each other, he further said: 『Now I see that you are in your prime, and your conduct is very pure; You should ride this great carriage, with many fine ministers and attendants. Your appearance is very dignified, you must be born from the Ksatriya (warrior caste); I am now facing you, and I hope you will tell me where you were born.』 『There is a country ruled by a great king, now to the north of the Snow Mountains; My father's name is Sun, and the place of my birth is called Sakya (clan). I possess wealth and skills, and my parents are both genuine people; I abandoned that place to practice and study the Way, not delighting in the five desires. Seeing that desires bring much trouble, only leaving desires can bring eternal peace; Seeking a place to extinguish desires, this is what my heart delights in.』 At that time, the king said to the prince: 『Now you can stay here, and I will give you half of my kingdom.』 The Bodhisattva replied: 『I do not accept these words.』 At that time, the king said again: 『You can become the great king, and I will give you everything in the country, and take off this jeweled crown for you, you can reside on the throne and govern the country.
，我當爲臣。」時菩薩報言：「我舍轉輪王位出家學道，豈可貪于邊國王位而處俗耶？王今當知，猶如有人曾見大海水，后見牛跡水，豈可生染著心！此亦如是，豈可舍轉輪王位習粟散小王位？此事不然。」時王前白言：「若成無上道者，先詣羅閱城與我相見。」菩薩報言：「可爾。」爾時王即從座起，禮菩薩足繞三匝而去。
時有人名阿藍迦藍，于眾人中為師首，與諸弟子說不用處定。時菩薩至阿藍迦藍所問言：「汝今以何等法，與諸弟子說令得證？」報言：「瞿曇！我與諸弟子說不用處定，令其得證。」時菩薩便作是念：「阿藍迦藍而無有信，我今有信。阿藍迦藍無有精進，我今有精進。藍無智慧，我有智慧。藍今以此法得證，而況我不靜坐思惟以證智慧，我今寧可勤精進證此法耶？」彼即勤精進，不久得證此法。時菩薩得證已，往阿藍迦藍所語言：「汝但證此不用處定為人說耶？」報言：「我正有此法，更無有餘。」菩薩報言：「我亦證此不用處定，而不為人說。」阿藍迦藍問言：「瞿曇！汝正有此不用處定，而不為人說耶？」「我亦證不用處定，為人說。瞿曇！如我所知汝亦知之，汝所知者我亦知之，汝似我我似汝。瞿曇！寧可共知僧事耶？」時阿藍迦藍極生歡喜恭敬心，承事菩薩，以之為匹，正與我
【現代漢語翻譯】 現代漢語譯本：國王說：『我願意做您的臣子。』當時菩薩回答說：『我捨棄了轉輪王的王位出家修道，怎麼會貪圖邊陲小國的王位而留在世俗呢？大王您應當知道，就像有人曾經見過大海水，之後又見到牛蹄印里的水，怎麼會對此生起貪戀之心呢！我也是這樣，怎麼會捨棄轉輪王的王位去學習那像小米一樣散落的小國王位呢？這事是不可能的。』當時國王上前稟告說：『如果成就了無上正等正覺，請先到羅閱城與我相見。』菩薩回答說：『可以。』當時國王立刻從座位上起身，禮拜菩薩的腳，繞了三圈后離開了。
當時有個人名叫阿藍迦藍（Ārāḍa Kālāma，一位著名的老師），在眾人中是領袖，與他的弟子們講說不用處定（Ākiñcaññāyatana，一種禪定境界）。當時菩薩來到阿藍迦藍那裡問道：『您現在用什麼法，來教導弟子們讓他們證得果位？』阿藍迦藍回答說：『喬達摩（Gautama，菩薩的姓氏）！我教導弟子們不用處定，讓他們得以證悟。』當時菩薩便這樣想：『阿藍迦藍沒有信心，但我有信心。阿藍迦藍沒有精進，但我有精進。阿藍迦藍沒有智慧，我有智慧。阿藍迦藍現在用這個法證得了果位，更何況我不會通過**思惟來證得智慧呢，我現在應該勤奮精進來證得這個法嗎？』他便勤奮精進，不久就證得了這個法。當時菩薩證得這個法后，前往阿藍迦藍那裡說：『您只是證得了這個不用處定就為人講說嗎？』阿藍迦藍回答說：『我只有這個法，再沒有其他的了。』菩薩回答說：『我也證得了這個不用處定，但不為人講說。』阿藍迦藍問道：『喬達摩！您確實證得了這個不用處定，但不為人講說嗎？』『我也證得了不用處定，併爲人講說。喬達摩！正如我所知道的您也知道，您所知道的我也知道，您像我，我像您。喬達摩！不如我們共同管理僧團事務怎麼樣？』當時阿藍迦藍極其歡喜，生起恭敬心，侍奉菩薩，把他看作是同等的人，正像我一樣。
【English Translation】 English version: The king said, 'I would be your subject.' At that time, the Bodhisattva replied, 'I have renounced the throne of a Chakravartin (轉輪王，Chakravartin, wheel-turning king) to leave home and study the Way. How could I be greedy for the throne of a border country and remain in the mundane world? Your Majesty should know that it is like someone who has seen the water of the great ocean and then sees the water in a cow's footprint. How could they develop a desire for it! It is the same for me. How could I abandon the throne of a Chakravartin to practice for a small, scattered kingdom like grains of rice? This is impossible.' At that time, the king stepped forward and said, 'If you attain Anuttara-samyak-sambodhi (無上正等正覺， unsurpassed, complete and perfect enlightenment), please visit me in Rajagriha (羅閱城，Rājagṛha, city in ancient India) first.' The Bodhisattva replied, 'Very well.' At that time, the king immediately rose from his seat, bowed to the Bodhisattva's feet, circumambulated him three times, and departed.
At that time, there was a man named Ārāḍa Kālāma (阿藍迦藍，Ārāḍa Kālāma, a renowned teacher), who was the leader among the people. He taught his disciples the Ākiñcaññāyatana (不用處定，Ākiñcaññāyatana, the sphere of nothingness). At that time, the Bodhisattva went to Ārāḍa Kālāma and asked, 'What Dharma (法，teaching, principle) do you now use to teach your disciples so that they may attain realization?' Ārāḍa Kālāma replied, 'Gautama (瞿曇，Gautama, the Bodhisattva's family name)! I teach my disciples the Ākiñcaññāyatana so that they may attain realization.' At that time, the Bodhisattva thought, 'Ārāḍa Kālāma has no faith, but I have faith. Ārāḍa Kālāma has no diligence, but I have diligence. Ārāḍa Kālāma has no wisdom, but I have wisdom. Ārāḍa Kālāma has now attained realization through this Dharma. How much more so should I not attain wisdom through **contemplation? Should I now diligently strive to realize this Dharma?' He then diligently strived and soon realized this Dharma. At that time, after the Bodhisattva had realized this Dharma, he went to Ārāḍa Kālāma and said, 'Do you only realize this Ākiñcaññāyatana and teach it to others?' Ārāḍa Kālāma replied, 'I only have this Dharma; I have nothing else.' The Bodhisattva replied, 'I have also realized this Ākiñcaññāyatana, but I do not teach it to others.' Ārāḍa Kālāma asked, 'Gautama! Have you indeed realized this Ākiñcaññāyatana, but you do not teach it to others?' 'I have also realized the Ākiñcaññāyatana and teach it to others. Gautama! As I know, so do you; as you know, so do I. You are like me, and I am like you. Gautama! How about we jointly manage the affairs of the Sangha (僧團，Sangha, monastic community)?' At that time, Ārāḍa Kālāma was extremely delighted, developed a respectful mind, served the Bodhisattva, and regarded him as an equal, just like himself.
等。時菩薩復作是念：「此不用處定，非息滅、非去欲、非滅盡、非休息、非成等正覺、非沙門、非得涅槃永寂之處。」不樂此法，便舍阿藍迦藍而去，更求勝法。
時有郁頭藍子，處大眾中而為師首。其師命終后，教師諸弟子與說有想無想定。時菩薩往郁頭藍子所問言：「汝師以何等法教諸弟子？」報言：「我師以有想無想定教諸弟子。」時菩薩念言：「藍今無信，而我有信。藍無精進，我有精進。藍無智慧，我有智慧。藍證此法而為人說，況我不證此法。我今寧可勤精進證此法。」即勤精進，不久得證此法。時菩薩往至郁頭藍弗所問言：「汝正有此有想無想定，更有餘法耶？」報言：「瞿曇！我正有此法，更無餘法。」菩薩報言：「我亦證此有想無想定。」彼問菩薩言：「汝正有此有想無想定耶？我師藍亦有此有想無想定作證，我師知者汝亦知之，汝所知者藍亦知之，汝似藍藍似汝。瞿曇！今可共知僧事。」時郁頭藍子極發歡喜心，承事菩薩，推著師處，而師事之。爾時菩薩復作是念：「我觀此有想無想定處，非息滅、非無慾、非休息、非滅盡、非沙門、非涅槃永寂之處。」不樂此法，便舍郁頭藍子而去更求勝法。
時菩薩更求勝法者，即無上休息法也。從摩竭界游化南至象頭山，詣郁毗羅大將村中
【現代漢語翻譯】 現代漢語譯本： 當時，菩薩又這樣想：『這種無用之處的禪定，既不能使煩惱止息，也不能使慾望消失，不能達到滅盡的境界，不能得到真正的休息，不能成就無上正等正覺，不能成為真正的沙門，也不能獲得涅槃（Nirvana，寂滅）的永恒寂靜。』因為不喜歡這種法，就離開了阿藍迦藍（Arana Kalama），去尋求更殊勝的法。
當時，有一位名叫郁頭藍子（Udraka Ramaputra）的人，在大眾中作為導師。他的老師去世后，他教導眾弟子，講說有想無想定（Neither perception nor non-perception）。當時，菩薩前往郁頭藍子處，問道：『你的老師用什麼法教導弟子？』郁頭藍子回答說：『我的老師用有想無想定教導弟子。』當時，菩薩心想：『阿藍迦藍現在沒有信心，而我有信心。阿藍迦藍沒有精進，我有精進。阿藍迦藍沒有智慧，我有智慧。阿藍迦藍證得了這種法併爲人宣說，何況我不能證得此法呢？我現在寧可勤奮精進地去證得此法。』於是勤奮精進，不久就證得了這種法。當時，菩薩前往郁頭藍弗（Udraka Ramaputra）處問道：『你真正擁有這種有想無想定，還有其他更高的法嗎？』郁頭藍弗回答說：『喬達摩（Gautama），我只有這種法，沒有其他更高的法了。』菩薩說：『我也證得了這種有想無想定。』郁頭藍弗問菩薩說：『你真正擁有這種有想無想定嗎？我的老師阿藍迦藍也擁有這種有想無想定並作證，我的老師所知道的你也知道，你所知道的阿藍迦藍也知道，你像阿藍迦藍，阿藍迦藍像你。喬達摩，現在可以共同管理僧團事務。』當時，郁頭藍子非常高興，侍奉菩薩，推舉他坐在導師的位置上，並像對待老師一樣對待他。那時，菩薩又這樣想：『我觀察這種有想無想定，既不能使煩惱止息，也不能使慾望消失，不能得到真正的休息，不能達到滅盡的境界，不能成為真正的沙門，也不能獲得涅槃（Nirvana，寂滅）的永恒寂靜。』因為不喜歡這種法，就離開了郁頭藍子，去尋求更殊勝的法。
當時，菩薩尋求更殊勝的法，也就是無上的休息之法。從摩竭陀（Magadha）地區游化，向南到達象頭山（象頭山），來到了郁毗羅（Uruvela）大將村中。
【English Translation】 English version: Then the Bodhisattva thought again: 'This state of nothingness is not conducive to cessation, not to detachment, not to extinction, not to tranquility, not to complete enlightenment, not to being a true Shramana, and not to attaining Nirvana (Nirvana, perfect peace).' Displeased with this teaching, he departed from Arana Kalama (Arana Kalama) and sought a superior Dharma.
At that time, there was a man named Udraka Ramaputra (Udraka Ramaputra) who was the leader of a large assembly. After his teacher passed away, he taught his disciples the teaching of Neither perception nor non-perception. The Bodhisattva went to Udraka Ramaputra and asked, 'What Dharma does your teacher use to teach his disciples?' He replied, 'My teacher teaches his disciples the state of Neither perception nor non-perception.' The Bodhisattva thought, 'Arana Kalama now lacks faith, but I have faith. Arana Kalama lacks diligence, but I have diligence. Arana Kalama lacks wisdom, but I have wisdom. Arana Kalama has realized this Dharma and teaches it to others, how much more so should I realize this Dharma. I will now diligently strive to realize this Dharma.' He diligently strived and soon realized this Dharma. The Bodhisattva went to Udraka Ramaputra and asked, 'Do you truly possess this state of Neither perception nor non-perception, or is there a higher Dharma?' Udraka Ramaputra replied, 'Gautama (Gautama), I only have this Dharma, there is no higher Dharma.' The Bodhisattva said, 'I have also realized this state of Neither perception nor non-perception.' He asked the Bodhisattva, 'Do you truly possess this state of Neither perception nor non-perception? My teacher Arana Kalama also possessed this state of Neither perception nor non-perception and testified to it. What my teacher knows, you also know; what you know, Arana Kalama also knows. You are like Arana Kalama, and Arana Kalama is like you. Gautama, now we can jointly manage the affairs of the Sangha.' At that time, Udraka Ramaputra was extremely delighted, served the Bodhisattva, placed him in the position of teacher, and treated him as a teacher. Then the Bodhisattva thought again, 'I observe this state of Neither perception nor non-perception, it is not conducive to cessation, not to detachment, not to tranquility, not to extinction, not to being a true Shramana, and not to attaining Nirvana (Nirvana, perfect peace).' Displeased with this teaching, he departed from Udraka Ramaputra and sought a superior Dharma.
At that time, the Bodhisattva sought a superior Dharma, which is the unsurpassed Dharma of tranquility. He traveled from the region of Magadha (Magadha), southward to Elephant Head Mountain (Elephant Head Mountain), and arrived at the village of Uruvela (Uruvela).
，見一凈地，平正嚴好甚可娛樂，生草柔軟悉皆右旋，浴池清涼流水清凈，園林茂好。周遍觀之，左右村落人民眾多，見已便生念言：「夫為族姓子，欲求斷結處，此是好處。我今求斷結處，此處即是。我今寧可於此處坐而斷結使。」
時有五人追逐菩薩，念言：「若菩薩成道，當與我等說法。」
爾時郁鞞羅有四女：一名婆羅、二名郁婆羅、三名孫陀羅、四名金婆伽羅，皆繫心菩薩所：「若使菩薩出家學道，我等當爲弟子。若菩薩不出家學道，在家習俗者，我等為妻妾。」
時菩薩即于彼處六年苦行，雖爾猶不證增上聖智勝法。爾時菩薩自念：「昔在父王田上坐閻浮樹下，除去欲心惡不善法，有覺有觀喜樂一心，遊戲初禪。」時菩薩復作是念：「頗有如此道可從得盡苦原耶？」復作是念：「如此道能盡苦原。」時菩薩即以精進力修習此智，從此道得盡苦原。時菩薩復作是念：「頗因欲不善法得樂法不？」復作是念：「不由欲不善法得樂法。」復作是念：「頗有習無慾舍不善法得樂法耶？然我不由此自苦身得樂法，我今寧可食少飯麨得充氣力耶？」
爾時菩薩于異時食少飯麨，得充氣力。時菩薩食少食時，五人各各厭舍而去，自相謂言：「此瞿曇沙門狂惑失道，豈有真實道耶？」時菩薩氣力
【現代漢語翻譯】 現代漢語譯本： 看到一處乾淨的地方，平坦端正，非常美好，足以讓人感到愉悅，那裡生長的草柔軟，全都右旋，浴池清涼，流水清澈乾淨，園林茂盛美好。他四處觀看，看到左右的村落人民眾多，於是心中便想：『作為族姓之子，想要尋求斷除煩惱的地方，這裡是個好地方。我現在要尋求斷除煩惱的地方，這裡就是了。我現在寧願在這裡坐下來斷除煩惱。』 當時有五個人追隨著菩薩，心中想著：『如果菩薩成道，應當為我們說法。』 當時郁鞞羅（Uruvilva，地名）有四個女兒：一名婆羅（Bhara），二名郁婆羅（Uruvilva），三名孫陀羅（Sundara），四名金婆伽羅（Kimpakala），她們都心繫菩薩：『如果菩薩出家學道，我們應當做他的弟子。如果菩薩不出家學道，在家過世俗生活，我們便做他的妻妾。』 當時菩薩就在那個地方進行了六年的苦行，即使這樣，仍然沒有證得增上聖智殊勝之法。當時菩薩自己想：『過去在父王的田地上，坐在閻浮樹（Jambudvipa，樹名）下，除去慾念和邪惡不善之法，有覺有觀，心中充滿喜樂，安住于初禪。』當時菩薩又這樣想：『是否可以通過這樣的道路獲得，從而徹底斷絕痛苦的根源呢？』又這樣想：『這樣的道路能夠斷絕痛苦的根源。』當時菩薩就以精進的力量修習這種智慧，從而通過這條道路斷絕了痛苦的根源。當時菩薩又這樣想：『是否可以通過慾望和不善之法獲得快樂之法呢？』又這樣想：『不能通過慾望和不善之法獲得快樂之法。』又這樣想：『是否可以通過修習無慾和捨棄不善之法獲得快樂之法呢？然而我不能通過這樣折磨自己的身體獲得快樂之法，我現在寧願吃少量的飯和麥粉，從而獲得充足的力氣呢？』 當時菩薩在其他時間吃少量的飯和麥粉，從而獲得了充足的力氣。當時菩薩吃少量食物的時候，五個人各自厭惡地離他而去，互相說道：『這個瞿曇（Gautama，姓氏）沙門（Sramana，修行者）狂妄迷惑，失去了正道，哪裡有什麼真實的道呢？』當時菩薩的力氣
【English Translation】 English version: He saw a clean place, level, upright, and very pleasant, delightful to behold, with soft grass growing to the right, a cool bathing pool with clear, pure water, and flourishing, beautiful groves. Surveying it all around, he saw many people in the villages to the left and right, and he thought to himself, 'For a son of a noble family who seeks a place to sever bonds, this is a good place. I now seek a place to sever bonds, and this is it. I will now sit here and sever the bonds.' At that time, there were five people following the Bodhisattva, thinking, 'If the Bodhisattva attains enlightenment, he should teach the Dharma to us.' At that time, Uruvilva (Uruvilva, place name) had four daughters: the first named Bhara (Bhara), the second named Uruvilva (Uruvilva), the third named Sundara (Sundara), and the fourth named Kimpakala (Kimpakala), all of whom were devoted to the Bodhisattva, thinking, 'If the Bodhisattva renounces the household life and studies the Way, we should become his disciples. If the Bodhisattva does not renounce the household life and remains a householder, we will become his wives and concubines.' At that time, the Bodhisattva practiced asceticism in that place for six years, but even so, he did not attain the supreme noble wisdom and excellent Dharma. At that time, the Bodhisattva thought to himself, 'In the past, while sitting under the Jambudvipa tree (Jambudvipa, tree name) on my father's land, having removed desire and evil unwholesome dharmas, with initial application and sustained application, joy and happiness, and one-pointedness of mind, I dwelt in the first dhyana.' Then the Bodhisattva thought again, 'Is there such a path by which one can attain the complete eradication of the source of suffering?' And he thought again, 'Such a path can eradicate the source of suffering.' Then the Bodhisattva, with energetic effort, cultivated this wisdom, and through this path, he eradicated the source of suffering. Then the Bodhisattva thought again, 'Is it possible to attain the Dharma of happiness through desire and unwholesome dharmas?' And he thought again, 'It is not possible to attain the Dharma of happiness through desire and unwholesome dharmas.' Then he thought again, 'Is it possible to attain the Dharma of happiness through cultivating non-desire and abandoning unwholesome dharmas? However, I cannot attain the Dharma of happiness by afflicting myself in this way. Should I now eat a small amount of rice and barley flour to gain strength?' At that time, the Bodhisattva at another time ate a small amount of rice and barley flour, and gained strength. When the Bodhisattva ate a small amount of food, the five people each abandoned him and left, saying to each other, 'This Gautama (Gautama, surname) Sramana (Sramana, practitioner) is deluded and has lost the Way. How could there be a true path?' At that time, the Bodhisattva's strength
已充，復詣尼連禪水側，入水洗浴身已出水上岸，往菩提樹下。時去樹不遠，有一人刈草名曰吉安。菩薩前至此人所語言：「我今須草，見惠少多。」吉安報曰：「甚善！不為愛惜。」即授草與菩薩。菩薩持草更詣一吉祥樹下，自敷而坐，直身正意繫念在前。時菩薩除欲愛惡不善法，有覺有觀喜樂一心，遊戲初禪，是謂菩薩最初得勝善法。何以故？由系意專念不放逸故。時菩薩除有覺有觀，得內信喜樂一心念無覺無觀，遊戲二禪，是謂菩薩得此二勝善法。何以故？由系意專念不放逸故。時菩薩除去喜身受快樂，得聖智所見護念樂，遊戲三禪，是謂菩薩得三勝法。何以故？由系意專念不放逸故。時菩薩已舍苦樂，先已去憂喜，無苦無樂護念清凈，遊戲四禪，是謂菩薩得此四勝法。何以故？由系意專念不放逸故。時菩薩得此定意，諸結使除盡，清凈無瑕穢，所行柔軟住堅固處，證宿命智。自識宿命一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、無數百生、無數千生、無數百千生、劫成劫敗、無數劫成無數劫敗、無數劫成敗，我曾生某處，字某姓某如是生，食如是食，壽命如是，壽命限齊如是，住世長短如是，受如是苦樂，從彼終生彼，從彼終復生彼，從彼終生此，如是相
【現代漢語翻譯】 現代漢語譯本 充實之後，他又來到尼連禪河（Niranjana River）邊，進入河中洗浴身體后，走上岸邊，前往菩提樹（Bodhi tree）下。當時離樹不遠的地方，有一個割草的人名叫吉安（Katyayana）。菩薩走到這個人面前，對他說：『我現在需要草，希望你能施捨一些。』吉安回答說：『很好！我不會吝惜。』於是就把草給了菩薩。菩薩拿著草，又來到一棵吉祥樹下，自己鋪開草坐下，端正身體，集中意念於前方。這時，菩薩去除對慾望的愛戀和各種邪惡不善的念頭，在有感覺、有觀察的喜悅和快樂中，達到一心不亂，體驗初禪（First Dhyana），這就是菩薩最初獲得的殊勝善法。為什麼呢？因為他集中意念，專心致志，不放縱懈怠。這時，菩薩去除感覺和觀察，獲得內心的信仰和喜悅，達到一心不亂，沒有感覺也沒有觀察，體驗二禪（Second Dhyana），這就是菩薩獲得的第二種殊勝善法。為什麼呢？因為他集中意念，專心致志，不放縱懈怠。這時，菩薩去除喜悅，親身感受快樂，獲得聖賢的智慧所見，保持正念和快樂，體驗三禪（Third Dhyana），這就是菩薩獲得的第三種殊勝善法。為什麼呢？因為他集中意念，專心致志，不放縱懈怠。這時，菩薩已經捨棄痛苦和快樂，先前已經去除憂愁和喜悅，達到無苦無樂，保持正念和清凈，體驗四禪（Fourth Dhyana），這就是菩薩獲得的第四種殊勝善法。為什麼呢？因為他集中意念，專心致志，不放縱懈怠。這時，菩薩獲得這種禪定，各種煩惱的束縛都已消除殆盡，內心清凈沒有瑕疵，所行之處柔軟，安住之處堅固，證得了宿命智（knowledge of past lives）。他能夠回憶起過去的一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、無數百生、無數千生、無數百千生，乃至經歷劫的形成和劫的毀滅，無數劫的形成和無數劫的毀滅，無數劫的形成和毀滅。我曾經在某處出生，名字是某某，姓氏是某某，就是這樣出生的，吃的是這樣的食物，壽命是這樣，壽命的期限是這樣，在世的時間長短是這樣，承受的是這樣的苦樂，從那裡死去又在那裡出生，從那裡死去又在那裡出生，從那裡死去又在這裡出生，就是這樣相續不斷。
【English Translation】 English version Having replenished himself, he went again to the side of the Niranjana River (Niranjana River), entered the water to bathe his body, and then came out of the water to the shore, proceeding to the Bodhi tree (Bodhi tree). At that time, not far from the tree, there was a grass cutter named Katyayana (Katyayana). The Bodhisattva approached this person and said, 'I now need grass; would you be willing to give me a little?' Katyayana replied, 'Very well! I will not be stingy.' And he gave the grass to the Bodhisattva. The Bodhisattva, holding the grass, went again to a auspicious tree, spread it out himself, and sat down, straightening his body and focusing his mind in front of him. At that time, the Bodhisattva removed desire, love, evil, and unwholesome dharmas, and with feeling and observation, joy and happiness, he achieved one-pointedness of mind, experiencing the First Dhyana (First Dhyana). This is what is called the Bodhisattva's initial attainment of victorious wholesome dharmas. Why? Because he focused his mind, concentrated his thoughts, and was not negligent. At that time, the Bodhisattva removed feeling and observation, attained inner faith, joy, and happiness, and with one-pointedness of mind, without feeling or observation, he experienced the Second Dhyana (Second Dhyana). This is what is called the Bodhisattva's attainment of these two victorious wholesome dharmas. Why? Because he focused his mind, concentrated his thoughts, and was not negligent. At that time, the Bodhisattva removed joy, physically experiencing happiness, attained the wisdom seen by the sages, maintaining mindfulness and happiness, and experienced the Third Dhyana (Third Dhyana). This is what is called the Bodhisattva's attainment of these three victorious dharmas. Why? Because he focused his mind, concentrated his thoughts, and was not negligent. At that time, the Bodhisattva had already abandoned suffering and happiness, and had previously removed sorrow and joy, attaining neither suffering nor happiness, maintaining mindfulness and purity, and experienced the Fourth Dhyana (Fourth Dhyana). This is what is called the Bodhisattva's attainment of these four victorious dharmas. Why? Because he focused his mind, concentrated his thoughts, and was not negligent. At that time, the Bodhisattva attained this samadhi, all the bonds of affliction were completely removed, his mind was pure and without blemish, his conduct was gentle, his dwelling place was firm, and he attained the knowledge of past lives (knowledge of past lives). He could recall his past one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives, countless hundreds of lives, countless thousands of lives, countless hundreds of thousands of lives, even the formation and destruction of kalpas, countless formations and countless destructions of kalpas, countless formations and destructions of kalpas. 'I was born in such and such a place, my name was such and such, my family name was such and such, I was born in this way, I ate such and such food, my lifespan was such and such, the limit of my lifespan was such and such, the length of my life in the world was such and such, I experienced such and such suffering and happiness, from there I died and was born there, from there I died and was born there, from there I died and was born here,' thus continuing without end.
貌，識無數宿命事。時菩薩于初夜得此初明，無明盡明生，闇盡光生，所謂宿命通證。何以故？由精進不放逸故。
時菩薩復以三昧定意清凈，無瑕無結使，眾垢已盡，所行柔軟，住堅固處，知眾生生者死者。以清凈天眼觀見眾生，生者死者、善色惡色、善趣惡趣、若貴若賤，隨眾生所造行，皆悉知之。即自察知，此眾生身行惡、口行惡、意行惡，邪見誹謗賢聖，造邪見業報，身壞命終，墮地獄畜生餓鬼中。復觀眾生身行善、口行善、意行善，正見不誹謗賢聖，造正見業報，身壞命終，生天上人中。如是天眼清凈，觀見眾生生者死者隨所造行，是謂菩薩中夜得此第二明。無明盡明生，闇盡光生，是謂見眾生天眼智。何以故？由精進不放逸故。
時菩薩得如是清凈定意，諸結除盡，清凈無瑕，所行柔軟，所住堅固，得漏盡智而現在前。心緣漏盡智，如實諦知苦、知苦集、知苦盡、知苦盡向道，以得聖諦。如實知之，如實知漏，知漏集，漏盡向道如實知之。彼作如是知如是觀，于欲漏意解脫，有漏意解脫，無明漏意解脫。已解脫得解脫智，我生已盡，梵行已立，所作已辦，更不復受生。是謂菩薩后夜獲此三明。無明盡明生，闇盡光生，是謂漏盡智。何以故？由如來、至真、等正覺，發起此智得無礙解脫故。
【現代漢語翻譯】 現代漢語譯本： （菩薩）能夠知曉無數的宿命之事。當時菩薩在初夜獲得了這第一種光明，無明消盡而光明生起，黑暗消盡而光明生起，這就是所謂的宿命通的證得。為什麼呢？因為精進而不放逸的緣故。
當時菩薩又以三昧（Samadhi，定）使意念清凈，沒有瑕疵沒有煩惱，各種污垢已經消除乾淨，所行之道柔軟，安住在堅固之處，知曉眾生的生死。以清凈的天眼觀察眾生，看到眾生的死亡和出生、善色和惡色、善趣和惡趣、高貴和低賤，隨著眾生所造的業行，都完全知曉。於是自己觀察得知，這些眾生身行惡、口行惡、意行惡，邪見並且誹謗賢聖，造作邪見的業報，身壞命終之後，墮入地獄、畜生、餓鬼之中。又觀察眾生身行善、口行善、意行善，正見並且不誹謗賢聖，造作正見的業報，身壞命終之後，生到天上或者人間。像這樣天眼清凈，觀察眾生的生死隨著所造的業行，這就是菩薩在中夜獲得的第二種光明。無明消盡而光明生起，黑暗消盡而光明生起，這就是所謂的見眾生天眼智。為什麼呢？因為精進而不放逸的緣故。
當時菩薩獲得如此清凈的定意，各種煩惱都已斷盡，清凈沒有瑕疵，所行之道柔軟，所住之處堅固，獲得漏盡智（the wisdom of the extinction of outflows）並且顯現在眼前。心專注于漏盡智，如實地知曉苦、知曉苦的集起、知曉苦的止息、知曉通向苦止息的道路，從而證得聖諦（the Noble Truths）。如實地知曉這些，如實地知曉煩惱，知曉煩惱的集起，知曉通向煩惱止息的道路。他這樣知曉這樣觀察，對於欲漏（the outflow of desire）獲得意解脫，對於有漏（the outflow of existence）獲得意解脫，對於無明漏（the outflow of ignorance）獲得意解脫。已經解脫而獲得解脫智，『我的生死已經窮盡，清凈的修行已經確立，該做的事情已經完成，不再會再次受生。』這就是菩薩在後夜獲得的第三種光明。無明消盡而光明生起，黑暗消盡而光明生起，這就是所謂的漏盡智。為什麼呢？因為如來（Tathagata）、至真（the ultimate truth）、等正覺（perfect enlightenment），發起這種智慧而獲得無礙的解脫的緣故。
【English Translation】 English version: (The Bodhisattva) was able to know countless past lives. At that time, the Bodhisattva attained this first illumination in the early night, ignorance ceased and light arose, darkness ceased and light arose, which is called the attainment of the knowledge of past lives. Why? Because of diligence and non-negligence.
Then the Bodhisattva again used Samadhi (concentration) to purify his mind, without flaws or defilements, all impurities were completely eliminated, his conduct was gentle, he dwelt in a firm place, and he knew the birth and death of beings. With pure divine eyes, he saw beings, their birth and death, good and bad complexions, good and bad destinies, noble and lowly, and he fully knew all the actions they had committed. Then he observed and knew that these beings acted evilly in body, speech, and mind, held wrong views and slandered the virtuous, created the karmic retribution of wrong views, and after the destruction of their bodies and the end of their lives, they fell into hell, the animal realm, and the realm of hungry ghosts. Again, he observed beings who acted virtuously in body, speech, and mind, held right views and did not slander the virtuous, created the karmic retribution of right views, and after the destruction of their bodies and the end of their lives, they were born in the heavens or among humans. Thus, with pure divine eyes, he observed the birth and death of beings according to their actions, which is called the second illumination attained by the Bodhisattva in the middle of the night. Ignorance ceased and light arose, darkness ceased and light arose, which is called the wisdom of seeing beings with divine eyes. Why? Because of diligence and non-negligence.
At that time, the Bodhisattva attained such pure concentration, all defilements were eradicated, he was pure and without flaws, his conduct was gentle, his dwelling place was firm, and the wisdom of the extinction of outflows arose before him. His mind focused on the wisdom of the extinction of outflows, and he truly knew suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, thereby attaining the Noble Truths. He truly knew these, truly knew the outflows, knew the arising of the outflows, and truly knew the path leading to the cessation of the outflows. Knowing and observing in this way, he attained mental liberation from the outflow of desire, mental liberation from the outflow of existence, and mental liberation from the outflow of ignorance. Having been liberated, he attained the wisdom of liberation: 'My birth is exhausted, the pure conduct is established, what had to be done is done, and I will no longer be reborn.' This is the third illumination attained by the Bodhisattva in the later part of the night. Ignorance ceased and light arose, darkness ceased and light arose, which is called the wisdom of the extinction of outflows. Why? Because the Tathagata (Thus Come One), the ultimate truth, the perfect enlightenment, aroused this wisdom and attained unobstructed liberation.
爾時世尊，于彼處盡一切漏，除一切結使。即于菩提樹下結加趺坐，七日不動，受解脫樂。爾時世尊，過七日已，從定意起，於七日中未有所食。時有二賈客兄弟二人：一名瓜、二名優波離，將五百乘車載財寶，去菩提樹不遠而過。時樹神篤信于佛，曾與此二賈客舊知識，欲令彼得度，即往至賈人所語言：「汝等知不？釋迦文佛如來等正覺，於七日中具足諸法。於七日中未有所食，汝等可以蜜麨奉獻如來，令汝等長夜得利善安隱快樂。」爾時兄弟二人，聞樹神語已歡喜，即持蜜麨往詣道樹。遙見如來顏貌殊異，諸根寂定最上調伏，如被調象無有卒暴，如水澄靜無有塵穢，見已發歡喜心。于如來所前至佛所，頭面禮足在一面立。時二人白世尊言：「今奉獻蜜麨，慈愍納受。」時世尊復作如是念：「今此二人奉獻蜜麨，當以何器受之？」復作是言：「過去諸佛、如來、至真、等正覺，以何物受食？諸佛世尊不以手受食也。」時四天王立在左右，知佛所念，往至四方，各各人取一石缽，奉上世尊，白言：「愿以此缽，受彼賈人麨蜜。」時世尊慈愍故，即受四天王缽，令合為一，受彼賈人麨蜜。受彼賈人麨蜜已，以此勸喻，而開化之。即咒愿言：
「所為佈施者， 必獲其利義； 若為樂故施， 后必得安樂。
【現代漢語翻譯】 現代漢語譯本 當時，世尊在那處所斷盡一切煩惱，去除一切束縛。就在菩提樹下結跏趺坐，七日不動，享受解脫的快樂。七日過後，世尊從禪定中起身，在這七日中未曾進食。當時有兩位商人兄弟：一個名叫瓜，一個名叫優波離（Upali），用五百輛車裝載著財寶，從離菩提樹不遠的地方經過。當時，樹神篤信佛法，曾經與這兩位商人相識，想要讓他們得到度化，就前往商人那裡說：『你們知道嗎？釋迦牟尼佛（Sakyamuni Buddha），如來（Tathagata），等正覺者（Samyaksambuddha），在七日中圓滿了各種法。在這七日中未曾進食，你們可以用蜜麨（一種用蜂蜜和炒麵製成的食物）供養如來，讓你們長夜得到利益、平安、安穩和快樂。』當時，兄弟二人聽了樹神的話后非常歡喜，就拿著蜜麨前往菩提樹。遠遠地看見如來容貌殊勝，諸根寂靜，最上調伏，如同被調馴的大象一樣沒有粗暴之氣，如同澄凈的水一樣沒有塵埃污穢，看見後心生歡喜。在如來面前走到佛陀處，頭面頂禮佛足，站在一旁。當時二人對世尊說：『現在奉獻蜜麨，希望您慈悲憐憫地接受。』當時世尊又這樣想：『現在這二人奉獻蜜麨，應當用什麼器皿來接受呢？』又說：『過去諸佛、如來、至真（Satya）、等正覺者，用什麼東西接受食物呢？諸佛世尊不以手接受食物啊。』當時四大天王（Four Heavenly Kings）站在世尊左右，知道佛陀的想法，前往四方，各自取來一個石缽，奉獻給世尊，說道：『希望用這個缽，接受這兩位商人供養的麨蜜。』當時世尊因為慈悲憐憫的緣故，就接受了四大天王的缽，將它們合為一個，接受了這兩位商人供養的麨蜜。接受了這兩位商人供養的麨蜜后，用這些話勸喻他們，並開導化育他們。隨即祝願說： 『凡是行佈施的人，必定獲得利益和意義；如果爲了快樂而佈施，以後必定得到安樂。』
【English Translation】 English version At that time, the World-Honored One, in that place, exhausted all outflows (asava) and removed all fetters (samyojana). He sat in full lotus posture under the Bodhi tree for seven days without moving, enjoying the bliss of liberation. After seven days, the World-Honored One arose from samadhi, having not eaten anything during those seven days. At that time, there were two merchant brothers: one named Gua and the other named Upali, transporting treasures in five hundred carts, passing not far from the Bodhi tree. The tree deity, deeply devoted to the Buddha and an old acquaintance of these two merchants, wishing to help them attain liberation, went to the merchants and said, 'Do you know? Sakyamuni Buddha (釋迦文佛), the Tathagata (如來), the Perfectly Enlightened One (等正覺), has perfected all dharmas in seven days. He has not eaten anything in these seven days. You can offer honey cakes (蜜麨) to the Tathagata, so that you may gain benefit, peace, security, and happiness for a long night.' Hearing the tree deity's words, the two brothers rejoiced and took the honey cakes to the Bodhi tree. From afar, they saw the Tathagata's extraordinary appearance, his senses tranquil, supremely tamed, like a tamed elephant without any violence, like clear water without any dust or impurity. Seeing this, they felt joy. They approached the Buddha and, bowing their heads to his feet, stood to one side. Then the two said to the World-Honored One, 'Now we offer these honey cakes, may you accept them with compassion.' The World-Honored One then thought, 'Now that these two are offering honey cakes, what vessel should I use to receive them?' He further said, 'What did the Buddhas of the past, the Tathagatas, the Truly Real Ones (Satya), the Perfectly Enlightened Ones, use to receive food? The Buddhas, the World-Honored Ones, do not receive food with their hands.' At that time, the Four Heavenly Kings (四大天王) stood to the left and right, knowing the Buddha's thoughts, went to the four directions, each taking a stone bowl and offering it to the World-Honored One, saying, 'May you use these bowls to receive the honey cakes offered by these merchants.' Out of compassion, the World-Honored One accepted the bowls from the Four Heavenly Kings, combined them into one, and received the honey cakes offered by the merchants. After receiving the honey cakes offered by the merchants, he exhorted them with these words and enlightened them. Then he blessed them, saying: 'Those who give alms will surely obtain benefit and meaning; if one gives for the sake of happiness, one will surely obtain peace and happiness in the future.'
「汝等賈人！今可歸依佛、歸依法。」即受佛教，言：「大德！我今歸依佛、歸依法。」是為優婆塞中最初受二歸依，是賈客兄弟二人為首。時二賈人白佛言：「我今從此欲還本生處，若至彼間當云何作福？何所禮敬供養？」時世尊知彼至意，即與發爪語言：「汝等持此往彼作福禮敬供養。」時賈人雖得發爪，不能至心供養，言：「此發爪，世人所賤除棄之法，云何世尊持與我等供養？」時世尊知賈人心中所念，即語賈人言：「汝等莫于如來發爪所生毛髮許懈慢心，亦莫言世人所賤，云何如來使我供養？賈人當知！普天世界魔眾、梵眾、沙門、婆羅門、眾天及人，于如來發爪興供養恭敬，令一切諸天世人魔眾、梵眾，及沙門婆羅門眾，得其功德不可稱計。」賈人白佛言：「設供養此發爪，有何證驗？」佛告賈人言：「過去久遠世時，有王名曰勝怨，統領閻浮提。爾時閻浮提內，米穀豐熟人民熾盛，土地極樂。有八萬四千城郭，有五十五億村，有六萬小國土。時勝怨王所住治城，名蓮花，東西十二由旬，南北七由旬，土地豐熟，米穀平賤，人民熾盛，國土安樂，園林茂盛，城塹牢固，浴池清涼，眾事具足，街陌相當。賈人當知！時王勝怨，有婆羅門為大臣，名曰提閻浮婆提。是王少小周旋，極相親厚。後於異時
【現代漢語翻譯】 現代漢語譯本 『你們這些商人！現在可以皈依佛、皈依法。』他們隨即接受佛教，說道：『大德！我現在皈依佛、皈依法。』這是優婆塞（Upasaka，在家男信徒）中最初接受二皈依的人，以這兩位商人兄弟為首。當時，這兩位商人對佛說：『我們現在要回到家鄉，如果到了那裡，應當如何行善？應當禮敬供養什麼？』這時，世尊知道他們的心意，就給了他們頭髮和指甲，說道：『你們拿著這些到那裡行善、禮敬供養。』當時，商人雖然得到了頭髮和指甲，卻不能至誠地供養，心想：『這頭髮和指甲，是世人所輕賤拋棄的東西，為什麼世尊要給我們供養呢？』這時，世尊知道商人心中所想，就對商人說：『你們不要對如來的頭髮和指甲生起輕慢之心，也不要說這是世人所輕賤的東西，為什麼如來要讓我們供養？商人應當知道！普天世界的天魔眾（Mara）、梵天眾（Brahma）、沙門（Sramana，出家修行者）、婆羅門（Brahman，祭司），所有天人和人類，對如來的頭髮和指甲興起供養和恭敬，能使一切諸天、世人、天魔眾、梵天眾，以及沙門、婆羅門眾，得到不可稱量的功德。』商人對佛說：『如果供養這些頭髮和指甲，有什麼驗證嗎？』佛告訴商人說：『過去很久遠的時代，有一位國王名叫勝怨（Sheng Yuan），統治著閻浮提（Jambudvipa，我們所居住的這個世界）。當時閻浮提內，稻米豐收，人民興盛，土地極其安樂。有八萬四千座城郭，有五十五億個村莊，有六萬個小國。當時勝怨王所居住治理的城市，名叫蓮花（Lian Hua），東西十二由旬（Yojana，古印度長度單位），南北七由旬，土地豐收，稻米價格低廉，人民興盛，國家安樂，園林茂盛，城墻堅固，浴池清涼，各種事物都具備，街道巷陌整齊。商人應當知道！當時勝怨王，有一位婆羅門做大臣，名叫提閻浮婆提（Ti Yanfupoti）。這位大臣是國王從小一起長大的玩伴，關係非常親密。後來在不同的時間』
【English Translation】 English version 『You merchants! Now you can take refuge in the Buddha and take refuge in the Dharma.』 They then accepted Buddhism and said, 『Great Virtuous One! I now take refuge in the Buddha and take refuge in the Dharma.』 These were the first Upasakas (lay male devotees) to take the two refuges, with these two merchant brothers as the leaders. At that time, the two merchants said to the Buddha, 『We now want to return to our birthplace. If we arrive there, how should we perform meritorious deeds? What should we revere and make offerings to?』 At this time, the World Honored One, knowing their intentions, gave them hair and nails, saying, 『Take these there to perform meritorious deeds, revere, and make offerings.』 At that time, although the merchants received the hair and nails, they could not sincerely make offerings, thinking, 『This hair and nails are things that the world despises and discards. Why does the World Honored One give them to us to make offerings?』 At this time, the World Honored One, knowing what the merchants were thinking, said to the merchants, 『Do not have a disrespectful mind towards the Tathagata』s hair and nails, and do not say that these are things that the world despises. Why does the Tathagata have us make offerings? Merchants should know! All the demons (Mara), Brahmas (Brahma), Sramanas (ascetics), Brahmins (priests), all the gods and humans in the entire world, when they make offerings and show reverence to the Tathagata』s hair and nails, can enable all the gods, humans, demons, Brahmas, Sramanas, and Brahmins to obtain immeasurable merit.』 The merchants said to the Buddha, 『If we make offerings to these hair and nails, what proof will there be?』 The Buddha told the merchants, 『In the distant past, there was a king named Sheng Yuan (Victorious Enemy), who ruled Jambudvipa (the world we live in). At that time, within Jambudvipa, rice was abundant, the people were prosperous, and the land was extremely peaceful. There were eighty-four thousand cities, fifty-five billion villages, and sixty thousand small countries. At that time, the city where King Sheng Yuan lived and ruled was named Lian Hua (Lotus), twelve yojanas (an ancient Indian unit of length) from east to west and seven yojanas from north to south. The land was fertile, rice prices were low, the people were prosperous, the country was peaceful, the gardens were lush, the city walls were strong, the bathing pools were cool, all things were complete, and the streets and alleys were well-arranged. Merchants should know! At that time, King Sheng Yuan had a Brahmin as his minister, named Ti Yanfupoti. This minister was a childhood playmate of the king, and their relationship was very close. Later, at different times』
，王即分半國與此大臣。時彼大臣所得國分，即于中更起城郭，東西長十二由旬，南北廣七由旬，米穀豐賤人民熾盛，國土安樂園林茂盛，城塹牢固浴池清涼，眾事具足街陌相當。城名提婆跋提，勝彼蓮花城邑。
「賈人當知！其王無有繼嗣。以無嗣故，向諸神祀泉流、山原、河水、浴池，滿善神、寶善神，日月、帝釋、梵天、火神、風神、水神、魔醯首羅神、園神、林神、市神、四徼巷神、鬼子母城神、天祀福神祀，所在求請：『愿生男兒。』于異時王第一夫人懷妊，婦人有三種智慧，如實不虛：一自知有娠，二自知從某甲許得，三知男子有愛心於我。時彼夫人，往白王言：『大王當知！我今懷妊。』王報言：『大善！』即敕左右，供給供養第一飲食衣服臥具，一切所須皆加一倍。至十月滿已生一男兒，端正無比世之希有。始生在地無人扶侍，自行七步而說此言：『我于天上世間最上最尊，我當度一切眾生生老病死苦。』即號曰定光菩薩。賈人當知！爾時國王，即命婆羅門中善明相法者告言：『汝等當知，我夫人生一男兒，顏貌端正世之希有，始生出胎無人扶侍，自行七步而說此言：「我于天上世間最上最尊，能度一切眾生生老病死苦。」汝等善明相法，與我佔相。』時相師白王言：『愿王出此兒令我等相之
【現代漢語翻譯】 現代漢語譯本：國王立即將一半的國土分給了這位大臣。當時那位大臣所得的國土部分，就在其中重新建造城郭，東西長十二由旬（Yojana，古印度長度單位），南北寬七由旬，米穀豐收，人民興旺，國土安樂，園林茂盛，城墻護城河堅固，浴池清涼，各種事務完備，街巷整齊。城的名字叫提婆跋提（Devavati），勝過蓮花城邑。 『商人們應當知道！那位國王沒有繼承人。因為沒有繼承人的緣故，他向諸神祭祀，包括泉流神、山原神、河水神、浴池神，滿善神、寶善神，日月神、帝釋天（Indra，佛教護法神）、梵天（Brahma，印度教的創造之神）、火神、風神、水神、魔醯首羅神（Maheshvara，濕婆神的別稱）、園神、林神、市神、四徼巷神、鬼子母（Hariti，佛教護法神）城神、天祀福神，到處祈求：『希望生個男孩。』在其他時候，國王的第一夫人懷了孕，婦人有三種智慧，真實不虛：一是自己知道懷孕了，二是自己知道是從某人那裡懷上的，三是知道男子對自己有愛心。當時那位夫人，去告訴國王說：『大王應當知道！我現在懷孕了。』國王回答說：『太好了！』立即命令左右，供給供養最好的飲食衣服臥具，一切所需都加倍供應。到十個月期滿，生了一個男孩，端正無比，世間稀有。剛出生在地上，沒有人扶侍，自己行走七步，並且說出這樣的話：『我在天上世間最為尊貴，我應當度脫一切眾生的生老病死苦。』就給他取名叫定光菩薩（Dipankara Buddha）。商人們應當知道！當時國王，就命令婆羅門（Brahmin，印度教的祭司）中善於占卜相面的人說：『你們應當知道，我的夫人生了一個男孩，容貌端正，世間稀有，剛出生離開母胎，沒有人扶侍，自己行走七步，並且說出這樣的話：「我在天上世間最為尊貴，能夠度脫一切眾生的生老病死苦。」你們善於占卜相面，為我占卜相面。』當時相師稟告國王說：『希望大王把這個孩子抱出來，讓我們給他相面。』
【English Translation】 English version: The king immediately divided half of his kingdom to this minister. The minister then took his share of the kingdom and rebuilt a city within it, twelve Yojana (ancient Indian unit of distance) in length from east to west and seven Yojana in width from north to south. Rice and grains were abundant, the people were prosperous, the kingdom was peaceful and happy, the gardens and forests flourished, the city walls and moats were strong, the bathing pools were cool and clear, all affairs were well-managed, and the streets and lanes were well-arranged. The city was named Devavati, surpassing the lotus city in splendor. 『Merchants, you should know! That king had no heir. Because he had no heir, he made offerings to the gods, including the gods of springs and streams, mountains and plains, rivers and bathing pools, the Full Good God, the Treasure Good God, the Sun and Moon Gods, Indra (Buddhist protector deity), Brahma (Hindu god of creation), the Fire God, the Wind God, the Water God, Maheshvara (another name for Shiva), the Garden God, the Forest God, the Market God, the Gods of the Four Crossroads, Hariti (Buddhist protector deity), the city goddess, and the gods of heavenly sacrifices, praying everywhere: 『May I have a son.』 At another time, the king』s first wife became pregnant. Women have three kinds of wisdom, which are true and not false: first, knowing that they are pregnant; second, knowing from whom they conceived; and third, knowing that the man has love for them. At that time, the lady went to tell the king, saying: 『Great King, you should know! I am now pregnant.』 The king replied: 『Excellent!』 He immediately ordered his attendants to provide the best food, clothing, bedding, and to double all necessities. When ten months were completed, she gave birth to a son, incomparably handsome and rare in the world. As soon as he was born on the ground, without anyone to support him, he walked seven steps and spoke these words: 『I am the most supreme and honored in heaven and earth, and I shall deliver all beings from the suffering of birth, old age, sickness, and death.』 He was named Dipankara Buddha. Merchants, you should know! At that time, the king ordered the Brahmins (Hindu priests) who were skilled in divination and physiognomy, saying: 『You should know that my wife has given birth to a son, whose appearance is handsome and rare in the world. As soon as he was born from the womb, without anyone to support him, he walked seven steps and spoke these words: 「I am the most supreme and honored in heaven and earth, and I can deliver all beings from the suffering of birth, old age, sickness, and death.」 You are skilled in divination and physiognomy, so divine and examine his features for me.』 At that time, the physiognomists reported to the king: 『May the king bring out this child so that we may examine his features.』
。』王即自入宮抱兒出見之令相。諸相師相已，白王言：『王生此兒，有大威神，有大功德，福愿具足。若此王子，在家者應作剎利水澆頂轉輪王，七寶具足領四天下，千子滿足勇健雄猛，能卻眾敵，以法治化，不加刀杖。若出家者，成如來、至真、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，天及人魔、若魔天、梵天、沙門、婆羅門，身自作證而自遊戲，彼當說法，上善中善下善，有義有味，具足修梵行。』
「賈人當知！爾時王賞賜婆羅門已，差四乳母，扶侍瞻視定光菩薩：一者肢節乳母、二者洗浴乳母、三者與乳乳母、四者遊戲乳母。肢節乳母者，抱持案摩支節回戾令政。洗浴乳母者，洗身浣濯衣服。與乳乳母者，隨時與乳。遊戲乳母者，諸童子等，乘象、乘馬、乘車、乘輿，諸雜寶器樂器轉機關，作如是種種供養之具，供養娛樂定光菩薩，擎孔雀蓋從之。
「賈人當知！定光菩薩年向八歲九歲時，王教菩薩學種種技術，書、算數、印畫、戲笑、歌舞、鼓弦、乘象、乘馬、乘車、射御、捔力，一切技術無不貫練。
「賈人當知！定光轉年至十五十六時，王即為設三時殿，冬夏春給二萬婇女，使娛樂之。與作園池，縱廣二十由旬，現閻浮提一切華樹果樹香樹，諸
【現代漢語翻譯】 現代漢語譯本：國王立刻親自進入宮中，抱出孩子給相師看相。相師們看過後，稟告國王說：『大王，您生的這個孩子，有大威德神通，有大功德，福報和願力都具足。如果這位王子在家，應當成為剎帝利水澆頂轉輪王（Chakravarti-raja，以武力征服四方的統治者），七寶（seven treasures，轉輪王擁有的七種寶物）具足，統治四天下（four continents，佛教宇宙觀中的四大洲），擁有一千個兒子，勇猛強健，能夠抵禦眾多敵人，以正法治理天下，不用刀杖。如果出家，將成就如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢的另一種稱謂）、等正覺（Samyaksambuddha，正等覺者）、明行足（Vidyacharana-sampanna，具有智慧和德行）、為善逝（Sugata，善於逝世者）、世間解（Lokavidu，瞭解世間一切事理者）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，善於調伏眾生的人）、天人師（Shasta Deva-Manushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受到世人尊敬的人），天及人、魔、若魔天、梵天、沙門（Shramana，出家修道者）、婆羅門（Brahmana，古印度僧侶階層），都能親自證悟並自在遊戲，他將宣說佛法，開示上妙、中妙、下妙之法，有意義有滋味，具足清凈的修行。』 「商人應當知道！當時國王賞賜了婆羅門后，安排了四位乳母，服侍照料定光菩薩（Dipankara Bodhisattva，過去佛之一）：一位是肢節乳母，一位是洗浴乳母，一位是餵奶乳母，一位是遊戲乳母。肢節乳母負責抱持按摩肢體，使之舒展。洗浴乳母負責洗身浣洗衣物。餵奶乳母負責隨時餵奶。遊戲乳母負責安排各種娛樂活動，讓童子們乘坐大象、馬匹、車輛、轎子，以及各種珍寶器物和樂器，轉動各種機關，用這些供養之具來供養娛樂定光菩薩，並舉著孔雀傘跟隨。 「商人應當知道！定光菩薩年齡到了八九歲時，國王教菩薩學習各種技術，包括書寫、算術、印章、繪畫、嬉戲、歌舞、鼓樂、彈弦、騎象、騎馬、乘車、射箭、駕馭、角力，一切技術無不精通。 「商人應當知道！定光菩薩到了十五六歲時，國王就為他建造了三時殿，冬夏春三季各配備兩萬名婇女，供他娛樂。還為他建造了園林池沼，縱橫二十由旬（Yojana，古印度長度單位），呈現閻浮提（Jambudvipa，我們所居住的這個世界）的一切花樹、果樹和香樹，各種珍奇之物，應有盡有。
【English Translation】 English version: 'The king immediately entered the palace himself, carried the child out, and showed him to the fortune-tellers. After the fortune-tellers had examined him, they reported to the king, 『O King, this child you have begotten possesses great power and divine strength, great merit, and is complete in blessings and vows. If this prince remains at home, he should become a Kshatriya Chakravarti-raja (Chakravarti-raja, a ruler who conquers the four directions by force) crowned with water, possessing the seven treasures (seven treasures, the seven treasures possessed by a Chakravarti-raja), ruling over the four continents (four continents, the four continents in the Buddhist cosmology), having a thousand sons, brave and vigorous, able to repel many enemies, governing and transforming with the Dharma, without resorting to swords or staves. If he leaves home, he will become a Tathagata (Tathagata, one of the titles of the Buddha), an Arhat (Arhat, another name for an Arhat), a Samyaksambuddha (Samyaksambuddha, a fully enlightened one), Vidyacharana-sampanna (Vidyacharana-sampanna, endowed with wisdom and conduct), a Sugata (Sugata, one who has gone well), a Lokavidu (Lokavidu, one who understands all the affairs of the world), an Anuttara (Anuttara, an unsurpassed person), a Purushadamyasarathi (Purushadamyasarathi, a tamer of men), a Shasta Deva-Manushyanam (Shasta Deva-Manushyanam, a teacher of gods and humans), a Buddha (Buddha, an enlightened one), a Bhagavan (Bhagavan, one who is revered by the world), and he will personally realize and freely roam among gods and humans, demons, or demon-gods, Brahma gods, Shramanas (Shramana, a renunciate), and Brahmanas (Brahmana, the priestly class in ancient India). He will preach the Dharma, revealing the excellent, the middling, and the inferior, with meaning and flavor, complete in pure conduct.』 『Merchants should know! At that time, the king rewarded the Brahmanas and appointed four wet nurses to attend to and care for Dipankara Bodhisattva (Dipankara Bodhisattva, one of the past Buddhas): one was a limb nurse, one was a bathing nurse, one was a milk nurse, and one was a play nurse. The limb nurse was responsible for holding and massaging the limbs, making them supple. The bathing nurse was responsible for washing the body and clothes. The milk nurse was responsible for providing milk at any time. The play nurse was responsible for arranging various entertainment activities, having children ride elephants, horses, carriages, and palanquins, as well as various precious objects and musical instruments, turning various mechanisms, using these offerings to entertain Dipankara Bodhisattva, and holding a peacock parasol to follow him.』 『Merchants should know! When Dipankara Bodhisattva was eight or nine years old, the king taught the Bodhisattva various skills, including writing, arithmetic, seals, painting, playing, singing, dancing, drumming, stringing instruments, riding elephants, riding horses, riding carriages, archery, horsemanship, wrestling, and he was proficient in all skills.』 『Merchants should know! When Dipankara Bodhisattva reached the age of fifteen or sixteen, the king built three palaces for him, providing 20,000 concubines for each season of winter, summer, and spring, for his entertainment. He also built gardens and ponds, twenty Yojana (Yojana, an ancient Indian unit of length) in length and width, presenting all the flowering trees, fruit trees, and fragrant trees of Jambudvipa (Jambudvipa, the world we live in), with all kinds of rare and precious things.』
奇異樹，盡殖之於園。
「賈人當知！首陀會天日來侍衛，作是念言：『今菩薩在家已久，我今寧可為作厭離。菩薩得厭離已，早得出家，剃除鬚髮著袈裟，修無上道耶？』伺菩薩入後園時，即往化作四人：一者老、二者病、三者死、四者出家作沙門。時菩薩見此四人已，極懷愁憂，厭患世苦，觀世如是有何可貪。
「賈人當知！爾時菩薩得厭離已，即日出家即日成無上道。賈人當知！定光如來、至真、等正覺，遍觀一切，未見有應度可為轉無上法輪者。時定光如來，去提婆跋提城不遠，化作一大城，高廣妙好，懸繒幢幡，處處克鏤，作眾鳥獸形。周匝凈妙浴池園果，勝於提婆跋提城，化作人民顏貌形色，亦勝彼國人民，使己國人民共與往來交接為親友。
「賈人當知！定光如來觀察提婆跋提城人民諸根純熟，即使化城忽爾火然。時提婆跋提城人見此已，極懷愁憂厭離心生。定光如來，於七日之中度六十六那由他人，五十五億聲聞。賈人當知！爾時定光如來，有大名稱，流佈十方，莫不聞知，皆共稱言：『定光如來、至真、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，普天世界，魔、若魔天、梵眾、沙門、婆羅門天及人，自身作證而自娛樂，與人說法，上中下言悉善
【現代漢語翻譯】 現代漢語譯本：各種奇異的樹木，都種植在這個園林中。
『賈人應當知道！首陀會天（Suddhavasa Devas，色界凈居天的天人）日夜前來侍衛，心中想著：『如今菩薩在家已經很久了，我如今是否可以為他製造厭離之心。菩薩生起厭離之心后，就能早日出家，剃除鬚髮，穿上袈裟，修習無上之道呢？』他們伺機在菩薩進入後園時，就變化成四種人：一是老人、二是病人、三是死人、四是出家修行的沙門（Sramana，佛教修行者）。當時菩薩見到這四種人后，內心極度憂愁，厭惡世間的痛苦，觀察世間如此，還有什麼值得貪戀的。
『賈人應當知道！當時菩薩生起厭離之心后，當日就出家，當日就成就無上道。賈人應當知道！定光如來（Dipankara Buddha，過去佛之一）、至真、等正覺（Sammasambuddha，正等覺者），遍觀一切，沒有見到應當被度化，可以為之轉無上法輪（Dharmacakra，佛法之輪）的人。當時定光如來，距離提婆跋提城（Dipavati，地名）不遠，化作一座大城，高大寬廣，美妙無比，懸掛著絲綢的幢幡，處處雕刻著各種鳥獸的形狀。四周都是清凈美妙的浴池和果園，勝過提婆跋提城，化作的人民的容貌和形色，也勝過那個國家的人民，讓他們國家的人民共同與化城的人民往來交接，成為親友。
『賈人應當知道！定光如來觀察提婆跋提城人民的諸根已經成熟，就讓化城忽然起火燃燒。當時提婆跋提城的人民見到這種情況后，內心極度憂愁，生起厭離之心。定光如來，在七天之中度化了六十六那由他（Nayuta，數量單位）人，五十五億聲聞（Sravaka，聽聞佛法而得解脫者）。賈人應當知道！當時定光如來，有很大的名聲，流佈十方，沒有誰不知道，都共同稱讚說：『定光如來、至真、等正覺、明行足（Vidya-carana-sampanna，具足智慧和德行者）、為善逝（Sugata，善於逝世者）、世間解（Lokavidu，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purusa-damya-sarathi，善於調伏眾生者）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者），在普天世界，魔（Mara，障礙修行的惡魔）、若魔天、梵眾（Brahma，梵天眾）、沙門、婆羅門（Brahmana，古印度祭司階層）、天及人，自身作證而自我娛樂，與人說法，上中下之言都很好。』
【English Translation】 English version: Various extraordinary trees were all planted in this garden.
'Merchants should know! The Suddhavasa Devas (deities of the Pure Abodes in the Realm of Form) came to attend and protect him day and night, thinking: 'Now that the Bodhisattva has been at home for a long time, should I create a sense of revulsion for him? Once the Bodhisattva develops revulsion, he can leave home early, shave his head and beard, wear the kasaya robe, and cultivate the unsurpassed path?' They waited for the Bodhisattva to enter the back garden and transformed into four people: one old, one sick, one dead, and one a Sramana (Buddhist practitioner) who had left home. When the Bodhisattva saw these four people, he felt extremely sad and weary of the suffering of the world, observing that there was nothing to be greedy for in the world as it is.
'Merchants should know! At that time, after the Bodhisattva developed revulsion, he left home on the same day and attained the unsurpassed path on the same day. Merchants should know! Dipankara Buddha (one of the Buddhas of the past), the Truly Real, the Sammasambuddha (Perfectly Enlightened One), observed everything and did not see anyone who should be saved and for whom the unsurpassed Dharma wheel (Dharmacakra, the Wheel of Dharma) could be turned. At that time, Dipankara Buddha, not far from the city of Dipavati (place name), transformed into a large city, tall, wide, wonderful, hanging silk banners and streamers, carved with various birds and beasts everywhere. All around were pure and wonderful bathing ponds and orchards, surpassing the city of Dipavati, and the appearance and complexion of the transformed people also surpassed the people of that country, allowing the people of his country to interact with the people of the transformed city and become friends.
'Merchants should know! Dipankara Buddha observed that the faculties of the people of Dipavati were ripe, so he suddenly set the transformed city on fire. When the people of Dipavati saw this, they felt extremely sad and developed a sense of revulsion. Within seven days, Dipankara Buddha saved sixty-six Nayutas (unit of measurement) of people and fifty-five billion Sravakas (listeners who attain liberation by hearing the Dharma). Merchants should know! At that time, Dipankara Buddha had a great reputation, spreading in all directions, and no one did not know, and they all praised him, saying: 'Dipankara Buddha, the Truly Real, the Sammasambuddha, Vidya-carana-sampanna (endowed with wisdom and conduct), the Sugata (Well-Gone One), Lokavidu (Knower of the World), the Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One), in all the worlds, Mara (demon who obstructs practice), if Mara Devas, Brahma (Brahma deities), Sramanas, Brahmanas (priestly class in ancient India), gods and humans, personally testify and enjoy themselves, and speak Dharma to people, the words from beginning to end are all good.'
，有義有味，具足修梵行。』
「賈人當知！定光如來凡常身光照一百由旬。諸佛世尊常法光照無量，還攝光照餘光七尺。賈人當知！時勝怨王聞王提閻婆提宮中生一太子，福德威神眾相具足，即日出家即日成無上正真等正覺道，名聞遠布，皆共稱言：『定光如來、至真、等正覺，乃至具足修梵行。』勝怨王即遣使往，與提閻婆提王：『相聞知卿生太子，福德威神眾相具足，即日出家即日成道，乃至具足修梵行，有大名稱流佈十方，今可遣來吾欲看之。若卿不遣來者，吾當身自往。』彼時提閻婆提王聞此使語已，即懷愁憂，集諸群臣語言：『汝等思惟，當以何報、作何等方宜稱可彼意？』諸臣答言：『當問定光如來，隨佛有所言教，我等當順從行之。』時王提閻婆提與諸群臣，即往定光佛所，頭面禮足，以此因緣具白世尊。世尊告王言：『今且止！勿懷愁憂，我自當往彼。』
「賈人當知！時王提閻婆提，自於其國七日供養定光如來，衣服、飲食、床臥具、病苦醫藥，及比丘僧，不令有乏。
「賈人當知！定光如來過七日後，與諸比丘人間遊行，逕詣藥山龍王池邊。賈人當知！此龍王宮，縱廣五百由旬。爾時定光如來及比丘僧，在彼住止。時定光如來放大光明，普照三千大千剎土，晝夜不別，若憂
【現代漢語翻譯】 現代漢語譯本：『有意義且有味道，圓滿具足地修持清凈梵行。』
『商人們應當知道！定光如來（Dipankara Buddha）平常身光照耀一百由旬（yojana，古印度長度單位）。諸佛世尊通常的光照無量，收攝光芒后，其餘光還有七尺。商人們應當知道！當時勝怨王（King Sheng Yuan）聽說提閻婆提（King Tiyambara）的王宮中生了一位太子，福德威神，各種吉相具足，當天就出家，當天就成就無上正等正覺的佛道，名聲遠揚，大家都稱讚說：『定光如來、至真、等正覺，乃至圓滿具足地修持清凈梵行。』勝怨王就派遣使者前往，對提閻婆提王說：『我聽說你生了太子，福德威神，各種吉相具足，當天就出家，當天就得道，乃至圓滿具足地修持清凈梵行，有很大的名聲流佈十方，現在可以派他來讓我看看。如果你不派他來，我就親自前往。』當時提閻婆提王聽到使者的話后，就感到憂愁，召集各位大臣說：『你們想想，應當如何回覆，用什麼方法才能讓他滿意？』大臣們回答說：『應當問定光如來，聽從佛的教誨，我們應當順從照辦。』當時提閻婆提王與各位大臣，就前往定光佛的住所，頂禮佛足，將這個因緣詳細地告訴世尊。世尊告訴國王說：『現在先停止！不要憂愁，我自會前往。』
『商人們應當知道！當時提閻婆提王，在自己的國家裡七天供養定光如來，衣服、飲食、床鋪臥具、生病醫藥，以及比丘僧眾，不讓他們有所缺乏。
『商人們應當知道！定光如來過了七天後，與各位比丘在人間游化，逕直前往藥山龍王（Yaksa Dragon King）的池邊。商人們應當知道！這龍王宮殿，縱橫廣闊五百由旬。當時定光如來及比丘僧眾，在那裡住下。當時定光如來放出大光明，普照三千大千世界，晝夜沒有分別，好像憂愁……』
【English Translation】 English version: 'Meaningful and flavorful, fully possessing the practice of pure conduct.'
'Merchants should know! Dipankara Buddha's (Dipankara Buddha) ordinary body light shines one hundred yojanas (yojana, an ancient Indian unit of length). The Buddhas, World-Honored Ones, usually have immeasurable light, and after retracting the light, the remaining light is still seven feet. Merchants should know! At that time, King Sheng Yuan (King Sheng Yuan) heard that a prince was born in the palace of King Tiyambara (King Tiyambara), with blessings, virtue, and divine power, possessing all auspicious signs. He renounced his home on the same day and attained the supreme, right, and perfect enlightenment on the same day, and his name spread far and wide. Everyone praised him, saying: 'Dipankara Buddha, the ultimate truth, the perfectly enlightened one, even fully possessing the practice of pure conduct.' King Sheng Yuan then sent an envoy to King Tiyambara, saying: 'I have heard that you have given birth to a prince, with blessings, virtue, and divine power, possessing all auspicious signs. He renounced his home on the same day and attained enlightenment on the same day, even fully possessing the practice of pure conduct, and his great name is spreading in all directions. Now you can send him to me so I can see him. If you do not send him, I will go myself.' At that time, King Tiyambara, upon hearing the envoy's words, felt sorrow and gathered his ministers, saying: 'You should consider how to respond and what methods to use to satisfy him?' The ministers replied: 'We should ask Dipankara Buddha and follow the Buddha's teachings, and we should obey and act accordingly.' At that time, King Tiyambara and his ministers went to Dipankara Buddha's residence, prostrated at his feet, and told the World-Honored One the details of this matter. The World-Honored One told the king: 'Stop for now! Do not worry, I will go myself.'
'Merchants should know! At that time, King Tiyambara offered Dipankara Buddha offerings in his own country for seven days, including clothing, food, bedding, medicine for illnesses, and to the Bhikkhu Sangha (community of monks), ensuring they lacked nothing.
'Merchants should know! After seven days, Dipankara Buddha, with the Bhikkhus, traveled among humans and went directly to the Dragon King (Yaksa Dragon King)'s pond near Yaksha Mountain. Merchants should know! This Dragon King's palace is five hundred yojanas in length and breadth. At that time, Dipankara Buddha and the Bhikkhu Sangha stayed there. At that time, Dipankara Buddha emitted great light, illuminating the three thousand great thousand worlds, with no distinction between day and night, as if worried...'
缽缽頭摩、鳩勿頭、分陀利華等合，鳥獸不鳴，則知是夜；若憂缽諸花開，及諸眾鳥獸鳴者，則知是晝。如是經歷十二年中，晝夜不別。時勝怨王即集諸大臣告言：『自憶昔日有晝有夜，如今何故無晝無夜？若憂缽眾華開，及眾鳥獸鳴，則知是晝；若花合鳥不鳴，則知是夜。為世有非法，為我行有闕？汝等有過耶？以誠言告我。』諸臣白言：『王亦無咎，國無非法，我等無過。今定光如來，在呵梨陀山龍王宮，放大光明，普照三千大千剎土，是其威神，令晝夜不別。欲知晝夜者，花合鳥不鳴，則知是夜；若花開鳥鳴者，則知是晝。王亦無咎，國無非法，我亦無過，此是定光如來威神，不足畏懼。』王問左右臣：『呵梨陀山龍王宮，去此遠近？』臣白王言：『去此不遠可三十里。』王敕左右：『嚴駕羽寶之車，今欲往彼禮拜定光如來。』左右即承教，嚴駕羽寶車已，前白王言：『嚴駕已辦，王知是時。』
「賈人當知！王即乘車，諸臣侍從，詣呵梨陀山龍王宮所。到已齊不乘車處，下車步進，前至龍王宮。賈人當知！時王遙見定光如來，顏色端正諸根寂定，見已發歡喜心，即前至定光佛所，頭面禮足已在一面坐。時世尊漸與王說微妙法，勸令歡喜。時王聞佛說微妙法勸令歡喜已，前白佛言：『如來！今正是時，應
【現代漢語翻譯】 現代漢語譯本：如果缽缽頭摩（Padma，蓮花的一種）、鳩勿頭（Kumuda，睡蓮的一種）、分陀利華（Pundarika，白蓮花）等花合攏，鳥獸不鳴叫，就知道是夜晚；如果憂缽羅花（Utpala，青蓮花）開放，以及各種鳥獸鳴叫，就知道是白天。這樣經過十二年中，晝夜沒有分別。當時勝怨王（King Sheng Yuan）就召集各位大臣，告訴他們說：『我記得過去有白天有夜晚，如今為什麼沒有白天沒有夜晚？如果憂缽羅花開放，以及各種鳥獸鳴叫，就知道是白天；如果花合攏鳥不鳴叫，就知道是夜晚。是世間有了非法之事，還是我的行為有了缺失？你們有什麼過錯嗎？用誠實的話告訴我。』各位大臣回答說：『大王您也沒有過錯，國家沒有非法之事，我們也沒有過錯。現在定光如來（Dipankara Buddha），在呵梨陀山（Harita Mountain）龍王宮（Dragon King's Palace），放出大光明，普遍照耀三千大千世界（three thousand great thousand worlds），這是他的威神之力，使得晝夜沒有分別。想要知道晝夜，花合攏鳥不鳴叫，就知道是夜晚；如果花開放鳥鳴叫，就知道是白天。大王您也沒有過錯，國家沒有非法之事，我們也沒有過錯，這是定光如來的威神之力，不必畏懼。』國王問左右的臣子：『呵梨陀山龍王宮，距離這裡遠近？』臣子回答國王說：『距離這裡不遠，大約三十里。』國王命令左右：『準備好羽寶之車（feathered jeweled chariot），現在我要前往那裡禮拜定光如來。』左右立刻接受命令，準備好羽寶之車后，向前稟告國王說：『已經準備好了，請大王決定出發的時間。』 『商人應當知道！』國王就乘坐車子，各位大臣侍從，前往呵梨陀山龍王宮。到達不乘坐車子的地方，下車步行前進，來到龍王宮。商人應當知道！當時國王遠遠地看見定光如來，容顏端正，諸根寂靜，看見後生起歡喜心，就向前來到定光佛的處所，頭面頂禮佛足后在一旁坐下。當時世尊逐漸地為國王宣說微妙的佛法，勸導他歡喜。當時國王聽聞佛陀宣說微妙的佛法，勸導他歡喜后，向前對佛陀說：『如來！現在正是時候，應該……』
【English Translation】 English version: If Padma (a type of lotus), Kumuda (a type of water lily), Pundarika (white lotus) and other flowers close, and birds and animals do not sing, then you know it is night; if Utpala (blue lotus) flowers open, and various birds and animals sing, then you know it is day. In this way, for twelve years, there was no distinction between day and night. At that time, King Sheng Yuan (King of Victory over Enemies) gathered his ministers and told them: 'I remember that in the past there was day and night, but now why is there no day and night? If Utpala flowers open, and various birds and animals sing, then you know it is day; if the flowers close and the birds do not sing, then you know it is night. Is it that the world has become unlawful, or is there a deficiency in my conduct? Do you have any faults? Tell me truthfully.' The ministers replied: 'Your Majesty has no fault, the country has no unlawful affairs, and we have no faults. Now Dipankara Buddha (Fixed Light Tathagata), in the Dragon King's Palace (Naga Raja Bhavan) on Harita Mountain (Greenish-Yellow Mountain), is emitting great light, universally illuminating the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu), it is his majestic power that causes day and night to be indistinguishable. If you want to know day and night, if the flowers close and the birds do not sing, then you know it is night; if the flowers open and the birds sing, then you know it is day. Your Majesty has no fault, the country has no unlawful affairs, and we have no faults, this is the majestic power of Dipankara Buddha, there is no need to fear.' The king asked his left and right ministers: 'How far is the Dragon King's Palace on Harita Mountain from here?' The ministers replied to the king: 'It is not far from here, about thirty li.' The king ordered his attendants: 'Prepare the feathered jeweled chariot (Vihangama-Ratna-Yana), now I want to go there to pay homage to Dipankara Buddha.' The attendants immediately accepted the order, prepared the feathered jeweled chariot, and then reported to the king: 'It is ready, Your Majesty knows the time to depart.' 'Merchants should know! ' The king then rode in the chariot, with his ministers in attendance, and went to the Dragon King's Palace on Harita Mountain. Arriving at the place where they did not ride in the chariot, they got out of the chariot and walked forward, arriving at the Dragon King's Palace. Merchants should know! At that time, the king saw Dipankara Buddha from afar, his countenance upright and his senses tranquil, and upon seeing him, he felt joy in his heart, and then went forward to the place of Dipankara Buddha, bowed his head and face at the Buddha's feet, and sat to one side. At that time, the World Honored One gradually spoke the subtle Dharma to the king, exhorting him to rejoice. At that time, the king heard the Buddha speak the subtle Dharma, exhorting him to rejoice, and then said to the Buddha: 'Tathagata! Now is the right time, you should...'
入蓮花城。』時定光如來默然受王請。時勝怨王知佛默然受請已，便從座起，頭面禮足而去。還至國界，告敕人民：『汝等從此蓮花城至藥山，掘地至膝，以杵搗令堅，以香汁灑地，左右道側種殖種種花，道側作欄楯，然好油燈安置其上，作四寶香爐金銀琉璃頗梨。』時諸人民受王教令已，如上所說。時王即集大臣告言：『汝等莊嚴此蓮花大城，除去糞土石沙穢惡，以好細土泥塗其地，懸繒幡蓋，燒種種好香，復敷種種𣰽𣯫，以種種好花布散其地。』時諸臣即受王教，如敕莊嚴。時勝怨王復告諸大臣：『告下國土人民，莫使有賣香花者。若有賣者，莫使有買者。若有賣買者當重罰。何以故？我自欲供養定光如來、至真、等正覺故。』
「爾時彼國有一大臣婆羅門，名曰祀施，多饒財寶，真珠、虎珀、車𤦲、馬瑙、水精、金銀、琉璃，珍奇異寶不可稱計。時彼婆羅門，十二年中祠祀。若彼祠祀眾中，有第一多智慧者，當以金缽盛滿銀粟，或以銀缽盛滿金粟，並金澡瓶極妙好蓋履屣，及二張好㲲，眾寶雜廁杖，並莊嚴端正好女，名曰蘇羅婆提，與之。時彼祠祀眾中，第一上座大婆羅門，是王大臣，有十二丑：瞎、僂、凸背、癭、黃色、黃頭、眼青、鋸齒、齒黑、手腳曲、戾身不與人等、凸髖。賈人當知！彼祀施婆羅
【現代漢語翻譯】 現代漢語譯本：進入蓮花城。』當時定光如來（Dīpaṃkara，錠光佛，過去佛之一）默然接受了勝怨王的邀請。勝怨王知道佛陀默然接受邀請后，便從座位起身，以頭面禮拜佛足后離去。回到國界后，告誡人民：『你們從此蓮花城到藥山，挖掘地面至膝蓋深，用杵搗實使之堅固，用香汁灑地，在道路左右種植各種花卉，道路兩側設定欄桿，點燃好的油燈安置在上面，製作四寶香爐，材料為金、銀、琉璃、頗梨（Sphatika，水晶）。』當時的人民接受國王的教令后，按照上述所說去做。當時國王召集大臣，告訴他們：『你們要莊嚴此蓮花大城，清除糞土、石塊、沙土等污穢之物，用好的細土泥塗抹地面，懸掛繒幡寶蓋，焚燒各種好香，鋪設各種𣰽𣯫（珍貴的墊子），用各種好花散佈在地面。』當時的大臣們接受國王的教令，按照命令莊嚴佈置。當時勝怨王又告訴各位大臣：『通告全國人民，不要讓人販賣香花。如果有人販賣，就不要讓人購買。如果有人進行買賣，將處以重罰。為什麼呢？因為我想要親自供養定光如來、至真、等正覺。』 『當時那個國家有一位大臣婆羅門（Brahmin，印度教祭司），名叫祀施，擁有大量的財富，包括珍珠、琥珀、車𤦲（一種海貝）、瑪瑙、水精（水晶）、金銀、琉璃等珍奇異寶，數量不可計數。當時那位婆羅門，進行了十二年的祭祀。如果在那次祭祀的人群中，有智慧最高的人，就將用金缽盛滿銀粟，或者用銀缽盛滿金粟，以及金澡瓶、極妙的好蓋子和鞋子，以及兩張好的毛毯，各種寶物混雜的杖，以及一位莊嚴端正美好的女子，名叫蘇羅婆提（Surobhavati），贈送給他。當時在那次祭祀的人群中，地位最高的大婆羅門，是國王的大臣，有十二種醜陋之處：瞎眼、駝背、凸背、有癭（甲狀腺腫大）、臉色蠟黃、頭髮黃色、眼睛青色、鋸齒、牙齒黑色、手腳彎曲、身體不正與人不同、凸髖。商人應當知道！那位祀施婆羅門』
【English Translation】 English version: 'Entered the Lotus City.' At that time, Dīpaṃkara Tathāgata (Dīpaṃkara, the Light-Maker, one of the past Buddhas) silently accepted the king's invitation. King Sheng Yuan, knowing that the Buddha had silently accepted, rose from his seat, bowed his head and face to the Buddha's feet, and departed. Returning to his kingdom, he instructed the people: 'From this Lotus City to Mount Yao, dig the ground to knee-depth, pound it firmly with pestles, sprinkle the ground with fragrant water, plant various flowers on both sides of the road, set up railings along the road, light good oil lamps and place them on top, and make four-treasure incense burners of gold, silver, lapis lazuli, and Sphatika (Sphatika, crystal).' At that time, the people, having received the king's instructions, did as described above. Then the king gathered his ministers and told them: 'You must adorn this great Lotus City, remove filth, stones, sand, and other impurities, plaster the ground with fine soil, hang silken banners and canopies, burn various fine incenses, spread various 𣰽𣯫 (precious mats), and scatter various fine flowers on the ground.' The ministers, having received the king's instructions, adorned the city as commanded. Then King Sheng Yuan further told the ministers: 'Announce to the people of the kingdom that no one should sell fragrant flowers. If anyone sells them, no one should buy them. If anyone engages in buying or selling, they will be severely punished. Why? Because I wish to personally make offerings to Dīpaṃkara Tathāgata, the Perfectly Enlightened One.' 'At that time, in that country, there was a minister Brahmin (Brahmin, a Hindu priest) named Sacrifice-Giving, who possessed great wealth, including pearls, amber, conch shells, agate, Sphatika (crystal), gold, silver, lapis lazuli, and countless other rare and precious treasures. At that time, that Brahmin had been performing sacrifices for twelve years. If among those participating in the sacrifice there was someone with the greatest wisdom, he would be given a golden bowl filled with silver millet, or a silver bowl filled with golden millet, as well as a golden water pitcher, an exquisitely fine lid and shoes, two fine blankets, a staff adorned with various treasures, and a dignified and beautiful woman named Surobhavati. At that time, the most senior great Brahmin among those participating in the sacrifice, who was a minister of the king, had twelve deformities: blindness, hunchback, protruding back, goiter, sallow complexion, yellow hair, blue eyes, saw-like teeth, black teeth, crooked hands and feet, a deformed body unlike others, and protruding hips. Merchants should know! That Sacrifice-Giving Brahmin'
門作是念：『今此上座有十二丑，復是王臣。云何以我寶物並女，與此人耶？』復作此念：『我今寧可更延祀日，若更有端正聰明智慧婆羅門者，我當與之。』
「賈人當知！雪山南有一仙人，名曰珍寶，少欲樂閑心無所貪，修習禪定獲五神通，教授五百梵志使令誦習。時五通仙人，有第一弟子，名曰彌卻，父母真正七世清凈，亦復教授五百弟子。賈人當知！時弟子彌卻，往至珍寶仙人所，白言：『我所學者已達，當更學何等？』時彼珍寶仙人即更自造經書，一切婆羅門所不能知，造已告弟子言：『汝可誦習之，此書諸沙門婆羅門所無有者。設誦習者，于諸婆羅門中可得最勝第一。』賈人當知！爾時彼弟子即學習此書誦利已，往至珍寶仙人所，白言：『所學已訖，當受習何等？』師告言：『汝若誦竟，夫為弟子應報師恩，汝今當報。』即問言：『云何當報師恩？』師報言：『須五百金錢。』時彌卻聞師語已，將五百弟子，雪山南人間遊行，從國至國從村至村，漸至蓮花城。聞諸人言：『耶若達婆羅門，十二年中祠祀天神。若有聰明第一者，當以金缽盛銀粟、銀缽盛金粟，並金澡瓶，及好蓋極好㲲，七寶雜廁杖，莊嚴蘇羅婆提端正好女與之。』『我今寧可入彼眾中，或能得彼五百金錢。』
「賈人當知！彌
【現代漢語翻譯】 現代漢語譯本 門（守門人）這樣想：『現在這位上座（長老）有十二種醜陋之處，而且又是國王的臣子。怎麼能把我的寶物和女兒，都給他呢？』他又這樣想：『我現在寧可再延長祭祀的日子，如果還有相貌端正、聰明智慧的婆羅門，我就把東西給他。』
『商人們應當知道！雪山南面有一位仙人，名叫珍寶，他慾望很少，喜歡清靜，內心沒有貪婪，修習禪定獲得了五神通，教授五百個梵志（婆羅門學生）讓他們誦讀學習。當時這位有五神通的仙人，有一位最優秀的弟子，名叫彌卻（Mique），他的父母血統純正，七代清白，他也教授五百個弟子。商人們應當知道！當時弟子彌卻，前往珍寶仙人那裡，稟告說：『我所學的已經學完了，應該再學些什麼呢？』當時那位珍寶仙人就自己創造經書，是所有婆羅門都不知道的，創造完畢后告訴弟子說：『你可以誦讀學習它，這本書是所有沙門（佛教出家人）和婆羅門都沒有的。如果誦讀學習了它，在所有婆羅門中就可以得到最殊勝第一的地位。』商人們應當知道！當時那位弟子就學習這本書，誦讀得很熟練后，前往珍寶仙人那裡，稟告說：『所學的已經學完了，應該再學習些什麼呢？』老師告訴他說：『你如果誦讀完畢，作為弟子應該報答師恩，你現在應當報答。』彌卻就問：『應該怎樣報答師恩呢？』老師回答說：『需要五百金錢。』當時彌卻聽到老師的話后，就帶領五百個弟子，從雪山南面來到人間，從一個國家到另一個國家，從一個村莊到另一個村莊，漸漸來到了蓮花城。聽到人們說：『耶若達（Yeruoda）婆羅門，十二年中祭祀天神。如果有人聰明第一，就用金缽盛銀粟、銀缽盛金粟，以及金澡瓶，和好的蓋子、極好的㲲（一種毛織品），用七寶鑲嵌的杖，以及莊嚴的蘇羅婆提（Suluopoti）端正美好的女兒，都給他。』彌卻想：『我現在寧可進入他們的集會中，或許能得到那五百金錢。』
『商人們應當知道！彌
【English Translation】 English version The gatekeeper thought: 'This elder has twelve uglinesses and is also a minister of the king. How can I give him my treasures and my daughter?' He further thought: 'I would rather extend the days of the sacrifice. If there is another Brahmin who is handsome, intelligent, and wise, I will give it to him.'
'Merchants should know! South of the Snow Mountains, there is an immortal named Zhenbao (Treasure Jewel), who has few desires, enjoys tranquility, and has no greed in his heart. He cultivates meditation and has attained the five supernormal powers, teaching five hundred Brahmins to recite and study. At that time, this immortal with the five supernormal powers had a foremost disciple named Mique (Mique), whose parents were of pure lineage, seven generations of purity. He also taught five hundred disciples. Merchants should know! At that time, the disciple Mique went to the immortal Zhenbao and said: 'What I have learned is complete. What else should I learn?' At that time, the immortal Zhenbao created scriptures himself, which all Brahmins did not know. After creating them, he told his disciple: 'You can recite and study them. These books are not possessed by any Shramanas (Buddhist renunciates) or Brahmins. If you recite and study them, you can obtain the most supreme and foremost position among all Brahmins.' Merchants should know! At that time, that disciple studied this book and recited it proficiently. He then went to the immortal Zhenbao and said: 'What I have learned is complete. What else should I study?' The teacher told him: 'If you have finished reciting, as a disciple, you should repay the teacher's kindness. You should repay it now.' Mique then asked: 'How should I repay the teacher's kindness?' The teacher replied: 'You need five hundred gold coins.' At that time, when Mique heard the teacher's words, he led five hundred disciples from the south of the Snow Mountains to the human world, from country to country, from village to village, gradually arriving at Lotus City. He heard people say: 'Yeruoda (Yeruoda) Brahmin has been sacrificing to the gods for twelve years. If someone is the most intelligent, he will be given a golden bowl filled with silver millet, a silver bowl filled with golden millet, as well as a golden bathing vase, a good cover, extremely fine felt, a staff adorned with seven treasures, and the beautiful daughter Suluopoti (Suluopoti).' Mique thought: 'I would rather enter their assembly, perhaps I can obtain those five hundred gold coins.'
'Merchants should know! Mi
卻即入彼祀中，當入時有大威神光明。時耶若達婆羅門作是念：『此人來入祠祀，有大威神光明，今必當移上座去，以此摩納安置其處。若此摩納得上座處坐者，汝等當如我所作，皆共高聲稱善，作眾伎樂散花燒香恭敬禮事。』時諸人等即受教，言：『可爾。』當如教為之時，彌卻摩納入彼眾已，從下而問：『汝等誦何等經書？誦得幾許？』隨所誦多少者報言：『我誦爾許。』于摩納所誦，百倍萬倍巨億萬倍，不可為比，不如摩納。次問二、三人乃至百千人：『汝等誦何等？知何經書？所誦得幾許？』隨所誦報言：『我等誦爾所。』于摩納所誦，百倍萬倍巨億萬倍，不相為比。次問第一上座：『汝知何經書？誦得幾許？』其人隨所誦多少報言：『我誦爾所。』彌卻摩納復勝於彼。時彌卻摩納語言：『我所誦知者出過汝上。』即語其人言：『汝去！我坐汝處。』上座報言：『汝莫使我移，我設於此得好供養及金寶，兩倍與汝。』彌卻摩納報言：『正使滿閻浮提七寶與我者，我終不取，汝但移去。何以故？我有此法，應坐此座。』
「賈人當知！時彼彌卻摩納，移彼上座即自坐之。當移坐時，地六種震動，即共高聲稱善，作眾伎樂花香供養。賈人當知！彼耶若達，極懷歡喜，自慶無量，金缽盛銀粟、銀缽盛金粟，金
【現代漢語翻譯】 現代漢語譯本 於是彌卻（Mique）摩納（Manava，年輕人）進入了那個祭祀場所，進入時有強大的威神光明。當時耶若達（Yajnadatta）婆羅門（Brahmana，祭司）心想：『這個人來參加祭祀，有如此強大的威神光明，現在必定會讓我離開上座，讓這個摩納坐在那個位置。如果這個摩納能夠坐在上座的位置上，你們都要像我所做的那樣，一起高聲稱讚，演奏各種樂器，散花燒香，恭敬地禮拜侍奉。』當時眾人就接受了他的教導，說：『可以。』當按照教導去做的時候，彌卻摩納進入人羣后，從下面開始問：『你們誦讀什麼經書？誦讀了多少？』那些誦讀得少的人回答說：『我誦讀了這麼多。』（但是）與摩納所誦讀的相比，（他們所誦讀的）連百分之一、千分之一、萬分之一、巨億萬分之一都比不上，不如摩納。接著問二、三人，乃至百千人：『你們誦讀什麼？知道什麼經書？誦讀了多少？』他們隨著自己誦讀的多少回答說：『我們誦讀了這麼多。』（但是）與摩納所誦讀的相比，（他們所誦讀的）連百分之一、千分之一、萬分之一、巨億萬分之一都比不上。接著問第一上座：『你知道什麼經書？誦讀了多少？』那個人隨著自己誦讀的多少回答說：『我誦讀了這麼多。』彌卻摩納又勝過他。當時彌卻摩納說：『我所誦讀和知道的超過你們。』就對那個人說：『你離開！我來坐你的位置。』上座回答說：『你不要讓我離開，我如果在這裡得到好的供養和金銀財寶，可以加倍給你。』彌卻摩納回答說：『即使用整個閻浮提（Jambudvipa，人世間）的七寶來給我，我也終究不會要，你只管離開。為什麼呢？我有這個資格，應該坐這個座位。』 『商人應當知道！』當時那個彌卻摩納，讓那個上座離開后就自己坐了上去。當他坐上去的時候，大地發生了六種震動，眾人一起高聲稱讚，演奏各種樂器，用鮮花和香來供養。『商人應當知道！』那個耶若達非常高興，自己慶幸不已，用金缽盛著銀粟，用銀缽盛著金粟，
【English Translation】 English version Then Mique (Mique) Manava (Manava, young man) entered that sacrificial place, and as he entered, there was a great and powerful divine light. At that time, Yajnadatta (Yajnadatta) Brahmana (Brahmana, priest) thought to himself: 'This person has come to participate in the sacrifice, and he has such a great and powerful divine light. Now he will surely make me leave the high seat and have this Manava sit in that place. If this Manava can sit in the high seat, you must all do as I do, and together loudly praise him, play various musical instruments, scatter flowers, burn incense, and respectfully worship and serve him.' At that time, the people accepted his instructions and said: 'It is possible.' When they were doing as instructed, Mique Manava entered the crowd and began to ask from below: 'What scriptures do you recite? How much have you recited?' Those who recited little replied: 'I have recited this much.' (But) compared to what Manava had recited, (what they had recited) could not be compared even to one percent, one thousandth, one ten-thousandth, or one hundred millionth, and was inferior to Manava. Then he asked two or three people, and even hundreds and thousands of people: 'What do you recite? What scriptures do you know? How much have you recited?' They replied according to how much they had recited: 'We have recited this much.' (But) compared to what Manava had recited, (what they had recited) could not be compared even to one percent, one thousandth, one ten-thousandth, or one hundred millionth. Then he asked the first high seat: 'What scriptures do you know? How much have you recited?' That person replied according to how much he had recited: 'I have recited this much.' Mique Manava was even superior to him. At that time, Mique Manava said: 'What I have recited and know exceeds you.' Then he said to that person: 'You leave! I will sit in your place.' The high seat replied: 'Do not make me leave. If I receive good offerings and gold and silver treasures here, I can give you double.' Mique Manava replied: 'Even if you were to give me the seven treasures of the entire Jambudvipa (Jambudvipa, human world), I would never take them. You just leave. Why? I have the qualifications to sit in this seat.' 'Merchants should know!' At that time, that Mique Manava made that high seat leave and then sat down himself. When he sat down, the earth shook in six ways, and the people together loudly praised him, played various musical instruments, and offered flowers and incense. 'Merchants should know!' That Yajnadatta was very happy and congratulated himself endlessly, filling a golden bowl with silver millet and a silver bowl with golden millet,
蓋七寶廁杖，金銀澡瓶，極妙好㲲，莊嚴好女，至彌卻摩納前白言：『唯愿受此眾寶物並受此好女。』彌卻報言：『我不須是。』即問言：『欲須何等？』報言：『我須五百金錢。』即以五百金錢與之。
「賈人當知！時彌卻摩納取此五百金錢已，從坐起而去。時蘇羅婆提女亦隨而去。時彌卻摩納還顧語女言：『汝何故隨我後行？』女報言：『父母遣我與君作妻。』彌卻摩納報言：『我今修梵行不須汝，若有愛慾者乃須汝耳。』時彼女即還入父園中，園中有清凈浴池，池中有七莖蓮花，五花共一莖香氣芬馥花色殊妙。復有二花共一莖，其香色殊妙，見已便生此念：『我今觀此花極為妙好，我今寧可採此花與彌卻摩納，令心喜悅。』即採花置水瓶中，出園外遍求彌卻摩納。時彌卻摩納還入缽摩大國，見國內人民，掃除道路除去不凈，以好土填治平正，以花布地香汁灑之，懸繒幡蓋敷好𣰽𣯫，見已問城中行人言：『今觀此城嚴好乃爾，為用歲節、為用星宿吉日，而修治如是耶？』行人報言：『今定光佛當來入城，以此故修治如是。』彌卻摩納心念言：『我今宜可以五百金錢，買好花鬘、好香、好伎樂幢幡、好蓋，先當持用供養定光如來，后當更與師求財。』即于彼缽摩國所可求買者皆不可得。何以故？勝怨王制重故
【現代漢語翻譯】 現代漢語譯本：他們拿著七寶做的廁籌，金銀做的澡瓶，極其精美的㲲（dié）[一種絲織品]，莊嚴美麗的女子，來到彌卻摩納（Mique Monuo，人名，意為離垢）面前說：『希望您接受這些寶物，也接受這位美麗的女子。』彌卻摩納回答說：『我不需要這些。』他們就問：『您需要什麼？』他回答說：『我需要五百金錢。』他們就給了他五百金錢。 商人應當知道！當時彌卻摩納拿了這五百金錢后，從座位上起身離開了。當時蘇羅婆提（Suropoti，人名，善於持戒）女也跟隨著他離開了。當時彌卻摩納回頭對女子說：『你為什麼要跟在我後面？』女子回答說：『我父母讓我嫁給您做妻子。』彌卻摩納回答說：『我現在修行梵行，不需要你，如果有愛慾的人才需要你。』當時那女子就回到她父親的園中，園中有一個清凈的浴池，池中有七莖蓮花，五朵花共用一莖，香氣芬芳，花色殊妙。又有兩朵花共用一莖，那香色更是殊妙，她見了之後就生起這樣的念頭：『我現在看這花非常美妙，我不如採摘這花送給彌卻摩納，讓他心生喜悅。』於是就採了花放在水瓶中，走出園外到處尋找彌卻摩納。當時彌卻摩納回到缽摩（Bomo，地名，大蓮花）大國，看見國內人民，打掃道路，清除不潔之物，用好土填平道路，用鮮花鋪地，灑上香水，懸掛著絲綢幡蓋，鋪設著精美的𣰽𣯫（一種墊子），見了之後就問城中的行人說：『現在看這城如此莊嚴美好，是爲了過年節，還是爲了星宿吉日，才修治成這樣的？』行人回答說：『現在定光佛（Dingguang Fo，佛名，又名燃燈佛）將要來到城中，因此才修治成這樣。』彌卻摩納心想：『我現在應該用五百金錢，買好的花鬘（man，花環）、好香、好的伎樂幢幡、好的傘蓋，先用來供養定光如來，然後再向老師求財。』於是在那缽摩國所能求買的東西都買不到。為什麼呢？因為勝怨王（Shengyuan Wang，人名）有嚴格的禁令。
【English Translation】 English version: They took toilet sticks made of seven treasures, bathing bottles made of gold and silver, extremely exquisite 㲲 (dié) [a type of silk fabric], and a dignified and beautiful woman, and came before Mique Monuo (彌卻摩納, personal name, meaning 'free from defilement'), saying, 'We wish you to accept these treasures and also this beautiful woman.' Mique Monuo replied, 'I do not need these.' They then asked, 'What do you need?' He replied, 'I need five hundred gold coins.' So they gave him five hundred gold coins. Merchants should know! At that time, Mique Monuo took these five hundred gold coins, rose from his seat, and left. At that time, the woman Suropoti (蘇羅婆提, personal name, good at upholding precepts) also followed him. Then Mique Monuo turned around and said to the woman, 'Why are you following behind me?' The woman replied, 'My parents told me to marry you as my wife.' Mique Monuo replied, 'I am now practicing Brahma-conduct and do not need you; only those with desire need you.' At that time, the woman returned to her father's garden, in which there was a clean bathing pond with seven lotus stalks. Five flowers shared one stalk, their fragrance was fragrant, and their colors were exceptionally beautiful. There were also two flowers sharing one stalk, and their fragrance and color were even more exquisite. Upon seeing them, she had this thought: 'Now that I see these flowers are extremely beautiful, I might as well pick these flowers and give them to Mique Monuo to make him happy.' So she picked the flowers and placed them in a water bottle, and went outside the garden to search for Mique Monuo everywhere. At that time, Mique Monuo returned to the great country of Bomo (缽摩, place name, Great Lotus), and saw the people of the country sweeping the roads, removing impurities, filling the roads with good soil to make them level, spreading flowers on the ground, sprinkling fragrant water, hanging silk banners and canopies, and laying out exquisite 𣰽𣯫 (a type of cushion). Upon seeing this, he asked the passersby in the city, 'Now that I see this city is so solemn and beautiful, is it being prepared like this for the New Year festival or for an auspicious day of the stars?' The passersby replied, 'Now Dingguang Fo (定光佛, Buddha's name, also known as Dipamkara Buddha) is about to enter the city, so it is being prepared like this.' Mique Monuo thought to himself, 'Now I should use the five hundred gold coins to buy good flower garlands (man, flower ring), good incense, good musical instruments, banners, and good canopies, and first use them to make offerings to Dingguang Tathagata, and then ask my teacher for wealth.' So in that country of Bomo, everything that could be bought could not be bought. Why? Because King Shengyuan (勝怨王, personal name) had strict prohibitions.
。時蘇羅婆提女遙見彌卻摩納來，語言：『年少！何故行步速疾，汝有所須耶？』即報女言：『我須好花。』問言：『摩納用花作何等？』報言：『我欲作佛種無上根栽。』其女問言：『此花已萎枯色變，不可複種。云何由此作佛種無上根栽？』摩納報女言：『此田良美，正使此花萎枯色變種子燋爛種之故生耳。』其女報言：『汝可取此花去作佛種無上根裁。』摩納報言：『若受我價賣與我者，我當取之。』其女報言：『摩納何以惜我財物。我父名耶若達，自多饒財寶。摩納欲買花者，與我作要誓，所生之處常與我作夫耶？』摩納報言：『我行菩薩道，一切無所愛惜，有人乞者乃至骨肉不惜，唯除父母，但恐汝常與我作礙。』其女報言：『汝所生之處，必有大威神。我亦有威神，欲以我施隨汝與之。』時以五百金錢買五莖蓮花，餘二莖花與彌卻摩納，言：『此是我花，寄汝以上定光如來。何以故？愿與汝所生之處常不相離。』
「賈人當知！爾時彌卻摩納得此七花已，極懷歡喜不能自勝，即詣城東門。當爾之時，不可數億千眾生，皆持花香，懸繒幡蓋，作眾伎樂，待定光如來。時彌卻摩納欲前散花，而不能得前，即還問勝怨王言：『汝以何故修治城內，為用歲節會日、為用星宿吉日，而作莊嚴國土妙好乃爾耶？
【現代漢語翻譯】 現代漢語譯本：當時，蘇羅婆提女（Surovati，人名）遠遠地看見彌卻摩納（Megh Mānava，云童）走來，便問道：『年輕人！你為何走得如此匆忙，是有什麼需要嗎？』彌卻摩納回答說：『我需要好花。』蘇羅婆提女問：『你用花來做什麼呢？』彌卻摩納回答說：『我想用它來種植成佛的無上根基。』蘇羅婆提女問：『這些花已經枯萎變色，不能再種植了，怎麼能用它來種植成佛的無上根基呢？』彌卻摩納回答說：『這塊田地肥沃美好，即使這些花已經枯萎變色，種子也已經燒焦腐爛，種植下去仍然能夠生長。』蘇羅婆提女說：『你可以拿這些花去種植成佛的無上根基。』彌卻摩納說：『如果可以接受我的價格賣給我，我就拿走。』蘇羅婆提女說：『你為何吝惜我的財物呢？我的父親名叫耶若達（Yashodatta），擁有很多財富。如果你想買花，就和我立下誓言，無論轉生到哪裡都要做我的丈夫，如何？』彌卻摩納回答說：『我修行菩薩道，對一切都無所愛惜，如果有人乞討，即使是骨肉我也不吝惜，唯獨父母除外，只是恐怕你常常會成為我的障礙。』蘇羅婆提女說：『你無論轉生到哪裡，必定有很大的威神力。我也有威神力，願意用我的能力跟隨你。』於是用五百金錢買了五莖蓮花，又將剩餘的兩莖花送給彌卻摩納，說：『這是我的花，寄託給你獻給燃燈如來（Dīpankara Buddha）。為什麼呢？愿你無論轉生到哪裡都不要和我分離。』 商人應當知道！當時彌卻摩納得到這七朵花后，極其歡喜，無法抑制內心的激動，便前往城東門。當時，無數億萬的眾生，都拿著鮮花香料，懸掛著綵帶幡蓋，演奏著各種樂器，等待燃燈如來。當時彌卻摩納想要上前散花，卻無法靠近，便回頭問勝怨王（King Sheng Yuan）說：『你為何要修繕城內，是爲了慶祝節日，還是爲了慶祝星宿吉日，而將國土裝飾得如此美妙呢？』
【English Translation】 English version: At that time, the maiden Surovati (Surovati, a name) saw Megh Mānava (Megh Mānava, Cloud Youth) from afar and said, 'Young man! Why are you walking so quickly? Is there something you need?' Megh Mānava replied, 'I need good flowers.' Surovati asked, 'What will you do with the flowers?' Megh Mānava replied, 'I want to plant the supreme root of Buddhahood with them.' The maiden asked, 'These flowers are already withered and discolored, and cannot be planted again. How can you use them to plant the supreme root of Buddhahood?' Megh Mānava replied, 'This field is fertile and beautiful. Even if these flowers are withered and discolored, and the seeds are burnt and rotten, they will still grow if planted.' The maiden said, 'You can take these flowers to plant the supreme root of Buddhahood.' Megh Mānava said, 'If you accept my price and sell them to me, I will take them.' The maiden said, 'Why are you stingy with my wealth? My father's name is Yashodatta (Yashodatta), and he has a lot of wealth. If you want to buy flowers, make a vow with me that you will always be my husband wherever you are reborn, how about that?' Megh Mānava replied, 'I am practicing the Bodhisattva path, and I do not cherish anything. If someone begs, I will not hesitate to give even my flesh and bones, except for my parents, but I am afraid that you will often be an obstacle to me.' The maiden said, 'Wherever you are reborn, you will surely have great divine power. I also have divine power, and I am willing to use my power to follow you.' Then, she bought five lotus flowers for five hundred gold coins, and gave the remaining two flowers to Megh Mānava, saying, 'These are my flowers, entrusted to you to offer to Dīpankara Buddha (Dīpankara Buddha). Why? I wish that you will never be separated from me wherever you are reborn.' Merchants should know! At that time, after Megh Mānava obtained these seven flowers, he was extremely happy and could not restrain his excitement. He then went to the east gate of the city. At that time, countless billions of beings were holding flowers and incense, hanging ribbons and banners, and playing various musical instruments, waiting for Dīpankara Buddha. At that time, Megh Mānava wanted to go forward to scatter flowers, but he could not get close, so he turned back and asked King Sheng Yuan (King Sheng Yuan), 'Why are you repairing the city, is it to celebrate a festival, or to celebrate an auspicious day of the stars, that you have decorated the country so beautifully?'
』時王報言：『今有定光如來當入城，是故治之耳。』摩納問王言：『云何得知如來三十二相耶？』王報言：『諸婆羅門書讖所記，是故知之耳。』摩納報言：『若爾者，我誦此書明知是事。』王言：『汝若審知者，先可往瞻三十二相，然後我當見之。』
「賈人當知！爾時摩納聞王語已，歡喜不能自勝，即往城東門外。時眾多人民見摩納來，歡喜皆與開道。何以故？承王命故。賈人當知！時摩納遙見如來，心中歡喜，即以七莖花，散定光如來上。佛以威神，即于空中化作花蓋，廣十二由旬，莖在上葉在下，香氣芬馥普覆其國，無不周遍視之無厭，佛所遊行花蓋隨從。時城中人民男女，盡脫新衣敷地。時摩納所披二鹿皮衣，脫一敷地。時城中人，捉此皮衣擲棄。時摩納心自念言：『定光如來不見愍念。』時定光如來即知彼心所念，化地作泥，無人能敷衣置上者。賈人當知！摩納復作是念：『城內人愚癡無所分別，所應敷處不敷。』即持鹿皮衣敷彼泥中，然不奄泥。賈人當知！摩納發五百歲常髻未曾解，摩納即問如來：『不審世尊能蹈我發上過耶？』報言：『能。』摩納即解髻發以布泥上，心發願言：『若今定光如來不授我別者，我當於此處形枯命終，終不起也。』時定光如來知此摩納至心宿殖善根眾德具足，以
【現代漢語翻譯】 現代漢語譯本：當時國王回答說：『現在有定光如來（Dipankara Buddha，過去佛之一）將要進入城中，所以才修治道路。』摩納（Manava，人名，意為『儒童』）問國王說：『您怎麼知道如來具有三十二相（Mahapurusa Laksana，佛陀的32種殊勝的身體特徵）呢？』國王回答說：『是婆羅門（Brahmana，古印度僧侶階層）的書籍預言記載的，因此我知道。』摩納回答說：『如果是這樣，我誦讀過這些書籍，清楚地知道這件事。』國王說：『如果你真的知道，可以先去瞻仰如來的三十二相，然後我再見你。』 『商人應當知道！當時摩納聽了國王的話后，歡喜得無法控制自己，立刻前往城東門外。當時眾多人民看見摩納來了，都歡喜地為他讓路。為什麼呢？因為奉了國王的命令。商人應當知道！當時摩納遠遠地看見如來，心中歡喜，就用七莖花，散在定光如來身上。佛以威神力，立刻在空中化作花蓋，寬十二由旬（Yojana，古印度長度單位），花莖在上，花葉在下，香氣芬芳，普遍覆蓋整個國家，人們觀看花蓋，沒有不感到滿足的，佛所到的地方，花蓋都跟隨。當時城中的男女老少，都脫下新衣服鋪在地上。當時摩納所披的兩件鹿皮衣，脫下一件鋪在地上。當時城中的人，拿起這件皮衣扔掉。當時摩納心中想：『定光如來不見憐憫。』當時定光如來立刻知道他心中所想，化地為泥，沒有人能把衣服鋪在上面。商人應當知道！摩納又想：『城內的人愚癡，沒有分辨能力，應該鋪的地方不鋪。』就拿著鹿皮衣鋪在那泥中，但沒有完全蓋住泥。商人應當知道！摩納留著五百年的常髻，從未解開過，摩納就問如來說：『不知道世尊能否踩著我的頭髮過去呢？』佛回答說：『能。』摩納就解開頭髮鋪在泥上，心中發願說：『如果今天定光如來不授記（Vyakarana，對未來成佛的預言）給我，我就要在這裡形體枯槁，性命終結，終究不會起來。』當時定光如來知道這位摩納至誠懇切，宿世種植善根，各種功德具足，就……』
【English Translation】 English version: Then the king replied, 'Now Dipankara Buddha (the Fixed Light Tathagata) is about to enter the city, that is why we are preparing the road.' Manava (a proper noun, meaning 'youth') asked the king, 'How do you know that the Tathagata possesses the thirty-two marks (Mahapurusa Laksana, the 32 major marks of a Buddha)?' The king replied, 'It is recorded in the prophecies of the Brahmanas (Brahmana, the priestly class in ancient India), that is how I know.' Manava replied, 'If that is the case, I have recited these books and clearly know this matter.' The king said, 'If you truly know, you can first go and behold the thirty-two marks of the Tathagata, and then I will see you.' 'Merchants should know! At that time, Manava, upon hearing the king's words, was overjoyed and could not contain himself, and immediately went to the outside of the east gate of the city. At that time, many people saw Manava coming and joyfully made way for him. Why? Because it was by the king's order. Merchants should know! At that time, Manava saw the Tathagata from afar, and in his heart, he rejoiced and scattered seven stalks of flowers upon Dipankara Buddha. The Buddha, with his divine power, immediately transformed them into a flower canopy in the sky, twelve yojanas (Yojana, an ancient Indian unit of distance) wide, with the stalks above and the leaves below, its fragrant aroma pervading the entire country, and people gazed upon it without weariness. Wherever the Buddha went, the flower canopy followed. At that time, all the men and women in the city took off their new clothes and spread them on the ground. At that time, Manava took off one of the two deerskin garments he was wearing and spread it on the ground. At that time, the people in the city picked up this deerskin garment and threw it away. At that time, Manava thought to himself, 'Dipankara Buddha does not show compassion.' At that time, Dipankara Buddha immediately knew what he was thinking and transformed the ground into mud, so that no one could spread their clothes upon it. Merchants should know! Manava then thought, 'The people in the city are foolish and lack discernment, they do not spread where they should.' He then took the deerskin garment and spread it in the mud, but it did not completely cover the mud. Merchants should know! Manava had a topknot of hair that he had kept for five hundred years and had never untied. Manava then asked the Tathagata, 'I wonder if the World-Honored One can step over my hair?' The Buddha replied, 'I can.' Manava then untied his hair and spread it on the mud, making a vow in his heart, 'If Dipankara Buddha does not give me a prediction (Vyakarana, a prophecy of future Buddhahood) today, I will wither away and die here, and I will never rise again.' At that time, Dipankara Buddha knew that this Manava was sincere, had planted good roots in past lives, and possessed all kinds of merits, so...'
左足蹈發上而過，語言：『摩納汝還起，汝于當來無數阿僧祇劫，號釋迦文如來、至真、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』聞此別已，即踴在空中，去地七多羅樹，發猶布地如故。
「賈人當知！時定光如來、至真、等正覺，右顧猶如大象王，告諸比丘：『汝等莫以足蹈摩納發上。何以故？此是菩薩發，一切聲聞、辟支佛所不應蹈上。』時數千巨億萬人，皆散花燒香供養其發。
「賈人當知！時勝怨王大臣十二丑者，聞定光如來授摩納別號，尋往至勝怨王所，白言：『我能堪任二萬歲中，供養定光如來及眾僧，衣被、飲食、床、臥具、病瘦醫藥。』王報婆羅門言：『汝意快哉！宜知是時。』時此婆羅門，於二萬歲中供養定光如來及比丘僧，衣服、飲食、床、臥具、病瘦醫藥已，發此愿言：『我今二萬歲中供養定光如來及比丘僧，衣服、飲食、床、臥具、病瘦醫藥。然摩納移我坐處坐，奪我供養，毀我名譽，緣此福報因緣，在在生處常當毀辱此人，乃至成道，終不相舍離。』
「賈人當知！爾時耶若達婆羅門者，豈異人乎！莫作異觀，今執杖釋種是。爾時蘇羅婆提女者，豈異人乎！今釋女瞿夷是。爾時勝怨王大臣十二醜婆羅門者，豈異人乎！莫作異觀，今
【現代漢語翻譯】 現代漢語譯本： （定光如來）左腳踩在（善慧）童子的頭髮上走過去，說道：『摩納（Mānava，意為童子），汝還起來，你于當來無數阿僧祇劫（asaṃkhya-kalpa，意為無數大劫）后，號釋迦文如來（Śākyamuni-tathāgata）、至真（arhat，意為應供）、等正覺（samyak-saṃbuddha，意為正等覺）、明行足（vidyā-caraṇa-saṃpanna，意為明行圓滿）、為善逝（sugata，意為善逝）、世間解（loka-vid，意爲了知世間）、無上士（anuttara-puruṣa-damya-sārathi，意為無上調御丈夫）、調御丈夫（puruṣa-damya-sārathi，意為調御丈夫）、天人師（śāsta deva-manushyānām，意為天人導師）、佛（buddha，意為覺者）、世尊（bhagavat，意為世尊）。』說完這些授記后，（善慧童子）立即跳躍到空中，離地面七多羅樹（tāla，一種樹）高，頭髮仍然像原來一樣鋪在地上。
『賈人（商人）當知！當時定光如來（Dīpaṃkara-tathāgata）、至真（arhat）、等正覺（samyak-saṃbuddha），右顧猶如大象王，告訴眾比丘（bhikṣu，意為出家修行的男子）：『你們不要用腳踩在摩納（Mānava）的頭髮上。為什麼呢？這是菩薩（bodhisattva，意為追求覺悟的眾生）的頭髮，一切聲聞（śrāvaka，意為聽聞佛法而證悟者）、辟支佛（pratyekabuddha，意為緣覺）都不應該踩在上面。』當時數千巨億萬人，都散花燒香供養這些頭髮。
『賈人（商人）當知！當時勝怨王的大臣十二醜婆羅門（brāhmaṇa，意為古印度僧侶階層），聽到定光如來（Dīpaṃkara-tathāgata）給摩納（Mānava）授記別號，隨即前往勝怨王那裡，稟告說：『我能勝任在二萬年中，供養定光如來（Dīpaṃkara-tathāgata）及眾僧，衣被、飲食、床、臥具、病瘦醫藥。』國王告訴婆羅門（brāhmaṇa）說：『你心意很好！應該知道時機。』當時這位婆羅門（brāhmaṇa），在二萬年中供養定光如來（Dīpaṃkara-tathāgata）及比丘僧，衣服、飲食、床、臥具、病瘦醫藥后，發了這樣的愿：『我今在二萬年中供養定光如來（Dīpaṃkara-tathāgata）及比丘僧，衣服、飲食、床、臥具、病瘦醫藥。然而摩納（Mānava）移動我的座位坐下，奪走我的供養，毀壞我的名譽，因為這個福報因緣，在生生世世常常應當毀辱這個人，乃至（他）成道，（我）終不相舍離。』
『賈人（商人）當知！那時耶若達婆羅門（brāhmaṇa）是誰呢！不要作其他想法，就是現在執杖的釋迦（Śākya）種族的人。那時蘇羅婆提女是誰呢！就是現在釋迦（Śākya）族的瞿夷。那時勝怨王的大臣十二醜婆羅門（brāhmaṇa）是誰呢！不要作其他想法，就是現在……』
【English Translation】 English version: （Dīpaṃkara-tathāgata） stepped over （Sumedha） the youth's hair with his left foot and said: 'Mānava (meaning youth), arise now. In countless asaṃkhya-kalpas (meaning countless great eons) to come, you shall be known as Śākyamuni-tathāgata (Śākyamuni-tathāgata), arhat (meaning worthy of offerings), samyak-saṃbuddha (meaning perfectly enlightened), vidyā-caraṇa-saṃpanna (meaning complete in knowledge and conduct), sugata (meaning well-gone), loka-vid (meaning knower of the world), anuttara-puruṣa-damya-sārathi (meaning unsurpassed tamer of men), puruṣa-damya-sārathi (meaning tamer of men), śāsta deva-manushyānām (meaning teacher of gods and humans), buddha (meaning awakened one), bhagavat (meaning the Blessed One).' After giving this prediction, （Sumedha） immediately leaped into the air, seven tāla trees (a type of tree) above the ground, his hair still spread out on the ground as before.
'Merchants, know this! At that time, Dīpaṃkara-tathāgata (Dīpaṃkara-tathāgata), arhat (arhat), samyak-saṃbuddha (samyak-saṃbuddha), looking to his right like a great elephant king, told the bhikṣus (meaning monks): 'Do not step on Mānava's (Mānava) hair with your feet. Why? This is the hair of a bodhisattva (meaning a being seeking enlightenment), and all śrāvakas (meaning hearers of the Dharma) and pratyekabuddhas (meaning solitary Buddhas) should not step on it.' At that time, thousands of millions of people scattered flowers and burned incense to make offerings to the hair.
'Merchants, know this! At that time, the minister of King Sūryavardhana, the ugly brāhmaṇa (meaning Brahmin, a priestly class in ancient India) with twelve deformities, upon hearing Dīpaṃkara-tathāgata (Dīpaṃkara-tathāgata) give Mānava (Mānava) a separate name, immediately went to King Sūryavardhana and reported: 'I am capable of providing for Dīpaṃkara-tathāgata (Dīpaṃkara-tathāgata) and the sangha (meaning monastic community) for twenty thousand years with clothing, food, beds, bedding, and medicine for the sick.' The king told the brāhmaṇa (brāhmaṇa): 'Your intention is good! You should know the right time.' At that time, this brāhmaṇa (brāhmaṇa), after providing for Dīpaṃkara-tathāgata (Dīpaṃkara-tathāgata) and the bhikṣu sangha for twenty thousand years with clothing, food, beds, bedding, and medicine for the sick, made this vow: 'I have now provided for Dīpaṃkara-tathāgata (Dīpaṃkara-tathāgata) and the bhikṣu sangha for twenty thousand years with clothing, food, beds, bedding, and medicine for the sick. However, Mānava (Mānava) moved my seat and sat down, took away my offerings, and ruined my reputation. Because of this merit and cause, in every life I will constantly revile and humiliate this person, and even until he attains enlightenment, I will never leave him.'
'Merchants, know this! Who was that Yajnadatta brāhmaṇa (brāhmaṇa) at that time? Do not think of him as someone else; he is the Śākya (Śākya) now holding a staff. Who was that woman Surovati at that time? She is the Śākya (Śākya) woman Gotami now. Who was that minister of King Sūryavardhana, the ugly brāhmaṇa (brāhmaṇa) with twelve deformities at that time? Do not think of him as someone else; he is now...'
提婆達身是。爾時珍寶仙人者，豈異人乎！莫作異觀，今彌勒菩薩是。爾時彌卻摩納者，豈異人乎！莫作異觀，今我身是。賈人當知！學菩薩道能供養爪發者必成無上道，以佛眼觀天下，無不入無餘涅槃界而般涅槃。況復無慾無瞋恚無癡，施中第一，為福最尊。受取中第一，而無報應也！」爾時賈人兄弟二人，即從座起復道而去。
爾時世尊食賈人麨蜜已，即于樹下結加趺坐七日不動，游解脫三昧而自娛樂。七日已從三昧起，由食麨蜜故，身內風動。所以名閻浮提地者，樹名閻浮提，去彼不遠有呵梨勒樹，彼樹神篤信于佛，即取呵梨勒果來奉世尊，頭面作禮已在一面立。樹神白佛言：「世尊！由食麨蜜故，身內風動。愿今可食此果，亦可當食兼以為藥得除內風。」時世尊慈愍彼故，即便受之告言：「汝今歸依佛，歸依法。」答言：「如是。」即歸依佛、歸依法。諸神受歸依者，呵梨勒樹神最初。
爾時世尊食呵梨勒果已，于樹下結加趺坐七日思惟不動，游解脫三昧而自娛樂。七日後從三昧起，到時著衣持缽，入郁鞞羅村乞食，漸至郁鞞羅村婆羅門舍中庭默然而住。婆羅門見世尊默然住，發歡喜心，即出食施與世尊。世尊慈愍故，即受彼食，告言：「汝今歸依佛、歸依法。」答言：「如是世尊！我今歸依佛
【現代漢語翻譯】 現代漢語譯本： 『提婆達多（Devadatta，佛陀的堂兄弟）就是當時的珍寶仙人嗎？』不要這樣認為，他就是現在的彌勒菩薩（Maitreya Bodhisattva）。『當時的彌卻摩納就是其他人嗎？』不要這樣認為，那就是我自身。各位商人應當知道！學習菩薩道，能夠供養佛的爪發，必定成就無上正等正覺。以佛的智慧觀察天下，沒有眾生不能進入無餘涅槃（nirvana）的境界而般涅槃（parinirvana）。更何況沒有貪慾、沒有嗔恚、沒有愚癡，這樣的佈施是所有佈施中最好的，所獲得的福報是最尊貴的。接受這樣的供養是最好的，而且不會有任何不好的報應！』當時，兩位商人兄弟立刻從座位上站起來，又繞著佛走了幾圈才離開。
當時，世尊吃完商人供養的炒麵和蜂蜜后，就在樹下結跏趺坐七天不動，在解脫三昧（samadhi）中自在地安住。七天後，世尊從三昧中起身，因為吃了炒麵和蜂蜜的緣故，體內風動。之所以稱這個地方為閻浮提（Jambudvipa）的原因是，這裡有一種樹叫做閻浮提樹，離這棵樹不遠的地方還有一棵訶梨勒樹（Haritaki tree）。那棵樹的神非常篤信佛法，就摘取訶梨勒果來供奉世尊，頭面頂禮後站在一旁。樹神對佛說：『世尊！因為您吃了炒麵和蜂蜜的緣故，體內風動。希望您現在可以吃這個果子，既可以當食物，也可以當藥來去除體內的風。』當時，世尊慈悲憐憫他，就接受了他的供養，並告訴他說：『你現在應當歸依佛，歸依法。』樹神回答說：『是的。』於是就歸依了佛、歸依了法。諸神之中，接受歸依的，訶梨勒樹神是最早的。
當時，世尊吃完訶梨勒果后，在樹下結跏趺坐七天思惟不動，在解脫三昧中自在地安住。七天後，世尊從三昧中起身，到了乞食的時間，就穿上衣服，拿著缽，進入郁鞞羅村（Uruvilva）乞食，漸漸地來到郁鞞羅村婆羅門（Brahmin）的庭院中，默默地站立著。婆羅門看見世尊默默地站立著，心生歡喜，立刻拿出食物供養世尊。世尊因為慈悲憐憫的緣故，就接受了他的食物，並告訴他說：『你現在應當歸依佛、歸依法。』婆羅門回答說：『是的，世尊！我現在歸依佛
【English Translation】 English version: 'Was Devadatta (Buddha's cousin) the Treasure Immortal at that time?' Do not view it that way; he is now Maitreya Bodhisattva. 'Was the youth Miqie at that time someone else?' Do not view it that way; it is my own body. Merchants, you should know! Studying the Bodhisattva path and being able to make offerings of the Buddha's nails and hair will certainly achieve unsurpassed enlightenment. Observing the world with the Buddha's eye, there is no one who cannot enter the realm of nirvana without remainder and attain parinirvana. Moreover, being without desire, without anger, and without ignorance, such giving is the best of all giving, and the merit obtained is the most honored. Receiving such offerings is the best, and there will be no bad consequences!' At that time, the two merchant brothers immediately rose from their seats and circumambulated the Buddha several times before leaving.
At that time, after the World Honored One had eaten the roasted flour and honey offered by the merchants, he sat in full lotus posture under the tree for seven days without moving, dwelling in the samadhi of liberation and enjoying himself. After seven days, the World Honored One arose from samadhi. Because he had eaten the roasted flour and honey, wind stirred within his body. The reason why this place is called Jambudvipa is that there is a tree called the Jambudvipa tree. Not far from that tree, there is also a Haritaki tree. The spirit of that tree had deep faith in the Buddha, so he picked Haritaki fruits to offer to the World Honored One, prostrated himself with his head to the ground, and stood to one side. The tree spirit said to the Buddha: 'World Honored One! Because you ate the roasted flour and honey, wind stirred within your body. I hope that you can now eat this fruit, which can be both food and medicine to remove the wind within your body.' At that time, the World Honored One, out of compassion for him, accepted his offering and told him: 'You should now take refuge in the Buddha, take refuge in the Dharma.' The tree spirit replied: 'Yes.' Thus, he took refuge in the Buddha and took refuge in the Dharma. Among the gods who took refuge, the Haritaki tree spirit was the first.
At that time, after the World Honored One had eaten the Haritaki fruit, he sat in full lotus posture under the tree for seven days, thinking without moving, dwelling in the samadhi of liberation and enjoying himself. After seven days, the World Honored One arose from samadhi. When it was time to beg for food, he put on his robes, held his bowl, and entered the village of Uruvilva to beg for food, gradually arriving at the courtyard of a Brahmin's house in the village of Uruvilva, standing silently. The Brahmin saw the World Honored One standing silently, and his heart filled with joy. He immediately brought out food to offer to the World Honored One. The World Honored One, out of compassion, accepted his food and told him: 'You should now take refuge in the Buddha, take refuge in the Dharma.' The Brahmin replied: 'Yes, World Honored One! I now take refuge in the Buddha.'
、歸依法。」時世尊受此婆羅門食已，更詣一離婆那樹下，七日中結加趺坐思惟不動，游解脫三昧而自娛樂。時世尊七日後從三昧起，到時著衣持缽，入郁鞞羅村乞食，漸至郁鞞羅婆羅門舍中庭默然而住。時彼婆羅門婦，是蘇阇羅大將女，見如來中庭默然而住，見已發歡喜心即出食施與世尊。世尊慈愍彼故，即受其食，食已告言：「汝今歸依佛、歸依法。」答言：「如是。我今歸依佛、歸依法。」諸優婆夷受歸依佛歸依法者，此郁鞞羅婦，蘇阇羅大將女優婆夷為最初。
爾時世尊，食彼食已，即還詣離婆那樹下，七日結加趺坐思惟不動，游解脫三昧而自娛樂。時世尊七日後，到時著衣持缽入郁鞞羅村乞食，漸次至郁鞞羅婆羅門舍中庭默然而住。時郁鞞羅婆羅門男女，見如來已發歡喜心，即出食施如來，慈愍彼故，即受其食。食已告言：「汝等今歸依佛、歸依法。」答言：「爾！我等今歸依佛、歸依法。」時世尊食彼食已，即詣文驎樹文驎水文驎龍王宮。到彼已結加趺坐七日思惟不動，游解脫三昧而自娛樂。爾時七日天大雨極寒，文驎龍王自出其宮，以身繞佛頭蔭佛上，而白佛言：「不寒不熱耶？不為風飄日曝、不為蚊虻所觸嬈耶？」爾時七日後雨止清明，時龍王已見雨止清明，還解身不復繞佛，即化作一年少婆
【現代漢語翻譯】 現代漢語譯本： 『歸依法。』當時世尊接受了這位婆羅門的食物后，又到一棵離婆那樹下，七天中結跏趺坐思惟不動，在解脫三昧中自在安樂。七天後，世尊從三昧中起身，到時間便穿好衣服，拿著缽，進入郁鞞羅村乞食，逐漸來到郁鞞羅婆羅門的住宅庭院中，默默地站立著。當時那位婆羅門的妻子，是蘇阇羅大將（Sujata，一位將軍）的女兒，她看見如來在中庭默默站立，心生歡喜，立刻拿出食物供養世尊。世尊慈悲憐憫她，就接受了她的食物，吃完后告訴她說：『你現在歸依佛、歸依法。』她回答說：『是的，我現在歸依佛、歸依法。』在所有優婆夷（Upasika，女居士）中，最初接受歸依佛、歸依法的，就是這位郁鞞羅的婦女，蘇阇羅大將的妻子。
當時世尊，吃完她的食物后，就回到離婆那樹下，七天結跏趺坐思惟不動，在解脫三昧中自在安樂。七天後，世尊到時間便穿好衣服，拿著缽進入郁鞞羅村乞食，逐漸來到郁鞞羅婆羅門的住宅庭院中，默默地站立著。當時郁鞞羅的婆羅門男女，看見如來後心生歡喜，立刻拿出食物供養如來，世尊慈悲憐憫他們，就接受了他們的食物。吃完后告訴他們說：『你們現在歸依佛、歸依法。』他們回答說：『是的，我們現在歸依佛、歸依法。』當時世尊吃完他們的食物后，就前往文驎樹、文驎水、文驎龍王（Mucalinda，龍王名）的宮殿。到達那裡后，結跏趺坐七天思惟不動，在解脫三昧中自在安樂。當時七天里天降大雨，天氣極其寒冷，文驎龍王親自從他的宮殿出來，用身體纏繞佛的頭部，遮蔽在佛的上方，並且對佛說：『不冷不熱嗎？沒有被風吹日曬，沒有被蚊蟲叮咬騷擾嗎？』七天後雨停天晴，龍王看見雨已經停了，天空也放晴了，就解開身體不再纏繞佛，隨即化作一個年輕的婆羅門。
【English Translation】 English version: 'Take refuge in the Dharma.' At that time, after the World Honored One received the food from this Brahmin, he went to a Libhana tree, where he sat in full lotus posture for seven days, contemplating without moving, and enjoying himself in the Samadhi of liberation. After seven days, the World Honored One arose from Samadhi, and when it was time, he put on his robes, carried his bowl, and entered the village of Uruvela to beg for food, gradually arriving at the courtyard of the Brahmin's house in Uruvela, where he stood silently. At that time, the Brahmin's wife, who was the daughter of General Sujata (Sujata, a general), saw the Tathagata standing silently in the courtyard, and with joy in her heart, she immediately brought out food to offer to the World Honored One. Out of compassion for her, the World Honored One accepted her food, and after eating, he said to her, 'Now you take refuge in the Buddha, take refuge in the Dharma.' She replied, 'Yes, I now take refuge in the Buddha, take refuge in the Dharma.' Among all the Upasikas (Upasika, female lay follower), this woman from Uruvela, the wife of General Sujata, was the first to take refuge in the Buddha and the Dharma.
At that time, after the World Honored One ate her food, he returned to the Libhana tree, where he sat in full lotus posture for seven days, contemplating without moving, and enjoying himself in the Samadhi of liberation. After seven days, when it was time, the World Honored One put on his robes, carried his bowl, and entered the village of Uruvela to beg for food, gradually arriving at the courtyard of the Brahmin's house in Uruvela, where he stood silently. At that time, the Brahmin men and women of Uruvela, seeing the Tathagata, felt joy in their hearts and immediately brought out food to offer to the Tathagata. Out of compassion for them, the World Honored One accepted their food. After eating, he said to them, 'Now you take refuge in the Buddha, take refuge in the Dharma.' They replied, 'Yes, we now take refuge in the Buddha, take refuge in the Dharma.' At that time, after the World Honored One ate their food, he went to the Mucalinda tree, the Mucalinda water, and the palace of the Mucalinda Dragon King (Mucalinda, name of a dragon king). Having arrived there, he sat in full lotus posture for seven days, contemplating without moving, and enjoying himself in the Samadhi of liberation. At that time, for seven days, there was heavy rain and extreme cold. The Mucalinda Dragon King personally came out of his palace, wrapped his body around the Buddha's head, sheltering him from above, and said to the Buddha, 'Are you not cold or hot? Are you not exposed to the wind and sun, or disturbed by mosquitoes and insects?' After seven days, the rain stopped and the sky cleared. When the Dragon King saw that the rain had stopped and the sky had cleared, he unwound his body and no longer wrapped around the Buddha, and then transformed himself into a young Brahmin.
羅門，在如來前，合掌䠒跪，禮如來足。時世尊七日後從三昧起，即以此偈而贊曰：
「離欲歡喜樂， 觀察法亦樂； 世間無恚樂， 不嬈于眾生。 世間無慾樂， 越度于欲界； 能伏我慢者， 此最第一樂。」
爾時文驎龍王前白佛言：「我所以身繞如來頭蔭如來者，不欲嬈觸如來。但恐如來身為寒熱、風飄、日曝、蚊虻所嬈。以是故，繞佛身頭蔭其上耳。」佛告龍王：「汝今歸依佛法。」答言：「如是。我今歸依佛法。」是謂畜生中受二歸依，龍王為首。
爾時世尊，游文驎龍王樹下住已，便往詣阿逾波羅尼拘律樹下，到已敷坐具結加趺坐，作是念言：「我今已獲此法，甚深難解難知，永寂休息微妙最上智者，能知非愚者所習，眾生異見、異忍、異欲、異命，依于異見樂於樔窟，眾生以是樂於樔窟故，于緣起法甚深難解。復有甚深難解處，滅諸欲愛盡涅槃，是處亦難見故。我今欲說法，餘人不知，則於我唐勞疲苦耳。」爾時世尊說此二偈，非先所聞，亦未曾說：
「我成道極難， 為在樔窟說； 貪恚愚癡者， 不能入此法。 逆流回生死， 深妙甚難解； 著欲無所見， 愚癡身所覆。」
四分律卷第三十一 大正藏第 22 冊 No. 1428
【現代漢語翻譯】 現代漢語譯本：羅門（Rāmaṇa），在如來（Tathāgata）前，合掌跪拜，禮敬如來的雙足。當時世尊（Śākyamuni）七日後從三昧（samādhi）中醒來，就用這首偈頌讚嘆道： 『遠離慾望，心生歡喜快樂，觀察佛法，也令人快樂；世間沒有比這更令人快樂的事了，那就是不擾害眾生。 世間沒有比這更令人快樂的事了，那就是超越慾望的境界；能夠降伏我慢的人，這是最第一的快樂。』 當時文驎龍王（Mucilinda-nāgarāja）上前對佛說：『我之所以用身體纏繞如來的身體，用頭遮蔽如來，不是想要擾亂或觸碰如來。只是擔心如來的身體會受到寒冷、炎熱、風吹、日曬、蚊蟲叮咬的侵擾。因此，我才纏繞佛身，用頭遮蔽在上面。』佛告訴龍王：『你現在皈依佛法吧。』龍王回答說：『好的。我現在皈依佛法。』這就是畜生道中接受二皈依的例子，而龍王是其中的首領。 當時世尊在文驎龍王樹下住了一段時間后，便前往阿逾波羅尼拘律樹（Ajapāla Nigrodha）下，到達后鋪好座位，結跏趺坐，心中思念道：『我如今已經證得了這個佛法，它非常深奧，難以理解，難以知曉，是永恒寂靜的休息之所，是微妙最上的智慧，只有智者才能理解，不是愚昧之人所能領會的。眾生的見解不同、忍耐不同、慾望不同、命運不同，他們依賴於不同的見解，樂於安居在自己的巢穴中。眾生因為樂於安居在自己的巢穴中，所以對於緣起法（pratītyasamutpāda）的甚深道理難以理解。』 『還有一個非常深奧難以理解的地方，那就是滅除一切慾望和愛，達到涅槃（nirvāṇa）的境界，這個地方也很難見到。我現在想要說法，但其他人不理解，那麼我的努力就只是徒勞無功，讓我感到疲憊罷了。』當時世尊說了這兩首偈頌，這些偈頌以前沒有聽過，也從未說過： 『我成就佛道極其艱難，卻要為那些安於巢穴的人說法；那些貪婪、嗔恨、愚癡的人，不能進入這個佛法。 逆流而上，擺脫生死輪迴，這種深奧微妙的道理極其難以理解；執著于慾望的人什麼也看不見，愚癡的心被自身的愚昧所覆蓋。』 《四分律》卷第三十一 大正藏第22冊 No. 1428
【English Translation】 English version: Rāmaṇa, before the Tathāgata (如來), with palms joined, knelt down and paid homage to the feet of the Tathāgata. At that time, the World-Honored One (Śākyamuni) arose from samādhi (三昧) after seven days and praised with this verse: 'Leaving desire, joy and happiness arise, observing the Dharma (法) is also joyful; there is no greater joy in the world than not harming sentient beings. There is no greater joy in the world than transcending the realm of desire; one who can subdue arrogance, this is the greatest joy.' At that time, Mucilinda-nāgarāja (文驎龍王) stepped forward and said to the Buddha: 'The reason I coil my body around the Tathāgata's body and shade the Tathāgata with my head is not to disturb or touch the Tathāgata. It is only because I fear that the Tathāgata's body may be disturbed by cold, heat, wind, sun, or mosquitoes. Therefore, I coil around the Buddha's body and shade it with my head.' The Buddha said to the Dragon King: 'Now take refuge in the Buddha's Dharma.' The Dragon King replied: 'Yes. I now take refuge in the Buddha's Dharma.' This is an example of an animal receiving the Two Refuges, with the Dragon King as the leader. At that time, the World-Honored One, having stayed under the Mucilinda-nāgarāja tree for a while, went to the Ajapāla Nigrodha (阿逾波羅尼拘律樹) tree. Having arrived, he spread out his seat, sat in the lotus position, and thought to himself: 'I have now attained this Dharma, which is very profound, difficult to understand, and difficult to know. It is the eternal and peaceful resting place, the subtle and supreme wisdom, which only the wise can understand, not the foolish. Sentient beings have different views, different tolerances, different desires, and different destinies. They rely on different views and are happy to dwell in their own nests. Because sentient beings are happy to dwell in their own nests, they find the profound principle of dependent origination (pratītyasamutpāda 緣起法) difficult to understand.' 'There is also a very profound and difficult-to-understand place, which is the extinction of all desires and love, reaching the state of nirvāṇa (涅槃), which is also difficult to see. Now I want to teach the Dharma, but if others do not understand, then my efforts will be in vain and make me feel tired.' At that time, the World-Honored One spoke these two verses, which had never been heard before, nor had they ever been spoken: 'It was extremely difficult for me to attain Buddhahood, yet I must speak for those who dwell in nests; those who are greedy, hateful, and foolish cannot enter this Dharma. Going against the current, escaping the cycle of birth and death, this profound and subtle principle is extremely difficult to understand; those who are attached to desire see nothing, and their foolish minds are covered by their own ignorance.' 《Vinaya in Four Parts》Volume 31 Taisho Tripitaka Volume 22 No. 1428
四分律
四分律卷第三十二(二分之十一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯受戒揵度之二
爾時世尊作是思惟已，默然而不說法。時梵天王于梵天上，遙知如來心中所念已，念：「世間大敗壞，如來今日獲此妙法，云何默然而住，令世間不聞耶？」爾時梵天如力士屈申臂頃，從彼而來到如來前，頭面禮已在一面立，白世尊言：「唯愿如來說法，唯愿善逝說法。世間眾生，亦有垢薄智慧聰明易度者，能滅不善法、成就善法。」爾時世尊告梵天王：「如是，如是！梵王！如汝所言，我向者在閑靜處而生此念言：『我今已獲此法，此法甚深難知難解，永寂休息微妙最上，賢聖所知非愚者所習，眾生異見、異忍、異欲、異命，依于異見樂於樔窟。眾生以是樂於樔窟故，于緣起法甚深難解。復有甚深難解處，滅諸欲愛盡涅槃，是處亦難見故。我今欲說法，餘人不知，則於我唐勞疲苦耳。』」時世尊曾見有此二偈，非先所聞，亦未曾說：
「我成道極難， 為在樔窟說； 貪恚愚癡者， 不能入此法。 逆流回生死， 深妙甚難解； 著欲無所見， 愚闇身所覆。
「是故梵天，我默然而不說法。」爾時梵天覆白佛言：「世間大敗壞，今如來獲此正法，云何默然不說，令世間
【現代漢語翻譯】 現代漢語譯本 四分律卷第三十二(二分之十一)
姚秦 鳩摩羅什譯
爾時，世尊作是思惟后，默然不說法。這時，梵天王（Brahmā，色界天之主）在梵天上，遙知如來（Tathāgata，佛的稱號）心中所想，心想：『世間將要大敗壞了，如來今日獲得瞭如此妙法，為何默然不語，讓世間無法聽聞呢？』這時，梵天王如力士屈伸手臂一般，從梵天來到如來面前，頭面頂禮后在一旁站立，對世尊說：『唯愿如來說法，唯愿善逝（Sugata，佛的稱號）說法。世間眾生中，也有煩惱輕薄、智慧聰明、容易教化的人，他們能夠滅除不善法、成就善法。』這時，世尊告訴梵天王：『是的，是的！梵王！正如你所說，我先前在閑靜之處生起這樣的念頭：『我如今已經獲得了此法，此法甚深難知難解，是永恒寂靜、止息煩惱、微妙最上的境界，是賢聖所知，不是愚昧者所能理解的。眾生的見解不同、忍耐力不同、慾望不同、命運也不同，他們依于各種不同的見解，並且樂於安住於世俗的巢穴之中。眾生因為樂於安住於世俗的巢穴，所以對於緣起法（dependent origination）甚深難解。還有更甚深難解之處，那就是滅除各種慾望和愛，達到涅槃（Nirvana，解脫）的境界，這個境界也很難見到。我如今想要說法，但如果其他人不能理解，那麼我豈不是白費力氣，徒勞疲憊嗎？』』這時，世尊曾見過這樣的兩句偈語，不是先前所聽聞的，也未曾說過：
『我成道極難， 為在樔窟說； 貪恚愚癡者， 不能入此法。 逆流回生死， 深妙甚難解； 著欲無所見， 愚闇身所覆。
『所以，梵天，我才默然不說法。』這時，梵天王再次對佛說：『世間將要大敗壞了，如今如來獲得瞭如此正法，為何默然不說，讓世間…
【English Translation】 English version Sarvāstivāda Vinaya (Four-Part Vinaya), Scroll 32 (11th of the Second Division)
Translated by Kumārajīva of Yao Qin
At that time, after the World-Honored One (Bhagavan, another name for the Buddha) had contemplated thus, He remained silent and did not preach the Dharma. Then, the Brahma King (Brahmā, the lord of the Realm of Form) in the Brahma Heaven, knowing from afar what the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) was thinking, thought: 'The world is about to be greatly ruined. The Tathāgata has attained this wonderful Dharma today, why does He remain silent and not allow the world to hear it?' Then, the Brahma King, as quickly as a strong man bends and stretches his arm, came from there to the presence of the Tathāgata, prostrated himself with his head at His feet, stood to one side, and said to the World-Honored One: 'May the World-Honored One please preach the Dharma, may the Sugata (Sugata, 'Well-Gone One', an epithet of the Buddha) please preach the Dharma. Among the beings in the world, there are those whose defilements are light, who are wise and intelligent, and easy to guide, who can extinguish unwholesome dharmas and accomplish wholesome dharmas.' Then, the World-Honored One said to the Brahma King: 'So it is, so it is! Brahma! Just as you say, I previously, in a quiet place, had this thought: 'I have now attained this Dharma, this Dharma is profound, difficult to know and difficult to understand. It is eternal tranquility, the cessation of suffering, subtle and supreme, known by the wise and not practiced by the foolish. Beings have different views, different tolerances, different desires, and different destinies. They rely on various different views and delight in dwelling in the nests of the world. Because beings delight in dwelling in the nests of the world, the Dharma of dependent origination (pratītyasamutpāda) is very difficult to understand. There is also a more profound and difficult to understand place, which is the extinction of all desires and love, the attainment of Nirvana (Nirvana, liberation). This place is also difficult to see. I now want to preach the Dharma, but if others cannot understand it, then would I not be wasting my effort, toiling in vain?'' At that time, the World-Honored One had seen these two verses, which were not previously heard, nor had they been spoken:
'I attained enlightenment with extreme difficulty, For whom should I preach, dwelling in nests? Those with greed, hatred, and delusion, Cannot enter this Dharma. Against the current, returning from birth and death, Profound, subtle, and difficult to understand; Attached to desire, they see nothing, Covered by foolish darkness.'
'Therefore, Brahma, I remained silent and did not preach the Dharma.' Then, the Brahma King again said to the Buddha: 'The world is about to be greatly ruined. Now that the Tathāgata has attained this true Dharma, why does He remain silent and not speak, allowing the world to...
不聞耶？唯愿世尊，時演正法，流佈於世。世間亦有垢薄聰明眾生易度者，能滅不善法、成就善法。」爾時梵天說此語已，復說偈言：
「摩竭雜垢穢， 而佛從中生； 愿開甘露門， 為眾生說法。」
爾時世尊受梵天勸請已，即以佛眼觀察世間眾生，世間生世間長，有少垢有多垢，利根鈍根，有易度有難度，畏後世罪，能滅不善法、成就善法。猶如憂缽池、缽頭池、拘牟頭池、分陀利池、憂缽。缽頭、拘牟頭、分陀利華，有初出地未出水，或有已出地與水齊，或有出水塵水不著。如來亦復如是，以佛眼觀世間眾生，世間生世間長，少垢、多垢；利根、鈍根；易度、難度；畏后、世罪，能滅不善法、成就善法。爾時世尊即與梵天而說此偈：
「梵天我告汝， 今開甘露門， 諸聞者信受， 不為嬈故說。 梵天微妙法， 牟尼所得法。」
爾時梵天知世尊受勸請已，禮世尊足、右繞三匝而去，即沒不現。爾時世尊復作是念：「我今當先與誰說法，聞便即解？」即念：「阿蘭迦蘭垢薄利根聰明有智，我今寧可先與說法。」念已復更智生，今阿蘭迦蘭命終已經七日，亦有諸天來白我言：「阿蘭迦蘭命終來七日。」時佛作是念言：「何其苦哉！汝有所失，此法極妙如何不聞？若得聞者速
【現代漢語翻譯】 現代漢語譯本：難道你沒聽說嗎？我只希望世尊您，及時演說真正的佛法，使其流傳於世。世間也有一些塵垢輕薄、聰明智慧的眾生，容易被度化，能夠滅除不善之法，成就善良之法。』當時，梵天（Brahmā，印度教的創造之神）說完這些話后，又說了偈語： 『摩竭陀國（Magadha，古印度王國名）充滿污穢，而佛陀（Buddha，覺悟者）卻從中誕生；愿您開啟甘露之門（Amrita-dvāra，不死之門），為眾生宣說佛法。』 當時，世尊（Bhagavān，佛的尊稱）接受了梵天的勸請后，就用佛眼觀察世間的眾生，這些眾生在世間出生、在世間成長，有的塵垢少，有的塵垢多，有的根器敏銳，有的根器遲鈍，有的容易度化，有的難以度化，有的畏懼來世的罪惡，能夠滅除不善之法，成就善良之法。就像優缽羅池（Utpala，青蓮花池）、缽頭摩池（Padma，紅蓮花池）、拘牟頭池（Kumuda，白蓮花池）、分陀利池（Pundarika，白睡蓮池）一樣，優缽羅花、缽頭摩花、拘牟頭花、分陀利花，有的剛從地裡長出來還沒出水面，有的已經出了地面與水面齊平，有的已經出了水面而不沾染塵水。如來（Tathāgata，佛的稱號之一）也是這樣，用佛眼觀察世間的眾生，這些眾生在世間出生、在世間成長，有的塵垢少，有的塵垢多，有的根器敏銳，有的根器遲鈍，有的容易度化，有的難以度化，有的畏懼來世的罪惡，能夠滅除不善之法，成就善良之法。當時，世尊就對梵天說了這首偈語： 『梵天我告訴你，現在我開啟甘露之門，希望聽聞者都能信受，我不是爲了炫耀而說。梵天啊，這微妙的佛法，是牟尼（Muni，聖人）所證悟的。』 當時，梵天知道世尊接受了他的勸請后，就禮拜世尊的雙足，右繞三圈后離去，隨即消失不見。當時，世尊又這樣想：『我現在應當先為誰說法，才能讓他聽了立刻就能理解呢？』他立刻想到：『阿蘭迦蘭（Ārāḍa Kālāma，一位著名的苦行者）塵垢輕薄、根器敏銳、聰明有智慧，我現在可以先為他說法。』想到這裡，他又生出智慧，知道阿蘭迦蘭已經去世七天了，也有諸天來告訴我：『阿蘭迦蘭已經去世七天了。』這時佛陀這樣想：『多麼可惜啊！你錯失了機會，這佛法極其微妙，怎麼就沒能聽聞呢？如果能聽聞的話，很快就能…
【English Translation】 English version: Have you not heard? I only wish that the World-Honored One (Bhagavān, title for the Buddha) would timely expound the true Dharma (Dharma, the teachings of the Buddha) and spread it throughout the world. In the world, there are also beings with light defilements and intelligence who are easy to be liberated, capable of eliminating unwholesome dharmas and accomplishing wholesome dharmas.' At that time, Brahmā (Brahmā, the creator god in Hinduism) spoke these words and then recited a verse: 'Magadha (Magadha, an ancient Indian kingdom) is full of filth, yet the Buddha (Buddha, the awakened one) was born from it; may you open the gate of nectar (Amrita-dvāra, the gate of immortality) and preach the Dharma for all beings.' At that time, the World-Honored One, having accepted Brahmā's request, observed the beings of the world with his Buddha-eye. These beings are born in the world and grow in the world; some have few defilements, some have many defilements; some have sharp faculties, some have dull faculties; some are easy to liberate, some are difficult to liberate; some fear the sins of the afterlife, capable of eliminating unwholesome dharmas and accomplishing wholesome dharmas. Just like the Utpala pond (Utpala, blue lotus pond), the Padma pond (Padma, red lotus pond), the Kumuda pond (Kumuda, white lotus pond), and the Pundarika pond (Pundarika, white water lily pond), the Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, some have just emerged from the ground and have not yet risen above the water, some have already emerged from the ground and are level with the water, and some have already risen above the water and are not stained by dust or water. The Tathāgata (Tathāgata, one of the titles of the Buddha) is also like this, observing the beings of the world with his Buddha-eye. These beings are born in the world and grow in the world; some have few defilements, some have many defilements; some have sharp faculties, some have dull faculties; some are easy to liberate, some are difficult to liberate; some fear the sins of the afterlife, capable of eliminating unwholesome dharmas and accomplishing wholesome dharmas. At that time, the World-Honored One spoke this verse to Brahmā: 'Brahmā, I tell you, now I open the gate of nectar, hoping that those who hear it will believe and accept it; I do not speak for the sake of boasting. Brahmā, this subtle Dharma is the Dharma attained by the Muni (Muni, a sage).' At that time, Brahmā, knowing that the World-Honored One had accepted his request, bowed at the feet of the World-Honored One, circumambulated him three times to the right, and then departed, immediately disappearing. At that time, the World-Honored One thought: 'Who should I preach to first, so that they can understand immediately upon hearing?' He immediately thought: 'Ārāḍa Kālāma (Ārāḍa Kālāma, a renowned ascetic) has light defilements, sharp faculties, intelligence, and wisdom; I can preach to him first.' Thinking this, he then generated wisdom, knowing that Ārāḍa Kālāma had already passed away for seven days, and there were also devas (devas, deities) who came to tell me: 'Ārāḍa Kālāma has passed away for seven days.' At this time, the Buddha thought: 'How unfortunate! You missed the opportunity. This Dharma is extremely subtle; how could you not have heard it? If you had heard it, you would have quickly...'
疾得解。」爾時世尊復作是念：「我今當先與誰說法速疾得解？」念言：「郁頭藍子垢薄，利根聰明有智，我今寧可先與說法。」作是念已，復更智生，郁頭藍子昨日命終，諸天亦來白我言：「郁頭藍子昨日命終。」佛言：「何其苦哉！汝有所失，此法微妙如何不聞？若得聞者速得解脫。」
爾時世尊復作是念：「我今先當與誰說法，聞我法者速得解脫？」念言：「此五比丘執事勞苦，不避寒暑侍衛供養，我今寧可先與說法耶？」時世尊復作是念：「五比丘今於何處居止？」即以天眼清凈過於天人觀五比丘，于波羅㮈國仙人鹿苑中，見已即往詣彼仙人鹿苑所。時見優陀耶梵志亦在路行，遙見世尊，前白佛言：「瞿曇！諸根寂靜顏色怡悅，汝師是誰？為從誰學？為學何法？」爾時世尊以偈報言：
「一切智為上， 一切欲愛解； 自然得解悟， 云何從人學。 我亦無有師， 亦復無等侶； 世間唯一佛， 澹然常安隱。 我是世無著， 我為世間最； 諸天及世人， 無有與我等。 欲于波羅㮈， 轉無上法輪； 世間皆盲冥， 當擊甘露鼓。」
梵志問言：「向瞿曇所說我無著最勝者，愿聞其義。」佛以偈報言：
「我脫一切結， 得盡于諸漏； 我勝諸惡法
【現代漢語翻譯】 現代漢語譯本： 『病痛就能得到解脫。』當時世尊又這樣想：『我現在應當先給誰說法，才能讓他迅速理解呢？』他想到：『郁頭藍子（Udaka Rāmaputta，一位隱士）的煩惱輕微，根器敏銳，聰明有智慧，我現在不如先給他說法。』這樣想后，又生出智慧，知道郁頭藍子昨天已經去世，諸天也來告訴我：『郁頭藍子昨天已經去世。』佛說：『多麼可惜啊！你有所損失，這種微妙的佛法怎麼沒能聽到呢？如果能聽到，就能迅速得到解脫。』 當時世尊又這樣想：『我現在應當先給誰說法，聽聞我的佛法就能迅速得到解脫呢？』他想到：『這五位比丘（Pañcavaggiya，佛陀最早的五位弟子）盡心盡力，不避寒暑地侍奉供養我，我現在不如先給他們說法呢？』這時世尊又這樣想：『這五位比丘現在在哪裡居住呢？』隨即用清凈超過天人的天眼觀察五比丘，發現在波羅㮈國（Varanasi）仙人鹿苑（Sarnath）中，看見后就前往那仙人鹿苑。當時看見優陀耶梵志（Upaka，一位苦行者）也在路上行走，遠遠地看見世尊，上前對佛說：『瞿曇（Gautama，佛陀的姓氏）！你的諸根寂靜，容顏喜悅，你的老師是誰？你從誰那裡學習？學習的是什麼法？』當時世尊用偈語回答說： 『一切智為最上，一切欲愛已解脫；自然獲得覺悟，怎麼會向人學習？我也沒有老師，也沒有同等的人；世間只有我一個佛，淡泊寧靜常安穩。我是世間無所執著的，我是世間最殊勝的；諸天以及世間的人，沒有誰能與我相比。將要在波羅㮈國，轉動無上的法輪（Dharmacakra，佛法之輪）；世間都處在盲昧之中，我將敲響甘露鼓（Amrita drum，比喻佛法）。』 梵志問道：『剛才瞿曇所說的我無所執著，最殊勝，希望聽您解釋其中的含義。』佛用偈語回答說： 『我脫離了一切束縛，斷盡了一切煩惱；我戰勝了一切惡法』
【English Translation】 English version: 『The illness would be relieved.』 At that time, the World-Honored One further thought: 『Whom should I preach to first, so that they can quickly understand?』 He thought: 『Udaka Rāmaputta's (a hermit) defilements are light, his faculties are sharp, he is intelligent and wise. I should preach to him first.』 After thinking this, wisdom arose again, and he knew that Udaka Rāmaputta had passed away yesterday. The devas also came and told me: 『Udaka Rāmaputta passed away yesterday.』 The Buddha said: 『How unfortunate! You have suffered a loss. How could you not hear this subtle Dharma? If you had heard it, you would have quickly attained liberation.』 At that time, the World-Honored One further thought: 『Whom should I preach to first, so that those who hear my Dharma can quickly attain liberation?』 He thought: 『These five bhikkhus (Pañcavaggiya, the first five disciples of the Buddha) have diligently served me, enduring the cold and heat to attend to and support me. I should preach to them first.』 Then the World-Honored One thought: 『Where are these five bhikkhus residing now?』 Immediately, with his heavenly eye, which was purer than that of the devas, he observed the five bhikkhus and saw them in the Deer Park (Sarnath) of the Rishis in Varanasi (Benares). Having seen them, he went to that Deer Park of the Rishis. At that time, he saw Upaka (an ascetic) walking on the road. Seeing the World-Honored One from afar, he approached the Buddha and said: 『Gautama (Buddha's family name)! Your faculties are serene, and your countenance is joyful. Who is your teacher? From whom did you learn? What Dharma did you learn?』 At that time, the World-Honored One replied in verse: 『I am the supreme in all-knowing, all desires and love are released; I have attained enlightenment naturally, how could I learn from others? I have no teacher, nor do I have an equal; In the world, I am the only Buddha, tranquil and always at peace. I am unattached in the world, I am the most excellent in the world; Devas and people in the world, none are equal to me. I intend to turn the unsurpassed Dharma wheel (Dharmacakra, the wheel of Dharma) in Varanasi; The world is all in darkness, I shall strike the drum of nectar (Amrita drum, a metaphor for the Dharma).』 The Brahmin asked: 『I wish to hear the meaning of what Gautama just said about being unattached and the most excellent.』 The Buddha replied in verse: 『I have broken all bonds, and exhausted all outflows; I have overcome all evil dharmas』
， 優陀我最勝。」
爾時梵志默然。時世尊捨去，往仙人鹿苑所。五比丘遙見世尊來，各各相誡敕言：「此瞿曇沙門，行不著路迷荒失志。若來至此，汝等莫與言語，亦莫禮敬，更別施小座令坐。」時世尊漸漸至五比丘所，時五比丘不自覺，皆起迎禮敬，或有為敷座者，或有為執衣缽者，或取水與洗足者。時世尊作是念：「此愚癡人！不能堅固其志，共作制限而復自壞。何以故？不堪佛威神故。我今寧可即就座而坐。」五比丘見如來坐已，皆稱名：「汝如來。」時佛告五比丘言：「汝等莫稱名：『汝如來、至真、等正覺。』如來威神無量最勝，汝若稱名：『汝如來。』長夜受苦無量。」時五人語言：「瞿曇！汝本所造苦行執持威儀，猶不能得上人法，神通智見有所增益得自娛樂，況今行不著路迷荒失志。」佛告五人言：「汝等曾聞我有二言返覆不？」報言：「瞿曇！昔來不聞有二言。」佛言：「汝等來！我今已獲甘露，當教授汝等。汝等能承受我言者，如是不久必有所得。所以族姓子，以信牢固從家舍家，為道修無上梵行者，于現法中自身作證，而自娛樂。生分已盡，梵行已立，所作已辦，更不受有。比丘出家者，不得親近二邊，樂習愛慾，或自苦行，非賢聖法，勞疲形神不能有所辦。比丘除此二邊已，更
{ "translations": [ '『Uttara（優陀），我是最殊勝的。』', '', '當時，婆羅門沉默不語。這時，世尊離開那裡，前往仙人鹿苑。五位比丘遠遠地看見世尊走來，各自互相告誡說：『這位喬達摩（瞿曇）沙門，行為不檢點，迷失了方向，喪失了意志。如果他來到這裡，你們不要和他說話，也不要向他禮敬，另外給他一個小座位讓他坐下。』當時，世尊漸漸地來到五位比丘那裡，五位比丘不知不覺地都站起來迎接禮敬，有的為他鋪設座位，有的為他拿著衣缽，有的取水給他洗腳。這時，世尊心想：『這些愚癡的人！不能堅定他們的意志，共同制定的限制又自己破壞了。為什麼呢？因為他們承受不了佛的威神之力。我現在不如就直接坐下。』五位比丘看見如來坐下後，都稱呼他的名字說：『你，如來。』這時，佛告訴五位比丘說：『你們不要稱呼我的名字，說：「你，如來、至真、等正覺（Tathāgata, Arhat, Samyak-saṃbuddha）。」如來的威神之力是無量最殊勝的，你們如果稱呼我的名字，說：「你，如來。」將會長夜受苦無量。』當時，五個人說：『喬達摩！你以前所造的苦行，執持威儀，尚且不能證得上人法，神通智見有所增益，得到自我娛樂，更何況現在行為不檢點，迷失了方向，喪失了意志。』佛告訴五個人說：『你們曾聽我說過有自相矛盾的話嗎？』回答說：『喬達摩！以前沒有聽你說過自相矛盾的話。』佛說：『你們來！我現在已經獲得了甘露（Amrita），應當教授你們。你們如果能接受我的話，這樣不久必定會有所獲得。所以，良家子弟，以堅固的信心，從家舍家，為求道而修無上梵行的人，在現世中自身作證，而自我娛樂。生死已經終結，梵行已經確立，該做的已經做完，不再受輪迴之苦。比丘出家的人，不得親近兩種極端，貪圖享樂愛慾，或者自我苦行，這不是賢聖之法，只會勞累疲憊形體精神，不能有所成就。比丘捨棄這兩種極端后，更……』" ], "english_translations": [ '『Uttara, I am the most victorious.』", "", "At that time, the Brahmin was silent. Then the World-Honored One departed and went to the Deer Park of the Rishis. The five Bhikshus saw the World-Honored One coming from afar and cautioned each other, saying, 『This Gautama（瞿曇）Shramana, his conduct is not on the right path, he is lost and has lost his will. If he comes here, do not speak to him, nor pay him respects, but offer him a small seat to sit on.』 Then the World-Honored One gradually approached the five Bhikshus, and the five Bhikshus unconsciously rose to greet him with respect, some prepared a seat for him, some held his robes and bowl, and some brought water to wash his feet. Then the World-Honored One thought, 『These foolish people! They cannot firmly maintain their resolve, and they break the restrictions they jointly made. Why? Because they cannot withstand the majestic power of the Buddha. Now, I might as well just sit down.』 When the five Bhikshus saw the Tathagata（如來） seated, they all called him by name, saying, 『You, Tathagata.』 Then the Buddha told the five Bhikshus, 『Do not call me by name, saying, 「You, Tathagata, Arhat（至真）, Samyak-saṃbuddha（等正覺）.」 The majestic power of the Tathagata is immeasurable and most victorious. If you call me by name, saying, 「You, Tathagata,」 you will suffer immeasurable pain for a long night.』 Then the five people said, 『Gautama! Your former ascetic practices and adherence to decorum did not enable you to attain the Dharma of a superior person, nor did your supernatural powers and wisdom increase, allowing you to find self-entertainment, let alone now that your conduct is not on the right path, you are lost and have lost your will.』 The Buddha told the five people, 『Have you ever heard me speak with contradictory words?』 They replied, 『Gautama! We have never heard you speak with contradictory words.』 The Buddha said, 『Come! I have now attained Amrita（甘露）, and I shall teach you. If you can accept my words, you will surely attain something before long. Therefore, sons of good families, with firm faith, leave their homes and renounce the world, cultivating the unsurpassed Brahma-conduct for the sake of the Way, witnessing it for themselves in the present Dharma, and finding self-entertainment. Birth is exhausted, Brahma-conduct is established, what needs to be done is done, and there is no more rebirth. Bhikshus who have left home should not be close to two extremes, indulging in the pleasures of love and desire, or practicing self-mortification, which is not the Dharma of the wise and holy, and only exhausts and fatigues the body and spirit without achieving anything. Bhikshus, having abandoned these two extremes, further...』" ] }
有中道，眼明智明永寂休息，成神通得等覺，成沙門涅槃行。云何名中道？眼明智明永寂休息，成神通得等覺，成沙門涅槃行，此賢聖八正道：正見、正業、正語、正行、正命、正方便、正念、正定，是謂中道。眼明智明永寂休息，成神通等正覺，成沙門涅槃行，四聖諦。何謂為聖諦？苦聖諦、苦集聖諦、苦盡聖諦、苦出要聖諦。何等為苦聖諦？生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所欲不得苦、取要言之五盛陰苦，是謂苦聖諦。複次當知苦聖諦，我已知此，當修八正道：正見、正業、正語、正行、正命、正方便、正念、正定。何等為苦集聖諦，緣愛本所生，與欲相應愛樂，是謂苦集聖諦。複次當滅此苦集聖諦，我已滅作證，當修八正道，正見乃至正定。云何名苦盡聖諦？彼愛永盡、無慾滅舍、出要解脫永盡、休息無有樔窟，是謂苦盡聖諦。複次當以苦盡聖諦為證，我已作證，當修八正道，正見乃至正定。何等是苦出要聖諦？此賢聖八正道，正見乃至正定，是謂苦出要聖諦。複次當修此苦出要聖諦，此苦出要聖諦，我已修。此苦聖諦本未聞法，智生、眼生、覺生、明生、通生、慧生得證。複次當知，此苦聖諦本所未聞法，智生乃至慧生。複次我已知苦聖諦本未聞法，智生、眼生、覺生、明生、通生、慧生，
是謂苦聖諦。此苦集聖諦本未聞法，智生、眼生、覺生、明生、通生、慧生。複次當滅此苦集聖諦本未聞法，智生乃至慧生複次我已滅，此苦集聖諦本未聞法，智生乃至慧生，是謂苦集聖諦。此苦盡聖諦本所未聞法，智生乃至慧生。複次此苦盡聖諦應作證本未聞法，智生乃至慧生。複次此苦盡聖諦，我已作證本未聞法，智生乃至慧生，此苦出要聖諦本未聞法，智生乃至慧生。複次當修苦出要聖諦本未聞法，智生乃至慧生。複次我已修此苦出要聖諦本未聞法，智生乃至慧生。是謂四聖諦。若我不修此四聖諦，三轉十二行，如實而不知者，我今不成無上正真道。然我於四聖諦三轉十二行，如實而知，我今成無上正真道而無疑滯。如來說此四聖諦，眾中無有覺悟者，如來則為不轉法輪。若如來說四聖諦，眾中有覺悟者，如來則為轉法輪。沙門、婆羅門、魔若魔天、天及世間人所不能轉，是故當勤方便修四聖諦：苦聖諦、苦集聖諦、苦滅聖諦、苦出要聖諦，當如是學。」爾時世尊，說此法時，五比丘阿若憍陳如，諸塵垢盡得法眼生。爾時世尊，已知阿若憍陳如心中所得，便以此言而贊曰：「阿若憍陳如已知！阿若憍陳如已知！」從是已來名阿若憍陳如。時地神聞如來所說，便即相告語：「今如來、至真、等正覺，于波羅㮈仙人
【現代漢語翻譯】 現代漢語譯本 這就是所謂的苦聖諦。對於這苦集聖諦（dukkha-samudaya-ariya-sacca，苦之集起），我以前從未聽聞的法，而今智慧生起、眼生起、覺悟生起、光明生起、通達生起、智慧生起。進一步說，應當斷滅這苦集聖諦，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起。進一步說，我已經斷滅這苦集聖諦，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起，這就是所謂的苦集聖諦。 這苦滅聖諦（dukkha-nirodha-ariya-sacca，苦之止息），是我以前從未聽聞的法，而今智慧生起乃至智慧生起。進一步說，這苦滅聖諦應當去作證，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起。進一步說，這苦滅聖諦，我已經作證，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起，這苦出要聖諦（dukkha-nirodha-gamini-patipada-ariya-sacca，導向苦之止息的道路），是我以前從未聽聞的法，而今智慧生起乃至智慧生起。進一步說，應當修習這苦出要聖諦，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起。進一步說，我已經修習這苦出要聖諦，對於這以前從未聽聞的法，而今智慧生起乃至智慧生起。這就是所謂的四聖諦。 如果我不修習這四聖諦，以三轉十二行相，如實地了知，我就不能成就無上正真之道。然而我對於四聖諦以三轉十二行相，如實地了知，我今成就無上正真之道而無疑慮。如來說此四聖諦，大眾中沒有覺悟的人，如來就沒有轉法輪。如果如來說四聖諦，大眾中有覺悟的人，如來就轉法輪。沙門（samana，出家修行者）、婆羅門（brahmana，印度教祭司）、魔（mara，惡魔）若魔天、天（deva，天神）及世間人所不能轉，是故應當勤奮方便修習四聖諦：苦聖諦、苦集聖諦、苦滅聖諦、苦出要聖諦，應當這樣學習。』 那時世尊，說此法時，五比丘阿若憍陳如（Ajnaata-Kaundinya，五比丘之首），諸塵垢盡得法眼生。那時世尊，已知阿若憍陳如心中所得，便以此言而贊曰：『阿若憍陳如已知！阿若憍陳如已知！』從是已來名阿若憍陳如。當時地神聞如來所說，便即互相告語：『今如來、至真、等正覺，于波羅㮈（Varanasi，古印度城市）仙人
【English Translation】 English version This is called the Noble Truth of Suffering (dukkha-ariya-sacca). Regarding this Noble Truth of the Arising of Suffering (dukkha-samudaya-ariya-sacca), the unlearned teachings, knowledge arose, vision arose, awakening arose, light arose, understanding arose, wisdom arose. Furthermore, this Noble Truth of the Arising of Suffering should be abandoned, regarding the unlearned teachings, knowledge arose, up to wisdom arose. Furthermore, I have abandoned this Noble Truth of the Arising of Suffering, regarding the unlearned teachings, knowledge arose, up to wisdom arose. This is called the Noble Truth of the Arising of Suffering. This Noble Truth of the Cessation of Suffering (dukkha-nirodha-ariya-sacca), the unlearned teachings, knowledge arose, up to wisdom arose. Furthermore, this Noble Truth of the Cessation of Suffering should be realized, regarding the unlearned teachings, knowledge arose, up to wisdom arose. Furthermore, this Noble Truth of the Cessation of Suffering, I have realized, regarding the unlearned teachings, knowledge arose, up to wisdom arose. This Noble Truth of the Path Leading to the Cessation of Suffering (dukkha-nirodha-gamini-patipada-ariya-sacca), the unlearned teachings, knowledge arose, up to wisdom arose. Furthermore, this Noble Truth of the Path Leading to the Cessation of Suffering should be cultivated, regarding the unlearned teachings, knowledge arose, up to wisdom arose. Furthermore, I have cultivated this Noble Truth of the Path Leading to the Cessation of Suffering, regarding the unlearned teachings, knowledge arose, up to wisdom arose. This is called the Four Noble Truths. If I did not cultivate these Four Noble Truths, with their three cycles and twelve aspects, as they truly are, I would not have attained unsurpassed perfect enlightenment. But because I truly know these Four Noble Truths with their three cycles and twelve aspects, I have attained unsurpassed perfect enlightenment without doubt or hesitation. If the Tathagata (如來，one of the titles of a Buddha) speaks of these Four Noble Truths and there are no enlightened beings in the assembly, then the Tathagata has not turned the Wheel of Dharma (法輪，the teaching of the Buddha). If the Tathagata speaks of these Four Noble Truths and there are enlightened beings in the assembly, then the Tathagata has turned the Wheel of Dharma, which cannot be turned by ascetics (samana, wandering renunciates), Brahmins (brahmana, priestly class), Mara (mara, the personification of evil) or Mara's heavens, gods (deva, celestial beings), or anyone in the world. Therefore, one should diligently and skillfully cultivate the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. Thus should you train.』 At that time, as the World-Honored One (世尊，another title of a Buddha) spoke this Dharma, the five monks, Ajnaata-Kaundinya (阿若憍陳如，the first disciple of the Buddha), were freed from all defilements and the eye of the Dharma arose in them. Then the World-Honored One, knowing what Ajnaata-Kaundinya had attained in his heart, praised him with these words: 『Ajnaata-Kaundinya knows! Ajnaata-Kaundinya knows!』 From then on, he was named Ajnaata-Kaundinya. At that time, the earth deities, hearing what the Tathagata had said, immediately proclaimed to each other: 『Now the Tathagata, the Truly Awakened One, the Perfectly Enlightened One, at Varanasi (波羅㮈，an ancient city in India) in the Deer Park
鹿苑所，轉無上法輪本所未轉。沙門、婆羅門、魔若魔天、天及人，不能轉者。」地神唱聲，聞四天王、忉利天、焰天、兜術天、化樂天、他化天，展轉相告語言：「今如來、至真、等正覺，于波羅㮈仙人鹿苑中，轉無上法輪。沙門、婆羅門、魔若魔天、天及人所不能轉。」爾時一念頃須臾間，展轉相告語聲乃徹梵天。爾時尊者阿若憍陳如，見法得法成辦諸法已獲果實，前白佛言：「我今欲于如來所修梵行。」佛言：「來，比丘！於我法中快自娛樂，修梵行盡苦原。」時尊者憍陳如，即名出家受具足戒。是謂比丘中初受具足戒，阿若憍陳如為首。
時尊者阿若憍陳如前白佛言：「我今欲入波羅㮈城乞食，愿聽！」佛言：「比丘！宜知是時。」時尊者阿若憍陳如即從座起，頭面禮世尊足已，著衣持缽入波羅㮈城乞食。爾時世尊與尊者阿濕卑、摩訶摩男比丘說法，勸令歡喜。所謂法者，佈施、持戒、生天之法，呵欲不凈有漏繫縛，讚歎出離為樂，即于座上諸塵垢盡得法眼凈，見法得法獲果實，前白佛言：「我等欲于如來所出家修梵行。」佛言：「來，比丘！於我法中快自娛樂，修梵行盡苦源，即名出家受具足戒。」時阿濕卑摩訶摩男比丘，前白佛言：「我等欲入波羅㮈城乞食。」佛言：「比丘！宜知是時。」時尊者
【現代漢語翻譯】 現代漢語譯本： 在鹿野苑（Mrigadava），佛陀轉動了無上的法輪，這是之前從未轉動過的。無論是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司階層）、魔（Māra，惡魔）或魔天（Māra-deva，惡魔之神）、天（Deva，天神）及人，都無法轉動這個法輪。』地神（Bhūmi-deva）發出聲音，傳到四天王（Caturmahārājakāyika-deva）、忉利天（Trāyastriṃśa-deva）、焰天（Yāmadeva）、兜率天（Tuṣita-deva）、化樂天（Nirmāṇarati-deva）、他化自在天（Paranirmita-vaśavartin-deva），他們輾轉相告：『現在如來（Tathāgata，佛的稱號之一）、至真（Satya，真理的化身）、等正覺（Samyak-saṃbuddha，完全覺悟者），在波羅奈（Varanasi）仙人鹿野苑中，轉動了無上的法輪，這是沙門、婆羅門、魔或魔天、天及人所不能轉動的。』當時，在一念頃須臾之間，輾轉相告的聲音傳到了梵天（Brahmā-deva）。 當時，尊者阿若憍陳如（Ājñāta Kauṇḍinya）見法得法，成就諸法，已經獲得了果實，向前稟告佛陀說：『我現在想在如來處修習梵行（Brahmacarya，清凈的行為）。』佛陀說：『來吧，比丘（Bhikṣu，出家男子）！在我的法中快樂地自娛，修習梵行以盡苦的根源。』當時，尊者憍陳如立即被命名為出家，並受了具足戒（Upasampadā，完整的戒律）。這就是比丘中最初受具足戒的人，以阿若憍陳如為首。 當時，尊者阿若憍陳如向前稟告佛陀說：『我現在想進入波羅奈城乞食，希望您允許！』佛陀說：『比丘！應該知道時機。』當時，尊者阿若憍陳如立即從座位上起身，以頭面禮拜世尊（Lokavidū，佛的稱號之一）的腳，然後穿上衣服，拿著缽進入波羅奈城乞食。當時，世尊正在與尊者阿濕卑（Aśvajit）、摩訶摩男（Mahānāman）比丘說法，勸導他們歡喜。所說的法是，佈施（Dāna，給予）、持戒（Śīla，遵守戒律）、生天（Devaloka-upapatti，轉生到天界）之法，呵斥慾望的不凈、有漏（Sāsrava，有煩惱）的束縛，讚歎出離（Nissaraṇa，解脫）為樂，他們立即在座位上諸塵垢盡，得到了法眼凈（Dharma-cakṣus-viśuddhi，對佛法的清凈之眼），見法得法，獲得了果實，向前稟告佛陀說：『我們想在如來處出家修習梵行。』佛陀說：『來吧，比丘！在我的法中快樂地自娛，修習梵行以盡苦的根源，』立即被命名為出家，並受了具足戒。當時，阿濕卑、摩訶摩男比丘向前稟告佛陀說：『我們想進入波羅奈城乞食。』佛陀說：『比丘！應該知道時機。』當時，尊者
【English Translation】 English version: At Mrigadava (Deer Park), the Tathagata (One who has thus come) turned the unsurpassed Wheel of Dharma, which had not been turned before. Neither a Śrāmaṇa (ascetic), nor a Brāhmaṇa (priest), nor Māra (the Evil One), nor Māra-deva (god of the Evil One), nor a Deva (god), nor a human being could turn it.』 The Bhūmi-deva (earth deity) uttered a sound, which reached the Caturmahārājakāyika-deva (Four Great Kings), the Trāyastriṃśa-deva (Thirty-three Gods), the Yāmadeva (Yama Gods), the Tuṣita-deva (Contented Gods), the Nirmāṇarati-deva (Gods delighting in creation), the Paranirmita-vaśavartin-deva (Gods controlling what is created by others), who passed the word along, saying: 『Now the Tathagata, the Satya (Truth), the Samyak-saṃbuddha (Perfectly Enlightened One), in the Mrigadava of the Ṛṣis (seers) at Varanasi (Benares), has turned the unsurpassed Wheel of Dharma, which neither a Śrāmaṇa, nor a Brāhmaṇa, nor Māra, nor Māra-deva, nor a Deva, nor a human being can turn.』 Then, in a moment, in an instant, the sound of the word passed along reached the Brahmā-deva (Brahma Gods). Then, Venerable Ājñāta Kauṇḍinya (the first disciple to understand the Dharma), having seen the Dharma, attained the Dharma, accomplished the Dharma, and already obtained the fruit, approached the Buddha and said: 『I now wish to practice the Brahmacarya (holy life) in the presence of the Tathagata.』 The Buddha said: 『Come, Bhikṣu (monk)! Take delight in my Dharma, practice the Brahmacarya to exhaust the source of suffering.』 Then, Venerable Kauṇḍinya was immediately named as ordained and received the Upasampadā (full ordination). He was the first among the Bhikṣus to receive the Upasampadā, with Ājñāta Kauṇḍinya as the first. Then, Venerable Ājñāta Kauṇḍinya approached the Buddha and said: 『I now wish to enter the city of Varanasi to beg for alms, I hope you will allow it!』 The Buddha said: 『Bhikṣu! It is appropriate to know the time.』 Then, Venerable Ājñāta Kauṇḍinya immediately rose from his seat, bowed with his head to the feet of the Lokavidū (Knower of the World), put on his robes, and carrying his bowl, entered the city of Varanasi to beg for alms. At that time, the Tathagata was teaching the Dharma to Venerable Aśvajit (one of the first five disciples) and Mahānāman (another of the first five disciples), encouraging them to rejoice. The Dharma that was spoken was the Dharma of Dāna (giving), Śīla (virtue), and Devaloka-upapatti (rebirth in the heavens), rebuking the impurity of desires, the Sāsrava (defiled) bonds, and praising Nissaraṇa (escape) as bliss. They immediately, on their seats, were cleansed of all defilements, attained the Dharma-cakṣus-viśuddhi (purity of the eye of the Dharma), saw the Dharma, attained the Dharma, and obtained the fruit, approached the Buddha and said: 『We wish to be ordained and practice the Brahmacarya in the presence of the Tathagata.』 The Buddha said: 『Come, Bhikṣu! Take delight in my Dharma, practice the Brahmacarya to exhaust the source of suffering,』 and they were immediately named as ordained and received the Upasampadā. Then, Bhikṣus Aśvajit and Mahānāman approached the Buddha and said: 『We wish to enter the city of Varanasi to beg for alms.』 The Buddha said: 『Bhikṣu! It is appropriate to know the time.』 Then, Venerable
阿濕卑等，即從坐起頭面禮世尊足已，著衣持缽入波羅㮈城乞食。時世尊與婆提、婆敷二人說法，勸令歡喜。所謂法者，佈施、持戒、生天之法，呵欲不凈有漏繫縛，讚歎出離為樂，即于座上諸塵垢盡得法眼凈，見法得法成辦諸法，前白佛言：「我等欲于如來所修梵行盡苦源。」佛言：「來，比丘！於我法中快自娛樂，修梵行盡苦源，即名受具足戒。」時婆提、婆敷二人，前白佛言：「我等欲詣波羅㮈城乞食。」佛言：「宜知是時。」時尊者婆提等，即從坐起頭面禮世尊足已，著衣持缽入波羅㮈城乞食。時世尊與三人說法，二人乞食。二人所得食，足六人共食。若世尊五人中與二人說法，三人乞食。三人所得食，足六人共食。爾時世尊勸喻五比丘，漸漸教訓，令發歡喜心。時世尊食后告五比丘：「比丘！色無我。若色是我者，色不增益，而我受苦。若色是我者，應得自在，欲得如是色、不用如是色，以色無我故，而色增長，故受諸苦。亦不能得隨意欲得如是色便得，不用如是色便不得；受想行識亦復如是。云何比丘！色是常耶？色無常耶？」諸比丘白佛言：「世尊！色無常。」佛言：「若色無常者，是苦是樂耶？」諸比丘白佛言：「世尊！色是苦。」佛言：「若色無常苦者，變易法。汝等云何色是我、是彼、是彼所、
是我所不？」對曰：「非也。」「受想行識亦復如是。是故諸比丘！一切色過去、未來、現在色，若內、若外，若粗、若細，若好、若丑，若遠、若近一切色，非我非彼、非彼所非我所，應作是如實正觀智慧；受想行識亦復如是。如是比丘！賢聖弟子作是觀已，厭患色已，厭患便不著，已不著便得解脫，已解脫便得解脫智，我生已盡，梵行已立，所作已辦，更不復受有；受想行識亦復如是。」爾時世尊說此法時，五比丘一切有漏心解脫，得無礙解脫智生。爾時此世間有六羅漢，五弟子，如來、至真、等正覺為六。
爾時世尊游波羅㮈國。時波羅㮈國有族姓子，名耶輸伽，父母只有此一子，愍念瞻視不去目前。時父母與設三時殿，春夏冬使其子常遊戲其中五欲娛樂。時童子於五欲中極自娛樂已，疲極眠睡。眠睡覺已，即觀第一殿。又見諸妓人所執樂器縱橫狼藉，更相荷枕頭髮蓬亂，卻臥鼾睡齘齒寱語。見已恐怖身毛為豎，即生厭離意不欲與會，「此為苦哉！有何可貪？」即舍所居殿，更詣中殿，到彼觀其殿舍並妓人，如前無異，倍生恐怖身毛為豎，即生厭離不欲與會，「此為苦哉！有何可貪？」即捨去詣第三殿，所見亦復如上，倍生恐怖身毛為豎，生厭離心不欲與會亦復如上，即還出殿詣尸佉城門。時尸佉門神遙
{ "translations": [ "現代漢語譯本：『是我嗎？』回答說：『不是。』『受、想、行、識也是這樣。因此，各位比丘！一切色，無論是過去、未來、現在的色，無論是內在的、外在的，無論是粗糙的、細微的，無論是美好的、醜陋的，無論是遙遠的、臨近的一切色，都不是我，不是屬於我的，不屬於我的所有，應該這樣如實地以正觀智慧觀察；受、想、行、識也是這樣。這樣，比丘！賢聖弟子這樣觀察后，厭惡色，厭惡了就不執著，不執著就得到解脫，得到解脫就生起解脫的智慧，『我的生命已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦』；受、想、行、識也是這樣。』當時，世尊宣說此法時，五位比丘一切有漏的心都解脫了，獲得了無礙的解脫智慧。當時，這個世間有六位阿羅漢，五位弟子，如來（Tathagata，意為如實而來者）、至真（Arhat，意為應供者）、等正覺（Samyaksambuddha，意為正等覺者）是第六位。", "", "當時，世尊在波羅奈國（Varanasi，古印度城市）游化。當時，波羅奈國有一位出身名門的年輕人，名叫耶輸伽（Yashas，人名），他的父母只有這一個兒子，非常憐愛他，時刻不離左右。他的父母為他建造了三座宮殿，分別在春夏冬三個季節讓他住在裡面，享受五欲的快樂。當時，這位童子在五欲中盡情享樂后，感到疲憊不堪，就睡著了。睡醒后，他看到第一座宮殿，又看到那些妓女們，她們手中的樂器橫七豎八地散落著，互相枕著，頭髮蓬亂，倒臥著，打著鼾，磨著牙，說著胡話。看到這些，他感到恐懼，汗毛都豎了起來，立刻生起厭惡之心，不想再和她們在一起，『這是多麼痛苦啊！有什麼值得貪戀的呢？』於是他離開了所居住的宮殿，又去了第二座宮殿，到了那裡，看到宮殿和妓女們，和之前沒有什麼不同，更加感到恐懼，汗毛都豎了起來，立刻生起厭惡之心，不想再和她們在一起，『這是多麼痛苦啊！有什麼值得貪戀的呢？』於是他離開了那裡，去了第三座宮殿，所看到的也和上面一樣，更加感到恐懼，汗毛都豎了起來，生起厭惡之心，不想再和她們在一起，也和上面一樣，於是他返回，走出宮殿，來到了尸佉（Shikha，城市名）城門。當時，尸佉城門的神遙" ], "english_translations": [ "English version: 'Is it me?' They replied, 'No.' 'Feeling, perception, volition, and consciousness are also like this. Therefore, O monks! All form, whether past, future, or present, whether internal or external, whether coarse or subtle, whether beautiful or ugly, whether far or near, all form is not me, not mine, not what belongs to me. One should thus truly observe with right wisdom; feeling, perception, volition, and consciousness are also like this. Thus, O monks! A noble disciple, having observed thus, becomes disgusted with form, and having become disgusted, he is not attached. Having not been attached, he attains liberation, and having attained liberation, the wisdom of liberation arises: \'My life is finished, the holy life is established, what had to be done has been done, there is no more returning to this state of being\'; feeling, perception, volition, and consciousness are also like this.' At that time, when the World-Honored One spoke this Dharma, the minds of the five monks were liberated from all defilements, and the unobstructed wisdom of liberation arose. At that time, there were six Arhats (Arhat, meaning worthy of offerings) in this world, the five disciples, and the Tathagata (Tathagata, meaning thus-gone one), the Arhat, the Samyaksambuddha (Samyaksambuddha, meaning perfectly enlightened one) as the sixth.", "", "At that time, the World-Honored One was traveling in the country of Varanasi (Varanasi, an ancient Indian city). At that time, in Varanasi, there was a young man from a noble family named Yashas (Yashas, a personal name), whose parents had only this one son, and they cherished him dearly, never letting him out of their sight. His parents built three palaces for him, one for each season—spring, summer, and winter—so that their son could always play and enjoy the pleasures of the five senses within them. At that time, the young man, having indulged himself in the five desires, became exhausted and fell asleep. Upon waking up, he looked at the first palace and saw the musicians, their instruments scattered haphazardly, leaning on each other, their hair disheveled, lying down, snoring, grinding their teeth, and muttering in their sleep. Seeing this, he was terrified, and his hair stood on end. He immediately felt disgusted and did not want to be with them, thinking, 'This is so painful! What is there to crave?' So he left the palace he was staying in and went to the second palace. When he arrived, he saw the palace and the musicians, and they were no different from before. He felt even more terrified, and his hair stood on end. He immediately felt disgusted and did not want to be with them, thinking, 'This is so painful! What is there to crave?' So he left and went to the third palace. What he saw was the same as before. He felt even more terrified, and his hair stood on end. He felt disgusted and did not want to be with them, just as before. So he returned, left the palace, and went to the Shikha (Shikha, a city name) gate. At that time, the deity of the Shikha gate saw him from afar." ] }
見童子來，見已便生是念：「此童子來，必欲見如來，更無餘道。我當開門使去。」即與開門。時童子出尸佉城門已，詣婆羅河側。到已於河岸上，解金屐度婆羅河，詣仙人鹿苑所。爾時世尊在露處經行，遙見童子來，即敷座而坐。諸佛常法圓光遍照，耶輸伽童子遙見如來顏貌端正，生喜悅心，前至世尊所，到已白言：「我今苦厄無所歸趣，愿救濟我。」佛告童子：「來此處無為，此處無厄，此處安隱，欲求永寂無為者，欲盡無愛處，滅盡涅槃也。」爾時耶輸伽童子禮世尊已在一面坐，世尊漸與說法，勸令發歡喜心。所謂法者，佈施、持戒、生天之法，呵欲不凈，讚歎出離為樂，即于座上諸塵垢盡得法眼凈。見法得法成就諸法，自身得果證，前白佛言：「我欲于如來所凈修梵行。」佛言：「比丘來！於我法中快自娛樂，修梵行盡苦源。」時耶輸伽即受具足戒。
第一殿舍宮人妓女，盡皆睡覺，覺已求覓耶輸伽不見，往至中殿求之亦不見，復至第三殿舍求索亦復不見。時諸宮人妓女，往至其母所，白言：「大家！今者耶輸伽不知所在？」時母即速疾至其父所，告言：「知不？今不知兒為何所在？」時父在彼中殿前，沐浴梳頭速疾斂發，即敕左右人言：「于波羅㮈國斷諸巷道。」自出尸佉城門，至婆羅河所，見子金
【現代漢語翻譯】 現代漢語譯本 見到童子前來，他心中便生起這樣的念頭：『這個童子前來，必定是想要見如來（Tathagata，如實而來的人），沒有其他的可能。我應當打開城門讓他離去。』於是就為他打開了城門。當時童子出了尸佉（Sikha）城門后，前往婆羅河（Varana River）邊。到達后在河岸上，脫下金屐，渡過婆羅河，前往仙人鹿苑（Isipatana Mrigadaya）的地方。當時世尊（Bhagavan，值得尊敬的人）正在露天處經行，遠遠地看見童子前來，就鋪設座位坐下。諸佛（Buddha，覺悟者）通常都有圓光遍照的現象，耶輸伽（Yashas）童子遠遠地看見如來的顏貌端正，生起歡喜心，上前來到世尊處，到達后稟告說：『我現在處在苦厄之中，無處可以歸依，希望您能救濟我。』佛（Buddha，覺悟者）告訴童子：『來這裡就沒有憂患，這裡沒有災厄，這裡安穩，想要尋求永遠寂靜無為的境界，想要窮盡沒有愛慾的地方，就是滅盡煩惱的涅槃（Nirvana）境界。』當時耶輸伽童子禮拜世尊后在一旁坐下，世尊逐漸地為他說法，勸導他生起歡喜心。所說的法，就是佈施、持戒、生天之法，呵斥愛慾的不清凈，讚歎出離世間為快樂，當即在座位上諸塵垢都消盡，得到了清凈的法眼。見到了法，得到了法，成就了諸法，自身得到了果證，上前稟告佛說：『我想要在如來處清凈地修習梵行（Brahmacharya，清凈的行為）。』佛說：『比丘（Bhikkhu，乞食者）來！在我的法中快樂地生活，修習梵行，窮盡痛苦的根源。』當時耶輸伽立即受了具足戒（Upasampada，完整的戒律）。
第一殿舍的宮人（palace women），全都睡著了，醒來后尋找耶輸伽不見，前往中殿尋找也沒有見到，又到第三殿舍尋找還是沒有見到。當時眾宮人，前往他的母親處，稟告說：『夫人！現在耶輸伽不知道在哪裡？』當時母親就快速地到他的父親處，告訴他說：『你知道嗎？現在不知道兒子在哪裡？』當時父親在那中殿前，沐浴梳頭，快速地整理頭髮，就命令左右的人說：『在波羅㮈（Varanasi）國封鎖各條巷道。』自己走出尸佉城門，到婆羅河邊，看見兒子金
【English Translation】 English version Seeing the boy coming, he immediately had this thought: 'This boy is coming, surely wanting to see the Tathagata (Tathagata, The one who has thus come), there is no other way. I should open the gate and let him go.' So he opened the gate for him. At that time, after the boy had left the Sikha (Sikha) city gate, he went to the side of the Varana River (Varana River). Arriving at the riverbank, he took off his golden sandals, crossed the Varana River, and went to the Hermitage of the Deer Park (Isipatana Mrigadaya). At that time, the World-Honored One (Bhagavan, The Blessed One) was walking in the open air, and seeing the boy coming from afar, he spread out a seat and sat down. It is the usual practice of all Buddhas (Buddha, Awakened One) to have a halo of light shining all around. Yashas (Yashas) saw the upright appearance of the Tathagata from afar, and with a joyful heart, he approached the World-Honored One, and upon arriving, he said: 'I am now in distress and have nowhere to turn. I wish you would save me.' The Buddha (Buddha, Awakened One) said to the boy: 'Come here, there is no trouble here, there is no calamity here, here is peace. If you seek eternal stillness and non-action, if you want to exhaust the place where there is no love, it is the Nirvana (Nirvana) of extinguishing afflictions.' At that time, Yashas bowed to the World-Honored One and sat down on one side. The World-Honored One gradually preached the Dharma to him, encouraging him to develop a joyful heart. The Dharma that was spoken was the Dharma of giving, upholding the precepts, and being born in the heavens, scolding the impurity of desires, and praising detachment as joy. Immediately on the seat, all the dust and defilements were exhausted, and he obtained the pure Dharma eye. Seeing the Dharma, obtaining the Dharma, accomplishing all Dharmas, and attaining the fruit of realization himself, he went forward and said to the Buddha: 'I wish to purely cultivate Brahma-conduct (Brahmacharya, pure conduct) in the presence of the Tathagata.' The Buddha said: 'Come, Bhikkhu (Bhikkhu, mendicant)! Enjoy yourself in my Dharma, cultivate Brahma-conduct, and exhaust the source of suffering.' At that time, Yashas immediately received the full ordination (Upasampada, full ordination).
The palace women (palace women) in the first palace were all asleep. When they woke up, they looked for Yashas but could not find him. They went to the middle palace to look for him but could not find him. They went to the third palace to look for him but still could not find him. At that time, all the palace women went to his mother and said: 'Madam! Now we don't know where Yashas is?' At that time, the mother quickly went to his father and said: 'Do you know? Now we don't know where our son is?' At that time, the father was in front of the middle palace, bathing and combing his hair, quickly arranging his hair, and ordered the people around him: 'Block all the lanes in the country of Varanasi (Varanasi).' He himself went out of the Sikha city gate and went to the Varana River, and saw his son's gold
屐在河側，便作是念：「我子必當渡河。」即尋跡渡河，往仙人鹿苑中。爾時如來遙見耶輸伽父來，即以神力使耶輸伽父見佛不見其子，至佛所白言：「大沙門！頗見我子耶輸伽不？」佛言：「汝今且坐，或當見汝子。」耶輸伽父念言：「此大沙門甚奇甚特，乃見慰勞如是也。」時耶輸伽父禮佛足已在一面坐。世尊漸與說法，令發歡喜心，呵欲不凈，讚歎出離為樂，即于座上諸塵垢盡得法眼凈，見法得法成辦諸法。自審得果證已，前白佛言：「我今歸依佛、歸依法、歸依僧。唯愿世尊聽為優婆塞，自今已去盡形壽，不殺生乃至不飲酒。」是為最初優婆塞三自歸，耶輸伽父為首。
爾時世尊與耶輸伽父說法，時耶輸伽身漏盡意解，得無礙智解脫。爾時世間有七羅漢，弟子有六，佛為七。爾時世尊即攝神足，使耶輸伽父見子去佛不遠坐，即到耶輸伽所語言：「汝母在後失汝，不知所在極懷愁憂，乃欲自害。汝可往瞻省，勿令自害。」時耶輸伽瞻視世尊顏。時世尊告耶輸伽父言：「云何族姓子，學智學道諸塵垢盡得法眼凈，彼作如是觀已，有漏心得解脫。云何長者，汝已舍欲還復能習欲不耶？」對曰：「不也。」「如是耶輸伽族姓子，已學智學道，諸塵垢盡得法眼凈。彼作如是觀已有漏心得解脫，終不復習欲如本在俗
【現代漢語翻譯】 現代漢語譯本：
他的鞋子在河邊，便這樣想：『我的兒子必定是渡河了。』於是沿著軌跡渡河，前往仙人鹿苑中。當時如來遠遠地看見耶輸伽（Yashoda，人名）的父親來了，就用神通使耶輸伽的父親只能看見佛，卻看不見他的兒子。他來到佛的住所，稟告說：『大沙門（指佛陀）！您有沒有看見我的兒子耶輸伽？』佛說：『你現在先坐下，或許就能見到你的兒子。』耶輸伽的父親心想：『這位大沙門真是非常奇特，竟然這樣慰勞我。』當時耶輸伽的父親禮拜佛的腳后，在一旁坐下。世尊逐漸地為他說法，使他生起歡喜心，呵斥慾望的不清凈，讚歎出離世俗的快樂，當即在座位上，各種塵垢都消盡，得到了清凈的法眼，見到了法，得到了法，成就了諸法。他自己審視已經證得了果位，向前稟告佛說：『我現在歸依佛、歸依法、歸依僧。只希望世尊允許我成為優婆塞（Upasaka，在家男居士），從今以後直到壽命終結，不殺生，乃至不飲酒。』這是最初的優婆塞三自歸（皈依佛、法、僧），以耶輸伽的父親為首。
當時世尊為耶輸伽的父親說法，當時耶輸伽自身漏盡意解，得到了無礙智解脫。當時世間有七位阿羅漢（Arhat，佛教修行者），弟子有六位，佛是第七位。當時世尊就收回神通，使耶輸伽的父親看見他的兒子在離佛不遠的地方坐著，就到耶輸伽那裡說：『你的母親在後面找不到你，不知道你在哪裡，非常憂愁，甚至想要自殺。你可以去看看她，不要讓她自殺。』當時耶輸伽看著世尊的臉色。當時世尊告訴耶輸伽的父親說：『為什麼這位族姓子（指耶輸伽），學習智慧，學習佛道，各種塵垢都消盡，得到了清凈的法眼，他作了這樣的觀察后，有煩惱的心就得到了解脫。長者（指耶輸伽的父親），你已經捨棄了慾望，還能再重新習染慾望嗎？』回答說：『不能了。』『像這樣，耶輸伽這位族姓子，已經學習智慧，學習佛道，各種塵垢都消盡，他作了這樣的觀察后，有煩惱的心就得到了解脫，終究不會再重新習染慾望，像原本在世俗時一樣。』 English version:
His shoes were on the riverbank, and he thought, 'My son must have crossed the river.' So he followed the tracks and crossed the river, heading towards the Hermit's Deer Park. At that time, the Tathagata (如來，another name for Buddha) saw Yashoda's (耶輸伽，a proper noun) father coming from afar and used his divine power to make Yashoda's father see the Buddha but not his son. He came to the Buddha's residence and reported, 'Great Shramana (沙門，ascetic, referring to the Buddha)! Have you seen my son Yashoda?' The Buddha said, 'Sit down for now, and perhaps you will see your son.' Yashoda's father thought, 'This great Shramana is truly remarkable, even comforting me in this way.' Then Yashoda's father bowed at the Buddha's feet and sat down to one side. The World-Honored One gradually taught him the Dharma, causing him to rejoice, rebuking the impurity of desires, and praising the joy of renunciation. Immediately, in that seat, all defilements were exhausted, and he attained the pure Dharma eye, saw the Dharma, attained the Dharma, and accomplished all Dharmas. He examined himself and realized that he had attained the fruit, and he went forward and reported to the Buddha, 'I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha (僧，Buddhist monastic community). I only hope that the World-Honored One will allow me to become a Upasaka (優婆塞，a male lay devotee), from now until the end of my life, I will not kill, and even not drink alcohol.' This was the first Upasaka's threefold refuge (taking refuge in the Buddha, Dharma, and Sangha), with Yashoda's father as the first.
At that time, the World-Honored One taught Yashoda's father the Dharma, and at that time, Yashoda himself exhausted his outflows and his mind was liberated, attaining unobstructed wisdom and liberation. At that time, there were seven Arhats (阿羅漢，enlightened disciples), six disciples, and the Buddha was the seventh. At that time, the World-Honored One withdrew his divine power, allowing Yashoda's father to see his son sitting not far from the Buddha. He went to Yashoda and said, 'Your mother is behind, having lost you, not knowing where you are, and is extremely worried, even wanting to harm herself. You should go and see her, and do not let her harm herself.' At that time, Yashoda looked at the face of the World-Honored One. At that time, the World-Honored One said to Yashoda's father, 'Why is it that this son of a good family (referring to Yashoda), learning wisdom, learning the path, all defilements are exhausted, and he has attained the pure Dharma eye, and after making such an observation, his mind with outflows has been liberated. Elder (referring to Yashoda's father), you have already abandoned desires, can you still return to practicing desires?' He replied, 'No.' 'Like this, Yashoda, this son of a good family, has already learned wisdom, learned the path, all defilements are exhausted, and after making such an observation, his mind with outflows has been liberated, and he will never again practice desires as he did when he was a layman.'
【English Translation】 English version:
His shoes were on the riverbank, and he thought, 'My son must have crossed the river.' So he followed the tracks and crossed the river, heading towards the Hermit's Deer Park. At that time, the Tathagata (如來，another name for Buddha) saw Yashoda's (耶輸伽，a proper noun) father coming from afar and used his divine power to make Yashoda's father see the Buddha but not his son. He came to the Buddha's residence and reported, 'Great Shramana (沙門，ascetic, referring to the Buddha)! Have you seen my son Yashoda?' The Buddha said, 'Sit down for now, and perhaps you will see your son.' Yashoda's father thought, 'This great Shramana is truly remarkable, even comforting me in this way.' Then Yashoda's father bowed at the Buddha's feet and sat down to one side. The World-Honored One gradually taught him the Dharma, causing him to rejoice, rebuking the impurity of desires, and praising the joy of renunciation. Immediately, in that seat, all defilements were exhausted, and he attained the pure Dharma eye, saw the Dharma, attained the Dharma, and accomplished all Dharmas. He examined himself and realized that he had attained the fruit, and he went forward and reported to the Buddha, 'I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha (僧，Buddhist monastic community). I only hope that the World-Honored One will allow me to become a Upasaka (優婆塞，a male lay devotee), from now until the end of my life, I will not kill, and even not drink alcohol.' This was the first Upasaka's threefold refuge (taking refuge in the Buddha, Dharma, and Sangha), with Yashoda's father as the first.
At that time, the World-Honored One taught Yashoda's father the Dharma, and at that time, Yashoda himself exhausted his outflows and his mind was liberated, attaining unobstructed wisdom and liberation. At that time, there were seven Arhats (阿羅漢，enlightened disciples), six disciples, and the Buddha was the seventh. At that time, the World-Honored One withdrew his divine power, allowing Yashoda's father to see his son sitting not far from the Buddha. He went to Yashoda and said, 'Your mother is behind, having lost you, not knowing where you are, and is extremely worried, even wanting to harm herself. You should go and see her, and do not let her harm herself.' At that time, Yashoda looked at the face of the World-Honored One. At that time, the World-Honored One said to Yashoda's father, 'Why is it that this son of a good family (referring to Yashoda), learning wisdom, learning the path, all defilements are exhausted, and he has attained the pure Dharma eye, and after making such an observation, his mind with outflows has been liberated. Elder (referring to Yashoda's father), you have already abandoned desires, can you still return to practicing desires?' He replied, 'No.' 'Like this, Yashoda, this son of a good family, has already learned wisdom, learned the path, all defilements are exhausted, and after making such an observation, his mind with outflows has been liberated, and he will never again practice desires as he did when he was a layman.'
時也。今耶輸伽族姓子善獲大利，學智學道無漏心解脫，諸塵垢盡得法眼凈，作是觀已有漏心解脫。唯愿世尊，今受我請，及耶輸伽並侍比丘。」爾時世尊默然受請。然耶輸伽不肯受別請，「世尊未聽我受別請。」佛言：「自今已去聽受別請。請有二種：有僧次請、有別請。」時耶輸伽父，知如來默然受請，即從坐起禮佛足而去，語耶輸伽母及其本二言：「汝今知不？耶輸伽身在大沙門所修梵行。我今日請大沙門及耶輸伽侍從後來，汝今知時，可供辦所須。」耶輸伽母及其本二，即辦具種種所須飲食已，往白時到。爾時世尊，到時著衣持缽，耶輸伽侍從通已二人往其父舍，到已就座而坐。時耶輸伽母及本二奉世尊種種所須飲食，食訖攝缽，更取一小座于如來前坐。爾時世尊，漸次與說微妙法，勸令發歡喜心，即于座上諸塵垢盡得法眼凈，見法得法成就諸法，即白佛言：「自今已去歸依佛法僧，聽為優婆夷。我自今已去盡形壽，不殺生乃至不飲酒。」是謂最初受三自歸優婆夷，耶輸伽母及其本二為首。時世尊與耶輸伽母及其本二說法已，即從坐起而去。
爾時世尊游波羅㮈國。時耶輸伽有少小同友四人，在波羅㮈住：一名無垢，二名善臂，三名滿愿，四名伽梵婆提。聞耶輸伽在大沙門所修梵行，各念言：「此戒德
【現代漢語翻譯】 現代漢語譯本 時機到了。現在耶輸伽（Yashoda，人名）族姓的兒子善於獲得大利益，學習智慧，學習佛道，達到無煩惱的心解脫，各種塵世的污垢都已清除乾淨，獲得了清凈的法眼，這樣觀察后，已經從有煩惱的心中解脫出來。我希望世尊（Bhagavan，對佛的尊稱），現在接受我的邀請，以及耶輸伽和他的隨侍比丘（bhikkhu，佛教出家人）。」當時，世尊默默地接受了邀請。然而，耶輸伽不肯接受單獨的邀請，「世尊沒有允許我接受單獨的邀請。」佛說：「從今以後允許接受單獨的邀請。邀請有兩種：有僧團按次序的邀請，有單獨的邀請。」當時，耶輸伽的父親，知道如來（Tathagata，佛的稱號）默默地接受了邀請，就從座位上站起來，禮拜佛的腳然後離開，告訴耶輸伽的母親和原來的兩個妻子說：「你們現在知道嗎？耶輸伽在大沙門（Shramana，指佛教修行者）那裡修行清凈的行為。我今天邀請了大沙門和耶輸伽以及他的隨從稍後前來，你們現在知道時間了，可以準備好所需的物品。」耶輸伽的母親和原來的兩個妻子，就準備好了各種所需的飲食，然後去稟告時間已到。當時，世尊，到時間后穿好衣服，拿著缽，耶輸伽和他的兩個隨從一起前往他的父親的住所，到達后就坐下來。當時，耶輸伽的母親和原來的兩個妻子奉獻給世尊各種所需的飲食，吃完后收起缽，另外拿一個小座位於如來面前坐下。當時，世尊，逐漸地為他們說微妙的佛法，勸導他們生起歡喜心，就在座位上各種塵世的污垢都已清除乾淨，獲得了清凈的法眼，見到佛法，得到佛法，成就各種佛法，就稟告佛說：「從今以後歸依佛、法、僧（Buddha, Dharma, Sangha，佛教三寶），聽許我成為優婆夷（Upasika，在家女信徒）。我從今以後直到壽命終結，不殺生，乃至不飲酒。」這就是最初接受三自歸的優婆夷，以耶輸伽的母親和原來的兩個妻子為首。當時，世尊為耶輸伽的母親和原來的兩個妻子說法后，就從座位上站起來離開了。
當時，世尊在波羅㮈國（Varanasi，古印度城市）游化。當時，耶輸伽有四個從小一起長大的朋友，住在波羅㮈：一個名叫無垢（Vimala），二名叫善臂（Subahu），三名叫滿愿（Purnamaitrayani），四名叫伽梵婆提（Gavampati）。聽到耶輸伽在大沙門那裡修行清凈的行為，各自心想：「這種戒律和德行
【English Translation】 English version The time has come. Now, the son of the Yashoda (Yashoda, a proper noun) clan is skilled at obtaining great benefits, learning wisdom, learning the Buddha's path, attaining liberation from defilements, all worldly impurities have been cleansed, and he has obtained the pure Dharma eye. Having observed this, he has been liberated from the defiled mind. I hope the Bhagavan (Bhagavan, a respectful term for the Buddha) will now accept my invitation, as well as Yashoda and his attendant bhikkhus (bhikkhu, Buddhist monks).』 At that time, the Bhagavan silently accepted the invitation. However, Yashoda was unwilling to accept a separate invitation, 『The Bhagavan has not allowed me to accept a separate invitation.』 The Buddha said, 『From now on, you are allowed to accept separate invitations. There are two types of invitations: there are invitations from the Sangha (Sangha, the Buddhist monastic community) in order, and there are separate invitations.』 At that time, Yashoda's father, knowing that the Tathagata (Tathagata, an epithet of the Buddha) had silently accepted the invitation, rose from his seat, bowed at the Buddha's feet, and left, telling Yashoda's mother and his two original wives, 『Do you know now? Yashoda is practicing pure conduct with the great Shramana (Shramana, referring to Buddhist practitioners). Today I have invited the great Shramana and Yashoda and his attendants to come later. Now that you know the time, you can prepare what is needed.』 Yashoda's mother and his two original wives prepared all kinds of food and drink needed, and then went to report that the time had come. At that time, the Bhagavan, when the time came, put on his robes, took his bowl, and Yashoda and his two attendants went together to his father's residence, and sat down after arriving. At that time, Yashoda's mother and his two original wives offered the Bhagavan all kinds of food and drink needed. After eating, they put away the bowl and took another small seat to sit in front of the Tathagata. At that time, the Bhagavan gradually spoke the subtle Dharma to them, encouraging them to generate joy. On the seat, all worldly impurities were cleansed, and they obtained the pure Dharma eye, saw the Dharma, obtained the Dharma, and accomplished all Dharmas. They then reported to the Buddha, 『From now on, I take refuge in the Buddha, the Dharma, and the Sangha (Buddha, Dharma, Sangha, the Three Jewels of Buddhism), and allow me to become a Upasika (Upasika, a female lay follower). From now on, until the end of my life, I will not kill, and I will not drink alcohol.』 This is the first Upasika to accept the Three Refuges, led by Yashoda's mother and his two original wives. At that time, after the Bhagavan spoke the Dharma to Yashoda's mother and his two original wives, he rose from his seat and left.
At that time, the Bhagavan was traveling in the country of Varanasi (Varanasi, an ancient Indian city). At that time, Yashoda had four childhood friends who lived in Varanasi: one named Vimala (Vimala), the second named Subahu (Subahu), the third named Purnamaitrayani (Purnamaitrayani), and the fourth named Gavampati (Gavampati). Hearing that Yashoda was practicing pure conduct with the great Shramana, they each thought, 『This discipline and virtue』
必不虛，修沙門梵行亦不虛。何以故？乃使此族姓子從其受學修梵行。彼族姓子能于彼修梵行，我等寧可於大沙門所修梵行耶？」爾時同友四人，即往詣耶輸伽所語言：「汝今于大沙門所修梵行為勝耶？」耶輸伽報言：「我從大沙門所修梵行，甚為微妙。」此四人語耶輸伽言：「我亦欲于大沙門所出家修梵行。」時耶輸伽即將往世尊所，頭面禮足在一面坐，白世尊言：「此四同友，在波羅㮈住，今欲從如來出家修梵行，愿慈愍聽出家修梵行。」時世尊即聽，漸次為說勝法。勝法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂，即于座上諸塵垢盡得法眼凈，見法得法成就諸法得果證，前白佛言：「我等欲從如來所修梵行。」佛言：「來比丘！於我法中快修梵行盡苦源，即名為出家受具足戒。」即如先所見重觀察，便得盡有漏心得解脫、無礙解脫智生。時此世間有十阿羅漢弟子，如來為十一。
爾時世尊游波羅㮈國。時耶輸伽少小同友有五十人，在波羅㮈城外住，聞耶輸伽在大沙門所修梵行，各生念言：「此戒德所修梵行不虛。何以故知？今此族姓子在大沙門所修梵行，以是故知。彼族姓子能于彼修梵行，我今寧可往詣大沙門所修梵行耶？」爾時同友五十人等，往詣耶輸伽所語言：「此處勝耶？修梵行妙耶？」耶
【現代漢語翻譯】 現代漢語譯本 必不虛假，修習沙門梵行也不會是虛假的。為什麼呢？因為這使得這位出身良好的人家子弟跟隨他學習修行。既然這位人家子弟能夠在他那裡修行，我們難道不能在大沙門（偉大的修行者，指佛陀）那裡修行嗎？』當時，這四位朋友一同前往耶輸伽（Yashoda，人名）那裡，對他說：『你現在在大沙門那裡修行，覺得殊勝嗎？』耶輸伽回答說：『我跟隨大沙門修行，感覺非常微妙。』這四人對耶輸伽說：『我們也想在大沙門那裡出家修行。』當時，耶輸伽就帶著他們去見世尊（釋迦牟尼佛的尊稱），他們以頭面禮拜佛足，然後在一旁坐下，對世尊說：『這四位朋友住在波羅㮈（Varanasi，古印度城市名），現在想跟隨如來（佛陀的自稱）出家修行，希望您慈悲允許他們出家修行。』當時，世尊就允許了，並逐漸為他們宣說殊勝的佛法。殊勝的佛法，就是佈施、持戒、能夠昇天的法，呵斥慾望的不凈，讚歎出離世俗的快樂。他們當即在座位上，諸塵垢盡除，獲得了清凈的法眼，見到了法，得到了法，成就了諸法，得到了果證。他們上前對佛說：『我們想跟隨如來修行。』佛說：『來吧，比丘（bhikkhu，出家修行的男性）！在我的法中，快樂地修行，斷絕痛苦的根源，這就叫做正式出家，受具足戒。』他們就像先前所見一樣，重新觀察，便得以斷盡所有煩惱，心得解脫，生出無礙的解脫智慧。當時，這個世間有了十位阿羅漢（arhat，已證得最高果位的修行者）弟子，加上如來，一共是十一位。
當時，世尊在波羅㮈國游化。當時，耶輸伽從小一起長大的五十位朋友，住在波羅㮈城外，聽說耶輸伽在大沙門那裡修行，各自心想：『這種戒德所修的梵行不會是虛假的。為什麼知道呢？現在這位出身良好的人家子弟在大沙門那裡修行，因此可以知道。既然這位人家子弟能夠在那裡修行，我們現在難道不能前往大沙門那裡修行嗎？』當時，這五十位朋友一同前往耶輸伽那裡，對他說：『在這裡殊勝嗎？修行美妙嗎？』耶輸伽
【English Translation】 English version It is certainly not false, and practicing the Shramana's (ascetic) pure conduct is also not false. Why? Because it enables this son of a good family to learn and practice the pure conduct from him. Since this son of a good family can practice the pure conduct there, shouldn't we be able to practice the pure conduct with the Great Shramana (referring to the Buddha)?' At that time, the four friends went together to Yashoda (person's name) and said to him, 'Do you find it superior to practice with the Great Shramana now?' Yashoda replied, 'I find it very subtle to practice with the Great Shramana.' The four people said to Yashoda, 'We also want to renounce our homes and practice the pure conduct with the Great Shramana.' At that time, Yashoda took them to the World-Honored One (a respectful title for Shakyamuni Buddha). They bowed their heads to his feet and sat on one side, saying to the World-Honored One, 'These four friends live in Varanasi (ancient Indian city name) and now wish to renounce their homes and practice the pure conduct with the Tathagata (Buddha's self-reference). May you have compassion and allow them to renounce their homes and practice the pure conduct.' At that time, the World-Honored One immediately allowed them and gradually explained the supreme Dharma (teachings). The supreme Dharma is the Dharma of giving, upholding precepts, and being born in the heavens, scolding the impurity of desires, and praising the joy of detachment. Immediately on the seat, all the dust and defilements were exhausted, and they obtained the pure Dharma eye, saw the Dharma, attained the Dharma, accomplished all Dharmas, and attained the fruit of realization. They stepped forward and said to the Buddha, 'We wish to practice the pure conduct with the Tathagata.' The Buddha said, 'Come, Bhikkhus (monks)! In my Dharma, happily practice the pure conduct and exhaust the source of suffering. This is called renouncing the home and receiving the full precepts.' Just as they had seen before, they observed again, and then they were able to exhaust all the outflows, and their minds were liberated, and unobstructed liberation wisdom arose. At that time, there were ten Arhat (enlightened beings) disciples in this world, and the Tathagata was the eleventh.
At that time, the World-Honored One was traveling in the country of Varanasi. At that time, fifty friends who had grown up with Yashoda lived outside the city of Varanasi. When they heard that Yashoda was practicing the pure conduct with the Great Shramana, they each thought, 'This pure conduct practiced with precepts and virtue cannot be false. How do we know? Now this son of a good family is practicing the pure conduct with the Great Shramana, so we can know. Since this son of a good family can practice there, shouldn't we now go to the Great Shramana to practice the pure conduct?' At that time, the fifty friends went together to Yashoda and said to him, 'Is it superior here? Is the practice wonderful?' Yashoda
輸伽報言：「此處勝修，梵行亦妙！」此五十人語耶輸伽言：「我亦欲于大沙門所出家修梵行。」時耶輸伽即將往世尊所，頭面禮足在一面坐。坐已白世尊言：「此五十同友，在波羅㮈城外住，今欲從如來出家修梵行。愿世尊慈愍聽出家修梵行。」時世尊即聽，漸次為說勝法。所謂法者，佈施、持戒、生天之法，呵欲不凈、讚歎出離為樂，即于座上諸塵垢盡得法眼凈，見法得法成就諸法得果證，前白佛言：「我等欲從如來所出家修梵行。」佛言：「來比丘！於我法中快修梵行盡苦源，即名為受具足戒。」如先所見重觀已，有漏心解脫，無礙解脫智生。時此世間，有六十阿羅漢弟子，如來為六十一。
爾時世尊游波羅㮈國。時有同友五十人，來向波羅㮈國，欲成婚姻，在波羅㮈城外處處遊觀，漸詣仙人鹿野苑。時五十人等遙見世尊顏貌端正眾相殊特，見已發歡喜心，于如來所，即前頭面禮足，在一面座已。時世尊與說勝法，勸令發歡喜心。所謂勝法者，佈施持戒生天之福，呵欲不凈、讚歎出離為樂，即于坐上諸塵垢盡得法眼凈，得法見法成就諸法得果證，前白佛言：「世尊！我等欲從如來所出家修梵行。」佛言：「來比丘！於我法中快修梵行盡苦源，即名受具足戒。」如先所見重觀察已，有漏心解脫，無礙解脫智
【現代漢語翻譯】 現代漢語譯本： 耶輸伽（Yashogha）回答說：『這裡修行殊勝，梵行也很美妙！』這五十個人對耶輸伽（Yashogha）說：『我們也想在大沙門（指佛陀）那裡出家修習梵行。』當時，耶輸伽（Yashogha）就帶著他們前往世尊（指佛陀）處，以頭面禮拜佛足，然後在一旁坐下。坐定后，他稟告世尊說：『這五十位朋友住在波羅奈城（Varanasi）外，現在想跟隨如來（指佛陀）出家修習梵行。愿世尊慈悲憐憫，允許他們出家修習梵行。』當時，世尊就答應了，並逐漸為他們宣說殊勝的佛法。所說的佛法是關於佈施、持戒、以及由此而生的昇天之法，告誡人們慾望是不清凈的，讚歎出離世俗能帶來快樂。他們當即在座位上，所有塵垢都已清除，獲得了法眼凈（Dharma-caksu），見法、得法、成就諸法，證得了果位。他們上前稟告佛陀說：『我們想跟隨如來出家修習梵行。』佛陀說：『來吧，比丘！在我所說的法中，快速修習梵行，斷絕痛苦的根源，這就叫做受具足戒。』如同先前所見，再次觀察后，有漏之心得到解脫，無礙解脫的智慧生起。當時，這個世間有了六十位阿羅漢弟子，加上如來，總共六十一位。
當時，世尊在波羅奈國游化。有五十個朋友，一起來到波羅奈國，想要成家結婚。他們在波羅奈城外四處遊玩觀賞，逐漸來到了仙人鹿野苑（Sarnath）。這五十個人遠遠地看見世尊，容貌端正，相好殊勝。看見后，他們心生歡喜，來到如來處，以頭面禮拜佛足，然後在一旁坐下。當時，世尊為他們宣說殊勝的佛法，勸導他們生起歡喜心。所說的殊勝佛法是關於佈施、持戒、以及由此而生的昇天之福，告誡人們慾望是不清凈的，讚歎出離世俗能帶來快樂。他們當即在座位上，所有塵垢都已清除，獲得了法眼凈，得法、見法、成就諸法，證得了果位。他們上前稟告佛陀說：『世尊！我們想跟隨如來出家修習梵行。』佛陀說：『來吧，比丘！在我所說的法中，快速修習梵行，斷絕痛苦的根源，這就叫做受具足戒。』如同先前所見，再次觀察后，有漏之心得到解脫，無礙解脫的智慧生起。
【English Translation】 English version: Yashogha replied, 'This place is excellent for practice, and the Brahmacharya (pure conduct) is also wonderful!' These fifty people said to Yashogha, 'We also wish to renounce the household life and practice the Brahmacharya under the Great Shramana (referring to the Buddha).' At that time, Yashogha immediately went to the World Honored One (referring to the Buddha) with them, bowed at his feet with their heads, and sat to one side. Having sat down, he reported to the World Honored One, 'These fifty friends live outside the city of Varanasi, and now they wish to renounce the household life and practice the Brahmacharya following the Tathagata (referring to the Buddha). May the World Honored One have compassion and allow them to renounce the household life and practice the Brahmacharya.' At that time, the World Honored One immediately agreed and gradually explained the excellent Dharma to them. The Dharma he spoke of was about giving, upholding precepts, and the Dharma of being born in the heavens, admonishing the impurity of desires and praising the joy of renunciation. Immediately, on their seats, all defilements were exhausted, and they attained the pure Dharma Eye (Dharma-caksu), seeing the Dharma, attaining the Dharma, accomplishing all Dharmas, and realizing the fruit. They stepped forward and reported to the Buddha, 'We wish to renounce the household life and practice the Brahmacharya following the Tathagata.' The Buddha said, 'Come, Bhikkhus! Quickly practice the Brahmacharya in my Dharma, exhaust the source of suffering, and this is called receiving the full precepts.' As they had seen before, after observing again, their minds were liberated from outflows, and unobstructed wisdom of liberation arose. At that time, in this world, there were sixty Arhat disciples, with the Tathagata as the sixty-first.
At that time, the World Honored One was traveling in the country of Varanasi. There were fifty friends who came to the country of Varanasi, intending to marry and start families. They wandered and observed everywhere outside the city of Varanasi, gradually reaching the Deer Park of the Rishis (Sarnath). These fifty people saw the World Honored One from afar, with a dignified appearance and extraordinary marks. Having seen him, they rejoiced in their hearts and came to the Tathagata, bowing at his feet with their heads, and sat to one side. At that time, the World Honored One spoke the excellent Dharma to them, encouraging them to generate joy. The excellent Dharma he spoke of was about giving, upholding precepts, and the blessings of being born in the heavens, admonishing the impurity of desires and praising the joy of renunciation. Immediately, on their seats, all defilements were exhausted, and they attained the pure Dharma Eye, attaining the Dharma, seeing the Dharma, accomplishing all Dharmas, and realizing the fruit. They stepped forward and reported to the Buddha, 'World Honored One! We wish to renounce the household life and practice the Brahmacharya following the Tathagata.' The Buddha said, 'Come, Bhikkhus! Quickly practice the Brahmacharya in my Dharma, exhaust the source of suffering, and this is called receiving the full precepts.' As they had seen before, after observing again, their minds were liberated from outflows, and unobstructed wisdom of liberation arose.
生。時世間有百一十阿羅漢弟子，佛為百一十一。
爾時世尊游波羅㮈國。時伊羅缽羅龍王，自出恒河水所居宮，手執金缽盛滿銀粟、銀缽盛滿金粟，將諸龍女，八日、十四日、十五日而說此偈：
「何者王中上？ 染者與染等， 云何得無垢？ 何者名為愚？ 何者流所漂？ 得何名為智？ 云何流不流， 而名為解脫？」
龍王言：「若有宣暢此偈義者，我當持金缽盛銀粟、銀缽盛金粟，及所將龍女，盡當與之。我求如來等正覺。」時眾人大集，或有人往觀金缽銀粟、銀缽金粟，或有往觀諸龍女者，或有往欲與龍王分別偈義者。爾時有一梵志，名那羅陀，住波羅㮈城側，少垢利根多智聰明。時那羅陀出波羅㮈城，詣龍王所，到已語龍王言：「汝今說偈，我欲與汝廣演其義。」爾時伊羅缽羅龍王即以偈向那羅陀說言：
「何者王中上？ 染者與染等， 云何得無垢？ 何者名為愚？ 何者流所漂？ 得何名為智？ 云何流不流， 而名為解脫？」
龍王言：「若有宣暢分別此偈義者，我當持金缽盛銀粟、銀缽盛金粟，及所將龍女，盡當與之，我求如來等正覺。」時那羅陀梵志語伊羅缽龍王言：「且止龍王。卻後七日當廣演此偈義。」時那羅陀梵志誦此偈通利，
【現代漢語翻譯】 現代漢語譯本：當時世間有一百一十位阿羅漢（Arhat）弟子，佛陀是第一百一十一位。
當時世尊在波羅奈國（Bārāṇasī）游化。當時伊羅缽羅龍王（Elapatra-nāga-rāja）從恒河（Ganges）水中自己的宮殿出來，手持盛滿銀粟的金缽、盛滿金粟的銀缽，帶著眾龍女，在初八、十四、十五日說出這首偈：
『什麼在諸王中至上？ 染污者與染污相等， 如何才能得到無垢？ 什麼叫做愚癡？ 什麼被（煩惱）之流所漂？ 得到什麼叫做智慧？ 如何在（生死）之流中不漂流， 而被稱為解脫？』
龍王說：『如果有人能宣講這首偈的意義，我將把盛滿銀粟的金缽、盛滿金粟的銀缽，以及我帶來的所有龍女，都給他。我尋求如來（Tathāgata）等正覺（samyak-saṃbuddha）。』當時眾人聚集，有人觀看金缽銀粟、銀缽金粟，有人觀看眾龍女，有人想與龍王辨析偈的意義。當時有一位婆羅門（Brahmin），名叫那羅陀（Nārada），住在波羅奈城旁，少有塵垢，根器敏利，多智聰明。當時那羅陀走出波羅奈城，前往龍王處，到達后對龍王說：『你現在說的偈，我想要為你廣泛地闡釋它的意義。』當時伊羅缽羅龍王就用這首偈向那羅陀說：
『什麼在諸王中至上？ 染污者與染污相等， 如何才能得到無垢？ 什麼叫做愚癡？ 什麼被（煩惱）之流所漂？ 得到什麼叫做智慧？ 如何在（生死）之流中不漂流， 而被稱為解脫？』
龍王說：『如果有人能宣講並分別這首偈的意義，我將把盛滿銀粟的金缽、盛滿金粟的銀缽，以及我帶來的所有龍女，都給他。我尋求如來（Tathāgata）等正覺（samyak-saṃbuddha）。』當時那羅陀婆羅門對伊羅缽龍王說：『龍王且慢。七日之後我將廣泛地闡釋這首偈的意義。』當時那羅陀婆羅門誦讀這首偈，通達領會。
【English Translation】 English version: At that time, there were one hundred and ten Arhat (Arhat) disciples in the world, and the Buddha was the one hundred and eleventh.
At that time, the World Honored One was traveling in the country of Bārāṇasī (Bārāṇasī). At that time, the Dragon King Elapatra (Elapatra-nāga-rāja) emerged from his palace in the waters of the Ganges (Ganges), holding a golden bowl filled with silver millet and a silver bowl filled with golden millet, and accompanied by dragon maidens, he spoke this verse on the eighth, fourteenth, and fifteenth days of the month:
'What is supreme among kings? The defiled are equal to the defiled, How can one attain purity? What is called foolishness? What is swept away by the stream (of afflictions)? What is attained that is called wisdom? How does one not flow in the stream (of birth and death), And be called liberation?'
The Dragon King said, 'If anyone can proclaim the meaning of this verse, I will give him the golden bowl filled with silver millet, the silver bowl filled with golden millet, and all the dragon maidens I have brought. I seek the Tathāgata (Tathāgata), the perfectly enlightened one (samyak-saṃbuddha).' At that time, a crowd gathered, some to see the golden bowl of silver millet and the silver bowl of golden millet, some to see the dragon maidens, and some to discuss the meaning of the verse with the Dragon King. At that time, there was a Brahmin (Brahmin) named Nārada (Nārada), who lived near the city of Bārāṇasī, with little defilement, sharp faculties, and great intelligence. Then Nārada left the city of Bārāṇasī and went to the Dragon King, and upon arriving, he said to the Dragon King, 'You have spoken this verse, and I wish to explain its meaning to you extensively.' Then the Dragon King Elapatra recited the verse to Nārada:
'What is supreme among kings? The defiled are equal to the defiled, How can one attain purity? What is called foolishness? What is swept away by the stream (of afflictions)? What is attained that is called wisdom? How does one not flow in the stream (of birth and death), And be called liberation?'
The Dragon King said, 'If anyone can proclaim and explain the meaning of this verse, I will give him the golden bowl filled with silver millet, the silver bowl filled with golden millet, and all the dragon maidens I have brought. I seek the Tathāgata (Tathāgata), the perfectly enlightened one (samyak-saṃbuddha).' Then the Brahmin Nārada said to the Dragon King Elapatra, 'Dragon King, wait. After seven days, I will extensively explain the meaning of this verse.' Then the Brahmin Nārada recited this verse, understanding it thoroughly.
還入波羅㮈城，復作是念：「此中何者高才大德沙門婆羅門，我當以此偈問之。」復作是念：「此不蘭迦葉，眾中長大為人師導，眾人宗仰名稱遠聞，所知如海多人供養，我今宜可往彼問此偈義耶？」時那羅陀梵志往至迦葉所，以此偈與不蘭迦葉說。時迦葉聞此偈實不知，即蹙眉瞋目、出惡音聲、努項脈脹、瞋恚熾盛不答。彼即捨去，作是念：「今當更於何處求沙門婆羅門而問此偈義？」中路復作是念：「末佉梨劬奢離、阿夷頭翅舍欽婆羅、牟提侈婆休迦栴延、訕若毗羅吒子、尼揵子等，在於眾中為師首，眾人宗仰名稱遠聞，所知如海多人供養，我今宜可往彼問此偈義。」時那羅陀梵志往至末佉梨、尼乾子等所，以此偈向說。彼聞此偈實不知，即蹙眉瞋目、出惡音聲、努項脈脹、瞋恚熾盛不能答。見已即復捨去，復作是念：「更於何處求沙門婆羅門而問此義耶？」即念言：「此大沙門瞿曇，在大眾中為師首，眾人宗仰名稱遠聞，所知如海多人供養，我今宜可往彼問此偈義。」復作是念：「余有沙門婆羅門耆年出家學久，猶尚不能解此偈義，況此沙門瞿曇年尚幼稚出家日淺，豈能解耶？」復作是念：「年雖幼稚亦不可輕，亦有年少出家學道得阿羅漢神足自由者，我今當往詣彼沙門問此偈義。」時那羅陀梵志出波羅㮈城，
【現代漢語翻譯】 現代漢語譯本 （那羅陀梵志）又回到波羅㮈城（Bārāṇasī，古印度城市名），再次思忖：『這裡面哪位是才智高超、德行廣大的沙門（Śrāmaṇa，佛教出家修行者）或婆羅門（Brāhmaṇa，古印度教祭司）呢？我應當用這首偈頌去請教他們。』 他又想：『這位不蘭迦葉（Pūraṇa Kāśyapa，古印度六師外道之一），在眾人中資格最老，被尊為導師，眾人敬仰他，名聲遠揚，所知如海，很多人供養他，我現在應該去他那裡請教這首偈頌的含義嗎？』 當時，那羅陀梵志前往迦葉處，將這首偈頌告訴不蘭迦葉。當時迦葉聽了這首偈頌，確實不知道是什麼意思，立刻皺起眉頭，怒目而視，發出難聽的聲音，脖子上的血管都脹了起來，非常生氣，無法回答。 那羅陀梵志隨即離開，心想：『現在我應該到哪裡去尋找沙門或婆羅門來請教這首偈頌的含義呢？』 在路上，他又想：『末佉梨劬奢離（Makkhali Gosāla，古印度六師外道之一）、阿夷頭翅舍欽婆羅（Ajita Kesakambalin，古印度六師外道之一）、牟提侈婆休迦栴延（Pakudha Kaccāyana，古印度六師外道之一）、訕若毗羅吒子（Sanjaya Belatthiputta，古印度六師外道之一）、尼揵子（Nigaṇṭha Nātaputta，耆那教創始人）等人，都在眾人中被尊為導師，眾人敬仰他們，名聲遠揚，所知如海，很多人供養他們，我現在應該去他們那裡請教這首偈頌的含義嗎？』 當時，那羅陀梵志前往末佉梨、尼乾子等人處，將這首偈頌告訴他們。他們聽了這首偈頌，確實不知道是什麼意思，立刻皺起眉頭，怒目而視，發出難聽的聲音，脖子上的血管都脹了起來，非常生氣，無法回答。那羅陀梵志見此情景，隨即離開，再次思忖：『我應該到哪裡去尋找沙門或婆羅門來請教這首偈頌的含義呢？』 他隨即想到：『這位大沙門瞿曇（Gautama，釋迦牟尼佛的姓），在大眾中被尊為導師，眾人敬仰他，名聲遠揚，所知如海，很多人供養他，我現在應該去他那裡請教這首偈頌的含義。』 他又想：『其他的沙門或婆羅門，年紀很大，出家很久，尚且不能理解這首偈頌的含義，更何況這位沙門瞿曇，年紀還小，出家時間很短，怎麼可能理解呢？』 他又想：『雖然年紀小，也不可輕視，也有年紀輕輕就出家學道，證得阿羅漢（Arhat，斷盡煩惱的聖者）果位，獲得神通自在的人，我現在應該前往那位沙門處請教這首偈頌的含義。』 當時，那羅陀梵志離開波羅㮈城，
【English Translation】 English version Then (Narada the Brahmin) returned to the city of Bārāṇasī, and thought again: 'Among these, who is the most talented and virtuous Śrāmaṇa (Buddhist renunciate) or Brāhmaṇa (Hindu priest)? I should ask them about the meaning of this verse.' He further contemplated: 'This Pūraṇa Kāśyapa (one of the six non-Buddhist teachers in ancient India) is the most senior in the assembly, revered as a teacher, respected by the people, with a far-reaching reputation, his knowledge is like the sea, and many people make offerings to him. Should I go to him now to ask about the meaning of this verse?' At that time, Narada the Brahmin went to Kāśyapa and told Pūraṇa Kāśyapa this verse. When Kāśyapa heard this verse, he really didn't know what it meant, and immediately frowned, glared, made unpleasant noises, his neck veins swelled, and he was very angry and unable to answer. Narada the Brahmin then left, thinking: 'Where should I go now to find a Śrāmaṇa or Brāhmaṇa to ask about the meaning of this verse?' On the way, he thought again: 'Makkhali Gosāla (one of the six non-Buddhist teachers in ancient India), Ajita Kesakambalin (one of the six non-Buddhist teachers in ancient India), Pakudha Kaccāyana (one of the six non-Buddhist teachers in ancient India), Sanjaya Belatthiputta (one of the six non-Buddhist teachers in ancient India), Nigaṇṭha Nātaputta (founder of Jainism), etc., are all revered as teachers in the assembly, respected by the people, with far-reaching reputations, their knowledge is like the sea, and many people make offerings to them. Should I go to them now to ask about the meaning of this verse?' At that time, Narada the Brahmin went to Makkhali, Nigaṇṭha, and others, and told them this verse. When they heard this verse, they really didn't know what it meant, and immediately frowned, glared, made unpleasant noises, their neck veins swelled, and they were very angry and unable to answer. Seeing this, Narada the Brahmin then left, thinking again: 'Where should I go to find a Śrāmaṇa or Brāhmaṇa to ask about the meaning of this verse?' He then thought: 'This great Śrāmaṇa Gautama (Gautama, the surname of Shakyamuni Buddha) is revered as a teacher in the assembly, respected by the people, with a far-reaching reputation, his knowledge is like the sea, and many people make offerings to him. I should go to him now to ask about the meaning of this verse.' He also thought: 'Other Śrāmaṇas or Brāhmaṇas, who are old and have been renunciates for a long time, still cannot understand the meaning of this verse, let alone this Śrāmaṇa Gautama, who is still young and has been a renunciate for a short time, how could he understand it?' He also thought: 'Although he is young, he should not be underestimated. There are also those who renounce the world and study the Way at a young age, attain the state of Arhat (a perfected being who has extinguished all defilements), and obtain supernatural powers and freedom. I should now go to that Śrāmaṇa to ask about the meaning of this verse.' At that time, Narada the Brahmin left the city of Bārāṇasī,
往詣仙人鹿苑所，到已舉手與如來共相問訊，在一面坐，白世尊言：「欲有所問，若沙門瞿曇聽者我當相問。」佛言：「梵志！汝欲有問隨意。」時那羅陀復生此念：「我見彼諸沙門婆羅門，無有賜我顏色，不與我解，亦不言隨所問，今所見者甚為奇特。」爾時梵志即以偈向佛說：
「何者王中上？ 染者與染等， 云何得無垢？ 何者名為愚？ 何者流所漂？ 得何名為智？ 云何流不流， 而名為解脫？」
爾時世尊以偈報那羅陀梵志言：
「第六王為上。 染者與染等， 不染則無垢。 染者謂之愚。 愚者流所漂， 能滅者為智。 能捨一切流， 天及於世間， 不與流相應， 不為死所惑。 能以念為主， 諸流得解脫。」
爾時那羅陀，從如來聞此偈，善諷誦讀已，即從坐起禮世尊足繞三匝而去，還入波羅㮈城。時伊羅缽龍王七日後自出龍宮，將諸龍女，持金缽盛銀粟、銀缽盛金粟而來，並說此偈：
「何者王中上？ 染者與染等， 何者名無垢？ 何者名為愚？ 何者流所漂？ 得何名為智？ 云何流不流， 而名為解脫？」
「若有能演說此偈義者，當以此金缽盛銀粟、銀缽盛金粟，及所將龍女，盡當與之，欲求無上
【現代漢語翻譯】 現代漢語譯本： 前往仙人鹿苑，到達后，那羅陀（Narada）舉手與如來互相問候，然後在一旁坐下，對世尊說：『我想請問一些問題，如果沙門瞿曇（釋迦牟尼佛的尊稱）允許，我就提問。』佛陀說：『梵志（婆羅門修行者的稱謂）！你想問什麼就問吧。』當時，那羅陀心中又想：『我見過那些沙門婆羅門，沒有誰會給我好臉色，不給我解答，也不說隨便我問，現在見到的這位真是非常奇特。』
當時，這位梵志就用偈頌向佛陀發問：
『什麼在諸王中最為尊上？ 染著的人和什麼相等同？ 怎樣才能得到無垢清凈？ 什麼叫做愚癡？ 什麼被（生死）之流所漂溺？ 得到什麼叫做智慧？ 怎樣才能不被（生死）之流所漂溺，而被稱為解脫？』
當時，世尊用偈頌回答那羅陀梵志說：
『第六意識在諸王中最為尊上。 染著的人和染著的人相等同， 不染著就能得到無垢清凈。 染著的人就叫做愚癡。 愚癡的人被（生死）之流所漂溺， 能夠滅除（煩惱）的人就是智慧。 能夠捨棄一切（生死）之流，包括天界和世間的一切， 不與（生死）之流相應， 不被死亡所迷惑。 能夠以正念為主導， 就能從諸（生死）之流中得到解脫。』
當時，那羅陀從如來那裡聽到這個偈頌，很好地諷誦和讀誦后，就從座位上站起來，禮拜世尊的腳，繞佛三圈后離去，返回波羅㮈（Varanasi）城。當時，伊羅缽（Elapatra）龍王七天後從龍宮出來，帶著眾多的龍女，拿著裝滿銀粟的金缽和裝滿金粟的銀缽前來，並宣說這個偈頌：
『什麼在諸王中最為尊上？ 染著的人和什麼相等同？ 什麼叫做無垢清凈？ 什麼叫做愚癡？ 什麼被（生死）之流所漂溺？ 得到什麼叫做智慧？ 怎樣才能不被（生死）之流所漂溺，而被稱為解脫？』
『如果有人能夠演說這個偈頌的含義，我就把這金缽盛銀粟、銀缽盛金粟，以及帶來的龍女，全部都給他，以求無上（的智慧）。』 English version: Having gone to the hermitage of the immortals in the Deer Park, upon arriving, Narada raised his hands, exchanged greetings with the Tathagata (another name for the Buddha), and sat down to one side. He said to the World-Honored One: 'I wish to ask some questions; if the Shramana Gautama (a respectful title for Shakyamuni Buddha) permits, I will ask them.' The Buddha said: 'Brahmin (a term for a Brahmin ascetic)! Ask whatever you wish.' At that time, Narada had this thought: 'I have seen those Shramanas and Brahmins, none of whom gave me a pleasant look, did not give me answers, nor did they say I could ask whatever I wanted. What I see now is truly remarkable.'
At that time, the Brahmin then spoke to the Buddha in verse:
'What is supreme among kings? With what are the defiled equal? How does one attain purity? What is called foolishness? By what is one swept away by the stream? What is it to attain wisdom? How does one not flow with the stream, and be called liberation?'
At that time, the World-Honored One replied to Narada the Brahmin in verse:
'The sixth consciousness is supreme among kings. The defiled are equal to the defiled, Non-defilement is how one attains purity. The defiled are called foolish. The foolish are swept away by the stream, those who can extinguish (afflictions) are wise. Those who can abandon all streams, including those of the heavens and the world, Not corresponding with the streams, not being deluded by death, Those who can take mindfulness as the master, are liberated from all streams.'
At that time, Narada, having heard this verse from the Tathagata, having well recited and chanted it, arose from his seat, bowed at the feet of the World-Honored One, circumambulated the Buddha three times, and departed, returning to the city of Varanasi. At that time, the Elapatra Dragon King, seven days later, emerged from the dragon palace, bringing many dragon maidens, carrying a golden bowl filled with silver grains and a silver bowl filled with golden grains, and proclaimed this verse:
'What is supreme among kings? With what are the defiled equal? What is called purity? What is called foolishness? By what is one swept away by the stream? What is it to attain wisdom? How does one not flow with the stream, and be called liberation?'
'If there is anyone who can expound the meaning of this verse, I will give him this golden bowl filled with silver grains, this silver bowl filled with golden grains, and all the dragon maidens I have brought, in pursuit of the unsurpassed (wisdom).'
【English Translation】 English version: Having gone to the hermitage of the immortals in the Deer Park, upon arriving, Narada (Narada) raised his hands, exchanged greetings with the Tathagata (another name for the Buddha), and sat down to one side. He said to the World-Honored One: 'I wish to ask some questions; if the Shramana Gautama (a respectful title for Shakyamuni Buddha) permits, I will ask them.' The Buddha said: 'Brahmin (a term for a Brahmin ascetic)! Ask whatever you wish.' At that time, Narada had this thought: 'I have seen those Shramanas and Brahmins, none of whom gave me a pleasant look, did not give me answers, nor did they say I could ask whatever I wanted. What I see now is truly remarkable.' At that time, the Brahmin then spoke to the Buddha in verse: 'What is supreme among kings? With what are the defiled equal? How does one attain purity? What is called foolishness? By what is one swept away by the stream? What is it to attain wisdom? How does one not flow with the stream, and be called liberation?' At that time, the World-Honored One replied to Narada the Brahmin in verse: 'The sixth consciousness is supreme among kings. The defiled are equal to the defiled, Non-defilement is how one attains purity. The defiled are called foolish. The foolish are swept away by the stream, those who can extinguish (afflictions) are wise. Those who can abandon all streams, including those of the heavens and the world, Not corresponding with the streams, not being deluded by death, Those who can take mindfulness as the master, are liberated from all streams.' At that time, Narada, having heard this verse from the Tathagata, having well recited and chanted it, arose from his seat, bowed at the feet of the World-Honored One, circumambulated the Buddha three times, and departed, returning to the city of Varanasi (Varanasi). At that time, the Elapatra (Elapatra) Dragon King, seven days later, emerged from the dragon palace, bringing many dragon maidens, carrying a golden bowl filled with silver grains and a silver bowl filled with golden grains, and proclaimed this verse: 'What is supreme among kings? With what are the defiled equal? What is called purity? What is called foolishness? By what is one swept away by the stream? What is it to attain wisdom? How does one not flow with the stream, and be called liberation?' 'If there is anyone who can expound the meaning of this verse, I will give him this golden bowl filled with silver grains, this silver bowl filled with golden grains, and all the dragon maidens I have brought, in pursuit of the unsurpassed (wisdom).'
正真等正覺。」爾時多有人聚集會，或有看金缽盛銀粟者，或有看銀缽盛金粟者，或有看龍女者，或有欲聽那羅陀梵志解說偈義者。爾時那羅陀梵志出波羅㮈城，往詣伊羅缽龍王宮，語龍王言：「所論偈者一一說之，吾當與汝分別解義。」時龍王即以此偈向那羅陀說：
「何者王中上？ 染者與染等， 何者名無垢？ 何者名為愚？ 何者流所漂？ 得何名為智？ 云何流不流， 而名為解脫？」
時那羅陀復以偈報龍王言：
「第六王為上。 染者與染等， 不染則無垢。 染者謂之愚。 愚者流所漂， 能滅者為智。 能捨一切流， 天及於世間， 不與流相應， 不為死所惑。 能以念為主， 諸流得解脫。」
時伊羅缽龍王問言：「云何梵志，汝自有此智而說耶？為從沙門婆羅門聞而說耶？」報言：「龍王！我無此智說，今有沙門瞿曇釋子出家學道，成無上正真等正覺，從彼聞而說。」時龍王便作是念：「釋迦文如來、至真、等正覺，已出現於世耶？已出現於世耶？」即問那羅陀言：「今日如來為在何處住？」報言：「今近在仙人鹿苑住。」時龍王語那羅陀：「可共至仙人鹿苑所，禮如來至真等正覺。」時那羅陀及龍王將八萬四千眾前後圍繞，往仙人
【現代漢語翻譯】 現代漢語譯本 『正真等正覺』（Sammasambuddha，意為已證得無上圓滿覺悟者）。當時聚集了很多人，有的人看裝在金缽里的銀粟，有的人看裝在銀缽里的金粟，有的人看龍女，有的人想聽那羅陀梵志（Narada the Brahmin）解說偈頌的意義。當時，那羅陀梵志離開波羅㮈城（Varanasi），前往伊羅缽龍王（Elapatra the Dragon King）的宮殿，對龍王說：『你把所說的偈頌一一說出來，我來為你分別解釋其中的意義。』當時，龍王就用這首偈頌向那羅陀說道： 『什麼在諸王中最為尊上？染污者與什麼相等？什麼被稱為無垢？什麼被稱為愚蠢？什麼被（生死之）流所漂盪？獲得什麼才被稱為智慧？怎樣才能不被（生死之）流所漂盪，而被稱作解脫？』 當時，那羅陀又用偈頌回答龍王說： 『第六天王最為尊上。染污者與染污相等，不染污則為無垢。染污者被稱為愚蠢。愚蠢者被（生死之）流所漂盪，能夠滅除（煩惱）者為智慧。能夠捨棄一切（生死之）流，無論是天界的還是世間的，不與（生死之）流相應，不被死亡所迷惑。能夠以正念為主導，就能從諸（生死之）流中得到解脫。』 當時，伊羅缽龍王問道：『梵志，這些智慧是你自己擁有的而說出來的呢？還是從沙門（Shramana，意為出家修行者）或婆羅門（Brahmin）那裡聽來而說的呢？』那羅陀回答說：『龍王！我沒有這樣的智慧，現在有沙門瞿曇（Shramana Gautama），釋迦（Shakya）族的王子出家學道，成就了無上正真等正覺，我是從他那裡聽來而說的。』當時，龍王便這樣想：『釋迦文如來（Shakyamuni Tathagata）、至真（Tathagata）、等正覺（Sammasambuddha），已經出現在世間了嗎？已經出現在世間了嗎？』隨即問那羅陀說：『如今如來住在哪裡？』那羅陀回答說：『現在就在附近的仙人鹿苑（Isipatana）居住。』當時，龍王對那羅陀說：『我們可以一起去仙人鹿苑，禮敬如來至真等正覺。』當時，那羅陀和龍王帶領著八萬四千眷屬前後圍繞，前往仙人鹿苑。
【English Translation】 English version 'Sammasambuddha' (meaning one who has attained unsurpassed and complete enlightenment). At that time, many people gathered, some looking at silver grains in golden bowls, some looking at golden grains in silver bowls, some looking at the dragon maidens, and some wanting to hear Narada the Brahmin explain the meaning of the verses. At that time, Narada the Brahmin left Varanasi and went to the palace of Elapatra the Dragon King, saying to the Dragon King, 'Tell me the verses you spoke one by one, and I will explain their meaning to you separately.' At that time, the Dragon King spoke the following verse to Narada: 'What is supreme among kings? What are the defiled equal to? What is called immaculate? What is called foolish? What is swept away by the stream (of samsara)? What is gained to be called wisdom? How can one not be swept away by the stream and be called liberation?' At that time, Narada replied to the Dragon King with a verse: 'The sixth heaven king is supreme. The defiled are equal to the defiled, the undefiled are immaculate. The defiled are called foolish. The foolish are swept away by the stream, those who can extinguish (afflictions) are wise. Those who can abandon all streams (of samsara), whether of the heavens or of the world, not corresponding to the stream, not deluded by death, able to take mindfulness as the leader, can be liberated from all streams.' At that time, Elapatra the Dragon King asked, 'Brahmin, is this wisdom your own, or did you hear it from a Shramana (ascetic) or Brahmin and then speak it?' Narada replied, 'Dragon King! I do not have such wisdom. Now there is Shramana Gautama, a prince of the Shakya clan, who has renounced the world to learn the Way and has attained unsurpassed and complete enlightenment. I heard it from him and then spoke it.' At that time, the Dragon King thought, 'Has Shakyamuni Tathagata, the Perfectly Enlightened One, appeared in the world? Has he appeared in the world?' He then asked Narada, 'Where does the Tathagata reside today?' Narada replied, 'He is now residing in the nearby Isipatana (Deer Park).' At that time, the Dragon King said to Narada, 'We can go together to Isipatana to pay homage to the Tathagata, the Perfectly Enlightened One.' At that time, Narada and the Dragon King, surrounded by eighty-four thousand followers, went to Isipatana.
鹿苑，到世尊所，到已禮世尊足，在一面立。那羅陀共相問訊，在一面坐，八萬四千眾，或有禮如來足在一面立者，或有擎拳共相問訊在一面坐者，或有向如來自稱姓名而在一面坐者，或叉手視如來在一面坐者，或有默然不語在一面坐者。八萬四千眾已坐定，世尊漸次為說勝法，勸令發歡喜心。所謂法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂。時那羅陀及八萬四千眾，即于座上諸塵垢盡得法眼凈，見法得法成就諸法得果證，前白佛言：「我等自今歸依佛法僧，唯愿世尊聽為優婆塞，盡形壽不殺生乃至不飲酒。」時伊羅缽龍王悲泣不能自勝，或時踴躍歡喜。時那羅陀語龍王言：「今者悲泣，為惜金缽盛銀粟、銀缽盛金粟，及龍女等，而悲泣耶？」龍王報言：「我不以此諸物故悲泣。那羅陀當知！汝今取金缽盛銀粟、銀缽盛金粟，應取無苦。若須波羅㮈城中剎利女、婆羅門女、居士女、工師女者，我當勸令與。何以故？那羅陀！汝不能與龍女共會。」那羅陀報龍王言：「金缽盛銀粟、銀缽盛金粟我不須，龍女亦不須，我今欲于如來所修梵行。」爾時那羅陀梵志，見法得法成就諸法自知得果證，前白佛言：「唯然世尊！我今欲于如來所出家修梵行。」佛言：「來比丘！於我法中快修梵行盡苦源，即名受具足戒。」如
【現代漢語翻譯】 現代漢語譯本 鹿苑（Mrigadava），那羅陀（Narada）去到世尊（Bhagavan）那裡，到達后禮拜世尊的腳，站在一邊。那羅陀互相問候后，在一旁坐下。八萬四千大眾，有的禮拜如來的腳站在一邊，有的合掌問訊后在一旁坐下，有的向如來自稱姓名后在一旁坐下，有的叉手看著如來在一旁坐下，有的默默不語在一旁坐下。八萬四千大眾坐定后，世尊逐漸為他們宣說殊勝的佛法，勸導他們生起歡喜心。所說的佛法是關於佈施、持戒、生天的法，呵斥慾望的不凈，讚歎出離世俗為快樂。 當時，那羅陀和八萬四千大眾，就在座位上諸塵垢盡除，得到了清凈的法眼，見到了佛法，得到了佛法，成就了諸法，得到了果位的證悟，上前稟告佛說：『我們從今以後歸依佛、法、僧，只希望世尊允許我們成為優婆塞（upasaka，在家男居士），終身不殺生，乃至不飲酒。』當時伊羅缽龍王（Elapatra）悲傷哭泣不能自已，有時又跳躍歡喜。 當時那羅陀對龍王說：『現在你悲傷哭泣，是因為捨不得用金缽盛銀粟、銀缽盛金粟，以及龍女等等，而悲傷哭泣嗎？』龍王回答說：『我不是因為這些東西而悲傷哭泣。那羅陀你應該知道！你現在拿走金缽盛銀粟、銀缽盛金粟，應該拿走沒有痛苦的。如果需要須波羅㮈城（Suppara）中的剎帝利（Kshatriya）女子、婆羅門（Brahmana）女子、居士（Gṛhapati）女子、工師（karmara）女子，我應當勸她們給你。為什麼呢？那羅陀！你不能和龍女共同生活。』 那羅陀回答龍王說：『金缽盛銀粟、銀缽盛金粟我不需要，龍女也不需要，我現在想要在如來這裡修習梵行（brahmacarya，清凈行）。』當時那羅陀梵志（brahmin），見到佛法，得到佛法，成就諸法，自己知道得到果位的證悟，上前稟告佛說：『是的，世尊！我現在想要在如來這裡出家修習梵行。』佛說：『來吧，比丘（bhikkhu）！在我的佛法中快速修習梵行，盡除痛苦的根源，這就叫做受具足戒（upasampada）。』
【English Translation】 English version At Mrigadava (Deer Park), Narada (a brahmin ascetic) went to the Blessed One (Bhagavan). Having arrived, he bowed down at the Blessed One's feet and stood to one side. After exchanging courteous greetings with Narada, he sat down to one side. Of the eighty-four thousand people, some bowed down at the Tathagata's (Thus Gone One's) feet and stood to one side, some exchanged courteous greetings with clasped hands and sat down to one side, some announced their names to the Tathagata and sat down to one side, some folded their hands and gazed at the Tathagata and sat down to one side, and some sat down to one side in silence. When the eighty-four thousand people were seated, the Blessed One gradually spoke to them about the excellent Dharma (teaching), encouraging them to generate joy. The Dharma concerned giving (dana), moral conduct (sila), and rebirth in heaven, criticizing the impurity of desires and praising the joy of renunciation (nekkhamma). At that time, Narada and the eighty-four thousand people, right there in their seats, were cleansed of all defilements and attained the pure Dharma eye (dhammacakkhu), seeing the Dharma, attaining the Dharma, accomplishing the Dharma, and realizing the fruit. They came forward and said to the Buddha: 'From this day forth, we take refuge in the Buddha, the Dharma, and the Sangha (community). May the Blessed One accept us as lay followers (upasaka), who for the rest of our lives will abstain from killing, and even from drinking alcohol.' At that time, Elapatra (a dragon king) wept with uncontrollable sorrow, and at other times leaped with joy. Then Narada said to the dragon king: 'Are you weeping now because you are reluctant to part with the golden bowls filled with silver grains, the silver bowls filled with golden grains, and the dragon maidens, and are weeping because of that?' The dragon king replied: 'I am not weeping because of these things. Narada, you should know! You may take the golden bowls filled with silver grains, the silver bowls filled with golden grains; you should take what is without suffering. If you need Kshatriya (warrior caste) women, Brahmana (priestly caste) women, Gṛhapati (householder) women, or karmara (artisan) women from Suppara (a city), I will persuade them to give themselves to you. Why? Narada! You cannot live together with the dragon maidens.' Narada replied to the dragon king: 'I do not need the golden bowls filled with silver grains, nor the silver bowls filled with golden grains, nor do I need the dragon maidens. I now wish to practice the holy life (brahmacarya) in the presence of the Tathagata.' At that time, Narada the brahmin, seeing the Dharma, attaining the Dharma, accomplishing the Dharma, knowing for himself that he had attained the fruit, came forward and said to the Buddha: 'Yes, Blessed One! I now wish to go forth from home into homelessness in the presence of the Tathagata to practice the holy life.' The Buddha said: 'Come, bhikkhu (monk)! Practice the holy life well in my Dharma, exhaust the source of suffering, and that will be called full ordination (upasampada).'
先所見重觀察已，有漏心解脫，無礙解脫智生。時世間有一百一十一阿羅漢，佛為一百一十二。
爾時世尊告龍王言：「汝何故悲泣不能自勝耶？」時龍王白佛言：「世尊！我念古昔迦葉佛時，修梵行故犯戒，壞伊羅缽樹葉，此當有何報應。世尊！我由此業報故，生長壽龍中，如來般涅槃法滅盡后，我乃當轉此龍身，我失彼此二邊利，不得修梵行。以是故，悲泣不能自勝。」爾時世尊復問龍王言：「汝以何緣復歡喜耶？」龍王白佛言：「我身自從迦葉佛聞，而告我言：『卻後當有釋迦牟尼佛出現於世，為如來、至真、等正覺。』如今所見如實不異，我作此念：『未曾有，如來智慧所見，如實無二。』以是故，歡喜踴躍不能自勝。」佛告龍王：「汝今歸依佛法僧。」答言：「如是！我今歸依佛法僧。」是為畜生最初受三自歸，伊羅缽龍王為首。
爾時世尊以偈告諸比丘：
「我已脫一切， 天及於世間； 汝亦脫一切， 天及於世間。」
爾時魔波旬以偈向世尊說：
「汝為諸縛縛， 天及於世間； 一切眾縛縛， 沙門不得脫。」
爾時世尊復以偈報波旬言：
「我脫于諸縛， 天及於世間； 一切縛得脫， 我今已勝汝。」
爾時波旬復以偈報佛言：
【現代漢語翻譯】 現代漢語譯本：
最初見到並仔細觀察后，有漏之心得以解脫，生起無礙解脫之智慧。當時世間有一百一十位阿羅漢（已證得解脫的聖者），佛陀是第一百一十二位。 當時，世尊（Bhagavan，佛陀的尊稱）告訴龍王（Naga Raja）說：『你為何如此悲傷哭泣，不能自已呢？』當時，龍王稟告佛陀說：『世尊！我憶念過去在迦葉佛（Kasyapa Buddha）時期，因為修習梵行（Brahma-carya，清凈的行為）而犯戒，毀壞了伊羅缽樹（Erapattra）的樹葉，這將會有什麼樣的報應呢？世尊！我因為這個業報的緣故，生長在長壽的龍身中，如來（Tathagata，佛陀的稱號）般涅槃（Parinirvana，佛陀的圓寂）后，正法滅盡之後，我才能脫離這個龍身，我失去了彼此兩邊的利益，不能修習梵行。因此，我悲傷哭泣，不能自已。』當時，世尊又問龍王說：『你因為什麼緣故又歡喜呢？』龍王稟告佛陀說：『我自從在迦葉佛時期聽到，他告訴我：『在之後將會有釋迦牟尼佛（Sakyamuni Buddha）出現在世間，成為如來、至真、等正覺（Sammasambuddha，完全覺悟者）。』如今所見與所聽聞的如實不異，我這樣想：『真是未曾有，如來的智慧所見，如實不虛。』因此，我歡喜踴躍，不能自已。』佛陀告訴龍王：『你現在歸依佛、法、僧（Buddha, Dharma, Sangha）。』龍王回答說：『是的！我現在歸依佛、法、僧。』這是畜生道中最初接受三自歸（皈依佛法僧）的例子，以伊羅缽龍王為首。 當時，世尊以偈語告訴各位比丘（Bhikkhu，佛教僧侶）： 『我已經脫離一切，天界以及世間；你們也脫離一切，天界以及世間。』 當時，魔波旬（Mara Papiyas，佛教中的惡魔）以偈語對世尊說： 『你被各種束縛所束縛，天界以及世間；一切眾生都被束縛，沙門（Sramana，修行者）無法解脫。』 當時，世尊又以偈語迴應波旬說： 『我脫離了各種束縛，天界以及世間；一切束縛都已解脫，我現在已經戰勝了你。』 當時，波旬又以偈語回覆佛陀說：
【English Translation】 English version:
Having first seen and carefully observed, the defiled mind was liberated, and the wisdom of unobstructed liberation arose. At that time, there were one hundred and eleven Arhats (liberated saints) in the world, with the Buddha being the one hundred and twelfth. Then, the Bhagavan (the Blessed One, an epithet of the Buddha) said to the Naga Raja (Dragon King): 'Why are you weeping so sorrowfully, unable to control yourself?' At that time, the Naga Raja said to the Buddha: 'O Bhagavan! I remember in the past, during the time of Kasyapa Buddha, because of practicing the Brahma-carya (holy life, pure conduct), I violated a precept and damaged the leaves of the Erapattra tree. What will be the karmic consequence of this? O Bhagavan! Because of this karmic result, I was born into a long-lived dragon body. After the Tathagata (Thus Gone One, an epithet of the Buddha) attains Parinirvana (the final passing away of the Buddha), and after the true Dharma has perished, I will be able to leave this dragon body. I have lost the benefits of both sides, and I am unable to practice the Brahma-carya. Therefore, I weep sorrowfully, unable to control myself.' At that time, the Bhagavan again asked the Naga Raja: 'For what reason are you also joyful?' The Naga Raja said to the Buddha: 'Ever since I heard during the time of Kasyapa Buddha, he told me: 'In the future, Sakyamuni Buddha (Sage of the Sakyas) will appear in the world, becoming the Tathagata, the Truly Awakened One, the Sammasambuddha (Perfectly Enlightened One).' Now what I have seen is truly no different from what I heard. I think to myself: 'This is unprecedented, the wisdom of the Tathagata sees things as they truly are, without any falsehood.' Therefore, I rejoice and leap for joy, unable to control myself.' The Buddha said to the Naga Raja: 'Now you should take refuge in the Buddha, Dharma, and Sangha (the Three Jewels).' The Naga Raja replied: 'Yes! Now I take refuge in the Buddha, Dharma, and Sangha.' This is the first instance of an animal taking the Three Refuges (Buddha, Dharma, Sangha), with the Erapattra Naga Raja as the leader. Then, the Bhagavan spoke the following verses to the Bhikkhus (Buddhist monks): 'I have escaped from everything, the heavens and the world; you also escape from everything, the heavens and the world.' Then, Mara Papiyas (the Evil One, a demon in Buddhism) spoke the following verses to the Bhagavan: 'You are bound by all kinds of bonds, the heavens and the world; all beings are bound by all bonds, the Sramana (ascetic, religious wanderer) cannot be liberated.' Then, the Bhagavan again responded to Mara with the following verses: 'I have escaped from all bonds, the heavens and the world; all bonds have been broken, now I have conquered you.' Then, Mara again replied to the Buddha with the following verses:
「汝內有結縛， 心在於中行； 以是隨逐汝， 沙門不得脫。」
爾時世尊復以偈報波旬言
「世間有五欲， 意識為第六； 我于中無慾， 我今得勝汝。」
時魔波旬作是念：「如來鑑察我意皆悉知之。」即懷愁憂不樂，自隱形還歸本處。爾時世尊告諸比丘說此偈言：
「我今一切解， 天及於世間； 汝等一切解， 天及於世間。」
佛告諸比丘：「汝等人間遊行，勿二人共行，我今欲詣優留頻螺大將村說法。」對曰：「如是。世尊！」諸比丘受教已，人間遊行說法，時有聞法得信欲受具足戒。時諸比丘，將欲受具足戒者，詣如來所，未至中道，失本信意不得受具足戒。諸比丘以此事白佛，佛言：「自今已去聽汝等即與出家受具足戒。欲受具足戒者，應作如是教令，剃鬚發、著袈裟、脫革屣、右膝著地合掌，教作如是語：『我某甲歸依佛、歸依法、歸依僧，今于如來所出家，如來、至真、等正覺是我所尊。』如是第二、第三竟。『我某甲已歸依佛、歸依法、歸依僧，于如來所出家，如來、至真、等正覺是我所尊。』如是第二、第三。」佛言：「自今已去聽三語，即名受具足戒。」
爾時世尊游郁鞞羅劫波園中。時有郁鞞羅跋陀羅跋提同友五十人，將諸婦女于
【現代漢語翻譯】 現代漢語譯本： 『你內心有結縛，心識在其中執行；因此它會一直追逐你，沙門（Śrāmaṇa）是無法從中解脫的。』
這時，世尊（Śākyamuni）又用偈語回答波旬（Pāpīyas）：
『世間有五欲（kāmaguṇa），意識是第六種；我對於這些都沒有慾望，我現在已經戰勝了你。』
當時，魔王波旬（Pāpīyas）心想：『如來（Tathāgata）完全瞭解我的心思。』 隨即感到憂愁不樂，隱藏身形返回自己的住所。這時，世尊（Śākyamuni）告訴眾比丘（bhikkhu）說了這首偈語：
『我現在完全覺悟了一切，包括天界和世間；你們也要完全覺悟一切，包括天界和世間。』
佛（Buddha）告訴眾比丘（bhikkhu）: 『你們兩人一組在人間遊行弘法，不要單獨行動，我現在想去優留頻螺（Uruvilvā）大將村說法。』 比丘（bhikkhu）們回答說：『好的，世尊（Śākyamuni）！』 眾比丘（bhikkhu）接受教導后，兩人一組在人間遊行說法，當時有人聽聞佛法后產生信心，想要受具足戒（upasampadā）。當時，眾比丘（bhikkhu）帶領想要受具足戒（upasampadā）的人前往如來（Tathāgata）所在之處，但還沒走到一半，就失去了原有的信心，無法受具足戒（upasampadā）。眾比丘（bhikkhu）將此事稟告佛（Buddha），佛（Buddha）說：『從今以後，允許你們直接為他們剃度出家並授予具足戒（upasampadā）。想要受具足戒（upasampadā）的人，應當這樣教導他們：剃除鬚髮、穿上袈裟、脫掉革屣、右膝著地合掌，教他們說這樣的話：『我某甲歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Saṃgha），現在於如來（Tathāgata）處出家，如來（Tathāgata）、至真（Satya）、等正覺（Samyaksaṃbuddha）是我所尊敬的。』 這樣重複第二遍、第三遍。『我某甲已經歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Saṃgha），于如來（Tathāgata）處出家，如來（Tathāgata）、至真（Satya）、等正覺（Samyaksaṃbuddha）是我所尊敬的。』 這樣重複第二遍、第三遍。』 佛（Buddha）說：『從今以後，允許唸誦三遍，就稱為受了具足戒（upasampadā）。』
當時，世尊（Śākyamuni）在郁鞞羅（Uruvilvā）劫波園中游化。當時有郁鞞羅跋陀羅跋提（Uruvilvā-bhaddakāpilāni）和他的五十個朋友，帶著婦女在...
【English Translation】 English version: 'You have bonds within, your mind wanders in them; therefore it pursues you, the Śrāmaṇa cannot escape.'
Then the Blessed One (Śākyamuni) replied to Pāpīyas with a verse:
'There are five sensual pleasures (kāmaguṇa) in the world, consciousness is the sixth; I have no desire for these, I have now conquered you.'
Then Māra Pāpīyas thought: 'The Tathāgata knows my mind completely.' Immediately he felt sorrow and displeasure, hid his form and returned to his own abode. Then the Blessed One (Śākyamuni) told the bhikkhus (monks) this verse:
'I now fully understand everything, including the heavens and the world; you must also fully understand everything, including the heavens and the world.'
The Buddha told the bhikkhus (monks): 'You should travel in pairs among humans, do not travel alone, I now wish to go to the village of the great general Uruvilvā (Uruvilvā) to teach the Dharma.' The bhikkhus (monks) replied: 'Yes, Blessed One (Śākyamuni)!' After the bhikkhus (monks) received the teaching, they traveled in pairs among humans to teach the Dharma. At that time, some people heard the Dharma and developed faith, wanting to receive the full ordination (upasampadā). Then the bhikkhus (monks) led those who wanted to receive the full ordination (upasampadā) to the place of the Tathāgata, but before they had gone halfway, they lost their original faith and could not receive the full ordination (upasampadā). The bhikkhus (monks) reported this matter to the Buddha, who said: 'From now on, I allow you to directly ordain them and grant them full ordination (upasampadā). Those who wish to receive full ordination (upasampadā) should be taught as follows: shave their heads and beards, wear robes, take off leather sandals, kneel on their right knees, and join their palms together, teaching them to say these words: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha, and now I go forth at the place of the Tathāgata, the Tathāgata, the True One (Satya), the Perfectly Enlightened One (Samyaksaṃbuddha) is my revered one.' Repeat this a second and third time. 'I, so-and-so, have already taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Saṃgha, and I have gone forth at the place of the Tathāgata, the Tathāgata, the True One (Satya), the Perfectly Enlightened One (Samyaksaṃbuddha) is my revered one.' Repeat this a second and third time.' The Buddha said: 'From now on, I allow the recitation of these three times to be considered as having received full ordination (upasampadā).'
At that time, the Blessed One (Śākyamuni) was traveling in the Uruvilvā (Uruvilvā) Kappa Garden. At that time, there were Uruvilvā-bhaddakāpilāni (Uruvilvā-bhaddakāpilāni) and his fifty friends, who were with women at...
此園中共相娛樂。其同友中一人無婦，以錢雇一淫女將來共相娛樂，淫女即偷其人財物逃走。時諸同友見其失物，即于園中求覓此淫女。遙見如來顏貌端正諸根寂定，見已便發歡喜心，于如來所，即前白世尊言：「大沙門！頗見一婦人來此不？」佛問言：「汝等是何童子？求何等婦女耶？」答言：「大沙門當知，郁鞞羅跋陀羅跋提同友五十人，於此園中與諸婦女共相娛樂。一同友無婦，以錢雇一淫女，將來在此共相娛樂，即便偷其財物逃走，不知所在？我今同友等，故來於此求覓此女。」佛問言：「云何童子，寧自求耶？求婦女耶？」諸童子言：「寧自求，不求婦女。」佛言：「諸童子且坐，與汝說法。」時童子等禮世尊足，在一面坐。爾時世尊與童子等說勝法，勸令發歡喜心。所謂法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂。即于座上諸塵垢盡得法眼凈，見法得法成就諸法得果證，前白佛言：「我等諸童子，欲于如來所出家修梵行。」佛言：「來比丘！於我法中快修梵行盡苦源，即名為受具足戒。」
爾時世尊游郁鞞羅。時郁鞞羅婆界有梵志，名郁鞞羅迦葉，于彼住止。將五百螺髻梵志，為最尊長師首，鴦伽摩竭國中，皆稱為阿羅漢。爾時世尊詣郁鞞羅迦葉所，到已語言：「吾欲借室寄止一宿，可爾
【現代漢語翻譯】 現代漢語譯本 這個花園裡大家一起互相娛樂。他們朋友當中有一個人沒有妻子，用錢雇了一個妓女將來一起互相娛樂，這個妓女就偷了他的財物逃走了。當時這些朋友們發現他丟了東西，就在園中尋找這個妓女。遠遠地看見如來佛顏容端正，諸根寂靜安定，看見后便生起歡喜心，在如來佛所在的地方，就上前對世尊說：『大沙門（對出家人的尊稱）！您有沒有看見一個婦人來過這裡？』佛陀問道：『你們是什麼人家的孩子？尋找什麼樣的婦女呢？』他們回答說：『大沙門您要知道，我們是郁鞞羅跋陀羅跋提（Uruvilvā-bhadrāvatī）的五十個朋友，在這個園中和一些婦女一起互相娛樂。其中一個朋友沒有妻子，用錢雇了一個妓女，將來在這裡一起互相娛樂，結果她就偷了他的財物逃走了，不知道在哪裡。我們現在這些朋友們，所以來這裡尋找這個女子。』佛陀問道：『怎麼樣，你們這些年輕人，是寧願自己尋找呢？還是尋找婦女呢？』這些年輕人說：『寧願自己尋找，不尋找婦女。』佛陀說：『你們這些年輕人先坐下，我為你們說法。』當時這些年輕人禮拜世尊的腳，在一旁坐下。這時世尊為這些年輕人宣說殊勝的佛法，勸導他們生起歡喜心。所說的佛法是，佈施、持戒、生天的法，呵斥慾望的不清凈，讚歎出離世間為快樂。他們就在座位上，諸塵垢都消盡，得到了清凈的法眼，見到了法，得到了法，成就了諸法，得到了果證，上前對佛陀說：『我們這些年輕人，想要在如來佛這裡出家修清凈的梵行。』佛陀說：『來吧，比丘（bhikkhu）！在我的佛法中快樂地修清凈的梵行，斷盡痛苦的根源，這就叫做受具足戒。』 當時世尊游化到郁鞞羅（Uruvilvā）。當時在郁鞞羅婆（Uruvilvā）的區域，有一位婆羅門（Brahmin）名叫郁鞞羅迦葉（Uruvilvā-kāśyapa），在那裡居住。他帶領著五百個結著螺髻的婆羅門，作為最尊貴的老師和首領，在鴦伽（Aṅga）、摩竭陀（Magadha）兩國中，都被稱為阿羅漢（Arhat）。當時世尊前往郁鞞羅迦葉所在的地方，到達后對他說：『我想借用你的房間寄住一晚，可以嗎？』
【English Translation】 English version In this garden, everyone was enjoying themselves together. Among these friends, one was without a wife, so he hired a prostitute to enjoy themselves together. However, she stole his belongings and ran away. When the friends realized he had lost his things, they searched for her in the garden. From afar, they saw the Tathagata's (如來) countenance was upright and his senses were tranquil and serene. Upon seeing him, they felt joyful and approached the World Honored One (世尊), saying, 'Great Shramana (沙門, a respectful term for a renunciate)! Have you seen a woman come this way?' The Buddha asked, 'Who are you young men, and what kind of woman are you seeking?' They replied, 'Great Shramana, you should know that we are fifty friends from Uruvilvā-bhadrāvatī (郁鞞羅跋陀羅跋提), and we were enjoying ourselves with some women in this garden. One of our friends, being without a wife, hired a prostitute to enjoy himself with, but she stole his belongings and ran away, and we don't know where she is. So now we, his friends, have come here to look for this woman.' The Buddha asked, 'Young men, which would you prefer, to seek yourselves or to seek a woman?' The young men said, 'We would rather seek ourselves than seek a woman.' The Buddha said, 'Young men, please sit down, and I will teach you the Dharma.' Then the young men bowed at the feet of the World Honored One and sat to one side. At that time, the World Honored One spoke the supreme Dharma to the young men, encouraging them to generate joy. The Dharma he spoke of was the Dharma of giving, upholding precepts, and being reborn in the heavens, criticizing the impurity of desires and praising renunciation as happiness. Right there in their seats, all defilements were exhausted, and they obtained the pure Dharma eye, saw the Dharma, attained the Dharma, accomplished all Dharmas, and attained the fruit of realization. They stepped forward and said to the Buddha, 'We young men wish to leave home and cultivate pure conduct in the presence of the Tathagata.' The Buddha said, 'Come, Bhikkhus (比丘)! In my Dharma, cultivate pure conduct happily, exhaust the source of suffering, and this is called receiving the full precepts.' At that time, the World Honored One was traveling in Uruvilvā (郁鞞羅). In the region of Uruvilvā, there was a Brahmin (婆羅門) named Uruvilvā-kāśyapa (郁鞞羅迦葉), who resided there. He led five hundred Brahmins with coiled hair, as the most honored teacher and leader, and in the countries of Aṅga (鴦伽) and Magadha (摩竭陀), they were all called Arhats (阿羅漢). At that time, the World Honored One went to where Uruvilvā-kāśyapa was, and upon arriving, said to him, 'I wish to borrow a room to stay for one night, may I?'
以不？」報言：「不惜，但此室有毒龍極惡，恐相害耳。」佛言：「無苦！但見借，龍不害我。」迦葉報言：「此室寬廣，欲宿隨意。」時世尊即入石室，自敷坐具結加趺時，直身正意。爾時毒龍見如來默然坐已即放煙，如來亦放煙；龍見如來放煙已復放火，如來亦復放火，時石室中煙火俱起。時迦葉遙見石室煙火俱起，便作是念：「瞿曇沙門極端正，可惜必為毒龍所害無疑。」時世尊作是念：「我今宜可取此毒龍不傷其體而降伏之。」即以神力降之，不傷龍身，毒龍身放煙火光漸漸減少，如來身中放無數種種光明，青黃、赤白、琉璃、頗梨色。時如來即降毒龍，盛著缽中。明日清旦，往郁鞞羅迦葉所語言：「汝欲知不？所言毒龍者，吾已降之，今在缽中。」迦葉念言：「此沙門瞿曇！有大威德神足自在，乃能降此毒龍無所傷害。此沙門瞿曇雖神足自在得阿羅漢，不如我得阿羅漢。」迦葉言：「大沙門！可於此止宿，吾當給食。」佛告迦葉：「汝能身自白時到者，我當受汝請。」迦葉白言：「大沙門！但在此止宿，我當自來白時到。」時如來即于迦葉所食已，還石室宿。
時世尊其夜寂靜入火光三昧，照彼石室烔然大明。時迦葉夜起見石室火光烔然，見已便作是念：「今大沙門極端正，止彼石室為火所燒。」即
【現代漢語翻譯】 現代漢語譯本 『可以嗎？』迦葉回答說：『（借宿）我不吝惜，但是這個石室裡有一條非常兇惡的毒龍，恐怕會傷害你。』佛陀說：『沒關係！只要借給我（石室），龍不會傷害我。』迦葉回答說：『這個石室寬敞，你想在哪裡休息都可以。』 當時，世尊就進入石室，自己鋪好坐具，結跏趺坐，端正身體，集中意念。這時，毒龍看見如來默默地坐著，就放出煙霧，如來也放出煙霧；毒龍看見如來放出煙霧后，又放出火焰，如來也放出火焰，當時石室中煙霧和火焰一起升起。當時，迦葉遠遠地看見石室中煙霧和火焰一起升起，就想：『這位瞿曇（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道者）如此端正，可惜必定會被毒龍所害無疑。』 當時，世尊這樣想：『我現在應該抓住這條毒龍，不傷害它的身體而降伏它。』於是用神通力降伏了毒龍，沒有傷害龍身，毒龍身上放出的煙火光漸漸減少，如來身上放出無數種光明，青色、黃色、紅色、白色、琉璃色、頗梨色（Sphatika，水晶色）。當時，如來就降伏了毒龍，把它放在缽（bowl，食器）中。第二天清晨，（如來）前往郁鞞羅迦葉（Uruvilvā-kāśyapa，人名）那裡，對他說：『你想知道嗎？你所說的毒龍，我已經降伏了，現在就在缽中。』 迦葉心想：『這位沙門瞿曇！有大威德和神通，能夠降伏這條毒龍而沒有傷害它。這位沙門瞿曇雖然神通自在，證得了阿羅漢（Arhat，斷絕一切煩惱，達到最高修行果位的人），但不如我證得阿羅漢。』迦葉說：『偉大的沙門！可以在這裡住宿，我應當供養食物。』佛陀告訴迦葉：『如果你能親自來告訴我用餐的時間到了，我就會接受你的邀請。』迦葉回答說：『偉大的沙門！只管在這裡住宿，我自會來告訴你用餐的時間到了。』當時，如來就在迦葉那裡用過餐后，回到石室住宿。 當時，世尊在那天晚上寂靜地進入火光三昧（Tejo-dhātu-samādhi，一種禪定），照亮那個石室，非常明亮。當時，迦葉夜裡起來，看見石室火光非常明亮，看見后就想：『現在這位偉大的沙門如此端正，住在那個石室裡，被火燒了。』
【English Translation】 English version 『Is it possible?』 Kāśyapa (name) replied, 『I do not begrudge (lodging), but this stone chamber has a very vicious poisonous dragon, I am afraid it will harm you.』 The Buddha said, 『It is okay! As long as you lend it to me, the dragon will not harm me.』 Kāśyapa replied, 『This stone chamber is spacious, you can rest wherever you want.』 At that time, the World Honored One (another name for the Buddha) entered the stone chamber, spread out his seat himself, sat in the lotus position, straightened his body, and concentrated his mind. At this time, the poisonous dragon saw the Tathāgata (another name for the Buddha) sitting silently, and released smoke, and the Tathāgata also released smoke; the dragon saw the Tathāgata releasing smoke, and then released fire, and the Tathāgata also released fire, and at that time smoke and fire rose together in the stone chamber. At that time, Kāśyapa saw from afar that smoke and fire were rising together in the stone chamber, and thought: 『This Śrāmaṇa (wandering ascetic) Gautama (Buddha's family name) is so upright, it is a pity that he will undoubtedly be harmed by the poisonous dragon.』 At that time, the World Honored One thought: 『I should now capture this poisonous dragon, subdue it without harming its body.』 Then he used his supernatural power to subdue the poisonous dragon without harming its body. The smoke and fire emitted from the poisonous dragon's body gradually decreased, and countless kinds of light, blue, yellow, red, white, lapis lazuli, and crystal (Sphatika) colors, were emitted from the Tathāgata's body. At that time, the Tathāgata subdued the poisonous dragon and put it in his bowl. The next morning, (the Buddha) went to Uruvilvā-kāśyapa (name) and said to him: 『Do you want to know? The poisonous dragon you spoke of, I have already subdued it, and it is now in my bowl.』 Kāśyapa thought: 『This Śrāmaṇa Gautama! He has great power and supernatural abilities, and can subdue this poisonous dragon without harming it. Although this Śrāmaṇa Gautama has supernatural powers and has attained Arhatship (one who has destroyed all causes for future rebirth), he is not as good as I am in attaining Arhatship.』 Kāśyapa said, 『Great Śrāmaṇa! You can stay here, and I will provide food.』 The Buddha told Kāśyapa: 『If you can personally tell me when the time to eat has arrived, I will accept your invitation.』 Kāśyapa replied, 『Great Śrāmaṇa! Just stay here, and I will come and tell you when the time to eat has arrived.』 At that time, the Tathāgata ate at Kāśyapa's place and then returned to the stone chamber to stay. At that time, the World Honored One quietly entered the Fire Light Samādhi (Tejo-dhātu-samādhi) that night, illuminating the stone chamber, which was very bright. At that time, Kāśyapa got up at night and saw the firelight in the stone chamber was very bright. After seeing it, he thought: 『Now this great Śrāmaṇa is so upright, living in that stone chamber, he is being burned by the fire.』
將徒眾圍繞石室住，清旦迦葉白佛言：「今時已到，可往就食。」又復問言：「大沙門！昨夜何故有大火光？」佛告迦葉：「我昨夜入火光三昧，令此石室烔然大明。」迦葉念言：「此大沙門有大威神，于夜寂靜入火光三昧，照此石室。沙門瞿曇雖得阿羅漢，不如我得阿羅漢。」爾時世尊食迦葉食已，更詣一林于彼止宿。
明日迦葉往世尊所，白時到可往就食。佛告言：「汝並在前，吾尋后往。」爾時世尊遣迦葉已，詣閻浮提樹。名閻浮提者，由有閻浮提樹故。如來往彼取閻浮果，先至迦葉座上而坐。迦葉後到，見佛先在坐，見已白言：「云何大沙門！先遣我前來，今云何已在前至耶？」佛告迦葉：「我發遣汝在前已，我詣閻浮提，取閻浮果，先來至此坐。此果色好香美，汝可食之。」迦葉報言：「止！止！大沙門，此便為供養我已。大沙門自食，此是大沙門所應食。」迦葉念言：「此大沙門有大神足自在得阿羅漢，不如我得阿羅漢。」時世尊食迦葉食已，還本林住。
時迦葉明日清旦往詣世尊所，到已白言：「今時已到宜可就食。」佛告迦葉：「汝並在前，吾尋后至。」時世尊遣迦葉已，詣閻浮提，去彼不遠有呵梨勒樹，取呵梨勒果，先迦葉至在座而坐。時迦葉后至，見如來先至，問言：「大沙門！先
【現代漢語翻譯】 現代漢語譯本 徒眾圍繞著石室居住，清晨，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）對佛陀說：『現在時間已到，可以去用餐了。』又問：『大沙門（Śrāmaṇa，指佛教出家修行者）！昨夜為何有大火光？』佛告訴迦葉：『我昨夜進入火光三昧（Tejo-samādhi，一種禪定狀態），令這石室一片光明。』迦葉心想：『這位大沙門有大威神，在寂靜的夜晚進入火光三昧，照亮這石室。沙門瞿曇（Śākyamuni，釋迦牟尼佛的另一種稱謂）雖然證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），但不如我證得的阿羅漢。』當時，世尊（Bhagavān，佛陀的尊稱）用過迦葉準備的食物后，又去了一片樹林，在那裡休息。 第二天，迦葉前往世尊處，稟告說時間已到，可以去用餐了。佛告訴他：『你先去，我隨後就到。』當時，世尊打發迦葉先走後，前往閻浮提樹（Jambudvīpa，一種樹名，也指代我們所居住的這個世界）。之所以稱為閻浮提，是因為有閻浮提樹的緣故。如來（Tathāgata，佛陀的稱號之一）去那裡摘取閻浮果，先到迦葉的座位上坐下。迦葉後來到達，看見佛陀已經坐在那裡，見到后問道：『大沙門！先前您讓我先來，現在為何已經先到了呢？』佛告訴迦葉：『我打發你先走後，就去了閻浮提，摘取閻浮果，先來到這裡坐下。這果實顏色鮮艷，香氣撲鼻，你可以吃。』迦葉回答說：『止！止！大沙門，這就當作已經供養我了。大沙門自己吃吧，這應該是大沙門吃的。』迦葉心想：『這位大沙門有大神足（Abhijñā，神通）自在，雖然證得阿羅漢，但不如我證得的阿羅漢。』當時，世尊用過迦葉準備的食物后，回到原來的樹林居住。 第二天清晨，迦葉前往世尊處，到達后稟告說：『現在時間已到，可以去用餐了。』佛告訴迦葉：『你先去，我隨後就到。』當時，世尊打發迦葉先走後，前往閻浮提，在離那裡不遠的地方有一棵呵梨勒樹（Haritaki，一種藥用植物），摘取呵梨勒果，先於迦葉到達，坐在座位上。迦葉後來到達，看見如來已經先到了，問道：『大沙門！先
【English Translation】 English version Surrounded by his followers, they dwelt in a stone chamber. Early in the morning, Kāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) said to the Buddha: 'It is time, we can go for food.' He further asked: 'Great Śrāmaṇa (a Buddhist renunciate)! Why was there a great light last night?' The Buddha told Kāśyapa: 'Last night I entered the Tejo-samādhi (a meditative state involving fire element), making this stone chamber brightly illuminated.' Kāśyapa thought: 'This great Śrāmaṇa has great power, entering the Tejo-samādhi in the silent night, illuminating this stone chamber. Though Śākyamuni (another name for the Buddha) has attained Arhat (a perfected being who has attained liberation), he is not as accomplished as my Arhatship.' At that time, after the Bhagavan (a title for the Buddha) had eaten the food provided by Kāśyapa, he went to a forest and stayed there. The next day, Kāśyapa went to the Bhagavan and reported that it was time to go for food. The Buddha told him: 'You go ahead, I will follow later.' Then, after sending Kāśyapa ahead, the Bhagavan went to the Jambudvīpa tree (a tree name, also referring to the world we live in). It is called Jambudvīpa because of the Jambudvīpa tree. The Tathāgata (one of the titles of the Buddha) went there to pick Jambudvīpa fruits and sat down on Kāśyapa's seat first. Kāśyapa arrived later and saw the Buddha already sitting there. Upon seeing this, he asked: 'Great Śrāmaṇa! You sent me ahead earlier, how have you arrived before me now?' The Buddha told Kāśyapa: 'After sending you ahead, I went to Jambudvīpa, picked Jambudvīpa fruits, and came here to sit first. This fruit is beautiful in color and fragrant, you can eat it.' Kāśyapa replied: 'Stop! Stop! Great Śrāmaṇa, consider this as already offered to me. Great Śrāmaṇa, eat it yourself, this is what the Great Śrāmaṇa should eat.' Kāśyapa thought: 'This great Śrāmaṇa has great Abhijñā (supernatural powers) and is free, though he has attained Arhat, he is not as accomplished as my Arhatship.' At that time, after the Bhagavan had eaten the food provided by Kāśyapa, he returned to the original forest to stay. The next morning, Kāśyapa went to the Bhagavan early in the morning, and upon arriving, reported: 'It is time now, we should go for food.' The Buddha told Kāśyapa: 'You go ahead, I will follow later.' Then, after sending Kāśyapa ahead, the Bhagavan went to Jambudvīpa. Not far from there was a Haritaki tree (a medicinal plant), he picked Haritaki fruits and arrived before Kāśyapa, sitting on the seat. Kāśyapa arrived later and saw the Tathāgata had arrived first, asking: 'Great Śrāmaṇa! First
遣我言當尋后至，今云何先至坐我座耶？」佛告迦葉：「我遣汝后，詣閻浮提，去彼不遠有呵梨勒樹，我詣彼取呵梨勒果來到此。此呵梨勒果，色好香美，可取食之。」迦葉報言：「大沙門，止！止！此便為得供養已。大沙門可自食，此是大沙門所應食。」迦葉念言：「此大沙門有神足自在得阿羅漢，雖爾不如我得阿羅漢。」阿摩勒果、鞞醯勒果亦如是。時如來食迦葉食已，還本林止宿。
明日迦葉往詣如來所白言：「時已到可就食。」佛告迦葉：「汝並在前，吾尋后往。」世尊遣迦葉已，北詣郁單越，取自然粳米還，先至在座而坐，迦葉后至，見已問言：「大沙門！先遣我言：『並在前，當尋后至。』云何今者先至耶？」佛言：「吾遣汝后，北至郁單越取自然粳米，來至此坐。此米色好香美，汝可取食之。」迦葉報言：「且止！此便為得供養已。可自取食之。此是大沙門所應食者。」迦葉念言：「此大沙門有神足自在得阿羅漢，雖爾不如我得阿羅漢。」時世尊食已還詣本林止宿。
明日清旦，迦葉往詣佛所白言：「時到可就食。」佛告迦葉：「汝並在前，吾正爾後往。」時世尊遣迦葉已，往詣忉利天，取曼陀羅花，先至迦葉座上坐。時迦葉后至，見已白言：「大沙門，先遣我言：『吾尋后至。』云何今
【現代漢語翻譯】 現代漢語譯本：佛陀對我說，『我應當隨後到達，現在為何先到坐在我的座位上呢？』佛陀告訴迦葉（Kasyapa，人名）說：『我派你之後，前往閻浮提（Jambudvipa，四大部洲之一），離那裡不遠的地方有一棵呵梨勒樹（Haritaki，一種藥用植物），我到那裡取呵梨勒果來到這裡。這呵梨勒果，顏色好，香味美，可以取來食用。』迦葉回答說：『大沙門（指佛陀），停止吧！停止吧！這就算是已經得到供養了。大沙門可以自己食用，這是大沙門應該食用的。』迦葉心想：『這位大沙門有神通自在，證得了阿羅漢（Arhat，佛教修行果位），即使這樣也不如我證得阿羅漢。』阿摩勒果（Amalaka，另一種藥用植物）、鞞醯勒果（Bibhitaka，又一種藥用植物）也是這樣。 當時如來（Tathagata，佛陀的稱號之一）和迦葉吃完后，回到原來的樹林休息。 第二天，迦葉前往如來所在的地方稟告說：『時間到了，可以去吃飯了。』佛陀告訴迦葉說：『你先去，我隨後就到。』世尊（Bhagavan，佛陀的稱號之一）派迦葉走後，向北前往郁單越（Uttarakuru，四大部洲之一），取了自然生長的粳米回來，先到並坐在座位上，迦葉後來才到，看見后問道：『大沙門！先前您派我說：『你先去，我應當隨後到達。』為何現在先到了呢？』佛陀說：『我派你走後，向北到郁單越取了自然生長的粳米，來到這裡坐下。這米顏色好，香味美，你可以取來食用。』迦葉回答說：『先停下吧！這就算是已經得到供養了。您可以自己取來食用。這是大沙門應該食用的。』迦葉心想：『這位大沙門有神通自在，證得了阿羅漢，即使這樣也不如我證得阿羅漢。』當時世尊吃完后，回到原來的樹林休息。 第二天清晨，迦葉前往佛陀所在的地方稟告說：『時間到了，可以去吃飯了。』佛陀告訴迦葉說：『你先去，我隨後就到。』當時世尊派迦葉走後，前往忉利天（Trayastrimsa，欲界六天之一），取了曼陀羅花（Mandara，天界之花），先到迦葉的座位上坐下。當時迦葉後來才到，看見后稟告說：『大沙門，先前您派我說：『我應當隨後到達。』為何現在
【English Translation】 English version: The Buddha said to me, 'I should arrive later, why have you arrived first and taken my seat?' The Buddha told Kasyapa (Kasyapa, a proper noun): 'After sending you, I went to Jambudvipa (Jambudvipa, one of the four continents). Not far from there is a Haritaki tree (Haritaki, a medicinal plant). I went there to get Haritaki fruits and came here. These Haritaki fruits are beautiful in color and fragrant, you can take them to eat.' Kasyapa replied, 'Great Shramana (referring to the Buddha), stop! Stop! This is already considered an offering. Great Shramana can eat it himself, this is what the Great Shramana should eat.' Kasyapa thought, 'This Great Shramana has supernatural powers and has attained Arhat (Arhat, a Buddhist attainment), even so, he is not as good as me who has attained Arhat.' The Amalaka fruit (Amalaka, another medicinal plant) and the Bibhitaka fruit (Bibhitaka, yet another medicinal plant) are also like this. At that time, the Tathagata (Tathagata, one of the titles of the Buddha) and Kasyapa finished eating and returned to the original forest to rest. The next day, Kasyapa went to where the Tathagata was and reported, 'It's time, we can go to eat.' The Buddha told Kasyapa, 'You go first, I will follow later.' After the Bhagavan (Bhagavan, one of the titles of the Buddha) sent Kasyapa away, he went north to Uttarakuru (Uttarakuru, one of the four continents), took naturally grown japonica rice and returned, arriving first and sitting in the seat. Kasyapa arrived later, saw it and asked, 'Great Shramana! You sent me earlier saying, 'You go first, I should arrive later.' Why have you arrived first now?' The Buddha said, 'After sending you away, I went north to Uttarakuru to get naturally grown japonica rice and came here to sit. This rice is beautiful in color and fragrant, you can take it to eat.' Kasyapa replied, 'Stop! This is already considered an offering. You can take it yourself to eat. This is what the Great Shramana should eat.' Kasyapa thought, 'This Great Shramana has supernatural powers and has attained Arhat, even so, he is not as good as me who has attained Arhat.' At that time, the Bhagavan finished eating and returned to the original forest to rest. The next morning, Kasyapa went to where the Buddha was and reported, 'It's time, we can go to eat.' The Buddha told Kasyapa, 'You go first, I will follow right after.' At that time, after the Bhagavan sent Kasyapa away, he went to Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), took Mandara flowers (Mandara, heavenly flowers), and sat down on Kasyapa's seat first. At that time, Kasyapa arrived later, saw it and reported, 'Great Shramana, you sent me earlier saying, 'I should arrive later.' Why now
者先至坐耶？」佛告迦葉：「吾遣汝已，到忉利天取此花，先來至此坐。此花色好香氣芬馥，迦葉須者便可取之。」迦葉報言：「止！止！大沙門，我便為得供養已。大沙門可自取用之。」迦葉念言：「甚奇！甚特！有大神足自在得阿羅漢，雖爾不如我得阿羅漢。」時世尊食迦葉食已，還詣本林止宿。其夜四天王持供養具來詣世尊所，皆欲聞法供養。夜暗時放光明照四方，猶如大火聚，合掌禮如來足已在前而住。時迦葉夜起，見彼林有大光明照四方如大火聚。明日清旦，往如來所白言：「時已到可往就食。」又問言：「大沙門！昨夜云何有此光明照四方如大火聚？」佛告迦葉：「昨夜四天王持供養具來詣我所，欲聽受法。是其光明照四方，非火也。」迦葉言：「甚奇！甚特！大沙門有大神力，乃使四天王來聽法。大沙門有大神足自在得阿羅漢，雖爾故不如我得阿羅漢。」時世尊食迦葉食已還詣本林。
時釋提桓因，持供養具來欲聞法，夜闇時放大光明，照四方如大火聚，逾於前光，清凈無瑕穢，叉手合掌禮如來足在前而住聽法。迦葉夜起，遙見光明照四方，逾於前光清凈無瑕穢。見已明日往世尊所，白：「時到可往就食。」又復問言：「大沙門！昨夜有大火光照於四方，如大火聚逾於前光，清凈無瑕穢。是何光
【現代漢語翻譯】 現代漢語譯本 『是您先到這裡坐的嗎？』佛陀告訴迦葉：『我派遣你之後，到忉利天（Trayastrimsa，三十三天）取這朵花，我先到這裡坐下。這花顏色好，香氣芬芳濃郁，迦葉如果需要就可以拿去。』迦葉回答說：『止！止！大沙門（指佛陀），我已經得到供養了。大沙門可以自己取用。』迦葉心想：『真是稀奇！真是特別！雖然有大神足自在，證得阿羅漢（Arhat，斷盡煩惱，不受後有者），但還是不如我證得阿羅漢。』當時世尊吃完迦葉的食物后，回到原來的樹林休息。那天晚上，四大天王（Four Heavenly Kings）拿著供養的器具來到世尊處，都想聽法供養。夜晚黑暗時，他們放出光明照亮四方，就像巨大的火堆，合掌禮拜如來的腳，然後在前面站立。當時迦葉夜裡起來，看見那片樹林有巨大的光明照亮四方，像巨大的火堆。第二天清晨，前往如來處稟告說：『時間到了，可以去吃飯了。』又問：『大沙門！昨夜為何有這樣的光明照亮四方，像巨大的火堆？』佛陀告訴迦葉：『昨夜四大天王拿著供養的器具來到我這裡，想聽受佛法。那是他們的光明照亮四方，不是火。』迦葉說：『真是稀奇！真是特別！大沙門有大神力，竟然使四大天王來聽法。大沙門有大神足自在，證得阿羅漢，雖然如此，還是不如我證得阿羅漢。』當時世尊吃完迦葉的食物后，回到原來的樹林。 當時釋提桓因（Sakra Devanam Indra，帝釋天）拿著供養的器具來想聽法，夜晚黑暗時放出巨大的光明，照亮四方像巨大的火堆，超過了之前的光芒，清凈沒有瑕疵污穢，叉手合掌禮拜如來的腳，在前面站立聽法。迦葉夜裡起來，遠遠看見光明照亮四方，超過了之前的光芒，清凈沒有瑕疵污穢。看見后第二天前往世尊處，稟告說：『時間到了，可以去吃飯了。』又問：『大沙門！昨夜有巨大的火光照亮四方，像巨大的火堆，超過了之前的光芒，清凈沒有瑕疵污穢。這是什麼光？』
【English Translation】 English version 『Did you arrive here first and sit down?』 The Buddha told Kasyapa (Kasyapa, one of the principal disciples of the Buddha): 『After I sent you, I went to Trayastrimsa (Trayastrimsa, the Heaven of Thirty-Three) to get this flower, and I arrived here first to sit down. This flower has a beautiful color and a fragrant aroma. Kasyapa, if you need it, you can take it.』 Kasyapa replied: 『Stop! Stop! Great Sramana (referring to the Buddha), I have already received offerings. The Great Sramana can take it for himself.』 Kasyapa thought: 『How strange! How special! Although he has great supernatural powers and has attained Arhat (Arhat, one who has extinguished all defilements and is not subject to future existence), he is still not as good as me who has attained Arhat.』 At that time, after the World Honored One finished eating Kasyapa's food, he returned to the original forest to rest. That night, the Four Heavenly Kings (Four Heavenly Kings) brought offerings to the World Honored One, all wanting to hear the Dharma and make offerings. When it was dark at night, they emitted light to illuminate all directions, like a huge pile of fire, and with their palms together, they bowed to the feet of the Tathagata and stood in front. At that time, Kasyapa got up at night and saw that the forest had great light illuminating all directions, like a huge pile of fire. The next morning, he went to the Tathagata and reported: 『It is time to go for food.』 He also asked: 『Great Sramana! Why was there such light illuminating all directions last night, like a huge pile of fire?』 The Buddha told Kasyapa: 『Last night, the Four Heavenly Kings brought offerings to me, wanting to hear and receive the Dharma. That was their light illuminating all directions, not fire.』 Kasyapa said: 『How strange! How special! The Great Sramana has great supernatural power, causing the Four Heavenly Kings to come and listen to the Dharma. The Great Sramana has great supernatural powers and has attained Arhat, but even so, he is still not as good as me who has attained Arhat.』 At that time, after the World Honored One finished eating Kasyapa's food, he returned to the original forest. At that time, Sakra Devanam Indra (Sakra Devanam Indra, the Lord of the Devas) brought offerings, wanting to hear the Dharma. When it was dark at night, he emitted great light, illuminating all directions like a huge pile of fire, surpassing the previous light, pure and without flaws or impurities. With his hands crossed and palms together, he bowed to the feet of the Tathagata and stood in front to listen to the Dharma. Kasyapa got up at night and saw from afar the light illuminating all directions, surpassing the previous light, pure and without flaws or impurities. After seeing it, the next day he went to the World Honored One and reported: 『It is time to go for food.』 He also asked: 『Great Sramana! Last night there was a great firelight illuminating all directions, like a huge pile of fire, surpassing the previous light, pure and without flaws or impurities. What is this light?』
明？」
四分律卷第三十二 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十三(二分之十二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯受戒揵度之三
佛告迦葉：「昨夜釋提桓因持供養具來供養我欲聽法，是其光耳。」迦葉念言：「甚奇！甚特！大沙門威德乃爾，使釋提桓因持供養具來聽法耶？大沙門神足自在得阿羅漢，雖爾故不如我得阿羅漢。」時世尊食彼食已還詣本林。
時梵天王欲興供養，于如來所夜闇時放大光明，照四方如大火聚，勝於前光清凈無瑕穢，叉手合掌禮如來已在前而住。迦葉夜起見林中，有大光明照四方，如大火聚清凈無瑕穢，勝於前光。見已明日往如來所，白言：「時已到，可往就食。」又復問言：「昨夜有大光勝於前光，云何得爾耶？」佛告迦葉：「昨夜梵天王來聽法，是其光耳。」迦葉念言：「此大沙門有大神德，甚奇！甚特！乃能令梵天王來聽法。此大沙門，有大神足自在得阿羅漢，雖爾故不如我得阿羅漢。」時世尊食彼迦葉食已，還彼林中。
時迦葉欲大祠祀，于摩竭國界多人集會。迦葉念言：「我祠祀多人集會，大沙門不來者不亦快耶？何以故？我今大祠祀，摩竭國人皆集，大沙門顏貌端正世所希有，若眾人見者，必當
【現代漢語翻譯】 明？'
四分律卷第三十二 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十三(二分之十二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯受戒揵度之三
佛告迦葉（Kasyapa，人名）:'昨夜釋提桓因（Sakradevanam Indra，天神名）持供養具來供養我欲聽法，是其光耳。'迦葉（Kasyapa）念言:'甚奇！甚特！大沙門威德乃爾，使釋提桓因（Sakradevanam Indra）持供養具來聽法耶？大沙門神足自在得阿羅漢（Arhat，佛教修行果位），雖爾故不如我得阿羅漢（Arhat）。'時世尊食彼食已還詣本林。
時梵天王（Brahma，天神名）欲興供養，于如來所夜闇時放大光明，照四方如大火聚，勝於前光清凈無瑕穢，叉手合掌禮如來已在前而住。迦葉（Kasyapa）夜起見林中，有大光明照四方，如大火聚清凈無瑕穢，勝於前光。見已明日往如來所，白言:'時已到，可往就食。'又復問言:'昨夜有大光勝於前光，云何得爾耶？'佛告迦葉（Kasyapa）:'昨夜梵天王（Brahma）來聽法，是其光耳。'迦葉（Kasyapa）念言:'此大沙門有大神德，甚奇！甚特！乃能令梵天王（Brahma）來聽法。此大沙門，有大神足自在得阿羅漢（Arhat），雖爾故不如我得阿羅漢（Arhat）。'時世尊食彼迦葉（Kasyapa）食已，還彼林中。
時迦葉（Kasyapa）欲大祠祀，于摩竭（Magadha，古印度國名）國界多人。迦葉（Kasyapa）念言:'我祠祀多人，大沙門不來者不亦快耶？何以故？我今大祠祀，摩竭（Magadha）國人皆集，大沙門顏貌端正世所希有，若眾人見者，必當
【English Translation】 Bright?'
Vinaya in Four Parts, Scroll 32 Taisho Tripitaka Volume 22, No. 1428, Vinaya in Four Parts
Vinaya in Four Parts, Scroll 33 (12th of the Second Division)
Translated by Tripitaka Master Buddhayaśas from Khotan of the Yao Qin Dynasty, together with Zhu Fonian and others, Chapter 3 on Receiving Precepts
The Buddha told Kasyapa (Kasyapa, a name): 'Last night, Sakradevanam Indra (Sakradevanam Indra, name of a deity) brought offerings to offer to me, desiring to hear the Dharma; that was its light.' Kasyapa (Kasyapa) thought: 'How wondrous! How extraordinary! The great śrāmaṇa's (ascetic) power is such that he makes Sakradevanam Indra (Sakradevanam Indra) bring offerings to hear the Dharma? This great śrāmaṇa has great supernatural powers and has attained Arhatship (Arhat, a state of enlightenment in Buddhism), but even so, he is not as good as I who have attained Arhatship (Arhat).' Then, the World-Honored One, having eaten that food, returned to his original forest.
At that time, Brahma (Brahma, name of a deity) wanted to make offerings, and in the darkness of night at the place of the Tathagata (Tathagata, epithet of the Buddha), he emitted great light, illuminating the four directions like a great fire, surpassing the previous light in purity and without blemish, crossing his hands and palms, paying homage to the Tathagata, and standing before him. Kasyapa (Kasyapa) arose at night and saw in the forest a great light illuminating the four directions, like a great fire, pure and without blemish, surpassing the previous light. Having seen this, the next day he went to the place of the Tathagata and said: 'The time has come; you may go to eat.' And he further asked: 'Last night there was a great light surpassing the previous light; how did that happen?' The Buddha told Kasyapa (Kasyapa): 'Last night, Brahma (Brahma) came to hear the Dharma; that was its light.' Kasyapa (Kasyapa) thought: 'This great śrāmaṇa has great divine power; how wondrous! How extraordinary! He is able to make Brahma (Brahma) come to hear the Dharma. This great śrāmaṇa has great supernatural powers and has attained Arhatship (Arhat), but even so, he is not as good as I who have attained Arhatship (Arhat).' Then, the World-Honored One, having eaten that food of Kasyapa (Kasyapa), returned to that forest.
At that time, Kasyapa (Kasyapa) wanted to hold a great sacrifice, in the territory of Magadha (Magadha, name of an ancient Indian kingdom), many people were . Kasyapa (Kasyapa) thought: 'I am sacrificing to many people , wouldn't it be good if the great śrāmaṇa did not come? Why is that? Now that I am holding a great sacrifice, all the people of Magadha (Magadha) are gathered, and the great śrāmaṇa's appearance is dignified and rare in the world; if the people see him, they will surely
舍我事彼為師不承事我。」時世尊知迦葉心所念，即詣郁單越取自然粳米，于阿耨大泉坐晝日坐處。時迦葉復生此念：「大沙門今何以不來就食？我今大祠祀，摩竭國人大集，寧可留分耶？」即敕左右留分。明日清旦，迦葉詣佛所白言：「日時已到，宜知是時。」又復問言：「大沙門！昨日何以故不來耶？我昨日大祀，多人集會，我作是念：『云何今日沙門不來至耶？』我即留食分。」佛告迦葉：「我亦先知汝意，汝自念言：『今日大沙門不來者，則成我大祠。何以故？我今大祠祀，摩竭國多人集會，大沙門顏貌端正，諸人見者，皆當舍我事彼為師不復事我。』我知汝心中所念已，便至郁單越取自然粳米，詣阿耨大泉坐晝日坐處。」時迦葉念言：「此大沙門，甚奇！甚特！有大神德，知我心中所念已，乃至郁單越取自然粳米，至阿耨大泉坐晝日坐處。此大沙門雖有大神足自在得阿羅漢，故不如我得阿羅漢。」爾時世尊食迦葉食已，還本林中。
時世尊得一貴價糞掃衣，念言：「當云何得水浣此衣耶？」爾時釋提桓因知佛心中所念，即于如來前指地成大池，極為清凈無有垢濁，前白佛言：「愿世尊用此水浣衣。」時世尊復作是念：「當於何物上浣衣？」爾時釋提桓因知如來心中所念，往詣摩頭鳩羅山，取四方大石
【現代漢語翻譯】 現代漢語譯本： 『他寧願捨棄我而以他為師，也不願意侍奉我。』當時，世尊知道迦葉（Kashyapa，人名，此處指優樓頻螺迦葉）心中所想，就前往郁單越（Uttarakuru，北俱盧洲，傳說中的北方勝地）取來自然粳米，在阿耨大泉（Anavatapta，無熱惱池，傳說中位於雪山之北的大湖）邊的白晝坐處坐下。當時迦葉又生起這樣的念頭：『這位大沙門（Shramana，指釋迦牟尼佛）今天為什麼不來吃飯呢？我今天有大型祭祀，摩竭國（Magadha，古印度王國）的人都聚集來了，難道是想給我留面子嗎？』於是就命令左右留下一份食物。第二天清晨，迦葉前往佛陀處稟告說：『時間已經到了，應該知道是時候了。』又問：『大沙門！昨天為什麼不來呢？我昨天有大型祭祀，很多人聚集，我這樣想：『為什麼今天沙門不來呢？』我就留了一份食物。』佛陀告訴迦葉：『我也事先知道你的想法，你自己想：『今天大沙門不來，就能成全我的大型祭祀。』為什麼呢？因為我今天有大型祭祀，摩竭國很多人聚集，大沙門容貌端正，人們見到他，都會捨棄我而以他為師，不再侍奉我。』我知道你心中所想，就前往郁單越取來自然粳米，到阿耨大泉邊的白晝坐處坐下。』當時迦葉心想：『這位大沙門，真是稀奇！真是特別！有大神力，知道我心中所想，甚至到郁單越取來自然粳米，到阿耨大泉邊的白晝坐處坐下。這位大沙門雖然有大神足，自在，證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），但還是不如我證得阿羅漢。』當時世尊吃完迦葉留下的食物后，回到原來的樹林中。
當時世尊得到一件貴重的糞掃衣（Pamsukula，指僧人從垃圾堆或被丟棄的地方撿來的舊衣服），心想：『要怎樣才能得到水來洗這件衣服呢？』當時釋提桓因（Shakra Devanam Indra，帝釋天，佛教的護法神）知道佛陀心中所想，就在如來面前用手指地，形成一個大池，非常清凈沒有污垢，上前對佛陀說：『希望世尊用這水來洗衣服。』當時世尊又這樣想：『要在什麼東西上洗衣服呢？』當時釋提桓因知道如來心中所想，前往摩頭鳩羅山（Madhukura，山名），取來四方大石。
【English Translation】 English version: 『He would rather abandon me and take him as his teacher, than serve me.』 At that time, the World-Honored One, knowing what Kashyapa (Kashyapa, a proper noun, here referring to Uruvilva Kashyapa) was thinking, went to Uttarakuru (Uttarakuru, the northern continent, a legendary northern paradise) to fetch naturally grown rice, and sat down at the daytime sitting place by Anavatapta (Anavatapta, the Anavatapta Lake, a legendary great lake north of the Himalayas). At that time, Kashyapa again had this thought: 『Why isn't this great Shramana (Shramana, referring to Shakyamuni Buddha) coming for food today? I have a large sacrifice today, and the people of Magadha (Magadha, an ancient Indian kingdom) are gathered, could it be that he wants to save face for me?』 So he ordered his attendants to leave a portion of food. The next morning, Kashyapa went to the Buddha and reported: 『The time has come, it is time to know.』 He also asked: 『Great Shramana! Why didn't you come yesterday? I had a large sacrifice yesterday, and many people gathered, and I thought: 『Why isn't the Shramana coming today?』 So I left a portion of food.』 The Buddha told Kashyapa: 『I also knew your thoughts beforehand, you thought to yourself: 『If the great Shramana doesn't come today, it will complete my large sacrifice.』 Why? Because I have a large sacrifice today, and many people of Magadha are gathered, the great Shramana's appearance is dignified, and when people see him, they will abandon me and take him as their teacher, and no longer serve me.』 Knowing what you were thinking, I went to Uttarakuru to fetch naturally grown rice, and sat down at the daytime sitting place by Anavatapta.』 At that time, Kashyapa thought: 『This great Shramana is truly rare! Truly special! He has great divine power, knowing what I am thinking, and even went to Uttarakuru to fetch naturally grown rice, and sat down at the daytime sitting place by Anavatapta. Although this great Shramana has great divine feet, is free, and has attained Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation), he is still not as good as me who has attained Arhat.』 At that time, after the World-Honored One ate the food left by Kashyapa, he returned to the original forest.
At that time, the World-Honored One obtained a valuable Pamsukula (Pamsukula, referring to old clothes picked up by monks from garbage dumps or discarded places), and thought: 『How can I get water to wash this garment?』 At that time, Shakra Devanam Indra (Shakra Devanam Indra, the Lord of the Devas, a Buddhist protector deity) knew what the Buddha was thinking, and pointed to the ground in front of the Tathagata, forming a large pond, which was very clean and without dirt, and stepped forward and said to the Buddha: 『May the World-Honored One use this water to wash the garment.』 At that time, the World-Honored One thought again: 『On what should I wash the garment?』 At that time, Shakra Devanam Indra knew what the Tathagata was thinking, and went to Mount Madhukura (Madhukura, the name of a mountain) to fetch a large square stone.
置如來前：「唯愿世尊於此石上浣衣。」時世尊復作是念：「浣衣已當於何處曬衣？」釋提桓因復知世尊心中所念，復詣摩頭鳩羅山，更取大方石置如來前：「愿於此石上曬衣。」時世尊浣曬衣已，復生此念：「我今寧可於此指地池中洗浴。」即脫衣洗浴。世尊復作是念：「我今當攀何物出此池？」時彼池側有一大迦休樹，本曲外向。世尊生此念已，樹即迴向池，世尊得攀而出。時迦葉明日清旦往世尊所白言：「時已到，可往就食。」又問言：「大沙門！何由有此好池？本所不見。」佛告迦葉：「我近者得一貴價糞掃衣。我念言：『當云何得水浣此衣？』時釋提桓因知我所念，即以指指地，便有此池，清凈無有垢濁。『愿世尊可於此池浣衣。』迦葉當知，此池名為指地池，猶若神祠無異。」復問言：「何由有此大方石？本所無有。」佛告迦葉：「我作是念：『當於何處浣衣？』時釋提桓因知我所念，即詣摩頭鳩羅山上，取此四方石來，語我言：『可於此上浣衣。』」復問言：「此第二方石，何由而有？本來不見。」佛告迦葉：「我浣衣已念言：『當於何處曬衣？』釋提桓因知我心中所念，復詣摩頭鳩羅山上，取此方石來，語我言：『愿於此石上曬衣。』」復問言：「此池上樹，本曲外向，今何曲內向？」佛告迦葉：「
【現代漢語翻譯】 現代漢語譯本 將衣服放置在如來（Tathagata，佛的稱號）面前，說：『唯愿世尊（Bhagavan，佛的稱號）在這塊石頭上洗衣服。』當時，世尊又這樣想：『洗完衣服后，應當在哪裡晾曬呢？』釋提桓因（Śakra devānām Indra，帝釋天）又知道世尊心中所想，再次前往摩頭鳩羅山（Madhukūṭa），取來一塊巨大的方形石頭，放在如來面前，說：『愿您在這塊石頭上晾曬衣服。』當時，世尊洗完並晾曬好衣服后，又生起這樣的念頭：『我現在可以在這個指地池中洗浴。』於是脫下衣服洗浴。世尊又這樣想：『我現在應當攀著什麼才能從這個池子里出去呢？』當時，池邊有一棵巨大的迦休樹（Kaju tree），原本是向外彎曲的。世尊生起這個念頭后，樹立刻轉向池邊，世尊得以攀著樹枝出來。當時，迦葉（Kāśyapa，人名）第二天清晨前往世尊處，稟告說：『時間到了，可以去吃飯了。』又問道：『大沙門（Śramaṇa，對出家人的尊稱）！這個好池子是從哪裡來的？我以前從未見過。』佛告訴迦葉：『我最近得到一件貴重的糞掃衣（撿來的破舊衣服）。我心想：『應當如何得到水來洗這件衣服呢？』當時，釋提桓因知道我的想法，就用手指指地，便出現了這個池子，清澈乾淨沒有污垢。『愿世尊可以在這個池子里洗衣服。』迦葉應當知道，這個池子名為指地池，就像神祠一樣。』又問道：『這塊巨大的方形石頭是從哪裡來的？我本來沒有見過。』佛告訴迦葉：『我這樣想：『應當在哪裡洗衣服呢？』當時，釋提桓因知道我的想法，就前往摩頭鳩羅山上，取來這塊四方石頭，對我說：『可以在這上面洗衣服。』』又問道：『這第二塊方形石頭，是從哪裡來的？我本來沒有見過。』佛告訴迦葉：『我洗完衣服后，心想：『應當在哪裡晾曬衣服呢？』釋提桓因知道我心中所想，再次前往摩頭鳩羅山上，取來這塊方形石頭，對我說：『愿您在這塊石頭上晾曬衣服。』』又問道：『這池子邊的樹，原本是向外彎曲的，現在為什麼向內彎曲呢？』佛告訴迦葉：
【English Translation】 English version He placed the robe before the Tathagata (Tathagata, title of the Buddha), saying, 'May the World-Honored One (Bhagavan, title of the Buddha) wash his robe on this stone.' Then the World-Honored One thought, 'Where should I dry the robe after washing it?' Śakra devānām Indra (Śakra devānām Indra, the lord of the devas) knew the World-Honored One's thoughts again, and went to Mount Madhukūṭa again, taking a large square stone and placing it before the Tathagata, saying, 'May you dry your robe on this stone.' Then, after the World-Honored One washed and dried his robe, he had this thought: 'Now I can bathe in this finger-pointed pond.' Then he took off his robe and bathed. The World-Honored One thought again, 'What should I climb to get out of this pond?' At that time, there was a large Kaju tree (Kaju tree) beside the pond, which was originally curved outwards. After the World-Honored One had this thought, the tree immediately turned towards the pond, and the World-Honored One was able to climb out. At that time, Kāśyapa (Kāśyapa, a person's name) went to the World-Honored One the next morning and reported, 'The time has come, you can go to eat.' He also asked, 'Great Śramaṇa (Śramaṇa, a respectful term for a renunciate)! Where did this good pond come from? I have never seen it before.' The Buddha told Kāśyapa, 'I recently obtained a valuable discarded robe (a tattered robe that was picked up). I thought, 'How can I get water to wash this robe?' At that time, Śakra devānām Indra knew my thoughts and pointed his finger at the ground, and this pond appeared, clear and clean without any impurities. 'May the World-Honored One wash his robe in this pond.' Kāśyapa should know that this pond is called the finger-pointed pond, just like a shrine.' He also asked, 'Where did this large square stone come from? I have never seen it before.' The Buddha told Kāśyapa, 'I thought, 'Where should I wash my robe?' At that time, Śakra devānām Indra knew my thoughts and went to Mount Madhukūṭa, took this square stone, and said to me, 'You can wash your robe on this.' He also asked, 'Where did this second square stone come from? I have never seen it before.' The Buddha told Kāśyapa, 'After I washed my robe, I thought, 'Where should I dry my robe?' Śakra devānām Indra knew my thoughts and went to Mount Madhukūṭa again, took this square stone, and said to me, 'May you dry your robe on this stone.'' He also asked, 'This tree by the pond, which was originally curved outwards, why is it now curved inwards?' The Buddha told Kāśyapa:
我浣曬衣已作是念：『我寧可入此池洗浴。』即便入池浴，浴已念言：『何所攀而出於是？』此樹即回曲內向，令我得攀而出。是故爾耳。」即告迦葉：「當知猶如神樹無異。」時迦葉念言：「大沙門，甚奇！甚特！有大神力，釋提桓因供給所須，乃使無情物隨意。」迦葉言：「此大沙門，神足自在得阿羅漢，雖爾故不如我得阿羅漢。」時世尊食迦葉食已，還詣本林。
時迦葉復生此念：「有人來至此，我當與食。」時世尊即化作五百比丘，著衣持缽從遠而至。時迦葉遙見五百比丘著衣持缽從遠而至，生此念：「咄哉！此諸比丘從何而來？我何由得食與之？」時世尊即攝神足還使五百比丘不現。迦葉念言：「此皆是大沙門神力所為。」時迦葉復作是念：「若有人來至此者，我當與食。」時世尊復以神力，化作五百螺髻梵志，手持澡瓶從遠而來。時迦葉遙見五百編髮梵志手持澡瓶來，作是念言：「咄哉！今五百梵志來，何由得食與之？」時世尊即攝神足，令五百梵志不現。迦葉念言：「此大沙門所為。」時迦葉復生此念：「若有人來至此，我當與食。」時世尊復化作五百事火梵志，去石室不遠皆共祀火神。時迦葉見已作是念言：「咄哉！此從何來？我當何由得食與之？」時世尊即攝神足，令五百梵志不現。迦葉念
【現代漢語翻譯】 現代漢語譯本：我當時洗完衣服后這樣想：『我寧願進入這個池塘洗澡。』 隨即進入池塘洗浴，洗完後心想：『要攀著什麼才能從這裡出去呢？』 這棵樹就彎曲回來，朝向我，讓我能夠攀著它出來。就是因為這樣啊。」 接著世尊告訴迦葉（Kasyapa，人名）說：「你應該知道，這棵樹就像有神力一樣。」 當時迦葉心想：「這位大沙門（指佛陀），真是神奇！真是特別！有大神力，連釋提桓因（Sakradevanam Indra，佛教的護法神）都供給他的所需，竟然能使無情的物體隨他的意願。」 迦葉說：「這位大沙門，神足自在，證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），即使這樣，也不如我證得的阿羅漢。」 當時世尊吃完迦葉的食物后，回到原來的樹林。 當時迦葉又生起這樣的念頭：『如果有人來到這裡，我應當給他食物。』 這時世尊就變化出五百個比丘（Bhikkhu，出家修行的僧人），穿著袈裟，拿著缽，從遠處走來。 當時迦葉遠遠地看見五百個比丘穿著袈裟，拿著缽，從遠處走來，心裡想：『哎呀！這些比丘是從哪裡來的？我怎麼能得到足夠的食物給他們呢？』 這時世尊就收回神通，讓五百個比丘消失不見。 迦葉心想：『這都是大沙門的神力所為。』 當時迦葉又這樣想：『如果有人來到這裡，我應當給他食物。』 這時世尊又用神通，變化出五百個螺髻梵志（Brahmin，古印度教的祭司），手裡拿著澡瓶，從遠處走來。 當時迦葉遠遠地看見五百個編著髮髻的梵志手裡拿著澡瓶走來，心裡想：『哎呀！現在來了五百個梵志，我怎麼能得到足夠的食物給他們呢？』 這時世尊就收回神通，讓五百個梵志消失不見。 迦葉心想：『這是大沙門所為。』 當時迦葉又生起這樣的念頭：『如果有人來到這裡，我應當給他食物。』 這時世尊又變化出五百個事火梵志，在離石室不遠的地方一起祭祀火神。 當時迦葉看見后這樣想：『哎呀！這些人是從哪裡來的？我應當怎麼得到足夠的食物給他們呢？』 這時世尊就收回神通，讓五百個梵志消失不見。 迦葉心想
【English Translation】 English version: I, having washed my clothes, had this thought: 『I would rather enter this pond to bathe.』 Immediately, I entered the pond and bathed, and having bathed, I thought: 『What can I cling to in order to get out of here?』 This tree then bent back inward, allowing me to cling to it and get out. That is why it is so.』 Then the World-Honored One told Kasyapa (Kasyapa, a name): 『You should know that this tree is like a divine tree.』 At that time, Kasyapa thought: 『This great Shramana (referring to the Buddha), is truly amazing! Truly extraordinary! He has great divine power, and even Sakradevanam Indra (Sakradevanam Indra, a protector deity in Buddhism) provides for his needs, so that he can make inanimate objects do as he wishes.』 Kasyapa said: 『This great Shramana, with his divine powers, has attained Arhatship (Arhat, a saint who has extinguished all afflictions and attained liberation), but even so, he is not as good as I am who has attained Arhatship.』 At that time, the World-Honored One, having eaten Kasyapa』s food, returned to the original forest. At that time, Kasyapa again had this thought: 『If someone comes here, I should give him food.』 Then the World-Honored One transformed into five hundred Bhikkhus (Bhikkhu, a monk who has left home to practice), wearing robes and carrying alms bowls, coming from afar. At that time, Kasyapa saw from afar five hundred Bhikkhus wearing robes and carrying alms bowls, coming from afar, and thought: 『Alas! Where did these Bhikkhus come from? How can I get enough food to give them?』 Then the World-Honored One withdrew his divine powers and made the five hundred Bhikkhus disappear. Kasyapa thought: 『This is all the work of the great Shramana』s divine power.』 At that time, Kasyapa again thought: 『If someone comes here, I should give him food.』 Then the World-Honored One again used his divine power to transform into five hundred Brahmin ascetics (Brahmin, priests in ancient India), holding water pots in their hands, coming from afar. At that time, Kasyapa saw from afar five hundred braided-hair ascetics holding water pots coming, and thought: 『Alas! Now five hundred ascetics have come, how can I get enough food to give them?』 Then the World-Honored One withdrew his divine powers and made the five hundred ascetics disappear. Kasyapa thought: 『This is the work of the great Shramana.』 At that time, Kasyapa again had this thought: 『If someone comes here, I should give him food.』 Then the World-Honored One again transformed into five hundred fire-worshipping ascetics, not far from the stone chamber, all together worshipping the fire god. At that time, Kasyapa saw them and thought: 『Alas! Where did these people come from? How can I get enough food to give them?』 Then the World-Honored One withdrew his divine powers and made the five hundred ascetics disappear. Kasyapa thought
言：「此皆是大沙門所為。」時迦葉弟子諸梵志，日三入水浴，極寒戰不堪。爾時世尊，即化作五百火爐皆無煙焰，使諸梵志各得自炙。諸梵志念言：「此皆是大沙門所為。」時諸梵志，皆欲破薪，而不能得破。諸梵志念言：「此皆是大沙門威力所為。」適得破，便復念言：「是大沙門神力所為。」欲得舉斧不能得舉，念言：「是大沙門所為。」適得舉斧，復念言：「是大沙門所為。」諸梵志欲得下斧，而不能得下，念言：「此大沙門所為。」適得下斧，念言：「是大沙門所為。」諸梵志欲然火不能得然，念言：「皆是大沙門所為。」火既得然，念言：「大沙門所為。」欲滅而不能得滅，念言：「皆是大沙門所為。」適得滅，念言：「是大沙門所為。」捉澡瓶水欲瀉去而不能得出，念言：「大沙門所為。」既得去水，念言：「大沙門所為。」諸梵志欲得止澡瓶水，不能得止，念言：「大沙門所為。」既得止，念言：「大沙門所為。」爾時四面有大黑雲起，天大雨墮如象尿，潦水齊腰。時迦葉念言：「此大沙門，極為端正人中第一，或能為水所漂。」即將徒眾乘一樹船往求世尊。世尊爾時在外露地經行，地燥如舊。時迦葉見佛露地經行，地燥如舊猶如屋內，念言：「此大沙門，甚奇！甚特！使無情之物迴轉如意。此大沙
【現代漢語翻譯】 現代漢語譯本： 他們說：『這都是大沙門（Great Shramana，指佛陀）所為。』當時，迦葉（Kashyapa，人名，此處指外道首領）的弟子們，那些婆羅門（Brahmin，古印度僧侶階層）每天三次下水沐浴，在極度寒冷中戰慄不已。這時，世尊（Bhagavan，佛陀的尊稱）立即化作五百個沒有煙焰的火爐，讓那些婆羅門各自取暖。婆羅門們心想：『這都是大沙門所為。』當時，婆羅門們想要劈柴，卻無法劈開。婆羅門們心想：『這都是大沙門威力所為。』剛劈開，又想：『是大沙門神力所為。』想要舉起斧頭卻無法舉起，心想：『是大沙門所為。』剛舉起斧頭，又想：『是大沙門所為。』婆羅門們想要放下斧頭，卻無法放下，心想：『此大沙門所為。』剛放下斧頭，又想：『是大沙門所為。』婆羅門們想要點燃火卻無法點燃，心想：『都是大沙門所為。』火已經點燃，心想：『大沙門所為。』想要熄滅卻無法熄滅，心想：『都是大沙門所為。』剛熄滅，心想：『是大沙門所為。』拿著澡瓶想要倒水出去卻無法倒出，心想：『大沙門所為。』已經倒出水，心想：『大沙門所為。』婆羅門們想要止住澡瓶里的水，卻無法止住，心想：『大沙門所為。』已經止住，心想：『大沙門所為。』當時，四面有大片烏雲升起，天空降下大雨，像大象撒尿一樣，積水齊腰深。當時迦葉心想：『這位大沙門，極為端正，是人中第一，或許會被水沖走。』就帶領他的徒眾乘坐一棵樹幹做成的船，前去尋找世尊。世尊當時正在外面露天的地方經行（walking meditation），地面乾燥如初。當時迦葉看見佛陀在露天的地方經行，地面乾燥如初，就像在屋內一樣，心想：『這位大沙門，真是神奇！真是特別！能使無情之物隨心所欲地運轉。這位大沙門』
【English Translation】 English version: They said, 'This is all the doing of the Great Shramana (Great Shramana, referring to the Buddha).' At that time, the disciples of Kashyapa (Kashyapa, a name, here referring to the leader of the heretics), those Brahmins (Brahmin, the ancient Indian priestly class), entered the water three times a day to bathe, shivering unbearably in the extreme cold. At that moment, the Bhagavan (Bhagavan, an honorific title for the Buddha) immediately transformed into five hundred smokeless and flameless stoves, allowing the Brahmins to warm themselves. The Brahmins thought, 'This is all the doing of the Great Shramana.' At that time, the Brahmins wanted to chop firewood, but they could not chop it. The Brahmins thought, 'This is all the doing of the Great Shramana's power.' As soon as they chopped it, they thought again, 'It is the doing of the Great Shramana's divine power.' They wanted to lift the axe but could not lift it, thinking, 'It is the doing of the Great Shramana.' As soon as they lifted the axe, they thought again, 'It is the doing of the Great Shramana.' The Brahmins wanted to lower the axe, but they could not lower it, thinking, 'This Great Shramana is doing this.' As soon as they lowered the axe, they thought, 'The Great Shramana is doing this.' The Brahmins wanted to light the fire but could not light it, thinking, 'It is all the doing of the Great Shramana.' Once the fire was lit, they thought, 'The Great Shramana is doing this.' They wanted to extinguish it but could not extinguish it, thinking, 'It is all the doing of the Great Shramana.' As soon as it was extinguished, they thought, 'The Great Shramana is doing this.' Holding the water jar, they wanted to pour the water out but could not pour it out, thinking, 'The Great Shramana is doing this.' Once the water was poured out, they thought, 'The Great Shramana is doing this.' The Brahmins wanted to stop the water in the water jar, but they could not stop it, thinking, 'The Great Shramana is doing this.' Once it was stopped, they thought, 'The Great Shramana is doing this.' At that time, large black clouds rose from all directions, and heavy rain fell from the sky like an elephant urinating, with the accumulated water reaching waist-deep. At that time, Kashyapa thought, 'This Great Shramana is extremely handsome and the best among men; perhaps he will be washed away by the water.' So he led his followers on a boat made from a tree trunk to seek the Bhagavan. The Bhagavan was then walking in the open, and the ground was as dry as before. At that time, Kashyapa saw the Buddha walking in the open, and the ground was as dry as before, as if he were indoors, and thought, 'This Great Shramana is truly amazing! Truly extraordinary! He can make inanimate objects turn as he wishes. This Great Shramana'
門，神足自在得阿羅漢，雖爾故不如我得阿羅漢。」
迦葉他日復往世尊所，白言：「食時已到可往就食。」佛言迦葉：「汝並在前，吾后當往。」時世尊遣迦葉已，猶如力士屈申臂頃，從經行地沒，即于彼貫迦葉船底而出。見已便作是言：「此大沙門有大神德，先遣我言后至，今者乃先在船耶？」佛告迦葉：「吾遣汝已，如力士屈申臂頃于經行地沒，貫汝船底而出。」迦葉作是念言：「此大沙門有大神力，先遣我已，後來涌出船上。大沙門有大神力得阿羅漢，雖爾故不如我道真。」爾時世尊知迦葉心中所念，告言：「汝常稱言：『大沙門雖得阿羅漢，不如我得阿羅漢。』如今觀汝，非阿羅漢、非向阿羅漢道。」迦葉念言：「此大沙門，有大威神，知我心中所念。此大沙門有大神足自在得阿羅漢，我今寧可從彼修梵行。」即前白佛：「我今欲從如來所修梵行。」佛告迦葉：「汝有五百弟子，從汝學梵行，汝應告彼使知。若彼有意樂者，自隨所樂修行。」時迦葉即往弟子所告言：「汝等知不？我今欲從沙門瞿曇所修梵行。汝等心所樂者，各自隨意。」諸弟子白言：「我等久已有信心於彼沙門所，唯待師耳。」爾時五百弟子，即持螺髻事火具、凈衣、澡瓶，往擲尼連禪水中已，來詣如來所，頭面禮足在一面坐。時世
【現代漢語翻譯】 現代漢語譯本： 『門，神足自在得阿羅漢（Arhat，已證悟的聖人），即使這樣也不如我得阿羅漢。』
迦葉（Kāśyapa，人名）第二天又去世尊（Bhagavan，佛陀的尊稱）那裡，稟告說：『用餐時間到了，可以去用餐了。』佛陀（Buddha）對迦葉說：『你先去，我隨後就到。』當時，世尊遣走迦葉后，猶如力士屈伸手臂的瞬間，從經行的地方消失，立即從迦葉的船底穿出。迦葉看見后便這樣說：『這位大沙門（Śrāmaṇa，修行者）有大神德，先打發我走說隨後就到，現在竟然先到船上了？』佛陀告訴迦葉：『我打發你走後，如力士屈伸手臂的瞬間，從經行的地方消失，穿過你的船底而出。』迦葉心想：『這位大沙門有大神力，先打發我走，後來又涌現在船上。大沙門有大神力得阿羅漢，即使這樣也不如我的道真實。』當時，世尊知道迦葉心中所想，告訴他說：『你常常說：『大沙門即使得了阿羅漢，也不如我得阿羅漢。』現在看你，既不是阿羅漢，也不是走向阿羅漢的道路。』迦葉心想：『這位大沙門，有大威神，知道我心中所想。這位大沙門有大神足自在得阿羅漢，我現在寧可跟隨他修習梵行（Brahmacarya，清凈的修行）。』隨即上前稟告佛陀：『我現在想跟隨如來（Tathāgata，佛陀的稱號）修習梵行。』佛陀告訴迦葉：『你有五百弟子，跟隨你學習梵行，你應該告訴他們讓他們知道。如果他們有意願，就各自隨自己的意願修行。』當時迦葉立即去到弟子那裡告訴他們說：『你們知道嗎？我現在想跟隨沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）修習梵行。你們心中所樂意的，各自隨意。』眾弟子稟告說：『我們早就對那位沙門有信心了，只是在等待老師罷了。』當時五百弟子，立即拿著螺髻、事火的器具、乾淨的衣服、澡瓶，扔到尼連禪河（Nairañjanā River）中后，來到如來那裡，頭面頂禮佛足，在一旁坐下。當時世 尊
【English Translation】 English version: 『Even though he is an Arhat (a perfected being) with supernatural powers and mastery of his faculties, he is still not as accomplished as I am as an Arhat.』
The next day, Kāśyapa (a proper noun) went to the Blessed One (Bhagavan, an epithet of the Buddha) and said, 『It is time for the meal; let us go.』 The Buddha (Buddha) said to Kāśyapa, 『You go ahead, I will come later.』 Then, after sending Kāśyapa away, the Blessed One, as quickly as a strong man extends or retracts his arm, vanished from the walking path and emerged from under Kāśyapa』s boat. Seeing this, he said, 『This great Śrāmaṇa (ascetic) has great spiritual power. He sent me ahead saying he would come later, but now he is already on the boat?』 The Buddha said to Kāśyapa, 『After sending you away, as quickly as a strong man extends or retracts his arm, I vanished from the walking path and emerged from under your boat.』 Kāśyapa thought, 『This great Śrāmaṇa has great power. He sent me away and then appeared on the boat. The great Śrāmaṇa has great power and is an Arhat, but still, my path is more truthful.』 Then, the Blessed One, knowing what Kāśyapa was thinking, said to him, 『You often say, 『Even though the great Śrāmaṇa has attained Arhatship, he is not as accomplished as I am as an Arhat.』 But now I see that you are neither an Arhat nor on the path to Arhatship.』 Kāśyapa thought, 『This great Śrāmaṇa has great power and knows what I am thinking. This great Śrāmaṇa has supernatural powers and mastery of his faculties and is an Arhat. I will now follow him and practice the Brahmacarya (holy life).』 He then went to the Buddha and said, 『I now wish to practice the Brahmacarya under the Tathāgata (another epithet of the Buddha).』 The Buddha said to Kāśyapa, 『You have five hundred disciples who follow you in practicing the Brahmacarya. You should inform them and let them know. If they are willing, they may practice as they wish.』 Then Kāśyapa went to his disciples and said to them, 『Do you know? I now wish to practice the Brahmacarya under Śrāmaṇa Gautama (Shakyamuni Buddha). Whatever you wish, do as you please.』 The disciples said, 『We have long had faith in that Śrāmaṇa, and we were only waiting for you, teacher.』 Then the five hundred disciples, taking their matted hair, fire implements, clean clothes, and water pitchers, threw them into the Nairañjanā River and came to the Tathāgata, bowed their heads at his feet, and sat to one side. At that time, the Blessed One
尊與五百人漸次為說勝法，勸令發歡喜心。所謂法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂。五百人即于座上，諸塵垢盡得法眼凈，見法得法成就諸法得果證。前白佛言：「我等欲于如來所出家修梵行。」佛言：「來比丘！於我法中快修梵行得盡苦際，即名為受具足戒。」
時迦葉中弟，名那提迦葉，在尼連禪水下流居，有三百弟子，于中最為尊上，為眾人師首。時彼眾中有一弟子，至尼連禪水上看，見水中有事火具及發澡瓶，有凈衣為水所漂。見已疾疾來至那提迦葉所語言：「師當知，此尼連禪水中，有發事火具凈衣澡瓶，為水所漂。不審上流大師，將無為惡人所害？」時郁鞞羅迦葉小弟，名伽耶迦葉，居象頭山中，有二百弟子，于中為師首。時那提迦葉語一弟子言：「汝速往至象頭山中，到已語伽耶迦葉言：『知不？今尼連禪水中，有事火具諸物盡為水所漂。汝速來，可共往看兄將無為惡人所害耶？』」時弟子受那提迦葉語已，往伽耶迦葉所：「小師知不？師有此語：『尼連禪水中，有澡瓶凈衣發諸事火具，為尼連禪水所漂。速來，共往看大兄將無為惡人所害耶？』」時小弟聞其語已，即將二百弟子，詣那提迦葉所。到已，那提迦葉、伽耶迦葉復語一弟子言：「汝速往至大兄所看，將無為惡人所害
【現代漢語翻譯】 現代漢語譯本： 世尊與五百人逐漸地為他們宣說殊勝的佛法，勸導他們生起歡喜心。所說的佛法是，佈施、持戒能夠生天的法門，告誡他們慾望的不凈，讚歎出離世間為快樂。這五百人就在座位上，所有的塵垢都消盡，得到了清凈的法眼，見到了佛法，得到了佛法，成就了諸法，得到了果位的證悟。然後稟告佛說：『我們想要在如來您這裡出家，修習清凈的梵行。』佛說：『來吧，比丘！在我所教的佛法中，努力修習清凈的梵行，就可以達到斷盡痛苦的邊際。這就叫做受了具足戒。』 當時，迦葉的二弟，名叫那提迦葉（Nadi-kasyapa），住在尼連禪河（Nairanjana River）的下游，有三百個弟子，在那三百人中，他是最受尊敬的，是眾人的老師。當時，他的弟子中有一個人，到尼連禪河邊觀看，看見河水中有祭火的器具以及剃髮用的澡瓶，還有乾淨的衣服被水漂走。看見后，急忙來到那提迦葉那裡說：『老師您應該知道，這尼連禪河中，有頭髮、祭火的器具、乾淨的衣服、澡瓶，被水漂走了。不知道上游的大師，是不是被壞人所害了？』當時，郁鞞羅迦葉（Uruvilva-kasyapa）的小弟，名叫伽耶迦葉（Gaya-kasyapa），住在象頭山（象頭山）中，有二百個弟子，在那二百人中，他是老師。當時，那提迦葉告訴一個弟子說：『你快去象頭山中，到了之後告訴伽耶迦葉說：『你知道嗎？現在尼連禪河中，祭火的器具等東西都被水漂走了。你快來，可以一起去看看大哥是不是被壞人所害了？』』當時，這個弟子接受了那提迦葉的話后，前往伽耶迦葉那裡：『小師您知道嗎？師父有這樣的話：『尼連禪河中，有澡瓶、乾淨的衣服、頭髮和各種祭火的器具，被尼連禪河水漂走了。快來，一起去看看大哥是不是被壞人所害了？』』當時，小弟聽了他的話后，就帶著二百個弟子，前往那提迦葉那裡。到了之後，那提迦葉、伽耶迦葉又告訴一個弟子說：『你快去大哥那裡看看，是不是被壞人所害了？』
【English Translation】 English version: The World-Honored One gradually explained the supreme Dharma to the five hundred people, encouraging them to generate joyful minds. The Dharma he spoke of was the method of giving alms and upholding precepts to be reborn in the heavens, admonishing them about the impurity of desires and praising the joy of detachment. The five hundred people, right there in their seats, exhausted all defilements and obtained the pure Dharma-eye, seeing the Dharma, attaining the Dharma, accomplishing all Dharmas, and attaining the fruit of realization. They then reported to the Buddha, saying, 'We wish to leave home under the Tathagata and cultivate pure conduct.' The Buddha said, 'Come, Bhikkhus! In my Dharma, diligently cultivate pure conduct and you will reach the end of suffering. This is called receiving the full precepts.' At that time, Kasyapa's (Kasyapa) second younger brother, named Nadi-kasyapa (Nadi-kasyapa), lived downstream of the Nairanjana River (Nairanjana River), with three hundred disciples. Among them, he was the most respected and was the teacher of the assembly. At that time, one of his disciples went to the bank of the Nairanjana River to observe and saw sacrificial fire implements, a bathing pot for shaving hair, and clean clothes being carried away by the water. Having seen this, he quickly went to Nadi-kasyapa and said, 'Teacher, you should know that in this Nairanjana River, there are hair, sacrificial fire implements, clean clothes, and a bathing pot being carried away by the water. I wonder if the great master upstream has been harmed by evil people?' At that time, Uruvilva-kasyapa's (Uruvilva-kasyapa) younger brother, named Gaya-kasyapa (Gaya-kasyapa), lived in Elephant Head Mountain (象頭山), with two hundred disciples. Among them, he was the teacher. At that time, Nadi-kasyapa told a disciple, 'Quickly go to Elephant Head Mountain and tell Gaya-kasyapa, 'Do you know? Now in the Nairanjana River, the sacrificial fire implements and other things have all been carried away by the water. Come quickly, we can go together to see if our elder brother has been harmed by evil people?'' At that time, this disciple, having received Nadi-kasyapa's words, went to Gaya-kasyapa: 'Young teacher, do you know? The teacher has these words: 'In the Nairanjana River, there are bathing pots, clean clothes, hair, and various sacrificial fire implements being carried away by the Nairanjana River. Come quickly, let's go together to see if our elder brother has been harmed by evil people?'' At that time, the younger brother, having heard his words, took his two hundred disciples and went to Nadi-kasyapa. Having arrived, Nadi-kasyapa and Gaya-kasyapa again told a disciple, 'Quickly go to our elder brother and see if he has been harmed by evil people?'
耶？」時彼弟子受二師語已，即往看大兄。到已問言：「云何大師，從此大沙門學修梵行為勝耶？」迦葉報言：「汝等當知！我從世尊出家學道，極為勝妙。」時彼弟子，還至二師所語言：「諸師當知！我大師已將諸弟子，詣大沙門所出家修梵行。」時二師念言：「從家舍家從彼學梵行者必不虛。何以故？我兄聰明垢薄多有智慧，而將諸弟子從彼受學，必思量得所故爾耳，而況我等不從受學。」時那提迦葉、伽耶迦葉各將諸弟子詣大兄所，到已白兄言：「大兄！此處勝耶？」兄報二弟言：「此處極勝，從家舍家，從大沙門修梵行者，乃為勝妙。」二弟白兄言：「我等亦欲從大沙門學修梵行。」爾時郁鞞羅迦葉，將二弟並五百弟子，往詣世尊所，頭面禮足在一面坐。時郁鞞羅迦葉，前白佛言：「我有中弟，名那提迦葉，在尼連禪水邊住，常教授三百弟子，為人師首。次第三弟，在象頭山中住，教授二百弟子，為人師首。今各來集，欲從世尊求修梵行。唯愿世尊聽出家受具足得修梵行。」世尊即聽，漸次為說勝法。所謂法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂。即于座上諸塵垢盡得法眼凈，見法得法成就諸法得果證。各前白佛言：「唯然世尊！我等欲從如來法中出家修梵行。」佛言：「來比丘！於我法中快得修
【現代漢語翻譯】 現代漢語譯本 『耶？』當時那位弟子接受了兩位老師的話后，就去看望他的大哥。到了之後問道：『大師，從這位大沙門（偉大的修行者）那裡學習修行梵行（清凈的行為）更好嗎？』迦葉（Kashyapa）回答說：『你們應當知道！我跟隨世尊（Bhagavan，佛陀的尊稱）出家學道，是極為殊勝美妙的。』當時那位弟子，回到兩位老師那裡說道：『各位老師應當知道！我的大師已經帶領眾弟子，前往大沙門那裡出家修行梵行了。』當時兩位老師心想：『從在家捨棄家庭，跟隨他學習梵行必定不是虛假的。為什麼呢？我的兄長聰明，煩惱輕薄，很有智慧，而帶領眾弟子跟隨他學習，必定是經過深思熟慮才這樣做的，更何況我們不跟隨他學習呢。』當時那提迦葉（Nadi-kashyapa）、伽耶迦葉（Gaya-kashyapa）各自帶領眾弟子前往大哥那裡，到了之後對兄長說：『大哥！這裡殊勝嗎？』兄長回答兩位弟弟說：『這裡極其殊勝，從在家捨棄家庭，跟隨大沙門修行梵行，才是殊勝美妙的。』兩位弟弟對兄長說：『我們也想跟隨大沙門學習修行梵行。』 當時郁鞞羅迦葉（Uruvilva-kashyapa），帶領兩位弟弟以及五百弟子，前往世尊那裡，頭面頂禮佛足，在一旁坐下。當時郁鞞羅迦葉，上前對佛說：『我有一個弟弟，名叫那提迦葉，住在尼連禪（Nairanjana）水邊，經常教授三百弟子，是他們的首領。還有一個弟弟，住在象頭山中，教授二百弟子，是他們的首領。現在他們都來了，想要跟隨世尊求修梵行。唯愿世尊允許他們出家受具足戒（完整的戒律），得以修行梵行。』世尊就答應了，逐漸地為他們宣說殊勝的佛法。所說的佛法是，佈施、持戒、生天之法，呵斥慾望的不清凈，讚歎出離為快樂。他們就在座位上，諸種塵垢都已消除，得到了法眼凈（清凈的智慧之眼），見到了法，得到了法，成就了諸法，得到了果證。各自上前對佛說：『是的，世尊！我們想要在如來的佛法中出家修行梵行。』佛說：『來吧，比丘（bhiksu，出家人）！在我的佛法中可以很快地修行。
【English Translation】 English version 『Yes?』 At that time, that disciple, having received the words of the two teachers, went to see his elder brother. Having arrived, he asked: 『Master, is it better to learn and practice the Brahmacharya (pure conduct) from this great Shramana (great ascetic)?』 Kashyapa (Kashyapa) replied: 『You should know! My going forth from home to learn the Way from the Bhagavan (Buddha's honorific title) is extremely excellent and wonderful.』 At that time, that disciple returned to the two teachers and said: 『Teachers, you should know! My master has already led the disciples to the great Shramana to go forth from home and practice Brahmacharya.』 At that time, the two teachers thought: 『Leaving home from home to learn Brahmacharya from him must not be false. Why? My elder brother is intelligent, his defilements are light, and he has much wisdom, and he leads the disciples to learn from him, it must be after careful consideration that he does so, let alone us not learning from him.』 At that time, Nadi-kashyapa (Nadi-kashyapa) and Gaya-kashyapa (Gaya-kashyapa) each led their disciples to their elder brother, and upon arriving, they said to their elder brother: 『Elder brother! Is this place excellent?』 The elder brother replied to the two younger brothers: 『This place is extremely excellent, leaving home from home, following the great Shramana to practice Brahmacharya, is excellent and wonderful.』 The two younger brothers said to their elder brother: 『We also want to follow the great Shramana to learn and practice Brahmacharya.』 At that time, Uruvilva-kashyapa (Uruvilva-kashyapa), led his two younger brothers and five hundred disciples, went to the Bhagavan, prostrated with their heads at his feet, and sat on one side. At that time, Uruvilva-kashyapa, stepped forward and said to the Buddha: 『I have a younger brother, named Nadi-kashyapa, who lives by the Nairanjana (Nairanjana) River, and often teaches three hundred disciples, and is their leader. And another younger brother, who lives in Elephant Head Mountain, and teaches two hundred disciples, and is their leader. Now they have all come, wanting to follow the Bhagavan to seek and practice Brahmacharya. May the Bhagavan allow them to go forth from home and receive the full precepts (complete precepts), so that they can practice Brahmacharya.』 The Bhagavan agreed, and gradually explained to them the excellent Dharma. The Dharma that was spoken was the Dharma of giving, upholding precepts, and being born in the heavens, rebuking the impurity of desires, and praising leaving home as happiness. They, in their seats, all their defilements were eliminated, and they obtained the pure Dharma Eye (pure eye of wisdom), saw the Dharma, obtained the Dharma, accomplished all Dharmas, and obtained the fruit of realization. Each stepped forward and said to the Buddha: 『Yes, Bhagavan! We want to go forth from home and practice Brahmacharya in the Tathagata's Dharma.』 The Buddha said: 『Come, Bhikshus (bhiksu, monks)! In my Dharma, you can quickly practice.
梵行得盡苦際，即名為受具足戒。」
時世尊度此千梵志授具足已，將至象頭山中。于象頭山中有千比丘僧，以三事教化：一者神足教化，二者憶念教化，三者說法教化。彼神足教化者，或化一作無數，或無數還為一，內外通達、石壁皆過，如游虛空無所妨礙；于虛空中結跏趺坐，亦如飛鳥周旋往來；入地如水出沒自在，履水如地而不沒溺；身放煙火如大火聚；日月有大神德靡所不照，能以手捫摸，身至梵天往來無礙，是謂世尊神足教化千比丘。憶念教化者，教言：「汝當思惟是，莫思惟是。當念是，莫念是。當滅是，當成就是。」是謂世尊憶念教授千比丘。說法教化者，一切熾然，何等一切熾然？眼熾然、色熾然、眼識熾然、眼觸熾然。若複眼觸因緣生受，若苦、若樂、若不苦不樂，亦名為熾然。何等為熾然？熾然者，慾火、恚火、癡火也。復云何名熾然？熾然者，生老病死愁憂苦惱熾然，我說此苦所生處，乃至意亦如是。爾時世尊，以此三事教授千比丘。爾時千比丘，受此三事教授已，即時無漏心解脫、無礙解脫智生。
爾時世尊化此千比丘已便作是念：「我先許瓶沙王請，若我成佛得一切智，先來至羅閱城。我今應往見瓶沙王。」即正衣服，將大比丘千人，皆是舊學螺髻梵志，皆已得定調柔永得解
【現代漢語翻譯】 現代漢語譯本：『梵行修到盡頭，到達苦的邊際，就叫做受具足戒。』
當時，世尊度化了這一千位婆羅門，授予他們具足戒后，帶領他們前往象頭山中。在象頭山中，有一千位比丘僧，世尊用三種方式教化他們：第一種是神足教化，第二種是憶念教化，第三種是說法教化。所謂神足教化，就是能變化一個為無數個，或者將無數個還原為一個，身體內外通達無礙，穿過石壁就像在虛空中行走一樣，沒有任何阻礙；在虛空中結跏趺坐，就像飛鳥一樣自由往來；進入地中就像進入水中一樣自由出沒，在水上行走就像在地上行走一樣不會沉沒；身上放出煙火，就像巨大的火堆；日月具有巨大的神力，光芒照耀一切，能夠用手觸控日月，身體到達梵天也能自由往來，這就是世尊用神足教化一千位比丘。
所謂憶念教化，就是教導他們說：『你應該思惟這個，不要思惟那個。應當憶念這個，不要憶念那個。應當滅除這個，應當成就那個。』這就是世尊用憶念教化一千位比丘。所謂說法教化，就是一切都在燃燒，什麼在燃燒呢？眼睛在燃燒，顏色在燃燒，眼識在燃燒，眼觸在燃燒。如果因為眼觸的因緣而產生感受，無論是苦、樂、還是不苦不樂，也叫做燃燒。什麼叫做燃燒呢？燃燒就是貪（**）、嗔（恚）火、癡火。又怎麼叫做燃燒呢？燃燒就是生、老、病、死、愁、憂、苦、惱在燃燒，我說這些痛苦產生的地方，乃至意也是這樣。』當時，世尊用這三種方式教化一千位比丘。當時，這一千位比丘，接受了這三種方式的教化后，立刻就生起了無漏的心解脫和無礙解脫智。
當時，世尊教化了這一千位比丘后，就想：『我先前答應了瓶沙王（Bimbisara），如果我成佛得到一切智，就先到羅閱城（Rajagriha）去。我現在應該去見瓶沙王。』於是整理好衣服，帶領著一千位大比丘，他們都是以前學習外道的螺髻梵志，都已經得到禪定，調伏身心，永遠得到解脫。
【English Translation】 English version: 'The complete practice of pure conduct, reaching the end of suffering, is called receiving the full precepts.'
At that time, the World Honored One (世尊) ordained these thousand Brahmins (梵志), granting them the full precepts, and led them to Elephant Head Mountain (象頭山). On Elephant Head Mountain, there were a thousand Bhikshus (比丘) whom the World Honored One taught using three methods: first, teaching through supernatural powers (神足教化); second, teaching through mindfulness (憶念教化); and third, teaching through Dharma (說法教化). Teaching through supernatural powers meant being able to transform one into countless, or countless back into one; penetrating inside and outside without obstruction, passing through stone walls as if walking in empty space without any hindrance; sitting in full lotus posture in empty space, moving back and forth like a flying bird; entering the earth as freely as entering water, walking on water as if on land without sinking; emitting smoke and fire from the body like a great fire; the sun and moon possessing great divine power, shining everywhere, able to touch them with the hand, and traveling to the Brahma Heaven (梵天) without obstruction. This is how the World Honored One taught a thousand Bhikshus through supernatural powers.
Teaching through mindfulness meant teaching them: 'You should contemplate this, do not contemplate that. You should be mindful of this, do not be mindful of that. You should extinguish this, you should accomplish that.' This is how the World Honored One taught a thousand Bhikshus through mindfulness. Teaching through Dharma meant that everything is burning. What is burning? The eye is burning, form is burning, eye-consciousness is burning, eye-contact is burning. If, due to the condition of eye-contact, feelings arise, whether they are painful, pleasant, or neither painful nor pleasant, they are also called burning. What is called burning? Burning is greed (**) fire, hatred (恚) fire, and delusion fire. And how is it called burning? Burning is birth, old age, sickness, death, sorrow, grief, suffering, and distress are burning. I say that these places where suffering arises, even the mind is like this.' At that time, the World Honored One taught a thousand Bhikshus using these three methods. At that time, these thousand Bhikshus, having received these three methods of teaching, immediately gave rise to undefiled liberation of mind and unobstructed wisdom of liberation.
At that time, the World Honored One, having taught these thousand Bhikshus, thought: 'I previously promised King Bimbisara (瓶沙王) that if I became a Buddha (佛) and attained all-knowing wisdom, I would first come to Rajagriha (羅閱城). Now I should go to see King Bimbisara.' So he arranged his robes and led a thousand great Bhikshus, all of whom were former heretical ascetics with coiled hair (螺髻梵志), all of whom had attained Samadhi (禪定), tamed their minds, and attained liberation forever.
脫，從摩竭國界游化漸至杖林中。爾時世尊于杖林中善住尼拘律樹王下坐。時瓶沙王聞沙門瞿曇出自釋種出家學道，將千弟子游行摩竭界，皆是舊學螺髻梵志，皆已得定調柔永得解脫，從摩竭界遊行來至杖林中，止善住尼拘律樹王下坐。彼沙門瞿曇有大名稱，靡所不聞。所謂名稱者，如來、至真、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，于天及世間人、魔若魔天，及梵天眾、沙門、婆羅門眾中，自知得神通智證，常自娛樂。與人說法，上中下言悉善，義味深邃，具足演布，修諸梵行。「善哉！乃得見如是阿羅漢。我今寧可自往見大沙門瞿曇。」時王瓶沙駕萬二千乘車，將八萬四千人前後圍繞，以王威勢出羅閱城，欲見世尊。時王瓶沙往杖林中，齊車所至處，即下車步進入林。遙見世尊顏貌殊特猶如紫金，便發歡喜心，于如來所前頭面禮足已在一面坐。時摩竭國人，或有禮足而坐者，或有舉手相問訊而坐者，或有稱姓名而坐者，或有叉手合掌向如來而坐者，或有默然而坐者。時摩竭國人作是念：「為大沙門從郁鞞羅迦葉學梵行耶？為郁鞞羅迦葉並弟子眾，從大沙門瞿曇學梵行耶？」時世尊知其國人心中所念，即以偈向郁鞞羅迦葉說：
「汝等見何變？ 舍諸事火具？ 吾今問迦
【現代漢語翻譯】 現代漢語譯本： 脫（Ta），從摩竭國（Magadha，古印度十六雄國之一）的國界遊歷教化，漸漸到達杖林（Yastivana）。當時，世尊在杖林中善住尼拘律樹王（Nyagrodha，榕樹）下安坐。這時，瓶沙王（Bimbisara）聽說沙門瞿曇（釋迦牟尼佛）出自釋迦族，出家修道，帶領一千弟子從摩竭國而來，這些弟子都是以前學習螺髻梵志（Jatila，一種苦行僧）的，都已經得到禪定，調伏身心，永遠得到解脫，從摩竭國來到杖林中，在善住尼拘律樹王下安坐。那位沙門瞿曇有很大的名聲，沒有誰沒有聽說過。所說的名聲是：如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、為善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Buddha）、佛（Bhagavan）、世尊，在天界以及世間的人、魔（Mara）或者魔天，以及梵天眾（Brahma）、沙門（Shramana）、婆羅門（Brahmana）眾中，自己知道已經得到神通智慧的證明，常常自己感到快樂。給人們說法，開始、中間、結尾都很好，意義和味道都很深刻，完整地演說和傳播，修行各種清凈的行為。「太好了！竟然能夠見到這樣的阿羅漢（Arhat）！我現在應該親自去拜見大沙門瞿曇。」 當時，瓶沙王駕著一萬二千輛車，帶領八萬四千人前後圍繞，以國王的威勢從羅閱城（Rajagriha）出發，想要拜見世尊。當時，瓶沙王前往杖林中，到達車可以到達的地方，就下車步行進入樹林。遠遠地看見世尊的容貌非常特別，好像紫金一樣，便生起歡喜心，在如來面前，頭面頂禮佛足后，在一旁坐下。當時，摩竭國的人，有的禮拜佛足後坐下，有的舉起手互相問候後坐下，有的稱說自己的姓名後坐下，有的雙手合掌向著如來坐下，有的默默地坐下。當時，摩竭國的人這樣想：『是大沙門（瞿曇）向郁鞞羅迦葉（Uruvilva-Kashyapa）學習清凈的行為呢？還是郁鞞羅迦葉和他的弟子們，向大沙門瞿曇學習清凈的行為呢？』當時，世尊知道他們心中所想，就用偈語對郁鞞羅迦葉說： 『你們看見了什麼變化？捨棄了各種祭火的器具？我現在問迦葉（Kashyapa）。』
【English Translation】 English version: Then, Ta (脫), traveling and teaching from the border of Magadha (摩竭國, one of the sixteen ancient Indian Mahajanapadas), gradually arrived at Yastivana (杖林). At that time, the World-Honored One was dwelling in Yastivana, seated under the Nyagrodha (尼拘律樹王, banyan tree). At that time, King Bimbisara (瓶沙王) heard that the Shramana Gautama (沙門瞿曇, Shakyamuni Buddha) was from the Shakya clan, had renounced the world to pursue the path, and was leading a thousand disciples from Magadha. These disciples were all formerly students of the Jatilas (螺髻梵志, a type of ascetic with matted hair), had already attained samadhi, were tamed and had attained liberation forever. They came from Magadha to Yastivana and sat under the Nyagrodha tree. That Shramana Gautama had a great reputation, unheard of by none. The reputation was: Tathagata (如來), Arhat (至真), Samyaksambuddha (等正覺), Vidyacharana-sampanna (明行足), Sugata (為善逝), Lokavidu (世間解), Anuttara-purusa-damya-sarathi (無上士), Shasta deva-manushyanam (調御丈夫), Teacher of gods and humans, Buddha (佛), Bhagavan (世尊), in the heavens and among the people of the world, Mara (魔) or Mara's heavens, and the Brahma (梵天) assembly, Shramanas (沙門), and Brahmanas (婆羅門), knowing for himself that he had attained the proof of supernatural wisdom, constantly enjoying himself. He taught the Dharma to people, the beginning, middle, and end were all good, the meaning and flavor were profound, fully expounding and propagating, cultivating all pure conduct. 'Excellent! To be able to see such an Arhat (阿羅漢)! I should now personally go to see the great Shramana Gautama.' At that time, King Bimbisara drove twelve thousand chariots, leading eighty-four thousand people surrounding him, with the majesty of a king, departing from Rajagriha (羅閱城), desiring to see the World-Honored One. At that time, King Bimbisara went to Yastivana, and when he reached the place where the chariots could go, he got out of the chariot and walked into the forest. From afar, he saw that the World-Honored One's appearance was very special, like purple gold, and he gave rise to a joyful heart. In front of the Tathagata, he bowed his head to the ground and paid homage to the Buddha's feet, and then sat on one side. At that time, the people of Magadha, some bowed at the feet and sat down, some raised their hands to greet each other and sat down, some stated their names and sat down, some folded their hands and palms towards the Tathagata and sat down, and some sat in silence. At that time, the people of Magadha thought: 'Is the great Shramana (Gautama) learning pure conduct from Uruvilva-Kashyapa (郁鞞羅迦葉)? Or are Uruvilva-Kashyapa and his disciples learning pure conduct from the great Shramana Gautama?' At that time, the World-Honored One knew what they were thinking in their hearts, and then spoke a verse to Uruvilva-Kashyapa: 'What transformation have you seen? Abandoning all the implements for fire sacrifices? I now ask Kashyapa (迦葉).'
葉， 云何舍火具？」
爾時迦葉復以偈報世尊言：
「飲食諸美味， 愛慾女及祀； 我見如是垢， 故舍事火具。」
世尊復以偈問迦葉言：
「飲食諸美味， 于中無所樂； 天上及世間， 今說樂何處。」
迦葉復以偈報世尊言
「我見跡休息， 三界無所礙； 不異不可異， 不樂事火祀。」
時摩竭國人復生是念：「大沙門說二偈，郁鞞羅迦葉亦說二偈，我等猶故未別，為大沙門從迦葉受學耶？為迦葉及弟子從大沙門受學耶？」時世尊知摩竭國人心中所念已，告迦葉言：「汝起為吾扇背。」答言：「爾。」時迦葉受佛教已，即從坐起上升虛空，還下禮世尊足，以手摩捫如來足，以口嗚之自稱姓字：「世尊是我師，我是弟子。」即持扇在如來后而扇。時摩竭國人自相謂言：「大沙門瞿曇不從迦葉學梵行，迦葉及弟子眾從大沙門瞿曇學梵行。」爾時世尊知摩竭國人無有疑故，漸次為說法，勸令發歡喜心。所謂法者，佈施持戒生天之法，呵欲不凈、讚歎出離為樂。時摩竭國人瓶沙王為首，八萬四千人十二那由他天，諸塵垢盡得法眼凈，見法得法成就諸法自知得果證。前白佛言：「我等歸依佛法僧，聽為優波塞，盡形壽不殺生乃至不飲酒。」瓶沙王見法得法
【現代漢語翻譯】 現代漢語譯本 葉（迦葉，指郁鞞羅迦葉），你為何捨棄火具（祭祀用的器具）？』
當時，迦葉又用偈語回答世尊說：
『飲食和各種美味，愛慾、睡眠以及祭祀；我看到這些都是污垢，所以捨棄了事火的器具。』
世尊又用偈語問迦葉說：
『飲食和各種美味，你從中沒有樂趣；天上和世間，現在說說你樂於何處？』
迦葉又用偈語回答世尊說：
『我見到寂滅的境界，在三界中沒有任何障礙；不異於涅槃，也不可與涅槃相異，我不樂於從事火祭。』
當時，摩竭陀國的人們產生了這樣的想法：『大沙門（指佛陀）說了兩句偈語，郁鞞羅迦葉也說了兩句偈語，我們仍然無法分辨，是大沙門向迦葉學習呢？還是迦葉和他的弟子們向大沙門學習呢？』當時世尊知道摩竭陀國人心中所想，就告訴迦葉說：『你起來為我扇扇背。』迦葉回答說：『好的。』當時迦葉接受佛的教導后，立即從座位上起身，升到空中，然後下來禮拜世尊的腳，用手撫摸如來的腳，用口親吻，並自稱姓名：『世尊是我的老師，我是弟子。』隨即拿著扇子在如來身後扇風。當時摩竭陀國的人們互相說道：『大沙門喬達摩（Gautama）不是向迦葉學習梵行，而是迦葉和他的弟子們向大沙門喬達摩學習梵行。』當時世尊知道摩竭陀國的人們沒有疑惑了，就逐漸地為他們說法，勸導他們生起歡喜心。所說的法是，佈施、持戒、生天之法，呵斥慾望的不凈，讚歎出離為樂。當時摩竭陀國的人們以瓶沙王（Bimbisara）為首，八萬四千人和十二那由他（nayuta，數量單位）的天人，各種塵垢都已消除，得到了清凈的法眼，見到了法，得到了法，成就了諸法，自己知道得到了果證。上前稟告佛說：『我們歸依佛、法、僧，請允許我們成為優波塞（upasaka，在家男居士），終身不殺生，乃至不飲酒。』瓶沙王見法得法。
【English Translation】 English version 『Kashyapa (referring to Uruvilva Kashyapa), why have you abandoned the fire implements (utensils used for sacrifice)?』
At that time, Kashyapa again replied to the World-Honored One with a verse:
『Food and various delicacies, lust, sleep, and sacrifices; I see these as defilements, therefore I abandon the implements for fire worship.』
The World-Honored One again asked Kashyapa with a verse:
『Food and various delicacies, you find no joy in them; in the heavens and in the world, now tell me where you find joy?』
Kashyapa again replied to the World-Honored One with a verse:
『I see the cessation of traces, in the three realms there is no obstruction; not different from Nirvana, nor can it be different from Nirvana, I do not delight in performing fire sacrifices.』
At that time, the people of Magadha arose with this thought: 『The Great Shramana (referring to the Buddha) has spoken two verses, and Uruvilva Kashyapa has also spoken two verses, we still cannot distinguish, is the Great Shramana learning from Kashyapa? Or are Kashyapa and his disciples learning from the Great Shramana?』 At that time, the World-Honored One, knowing what the people of Magadha were thinking, told Kashyapa: 『Arise and fan my back.』 Kashyapa replied: 『Yes.』 At that time, Kashyapa, having received the Buddha's instruction, immediately rose from his seat, ascended into the sky, then descended and prostrated himself at the feet of the World-Honored One, touched the Tathagata's feet with his hands, kissed them with his mouth, and declared his name: 『The World-Honored One is my teacher, I am the disciple.』 Immediately he held a fan behind the Tathagata and fanned him. At that time, the people of Magadha said to each other: 『The Great Shramana Gautama (Gautama) is not learning the Brahma-conduct from Kashyapa, but Kashyapa and his disciples are learning the Brahma-conduct from the Great Shramana Gautama.』 At that time, the World-Honored One, knowing that the people of Magadha had no doubts, gradually taught them the Dharma, encouraging them to generate joyful minds. The Dharma that was spoken was the Dharma of giving, upholding precepts, and being born in the heavens, rebuking the impurity of desires, and praising renunciation as joy. At that time, the people of Magadha, led by King Bimbisara (Bimbisara), eighty-four thousand people and twelve nayutas (nayuta, a unit of measurement) of devas, all their defilements were eliminated, they obtained the pure Dharma eye, saw the Dharma, attained the Dharma, accomplished all Dharmas, and knew for themselves that they had attained the fruit of realization. They went forward and said to the Buddha: 『We take refuge in the Buddha, the Dharma, and the Sangha, please allow us to become upasakas (upasaka, a male lay follower), for the rest of our lives we will not kill, and will not drink alcohol.』 King Bimbisara saw the Dharma and attained the Dharma.
，前白佛言：「自念昔日，為太子時，心生六愿：一者、若父壽終我登位為王。二者、當我治國時愿佛出世。三者、使我身見世尊。四者、設我見佛已生歡喜心於如來所。五者、已發歡喜心得聞正法。六者、聞法已尋得信解。今我父王已命終，得登位為王。然我治國，正值佛出世。今復自見佛，見佛已發歡喜心，于佛所已發歡喜心，便得聞法，聞法已便得信解。今正是時，唯愿世尊入羅閱城。」時世尊默然受瓶沙王請已，即從座起，著衣將千比丘，皆是舊學螺髻梵志，皆已得定調柔永得解脫，萬二千乘車、八萬四千眾前後圍繞，以佛威神入羅閱城。
爾時值天雨，世尊前後中則清明、上有云蓋，世尊現此變化入羅閱城。時釋提桓因，化作一異婆羅門，手執金杖、金澡瓶、金柄扇，身在空中去地四指在如來前引導，復以無數方便讚歎佛法僧。時摩竭國人皆作是念：「是誰威神化作此婆羅門形，手執金杖、金澡瓶、金柄扇，身在空中去地四指，在如來前引導驅卻眾人，復以無數方便讚歎佛法僧？」那時摩竭國人向釋提桓因而說頌曰：
「誰化作梵志？ 今在眾僧前； 嘆誦佛功德， 汝所事者誰？」
爾時釋提桓因復以偈報摩竭國人
「勇猛一切解， 愛慾及飲食； 慚愧念知足， 我是彼
【現代漢語翻譯】 現代漢語譯本： 前白（Bimbisara）王稟告佛陀說：『我回憶往昔身為太子時，心中曾立下六個願望：第一，如果父王駕崩，我能登基為王。第二，當治理國家時，愿佛陀出世。第三，使我親眼見到世尊（Bhagavan）。第四，如果我見到佛陀，愿在如來（Tathagata）處生起歡喜心。第五，已生起歡喜心后，得聞正法（Dharma）。第六，聽聞正法后，立即獲得信解。如今我的父王已經駕崩，我得以登基為王。而且我治理國家時，正值佛陀出世。現在我又親自見到了佛陀，見到佛陀後生起了歡喜心，在佛陀處生起了歡喜心，便得聞佛法，聞法后便立即獲得信解。現在正是時候，唯愿世尊進入羅閱城（Rajagriha）。』當時世尊默然接受了瓶沙王（Bimbisara）的邀請，隨即從座位起身，穿上袈裟，帶領一千位比丘（Bhikshu），他們都是過去學習外道的螺髻梵志，都已經證得禪定，調伏身心，永遠得到解脫，還有一萬二千輛車、八萬四千民眾前後圍繞，以佛陀的威神力進入羅閱城。
當時正值下雨，世尊前後左右卻清明無雨，上方有云彩遮蓋，世尊顯現這種變化進入羅閱城。當時釋提桓因（Sakra Devanam Indra）化作一位奇異的婆羅門（Brahmana），手持金杖、金澡瓶、金柄扇，身在空中距離地面四指，在如來面前引導，又用無數方便讚歎佛法僧（Buddha-Dharma-Sangha）。當時摩竭陀國（Magadha）的人都這樣想：『是誰有如此威神力，能變化成婆羅門的樣子，手持金杖、金澡瓶、金柄扇，身在空中距離地面四指，在如來面前引導驅趕眾人，又用無數方便讚歎佛法僧？』那時摩竭陀國的人向釋提桓因說了這首偈頌：
『是誰化作梵志？ 今在眾僧前； 嘆誦佛功德， 汝所事者誰？』
當時釋提桓因又用偈頌回答摩竭陀國的人：
『勇猛一切解， 愛慾及飲食； 慚愧念知足， 我是彼……』 English version: Bimbisara then said to the Buddha: 'I recall that when I was a prince, I made six vows in my heart: First, if my father dies and I ascend the throne as king. Second, when I govern the country, may the Buddha appear in the world. Third, may I personally see the Bhagavan (World-Honored One). Fourth, if I see the Buddha, may I generate joy in the Tathagata (Thus Come One). Fifth, having generated joy, may I hear the true Dharma (teachings). Sixth, having heard the Dharma, may I immediately attain faith and understanding. Now my father has passed away, and I have ascended the throne as king. Moreover, when I govern the country, it is precisely when the Buddha appears in the world. Now I have personally seen the Buddha, and having seen the Buddha, I have generated joy. Having generated joy in the Buddha, I have heard the Dharma, and having heard the Dharma, I have immediately attained faith and understanding. Now is the right time, may the World-Honored One enter Rajagriha (Royal City).' At that time, the Bhagavan silently accepted King Bimbisara's invitation, and immediately rose from his seat, put on his robe, and led a thousand Bhikshus (monks), all of whom were former heretical ascetics with coiled hair, all of whom had attained Samadhi (concentration), tamed their minds, and attained permanent liberation, along with twelve thousand chariots and eighty-four thousand people surrounding him, entered Rajagriha with the Buddha's majestic power.
At that time, it was raining, but around the Bhagavan it was clear and bright, and above him there was a cloud cover. The Bhagavan manifested this transformation and entered Rajagriha. At that time, Sakra Devanam Indra (Lord of the Devas) transformed into an extraordinary Brahmana (priest), holding a golden staff, a golden water pitcher, and a golden-handled fan, hovering in the air four fingers above the ground, guiding the way before the Tathagata, and praising the Buddha-Dharma-Sangha (Buddha, the Teachings, and the Community) with countless skillful means. At that time, the people of Magadha (kingdom in ancient India) all thought: 'Whose majestic power is this, that can transform into the form of a Brahmana, holding a golden staff, a golden water pitcher, and a golden-handled fan, hovering in the air four fingers above the ground, guiding the way before the Tathagata, driving away the crowd, and praising the Buddha-Dharma-Sangha with countless skillful means?' At that time, the people of Magadha spoke this verse to Sakra Devanam Indra:
'Who transforms into a Brahmana? Now before the Sangha; Praising the Buddha's virtues, Whom do you serve?'
At that time, Sakra Devanam Indra replied to the people of Magadha with a verse:
'Brave, understanding all, Desire, food, and drink; Shame, mindfulness, contentment, I am his...'
【English Translation】 English version: Bimbisara then said to the Buddha: 'I recall that when I was a prince, I made six vows in my heart: First, if my father dies and I ascend the throne as king. Second, when I govern the country, may the Buddha appear in the world. Third, may I personally see the Bhagavan (World-Honored One). Fourth, if I see the Buddha, may I generate joy in the Tathagata (Thus Come One). Fifth, having generated joy, may I hear the true Dharma (teachings). Sixth, having heard the Dharma, may I immediately attain faith and understanding. Now my father has passed away, and I have ascended the throne as king. Moreover, when I govern the country, it is precisely when the Buddha appears in the world. Now I have personally seen the Buddha, and having seen the Buddha, I have generated joy. Having generated joy in the Buddha, I have heard the Dharma, and having heard the Dharma, I have immediately attained faith and understanding. Now is the right time, may the World-Honored One enter Rajagriha (Royal City).' At that time, the Bhagavan silently accepted King Bimbisara's invitation, and immediately rose from his seat, put on his robe, and led a thousand Bhikshus (monks), all of whom were former heretical ascetics with coiled hair, all of whom had attained Samadhi (concentration), tamed their minds, and attained permanent liberation, along with twelve thousand chariots and eighty-four thousand people surrounding him, entered Rajagriha with the Buddha's majestic power.
At that time, it was raining, but around the Bhagavan it was clear and bright, and above him there was a cloud cover. The Bhagavan manifested this transformation and entered Rajagriha. At that time, Sakra Devanam Indra (Lord of the Devas) transformed into an extraordinary Brahmana (priest), holding a golden staff, a golden water pitcher, and a golden-handled fan, hovering in the air four fingers above the ground, guiding the way before the Tathagata, and praising the Buddha-Dharma-Sangha (Buddha, the Teachings, and the Community) with countless skillful means. At that time, the people of Magadha (kingdom in ancient India) all thought: 'Whose majestic power is this, that can transform into the form of a Brahmana, holding a golden staff, a golden water pitcher, and a golden-handled fan, hovering in the air four fingers above the ground, guiding the way before the Tathagata, driving away the crowd, and praising the Buddha-Dharma-Sangha with countless skillful means?' At that time, the people of Magadha spoke this verse to Sakra Devanam Indra:
'Who transforms into a Brahmana? Now before the Sangha; Praising the Buddha's virtues, Whom do you serve?'
At that time, Sakra Devanam Indra replied to the people of Magadha with a verse:
'Brave, understanding all, Desire, food, and drink; Shame, mindfulness, contentment, I am his...'
弟子。 世無有與等， 不見相似者； 如來至真佛， 我是給使者。 滅欲及瞋恚， 無明永已盡； 漏盡阿羅漢， 我是給使者。 猶如度溺者， 瞿曇是法船； 最勝度彼岸， 我是給使者。 以度四流際， 能說不死法； 最勝無礙法， 我是給使者。」
爾時摩竭國王瓶沙復作是念：「若使世尊將諸弟子入羅閱城，先至園中者，我當即以此園地施之立精舍。」時羅閱城諸園中，迦蘭陀竹園最勝。時世尊知摩竭王心中所念，即將大眾詣竹園已。王即下象，自疊象上褥，作四重敷地，前白佛言：「愿世尊坐。」世尊即就座而坐。時瓶沙王持金澡瓶水授如來令清凈，白佛言：「今羅閱城諸園中，此竹園最勝，我今施如來，愿慈愍故受。」佛告王言：「汝今持此竹園，施佛及四方僧。何以故？若如來有園、園物、房舍、房舍物、衣缽、尼師檀、針筒，即是塔，諸天、世人、魔、若魔天、沙門、婆羅門所不堪用。」王言：「我今以此竹園，施佛及四方僧。」時世尊以慈愍心受彼園已，即為咒愿：
「種植諸園樹， 並作橋船樑； 園果諸浴池， 及施人居止。 如是之人等， 晝夜福增長； 持戒順正法， 彼人得生天。」
爾時瓶沙王前禮世尊足已
【現代漢語翻譯】 現代漢語譯本 弟子（指佛陀的追隨者）。 世間沒有與您相等的人，也看不到與您相似的人； 如來（Tathagata，佛的稱號之一）至真佛，我是您的侍者。 滅除貪慾和瞋恚，無明（ignorance）永遠已經斷盡； 漏盡（free from outflows）的阿羅漢（Arhat，已證得解脫的聖者），我是您的侍者。 猶如救度溺水之人，瞿曇（Gautama，釋迦牟尼佛的姓氏）是渡河的法船； 最殊勝的能到達彼岸，我是您的侍者。 因為您已度過四種煩惱之流，能宣說不死的解脫之法； 最殊勝的無礙之法，我是您的侍者。
這時，摩竭陀國（Magadha）國王瓶沙王（King Bimbisara）又這樣想：『如果世尊（Bhagavan，佛的稱號之一）帶領弟子們進入羅閱城（Rajagriha），先到園林中，我就將這園林佈施出來，建立精舍（Vihara，僧侶居住的場所）。』當時羅閱城的所有園林中，迦蘭陀竹園（Kalandaka Bamboo Grove）最為殊勝。這時，世尊知道摩竭陀國王心中所想，就帶領大眾前往竹園。國王隨即下象，親自將象背上的褥墊疊起，鋪成四層，走到佛前稟告說：『愿世尊就座。』世尊隨即就座而坐。這時，瓶沙王拿著金澡瓶，用水授予如來（Tathagata）令其清凈，稟告佛說：『現在羅閱城的所有園林中，這竹園最為殊勝，我今天將它佈施給如來，希望您慈悲憐憫而接受。』佛告訴國王說：『你現在將這竹園，佈施給佛和四方僧眾（Sangha，僧團）。為什麼呢？如果如來有園林、園林之物、房舍、房舍之物、衣缽（robes and bowl）、尼師檀（nisidana，坐墊）、針筒，那就是塔（stupa，佛塔），諸天（Devas）、世人、魔（Mara）、若魔天、沙門（Shramana，出家修行者）、婆羅門（Brahmin，古印度祭司階層）所不能使用的。』國王說：『我今天將這竹園，佈施給佛和四方僧眾。』這時，世尊以慈悲憐憫之心接受了那園林，隨即為他祝願：
『種植各種園林樹木，並且建造橋樑和船隻； 開闢果園和各種浴池，以及佈施房屋供人居住。 像這樣的人們，日夜福德增長； 持守戒律，順應正法，這些人將得以往生天界。』
這時，瓶沙王走到世尊足前，頂禮之後
【English Translation】 English version Disciple (referring to a follower of the Buddha). There is no one in the world equal to you, nor is anyone similar to you seen; Tathagata (one of the titles of the Buddha), the perfectly enlightened Buddha, I am your attendant. Having extinguished desire and hatred, ignorance (Avidya) is forever exhausted; An Arhat (a liberated being) who has exhausted all outflows (Asava), I am your attendant. Like rescuing a drowning person, Gautama (the Buddha's family name) is the Dharma boat; The most excellent one who crosses to the other shore, I am your attendant. Because you have crossed the four streams of suffering, you can proclaim the deathless Dharma (teachings); The most excellent, unobstructed Dharma, I am your attendant.'
At that time, King Bimbisara of Magadha thought to himself: 'If the Bhagavan (another title for the Buddha) leads his disciples into Rajagriha and arrives at the garden first, I will donate this garden to establish a Vihara (monastery).' Among all the gardens in Rajagriha, the Kalandaka Bamboo Grove was the most excellent. Knowing what King Bimbisara was thinking, the Bhagavan led the assembly to the Bamboo Grove. The king then dismounted from the elephant, personally folded the rug from the elephant's back, making four layers, and approached the Buddha, saying: 'May the Bhagavan be seated.' The Bhagavan then sat down. At that time, King Bimbisara held a golden water pitcher and offered water to the Tathagata for cleansing, and said to the Buddha: 'Among all the gardens in Rajagriha, this Bamboo Grove is the most excellent. Today, I donate it to the Tathagata, hoping that you will accept it out of compassion.' The Buddha told the king: 'Now you donate this Bamboo Grove to the Buddha and the Sangha (community of monks) of the four directions. Why? If the Tathagata has gardens, garden property, dwellings, dwelling property, robes and bowl, nisidana (sitting cloth), and needle case, that would be a stupa (relic mound), which is unusable by Devas (gods), humans, Mara (the demon), Mara's Devas, Shramanas (ascetics), and Brahmins (priestly class).' The king said: 'Today, I donate this Bamboo Grove to the Buddha and the Sangha of the four directions.' Then, the Bhagavan accepted the garden with compassion and immediately offered these blessings:
'Planting various garden trees, and building bridges and boats; Creating orchards and various bathing ponds, and donating houses for people to live in. People like these, their merit increases day and night; Upholding the precepts and following the righteous Dharma, these people will be reborn in the heavens.'
At that time, King Bimbisara approached the Bhagavan, bowed at his feet, and then
，更取一小床在如來前坐，欲得聞法。時世尊漸次為王說法，勸令發歡喜心。發歡喜心已，從坐起禮佛而去。
爾時世尊在羅閱城。時城中有刪若梵志，有二百五十弟子，優波提舍、拘律陀為上首。爾時尊者阿濕卑給侍如來，時到著衣持缽入城乞食，顏色和悅諸根寂定，衣服齊整行步庠序，不左右顧視，不失威儀。時優波提舍，時已到入園觀看，見阿濕卑威儀如是，便生是念：「今觀此比丘威儀具足，我今寧可往問其義。」復自念言：「此比丘乞食時，非問義時。今且待彼乞食已，當往問義。」時優波提舍尋從其後。時阿濕卑比丘入羅閱城乞食已，置缽在地，疊僧伽梨。優波提舍念言：「此比丘乞食已竟，今正是問義時，我今當問。」即往問義：「汝為誰？師字誰？學何法？」即報言：「我師大沙門，是我所尊，我從彼學。」優波提舍即復問言：「汝師大沙門說何法耶？」報言：「我年幼稚出家日淺，未堪廣演其義，今當略說其要。」優波提舍言：「我唯樂聞為要，不在廣略。」阿濕卑言：「汝欲知之，如來說因緣生法，亦說因緣滅法。若法所因生，如來說是因。若法所因滅，大沙門亦說此義。此是我師說。」時優波提舍聞已，即時諸塵垢盡得法眼凈。時優波提舍念言：「齊入如是法，至無憂處，無數億百千那
【現代漢語翻譯】 現代漢語譯本：於是（國王）又拿了一張小床在如來佛前坐下，想要聽聞佛法。當時世尊逐漸地為國王說法，勸導他生起歡喜心。生起歡喜心后，（國王）從座位上起身，禮拜佛陀后離開了。
當時世尊在羅閱城（Rājagṛha，王舍城）。當時城中有一位刪若梵志（Sañjaya，六師外道之一），有二百五十名弟子，優波提舍（Upatissa，舍利弗）和拘律陀（Kolita，目犍連）是這些弟子中的首領。當時尊者阿濕卑（Aśvajit，五比丘之一）侍奉如來，當時他穿著袈裟，拿著缽進入城中乞食，臉色和悅，諸根寂靜，衣服整齊，行走安詳有秩序，不左顧右盼，不失威儀。當時優波提舍，當時已經到了進入園林觀看的時候，看見阿濕卑的威儀如此，便生起這樣的念頭：『現在觀察這位比丘威儀具足，我現在可以前去請問他佛法的義理。』又自己想道：『現在這位比丘正在乞食，不是問義理的時候。現在姑且等待他乞食完畢，再前去請問義理。』當時優波提舍便跟隨在他的後面。當時阿濕卑比丘進入羅閱城乞食完畢，將缽放在地上，疊好僧伽梨（saṃghāṭī，袈裟）。優波提舍心想：『這位比丘已經乞食完畢，現在正是問義理的時候，我現在應當去問。』隨即前去請問義理：『你是誰？你的老師是誰？你學習的是什麼法？』（阿濕卑）回答說：『我的老師是大沙門（Mahā-śrāmaṇa，偉大的修行者，指佛陀），是我所尊敬的，我從他那裡學習佛法。』優波提舍隨即又問道：『你的老師大沙門說的是什麼法呢？』（阿濕卑）回答說：『我年紀還小，出家的時間很短，不能夠廣泛地演說其中的義理，現在將要略說其中的要點。』優波提舍說：『我只喜歡聽其中的要點，不在乎是廣說還是略說。』阿濕卑說：『你想要知道的話，如來說因緣生法，也說因緣滅法。如果法是由因緣所生，如來說明這個因。如果法是由因緣所滅，大沙門也說這個義理。這是我的老師所說的。』當時優波提舍聽了之後，立刻諸塵垢盡除，得到了法眼凈。當時優波提舍心想：『僅僅進入這樣的佛法，就能到達無憂之處，無數億百千那由他（nayuta，數量單位）的人都能夠得到解脫。』
【English Translation】 English version: Then (the king) took a small bed and sat in front of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), desiring to hear the Dharma (Dharma, the teachings of the Buddha). At that time, the World Honored One (Śākyamuni Buddha) gradually preached the Dharma to the king, exhorting him to generate a joyful mind. Having generated a joyful mind, (the king) rose from his seat, paid homage to the Buddha, and departed.
At that time, the World Honored One was in Rājagṛha (Rājagṛha, 'Royal City'). At that time, in the city, there was a Sañjaya (Sañjaya, one of the six non-Buddhist teachers) Brahmin, who had two hundred and fifty disciples, with Upatissa (Upatissa, later Śāriputra) and Kolita (Kolita, later Maudgalyāyana) as their leaders. At that time, the Venerable Aśvajit (Aśvajit, one of the first five disciples of the Buddha) was attending to the Tathagata. He then put on his robes, carried his bowl, and entered the city to beg for food, his countenance peaceful and joyful, his senses subdued, his clothes neat, his gait dignified and orderly, not looking left or right, not losing his composure. At that time, Upatissa, having arrived to observe in the garden, saw Aśvajit's demeanor and thought to himself: 'Now I see that this Bhikshu (Bhikshu, Buddhist monk) is complete in his deportment, I should now go and ask him about the meaning of the Dharma.' He further thought to himself: 'This Bhikshu is now begging for food, it is not the time to ask about the meaning. I will wait for him to finish begging for food, and then I will go and ask him about the meaning.' At that time, Upatissa followed behind him. At that time, the Bhikshu Aśvajit, having finished begging for food in Rājagṛha, placed his bowl on the ground and folded his Saṃghāṭī (saṃghāṭī, outer robe). Upatissa thought to himself: 'This Bhikshu has finished begging for food, now is the time to ask about the meaning, I should now go and ask.' He then went and asked about the meaning: 'Who are you? Who is your teacher? What Dharma do you study?' (Aśvajit) replied: 'My teacher is the Great Śrāmaṇa (Mahā-śrāmaṇa, 'Great Ascetic', referring to the Buddha), whom I respect, and I learn the Dharma from him.' Upatissa then asked: 'What Dharma does your teacher, the Great Śrāmaṇa, teach?' (Aśvajit) replied: 'I am young and have been ordained for a short time, I am not able to extensively explain its meaning, but I will briefly explain its essence.' Upatissa said: 'I only wish to hear the essence, I do not care whether it is extensive or brief.' Aśvajit said: 'If you wish to know, the Tathagata speaks of the Dharma of arising from causes and conditions, and also speaks of the Dharma of ceasing from causes and conditions. If a Dharma arises from causes, the Tathagata explains the cause. If a Dharma ceases from causes, the Great Śrāmaṇa also speaks of this meaning. This is what my teacher says.' At that time, Upatissa, having heard this, immediately all defilements were exhausted, and he attained the pure Dharma eye. At that time, Upatissa thought to himself: 'Just by entering such a Dharma, one can reach the place of no sorrow, and countless billions of hundreds of thousands of Nayutas (nayuta, a large number) of people can attain liberation.'
由他劫本所不見。」
優波提舍、拘律陀先有要言：「若先得妙法者，當相告語。」時優波提舍即往至拘律陀所。拘律陀見優波提舍來，便作是語：「汝今顏色和悅諸根寂定，如有所得。將不見法耶？」答曰：「如汝所言。」問言：「得何等法？」報言：「彼如來說因緣生法，亦說因緣滅法。若法所因生，如來說是因。若法所因滅，大沙門亦說此義。」拘律陀聞是語已，即時諸塵垢盡得法眼凈。拘律陀念言：「齊入如此法，得至無憂處，無數億千那由他劫本所不見。」拘律陀問言：「不審世尊今在何處住？」報言：「如來今在迦蘭陀竹園住。」拘律陀語優波提舍言：「今日可共往如來所禮敬問訊，即是我等師。」優波提舍報言：「我等先有二百五十弟子，從我所修梵行，當語彼令知，隨彼意所欲。」時優波提舍與拘律陀詣諸弟子所，語言：「汝等知不？我等二人慾從大沙門學梵行，汝等各隨意所欲。」諸弟子白言：「我等諸人皆從師受學。今大師猶從彼學，我等豈得不從學耶？若師所得者，我等亦當得之。」
時優波提舍、拘律陀並諸弟子，相與俱詣竹園。時世尊與無數百千眾圍繞，而為說法，遙見優波提舍、拘律陀並諸弟子來，見已告諸比丘：「彼遠來二人者：一名優波提舍，二名拘律陀，此二人於我
【現代漢語翻譯】 現代漢語譯本：『這是無數億千那由他劫以來從未見過的。』
優波提舍（Upatissa，舍利弗的本名）、拘律陀（Kolita，目犍連的本名）先前有約定：『如果誰先得到妙法，應當互相告知。』當時，優波提舍就前往拘律陀那裡。拘律陀見到優波提舍前來，便這樣說：『你現在臉色和悅，諸根寂靜，好像有所得。莫非見法了嗎？』優波提舍回答說：『正如你所說。』拘律陀問道：『得到了什麼法？』優波提舍回答說：『那位如來說因緣生法，也說因緣滅法。若法因緣而生，如來說明是因；若法因緣而滅，大沙門（Mahasamana，指佛陀）也說這個道理。』拘律陀聽到這些話后，立刻諸塵垢盡除，得到了法眼凈（Dharma-caksu，證得預流果）。拘律陀心想：『進入如此的法，就能到達無憂之處，這是無數億千那由他劫以來從未見過的。』拘律陀問道：『不知世尊現在住在哪裡？』優波提舍回答說：『如來現在住在迦蘭陀竹園（Kalandaka-veṇuvana）中。』拘律陀對優波提舍說：『今天我們可以一起去如來那裡禮敬問訊，他就是我們的老師。』優波提舍回答說：『我們先前有二百五十個弟子，跟隨我修行梵行（Brahmacarya，清凈行），應當告訴他們，讓他們自己決定。』當時，優波提舍與拘律陀前往諸弟子那裡，說道：『你們知道嗎？我們二人想要跟隨大沙門學習梵行，你們各自隨意決定。』諸弟子回答說：『我們這些人都是跟隨老師您學習。現在大師您都要跟隨他學習，我們怎麼能不跟隨學習呢？如果老師您有所得，我們也將能得到。』
當時，優波提舍、拘律陀和他們的弟子們，一起前往竹園。當時，世尊被無數百千大眾圍繞，正在說法。遙遠地看見優波提舍、拘律陀和他們的弟子們前來，看見后告訴諸比丘：『那遠處來的兩個人：一個名叫優波提舍，一個名叫拘律陀，這二人於我』
【English Translation】 English version: 'This is unseen for countless billions of nayutas of kalpas.'
Upatissa (舍利弗的本名) and Kolita (目犍連的本名) had a prior agreement: 'If anyone obtains the wonderful Dharma first, they should inform each other.' At that time, Upatissa went to Kolita. When Kolita saw Upatissa coming, he said, 'Your countenance is now serene, and your senses are tranquil, as if you have attained something. Have you seen the Dharma?' Upatissa replied, 'As you say.' Kolita asked, 'What Dharma have you attained?' Upatissa replied, 'That Tathagata speaks of the Dharma of conditioned arising, and also speaks of the Dharma of conditioned cessation. If a Dharma arises from conditions, the Tathagata explains that it is the cause; if a Dharma ceases due to conditions, the Great Shramana (Mahasamana, referring to the Buddha) also speaks of this principle.' Upon hearing these words, Kolita immediately eradicated all defilements and attained the pure Dharma-eye (Dharma-caksu, attainment of Stream-entry). Kolita thought, 'Entering such a Dharma, one can reach the place of no sorrow, which is unseen for countless billions of nayutas of kalpas.' Kolita asked, 'I wonder where the World Honored One is residing now?' Upatissa replied, 'The Tathagata is now residing in the Kalandaka Bamboo Grove (Kalandaka-veṇuvana).' Kolita said to Upatissa, 'Today, we can go together to the Tathagata to pay our respects and inquire, for he is our teacher.' Upatissa replied, 'We previously had two hundred and fifty disciples who followed me in practicing the Brahmacarya (清凈行, pure conduct); we should inform them and let them decide for themselves.' At that time, Upatissa and Kolita went to their disciples and said, 'Do you know? The two of us want to follow the Great Shramana to learn the Brahmacarya; each of you may decide as you wish.' The disciples replied, 'All of us have been learning from you, teacher. Now that you, the master, are going to learn from him, how can we not follow? If you, teacher, attain something, we will also attain it.'
At that time, Upatissa, Kolita, and their disciples went together to the Bamboo Grove. At that time, the World Honored One was surrounded by countless hundreds of thousands of people, expounding the Dharma. From afar, he saw Upatissa, Kolita, and their disciples coming, and upon seeing them, he said to the Bhikkhus, 'Those two people coming from afar: one is named Upatissa, and the other is named Kolita; these two to me'
諸弟子中最為上首，智慧無量無上得二解脫。」未至竹園，如來已授記別二人為匹。同友二人並諸弟子到如來所，頭面禮足已，在一面坐。時世尊漸次為說勝法，令發歡喜心。所謂法者，佈施、持戒、生天之法，呵欲不凈、讚歎出離為樂。即于座上諸塵垢盡得法眼凈，見法得法成就諸法。自知得果證已，前白佛言：「我等欲從如來法中出家修梵行。」佛言：「善來比丘！於我法中快修梵行得盡苦源，即名出家受具足戒。」
爾時世尊游羅閱城。時尊者郁鞞羅迦葉與諸弟子出家學道，復有刪若二百五十梵志，出家學道。羅閱城中諸貴族姓子等亦出家學道。時羅閱城中諸長者，自相誡敕言：「汝等有兒者，各自慎護，婦有夫主者亦慎護之。今大沙門，從摩竭國界度諸梵志自隨，今來至此復當將此諸人去。」爾時諸比丘乞食時聞此諸人所說：「此大沙門將諸梵志自隨來此，今復當將此諸人去。」諸比丘聞已皆懷慚愧，往世尊所，以此因緣具白世尊。世尊告諸比丘：「汝等入羅閱城中乞食，聞諸長者作是言：『大沙門來至國界，度諸梵志將自隨，今復當度此諸人將去。』者，汝等便以此偈報之：
「『如來大勢力， 以法而將去； 以法將去者， 汝等何憂懼？』」
爾時諸比丘受佛教已，入羅閱城乞
【現代漢語翻譯】 現代漢語譯本： 『我的弟子中最為傑出，智慧無量無上，獲得兩種解脫。』還沒到竹園，如來已經授記確定這兩人是一對。他們和朋友二人以及其他弟子來到如來處，以頭面頂禮佛足后，在一旁坐下。這時，世尊逐漸為他們宣說殊勝的佛法，使他們生起歡喜心。所說的佛法是關於佈施、持戒、生天的，呵斥慾望的不凈，讚歎出離世間為快樂。他們就在座位上，所有塵垢都已清除，獲得了清凈的法眼，見到了佛法，證得了佛法，成就了諸法。他們自己知道已經證得果位，於是上前稟告佛說：『我們想要在如來的佛法中出家，修習清凈的梵行。』佛說：『善來比丘！在我佛法中好好修習梵行，就能斷盡痛苦的根源，這就叫做正式出家，受持具足戒。』
當時，世尊在羅閱城游化。當時，尊者 Uruvilvā-Kāśyapa (郁鞞羅迦葉，人名) 帶領他的弟子出家學道，還有二百五十位 Saṃjñā (刪若，外道名) 梵志，也出家學道。羅閱城中的各位貴族子弟也紛紛出家學道。當時，羅閱城中的各位長者，互相告誡說：『你們有兒子的，各自謹慎看護，妻子有丈夫的也要謹慎看護。現在這位大沙門，從摩揭陀國 (Magadha，古印度國名) 境內度化了許多梵志跟隨他，現在來到這裡，又要將這裡的人帶走。』當時，各位比丘在乞食的時候，聽到了這些人所說的話：『這位大沙門帶著許多梵志跟隨他來到這裡，現在又要將這裡的人帶走。』各位比丘聽了之後，都感到慚愧，前往世尊處，將這件事的因緣詳細地稟告了世尊。世尊告訴各位比丘：『你們進入羅閱城中乞食，如果聽到各位長者說：『這位大沙門來到國界，度化了許多梵志跟隨他，現在又要度化這裡的人帶走。』這樣的話，你們就用這首偈頌來回復他們：
『如來有大勢力，用佛法引導他們離去； 用佛法引導他們離去，你們有什麼憂慮和恐懼呢？』
當時，各位比丘接受了佛的教誨后，進入羅閱城乞食。
【English Translation】 English version: 『Among my disciples, they are the foremost, with immeasurable and unsurpassed wisdom, attaining two liberations.』 Before even reaching the Bamboo Grove (Venuvana), the Tathāgata (如來，one of the titles of the Buddha) had already predicted that these two would be a pair. Together with two friends and other disciples, they arrived at the Tathāgata's place, bowed their heads to the ground at his feet, and sat to one side. At that time, the World-Honored One (世尊，another title of the Buddha) gradually expounded the supreme Dharma (法，teachings of the Buddha) to them, causing them to rejoice. The Dharma he spoke of concerned giving (dāna), upholding precepts (śīla), and being reborn in the heavens, criticizing the impurity of desires and praising the joy of detachment. Right there in their seats, all defilements were exhausted, and they attained the pure Dharma-eye (法眼，the eye of Dharma), seeing the Dharma, attaining the Dharma, and accomplishing all Dharmas. Knowing for themselves that they had attained the fruit (果，the result of practice), they stepped forward and said to the Buddha, 『We wish to renounce the household life and cultivate pure conduct (brahmacarya) in the Tathāgata's Dharma.』 The Buddha said, 『Welcome, Bhikkhus (比丘，Buddhist monks)! Diligently cultivate pure conduct in my Dharma, and you will exhaust the source of suffering. This is called formal renunciation, receiving the full precepts (upasampadā).』
At that time, the World-Honored One was traveling in Rājagṛha (羅閱城，city in ancient India). At that time, the Venerable Uruvilvā-Kāśyapa (郁鞞羅迦葉，name of a person) led his disciples to renounce the household life and study the Way, and there were also two hundred and fifty Saṃjñā (刪若，name of a non-Buddhist sect) ascetics who renounced the household life and studied the Way. The sons of noble families in Rājagṛha also renounced the household life and studied the Way. At that time, the elders in Rājagṛha cautioned each other, saying, 『Those of you who have sons, be careful to protect them; those wives who have husbands, also be careful to protect them. Now this great Śramaṇa (沙門，ascetic), from the territory of Magadha (摩揭陀國，ancient Indian kingdom), has converted many ascetics to follow him, and now he has come here and will take these people away as well.』 At that time, when the Bhikkhus were begging for food, they heard these people saying, 『This great Śramaṇa has brought many ascetics to follow him here, and now he will take these people away as well.』 When the Bhikkhus heard this, they all felt ashamed and went to the World-Honored One, reporting the cause and conditions of this matter in detail to the World-Honored One. The World-Honored One told the Bhikkhus, 『When you enter Rājagṛha to beg for food and hear the elders saying, 『This great Śramaṇa has come to the territory, converted many ascetics to follow him, and now he will convert these people here and take them away,』 then you should reply to them with this verse:
『The Tathāgata has great power, guiding them away with the Dharma; Guiding them away with the Dharma, what worries and fears do you have?』
At that time, the Bhikkhus, having received the Buddha's teaching, entered Rājagṛha to beg for food.
食，聞諸長者說此語時，即以此偈報之：
「如來大勢力， 以法而將去； 以法將去者， 汝等何憂懼？」
時諸長者作是念：「我等如所聞，大沙門以法將去，不為非法。」
爾時尊者郁鞞羅迦葉將諸弟子出家學道，刪若弟子亦將二百五十弟子出家學道，羅閱城諸豪姓子亦出家學道。大眾皆集游羅閱城。時彼未被教誡者，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法。時有一病比丘，無弟子無瞻視者命終，諸比丘以此因緣往白世尊。世尊言：「自今已去聽有和尚，和尚看弟子，當如兒意看。弟子看和尚，當如父意。展轉相敬，重相瞻視，如是正法便得久住，長益廣大。當如是請和尚。請時當教偏露右肩，脫革屣右膝著地合掌，作如是語：『我某甲請大德為和尚，愿大德為我作和尚，我依大德受具足戒。』第二、第三亦如是說。和尚當報言：『可爾。』若言：『如是。』若言：『當教授汝。』若言：『清凈莫放逸。』」佛言：「自今已去舍三語授具足戒，自今已去聽滿十人當授具足戒。白四羯磨，當如是授具足戒。欲受戒者詣僧中，偏露右臂脫革屣禮僧足，右膝著地合掌作如是白：『大德僧聽！我某甲，從某甲求受具足戒。我某
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛（如來）聽到那些長者們說這些話時，就用這首偈語迴應他們： 『如來具有偉大的力量，用佛法引導人們離去； 用佛法引導人們離去，你們有什麼可憂慮和恐懼的呢？』 當時，那些長者們這樣想：『我們如所聽聞，偉大的沙門（大沙門，指佛陀）是用佛法引導我們離去，而不是用非法。』 那時，尊者優樓頻螺迦葉（郁鞞羅迦葉）帶領他的弟子們出家學道，刪若的弟子也帶領二百五十名弟子出家學道，羅閱城（羅閱城）的許多豪門子弟也出家學道。大眾聚集在一起游化羅閱城。當時那些沒有受到教誡的人，不遵守威儀，穿衣服不整齊，乞食不如法，到處接受不乾淨的食物，或者用不乾淨的缽吃飯，在小食或大食上高聲喧譁，就像婆羅門聚會一樣。當時有一位生病的比丘，沒有弟子也沒有照顧他的人，就去世了。眾比丘因為這件事去稟告世尊。世尊說：『從今以後允許有和尚（和尚，指親教師），和尚看待弟子，應當像父母看待子女一樣關愛。弟子看待和尚，應當像子女看待父親一樣尊敬。互相尊敬，互相照顧，這樣正法才能長久住世，日益增長廣大。應當這樣請求和尚。請求時應當袒露右肩，脫掉鞋子，右膝著地，合掌，這樣說：『我某甲（某甲，指自己的名字）請求大德（大德，對比丘的尊稱）作為我的和尚，愿大德為我作和尚，我依靠大德受具足戒（具足戒，比丘所受的全部戒律）。』第二次、第三次也這樣說。和尚應當回答說：『可以。』或者說：『如是。』或者說：『應當教授你。』或者說：『清凈，不要放逸。』』佛說：『從今以後廢除三語授具足戒的儀式，從今以後允許滿十人時可以授具足戒。用白四羯磨（白四羯磨，指四次宣告的儀式）的方法，應當這樣授具足戒。想要受戒的人到僧團中，袒露右臂，脫掉鞋子，禮拜僧眾的腳，右膝著地，合掌，這樣稟告：『大德僧眾請聽！我某甲，從某甲處請求受具足戒。我某』
【English Translation】 English version: When the Tathagata (如來, Thus Come One) heard those elders say these words, he responded with this verse: 'The Tathagata has great power, guiding people away with the Dharma; Guiding people away with the Dharma, what do you have to worry and fear?' At that time, those elders thought: 'As we have heard, the great Shramana (大沙門, great ascetic, referring to the Buddha) is guiding us away with the Dharma, not with unlawful means.' At that time, Venerable Uruvilva-Kashyapa (郁鞞羅迦葉) led his disciples to renounce the world and study the Way, and the disciples of Sanjaya also led two hundred and fifty disciples to renounce the world and study the Way. Many sons of wealthy families in Rajagriha (羅閱城) also renounced the world and studied the Way. The assembly gathered together to travel in Rajagriha. At that time, those who had not been taught did not follow the proper conduct, their clothes were not neat, their alms-seeking was not in accordance with the Dharma, they accepted unclean food everywhere, or ate from unclean bowls, and they shouted loudly over small or large meals, like a gathering of Brahmins. At that time, there was a sick Bhikshu (比丘, monk) who had no disciples and no one to care for him, and he died. The Bhikshus reported this matter to the World Honored One. The World Honored One said: 'From now on, it is permitted to have an Upadhyaya (和尚, preceptor), and the Upadhyaya should look after the disciple with the same care as a parent looks after a child. The disciple should look after the Upadhyaya with the same respect as a child looks after a father. Respect each other, take care of each other, so that the Proper Dharma can abide in the world for a long time, and grow and expand. You should request an Upadhyaya in this way. When requesting, you should expose your right shoulder, take off your shoes, kneel on your right knee, join your palms, and say: 'I, so-and-so (某甲, used to represent one's name), request the Venerable One (大德, a respectful term for a Bhikshu) to be my Upadhyaya, may the Venerable One be my Upadhyaya, and I rely on the Venerable One to receive the full precepts (具足戒, the complete set of precepts for a Bhikshu).' Say this a second and third time. The Upadhyaya should reply: 'It is permissible.' Or say: 'So be it.' Or say: 'I will teach you.' Or say: 'Be pure and do not be negligent.'' The Buddha said: 'From now on, abolish the ceremony of giving the full precepts with three statements, and from now on, it is permitted to give the full precepts when there are ten people present. Use the method of the White Four Karmas (白四羯磨, a ceremony of four announcements), and you should give the full precepts in this way. The one who wants to receive the precepts should go to the Sangha (僧, monastic community), expose his right arm, take off his shoes, bow to the feet of the Sangha, kneel on his right knee, join his palms, and report in this way: 'Venerable Sangha, please listen! I, so-and-so, request to receive the full precepts from so-and-so. I, so-and-so'
甲，今從眾僧乞受具足戒，某甲為和尚。愿僧濟度我，慈愍故！』如是第二、第三說。眾中當差堪能羯磨者如上，當作如是白：『大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從眾僧乞受具足戒，某甲為和尚。若僧時到僧忍聽，與某甲受具足戒，某甲為和尚。白如是。』『大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從眾僧乞受具足戒，某甲為和尚。誰諸長老忍僧與某甲受具足戒、某甲為和尚者默然，誰不忍者說。此是初羯磨。』第二、第三亦如是說。『僧已與某甲受具足戒、某甲為和尚竟。僧忍，默然故，是事如是持。』」
時諸比丘知世尊制戒聽授人具足戒。新學比丘輒授人具足戒，不能教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚、如婆羅門聚會法。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘言：「世尊制戒聽授人具足戒，云何汝等新受戒比丘輒授人具足戒，而不能教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在小食大食上高聲大喚，如婆羅門聚會法？」
時尊者婆先始二歲，將一歲弟子，往世尊所，頭面禮足已，在一面坐。世尊知而故問：「
【現代漢語翻譯】 現代漢語譯本： 甲（某人的名字），現在向眾僧請求授予具足戒，某甲（某人的名字）是我的和尚（戒師）。愿僧眾救度我，因為慈悲憐憫的緣故！』像這樣說第二遍、第三遍。眾僧中應當選出有能力做羯磨（授戒儀式）的人，像上面所說的那樣，這樣稟告：『大德僧眾請聽！這位某甲（某人的名字），從某甲（某人的名字）處請求授予具足戒。這位某甲（某人的名字），現在向眾僧請求授予具足戒，某甲（某人的名字）是我的和尚（戒師）。如果僧眾時間允許，僧眾同意，就給某甲（某人的名字）授予具足戒，某甲（某人的名字）是他的和尚（戒師）。稟告完畢。』『大德僧眾請聽！這位某甲（某人的名字），從某甲（某人的名字）處請求授予具足戒。這位某甲（某人的名字），現在向眾僧請求授予具足戒，某甲（某人的名字）是我的和尚（戒師）。哪位長老同意僧眾給某甲（某人的名字）授予具足戒，某甲（某人的名字）是他的和尚（戒師）的，就默然不語；誰不同意的，就說出來。這是初羯磨（第一次羯磨）。』第二遍、第三遍也像這樣說。『僧眾已經給某甲（某人的名字）授予具足戒，某甲（某人的名字）是他的和尚（戒師）完畢。僧眾同意，因為默然不語的緣故，這件事就這樣決定了。』 當時，眾比丘知道世尊制定戒律，允許授人具足戒。新學的比丘就隨意給人授予具足戒，卻不能教導他們。因為不教導的緣故，不按照威儀行事，穿衣服不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨的缽里的食物、在小食大食上高聲喧譁，像婆羅門聚會一樣。當時，眾比丘聽說了這件事，其中有少欲知足、奉行頭陀行（苦行）、喜歡學習戒律、知道慚愧的人，就責備那些比丘說：『世尊制定戒律，允許授人具足戒，為什麼你們這些新受戒的比丘就隨意給人授予具足戒，卻不能教導他們。因為不教導的緣故，不按照威儀行事，穿衣服不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨的缽里的食物、在小食大食上高聲喧譁，像婆羅門聚會一樣？』 當時，尊者婆先（Bhāvasena，人名）兩歲，帶著一個一歲的弟子，前往世尊那裡，頭面頂禮世尊的雙足后，在一旁坐下。世尊明知故問：
【English Translation】 English version: 『I, so-and-so, now request from the Sangha the full ordination, with so-and-so as my preceptor. May the Sangha have mercy on me and grant me refuge!』 This is to be said a second and third time. Among the Sangha, one who is capable of performing the Karma (ordination ceremony) should be chosen as above, and should announce as follows: 『Venerable Sangha, listen! This so-and-so requests the full ordination from so-and-so. This so-and-so now requests from the Sangha the full ordination, with so-and-so as his preceptor. If it is the Sangha』s pleasure, let the Sangha grant so-and-so the full ordination, with so-and-so as his preceptor. This is the announcement.』 『Venerable Sangha, listen! This so-and-so requests the full ordination from so-and-so. This so-and-so now requests from the Sangha the full ordination, with so-and-so as his preceptor. Which of the elders approve of the Sangha granting so-and-so the full ordination, with so-and-so as his preceptor, let them remain silent; whoever disapproves, let them speak. This is the first Karma (first act).』 The second and third times are to be said in the same way. 『The Sangha has now granted so-and-so the full ordination, with so-and-so as his preceptor. The Sangha approves, because of the silence; thus, this matter is decided.』 At that time, the Bhikshus (monks) knew that the World-Honored One had established the precepts and allowed the granting of full ordination. Newly ordained Bhikshus readily granted full ordination to others, but were unable to instruct them. Because they did not instruct them, they did not follow the proper conduct, their robes were not neat, their alms-seeking was not in accordance with the Dharma (teachings), they accepted impure food everywhere, or accepted food from impure bowls, and they shouted loudly at small and large meals, like a gathering of Brahmins (priestly class). At that time, the Bhikshus heard of this, and among them were those who were content with little, practiced the Dhuta (ascetic practices), delighted in learning the precepts, and knew shame, and they rebuked those Bhikshus, saying: 『The World-Honored One has established the precepts and allowed the granting of full ordination, why do you newly ordained Bhikshus readily grant full ordination to others, but are unable to instruct them. Because they do not instruct them, they do not follow the proper conduct, their robes are not neat, their alms-seeking is not in accordance with the Dharma, they accepted impure food everywhere, or accepted food from impure bowls, and they shouted loudly at small and large meals, like a gathering of Brahmins?』 At that time, the Venerable Bhāvasena (Bhāvasena, a name), being two years ordained, went to the World-Honored One with a disciple who was one year ordained, bowed his head to the feet of the World-Honored One, and sat to one side. The World-Honored One, knowing this, asked intentionally:
此是何等比丘？」報言：「世尊！是我弟子。」問言：「汝今幾歲？」報言：「二歲。」復問言：「汝弟子幾歲？」報言：「一歲。」爾時世尊以無數方便呵責：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何婆先！汝自身未斷乳，應受人教授，云何教授人？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊言：「曏者婆先比丘二歲，將一歲弟子來至我所，頭面禮足在一面坐。一面坐已，我知而故問：『此是何等比丘？』報言：『是我弟子。』問言：『汝幾歲？』報言：『二歲。』『汝弟子幾歲？』報言：『一歲。』我即以無數方便呵責：『汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何婆先！汝自未斷乳，應受人教授，云何教授人？』佛既聽授人具足戒，而汝新受戒比丘，輒便授人具足戒，不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法。」時世尊以無數方便呵責已，告諸比丘：「自今已去聽十歲比丘授人具足戒。」
彼諸比丘聞世尊制戒聽十歲比丘得授人具足戒。十歲愚癡比丘輒授人具足戒，而不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處
【現代漢語翻譯】 現代漢語譯本： 『這是什麼樣的比丘？』回答說：『世尊！是我的弟子。』問：『你今年幾歲？』回答說：『兩歲。』又問：『你的弟子幾歲？』回答說：『一歲。』當時世尊用無數方法呵責：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼呢，婆先（Bhāṣaṇ，名字）！你自己還沒斷奶，應該接受別人的教授，怎麼能教授別人呢？』當時眾比丘前往世尊處，頂禮雙足后在一旁坐下，將此事詳細稟告世尊。世尊說：『剛才婆先比丘兩歲，帶著一歲的弟子來到我這裡，頂禮雙足后在一旁坐下。在一旁坐下後，我明知故問：『這是什麼樣的比丘？』回答說：『是我的弟子。』問：『你幾歲？』回答說：『兩歲。』『你的弟子幾歲？』回答說：『一歲。』我立即用無數方法呵責：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼呢，婆先！你自己還沒斷奶，應該接受別人的教授，怎麼能教授別人呢？』佛陀允許授予人具足戒，而你新受戒的比丘，竟然就授予別人具足戒，不懂得教授。因為不教授，所以不按照威儀，穿衣不整齊、乞食不如法、到處接受不凈的食物、或者接受不凈的缽中食物、在大食小食上高聲喧譁，如同婆羅門（Brāhmaṇa）聚會一樣。』當時世尊用無數方法呵責后，告訴眾比丘：『從今以後允許十歲的比丘授予人具足戒。』 那些比丘聽聞世尊制定戒律，允許十歲的比丘可以授予人具足戒。十歲愚癡的比丘竟然授予人具足戒，卻不懂得教授。因為不教授，所以不按照威儀，穿衣不整齊、乞食不如法、處…
【English Translation】 English version: 'What kind of Bhikshu (monk) is this?' He replied, 'Venerable One! He is my disciple.' He asked, 'How old are you now?' He replied, 'Two years old.' He further asked, 'How old is your disciple?' He replied, 'One year old.' At that time, the World-Honored One (世尊) rebuked him with countless means, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma (law) of a Shramana (ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why, Bhāṣaṇ (name)! You yourself have not been weaned, and should receive instruction from others, how can you instruct others?' At that time, the Bhikshus (monks) went to the World-Honored One, prostrated themselves at his feet, and sat on one side, reporting this matter in detail to the World-Honored One. The World-Honored One said, 'Just now, the Bhikshu Bhāṣaṇ, two years old, brought a one-year-old disciple to me, prostrated himself at my feet, and sat on one side. After sitting on one side, I knowingly asked, 'What kind of Bhikshu is this?' He replied, 'He is my disciple.' I asked, 'How old are you?' He replied, 'Two years old.' 'How old is your disciple?' He replied, 'One year old.' I immediately rebuked him with countless means, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with compliant conduct, and should not be done. Why, Bhāṣaṇ! You yourself have not been weaned, and should receive instruction from others, how can you instruct others?' The Buddha (佛) had allowed the granting of full ordination, but you, a newly ordained Bhikshu, immediately granted full ordination to others, without knowing how to instruct. Because you do not instruct, they do not follow proper conduct, their clothing is not neat, their begging for food is not in accordance with the Dharma, they receive impure food everywhere, or receive food in impure bowls, and they shout loudly at large and small meals, like a gathering of Brahmins (Brāhmaṇa).' At that time, after the World-Honored One rebuked them with countless means, he told the Bhikshus, 'From now on, I allow Bhikshus who are ten years old to grant full ordination to others.' Those Bhikshus heard the World-Honored One establish a precept, allowing Bhikshus who are ten years old to grant full ordination to others. Foolish Bhikshus who were ten years old immediately granted full ordination to others, but did not know how to instruct. Because they did not instruct, they did not follow proper conduct, their clothing was not neat, their begging for food was not in accordance with the Dharma, they…
處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘言：「世尊制戒，聽十歲比丘得授人具足戒。汝云何十歲愚癡比丘輒授人具足戒，不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集諸比丘僧，以無數方便呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何世尊制戒，聽十歲比丘授人具足戒。云何汝十歲愚癡比丘輒授人具足戒，不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法？」時世尊以無數方便呵責已，告諸比丘：「自今已去聽十歲智慧比丘授人具足戒。」
時諸比丘聞世尊制戒，聽十歲智慧比丘得授人具足戒，便自言：「我十歲智慧得授人具足戒。」而輒授人具足戒，不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法。時諸比丘聞，其中有少欲知足
【現代漢語翻譯】 現代漢語譯本 接受不潔凈的食物，或者接受不潔凈的缽中食物，在大的食物或小的食物上高聲喧譁，如同婆羅門聚會的方式。眾比丘聽聞后，其中有少欲知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，呵斥那位比丘說：『世尊制定戒律，允許十歲的比丘可以授予他人具足戒（upasampadā，佛教中的正式出家受戒）。你為什麼讓十歲愚癡的比丘隨意授予他人具足戒，卻不知如何教導？因為沒有教導，所以不按照威儀行事，穿衣不整齊、乞食不如法、到處接受不潔凈的食物，或者接受不潔凈的缽中食物，在大的食物或小的食物上高聲喧譁，如同婆羅門聚會的方式？』當時，眾比丘前往世尊（Bhagavān，佛陀）處，頭面頂禮佛足后在一旁坐下，將此事因緣詳細稟告世尊。世尊因此因緣召集眾比丘僧團，用無數方法呵斥那位比丘：『你所做的事情不對，不合威儀、不合沙門（śrāmaṇa，出家修行者）的規範、不是清凈的行為、不隨順修行，是不應該做的。為什麼世尊制定戒律，允許十歲的比丘授予他人具足戒，你卻讓十歲愚癡的比丘隨意授予他人具足戒，卻不知如何教導？因為沒有教導，所以不按照威儀行事，穿衣不整齊、乞食不如法、到處接受不潔凈的食物，或者接受不潔凈的缽中食物，在大的食物或小的食物上高聲喧譁，如同婆羅門聚會的方式？』當時，世尊用無數方法呵斥之後，告訴眾比丘：『從今以後，允許十歲有智慧的比丘授予他人具足戒。』 當時，眾比丘聽聞世尊制定戒律，允許十歲有智慧的比丘可以授予他人具足戒，便自己說：『我十歲有智慧，可以授予他人具足戒。』於是就隨意授予他人具足戒，卻不知如何教導。因為沒有教導，所以不按照威儀行事，穿衣不整齊、乞食不如法、到處接受不潔凈的食物，或者接受不潔凈的缽中食物，在大的食物或小的食物上高聲喧譁，如同婆羅門聚會的方式。當時，眾比丘聽聞后，其中有少欲知足
【English Translation】 English version Receiving impure food, or receiving food in an impure bowl, shouting loudly over large or small meals, like the gatherings of Brahmins. When the bhikkhus (monks) heard this, those among them who were of few desires, content, practicing dhūta (ascetic practices), delighting in learning the precepts, and knowing shame and remorse, rebuked that bhikkhu, saying: 'The Blessed One (Bhagavān, the Buddha) has established a precept, allowing a bhikkhu of ten years to confer the full ordination (upasampadā, full monastic ordination). How can you allow a foolish bhikkhu of ten years to arbitrarily confer full ordination on others, without knowing how to instruct? Because of not instructing, they do not follow proper conduct, their robes are untidy, their alms-seeking is not in accordance with the Dharma, they receive impure food everywhere, or receive food in impure bowls, and shout loudly over large or small meals, like the gatherings of Brahmins?' At that time, the bhikkhus went to the Blessed One, bowed their heads to his feet, sat on one side, and reported this matter in detail to the Blessed One. Because of this cause, the Blessed One gathered the assembly of bhikkhus and rebuked that bhikkhu with countless means: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a śrāmaṇa (ascetic), not a pure practice, not in accordance with the path, and should not be done. Why did the Blessed One establish a precept, allowing a bhikkhu of ten years to confer full ordination on others, and yet you allow a foolish bhikkhu of ten years to arbitrarily confer full ordination on others, without knowing how to instruct? Because of not instructing, they do not follow proper conduct, their robes are untidy, their alms-seeking is not in accordance with the Dharma, they receive impure food everywhere, or receive food in impure bowls, and shout loudly over large or small meals, like the gatherings of Brahmins?' At that time, after rebuking him with countless means, the Blessed One told the bhikkhus: 'From now on, I allow a bhikkhu of ten years with wisdom to confer full ordination on others.' At that time, the bhikkhus heard that the Blessed One had established a precept, allowing a bhikkhu of ten years with wisdom to confer full ordination on others, and they said to themselves: 'I am ten years old and have wisdom, and can confer full ordination on others.' And so they arbitrarily conferred full ordination on others, without knowing how to instruct. Because of not instructing, they did not follow proper conduct, their robes were untidy, their alms-seeking was not in accordance with the Dharma, they received impure food everywhere, or received food in impure bowls, and shouted loudly over large or small meals, like the gatherings of Brahmins. At that time, the bhikkhus heard this, and those among them who were of few desires and content
、行頭陀、樂學戒、知慚愧者，呵責彼比丘言：「世尊制戒，聽十歲智慧比丘得授人具足戒。汝云何自言智慧，輒授人具足戒，而不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。佛制戒聽十歲智慧比丘得授人具足戒。云何汝等自言智慧，輒授人具足戒，不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法？」時世尊以無數方便呵責已，告諸比丘：「自今已去當制和尚使行和尚法。和尚于弟子所，當作如是法，應如是行。若弟子眾僧欲為作羯磨、作呵責、作擯、作依止、作遮不至白衣家、作舉，和尚當於中如法料理，令僧不與弟子作羯磨，若作令如法。複次若僧，與弟子作羯磨、作呵責、作擯、作依止、作遮不至白衣家、作舉，和尚于中當如法料理，令弟子順從於僧，不違逆求除罪，令僧疾與解羯磨。複次若弟子犯僧殘，和尚當如法料理，若應與波利婆沙，當與波利婆沙；應與本日治
【現代漢語翻譯】 現代漢語譯本 一位行頭陀（苦行僧）、樂於學習戒律、知慚愧的比丘，呵責另一位比丘說：『世尊制定戒律，允許十歲且有智慧的比丘可以為人授具足戒（正式成為比丘的戒律）。你為什麼自稱有智慧，隨意為人授具足戒，卻不知道教授（應有的行爲規範）？因為沒有教授，（新受戒者）不遵守威儀，穿衣不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨的缽中食物、在豐盛或簡陋的食物前大聲喧譁，如同婆羅門聚會一樣？』 當時，眾比丘前往世尊處，頂禮世尊雙足后在一旁坐下，將此事原原本本地稟告世尊。世尊因此事召集比丘僧眾，呵責那位比丘：『你所做的事情不對，不合乎威儀、不合乎沙門（出家人）的規範、不是清凈的行為、不是隨順正道的行為，是不應該做的。佛制定戒律，允許十歲且有智慧的比丘可以為人授具足戒。你們為什麼自稱有智慧，隨意為人授具足戒，卻不知道教授？因為沒有教授，（新受戒者）不遵守威儀，穿衣不整齊、乞食不如法、到處接受不乾淨的食物、或者接受不乾淨的缽中食物、在豐盛或簡陋的食物前大聲喧譁，如同婆羅門聚會一樣？』 當時，世尊用無數種方法呵責之後，告訴眾比丘：『從今以後應當制定和尚（戒師）的職責，使和尚履行和尚的職責。和尚對於弟子，應當這樣做，應當這樣實行。如果弟子或僧團想要進行羯磨（僧團的議事或儀式）、進行呵責、進行擯斥、進行依止、進行禁止前往白衣（在家居士）家、進行舉罪，和尚應當在其中如法處理，使僧團不與弟子進行羯磨，如果進行也要如法。』 『再次，如果僧團與弟子進行羯磨、進行呵責、進行擯斥、進行依止、進行禁止前往白衣家、進行舉罪，和尚應當在其中如法處理，使弟子順從僧團，不違逆並請求消除罪過，使僧團儘快為他解除羯磨。再次，如果弟子犯了僧殘罪（僅次於根本重罪的罪），和尚應當如法處理，如果應該給予波利婆沙（一種懺悔儀式），就給予波利婆沙；應該給予本日治（一種懺悔方法）
【English Translation】 English version A wandering ascetic (行頭陀), one who delights in learning the precepts, and one who knows shame and remorse, rebuked that Bhikshu (比丘, monk), saying: 'The World-Honored One (世尊) has established a precept, allowing a Bhikshu (比丘) of ten years with wisdom to bestow the full ordination (具足戒, full monastic vows) on others. How can you claim to be wise, arbitrarily bestow the full ordination on others, and not know how to instruct (教授, teach proper conduct)? Because of not instructing, (the newly ordained) do not follow the proper deportment, their clothing is not neat, their begging is not according to the Dharma (法, the teachings), they receive impure food everywhere, or receive food in an impure bowl, and they shout loudly over large or small meals, like a gathering of Brahmins?' At that time, the Bhikshus (比丘) went to the World-Honored One (世尊), prostrated themselves at his feet, and sat to one side, reporting this matter to the World-Honored One (世尊) in detail. The World-Honored One (世尊), because of this matter, gathered the Sangha (僧, monastic community) of Bhikshus (比丘) and rebuked that Bhikshu (比丘): 'What you have done is wrong, it is not in accordance with proper deportment, it is not in accordance with the Dharma (法) of a Shramana (沙門, renunciate), it is not a pure practice, it is not a practice that accords with the path, it is not something that should be done. The Buddha (佛) has established a precept, allowing a Bhikshu (比丘) of ten years with wisdom to bestow the full ordination (具足戒) on others. How can you claim to be wise, arbitrarily bestow the full ordination on others, and not know how to instruct? Because of not instructing, (the newly ordained) do not follow the proper deportment, their clothing is not neat, their begging is not according to the Dharma, they receive impure food everywhere, or receive food in an impure bowl, and they shout loudly over large or small meals, like a gathering of Brahmins?' At that time, the World-Honored One (世尊), after rebuking him with countless means, told the Bhikshus (比丘): 'From now on, the duties of the Upadhyaya (和尚, preceptor) should be established, so that the Upadhyaya (和尚) fulfills the duties of the Upadhyaya (和尚). The Upadhyaya (和尚) should act towards the disciple in this way, and should practice in this way. If the disciple or the Sangha (僧) wishes to perform a Karma (羯磨, formal act of the Sangha), to administer a rebuke, to expel, to grant dependence, to prohibit going to the homes of laypeople (白衣), to accuse, the Upadhyaya (和尚) should handle it lawfully, so that the Sangha (僧) does not perform a Karma (羯磨) against the disciple, and if it does, it should be lawful.' 'Furthermore, if the Sangha (僧) performs a Karma (羯磨), administers a rebuke, expels, grants dependence, prohibits going to the homes of laypeople (白衣), or accuses the disciple, the Upadhyaya (和尚) should handle it lawfully, so that the disciple obeys the Sangha (僧), does not resist, and requests the removal of the offense, so that the Sangha (僧) quickly removes the Karma (羯磨) for him. Furthermore, if the disciple commits a Sanghavasesa (僧殘, offense requiring initial and subsequent meetings of the Sangha) offense, the Upadhyaya (和尚) should handle it lawfully, and if he should be given Parivasa (波利婆沙, penance), he should be given Parivasa (波利婆沙); if he should be given Manatta (本日治, probation)
，當與本日治；應與摩那埵，當與摩那埵；應與出罪，當與出罪。複次弟子得病，和尚當瞻視，若令餘人看，乃至差若命終。弟子若不樂住處，當自移若教人移。弟子若有疑事，當以法以律、如佛所教、如法教除之。若惡見生，當教令舍惡見住善見，當以二事將護，以法、以衣食將護。是中法將護者，應教增戒、增心、增慧、教學問、誦經。是中衣食將護者，當與衣、食、床、臥具、病瘦醫藥，隨力所堪為辦。自今已去制和尚法如是，和尚應行，若不行如法治。」
時和尚于弟子所行和尚法，弟子于和尚所不行弟子法，不白和尚入村入白衣家、或從余比丘、或將余比丘為伴、或與或受、或時佐助眾事、或時受他佐助、或時為他剃髮、或受他剃髮，或不白和尚入浴室、或時為他揩摩身、或時受他揩摩身，或時不白和尚至晝日住處房、或至冢間、或至界外、或至他方。爾時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼諸比丘言：「云何和尚于弟子所行和尚法，而弟子于和尚所不行弟子法，而不白和尚入村入白衣家，乃至不白至他方？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所
【現代漢語翻譯】 現代漢語譯本：『應該給予本日治（指一種治療方法），就應該給予本日治；應該給予摩那埵（懺悔之意），就應該給予摩那埵；應該給予出罪（指僧團的赦免），就應該給予出罪。』再者，如果弟子生病，和尚應當照料，如果讓其他人看護，直到痊癒或者命終。如果弟子不喜歡居住的地方，應當自己搬走或者教人搬走。如果弟子有疑惑的事情，應當用法、用律、按照佛所教導的、如法地教導來消除他的疑惑。如果產生邪惡的見解，應當教導他捨棄邪惡的見解，安住于善良的見解，應當用兩件事來守護他，用佛法、用衣食來守護他。其中用佛法守護，應當教導他增長戒律、增長禪定、增長智慧、學習知識、誦讀經典。其中用衣食守護，應當給予衣服、食物、床鋪、臥具、生病時的醫藥，儘自己能力來辦理。從今以後制定和尚的法規是這樣，和尚應當遵行，如果不遵行就依法懲治。」
當時，和尚對於弟子施行和尚的法規，而弟子對於和尚不行弟子的法規，不稟告和尚就進入村莊、進入在家居士的家，或者跟從其他的比丘，或者帶其他的比丘作為同伴，或者給予或者接受，或者有時幫助大眾的事物，或者有時接受他人幫助，或者有時為他人剃頭，或者接受他人剃頭，或者不稟告和尚就進入浴室，或者有時為他人按摩身體，或者有時接受他人按摩身體，或者不稟告和尚就到白天的住所、或者到墳墓間、或者到邊界之外、或者到其他地方。當時，眾比丘聽說了這件事，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，責怪那些比丘說：『為什麼和尚對於弟子施行和尚的法規，而弟子對於和尚不行弟子的法規，不稟告和尚就進入村莊、進入在家居士的家，甚至不稟告就到其他地方？』當時，眾比丘前往世尊處，頂禮世尊的雙足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責那些比丘說：『你們所做的事情不對，不是威儀、不是沙門應有的行為、不是清凈的行為、不是隨順佛法的行為，你們所做的事情不應該。』
【English Translation】 English version: 'If 'Baindyaji' (a kind of treatment) should be given, then 'Baindyaji' should be given; if 'Manatva' (meaning repentance) should be given, then 'Manatva' should be given; if 'expulsion from sin' (referring to the Sangha's absolution) should be given, then 'expulsion from sin' should be given.' Furthermore, if a disciple becomes ill, the Upadhyaya (preceptor) should look after him; if he instructs others to care for him, until he recovers or dies. If the disciple does not like the dwelling place, he should move himself or instruct others to move. If the disciple has doubts, he should use the Dharma, use the Vinaya, according to what the Buddha taught, and teach according to the Dharma to dispel his doubts. If evil views arise, he should be taught to abandon evil views and abide in good views, and he should be protected with two things, protected with the Dharma and with clothing and food. Among these, protecting with the Dharma means he should be taught to increase in precepts, increase in concentration, increase in wisdom, learn knowledge, and recite scriptures. Among these, protecting with clothing and food means he should be given clothing, food, bedding, sleeping mats, and medicine for illness, providing as much as one's strength allows. From now on, the rules for the Upadhyaya are established as such, and the Upadhyaya should follow them; if he does not follow them, he should be punished according to the Dharma.'
At that time, the Upadhyaya was practicing the Upadhyaya's duties towards the disciple, but the disciple was not practicing the disciple's duties towards the Upadhyaya, entering villages without informing the Upadhyaya, entering the homes of laypeople, or following other Bhikshus, or taking other Bhikshus as companions, or giving or receiving, or sometimes assisting in the affairs of the Sangha, or sometimes receiving assistance from others, or sometimes shaving others' heads, or receiving shaving from others, or entering the bathroom without informing the Upadhyaya, or sometimes massaging others' bodies, or sometimes receiving massages from others, or going to the daytime dwelling place without informing the Upadhyaya, or going to the cemetery, or going outside the boundary, or going to other places. At that time, the Bhikshus heard about this, and among them were those who were content with little desire, practiced asceticism, were happy to learn the precepts, and knew shame and remorse, and they blamed those Bhikshus, saying, 'Why is the Upadhyaya practicing the Upadhyaya's duties towards the disciple, but the disciple is not practicing the disciple's duties towards the Upadhyaya, entering villages without informing the Upadhyaya, entering the homes of laypeople, and even going to other places without informing him?' At that time, the Bhikshus went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause of this matter in detail to the World Honored One. The World Honored One then gathered the Bhikshu Sangha because of this matter, and rebuked those Bhikshus, saying, 'What you have done is wrong, it is not dignified, it is not the conduct of a Shramana, it is not pure conduct, it is not conduct that accords with the Dharma, what you have done is not right.'
不應為。云何和尚于弟子所行和尚法，弟子于和尚所不行弟子法，不白和尚入村入白衣家，乃至不白至他方？」爾時世尊以無數方便呵責彼比丘已，告諸比丘：「自今已去當制弟子，如弟子所行法，使弟子于和上所行弟子法，作如是行。若和尚，眾僧為作羯磨、作呵責、作擯、作依止、作遮不至白衣家、作舉，弟子當如法料理，令僧不與和尚作羯磨，若作令輕。複次若僧與和尚作羯磨，作呵責乃至作舉，弟子當於中如法料理，令和尚順從於僧，不違逆求除罪，令僧疾疾與解羯磨。複次和尚犯僧殘，弟子當如法料理，若應與波利婆沙，當與波利婆沙；應與本日治，當與本日治；應與摩那埵，當與摩那埵；應與出罪，當與出罪。複次和尚若病，弟子當瞻視，若令餘人看乃至差若命終。若和尚意不樂住處，當自移若教餘人移。若和尚有疑事，當如法如律如佛所教，如法除之。若惡見生，當勸令舍惡見住善見。當以二事將護，以法、以衣食。法將護者，勸令增戒、增心、增慧、學問、誦經。衣食將護者，當供養衣、食、床褥、臥具、醫藥所須之物，隨力所堪。自今已去制弟子法如是，弟子應行。若不行應如法治。」
時弟子于和尚所不行弟子法。「弟子不白和尚，不得入村、不得至他家、不得從余比丘、或將余比丘為伴
【現代漢語翻譯】 現代漢語譯本： 不應該這樣。為什麼和尚對弟子施行和尚的職責，而弟子對和尚不行弟子的職責呢？不稟告和尚就進入村落，進入俗家，甚至不稟告就前往其他地方？」 當時，世尊用無數種方法呵斥了那位比丘后，告訴眾比丘：『從今以後應當規範弟子，使弟子履行弟子應盡的職責，讓弟子對和尚行使弟子應盡的義務，按照這樣的方式去做。如果和尚被僧團進行羯磨（Karma，佛教儀式）、呵責、擯斥、依止、禁止前往俗家、舉罪等，弟子應當如法處理，使僧團不與和尚進行羯磨，如果已經進行，則設法減輕。再者，如果僧團對和尚進行羯磨、呵責乃至舉罪，弟子應當在其中如法處理，使和尚順從僧團，不違抗，請求消除罪過，使僧團儘快解除羯磨。再者，如果和尚犯了僧殘罪（Sanghādisesa，僅次於波羅夷的重罪），弟子應當如法處理，如果應該給予波利婆沙（Parivāsa，別住，一種懺悔期），就給予波利婆沙；應該給予本日治（Mūlāya paṭikassanāya，根本還凈），就給予本日治；應該給予摩那埵（Mānatta，一種贖罪期），就給予摩那埵；應該給予出罪（Abbāna，恢復清凈），就給予出罪。 再者，如果和尚生病，弟子應當照料，或者安排其他人照看，直到痊癒或者去世。如果和尚不喜歡居住的地方，應當自己搬走或者教導其他人搬走。如果和尚有疑惑的事情，應當如法、如律、如佛所教導的那樣，如法消除疑惑。如果產生了邪惡的見解，應當勸導他捨棄邪惡的見解，安住于正確的見解。應當用兩種方式來照顧和尚，即用佛法和衣食。用佛法照顧是指，勸導他增長戒律、增長禪定、增長智慧、學習佛法、誦讀經典。用衣食照顧是指，應當供養衣服、食物、床鋪、臥具、醫藥等所需之物，儘自己的能力。從今以後，制定弟子應盡的職責就是這樣，弟子應當遵行。如果不遵行，應當依法懲治。』 當時，弟子對和尚不行使弟子應盡的職責。『弟子不稟告和尚，不得進入村落、不得前往他家、不得與其他的比丘同行，或者帶領其他的比丘作為同伴。
【English Translation】 English version: It should not be so. Why does the Upadhyaya (Upadhyaya, preceptor) perform the duties of an Upadhyaya towards the disciple, while the disciple does not perform the duties of a disciple towards the Upadhyaya? Without informing the Upadhyaya, entering a village, entering a layman's house, or even without informing, going to another place?' At that time, the World-Honored One, having rebuked that Bhikshu (Bhikshu, monk) with countless means, told the Bhikshus: 'From now on, disciples should be regulated, so that disciples fulfill the duties that disciples should fulfill, and let disciples perform the obligations that disciples should perform towards the Upadhyaya, and act in this way. If the Upadhyaya is subjected to Karma (Karma, Buddhist ritual), rebuke, expulsion, dependence, prohibition from going to a layman's house, accusation, etc., by the Sangha (Sangha, monastic community), the disciple should handle it according to the Dharma (Dharma, Buddhist teachings), so that the Sangha does not perform Karma with the Upadhyaya, and if it has already been performed, then try to mitigate it. Furthermore, if the Sangha performs Karma, rebuke, or even accusation against the Upadhyaya, the disciple should handle it according to the Dharma, so that the Upadhyaya obeys the Sangha, does not resist, and requests to eliminate the offense, so that the Sangha quickly releases the Karma. Furthermore, if the Upadhyaya commits a Sanghādisesa (Sanghādisesa, a serious offense second only to Parajika) offense, the disciple should handle it according to the Dharma, and if Parivāsa (Parivāsa, a period of penance) should be given, then Parivāsa should be given; if Mūlāya paṭikassanāya (Mūlāya paṭikassanāya, fundamental purification) should be given, then Mūlāya paṭikassanāya should be given; if Mānatta (Mānatta, a period of atonement) should be given, then Mānatta should be given; if Abbāna (Abbāna, restoration of purity) should be given, then Abbāna should be given.' Furthermore, if the Upadhyaya is sick, the disciple should take care of him, or arrange for others to take care of him, until he recovers or passes away. If the Upadhyaya does not like the place of residence, he should move himself or teach others to move. If the Upadhyaya has doubts, he should eliminate the doubts according to the Dharma, according to the Vinaya (Vinaya, monastic rules), and as taught by the Buddha. If evil views arise, he should be persuaded to abandon evil views and abide in correct views. He should take care of the Upadhyaya in two ways, namely with the Dharma and with clothing and food. Taking care with the Dharma means encouraging him to increase precepts, increase concentration, increase wisdom, study the Dharma, and recite the scriptures. Taking care with clothing and food means that he should offer clothing, food, bedding, bedding, medicine, and other necessities, to the best of his ability. From now on, the duties that a disciple should fulfill are formulated in this way, and the disciple should follow them. If he does not follow them, he should be punished according to the Dharma.' At that time, the disciple did not perform the duties that a disciple should perform towards the Upadhyaya. 'Without informing the Upadhyaya, the disciple must not enter a village, must not go to another's house, must not go with other Bhikshus, or lead other Bhikshus as companions.
、不得與、不得受、不得佐助眾事、不得受他佐助眾事、不得使他剃髮、不得為他剃髮、不得入浴室、不得為人揩身、不得受他揩身、不得至晝日住處房、不得至冢間、不得至界外、不得行他方，彼當清旦入和尚房中受誦經法問義、當除去小便器，若白時到、應澡豆若牛屎灰凈洗手，若有可食物當爲取、若僧中有利養當爲取、當持澡豆楊枝授與和尚令和尚洗手漱口、有可食物授與和尚、僧中有別利養，當白和尚言：『得如是如是物，是和尚分。』彼當問和尚言：『欲入村不？』若言：『不入。』當問言：『從何處取食？』若和尚言：『從某處取。』當如敕往取。若報言：『我欲入村。』彼當洗手已衣架上徐徐取衣，勿使倒錯。當取安陀會舒張抖擻看，勿令有蟲蛇蜂諸惡蟲。次取腰帶僧祇支、郁多羅僧舒張抖擻看，勿令有蛇蜂諸惡蟲，當授與和尚，應疊僧伽梨著頭上若肩上。複次取缽，當以澡豆若灰牛屎洗盛絡囊中、若手巾裹，若缽囊中持去。應取和尚[打-丁+親]身衣疊舉，復取洗足物臥氈被舉之。若和尚出行時，當捉和尚行道革屣。出房舍時，當還顧閉戶。復以手推看為牢不？若不牢當更重閉。若牢已，當取戶扇孔中繩內之，遍觀左右已，持戶𨷲著屏處，若恐人見、若恐不牢。若不牢，若人見當持去，若移置深牢
【現代漢語翻譯】 現代漢語譯本 不得給予（任何事物）、不得接受（任何事物）、不得佐助（他人）處理各種事務、不得接受他人佐助處理各種事務、不得讓他人為自己剃髮、不得為他人剃髮、不得進入浴室、不得為人擦拭身體、不得接受他人擦拭身體、不得前往白天的住所、不得前往墓地、不得前往寺院的邊界之外、不得前往其他地方。他應當在清晨進入和尚（Upadhyaya，親教師）的房間，接受誦經的方法並請教經義，應當清理小便器。如果到了齋飯時間，應當用澡豆或者牛糞灰清洗雙手。如果有可以食用的食物，應當為和尚取來；如果僧團中有供養，應當為和尚取來。應當拿著澡豆和楊枝交給和尚，讓和尚洗手漱口，將可以食用的食物交給和尚。僧團中如果有其他的供養，應當稟告和尚說：『得到了如此如此的物品，這是和尚您的那一份。』他應當問和尚說：『您想進村嗎？』如果和尚說：『不進。』應當問：『從哪裡取食物？』如果和尚說：『從某處取。』應當按照吩咐前往取食物。如果和尚說：『我想進村。』他應當洗手后，從衣架上慢慢取下衣服，不要弄倒或放錯。應當拿起安陀會（Antarvāsa，內衣），舒展開抖擻，檢視，不要讓裡面有蟲蛇蜂等惡蟲。然後拿起腰帶、僧祇支（Saṃghāṭī，覆肩衣）、郁多羅僧（Uttarāsaṅga，上衣），舒展開抖擻檢視，不要讓裡面有蛇蜂等惡蟲，應當交給和尚，應該將僧伽梨（Saṃghāṭī，大衣）疊好放在頭上或者肩上。再次拿起缽（Pātra，食器），應當用澡豆或者牛糞灰清洗，裝在絡囊中、或者用手巾包裹，或者放在缽囊中拿去。應當拿起和尚貼身的衣服疊好舉起，再拿起洗腳用具和臥具舉起。如果和尚要出行時，應當拿著和尚的行道革屣（鞋子）。離開房舍時，應當回頭關門。再用手推一下看看是否牢固？如果不牢固應當重新關好。如果已經牢固，應當取戶扇孔中的繩子穿過，遍觀左右，將戶𨷲放在隱蔽的地方，防止被人看見，或者防止不牢固。如果不牢固，或者被人看見，應當拿走，或者移到深處牢固的地方。
【English Translation】 English version One should not give (anything), should not receive (anything), should not assist (others) in various affairs, should not receive assistance from others in various affairs, should not have others shave one's head, should not shave the head of others, should not enter the bathroom, should not wipe the body for others, should not receive body wiping from others, should not go to the daytime dwelling, should not go to the cemetery, should not go outside the boundary of the monastery, should not go to other places. He should enter the Upadhyaya's (Upadhyaya, preceptor) room in the early morning, receive the method of reciting scriptures and ask about the meaning of the scriptures, and should clean the urinal. If it is time for the meal, he should wash his hands with soap beans or cow dung ash. If there is edible food, he should fetch it for the Upadhyaya; if there are offerings in the Sangha (Saṃgha, monastic community), he should fetch it for the Upadhyaya. He should take soap beans and toothpicks and give them to the Upadhyaya, let the Upadhyaya wash his hands and rinse his mouth, and give the edible food to the Upadhyaya. If there are other offerings in the Sangha, he should inform the Upadhyaya, saying: 'I have received such and such items, this is your share, Upadhyaya.' He should ask the Upadhyaya: 'Do you want to enter the village?' If the Upadhyaya says: 'No.' He should ask: 'Where shall I fetch food from?' If the Upadhyaya says: 'Fetch it from such and such place.' He should go to fetch food as instructed. If the Upadhyaya says: 'I want to enter the village.' He should wash his hands and slowly take the clothes from the rack, without knocking them over or putting them in the wrong place. He should take the Antarvāsa (Antarvāsa, inner garment), unfold it, shake it, and check it, making sure there are no insects, snakes, bees, or other harmful creatures inside. Then take the waistband, Saṃghāṭī (Saṃghāṭī, cloak), and Uttarāsaṅga (Uttarāsaṅga, upper garment), unfold them, shake them, and check them, making sure there are no snakes, bees, or other harmful creatures inside, and should hand them to the Upadhyaya. The Saṃghāṭī (Saṃghāṭī, outer robe) should be folded and placed on the head or shoulder. Again, take the Pātra (Pātra, alms bowl), and wash it with soap beans or cow dung ash, put it in a carrying bag, or wrap it in a towel, or take it in a bowl bag. He should take the Upadhyaya's personal clothing, fold it, and lift it up, and then take the foot washing utensils and bedding and lift them up. If the Upadhyaya is going out, he should hold the Upadhyaya's walking shoes. When leaving the room, he should look back and close the door. Then push the door with his hand to see if it is secure? If it is not secure, it should be closed again. If it is secure, he should take the rope from the hole in the door panel and pass it through, look around, and put the door bolt in a hidden place, to prevent it from being seen, or to prevent it from being insecure. If it is not secure, or if it is seen, it should be taken away, or moved to a deep and secure place.
處。令和尚在前行。若道路逢相識人，當共善語善心憶念。行時當避人道。彼若欲入村時，應小下道，安缽置一面、頭上、若肩上，下僧伽梨舒張看，勿令有蛇蝎百足諸惡蟲，授與和尚。若彼村外，有客舍、坐肆舍、若作坊，當持行道革屣置中。應問和尚：『我得尋從不？』若言：『可爾。』即當尋從。若言：『不須，在某處住。』彼應如言在某處住。若和尚入村不時出，彼當作如是意：『入村乞食，此分與和尚，此分屬我。』彼出村已，還至革屣所，取革屣下道，持缽置地，疊僧伽梨著頭上若肩上。若中路見相識人，當善意問訊。若和尚所住食處，當掃令凈，與敷坐具，具凈水瓶洗浴器盛食器。復當與和尚安置洗浴坐、洗足石具、拭腳巾。若遙見和尚來，即起奉迎。取手中缽，置缽榰上若缽床上，若繩床角頭，若頭上肩上。取僧伽梨舒張看之，勿令有脂膩玷汙、或為塵土坌、或為泥污、或飛鳥糞污。若有如是污應去之，宜浣者浣之、捩去水舒張曬置，若木床、若繩床上。復當與和尚敷坐與革屣、洗足石、拭足巾、與盛水器、抖擻革屣已，置左面看之，恐在下地濕處；若在下地濕處，便取移彼。與和尚洗足竟當棄水，持洗足石拭足巾還置本處。復自凈洗手已授凈，水與和尚洗手。自所有食，當取與和尚，白言：『此是
我食分可食。』彼須者當取。若和尚食時，當侍立看供給所須。若彼食時，有酪漿、煎漿、苦酒、鹽、大麥、漿菜茹授與之，若熱㧌令冷。若須水授水與。相日時若欲過者，當即同時食。若和尚食已，當手中取缽行澡漱水。若自食竟、若有餘食，當與人若非人，若著凈地無草處，若著凈地無蟲水中。取盛食器凈洗還置本處，取坐具、洗足、床、凈水瓶、澡洗瓶還置本處。」食處凈掃除糞，彼以食缽盛糞棄之，余比丘見者皆共惡之。「自今已去不得持食缽盛糞棄，聽用除糞器、若破器、若故竹筐、若掃帚上除去糞食。缽當好凈潔持之。複次入和尚房時，當看恐有塵土。若有塵土，當出繩床、木床、坐具、大小褥、枕、氈被、若床榰若地敷，當記本處出在外曬之。凈掃除房中，去糞土棄時當看。若有針綖若刀，若弊故段衣，下至一丸二丸藥，當取舉置現處，若有主識者當取。復當拂拭向上若杙上、若龍牙杙上、若衣架上。若房有破壞處、若蟲鼠孔穴，可補塞者當治之，可泥者便泥之，可搗便搗，可平治便平治，當以泥漿污灑極令凈潔。當取地敷，曬令燥抖擻內房中。若本敷坐不齊當更齊整，若本齊整當如本齊整。先內床腳榰拂拭之，當急繩床繩床腳，向身內房中，安置床榰上，取大小褥、枕、氈、被衣，內著房中。先敷大
【現代漢語翻譯】 現代漢語譯本： 『我吃飯的時候你可以吃。』需要的人可以拿取。如果和尚（Upadhyaya，指親教師）吃飯時，應當侍立在旁，觀察並提供他所需要的。如果他吃飯時，有乳酪、煎漿、苦酒、鹽、大麥、漿菜等食物，就拿給他，如果食物太熱就讓它冷卻。如果需要水，就給他水。如果時間快要過了，應當同時一起吃。如果和尚吃完飯，應當用手拿缽，為他取澡漱水。如果自己吃完飯，如果有剩餘的食物，應當給其他人或非人（指鬼神等），或者放在乾淨的沒有草的地方，或者放在乾淨的沒有蟲的水中。取走盛食物的器皿，清洗乾淨後放回原處，取走坐具、洗腳的盆、床、凈水瓶、澡洗瓶，放回原處。吃飯的地方要清掃乾淨，清除糞便，但他用食缽盛糞便丟棄，其他比丘（Bhiksu，指出家受具足戒的男性佛教徒）看見后都感到厭惡。「從今以後，不得用食缽盛糞便丟棄，允許使用除糞器、破損的器皿、舊竹筐或掃帚來清除糞便食物。缽應當保持乾淨整潔地拿著。再次，進入和尚的房間時，應當檢視是否有塵土。如果有塵土，應當將繩床、木床、坐具、大小褥子、枕頭、氈被、床腳支撐物或地毯等拿出，記住它們原來的位置，拿到外面晾曬。清掃房間，丟棄糞土時應當注意。如果有針線、刀、破舊的布片，甚至一丸兩丸藥，應當撿起來放在顯眼的地方，如果有主人認識，就拿給他們。還應當拂拭上面的地方，比如木樁上、龍牙木樁上、衣架上。如果房間有破損的地方、蟲鼠的孔穴，可以修補的就修補，可以涂泥的就涂泥，可以搗實的就搗實，可以平整的就平整，應當用泥漿塗抹，使房間非常乾淨。應當取來地毯，曬乾后抖掉灰塵，放回房間。如果原來的鋪設不整齊，應當重新整理，如果原來整齊，就保持原來的樣子。先放好床腳的支撐物，拂拭乾凈，然後拉緊繩床的繩子，將繩床腳朝向房間裡面，安放在床腳支撐物上，取來大小褥子、枕頭、氈被等，放入房間。先鋪大褥子。
【English Translation】 English version: 'I may eat when it is time for you to eat.' Those who need it may take it. When the Upadhyaya (preceptor) is eating, one should stand by, observing and providing what is needed. If, when he is eating, there is cheese, fried broth, bitter wine, salt, barley, or vegetable broth, give it to him; if it is hot, let it cool. If water is needed, give water. If the time is about to pass, they should eat together at the same time. If the Upadhyaya has finished eating, one should take the bowl in hand and bring water for washing. If one has finished eating oneself, if there is leftover food, it should be given to others or non-humans (such as spirits), or placed in a clean, grassless place, or in clean, insect-free water. Take away the food containers, wash them clean, and return them to their original place; take away the sitting mat, foot-washing basin, bed, clean water bottle, and washing bottle, and return them to their original place." The eating area should be cleaned, and the excrement removed, but he used the food bowl to hold the excrement and discard it, and the other Bhiksus (monks) who saw it were disgusted. "From now on, one must not use the food bowl to hold excrement and discard it; one is allowed to use a dung remover, a broken utensil, an old bamboo basket, or a broom to remove the excrement and food. The bowl should be kept clean and held properly. Furthermore, when entering the Upadhyaya's room, one should check for dust. If there is dust, one should take out the rope bed, wooden bed, sitting mat, large and small mattresses, pillow, felt blanket, bed supports, or ground covering, remembering their original positions, and take them outside to sun. Clean the room, and be careful when discarding excrement and soil. If there are needles, thread, knives, torn pieces of cloth, or even one or two pills of medicine, one should pick them up and place them in a visible place; if there is an owner who recognizes them, give them to them. One should also dust the upper areas, such as on stakes, dragon-tooth stakes, or clothes racks. If there are broken places in the room, or holes made by insects or rodents, those that can be repaired should be repaired, those that can be plastered should be plastered, those that can be pounded should be pounded, and those that can be leveled should be leveled; the room should be plastered with mud, making it extremely clean. One should take the ground covering, dry it in the sun, shake it out, and place it back in the room. If the original arrangement is not neat, it should be rearranged; if it was neat, it should be kept as it was. First, place the bed leg supports, wipe them clean, then tighten the ropes of the rope bed, turn the bed legs towards the inside of the room, and place them on the bed leg supports; take the large and small mattresses, pillow, and felt blanket, and place them in the room. First, spread out the large mattress.
褥，次敷少褥氈被，安枕置上。」彼取所著衣、不著衣並置一處，取時各各錯亂。「自今已去不得持所著衣、不著衣並置一處，應各各別一處。」彼取缽囊、革屣囊、針筒、油器置一處，諸比丘見惡之。佛言：「不應爾。自今已去，聽持缽囊針筒置一處，革屣囊與油器著一處。彼應在房內安𨷲壯看，令不高下出房外，應還探戶觀中庭，恐有塵土不凈。若有即掃除去，當取水瓶凈洗已，還盛凈水置本處。復當與和尚具水瓶洗浴瓶飲水器，若浴室中有洗浴時，當往問和尚：『欲洗浴不？』若言：『洗浴。』當先至浴室中看地，若有塵土草芥當除去，應灑便灑，應掃便掃。若有不凈澇水應棄便棄，應內水便內水，應內薪便內薪，應破薪便破薪，應內灶中便內灶中。應與和尚具溫室中瓶，及坐機，刮汗刀水器、泥土器、若澡豆、諸洗浴具。彼當先白和上已然後然火，然火已白時到。若和尚病羸、若老極，當自扶抱，若繩床木床上、若以衣舁，往溫室中，當從和尚手中取衣。若浴室中有杙、若龍牙杙、若衣架，當持衣置是諸處。若有油，持油與涂身，若盛油器處處在地，當取貫著龍牙弋上。若和尚病羸瘦老極，當扶抱至浴室中。至已當取浴機床浴瓶、若刮汗刀與若水器、若泥器、若澡豆、諸洗浴具。若煙燻面，當持巾與障，若頭
【現代漢語翻譯】 『然後，依次鋪上薄褥子、毛氈和被子，把枕頭放在上面。』他把穿的衣服和沒穿的衣服放在一起，拿的時候都搞混了。『從今以後，不得把穿的衣服和沒穿的衣服放在一起，應該各自放在不同的地方。』他把缽囊（裝缽的袋子）、革屣囊（裝鞋子的袋子）、針筒（裝針的筒）和油器（裝油的容器）放在一起，眾比丘見了很厭惡。佛說：『不應該這樣。從今以後，允許把缽囊和針筒放在一起，革屣囊和油器放在一起。他應該在房內安置橛子，牢固地觀察，使之不高不低，不超出房外，應該回頭從門口觀察中庭，恐怕有塵土不乾淨。如果有，就應該掃除乾淨，應當取水瓶洗乾淨后，再盛上乾淨的水放在原來的地方。還要為和尚準備水瓶、洗浴瓶和飲水器。如果在浴室裡洗浴時，應當去問和尚：『想要洗浴嗎？』如果說：『洗浴。』應當先到浴室裡看地面，如果有塵土草芥，應當除去，應該灑水的就灑水，應該掃地的就掃地。如果有不乾淨的積水，應該倒掉就倒掉，應該裝水的就裝水，應該放柴的就放柴，應該劈柴的就劈柴，應該把柴放進灶里的就放進灶里。應該為和尚準備溫室中的瓶子，以及坐具，刮汗刀、水器、泥土器，以及澡豆（古代的洗滌用品）等各種洗浴用具。他應當先稟告和尚，然後點火，點火后稟告時間到了。如果和尚生病虛弱、或者年老體衰，應當親自攙扶，或者用繩床木床抬著，或者用衣服抬著，到溫室中，應當從和尚手中接過衣服。如果浴室裡有木橛、或者龍牙橛（一種掛衣物的木橛）、或者衣架，應當把衣服放在這些地方。如果有油，拿油給和尚涂身，如果盛油的容器到處都是，應當取來掛在龍牙橛上。如果和尚生病虛弱年老體衰，應當攙扶到浴室中。到了之後，應當拿浴機床、浴瓶、刮汗刀、水器、泥器、澡豆等各種洗浴用具。如果被煙燻到臉，應當拿毛巾遮擋頭部。
【English Translation】 『Then, successively spread out a thin mattress, a felt blanket, and a quilt, and place the pillow on top.』 He placed his worn and unworn clothes together, and when he took them, he mixed them up. 『From now on, one should not place worn and unworn clothes together; they should each be placed in separate places.』 He placed the bowl bag (bag for carrying the bowl), leather shoe bag (bag for carrying shoes), needle case (case for carrying needles), and oil container (container for carrying oil) together, which the monks found disgusting. The Buddha said, 『This should not be done. From now on, it is permitted to place the bowl bag and needle case together, and the leather shoe bag and oil container together. He should secure the pegs in the room, observing carefully so that they are neither too high nor too low, and do not extend outside the room. He should look back from the doorway to observe the courtyard, fearing there may be dust or impurities. If there are, they should be swept away. He should take a water bottle, wash it clean, and then fill it with clean water and place it back in its original place. He should also prepare a water bottle, bathing bottle, and drinking water vessel for the Upadhyaya (preceptor). If bathing in the bathroom, he should go and ask the Upadhyaya, 『Do you wish to bathe?』 If he says, 『I wish to bathe,』 he should first go to the bathroom and check the floor. If there is dust or grass, it should be removed. What needs sprinkling should be sprinkled, and what needs sweeping should be swept. If there is impure stagnant water, it should be discarded. What needs filling with water should be filled with water, what needs firewood should be provided with firewood, what needs chopping should be chopped, and what needs placing in the stove should be placed in the stove. He should prepare a bottle in the warm room for the Upadhyaya, as well as a seat, a sweat-scraping knife, a water vessel, a mud container, and various bathing items such as soap beans (ancient washing products). He should first inform the Upadhyaya and then light the fire, and after lighting the fire, inform him that the time has arrived. If the Upadhyaya is sick and weak or very old, he should personally support him, or carry him on a rope bed or wooden bed, or carry him with clothes, to the warm room. He should take the clothes from the Upadhyaya's hands. If there are wooden pegs, dragon-tooth pegs (a type of wooden peg for hanging clothes), or clothes racks in the bathroom, the clothes should be placed in these places. If there is oil, give the oil to the Upadhyaya to apply to his body. If the oil containers are scattered everywhere, they should be taken and hung on the dragon-tooth pegs. If the Upadhyaya is sick, weak, old, and frail, he should be supported to the bathroom. Once there, he should take the bathing machine bed, bathing bottle, sweat-scraping knife, water vessel, mud container, soap beans, and various bathing items. If the face is smoked, a towel should be provided to shield the head.
背熱，當以巾覆彼。當白和尚已然後入浴室。若和尚先入已，恐浴室中鬧不敢入，當作是念：『我今不自為己，以和尚洗浴故入。』可作是意入。入已當與和尚揩摩身，當立和尚后。若欲與異人揩身，若受他揩身，當白和尚使知。然後當與揩身。若受他揩身，彼與和尚洗、自洗已。若和尚病羸瘦若老極，當扶出浴室外，取座與坐、取拭身巾、若拭面巾、若拭眼巾，授與和尚已。當安洗腳石，與水洗腳、取拭腳巾，與當取洗足，革屣拂拭抖擻授與。次取衣舒張看抖擻授與。若有眼藥若丸香授與，若有甜漿蜜漿黑石蜜漿，洗手已授與。若和尚病瘦老極，當以繩床木床上舁，若衣上舁還房中。還房中已，手捫摸臥處看，與敷臥氈令臥。先與櫬身衣，次以被衣覆之。出房已還向閉戶，還至浴室中，遍看水瓶、洗浴瓶浴機、刮汗刀、盛水瓶、盛泥土器、細末藥、若澡豆諸洗浴物，還置本處。若浴室中有不凈澇水，應除去便除去，應滅火便滅之，應覆火便覆，應閉戶便閉，應持戶𨷲去便持去。彼當日三問訊和尚，朝中日暮，當爲和尚執二事，勞苦不得辭設：一修理房舍，二為補浣衣服。和尚如法所教事，盡當奉行。若遣往方面周旋不得辭設，假託因緣住。若辭設者，當如法治。自今已去，制弟子修弟子法，弟子于和尚所，不修弟子
法，當如法治。」
四分律卷第三十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十四(二分之十三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯受戒揵度之四
時諸新受戒比丘，和尚命終，無人教授。以不被教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、或受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法無異。時諸比丘往白世尊，世尊言：「自今已去聽有阿阇梨、聽有弟子。阿阇梨于弟子當如兒想，弟子于阿阇梨如父想，展轉相教、展轉相奉事，如是于佛法中倍增益廣流佈。當作是請阿阇梨，偏露右臂、脫革屣、右膝著地、合掌作是言：『大德一心念！我某甲，今求大德為依止，愿大德與我依止，我依止大德住。』第二、第三亦如是說。彼當言：『可爾！與汝依止，汝等莫放逸！』」時諸比丘聞世尊制戒聽作依止，彼新受戒比丘與他依止，不知教授。以不教授故，不案威儀，著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘言：「世尊制戒聽受人依止，而汝等新受戒比丘，云何受他依止而不知教授？以不教授故，不按威儀，
【現代漢語翻譯】 現代漢語譯本：『法，應當依法治理。』
《四分律》卷第三十三 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第三十四(二分之十三)
姚秦 罽賓（Kashmir） 三藏 佛陀耶舍（Buddhayasa） 共 竺佛念（Zhu Fonian） 等譯 受戒揵度之四
當時，一些新受戒的比丘（bhikkhu），他們的和尚（upadhyaya）去世了，沒有人教導他們。因為沒有人教導，所以他們不遵守威儀，穿衣服不整齊，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨的缽里的食物，在豐盛或簡陋的食物上大聲喧譁，和婆羅門（Brahmin）聚會的方式沒有什麼不同。當時，一些比丘去稟告世尊（Bhagavan），世尊說：『從今以後，允許有阿阇梨（acariya），允許有弟子（saddhiviharika）。阿阇梨對待弟子應當像對待自己的孩子一樣，弟子對待阿阇梨應當像對待自己的父親一樣，互相教導，互相侍奉，這樣佛法（Buddha-dharma）才能更加增益、廣泛流佈。』應當這樣請求阿阇梨：袒露右臂，脫掉鞋子，右膝著地，合掌說：『大德（bhante）一心念！我某甲，現在請求大德作為我的依止，愿大德允許我依止，我依止大德而住。』第二次、第三次也這樣說。他應當說：『可以！允許你依止，你們不要放逸！』 當時，一些比丘聽到世尊制定戒律允許接受他人依止，那些新受戒的比丘接受他人依止，卻不知道教導。因為不教導，所以不遵守威儀，穿衣服不整齊，乞食不如法，到處接受不乾淨的食物，接受不乾淨的缽里的食物，在豐盛或簡陋的食物上大聲喧譁，和婆羅門聚會的方式一樣。當時，一些比丘聽到這些，其中有少欲知足、行頭陀（dhuta）、樂於學習戒律、知慚愧的人，呵責那些比丘說：『世尊制定戒律允許接受他人依止，而你們這些新受戒的比丘，為什麼接受他人依止卻不知道教導？因為不教導，所以不遵守威儀，
【English Translation】 English version: 'The law should be governed according to the law.'
Vinaya in Four Parts, Scroll 33 Taisho Tripitaka Volume 22, No. 1428, Vinaya in Four Parts
Vinaya in Four Parts, Scroll 34 (Part 13 of the Second Division)
Translated by Tripiṭaka Master Buddhayasa of Kashmir of the Yao Qin Dynasty, together with Zhu Fonian and others, Chapter Four on the Ordination Skandhaka
At that time, some newly ordained bhikkhus (monks), whose upadhyaya (preceptor) had passed away, had no one to instruct them. Because they were not instructed, they did not follow the proper deportment, their robes were not neat, their alms-seeking was not in accordance with the Dharma, they accepted impure food everywhere, or accepted food from impure bowls, and they shouted loudly over abundant or meager food, no different from the gatherings of Brahmins. At that time, some bhikkhus went to inform the Bhagavan (World-Honored One), and the Bhagavan said: 'From now on, let there be acariyas (teachers), and let there be saddhiviharikas (disciples). The acariya should regard the disciple as their own child, and the disciple should regard the acariya as their own father, teaching each other, serving each other, so that the Buddha-dharma (Buddha's teachings) may be increasingly enhanced and widely spread.' One should request an acariya in this way: baring the right arm, removing the sandals, kneeling on the right knee, joining the palms and saying: 'Bhante (Venerable Sir), with a single mind! I, so-and-so, now request the Bhante to be my dependence, may the Bhante grant me dependence, I dwell depending on the Bhante.' The second and third times, say it in the same way. He should say: 'It is permissible! I grant you dependence, you must not be negligent!' At that time, some bhikkhus heard that the Bhagavan had established a precept allowing one to accept dependence from others, and those newly ordained bhikkhus accepted dependence from others, but did not know how to instruct. Because they did not instruct, they did not follow the proper deportment, their robes were not neat, their alms-seeking was not in accordance with the Dharma, they accepted impure food everywhere, accepted food from impure bowls, and shouted loudly over abundant or meager food, like the gatherings of Brahmins. At that time, some bhikkhus heard this, and among them were those who were content with little desire, practiced dhuta (ascetic practices), were fond of learning the precepts, and knew shame and remorse, and they rebuked those bhikkhus, saying: 'The Bhagavan has established a precept allowing one to accept dependence from others, and you newly ordained bhikkhus, why do you accept dependence from others but do not know how to instruct? Because you do not instruct, you do not follow the proper deportment,
著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大食小食上高聲大喚，如婆羅門聚會法。」呵責已往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何比丘，世尊制戒聽受人依止，汝等新受戒比丘受他依止，不知教授。以不教授故，不按威儀著，衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小食上高聲大喚，如婆羅門聚會法？」時世尊以無數方便呵責已，告諸比丘：「自今已去聽十歲比丘與人依止。」彼諸比丘聞世尊制戒聽十歲比丘與人依止，彼十歲比丘愚癡無智慧，便與人依止，不知教授。以不教授故，不按威儀、著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小食上高聲大喚，如婆羅門聚會法。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼比丘：「云何世尊制戒，聽十歲比丘與人依止，而汝等雖十歲，愚癡，與人依止不知教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小食上高聲大喚，如婆羅門聚會法？」呵責已往白世尊。世尊以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非
【現代漢語翻譯】 現代漢語譯本 有比丘穿著不整齊，乞食不如法，到處接受不乾淨的食物，接受不乾淨缽里的食物，在大小餐食上高聲喧譁，如同婆羅門聚會一樣。』 其他比丘呵斥了他，然後去到世尊（Buddha，佛教創始人）那裡，頭面禮拜世尊的雙足，在一旁坐下，將這件事詳細地稟告了世尊。 世尊因為這件事召集了比丘僧團，呵斥那位比丘說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，佛教出家修行者）的規範，不是清凈的行為，不順應修行，是不應該做的。為什麼比丘，世尊制定戒律允許接受別人依止，你們這些新受戒的比丘接受他人依止，卻不知道如何教導。因為不教導的緣故，不按照威儀穿著，衣服不整齊，乞食不如法，到處接受不乾淨的食物，接受不乾淨缽里的食物，在大小餐食上高聲喧譁，如同婆羅門聚會一樣？』 當時世尊用無數的方法呵斥之後，告訴眾比丘：『從今以後允許十歲（戒臘，指受戒后的年數）的比丘給人依止。』 那些比丘聽聞世尊制定戒律允許十歲比丘給人依止，那些十歲比丘愚癡沒有智慧，就給人依止，不知道如何教導。因為不教導的緣故，不按照威儀，穿著不整齊，乞食不如法，到處接受不乾淨的食物，接受不乾淨缽里的食物，在大小餐食上高聲喧譁，如同婆羅門聚會一樣。 當時眾比丘聽聞了這些事，其中有少欲知足、奉行頭陀行（dhūta，苦行）、樂於學習戒律、知慚愧的人，責怪那些比丘說：『為什麼世尊制定戒律，允許十歲比丘給人依止，而你們雖然十歲，卻很愚癡，給人依止卻不知道如何教導。因為不教導的緣故，不按照威儀，穿著不整齊，乞食不如法，到處接受不乾淨的食物，接受不乾淨缽里的食物，在大小餐食上高聲喧譁，如同婆羅門聚會一樣？』 呵斥之後，他們去稟告世尊。世尊因為這件事召集比丘僧團，呵斥那些比丘說：『你所做的事情是不對的，不合乎威儀，不合乎沙門（Śrāmaṇa，佛教出家修行者）的規範，非
【English Translation】 English version 'Wearing clothes untidily, begging for food improperly, receiving unclean food everywhere, receiving food in unclean bowls, shouting loudly during large and small meals, like the gatherings of Brahmins.' The other Bhikkhus (monks) rebuked him and then went to the Buddha (the founder of Buddhism), bowed their heads and feet to the Buddha, and sat on one side, reporting the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha (monastic community), and rebuked that Bhikkhu, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (Buddhist renunciate), not a pure practice, not in accordance with the path, and should not be done. Why, Bhikkhus, did the Buddha establish precepts allowing people to rely on others, and you, newly ordained Bhikkhus, accept the reliance of others, but do not know how to teach? Because you do not teach, you do not dress according to proper conduct, your clothes are untidy, you beg for food improperly, you receive unclean food everywhere, you receive food in unclean bowls, and you shout loudly during large and small meals, like the gatherings of Brahmins?' At that time, after rebuking them with countless methods, the Buddha told the Bhikkhus: 'From now on, I will allow Bhikkhus of ten years (of monastic seniority) to give reliance to others.' Those Bhikkhus heard that the Buddha had established precepts allowing Bhikkhus of ten years to give reliance to others, and those Bhikkhus of ten years, being foolish and without wisdom, gave reliance to others, not knowing how to teach. Because they did not teach, they did not act according to proper conduct, their clothes were untidy, they begged for food improperly, they received unclean food everywhere, they received food in unclean bowls, and they shouted loudly during large and small meals, like the gatherings of Brahmins. At that time, the Bhikkhus heard these things, and among them were those who were content with little, practiced dhūta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, and they blamed those Bhikkhus, saying: 'Why did the Buddha establish precepts allowing Bhikkhus of ten years to give reliance to others, and you, although you are ten years old, are foolish, and give reliance to others but do not know how to teach? Because you do not teach, you do not act according to proper conduct, your clothes are untidy, you beg for food improperly, you receive unclean food everywhere, you receive food in unclean bowls, and you shout loudly during large and small meals, like the gatherings of Brahmins?' After rebuking them, they went to report to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and rebuked those Bhikkhus, saying: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the rules of a Śrāmaṇa (Buddhist renunciate), not
凈行、非隨順行，所不應為。云何我制戒，聽十歲比丘受人依止。汝等雖十歲，愚癡，受人依止，不知教授。以不教授故，著衣不齊整，乃至如婆羅門聚會法耶？」時世尊以無數方便呵責已，告諸比丘：「自今已去聽十歲智慧比丘與人依止。」時諸比丘聞世尊制戒聽十歲智慧比丘與人依止，彼自稱言：「我十歲有智慧。」便與人依止。然彼與依止已，不教授。以不教授故，著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小食上高聲大喚，如婆羅門聚會法。時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責彼比丘：「云何世尊制戒聽十歲有智慧比丘應與人依止，而汝輒自言：『我有智慧。』便與人依止，既與已而不教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小食上高聲大喚，如婆羅門聚會法？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊以此因緣集比丘僧，呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何我制戒聽十歲有智慧比丘與人依止，而汝自言：『有智慧。』與人依止。既與依止，而不教授。以不教授故，不按威儀，著衣不齊整、乞食不如法、處處受不凈食、受不凈缽食、在大小
【現代漢語翻譯】 現代漢語譯本： 不應做的凈行和不隨順之行。我為何制定戒律，允許十歲的比丘接受他人依止？你們雖然十歲，卻愚癡，接受他人依止，卻不懂得教授。因為不教授，所以穿衣不整齊，乃至像婆羅門聚會一樣？」當時，世尊用無數方法呵責之後，告訴眾比丘：『從今以後，允許十歲有智慧的比丘給人依止。』當時，眾比丘聽到世尊制定戒律，允許十歲有智慧的比丘給人依止，他們就自稱說：『我十歲有智慧。』便給人依止。然而他們給人依止后，卻不教授。因為不教授，所以穿衣不整齊、乞食不如法、到處接受不乾淨的食物、接受不乾淨的缽里的食物、在大小食物上高聲喧譁，像婆羅門聚會一樣。當時，眾比丘聽到了，其中有少欲知足、行頭陀（苦行）、樂於學習戒律、知慚愧的人，呵責那些比丘：『為何世尊制定戒律，允許十歲有智慧的比丘應該給人依止，而你竟然自稱：『我有智慧。』便給人依止，給人依止后卻不教授。因為不教授，所以不遵守威儀，穿衣不整齊、乞食不如法、到處接受不乾淨的食物、接受不乾淨的缽里的食物、在大小食物上高聲喧譁，像婆羅門聚會一樣？』當時，眾比丘前往世尊處，頭面禮足，在一旁坐下，將此事因緣詳細稟告世尊。世尊因此事因緣召集比丘僧眾，呵責那些比丘：『你們所做的事情不對，不是威儀、不是沙門（出家人）之法、不是凈行、不是隨順之行，是不應該做的。我為何制定戒律，允許十歲有智慧的比丘給人依止，而你們自稱：『有智慧。』給人依止。給人依止后，卻不教授。因為不教授，所以不遵守威儀，穿衣不整齊、乞食不如法、到處接受不乾淨的食物、接受不乾淨的缽里的食物、在大小 食物上高聲喧譁，像婆羅門聚會一樣？』
【English Translation】 English version: Actions that are not pure conduct and not in accordance with the Dharma should not be done. Why did I establish the precept allowing ten-year-old Bhikkhus (monks) to receive dependence from others? Although you are ten years old, you are foolish. Receiving dependence from others, you do not know how to teach. Because you do not teach, you do not wear your robes properly, and you behave like a gathering of Brahmins (priests).』 At that time, the World Honored One, after rebuking them with countless methods, told the Bhikkhus (monks): 『From now on, I allow ten-year-old Bhikkhus (monks) with wisdom to give dependence to others.』 At that time, the Bhikkhus (monks) heard that the World Honored One had established the precept allowing ten-year-old Bhikkhus (monks) with wisdom to give dependence to others, and they claimed, 『I am ten years old and have wisdom.』 Then they gave dependence to others. However, after giving dependence, they did not teach. Because they did not teach, they did not wear their robes properly, they did not beg for food according to the Dharma, they received unclean food everywhere, they received food in unclean bowls, and they shouted loudly over large and small portions of food, like a gathering of Brahmins (priests). At that time, the Bhikkhus (monks) heard this, and among them were those who were content with little desire, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse. They rebuked those Bhikkhus (monks): 『Why did the World Honored One establish the precept allowing ten-year-old Bhikkhus (monks) with wisdom to give dependence to others, and you claimed, 『I have wisdom,』 and gave dependence to others, but after giving dependence, you did not teach. Because you did not teach, you did not follow the proper conduct, you did not wear your robes properly, you did not beg for food according to the Dharma, you received unclean food everywhere, you received food in unclean bowls, and you shouted loudly over large and small portions of food, like a gathering of Brahmins (priests)?』 At that time, the Bhikkhus (monks) went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause and condition to the World Honored One in detail. The World Honored One, because of this cause and condition, gathered the Sangha (community of monks) and rebuked those Bhikkhus (monks): 『What you have done is wrong, it is not proper conduct, it is not the Dharma of a Shramana (ascetic), it is not pure conduct, it is not in accordance with the Dharma, it should not be done. Why did I establish the precept allowing ten-year-old Bhikkhus (monks) with wisdom to give dependence to others, and you claimed, 『I have wisdom,』 and gave dependence to others. After giving dependence, you did not teach. Because you did not teach, you did not follow the proper conduct, you did not wear your robes properly, you did not beg for food according to the Dharma, you received unclean food everywhere, you received food in unclean bowls, and you shouted loudly over large and small portions of food, like a gathering of Brahmins (priests)?』
食上高聲大喚，如婆羅門聚會法？」爾時世尊以無數方便呵責已，告諸比丘：「自今已去，當制阿阇梨法，使行阿阇梨法。阿阇梨于弟子所，當作如是法，應如是行。」(阿阇梨于弟子所行阿阇梨法，一一如上和尚于弟子所行和尚法。弟子于阿阇梨所行弟子法，一一亦如上弟子于和尚所一一行弟子法，文同不異，故不出耳)
爾時諸弟子，不承事恭敬和尚，亦不順弟子法。時諸比丘往白世尊。世尊言：「自今已去當與作呵責。」彼不知云何呵責，佛言：「聽以五事呵責，和尚當作如是語：『我今呵責汝，汝去！汝莫入我房，汝莫為我作使，汝亦莫至我所，不與汝語。』是謂和尚呵責弟子五事。阿阇梨呵責弟子，亦有五事，語言：『我今呵責汝，汝去！汝莫入我房，莫為我作使，汝莫依止我住，不與汝語。』是謂阿阇梨呵責弟子五事。」世尊既聽呵責，不知當以何事呵責。諸比丘往白佛，佛言：「弟子有五事，和尚阿阇梨應與作呵責：無慚、無愧、不受教、作非威儀、不恭敬。弟子有如是五事，和尚阿阇梨應與作呵責。復有五事：無慚、無愧、難與語、與惡人為友、好往淫女家。復有五事：無慚、無愧、難與語、與惡人為友、好往婦女家。復有五事：無慚、無愧、難與語、與惡人為友、好往大童女家。復有五事：
【現代漢語翻譯】 現代漢語譯本：在用餐時高聲喧譁，如同婆羅門聚會時的儀式嗎？』當時，世尊用無數種方法呵斥了他們，然後告訴各位比丘：『從今以後，應當制定阿阇梨（Achariya，導師）的規範，使他們能夠遵循阿阇梨的規範行事。阿阇梨對於弟子，應當這樣做，應當這樣實行。』（阿阇梨對於弟子所實行的阿阇梨規範，一一都如同上面和尚（Upajjhaya，戒師）對於弟子所實行的和尚規範。弟子對於阿阇梨所實行的弟子規範，一一也如同上面弟子對於和尚所實行的一一弟子規範，內容相同沒有差異，所以不再贅述） 當時，各位弟子不侍奉恭敬和尚，也不遵循弟子的規範。當時，各位比丘前去稟告世尊。世尊說：『從今以後，應當允許進行呵責。』他們不知道應該如何呵責，佛說：『允許用五件事來呵責，和尚應當這樣說：『我現在呵責你，你離開！你不要進入我的房間，你不要為我做事，你也不要到我這裡來，我不和你說話。』這就是和尚呵責弟子的五件事。阿阇梨呵責弟子，也有五件事，說：『我現在呵責你，你離開！你不要進入我的房間，不要為我做事，你不要依靠我居住，我不和你說話。』這就是阿阇梨呵責弟子的五件事。』世尊允許呵責之後，不知道應當用什麼事情來呵責。各位比丘前去稟告佛，佛說：『弟子有五件事，和尚阿阇梨應當進行呵責：沒有慚愧心、沒有羞恥心、不接受教導、行為不合威儀、不恭敬。弟子有這樣的五件事，和尚阿阇梨應當進行呵責。』 『又有五件事：沒有慚愧心、沒有羞恥心、難以溝通、與惡人為友、喜歡去**家。又有五件事：沒有慚愧心、沒有羞恥心、難以溝通、與惡人為友、喜歡去婦女家。又有五件事：沒有慚愧心、沒有羞恥心、難以溝通、與惡人為友、喜歡去大童女家。又有五件事：
【English Translation】 English version: 'Is it appropriate to make loud noises while eating, like the gatherings of Brahmins?' At that time, the World-Honored One, having rebuked them with countless skillful means, told the Bhikkhus (monks): 'From now on, rules for the Achariya (teacher) shall be established, so that they may act according to the Achariya's rules. The Achariya, in relation to the disciple, should act in this way, should practice in this way.' (The Achariya's rules for the disciple are the same as the Upajjhaya's (preceptor) rules for the disciple. The disciple's rules for the Achariya are also the same as the disciple's rules for the Upajjhaya, the content is the same without difference, so they are not repeated here.) At that time, the disciples did not serve and respect the Upajjhaya, nor did they follow the rules of disciples. Then the Bhikkhus went to report to the World-Honored One. The World-Honored One said: 'From now on, permission is granted to administer rebuke.' They did not know how to administer rebuke, so the Buddha said: 'Permission is granted to rebuke with five matters. The Upajjhaya should say: 'I now rebuke you, depart! Do not enter my room, do not work for me, do not come to me, I will not speak to you.' These are the five matters by which the Upajjhaya rebukes the disciple. The Achariya also has five matters by which to rebuke the disciple, saying: 'I now rebuke you, depart! Do not enter my room, do not work for me, do not rely on me to live, I will not speak to you.' These are the five matters by which the Achariya rebukes the disciple.' After the World-Honored One granted permission to rebuke, they did not know what matters to use to rebuke. The Bhikkhus went to report to the Buddha, and the Buddha said: 'If a disciple has five matters, the Upajjhaya and Achariya should administer rebuke: being without shame, being without embarrassment, not accepting instruction, behaving improperly, being disrespectful. If a disciple has these five matters, the Upajjhaya and Achariya should administer rebuke.' 'There are also five matters: being without shame, being without embarrassment, being difficult to communicate with, being friends with evil people, liking to go to ** houses. There are also five matters: being without shame, being without embarrassment, being difficult to communicate with, being friends with evil people, liking to go to women's houses. There are also five matters: being without shame, being without embarrassment, being difficult to communicate with, being friends with evil people, liking to go to the houses of grown-up girls. There are also five matters:'
無慚、無愧、難與語、與惡人為友、好往黃門家。復有五事：無慚、無愧、難與語、與惡人為友、好往比丘尼精舍。復有五事：無慚、無愧、難與語、與惡人為友、好往式叉摩那沙彌尼精舍。復有五事：無慚、無愧、難與語、與惡人為友、好往看捕龜鱉。弟子有如是五事，和尚阿阇梨應與作呵責。」世尊既聽呵責弟子，彼盡形壽呵責，佛言：「不應盡形壽呵責。」彼竟安居呵責，佛言：「不應爾。」彼呵責病者，和尚阿阇梨不看，余比丘亦不看，病者困篤，佛言：「不得呵責病者。」彼不在前呵責，余比丘語言：「汝已被呵責。」彼言：「我不被呵責。」佛言：「不應不現前呵責。」彼不與出過而呵責，時諸弟子言：「我犯何過而見呵責耶？」佛言：「不應不出其過而呵責。當出其過言：『汝犯如是如是罪！』」彼既被呵責已便供給作使，佛言：「不應爾。」彼與作呵責已，便受供給作使，佛言：「不應爾。」彼被呵責已故依止，佛言：「不應爾。」彼與作呵責已與依止，佛言：「不應爾。」彼被呵責已不懺悔，和尚阿阇梨便去，佛言：「不應爾。」彼被呵責已，便於余比丘邊住，不與和尚阿阇梨執事，亦復不與余比丘執事，佛言：「不應爾。」彼被呵責已，無人為將順、或遠行、或休道、或不樂佛法，佛言：「聽余
【現代漢語翻譯】 現代漢語譯本： 有五種情況：無慚（不知羞恥）、無愧（不覺羞愧）、難以溝通、與惡人交友、喜歡去黃門（太監）家。又有五種情況：無慚、無愧、難以溝通、與惡人交友、喜歡去比丘尼（尼姑）精舍（寺院）。又有五種情況：無慚、無愧、難以溝通、與惡人交友、喜歡去式叉摩那（學戒女）沙彌尼（小尼姑）精舍。又有五種情況：無慚、無愧、難以溝通、與惡人交友、喜歡去看人捕捉龜鱉。弟子有以上這五種情況，和尚（親教師）阿阇梨（軌範師）應該對他進行呵責。'
世尊聽說了呵責弟子的情況，他們終身呵責，佛說：'不應該終身呵責。'他們整個安居期（雨季閉關）都在呵責，佛說：'不應該這樣。'他們呵責生病的弟子，和尚阿阇梨不照顧，其他比丘也不照顧，生病的弟子非常痛苦，佛說：'不得呵責生病的人。'他們不在當面呵責，其他比丘說：'你已經被呵責了。'那人說：'我沒有被呵責。'佛說：'不應該不當面呵責。'他們不指出過錯就呵責，當時弟子們說：'我犯了什麼過錯要被呵責呢？'佛說：'不應該不指出他的過錯就呵責。應當指出他的過錯說：『你犯了如此如此的罪！』'
那人被呵責后就來供給使喚，佛說：'不應該這樣。'他們做了呵責后，就接受供給使喚，佛說：'不應該這樣。'那人被呵責后仍然依止，佛說：'不應該這樣。'他們做了呵責后仍然允許依止，佛說：'不應該這樣。'那人被呵責后不懺悔，和尚阿阇梨就離開，佛說：'不應該這樣。'那人被呵責后，就在其他比丘那裡住，不與和尚阿阇梨一起做事，也不與其他比丘一起做事，佛說：'不應該這樣。'那人被呵責后，沒有人為他說好話、或者遠行、或者放棄修行、或者不喜歡佛法，佛說：'允許余
【English Translation】 English version: There are five things: being without shame (Hri, lack of embarrassment), being without remorse (Apatrapya, lack of moral dread), being difficult to talk to, befriending evil people, and liking to go to the houses of eunuchs (Huangmen jia). There are also five things: being without shame, being without remorse, being difficult to talk to, befriending evil people, and liking to go to the nunneries (Bhikkhuni Vihara) of nuns (Bhikkhuni). There are also five things: being without shame, being without remorse, being difficult to talk to, befriending evil people, and liking to go to the nunneries of female trainees (Siksamana) novice nuns (Sramaneri). There are also five things: being without shame, being without remorse, being difficult to talk to, befriending evil people, and liking to watch the catching of turtles and tortoises. If a disciple has these five things, the preceptor (Upadhyaya, Heshang) and teacher (Acarya, Achali) should rebuke him.'
The World-Honored One (世尊, Shizun) heard about the rebuking of disciples, and they rebuked them for their whole lives. The Buddha said, 'One should not rebuke them for their whole lives.' They rebuked them for the entire retreat period (Anjuyi, rainy season retreat), and the Buddha said, 'One should not do that.' They rebuked sick disciples, and the preceptor and teacher did not care for them, nor did the other monks care for them, and the sick disciples were in great distress. The Buddha said, 'One must not rebuke sick people.' They did not rebuke them in their presence, and other monks said, 'You have been rebuked.' That person said, 'I have not been rebuked.' The Buddha said, 'One should not rebuke them without being present.' They rebuked them without pointing out their faults, and at that time the disciples said, 'What faults have I committed that I am being rebuked?' The Buddha said, 'One should not rebuke them without pointing out their faults. One should point out their faults and say, 『You have committed such and such a sin!』'
After that person was rebuked, he would provide service and work. The Buddha said, 'One should not do that.' After they had rebuked him, they would accept his service and work. The Buddha said, 'One should not do that.' After that person was rebuked, he would still rely on them. The Buddha said, 'One should not do that.' After they had rebuked him, they would still allow him to rely on them. The Buddha said, 'One should not do that.' After that person was rebuked, he did not repent, and the preceptor and teacher would leave. The Buddha said, 'One should not do that.' After that person was rebuked, he would live with other monks, not work with the preceptor and teacher, nor work with the other monks. The Buddha said, 'One should not do that.' After that person was rebuked, no one would speak well of him, or he would travel far away, or give up practice, or not be happy with the Buddha's teachings. The Buddha said, 'Allow the rest'
人作如是意受，為其和尚阿阇梨，欲令懺悔和合故受。」爾時六群比丘，誘將他弟子去，諸比丘往白佛，佛言：「不應誘將他弟子去，若將去應如法治。」彼和尚阿阇梨，或破戒、破見、破威儀、若被舉、若滅擯、若應滅擯，于沙門法無利益時，諸比丘往白佛，佛言：「聽作如是意：『所以誘進將去，欲令其長益沙門法故。』」彼被呵責已，不向和尚阿阇梨懺悔，佛言：「被呵責已，應向和尚阿阇梨懺悔。當如是懺悔，偏露右臂、脫革屣、右膝著地合掌，作如是語：『大德！我今懺悔，更不復作。』若聽懺悔者善；若不聽者，當更日三時懺悔，早起日中日暮。若聽懺悔者善；若不聽者，當下意隨順，求方便解其所犯。若彼下意隨順無有違逆求解過，師當受，若不受當如法治。」
時有新受戒樂靜比丘，當須依止。彼觀看房舍，見阿蘭若處有窟，彼作是念：「我若得依止，當於此處住。」語諸比丘，諸比丘往白佛，佛言：「自今已去，新受戒比丘，樂閑靜須依止者，聽余處依止即日得往還。若不得，新受戒比丘樂靜處者，聽無依止而住。」爾時新受戒舊住比丘須依止，彼作是念：「世尊有制，不得無依止而住。」彼輒舍所住處去，住處壞。時諸比丘，以此事往白佛，佛言：「自今已去，有新受戒舊住比丘須依止，
【現代漢語翻譯】 現代漢語譯本： 『如果有人這樣想並接受，是因為他們的和尚（Upadhyaya，親教師）或阿阇梨（Acharya，軌範師）想要讓他們懺悔並和解。』當時，六群比丘引誘帶走其他比丘的弟子，其他比丘稟告佛陀，佛陀說：『不應該引誘帶走其他比丘的弟子，如果帶走了，應該依法懲處。』如果他們的和尚或阿阇梨破戒、邪見、行為不端，或者被僧團舉行羯磨（Karma，議事），或者被驅逐、或者應該被驅逐，對沙門（Sramana，出家修行者）的修行沒有利益時，其他比丘稟告佛陀，佛陀說：『允許這樣想：『所以引誘帶走他們，是爲了讓他們增長沙門修行。』』如果他們被呵責后，不向和尚或阿阇梨懺悔，佛陀說：『被呵責后，應該向和尚或阿阇梨懺悔。應當這樣懺悔，袒露右臂、脫掉鞋子、右膝著地合掌，說這樣的話：『大德（Bhadanta，尊者）！我現在懺悔，以後不再犯。』如果允許懺悔就好；如果不允許，應當每天三次懺悔，早起、中午、日暮。如果允許懺悔就好；如果不允許，應當謙卑順從，尋求方便解決所犯的錯誤。如果他們謙卑順從，沒有違逆地尋求解決過錯，老師應當接受，如果不接受，應當依法懲處。』
當時，有新受戒喜歡安靜的比丘，需要依止（Nissaya，依靠）。他們觀察房舍，看到阿蘭若（Aranya，寂靜處）有洞窟，他們這樣想：『如果我能得到依止，就住在這裡。』告訴其他比丘，其他比丘稟告佛陀，佛陀說：『從今以後，新受戒的比丘，喜歡閑靜需要依止的，允許在其他地方依止，當天可以往返。如果得不到依止，新受戒的比丘喜歡安靜處的，允許沒有依止而住。』當時，新受戒但舊住的比丘需要依止，他們這樣想：『世尊有規定，不得沒有依止而住。』他們就捨棄所住的地方離開，住處被破壞。當時，其他比丘將這件事稟告佛陀，佛陀說：『從今以後，有新受戒但舊住的比丘需要依止，
【English Translation】 English version: 『If someone thinks and accepts in this way, it is because their Upadhyaya (preceptor) or Acharya (teacher) wants them to repent and reconcile.』 At that time, the group of six Bhikkhus (monks) were enticing and taking away the disciples of other Bhikkhus. The Bhikkhus reported this to the Buddha, and the Buddha said: 『One should not entice and take away the disciples of other Bhikkhus. If they are taken away, they should be punished according to the Dharma (law).』 If their Upadhyaya or Acharya has broken the precepts, holds wrong views, behaves improperly, or has been subjected to Karma (proceedings) by the Sangha (community), or has been expelled, or should be expelled, and is of no benefit to the practice of Sramana (ascetic), the Bhikkhus should report this to the Buddha. The Buddha said: 『It is permissible to think in this way: 『The reason for enticing and taking them away is to increase their Sramana practice.』』 If they are reprimanded and do not repent to the Upadhyaya or Acharya, the Buddha said: 『After being reprimanded, one should repent to the Upadhyaya or Acharya. One should repent in this way: expose the right arm, take off the sandals, kneel on the right knee, and join the palms, saying these words: 『Bhadanta (Venerable Sir)! I now repent and will not do it again.』 If repentance is allowed, that is good; if it is not allowed, one should repent three times a day, early in the morning, at noon, and at dusk. If repentance is allowed, that is good; if it is not allowed, one should be humble and compliant, seeking a way to resolve the mistake that has been made. If they are humble and compliant, seeking to resolve the fault without opposition, the teacher should accept it; if they do not accept it, they should be punished according to the Dharma.』
At that time, there were newly ordained Bhikkhus who liked quiet and needed Nissaya (dependence). They observed the dwellings and saw caves in the Aranya (secluded place). They thought: 『If I can obtain Nissaya, I will live here.』 They told the other Bhikkhus, and the Bhikkhus reported this to the Buddha. The Buddha said: 『From now on, newly ordained Bhikkhus who like solitude and need Nissaya are allowed to obtain Nissaya in other places and return on the same day. If they cannot obtain Nissaya, newly ordained Bhikkhus who like quiet places are allowed to live without Nissaya.』 At that time, newly ordained but long-dwelling Bhikkhus needed Nissaya. They thought: 『The World-Honored One has stipulated that one must not live without Nissaya.』 They abandoned their dwellings and left, and the dwellings were destroyed. At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said: 『From now on, if there are newly ordained but long-dwelling Bhikkhus who need Nissaya,
聽無依止住，為護住處故。」時有比丘，決意出界外去，不作還意。而彼出界外，即其日還。諸比丘白佛言：「此失依止不？」佛言：「此失依止。」彼和尚阿阇梨決意出界外去，作不還意而出界外，即其日還。諸比丘白佛言：「此失依止不？」佛言：「失依止。」時有比丘白和尚阿阇梨，暫出界外，出界外，即日還。諸比丘白佛言：「為失依止不？」佛言：「不失依止。」時和尚阿阇梨念言：「暫出界外。」出界外即其日還。諸比丘白佛言：「為失依止不？」佛言：「不失依止。」
爾時諸比丘，將受戒人出界外，喚六群比丘來授戒。彼六群比丘不來，不得受戒。時諸比丘以此事往白佛，佛言：「自今已去，若作波利婆沙、本日治、摩那埵、阿浮呵那、作羯磨。若立制、若受戒、若眾差人、若有所解，如此眾事，喚應赴。不赴，當如法治。」爾時諸比丘，將欲受戒者出界外，語上座言：「作白羯磨。」報言：「我不誦。」復語中座下座言：「作白。」亦言：「不誦。」便留難不得受戒。諸比丘以此因緣往白佛，佛言：「自今已去，五歲比丘當誦白羯磨，若不者當如法治。」時有比丘，將受戒者出界外，語上座言：「作白。」上座報言：「我曾誦，今不利。」復語中下座言：「作白。」亦言：「我曾誦，今不利
【現代漢語翻譯】 現代漢語譯本：『不要在沒有依靠的地方停留，爲了保護住所的緣故。』當時有一位比丘，決心出界外去，不打算回來。而他出了界外，當天就回來了。眾比丘稟告佛陀說：『這位比丘是否失去了依止？』佛陀說：『他失去了依止。』他的和尚（Upajjhaya，親教師）或阿阇梨（Acariya，導師）決心出界外去，不打算回來而出了界外，當天就回來了。眾比丘稟告佛陀說：『這位和尚或阿阇梨是否失去了依止？』佛陀說：『失去了依止。』當時有一位比丘稟告和尚或阿阇梨，暫時出界外，出了界外，當天就回來了。眾比丘稟告佛陀說：『是否失去了依止？』佛陀說：『沒有失去依止。』當時和尚或阿阇梨心想：『暫時出界外。』出了界外，當天就回來了。眾比丘稟告佛陀說：『是否失去了依止？』佛陀說：『沒有失去依止。』
當時眾比丘，將要受戒的人帶到界外，叫六群比丘來授戒。那六群比丘不來，（受戒者）就不能受戒。當時眾比丘將此事稟告佛陀，佛陀說：『從今以後，如果要做波利婆沙（Parivasa，別住）、本日治（Manatta，行摩那埵）、摩那埵（Manatta，行摩那埵）、阿浮呵那（Abbhana，呼出罪）、作羯磨（Kamma，僧團事務）。如果立規制、如果受戒、如果僧團差人、如果有所解釋，如此種種事情，呼喚應該赴會的人。不赴會，應當依法處理。』當時眾比丘，將要受戒的人帶到界外，對上座說：『作白羯磨（ñattikamma，白四羯磨的第一步）。』上座回答說：『我不會誦。』又對中座、下座說：『作白。』也說：『不會誦。』於是（受戒者）被留難，不能受戒。眾比丘將此因緣稟告佛陀，佛陀說：『從今以後，五年以上的比丘應當誦白羯磨，如果不誦，應當依法處理。』當時有一位比丘，將要受戒的人帶到界外，對上座說：『作白。』上座回答說：『我曾經誦過，現在不流利。』又對中座、下座說：『作白。』也說：『我曾經誦過，現在不流利。』
【English Translation】 English version: 'Do not dwell without support, for the sake of protecting the dwelling place.' At that time, there was a bhikkhu (monk), who resolved to go outside the boundary, with no intention of returning. But he went outside the boundary and returned on the same day. The bhikkhus reported to the Buddha, saying, 'Has this bhikkhu lost his dependence?' The Buddha said, 'He has lost his dependence.' His Upajjhaya (preceptor) or Acariya (teacher) resolved to go outside the boundary, with no intention of returning, and went outside the boundary, returning on the same day. The bhikkhus reported to the Buddha, saying, 'Has this Upajjhaya or Acariya lost his dependence?' The Buddha said, 'He has lost his dependence.' At that time, a bhikkhu reported to his Upajjhaya or Acariya that he would temporarily go outside the boundary, went outside the boundary, and returned on the same day. The bhikkhus reported to the Buddha, saying, 'Has he lost his dependence?' The Buddha said, 'He has not lost his dependence.' At that time, the Upajjhaya or Acariya thought, 'I will temporarily go outside the boundary.' He went outside the boundary and returned on the same day. The bhikkhus reported to the Buddha, saying, 'Has he lost his dependence?' The Buddha said, 'He has not lost his dependence.'
At that time, the bhikkhus took a person to be ordained outside the boundary and called the group of six bhikkhus to perform the ordination. Those six bhikkhus did not come, and (the person) could not be ordained. At that time, the bhikkhus reported this matter to the Buddha, and the Buddha said, 'From now on, if Parivasa (penance), Manatta (probation), Manatta (probation), Abbhana (reinstatement), or Kamma (ecclesiastical act) is to be performed; if rules are to be established; if ordination is to be performed; if the Sangha (community) is to appoint someone; if something is to be explained, in such matters, those who should attend are to be summoned. If they do not attend, they should be dealt with according to the law.' At that time, the bhikkhus took a person to be ordained outside the boundary and said to the senior bhikkhu, 'Perform the ñattikamma (motion).' The senior bhikkhu replied, 'I cannot recite it.' They then said to the middle and junior bhikkhus, 'Perform the motion.' They also said, 'I cannot recite it.' Thus, (the person) was obstructed and could not be ordained. The bhikkhus reported this cause to the Buddha, and the Buddha said, 'From now on, bhikkhus with five years or more should recite the ñattikamma; if they do not, they should be dealt with according to the law.' At that time, a bhikkhu took a person to be ordained outside the boundary and said to the senior bhikkhu, 'Perform the motion.' The senior bhikkhu replied, 'I used to recite it, but now I am not fluent.' They then said to the middle and junior bhikkhus, 'Perform the motion.' They also said, 'I used to recite it, but now I am not fluent.'
。」便不得受戒。時諸比丘以此事往白佛，佛言：「自今已去，聽五歲比丘當誦白羯磨使利，不者當如法治。」爾時有比丘將受戒者出界外，聞有賊來皆恐怖，從坐起去不得受戒。諸比丘以此因緣往白佛，佛言：「自今已去有八難事及余因緣，二人、三人聽一時作羯磨，不得過。所謂難處者，一王、二賊、三火、四水、五病、六人、七非人、八失梨𧋊蟲。所謂余因緣者，有大眾集坐具少、若多病人，聽二人三人一時作羯磨。若有大眾集房舍少，若天雨漏，聽二人三人一時作羯磨。」爾時尊者優波離即從坐起，偏露右臂、脫革屣、右膝著地，合掌白佛言：「若有諸重事，得過二人、三人一時作羯磨不？」佛言：「不得過。」彼遣使受依止，佛言：「不應爾。」彼遣使與依止，佛言：「不應爾。」時和尚阿阇梨出界外行，弟子念言：「和尚阿阇梨行不久當還，我即依止而住。」便無依止而住。諸比丘以此因緣往白佛，佛言：「自今已去聽和尚阿阇梨出界外行日，即日應受依止。若不受當如法治。」彼諸弟子出界外遠行，彼自念言：「我等行不久還，即以此依止和尚阿阇梨住。」便無依止而住。時諸比丘以此因緣往白佛，佛言：「自今已去，聽新受戒客比丘須依止者，不得先洗足、不得先飲水，先當受依止。」爾時客新受戒
【現代漢語翻譯】 現代漢語譯本： 『那麼』就不能接受戒律。當時眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許五歲的比丘背誦白羯磨使利（指羯磨文，受戒時用），否則應當依法懲處。』當時有比丘帶領將要受戒的人到界外，聽到有盜賊來都感到恐怖，從座位上起來離去，無法完成受戒。眾比丘因此事稟告佛陀，佛陀說：『從今以後，遇到八難事以及其他因緣，允許二人、三人同時進行羯磨，不得超過。所謂的難處是：一、國王；二、盜賊；三、火災；四、水災；五、疾病；六、人禍；七、非人（指鬼神等）；八、失梨𧋊蟲（一種蟲害）。』所謂的其他因緣是：大眾聚集但坐具不足，或者有很多病人，允許二人、三人同時進行羯磨。如果大眾聚集但房舍不足，或者下雨漏水，允許二人、三人同時進行羯磨。 當時尊者優波離（Upali，佛陀十大弟子之一，持戒第一）即從座位上起身，袒露右臂、脫掉革屣（鞋子）、右膝著地，合掌稟告佛陀說：『如果遇到重大的事情，可以超過二人、三人同時進行羯磨嗎？』佛陀說：『不得超過。』他們派遣使者接受依止（Upasampada，佛教術語，指正式出家受戒），佛陀說：『不應該這樣做。』他們派遣使者給予依止，佛陀說：『不應該這樣做。』當時和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）出界外行走，弟子心想：『和尚阿阇梨行走不久就會回來，我就依止而住。』便沒有依止而住。眾比丘因此事稟告佛陀，佛陀說：『從今以後，允許和尚阿阇梨出界外行走的那天，當天就應該接受依止。如果不接受，應當依法懲處。』那些弟子出界外遠行，他們自己心想：『我們行走不久就會回來，就以此依止和尚阿阇梨而住。』便沒有依止而住。當時眾比丘因此事稟告佛陀，佛陀說：『從今以後，允許新受戒的客比丘需要依止的，不得先洗腳、不得先喝水，應當先接受依止。』當時客比丘新受戒
【English Translation】 English version: 'Then' one is not allowed to receive the precepts. At that time, the Bhikshus (monks) reported this matter to the Buddha, and the Buddha said: 'From now on, Bhikshus who are five years old are allowed to recite the White Karma Seli (referring to the Karma text, used during ordination), otherwise they should be punished according to the Dharma.' At that time, a Bhikshu led those who were about to be ordained outside the boundary, and they were all terrified when they heard that thieves were coming. They got up from their seats and left, unable to complete the ordination. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'From now on, if there are eight difficulties and other causes, two or three people are allowed to perform Karma at the same time, but no more. The so-called difficulties are: 1. King; 2. Thieves; 3. Fire; 4. Water; 5. Sickness; 6. Human calamity; 7. Non-human (referring to ghosts and gods, etc.); 8. Loss of Siri insect (a kind of pest).』 The so-called other causes are: if a large crowd gathers but there are not enough seats, or if there are many sick people, two or three people are allowed to perform Karma at the same time. If a large crowd gathers but there are not enough houses, or if it is raining and leaking, two or three people are allowed to perform Karma at the same time.' At that time, the Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) immediately rose from his seat, bared his right arm, took off his leather sandals (shoes), knelt on his right knee, and with his palms together, reported to the Buddha: 'If there are important matters, can more than two or three people perform Karma at the same time?' The Buddha said: 'No more than that.' They sent messengers to receive Upasampada (Buddhist term, referring to formal ordination), and the Buddha said: 'It should not be done like that.' They sent messengers to give Upasampada, and the Buddha said: 'It should not be done like that.' At that time, the Upadhyaya (preceptor) Acarya (teacher) went outside the boundary, and the disciple thought: 'The Upadhyaya Acarya will return soon, and I will abide by relying on him.' Then he lived without relying on anyone. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'From now on, on the day that the Upadhyaya Acarya goes outside the boundary, one should receive reliance on that day. If one does not receive it, one should be punished according to the Dharma.' Those disciples went far away outside the boundary, and they thought to themselves: 'We will return soon, and we will abide by relying on the Upadhyaya Acarya.' Then they lived without relying on anyone. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'From now on, newly ordained guest Bhikshus who need to rely on someone should not wash their feet first, nor drink water first, but should receive reliance first.' At that time, the guest Bhikshu was newly ordained.
比丘須依止，彼作是念：「世尊制言：『新受戒客比丘須依止，不得先洗足、不得先飲水，當先受依止。』」當受依止時迷悶倒地便得病。爾時諸比丘，以此因緣往白佛，佛言：「自今已去，聽客新受戒比丘須依止，先洗足、先飲水、小停息已受依止。」彼不選擇人受依止，而師破戒、破見、破威儀、若作呵責、作依止、作擯、若作遮不至白衣家、若被舉，無有長益沙門行，佛言：「自今已去，不得不選擇師受依止。」彼不選擇與依止，而弟子或破戒、破見、破威儀、若被作呵責、若擯作依止、作遮不至白衣家作舉。佛言：「不得不選擇與依止。」爾時新受戒比丘病，須依止，彼作是念：「世尊制言：『不依止不得住。』」即日舍住處去，病增劇。時諸比丘往白世尊。世尊言：「自今已去，新受戒比丘病，須依止，聽無依止得住。」時瞻視新受戒病比丘者須依止，彼作是念：「世尊制言：『無依止不得住。』」彼舍病人去，病者命終。諸比丘往白世尊，世尊言：「自今已去，聽瞻視新受戒病比丘者，無依止得住。」彼諸比丘和尚阿阇梨，眾僧與作羯磨，與作呵責、作擯、作依止，作遮不至白衣家、作舉。諸比丘念言：「為失依止不？」佛言：「不失依止。」彼諸弟子眾，僧與作羯磨，作呵責乃至遮不至白衣家、作舉羯
【現代漢語翻譯】 現代漢語譯本： 比丘應當依止（nissaya，依靠），他這樣想：『世尊（Bhagavan，佛陀）制定說：『新受戒的客比丘（bhikkhu，佛教出家人）必須依止，不得先洗腳、不得先喝水，應當先接受依止。』』當接受依止時，昏迷倒地就生病了。當時，眾比丘因為這件事稟告佛陀，佛陀說：『從今以後，允許新受戒的客比丘必須依止，可以先洗腳、先喝水、稍微休息一下再接受依止。』他不選擇人來接受依止，而他的老師（師父）是破戒（sila，戒律）、破見（ditthi，見解）、破威儀（acara，行為），或者被呵責、被依止、被擯出（pabbajaniya-kamma，驅逐出境的行為）、或者被禁止前往白衣（在家居士）家、或者被舉罪（ukkhepaniya-kamma，暫停資格的行為），對於增長沙門（samana，修行者）的修行沒有益處，佛陀說：『從今以後，不得選擇這樣的老師來接受依止。』他不選擇人來給予依止，而他的弟子或者破戒、破見、破威儀，或者被呵責、被擯出、被依止、被禁止前往白衣家、被舉罪。佛陀說：『不得選擇這樣的人來給予依止。』當時，新受戒的比丘生病了，需要依止，他這樣想：『世尊制定說：『不依止就不得居住。』』當天就捨棄住處離開了，病情更加嚴重。當時，眾比丘稟告世尊。世尊說：『從今以後，新受戒的比丘生病了，需要依止，允許沒有依止也可以居住。』當時，照顧新受戒生病比丘的人需要依止，他這樣想：『世尊制定說：『沒有依止就不得居住。』』他捨棄病人離開了，病人因此喪命。眾比丘稟告世尊，世尊說：『從今以後，允許照顧新受戒生病比丘的人，沒有依止也可以居住。』那些比丘的和尚（upajjhaya，親教師）、阿阇梨（acariya，導師），僧團（sangha，僧侶團體）對他們進行了羯磨（kamma，儀式），對他們進行了呵責、擯出、依止，禁止前往白衣家、舉罪。眾比丘心想：『這是否會失去依止呢？』佛陀說：『不會失去依止。』那些弟子的團體，僧團對他們進行了羯磨，進行了呵責乃至禁止前往白衣家、舉罪羯磨。
【English Translation】 English version: A bhikkhu (monk) should depend on a nissaya (dependence), thinking thus: 'The Blessed One (Bhagavan, the Buddha) has prescribed: 'A newly ordained guest bhikkhu must depend on a nissaya, and should not wash his feet first, nor drink water first, but should first receive dependence.'' When receiving dependence, he faints and falls to the ground and becomes ill. Then the bhikkhus, because of this matter, reported it to the Buddha, who said: 'From now on, a newly ordained guest bhikkhu who needs to depend on a nissaya is allowed to wash his feet first, drink water first, rest a little, and then receive dependence.' He does not choose a person to receive dependence from, and his teacher (mentor) is immoral (sila, precepts), of wrong view (ditthi, views), of bad conduct (acara, conduct), or has been subjected to censure, dependence, expulsion (pabbajaniya-kamma, act of banishment), or prohibition from going to the houses of laypeople, or suspension (ukkhepaniya-kamma, act of suspension), which is of no benefit to the growth of the life of a samana (ascetic); the Buddha said: 'From now on, one should not choose such a teacher to receive dependence from.' He does not choose someone to give dependence to, and his disciple is immoral, of wrong view, of bad conduct, or has been subjected to censure, expulsion, dependence, prohibition from going to the houses of laypeople, or suspension. The Buddha said: 'One should not choose such a person to give dependence to.' At that time, a newly ordained bhikkhu was ill and needed dependence, and he thought thus: 'The Blessed One has prescribed: 'One should not live without dependence.'' That day he abandoned his dwelling and left, and his illness became more severe. Then the bhikkhus reported it to the Blessed One. The Blessed One said: 'From now on, a newly ordained bhikkhu who is ill and needs dependence is allowed to live without dependence.' At that time, the one who was attending to the newly ordained sick bhikkhu needed dependence, and he thought thus: 'The Blessed One has prescribed: 'One should not live without dependence.'' He abandoned the sick person and left, and the sick person died. The bhikkhus reported it to the Blessed One, who said: 'From now on, the one who is attending to the newly ordained sick bhikkhu is allowed to live without dependence.' Those bhikkhus' preceptors (upajjhaya, preceptor) and teachers (acariya, teacher), the Sangha (community of monks) performed a kamma (act) against them, subjected them to censure, expulsion, dependence, prohibition from going to the houses of laypeople, and suspension. The bhikkhus thought: 'Will this cause them to lose their dependence?' The Buddha said: 'They will not lose their dependence.' Those groups of disciples, the Sangha performed a kamma against them, subjected them to censure, and even prohibition from going to the houses of laypeople, and suspension.
磨。諸比丘念言：「為失依止不？」佛言：「不失依止。」彼和尚阿阇梨，眾僧為作滅擯羯磨，諸比丘念言：「為失依止不？」佛言：「失依止。」彼諸弟子，眾僧為作滅擯羯磨，諸比丘念言：「為失依止不？」佛言：「失依止。」
爾時世尊游羅閱城。時郁毗羅迦葉將諸徒眾舍家學道，刪若弟子將二百五十弟子舍家學道，羅閱城中有大富豪貴家子亦出家學道，如此大眾等住羅閱城。時諸大臣自相謂言：「今諸外道出家學道，春秋冬夏人間遊行；此沙門釋子，聚住此間不餘處遊行，將由此處為最勝故。」爾時諸比丘聞已，以此因緣具白世尊。世尊爾時告阿難：「汝往房房敕諸比丘言：『世尊今欲至南方人間遊行，若有欲侍從者各隨意。』」阿難受教，往房房語諸比丘言：「世尊今欲往南方遊行，諸比丘若有欲侍從者各隨意。」時有信樂新受戒比丘，白阿難言：「若我等和尚阿阇梨去我當去，若不去我等不去。何以故？我等新受戒比丘，若去須依止，還此復當受依止，人當謂我輕躁無志。」爾時世尊，將少比丘遊行南方，后還王舍城。時世尊觀南方遊行比丘眾少，知而故問阿難：「諸比丘何以故少？」阿難具以上事白世尊。世尊爾時以此因緣集比丘僧告言：「自今已去，聽五歲有智慧比丘，十歲有智慧比丘。五歲
【現代漢語翻譯】 現代漢語譯本： 磨。眾比丘心想：『這是不是失去了依靠？』佛陀說：『沒有失去依靠。』如果他們的和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師），僧團已經為他們做了滅擯羯磨（Nissarana-kamma，驅擯出僧團的羯磨），眾比丘心想：『這是不是失去了依靠？』佛陀說：『失去了依靠。』如果這些弟子，僧團已經為他們做了滅擯羯磨，眾比丘心想：『這是不是失去了依靠？』佛陀說：『失去了依靠。』
當時，世尊在羅閱城（Rajagriha）游化。當時，郁毗羅迦葉（Uruvilva-Kasyapa）帶領他的眾多弟子捨棄家庭出家修道，刪若（Sanjaya）的弟子帶領二百五十名弟子捨棄家庭出家修道，羅閱城中一些富豪貴族的子弟也出家修道，這樣的大眾都住在羅閱城。當時，各位大臣互相說道：『現在這些外道出家修道，春天、秋天、冬天、夏天都在人間遊蕩；而這些沙門釋子（釋迦牟尼佛的弟子），聚集住在這裡不往其他地方去，想必是因為這裡是最殊勝的地方。』當時，眾比丘聽到了這些話，因此將這些因緣詳細地稟告了世尊。世尊當時告訴阿難（Ananda）：『你到各個房間去，告訴眾比丘說：「世尊現在想要到南方人間游化，如果有想要侍奉跟隨的，各自隨意。」』阿難接受了教導，到各個房間告訴眾比丘說：『世尊現在想要到南方游化，各位比丘如果有想要侍奉跟隨的，各自隨意。』當時，有信樂佛法的新受戒的比丘，對阿難說：『如果我們的和尚或阿阇梨去，我們就去；如果他們不去，我們就不去。為什麼呢？我們是新受戒的比丘，如果去需要依靠，回來后又要重新接受依靠，人們會說我們輕率沒有志向。』當時，世尊帶領少數比丘前往南方，之後返回王舍城（Rajagriha）。當時，世尊觀察到南方比丘人數很少，明知故問阿難：『為什麼比丘這麼少？』阿難將以上的事情詳細地稟告了世尊。世尊當時因為這個因緣召集比丘僧眾，告訴他們說：『從今以後，允許五年的有智慧的比丘，十年的有智慧的比丘。』
【English Translation】 English version: 磨。The bhikkhus thought: 'Have they lost their support?' The Buddha said: 'They have not lost their support.' If their Upadhyaya (preceptor) or Acarya (teacher), the Sangha has performed the Nissarana-kamma (act of expulsion from the Sangha) for them, the bhikkhus thought: 'Have they lost their support?' The Buddha said: 'They have lost their support.' If these disciples, the Sangha has performed the Nissarana-kamma for them, the bhikkhus thought: 'Have they lost their support?' The Buddha said: 'They have lost their support.'
At that time, the World-Honored One was traveling in Rajagriha (Royal City). At that time, Uruvilva-Kasyapa (Kasyapa of Uruvilva) led his many disciples to renounce their homes and practice the Way, Sanjaya's (Sanjaya) disciples led two hundred and fifty disciples to renounce their homes and practice the Way, and some sons of wealthy and noble families in Rajagriha also renounced their homes and practiced the Way. Such a large group was living in Rajagriha. At that time, the ministers said to each other: 'Now these non-Buddhist ascetics are practicing the Way, wandering in the human realm in spring, autumn, winter, and summer; but these Shramana Shakya's sons (disciples of Shakyamuni Buddha) gather and live here and do not go elsewhere, presumably because this place is the most excellent.' At that time, the bhikkhus heard these words, and therefore reported these circumstances in detail to the World-Honored One. The World-Honored One then told Ananda (Ananda): 'Go to each room and tell the bhikkhus: "The World-Honored One now wants to travel to the southern human realm, and if anyone wants to serve and follow, let them do as they please." ' Ananda received the teaching and went to each room to tell the bhikkhus: 'The World-Honored One now wants to go to the south, and if any of you bhikkhus want to serve and follow, let them do as you please.' At that time, a newly ordained bhikkhu who had faith in the Dharma said to Ananda: 'If our Upadhyaya or Acarya goes, we will go; if they do not go, we will not go. Why? We are newly ordained bhikkhus, and if we go, we need support, and when we return, we will have to receive support again. People will say that we are frivolous and have no ambition.' At that time, the World-Honored One led a few bhikkhus to the south, and then returned to Rajagriha. At that time, the World-Honored One observed that there were few bhikkhus in the south, and knowingly asked Ananda: 'Why are there so few bhikkhus?' Ananda reported the above matters in detail to the World-Honored One. The World-Honored One then gathered the Sangha of bhikkhus because of this circumstance and told them: 'From now on, I will allow bhikkhus with five years of wisdom, and bhikkhus with ten years of wisdom.'
比丘應從十歲比丘受依止。若愚癡無智慧者，盡形壽依止。有五法失依止：一師呵責、二去、三休道、四不與依止、五入戒場上。復有五事：一者死、二者去、三休道、四不與依止、五若五歲若過五歲。復有五事：若死、若去、若休道、若不與依止、若見本和尚。復有五事：若死、若去、若休道、若不與依止、若和尚阿阇梨休道。復有五法：若死、若去、若休道、若不與依止、若弟子休道。復有五事：若死、若去、若休道、若不與依止、若和尚阿阇梨命終。復有五事：若死、若去、若休道、若不與依止、若弟子命終。復有五事：若死、若去、若休道、若不與依止、若還在和尚目下住。是為五事失依止。有五法不成就，不得授人具足戒：戒不成就、定不成就、智慧不成就、解脫不成就、解脫知見不成就，此五法不成就，不得授人具足戒。若成就五法者，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：自身戒不成就、不能教人堅住于戒、自身定智慧解脫解脫知見不成就、不能教人堅住于定智慧解脫解脫知見，成就此五法，不得授人具足戒。五法成就，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：無信、無慚、無愧、懶墮、多忘，成就此五法，不得授人具足戒。有五法成就，得授人具足
【現代漢語翻譯】 現代漢語譯本： 比丘（bhikkhu，佛教僧侶）應當從十歲以上的比丘處接受依止。如果（受依止者）愚癡沒有智慧，那麼需要終身依止。（有）五種情況會失去依止：（一）被師父呵責、（二）離開、（三）放棄修行、（四）師父不給予依止、（五）進入戒場之上。（還有）五種情況：（一）死亡、（二）離開、（三）放棄修行、（四）不給予依止、（五）如果（受依止者）五歲或者超過五歲。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（受依止者）見到自己的本和尚（Upadhyaya，親教師）。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（和尚）阿阇梨（Acariya，軌範師）放棄修行。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（弟子）放棄修行。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（和尚）阿阇梨（Acariya，軌範師）命終。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（弟子）命終。（還有）五種情況：如果（師父）死亡、（離開）、（放棄修行）、（不給予依止）、（受依止者）仍然在和尚的眼皮底下居住。這（以上）是五種失去依止的情況。（有）五種法不成就，不能授予他人具足戒（Upasampada，比丘戒）：戒律不成就、禪定不成就、智慧不成就、解脫不成就、解脫知見不成就，這五種法不成就，不能授予他人具足戒。如果成就五種法，就可以授予他人具足戒（即與上句相反）。（還有）五種法成就，不能授予他人具足戒：自身戒律不成就、不能教導他人堅定地遵守戒律、自身禪定智慧解脫解脫知見不成就、不能教導他人堅定地修習禪定智慧解脫解脫知見，成就這五種法，不能授予他人具足戒。成就五種法，就可以授予他人具足戒（即與上句相反）。（還有）五種法成就，不能授予他人具足戒：沒有信心、沒有慚愧心、沒有羞恥心、懶惰、健忘，成就這五種法，不能授予他人具足戒。有五種法成就，就可以授予他人具足戒
【English Translation】 English version: A bhikkhu (Buddhist monk) should receive dependence from a bhikkhu who is ten years or older. If (the one receiving dependence) is foolish and without wisdom, then dependence should be for life. There are five ways to lose dependence: (1) being scolded by the teacher, (2) leaving, (3) renouncing the path, (4) the teacher not granting dependence, (5) entering the ordination platform. There are also five cases: (1) death, (2) leaving, (3) renouncing the path, (4) not granting dependence, (5) if (the one receiving dependence) is five years old or older than five years old. There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the one receiving dependence) sees his original Upadhyaya (preceptor). There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the Upadhyaya) Acariya (teacher of conduct) renounces the path. There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the disciple) renounces the path. There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the Upadhyaya) Acariya (teacher of conduct) dies. There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the disciple) dies. There are also five cases: if (the teacher) dies, (leaves), (renounces the path), (does not grant dependence), (the one receiving dependence) still lives under the teacher's eyes. These (above) are the five cases of losing dependence. There are five qualities that, if not accomplished, one cannot bestow the full ordination (Upasampada, bhikkhu ordination) on others: not accomplished in precepts, not accomplished in samadhi (concentration), not accomplished in wisdom, not accomplished in liberation, not accomplished in the knowledge and vision of liberation. If these five qualities are not accomplished, one cannot bestow full ordination on others. If one accomplishes five qualities, then one can bestow full ordination on others (i.e., the opposite of the above sentence). There are also five qualities that, if accomplished, one cannot bestow full ordination on others: one's own precepts are not accomplished, one cannot teach others to firmly abide in the precepts, one's own samadhi, wisdom, liberation, and knowledge and vision of liberation are not accomplished, one cannot teach others to firmly practice samadhi, wisdom, liberation, and knowledge and vision of liberation. If one accomplishes these five qualities, one cannot bestow full ordination on others. If one accomplishes five qualities, then one can bestow full ordination on others (i.e., the opposite of the above sentence). There are also five qualities that, if accomplished, one cannot bestow full ordination on others: without faith, without shame, without embarrassment, lazy, forgetful. If one accomplishes these five qualities, one cannot bestow full ordination on others. If one accomplishes five qualities, then one can bestow full ordination
戒(即反上句是)。復有五法成就，不得授人具足戒：破增上戒、破增上見、破增上威儀、少聞、無智慧，成就此五法，不得授人具足戒。有五法成就，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：不能瞻視病弟子、不能使人瞻視乃至差若命終、若弟子不樂住處方便當移異處、若有生疑事不能開解其意如法如律如佛所教如法除之、不能教使舍惡見住善見、若減十歲，成就此五法，不得授人具足戒。有五法成就，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：不知犯、不知不犯、不知若輕若重、減十歲，成就此五法者，不得授人具足戒。若成就五法，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：不知教授弟子、增上威儀、增上凈行、增上波羅提木叉、白羯磨，成就此五法者，不得授人具足戒。成就五法，得授人具足戒(即反上句是)。復有五法成就，不得授人具足戒：不知增戒、增心、增智慧、不知白、不知羯磨，成就此五法，不得授人具足戒。成就五法，得授人具足戒：知增戒、增心、增智慧、知白羯磨，成就此五法者，得授人具足戒。」如是不得與依止、得與依止，不得畜沙彌、得畜沙彌，盡如上。
爾時佛在羅閱城。時城中有裸形外道，名布薩，善
【現代漢語翻譯】 現代漢語譯本 戒（與上述相反）。又有五種情況，不得為人授具足戒：破增上戒（破壞更高的戒律）、破增上見（破壞更高的見解）、破增上威儀（破壞更高的威儀）、少聞（聽聞佛法少）、無智慧（沒有智慧），成就這五種情況，不得為人授具足戒。有五種情況成就，可以為人授具足戒（與上述相反）。 又有五種情況成就，不得為人授具足戒：不能照顧生病的弟子、不能安排他人照顧直到痊癒或去世、如果弟子不喜歡住處不能方便地移到其他地方、如果有產生懷疑的事情不能如法如律如佛所教地開解其意並如法去除、不能教導使捨棄惡見而安住于善見、如果年齡小於十歲，成就這五種情況，不得為人授具足戒。有五種情況成就，可以為人授具足戒（與上述相反）。 又有五種情況成就，不得為人授具足戒：不知犯（不知道什麼是犯戒）、不知不犯（不知道什麼是不犯戒）、不知若輕若重（不知道是輕罪還是重罪）、年齡小於十歲，成就這五種情況，不得為人授具足戒。如果成就五種情況，可以為人授具足戒（與上述相反）。 又有五種情況成就，不得為人授具足戒：不知道如何教授弟子增上威儀（更高的威儀）、增上凈行（更高的清凈行為）、增上波羅提木叉（更高的波羅提木叉，即戒律）、白羯磨（宣告羯磨），成就這五種情況，不得為人授具足戒。成就五種情況，可以為人授具足戒（與上述相反）。 又有五種情況成就，不得為人授具足戒：不知增戒（不知道增上的戒律）、增心（增上的心）、增智慧（增上的智慧）、不知白（不知道宣告）、不知羯磨（不知道羯磨），成就這五種情況，不得為人授具足戒。成就五種情況，可以為人授具足戒：知道增戒、增心、增智慧、知道白羯磨，成就這五種情況，可以為人授具足戒。』像這樣不得給予依止、可以給予依止，不得畜養沙彌（小沙彌）、可以畜養沙彌，都如上面所說。 那時，佛陀在羅閱城（Rāyagṛha）。當時城中有一個裸形外道，名叫布薩（Puṣya），擅長...
【English Translation】 English version 'Rejection' (i.e., the opposite of the previous statement). Furthermore, there are five conditions that, if met, one may not confer the full monastic ordination (具足戒, Jùzú jiè): breaking the higher precepts (增上戒, Zēngshàng jiè), breaking the higher views (增上見, Zēngshàng jiàn), breaking the higher deportment (增上威儀, Zēngshàng wēiyí), having little learning (少聞, Shǎo wén), and lacking wisdom (無智慧, Wú zhìhuì). If one meets these five conditions, one may not confer the full monastic ordination. There are five conditions that, if met, one may confer the full monastic ordination (i.e., the opposite of the previous statement). Furthermore, there are five conditions that, if met, one may not confer the full monastic ordination: being unable to care for a sick disciple, being unable to arrange for someone to care for them until they recover or die, being unable to conveniently move a disciple to another place if they dislike their current dwelling, being unable to resolve doubts and dispel their meaning according to the Dharma, the Vinaya, and the Buddha's teachings, and being unable to teach them to abandon wrong views and abide in right views, and being less than ten years old. If one meets these five conditions, one may not confer the full monastic ordination. There are five conditions that, if met, one may confer the full monastic ordination (i.e., the opposite of the previous statement). Furthermore, there are five conditions that, if met, one may not confer the full monastic ordination: not knowing what constitutes an offense (犯, fàn), not knowing what does not constitute an offense (不犯, bù fàn), not knowing whether an offense is light or heavy (輕若重, qīng ruò zhòng), and being less than ten years old. If one meets these five conditions, one may not confer the full monastic ordination. If one meets five conditions, one may confer the full monastic ordination (i.e., the opposite of the previous statement). Furthermore, there are five conditions that, if met, one may not confer the full monastic ordination: not knowing how to instruct disciples in higher deportment (增上威儀, Zēngshàng wēiyí), higher pure conduct (增上凈行, Zēngshàng jìngxíng), higher Prātimokṣa (增上波羅提木叉, Zēngshàng bōluó tímùchā), and the white karma (白羯磨, bái jiémó). If one meets these five conditions, one may not confer the full monastic ordination. If one meets five conditions, one may confer the full monastic ordination (i.e., the opposite of the previous statement). Furthermore, there are five conditions that, if met, one may not confer the full monastic ordination: not knowing the higher precepts (增戒, zēng jiè), higher mind (增心, zēng xīn), higher wisdom (增智慧, zēng zhìhuì), not knowing the announcement (白, bái), and not knowing the karma (羯磨, jiémó). If one meets these five conditions, one may not confer the full monastic ordination. If one meets five conditions, one may confer the full monastic ordination: knowing the higher precepts, higher mind, higher wisdom, and knowing the white karma. If one meets these five conditions, one may confer the full monastic ordination.' In this way, one may not grant dependence (依止, yīzhǐ), one may grant dependence, one may not accept a Śrāmaṇera (沙彌, shāmí), one may accept a Śrāmaṇera, all as stated above. At that time, the Buddha was in Rāyagṛha (羅閱城). At that time, in the city, there was a naked ascetic (裸形外道, luǒxíng wàidào) named Puṣya (布薩), who was skilled in...
能論議，常自稱說言：「此間若有沙門釋子，能與我論者來。」時舍利弗言：「我堪與汝論。」時諸比丘以此事往白佛，佛言：「論有四種：或有論者，義盡文不盡、或有文盡義不盡、或有文義俱盡、或有文義俱不盡。有四辯：法辯、義辯、了了辯、辭辯。若論師有此四辯者，而言文義俱盡，無有是處。今舍利弗成就此四辯，而言文義俱盡，無有是處。」彼裸形即難問舍利弗義，舍利弗即還答遣。時彼裸形以五百迫難難捨利弗，舍利弗即稱彼五百迫難，而更以深義難問，而彼裸形得難問不解。時彼裸形即生念言：「甚奇！甚特！沙門釋子極為智慧聰明，我今寧可從彼出家學道耶？」即往僧伽藍中，遙見跋難陀釋子生此念：「沙門釋子少知識者，猶智慧乃爾，況多知識者，豈得不多耶？」前至跋難陀釋子所白言：「我欲出家學道。」時跋難陀即度為弟子，授具足戒。後於異時，問跋難陀義，而不能答。時彼裸形復生此念：「沙門釋子愚闇無所知，我今宜可休道。」即著袈裟入外道眾中。時諸比丘，以此因緣往白佛，佛言：「自今已去，聽與外道眾僧中四月共住白二羯磨，當作如是與。先剃髮已，著袈裟脫革屣，右膝著地合掌，教作如是言：『大德僧聽！我某甲外道，歸依佛歸依法歸依僧，我於世尊所求出家為道，世尊即
【現代漢語翻譯】 現代漢語譯本 他能與人辯論，常常自稱說：『如果這裡有沙門（出家修道者）釋子（釋迦牟尼佛的弟子），能與我辯論的就來。』當時舍利弗（佛陀十大弟子之一，以智慧著稱）說：『我能與你辯論。』當時眾比丘（出家修道者）將此事稟告佛陀，佛陀說：『辯論有四種：有的是義理窮盡而文辭未窮盡，有的是文辭窮盡而義理未窮盡，有的是文辭和義理都窮盡，有的是文辭和義理都沒有窮盡。又有四辯：法辯（通達佛法的辯才）、義辯（善於分析義理的辯才）、了了辯（清晰明瞭的辯才）、辭辯（善於表達的辯才）。如果辯論者具備這四種辯才，卻說文辭和義理都窮盡了，這是不可能的。現在舍利弗成就了這四種辯才，卻說文辭和義理都窮盡了，這也是不可能的。』 那位裸形外道隨即向舍利弗提出義理上的難題，舍利弗立即回答並駁倒了他。當時那位裸形外道用五百個難題來逼問舍利弗，舍利弗隨即稱述那五百個難題，並且用更深奧的義理反問他，結果那位裸形外道被反問得無法解答。當時那位裸形外道心中想：『真是太奇妙了！真是太特別了！沙門釋子真是極有智慧聰明，我如今是否可以跟隨他出家學道呢？』 於是他前往僧伽藍（僧眾居住的寺院）中，遠遠地看見跋難陀（一位比丘的名字）釋子，心中想：『沙門釋子中少有知識的人，尚且如此智慧，何況多有知識的人，豈不是更加智慧嗎？』他走到跋難陀釋子面前說：『我想要出家學道。』當時跋難陀就度他為弟子，授予具足戒（成為正式比丘的戒律）。後來在其他時候，他向跋難陀請教義理，跋難陀卻不能回答。當時那位裸形外道又生起這樣的念頭：『沙門釋子愚昧無知，我如今應該停止修道。』於是他脫下袈裟，回到外道眾中。 當時眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許與外道眾僧共同居住四個月，進行白二羯磨（一種僧團的儀式），應當這樣做：先剃除頭髮，穿上袈裟，脫掉皮鞋，右膝著地，合掌，教他說這樣的話：『大德僧眾請聽！我某甲（自己的名字）外道，歸依佛，歸依法，歸依僧，我在世尊（佛陀）那裡請求出家修道，世尊即……』
【English Translation】 English version He was capable of debate, and often proclaimed, 'If there are any shramanas (wandering ascetics) or disciples of Shakya (referring to Shakyamuni Buddha) here who can debate with me, let them come.' At that time, Shariputra (one of the Buddha's chief disciples, known for his wisdom) said, 'I am capable of debating with you.' The bhikshus (monks) then reported this matter to the Buddha, who said, 'There are four kinds of debate: in some, the meaning is exhausted but the words are not; in some, the words are exhausted but the meaning is not; in some, both words and meaning are exhausted; and in some, neither words nor meaning are exhausted. There are also four kinds of eloquence: eloquence in the Dharma (Buddhist teachings), eloquence in meaning, clear eloquence, and eloquence in expression. If a debater possesses these four kinds of eloquence and yet claims that both words and meaning are exhausted, that is impossible. Now, Shariputra has attained these four kinds of eloquence, so it is impossible for him to claim that both words and meaning are exhausted.' The naked ascetic immediately posed a difficult question of meaning to Shariputra, who immediately answered and refuted him. The naked ascetic then pressed Shariputra with five hundred difficult questions, and Shariputra acknowledged those five hundred difficult questions and further questioned him with profound meaning, so that the naked ascetic was unable to answer. At that time, the naked ascetic thought to himself, 'How wondrous! How extraordinary! The shramana disciples of Shakya are extremely wise and intelligent. Should I now become a renunciate and study the Dharma under him?' He then went to the sangharama (monastery), and from afar saw Bhadrananda (name of a bhikshu) disciple of Shakya, and thought, 'Even those shramana disciples of Shakya who have little knowledge are so wise, how much more so those who have much knowledge!' He went before Bhadrananda disciple of Shakya and said, 'I wish to become a renunciate and study the Dharma.' Bhadrananda then ordained him as a disciple and gave him the full precepts (bhikshu ordination). Later, at another time, he asked Bhadrananda about the meaning of the Dharma, but he was unable to answer. At that time, the naked ascetic again thought, 'The shramana disciples of Shakya are ignorant and know nothing. I should now cease my practice.' He then took off his kasaya (monk's robe) and joined the assembly of the non-Buddhists. At that time, the bhikshus reported this matter to the Buddha, who said, 'From now on, it is permitted to live together with the non-Buddhist sangha (community) for four months, performing the baini kamma (a type of monastic procedure), and it should be done as follows: First, shave the head, put on the kasaya, take off the leather shoes, kneel on the right knee, join the palms, and teach him to say these words: 'Venerable Sangha, please listen! I, so-and-so (state your name), a non-Buddhist, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. I request ordination from the Tathagata (another name for the Buddha) to practice the Dharma, the Tathagata then...'
是我如來、至真、等正覺。』如是第二、第三說。『我某甲外道，歸依佛法僧已，從如來出家學道，如來是我至真等正覺。』如是第二、第三說。當教受戒，『盡形壽不殺生是沙彌戒，乃至盡形壽不畜金銀寶物是沙彌戒，此是沙彌十戒，盡形壽不得犯。』彼外道應先至眾僧中，偏露右臂脫革屣禮僧足已，右膝著地合掌教作如是說：『大德僧聽！我某甲外道，從眾僧乞四月共住，愿僧慈愍故，與我四月共住。』如是第二、第三說已，安彼外道著眼見耳不聞處，眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！彼某甲外道，今從眾僧乞四月共住。若僧時到僧忍聽，與彼某甲外道四月共住。白如是。』『大德僧聽！彼某甲外道，從眾僧乞四月共住，僧今與彼四月共住。誰諸長老忍僧與彼四月共住者默然，誰不忍者說。』『僧已忍與彼外道四月共住竟，僧忍，默然故，是事如是持。』彼外道行共住竟，令諸比丘心喜悅，然後當於眾僧中受具足戒白四羯磨。云何外道，不能令諸比丘心喜悅？彼外道心故執持外道白衣法，不親比丘親外道，不隨順比丘誦習異論；若聞人說外道不好事便起瞋恚，若聞人毀呰外道師教亦起瞋恚；聞說佛法僧非法事便踴躍歡喜；若有異外道來，讚歎外道好事，歡喜踴躍；若有外道師來，聞讚歎外道事
【現代漢語翻譯】 現代漢語譯本： 『我是如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢的另一種稱呼）、等正覺（Samyaksambuddha，正等覺者）。』像這樣重複第二遍、第三遍。『我某甲外道，歸依佛法僧之後，從如來出家學道，如來是我的至真等正覺。』像這樣重複第二遍、第三遍。應當教他受戒，『盡形壽（終身）不殺生是沙彌戒，乃至盡形壽不持有金銀寶物是沙彌戒，這是沙彌十戒，終身不得違犯。』 那位外道應當先到眾僧之中，袒露右臂，脫掉鞋子，禮拜僧眾的腳，然後右膝著地，合掌教他這樣說：『大德僧眾請聽！我某甲外道，從眾僧請求共住四個月，希望僧眾慈悲憐憫，允許我共住四個月。』像這樣重複第二遍、第三遍之後，安排那位外道在能看見東西但聽不見聲音的地方。僧眾中應當選出能夠如法羯磨（Karma，業）的人，像上面那樣，作這樣的稟白：『大德僧眾請聽！那位某甲外道，現在從眾僧請求共住四個月。如果僧眾時間允許，僧眾同意，就允許那位某甲外道共住四個月。稟白完畢。』 『大德僧眾請聽！那位某甲外道，從眾僧請求共住四個月，僧眾現在允許他共住四個月。哪位長老同意僧眾允許他共住四個月的就默然，誰不同意的就說出來。』『僧眾已經同意允許那位外道共住四個月完畢，僧眾同意，因為默然，這件事就這樣決定了。』那位外道共住期滿后，使各位比丘（Bhiksu，出家男眾）心生歡喜，然後才可以在眾僧中受具足戒（Upasampada，比丘戒），進行白四羯磨（四次宣告）。 什麼樣的外道，不能使各位比丘心生歡喜呢？那位外道故意執持外道的白衣（在家信徒）之法，不親近比丘而親近外道，不隨順比丘而誦習不同的理論；如果聽到有人說外道不好的事情，便會生氣，如果聽到有人譭謗外道師父的教導，也會生氣；聽到說佛法僧不好的事情，便會高興踴躍；如果有其他外道來，讚歎外道的好事，便會歡喜踴躍；如果有外道師父來，聽到讚歎外道的事情
【English Translation】 English version: 'I am Tathagata (Thus Gone One, one of the titles of the Buddha), Arhat (Worthy One, another name for Arhat), Samyaksambuddha (Perfectly Enlightened One).' Thus, say it a second and third time. 'I, so-and-so, a non-Buddhist, having taken refuge in the Buddha, Dharma, and Sangha, have left home and am learning the Way from the Tathagata; the Tathagata is my Arhat, my Samyaksambuddha.' Thus, say it a second and third time. They should be taught the precepts: 'For the rest of your life, not killing living beings is a Shramanera (novice monk) precept; and for the rest of your life, not possessing gold, silver, or precious objects is a Shramanera precept. These are the ten Shramanera precepts, which must not be violated for the rest of your life.' That non-Buddhist should first go to the Sangha (monastic community), expose their right arm, take off their shoes, and bow to the feet of the Sangha. Then, kneeling on their right knee, with palms together, they should be taught to say: 'Venerable Sangha, please listen! I, so-and-so, a non-Buddhist, request to live with the Sangha for four months. May the Sangha have compassion and allow me to live with you for four months.' After saying this a second and third time, place that non-Buddhist in a place where they can see but not hear. The Sangha should appoint someone capable of performing Karma (action, deed) as above, and make the following announcement: 'Venerable Sangha, please listen! That non-Buddhist, so-and-so, now requests to live with the Sangha for four months. If it is the Sangha's time and the Sangha agrees, then allow that non-Buddhist, so-and-so, to live with the Sangha for four months. The announcement is made.' 'Venerable Sangha, please listen! That non-Buddhist, so-and-so, requests to live with the Sangha for four months. The Sangha now allows them to live with the Sangha for four months. Those elders who agree that the Sangha should allow them to live with the Sangha for four months, remain silent; whoever disagrees, speak up.' 'The Sangha has already agreed to allow that non-Buddhist to live with the Sangha for four months. The Sangha agrees, because of the silence, this matter is thus settled.' After that non-Buddhist has completed their probationary period, make the Bhiksus (monks) happy, and then they can receive the full ordination (Upasampada, full ordination) in the Sangha, performing the announcement four times. What kind of non-Buddhist cannot make the Bhiksus happy? That non-Buddhist deliberately adheres to the lay practices of non-Buddhists, does not associate with Bhiksus but associates with non-Buddhists, does not follow the Bhiksus but studies different theories; if they hear someone say bad things about non-Buddhists, they become angry; if they hear someone criticize the teachings of the non-Buddhist teacher, they also become angry; if they hear about bad things concerning the Buddha, Dharma, and Sangha, they rejoice and are happy; if other non-Buddhists come and praise the good things about non-Buddhists, they are happy and rejoice; if a non-Buddhist teacher comes and hears praise of non-Buddhist matters
，亦歡喜踴躍；若聞說佛法僧非法事，亦歡喜踴躍。是謂外道不能令諸比丘喜悅。云何外道能令比丘喜悅？即反上句是，是謂外道共住和調心意令諸比丘喜悅。」爾時有一外道，眾僧與四月共住，當與共住時，得正決定心。時諸比丘以此因緣往白佛，佛言：「若得正決定心者，當白四羯磨與授具足。」時裸形布薩聞此語，便作是念：「沙門釋子智慧聰明，我今寧可還彼出家學道耶？」即詣僧伽藍中語諸比丘言：「我欲出家學道。」時諸比丘以此事白佛，佛言：「此壞內外道者，於我法中無所長益，若未受具足戒者，不應與授具足。已受者當滅擯。」
爾時世尊游羅閱城。時摩竭王瓶沙告語國人言：「欲于沙門釋子中能出家學道者，聽如來法中善修梵行盡諸苦際。」時有一奴來詣僧伽藍中，語諸比丘言：「我欲出家作比丘。」時諸比丘即與出家為道，漸漸人間乞食，為本主所捉，舉聲喚言：「止莫捉我！止莫捉我！」左右諸居士問言：「何故喚耶？」報言：「此人捉我」。即問彼人言：「何故捉耶？」報言：「是我家奴。」諸居士語言：「汝放去，不應捉！汝或不能得此人，或為官所罰。何以故知？摩竭王瓶沙先有教令，若有能于沙門釋子中出家學道者，聽如來法中善修梵行得盡苦際，莫有留難。」其主即放，大
【現代漢語翻譯】 現代漢語譯本： 也歡喜踴躍；如果聽說佛法僧的非法之事，也歡喜踴躍。這就是外道不能使眾比丘喜悅的原因。什麼情況下外道能使比丘喜悅呢？就是與上述情況相反，這就是外道共同居住，和諧心意，使眾比丘喜悅。』當時有一外道，眾僧與他共同居住了四個月，在這共同居住期間，他獲得了正確的決定之心。當時眾比丘因為這件事稟告佛陀，佛陀說：『如果獲得了正確的決定之心，應當通過四羯磨法授予他具足戒。』當時裸形外道的布薩聽了這話，就想：『沙門釋子智慧聰明，我現在不如回到他們那裡出家學道吧？』於是就到僧伽藍中對眾比丘說：『我想要出家學道。』當時眾比丘將此事稟告佛陀，佛陀說：『這種破壞內外道的人，在我的佛法中沒有什麼增長利益，如果還沒有受具足戒的，不應該授予具足戒。已經受戒的應當滅擯。』
當時世尊在羅閱城游化。當時摩竭陀國王頻婆娑羅告訴國人說：『想要在沙門釋子中出家學道的人，聽從如來的教法，好好修行梵行，以求斷盡諸苦的邊際。』當時有一個奴隸來到僧伽藍中，對眾比丘說：『我想要出家做比丘。』當時眾比丘就讓他出家修道，漸漸地在人間乞食，被他的主人捉住，大聲呼喊說：『不要捉我！不要捉我！』左右的居士們問他說：『你為什麼呼喊呢？』奴隸回答說：『這個人捉我。』居士們就問那個人說：『你為什麼捉他呢？』那個人回答說：『他是我的奴隸。』眾居士們說：『你放了他，不應該捉他！你或許不能得到這個人，或許還會被官府處罰。為什麼知道會這樣呢？摩竭陀國王頻婆娑羅先前有教令，如果有人能在沙門釋子中出家學道，聽從如來的教法，好好修行梵行，得以斷盡苦的邊際，不要加以阻攔。』他的主人就放了他，非常高興。
【English Translation】 English version: also rejoice and leap for joy; if they hear about non-Dharma matters of the Buddha, Dharma, and Sangha, they also rejoice and leap for joy. This is why non-Buddhists cannot bring joy to the Bhikshus. How can non-Buddhists bring joy to the Bhikshus? It is the opposite of the above, that is, non-Buddhists living together in harmony, with their minds in accord, bring joy to the Bhikshus.' At that time, there was a non-Buddhist who lived with the Sangha for four months, and during this time, he attained a correct and resolute mind. The Bhikshus then reported this matter to the Buddha, who said, 'If he has attained a correct and resolute mind, he should be given the full ordination through the four Karmas.' At that time, the naked ascetic Pūrana Kassapa, upon hearing this, thought, 'The Shramanas, disciples of Shakya, are wise and intelligent. I should return to them, renounce the world, and study the Way.' He then went to the Sangharama and said to the Bhikshus, 'I wish to renounce the world and study the Way.' The Bhikshus reported this matter to the Buddha, who said, 'This person who destroys both internal and external paths will not bring any benefit to my Dharma. If he has not yet received the full ordination, he should not be given it. If he has already received it, he should be expelled.'
At that time, the World Honored One was traveling in Rajagriha (city). At that time, King Bimbisara (king of Magadha) told the people of his kingdom, 'Those who wish to renounce the world and study the Way among the Shramanas, disciples of Shakya, should listen to the Dharma of the Tathagata, diligently cultivate pure conduct, and reach the end of all suffering.' At that time, a slave came to the Sangharama and said to the Bhikshus, 'I wish to renounce the world and become a Bhikshu.' The Bhikshus then allowed him to renounce the world and practice the Way. Gradually, while begging for food among the people, he was caught by his master, who shouted loudly, 'Stop! Don't catch me! Stop! Don't catch me!' The laypeople around asked him, 'Why are you shouting?' The slave replied, 'This person is catching me.' The laypeople then asked the master, 'Why are you catching him?' The master replied, 'He is my slave.' The laypeople said, 'Release him, you should not catch him! You may not be able to get this person back, and you may even be punished by the government. How do we know this? King Bimbisara (king of Magadha) previously issued an edict that if anyone can renounce the world and study the Way among the Shramanas, disciples of Shakya, listen to the Dharma of the Tathagata, diligently cultivate pure conduct, and attain the end of suffering, they should not be hindered.' His master then released him, greatly rejoicing.
喚瞋恚言：「禍哉，是我奴而不得自由。如今觀之，沙門釋子儘是奴聚。」時諸比丘以此事往白佛，佛言：「自今已去不得度奴，若度者當如法治。」爾時有賊囚，突獄逃走，來至園中語諸比丘言：「我欲出家學道。」時諸比丘輒度出家與受具足。時監獄官，撿挍名簿問守獄者言：「某甲賊囚今為所在。」守獄者報言：「某甲賊囚突獄逃走，從沙門釋子出家。」時監獄官皆嫌言：「沙門釋子！不知慚愧，外自稱言：『我知正法。』如是何有正法？今觀此沙門釋子！儘是賊聚。」爾時諸比丘以此事往白佛，佛言：「自今已去不得度賊，若度者當如法治。」爾時有負債人，逃避債主，來至園中語諸比丘言：「度我出家為道。」時諸比丘輒與出家，受具足已人間乞食，為財主所捉，高聲喚言：「止莫捉我！止莫捉我！」左右諸居士聞，即問言：「何故喚耶？」報言：「此人捉我。」問其人言：「汝何故捉耶？」報言：「負我財物。」諸人語言：「汝放去莫捉，汝既不得財，或為官所罰。何以故？摩竭國王瓶沙先有教令，若有能出家學道者，聽善修梵行得盡苦際，隨意莫有留難。」財主即便放之，而生瞋恚言：「負我財物而不能得，以此推之，沙門釋子儘是負債人。」時諸比丘，以此事往白佛，佛言：「自今已去不得度負債人
【現代漢語翻譯】 現代漢語譯本：喚瞋恚（嗔恨）說道：『真糟糕，他本應是我的奴僕卻不能被我自由支配。現在看來，沙門釋子（指佛教出家人）全都是奴僕的聚集地。』當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後不得度化奴隸出家，如果度化了，應當依法懲處。』當時，有個犯人越獄逃走，來到園中對眾比丘說：『我想要出家學道。』眾比丘就為他剃度出家，並授予具足戒。當時，監獄官覈對名冊，問看守監獄的人說：『某甲犯人現在在哪裡？』看守監獄的人回答說：『某甲犯人越獄逃走，跟隨沙門釋子出家了。』當時，監獄官都抱怨說：『沙門釋子！不知羞愧，對外自稱：『我懂得正法。』像這樣怎麼會有正法呢？現在看來這些沙門釋子！全都是盜賊的聚集地。』當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後不得度化盜賊出家，如果度化了，應當依法懲處。』當時，有個欠債的人，爲了躲避債主，來到園中對眾比丘說：『度我出家修行吧。』眾比丘就為他剃度出家，受了具足戒后在人間乞食，被債主抓住了，高聲喊道：『住手，不要抓我！住手，不要抓我！』周圍的居士們聽見了，就問他說：『你為什麼喊叫？』他回答說：『這個人抓我。』問那個人說：『你為什麼要抓他？』回答說：『他欠我的財物。』眾人說：『你放了他不要抓，你既得不到財物，或許還會被官府處罰。為什麼呢？摩竭陀國（古印度十六大國之一）國王頻婆娑羅（Bimbisara）先前有教令，如果有能出家學道的人，聽任他好好修行梵行，得以解脫痛苦的邊際，隨意修行不要阻攔。』債主就放了他，但心生嗔恨說道：『欠我的財物卻不能得到，由此看來，沙門釋子全都是欠債的人。』當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後不得度化欠債的人出家。
【English Translation】 English version: He addressed his anger, saying, 'Alas, he is my slave, yet I cannot have freedom over him. Now I see that the Shramana Shakyaputras (Buddhist renunciants) are all a gathering of slaves.' At that time, the Bhikshus (monks) reported this matter to the Buddha, and the Buddha said, 'From now on, one must not ordain slaves. If one does, they shall be punished according to the Dharma.' At that time, there was a thief who broke out of prison and fled, coming to the garden and saying to the Bhikshus, 'I wish to renounce the world and study the Way.' The Bhikshus then ordained him and gave him full ordination. At that time, the prison officials checked the register and asked the prison guards, 'Where is so-and-so, the thief?' The prison guards replied, 'So-and-so, the thief, broke out of prison and fled, having renounced the world with the Shramana Shakyaputras.' At that time, the prison officials all complained, saying, 'The Shramana Shakyaputras! They have no shame, outwardly claiming, 'I know the True Dharma.' How can there be True Dharma like this? Now I see that these Shramana Shakyaputras! They are all a gathering of thieves.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'From now on, one must not ordain thieves. If one does, they shall be punished according to the Dharma.' At that time, there was a debtor who, fleeing from his creditors, came to the garden and said to the Bhikshus, 'Ordain me to practice the Way.' The Bhikshus then ordained him, and after receiving full ordination, he went begging for food among the people. He was caught by his creditor, who shouted loudly, 'Stop, do not seize me! Stop, do not seize me!' The laypeople nearby heard this and asked, 'Why are you shouting?' He replied, 'This person is seizing me.' They asked the other person, 'Why are you seizing him?' He replied, 'He owes me money.' The people said, 'Release him and do not seize him. You will neither get your money nor perhaps be punished by the government. Why? King Bimbisara (King of Magadha) of Magadha (one of the sixteen Mahajanapadas) previously issued an edict that if there are those who can renounce the world and study the Way, let them cultivate pure conduct and attain the end of suffering, and do not hinder them.' The creditor then released him, but became angry and said, 'I cannot get the money he owes me. From this, it can be inferred that the Shramana Shakyaputras are all debtors.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'From now on, one must not ordain debtors.'
出家，若度者當如法治。」
爾時佛游羅閱城迦蘭陀竹園。時有十七群童子共為親厚，最大者年十七，最小者年十二；最富者八十百千，最貧者八十千。中有一童子，名優波離，父母唯有此一子，愛之未曾離目前，父母念言：「我當教此兒學何等技術？我等死後，快得生活無所乏短。」即自念言：「當教先學書，我等死後，快得生活，無所乏短，不令身力疲苦。」復作是念：「教兒學書亦有身力疲苦耳！更教學何等技術？我等死後，快得生活無所乏短，身力不疲苦。」念言：「今當教此兒學算數技術，我等死後，快得生活，無所乏短，身力不疲苦。」父母念言：「今教兒學算數亦有身力疲苦耳！今當更教此兒學何等技術？我等死後，快得生活，無所乏短，身力不疲苦。今當教此兒學畫像技術，我等死後，快得生活，無所乏短。」復念言：「今教此兒學畫像技術，恐兒眼力疲苦。當教此兒更學何等技術？我等死後，快得生活，無所乏短，眼力不疲苦。」即念言：「沙門釋子善自養身，安樂無眾苦惱。若當教此兒于沙門釋子法中出家為道，我等死後，快得生活，無所乏短，身不疲苦。」後於異時，十七群童子語優波離童子言：「汝可隨我等出家為道。」答言：「我何用出家為？汝自出家。」十七群童子，第二、第三
【現代漢語翻譯】 現代漢語譯本： 『如果有人不如法地剃度他人出家，應當依法懲處。』
當時，佛陀在王舍城（Rāmagṛha）的迦蘭陀竹園（Kalandaka Venuvana）游化。那時有十七個年齡相仿的童子，彼此非常親密，其中最大的十七歲，最小的十二歲；最富有的有八十百千（八百萬）的財富，最貧窮的也有八十千（八萬）。其中有一個童子，名叫優波離（Upāli），他的父母只有這一個兒子，非常疼愛，從不讓他離開自己的視線。父母心想：『我們應當教這個孩子學習什麼技術呢？我們死後，他可以快速地生活，不會缺乏任何東西。』於是他們自己思量：『應當先教他學習書寫，我們死後，他可以快速地生活，不會缺乏任何東西，也不會讓身體勞累。』但又想到：『教孩子學習書寫也有身體勞累啊！再教他學習什麼技術呢？我們死後，他可以快速地生活，不會缺乏任何東西，身體也不會勞累。』他們想到：『現在應當教這個孩子學習算數技術，我們死後，他可以快速地生活，不會缺乏任何東西，身體也不會勞累。』父母又想到：『現在教孩子學習算數也有身體勞累啊！現在應當再教這個孩子學習什麼技術呢？我們死後，他可以快速地生活，不會缺乏任何東西，身體也不會勞累。現在應當教這個孩子學習畫像技術，我們死後，他可以快速地生活，不會缺乏任何東西。』又想到：『現在教這個孩子學習畫像技術，恐怕孩子的眼力會疲勞。應當教這個孩子再學習什麼技術呢？我們死後，他可以快速地生活，不會缺乏任何東西，眼力也不會疲勞。』於是他們想到：『沙門釋子（Śrāmaṇa Śākya，釋迦牟尼佛的出家弟子）善於保養身體，安樂沒有眾多苦惱。如果教這個孩子在沙門釋子的法中出家修行，我們死後，他可以快速地生活，不會缺乏任何東西，身體也不會勞累。』後來在其他時候，十七個童子對優波離童子說：『你可以跟隨我們一起出家修行。』優波離回答說：『我為什麼要出家呢？你們自己出家吧。』十七個童子，第二次、第三次（勸說優波離出家）。
【English Translation】 English version: 'If someone ordains another person without following the proper procedures, they should be punished according to the law.'
At that time, the Buddha was wandering in Rāmagṛha (王舍城) at the Kalandaka Venuvana (迦蘭陀竹園). There were seventeen young boys who were very close to each other, the oldest being seventeen years old and the youngest being twelve years old; the richest had eighty hundred thousand (8 million) in wealth, and the poorest had eighty thousand (80,000). Among them was a boy named Upāli (優波離), whose parents had only this one son, whom they loved very much and never let out of their sight. The parents thought, 'What skill should we teach this child? After we die, he can quickly live without lacking anything.' So they thought to themselves, 'We should first teach him to write, so that after we die, he can quickly live without lacking anything and without tiring his body.' But then they thought, 'Teaching a child to write is also physically tiring! What other skill should we teach him? After we die, he can quickly live without lacking anything and without tiring his body.' They thought, 'Now we should teach this child arithmetic skills, so that after we die, he can quickly live without lacking anything and without tiring his body.' The parents thought again, 'Teaching a child arithmetic is also physically tiring! What other skill should we teach this child now? After we die, he can quickly live without lacking anything and without tiring his body. Now we should teach this child drawing skills, so that after we die, he can quickly live without lacking anything.' Then they thought, 'Teaching this child drawing skills now, I am afraid the child's eyesight will be tired. What other skill should we teach this child? After we die, he can quickly live without lacking anything and without tiring his eyesight.' So they thought, 'The Śrāmaṇa Śākyas (沙門釋子, the Buddha's monastic disciples) are good at taking care of their bodies, and they are happy without many sufferings. If we teach this child to leave home and practice the Dharma among the Śrāmaṇa Śākyas, after we die, he can quickly live without lacking anything and without tiring his body.' Later, at another time, the seventeen boys said to the boy Upāli, 'You can follow us to leave home and practice the Dharma.' Upāli replied, 'Why should I leave home? You leave home yourselves.' The seventeen boys, for the second and third time (persuaded Upāli to leave home).
語優波離言：「可共出家為道。何以故？我等今共相娛樂，于彼亦當如是嬉戲，共相娛樂。」時優波離童子語諸童子言：「汝等小待！須我白父母。」優波離童子即往父母所白言：「我今欲出家為道，愿見聽許。」父母報言：「我等唯有汝一子，心甚愛念，乃至不欲令死別，況當生別。」優波離童子如是再三白父母言：「愿聽我出家。」父母亦如是報言：「我等唯有汝一子，心甚愛念，乃至不欲令死別，況當生別。」爾時父母得優波離童子再三慇勤，作如是念：「我等先已有此意：『當教此兒學何技術？我等死後，令兒快得生活，無所乏短，令身力不疲苦。』即作是念：『若教學書乃至畫像，我等死後快得生活無所乏短，令身力不疲苦，而恐勞兒身力眼力以致疲苦。』念言：『唯有沙門釋子！善自養身無眾苦惱，若令此兒在中出家，快得生活無有眾苦。』」時父母報兒言：「今正是時，聽汝出家。」時優波離還至十七群童子所語言：「我父母已聽我出家，汝等欲去者今正是時。」時諸童子即往僧伽藍中，白諸比丘言：「大德！我欲出家學道，愿諸大德！見與出家為道。」爾時諸比丘即與出家受具足戒。諸童子小來習樂，不堪一食，至於中夜患饑，高聲大喚言：「與我食！與我食！」諸比丘語言：「汝小待須天明，若眾
【現代漢語翻譯】 現代漢語譯本 優波離（Upali）說：『我們可以一起出家修行。為什麼呢？我們現在一起玩樂，到了那邊（指修行之處）也應該這樣嬉戲，一起娛樂。』當時，優波離童子對其他童子說：『你們稍等！我要先稟告父母。』優波離童子就去到父母那裡稟告說：『我現在想要出家修行，希望你們允許。』父母回答說：『我們只有你這一個兒子，心裡非常愛念，甚至不希望死別，更何況是生離。』優波離童子這樣再三地稟告父母說：『希望允許我出家。』父母也這樣回答說：『我們只有你這一個兒子，心裡非常愛念，甚至不希望死別，更何況是生離。』 當時，父母見優波離童子再三慇勤請求，就生起這樣的念頭：『我們先前已經有這樣的想法：『應當教這個兒子學習什麼技術呢？我們死後，讓兒子能夠快速地生活，沒有什麼缺乏短少，讓身體不疲勞辛苦。』就生起這樣的念頭：『如果教他學習書寫乃至畫像，我們死後他能快速地生活，沒有什麼缺乏短少，讓身體不疲勞辛苦，但恐怕勞累兒子的身體和眼力以至於疲憊辛苦。』念道：『只有沙門釋子（Shramana Shakya，指佛教出家人）！善於保養身體，沒有眾多苦惱，如果讓這個兒子在他們之中出家，就能快速地生活，沒有眾多苦惱。』 當時，父母告訴兒子說：『現在正是時候，允許你出家。』當時，優波離回到十七個童子那裡說：『我父母已經允許我出家，你們想要去的現在正是時候。』當時，這些童子就前往僧伽藍（Samgharama，指僧院）中，對各位比丘（Bhikkhu，指佛教出家男眾）說：『大德！我們想要出家學道，希望各位大德！允許我們出家修行。』當時，各位比丘就為他們出家，授予具足戒（Upasampada，指佛教出家受具足戒）。這些童子從小習慣享樂，不能忍受一天只吃一餐，到了半夜就感到飢餓，高聲大叫說：『給我食物！給我食物！』各位比丘說：『你們稍等，等到天亮，如果大眾……』
【English Translation】 English version Upali said: 'We can go forth together to practice the Way. Why? We are now enjoying ourselves together, and we should also play and enjoy ourselves in that place (referring to the place of practice).' At that time, the boy Upali said to the other boys: 'Wait a moment! I must first inform my parents.' The boy Upali then went to his parents and reported: 'I now wish to go forth to practice the Way, I hope you will allow it.' The parents replied: 'We only have you as our one son, and we cherish you very much in our hearts, not even wanting to be separated by death, let alone by being alive.' The boy Upali reported to his parents in this way again and again: 'I hope you will allow me to go forth.' The parents also replied in this way: 'We only have you as our one son, and we cherish you very much in our hearts, not even wanting to be separated by death, let alone by being alive.' At that time, the parents, seeing Upali's earnest request again and again, had this thought: 'We already had this idea before: 'What skill should we teach this son? After we die, let our son be able to live quickly, without any lack or shortage, and without physical fatigue or hardship.' Then they had this thought: 'If we teach him writing or even painting, after we die he will be able to live quickly, without any lack or shortage, and without physical fatigue or hardship, but we are afraid of tiring our son's body and eyesight to the point of exhaustion.' They thought: 'Only the Shramana Shakyas (Shramana Shakya, referring to Buddhist monks)! They are good at taking care of their bodies and have no many sufferings. If we let this son go forth among them, he will be able to live quickly without many sufferings.' At that time, the parents told their son: 'Now is the right time, we allow you to go forth.' At that time, Upali returned to the seventeen boys and said: 'My parents have allowed me to go forth, now is the right time for those of you who want to go.' At that time, these boys went to the Samgharama (Samgharama, referring to the monastery) and said to the Bhikkhus (Bhikkhu, referring to Buddhist monks): 'Venerable ones! We wish to go forth to study the Way, we hope that you, venerable ones! Will allow us to go forth to practice the Way.' At that time, the Bhikkhus ordained them and gave them the Upasampada (Upasampada, referring to the full ordination in Buddhism). These boys, who were accustomed to pleasure from a young age, could not endure eating only one meal a day, and in the middle of the night they felt hungry and shouted loudly: 'Give me food! Give me food!' The Bhikkhus said: 'Wait a moment, wait until dawn, if the assembly...'
僧有食，當共汝食。若無當共汝乞食。何以故？此中先都無作食處。」爾時世尊，夜在靜處思惟，聞小兒啼聲，知而故問阿難：「中夜何等小兒啼聲？」阿難以此因緣具白世尊，世尊告阿難：「不應授年未滿二十者具足戒。何以故？若年未滿二十，不堪忍寒熱、飢渴、風雨、蚊虻、毒蟲，及不忍惡言，若身有種種苦痛不堪忍，又不堪持戒及一食，若度令出家受具足戒者，當如法治。阿難當知，年滿二十者，堪忍如上眾事。」
爾時摩竭國界五種病出：一者癩，二者癰，三者白癩，四者干痟，五者顛狂。彼國人有此病者，皆詣耆婆童子所語言：「唯愿見為治，我等當與如是如是財物。」耆婆童子報言：「我不能治汝。」時病者復語言：「唯愿救濟，我等當以家一切所有，身及妻子供給使令。」耆婆報言：「我不能療治汝患。」時諸病者自相謂言：「此人意正必不與我等治病，我曹當往至彼所欲樂治處。」時諸病者，來至僧伽藍中，語諸比丘言：「我欲出家學道。」時諸比丘輒度出家。時耆婆童子療治佛及比丘僧，給與吐下藥，或可與羹者作與，不可與者不與作，或與野鳥肉作羹，隨病者所食，蒙此轉得除差，既得除差已，皆還休道。時耆婆童子在道行，見罷道道人在道而來，見已語言：「汝先不出家耶？」報言：
【現代漢語翻譯】 現代漢語譯本 『僧人有食物時，應當和你一起分享。如果沒有，就應當和你一起去乞食。』為什麼呢？因為這裡原本就沒有可以製作食物的地方。』當時，世尊夜晚在安靜的地方思考，聽到小孩子的哭聲，明知故問阿難：『半夜是什麼小孩子的哭聲？』阿難因此緣由詳細地告訴了世尊，世尊告訴阿難：『不應該授予未滿二十歲的人具足戒（完整的戒律）。為什麼呢？如果未滿二十歲，不能忍受寒冷、炎熱、飢餓、乾渴、風雨、蚊蟲、毒蟲，以及不能忍受惡語，如果身體有各種各樣的痛苦不能忍受，又不能堅持持戒和日中一食，如果度他們出家並授予具足戒，應當依法懲處。阿難應當知道，年滿二十歲的人，才能忍受如上的各種事情。』
當時，摩竭陀（Magadha）國境內出現了五種疾病：一是癩病（leprosy），二是癰（carbuncles），三是白癩（vitiligo），四是乾瘦（consumption），五是癲狂（insanity）。那些國家裡患有這些疾病的人，都去耆婆（Jivaka）童子那裡說：『希望您能為我們治療，我們願意給您如此如此的財物。』耆婆童子回答說：『我不能治療你們。』當時病人又說：『希望您能救濟我們，我們願意把家裡的一切所有，包括身體和妻子兒女都供您驅使。』耆婆回答說：『我不能醫治你們的疾病。』當時那些病人們互相說道：『這個人看來是不願意給我們治病了，我們應當去他想要治療的地方。』當時那些病人們，來到僧伽藍（Sangharama，寺院）中，對比丘（bhikkhu，僧侶）們說：『我們想要出家學道。』當時比丘們就讓他們出家了。當時耆婆童子為佛陀（Buddha）和比丘僧眾治療疾病，給予他們催吐或瀉下的藥物，或者可以給他們做羹湯，不可以給他們做的就不做，或者用野鳥肉做羹湯，隨病人所能食用的，靠這些逐漸痊癒，痊癒之後，都還俗了。當時耆婆童子在路上行走，看見還俗的人從對面走來，看見后問道：『你先前不是出家了嗎？』那人回答說：
【English Translation】 English version 『When the Sangha (community of monks) has food, they should share it with you. If they don't, they should beg for food with you.』 Why? Because there is originally no place to prepare food here.』 At that time, the World-Honored One (Bhagavan, the Buddha) was contemplating in a quiet place at night, and heard the sound of a child crying. Knowing this, he deliberately asked Ananda (one of the principal disciples of the Buddha): 『What is the sound of a child crying in the middle of the night?』 Ananda explained the reason to the World-Honored One in detail. The World-Honored One told Ananda: 『One should not confer the full ordination (upasampada) on those who are not yet twenty years old. Why? If one is not yet twenty years old, they cannot endure cold, heat, hunger, thirst, wind, rain, mosquitoes, poisonous insects, and cannot endure harsh words. If they cannot endure various kinds of physical pain, and cannot adhere to the precepts and eating only one meal a day, if they are allowed to leave home and receive full ordination, they should be punished according to the Dharma (the teachings of the Buddha). Ananda, you should know that those who are twenty years old can endure all the above-mentioned things.』
At that time, five kinds of diseases appeared in the kingdom of Magadha (an ancient Indian kingdom): first, leprosy (leprosy); second, carbuncles (carbuncles); third, vitiligo (vitiligo); fourth, consumption (consumption); and fifth, insanity (insanity). Those in that country who suffered from these diseases all went to the boy Jivaka (Jivaka Komarabhacca, the personal physician of the Buddha) and said: 『We hope that you can treat us, and we will give you such and such wealth.』 The boy Jivaka replied: 『I cannot cure you.』 At that time, the patients said again: 『We hope that you can save us, and we will offer all our possessions, including our bodies, wives, and children, to serve you.』 Jivaka replied: 『I cannot cure your diseases.』 At that time, the patients said to each other: 『This person seems unwilling to treat us, we should go to the place where he wants to treat.』 At that time, the patients came to the Sangharama (Sangharama, a monastery), and said to the bhikkhus (bhikkhu, monks): 『We want to leave home and study the Way.』 At that time, the bhikkhus allowed them to leave home. At that time, the boy Jivaka treated the Buddha (Buddha) and the Sangha (community of monks), giving them emetics or purgatives, or making soup for those who could have it, and not making it for those who could not. Or he made soup with wild bird meat, according to what the patients could eat. By these means, they gradually recovered. After they recovered, they all returned to lay life. At that time, the boy Jivaka was walking on the road and saw a person who had returned to lay life coming from the opposite direction. Seeing him, he asked: 『Weren't you a monk before?』 The man replied:
「曾出家。」問言：「汝何故休道？」報言：「我先有患，詣汝所求治言：『當與汝如是如是財物。』而汝報我言：『我不能治。』我復重求汝治，當以家一切所有及身妻子供給使令，而汝猶意正不見為治。我等自相謂言：『此人意正必不為我等治病，我曹當更往至彼所樂治處，而必為我治。』我等為此病故，往僧伽藍中，權求出家治病，本無信心於佛法眾所出家。」時耆婆聞已不悅，即往世尊所，頭面禮足在一面坐，白世尊言：「昔我先療治眾僧病故舍王事，而諸比丘度五種病者：癩、癰、白癩、干痟、顛狂。唯愿世尊見愍，為敕諸比丘，自今已去勿復度此五種病者為道。」爾時世尊默然可之。時耆婆知世尊默然可已，從坐起頭面禮足繞三匝而去。爾時世尊以此因緣集比丘僧，告諸比丘：「汝等當知！耆婆童子先療治眾僧病苦故舍于王事，而諸比丘輒度五種病人。自今已去，不得度五種病人授具足戒，若度者當如法治。」
爾時佛在羅閱城。城中有一比丘，字難提，常樂坐禪得世俗定心解脫。彼從四禪起，時魔女來在前立，彼比丘捉欲犯，魔即出外，比丘亦隨出外。彼魔出屋欄外，比丘亦隨出屋欄外。彼出中庭，比丘亦至中庭。魔復出至寺外，比丘亦至寺外。寺外有死草馬，時魔至死馬所即滅，天身不現。時
【現代漢語翻譯】 現代漢語譯本： 『曾經出家。』（有人）問（他）說：『你因為什麼緣故還俗？』（他）回答說：『我先前有病，到你那裡求醫，（你）說：『應當給你如此如此的財物。』而你回答我說：『我不能治。』我再次懇求你醫治，（我說）當把家裡的所有一切以及妻子兒女都給你役使，而你仍然心意堅定不肯為我醫治。我們自己互相商量說：『這個人一定不肯為我們治病，我們應當再去其他樂意醫治的地方，一定能為我們治好。』我們爲了治病，到僧伽藍（寺院）中，暫時請求出家治病，本來沒有信心於佛法僧三寶而出家。』當時耆婆（Jivaka，名醫）聽了很不高興，就到世尊那裡，頭面頂禮佛足，在一旁坐下，對世尊說：『過去我先醫治眾僧的疾病，所以放棄了王室的事務，而那些比丘卻為五種病人剃度：癩病、癰、白癩、乾瘦病、顛狂病。唯愿世尊憐憫，為（此）告誡各位比丘，從今以後不要再為這五種病人剃度出家。』當時世尊默然認可了。當時耆婆知道世尊默然認可了，從座位上起身，頭面頂禮佛足，繞佛三圈離去。當時世尊因為這件事召集比丘僧眾，告訴各位比丘：『你們應當知道！耆婆童子先前醫治眾僧的病苦，所以放棄了王室的事務，而那些比丘竟然為五種病人剃度。從今以後，不得為五種病人授予具足戒（正式成為比丘），如果違反的，應當依法懲處。』
當時佛在羅閱城（Rajagriha）。城中有一位比丘，名叫難提（Nandi），常常喜歡坐禪，得到世俗的定心解脫。他從四禪（Dhyana，佛教禪定中的第四個層次）中起身，當時魔女來到他面前站立，那位比丘生起慾念想要侵犯，魔女立即逃到外面，比丘也跟隨著逃到外面。魔女逃到屋檐外，比丘也跟隨著逃到屋檐外。魔女逃到中庭，比丘也到了中庭。魔女又逃到寺外，比丘也到了寺外。寺外有死草做的馬，當時魔女到了死馬那裡就消失了，天身不再顯現。當時
【English Translation】 English version: 『I once became a monk.』 (Someone) asked, 『Why did you renounce the monastic life?』 (He) replied, 『I had an illness before, and I went to you seeking treatment, saying, 『I should give you such and such wealth.』 But you replied to me, 『I cannot cure you.』 I repeatedly begged you to treat me, (saying) that I would give you everything I owned, including my wife and children, to serve you, but you were still determined not to treat me. We said to each other, 『This person is certainly not going to treat us, we should go to another place where they are willing to treat us, and they will surely cure us.』 Because of this illness, we went to the Sangharama (monastery), temporarily seeking ordination to cure the illness, originally without faith in the Buddha, Dharma, and Sangha to become monks.』 At that time, Jivaka (a famous physician) was displeased upon hearing this, and went to the World Honored One, bowed his head to the ground at the Buddha's feet, sat to one side, and said to the World Honored One, 『In the past, I first treated the illnesses of the Sangha, so I gave up royal affairs, but those Bhikkhus ordained five kinds of sick people: lepers, those with boils, those with white leprosy, those with consumption, and the insane. May the World Honored One have compassion and instruct the Bhikkhus, from now on, do not ordain these five kinds of sick people.』 At that time, the World Honored One silently approved. Then Jivaka knew that the World Honored One had silently approved, rose from his seat, bowed his head to the ground at the Buddha's feet, circumambulated the Buddha three times, and left. At that time, the World Honored One gathered the Bhikkhu Sangha because of this matter, and told the Bhikkhus, 『You should know! Jivaka Kumara previously treated the illnesses of the Sangha, so he gave up royal affairs, but those Bhikkhus ordained five kinds of sick people. From now on, you must not give full ordination (becoming a fully ordained Bhikkhu) to five kinds of sick people, and if you violate this, you should be punished according to the Dharma.』
At that time, the Buddha was in Rajagriha (Royal City). In the city, there was a Bhikkhu named Nandi, who often enjoyed practicing Dhyana (meditation), attaining worldly Samadhi (concentration) and liberation. He arose from the fourth Dhyana (the fourth level of Buddhist meditation), at that time a Mara (demon) maiden came and stood before him, that Bhikkhu had lustful thoughts and wanted to violate her, the Mara maiden immediately fled outside, and the Bhikkhu also followed her outside. The Mara maiden fled outside the eaves, and the Bhikkhu also followed her outside the eaves. She fled to the courtyard, and the Bhikkhu also went to the courtyard. The Mara maiden fled outside the temple, and the Bhikkhu also went outside the temple. Outside the temple, there was a dead grass horse, at that time the Mara maiden went to the dead horse and disappeared, her heavenly body no longer visible. At that time
難提比丘即於此死馬所作不凈行，行不凈已，都無覆藏心，便作是念：「世尊與比丘制戒，若比丘作不凈行，波羅夷不共住。我今犯不凈行，無有覆藏心，將不犯波羅夷耶？我今當云何？」即語親友比丘言：「世尊與比丘結戒，若犯不凈行者，得波羅夷不共住。今我犯淫不凈行，都無覆藏心，將無犯波羅夷耶？善哉長老！與我白世尊。若有教敕，我當奉行。」時諸比丘以此因緣具白世尊，世尊以此因緣集比丘僧，告言：「僧今與難提比丘波羅夷戒白四羯磨。作如是與，使難提比丘到僧中，偏露右臂、脫革屣、禮僧足、右膝著地，合掌作如是白：『大德僧聽！我難提比丘，犯不凈行都無覆藏心。今從僧乞波羅夷戒，愿僧與我波羅夷戒，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此難提比丘，犯不凈行無覆藏心，今從僧乞波羅夷戒。若僧時到僧忍聽，僧今與難提比丘波羅夷戒。白如是。』『大德僧聽！此難提比丘犯不凈行無覆藏心，今從僧乞波羅夷戒。僧今與難提比丘波羅夷戒。誰諸長老忍僧與難提比丘波羅夷戒者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與難提比丘波羅夷戒竟，僧忍，默然故，是事如是持。』與波羅夷戒已，當事事隨順行之。隨順行法者，
【現代漢語翻譯】 現代漢語譯本： 難提比丘（Nandī Bhikkhu）做了與死馬有關的不凈行為，做完不凈行為后，沒有絲毫隱瞞的心，於是心想：『世尊（Śākyamuni）為比丘（bhikkhu）制定戒律，如果比丘做了不凈行為，就會被判波羅夷（Pārājika），不得與僧團共住。我現在犯了不凈行為，又沒有隱瞞的心，難道不會被判波羅夷嗎？我現在該怎麼辦？』 於是他告訴親近的比丘們說：『世尊制定戒律，如果犯了不凈行為，就會被判波羅夷，不得與僧團共住。我現在犯了淫慾的不凈行為，又沒有絲毫隱瞞的心，難道不會被判波羅夷嗎？請長老們慈悲，替我稟告世尊。如果世尊有任何教導，我一定遵照執行。』 當時，眾比丘將此事原原本本地稟告了世尊。世尊因此事召集了比丘僧團，告訴他們說：『僧團現在要給予難提比丘波羅夷戒的白四羯磨（jñapti-caturtha-karma）。這樣做：讓難提比丘來到僧團中，袒露右臂，脫掉革屣（鞋子），禮拜僧團的腳，右膝著地，合掌稟告說：『大德僧團請聽！我難提比丘，犯了不凈行為，沒有絲毫隱瞞的心。現在向僧團請求波羅夷戒，希望僧團慈悲憐憫我，給予我波羅夷戒。』這樣說第二遍、第三遍。 僧團中應當選出有能力主持羯磨的人，像上面那樣稟告說：『大德僧團請聽！這位難提比丘，犯了不凈行為，沒有隱瞞的心，現在向僧團請求波羅夷戒。如果僧團認為時機已到，僧團同意，僧團現在給予難提比丘波羅夷戒。稟告完畢。』 『大德僧團請聽！這位難提比丘犯了不凈行為，沒有隱瞞的心，現在向僧團請求波羅夷戒。僧團現在給予難提比丘波羅夷戒。哪位長老贊同僧團給予難提比丘波羅夷戒的請默然，哪位不贊同的請說出來。這是初羯磨。』第二遍、第三遍也像這樣說。 『僧團已經同意給予難提比丘波羅夷戒完畢，僧團同意，因為大家都默然不語，這件事就這樣決定了。』給予波羅夷戒后，應當事事隨順地執行。隨順執行的方法是：
【English Translation】 English version: Nandī Bhikkhu (Nandī Bhikkhu) committed an impure act involving a dead horse. After committing the impure act, he had no intention of concealing it. He then thought: 'The Blessed One (Śākyamuni) has established a rule for bhikkhus (bhikkhu): if a bhikkhu commits an impure act, he is subject to Pārājika (Pārājika) and cannot live with the Sangha. Now I have committed an impure act and have no intention of concealing it. Will I not be subject to Pārājika? What should I do now?' So he told his close bhikkhus: 'The Blessed One has established a rule that if one commits an impure act, one is subject to Pārājika and cannot live with the Sangha. Now I have committed an impure act of lust and have no intention of concealing it. Will I not be subject to Pārājika? May the elders be kind and report this to the Blessed One for me. If the Blessed One has any instructions, I will certainly follow them.' At that time, the bhikkhus reported the matter in full to the Blessed One. Because of this, the Blessed One gathered the Sangha of bhikkhus and told them: 'The Sangha will now give Nandī Bhikkhu the jñapti-caturtha-karma (jñapti-caturtha-karma) of Pārājika. Do this: let Nandī Bhikkhu come into the Sangha, expose his right arm, take off his leather sandals (shoes), bow to the feet of the Sangha, kneel on his right knee, and with palms together, report: 'Venerable Sangha, please listen! I, Nandī Bhikkhu, have committed an impure act and have no intention of concealing it. Now I ask the Sangha for the Pārājika precept, hoping that the Sangha will have compassion on me and give me the Pārājika precept.' Say this a second and third time.' A person capable of presiding over the karma should be selected from the Sangha, and report as above: 'Venerable Sangha, please listen! This Nandī Bhikkhu has committed an impure act and has no intention of concealing it. Now he asks the Sangha for the Pārājika precept. If the Sangha thinks the time is right, the Sangha agrees, the Sangha now gives Nandī Bhikkhu the Pārājika precept. Report completed.' 'Venerable Sangha, please listen! This Nandī Bhikkhu has committed an impure act and has no intention of concealing it. Now he asks the Sangha for the Pārājika precept. The Sangha now gives Nandī Bhikkhu the Pārājika precept. Whoever among the elders approves of the Sangha giving Nandī Bhikkhu the Pārājika precept, let him be silent; whoever does not approve, let him speak. This is the first karma.' The second and third times are also said in this way. 'The Sangha has finished agreeing to give Nandī Bhikkhu the Pārājika precept, the Sangha agrees, because everyone is silent, this matter is decided in this way.' After giving the Pārājika precept, one should follow it in everything. The method of following it is:
不得授人具足戒、不得與人依止、不得畜沙彌、若差教誡比丘尼不得受、設差不應往教誡、不應為僧說戒、不應在僧中問答毗尼、不應受僧差使作知事人、不應受僧差別處斷事、不應受僧差使命、不應早入聚落暮還，當親近比丘、不得親近外道白衣、當順從比丘法、不得說餘俗語、不得眾中誦律若無能誦者聽；不得更犯此罪，余亦不應，若相似、若從此生、若惡於此者；不得非僧羯磨及作羯磨者，不得受清凈比丘敷座、洗足、水拭革屣、揩摩身，及禮拜迎逆問訊，不應受清凈比丘捉衣缽，不得舉清凈比丘為作憶念作自言治、不應證正人事，不得遮清凈比丘說戒自恣、不得與清凈比丘共諍。與波羅夷比丘，僧說戒及羯磨時，來與不來，眾僧無犯。」諸比丘作是言：「若與波羅夷戒比丘，彼比丘重犯淫不凈行，復得更與波羅夷戒不？」佛言：「不應爾，應滅擯。」
爾時佛在釋翅搜迦維羅衛城尼拘律園。時世尊時到著衣持缽入迦維羅衛城乞食，乞食已還出城。於時羅睺羅母，與羅睺羅在高閣上見佛來，語羅睺羅言：「彼來者是汝父。」爾時羅睺羅疾疾下樓至如來所，頭面禮足在一面立。時世尊以手摩羅睺羅頭，羅睺羅自念：「從生已來未曾得如是細滑柔軟樂。」佛問言：「汝能出家學道不？」答言：「我能出家。」
【現代漢語翻譯】 現代漢語譯本 『不得授予他人具足戒（upasampadā，比丘或比丘尼的正式出家戒）、不得接受他人依止（nissaya，作為弟子的義務）、不得蓄養沙彌（sāmaṇera，未受具足戒的出家男眾）、如果被指派教誡比丘尼（bhikkhunī），不得接受；即使被指派，也不應前往教誡、不應為僧團說戒（pāṭimokkha，戒律）、不應在僧團中問答毗尼（vinaya，戒律）、不應接受僧團指派擔任知事人（kappiyakāraka，處理雜務者）、不應接受僧團指派處理差別處斷事（adhikaraṇa，爭端）、不應接受僧團的差遣使命、不應過早進入村落，傍晚才返回，應當親近比丘、不得親近外道白衣（avavadaka，非佛教徒的在家居士）、應當順從比丘的法、不得說其他世俗語言、不得在眾人中誦律，如果沒有能誦者，則允許；不得再犯此罪，其他的罪也不應該犯，無論是相似的、由此產生的、還是比這更惡劣的；不得誹謗僧團的羯磨（kamma，儀式）以及進行羯磨的人，不得接受清凈比丘的鋪設座位、洗腳、用水擦拭革屣（upāhana，鞋子）、按摩身體，以及禮拜迎接問訊，不應接受清凈比丘拿著衣缽（patta，缽）、不得舉發清凈比丘，為他進行憶念（sati-vinaya，通過憶念來解決問題）或作自言治（attano-matiya，根據自己的意願來解決問題）、不應證明正人事（sammukha-vinaya，當面解決問題），不得阻止清凈比丘說戒自恣（pavāraṇā，僧團成員互相指出過失的儀式）、不得與清凈比丘爭論。對於犯波羅夷（pārājika，極重罪）的比丘，僧團說戒以及進行羯磨時，他來與不來，眾僧都沒有罪。』諸位比丘這樣說：『如果與犯波羅夷戒的比丘，那個比丘再次犯淫不凈行，還能再次授予他波羅夷戒嗎？』佛說：『不應該這樣，應該滅擯（pabbājana，驅逐出僧團）。』 當時，佛陀在釋翅（Sakya）搜迦維羅衛城（Kapilavatthu）的尼拘律園（Nigrodha Park）。當時世尊按時穿好衣服，拿著缽進入迦維羅衛城乞食，乞食完畢后返回城外。當時羅睺羅（Rāhula）的母親，與羅睺羅在高閣上看見佛陀走來，告訴羅睺羅說：『那位走來的人是你的父親。』當時羅睺羅迅速下樓來到如來處，頭面禮足，站在一旁。當時世尊用手摩羅睺羅的頭，羅睺羅心想：『從出生以來，從未得到過如此細滑柔軟的觸感。』佛陀問道：『你能夠出家學道嗎？』回答說：『我能夠出家。』
【English Translation】 English version 'One must not confer the full ordination (upasampadā, the formal ordination of a bhikkhu or bhikkhunī) on another, one must not accept another's dependence (nissaya, the obligation as a disciple), one must not keep a novice monk (sāmaṇera, a male monastic who has not received full ordination), if assigned to instruct bhikkhunīs (bhikkhunī, female monastic), one must not accept; even if assigned, one should not go to instruct, one should not recite the Pāṭimokkha (pāṭimokkha, the code of monastic rules) for the Sangha (Sangha, monastic community), one should not question or answer about the Vinaya (vinaya, monastic discipline) in the Sangha, one should not accept the Sangha's assignment to act as a kappiyakāraka (kappiyakāraka, one who handles miscellaneous affairs), one should not accept the Sangha's assignment to handle disputes (adhikaraṇa, disputes), one should not accept the Sangha's mission, one should not enter villages early and return late, one should associate with bhikkhus, one must not associate with non-Buddhist lay followers (avavadaka, non-Buddhist lay followers), one should follow the Dhamma (Dhamma, teachings) of the bhikkhus, one must not speak other worldly languages, one must not recite the Vinaya in the assembly, if there is no one who can recite it, it is permitted; one must not commit this offense again, nor should other offenses be committed, whether similar, arising from this, or worse than this; one must not slander the Sangha's kamma (kamma, ritual) and those who perform the kamma, one must not accept a clean bhikkhu's laying out a seat, washing feet, wiping shoes (upāhana, shoes) with water, massaging the body, and greeting with prostration and inquiry, one should not accept a clean bhikkhu holding the robe and bowl (patta, bowl), one must not accuse a clean bhikkhu, perform sati-vinaya (sati-vinaya, resolving issues through mindfulness) or attano-matiya (attano-matiya, resolving issues according to one's own will) for him, one should not attest to sammukha-vinaya (sammukha-vinaya, resolving issues in person), one must not prevent a clean bhikkhu from reciting the Pāṭimokkha and Pavāraṇā (pavāraṇā, a ceremony where monastics point out each other's faults), one must not argue with a clean bhikkhu. When the Sangha recites the Pāṭimokkha and performs kamma for a bhikkhu who has committed a pārājika (pārājika, expulsion offense), whether he comes or not, the Sangha is without fault.' The bhikkhus said: 'If a bhikkhu who has committed a pārājika offense commits an impure act of sexual intercourse again, can he be given the pārājika offense again?' The Buddha said: 'It should not be so, he should be expelled (pabbājana, expulsion from the Sangha).' At that time, the Buddha was in the Nigrodha Park (Nigrodha Park) in Kapilavatthu (Kapilavatthu), in the Sakya (Sakya) territory. At that time, the World-Honored One, at the proper time, put on his robes and, carrying his bowl, entered Kapilavatthu to beg for food. After begging for food, he returned outside the city. At that time, Rāhula's (Rāhula) mother, with Rāhula, saw the Buddha coming from a high pavilion and said to Rāhula: 'That one coming is your father.' At that time, Rāhula quickly descended the stairs and went to the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), bowed his head to his feet, and stood to one side. At that time, the World-Honored One stroked Rāhula's head with his hand, and Rāhula thought: 'Since birth, I have never experienced such a fine, smooth, and soft touch.' The Buddha asked: 'Are you able to renounce the world and study the Way?' He replied: 'I am able to renounce the world.'
爾時佛舒一指與羅睺羅捉，將至僧伽藍中，告舍利弗言：「汝度此羅睺羅童子。當如是度，與剃髮、教著袈裟，偏露右肩、脫革屣、右膝著地、合掌，當如是說：『我羅睺羅，歸依佛、歸依法、歸依比丘僧，我于如來所出家學道，如來是我至真等正覺。』如是第二、第三說。『我羅睺羅，歸依佛法僧竟，于如來所出家學道，如來即是我至真等正覺。』如是第二、第三說。當教受戒言：『盡形壽不得殺，是謂沙彌戒，乃至不促金銀寶物，是謂沙彌戒，此是沙彌十戒，盡形壽不得犯。』」時舍利弗答言：「如是。」受教度羅睺羅童子已，將至如來所，頭面禮足已在一面立。時舍利弗白世尊言：「我已度羅睺羅竟。云何與沙彌房舍臥具？」佛言：「自今已去從大比丘下次第與。」時小沙彌等大小便吐污泥織繩床座臥具。諸比丘往白佛，佛言：「自今已去，不得令沙彌坐臥此織繩床上。若能愛護不污聽坐臥。」舍利弗白佛言：「若眾僧得施物時，云何與沙彌分？」佛告舍利弗：「若眾僧和合應等與，若不和合當與半。若復不和合，當三分與一分。若不爾眾僧不得分，若分當如法治。」舍利弗白佛言：「小食大食，云何與沙彌？」佛言：「隨大僧次第與。」
爾時輸頭檀那王聞佛度羅睺羅出家，悲泣來僧伽藍中至世尊所，
【現代漢語翻譯】 現代漢語譯本 這時，佛伸出一根手指讓羅睺羅（佛陀之子）抓住，帶他到僧伽藍（僧眾居住的園林）中，告訴舍利弗（佛陀十大弟子之一）說：『你度化這個羅睺羅童子。應當這樣度化，為他剃髮、教他穿袈裟，袒露右肩、脫掉鞋子、右膝著地、合掌，應當這樣說：『我羅睺羅，歸依佛（覺悟者）、歸依法（佛陀的教法）、歸依比丘僧（出家修行的僧團），我在如來（佛陀的稱號）處出家學道，如來是我的至真等正覺（無上正等正覺）。』這樣說第二遍、第三遍。『我羅睺羅，歸依佛法僧完畢，在如來處出家學道，如來就是我的至真等正覺。』這樣說第二遍、第三遍。應當教他受戒說：『盡形壽（終身）不得殺生，這叫做沙彌戒（出家男眾的最初階段所受的戒律），乃至不觸控金銀寶物，這叫做沙彌戒，這是沙彌十戒，終身不得違犯。』」當時舍利弗回答說：『遵命。』接受教導后度化了羅睺羅童子，帶他到如來處，頭面禮拜佛足后在一旁站立。當時舍利弗稟告世尊（對佛陀的尊稱）說：『我已經度化羅睺羅完畢。如何給沙彌安排房舍臥具？』佛說：『從今以後，按照大比丘（受具足戒的出家男眾）的次序依次給予。』當時小沙彌等大小便或嘔吐，弄髒了泥織繩床座臥具。眾比丘前去稟告佛，佛說：『從今以後，不得讓沙彌坐臥在這種泥織繩床上。如果能夠愛護不弄髒，允許坐臥。』舍利弗稟告佛說：『如果僧眾得到施捨的物品時，如何給沙彌分配？』佛告訴舍利弗：『如果僧眾和合，應當平等分配，如果不和合，應當給一半。如果還不和合，應當三分給一份。如果不這樣，僧眾不得分配，如果分配應當依法處理。』舍利弗稟告佛說：『小食（早飯）大食（午飯），如何給沙彌分配？』佛說：『隨著大僧的次序給予。』 這時，輸頭檀那王（凈飯王，佛陀的父親）聽說佛度羅睺羅出家，悲傷地來到僧伽藍中，到世尊處。
【English Translation】 English version At that time, the Buddha extended a finger for Rāhula (Buddha's son) to grasp and led him to the Saṅghārāma (monastery), and said to Śāriputra (one of the Buddha's ten great disciples): 'You ordain this boy Rāhula. You should ordain him as follows: shave his head, teach him to wear the kasaya (monastic robe), expose his right shoulder, remove his leather shoes, kneel on his right knee, and join his palms. He should say: 'I, Rāhula, take refuge in the Buddha (the awakened one), take refuge in the Dharma (Buddha's teachings), take refuge in the Bhikṣu Saṅgha (community of monks). I renounce the world and study the Way in the presence of the Tathāgata (Buddha's title), the Tathāgata is my supreme perfect enlightenment.' Say this a second and third time. 'I, Rāhula, have completed taking refuge in the Buddha, Dharma, and Saṅgha, and I renounce the world and study the Way in the presence of the Tathāgata, the Tathāgata is my supreme perfect enlightenment.' Say this a second and third time. You should teach him to receive the precepts, saying: 'For the rest of your life, you must not kill, this is called the Śrāmaṇera precept (precepts taken by novice monks), and you must not touch gold, silver, or precious objects, this is called the Śrāmaṇera precept. These are the ten Śrāmaṇera precepts, and you must not violate them for the rest of your life.'" At that time, Śāriputra replied: 'As you command.' Having received the instruction and ordained the boy Rāhula, he brought him to the Tathāgata, prostrated himself at the Buddha's feet, and stood to one side. Then Śāriputra said to the World-Honored One (a respectful title for the Buddha): 'I have finished ordaining Rāhula. How should I provide lodging and bedding for the Śrāmaṇera?' The Buddha said: 'From now on, give them in order, following the senior Bhikṣus (fully ordained monks).' At that time, the young Śrāmaṇeras urinated, defecated, or vomited, soiling the mud-woven rope beds and bedding. The Bhikṣus went to report to the Buddha, and the Buddha said: 'From now on, do not allow the Śrāmaṇeras to sit or lie on these mud-woven rope beds. If they can take care and not soil them, they are allowed to sit or lie on them.' Śāriputra said to the Buddha: 'If the Saṅgha receives donated items, how should they be distributed to the Śrāmaṇeras?' The Buddha told Śāriputra: 'If the Saṅgha is in harmony, they should be distributed equally. If they are not in harmony, give half. If they are still not in harmony, give one-third. If not, the Saṅgha should not distribute them. If they do distribute them, they should be dealt with according to the Dharma.' Śāriputra said to the Buddha: 'How should the Śrāmaṇeras be given small meals (breakfast) and large meals (lunch)?' The Buddha said: 'Give them in order, following the senior monks.' At that time, King Śuddhodana (Buddha's father) heard that the Buddha had ordained Rāhula, and he came sorrowfully to the Saṅghārāma to see the World-Honored One.
到已頭面禮足在一面坐，一面坐已白世尊言：「世尊出家，我有少望心，而難陀童子當爲家業，而世尊復度令出家。難陀既出家已，我復有少望心，羅睺羅當爲家業紹嗣不絕，而今世尊復度出家。父母于子多所饒益，乳養瞻視逮其成長，世人所觀。而諸比丘，父母不聽輒便度之。唯愿世尊，自今已去敕諸比丘，父母不聽不得度令出家。」爾時世尊，默然受王語。王見世尊默然受語已，即從坐起，頭面禮足繞三匝而去。爾時世尊以此因緣集比丘僧，告諸比丘：「父母于子多所饒益，養育乳哺冀其長大，世人所觀。而諸比丘，父母不聽輒便度之。自今已去，父母不聽不得度令出家，若度當如法治。」
爾時佛游拘睒毗瞿師羅園中。時有巧師家兒，來至僧伽藍中，求諸比丘出家為道。諸比丘輒與出家度為道。時其父母啼泣來僧伽藍中，問諸比丘：「頗見如是小兒來不？」不見者報言：「不見。」即便於諸房中求覓得。時諸長者皆共譏嫌言：「沙門釋子！不知慚愧，而作妄語，外自稱言：『我修正法。』如是有何正法？今度我小兒已，皆言不見。」時諸比丘，以此因緣往白世尊，世尊言：「汝等善聽！自今已去，若欲在僧伽藍中剃髮，當白一切僧。若不得和合，房房語令知已與剃髮；僧若和合當作白，白已然後與剃髮。
【現代漢語翻譯】 現代漢語譯本： （國王）到（佛陀）面前，以頭面禮拜（佛陀）的雙足后在一旁坐下，坐定后對世尊說：『世尊您出家，我還有些許期望，希望難陀（Nanda，佛陀的弟弟）童子能夠繼承家業，而世尊您又度他出家。難陀既然已經出家，我還有些許期望，希望羅睺羅（Rahula，佛陀的兒子）能夠繼承家業，使家族後繼有人，而現在世尊您又度他出家。父母對於子女有諸多恩惠，哺乳養育，照顧他們成長，這是世人所共見的。而各位比丘，未經父母允許就隨意度人出家。唯愿世尊，從今以後告誡各位比丘，未經父母允許不得度人出家。』當時世尊，默默地接受了國王的話。國王見世尊默然接受了他的話，就從座位上起身，以頭面禮拜（佛陀）的雙足，繞佛三圈后離開了。 當時世尊因為這件事召集了比丘僧眾，告訴各位比丘：『父母對於子女有諸多恩惠，養育哺乳，期望他們長大成人，這是世人所共見的。而各位比丘，未經父母允許就隨意度人出家。從今以後，未經父母允許不得度人出家，如果度了，應當依法懲處。』
當時佛陀在拘睒彌（Kausambi）的瞿師羅園（Ghoshira Park）中游化。當時有一位手藝精巧的工匠的兒子，來到僧伽藍（Sangharama，僧院）中，請求各位比丘讓他出家修行。各位比丘就給他剃度，讓他出家修行。當時他的父母哭著來到僧伽藍中，詢問各位比丘：『有沒有看到這樣一個小孩來這裡？』沒有看到的人就回答說：『沒有看到。』他們就在各個房間中尋找，找到了他。當時各位長者都一起譏諷責怪說：『沙門釋子（Shramana Shakya，釋迦牟尼的弟子）！不知羞愧，竟然說謊，對外自稱：『我修正法。』像這樣有什麼正法可言？現在度了我的小孩，卻都說沒看見。』當時各位比丘，因為這件事去稟告世尊，世尊說：『你們好好聽著！從今以後，如果想要在僧伽藍中剃髮，應當告知所有的僧眾。如果沒有得到僧眾的一致同意，就挨個房間告知，讓他們知道后才能剃髮；如果僧眾一致同意，應當作法告知，告知完畢后才能剃髮。
【English Translation】 English version: Having arrived, (the king) bowed down with his head and face at (the Buddha's) feet and sat to one side. Having sat down, he said to the World-Honored One: 'World-Honored One, when you renounced the household life, I had some hope that Nanda (Nanda, Buddha's brother) would inherit the family business. But the World-Honored One ordained him, causing him to leave home. Now that Nanda has left home, I have some hope that Rahula (Rahula, Buddha's son) will inherit the family business and continue the family line without interruption. But now the World-Honored One has ordained him as well. Parents provide many benefits to their children, nursing and caring for them until they grow up, as everyone can see. But these Bhikshus ordain people without their parents' permission. I beseech the World-Honored One to instruct the Bhikshus from now on that they must not ordain anyone without their parents' permission.' At that time, the World-Honored One silently accepted the king's words. Seeing that the World-Honored One had silently accepted his words, the king rose from his seat, bowed down with his head and face at (the Buddha's) feet, circumambulated (the Buddha) three times, and departed. At that time, the World-Honored One, because of this matter, gathered the assembly of Bhikshus and told them: 'Parents provide many benefits to their children, raising and nursing them, hoping that they will grow up, as everyone can see. But these Bhikshus ordain people without their parents' permission. From now on, you must not ordain anyone without their parents' permission. If you do, you will be punished according to the Dharma.'
At that time, the Buddha was traveling in Kausambi (Kausambi), in the Ghoshira Park (Ghoshira Park). At that time, the son of a skilled craftsman came to the Sangharama (Sangharama, monastery), seeking to renounce the household life and practice the Way with the Bhikshus. The Bhikshus ordained him and allowed him to renounce the household life and practice the Way. At that time, his parents came to the Sangharama weeping, asking the Bhikshus: 'Have you seen such a child come here?' Those who had not seen him replied: 'We have not seen him.' They searched for him in every room and found him. At that time, all the elders together criticized and blamed them, saying: 'Shramana Shakyas (Shramana Shakya, disciples of Shakyamuni)! You are shameless and tell lies, claiming outwardly: 'I practice the Correct Dharma.' What Correct Dharma is there like this? Now that you have ordained my child, you all say you have not seen him.' At that time, the Bhikshus, because of this matter, went and reported it to the World-Honored One. The World-Honored One said: 'Listen carefully! From now on, if you want to shave someone's head in the Sangharama, you must inform all the Sangha. If you do not obtain unanimous agreement, you must inform each room, letting them know before you shave the head; if the Sangha agrees unanimously, you must make a formal announcement, and only after the announcement can you shave the head.'
當作如是白：『大德僧聽！此某甲，欲求某甲剃髮。若僧時到僧忍聽，與某甲剃髮。白如是。』若欲僧伽藍中度令出家，當白一切僧，白已聽與出家。當作如是白：『大德僧聽！此某甲，從某甲出家。若僧時到僧忍聽，與某甲出家。白如是。』作如是白已與出家，教使著袈裟，偏露右臂、脫革屣、右膝著地合掌，教作如是語：『我某甲，歸依佛、歸依法、歸依僧，隨如來出家，某甲為和尚，如來、至真、等正覺是我世尊。』如是第二、第三說。『我某甲，歸依佛法僧，隨如來出家竟，某甲為和尚，如來、至真、等正覺是我世尊。』如是第二、第三說。當受戒：『盡形壽不殺生，是謂沙彌戒。能者報言：「能。」』『盡形壽不盜，是謂沙彌戒。能者報言：「能。」』『盡形壽不淫，是謂沙彌戒。能者報言：「能。」』『盡形壽不妄語，是謂沙彌戒。能者報言：「能。」』『盡形壽不飲酒，是謂沙彌戒。能者報言：「能。」』『盡形壽不得著花鬘香涂身，是謂沙彌戒。能者報言：「能。」』『盡形壽不得歌舞倡伎及往觀聽，是謂沙彌戒。能者報言：「能。」』『盡形壽不得高廣大床上坐，是謂沙彌戒。能者報言：「能。」』『盡形壽不得非時食，是謂沙彌戒。能者報言：「能。」』『盡形壽不得執持生像金銀寶物，是謂沙
【現代漢語翻譯】 現代漢語譯本： 應這樣稟告：『大德僧眾請聽！此某甲，想要某甲剃度。如果僧眾時機已到，僧眾容許，就為某甲剃度。稟告完畢。』如果想要在僧伽藍（僧眾居住的寺院）中度他出家，應當稟告所有僧眾，稟告完畢后，允許他出家。應當這樣稟告：『大德僧眾請聽！此某甲，從某甲處出家。如果僧眾時機已到，僧眾容許，就允許某甲出家。稟告完畢。』這樣稟告完畢后，允許他出家，教他穿上袈裟，袒露右臂，脫掉鞋子，右膝著地合掌，教他說這樣的話：『我某甲，皈依佛（Buddha）、皈依法（Dharma）、皈依僧（Sangha），跟隨如來（Tathagata）出家，某甲是我的和尚（Upadhyaya），如來（Tathagata）、至真（Satya）、等正覺（Samyaksambuddha）是我的世尊（Bhagavan）。』這樣第二遍、第三遍說。『我某甲，皈依佛法僧，跟隨如來出家完畢，某甲是我的和尚，如來、至真、等正覺是我的世尊。』這樣第二遍、第三遍說。應當受戒：『盡此一生不殺生，這叫做沙彌戒（Śrāmaṇera）。能做到嗎？回答「能」。』『盡此一生不偷盜，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不邪淫，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不妄語，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不飲酒，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不得佩戴花鬘香涂身，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不得歌舞倡伎及前往觀看聽聞，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不得坐高廣大床，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不得非時食，這叫做沙彌戒。能做到嗎？回答「能」。』『盡此一生不得執持生像金銀寶物，這叫做沙彌戒。能做到嗎？』 English version: One should announce as follows: 'Venerable Sangha, please listen! This so-and-so desires so-and-so to have his head shaved. If it is the Sangha's time and the Sangha permits, then shave so-and-so's head. The announcement is complete.' If one wishes to ordain him in a Sangharama (monastery where the Sangha resides), one should announce to the entire Sangha. After the announcement is complete, allow him to be ordained. One should announce as follows: 'Venerable Sangha, please listen! This so-and-so is ordaining under so-and-so. If it is the Sangha's time and the Sangha permits, then allow so-and-so to be ordained. The announcement is complete.' After this announcement is complete, allow him to be ordained, teach him to wear the kasaya (袈裟, monastic robe), expose the right arm, remove the leather shoes, kneel on the right knee with palms together, and teach him to say these words: 'I, so-and-so, take refuge in the Buddha (佛), take refuge in the Dharma (法), take refuge in the Sangha (僧), and follow the Tathagata (如來) to leave home. So-and-so is my Upadhyaya (和尚), the Tathagata, the Satya (至真), the Samyaksambuddha (等正覺) is my Bhagavan (世尊).' Say this a second and third time. 'I, so-and-so, take refuge in the Buddha, Dharma, and Sangha, and have completed following the Tathagata to leave home. So-and-so is my Upadhyaya, the Tathagata, the Satya, the Samyaksambuddha is my Bhagavan.' Say this a second and third time. One should receive the precepts: 'For the rest of your life, do not kill living beings; this is called the Śrāmaṇera (沙彌) precept. Are you able? Answer "Able."' 'For the rest of your life, do not steal; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not engage in sexual misconduct; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not lie; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not drink alcohol; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not wear flower garlands or apply fragrant perfumes to the body; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not engage in singing, dancing, or theatrical performances, nor go to watch or listen to them; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not sit on high and large beds; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not eat at improper times; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not hold or possess raw gold, silver, or precious objects; this is called the Śrāmaṇera precept. Are you able?'
【English Translation】 One should announce as follows: 'Venerable Sangha, please listen! This so-and-so desires so-and-so to have his head shaved. If it is the Sangha's time and the Sangha permits, then shave so-and-so's head. The announcement is complete.' If one wishes to ordain him in a Sangharama, one should announce to the entire Sangha. After the announcement is complete, allow him to be ordained. One should announce as follows: 'Venerable Sangha, please listen! This so-and-so is ordaining under so-and-so. If it is the Sangha's time and the Sangha permits, then allow so-and-so to be ordained. The announcement is complete.' After this announcement is complete, allow him to be ordained, teach him to wear the kasaya, expose the right arm, remove the leather shoes, kneel on the right knee with palms together, and teach him to say these words: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and follow the Tathagata to leave home. So-and-so is my Upadhyaya, the Tathagata, the Satya, the Samyaksambuddha is my Bhagavan.' Say this a second and third time. 'I, so-and-so, take refuge in the Buddha, Dharma, and Sangha, and have completed following the Tathagata to leave home. So-and-so is my Upadhyaya, the Tathagata, the Satya, the Samyaksambuddha is my Bhagavan.' Say this a second and third time. One should receive the precepts: 'For the rest of your life, do not kill living beings; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not steal; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not engage in sexual misconduct; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not lie; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not drink alcohol; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not wear flower garlands or apply fragrant perfumes to the body; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not engage in singing, dancing, or theatrical performances, nor go to watch or listen to them; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not sit on high and large beds; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not eat at improper times; this is called the Śrāmaṇera precept. Are you able? Answer "Able."' 'For the rest of your life, do not hold or possess raw gold, silver, or precious objects; this is called the Śrāmaṇera precept. Are you able?'
彌戒。能持者報言：「能。」』『此是沙彌十戒，盡形壽不得犯。能持者報言：「能。」』」
時有小沙彌，眾僧不聽入近村寺及阿蘭若處住，沙彌遂為豹所害。諸比丘以此事往白佛，佛言：「不得兩邊遮小沙彌。」彼時或村邊寺無阿蘭若處遮沙彌，佛言：「不應爾。」彼阿蘭若處無村邊寺彼遮沙彌，佛言：「不應爾。」彼復遮沙彌不聽至多人處、溫室、食堂、經行堂，沙彌無有止宿處，佛言：「不應遮入多人處，乃至經行堂處。若閣上多人宿處、閣下多人行處、閣下多人宿處、閣上多人行處，聽語言：『莫入我宿處。』」時沙彌不為和尚阿阇梨作使，亦不為餘人作使，而彼遮不與沙彌僧中利養物。佛言：「不應遮，此是施主物。」佛言：「自今已去應語沙彌言：『汝應如法供給和尚阿阇梨及眾僧。若僧作使次至應作。』」
爾時有長老比丘，將兒出家已，將入村乞食。若到諸市肆前，見有餅飯舒手言：「與我餅，與我飯。」時諸長者見已，皆共嫌之：「沙門釋子！不知慚愧，犯梵行，外自稱言：『我知正法。』云何出家，故生兒而將自隨，如是有何正法？」時諸比丘以此因緣往白世尊。世尊言：「自今已去不得度年減十二者。」◎
爾時阿難，有檀越家死盡，唯有一小兒在，將至佛所頭面禮足在
【現代漢語翻譯】 現代漢語譯本：彌戒（śrāmaṇera-śīla，沙彌應持守的戒律）。能受持這些戒律的人回答說：『能。』『這些是沙彌十戒，終身都不得違犯。』能受持這些戒律的人回答說：『能。』 當時有小沙彌，僧團不允許他們住在靠近村莊的寺院以及阿蘭若（arañña，寂靜處）處所，小沙彌因此被豹子所害。眾比丘將此事稟告佛陀，佛陀說：『不得兩邊都遮止小沙彌。』當時或者村邊的寺院沒有阿蘭若處所而遮止沙彌，佛陀說：『不應該這樣。』或者阿蘭若處所沒有村邊的寺院而遮止沙彌，佛陀說：『不應該這樣。』他們又遮止沙彌，不讓他們去人多的地方、溫室、食堂、經行堂，沙彌沒有地方可以止宿，佛陀說：『不應該遮止他們進入人多的地方，乃至經行堂處。如果是樓閣上多人住宿的地方、樓閣下多人行走的地方、樓閣下多人住宿的地方、樓閣上多人行走的地方，可以告訴他們說：『不要進入我住宿的地方。』』當時沙彌不為和尚（upādhyāya，親教師）阿阇梨（ācārya，軌範師）做事，也不為其他人做事，而且他們還遮止不給沙彌僧團中的利養之物。佛陀說：『不應該遮止，這些是施主供養的物品。』佛陀說：『從今以後應該告訴沙彌說：『你應該如法地供給和尚阿阇梨以及眾僧。如果僧團安排你做事，輪到你時就應該做。』 當時有一位長老比丘，將自己的兒子度出家后，帶著他進入村莊乞食。如果到了各個市場店舖前，看到有餅飯就伸手說：『給我餅，給我飯。』當時各位長者看到后，都一起嫌棄他：『沙門釋子！不知慚愧，違犯梵行，對外自稱說：『我知正法。』怎麼能出家后，還故意生兒子並帶著他，像這樣有什麼正法可言？』當時各位比丘將此事因緣稟告世尊。世尊說：『從今以後不得度年齡不滿十二歲的人出家。』 當時阿難（Ānanda，佛陀的侍者），有一位檀越（dānapati，施主）家的人都死光了，只剩下一個小孩，（阿難）將他帶到佛陀那裡，頭面禮足。
【English Translation】 English version: 『These are the Śrāmaṇera-śīla (precepts for novice monks). Those who can uphold them should answer: 『I can.』 『These are the ten precepts of a Śrāmaṇera, which must not be violated throughout your life.』 Those who can uphold them should answer: 『I can.』』 At that time, there were young Śrāmaṇeras whom the Sangha (community of monks) did not allow to stay in monasteries near villages or in Araññas (secluded places), and as a result, the Śrāmaṇeras were harmed by leopards. The Bhikṣus (monks) reported this matter to the Buddha, who said: 『You must not prevent young Śrāmaṇeras from both sides.』 At that time, if a monastery near a village did not have an Arañña and prevented Śrāmaṇeras, the Buddha said: 『It should not be so.』 Or if an Arañña did not have a monastery near a village and prevented Śrāmaṇeras, the Buddha said: 『It should not be so.』 They also prevented Śrāmaṇeras from going to crowded places, warm rooms, dining halls, and places for walking meditation, leaving the Śrāmaṇeras with no place to stay. The Buddha said: 『You should not prevent them from entering crowded places, even places for walking meditation. If it is a place where many people sleep upstairs, a place where many people walk downstairs, a place where many people sleep downstairs, or a place where many people walk upstairs, you can tell them: 『Do not enter my sleeping place.』』 At that time, Śrāmaṇeras did not work for their Upādhyāyas (preceptors) or Ācāryas (teachers), nor did they work for others, and they were also prevented from receiving the benefits and offerings of the Sangha. The Buddha said: 『You should not prevent them, as these are the offerings of the donors.』 The Buddha said: 『From now on, you should tell the Śrāmaṇeras: 『You should properly provide for your Upādhyāyas, Ācāryas, and the Sangha. If the Sangha assigns you tasks, you should do them when it is your turn.』 At that time, there was an elder Bhikṣu who, after ordaining his son, would take him into the village to beg for food. If they arrived at various markets and shops and saw cakes or rice, he would reach out his hand and say: 『Give me cake, give me rice.』 When the elders saw this, they all despised him, saying: 『Śramaṇa (ascetic) Śākyaputrīyas (followers of Śākya)! They are shameless, violating Brahmacarya (celibacy), and outwardly claiming: 『I know the true Dharma (teachings).』 How can they ordain and then deliberately have children and bring them along? What true Dharma is there in this?』 At that time, the Bhikṣus reported this matter to the World-Honored One. The World-Honored One said: 『From now on, you must not ordain anyone under the age of twelve.』 At that time, Ānanda (the Buddha's attendant), there was a Dānapati (patron) whose family had all died, leaving only one child. (Ānanda) brought him to the Buddha, bowing his head and paying homage at his feet.
一面坐。佛知而故問：「此是何等小兒？」阿難以此因緣具白世尊。世尊告言：「何故不度令出家？」答言：「世尊先有制，不得度年減十二者，是以不度。」佛問阿難：「此小兒能驅烏、能持戒、能一食不？若能如是者，聽令出家。」阿難報言：「此小兒能驅烏、能持戒、能一食。」佛告阿難：「若此小兒盡能爾者，聽度令出家。」爾時跋難陀，有二沙彌：一名罽那，二名摩佉。無慚無愧，更互犯不凈行。時諸比丘白佛，佛爾時呵責跋難陀已，告諸比丘：「自今已去，不得畜二沙彌。」爾時有一比丘兒，來至僧伽藍中看。時比丘即為說法言：「當知地獄苦、畜生苦、餓鬼苦，佛出世難值，如優曇缽花時乃一出耳，汝何不出家為道？」彼報言：「若大德即為作和尚者，我當出家。」而彼比丘先有沙彌，念言：「世尊制戒，不得畜二沙彌。」彼疑不畜二沙彌。時諸比丘以此因緣往白佛，佛言：「若能教持戒、增心、增慧、學問、諷誦，聽畜。」爾時有年不滿二十者，受具足已后便生疑，諸比丘往問佛，佛言：「自今已去，若受具足已，有如是疑，聽數胎月、若數閏月、若數十四日說戒日，若得阿羅漢，即名為出家受具足。」
時有欲受戒者至界外，六群比丘往遮受戒。諸比丘以此因緣往白佛，佛言：「汝等善聽！
【現代漢語翻譯】 現代漢語譯本 一面坐下。佛陀明知故問：『這是什麼樣的小孩？』阿難尊者因此緣由，詳細地稟告世尊。世尊告訴阿難：『為什麼不度他出家呢？』阿難回答說：『世尊先前有規定，不得度未滿十二歲的人出家，因此沒有度他。』佛陀問阿難：『這小孩能驅趕烏鴉、能持守戒律、能一日一食嗎？如果能做到這些，就允許他出家。』阿難回答說：『這小孩能驅趕烏鴉、能持守戒律、能一日一食。』佛陀告訴阿難：『如果這小孩完全能做到這些，就允許度他出家。』 當時，跋難陀（Bānántuó）有兩個沙彌（shāmí）：一個名叫罽那（Jìnà），一個名叫摩佉（Móqū）。他們不知慚愧，互相行不凈之行。當時，眾比丘（bǐqiū）稟告佛陀，佛陀當時呵責了跋難陀，並告訴眾比丘：『從今以後，不得蓄養兩個沙彌。』 當時，有一個比丘（bǐqiū）的兒子，來到僧伽藍（sēngqiélán）中觀看。當時，比丘就為他說法，說：『應當知道地獄的苦、畜生的苦、餓鬼的苦，佛陀出世難以遇到，就像優曇缽花（yōutánbō huā）那樣，要很久才出現一次，你為什麼不出家修道呢？』那孩子回答說：『如果大德您能為我作和尚（héshàng），我就出家。』而那位比丘先前已經有一個沙彌，心想：『世尊制定戒律，不得蓄養兩個沙彌。』他猶豫是否要蓄養第二個沙彌。當時，眾比丘因此緣由去稟告佛陀，佛陀說：『如果能教導他持戒、增長心力、增長智慧、學習知識、諷誦經典，就允許蓄養。』 當時，有年齡未滿二十歲的人，受具足戒（shòujùzújiè）之後便產生疑惑，眾比丘去問佛陀，佛陀說：『從今以後，如果受具足戒后，有這樣的疑惑，可以計算胎月、計算閏月、計算十四日說戒日，如果證得阿羅漢（āluóhàn），就稱為出家受具足。』 當時，有想要受戒的人來到戒場邊界之外，六群比丘（liùqúnbǐqiū）前去阻止受戒。眾比丘因此緣由去稟告佛陀，佛陀說：『你們好好聽著！』
【English Translation】 English version He sat to one side. The Buddha, knowing the situation, deliberately asked: 'What kind of child is this?' Ānanda (阿難 - a principal disciple of the Buddha) then explained the whole situation to the World-Honored One (世尊 - a title for the Buddha). The World-Honored One said to Ānanda: 'Why not ordain him?' Ānanda replied: 'The World-Honored One previously made a rule that those under the age of twelve should not be ordained, and that is why I have not ordained him.' The Buddha asked Ānanda: 'Can this child drive away crows, keep the precepts, and eat only one meal a day? If he can do these things, then allow him to be ordained.' Ānanda replied: 'This child can drive away crows, keep the precepts, and eat only one meal a day.' The Buddha told Ānanda: 'If this child can do all these things, then allow him to be ordained.' At that time, Bānántuó (跋難陀 - name of a monk) had two novices (沙彌 - śrāmaṇera): one named Jìnà (罽那), and the other named Móqū (摩佉). Shameless and without remorse, they engaged in impure conduct with each other. At that time, the monks (比丘 - bhikṣu) reported this to the Buddha, who then rebuked Bānántuó and told the monks: 'From now on, you must not keep two novices.' At that time, a monk's (比丘 - bhikṣu) son came to the sangharama (僧伽藍 - saṃghārāma, a monastery) to visit. The monk then preached to him, saying: 'You should know the suffering of hell, the suffering of animals, and the suffering of hungry ghosts. It is difficult to encounter a Buddha in the world, just as the udumbara flower (優曇鉢花 - udumbara flower) only appears once in a long time. Why don't you renounce the world and practice the Way?' The child replied: 'If you, Great Virtue (大德 - a respectful term for a monk), would be my preceptor (和尚 - héshàng, a Buddhist monk or abbot), then I would renounce the world.' But that monk already had a novice, and he thought: 'The World-Honored One has established a precept that one must not keep two novices.' He hesitated about keeping a second novice. At that time, the monks reported this situation to the Buddha, who said: 'If he can teach him to keep the precepts, increase his mental strength, increase his wisdom, learn knowledge, and recite the scriptures, then you are allowed to keep him.' At that time, some who were under the age of twenty had doubts after receiving full ordination (受具足戒 - receiving the full monastic vows), and the monks went to ask the Buddha. The Buddha said: 'From now on, if after receiving full ordination, there are such doubts, you may count the months in the womb, count the intercalary months, count the days of reciting the precepts on the fourteenth day of the month. If one attains Arhatship (阿羅漢 - āluóhàn, a perfected person), then it is called having renounced the world and received full ordination.' At that time, some who wanted to receive ordination went outside the boundary of the ordination site, and the group of six monks (六群比丘 - a group of monks known for causing trouble) went to prevent the ordination. The monks reported this situation to the Buddha, who said: 'Listen carefully!'
自今已去，不同意未出界，在界外疾疾一處集結小界，作白二羯磨已授戒。眾中當差堪能羯磨者，如上作如是白：『大德僧聽！僧集一處結小界。若僧時到僧忍聽，結小界。白如是。』『大德僧聽！今此僧一處集結小界。誰諸長老忍僧一處集結小界者默然，誰不忍者說。』『僧已忍結小界竟，僧忍，默然故，是事如是持。』」若不同意者在界外遮不成遮，彼不解界便去，余比丘疑白佛，佛言：「自今已去，應解界去，不應不解界而去。作白二羯磨解，眾中當差堪能羯磨者如上，作如是白：『大德僧聽！今眾僧集解界。若僧時到僧忍聽，解界。白如是。』『大德僧聽！今眾僧集解界。誰諸長老忍僧集解界者默然，誰不忍者說。』『僧已忍解界竟，僧忍，默然故，是事如是持。』」爾時無和尚受具足戒，佛言：「不得受戒。」「二和尚得受戒不？」佛言：「不得受戒。」「三和尚得受戒不？」佛言：「不得受具足。」「眾多和尚得受戒不？」佛言：「不得受具足戒。」爾時和尚九歲受戒，得名受具足戒，而眾僧有罪。
爾時佛游波羅㮈國，時國土饑儉米穀勇貴，乞求難得人民飢色。時佛及眾僧多得供養，有一年少外道，見佛眾僧多得供養，見已便自剃髮，著袈裟出家受戒，后僧供養斷。諸比丘語言：「汝往入村乞食
{ "translations": [ "現代漢語譯本：從今以後，如果有人不同意（僧團）尚未劃定的區域，就在界外迅速地聚集在一個小區域內，通過白二羯磨（一種僧團決議程式）來授戒。僧團中應當選出有能力主持羯磨的人，像上面那樣宣告：『大德僧眾請聽！僧團聚集一處，劃定小區域。如果僧團時機已到，僧團容忍聽許，就劃定小區域。宣告完畢。』『大德僧眾請聽！現在僧團聚集一處，劃定小區域。哪位長老容忍僧團聚集一處劃定小區域的就默然，哪位不容忍的就說出來。』『僧團已經容忍劃定小區域完畢，僧團容忍，因為默然的緣故，這件事就這樣執行。』」如果有人不同意，在界外遮止（劃界）是不成立的，因為他不瞭解（僧團劃定的）區域就離開了。其他比丘疑惑地稟告佛陀，佛陀說：「從今以後，應當解除（已劃定的）區域再離開，不應當不解除區域就離開。通過白二羯磨來解除（已劃定的）區域，僧團中應當選出有能力主持羯磨的人，像上面那樣宣告：『大德僧眾請聽！現在眾僧聚集解除（已劃定的）區域。如果僧團時機已到，僧團容忍聽許，就解除（已劃定的）區域。宣告完畢。』『大德僧眾請聽！現在眾僧聚集解除（已劃定的）區域。哪位長老容忍僧團聚集解除（已劃定的）區域的就默然，哪位不容忍的就說出來。』『僧團已經容忍解除（已劃定的）區域完畢，僧團容忍，因為默然的緣故，這件事就這樣執行。』」當時沒有和尚（Upadhyaya，受戒師）主持受具足戒（Upasampada，比丘戒），佛陀說：「不得受戒。」「兩位和尚可以主持受戒嗎？」佛陀說：「不得受戒。」「三位和尚可以主持受戒嗎？」佛陀說：「不得受具足戒。」「眾多和尚可以主持受戒嗎？」佛陀說：「不得受具足戒。」當時有和尚九歲就主持受戒，（雖然）名義上是受了具足戒，但是眾僧是有罪的。\n\n當時佛陀在波羅㮈國（Varanasi）游化，當時國家饑荒，米穀價格昂貴，乞討難以得到食物，人民面帶飢色。當時佛陀和眾僧得到很多供養，有一位年輕的外道，看到佛陀和眾僧得到很多供養，看到后就自己剃了頭髮，穿上袈裟出家受戒，後來僧團的供養斷絕了。諸比丘對他說：「你到村裡去乞食吧。」", "English version: From now on, if someone disagrees with the area not yet demarcated (by the Sangha), they should quickly gather in a small area outside the boundary and confer ordination through a white duhkarmans (a Sangha resolution procedure). The Sangha should select someone capable of conducting the karmans, and announce as above: 'Venerable Sangha, please listen! The Sangha is gathered in one place to demarcate a small area. If the time is right for the Sangha, and the Sangha permits, then we will demarcate a small area. The announcement is complete.' 'Venerable Sangha, please listen! Now the Sangha is gathered in one place to demarcate a small area. Whoever among the elders tolerates the Sangha gathering in one place to demarcate a small area, let them be silent; whoever does not tolerate it, let them speak.' 'The Sangha has already tolerated the completion of demarcating a small area; the Sangha tolerates it, because of the silence, this matter is carried out in this way.'" If someone disagrees, preventing (the demarcation) outside the boundary is not valid, because he leaves without understanding the (Sangha's demarcated) area. Other Bhikkhus (monks) report to the Buddha with doubts, and the Buddha says: 'From now on, one should dissolve (the demarcated) area before leaving; one should not leave without dissolving the area. Dissolve (the demarcated) area through a white duhkarmans. The Sangha should select someone capable of conducting the karmans, and announce as above: 'Venerable Sangha, please listen! Now the Sangha is gathered to dissolve (the demarcated) area. If the time is right for the Sangha, and the Sangha permits, then we will dissolve (the demarcated) area. The announcement is complete.' 'Venerable Sangha, please listen! Now the Sangha is gathered to dissolve (the demarcated) area. Whoever among the elders tolerates the Sangha gathering to dissolve (the demarcated) area, let them be silent; whoever does not tolerate it, let them speak.' 'The Sangha has already tolerated the completion of dissolving (the demarcated) area; the Sangha tolerates it, because of the silence, this matter is carried out in this way.'" At that time, there was no Upadhyaya (preceptor) to administer the Upasampada (higher ordination, Bhikkhu vows), and the Buddha said: 'Ordination is not allowed.' 'Can two Upadhyayas administer ordination?' The Buddha said: 'Ordination is not allowed.' 'Can three Upadhyayas administer ordination?' The Buddha said: 'Upasampada is not allowed.' 'Can many Upadhyayas administer ordination?' The Buddha said: 'Upasampada is not allowed.' At that time, there was an Upadhyaya who administered ordination at the age of nine; (although) nominally it was Upasampada, the Sangha was guilty.\n\nAt that time, the Buddha was traveling in Varanasi (Benares). At that time, the country was in famine, the price of rice was high, it was difficult to beg for food, and the people looked hungry. At that time, the Buddha and the Sangha received many offerings. There was a young non-Buddhist who saw that the Buddha and the Sangha received many offerings. After seeing this, he shaved his head, put on the kasaya (robes), and left home to receive ordination. Later, the Sangha's offerings were cut off. The Bhikkhus said to him: 'Go into the village to beg for food.'" ] }
。」問言：「眾僧無食耶？」報言：「無。」彼言：「我當云何？」比丘報言：「汝當乞食。」彼言：「若乞食，此亦乞，彼亦乞。我當彼間乞食。」其人即休道。爾時諸比丘以此因緣往白佛，佛言：「自今已去聽先與四依。」爾時復有一年少外道，來詣僧伽藍中，語諸比丘言：「我欲出家。」諸比丘即與出家，先與四依法。彼外道報言：「大德！我堪受二：依乞食、依樹下坐，我堪此二事。納衣、腐爛藥，我不堪此二事。何以故？誰能自觸己物。」即便休道不出家。諸比丘以此因緣往白佛，佛言：「此外道不出家，大有所失。若出家者當得道證。」佛言：「自今已去，先受戒已，后受四依。」
爾時佛在舍衛國祇樹給孤獨園，時有一勇健大將，來至僧伽藍中，語諸比丘言：「我欲出家為道。」時諸比丘即與出家受具足戒。于異時波斯匿王土界人民反叛，即遣軍往伐，逆為彼所破，重遣軍往，復為彼所破，王即問言：「我健將某甲，今為所在？」報言：「從沙門釋子出家為道。」時王即譏嫌言：「沙門釋子！不知慚愧，多欲無厭外自稱言：『我知正法。』云何度我勇健大將出家為道，如是何有正法？以此推之，沙門釋子儘是官人。」時諸比丘以此因緣具白佛，佛言：「自今已去，不得度官人，若度者當如法治。
【現代漢語翻譯】 現代漢語譯本：有人問道：『眾僧沒有食物嗎？』回答說：『沒有。』那人說：『我該怎麼辦呢？』比丘回答說：『你應該去乞食。』那人說：『如果我去乞食，這個人也乞食，那個人也乞食。我應該去別的地方乞食。』那人就停止了修行。當時，眾比丘因為這件事去稟告佛陀，佛陀說：『從今以後，允許先給予四依（catasso nissaya，四種依靠）。』當時，又有一個年輕的外道來到僧伽藍（saṃghārāma，僧院）中，對眾比丘說：『我想要出家。』眾比丘就讓他出家，先給予四依法。那個外道說：『大德！我能接受兩種：依靠乞食、依靠樹下坐，我能接受這兩件事。糞掃衣（paṃsukūla，從垃圾堆或丟棄物中撿來的布製成的衣服）、腐爛藥（pūtimuttabhesajja，用腐爛的尿液製成的藥），我不能接受這兩件事。為什麼呢？誰能自己觸控自己的排泄物。』就停止了修行，沒有出家。眾比丘因為這件事去稟告佛陀，佛陀說：『這個外道不出家，損失很大。如果他出家，就能證得道果。』佛陀說：『從今以後，先受戒，后受四依。』 當時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavanārāma，祇陀林給孤獨園），當時有一位勇健的大將，來到僧伽藍中，對眾比丘說：『我想要出家修行。』當時眾比丘就讓他出家，受具足戒（upasampadā，比丘或比丘尼所受的正式戒律）。在其他時候，波斯匿王（Prasenajit）領土內的人民反叛，就派遣軍隊前去征討，反而被他們打敗，再次派遣軍隊前去，又被他們打敗，國王就問道：『我的健將某甲，現在在哪裡？』回答說：『跟隨沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的弟子）出家修行了。』當時國王就譏諷責怪說：『沙門釋子！不知羞愧，貪得無厭，對外自稱說：『我瞭解正法。』怎麼能讓我勇健的大將出家修行呢，這樣哪裡有什麼正法？由此推斷，沙門釋子都是叛徒。』當時眾比丘因為這件事詳細地稟告佛陀，佛陀說：『從今以後，不得度官人出家，如果度了，應當依法懲處。』
【English Translation】 English version: Someone asked: 'Do the monks have no food?' The reply was: 'No.' He said: 'What should I do?' The monks replied: 'You should go begging for food.' He said: 'If I go begging for food, this one also begs, and that one also begs. I should go begging for food elsewhere.' That person then ceased his practice. At that time, the monks reported this matter to the Buddha, and the Buddha said: 'From now on, allow the four supports (catasso nissaya) to be given first.' At that time, a young non-Buddhist came to the monastery (saṃghārāma) and said to the monks: 'I wish to become a monk.' The monks then allowed him to become a monk, first giving him the four supports. That non-Buddhist said: 'Venerable ones! I can accept two: relying on begging for food, relying on sitting under a tree, I can accept these two things. Rag robes (paṃsukūla), and medicine made of rotten urine (pūtimuttabhesajja), I cannot accept these two things. Why? Who can touch their own excrement?' He then ceased his practice and did not become a monk. The monks reported this matter to the Buddha, and the Buddha said: 'This non-Buddhist not becoming a monk is a great loss. If he had become a monk, he would have attained enlightenment.' The Buddha said: 'From now on, first receive the precepts, then receive the four supports.' At that time, the Buddha was in the Jeta Grove Anāthapiṇḍika's Park (Jetavanārāma) in Śrāvastī. At that time, there was a brave and strong general who came to the monastery and said to the monks: 'I wish to become a monk and practice the Way.' At that time, the monks allowed him to become a monk and receive the full precepts (upasampadā). At another time, the people in King Prasenajit's territory rebelled, and he sent troops to attack them, but they were defeated. He sent troops again, and they were defeated again. The king then asked: 'Where is my brave general so-and-so?' The reply was: 'He has become a monk and is practicing the Way with the Śrāmaṇa Śākyaputras (disciples of Śākyamuni).' At that time, the king ridiculed and blamed them, saying: 'The Śrāmaṇa Śākyaputras! They are shameless, greedy, and insatiable, and they claim to know the true Dharma. How can they allow my brave general to become a monk and practice the Way? Where is the true Dharma in that? From this, it can be inferred that the Śrāmaṇa Śākyaputras are all traitors.' At that time, the monks reported this matter in detail to the Buddha, and the Buddha said: 'From now on, government officials must not be ordained. If they are ordained, they should be punished according to the law.'
」
爾時與無衣缽者出家受具足戒，諸比丘語言：「汝入村乞食。」彼言：「我無衣缽。」時諸比丘，以此事往白佛，佛言：「自今已去無衣缽者，不得受具足戒。」時有借他衣缽受具足戒，受戒已其主還取，裸形蹲羞慚。時諸比丘以此因緣往白佛，佛言：「自今已去不得借他衣缽受具足戒，若與衣者當令乞與，不與者當與價直。」
爾時眾多比丘，從拘薩羅國道路行，往黑闇河側。其中一比丘言：「此中曾有白衣，與著袈裟者共行淫。」眾人問言：「汝云何知？」答曰：「我即彼之一數。」爾時諸比丘以此因緣白佛，佛言：「若犯比丘尼者，於我法律中無所長益，不應與出家受大戒；若出家受大戒者應滅擯。」
爾時佛在波羅㮈國，時國界米穀勇貴，乞求難得人皆飢色。時佛及比丘僧多得供養。時有一年少外道，見佛及僧多得供養，便生此念：「當以何方便得此食而不出家？」彼即自剃髮著袈裟手執缽入眾中食，諸比丘問言：「汝為幾歲？」彼不知。復問：「汝何時出家？」彼言：「不知。」「汝和尚誰？阿阇梨誰？」亦言：「不知。」復問言：「汝是誰耶？」答言：「我是某甲外道，見佛及僧大得供養。見已便生此念：『以何方便得此食而不出家？』是故我便輒自剃鬚發著袈裟入眾中求食。」
【現代漢語翻譯】 現代漢語譯本 當時，（世尊）允許沒有衣和缽的人出家並受具足戒（Bhikkhu ordination）。眾比丘（Bhikkhus）對他們說：『你們進村去乞食吧。』他們說：『我們沒有衣和缽。』當時，眾比丘將此事稟告佛陀（Buddha），佛陀說：『從今以後，沒有衣和缽的人，不得受具足戒。』當時，有人借別人的衣和缽受具足戒，受戒后，衣缽的主人又拿了回去，（導致受戒者）裸身蹲著，感到羞慚。當時，眾比丘因此事稟告佛陀，佛陀說：『從今以後，不得借別人的衣和缽受具足戒，如果有人給衣，應當讓他乞求給予，不給的，應當給予相應的價錢。』 當時，眾多比丘從拘薩羅國（Kosala）的道路行走，前往黑闇河（Kalandika river）邊。其中一位比丘說：『這裡曾經有在家信徒（layperson），與穿著袈裟的人一起行淫。』眾人問：『你是怎麼知道的？』他回答說：『我就是其中之一。』當時，眾比丘因此事稟告佛陀，佛陀說：『如果有人冒犯比丘尼（Bhikkhuni），對於我的法律（Dharma）中沒有任何益處，不應該允許其出家受大戒；如果已經出家受大戒的，應當驅逐。』 當時，佛陀在波羅㮈國（Varanasi）。當時，國界內的米穀價格昂貴，乞求食物難以得到，人們都面帶飢色。當時，佛陀和比丘僧團（Sangha）卻得到很多供養。當時，有一位年輕的外道（non-Buddhist），看到佛陀和僧團得到很多供養，便生起這樣的念頭：『用什麼方法可以得到這些食物而不出家呢？』他便自己剃了頭髮，穿上袈裟，手持缽，進入僧團中吃飯。眾比丘問他：『你幾歲了？』他不知道。又問：『你什麼時候出家的？』他回答說：『不知道。』『你的和尚（Upajjhaya）是誰？阿阇梨（Acariya）是誰？』也說：『不知道。』又問：『你是誰呀？』他回答說：『我是某甲外道，看到佛陀和僧團得到很多供養。看到后便生起這樣的念頭：『用什麼方法可以得到這些食物而不出家？』所以我就擅自剃了鬚髮，穿上袈裟，進入僧團中求食。』
【English Translation】 English version At that time, (the Buddha) allowed those without robes and bowls to renounce and receive the full ordination (Bhikkhu ordination). The Bhikkhus said to them, 'Go into the village to beg for food.' They said, 'We have no robes and bowls.' At that time, the Bhikkhus reported this matter to the Buddha, who said, 'From now on, those without robes and bowls may not receive the full ordination.' At that time, someone borrowed another's robes and bowl to receive the full ordination. After receiving the ordination, the owner took them back, (causing the ordained person) to squat naked in shame. At that time, the Bhikkhus reported this matter to the Buddha, who said, 'From now on, one may not borrow another's robes and bowl to receive the full ordination. If someone gives robes, they should be asked to give them as a gift. If they do not give them, the equivalent value should be given.' At that time, many Bhikkhus were traveling on the road from Kosala to the side of the Kalandika river. One of the Bhikkhus said, 'There was once a layperson here who committed sexual misconduct with someone wearing robes.' The others asked, 'How do you know?' He replied, 'I was one of them.' At that time, the Bhikkhus reported this matter to the Buddha, who said, 'If someone violates a Bhikkhuni, it is of no benefit in my Dharma. They should not be allowed to renounce and receive the full ordination; if they have already renounced and received the full ordination, they should be expelled.' At that time, the Buddha was in Varanasi. At that time, the price of rice and grain in the kingdom was very high, and it was difficult to obtain food. People looked hungry. At that time, the Buddha and the Sangha received many offerings. At that time, a young non-Buddhist saw that the Buddha and the Sangha received many offerings, and he thought, 'What method can I use to obtain this food without renouncing?' He then shaved his head, put on robes, held a bowl, and entered the Sangha to eat. The Bhikkhus asked him, 'How old are you?' He did not know. They asked again, 'When did you renounce?' He replied, 'I do not know.' 'Who is your Upajjhaya? Who is your Acariya?' He also said, 'I do not know.' They asked again, 'Who are you?' He replied, 'I am so-and-so, a non-Buddhist. I saw that the Buddha and the Sangha received many offerings. After seeing this, I thought, 'What method can I use to obtain this food without renouncing?' Therefore, I shaved my head and beard, put on robes, and entered the Sangha to seek food.'
時諸比丘以此因緣具白佛，佛言：「自今已去，賊心入道者，於我法中無所長益，不應與出家受具足戒；若出家受具足戒應滅擯。是中賊心入道者，或至一比丘、二比丘、三比丘眾僧所共羯磨說戒，或至一比丘、二比丘、三比丘眾僧所共羯磨不說戒，或至一比丘、二比丘、三比丘眾僧所不共羯磨說戒，或至一比丘、二比丘、三比丘所，不至眾僧所，不共羯磨說戒。或至一比丘二比丘所，不至三比丘眾僧所，不共羯磨說戒。或至一比丘所，不至二比丘、三比丘眾僧所，不共羯磨說戒。是中賊心入道者，至一比丘所，不至二比丘三比丘眾僧所，不共羯磨說戒。如是人若未出家受具足戒，不應與出家受具足戒；若已與出家受具足戒，聽即名出家受具足戒。是中賊心入道者，至一比丘、二比丘所，不至三比丘若眾僧所，不共羯磨說戒，若未出家受具足戒，不得與出家受具足戒；若已與出家受具足戒，聽即名為出家受具足戒。是中賊心入道者，至一比丘、二比丘、三比丘所，不至眾僧所，不共羯磨說戒，若未出家受具足戒，不得與出家受具足戒；若已與出家受具足戒，聽即名出家受具足戒。是中賊心入道者，至一比丘、二比丘、三比丘若眾僧所，不共羯磨說戒，若未出家受具足戒者，不得與出家受具足戒；若已與出家受具足戒，
【現代漢語翻譯】 現代漢語譯本： 當時，眾比丘將此事詳細稟告了佛陀。佛陀說：『從今以後，心懷盜心而想混入佛門的人，在我佛法中不會有任何益處，不應該允許他們出家受具足戒（Bhikkhu ordination）；如果已經出家受了具足戒，就應該驅逐出去。』 這裡所說的『心懷盜心而想混入佛門的人』，可能是到了一位比丘（Bhikkhu）、兩位比丘、三位比丘或者僧團處，共同舉行羯磨（Karma，佛教儀式）說戒；也可能是到了一位比丘、兩位比丘、三位比丘或者僧團處，共同舉行羯磨但不說戒；也可能是到了一位比丘、兩位比丘、三位比丘或者僧團處，不共同舉行羯磨說戒；也可能是到了一位比丘、兩位比丘、三位比丘處，但不到僧團處，不共同舉行羯磨說戒；也可能是到了一位比丘、兩位比丘處，但不到三位比丘或僧團處，不共同舉行羯磨說戒；也可能是到了一位比丘處，但不到兩位比丘、三位比丘或僧團處，不共同舉行羯磨說戒。 這裡所說的『心懷盜心而想混入佛門的人』，如果只是到了一位比丘處，而不到兩位比丘、三位比丘或僧團處，不共同舉行羯磨說戒。這樣的人如果還沒有出家受具足戒，就不應該允許他們出家受具足戒；如果已經允許他們出家受具足戒，那麼就聽任他們名為出家受具足戒。 這裡所說的『心懷盜心而想混入佛門的人』，如果只是到了一位比丘、兩位比丘處，而不到三位比丘或僧團處，不共同舉行羯磨說戒，如果還沒有出家受具足戒，就不得允許他們出家受具足戒；如果已經允許他們出家受具足戒，那麼就聽任他們名為出家受具足戒。 這裡所說的『心懷盜心而想混入佛門的人』，如果只是到了一位比丘、兩位比丘、三位比丘處，而不到僧團處，不共同舉行羯磨說戒，如果還沒有出家受具足戒，就不得允許他們出家受具足戒；如果已經允許他們出家受具足戒，那麼就聽任他們名為出家受具足戒。 這裡所說的『心懷盜心而想混入佛門的人』，如果到了一位比丘、兩位比丘、三位比丘或者僧團處，不共同舉行羯磨說戒，如果還沒有出家受具足戒，就不得允許他們出家受具足戒；如果已經允許他們出家受具足戒，
【English Translation】 English version: At that time, the Bhikkhus (monks) reported this matter in detail to the Buddha. The Buddha said, 'From now on, those who enter the Order with thievish intentions will not gain any benefit in my Dharma (teachings); they should not be allowed to take ordination (Bhikkhu ordination); if they have already been ordained, they should be expelled.' Here, 'those who enter the Order with thievish intentions' may have gone to one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha (community), and jointly performed Karma (Buddhist ritual) and recited the precepts; or they may have gone to one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha, and jointly performed Karma but did not recite the precepts; or they may have gone to one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha, and did not jointly perform Karma and recite the precepts; or they may have gone to one Bhikkhu, two Bhikkhus, three Bhikkhus, but not to the Sangha, and did not jointly perform Karma and recite the precepts; or they may have gone to one Bhikkhu, two Bhikkhus, but not to three Bhikkhus or the Sangha, and did not jointly perform Karma and recite the precepts; or they may have gone to one Bhikkhu, but not to two Bhikkhus, three Bhikkhus, or the Sangha, and did not jointly perform Karma and recite the precepts. Here, 'those who enter the Order with thievish intentions,' if they only went to one Bhikkhu, and not to two Bhikkhus, three Bhikkhus, or the Sangha, and did not jointly perform Karma and recite the precepts, if such a person has not yet been ordained, they should not be allowed to take ordination; if they have already been allowed to take ordination, then let them be known as having taken ordination. Here, 'those who enter the Order with thievish intentions,' if they only went to one Bhikkhu, two Bhikkhus, and not to three Bhikkhus or the Sangha, and did not jointly perform Karma and recite the precepts, if they have not yet been ordained, they must not be allowed to take ordination; if they have already been allowed to take ordination, then let them be known as having taken ordination. Here, 'those who enter the Order with thievish intentions,' if they only went to one Bhikkhu, two Bhikkhus, three Bhikkhus, and not to the Sangha, and did not jointly perform Karma and recite the precepts, if they have not yet been ordained, they must not be allowed to take ordination; if they have already been allowed to take ordination, then let them be known as having taken ordination. Here, 'those who enter the Order with thievish intentions,' if they went to one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha, and did not jointly perform Karma and recite the precepts, if they have not yet been ordained, they must not be allowed to take ordination; if they have already been allowed to take ordination,
聽即名出家受具足戒。是中賊心入道者，至一比丘、二比丘、三比丘眾僧所，共羯磨不共說戒，若未出家受具足戒，不得與出家受具足戒；若已與出家受具足戒者應滅擯。是中賊心入道者，至一比丘、二比丘、三比丘眾僧所羯磨說戒，若未出家受具足戒者，不得與出家受具足戒；若已與出家受具足戒者，應滅擯。」
四分律卷第三十四 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十五(二分之十四)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯受戒揵度之五
爾時有黃門，來至僧伽藍中，語諸比丘言：「我欲出家受具足戒。」諸比丘即與出家受具足戒。受具足戒已，語諸比丘言：「共我作如是如是事來。」比丘答言：「汝滅去！失去！何用汝為？」彼復至守園人及沙彌所語言：「共我作如是如是事來。」守園人沙彌語言：「汝滅去！失去！何用汝為？」彼黃門出寺外，共放牛羊人作淫慾事。時諸居士見已譏嫌言：「沙門釋子並是黃門，中有男子者共作淫慾事。」時諸比丘以此因緣白佛，佛言：「黃門於我法中無所長益，不得與出家受具足戒；若已出家受具足戒應滅擯。是中黃門者，生黃門、犍黃門、妒黃門、變黃門、半月黃門。生者，生已來黃門。犍者，生已都截去作黃門
【現代漢語翻譯】 現代漢語譯本：聽聞如果有人心懷盜心而出家受具足戒（Upasampada，佛教中的高級出家儀式），無論是在一位比丘（Bhikkhu，佛教僧侶）、兩位比丘還是三位比丘的僧團中，共同羯磨（Karma，佛教術語，指行為、行動）或共同說戒（Pratimoksha，佛教戒律），如果此人尚未出家受具足戒，則不得為其進行出家受具足戒的儀式；如果已經為其進行了出家受具足戒的儀式，則應當將其滅擯（Nirvasana，佛教術語，指驅逐）。如果有人心懷盜心而出家，無論是在一位比丘、兩位比丘還是三位比丘的僧團中，羯磨或說戒，如果此人尚未出家受具足戒，則不得為其進行出家受具足戒的儀式；如果已經為其進行了出家受具足戒的儀式，則應當將其滅擯。
《四分律》卷第三十四 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第三十五（二分之十四）
姚秦時期罽賓（Kashmir）三藏（Tripitaka，佛教經典總稱）佛陀耶舍（Buddhayasas）與竺佛念（Dharmanandin）等翻譯的《受戒揵度》之五
當時，有一位黃門（Pandaka，指性功能不全者），來到僧伽藍（Samgharama，佛教寺院）中，對眾比丘說：『我想要出家受具足戒。』眾比丘就為他進行了出家受具足戒的儀式。受具足戒后，他對眾比丘說：『和我一起做這樣這樣的事情吧。』比丘回答說：『你滾開！走開！要你有什麼用？』他又去對守園人和沙彌（Sramanera，佛教沙彌）說：『和我一起做這樣這樣的事情吧。』守園人和沙彌說：『你滾開！走開！要你有什麼用？』那位黃門離開寺院后，與放牛羊的人做了淫慾之事。當時，一些居士（Upasaka，佛教在家信徒）看到后譏諷說：『沙門釋子（釋迦牟尼佛的弟子）都是黃門，其中有男子的人就一起做淫慾之事。』當時，眾比丘因為這件事稟告了佛陀（Buddha）。佛陀說：『黃門在我的佛法中沒有任何益處，不得為他們進行出家受具足戒的儀式；如果已經為他們進行了出家受具足戒的儀式，應當將其滅擯。』這裡所說的黃門，包括生黃門、犍黃門、妒黃門、變黃門、半月黃門。生黃門，是指天生就是黃門。犍黃門，是指後天被閹割成為黃門。
【English Translation】 English version: Hearing this, if someone with a thief's mind enters the monastic life and receives the Upasampada (full ordination), whether it is in the presence of one Bhikkhu (Buddhist monk), two Bhikkhus, or a Sangha (Buddhist community) of three Bhikkhus, performing Karma (actions, deeds) together or reciting the Pratimoksha (code of monastic discipline) together, if this person has not yet received the Upasampada, the Upasampada should not be conferred upon them; if the Upasampada has already been conferred, they should be expelled (Nirvasana). If someone with a thief's mind enters the monastic life, whether it is in the presence of one Bhikkhu, two Bhikkhus, or a Sangha of three Bhikkhus, performing Karma or reciting the Pratimoksha, if this person has not yet received the Upasampada, the Upasampada should not be conferred upon them; if the Upasampada has already been conferred, they should be expelled.
《Vinaya in Four Parts》 Volume 34 《Taisho Tripitaka》 Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 35 (14th of the Second Division)
Translated by Buddhayasas (Buddhayasas), a Tripitaka (Three Baskets, the Buddhist canon) master from Kashmir (Kashmir) during the Yao Qin Dynasty, together with Dharmanandin (Dharmanandin) and others, Chapter 5 of 《Khandhaka on Ordination》
At that time, there was a Pandaka (person with impaired sexual function) who came to the Samgharama (Buddhist monastery) and said to the Bhikkhus: 'I wish to renounce the world and receive the Upasampada.' The Bhikkhus then performed the Upasampada ceremony for him. After receiving the Upasampada, he said to the Bhikkhus: 'Come and do such and such things with me.' The Bhikkhus replied: 'Be gone! Get lost! What use are you?' He then went to the gardener and the Sramanera (novice monk) and said: 'Come and do such and such things with me.' The gardener and the Sramanera said: 'Be gone! Get lost! What use are you?' That Pandaka left the monastery and engaged in sexual misconduct with the cowherds and shepherds. At that time, some Upasakas (lay devotees) saw this and criticized, saying: 'The Shramanas (ascetics) who are disciples of Shakyamuni Buddha are all Pandakas, and those among them who are men engage in sexual misconduct together.' At that time, the Bhikkhus reported this matter to the Buddha (Buddha). The Buddha said: 'Pandakas are of no benefit in my Dharma (teachings), and the Upasampada should not be conferred upon them; if the Upasampada has already been conferred upon them, they should be expelled.' The Pandakas referred to here include congenital Pandakas, castrated Pandakas, jealous Pandakas, transforming Pandakas, and half-month Pandakas. Congenital Pandakas are those who are Pandakas from birth. Castrated Pandakas are those who have been castrated and become Pandakas.
。妒者，見他行淫已有淫心起。變者，與他行淫時失男根變為黃門。半月者，半月能男半月不能男。」
爾時佛游波羅㮈國。善現龍王壽極長，生厭離心而作是念：「今生此長壽龍中，何時得離此身？」復作是念：「此沙門釋子修清凈行，我今寧可就彼求出家為道，可得離此龍身。」即變身作一年少外道形，往至僧伽藍中，語諸比丘言：「我欲出家受具足戒。」時諸比丘，不觀其本輒與出家受具足戒，與一比丘同一房住。時彼比丘出外小行，善現龍王放身睡眠。諸龍常法，有二事不離本形：若眠時、若淫時，不離本形。時龍王身脹滿房中，窗戶向孔中身皆凸出。時彼比丘還，以手排戶，手觸龍身，覺內有異，即便高聲唱言：「蛇！蛇！」比房比丘聞其聲，便問言：「何故大喚？」即以此事具為說之。時彼龍王亦聞比丘喚聲，即還覺結加趺坐，直身正意繫念在前。時比丘即入問言：「汝是誰？」答言：「我是善現龍王，我生長壽龍中，厭離此身作此念：『我何時當得離此龍身？』復生此念：『沙門釋子修清凈行，我今寧可從其出家學道免此龍身。』」時諸比丘以此因緣往白佛，佛言：「畜生者，於我法中無所長益。若未出家，不得與出家受具足戒；若已與出家受具足戒者，當滅擯。」
爾時有一年少外道，
【現代漢語翻譯】 現代漢語譯本：『妒者』，看見他人行淫，自己心中也生起淫慾之心。『變者』，與他人行淫時，男根喪失，變為太監。『半月者』，半個月能行男事，半個月不能行男事。
當時，佛陀在波羅奈國（Bārāṇasī，古印度城市名）游化。善現龍王（Su-darśana-nāgarāja）壽命極長，心生厭離，於是想：『今生於這長壽龍中，何時才能脫離此身？』又想：『那些沙門釋子（Śrāmaṇa-Śākyaputra，釋迦牟尼佛的弟子）修持清凈之行，我不如去他們那裡請求出家修行，或許可以脫離這龍身。』於是變化成一個年輕外道的模樣，前往僧伽藍（saṃghārāma，僧院）中，對比丘們說：『我想要出家，受具足戒（upasampadā，佛教中的高級戒律）。』當時，比丘們沒有觀察他的本來面目，就為他出家，授了具足戒，並安排他和一位比丘同住一間房。當時，那位比丘外出小解，善現龍王就放鬆身體睡覺。龍的常態是，有兩種情況不會離開本來的形體：睡覺時和行淫時，不會離開本來的形體。當時龍王的身軀脹滿整個房間，身體從窗戶的孔洞中都凸了出來。這時，那位比丘回來，用手推門，手觸碰到龍身，覺得裡面有異樣，便高聲喊叫：『蛇！蛇！』隔壁房間的比丘聽到他的叫聲，便問：『為何大聲叫喊？』他就把這件事詳細地說了出來。當時，那位龍王也聽到了比丘的叫聲，立刻醒來，結跏趺坐（vajrāsana，佛教中的一種坐姿），端正身體，集中意念。這時，比丘就進去問：『你是誰？』回答說：『我是善現龍王，我生長於長壽龍中，厭惡這個身體，所以想：我什麼時候才能脫離這個龍身？又想：沙門釋子修持清凈之行，我不如跟隨他們出家學道，免除這龍身。』當時，眾比丘將此事稟告佛陀，佛陀說：『畜生，在我的佛法中沒有什麼益處。如果還沒有出家，就不能為他們出家授具足戒；如果已經為他們出家授具足戒，應當驅逐。』
當時，有一位年輕的外道，
【English Translation】 English version: 'The envious one' is he who, upon seeing others engaging in sexual acts, has lustful thoughts arise in his own mind. 'The changed one' is he who, while engaging in sexual acts with another, loses his male organ and becomes a eunuch. 'The half-month one' is he who is capable of male acts for half a month and incapable for the other half.
At that time, the Buddha was traveling in the country of Bārāṇasī (Bārāṇasī, an ancient Indian city). Sudarśana-nāgarāja (Su-darśana-nāgarāja, the Dragon King Sudarsana), whose life was extremely long, developed a sense of weariness and thought: 'Now that I am born into this long-lived dragon form, when will I be able to escape this body?' He further thought: 'These Śrāmaṇa-Śākyaputras (Śrāmaṇa-Śākyaputra, disciples of Shakyamuni Buddha) practice pure conduct. I should go to them and request to leave home and practice the Way, so that I may escape this dragon body.' Immediately, he transformed himself into the form of a young non-Buddhist and went to the saṃghārāma (saṃghārāma, monastery), saying to the bhikṣus (bhikṣus, monks): 'I wish to leave home and receive the upasampadā (upasampadā, the higher ordination in Buddhism).' At that time, the bhikṣus, without observing his true nature, allowed him to leave home and receive the upasampadā, and arranged for him to live in the same room as one of the bhikṣus. At that time, that bhikṣu went out for a short walk, and Sudarśana-nāgarāja relaxed his body and slept. It is the constant nature of dragons that in two situations they do not depart from their original form: when sleeping and when engaging in sexual acts, they do not depart from their original form. At that time, the dragon king's body swelled and filled the room, and his body protruded from the holes in the windows. When that bhikṣu returned, he pushed the door with his hand, touched the dragon's body, and felt that something was different inside. He then shouted loudly: 'Snake! Snake!' The bhikṣus in the neighboring room heard his voice and asked: 'Why are you shouting so loudly?' He then explained the matter in detail. At that time, the dragon king also heard the bhikṣu's shout and immediately awoke, sat in the vajrāsana (vajrāsana, a Buddhist sitting posture), straightened his body, and focused his mind. At that time, the bhikṣu entered and asked: 'Who are you?' He replied: 'I am Sudarśana-nāgarāja. I was born into a long-lived dragon form, and I am weary of this body, so I thought: When will I be able to escape this dragon body? I further thought: The Śrāmaṇa-Śākyaputras practice pure conduct. I should follow them to leave home and learn the Way, so that I may be freed from this dragon body.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said: 'Animals are of no benefit in my Dharma. If they have not yet left home, they must not be allowed to leave home and receive the upasampadā; if they have already been allowed to leave home and receive the upasampadā, they should be expelled.'
At that time, there was a young non-Buddhist,
故殺母。既殺已，常懷愁憂念言：「誰能為我除此憂者？」即復念言：「此沙門釋子多修善法，我今寧可從其出家學道得滅此罪。」即來詣僧伽藍中，語諸比丘：「我欲出家學道。」時諸比丘見已，復謂是善現龍王，即問言：「汝是何等人？」答言：「我是某甲外道，我故殺母。既殺已，常懷愁憂念言：『誰能為我除此憂苦。』復作是念：『沙門釋子多修善法，我今寧可從其出家學道得滅此罪。』是故來求出家。」時諸比丘以此事往白佛，佛言：「殺母者，於我法中無所長益。若未出家，不得與出家受具足戒；若與出家受具足戒，應滅擯。」
時復有一外道，故殺父。既殺已，常懷愁憂念言：「誰能為我除此憂苦？」即念言：「沙門釋子多修善法，我今寧可從其出家學道，可得滅此罪。」即往僧伽藍中，語諸比丘言：「我欲出家為道。」諸比丘見已，謂為善現龍王，問言：「汝是何等人？」答言：「我是某甲外道，故殺父。既殺已，常懷愁憂念言：『誰能為我除此憂苦？』即復念言：『沙門釋子多修善法，我令寧可從其出家學道，可得滅此罪。』是故來求出家。」時諸比丘以此事往白佛，佛言：「殺父者，於我法中無所長益。若未出家，不得與出家受具足戒；若與出家受具足戒，應滅擯。」
時有眾多比
【現代漢語翻譯】 現代漢語譯本：
有人故意殺害了自己的母親。殺害之後，常常懷著愁苦憂慮，心想：『誰能為我消除這憂愁呢？』於是想到：『那些沙門釋子（Śrāmaṇa Śākya-putra，指佛教出家人）大多修習善法，我不如跟隨他們出家學道，或許可以消除這罪過。』於是來到僧伽藍（Saṃghārāma，寺院）中，對眾比丘（bhikṣu，出家男眾）說：『我想要出家學道。』當時眾比丘見到他，還以為是善現龍王，就問他說：『你是什麼人？』他回答說：『我是某甲外道，我故意殺害了自己的母親。殺害之後，常常懷著愁苦憂慮，心想：『誰能為我消除這憂苦呢？』又這樣想：『沙門釋子大多修習善法，我不如跟隨他們出家學道，或許可以消除這罪過。』所以前來請求出家。』當時眾比丘將此事稟告佛陀，佛陀說：『殺害母親的人，在我的法中沒有任何益處。如果尚未出家，不得讓他出家受具足戒（upasampadā，比丘戒）；如果已經出家受了具足戒，應當驅逐。』 當時又有一個外道，故意殺害了自己的父親。殺害之後，常常懷著愁苦憂慮，心想：『誰能為我消除這憂苦呢？』於是想到：『沙門釋子大多修習善法，我不如跟隨他們出家學道，或許可以消除這罪過。』於是前往僧伽藍中，對眾比丘說：『我想要出家修道。』眾比丘見到他，還以為是善現龍王，問他說：『你是什麼人？』他回答說：『我是某甲外道，故意殺害了自己的父親。殺害之後，常常懷著愁苦憂慮，心想：『誰能為我消除這憂苦呢？』又這樣想：『沙門釋子大多修習善法，我不如跟隨他們出家學道，或許可以消除這罪過。』所以前來請求出家。』當時眾比丘將此事稟告佛陀，佛陀說：『殺害父親的人，在我的法中沒有任何益處。如果尚未出家，不得讓他出家受具足戒；如果已經出家受了具足戒，應當驅逐。』 當時有很多比丘...
【English Translation】 English version:
Someone intentionally killed his mother. After killing her, he was constantly filled with sorrow and worry, thinking: 'Who can remove this sorrow for me?' Then he thought: 'Those Śrāmaṇa Śākya-putras (沙門釋子, Buddhist monks) mostly cultivate good deeds. I might as well follow them to become a monk and learn the Way, perhaps I can eliminate this sin.' So he came to the Saṃghārāma (僧伽藍, monastery), and said to the bhikṣus (比丘, monks): 'I want to become a monk and learn the Way.' At that time, the bhikṣus saw him and thought he was the dragon king Su-kshetra (善現龍王), so they asked him: 'Who are you?' He replied: 'I am a certain heretic, I intentionally killed my mother. After killing her, I was constantly filled with sorrow and worry, thinking: 'Who can remove this suffering for me?' Then I thought: 'The Śrāmaṇa Śākya-putras mostly cultivate good deeds. I might as well follow them to become a monk and learn the Way, perhaps I can eliminate this sin.' That is why I came to seek ordination.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said: 'One who kills his mother has no benefit in my Dharma. If he has not yet become a monk, he must not be given ordination (upasampadā, 具足戒); if he has already become a monk and received full ordination, he should be expelled.' At that time, there was another heretic who intentionally killed his father. After killing him, he was constantly filled with sorrow and worry, thinking: 'Who can remove this suffering for me?' Then he thought: 'The Śrāmaṇa Śākya-putras mostly cultivate good deeds. I might as well follow them to become a monk and learn the Way, perhaps I can eliminate this sin.' So he went to the Saṃghārāma, and said to the bhikṣus: 'I want to become a monk to cultivate the Way.' The bhikṣus saw him and thought he was the dragon king Su-kshetra, and asked him: 'Who are you?' He replied: 'I am a certain heretic, I intentionally killed my father. After killing him, I was constantly filled with sorrow and worry, thinking: 'Who can remove this suffering for me?' Then I thought: 'The Śrāmaṇa Śākya-putras mostly cultivate good deeds. I might as well follow them to become a monk and learn the Way, perhaps I can eliminate this sin.' That is why I came to seek ordination.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said: 'One who kills his father has no benefit in my Dharma. If he has not yet become a monk, he must not be given ordination; if he has already become a monk and received full ordination, he should be expelled.' At that time, there were many bhikshus...
丘，從拘薩羅國在道行，見有阿蘭若處，自相指示言：「此是某甲阿蘭若處。」于中殺阿羅漢，中有一人言：「此實是阿羅漢。何以故？當殺時心無有異。」有人問言：「云何知？」答言：「我即是其人之一數。」時諸比丘以此事具白佛，佛言：「殺阿羅漢人，於我法中無所長益。若未出家，不得與出家受具足戒；若與出家受具足戒，當滅擯。」
時尊者優波離，從坐起偏露右肩、脫革屣、右膝著地、合掌白佛言：「若有破壞僧者，當云何？」佛言：「如提婆達比，若未出家受具足戒，不得與出家受具足戒；若與出家受具足戒者，當滅擯。」又問：「噁心出佛身血者當云何？」佛言：「如提婆達比，若未出家受具足戒者，不得與出家受具足戒；若與出家受具足戒，應滅擯。」
爾時有一比丘，變為女形，諸比丘念言：「應滅擯不？」佛言：「不應滅擯，聽即以先受具足戒年歲，和尚、阿阇梨送置比丘尼眾中。」爾時有一比丘尼，變為男子形，諸比丘尼念言：「應滅擯不？」佛言：「不應滅擯，聽即以先受戒年歲，和尚、阿阇梨當安置比丘眾中。」
爾時有一比丘，變為男女二形，諸比丘念言：「應滅擯不？」佛言：「應滅擯。」爾時有一比丘尼，變為男女二形，諸比丘尼念言：「應滅擯不？」佛言
【現代漢語翻譯】 現代漢語譯本： 丘（比丘），從拘薩羅國在道行進，看見一處阿蘭若（遠離人煙的修行處），互相指點說：『這是某甲的阿蘭若處。』在那個地方發生了殺害阿羅漢（已證悟的聖者）的事情，其中有一個人說：『這確實是阿羅漢。為什麼呢？因為當被殺的時候，他的內心沒有絲毫變化。』有人問：『你怎麼知道的？』回答說：『我就是參與殺害他的人之一。』當時，眾比丘將這件事詳細地稟告了佛陀，佛陀說：『殺害阿羅漢，對於我的教法沒有任何益處。如果這個人還沒有出家，就不能讓他出家並接受具足戒（正式成為比丘）；如果已經讓他出家並接受了具足戒，應當驅逐。』
當時，尊者優波離，從座位上起身，袒露右肩，脫掉革屣（鞋子），右膝著地，合掌對佛陀說：『如果有人破壞僧團，應當如何處置？』佛陀說：『就像提婆達多（佛陀的堂弟，曾試圖分裂僧團）一樣，如果這個人還沒有出家並接受具足戒，就不能讓他出家並接受具足戒；如果已經讓他出家並接受了具足戒，應當驅逐。』又問：『如果有人惡意使佛陀流血，應當如何處置？』佛陀說：『就像提婆達多一樣，如果這個人還沒有出家並接受具足戒，就不能讓他出家並接受具足戒；如果已經讓他出家並接受了具足戒，應當驅逐。』
當時，有一位比丘，變成了女人的形貌，眾比丘心想：『應當驅逐他嗎？』佛陀說：『不應當驅逐，允許按照他先前接受具足戒的年歲，由和尚（戒師）、阿阇梨（導師）送入比丘尼僧團中。』當時，有一位比丘尼，變成了男子的形貌，眾比丘尼心想：『應當驅逐她嗎？』佛陀說：『不應當驅逐，允許按照她先前受戒的年歲，由和尚、阿阇梨安排進入比丘僧團中。』
當時，有一位比丘，變成了男女兩種形貌，眾比丘心想：『應當驅逐他嗎？』佛陀說：『應當驅逐。』當時，有一位比丘尼，變成了男女兩種形貌，眾比丘尼心想：『應當驅逐她嗎？』佛陀說
【English Translation】 English version: Bhikkhus, while traveling through the country of Kosala, saw a wilderness and pointed to each other, saying, 'This is the wilderness of so-and-so.' In that place, an Arhat (a perfected being) was killed. One of them said, 'This is truly an Arhat. Why? Because when he was being killed, his mind did not change.' Someone asked, 'How do you know?' He replied, 'I was one of those who participated in the killing.' At that time, the bhikkhus reported this matter in detail to the Buddha. The Buddha said, 'Killing an Arhat is of no benefit to my Dharma. If he has not yet left home, he must not be allowed to leave home and receive the full ordination (become a bhikkhu); if he has already been allowed to leave home and receive the full ordination, he should be expelled.'
At that time, the Venerable Upali, rose from his seat, bared his right shoulder, removed his leather sandals, knelt on his right knee, and with palms joined, said to the Buddha, 'If someone destroys the Sangha (monastic community), what should be done?' The Buddha said, 'Like Devadatta (Buddha's cousin who tried to split the Sangha), if he has not yet left home and received the full ordination, he must not be allowed to leave home and receive the full ordination; if he has already been allowed to leave home and receive the full ordination, he should be expelled.' He further asked, 'If someone maliciously draws blood from the Buddha's body, what should be done?' The Buddha said, 'Like Devadatta, if he has not yet left home and received the full ordination, he must not be allowed to leave home and receive the full ordination; if he has already been allowed to leave home and receive the full ordination, he should be expelled.'
At that time, there was a bhikkhu who transformed into the form of a woman. The bhikkhus thought, 'Should he be expelled?' The Buddha said, 'He should not be expelled. Allow him to be sent to the bhikkhuni (nun) Sangha by his Upajjhaya (preceptor) and Acariya (teacher), according to the years since he first received the full ordination.' At that time, there was a bhikkhuni who transformed into the form of a man. The bhikkhunis thought, 'Should she be expelled?' The Buddha said, 'She should not be expelled. Allow her to be placed in the bhikkhu Sangha by her Upajjhaya and Acariya, according to the years since she first received ordination.'
At that time, there was a bhikkhu who transformed into both male and female forms. The bhikkhus thought, 'Should he be expelled?' The Buddha said, 'He should be expelled.' At that time, there was a bhikkhuni who transformed into both male and female forms. The bhikkhunis thought, 'Should she be expelled?' The Buddha said
：「應滅擯。」
爾時有比丘，被賊截其男根並卵，諸比丘念言：「應滅擯不？」佛言：「不應滅擯。」爾時有比丘，為怨家截其男根及卵，諸比丘念言：「應滅擯不？」佛言：「不應滅擯。」爾時有比丘，為惡獸嚙男根及卵，諸比丘念言：「應滅擯不？」佛言：「不應滅擯。」爾時有比丘，業報因緣男根自落，諸比丘念言：「應滅擯不？」佛言：「不應滅擯。」爾時有比丘，自截其男根，諸比丘念言：「應滅擯不？」佛言：「應滅擯。」
爾時有欲受具足者將出界外，諸比丘問：「汝是誰？」不自稱字。復問言：「汝和尚是誰？」復不稱和尚名。教乞戒而不乞，諸比丘白佛，佛言：「有三種人，名為不得受具足戒：不自稱字、不肯稱和尚名、教乞戒而不乞，是為三種人不得受具足戒。」
爾時有著白衣衣服受具足戒，受具足戒已即著入村中乞食。諸居士見問言：「汝是誰？」答言：「我是沙門釋子！」居士言：「沙門釋子不如是！」佛言：「不得著白衣衣服受具足戒。」爾時復有著外道衣服受具足戒，受具足戒已入村乞食。諸居士見問言：「汝是何等人？」答言：「我是沙門釋子！」居士言：「沙門釋子不如是！」佛言：「著外道衣服者，不應與受具足戒。」爾時有著眾莊嚴身具者受具足戒，受
【現代漢語翻譯】 現代漢語譯本：『應當滅擯（從僧團中驅逐）。』
當時，有一位比丘，被盜賊割斷了男根和睪丸，眾比丘心想：『應當滅擯嗎？』佛說：『不應當滅擯。』當時，有一位比丘，被仇家割斷了男根和睪丸，眾比丘心想：『應當滅擯嗎？』佛說：『不應當滅擯。』當時，有一位比丘，被惡獸咬斷了男根和睪丸，眾比丘心想：『應當滅擯嗎？』佛說：『不應當滅擯。』當時，有一位比丘，由於業報的因緣，男根自己脫落，眾比丘心想：『應當滅擯嗎？』佛說：『不應當滅擯。』當時，有一位比丘，自己割斷了男根，眾比丘心想：『應當滅擯嗎？』佛說：『應當滅擯。』
當時，有想要受具足戒的人被帶到界外，眾比丘問：『你是誰？』他不自報姓名。又問：『你的和尚（Upadhyaya，戒師）是誰？』他又不報和尚的名字。教他乞戒（請求受戒）卻不乞，眾比丘稟告佛陀，佛說：『有三種人，不能夠受具足戒：不自報姓名、不肯報和尚的名字、教他乞戒卻不乞，這三種人不能夠受具足戒。』
當時，有人穿著白色的俗家衣服受具足戒，受具足戒后就穿著俗家衣服進入村中乞食。各位居士（在家信徒）看見后問：『你是誰？』回答說：『我是沙門釋子（釋迦牟尼佛的弟子）！』居士說：『沙門釋子不是這樣的！』佛說：『不得穿著白色的俗家衣服受具足戒。』當時又有人穿著外道的衣服受具足戒，受具足戒後進入村中乞食。各位居士看見后問：『你是什麼人？』回答說：『我是沙門釋子！』居士說：『沙門釋子不是這樣的！』佛說：『穿著外道衣服的人，不應當給他受具足戒。』當時有人穿著各種裝飾身體的物品受具足戒，受
【English Translation】 English version: 'Should be expelled.'
At that time, there was a Bhikshu (monk), whose male organ and testicles were cut off by thieves. The Bhikshus thought, 'Should he be expelled?' The Buddha said, 'He should not be expelled.' At that time, there was a Bhikshu, whose male organ and testicles were cut off by enemies. The Bhikshus thought, 'Should he be expelled?' The Buddha said, 'He should not be expelled.' At that time, there was a Bhikshu, whose male organ and testicles were bitten off by a ferocious beast. The Bhikshus thought, 'Should he be expelled?' The Buddha said, 'He should not be expelled.' At that time, there was a Bhikshu, whose male organ fell off due to karmic retribution. The Bhikshus thought, 'Should he be expelled?' The Buddha said, 'He should not be expelled.' At that time, there was a Bhikshu, who cut off his own male organ. The Bhikshus thought, 'Should he be expelled?' The Buddha said, 'He should be expelled.'
At that time, someone who wanted to receive the full ordination (Upasampada) was taken outside the boundary. The Bhikshus asked, 'Who are you?' He did not state his name. They further asked, 'Who is your Upadhyaya (preceptor)?' He did not state the name of his Upadhyaya either. He was taught to beg for ordination but did not beg. The Bhikshus reported this to the Buddha. The Buddha said, 'There are three types of people who are not allowed to receive full ordination: one who does not state his name, one who refuses to state the name of his Upadhyaya, and one who is taught to beg for ordination but does not beg. These three types of people are not allowed to receive full ordination.'
At that time, someone wearing white lay clothes received full ordination. After receiving full ordination, he immediately entered the village wearing lay clothes to beg for food. The lay devotees (Upasakas) saw him and asked, 'Who are you?' He replied, 'I am a Shramana Shakya-putra (a disciple of Shakyamuni Buddha)!' The lay devotees said, 'A Shramana Shakya-putra is not like this!' The Buddha said, 'One must not receive full ordination while wearing white lay clothes.' At that time, someone wearing the clothes of a non-Buddhist received full ordination. After receiving full ordination, he entered the village to beg for food. The lay devotees saw him and asked, 'What kind of person are you?' He replied, 'I am a Shramana Shakya-putra!' The lay devotees said, 'A Shramana Shakya-putra is not like this!' The Buddha said, 'One who wears the clothes of a non-Buddhist should not be given full ordination.' At that time, someone wearing various ornaments on their body received full
具足戒已入村乞食。諸居士見問言：「汝是何等人？」答言：「我是沙門釋子。」居士言：「沙門釋子不如是。」佛言：「著眾莊嚴身具者，不得與受具足戒。有三種人，不名為受具足戒：著俗服、外道服、眾莊嚴身具，是謂三種人不成受具足戒。」
爾時有與眠人受具足戒，覺已還家。諸比丘言：「止！莫還家，汝已受具足戒。」彼答言：「我不受具足戒。」諸比丘往白佛，佛言：「不得授眠者具足戒。」爾時有與醉者受具足戒，酒解已即還家，諸比丘言：「汝已受具足戒，止莫還家。」答言：「我不受具足戒。」佛言：「不得授醉者具足戒。」爾時有與狂者授具足戒，狂者得心已便還家。諸比丘言：「汝止莫去！汝已受具足戒。」答言：「我不受具足戒。」佛言：「不得與狂者授具足戒。有三種人，不得受具足戒：眠、醉、狂，是謂三種不得授具足戒。」
爾時有裸形人受具足戒，后得衣服已還家。諸比丘言：「汝已受具足戒，止莫還家！」答言：「我不受具足戒。」佛言：「不得與裸形人受具足戒。」爾時有與瞋恚人受具足戒，后瞋恚止還家。諸比丘語言：「汝已受具足戒，莫還家。」答言：「我不受具足戒。」佛言：「不得與瞋恚者受具足戒。」爾時有強授人具足戒，后便逃走還家。諸比丘言：
【現代漢語翻譯】 現代漢語譯本 已受具足戒（upasampada，比丘戒）的比丘入村乞食。一些居士（upasaka，在家信徒）看見后問道：『你們是什麼人？』比丘回答：『我們是沙門（sramana，出家修行者）釋子（Sakya-putra，釋迦牟尼佛的弟子）。』居士說：『沙門釋子不是這樣的。』佛陀說：『穿著各種華麗裝飾的人，不得授予具足戒。有三種人，不能算作已受具足戒：穿著世俗服裝的人、穿著外道服裝的人、穿著各種華麗裝飾的人，這三種人不能成就受具足戒。』 當時，有人為正在睡覺的人授予具足戒，那人醒來后就回家了。比丘們說：『停下！不要回家，你已經受了具足戒。』那人回答說：『我沒有受具足戒。』比丘們去稟告佛陀，佛陀說：『不得為正在睡覺的人授予具足戒。』當時，有人為喝醉酒的人授予具足戒，那人酒醒后就回家了。比丘們說：『你已經受了具足戒，停下不要回家。』那人回答說：『我沒有受具足戒。』佛陀說：『不得為喝醉酒的人授予具足戒。』當時，有人為發狂的人授予具足戒，那人恢復理智后就回家了。比丘們說：『你停下不要走！你已經受了具足戒。』那人回答說：『我沒有受具足戒。』佛陀說：『不得為發狂的人授予具足戒。有三種人，不得授予具足戒：睡覺的人、喝醉酒的人、發狂的人，這三種人不得授予具足戒。』 當時，有裸體的人受了具足戒，後來得到衣服后就回家了。比丘們說：『你已經受了具足戒，停下不要回家！』那人回答說：『我沒有受具足戒。』佛陀說：『不得為裸體的人授予具足戒。』當時，有人為正在生氣的人授予具足戒，後來那人生氣的情緒平息后就回家了。比丘們說：『你已經受了具足戒，不要回家。』那人回答說：『我沒有受具足戒。』佛陀說：『不得為正在生氣的人授予具足戒。』當時，有人被強迫受具足戒，後來就逃跑回家了。比丘們說：
【English Translation】 English version A bhikkhu (monk) who had received the upasampada (full ordination) was going for alms in a village. Some upasakas (lay followers) saw him and asked, 'Who are you?' The bhikkhu replied, 'I am a sramana (ascetic) Sakya-putra (son of Sakyamuni Buddha).' The upasakas said, 'A sramana Sakya-putra is not like this.' The Buddha said, 'Those who wear various elaborate ornaments should not be given the upasampada. There are three types of people who cannot be considered to have received the upasampada: those who wear secular clothing, those who wear non-Buddhist clothing, and those who wear various elaborate ornaments. These three types of people cannot achieve the upasampada.' At that time, someone gave the upasampada to a sleeping person, who woke up and went home. The bhikkhus said, 'Stop! Do not go home, you have already received the upasampada.' That person replied, 'I have not received the upasampada.' The bhikkhus went to inform the Buddha, and the Buddha said, 'One should not give the upasampada to a sleeping person.' At that time, someone gave the upasampada to a drunken person, who sobered up and went home. The bhikkhus said, 'You have already received the upasampada, stop and do not go home.' That person replied, 'I have not received the upasampada.' The Buddha said, 'One should not give the upasampada to a drunken person.' At that time, someone gave the upasampada to a mad person, who regained his sanity and went home. The bhikkhus said, 'Stop, do not go! You have already received the upasampada.' That person replied, 'I have not received the upasampada.' The Buddha said, 'One should not give the upasampada to a mad person. There are three types of people to whom the upasampada should not be given: a sleeping person, a drunken person, and a mad person. These three types of people should not be given the upasampada.' At that time, a naked person received the upasampada, and later obtained clothes and went home. The bhikkhus said, 'You have already received the upasampada, stop and do not go home!' That person replied, 'I have not received the upasampada.' The Buddha said, 'One should not give the upasampada to a naked person.' At that time, someone gave the upasampada to an angry person, and later that person's anger subsided and he went home. The bhikkhus said, 'You have already received the upasampada, do not go home.' That person replied, 'I have not received the upasampada.' The Buddha said, 'One should not give the upasampada to an angry person.' At that time, someone was forcibly given the upasampada, and later he ran away and went home. The bhikkhus said:
「汝已受具足戒，止莫還家。」答言：「我不受具足戒。」佛言：「不得強授人具足戒。有三種人，非受具足戒：裸形、瞋恚、強與受具足戒者，是謂三種人非受具足戒。」
如是截手、截腳、截手腳、或截耳、或截鼻、或截耳鼻、或截男根、或截卵、或截男根卵、或截臂、或截肘、或截指、或常患疥瘡、或死相現、或身癭、或身如女身、或有名籍、或避官租賦、或癰瘡、或身駁、或尖頭、或左臂壞、或右臂壞、或舉齒、或蟲身、或蟲頭、或頭髮痶瘓、或曲指、或六指、或縵指、或有一卵、或無卵、或㿉或身內曲、或身外曲、或內外曲、或上氣病、或瘊病、或吐沫病、或病、或諸苦惱、或男根病、或青眼、或黃眼、或赤眼、或爛眼、或有紅眼、或黃赤色眼、或青翳眼、或黃翳眼、或白翳眼、或水精眼、或極深眼、或三角眼、或彌離眼、或大張眼、或凸眼、或一眼、或睞眼、或盲眼、或尖出眼、或斜眼、或瞋怒眼、或瞷眼、或眼有瘡患、或身班、或身疥㿋、或身侵淫瘡、或啞、或聾、或啞聾、或卷足指、或跛、或曳腳、或一手一腳一耳、或無手無腳無耳、或無發無毛、或無齒、或青發、黃髮、白髮、大長、大短、婦女𨄔、天子、阿修羅子、揵闥婆子、或有象頭、或有馬頭、或有駱駝頭、或有牛頭、或有驢頭、或有
【現代漢語翻譯】 現代漢語譯本： 『你已經受了具足戒（Bhikkhu ordination），停止返回家。』回答說：『我沒有受具足戒。』佛說：『不得強行授予他人具足戒。有三種人，不能接受具足戒：裸體者、充滿嗔恚者、以及被強迫接受具足戒者，這三種人不能接受具足戒。』 像這樣，被截斷手、截斷腳、截斷手腳、或者截斷耳朵、或者截斷鼻子、或者截斷耳鼻、或者截斷男根、或者截斷睪丸、或者截斷男根和睪丸、或者截斷手臂、或者截斷肘部、或者截斷手指、或者常年患有疥瘡、或者出現死亡的徵兆、或者身上有瘤、或者身體像女人、或者有名籍在冊、或者爲了逃避官府的租稅、或者身上有癰瘡、或者身上有斑駁的痕跡、或者頭是尖的、或者左臂壞了、或者右臂壞了、或者牙齒外露、或者身體像蟲子、或者頭像蟲子、或者頭髮蓬亂且患有疾病、或者手指彎曲、或者有六個手指、或者手指之間有蹼、或者只有一個睪丸、或者沒有睪丸、或者有贅疣、或者身體內部彎曲、或者身體外部彎曲、或者身體內外都彎曲、或者患有氣喘病、或者患有瘊子病、或者患有吐沫病、或者患有疾病、或者諸多的苦惱、或者男根有疾病、或者眼睛是青色的、或者眼睛是黃色的、或者眼睛是紅色的、或者眼睛潰爛、或者眼睛是紅色的、或者眼睛是黃紅色的、或者眼睛有青色的翳障、或者眼睛有黃色的翳障、或者眼睛有白色的翳障、或者眼睛像水晶一樣、或者眼睛非常深陷、或者眼睛是三角形的、或者眼睛是分離的、或者眼睛睜得很大、或者眼睛是凸出的、或者只有一隻眼睛、或者眼睛斜視、或者眼睛是瞎的、或者眼睛是尖的、或者眼睛是斜的、或者眼睛充滿憤怒、或者眼睛偷看、或者眼睛有瘡患、或者身上有斑點、或者身上有疥瘡、或者身上有蔓延的瘡、或者啞巴、或者聾子、或者既是啞巴又是聾子、或者腳趾捲曲、或者跛子、或者拖著腳走路、或者只有一隻手一隻腳一隻耳朵、或者沒有手沒有腳沒有耳朵、或者沒有頭髮沒有體毛、或者沒有牙齒、或者頭髮是青色的、黃色的、白色的、非常長、非常短、像婦女的陰部、天子（Deva，天神）、阿修羅子（Asura，非天）、乾闥婆子（Gandharva，香神），或者有象頭、或者有馬頭、或者有駱駝頭、或者有牛頭、或者有驢頭、或者有
【English Translation】 English version: 『You have already received the full ordination (Bhikkhu ordination), stop returning home.』 He replied, 『I have not received the full ordination.』 The Buddha said, 『One must not forcibly grant full ordination to another. There are three types of people who cannot receive full ordination: those who are naked, those who are full of anger, and those who are forcibly given full ordination. These three types of people cannot receive full ordination.』 Likewise, those with a hand cut off, a foot cut off, both hand and foot cut off, or an ear cut off, or a nose cut off, or both ear and nose cut off, or the male organ cut off, or the testicles cut off, or both male organ and testicles cut off, or an arm cut off, or an elbow cut off, or a finger cut off, or those who constantly suffer from scabies, or those who show signs of death, or those with a goiter, or those with a body like a woman's, or those who are registered (with the authorities), or those who are evading official taxes, or those with ulcers, or those with mottled skin, or those with a pointed head, or those with a damaged left arm, or those with a damaged right arm, or those with protruding teeth, or those with a body like a worm, or those with a head like a worm, or those with tangled and diseased hair, or those with curved fingers, or those with six fingers, or those with webbed fingers, or those with one testicle, or those with no testicles, or those with warts, or those with an internally curved body, or those with an externally curved body, or those with both internally and externally curved body, or those with asthma, or those with warts, or those with spitting disease, or those with illness, or those with various sufferings, or those with a disease of the male organ, or those with blue eyes, or those with yellow eyes, or those with red eyes, or those with festering eyes, or those with red eyes, or those with yellowish-red eyes, or those with blue cataracts, or those with yellow cataracts, or those with white cataracts, or those with crystal-like eyes, or those with extremely deep-set eyes, or those with triangular eyes, or those with wandering eyes, or those with wide-open eyes, or those with bulging eyes, or those with one eye, or those with squinting eyes, or those with blind eyes, or those with pointed eyes, or those with slanted eyes, or those with angry eyes, or those with furtive eyes, or those with eyes afflicted with sores, or those with spots on the body, or those with scabies on the body, or those with spreading sores on the body, or those who are mute, or those who are deaf, or those who are both mute and deaf, or those with curled toes, or those who are lame, or those who drag their feet, or those with one hand, one foot, and one ear, or those with no hands, no feet, and no ears, or those with no hair, or those with no teeth, or those with blue hair, yellow hair, white hair, very long hair, very short hair, like a woman's vulva, a Deva (天神, god), a son of an Asura (阿修羅, demigod), a son of a Gandharva (乾闥婆, celestial musician), or those with the head of an elephant, or those with the head of a horse, or those with the head of a camel, or those with the head of a cow, or those with the head of a donkey, or those with
豬頭、或羖羊頭、或有白羊頭、或有鹿頭、或有蛇頭、或有魚頭、或有鳥頭、或有二頭、或有三頭、或有多頭、一切青、一切黃、一切黑、一切赤、一切白、一切似獼猴色、或有風病、或有熱病、或有痰癊病、或癖病、或有喉戾、或有兔缺、或無舌、或截舌、或不知好惡、或身前凸、或后凸、或前後凸、或蟲病、或水病、或內病、或外病、或內外病、或有癖病、常臥不轉病、或有常老極、或有干痟病、或有失威儀行下極一切污辱眾僧，如此人不得度受具足戒。
爾時有神足在虛空中受具足戒，佛言：「不名受具足戒。」和尚在虛空中與下人受具足戒，佛言：「不名受具足戒。」神足在虛空中足數受具足戒，佛言：「不名受具足戒。」爾時有隱沒不現者受具足戒，佛言：「不名受具足戒。」和尚隱沒受具足戒，佛言：「不名受具足戒。」足數比丘隱沒受具足戒，佛言：「不名受具足戒。」爾時離見聞處受具足戒，佛言：「不名受具足戒。」和尚離見聞處受具足戒，佛言：「不名受具足戒。」足數人離見聞處受具足戒，佛言：「不名受具足戒。」爾時在界外受具足戒，佛言：「不名受具足戒。」和尚在界外受具足戒，佛言：「不名受具足戒。」足數人在界外受具足戒，佛言：「不名受具足戒。」時有不與沙彌戒便受
【現代漢語翻譯】 現代漢語譯本： 如有豬頭、或羖羊（一種黑色的母綿羊）頭、或有白羊頭、或有鹿頭、或有蛇頭、或有魚頭、或有鳥頭、或有兩頭、或有三頭、或有多頭、一切青色、一切黃色、一切黑色、一切紅色、一切白色、一切像獼猴的顏色、或有風病、或有熱病、或有痰濕病、或癖病（腹內結塊的病）、或有喉嚨攣縮、或有兔唇、或沒有舌頭、或被截斷舌頭、或不知好壞、或身體前凸、或后凸、或前後都凸、或蟲病、或水腫病、或內臟疾病、或外表疾病、或內外都有疾病、或有癖病，常年臥床不能翻身、或有極度衰老、或有乾瘦病、或有喪失威儀行為低下極其污辱眾僧的人，這樣的人不得接受具足戒（佛教中的最高等級的戒律）。
當時有具神足通的人在虛空中接受具足戒，佛說：『這不算是接受具足戒。』和尚在虛空中給下面的人授具足戒，佛說：『這不算是接受具足戒。』具神足通的人在虛空中湊足人數接受具足戒，佛說：『這不算是接受具足戒。』當時有隱身不顯現的人接受具足戒，佛說：『這不算是接受具足戒。』和尚隱身授具足戒，佛說：『這不算是接受具足戒。』足夠數量的比丘隱身授具足戒，佛說：『這不算是接受具足戒。』當時在見聞之外的地方接受具足戒，佛說：『這不算是接受具足戒。』和尚在見聞之外的地方授具足戒，佛說：『這不算是接受具足戒。』足夠數量的人在見聞之外的地方授具足戒，佛說：『這不算是接受具足戒。』當時在結界之外接受具足戒，佛說：『這不算是接受具足戒。』和尚在結界之外授具足戒，佛說：『這不算是接受具足戒。』足夠數量的人在結界之外授具足戒，佛說：『這不算是接受具足戒。』當時有不給沙彌戒（佛教中出家人的最初等級的戒律）就接受
【English Translation】 English version: A person with a pig's head, or a ewe's (a black female sheep) head, or a white sheep's head, or a deer's head, or a snake's head, or a fish's head, or a bird's head, or two heads, or three heads, or many heads, all blue, all yellow, all black, all red, all white, all the color of a macaque, or with wind disease, or heat disease, or phlegm disease, or abdominal mass disease, or with a constricted throat, or a harelip, or no tongue, or a cut tongue, or not knowing good from bad, or a body protruding forward, or protruding backward, or protruding both forward and backward, or worm disease, or edema, or internal disease, or external disease, or both internal and external disease, or abdominal mass disease, constantly lying down unable to turn over, or extremely old, or with emaciation, or losing dignified conduct and behaving extremely degradingly, insulting the Sangha (Buddhist monastic community), such a person may not receive the full ordination (the highest level of precepts in Buddhism).
At that time, there were those with supernatural powers receiving the full ordination in the empty sky. The Buddha said, 'This is not considered receiving the full ordination.' The preceptor giving the full ordination to those below in the empty sky, the Buddha said, 'This is not considered receiving the full ordination.' Those with supernatural powers completing the quorum for receiving the full ordination in the empty sky, the Buddha said, 'This is not considered receiving the full ordination.' At that time, there were those who were hidden and not visible receiving the full ordination. The Buddha said, 'This is not considered receiving the full ordination.' The preceptor giving the full ordination while hidden, the Buddha said, 'This is not considered receiving the full ordination.' A sufficient number of monks giving the full ordination while hidden, the Buddha said, 'This is not considered receiving the full ordination.' At that time, receiving the full ordination outside the range of sight and hearing, the Buddha said, 'This is not considered receiving the full ordination.' The preceptor giving the full ordination outside the range of sight and hearing, the Buddha said, 'This is not considered receiving the full ordination.' A sufficient number of people giving the full ordination outside the range of sight and hearing, the Buddha said, 'This is not considered receiving the full ordination.' At that time, receiving the full ordination outside the boundary, the Buddha said, 'This is not considered receiving the full ordination.' The preceptor giving the full ordination outside the boundary, the Buddha said, 'This is not considered receiving the full ordination.' A sufficient number of people giving the full ordination outside the boundary, the Buddha said, 'This is not considered receiving the full ordination.' At that time, there were those who received the full ordination without first receiving the Śrāmaṇera (novice monk) precepts.
具足戒，佛言：「得受具足戒。」眾僧有犯，世尊有如是教，一切污辱眾僧者，不得受具足戒。
時有欲受戒者，彼將至界外脫衣看，時受戒者慚恥，稽留受戒事。爾時諸比丘，以此事往白世尊，世尊言：「不得如是露形看而為授戒。自今已去，聽問十三難事，然後授具足戒。白四羯磨當作如是問：『汝不犯邊罪？汝不犯比丘尼？汝非賊心入道？汝非壞二道？汝非黃門？汝非殺父、殺母？汝非殺阿羅漢？汝非破僧？汝不噁心出佛身血？汝非是非人？汝非畜生？汝非有二形耶？』」佛言：「自今已去，聽先問十三難事然後授具足戒，當作白四羯磨，如是授具足戒。爾時立欲受具足者，置眼見耳不聞處。時戒師當作白羯磨言：『大德僧聽！彼某甲，從某甲求受具足戒。若僧時到僧忍聽，某甲為教授師。白如是。』時教授師，當往彼語言：『此安陀會、郁多羅僧、僧伽梨缽，此衣缽是汝有不？』彼答言：『是。』應語言：『善男子諦聽！今是至誠時，我今當問，汝隨我問答。若不實當言不實，若實當言實。汝字何等？和尚字誰？年滿二十不？衣缽具足不？父母聽汝不？汝非負債人不？汝非奴不？汝非官人不？汝是丈夫不？丈夫有如是病：癩、癰疽、白癩、干痟、顛狂病，汝今有此諸病不？若無，答言：「無。」』應語
【現代漢語翻譯】 現代漢語譯本 具足戒（Bhiksu Precepts），佛說：『可以接受具足戒。』眾僧有違犯，世尊有這樣的教導，一切玷污僧團的人，不得接受具足戒。
當時有想要受戒的人，他們被帶到界外脫掉衣服檢查，當時受戒者感到慚愧羞恥，耽擱了受戒的事情。當時各位比丘，將這件事稟告世尊，世尊說：『不得這樣裸露身體檢查而為他們授戒。從今以後，允許詢問十三難事，然後授予具足戒。白四羯磨（Karma，佛教儀式）應當這樣問：『你沒有犯邊罪（Antika，指違反根本戒律）？你沒有侵犯比丘尼？你不是以盜賊之心進入佛門？你沒有破壞二根（ उभयव्यञ्जन， उभतोव्यञ्जन， उभयलिङ्ग，指同時具有男女兩性的性器官）？你不是黃門（Pandaka，指性無能者）？你沒有殺父、殺母？你沒有殺阿羅漢（Arhat，指已證悟的聖者）？你沒有破僧（Sanghabheda，指分裂僧團）？你沒有惡意使佛陀流血？你不是非人（Amanussa，指非人類的眾生）？你不是畜生？你不是具有二形（ उभयव्यञ्जन， उभतोव्यञ्जन， उभयलिङ्ग，指同時具有男女兩性的性器官）？』」佛說：『從今以後，允許先詢問十三難事然後授予具足戒，應當作白四羯磨，這樣授予具足戒。當時讓想要受具足戒的人站立，安置在眼睛能看到但耳朵聽不到的地方。當時戒師應當作白羯磨說：『大德僧眾聽！這位某甲，從某甲處請求接受具足戒。如果僧眾時間已到，僧眾容忍聽許，某甲為教授師。稟告如是。』當時教授師，應當前往那裡說：『這件安陀會（Antarvasa，指內衣）、郁多羅僧（Uttarasaṅga，指上衣）、僧伽梨缽（Saṃghāṭī，指大衣和缽），這衣缽是你的嗎？』他回答說：『是。』應當說：『善男子仔細聽！現在是至誠的時候，我現在要問你，你隨著我的問題回答。如果不真實就說不真實，如果真實就說真實。你叫什麼名字？和尚（Upadhyaya，指親教師）的名字是誰？年滿二十歲了嗎？衣缽具足了嗎？父母允許你出家嗎？你不是欠債的人嗎？你不是奴隸嗎？你不是官人嗎？你是大丈夫嗎？大丈夫有這樣的疾病：癩病、癰疽、白癩、干痟（Sukha，指肺結核）、顛狂病，你現在有這些疾病嗎？』如果沒有，回答說：『沒有。』應當說
【English Translation】 English version The Buddha said regarding the Bhiksu Precepts (具足戒): 'One may receive the Bhiksu Precepts.' When the Sangha (眾僧) has transgressions, the World Honored One (世尊) has taught that anyone who defiles the Sangha should not receive the Bhiksu Precepts.
At that time, there were those who wished to receive the precepts. They were taken outside the boundary to remove their clothes for inspection. The precept recipients felt ashamed and delayed the precept receiving. At that time, the Bhiksus (比丘) reported this matter to the World Honored One. The World Honored One said: 'One should not conduct the precept transmission by inspecting the naked body in this way. From now on, allow the questioning of the thirteen difficulties (十三難事), and then transmit the Bhiksu Precepts. The white four Karmas (白四羯磨) should be asked as follows: 'Have you not committed Antika (邊罪, offenses that lead to expulsion)? Have you not violated a Bhiksuni (比丘尼)? Did you not enter the path with the mind of a thief (賊心入道)? Are you not a hermaphrodite (壞二道)? Are you not a eunuch (黃門)? Have you not killed your father or mother (殺父、殺母)? Have you not killed an Arhat (殺阿羅漢)? Have you not caused a schism in the Sangha (破僧)? Have you not maliciously drawn blood from the Buddha's body (惡心出佛身血)? Are you not a non-human (非人)? Are you not an animal (畜生)? Do you not have two forms (有二形)?'" The Buddha said: 'From now on, allow the questioning of the thirteen difficulties first, and then transmit the Bhiksu Precepts. The white four Karmas should be performed, and the Bhiksu Precepts should be transmitted in this way. At that time, the one who wishes to receive the Bhiksu Precepts should stand in a place where the eyes can see but the ears cannot hear. At that time, the precept master should perform the white Karma and say: 'The Sangha should listen, Venerable Ones! This so-and-so requests to receive the Bhiksu Precepts from so-and-so. If the Sangha's time has come, and the Sangha permits, so-and-so will be the preceptor. Report as such.' At that time, the preceptor should go there and say: 'This Antarvasa (安陀會), Uttarasaṅga (郁多羅僧), Saṃghāṭī (僧伽梨) and bowl (缽), are these robes and bowl yours?' He should answer: 'Yes.' He should say: 'Good man, listen carefully! Now is the time for sincerity. I will now ask you questions, and you should answer according to my questions. If it is not true, say it is not true; if it is true, say it is true. What is your name? Who is your Upadhyaya (和尚)? Are you twenty years old? Are the robes and bowl complete? Do your parents allow you to leave home? Are you not a debtor? Are you not a slave? Are you not an official? Are you a man? A man has such diseases: leprosy, carbuncles, white leprosy, consumption (干痟), madness. Do you have these diseases now?' If not, answer: 'No.' He should say
言：『如我今問汝，僧中亦當如是問。如汝曏者答我，眾僧中亦當如是答。』彼教授師如是問已，還來眾僧中。如常威儀，相去舒手相及處立，當如是白：『大德僧聽！彼某甲，從某甲求受具足戒。若僧時到僧忍聽，我已問竟聽將來。白如是。』彼喚言：『汝來！』彼來已，當爲捉衣缽，教禮僧足已，教在戒師前，右膝著地合掌，當教作如是語：『大德僧聽！我某甲，從某甲求受具足戒。我某甲，今從眾僧乞受具足戒，某甲為和尚。愿僧慈愍故拔濟我！』第二、第三亦如是說。時戒師當作白羯磨，如是白：『大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從眾僧乞受具足戒，某甲為和尚。若僧時到僧忍聽，我問諸難事。白如是。』『善男子聽！今是至誠時實語時，我今問汝，汝當隨實答我。汝字何等？和尚字誰？汝年滿二十未？三衣缽具不？父母聽汝不？汝不負債不？汝非奴不？汝非官人不？汝是丈夫不？丈夫有如是病：癩、癰疽、白癩、干痟、顛狂病，汝今有如是病無？』若言無者，當作白四羯磨，應如是白：『大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，某甲為和尚。某甲自說清凈無諸難事，年滿二十，三衣缽具。若僧時到僧忍聽，僧今授某甲具足戒，某甲為和尚。白如是。』『大德
僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，某甲為和尚。某甲自說清凈無諸難事，年滿二十三衣缽具。僧今授某甲具足戒，某甲為和尚。誰諸長老忍僧與某甲授具足戒、某甲為和尚者默然，誰不忍者說。此是初羯磨。』第二、第三亦如是說。『僧已忍與某甲受具足戒、某甲為和尚竟，僧忍，默然故，是事如是持。』」
時有比丘，受具足戒已，眾僧盡捨去。時所受具足戒人本二，去彼不遠，即前問言：「汝曏者何所為？」答言：「我受具足戒。」本二語言：「汝今可共作如是如是事，可謂最後作如是如是事。」時受具足者，即共行不凈已，后還詣眾中。諸比丘問：「汝何故在後？」彼即以此因緣具向諸比丘說。諸比丘語言：「汝速滅去！失去！何用汝為？不應住此。」其人言：「我所作事不應爾耶？」諸比丘報言：「不應爾。」其人語言：「汝何不先語我？我當避之不作。」爾時諸比丘以此事往白世尊，世尊言：「自今已去，作羯磨已，當先說四波羅夷法。『善男子聽！如來、至真、等正覺說四波羅夷法。若比丘犯一一法，非沙門、非釋種子，汝一切不得犯淫作不凈行。若比丘，犯不凈行受淫慾法乃至畜生，非沙門、非釋種子。』」爾時世尊與說譬喻：「猶如有人截其頭終不能還活。比丘
【現代漢語翻譯】 現代漢語譯本： 『眾僧聽！這位某甲（指受戒者的名字），從某甲（指戒和尚的名字）處請求受具足戒。這位某甲，現在從僧團乞求受具足戒，某甲（指戒和尚的名字）是他的和尚。某甲（指受戒者）自述清凈，沒有諸種障礙，年齡已滿二十歲，三衣缽具已齊備。僧團現在授予某甲具足戒，某甲（指戒和尚的名字）是他的和尚。哪位長老同意僧團授予某甲具足戒，某甲（指戒和尚的名字）為和尚的，就默然不語；誰不同意的，請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經同意授予某甲受具足戒，某甲（指戒和尚的名字）為和尚完畢，僧團同意，因為默然的緣故，這件事就這樣決定了。』
當時有一位比丘，受了具足戒之後，眾僧都離開了。當時接受具足戒的人本來有兩個，離他們不遠，就上前問道：『你剛才做了什麼？』回答說：『我受了具足戒。』那兩個人說：『你現在可以一起做這樣這樣的事，可以說是最後做這樣這樣的事。』當時受具足戒的人，就一起做了不清凈的行為，之後又回到僧團中。諸位比丘問：『你為什麼在後面？』他就把這件事的因緣全部向諸位比丘說了。諸位比丘說：『你快點離開！滾開！要你有什麼用？不應該住在這裡。』那個人說：『我所做的事不應該這樣嗎？』諸位比丘回答說：『不應該這樣。』那個人說：『你們為什麼不先告訴我？我就會避開不做了。』當時諸位比丘把這件事稟告世尊，世尊說：『從今以後，做了羯磨之後，應當先說四波羅夷法。』 『善男子聽！如來（Tathagata，如實而來的人）、至真（the truly genuine one）、等正覺（perfectly enlightened one）說四波羅夷法（four Parajika rules，四種斷頭罪）。如果比丘犯了其中任何一條，就不是沙門（Sramana，出家修行者）、不是釋迦（Sakya，釋迦族）的後裔，你們一切都不得犯淫，作不清凈的行為。如果比丘，犯了不清凈的行為，接受淫慾之法，乃至與畜生行淫，就不是沙門、不是釋迦的後裔。』當時世尊說了個譬喻：『猶如有人被砍斷了頭，終究不能再活。比丘
【English Translation】 English version: 『Listen, Sangha! This so-and-so (name of the person receiving ordination) requests to receive the full ordination from so-and-so (name of the preceptor). This so-and-so, now begs the Sangha to receive the full ordination, with so-and-so (name of the preceptor) as his preceptor. So-and-so (name of the person receiving ordination) declares himself to be pure, without any hindrances, and is twenty years old with robes and bowl complete. The Sangha now bestows the full ordination upon so-and-so, with so-and-so (name of the preceptor) as his preceptor. Which elders approve of the Sangha bestowing the full ordination upon so-and-so, with so-and-so (name of the preceptor) as his preceptor, let them remain silent; whoever disapproves, let them speak. This is the first Karma (Kamma, act or deed).』 The second and third times are also spoken in the same way. 『The Sangha has approved of bestowing the full ordination upon so-and-so, with so-and-so (name of the preceptor) as his preceptor, the Sangha approves, because of the silence, this matter is thus decided.』
At that time, there was a Bhikkhu (Buddhist monk), who, after receiving the full ordination, was left by all the Sangha. At that time, the people who received the full ordination were originally two, not far from them, they went forward and asked: 『What did you do just now?』 They replied: 『I received the full ordination.』 The two people said: 『You can now do such and such things together, it can be said that you are finally doing such and such things.』 At that time, the person who received the full ordination, together engaged in impure conduct, and afterwards returned to the Sangha. The Bhikkhus asked: 『Why are you behind?』 He then told all the Bhikkhus about the cause and condition of this matter. The Bhikkhus said: 『You quickly leave! Get out! What use are you? You should not stay here.』 That person said: 『Shouldn't I have done what I did?』 The Bhikkhus replied: 『You shouldn't have.』 That person said: 『Why didn't you tell me earlier? I would have avoided doing it.』 At that time, the Bhikkhus reported this matter to the World Honored One (Buddha), the World Honored One said: 『From now on, after the Karma (Kamma, act or deed) has been done, the four Parajika rules (four Parajika rules, four defeats) should be spoken first.』 『Listen, good men! The Tathagata (Tathagata, Thus Come One), the truly genuine one, the perfectly enlightened one speaks of the four Parajika rules (four Parajika rules, four defeats). If a Bhikkhu (Buddhist monk) violates any one of these rules, he is not a Sramana (Sramana, ascetic), not a descendant of the Sakya (Sakya, clan of the Buddha), you must not commit any sexual misconduct, engaging in impure conduct. If a Bhikkhu (Buddhist monk) commits impure conduct, accepts the law of sexual desire, even with an animal, he is not a Sramana (Sramana, ascetic), not a descendant of the Sakya (Sakya, clan of the Buddha).』 At that time, the World Honored One (Buddha) gave an analogy: 『Just like a person whose head has been cut off can never come back to life. A Bhikkhu (Buddhist monk)
亦如是，犯波羅夷法已，不能還成比丘行。『汝是中盡形壽不得作，能持不？』答言：『能。』『一切不得盜，下至草葉。若比丘，盜人五錢、若過五錢，若自取、教人取，若自破、教人破，若自斫、教人斫，若燒、若埋、若壞色者，彼非沙門非釋種子，譬如斷多羅樹心終不復更生長。比丘，犯波羅夷亦如是，終不還成比丘行。汝是中盡形壽不得作，能持不？』答言：『能。』『一切不得故斷眾生命，下至蟻子。若比丘，故自手斷人命，求刀授與人，教死、嘆死、勸死，與人非藥，若墮胎、若厭禱殺，自作方便。若教人作，非沙門非釋種子。譬喻者說言，猶如針鼻決不堪複用。比丘亦如是。比丘，犯波羅夷法，不復成比丘行。汝是中盡形壽不得作，能持不？』答言：『能。』『一切不得妄語，乃至戲笑。若比丘，非真實，非已有，自說言：「我得上人法、得禪、得解脫、得定、得四空定、得須陀洹果、斯陀含果、阿那含果、阿羅漢果、天來、龍來、鬼神來。」彼非沙門非釋種子。譬喻者說，譬如大石破為二分終不可還合。比丘亦如是，犯波羅夷法，不可還成比丘行。汝是中盡形壽不得作，能持不？』能者答言：『能。』『善男子聽！如來、至真、等正覺說四依法。比丘依此得出家受具足戒，成比丘法。比丘依糞掃衣，
【現代漢語翻譯】 現代漢語譯本： 『也是這樣，如果觸犯了波羅夷法（Parajika，根本重罪），就不能再成為比丘（Bhiksu，出家男眾）了。』『這些戒律，你終身都不能違犯，能持守嗎？』回答說：『能。』 『一切都不能偷盜，哪怕是一片草葉。如果比丘偷盜他人五錢或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己破壞、教唆他人破壞，無論是自己砍伐、教唆他人砍伐，還是焚燒、掩埋、改變顏色，那他就不是沙門（Sramana，出家修行者），也不是釋迦（Sakya，釋迦牟尼佛的宗族）的後裔，譬如砍斷多羅樹的樹心，就永遠不能再長了。比丘，觸犯波羅夷法也是這樣，終究不能再成為比丘了。這些戒律，你終身都不能違犯，能持守嗎？』回答說：『能。』 『一切都不能故意斷絕眾生的性命，哪怕是螞蟻。如果比丘故意親手殺人，或者求刀交給他人，教唆他人殺人、讚歎死亡、勸人去死，給予他人非藥之物，或者墮胎、使用詛咒殺人，自己製造方便條件，或者教唆他人去做，那他就不是沙門，也不是釋迦的後裔。譬喻者說，猶如針的鼻孔斷裂，不堪再次使用。比丘也是這樣。比丘，觸犯波羅夷法，就不能再成為比丘了。這些戒律，你終身都不能違犯，能持守嗎？』回答說：『能。』 『一切都不能妄語，哪怕是開玩笑。如果比丘沒有真實的證悟，沒有實際獲得，卻自己說：『我得到了上人法（殊勝的修行境界）、得到了禪定（Dhyana，冥想狀態）、得到了解脫（Moksha，從輪迴中解脫）、得到了禪定、得到了四空定（四種無色界的禪定）、得到了須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果），天人來了、龍來了、鬼神來了。』那他就不是沙門，也不是釋迦的後裔。譬喻者說，譬如巨大的石頭破裂成兩半，終究不能再合在一起。比丘也是這樣，觸犯波羅夷法，就不能再成為比丘了。這些戒律，你終身都不能違犯，能持守嗎？』能持守的人回答說：『能。』 『善男子，聽著！如來（Tathagata，佛的稱號之一）、至真（真實的）、等正覺（Sammasambuddha，完全覺悟者）說了四依法。比丘依靠這些才能出家受具足戒，成為比丘。比丘依靠糞掃衣（Pamsukula，從垃圾堆或丟棄物中撿來的布縫製成的衣服），
【English Translation】 English version: 『It is the same, having violated the Parajika (fundamental transgression), one can no longer be a Bhiksu (monk). 『These precepts, can you uphold them for the rest of your life?』 He answers: 『I can.』 『One must not steal anything, not even a blade of grass. If a Bhiksu steals five coins or more than five coins from others, whether he takes it himself, instructs others to take it, destroys it himself, instructs others to destroy it, cuts it himself, instructs others to cut it, burns it, buries it, or changes its color, then he is not a Sramana (ascetic), nor is he a descendant of Sakya (Sakyamuni Buddha's clan). It is like cutting the heart of a Tala tree, which will never grow again. Bhiksu, it is the same with violating the Parajika; one can never again be a Bhiksu. These precepts, can you uphold them for the rest of your life?』 He answers: 『I can.』 『One must not intentionally take the life of any living being, not even an ant. If a Bhiksu intentionally kills a person with his own hand, or seeks a knife to give to another, instructs another to kill, praises death, encourages death, gives another non-medicine, or performs an abortion, uses curses to kill, creates convenient conditions himself, or instructs another to do so, then he is not a Sramana, nor is he a descendant of Sakya. The parable-teller says, it is like a broken needle's eye that cannot be used again. A Bhiksu is also like that. Bhiksu, having violated the Parajika, one can no longer be a Bhiksu. These precepts, can you uphold them for the rest of your life?』 He answers: 『I can.』 『One must not lie about anything, not even in jest. If a Bhiksu, without true realization, without actual attainment, says, 『I have attained the superior human state, attained Dhyana (meditative state), attained Moksha (liberation from samsara), attained samadhi, attained the Four Formless Realms (the four immaterial attainments), attained the Srotapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one), gods have come, dragons have come, spirits have come.』 Then he is not a Sramana, nor is he a descendant of Sakya. The parable-teller says, it is like a large stone broken into two pieces that can never be rejoined. A Bhiksu is also like that, having violated the Parajika, one can no longer be a Bhiksu. These precepts, can you uphold them for the rest of your life?』 He who can uphold them answers: 『I can.』 『Good man, listen! The Tathagata (one of the titles of the Buddha), the Truly Awakened One, the Sammasambuddha (fully enlightened one) has spoken of the Four Reliances. A Bhiksu relies on these to renounce the world, receive full ordination, and become a Bhiksu. A Bhiksu relies on Pamsukula (rag robes, clothes made from discarded cloth found in garbage heaps or refuse),
依此得出家受具足戒，成比丘法。是中盡形壽能持不？』答言：『能。』『若得長利，檀越施衣、割壞衣得受。』『比丘依乞食，比丘依是得出家受具足，得成比丘法。是中盡形壽能持不？』答言：『能。』『若得長利，若僧差食、檀越送食、月八日食、十五日食、月初日食、若僧常食、檀越請食，得受。』『依樹下坐，比丘依此得出家受具足，成比丘法。是中盡形壽能持不？』答言：『能。』『若得長利，若別房尖頭屋、小房石室、兩房一戶，得受。』『依腐爛藥，比丘依此得出家受具足，成比丘法。是中盡形壽能持不？』答言：『能。』『若得長利，酥油、生酥、蜜、石蜜得受。』『汝受戒已，白四羯磨如法成就、得處所，和尚如法、阿阇梨如法，眾僧具足滿，汝當善受教法。』應當勸化作福治塔，供養佛法眾僧和尚阿阇梨。『若一切如法教不得違逆，應學問誦經勤求方便，于佛法中，得須陀洹果、斯陀含果、阿那含果、阿羅漢果。汝始發心出家，功不唐捐，果報不絕。余所未知，當問和尚阿阇梨。』自今已去，令受具足者在前而去。」
爾時有比丘，眾中被舉已即休道，後來至僧伽藍中，語諸比丘言：「我欲還出家。」時諸比丘以此因緣往白佛，佛言：「當問彼人：『汝自見罪不？』若報言：『我不見罪
【現代漢語翻譯】 現代漢語譯本 『依此得出家受具足戒，成為比丘的方法。這其中，你能終身遵守嗎？』回答說：『能。』『如果獲得額外的利益，檀越（dānyuè，施主）佈施的衣服、或者破舊的衣服可以接受。』 『比丘依靠乞食為生，比丘依靠這種方式出家受具足戒，得以成為比丘。這其中，你能終身遵守嗎？』回答說：『能。』『如果獲得額外的利益，僧眾分配的食物、檀越送來的食物、每月初八的食物、十五的食物、月初的食物、僧眾的常食、檀越邀請的食物，都可以接受。』 『依靠樹下而坐，比丘依靠這種方式出家受具足戒，得以成為比丘。這其中，你能終身遵守嗎？』回答說：『能。』『如果獲得額外的利益，單獨的尖頂房屋、小型的石室、兩間房一戶的住所，都可以接受。』 『依靠腐爛的藥物（指草藥），比丘依靠這種方式出家受具足戒，得以成為比丘。這其中，你能終身遵守嗎？』回答說：『能。』『如果獲得額外的利益，酥油、生酥、蜂蜜、石蜜都可以接受。』 『你受戒之後，經過白四羯磨（bái sì jiémó，一種僧團儀式）如法成就，獲得處所，和尚（héshàng，受戒的導師）如法、阿阇梨（āshélí，教授戒律的導師）如法，僧眾具足圓滿，你應該好好接受教法。』應當勸導化緣，建造佛塔，供養佛、法、僧眾、和尚、阿阇梨。『如果一切如法的教導都不得違背，應該學習經文，勤奮尋求方便之法，在佛法中，證得須陀洹果（xūtuóhuán guǒ，預流果）、斯陀含果（sītuóhán guǒ，一來果）、阿那含果（ānàhán guǒ，不還果）、阿羅漢果（āluóhàn guǒ，無生果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當請教和尚、阿阇梨。』從今以後，讓受具足戒的人走在前面。』 當時有比丘，在僧眾中被揭發過錯后就放棄了修行，後來來到僧伽藍（sēngqiélán，寺院）中，對眾比丘說：『我想要再次出家。』當時眾比丘因此事稟告佛陀，佛陀說：『應當問那個人：『你是否自己認識到自己的罪過？』如果他回答說：『我沒有認識到罪過。』
【English Translation】 English version 'Based on this, one can leave home, receive the full precepts, and become a Bhikshu (bǐqiū, a Buddhist monk). In this regard, can you uphold it for the rest of your life?' The answer is: 'I can.' 'If you obtain additional benefits, clothes donated by a Danapati (dānabati, a donor) or worn-out clothes can be accepted.' 'A Bhikshu relies on alms for sustenance. A Bhikshu relies on this method to leave home, receive the full precepts, and become a Bhikshu. In this regard, can you uphold it for the rest of your life?' The answer is: 'I can.' 'If you obtain additional benefits, food distributed by the Sangha (sēngqié, the monastic community), food sent by a Danapati, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, regular food for the Sangha, food invited by a Danapati, all can be accepted.' 'Relying on sitting under a tree, a Bhikshu relies on this method to leave home, receive the full precepts, and become a Bhikshu. In this regard, can you uphold it for the rest of your life?' The answer is: 'I can.' 'If you obtain additional benefits, a separate pointed-roof house, a small stone chamber, a dwelling with two rooms and one entrance, all can be accepted.' 'Relying on rotten medicine (referring to herbal medicine), a Bhikshu relies on this method to leave home, receive the full precepts, and become a Bhikshu. In this regard, can you uphold it for the rest of your life?' The answer is: 'I can.' 'If you obtain additional benefits, ghee, fresh ghee, honey, and rock candy can be accepted.' 'After you have received the precepts, through the proper completion of the Bai Si Karma (bái sì jiémó, a formal monastic procedure) and obtaining a place, with the Upadhyaya (héshàng, preceptor) being proper, the Acharya (āshélí, teacher) being proper, and the Sangha being complete and full, you should diligently receive the teachings.' One should encourage almsgiving, build pagodas, and make offerings to the Buddha, the Dharma, the Sangha, the Upadhyaya, and the Acharya. 'If all the proper teachings are not to be violated, you should study the scriptures, diligently seek expedient means, and within the Buddha's teachings, attain the Srotaapanna (xūtuóhuán guǒ, stream-enterer) fruit, the Sakrdagamin (sītuóhán guǒ, once-returner) fruit, the Anagamin (ānàhán guǒ, non-returner) fruit, and the Arhat (āluóhàn guǒ, liberated being) fruit. Your initial aspiration to leave home will not be in vain, and the karmic rewards will not be cut off. For anything else you do not know, you should ask the Upadhyaya and the Acharya.' From now on, let the one who has received the full precepts go ahead.' At that time, there was a Bhikshu who, after being exposed for wrongdoing in the Sangha, gave up his practice. Later, he came to the Sangharama (sēngqiélán, monastery) and said to the Bhikshus: 'I want to leave home again.' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said: 'You should ask that person: 'Do you recognize your own faults?' If he answers: 'I do not recognize my faults.'
。』不應與出家。若言：『我見罪。』與出家。與出家已，復當問言：『汝見罪不？』若言：『不見罪。』不應與受具足戒。若言：『見罪。』應與授具足戒。與授具足戒已當語言：『汝能懺悔不？』若言：『不能懺悔。』不得與解羯磨。若言：『能懺悔。』當與解羯磨。與解羯磨已當語言：『汝懺悔罪。』若懺悔善，不者若僧得和合，更與作舉。若僧不和合，與共住止，無犯。」
爾時舍利弗從座起，偏袒右肩、右膝著地、合掌白佛言：「年不滿二十而受具足戒，當言是受具足人不？」佛言：「是受具足人。」復問：「所授具足人是善授不？」佛言：「是善授。」「作羯磨者，是善作羯磨不？」佛言：「善作羯磨。自製已后，如是受具足戒，不名善受具足戒。」復問：「三語受具足戒，是受具足戒不？」佛言：「是受具足戒。」「所授具足戒者，是善授不？」佛言：「是善授。」「作羯磨者，是善作羯磨不？」佛言：「是善作羯磨。自製已后，如是受具足者，不名受具足戒。」又問：「不問十三難事而受具足戒，當言是受具足戒不？」佛言：「是善受具足戒。」問言：「所授具足者，為善授具足戒不？」佛言：「是善授具足戒。」問言：「作羯磨者，是善作羯磨不？」佛言：「善作羯磨。自製后，如是受具足
【現代漢語翻譯】 現代漢語譯本：』不應該讓他出家。如果他說：『我犯了罪。』就讓他出家。允許出家后，再問他說：『你現在還認為自己有罪嗎？』如果他說：『不認為有罪。』就不應該給他授具足戒（Bhiksu ordination）。如果他說：『認為有罪。』就應該給他授具足戒。授具足戒后，應當告訴他說：『你能懺悔嗎？』如果他說：『不能懺悔。』就不能為他解除羯磨（karma，業）。如果他說：『能懺悔。』就應該為他解除羯磨。解除羯磨后，應當告訴他說：『你懺悔你的罪過。』如果懺悔后情況良好，否則如果僧團達成一致，就再次為他舉行舉罪羯磨。如果僧團沒有達成一致，和他一起居住，就沒有罪過。』
當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『年齡不滿二十歲而受具足戒，應該說他是受了具足戒的人嗎？』佛說：『是受了具足戒的人。』又問：『所授的具足戒是如法授予的嗎？』佛說：『是如法授予的。』『做羯磨的人，是如法做羯磨嗎？』佛說：『是如法做羯磨。自我禁止之後，這樣受具足戒，不能稱為如法受具足戒。』又問：『用三語（three statements）受具足戒，是受了具足戒嗎？』佛說：『是受了具足戒。』『所授的具足戒，是如法授予的嗎？』佛說：『是如法授予的。』『做羯磨的人，是如法做羯磨嗎？』佛說：『是如法做羯磨。自我禁止之後，這樣受具足戒的人，不能稱為受了具足戒。』又問：『不詢問十三種難事（thirteen difficulties）而受具足戒，應該說他是受了具足戒嗎？』佛說：『是如法受了具足戒。』問：『所授的具足戒，是如法授予具足戒嗎？』佛說：『是如法授予具足戒。』問：『做羯磨的人，是如法做羯磨嗎？』佛說：『是如法做羯磨。自我禁止之後，這樣受具足』
【English Translation】 English version: 'Should not be ordained. If he says, 'I have committed a sin,' then ordain him. After ordination, ask him again, 'Do you still see sin?' If he says, 'I do not see sin,' he should not be given the Bhiksu ordination. If he says, 'I see sin,' he should be given the full ordination. After giving the full ordination, he should be told, 'Can you repent?' If he says, 'I cannot repent,' he must not be given the removal of karma. If he says, 'I can repent,' he should be given the removal of karma. After removing the karma, he should be told, 'Repent your sins.' If the repentance is good, otherwise, if the Sangha (monastic community) agrees, then hold another act of censure for him. If the Sangha does not agree, living with him is not an offense.'
At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha, 'If someone under the age of twenty receives the full ordination, should he be called a fully ordained person?' The Buddha said, 'He is a fully ordained person.' He further asked, 'Is the full ordination given properly?' The Buddha said, 'It is properly given.' 'Is the one performing the karma doing it properly?' The Buddha said, 'The karma is done properly. After self-restraint, such a full ordination is not called a proper full ordination.' He further asked, 'Is receiving the full ordination with three statements a full ordination?' The Buddha said, 'It is a full ordination.' 'Is the full ordination given properly?' The Buddha said, 'It is properly given.' 'Is the one performing the karma doing it properly?' The Buddha said, 'The karma is done properly. After self-restraint, such a person receiving full ordination is not called fully ordained.' He also asked, 'If someone receives full ordination without being asked about the thirteen difficulties, should he be called fully ordained?' The Buddha said, 'It is a properly received full ordination.' He asked, 'Is the full ordination given properly?' The Buddha said, 'It is a properly given full ordination.' He asked, 'Is the one performing the karma doing it properly?' The Buddha said, 'The karma is done properly. After self-restraint, such a full ordination'
者，不名受具足戒。」爾時阿難即從座起，偏露右肩右膝著地，合掌白佛言：「若和尚，十三難事中有一一事，授弟子具足戒，當言善受具足不？」佛言：「善受具足戒。」問言：「所授具足人，名為善授具足戒不？」佛言：「是善授。」「作羯磨者，善作羯磨不？」佛言：「是善作羯磨。自製后，若如是授人具足戒，眾僧有罪。」
爾時有從不持戒和尚受具足戒，後有疑，佛問言：「汝知和尚不持戒不？」答言：「不知。」佛言：「得名受具足戒。」復有從不持戒和尚受具足戒，後有疑，佛問言：「汝知和尚不持戒不？」報言：「知。」「汝知不應從如此人受具足戒不？」報言：「不知。」佛言：「此得受具足戒。」爾時復有從不持戒和尚受具足戒，後有疑，佛問言：「汝知和尚不持戒不？」答言：「知。」「汝知如此人不應從受具足戒不？」答言：「知。」佛言：「汝知從如此人受具足戒不得具足戒不？」報言：「不知。」佛言：「得名受具足戒。」爾時有從不持戒和尚受具足戒，後有疑，佛問言：「汝知和尚不持戒不？」答言：「知。」佛言：「汝知如此人不應從受具足戒不？」答言：「知。」佛問言：「汝知從如此人受具足戒不成受具足戒不？」答言：「知。」佛言：「不名受具足戒。」(受戒揵度具
【現代漢語翻譯】 現代漢語譯本： 『如果這樣，這不稱為受了具足戒（Bhikkhu ordination）。』 當時，阿難（Ānanda，佛陀的十大弟子之一）即從座位上起身，袒露右肩，右膝著地，合掌對佛說：『如果和尚（Upadhyaya，戒師），在十三難事中有一件，給弟子授予具足戒，應當說善於接受具足戒嗎？』 佛說：『善於接受具足戒。』 （阿難）問：『所授予具足戒的人，稱為善於授予具足戒嗎？』 佛說：『是善於授予。』 『做羯磨（Karma，儀式）的人，善於做羯磨嗎？』 佛說：『是善於做羯磨。自己禁止之後，如果像這樣給人授予具足戒，眾僧有罪。』
當時，有人從不持戒的和尚那裡接受具足戒，後來產生疑問，佛問：『你知道和尚不持戒嗎？』 回答說：『不知道。』 佛說：『這稱為受了具足戒。』 又有人從不持戒的和尚那裡接受具足戒，後來產生疑問，佛問：『你知道和尚不持戒嗎？』 回答說：『知道。』 『你知道不應該從這樣的人那裡接受具足戒嗎？』 回答說：『不知道。』 佛說：『這得受具足戒。』 當時又有人從不持戒的和尚那裡接受具足戒，後來產生疑問，佛問：『你知道和尚不持戒嗎？』 回答說：『知道。』 『你知道這樣的人不應該從他那裡接受具足戒嗎？』 回答說：『知道。』 佛說：『你知道從這樣的人那裡接受具足戒不能得到具足戒嗎？』 回答說：『不知道。』 佛說：『這稱為受了具足戒。』 當時有人從不持戒的和尚那裡接受具足戒，後來產生疑問，佛問：『你知道和尚不持戒嗎？』 回答說：『知道。』 佛說：『你知道這樣的人不應該從他那裡接受具足戒嗎？』 回答說：『知道。』 佛問：『你知道從這樣的人那裡接受具足戒不能成就具足戒嗎？』 回答說：『知道。』 佛說：『這不稱為受了具足戒。』（受戒犍度具）
【English Translation】 English version: 'In that case, it is not called having received the full ordination (Bhikkhu ordination).' Then Ānanda (one of the ten principal disciples of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms together, said to the Buddha: 'If the Upadhyaya (preceptor), in one of the thirteen difficult cases, ordains a disciple with full ordination, should it be said that the full ordination is well received?' The Buddha said: 'The full ordination is well received.' (Ānanda) asked: 'Is the person who grants the full ordination called one who grants the full ordination well?' The Buddha said: 'It is well granted.' 'Is the person who performs the Karma (ritual) performing the Karma well?' The Buddha said: 'The Karma is performed well. After self-restraint, if one grants full ordination to others in this way, the Sangha is guilty.'
At that time, someone received full ordination from a non-virtuous Upadhyaya, and later had doubts. The Buddha asked: 'Do you know that the Upadhyaya is not virtuous?' He replied: 'I do not know.' The Buddha said: 'This is called having received full ordination.' Again, someone received full ordination from a non-virtuous Upadhyaya, and later had doubts. The Buddha asked: 'Do you know that the Upadhyaya is not virtuous?' He replied: 'I know.' 'Do you know that you should not receive full ordination from such a person?' He replied: 'I do not know.' The Buddha said: 'This is considered to have received full ordination.' At that time, someone again received full ordination from a non-virtuous Upadhyaya, and later had doubts. The Buddha asked: 'Do you know that the Upadhyaya is not virtuous?' He replied: 'I know.' 'Do you know that one should not receive full ordination from such a person?' He replied: 'I know.' The Buddha said: 'Do you know that receiving full ordination from such a person does not result in full ordination?' He replied: 'I do not know.' The Buddha said: 'This is called having received full ordination.' At that time, someone received full ordination from a non-virtuous Upadhyaya, and later had doubts. The Buddha asked: 'Do you know that the Upadhyaya is not virtuous?' He replied: 'I know.' The Buddha said: 'Do you know that one should not receive full ordination from such a person?' He replied: 'I know.' The Buddha asked: 'Do you know that receiving full ordination from such a person does not accomplish full ordination?' He replied: 'I know.' The Buddha said: 'This is not called having received full ordination.' (Section on Ordination)
足竟)
◎說戒揵度上
爾時佛在羅閱城。時城中諸外道梵志，月三時集會：月八日、十四日、十五日，眾人大集來往周旋，共為知友給與飲食，極相愛念經日供養。時瓶沙王在閣堂上，遙見大眾往詣梵志聚會處，即便問左右人言：「今此諸人，為欲何所至？」答言：「王今知之，此城中梵志，月三集會，八日、十四日、十五日，眾人來往周旋，共為知友給與飲食，極相愛念，是故眾人往詣梵志聚集處。」時瓶沙王即下閣堂，往詣世尊所，頭面禮足已在一面坐，白佛言：「今此羅閱城中諸梵志，月三時集會：八日、十四日、十五日，周旋往返共為知友給與飲食。善哉世尊！今敕諸比丘，令月三時集會：八日、十四日、十五日，亦當使眾人周旋往來，共為知友給與飲食。我及群臣亦當來集。」時世尊默然受王瓶沙語。王見世尊默然受語已，即從座起頭面禮足繞已而去。時世尊以此因緣集比丘僧，告言：「今此羅閱城中諸梵志，月三時會：八日、十四日、十五日，共相往來周旋，共為知友給與飲食極相愛念。汝亦月三時會：八日、十四日、十五日集，亦使眾人來往周旋，共為知友給與飲食。瓶沙王及群臣亦當來集。」答言：「如是。世尊！」
時諸比丘受教已，月三時集：八日、十四日、十五日，時大
【現代漢語翻譯】 現代漢語譯本 ◎說戒揵度上
那時，佛陀在羅閱城（Rāmagrāma）。當時城中的外道梵志（Tirthika Brahmins），每月三次集會：八日、十四日、十五日，眾人聚集來往，互相結交朋友，提供飲食，極其友愛，整日供養。當時瓶沙王（Bimbisāra）在閣樓上，遠遠看見大眾前往梵志的聚會場所，便問身邊的人說：『現在這些人，想要去哪裡？』回答說：『大王您應該知道，這城中的梵志，每月三次集會，八日、十四日、十五日，眾人來往，互相結交朋友，提供飲食，極其友愛，所以眾人才前往梵志聚集的地方。』當時瓶沙王便走下閣樓，前往世尊（Bhagavān）所在之處，頂禮佛足后在一旁坐下，對佛說：『現在這羅閱城中的梵志，每月三次集會：八日、十四日、十五日，互相來往結交朋友，提供飲食。善哉，世尊！現在請您敕令各位比丘（bhikkhus），讓他們每月三次集會：八日、十四日、十五日，也應當使眾人來往，互相結交朋友，提供飲食。我和群臣也應當前來聚集。』當時世尊默然接受了瓶沙王的話。瓶沙王見世尊默然接受了自己的話，便從座位起身，頂禮佛足后繞佛而去。當時世尊因為這件事召集比丘僧團，告訴他們：『現在這羅閱城中的梵志，每月三次集會：八日、十四日、十五日，互相來往結交朋友，提供飲食，極其友愛。你們也每月三次集會：八日、十四日、十五日聚集，也使眾人來往，互相結交朋友，提供飲食。瓶沙王和群臣也應當前來聚集。』比丘們回答說：『如是，世尊！』
當時各位比丘接受教誨后，每月三次集會：八日、十四日、十五日，當時大
【English Translation】 English version ◎ Skandhaka on Saying the Precepts
At that time, the Buddha was in Rājagṛha (羅閱城). At that time, the Tirthika Brahmins (外道梵志) in the city gathered three times a month: on the eighth, fourteenth, and fifteenth days. People gathered and visited each other, made friends, provided food and drink, and were extremely loving and respectful, offering sustenance throughout the day. At that time, King Bimbisāra (瓶沙王) was on the upper floor of his palace, and from afar he saw the masses going to the gathering place of the Brahmins. He immediately asked the people around him, 'Where are these people going?' They replied, 'Your Majesty should know that the Brahmins in this city gather three times a month, on the eighth, fourteenth, and fifteenth days. People come and go, make friends, provide food and drink, and are extremely loving and respectful. That is why people are going to the gathering place of the Brahmins.' At that time, King Bimbisāra descended from the palace and went to where the Bhagavan (世尊) was. He bowed his head to the Buddha's feet and sat to one side, saying to the Buddha, 'Now, the Brahmins in this Rājagṛha gather three times a month: on the eighth, fourteenth, and fifteenth days, visiting each other, making friends, and providing food and drink. Excellent, Bhagavan! Now, please instruct the bhikkhus (比丘) to gather three times a month: on the eighth, fourteenth, and fifteenth days, so that people will also come and go, make friends, and provide food and drink. I and my ministers should also come to gather.' At that time, the Bhagavan silently accepted King Bimbisāra's words. When the King saw that the Bhagavan had silently accepted his words, he rose from his seat, bowed his head to the Buddha's feet, circumambulated him, and departed. At that time, the Bhagavan gathered the Sangha of bhikkhus because of this matter and told them, 'Now, the Brahmins in this Rājagṛha gather three times a month: on the eighth, fourteenth, and fifteenth days, visiting each other, making friends, providing food and drink, and are extremely loving and respectful. You should also gather three times a month: on the eighth, fourteenth, and fifteenth days, so that people will also come and go, make friends, and provide food and drink. King Bimbisāra and his ministers should also come to gather.' The bhikkhus replied, 'So be it, Bhagavan!'
At that time, the bhikkhus, having received the teaching, gathered three times a month: on the eighth, fourteenth, and fifteenth days. At that time, great
眾集周旋往來，共為知友給與飲食。王瓶沙亦復將諸群臣大眾來集。時諸比丘來集已，各各默然而坐，諸長者白諸比丘言：「我等欲聞說法。」諸比丘不敢說，以此事白佛，佛言：「聽汝等與說法。」既聽已，不知當說何法？佛言：「自今已去，聽說契經。」時諸比丘欲分別說義，當說義時不具說文句，各自生疑，佛言：「聽說義不具說文句。」時二比丘，共一高座說法，佛言：「不應爾。」二比丘同一高座說法共諍，佛言：「不應爾。」彼相近敷高座說義，互求長短，佛言：「不應爾。」彼因說義共相逼切，佛言：「不應爾。」時諸比丘二人共同聲合唄，佛言：「不應爾。」時諸比丘欲歌詠聲說法，佛言：「聽。」時有一比丘，去世尊不遠，極過差歌詠聲說法。佛聞已即告此比丘：「汝莫如是說法，汝當如如來處中說法，勿與凡世人同。欲說法者，當如舍利弗、目揵連平等說法，勿與凡世人同說法。諸比丘！若過差歌詠聲說法，有五過失。何等五？若比丘過差歌詠聲說法，便自生貪著愛樂音聲，是謂第一過失。複次若比丘過差歌詠聲說法，其有聞者生貪著愛樂其聲，是謂比丘第二過失。複次若比丘過差歌詠聲說法，其有聞者令其習學，是謂比丘第三過失。複次比丘過差歌詠聲說法，諸長者聞皆共譏嫌言：『我等所習
【現代漢語翻譯】 現代漢語譯本 眾人聚集在一起，互相來往，共同作為知己朋友，互相提供飲食。國王瓶沙（王名，Bimbisara）也率領眾大臣和民眾前來集會。當時，眾比丘（佛教僧侶，Bhikkhu）已經聚集，各自默默地坐著，眾長者（德高望重的人，Elders）對眾比丘說：『我們想聽聞佛法。』眾比丘不敢說法，因此將此事稟告佛陀，佛陀說：『允許你們為他們說法。』既然允許了，（比丘們）又不知道應當說什麼法？佛陀說：『從今以後，可以宣說契經（佛經，Sutra）。』 當時，眾比丘想要分別解說經義，但在解說經義時，沒有完整地宣說經文語句，各自產生疑惑，佛陀說：『可以宣說經義，但不必完整地宣說經文語句。』當時，有兩個比丘，共同在一個高座上說法，佛陀說：『不應該這樣做。』兩個比丘在同一個高座上說法，互相爭論，佛陀說：『不應該這樣做。』他們靠近著鋪設高座來解說經義，互相尋求對方的缺點，佛陀說：『不應該這樣做。』他們因為解說經義而互相逼迫，佛陀說：『不應該這樣做。』當時，眾比丘兩人共同用同一種聲音合唱讚唄，佛陀說：『不應該這樣做。』當時，眾比丘想要用歌詠的聲音說法，佛陀說：『允許。』 當時，有一位比丘，距離世尊（佛陀，The Blessed One）不遠，過度地用誇張的歌詠聲音說法。佛陀聽了之後，就告誡這位比丘：『你不要這樣說法，你應該像如來（佛陀的稱號，Tathagata）那樣以中道的方式說法，不要與凡俗世人相同。想要說法的人，應當像舍利弗（Sariputra）和目犍連（Maudgalyayana）那樣平等地說法，不要與凡俗世人一樣說法。眾比丘！如果過度地用誇張的歌詠聲音說法，有五種過失。哪五種？如果比丘過度地用誇張的歌詠聲音說法，就會自己產生貪戀，喜愛這種聲音，這是第一種過失。其次，如果比丘過度地用誇張的歌詠聲音說法，那些聽聞的人也會產生貪戀，喜愛這種聲音，這是比丘的第二種過失。再次，如果比丘過度地用誇張的歌詠聲音說法，那些聽聞的人會學習這種方式，這是比丘的第三種過失。再次，比丘過度地用誇張的歌詠聲音說法，眾長者聽了都會共同譏諷嫌棄說：『我們所學習的'
【English Translation】 English version The assembly gathered, moving back and forth, acting as friends, providing food and drink to each other. King Bimbisara (King's name) also brought his ministers and the masses to assemble. When the Bhikkhus (Buddhist monks) had gathered, they sat in silence. The Elders (Respected people) said to the Bhikkhus, 'We wish to hear the Dharma.' The Bhikkhus did not dare to speak, so they reported this matter to the Buddha. The Buddha said, 'I allow you to speak the Dharma to them.' Having been allowed, they did not know what Dharma to speak. The Buddha said, 'From now on, you may speak the Sutras (Buddhist scriptures).' At that time, the Bhikkhus wanted to explain the meaning of the scriptures separately, but when explaining the meaning, they did not fully recite the sentences of the scriptures, and they each had doubts. The Buddha said, 'You may explain the meaning, but you do not need to fully recite the sentences of the scriptures.' At that time, two Bhikkhus were preaching the Dharma together on one high seat. The Buddha said, 'This should not be done.' Two Bhikkhus were preaching the Dharma on the same high seat, arguing with each other. The Buddha said, 'This should not be done.' They spread out high seats near each other to explain the meaning, seeking each other's shortcomings. The Buddha said, 'This should not be done.' They were pressing each other because of explaining the meaning. The Buddha said, 'This should not be done.' At that time, the Bhikkhus were singing hymns together in unison. The Buddha said, 'This should not be done.' At that time, the Bhikkhus wanted to preach the Dharma with singing voices. The Buddha said, 'Allowed.' At that time, there was a Bhikkhu not far from the Blessed One (Buddha), preaching the Dharma with an excessively exaggerated singing voice. When the Buddha heard this, he immediately told this Bhikkhu, 'You should not preach the Dharma in this way. You should preach the Dharma in the middle way, like the Tathagata (Title of the Buddha), and do not be the same as ordinary people. Those who want to preach the Dharma should preach the Dharma equally like Sariputra and Maudgalyayana, and do not preach the Dharma like ordinary people. Bhikkhus! If you preach the Dharma with an excessively exaggerated singing voice, there are five faults. What are the five? If a Bhikkhu preaches the Dharma with an excessively exaggerated singing voice, he will develop greed and love for the sound, this is the first fault. Secondly, if a Bhikkhu preaches the Dharma with an excessively exaggerated singing voice, those who hear it will develop greed and love for the sound, this is the second fault of the Bhikkhu. Again, if a Bhikkhu preaches the Dharma with an excessively exaggerated singing voice, those who hear it will learn this way, this is the third fault of the Bhikkhu. Again, if a Bhikkhu preaches the Dharma with an excessively exaggerated singing voice, the Elders who hear it will all ridicule and dislike it, saying, 'What we have learned'
歌詠聲，比丘亦如是說法。』便生慢心不恭敬，是謂比丘第四過失。複次若比丘過差歌詠聲說法，若在寂靜之處思惟，緣憶音聲以亂禪定，是謂比丘第五過失。」
時諸比丘欲夜集一處說法，佛言：「聽說。」諸比丘不知何日集，佛言：「聽十五日、十四日、十三日，若十日、若九日、若八日、若五日、若三日、若二日、若日日說。若說法人少，應次第請說。」彼不肯說，佛言：「不應爾。聽應極少下至說一偈一偈者：『諸惡莫作，諸善奉行；自凈其意，是諸佛教。』若不肯者，當如法治。」
時諸比丘夜集欲說法，時坐卑座有疑，佛言：「若夜集說法者，座高卑無在。」時諸比丘夜集欲坐禪，佛言：「聽。」時諸比丘睡眠，佛言：「比坐者當覺之。若手不相及者，當持戶𨷲、若拂柄覺之。若與同意者，當持革屣擲之。若猶故睡眠，當持禪杖覺之。」中有得禪杖覺已呵不受，佛言：「不應爾。若呵不受者，當如法治。」若復睡眠，佛言：「聽以水灑之。」其中有得水灑者，若呵不受，亦當如法治。若故復睡眠，佛言：「當抆眼、若以水洗面。」時諸比丘，猶故復睡眠。佛言：「當自摘耳鼻、若摩額上。若復睡眠，當披張郁多羅僧以手摩捫其身，若當起出戶外瞻視四方仰觀星宿，若至經行處守攝諸根令心不
【現代漢語翻譯】 現代漢語譯本：如果比丘像歌詠一樣地說法，便會生起傲慢之心，不恭敬。這是比丘的第四種過失。再者，如果比丘過度地用歌詠的聲音說法，或者在寂靜的地方思惟時，因為回憶起聲音而擾亂禪定，這就是比丘的第五種過失。
當時，眾比丘想要晚上聚集在一起說法，佛陀說：『可以聽許。』眾比丘不知道哪天聚集，佛陀說：『可以聽許在十五日、十四日、十三日，或者十日、九日、八日、五日、三日、二日，甚至每天都說法。如果說法的人少，應該依次請求說法。』有人不肯說，佛陀說：『不應該這樣。可以聽許至少說到一偈，一偈就是：『諸惡莫作，諸善奉行；自凈其意，是諸佛教。』如果不肯說，應當依法懲治。』
當時，眾比丘晚上聚集想要說法，因為座位高低而有所疑慮，佛陀說：『如果晚上聚集說法，座位高低沒有關係。』當時，眾比丘晚上聚集想要坐禪，佛陀說：『可以聽許。』當時，眾比丘昏睡，佛陀說：『同坐的人應當叫醒他。如果手夠不著，應當用門閂、或者拂塵叫醒他。如果與他同意，應當用革屣（鞋子）扔他。如果仍然昏睡，應當用禪杖叫醒他。』有人被禪杖叫醒后呵斥不接受，佛陀說：『不應該這樣。如果呵斥不接受，應當依法懲治。』如果再次昏睡，佛陀說：『可以用水灑他。』其中有人被水灑后，如果呵斥不接受，也應當依法懲治。如果仍然昏睡，佛陀說：『應當揉搓眼睛、或者用水洗臉。』當時，眾比丘仍然昏睡。佛陀說：『應當自己摘捏耳鼻、或者按摩額頭。如果仍然昏睡，應當披開張郁多羅僧（僧衣）用手撫摸他的身體，或者應當起身走出戶外瞻視四方仰觀星宿，或者到經行處守護諸根令心不
【English Translation】 English version: 'If a Bhikshu (monk) preaches the Dharma (teachings) like singing, he will develop arrogance and disrespect. This is the fourth fault of a Bhikshu. Furthermore, if a Bhikshu excessively uses a singing voice to preach the Dharma, or if he is meditating in a quiet place and his Samadhi (meditative state) is disturbed by recalling the sound, this is the fifth fault of a Bhikshu.'
At that time, the Bhikshus wanted to gather together at night to preach the Dharma. The Buddha said, 'It is permitted.' The Bhikshus did not know on which day to gather. The Buddha said, 'It is permitted to preach on the fifteenth day, fourteenth day, thirteenth day, or the tenth day, ninth day, eighth day, fifth day, third day, second day, or even every day. If there are few who preach the Dharma, they should be requested to preach in order.' Some were unwilling to preach. The Buddha said, 'It should not be so. It is permitted to preach at least one Gatha (verse), which is: 『Cease to do all evil; diligently perform all good; purify your mind; this is the teaching of all Buddhas.』 If they are unwilling, they should be punished according to the Dharma.'
At that time, the Bhikshus gathered at night wanting to preach the Dharma, and they had doubts because of the height of the seats. The Buddha said, 'If you gather at night to preach the Dharma, the height of the seats does not matter.' At that time, the Bhikshus gathered at night wanting to practice Dhyana (meditation). The Buddha said, 'It is permitted.' At that time, the Bhikshus were falling asleep. The Buddha said, 'Those sitting together should wake him up. If their hands cannot reach, they should use a door bolt or a whisk to wake him up. If they agree, they should throw a leather shoe at him. If he is still asleep, they should use a meditation staff to wake him up.' Someone was awakened by the meditation staff and scolded, refusing to accept it. The Buddha said, 'It should not be so. If he scolds and refuses to accept it, he should be punished according to the Dharma.' If he falls asleep again, the Buddha said, 'It is permitted to sprinkle water on him.' Among them, if someone is sprinkled with water and scolds, refusing to accept it, he should also be punished according to the Dharma. If he still falls asleep, the Buddha said, 'He should rub his eyes or wash his face with water.' At that time, the Bhikshus were still falling asleep. The Buddha said, 'He should pinch his ears and nose or massage his forehead. If he still falls asleep, he should unfold his Sanghati (robe) and stroke his body with his hand, or he should get up and go outside to look around in all directions and gaze at the stars, or go to the walking path and guard his senses so that his mind does not
散。」
爾時世尊在閑靜處思惟，作是念言：「我與諸比丘結戒，說波羅提木叉，中有信心新受戒比丘，未得聞戒，不知當云何學戒？我今寧可聽諸比丘集在一處說波羅提木叉戒。」爾時世尊從靜處出，以此因緣集諸比丘，告言：「我向者在靜處思惟，心念言：『我與諸比丘結戒，及說波羅提木叉戒。有信心新受戒比丘，未得聞戒，不知當云何學戒？』復自念言：『我今寧可聽諸比丘集在一處說波羅提木叉。』以是故聽諸比丘，共集在一處說波羅提木叉戒。作如是說：『諸大德！我今欲說波羅提木叉戒。汝等諦聽！善心念之。若自知有犯者，即應自懺悔，不犯者默然。默然者，知諸大德清凈。若有他問者，亦如是答。如是比丘，在眾中乃至三問，憶念有罪不懺悔者，得故妄語罪。故妄語者，佛說障道法。若彼比丘憶念有罪，欲求清凈者應懺悔，懺悔得安樂。』」
波羅提木叉者，戒也。自攝持威儀住處行根面首，集眾善法三昧成就。我當說、當結、當發起、演布開現、反覆分別。是故諸大德！我今當說戒。
共集在一處者，同羯磨集在一處，應與欲者受欲來，現前應呵者不呵，是故言應集在一處。
諦聽善心念者，端意專心聽法，故曰諦聽善心念之。
有犯者，所作犯事未懺悔。無犯
【現代漢語翻譯】 現代漢語譯本： 『散。』
當時，世尊在安靜的地方思考，心中想：『我為眾比丘制定戒律，宣說波羅提木叉（Pratimoksha，別解脫戒），其中有具信心的、新近受戒的比丘，尚未聽聞戒律，不知道應當如何學習戒律。我現在是否可以允許眾比丘聚集在一起宣說波羅提木叉戒呢？』當時，世尊從靜處出來，因為這個緣故召集眾比丘，告訴他們：『我剛才在靜處思考，心中想到：我為眾比丘制定戒律，並且宣說波羅提木叉戒。有具信心的、新近受戒的比丘，尚未聽聞戒律，不知道應當如何學習戒律。』又自己想到：『我現在是否可以允許眾比丘聚集在一起宣說波羅提木叉。』因為這個緣故，允許眾比丘共同聚集在一處宣說波羅提木叉戒。這樣說：『諸位大德！我現在想要宣說波羅提木叉戒。你們仔細聽！好好地記住它。如果自己知道有犯戒的，就應當自己懺悔，沒有犯戒的就保持沉默。保持沉默，就是知道諸位大德是清凈的。如果有人問，也這樣回答。像這樣，比丘在大眾中乃至被問三次，如果憶念有罪而不懺悔的，就犯了故意妄語罪。故意妄語，佛說是障礙修道的法。如果那位比丘憶念有罪，想要尋求清凈的，就應當懺悔，懺悔就能得到安樂。』
波羅提木叉（Pratimoksha，別解脫戒）就是戒律。自我攝持威儀，包括住處、行為、根（指眼、耳、鼻、舌、身五根）、面部表情和頭部姿勢，聚集各種善法，成就三昧（Samadhi，禪定）。我應當宣說、應當結集、應當發起、演布開顯、反覆分別。所以諸位大德！我現在應當宣說戒律。
共同聚集在一處，是指在同一個羯磨（Karma，業）的場合聚集在一處，應該給予同意的人接受同意，對於應該呵責的現前之人不呵責，所以說應該聚集在一處。
仔細聽好好地記住，是指端正心意，專心聽法，所以說仔細聽好好地記住。
有犯戒的，是指所作的犯戒之事尚未懺悔。沒有犯戒的
【English Translation】 English version: 'Disperse.'
At that time, the World Honored One was contemplating in a quiet place, thinking: 'I have established precepts for the Bhikshus (monks), and recited the Pratimoksha (code of monastic rules), among whom are newly ordained Bhikshus with faith who have not yet heard the precepts and do not know how to learn them. Should I now allow the Bhikshus to gather in one place to recite the Pratimoksha precepts?' Then, the World Honored One emerged from the quiet place and, for this reason, gathered the Bhikshus and told them: 'I was just contemplating in a quiet place, thinking: I have established precepts for the Bhikshus and recited the Pratimoksha precepts. There are newly ordained Bhikshus with faith who have not yet heard the precepts and do not know how to learn them.' And I thought to myself: 'Should I now allow the Bhikshus to gather in one place to recite the Pratimoksha?' For this reason, I allow the Bhikshus to gather together in one place to recite the Pratimoksha precepts. Say this: 'Venerable ones! I now wish to recite the Pratimoksha precepts. Listen carefully! Keep it well in mind. If you know you have committed an offense, you should confess it yourself; if you have not committed an offense, remain silent. Silence indicates that the Venerable ones are pure. If someone asks, answer in the same way. If a Bhikshu is asked up to three times in the assembly and remembers an offense but does not confess it, he commits the offense of intentional lying. Intentional lying, the Buddha said, is a Dharma (teaching) that obstructs the path. If that Bhikshu remembers an offense and wishes to seek purity, he should confess it, and confession brings peace and happiness.'
Pratimoksha (code of monastic rules) is the precepts. Self-restraint in demeanor, including dwelling place, conduct, the roots (referring to the five senses: eyes, ears, nose, tongue, body), facial expressions, and head posture, gathering all kinds of good Dharmas, achieving Samadhi (meditative absorption). I should recite, compile, initiate, expound, reveal, and repeatedly analyze. Therefore, Venerable ones! I shall now recite the precepts.
Gathering together in one place refers to gathering in one place for the same Karma (action) occasion, giving consent to those who should be given consent, and not rebuking those who should be rebuked in their presence, therefore it is said that one should gather in one place.
Listening carefully and keeping it well in mind means focusing the mind and listening attentively to the Dharma, therefore it is said to listen carefully and keep it well in mind.
Having committed an offense refers to an offense that has been committed but not yet confessed. Not having committed an offense
者不犯。若犯已懺悔。
若有他問亦如是答者。譬如一一比丘相問答。
故妄語，佛說障道法者，障何等道？障初禪、二禪、三禪、四禪、空無相無愿，障須陀洹果乃至阿羅漢果。
懺悔則安樂。得何等安樂？得初禪乃至四禪、空無相無愿，得須陀洹果乃至阿羅漢果，故曰懺悔則安樂。
時諸比丘，欲歌詠聲說戒，佛言：「聽歌詠聲說戒。」時諸比丘，日日說戒疲惓，佛言：「不應日日說戒。自今已去，聽布薩日說戒。」時諸長者，問比丘言：「今日是何日？」比丘言：「不知。」皆慚愧。時諸比丘以此因緣白佛，佛言：「自今已去當數日。」既數日而多忘。佛言：「當作數法。」時諸比丘以寶作數法，佛言：「不應爾。聽以骨、牙、角，若銅、鐵、鉛、錫、白镴、石、泥丸作。」諸比丘患數法零落。佛言：「聽作孔以繩縷貫，置僧常大食少食處、夜集處、說戒處、若置杙上、若龍牙杙上，若一日過。」一時諸長者來問比丘言：「今日是黑月、是白月耶？」諸比丘不知，皆懷慚愧，以此事往白佛，佛言：「聽作三十數法。十五屬黑月，十五屬白月。」時諸比丘用數法錯亂，黑月數法墮白月數法中，白月數法墮黑月數法中，佛言：「自今已去聽黑月數法染使黑，白月數法染使白。」若患數法相
【現代漢語翻譯】 現代漢語譯本：如果（犯戒者）不是故意說謊，就不算犯戒。如果已經犯戒，（通過）懺悔（可以補救）。
如果有其他人問（類似的問題），也應該這樣回答。例如，各個比丘之間互相問答（也是如此）。
故意說妄語，佛說這是障礙修道之法，會障礙哪些道呢？會障礙初禪、二禪、三禪、四禪、空無邊處定、無所有處定、無愿（涅槃），會障礙須陀洹果（Sotapanna-phala，預流果）乃至阿羅漢果（Arahat-phala，無學果）。
懺悔就能得到安樂。能得到什麼樣的安樂呢？能得到初禪乃至四禪、空無邊處定、無所有處定、無愿（涅槃），能得到須陀洹果（Sotapanna-phala，預流果）乃至阿羅漢果（Arahat-phala，無學果），所以說懺悔就能得到安樂。
當時，眾比丘想要用歌詠的聲音來誦說戒律，佛說：『允許用歌詠的聲音來誦說戒律。』當時，眾比丘每天都誦說戒律，感到疲憊，佛說：『不應該每天都誦說戒律。從今以後，允許在布薩日（Uposatha，齋戒日）誦說戒律。』當時，一些長者問比丘說：『今天是什麼日子？』比丘說：『不知道。』（比丘們）都感到慚愧。當時，眾比丘因為這件事稟告佛，佛說：『從今以後應當數日子。』（比丘們）數著日子卻常常忘記。佛說：『應當製作數日之法（工具）。』當時，眾比丘用寶物製作數日之法（工具），佛說：『不應該這樣做。允許用骨頭、牙齒、角，或者銅、鐵、鉛、錫、白镴、石頭、泥丸來製作。』眾比丘擔心數日之法（工具）會散落。佛說：『允許製作孔洞，用繩子穿起來，放置在僧團經常吃飯的地方（大食處、少食處）、晚上聚集的地方、誦說戒律的地方，或者放置在木樁上、龍牙木樁上，用來記錄一天過去。』有一次，一些長者來問比丘說：『今天是什麼月的黑月（Krishna Paksha，黑半月）、還是白月（Shukla Paksha，白半月）？』眾比丘不知道，都感到慚愧，因此將此事稟告佛，佛說：『允許製作三十個計數工具。十五個屬於黑月，十五個屬於白月。』當時，眾比丘使用計數工具時發生錯亂，黑月的計數工具掉到白月的計數工具中，白月的計數工具掉到黑月的計數工具中，佛說：『從今以後允許將黑月的計數工具染色使之變黑，將白月的計數工具染色使之變白。』如果擔心計數工具相
【English Translation】 English version: If (the offender) does not intentionally lie, it is not considered an offense. If an offense has been committed, (it can be remedied) through repentance.
If others ask (similar questions), they should also be answered in this way. For example, the same applies to questions and answers among the Bhikkhus (monks).
Intentionally telling lies, the Buddha said this is a Dharma (teaching) that obstructs the path, what paths does it obstruct? It obstructs the first Dhyana (Jhāna, meditative state), second Dhyana, third Dhyana, fourth Dhyana, the sphere of infinite space, the sphere of nothingness, and no-wish (Nirvana), it obstructs the Sotapanna-phala (stream-enterer fruit) up to the Arahat-phala (Arhat fruit).
Repentance brings happiness. What kind of happiness can be obtained? One can obtain the first Dhyana up to the fourth Dhyana, the sphere of infinite space, the sphere of nothingness, and no-wish (Nirvana), one can obtain the Sotapanna-phala (stream-enterer fruit) up to the Arahat-phala (Arhat fruit), therefore it is said that repentance brings happiness.
At that time, the Bhikkhus (monks) wanted to recite the precepts in a singing voice, the Buddha said: 'It is allowed to recite the precepts in a singing voice.' At that time, the Bhikkhus recited the precepts every day and felt tired, the Buddha said: 'You should not recite the precepts every day. From now on, it is allowed to recite the precepts on Uposatha (observance day).' At that time, some elders asked the Bhikkhus: 'What day is today?' The Bhikkhus said: 'I don't know.' (The Bhikkhus) all felt ashamed. At that time, the Bhikkhus reported this matter to the Buddha, the Buddha said: 'From now on, you should count the days.' (The Bhikkhus) counted the days but often forgot. The Buddha said: 'You should make a method (tool) for counting the days.' At that time, the Bhikkhus made a method (tool) for counting the days with treasures, the Buddha said: 'You should not do this. It is allowed to make it with bones, teeth, horns, or copper, iron, lead, tin, pewter, stone, or clay pellets.' The Bhikkhus were worried that the method (tool) for counting the days would fall apart. The Buddha said: 'It is allowed to make holes, string them with rope, and place them in the place where the Sangha (monastic community) often eats (the place for large meals, the place for small meals), the place where they gather at night, the place where they recite the precepts, or place them on a stake, a dragon-tooth stake, to record the passing of a day.' Once, some elders came to ask the Bhikkhus: 'Is today the dark half of the month (Krishna Paksha), or the bright half of the month (Shukla Paksha)?' The Bhikkhus did not know and felt ashamed, so they reported this matter to the Buddha, the Buddha said: 'It is allowed to make thirty counting tools. Fifteen belong to the dark half of the month, and fifteen belong to the bright half of the month.' At that time, the Bhikkhus were confused when using the counting tools, the counting tools of the dark half of the month fell into the counting tools of the bright half of the month, and the counting tools of the bright half of the month fell into the counting tools of the dark half of the month, the Buddha said: 'From now on, it is allowed to dye the counting tools of the dark half of the month to make them black, and to dye the counting tools of the bright half of the month to make them white.' If you are worried about the counting tools looking
雜破壞者，佛言：「聽中間安隔。」時諸比丘，欲十四日、若十五日說戒，佛言：「若王或改日，隨王者法。」時諸比丘，不知為今日說戒、為明日說戒，往白佛，佛言：「聽上座布薩日唱言：『今日眾僧說戒。』」時諸比丘不知何時？佛言：「聽作時若量影時、若作破竹聲、若打地聲、若作煙、若吹貝、若打鼓、若打揵稚、若告語言：『諸大德！布薩說戒時到。』」
時六群比丘聞世尊聽說戒，便於園中若別房中，與和尚阿阇梨、和同尚同阿阇梨、同意親厚知識，別部說戒。時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責六群比丘言：「云何聞世尊聽說戒，便自於園中、若別房中，與和尚阿阇梨、若同和尚同阿阇梨、親厚知識，別部說戒耶？」爾時大迦賓㝹在仙人住處黑石山側，在靜處思惟，而作是念：「我今若往說戒、若不往，我常第一清凈。」爾時世尊，知長老大迦賓㝹心中所念，譬如力士屈申臂頃，從耆阇崛山忽然不現，乃在仙人住處黑石山側，在迦賓㝹前敷座而坐。時迦賓㝹禮世尊足已在一面坐。時世尊知而故問：「汝在此閑靜處思惟，心作是念：『我今若往說戒若不往，我常第一清凈。』為爾已不？」答言：「爾。」佛言：「如是！如是！迦賓㝹，如汝所言：『汝若往就說戒、若不
【現代漢語翻譯】 現代漢語譯本 雜破壞者，佛說：『聽任中間安插間隔。』當時眾比丘，想要在十四日或十五日誦戒，佛說：『如果國王更改日期，就依照國王的法令。』當時眾比丘，不知道是今天誦戒還是明天誦戒，前去稟告佛，佛說：『聽任上座在布薩日唱言：『今日眾僧誦戒。』』當時眾比丘不知道何時開始？佛說：『聽任在工作時或測量影子時、或發出劈竹子的聲音、或敲打地面的聲音、或製造煙霧、或吹海螺、或敲鼓、或敲犍稚（一種打擊樂器），或告知說：『諸位大德！布薩誦戒的時間到了。』』 當時六群比丘聽到世尊說誦戒，便在園中或單獨的房間中，與和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）、和同和尚同阿阇梨、意氣相投親近友好的知識分子，各自獨立誦戒。當時眾比丘聽到后，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的人，責怪六群比丘說：『為什麼聽到世尊說誦戒，便自己在園中、或單獨的房間中，與和尚阿阇梨、或同和尚同阿阇梨、親近友好的知識分子，各自獨立誦戒呢？』當時大迦賓㝹（Mahakappina）在仙人居住處黑石山旁，在安靜的地方思考，心中這樣想：『我現在如果去誦戒、或者不去，我總是第一清凈。』當時世尊，知道長老大迦賓㝹心中所想，譬如力士屈伸手臂那樣迅速，從耆阇崛山（Grdhrakuta）忽然消失不見，出現在仙人居住處黑石山旁，在大迦賓㝹面前鋪設座位坐下。當時迦賓㝹禮拜世尊的腳后在一旁坐下。當時世尊明知故問：『你在此閑靜處思考，心中這樣想：『我現在如果去誦戒或者不去，我總是第一清凈。』是這樣嗎？』回答說：『是的。』佛說：『是的！是的！迦賓㝹，正如你所說：『你如果前去誦戒、或者不'
【English Translation】 English version Concerning miscellaneous disruptors, the Buddha said, 'Allow for intervals in between.' At that time, the bhikkhus (monks), wishing to recite the precepts on the fourteenth or fifteenth day, the Buddha said, 'If the king changes the date, follow the king's law.' At that time, the bhikkhus did not know whether to recite the precepts today or tomorrow, and went to inform the Buddha. The Buddha said, 'Allow the senior monk on the Uposatha (observance day) to announce: 'Today the Sangha (community) recites the precepts.'' At that time, the bhikkhus did not know when to begin? The Buddha said, 'Allow for working time or measuring shadow time, or making the sound of splitting bamboo, or the sound of hitting the ground, or making smoke, or blowing a conch shell, or beating a drum, or striking a ghaṇṭā (a type of percussion instrument), or announcing: 'Venerable ones! The time for the Uposatha precept recitation has arrived.'' At that time, the group of six bhikkhus, upon hearing the World Honored One speak of reciting the precepts, then in the garden or in a separate room, with their Upadhyaya (preceptor), Acarya (teacher), those who shared the same Upadhyaya and Acarya, like-minded close acquaintances, recited the precepts separately. At that time, the bhikkhus heard this, and among them were those of few desires and contentment, practicing dhuta (ascetic practices), delighting in learning the precepts, knowing shame and remorse, who criticized the group of six bhikkhus, saying: 'Why, upon hearing the World Honored One speak of reciting the precepts, do you yourselves in the garden, or in a separate room, with your Upadhyaya and Acarya, or those who shared the same Upadhyaya and Acarya, close acquaintances, recite the precepts separately?' At that time, Mahakappina (the elder Mahakappina) was dwelling near the Black Rock Mountain at the abode of the hermits, contemplating in a quiet place, and thought thus: 'Whether I go to recite the precepts now, or do not go, I am always foremost in purity.' At that time, the World Honored One, knowing the thoughts in the elder Mahakappina's mind, as quickly as a strong man extends and retracts his arm, suddenly disappeared from Grdhrakuta (Vulture Peak Mountain), and appeared near the Black Rock Mountain at the abode of the hermits, spreading out a seat and sitting down before Mahakappina. At that time, Mahakappina, having bowed at the feet of the World Honored One, sat down to one side. At that time, the World Honored One, knowing and yet asking, said: 'You are contemplating in this quiet place, thinking thus: 'Whether I go to recite the precepts now, or do not go, I am always foremost in purity.' Is that so?' He replied: 'Yes.' The Buddha said: 'Yes! Yes! Mahakappina, just as you said: 'Whether you go to recite the precepts, or do not'
往，汝常第一清凈。』然迦賓㝹！說戒法當應恭敬尊重承事，若汝不恭敬布薩尊重承事者，誰當恭敬尊重承事？是故汝應往說戒，不應不往。應當步往，不應乘神足往。我亦當往。」爾時迦賓㝹，默然受佛教敕。時世尊以此因緣告迦賓㝹已，譬如力士屈申臂頃沒仙人住處黑石山，還耆阇崛山就座而坐。
爾時諸比丘，往至佛所頭面禮足在一面坐，以此事白佛。佛具以上事為說已，佛告諸比丘：「我聽諸比丘，一住處和合說戒。汝等云何與和尚、阿阇梨、同和尚、阿阇梨、親厚知識別部說戒？若一住處不和合說戒者，得突吉羅。自今已去，聽集一處說戒。」
爾時諸比丘知世尊聽一處說戒，或在仙人所住山黑石處相待、或在毗呵勒山七葉樹窟相待、或在冢間相待、或在溫泉水邊相待、或在竹園迦蘭陀所相待、或在耆阇崛山相待，或在大堂、食堂、經行堂、河邊、樹下、生軟草處相待而疲惓。時諸比丘往白佛，佛言：「自今已去，隨所住處人多少，共集一處說戒。」諸比丘不知，當於何處說戒？佛言：「聽作說戒堂，白二羯磨。作如是白，當稱名處所、大堂、若閣上堂、經行堂、若河側、若樹下、若石側、若生草處。眾中應差堪能羯磨者如上，當作如是白：『大德僧聽！若僧時到僧忍聽，在某甲處作說戒堂。
【現代漢語翻譯】 現代漢語譯本：『去吧，你常常是最清凈的。』然而，迦賓㝹（Kapinay，人名）！宣說戒律應當恭敬、尊重、承事，如果你不恭敬布薩（Posadha，齋戒日）尊重承事，誰會恭敬尊重承事呢？所以你應該去宣說戒律，不應該不去。應當步行前往，不應該用神足通前往。我也將前往。』當時，迦賓㝹（Kapinay）默默地接受了佛陀的教敕。當時，世尊（Bhagavat，佛的尊稱）因為這個因緣告訴迦賓㝹（Kapinay）后，譬如力士屈伸手臂的瞬間，從仙人居住的黑石山消失，回到耆阇崛山（Grdhrakuta，山名）就座而坐。 當時，眾比丘（Bhikkhu，出家修行的僧人）前往佛陀處所，以頭面禮拜佛足，在一旁坐下，將此事稟告佛陀。佛陀將以上事情詳細說明后，告訴眾比丘（Bhikkhu）: 『我允許眾比丘（Bhikkhu）在一個住處和合宣說戒律。你們為何與和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師）、同和尚（Samanopadhyaya，同一親教師）、阿阇梨（Acarya，導師）、親厚知識分別部宣說戒律？如果一個住處不和合宣說戒律，會犯突吉羅（Dukkata，輕罪）。從今以後，允許聚集在一處宣說戒律。』 當時，眾比丘（Bhikkhu）知道世尊（Bhagavat）允許在一處宣說戒律，或者在仙人居住的山中黑石處等待、或者在毗呵勒山（Vihara Mountain）七葉樹窟等待、或者在墳墓間等待、或者在溫泉水邊等待、或者在竹園迦蘭陀（Kalandaka，地名）處等待、或者在耆阇崛山（Grdhrakuta）等待，或者在大堂、食堂、經行堂、河邊、樹下、生長柔軟草的地方等待而感到疲倦。當時，眾比丘（Bhikkhu）前往稟告佛陀，佛陀說：『從今以後，根據所居住地方人數多少，共同聚集在一處宣說戒律。』眾比丘（Bhikkhu）不知道應當在何處宣說戒律？佛陀說：『允許建造說戒堂，進行白二羯磨（Jnapti-karma，一種僧團儀式）。作這樣的宣告，應當稱呼處所的名稱，大堂、或者閣樓上的堂、經行堂、或者河邊、或者樹下、或者石頭旁、或者生長草的地方。僧眾中應當選出能夠進行羯磨（Karma，業）的人，如上所述，作這樣的宣告：『大德僧（Bhikkhu Sangha，僧團）聽著！如果僧團時間已到，僧團允許，在某甲處建造說戒堂。』
【English Translation】 English version: 『Go, you are always the most pure.』 However, Kapinay (name of a person)! When reciting the precepts, one should be respectful, reverent, and dutiful. If you are not respectful, reverent, and dutiful towards the Posadha (day of fasting and observance), who will be respectful, reverent, and dutiful? Therefore, you should go and recite the precepts; you should not fail to go. You should go on foot; you should not go by supernatural power. I will also go.』 At that time, Kapinay (name of a person) silently accepted the Buddha』s command. Then, the Bhagavat (the Blessed One, an epithet of the Buddha), having told Kapinay (name of a person) because of this cause, as quickly as a strong man bends and stretches his arm, disappeared from the black stone mountain where the immortals dwell and returned to Gṛdhrakūṭa (Vulture Peak Mountain, name of a mountain) and sat down. At that time, the Bhikkhus (monks, mendicants) went to the Buddha, bowed their heads to his feet, sat on one side, and reported this matter to the Buddha. After the Buddha had explained the above matter in detail, he said to the Bhikkhus (monks): 『I allow the Bhikkhus (monks) to recite the precepts together in one dwelling place. Why do you recite the precepts separately with your Upadhyayas (preceptor), Acaryas (teacher), fellow Upadhyayas (same preceptor), Acaryas (teacher), and close acquaintances? If the precepts are not recited harmoniously in one dwelling place, a Dukkata (wrongdoing, minor offense) is committed. From now on, I allow you to gather in one place to recite the precepts.』 At that time, the Bhikkhus (monks), knowing that the Bhagavat (the Blessed One) allowed the recitation of the precepts in one place, either waited at the black stone place in the mountain where the immortals dwell, or waited in the Saptaparna cave on Vihara Mountain, or waited in the cemetery, or waited by the hot spring, or waited in the Bamboo Grove Kalandaka (name of a place), or waited on Gṛdhrakūṭa (Vulture Peak Mountain), or waited in the great hall, the dining hall, the walking hall, by the river, under the trees, or in places where soft grass grows, and became tired. At that time, the Bhikkhus (monks) went and reported to the Buddha, who said: 『From now on, according to the number of people living in a place, gather together in one place to recite the precepts.』 The Bhikkhus (monks) did not know where to recite the precepts. The Buddha said: 『I allow the construction of a recitation hall, with a Jnapti-karma (formal act of declaration). When making such a declaration, the name of the place should be mentioned: the great hall, or the hall on the upper floor, the walking hall, or by the river, or under the tree, or by the stone, or where grass grows. Among the Sangha (community of monks), one who is capable of performing the Karma (action, ritual) should be selected as above, and such a declaration should be made: 『Venerable Sangha (community of monks), listen! If the time is right for the Sangha (community of monks), and the Sangha (community of monks) permits, a recitation hall will be built in such and such a place.』
白如是。』『大德僧聽！今眾僧在某甲處作說戒堂。誰諸長老忍僧在某甲處作說戒堂者默然，誰不忍者說。』『僧已忍聽在某甲處作說戒堂竟，僧忍，默然故，是事如是持。』」
爾時于耆阇崛山中先立說戒堂，復欲于迦蘭陀竹園立說戒堂。時諸比丘往白佛，佛言：「自今已去，聽解前說戒堂然後更結，白二羯磨解。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，解某處說戒堂。白如是。』『大德僧聽！今僧解某處說戒堂。誰諸長老忍僧解某處說戒堂者默然，誰不忍者說。』『僧已忍聽解某處說戒堂竟，僧忍，默然故，是事如是持。』」
時一住處作二說戒堂，經營者二人共諍，二人各言：「眾僧應先於我堂說戒。」時諸比丘以此事往白佛，佛言：「自今已去，聽二人更互，從上座為始。」爾時有住處，布薩日大眾集，而說戒堂小，不相容受。諸比丘念言：「世尊制戒，不結說戒堂，不得說戒。今當云何？」諸比丘以此事往白佛，佛言：「僧得自在若結、若不結，得說戒。」時上座比丘先至說戒堂，掃灑敷座、具凈水瓶、具洗足瓶、然燈具、舍羅，疲極。諸比丘以此事往白佛，佛言：「自今已去，年少比丘應作。年少比丘于布薩日，應先至說戒堂中，掃灑敷座具、具凈水瓶、洗足瓶
【現代漢語翻譯】 現代漢語譯本： 『白如是。』『大德僧眾聽！現在眾僧要在某甲（某人的名字）處建造說戒堂。哪位長老贊同眾僧在某甲處建造說戒堂的請默然，不同意的請說出來。』『眾僧已經贊同在某甲處建造說戒堂完畢，眾僧贊同，因為默然，此事就這樣決定。』 當時在耆阇崛山（Grdhrakuta）中先建造了說戒堂，又想在迦蘭陀竹園（Kalandaka Bamboo Grove）建造說戒堂。當時眾比丘去稟告佛陀，佛陀說：『從今以後，允許先解除之前的說戒堂，然後再重新結界，用白二羯磨（Baini-kamma）來解除。僧眾中應該推選能夠執行羯磨的人，如上所述，這樣宣告：『大德僧眾聽！如果僧眾時間已到，僧眾贊同，就解除某處的說戒堂。宣告如是。』『大德僧眾聽！現在僧眾解除某處的說戒堂。哪位長老贊同僧眾解除某處說戒堂的請默然，不同意的請說出來。』『僧眾已經贊同解除某處說戒堂完畢，僧眾贊同，因為默然，此事就這樣決定。』 當時一個住處建造了兩個說戒堂，經營這兩個說戒堂的人互相爭執，兩人各自說：『眾僧應該先在我的堂里說戒。』當時眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許兩人輪流，從上座（長老）開始。』當時有個住處，在布薩日（Uposatha）大眾聚集，但是說戒堂太小，容納不下。眾比丘心想：『世尊制定戒律，不結界說戒堂，就不能說戒。現在該怎麼辦呢？』眾比丘將此事稟告佛陀，佛陀說：『僧眾可以自主決定是否結界，都可以說戒。』當時上座比丘先到說戒堂，打掃灑水、鋪設座位、準備凈水瓶、準備洗腳瓶、點燃燈具、處理垃圾，非常疲憊。眾比丘將此事稟告佛陀，佛陀說：『從今以後，應該由年輕的比丘來做。年輕的比丘在布薩日，應該先到說戒堂中，打掃灑水、鋪設座位、準備凈水瓶、洗腳瓶。』
【English Translation】 English version: 『The announcement is thus.』 『Venerable Sangha, listen! Now the Sangha intends to establish a recitation hall at the place of so-and-so (name of a person). Whoever among the elders approves of the Sangha establishing a recitation hall at the place of so-and-so, let them remain silent; whoever disapproves, let them speak.』 『The Sangha has approved the establishment of a recitation hall at the place of so-and-so, the Sangha approves, therefore silence, the matter is thus held.』" At that time, a recitation hall was first established in Grdhrakuta (Vulture Peak Mountain), and it was desired to establish another in the Kalandaka Bamboo Grove (Veluvana). Then the bhikkhus went and reported this to the Buddha, and the Buddha said: 『From now on, it is permitted to dissolve the previous recitation hall before re-establishing it, dissolving it with a Baini-kamma (two-act procedure). The Sangha should appoint someone capable of performing the kamma, as above, announcing thus: 『Venerable Sangha, listen! If it is the Sangha's time and the Sangha approves, let the recitation hall at such-and-such place be dissolved. The announcement is thus.』 『Venerable Sangha, listen! Now the Sangha is dissolving the recitation hall at such-and-such place. Whoever among the elders approves of the Sangha dissolving the recitation hall at such-and-such place, let them remain silent; whoever disapproves, let them speak.』 『The Sangha has approved the dissolution of the recitation hall at such-and-such place, the Sangha approves, therefore silence, the matter is thus held.』" At that time, two recitation halls were built in one dwelling place, and the two who managed them argued with each other, each saying: 『The Sangha should recite the precepts in my hall first.』 Then the bhikkhus reported this matter to the Buddha, and the Buddha said: 『From now on, it is permitted for the two to alternate, starting with the most senior (elder).』 At that time, there was a dwelling place where, on the Uposatha (observance day), the assembly gathered, but the recitation hall was too small to accommodate them. The bhikkhus thought: 『The World-Honored One has established the rule that without consecrating a recitation hall, one cannot recite the precepts. What should we do now?』 The bhikkhus reported this matter to the Buddha, and the Buddha said: 『The Sangha is free to decide whether to consecrate or not, and can recite the precepts.』 At that time, the most senior bhikkhu arrived at the recitation hall first, sweeping and sprinkling water, laying out the seats, preparing the water pitcher, preparing the foot-washing pitcher, lighting the lamps, and disposing of the refuse, becoming exhausted. The bhikkhus reported this matter to the Buddha, and the Buddha said: 『From now on, the younger bhikkhus should do it. The younger bhikkhus, on the Uposatha day, should arrive at the recitation hall first, sweeping and sprinkling water, laying out the seats, preparing the water pitcher, and the foot-washing pitcher.』
、然燈火具、舍羅。若年少比丘不知者，上座當教。若上座不教者，突吉羅。若不隨上座教者，亦突吉羅。」時上座說戒竟，在後自收攝床座、水瓶、洗足瓶，及燈火具、舍羅複本處，疲極。時諸比丘，以此事往白佛，佛言：「自今已去說戒竟，年少比丘，應攝水瓶、洗足瓶、燈火及舍羅複本處。若年少不知，上座當教。上座不教者，突吉羅。不隨上座教者，亦突吉羅。」
時六群比丘于說戒日，與諸白衣言語問訊，作羯磨說戒說法。爾時諸比丘，以此事往白佛，佛言：「此是上座應作。」爾時有一住處，癡和先為上座，彼不能于說戒日與白衣言談、問訊、作羯磨說戒說法。爾時諸比丘，以此事往白佛，佛言：「聽請能作者作，若上座不請能者，突吉羅。若不受上座請，突吉羅。」時諸白衣問比丘，說戒時有幾人？問已不知數，有慚愧。諸比丘往白佛，佛言：「聽數比丘。」雖數猶復忘，佛言：「當具舍羅。」彼以寶作，佛言：「不得以寶作，當用骨牙、若角、銅、鐵、白镴、鉛、錫、葦、若竹、若木作。」患零落，佛言：「當繩纏。」雖纏猶故零落，佛言：「當作函筒盛。」彼用寶作筒，佛言：「不應爾。當用骨、牙、角、銅、鐵、白镴、鉛、錫、葦、竹、木。」若從筒中出，佛言：「當作蓋。」彼用寶作蓋
【現代漢語翻譯】 現代漢語譯本：關於燈火用具和舍羅（一種計數工具）。如果年輕的比丘不知道如何處理，年長的比丘應當教導。如果年長的比丘不教導，犯突吉羅（一種輕罪）。如果不聽從年長比丘的教導，也犯突吉羅。』當時，年長的比丘說完戒后，自己收拾床座、水瓶、洗腳瓶，以及燈火用具和舍羅放回原處，非常疲憊。當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後，說完戒后，年輕的比丘應當收拾水瓶、洗腳瓶、燈火以及舍羅放回原處。如果年輕的比丘不知道，年長的比丘應當教導。年長的比丘不教導，犯突吉羅。不聽從年長比丘的教導，也犯突吉羅。』 當時，六群比丘在說戒日與在家居士交談問候，進行羯磨（一種僧團儀式）說戒說法。當時，眾比丘將此事稟告佛陀，佛陀說：『這是年長比丘應該做的。』當時，有一個住處，愚癡的和尚先做了上座，他不能在說戒日與在家居士交談、問候、進行羯磨說戒說法。當時，眾比丘將此事稟告佛陀，佛陀說：『允許請能勝任的人來做，如果上座不請能勝任的人，犯突吉羅。如果不接受上座的邀請，犯突吉羅。』當時，在家居士問比丘，說戒時有多少人？問了之後不知道人數，感到慚愧。眾比丘稟告佛陀，佛陀說：『允許數比丘。』即使數了仍然忘記，佛陀說：『應當準備舍羅。』他們用寶物製作舍羅，佛陀說：『不得用寶物製作，應當用骨、牙、角、銅、鐵、白镴（錫鉛合金）、鉛、錫、葦、竹、或木製作。』擔心散落，佛陀說：『應當用繩子纏繞。』即使纏繞仍然散落，佛陀說：『應當製作函筒盛放。』他們用寶物製作筒，佛陀說：『不應該這樣。應當用骨、牙、角、銅、鐵、白镴、鉛、錫、葦、竹、木。』如果從筒中取出，佛陀說：『應當製作蓋子。』他們用寶物製作蓋子。
【English Translation】 English version: Regarding lamps and fire implements, and the '舍羅' (she luo) (a counting tool). If a young Bhikkhu (monk) does not know, the senior Bhikkhu should teach him. If the senior Bhikkhu does not teach him, it is a Dukkhata (minor offense). If he does not follow the senior Bhikkhu's teaching, it is also a Dukkhata.' At that time, after the senior Bhikkhu finished reciting the precepts, he himself tidied up the beds, water bottles, foot-washing bottles, and returned the lamps, fire implements, and '舍羅' (she luo) to their original places, becoming very tired. At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'From now on, after reciting the precepts, the young Bhikkhus should tidy up the water bottles, foot-washing bottles, lamps, and return the '舍羅' (she luo) to their original places. If the young Bhikkhu does not know, the senior Bhikkhu should teach him. If the senior Bhikkhu does not teach him, it is a Dukkhata. If he does not follow the senior Bhikkhu's teaching, it is also a Dukkhata.' At that time, the group of six Bhikkhus spoke and greeted laypeople on the day of reciting the precepts, and performed the '羯磨' (jie mo) (a Sangha ritual) of reciting the precepts and preaching the Dharma. At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'This is what the senior Bhikkhu should do.' At that time, there was a dwelling place where a foolish monk had become the senior monk first, and he could not speak, greet, or perform the '羯磨' (jie mo) of reciting the precepts and preaching the Dharma with laypeople on the day of reciting the precepts. At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'It is permitted to invite someone capable to do it. If the senior monk does not invite someone capable, it is a Dukkhata. If one does not accept the senior monk's invitation, it is a Dukkhata.' At that time, laypeople asked the Bhikkhus how many people there were during the recitation of the precepts. After asking, they did not know the number and felt ashamed. The Bhikkhus reported this to the Buddha, and the Buddha said, 'It is permitted to count the Bhikkhus.' Even after counting, they still forgot. The Buddha said, 'You should prepare '舍羅' (she luo).' They made '舍羅' (she luo) with treasures. The Buddha said, 'It is not allowed to make them with treasures; they should be made of bone, ivory, horn, copper, iron, '白镴' (bai la) (pewter), lead, tin, reed, bamboo, or wood.' Fearing they would scatter, the Buddha said, 'You should wrap them with rope.' Even after wrapping, they still scattered. The Buddha said, 'You should make a container to hold them.' They made the container with treasures. The Buddha said, 'It should not be like that. It should be made of bone, ivory, horn, copper, iron, '白镴' (bai la) (pewter), lead, tin, reed, bamboo, or wood.' If taking them out of the container, the Buddha said, 'You should make a lid.' They made the lid with treasures.
，佛言：「不應爾。當以骨、牙、角、銅、鐵、白镴、鉛、錫、葦、竹、木。」不知安筒何處？佛言：「安著繩床、若木床下、若懸著杙上、若龍牙杙上、衣架上。」
爾時諸比丘，聞佛聽諸比丘詣羅閱城說戒。在諸方聞者，來集說戒疲極。時諸比丘白佛，佛言：「自今已去，隨所住處、若村、若邑境界處說戒。聽結界白二羯磨，當作如是結唱界方相，若空處、若樹下、若山、若谷、若巖窟、若露地、若草𧂐處、若近園邊、若冢間、若水澗、若石積所、若樹杌、若荊蕀邊、若汪水、若渠側、若池、若糞聚所、若村、若村界。彼稱四方相已，眾中應差堪能羯磨者，如上當作白：『大德僧聽！如所說界相，若僧時到僧忍聽，於此一住處一說戒結界。白如是。』『大德僧聽！如所說界相，僧今於此一住處一說戒結界。誰諸長老忍僧於此一住處一說戒結界者默然，誰不忍者說。』『僧已忍於此一住處一說戒結界竟，僧忍，默然故，是事如是持。』」佛言：「自今已去，聽結界應如是結，當敷座，當打揵稚，盡共集一處，不聽受欲。是中舊住比丘應唱大界四方相，若東方有山稱山、有塹稱塹、若村、若城、若疆畔、若園、若林、若池、若樹、若石、若垣墻、若神祀舍，如東方相，余方亦爾。眾中應差堪能羯磨者如上，當如
【現代漢語翻譯】 現代漢語譯本：佛說：『不應該那樣。應當用骨頭、牙齒、角、銅、鐵、白镴（一種錫鉛合金）、鉛、錫、葦、竹、木。』（比丘們）不知道把筒安放在哪裡。佛說：『安放在繩床下、或者木床下、或者懸掛在木樁上、或者龍牙木樁上、衣架上。』
當時，各位比丘聽到佛允許各位比丘前往羅閱城（Rājagṛha，王舍城）說戒。從各方聽到訊息的比丘們，前來集合說戒，非常疲憊。當時，各位比丘稟告佛陀，佛說：『從今以後，允許在所居住的地方、或者村莊、或者城鎮的邊界處說戒。允許通過結界白二羯磨（Jiéjiè bái èr jiémó，通過兩次宣告來確定結界的儀式）來結界，應當這樣結界並宣告邊界的方位，無論是在空曠的地方、或者樹下、或者山、或者山谷、或者巖洞、或者露天的地方、或者草叢處、或者靠近花園的地方、或者墳墓之間、或者水溝、或者石頭堆積的地方、或者樹樁、或者荊棘邊、或者水洼、或者水渠邊、或者池塘、或者糞堆旁、或者村莊、或者村莊的邊界。他們稱量四方的方位之後，大眾中應當選出能夠執行羯磨的人，像上面那樣進行宣告：『大德僧眾請聽！如所說的邊界方位，如果僧眾認為時機已到，僧眾允許，就在這一個居住處進行一次說戒結界。宣告如上。』『大德僧眾請聽！如所說的邊界方位，僧眾現在於這一個居住處進行一次說戒結界。哪位長老認可僧眾在這一個居住處進行一次說戒結界就默然，哪位不認可就說出來。』『僧眾已經認可在這一個居住處進行一次說戒結界完畢，僧眾認可，因為默然的緣故，這件事就這樣確定。』』佛說：『從今以後，允許結界應當像這樣結界，應當鋪設座位，應當敲打犍稚（qiánzhì，報時用的木魚），全部聚集在一個地方，不允許接受（其他比丘的）同意。這裡原先居住的比丘應當宣告大界的四方方位，如果東方有山就稱山、有壕溝就稱壕溝、或者村莊、或者城鎮、或者邊界、或者花園、或者樹林、或者池塘、或者樹木、或者石頭、或者圍墻、或者神廟，像東方方位一樣，其餘方位也是這樣。大眾中應當選出能夠執行羯磨的人，像上面那樣進行宣告。
【English Translation】 English version: The Buddha said, 'It should not be so. One should use bone, teeth, horn, copper, iron, white pewter (a tin-lead alloy), lead, tin, reed, bamboo, or wood.' (The monks) did not know where to place the tube. The Buddha said, 'Place it under a rope bed, or under a wooden bed, or hang it on a stake, or on a dragon-tooth stake, or on a clothes rack.'
At that time, the monks heard that the Buddha had allowed the monks to go to Rājagṛha (王舍城, Royal City) to recite the precepts. Those who heard from all directions came to assemble and recite the precepts, becoming very tired. At that time, the monks reported to the Buddha, who said, 'From now on, one is allowed to recite the precepts in the place where one resides, or in the boundary of a village or town. One is allowed to establish a boundary through a Jiejiè bái èr jiémó (結界白二羯磨, a ceremony of establishing a boundary through two announcements), and one should establish the boundary and announce the directions of the boundary in this way, whether it is in an open space, or under a tree, or on a mountain, or in a valley, or in a cave, or in an open field, or in a grassy area, or near a garden, or among tombs, or in a watercourse, or in a pile of stones, or on a tree stump, or by thorns, or in a puddle, or by a ditch, or by a pond, or by a dung heap, or in a village, or at the boundary of a village. After they have measured the directions of the four quarters, the assembly should select someone capable of performing the Karma, and announce as above: 'Venerable Sangha, listen! Regarding the directions of the boundary that have been spoken, if the Sangha deems it the right time, and the Sangha permits, then a boundary for reciting the precepts will be established in this one dwelling place. The announcement is as above.' 'Venerable Sangha, listen! Regarding the directions of the boundary that have been spoken, the Sangha is now establishing a boundary for reciting the precepts in this one dwelling place. Whoever among the elders approves of the Sangha establishing a boundary for reciting the precepts in this one dwelling place, let them remain silent; whoever does not approve, let them speak.' 'The Sangha has completed the establishment of a boundary for reciting the precepts in this one dwelling place, the Sangha approves, because of the silence, this matter is thus settled.' The Buddha said, 'From now on, one is allowed to establish a boundary in this way, one should spread out seats, one should strike the qiánzhì (犍稚, a wooden fish used for announcing time), and all should gather in one place, one is not allowed to receive consent (from other monks). The monks who originally resided here should announce the directions of the four quarters of the great boundary, if there is a mountain in the east, call it a mountain, if there is a ditch, call it a ditch, or a village, or a town, or a boundary, or a garden, or a forest, or a pond, or a tree, or a stone, or a wall, or a shrine, like the eastern direction, the other directions are also like this. The assembly should select someone capable of performing the Karma, and announce as above.
是白：『大德僧聽！此住處比丘唱四方大界相。若僧時到僧忍聽，僧今於此四方相內結大界，同一住處同一說戒。白如是。』『大德僧聽！此住處比丘唱四方大界相。僧今於此四方相內結大界，同一住處同一說戒。誰諸長老忍僧於此四方相內結大界，同一住處同一說戒者默然，誰不忍者說。』『僧已忍於此四方相內同一住處同一說戒結大界竟，僧忍，默然故，是事如是持。』」
時諸比丘，有須四人眾羯磨事起，五比丘眾、十比丘眾、二十比丘眾羯磨事起，是中大眾集會疲極。諸比丘白佛，佛言：「聽結戒場。當如是結，白二羯磨稱四方界相，若安杙、若石、若疆畔作齊限。眾中當差堪能羯磨人如上：『大德僧聽！此住處比丘稱四方小界相。若僧時到僧忍聽，僧今於此四方小界相內結作戒場。白如是。』『大德僧聽！此住處比丘稱四方小界相。今僧於此四方小界相內結戒場。誰諸長老忍僧於此四方相內結戒場者默然，誰不忍者說。』『僧已忍於此四方相內結戒場竟，僧忍，默然故，是事如是持。』」
時諸比丘意，有欲廣作界者、有欲狹作者，佛言：「自今已去，若欲改作者先解前界，然後欲廣狹作從意。當作白二羯磨解。眾中當差堪能羯磨人如上，作如是白：『大德僧聽！今此住處比丘，同一住處同一
【現代漢語翻譯】 現代漢語譯本：是白：『大德僧眾請聽！此處的比丘宣唱四方大界的界相。如果僧眾認為時機已到，請允許僧眾現在於此四方界相內結成大界，以便在同一住處進行統一的說戒。稟白如上。』『大德僧眾請聽！此處的比丘宣唱四方大界的界相。現在僧眾於此四方界相內結成大界，以便在同一住處進行統一的說戒。哪位長老贊同僧眾在此四方界相內結成大界，以便在同一住處進行統一的說戒的，請保持沉默；誰不同意，請說出來。』『僧眾已經贊同在此四方界相內，在同一住處進行統一的說戒，結成大界完畢。僧眾贊同，因為保持沉默，此事就這樣執行。』 當時，各位比丘遇到需要四人僧眾才能進行的羯磨（Karma，業）之事，或者需要五人、十人、二十人僧眾才能進行的羯磨之事，導致僧眾大眾非常疲憊。各位比丘稟告佛陀，佛陀說：『允許結戒場。應當這樣結戒場：用白二羯磨宣稱四方界相，無論是安插木樁、放置石頭，還是設定邊界，都要做到齊整劃一。僧眾中應當選出能夠勝任羯磨之人，如上所述：『大德僧眾請聽！此處的比丘宣稱四方小界的界相。如果僧眾認為時機已到，請允許僧眾現在於此四方小界相內結成戒場。稟白如上。』『大德僧眾請聽！此處的比丘宣稱四方小界的界相。現在僧眾於此四方小界相內結成戒場。哪位長老贊同僧眾在此四方界相內結成戒場的，請保持沉默；誰不同意，請說出來。』『僧眾已經贊同在此四方界相內結成戒場完畢。僧眾贊同，因為保持沉默，此事就這樣執行。』 當時，各位比丘的想法是，有的想擴大界限，有的想縮小界限。佛陀說：『從今以後，如果想要更改界限，必須先解除之前的界限，然後想要擴大或縮小，都可以按照自己的意願。應當用白二羯磨來解除。僧眾中應當選出能夠勝任羯磨之人，如上所述，這樣稟白：『大德僧眾請聽！現在此處的比丘，在同一住處進行統一的』
【English Translation】 English version: 'It is announced: 'Venerable Sangha, listen! The Bhikshus (Bhikshu, Buddhist monk) of this dwelling are proclaiming the characteristics of the great boundary in all four directions. If it is the Sangha's time and the Sangha agrees, let the Sangha now establish a great boundary within these four directional characteristics, so that we may reside in the same place and recite the precepts together. The announcement is thus.''Venerable Sangha, listen! The Bhikshus of this dwelling are proclaiming the characteristics of the great boundary in all four directions. Now the Sangha is establishing a great boundary within these four directional characteristics, so that we may reside in the same place and recite the precepts together. Whoever among the elders approves of the Sangha establishing a great boundary within these four directional characteristics, so that we may reside in the same place and recite the precepts together, let them remain silent; whoever does not approve, let them speak.' 'The Sangha has approved the establishment of a great boundary within these four directional characteristics, so that we may reside in the same place and recite the precepts together. The Sangha approves, therefore remains silent; this matter is thus upheld.'" At that time, the Bhikshus encountered matters requiring a quorum of four Bhikshus for Karma (Karma, action; deed), or matters requiring a quorum of five, ten, or twenty Bhikshus, causing great fatigue among the Sangha. The Bhikshus reported this to the Buddha, who said: 'Permission is granted to establish a Sima (Sima, boundary). It should be established as follows: proclaim the characteristics of the boundary in all four directions using the White Two Karmas, whether by placing stakes, stones, or setting boundaries, ensuring they are aligned and uniform. From among the Sangha, one who is capable of performing Karma should be selected, as mentioned above: 'Venerable Sangha, listen! The Bhikshus of this dwelling are proclaiming the characteristics of the small boundary in all four directions. If it is the Sangha's time and the Sangha agrees, let the Sangha now establish a Sima within these four directional characteristics. The announcement is thus.''Venerable Sangha, listen! The Bhikshus of this dwelling are proclaiming the characteristics of the small boundary in all four directions. Now the Sangha is establishing a Sima within these four directional characteristics. Whoever among the elders approves of the Sangha establishing a Sima within these four directional characteristics, let them remain silent; whoever does not approve, let them speak.' 'The Sangha has approved the establishment of a Sima within these four directional characteristics. The Sangha approves, therefore remains silent; this matter is thus upheld.'" At that time, the Bhikshus had different intentions, some wishing to expand the boundary, others wishing to narrow it. The Buddha said: 'From now on, if you wish to alter the boundary, you must first dissolve the previous boundary, and then you may expand or narrow it according to your wishes. The dissolution should be done using the White Two Karmas. From among the Sangha, one who is capable of performing Karma should be selected, as mentioned above, and announce thus: 'Venerable Sangha, listen! Now the Bhikshus of this dwelling, residing in the same place, performing the same'
說戒。若僧時到僧忍聽，解界。白如是。』『大德僧聽！此住處比丘，同一住處同一說戒，今解界。誰諸長老忍僧今同一住處同一說戒解界者默然，誰不忍者說。』『僧已忍同一住處同一說戒解界竟，僧忍，默然故，是事如是持。』」
時有厭離比丘，見阿蘭若處有一好窟，自念言：「我若得離衣宿者，可即於此窟住。」時諸比丘以此事往白佛，佛言：「自今已去，當結不失衣界。白二羯磨結。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此住處同一住處同一說戒，若僧時到僧忍聽，結不失衣界。白如是。』『大德僧聽！此住處同一住處同一說戒，今僧結不失衣界。誰諸長老忍僧今同一住處同一說戒結不失衣界者默然，誰不忍者說。』『僧已忍此住處同一住處同一說戒結不失衣界竟，僧忍，默然故，是事如是持。』」
時諸比丘脫衣置白衣舍，當著脫衣時形露。時諸比丘以此事往白佛，佛言：「自今已去，聽比丘結不失衣界，除村、村外界。白二羯磨。眾中當差堪能羯磨人如上，當作如是白：『大德僧聽！此住處同一住處同一說戒。若僧時到僧忍聽，結不失衣界，除村村外界。白如是。』『大德僧聽！此住處同一住處同一說戒，今僧結不失衣界，除村、村外界。誰諸長老忍僧於此住處同一住處同一
【現代漢語翻譯】 現代漢語譯本： 說戒。如果僧團時間已到，僧團允許聽，就解除戒界。宣告如下：『諸位大德僧眾請聽！此處的比丘，在同一處居住，一同說戒，現在要解除戒界。哪位長老同意僧團現在在同一處居住，一同說戒，解除戒界，就請默然；誰不同意，就請說出來。』『僧團已經同意在同一處居住，一同說戒，解除戒界完畢。僧團同意，因為大家都默然，此事就這樣決定。』
當時，有些厭世的比丘，看見阿蘭若（Aranya，寂靜處）有一處很好的洞窟，心裡想：『如果我能獲準離衣而宿，就可以住在這個洞窟里了。』當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後，應當結不失衣界。用白二羯磨（Bai Er Jiemo，兩次宣告的羯磨）來結界。僧團中應當推選能夠執行羯磨的人，如前所述，作如下宣告：『諸位大德僧眾請聽！此處的比丘，在同一處居住，一同說戒，如果僧團時間已到，僧團允許聽，就結不失衣界。宣告如是。』『諸位大德僧眾請聽！此處的比丘，在同一處居住，一同說戒，現在僧團要結不失衣界。哪位長老同意僧團現在在同一處居住，一同說戒，結不失衣界，就請默然；誰不同意，就請說出來。』『僧團已經同意此處比丘在同一處居住，一同說戒，結不失衣界完畢。僧團同意，因為大家都默然，此事就這樣決定。』
當時，有些比丘脫下衣服放在白衣（在家居士）的住所，當穿脫衣服的時候，身體暴露。當時，眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許比丘結不失衣界，但要排除村莊和村莊的邊界之外。用白二羯磨。僧團中應當推選能夠執行羯磨的人，如前所述，作如下宣告：『諸位大德僧眾請聽！此處的比丘，在同一處居住，一同說戒。如果僧團時間已到，僧團允許聽，就結不失衣界，但要排除村莊和村莊的邊界之外。宣告如是。』『諸位大德僧眾請聽！此處的比丘，在同一處居住，一同說戒，現在僧團要結不失衣界，但要排除村莊和村莊的邊界之外。哪位長老同意僧團在此處居住，一同居住，一同說戒
【English Translation】 English version: Reciting the precepts. If the Sangha's (僧, monastic community) time has arrived and the Sangha permits listening, then the boundary is dissolved. The announcement is as follows: 'Venerable Sangha, please listen! The Bhikkhus (比丘, monks) in this dwelling place, residing in the same place and reciting the precepts together, are now dissolving the boundary. Which elder approves of the Sangha now residing in the same place, reciting the precepts together, and dissolving the boundary, let him be silent; whoever does not approve, let him speak.' 'The Sangha has already approved residing in the same place, reciting the precepts together, and dissolving the boundary. The Sangha approves, because everyone is silent, this matter is thus decided.'
At that time, there were some weary Bhikkhus who saw a good cave in Aranya (阿蘭若, a quiet place), and thought to themselves: 'If I were allowed to sleep without my robes, I could live in this cave.' At that time, the Bhikkhus reported this matter to the Buddha, who said: 'From now on, a boundary for not losing robes should be established. Establish the boundary with Bai Er Jiemo (白二羯磨, a Karma with two announcements). The Sangha should select someone capable of performing the Karma, as mentioned above, and make the following announcement: 'Venerable Sangha, please listen! The Bhikkhus in this dwelling place, residing in the same place and reciting the precepts together, if the Sangha's time has arrived and the Sangha permits listening, then establish the boundary for not losing robes. The announcement is as such.' 'Venerable Sangha, please listen! The Bhikkhus in this dwelling place, residing in the same place and reciting the precepts together, now the Sangha wants to establish the boundary for not losing robes. Which elder approves of the Sangha now residing in the same place, reciting the precepts together, and establishing the boundary for not losing robes, let him be silent; whoever does not approve, let him speak.' 'The Sangha has already approved the Bhikkhus in this dwelling place residing in the same place, reciting the precepts together, and establishing the boundary for not losing robes. The Sangha approves, because everyone is silent, this matter is thus decided.'
At that time, some Bhikkhus took off their robes and placed them in the dwellings of laypeople (在家居士), and when putting on and taking off their robes, their bodies were exposed. At that time, the Bhikkhus reported this matter to the Buddha, who said: 'From now on, Bhikkhus are allowed to establish a boundary for not losing robes, but excluding villages and the boundaries outside villages. Use Bai Er Jiemo. The Sangha should select someone capable of performing the Karma, as mentioned above, and make the following announcement: 'Venerable Sangha, please listen! The Bhikkhus in this dwelling place, residing in the same place and reciting the precepts together. If the Sangha's time has arrived and the Sangha permits listening, then establish the boundary for not losing robes, but excluding villages and the boundaries outside villages. The announcement is as such.' 'Venerable Sangha, please listen! The Bhikkhus in this dwelling place, residing in the same place and reciting the precepts together, now the Sangha wants to establish the boundary for not losing robes, but excluding villages and the boundaries outside villages. Which elder approves of the Sangha residing in this place, residing together, and reciting the precepts together
說戒結不失衣界，除村、村外界者默然，誰不忍者說。』『僧已忍聽同一住處同一說戒結不失衣界，除村、村外界竟，僧忍，默然故，是事如是持。』」
時諸比丘二界相接，佛言：「不應爾，當作幖幟。」彼二界共相錯涉，佛言：「不應爾，應留中間。」彼諸比丘，先解大界，卻解不失衣界，佛言：「不應爾。先解不失衣界，卻解大界。」時隔駃流河水外結不失衣界，諸比丘往取衣為水所漂，諸比丘往白佛，佛言：「自今已去，不得隔駃流水外結不失衣界，除常有橋者。」
爾時有二住處，別利養、別說戒，諸比丘欲結共一說戒共一利養。諸比丘往白佛，佛言：「自今已去，聽解界已然後結，白二羯磨如是解。彼此各自解界，應盡集一處，不得受欲。當唱界四方相，阿蘭若處、樹下空處、若山若谷、若巖窟露地、草𧂐園林、冢間河側、若石𧂐、若杌樹、若荊棘、若塹、若渠、若池、若糞聚、若村、村界。唱界齊限處已，眾中當差堪能羯磨者如上，當作如是白：『大德僧聽！如所說界相，若僧時到僧忍聽，於此處彼處結同一利養同一說戒。白如是。』『大德僧聽！如所說界相，今僧於此處彼處結同一說戒同一利養。誰諸長老忍僧於此處彼處結同一說戒同一利養結界者默然，誰不忍者說。』『僧已忍於此處
【現代漢語翻譯】 現代漢語譯本： 『宣佈戒律時，如果不是在村莊或村莊邊界之外，並且僧團已經達成共識，那麼戒律的範圍就不會喪失。如果有人不同意，請提出。』『僧團已經同意並聽取了，在同一住處一起宣佈戒律，戒律的範圍就不會喪失，除非是在村莊或村莊邊界之外。僧團同意了，因為大家都保持沉默。此事就這樣執行。』
當時，一些比丘的兩個戒律範圍相互連線。佛陀說：『不應該這樣，應該設定標誌。』他們的兩個戒律範圍相互重疊。佛陀說：『不應該這樣，應該保留中間區域。』那些比丘先解除大的戒律範圍，然後解除不喪失衣缽的戒律範圍。佛陀說：『不應該這樣。應該先解除不喪失衣缽的戒律範圍，然後解除大的戒律範圍。』當時，有人隔著湍急的河流結不喪失衣缽的戒律範圍。比丘們去取衣缽，卻被水沖走了。比丘們去稟告佛陀。佛陀說：『從今以後，不得隔著湍急的河流結不喪失衣缽的戒律範圍，除非有常設的橋樑。』
當時，有兩個住處，各自有不同的供養和不同的戒律宣佈。比丘們想要結成共享一個戒律宣佈和一個供養的團體。比丘們去稟告佛陀。佛陀說：『從今以後，允許先解除戒律範圍，然後再結成新的團體。用白二羯磨法（兩次宣佈的羯磨）來解除戒律範圍，方法如下：彼此各自解除戒律範圍后，應該全部聚集在一個地方，不得接受任何人的意願。應當宣佈戒律範圍的四個方向的邊界，包括阿蘭若處（寂靜處）、樹下空地、山、山谷、巖洞、露天場地、草地、園林、墳地旁邊、河邊、石堆、樹樁、荊棘叢、壕溝、水渠、池塘、糞堆、村莊、村莊邊界。宣佈戒律範圍的邊界后，僧團應當推選有能力的羯磨者，如前所述，然後這樣宣佈：『尊敬的僧團請聽！如所說的戒律範圍的邊界，如果僧團認為時機已到，請允許在此處和彼處結成共享一個供養和一個戒律宣佈的團體。』這樣宣佈。『尊敬的僧團請聽！如所說的戒律範圍的邊界，現在僧團將在此處和彼處結成共享一個戒律宣佈和一個供養的團體。如果哪位長老同意僧團在此處和彼處結成共享一個戒律宣佈和一個供養的團體，請保持沉默；如果哪位不同意，請提出。』『僧團已經同意在此處
【English Translation】 English version: 'When reciting the precepts, if it is not outside the village or the village boundary, and the Sangha has reached a consensus, then the boundary of the precepts will not be lost. If anyone disagrees, please speak up.' 'The Sangha has agreed and listened, reciting the precepts together in the same residence, the boundary of the precepts will not be lost, unless it is outside the village or the village boundary. The Sangha has agreed, because everyone remains silent. This matter is carried out in this way.'
At that time, the two precept boundaries of some Bhikkhus were connected to each other. The Buddha said: 'It should not be like this, landmarks should be set up.' Their two precept boundaries overlapped each other. The Buddha said: 'It should not be like this, an intermediate area should be reserved.' Those Bhikkhus first dissolved the large precept boundary, and then dissolved the precept boundary that does not lose the robe. The Buddha said: 'It should not be like this. The precept boundary that does not lose the robe should be dissolved first, and then the large precept boundary should be dissolved.' At that time, someone established a precept boundary that does not lose the robe across a rapid river. The Bhikkhus went to fetch their robes, but they were washed away by the water. The Bhikkhus went to report to the Buddha. The Buddha said: 'From now on, one must not establish a precept boundary that does not lose the robe across a rapid river, unless there is a permanent bridge.'
At that time, there were two residences, each with different offerings and different precept recitations. The Bhikkhus wanted to form a group that shared one precept recitation and one offering. The Bhikkhus went to report to the Buddha. The Buddha said: 'From now on, it is allowed to dissolve the precept boundary first, and then form a new group. Use the Bai Er Karma (Karma with two announcements) method to dissolve the precept boundary, as follows: After dissolving the precept boundary with each other, they should all gather in one place, and must not accept anyone's wishes. The boundaries of the four directions of the precept boundary should be announced, including Aranya (quiet place), open space under the tree, mountain, valley, cave, open-air field, grassland, garden, next to the cemetery, riverside, pile of stones, tree stump, thorn bush, ditch, canal, pond, dung heap, village, village boundary. After announcing the boundary of the precept boundary, the Sangha should elect a capable Karma practitioner, as mentioned above, and then announce: 'Venerable Sangha, please listen! As the boundary of the precept boundary is said, if the Sangha thinks the time has come, please allow the formation of a group that shares one offering and one precept recitation in this place and that place.' Announce it like this. 'Venerable Sangha, please listen! As the boundary of the precept boundary is said, now the Sangha will form a group that shares one precept recitation and one offering in this place and that place. If any elder agrees that the Sangha will form a group that shares one precept recitation and one offering in this place and that place, please remain silent; if anyone disagrees, please speak up.' 'The Sangha has agreed in this place
彼處同一說戒同一利養結界竟，僧忍，默然故，是事如是持。』」
爾時有二住處，別說戒、別利養。時諸比丘意欲同一處說戒、別利養，佛言：「自今已去，聽解界已然後結，白二羯磨。彼此各自解，應盡集一處，不得受欲。當唱界方相，若阿蘭、若空處，乃至村界如上，稱二住處名。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！如所說界方相，若僧時到僧忍聽，於此處結同一說戒別利養。白如是。』『大德僧聽！如所說界方相，僧今於此處結同一說戒別利養。誰諸長老忍僧於此界四方相內結同一說戒別利養者默然，誰不忍者說。』『僧已忍於此界四方相內，結同一說戒別利養竟，僧忍，默然故，是事如是持。』」
時有二住處，別說戒、別利養。時諸比丘欲得別說戒同一利養，欲守護住處故。佛言：「聽白二羯磨結。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，於此彼住處結別說戒同一利養，為欲守護住處故。白如是。』『大德僧聽！今僧於此彼住處結別說戒同一利養，為守護住處故。誰諸長老忍僧於此彼住處結別說戒同一利養，為守護住處故，僧忍者默然，誰不忍者說。』『僧已忍於此彼住處結別說戒同一利養，為守護住處故竟，僧忍，默然故，是事如是持。』」
【現代漢語翻譯】 現代漢語譯本：'在那個地方，完成同一說戒和同一利養的結界后，僧團認可，因為寂靜無聲，這件事就這樣保持。'
'當時有兩個住處，分別說戒、分別利養。當時眾比丘想要在同一處說戒、分別利養，佛說：『從今以後，允許解界之後再結界，用白二羯磨。彼此各自解界，應該全部聚集在一處，不得接受欲。應當宣唱結界的方位和標誌，無論是阿蘭若（Aranya，意為寂靜處）、還是空曠處，乃至村落的邊界，都如上面所說。稱說兩個住處的名字。僧團中應當選擇能夠執行羯磨的人，如上面所說，這樣作白：『大德僧聽！如所說的結界方位和標誌，如果僧團時間已到，僧團認可，就在這個地方結同一說戒、分別利養。稟白如是。』『大德僧聽！如所說的結界方位和標誌，僧團現在於這個地方結同一說戒、分別利養。哪位長老認可僧團在這個結界的四方界限內結同一說戒、分別利養的，就保持沉默；誰不認可，就說出來。』『僧團已經認可在這個結界的四方界限內，結同一說戒、分別利養完畢，僧團認可，因為寂靜無聲，這件事就這樣保持。』'
'當時有兩個住處，分別說戒、分別利養。當時眾比丘想要分別說戒、同一利養，爲了守護住處。佛說：『允許用白二羯磨結界。僧團中應當選擇能夠執行羯磨的人，如上面所說，這樣作白：『大德僧聽！如果僧團時間已到，僧團認可，就在這個住處和那個住處結分別說戒、同一利養，爲了想要守護住處。稟白如是。』『大德僧聽！現在僧團在這個住處和那個住處結分別說戒、同一利養，爲了守護住處。哪位長老認可僧團在這個住處和那個住處結分別說戒、同一利養，爲了守護住處，僧團認可的就保持沉默；誰不認可，就說出來。』『僧團已經認可在這個住處和那個住處結分別說戒、同一利養，爲了守護住處完畢，僧團認可，因為寂靜無聲，這件事就這樣保持。』'
【English Translation】 English version: 'There, having completed the boundary demarcation for the same recitation of precepts and the same sharing of benefits, the Sangha (community of monks) approves, because of the silence. This matter is thus maintained.'
'At that time, there were two residences, with separate recitation of precepts and separate sharing of benefits. At that time, the Bhikkhus (monks) wished to have the same recitation of precepts and separate sharing of benefits in one place. The Buddha said: 'From now on, it is permitted to dissolve the boundary and then demarcate it, using a formal motion with two announcements (白二羯磨). Each should dissolve their boundary separately, and they should all gather in one place, without accepting consent. The directions and characteristics of the boundary should be proclaimed, whether it is an Aranya (Aranya, meaning a quiet place), or an open space, or even the boundary of a village, as mentioned above. The names of the two residences should be stated. The Sangha should select someone capable of performing the formal motion, as mentioned above, and make this announcement: 'Venerable Sangha, listen! Regarding the directions and characteristics of the boundary that have been described, if it is the Sangha's time and the Sangha approves, let us demarcate in this place the same recitation of precepts and separate sharing of benefits. This is the announcement.' 'Venerable Sangha, listen! Regarding the directions and characteristics of the boundary that have been described, the Sangha is now demarcating in this place the same recitation of precepts and separate sharing of benefits. Whoever among the elders approves of the Sangha demarcating within the four directions of this boundary the same recitation of precepts and separate sharing of benefits, let them remain silent; whoever does not approve, let them speak.' 'The Sangha has approved demarcating within the four directions of this boundary the same recitation of precepts and separate sharing of benefits. The Sangha approves, because of the silence. This matter is thus maintained.'
'At that time, there were two residences, with separate recitation of precepts and separate sharing of benefits. At that time, the Bhikkhus wished to have separate recitation of precepts and the same sharing of benefits, in order to protect the residences. The Buddha said: 'It is permitted to demarcate using a formal motion with two announcements. The Sangha should select someone capable of performing the formal motion, as mentioned above, and make this announcement: 'Venerable Sangha, listen! If it is the Sangha's time and the Sangha approves, let us demarcate in this residence and that residence separate recitation of precepts and the same sharing of benefits, in order to protect the residences. This is the announcement.' 'Venerable Sangha, listen! Now the Sangha is demarcating in this residence and that residence separate recitation of precepts and the same sharing of benefits, in order to protect the residences. Whoever among the elders approves of the Sangha demarcating in this residence and that residence separate recitation of precepts and the same sharing of benefits, in order to protect the residences, let them remain silent; whoever does not approve, let them speak.' 'The Sangha has approved demarcating in this residence and that residence separate recitation of precepts and the same sharing of benefits, in order to protect the residences. The Sangha approves, because of the silence. This matter is thus maintained.'
時有二住處，同一說戒、同一利養。時諸比丘欲得別說戒、別利養，佛言：「自今已去，聽集在一處解界已，隨彼所住處各自更結界。」爾時有二住處相去遠，同一說戒、同一利養。若彼得少飲食供養具，持來至此，日時已過。若此得利養持至彼，日時已過。時諸比丘往白佛，佛言：「不得相去遠處同一說戒、同一利養。」佛言：「自今已去，聽作如是語：『若此處得少食飲供養，即於此處分。若彼得少供養，即于彼處分。』」
爾時布薩日，有眾多比丘于無村曠野中行，心自念言：「世尊製法，當集一處和合說戒。我等當云何？」以此事往白佛，佛言：「比丘善聽！若布薩日，于無村曠野中行，眾僧應和合集在一處共說戒。若僧不得和合，隨同和尚、同阿阇梨、善友知識，當下道集一處結小界說戒。白二羯磨當作如是結界，眾中當差堪能羯磨者如上，當如是白：『大德僧聽！今有爾許比丘集，若僧時到僧忍聽，結小界。白如是。』『大德僧聽！今有爾許比丘集結小界。誰諸長老忍今有爾許比丘集結小界者默然，誰不忍者說。』『僧已忍爾許比丘集結小界竟，僧忍，默然故，是事如是持。』」
時時比丘，結界不解而去，餘者嫌責往白佛，佛言：「不應不解而去，作白二羯磨解。眾中當差堪能者如
【現代漢語翻譯】 現代漢語譯本 當時有兩個寺院，在同一個地方舉行說戒儀式，享受同樣的供養。當時，一些比丘想要分開舉行說戒儀式，並分開接受供養。佛陀說：『從今以後，允許大家聚集在一個地方劃定戒律範圍后，各自在自己的住所重新劃定戒律範圍。』當時有兩個寺院相距遙遠，卻在同一個地方舉行說戒儀式，享受同樣的供養。如果那邊的寺院得到少量的飲食供養，送到這邊來，時間已經過了。如果這邊的寺院得到供養送到那邊去，時間也已經過了。當時，比丘們將此事稟告佛陀，佛陀說：『不允許相距遙遠的地方在同一個地方舉行說戒儀式，享受同樣的供養。』佛陀說：『從今以後，允許這樣說：『如果這裡得到少量的飲食供養，就在這裡分配。如果那裡得到少量的供養，就在那裡分配。』』 當時在布薩日（uposatha，佛教的齋戒日），有很多比丘在沒有村莊的曠野中行走，心裡想：『世尊制定了規矩，應當聚集在一處共同舉行說戒儀式。我們應當怎麼辦呢？』他們將此事稟告佛陀，佛陀說：『比丘們好好聽著！如果在布薩日，在沒有村莊的曠野中行走，僧眾應當聚集在一處共同舉行說戒儀式。如果僧眾無法聚集在一起，就跟隨同一位和尚（upadhyaya，親教師）、同一位阿阇梨（acariya，軌範師）、善友知識，在路邊聚集在一處劃定小範圍舉行說戒儀式。用白二羯磨（ñatti-dutiya-kamma，兩次宣佈的羯磨）這樣劃定範圍，僧眾中應當選出能夠執行羯磨的人，像上面說的那樣，應當這樣宣佈：『大德僧眾請聽！現在有這麼多比丘聚集，如果僧眾認為時機已到，請允許劃定小範圍。宣佈如上。』『大德僧眾請聽！現在有這麼多比丘聚集劃定小範圍。哪位長老同意現在有這麼多比丘聚集劃定小範圍的請默然，不同意的請說出來。』『僧眾已經同意這麼多比丘聚集劃定小範圍，僧眾同意，因為默然的緣故，這件事就這樣成立。』』 當時，比丘們劃定了戒律範圍，沒有解除就離開了，剩下的人責怪他們，並將此事稟告佛陀，佛陀說：『不應該不解除就離開，應當用白二羯磨解除。僧眾中應當選出能夠執行羯磨的人，像上面說的那樣。
【English Translation】 English version At that time, there were two residences with the same recitation of precepts and the same offerings. Then, the bhikkhus (monks) desired to have separate recitations of precepts and separate offerings. The Buddha said, 'From now on, I allow you to gather in one place to define the boundary, and then each of you should redefine the boundary in your respective residences.' At that time, there were two residences far apart, but with the same recitation of precepts and the same offerings. If they received a small amount of food and drink offerings there and brought it here, the time would have passed. If they received offerings here and brought it there, the time would have passed. Then, the bhikkhus reported this matter to the Buddha, and the Buddha said, 'It is not allowed for places far apart to have the same recitation of precepts and the same offerings.' The Buddha said, 'From now on, I allow you to say this: 'If a small amount of food and drink offerings is received here, it will be distributed here. If a small amount of offerings is received there, it will be distributed there.'' At that time, on the Uposatha (uposatha, day of observance), many bhikkhus were traveling in a wilderness without villages, and they thought to themselves, 'The World-Honored One has established the rule that we should gather in one place to jointly recite the precepts. What should we do?' They reported this matter to the Buddha, and the Buddha said, 'Bhikkhus, listen carefully! If you are traveling in a wilderness without villages on the Uposatha day, the Sangha (community) should gather in one place to jointly recite the precepts. If the Sangha cannot gather together, then follow the same Upadhyaya (upadhyaya, preceptor), the same Acariya (acariya, teacher), and good friends and acquaintances, and gather in one place by the roadside to define a small boundary and recite the precepts. Define the boundary using Ñatti-dutiya-kamma (ñatti-dutiya-kamma, declaration with a second motion) in this way. The Sangha should select someone capable of performing the Kamma, as mentioned above, and should announce as follows: 'Venerable Sangha, please listen! Now there are so many bhikkhus gathered. If the Sangha deems it the right time, please allow the definition of a small boundary. The announcement is as above.' 'Venerable Sangha, please listen! Now there are so many bhikkhus gathered to define a small boundary. Whoever among the elders agrees that so many bhikkhus are gathered to define a small boundary, let them remain silent; whoever disagrees, let them speak.' 'The Sangha has agreed that so many bhikkhus are gathered to define a small boundary. The Sangha agrees, and because of the silence, this matter is thus established.'' At that time, the bhikkhus defined the boundary and left without dissolving it. The others blamed them and reported this matter to the Buddha. The Buddha said, 'You should not leave without dissolving it. You should dissolve it using Ñatti-dutiya-kamma. The Sangha should select someone capable of performing the Kamma, as mentioned above.
上，作如是白：『大德僧聽！今有爾許比丘集，若僧時到僧忍聽，解此處小界。白如是。』『大德僧聽！今有爾許比丘集，解此處小界。誰諸長老忍僧解此處小界者默然，誰不忍者說。』『僧已忍解此處小界竟，僧忍，默然故，是事如是持。』」
時天暴雨，河水大漲。時諸比丘，隔河水結同一住處同一說戒，十五日欲往就彼說戒，而不能得渡，即不成就說戒。諸比丘以此事往白佛，佛言：「不得合河水結同一說戒界，除有船橋樑。」時有二住處相去遠，結同一說戒。時諸比丘十五日欲往相就說戒，不能即日達彼，不成就說戒。諸比丘往白佛，佛言：「不得住處相去遠結同一說戒，若住處隔河水相去遠，結同一住處同一說戒者，諸比丘十五日說戒，應十四日先往。十四日說戒，十三日應先往，不得受欲。」
爾時說戒日，住處有一比丘入房閉戶而眠。諸比丘說戒已，從座起而去。時眠者聞聲即起，問諸比丘言：「諸大德！欲何處去，不說戒耶？」諸比丘報言：「我等已說戒。」即問：「汝曏者何處來耶？」報言：「我白日在自房閉戶眠耳。」諸比丘往白佛，佛言：「不得於說戒日在房中眠。自今已去，比坐者當共相檢校，知有來者不來者。自今已去，聽先白然後說戒，作如是白：『大德僧聽！今十五日眾
【現代漢語翻譯】 現代漢語譯本：然後，這樣做宣告：『尊敬的僧團請聽！現在有這麼多比丘聚集，如果僧團時機已到，僧團容許，就解除此處的小結界。宣告如上。』『尊敬的僧團請聽！現在有這麼多比丘聚集，解除此處的小結界。哪位長老容許僧團解除此處小結界就默然，誰不容許就說出來。』『僧團已經容許解除此處的小結界完畢，僧團容許，因為默然的緣故，這件事就這樣保持。』
當時天降暴雨，河水猛漲。當時各位比丘，隔著河水結成同一住處同一說戒，十五日想要前往那裡說戒，卻無法渡河，因此沒有成就說戒。各位比丘將此事稟告佛陀，佛陀說：『不得隔著河水結成同一說戒界，除非有船或橋樑。』當時有兩個住處相距遙遠，結成同一說戒。當時各位比丘十五日想要前往相會說戒，不能當天到達，沒有成就說戒。各位比丘稟告佛陀，佛陀說：『不得住處相距遙遠而結成同一說戒，如果住處隔著河水相距遙遠，結成同一住處同一說戒的，各位比丘十五日說戒，應該十四日先前往。十四日說戒，十三日應該先前往，不得接受供養。』
當時說戒日，住處有一位比丘進入房間關上門睡覺。各位比丘說戒完畢，從座位起身離去。當時睡覺的人聽到聲音就起身，問各位比丘說：『各位大德！想要去哪裡，不說戒嗎？』各位比丘回答說：『我們已經說戒了。』就問：『你剛才從哪裡來？』回答說：『我白天在自己的房間關上門睡覺罷了。』各位比丘稟告佛陀，佛陀說：『不得於說戒日在房間中睡覺。從今以後，同座的人應當互相檢查，知道有來的人和沒來的人。從今以後，允許先宣告然後再說戒，這樣做宣告：『尊敬的僧團請聽！今天是十五日，大眾
【English Translation】 English version: Then, make such an announcement: 'Venerable Sangha, listen! Now there are so many Bhikkhus gathered. If it is the Sangha's time and the Sangha permits, then dissolve the small boundary here. The announcement is as such.' 'Venerable Sangha, listen! Now there are so many Bhikkhus gathered, dissolving the small boundary here. Whoever among the elders permits the Sangha to dissolve the small boundary here, let them remain silent; whoever does not permit it, let them speak.' 'The Sangha has already permitted the dissolution of the small boundary here, the Sangha permits it, because of the silence, this matter is thus maintained.'
At that time, there was a heavy rain, and the river water rose greatly. At that time, the Bhikkhus, separated by the river, formed the same residence and the same recitation of precepts. On the fifteenth day, they wanted to go there to recite the precepts, but they could not cross the river, so they did not accomplish the recitation of precepts. The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'It is not permissible to form the same recitation of precepts boundary across the river, unless there is a boat or bridge.' At that time, there were two residences far apart, forming the same recitation of precepts. At that time, the Bhikkhus wanted to meet on the fifteenth day to recite the precepts, but they could not reach there on the same day, so they did not accomplish the recitation of precepts. The Bhikkhus reported to the Buddha, and the Buddha said: 'It is not permissible for residences far apart to form the same recitation of precepts. If the residences are separated by a river and far apart, forming the same residence and the same recitation of precepts, the Bhikkhus should go on the fourteenth day before the fifteenth day for the recitation of precepts. If reciting the precepts on the fourteenth day, they should go on the thirteenth day beforehand, and they must not receive offerings.'
At that time, on the day of reciting the precepts, a Bhikkhu in the residence entered the room and closed the door to sleep. The Bhikkhus finished reciting the precepts, rose from their seats, and left. At that time, the sleeper heard the sound and got up, asking the Bhikkhus: 'Venerable ones! Where do you want to go, without reciting the precepts?' The Bhikkhus replied: 'We have already recited the precepts.' He then asked: 'Where did you come from just now?' He replied: 'I was just sleeping in my room with the door closed during the day.' The Bhikkhus reported to the Buddha, and the Buddha said: 'It is not permissible to sleep in the room on the day of reciting the precepts. From now on, those sitting together should check each other, knowing who has come and who has not. From now on, it is permitted to announce first and then recite the precepts, making such an announcement: 'Venerable Sangha, listen! Today is the fifteenth day, the assembly
僧說戒，若僧時到僧忍聽，和合說戒。白如是。』作如是白已，然後說戒。」◎
四分律卷第三十五 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十六(二分之十五)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯說戒揵度下
◎爾時說戒日，有一比丘住處心自念言：「佛制戒應和合集一處說戒，我今當云何？」即語諸比丘。諸比丘往白佛，佛言：「汝等善聽！若說戒日，有一比丘住者，彼比丘應詣說戒堂掃灑令凈，敷座具，具澡水瓶、洗足瓶、然燈火、具舍羅。若有客比丘來，若四、若過四，應先白已然後說戒。若有三人，各各相向說：『今僧十五日說戒，我某甲清凈。』如是三說。若有二人，亦相向說：『今僧十五日說戒，我某甲清凈。』如是三說。若有一人，應心念口言：『今日眾僧十五日說戒，我某甲清凈。』如是三說。若三人不得受第四人慾清凈白說戒。二人不得受第三人慾清凈，應各各三語說。若一人不得受第二人慾清凈，應心念三說。」
時六群比丘，非法別眾羯磨說戒，非法和合眾、法別眾羯磨說戒。爾時諸比丘往白世尊，世尊言：「不得非法別眾羯磨說戒，非法和合眾。不得法別眾羯磨說戒，說戒有四種。」時諸比丘，非法別眾、非法和合眾、法別
【現代漢語翻譯】 現代漢語譯本：僧人誦戒時，如果時間到了，僧眾允許聽聞，就和合一起誦戒。先說：『請允許我這樣稟告。』這樣稟告之後，然後開始誦戒。
《四分律》卷第三十五 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第三十六(二分之十五)
姚秦時代，罽賓（Kashmir）的三藏法師佛陀耶舍（Buddhayasas）與竺佛念（Dharmanandin）等人共同翻譯並講述了《說戒揵度下》。
當時，在誦戒日，有一位比丘在住處心裡想：『佛陀制定戒律，應當和合聚集在一處誦戒，我現在該怎麼辦呢？』於是他告訴了其他比丘。其他比丘前去稟告佛陀，佛陀說：『你們好好聽著！如果在誦戒日，只有一位比丘住在某處，那位比丘應當前往誦戒堂，打掃乾淨，鋪設座位，準備好凈水瓶、洗腳瓶，點燃燈火，準備好舍羅（Śālā，堂屋）。如果有客比丘前來，無論是四位還是超過四位，應當先稟告之後再誦戒。如果有三位比丘，各自相對而說：『現在僧團在十五日誦戒，我某甲是清凈的。』這樣說三遍。如果有兩位比丘，也相對而說：『現在僧團在十五日誦戒，我某甲是清凈的。』這樣說三遍。如果只有一位比丘，應當心裡想著，口裡說著：『今日眾僧在十五日誦戒，我某甲是清凈的。』這樣說三遍。如果有三位比丘，不得接受第四位比丘的欲清凈白（chanda）而誦戒。兩位比丘不得接受第三位比丘的欲清凈，應當各自說三遍。如果只有一位比丘，不得接受第二位比丘的欲清凈，應當心裡想著說三遍。』
當時，六群比丘（Chabbaggiya）以非法的別眾羯磨（saṃgha-karma）誦戒，以非法的和合眾、法別的眾羯磨誦戒。當時，諸位比丘前去稟告世尊（Bhagavat），世尊說：『不得以非法的別眾羯磨誦戒，不得以非法的和合眾誦戒。不得以法別的眾羯磨誦戒，誦戒有四種。』當時，諸位比丘以非法的別眾、非法的和合眾、法別
【English Translation】 English version: When monks recite the precepts, if the time has come and the Sangha permits listening, they should gather together in harmony to recite the precepts. First, one should say: 'Please allow me to make this announcement.' After making this announcement, then begin reciting the precepts.
《Vinaya-pitaka》 Volume 35 Taisho Tripitaka Volume 22 No. 1428 《Vinaya-pitaka》
《Vinaya-pitaka》 Volume 36 (Fifteenth of the Second Division)
During the Yao Qin dynasty, the Tripitaka master Buddhayasas (Buddhayasas) from Kashmir, together with Dharmanandin (Dharmanandin) and others, translated and lectured on the lower section of the 'Recitation of Precepts Khandhaka'.
At that time, on the day of reciting the precepts, a certain bhikkhu (monk) in his dwelling thought to himself: 'The Buddha has established the rule that the precepts should be recited in harmony and gathered together in one place. What should I do now?' So he told the other bhikkhus. The bhikkhus went to inform the Buddha, and the Buddha said: 'Listen carefully! If on the day of reciting the precepts, there is only one bhikkhu residing in a certain place, that bhikkhu should go to the recitation hall, sweep and clean it, set out the seats, prepare the water bottle for washing, the foot-washing bottle, light the lamp, and prepare the Śālā (hall). If guest bhikkhus come, whether four or more than four, one should first announce it and then recite the precepts. If there are three bhikkhus, each should face the others and say: 'Now the Sangha is reciting the precepts on the fifteenth day, and I, so-and-so, am pure.' Say this three times. If there are two bhikkhus, they should also face each other and say: 'Now the Sangha is reciting the precepts on the fifteenth day, and I, so-and-so, am pure.' Say this three times. If there is only one bhikkhu, he should think in his mind and say with his mouth: 'Today the Sangha is reciting the precepts on the fifteenth day, and I, so-and-so, am pure.' Say this three times. If there are three bhikkhus, they must not accept the chanda (consent) of the fourth bhikkhu for purification and recite the precepts. Two bhikkhus must not accept the consent of the third bhikkhu for purification; each should say it three times. If there is only one bhikkhu, he must not accept the consent of the second bhikkhu for purification; he should think in his mind and say it three times.'
At that time, the Chabbaggiya (group of six) bhikkhus recited the precepts with an unlawful separate assembly karma (saṃgha-karma), with an unlawful harmonious assembly and a lawful separate assembly karma. At that time, the bhikkhus went to inform the Bhagavat (World-Honored One), and the Bhagavat said: 'One must not recite the precepts with an unlawful separate assembly karma, nor with an unlawful harmonious assembly. One must not recite the precepts with a lawful separate assembly karma; there are four kinds of recitation of precepts.' At that time, the bhikkhus with an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate
眾、法和合眾羯磨說戒。「若彼比丘，非法別眾羯磨說戒者，彼不成說戒。若非法和合眾、法別眾羯磨說戒者，不成說戒。法和合眾羯磨說戒者，此名為說戒。應如是說戒，是我所教法。」
時說戒日，眾僧集有僧事，世尊告諸比丘：「寂靜！今僧有事。」有異比丘白佛言：「大德！有病比丘不來。」佛言：「自今已去聽與欲，受欲人當往受欲來，彼應如是與欲。若言：『與汝欲。』成與欲。若言：『我說欲。』成與欲。若言：『為我說欲。』成與欲。若現身相與欲，成與欲。若言：『廣說與欲。』成與欲。若不現身相，不口說欲者，不成與欲，當更與欲。若受欲比丘，往病比丘所受欲，受欲已便命過、若余處行、若罷道、若入外道眾、若入別部眾、若至戒場上、若明相出、若自言犯邊罪、若犯比丘尼、若賊心作沙門、若破二道、若黃門、若殺父母、若殺阿羅漢、若斗亂眾僧、若噁心出佛身血、若非人、若畜生、若二形、若被舉、若滅擯、若應滅擯、若神足在空、若離見聞處，不成與欲，應更與餘者欲。若至中道，若至僧中，亦如是。若受欲人，若睡、若入定、或忘，若不故作如是，名為成與欲。若故不說者，突吉羅。若能如是者善，若不能如是者，彼比丘應扶將病比丘，若床、若繩床，上舁來至僧中。若慮此
【現代漢語翻譯】 現代漢語譯本： 眾、法和合，共同舉行羯磨（Kamma，業）說戒。如果那個比丘，以非法的方式，由不合規的僧團舉行羯磨說戒，那麼這次說戒就不算完成。如果以非法的方式，由和合的僧團、但法不合規的僧團舉行羯磨說戒，也不算完成說戒。只有以合法的方式，由和合的僧團舉行羯磨說戒，這才能稱作說戒。應當這樣說戒，這是我所教導的法。
在說戒日，眾僧聚集，但有僧事需要處理，世尊告訴眾比丘：『安靜！現在僧團有事。』有其他比丘稟告佛陀說：『世尊！有生病的比丘沒有來。』佛陀說：『從今以後允許給予「欲」（Chanda，意願），接受「欲」的人應當前去接受「欲」並帶回來，他應當這樣給予「欲」。如果說：『我給你「欲」。』這就成了給予「欲」。如果說：『我說「欲」。』這就成了給予「欲」。如果說：『為我說「欲」。』這就成了給予「欲」。如果顯現身相給予「欲」，這就成了給予「欲」。如果說：『詳細地說給予「欲」。』這就成了給予「欲」。如果不顯現身相，也不口頭說「欲」，就不算給予「欲」，應當重新給予「欲」。如果接受「欲」的比丘，前往生病比丘處接受「欲」，接受「欲」后就去世了、或者去了其他地方、或者還俗了、或者加入了外道、或者加入了其他部派、或者到達了戒場上、或者天亮了、或者自己說犯了邊罪（Parajika，波羅夷罪）、或者犯了比丘尼、或者心懷盜心做了沙門、或者破了二道、或者是黃門（閹人）、或者殺了父母、或者殺了阿羅漢（Arahat，已證悟者）、或者挑撥離間僧團、或者惡意使佛陀流血、或者是非人、或者是畜生、或者是雙性人、或者是被舉罪者、或者是被驅逐者、或者是應該被驅逐者、或者是神足通在空中、或者是離開了見聞之處，都不算給予「欲」，應當重新給予其他人「欲」。如果到了中途，或者到了僧團中，也是這樣。如果接受「欲」的人，睡著了、或者入定了、或者忘記了，如果不是故意這樣做的，這就算成了給予「欲」。如果是故意不說，就犯了突吉羅（Dukkata，惡作罪）。如果能這樣做就好，如果不能這樣做，那個比丘應當扶著生病的比丘，或者用床、或者用繩床，抬到僧團中。如果擔心這個
【English Translation】 English version: The Sangha (community), the Dharma (teachings), and the united Sangha perform the Kamma (act) of reciting the precepts. If that Bhikkhu (monk) recites the precepts with an unlawful, separate Sangha Kamma, that recitation of the precepts is not accomplished. If the recitation of the precepts is performed unlawfully by a united Sangha but with a separate Sangha Kamma, the recitation of the precepts is not accomplished. Only when the recitation of the precepts is performed lawfully by a united Sangha Kamma, is it called a recitation of the precepts. The precepts should be recited in this way, which is the Dharma I have taught.
On the day of reciting the precepts, when the Sangha gathers and there is Sangha business to attend to, the Blessed One tells the Bhikkhus: 'Be silent! The Sangha has business now.' Another Bhikkhu reports to the Buddha: 'Venerable Sir! A sick Bhikkhu has not come.' The Buddha says: 'From now on, I allow the giving of 'Chanda' (intention/consent). The person receiving the 'Chanda' should go and receive the 'Chanda' and bring it back. He should give the 'Chanda' in this way. If he says: 'I give you 'Chanda'.' That constitutes giving 'Chanda'. If he says: 'I say 'Chanda'.' That constitutes giving 'Chanda'. If he says: 'Say 'Chanda' for me.' That constitutes giving 'Chanda'. If he shows a bodily sign of giving 'Chanda', that constitutes giving 'Chanda'. If he says: 'Explain in detail the giving of 'Chanda'.' That constitutes giving 'Chanda'. If he does not show a bodily sign and does not verbally say 'Chanda', it does not constitute giving 'Chanda', and 'Chanda' should be given again. If the Bhikkhu receiving 'Chanda' goes to the sick Bhikkhu to receive 'Chanda', and after receiving 'Chanda' he passes away, or goes elsewhere, or disrobes, or joins another sect, or joins another group, or reaches the place of the precepts, or dawn breaks, or he himself says he has committed a Parajika (defeat), or has committed an offense with a Bhikkhuni (nun), or with thieving intentions becomes a Samana (ascetic), or has broken the two paths, or is a eunuch, or has killed his parents, or has killed an Arahat (enlightened being), or causes dissension in the Sangha, or maliciously draws blood from the Buddha's body, or is a non-human, or is an animal, or is a hermaphrodite, or is under suspension, or is banished, or should be banished, or has supernatural powers in the sky, or is out of sight and hearing, it does not constitute giving 'Chanda', and 'Chanda' should be given to another. If he reaches the middle of the road, or reaches the Sangha, it is the same. If the person receiving 'Chanda' falls asleep, or enters into meditation, or forgets, if it is not done intentionally, it is considered giving 'Chanda'. If he intentionally does not speak, he commits a Dukkata (wrongdoing). If he can do this, it is good; if he cannot do this, that Bhikkhu should support the sick Bhikkhu, either with a bed or a rope bed, and carry him to the Sangha. If there is concern that this
病比丘，或能動病、或能死，一切眾僧應往病比丘所，圍繞與作羯磨。若病者眾多，能集一處者善。若不能者，諸比丘當出界外作羯磨，更無方便得別眾作羯磨。」
爾時說戒日，眾僧集一處欲說戒。時世尊告諸比丘：「汝等寂靜！今欲說戒。」時有異比丘白世尊言：「今有病比丘不來。」佛言：「自今已去聽與清凈，聽比丘往受清凈。彼應如是與。若說清凈成與清凈，若乃至廣說與清凈，如上與欲法，成與清凈。若不動身、不口言清凈，不成與清凈，亦如上與欲法，當更與清凈。若受清凈人到病比丘所，受清凈已便命終，若余道行、若休道、若入外道眾、若入別部眾、或至戒場上、若明相出、若自言犯邊罪、若犯比丘尼、若賊心作沙門、若破二道、若黃門、若殺母、殺父、若殺阿羅漢、若斗亂眾僧、若噁心出佛身血、若非人、若畜生、若二形、若被舉、若滅擯、若應滅擯、若神足在空、若離見聞處，不成與清凈，當更與餘者。如是若至中道、若至眾中，亦如是。受清凈人，若眠、若入定、若忘，若不故作如是，成與清凈。若故不說者，突吉羅。若能如是者善，不能如是者，當扶病人，若床、若繩床、若輿上，舁來至僧中。」時諸比丘作是念：「若舁病比丘來，恐病增動，或不至便命終者，我等當往就與作羯磨
【現代漢語翻譯】 現代漢語譯本： 病重的比丘，可能會病情加重，也可能會死亡，所有的僧眾應該前往病重比丘的住所，圍繞著他舉行羯磨（羯磨：僧團的議事或行動）。如果病重的比丘很多，能夠聚集在一處是最好的。如果不能聚集，那麼比丘們應當到界外舉行羯磨，沒有其他方便的方法可以進行別眾羯磨（別眾羯磨：指不符合僧團人數規定的羯磨）。
當時，在說戒日，僧眾聚集在一處準備說戒。這時，世尊告訴眾比丘：『你們保持安靜！現在要說戒。』當時，有一位比丘稟告世尊說：『現在有病重的比丘沒有來。』佛說：『從今以後允許給予清凈（清凈：指通過授權代表表達同意），允許比丘前往接受清凈。他應該這樣給予。如果說出清凈，就成為給予清凈，如果乃至詳細說明給予清凈，就像上面給予同意的方法一樣，就成為給予清凈。如果不動身體、不開口說清凈，就不能成為給予清凈，也像上面給予同意的方法一樣，應當重新給予清凈。如果接受清凈的人到達病重比丘的住所，接受清凈后就去世了，或者在其他道路上行走、或者放棄修行、或者進入外道團體、或者進入其他部派的僧團、或者到達戒場上、或者天亮了、或者自己說犯了邊罪（邊罪：指重罪）、或者犯了比丘尼、或者以盜心出家做沙門、或者破壞了兩種性器官、或者是黃門（黃門：指性無能的人）、或者殺了母親、殺了父親、或者殺了阿羅漢、或者挑撥離間僧眾、或者惡意使佛陀流血、或者是非人、或者是畜生、或者是雙性人、或者是被舉（被舉：指被僧團處罰）、或者是被驅擯（滅擯：指永久驅逐）、或者是應該被驅擯、或者是神足通在空中、或者是離開了見聞之處，都不能成為給予清凈，應當重新給予其他人。像這樣，如果到達中途、或者到達僧眾中，也是這樣。接受清凈的人，如果睡著了、或者入定了、或者忘記了，如果不是故意這樣做，就成為給予清凈。如果是故意不說，就犯突吉羅（突吉羅：一種輕罪）。如果能夠這樣做是最好的，如果不能這樣做，應當扶著病人，或者放在床上、或者繩床上、或者輿上，抬到僧眾中。』當時，各位比丘這樣想：『如果抬著病重的比丘來，恐怕病情加重，或者還沒到就去世了，我們應當前往就近為他舉行羯磨。』
【English Translation】 English version: A sick Bhikshu, who may either worsen or die, all Sangha members should go to the sick Bhikshu's place, surround him, and perform Karma (Karma: Sangha's deliberation or action). If there are many sick Bhikshus, it is good if they can gather in one place. If they cannot, the Bhikshus should perform Karma outside the boundary, as there is no other convenient way to perform Karma separately (separate Karma: refers to Karma that does not meet the quorum of the Sangha).
At that time, on the day of reciting the precepts, the Sangha gathered in one place to recite the precepts. Then, the World Honored One told the Bhikshus: 'Be quiet! Now I want to recite the precepts.' At that time, a certain Bhikshu reported to the World Honored One: 'Now there is a sick Bhikshu who has not come.' The Buddha said: 'From now on, it is allowed to give purity (purity: refers to expressing consent through an authorized representative), and it is allowed for a Bhikshu to go and receive purity. He should give it like this. If purity is spoken, it becomes giving purity, and if giving purity is explained in detail, just like the method of giving consent above, it becomes giving purity. If the body does not move and purity is not spoken, it cannot become giving purity, and just like the method of giving consent above, purity should be given again. If the person receiving purity arrives at the sick Bhikshu's place, and dies after receiving purity, or is walking on other roads, or gives up practice, or enters a heretical group, or enters a Sangha of another sect, or arrives at the precept platform, or it dawns, or he himself says he has committed a border offense (border offense: refers to a serious crime), or has violated a Bhikshuni, or has become a Shramana with a thieving mind, or has destroyed two sexual organs, or is a eunuch (eunuch: refers to an impotent person), or has killed his mother, killed his father, or killed an Arhat, or incites discord among the Sangha, or maliciously draws blood from the Buddha's body, or is a non-human, or is a beast, or is a hermaphrodite, or is under suspension (suspension: refers to being punished by the Sangha), or is expelled (expulsion: refers to permanent expulsion), or should be expelled, or has supernatural powers in the air, or is away from the place of seeing and hearing, it cannot become giving purity, and it should be given to others again. Like this, if arriving midway, or arriving in the Sangha, it is also like this. If the person receiving purity falls asleep, or enters Samadhi, or forgets, if it is not done intentionally, it becomes giving purity. If it is intentionally not said, it is a Dukkhata (Dukkhata: a minor offense). If it can be done like this, it is best, if it cannot be done like this, the sick person should be supported, or placed on a bed, or a rope bed, or a palanquin, and carried to the Sangha.' At that time, the Bhikshus thought: 'If we carry the sick Bhikshu here, I am afraid that the illness will worsen, or he will die before arriving, we should go and perform Karma for him nearby.'
說戒。」「若有眾多病者集一處善，若不得集，諸比丘應出界外作羯磨說戒。若不出界外，不得別眾作羯磨說戒，更無有方便得別眾作羯磨說戒。」
爾時六群比丘，與欲不與清凈，僧中有事起，不得說戒。時持欲來比丘言：「我持欲來，不得清凈。」而稽留羯磨說戒，諸比丘皆疲惓。時諸比丘往白佛，佛言：「自今已去與欲時應與清凈。」應如是言：「我與汝欲、清凈。」時六群比丘稱事言：「我以此事與汝欲及清凈」。僧中有餘事起，時持欲比丘言：「我持某事欲清凈來，不持餘事欲清凈來。」以此事故有稽留，諸比丘皆疲惓。諸比丘往白佛，佛言：「不應稱事與欲清凈，聽如法僧事與欲清凈。」時受欲清凈比丘，或命終、或休道、或入外道眾、或入別部眾、或至戒場上、若明相出，諸比丘念言：「為失與欲清凈不？」佛言：「失。」時受欲清凈比丘，遇道路隔塞、有賊難、有惡獸難、若河水大漲不得至，便從界外來至僧中與欲清凈，諸比丘念言：「為失與欲清凈不？」佛言：「不失！自今已去，聽與欲清凈比丘，若命難、梵行難、若界內不得至僧中，聽從界外來至僧中與欲清凈，如是不失與欲清凈，是我所說。」
時諸比丘，受一人與欲清凈已疑，不受二人慾清凈。佛言：「聽受。」彼受二人慾清
【現代漢語翻譯】 現代漢語譯本 『說戒。』『如果有很多生病的人聚集在一處是好的，如果不能聚集，各位比丘應該到界外去做羯磨（Karma，業）說戒。如果不到界外，就不能個別地聚集在一起做羯磨說戒，再沒有其他方便可以個別地聚集在一起做羯磨說戒了。』 當時六群比丘，給了『欲』（chanda，意願）但不給『清凈』（pārisuddhi，純潔），僧團中有事情發生，不能說戒。當時持『欲』來的比丘說：『我持『欲』來，沒有『清凈』。』因此耽擱了羯磨說戒，各位比丘都疲憊不堪。當時各位比丘去稟告佛陀，佛陀說：『從今以後給『欲』的時候應該給『清凈』。』應該這樣說：『我給你『欲』和『清凈』。』當時六群比丘針對具體的事情說：『我因為這件事給你『欲』和『清凈』。』僧團中有其他事情發生，當時持『欲』的比丘說：『我持某事的『欲』和『清凈』來，不持其他事的『欲』和『清凈』來。』因為這件事，所以耽擱了，各位比丘都疲憊不堪。各位比丘去稟告佛陀，佛陀說：『不應該針對具體的事情給『欲』和『清凈』，允許按照如法的僧事給『欲』和『清凈』。』當時接受『欲』和『清凈』的比丘，或者命終、或者放棄修行、或者進入外道眾、或者進入其他部派的僧團、或者到達戒場上、如果天亮了，各位比丘想到：『是否失去了『欲』和『清凈』？』佛陀說：『失去了。』當時接受『欲』和『清凈』的比丘，遇到道路被阻隔、有盜賊的災難、有惡獸的災難、如果河水大漲不能到達，就從界外來到僧團中給『欲』和『清凈』，各位比丘想到：『是否失去了『欲』和『清凈』？』佛陀說：『沒有失去！從今以後，允許給『欲』和『清凈』的比丘，如果遇到性命的危險、梵行的危險、如果在界內不能到達僧團中，允許從界外來到僧團中給『欲』和『清凈』，這樣就不會失去『欲』和『清凈』，這是我所說的。』 當時各位比丘，接受了一個人給的『欲』和『清凈』後感到疑惑，不敢接受兩個人給的『欲』和『清凈』。佛陀說：『允許接受。』他們接受了兩個人的『欲』和『清凈』
【English Translation】 English version 『Recite the precepts.』 『If there are many sick people gathered in one place, that is good. If they cannot gather, the Bhikkhus (monks) should go outside the boundary to perform the Karma (action, deed) and recite the precepts. If they do not go outside the boundary, they cannot separately gather to perform the Karma and recite the precepts. There is no other convenient way to separately gather to perform the Karma and recite the precepts.』 At that time, the group of six Bhikkhus gave 『chanda』 (intention, will) but did not give 『pārisuddhi』 (purity, innocence), and when matters arose in the Sangha (community), the precepts could not be recited. At that time, the Bhikkhus who came with 『chanda』 said, 『I came with 『chanda』, but I do not have 『pārisuddhi』.』 Thus, the Karma and recitation of the precepts were delayed, and all the Bhikkhus were exhausted. At that time, the Bhikkhus went to inform the Buddha, and the Buddha said, 『From now on, when giving 『chanda』, you should give 『pārisuddhi』.』 You should say, 『I give you 『chanda』 and 『pārisuddhi』.』 At that time, the group of six Bhikkhus specified the matter and said, 『I give you 『chanda』 and 『pārisuddhi』 for this matter.』 When other matters arose in the Sangha, the Bhikkhus who came with 『chanda』 said, 『I came with 『chanda』 and 『pārisuddhi』 for a certain matter, but I did not come with 『chanda』 and 『pārisuddhi』 for other matters.』 Because of this matter, there was a delay, and all the Bhikkhus were exhausted. The Bhikkhus went to inform the Buddha, and the Buddha said, 『You should not specify the matter when giving 『chanda』 and 『pārisuddhi』. It is permitted to give 『chanda』 and 『pārisuddhi』 according to the Dharma (teachings) of the Sangha.』 At that time, if a Bhikkhu who had received 『chanda』 and 『pārisuddhi』 died, or renounced the path, or joined a heretical sect, or joined another sect, or arrived at the place for reciting the precepts, or if dawn broke, the Bhikkhus thought, 『Have we lost 『chanda』 and 『pārisuddhi』?』 The Buddha said, 『You have lost it.』 At that time, if a Bhikkhu who had received 『chanda』 and 『pārisuddhi』 encountered a blocked road, or a calamity of thieves, or a calamity of wild beasts, or if the river was greatly flooded and he could not arrive, he came from outside the boundary to the Sangha to give 『chanda』 and 『pārisuddhi』. The Bhikkhus thought, 『Have we lost 『chanda』 and 『pārisuddhi』?』 The Buddha said, 『You have not lost it! From now on, it is permitted for a Bhikkhu who has given 『chanda』 and 『pārisuddhi』, if there is a danger to life, a danger to Brahmacharya (celibate life), or if he cannot arrive at the Sangha within the boundary, it is permitted for him to come from outside the boundary to the Sangha to give 『chanda』 and 『pārisuddhi』. In this way, you will not lose 『chanda』 and 『pārisuddhi』. This is what I have said.』 At that time, the Bhikkhus, after receiving 『chanda』 and 『pārisuddhi』 from one person, were doubtful and did not dare to receive 『chanda』 and 『pārisuddhi』 from two people. The Buddha said, 『It is permitted to receive.』 They received 『chanda』 and 『pārisuddhi』 from two people.
凈已復疑，不受三人慾清凈，佛言：「聽受。」彼受三人慾清凈疑，不受四人慾清凈，佛言：「聽受。」佛言：「若能盡記識字者，隨能憶多少受。若不能憶字者，當稱姓。不能記識姓者，當稱相貌。若不能記相貌，但言眾多比丘如法僧事與欲清凈。」
時說戒日，一處有大眾來集，說戒者聲音小，大眾不悉聞。諸比丘往白佛，佛言：「自今已去聽當在眾中立說戒。猶故不聞，應在眾中敷高座極令高好座上說戒。猶故不聞，應作轉輪高座平立手及在上座說戒，誦時若忘誤，次座比丘當授語。若故忘者，次第二比丘當代說，即以次說不得重說。」
爾時持欲清凈比丘，有事起，或有僧事、佛事、法事、病比丘事。時諸比丘，以此事往白佛，佛言：「自今已去，聽轉授欲清凈與余比丘。當作如是言：『我與眾多比丘受欲清凈，彼及我身如法僧事與欲清凈。』」
時六群比丘：「汝和尚阿阇梨及字。」時諸比丘，以此事往白佛，佛言：「不得汝和尚阿阇梨稱字。」時諸比丘相問：「汝和尚阿阇梨字何等？」疑不敢稱字。諸比丘以此事往白佛，佛言：「若有問者，聽稱和尚阿阇梨字。若比丘，行波利婆沙、本日治、若摩那埵、阿浮呵那時、若羯磨、若立制時、若受戒時、若差人時、若解時，應稱和尚阿阇梨
【現代漢語翻譯】 現代漢語譯本： 凈已復疑，如果已經清凈但又產生懷疑，不接受三人所給的『欲清凈』，佛說：『可以接受』。他們接受了三人所給的『欲清凈』后又產生懷疑，不接受四人所給的『欲清凈』，佛說：『可以接受』。佛說：『如果能夠完全記住所有識字的人，就隨能記住多少接受多少。如果不能記住字，就應當稱呼他們的姓。如果不能記住姓，就應當稱呼他們的相貌。如果不能記住相貌，就只說眾多比丘如法僧事給予『欲清凈』。』 在說戒日，一個地方有大眾聚集，說戒的人聲音太小，大眾不能完全聽清楚。眾比丘將此事稟告佛，佛說：『從今以後允許在眾人中站立說戒。如果仍然聽不清楚，應當在眾人中鋪設高座，儘量使高座高大精美，在座上說戒。如果仍然聽不清楚，應當製作轉輪高座，平穩地站立，手放在上座，說戒。誦讀時如果忘記或出錯，次座的比丘應當給予提示。如果故意忘記，次第二位比丘應當代替說，按照順序說，不得重複說。』 當時，持有『欲清凈』的比丘，有事情發生，或者有僧事、佛事、法事、生病比丘的事。眾比丘將此事稟告佛，佛說：『從今以後，允許將『欲清凈』轉授給其他比丘。應當這樣說：『我與眾多比丘接受了『欲清凈』，他們及我自身，對於如法僧事給予『欲清凈』。』 當時，六群比丘問：『你的和尚（Upadhyaya），阿阇梨（Acarya）叫什麼名字？』眾比丘將此事稟告佛，佛說：『不得稱呼你的和尚（Upadhyaya），阿阇梨（Acarya）的名字。』眾比丘互相詢問：『你的和尚（Upadhyaya），阿阇梨（Acarya）叫什麼名字？』因為疑惑而不敢稱呼名字。眾比丘將此事稟告佛，佛說：『如果有人問，允許稱呼和尚（Upadhyaya），阿阇梨（Acarya）的名字。如果比丘，進行波利婆沙（Parivasa，別住）、本日治（Manatta，行罰）、若摩那埵（Manatta，行罰）、阿浮呵那時（Abbhana，呼喚）、若羯磨（Karma，作業）、若立制時、若受戒時、若差人時、若解時，應當稱呼和尚（Upadhyaya），阿阇梨（Acarya）。』
【English Translation】 English version: If purity is already attained but doubt arises again, not accepting the 'consent of purity' (欲清凈) from three people, the Buddha said: 'It is acceptable.' After they accepted the 'consent of purity' (欲清凈) from three people and then doubted again, not accepting the 'consent of purity' (欲清凈) from four people, the Buddha said: 'It is acceptable.' The Buddha said: 'If one can fully remember all the literate people, accept as much as one can remember. If one cannot remember the names, one should call them by their surnames. If one cannot remember the surnames, one should call them by their appearances. If one cannot remember the appearances, one should just say that many monks give 'consent of purity' (欲清凈) to the Dharma-compliant Sangha affairs.' On the day of reciting the precepts, a large gathering came together in one place, but the person reciting the precepts spoke too softly, and the assembly could not hear clearly. The monks reported this matter to the Buddha, who said: 'From now on, it is permitted to stand in the midst of the assembly to recite the precepts. If it still cannot be heard clearly, a high seat should be set up in the assembly, making the seat as tall and beautiful as possible, and recite the precepts from the seat. If it still cannot be heard clearly, a revolving high seat should be made, standing steadily, placing the hand on the senior monk, and reciting the precepts. If one forgets or makes a mistake while reciting, the monk in the next seat should give a reminder. If one deliberately forgets, the monk in the second next seat should recite in place, reciting in order and not repeating.' At that time, if a monk holding 'consent of purity' (欲清凈) had something happen, such as Sangha affairs, Buddha affairs, Dharma affairs, or the affairs of a sick monk. The monks reported this matter to the Buddha, who said: 'From now on, it is permitted to transfer the 'consent of purity' (欲清凈) to another monk. One should say: 'I and many monks have received the 'consent of purity' (欲清凈), and they and myself give 'consent of purity' (欲清凈) to the Dharma-compliant Sangha affairs.' At that time, the group of six monks asked: 'What is the name of your Upadhyaya (和尚) and Acarya (阿阇梨)?' The monks reported this matter to the Buddha, who said: 'You must not call your Upadhyaya (和尚) and Acarya (阿阇梨) by their names.' The monks asked each other: 'What is the name of your Upadhyaya (和尚) and Acarya (阿阇梨)?' They were hesitant to call them by their names because of doubt. The monks reported this matter to the Buddha, who said: 'If someone asks, it is permitted to call the Upadhyaya (和尚) and Acarya (阿阇梨) by their names. If a monk is undergoing Parivasa (波利婆沙, separate dwelling), Manatta (本日治, penance), Manatta (若摩那埵, penance), Abbhana (阿浮呵那時, calling back), Karma (若羯磨, action), establishing rules, receiving precepts, assigning people, or releasing, one should call the Upadhyaya (和尚) and Acarya (阿阇梨).'
字。」時比丘，有事因緣應稱字，疑不敢稱和尚阿阇梨名字。時諸比丘往白佛，佛言：「若有事因緣，聽稱和尚阿阇梨字。」
若比丘為事故與欲清凈，與欲已事休，便生疑不敢就說戒處。諸比丘以此事往白佛，佛言：「若事休應往，若不往當如法治。」時六群比丘作如是念：「不往說戒處，恐余比丘為我作羯磨遮我說戒。」諸比丘往白佛，佛言：「不應爾。」彼復作如是念：「我不往說戒處，恐為我親厚知識作羯磨若遮說戒。」佛言：「不應爾。」彼復作如是念：「我往說戒處不坐，恐余比丘為我作羯磨若遮說戒。」佛言：「不應爾。」若為親厚知識往說戒處不坐亦如是。
爾時有住處，說戒日眾僧大集，欲說戒時聞有賊來皆恐怖，從座起去不成說戒。諸比丘往白佛，佛言：「自今已去聽八難事起、若有餘緣聽略說戒。八難者，若王、若賊、若火、若水、若病、若人、若非人、若惡蟲。餘事緣者，若有大眾集床座少、若眾多病，聽略說戒。若有大眾集，座上覆蓋不周或天雨，聽略說戒。若布薩多夜已久、或斗諍事、或論阿毗曇、毗尼、或說法夜已久，自今已去，聽一切眾未起、明相未出應作羯磨說戒，更無方便可得宿受欲清凈羯磨說戒。彼比丘作是念：『今以此難因緣聽略說戒，難來猶遠未至，我等可
【現代漢語翻譯】 現代漢語譯本： 『字。』當時有比丘因為一些事情需要稱呼（和尚、阿阇梨）的名字，但又疑惑，不敢稱呼和尚（Upadhyaya，親教師）或阿阇梨（Acarya，規範師）的名字。比丘們將此事稟告佛陀，佛陀說：『如果因為某些事情的緣故，允許稱呼和尚或阿阇梨的名字。』
如果有比丘爲了某種原因已經給予了（僧團）意願和清凈，給予意願後事情已經結束，但又開始疑惑，不敢去說戒的地方。比丘們將此事稟告佛陀，佛陀說：『如果事情已經結束，就應該去；如果不去，應當依法處理。』當時六群比丘這樣想：『不去說戒的地方，恐怕其他比丘會為我做羯磨（Karma，業）來阻止我說戒。』比丘們將此事稟告佛陀，佛陀說：『不應該這樣。』他們又這樣想：『我不去說戒的地方，恐怕我的親近朋友或熟人會為我做羯磨來阻止我說戒。』佛陀說：『不應該這樣。』他們又這樣想：『我去說戒的地方但不坐下，恐怕其他比丘會為我做羯磨來阻止我說戒。』佛陀說：『不應該這樣。』如果因為親近朋友或熟人的緣故去說戒的地方但不坐下，也是一樣（不應該）。
當時在一個住處，說戒日僧眾聚集，正要說戒時，聽到有盜賊來了，大家都感到恐懼，從座位上起身離開，沒有完成說戒。比丘們將此事稟告佛陀，佛陀說：『從今以後，允許在八難（Ashta-pratibhayas，八種災難）發生時，或者有其他因緣時，可以略說戒。八難是指：國王、盜賊、火災、水災、疾病、人（的侵擾）、非人（的侵擾）、惡蟲。其他因緣是指：如果大眾聚集但床座不足、或者有很多人患病，允許略說戒。如果大眾聚集，座位上的覆蓋物不足或者下雨，允許略說戒。如果布薩（Posadha，齋戒）的時間已經很晚、或者有爭鬥的事情、或者討論阿毗曇（Abhidhamma，論藏）、毗尼（Vinaya，律藏）、或者說法的時間已經很晚，從今以後，允許在一切大眾還未起身、天亮之相還未出現時，就應該做羯磨說戒，沒有其他方便可以獲得，（可以）在晚上接受意願清凈后做羯磨說戒。』那些比丘這樣想：『現在因為這種災難的因緣，允許略說戒，但災難來臨還很遙遠，還沒有到來，我們可
【English Translation】 English version: 『字 (zi).』 At that time, if a Bhikshu (monk) needed to address someone by name due to certain circumstances, they would hesitate and not dare to call the Upadhyaya (preceptor) or Acarya (teacher) by their names. The Bhikshus reported this matter to the Buddha, and the Buddha said, 『If there is a reason due to certain circumstances, it is permissible to call the Upadhyaya or Acarya by their names.』
If a Bhikshu has given their consent and purity (to the Sangha) for a certain reason, and the matter is concluded after giving consent, they may then become doubtful and not dare to go to the place where the precepts are recited. The Bhikshus reported this matter to the Buddha, and the Buddha said, 『If the matter is concluded, one should go; if one does not go, one should be dealt with according to the Dharma (law).』 At that time, the group of six Bhikshus thought, 『If I do not go to the place where the precepts are recited, other Bhikshus may perform Karma (action) to prevent me from reciting the precepts.』 The Bhikshus reported this matter to the Buddha, and the Buddha said, 『It should not be so.』 They then thought, 『If I do not go to the place where the precepts are recited, my close friends or acquaintances may perform Karma to prevent me from reciting the precepts.』 The Buddha said, 『It should not be so.』 They then thought, 『If I go to the place where the precepts are recited but do not sit down, other Bhikshus may perform Karma to prevent me from reciting the precepts.』 The Buddha said, 『It should not be so.』 If one goes to the place where the precepts are recited but does not sit down for the sake of close friends or acquaintances, it is the same (it should not be so).
At that time, in a certain dwelling place, on the day of the recitation of the precepts, the Sangha (community) gathered. As they were about to recite the precepts, they heard that thieves were coming, and everyone was frightened. They rose from their seats and left, and the recitation of the precepts was not completed. The Bhikshus reported this matter to the Buddha, and the Buddha said, 『From now on, it is permissible to abbreviate the recitation of the precepts when the eight difficulties (Ashta-pratibhayas) arise, or when there are other reasons. The eight difficulties are: kings, thieves, fire, water, illness, people (disturbances), non-human beings (disturbances), and harmful insects. Other reasons are: if a large crowd gathers but there are not enough beds or seats, or if many people are ill, it is permissible to abbreviate the recitation of the precepts. If a large crowd gathers, and the coverings on the seats are insufficient, or if it is raining, it is permissible to abbreviate the recitation of the precepts. If the time for the Posadha (observance day) is late, or there are disputes, or discussions of the Abhidhamma (doctrinal commentaries), Vinaya (monastic rules), or Dharma (teachings) that have gone on late into the night, from now on, it is permissible to perform the Karma and recite the precepts before the entire assembly has risen and before the sign of dawn has appeared. There is no other convenient way to obtain (permission); (one can) receive the consent and purity in the evening and then perform the Karma and recite the precepts.』 Those Bhikshus thought, 『Now, because of this difficult circumstance, it is permissible to abbreviate the recitation of the precepts, but the difficult circumstance is still far away and has not yet arrived, we can』
得廣說戒。』時彼比丘應廣說戒，不廣說者如法治。時彼比丘作是念：『此難事近，我曹不得廣說戒，可說至九十事。』彼比丘應說至九十事，若不說者當如法治。時諸比丘作是念：『此難事近，我等不得廣說至九十事，可說至三十事。』應廣說至三十事，不說者當如法治。時諸比丘作是念：『此難事近，我等不得廣說至三十事，可說至二不定法。』比丘應說至二不定法，若不說者當如法治。時諸比丘作是念：『難事近，我等不得廣說至二不定法，可說十三事。』彼應說至十三事，若不說者當如法治。彼諸比丘作是念：『此難事近，不得廣說至十三事，可說四事。』彼比丘應說四事，若不說者如法治。彼比丘作是念：『此難事近，我等不得說四事，可說戒序。』彼應說戒序，若不說者如法治。時諸比丘作是念：『此難事近，我等不得說戒序。』諸比丘以此難事因緣，應即從座起去。有五種說戒：說序已，餘者應言：『僧常聞。』若說序、四事已，餘者應言：『僧常聞。』若說序、四事、十三事已，餘者應言：『僧常聞。』若說序、四事、十三事、二事已，餘者應言：『僧常聞。』廣說第五，是謂說戒五種。復有五事：說序、四事，餘者應言：『僧常聞。』說序、四事、十三事已，餘者應言：『僧常聞。』說序、四事、
【現代漢語翻譯】 現代漢語譯本 佛陀說：『應該詳細宣說戒律。』當時，那位比丘就應該詳細宣說戒律，如果不詳細宣說，就按照戒律進行懲處。當時，那位比丘心想：『現在有難事臨近，我們不能詳細宣說戒律，可以只說到九十事。』那位比丘就應該說到九十事，如果不說，就應當按照戒律進行懲處。當時，眾比丘心想：『現在有難事臨近，我們不能詳細說到九十事，可以只說到三十事。』就應該詳細說到三十事，不說者應當按照戒律進行懲處。當時，眾比丘心想：『現在有難事臨近，我們不能詳細說到三十事，可以只說到二不定法（Aniyatā-dhamma）。』比丘就應該說到二不定法，如果不說，就應當按照戒律進行懲處。當時，眾比丘心想：『難事臨近，我們不能詳細說到二不定法，可以只說十三事。』他就應該說到十三事，如果不說，就應當按照戒律進行懲處。那些比丘心想：『現在有難事臨近，不能詳細說到十三事，可以說四事。』那位比丘就應該說四事，如果不說，就按照戒律進行懲處。那位比丘心想：『現在有難事臨近，我們不能說四事，可以說戒序。』他就應該說戒序，如果不說，就按照戒律進行懲處。當時，眾比丘心想：『現在有難事臨近，我們不能說戒序。』眾比丘因為這個難事的緣故，就應該立即從座位上起身離去。 有五種宣說戒律的方式：說了戒序之後，其餘的內容應該說：『僧團常聽聞。』如果說了戒序、四事之後，其餘的內容應該說：『僧團常聽聞。』如果說了戒序、四事、十三事之後，其餘的內容應該說：『僧團常聽聞。』如果說了戒序、四事、十三事、二事之後，其餘的內容應該說：『僧團常聽聞。』詳細宣說是第五種，這就是宣說戒律的五種方式。還有五件事：說了戒序、四事，其餘的內容應該說：『僧團常聽聞。』說了戒序、四事、十三事之後，其餘的內容應該說：『僧團常聽聞。』說了戒序、四事、
【English Translation】 English version The Buddha said, 'The precepts should be explained in detail.' At that time, that Bhikkhu (monk) should explain the precepts in detail. If he does not explain them in detail, he should be punished according to the Dhamma (law). At that time, that Bhikkhu thought, 'A difficult situation is near, we cannot explain the precepts in detail, we can only speak up to ninety matters.' That Bhikkhu should speak up to ninety matters, and if he does not speak, he should be punished according to the Dhamma. At that time, the Bhikkhus thought, 'A difficult situation is near, we cannot speak in detail up to ninety matters, we can only speak up to thirty matters.' They should explain in detail up to thirty matters, and those who do not speak should be punished according to the Dhamma. At that time, the Bhikkhus thought, 'A difficult situation is near, we cannot explain in detail up to thirty matters, we can only speak up to the two Aniyatā-dhamma (undetermined rules).' The Bhikkhu should speak up to the two Aniyatā-dhamma, and if he does not speak, he should be punished according to the Dhamma. At that time, the Bhikkhus thought, 'A difficult situation is near, we cannot explain in detail up to the two Aniyatā-dhamma, we can only speak thirteen matters.' He should speak up to thirteen matters, and if he does not speak, he should be punished according to the Dhamma. Those Bhikkhus thought, 'A difficult situation is near, we cannot explain in detail up to thirteen matters, we can speak four matters.' That Bhikkhu should speak four matters, and if he does not speak, he should be punished according to the Dhamma. That Bhikkhu thought, 'A difficult situation is near, we cannot speak four matters, we can speak the preamble to the precepts.' He should speak the preamble to the precepts, and if he does not speak, he should be punished according to the Dhamma. At that time, the Bhikkhus thought, 'A difficult situation is near, we cannot speak the preamble to the precepts.' Because of this difficult situation, the Bhikkhus should immediately rise from their seats and leave. There are five ways to recite the precepts: After reciting the preamble to the precepts, the rest should be said: 'The Sangha (community) has often heard.' If the preamble to the precepts and the four matters have been recited, the rest should be said: 'The Sangha has often heard.' If the preamble to the precepts, the four matters, and the thirteen matters have been recited, the rest should be said: 'The Sangha has often heard.' If the preamble to the precepts, the four matters, the thirteen matters, and the two matters have been recited, the rest should be said: 'The Sangha has often heard.' Explaining in detail is the fifth way, and these are the five ways to recite the precepts. There are also five matters: After reciting the preamble to the precepts and the four matters, the rest should be said: 'The Sangha has often heard.' After reciting the preamble to the precepts, the four matters, and the thirteen matters, the rest should be said: 'The Sangha has often heard.' After reciting the preamble to the precepts, the four matters,
十三事、二事已，餘者應言：『僧常聞。』說序、四事、十三事、二事、三十事已，餘者應言：『僧常聞。』廣說第五。復有五事：說序、四事、十三事已，餘者應言：『僧常聞。』說序、四事、十三事、二事已，餘者應言：『僧常聞。』說序、四事、十三事、二事、三十事已，餘者應言：『僧常聞。』說序、四事、十三事、二事、三十事、九十事已，餘者應言：『僧常聞。』廣說第五。是謂說戒五種。」
爾時世尊在羅閱城耆阇崛山中。時有一比丘名那那由，心亂狂癡，或時憶說戒或不憶說戒、或時來或不來。時諸比丘以此事往白佛，佛言：「自今已去，與那那由比丘作心亂狂癡白二羯磨。作如是與。眾中應差堪能羯磨者如上，當作如是白：『大德僧聽！此那那由比丘，心亂狂癡，或憶說戒或不憶說戒、或來或不來。若僧時到僧忍聽，與此比丘作心亂狂癡羯磨，若憶若不憶、若來若不來，僧作羯磨說戒。白如是。』『大德僧聽！此那那由比丘心亂狂癡，或憶說戒或不憶、或來或不來，今僧與那那由比丘作心亂狂癡羯磨，若憶若不憶、或來或不來，作羯磨說戒。誰諸長老忍與此那那由比丘作狂癡心亂，憶不憶、或來或不來，作羯磨說戒者默然，誰不忍者說。』『僧已忍與那那由比丘作狂癡心亂，憶不憶、來不來
【現代漢語翻譯】 現代漢語譯本： 十三事、二事結束后，其餘情況應說：『僧團經常聽聞。』說完序言、四事、十三事、二事、三十事後，其餘情況應說：『僧團經常聽聞。』廣泛解說第五條。又有五種情況：說完序言、四事、十三事後，其餘情況應說：『僧團經常聽聞。』說完序言、四事、十三事、二事後，其餘情況應說：『僧團經常聽聞。』說完序言、四事、十三事、二事、三十事後，其餘情況應說：『僧團經常聽聞。』說完序言、四事、十三事、二事、三十事、九十事後，其餘情況應說：『僧團經常聽聞。』廣泛解說第五條。這被稱為五種說戒方式。
當時，世尊在羅閱城（Rajagriha）的耆阇崛山（Grdhrakuta）中。當時有一位比丘（bhiksu）名叫那那由（Nanda），心神錯亂而狂癡，有時記得說戒，有時不記得說戒，有時來，有時不來。當時眾比丘將此事稟告佛陀，佛陀說：『從今以後，為那那由比丘作心亂狂癡的白二羯磨（karma）。像這樣進行。僧團中應選擇一位有能力的羯磨者，如前所述，應這樣宣告：『大德僧團請聽！這位那那由比丘，心神錯亂而狂癡，有時記得說戒，有時不記得說戒，有時來，有時不來。如果僧團認為時機已到，請僧團容忍，為這位比丘作心亂狂癡的羯磨，無論他記得與否，來與不來，僧團都作羯磨說戒。宣告如上。』『大德僧團請聽！這位那那由比丘心神錯亂而狂癡，有時記得說戒，有時不記得，有時來，有時不來，現在僧團為那那由比丘作心亂狂癡的羯磨，無論他記得與否，來與不來，都作羯磨說戒。哪位長老容忍為這位那那由比丘作狂癡心亂，記得不記得，來不來，都作羯磨說戒的，請默然，誰不容忍的請說。』『僧團已經容忍為那那由比丘作狂癡心亂，記得不記得，來不來
【English Translation】 English version: After the thirteen matters and two matters have been recited, for the remaining cases, one should say: 'The Sangha (community of monks) has often heard.' After reciting the introduction, four matters, thirteen matters, two matters, and thirty matters, for the remaining cases, one should say: 'The Sangha has often heard.' Expound the fifth matter extensively. There are also five cases: After reciting the introduction, four matters, and thirteen matters, for the remaining cases, one should say: 'The Sangha has often heard.' After reciting the introduction, four matters, thirteen matters, and two matters, for the remaining cases, one should say: 'The Sangha has often heard.' After reciting the introduction, four matters, thirteen matters, two matters, and thirty matters, for the remaining cases, one should say: 'The Sangha has often heard.' After reciting the introduction, four matters, thirteen matters, two matters, thirty matters, and ninety matters, for the remaining cases, one should say: 'The Sangha has often heard.' Expound the fifth matter extensively. These are called the five ways of reciting the precepts.
At that time, the World Honored One (Bhagavan) was in Rajagriha (Royal City) on Mount Grdhrakuta (Vulture Peak). At that time, there was a bhiksu (monk) named Nanda, whose mind was disturbed and deranged, sometimes he remembered reciting the precepts, sometimes he did not remember reciting the precepts, sometimes he came, sometimes he did not come. At that time, the bhiksus reported this matter to the Buddha, and the Buddha said: 'From now on, perform a white double karma (formal act) for the bhiksu Nanda, due to his disturbed and deranged mind. Perform it in this way. In the Sangha, one should choose a capable karma performer as before, and should announce as follows: 'Venerable Sangha, listen! This bhiksu Nanda, his mind is disturbed and deranged, sometimes he remembers reciting the precepts, sometimes he does not remember reciting the precepts, sometimes he comes, sometimes he does not come. If the Sangha deems it the right time, may the Sangha tolerate performing a karma for this bhiksu due to his disturbed and deranged mind, whether he remembers or not, whether he comes or not, the Sangha will perform the karma of reciting the precepts. The announcement is as above.' 'Venerable Sangha, listen! This bhiksu Nanda, his mind is disturbed and deranged, sometimes he remembers reciting the precepts, sometimes he does not remember, sometimes he comes, sometimes he does not come, now the Sangha is performing a karma for the bhiksu Nanda due to his disturbed and deranged mind, whether he remembers or not, whether he comes or not, the karma of reciting the precepts will be performed. Which elders tolerate performing this karma for the bhiksu Nanda due to his deranged and disturbed mind, whether he remembers or not, whether he comes or not, the karma of reciting the precepts, let them be silent, whoever does not tolerate it, let them speak.' 'The Sangha has already tolerated performing the karma for the bhiksu Nanda due to his deranged and disturbed mind, whether he remembers or not, whether he comes or not.
，作羯磨竟，僧忍，默然故，是事如是持。』有三種狂癡：一者說戒時憶不憶、來不來，二者或有狂癡憶說戒而來，三者、或有狂癡不憶說戒不來，是謂三種狂癡。是中有憶說戒不憶說戒、有來不來，如是比丘者，眾僧應與作癡狂羯磨。彼憶說戒而來者，眾僧不應與作癡狂羯磨。彼狂癡不憶說戒亦不來者，不應與作癡狂羯磨。」
彼比丘與作羯磨已，后狂癡病止，作是念言：「我今當云何？」即告諸比丘。諸比丘往白佛，佛言：「若狂者，與作羯磨已，后狂癡病止，應與作白二羯磨解。應作如是解。那那由比丘，應往眾僧中偏露右臂、脫革屣、右膝著地合掌白：『大德僧聽！我那那由比丘，先得狂癡病，說戒時，或憶或不憶、或來或不來，眾僧與我作狂癡病羯磨。作已還得止，今求解狂癡羯磨。』如是三說。眾中當差堪能作羯磨者如上，作如是白：『大德僧聽！此那那由比丘，先得狂癡病，彼說戒時，或憶或不憶、或來或不來。眾僧與作狂癡羯磨。與作已狂癡病還得止，今求解狂癡病羯磨。若僧時到僧忍聽，僧與解狂癡病羯磨。白如是。』『大德僧聽！此那那由比丘，先得狂癡病，說戒時，或憶或不憶、或來或不來，眾僧與作狂癡病羯磨。與作已狂癡病還得止，今求眾僧解狂癡病羯磨。誰諸長老忍聽與那那由比
【現代漢語翻譯】 現代漢語譯本：『羯磨完成後，如果僧團認可，保持沉默，此事就這樣執行。』有三種狂癡的情況：第一種是說戒時，有時記得，有時不記得，有時來，有時不來；第二種是，可能因為狂癡而記得說戒並前來；第三種是，可能因為狂癡而不記得說戒，也不前來。這就是三種狂癡的情況。如果有人有時記得說戒，有時不記得，有時來，有時不來，這樣的比丘，僧團應該對他進行癡狂羯磨。如果他記得說戒並前來，僧團不應該對他進行癡狂羯磨。如果他因為狂癡而不記得說戒，也不前來，也不應該對他進行癡狂羯磨。
對比丘進行羯磨后，如果他的狂癡病好了，他會想：『我現在該怎麼辦？』然後他會告訴其他比丘。比丘們會去告訴佛陀，佛陀說：『如果一個狂癡的人，在對他進行羯磨后，狂癡病好了，應該為他進行白二羯磨來解除。應該這樣解除：那那由(Nānāyu)比丘，應該到僧團中，袒露右臂，脫掉革屣（皮鞋），右膝著地，合掌稟告：『尊敬的僧團，請聽！我那那由(Nānāyu)比丘，先前得了狂癡病，說戒時，有時記得，有時不記得，有時來，有時不來，僧團對我進行了狂癡病羯磨。羯磨完成後，我的病好了，現在請求解除狂癡羯磨。』這樣說三遍。僧團中應該選出有能力進行羯磨的人，像之前一樣，這樣稟告：『尊敬的僧團，請聽！這位那那由(Nānāyu)比丘，先前得了狂癡病，他說戒時，有時記得，有時不記得，有時來，有時不來。僧團對他進行了狂癡羯磨。羯磨完成後，他的狂癡病好了，現在請求解除狂癡病羯磨。如果僧團認為時機已到，請僧團允許，僧團解除他的狂癡病羯磨。這樣稟告。』『尊敬的僧團，請聽！這位那那由(Nānāyu)比丘，先前得了狂癡病，說戒時，有時記得，有時不記得，有時來，有時不來，僧團對他進行了狂癡病羯磨。羯磨完成後，他的狂癡病好了，現在請求僧團解除他的狂癡病羯磨。哪位長老允許解除那那由(Nānāyu)比
【English Translation】 English version: 'After the Karma is completed, if the Sangha approves and remains silent, the matter is thus upheld.' There are three types of madness: first, during the recitation of the precepts, sometimes remembering, sometimes not remembering, sometimes coming, sometimes not coming; second, perhaps due to madness, remembering the recitation of the precepts and coming; third, perhaps due to madness, not remembering the recitation of the precepts and not coming. These are the three types of madness. If someone sometimes remembers the recitation of the precepts and sometimes does not, sometimes comes and sometimes does not, the Sangha should perform the Karma for madness on such a Bhikkhu. If he remembers the recitation of the precepts and comes, the Sangha should not perform the Karma for madness on him. If he does not remember the recitation of the precepts due to madness and does not come, the Karma for madness should not be performed on him.
After the Karma has been performed on the Bhikkhu, if his madness ceases, he will think: 'What should I do now?' Then he will tell the other Bhikkhus. The Bhikkhus will go and tell the Buddha, and the Buddha will say: 'If a mad person, after the Karma has been performed on him, recovers from his madness, a Bai Er Karma (白二羯磨) should be performed for him to undo it. It should be undone like this: Nānāyu (那那由) Bhikkhu, should go into the Sangha, expose his right arm, take off his leather sandals, kneel on his right knee, and with palms together, announce: 'Venerable Sangha, please listen! I, Nānāyu (那那由) Bhikkhu, previously suffered from madness, and during the recitation of the precepts, sometimes remembered, sometimes did not remember, sometimes came, sometimes did not come, and the Sangha performed the Karma for madness on me. After the Karma was completed, my illness ceased, and now I request the undoing of the Karma for madness.' Say this three times. Among the Sangha, someone capable of performing the Karma should be chosen, as before, and announce like this: 'Venerable Sangha, please listen! This Nānāyu (那那由) Bhikkhu, previously suffered from madness, and during the recitation of the precepts, sometimes remembered, sometimes did not remember, sometimes came, sometimes did not come. The Sangha performed the Karma for madness on him. After the Karma was completed, his madness ceased, and now he requests the undoing of the Karma for madness. If the Sangha deems the time has come, please allow the Sangha to undo his Karma for madness. Announce like this.' 'Venerable Sangha, please listen! This Nānāyu (那那由) Bhikkhu, previously suffered from madness, and during the recitation of the precepts, sometimes remembered, sometimes did not remember, sometimes came, sometimes did not come, and the Sangha performed the Karma for madness on him. After the Karma was completed, his madness ceased, and now he requests the Sangha to undo his Karma for madness. Which elder approves of undoing Nānāyu's (那那由)
丘解狂癡病羯磨者默然，誰不忍者說。』『僧已忍與那那由比丘解狂癡病羯磨竟，僧忍，默然故，是事如是持。』」
時諸比丘各心念言：「與狂癡病者作羯磨已，后還得止得解狂癡羯磨。若復更狂癡，后得與作羯磨不？」佛言：「自今已去，隨狂癡病時，與作羯磨，狂止還解。」
爾時世尊在瞻婆國伽伽河側。十五日說戒時，世尊露地坐，眾僧前後圍繞。時阿難，初夜過、中夜初，從座起偏露右肩、脫革屣、右膝著地、合掌白佛言：「初夜已過，愿世尊說戒。」世尊默然。阿難見世尊默然，還就座。阿難初夜、中夜過已，從座起偏露右肩、脫革屣、右膝著地、合掌白佛言：「初夜、中夜已過，愿世尊說戒。」世尊默然。阿難見世尊默然，還就座。阿難初夜過、中夜過、后夜已過、明相出衆鳥鳴，阿難從坐起偏露右肩、脫革屣、右膝著地、合掌白佛言：「初、中、后夜已過，明相已出衆鳥鳴，眾僧坐久，愿世尊說戒。」佛告阿難：「眾中有不凈者，若眾中有不凈者，欲令如來於中說戒者，無此理也。」時阿難默然還坐。時尊者大目連作是念：「今眾中何者不凈，如來乃說言：『眾中有不凈者，而於中說戒，無此理。』耶？」時目連即觀眾人心，見有不凈人，去如來不遠坐，既非沙門而稱沙門、非梵行而言
【現代漢語翻譯】 現代漢語譯本： 『解除狂癡病羯磨（Karma，佛教術語，指行為、業力）的羯磨，如果僧團默然，就表示通過，誰不同意就說出來。』『僧團已經同意為那位那那（Nana，人名）比丘解除狂癡病羯磨，僧團同意，因為默然，此事就這樣執行。』 當時，各位比丘各自心中想著：『為狂癡病人做了羯磨之後，後來病好了，可以停止或解除狂癡羯磨。如果再次發狂癡，以後還可以再為他做羯磨嗎？』佛陀說：『從今以後，隨著狂癡病發作時，就為他做羯磨，狂病停止了就解除。』 當時，世尊（Bhagavan，佛的尊稱）在瞻婆國（Champa）伽伽河（Ganga River）邊。十五日說戒時，世尊在露天而坐，眾僧前後圍繞。當時阿難（Ananda，佛陀的十大弟子之一），初夜已過、中夜開始時，從座位起身，袒露右肩、脫掉鞋子、右膝著地、合掌對佛說：『初夜已經過去，希望世尊說戒。』世尊默然不語。阿難見世尊默然，就回到座位。阿難初夜、中夜過去後，從座位起身，袒露右肩、脫掉鞋子、右膝著地、合掌對佛說：『初夜、中夜已經過去，希望世尊說戒。』世尊默然不語。阿難見世尊默然，就回到座位。阿難初夜過去、中夜過去、后夜也過去，黎明將至，眾鳥鳴叫，阿難從座位起身，袒露右肩、脫掉鞋子、右膝著地、合掌對佛說：『初夜、中夜、后夜都已經過去，黎明將至，眾鳥鳴叫，眾僧坐了很久，希望世尊說戒。』佛告訴阿難：『大眾中有不清凈的人，如果大眾中有不清凈的人，想讓如來（Tathagata，佛的稱號之一）在其中說戒，沒有這個道理。』當時阿難默然回到座位。當時尊者大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一）心想：『現在大眾中誰不清凈，如來說：『大眾中有不清凈的人，就在其中說戒，沒有這個道理。』呢？』當時目犍連就觀察大眾的心，見到有不清凈的人，離如來不遠而坐，既不是沙門（Sramana，出家修行者）卻自稱沙門，不是梵行（Brahmacharya，清凈的行為）卻說
【English Translation】 English version: 『The Karma (Karma, a Buddhist term referring to action, deed, or volition) for removing the madness and foolishness disease, if the Sangha (Sangha, the Buddhist monastic community) is silent, it means it has passed; whoever disagrees should speak up.』 『The Sangha has agreed to remove the Karma for madness and foolishness disease for that Bhikkhu (Bhikkhu, a Buddhist monk) Nana (Nana, a name). The Sangha agrees, because of the silence, this matter is thus carried out.』 At that time, the Bhikkhus each thought in their hearts: 『After performing the Karma for a person with madness and foolishness disease, later when the illness is cured, can the Karma for madness and foolishness be stopped or removed? If they become mad and foolish again, can Karma be performed for them again later?』 The Buddha said: 『From now on, whenever the madness and foolishness disease occurs, perform Karma for them; when the madness stops, then remove it.』 At that time, the Bhagavan (Bhagavan, an epithet of the Buddha) was in Champa (Champa, a kingdom in ancient India) by the side of the Ganga River (Ganga River). On the fifteenth day, when reciting the precepts, the Bhagavan sat in the open, surrounded by the Sangha. At that time, Ananda (Ananda, one of the Buddha's ten principal disciples), after the first watch of the night had passed and the middle watch of the night began, arose from his seat, bared his right shoulder, took off his sandals, knelt on his right knee, and with palms joined, said to the Buddha: 『The first watch of the night has passed; may the Bhagavan recite the precepts.』 The Bhagavan remained silent. Ananda, seeing the Bhagavan silent, returned to his seat. After the first and middle watches of the night had passed, Ananda arose from his seat, bared his right shoulder, took off his sandals, knelt on his right knee, and with palms joined, said to the Buddha: 『The first and middle watches of the night have passed; may the Bhagavan recite the precepts.』 The Bhagavan remained silent. Ananda, seeing the Bhagavan silent, returned to his seat. After the first watch of the night had passed, the middle watch of the night had passed, and the last watch of the night had passed, as dawn approached and the birds chirped, Ananda arose from his seat, bared his right shoulder, took off his sandals, knelt on his right knee, and with palms joined, said to the Buddha: 『The first, middle, and last watches of the night have passed, dawn has approached, the birds are chirping, the Sangha has been sitting for a long time; may the Bhagavan recite the precepts.』 The Buddha said to Ananda: 『There are impure ones in the assembly; if there are impure ones in the assembly who wish the Tathagata (Tathagata, one of the titles of the Buddha) to recite the precepts among them, there is no such reason.』 At that time, Ananda silently returned to his seat. At that time, the Venerable Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten principal disciples) thought: 『Who is impure in this assembly that the Tathagata says: 『There are impure ones in the assembly, and to recite the precepts among them, there is no such reason』?』 At that time, Maudgalyayana observed the minds of the assembly and saw an impure person sitting not far from the Tathagata, who was not a Sramana (Sramana, a wandering ascetic or religious mendicant) but claimed to be a Sramana, and was not practicing Brahmacharya (Brahmacharya, a state of celibacy and purity) but said
梵行、犯戒惡法不凈污穢、邪見覆藏惡業、內懷腐爛猶如空樹，見已念言：「佛正為此人故語阿難言：『眾中有不凈，如來於中說戒者，終無此理。』」時目連即往其人所語言：「汝起！如來已見汝！已知汝！速起去，不須住此！」時目連捉手牽出門外已，還至世尊所，頭面禮足白佛言：「眾僧已清凈，愿世尊說戒。」佛語目連：「汝今不應為，后亦不應為。目連！自今已去聽作自言治，若不自言不應治。自今已去，汝等自作羯磨說戒。」◎
佛告目連：「此如來最後說戒。何以故？有犯者，不得與說戒。有犯者，不得聞說戒、不得向犯戒者解罪。有罪者，不得受他解罪。」佛告目連：「海水有八奇特法，所以阿修羅娛樂住者，以此八事故。何等為八？諸一切眾流皆往投之，是謂一奇特，阿修羅所娛樂。複次目連！海水常住不失潮法，是謂目連海水二奇特，阿修羅所娛樂。複次目連！今五大河：恒河、閻摩那、薩羅、阿夷羅、婆提摩河，皆投于海而失本名，名之為海，是謂目連海水三奇特，阿修羅所娛樂。複次目連！此五大河及天雨盡歸於海，而海水無有增減，是謂目連海水四奇特，阿修羅所娛樂。複次目連！海水盡咸同爲一味，是謂目連海水五奇特，阿修羅所娛樂。複次目連！海水不受死屍，設有死屍，風飄
【現代漢語翻譯】 現代漢語譯本： 梵行（brahmacarya，清凈的行為）、犯戒的惡法是不凈且污穢的，被邪見覆蓋隱藏著惡業，內心腐爛猶如空心的樹木。看到這個人後，我心想：『佛陀正是爲了這種人，才對阿難（Ananda，佛陀的十大弟子之一）說：『僧團中若有不清凈的人，如來（Tathagata，佛陀的稱號之一）在其中宣說戒律，是絕對沒有這種道理的。』』」當時，目連（Maudgalyayana，佛陀的十大弟子之一）就去到那個人那裡，對他說：「你起來！如來已經看見你！已經知道你！快點離開，不需要住在這裡！」當時，目連抓住他的手，把他拉出門外。之後，回到世尊（Bhagavan，佛陀的稱號之一）那裡，頭面頂禮佛足，稟告佛陀說：「僧團已經清凈，希望世尊宣說戒律。」佛陀告訴目連：「你現在不應該這樣做，以後也不應該這樣做。目連！從今以後，允許採用『自言治』的方式，如果不自己坦白，就不應該進行懲治。從今以後，你們自己舉行羯磨（karma，業力）儀式，宣說戒律。」
佛陀告訴目連：「這是如來最後一次宣說戒律。為什麼呢？因為有犯戒的人，不得參與宣說戒律。有犯戒的人，不得聽聞宣說戒律，不得向犯戒的人解釋罪過。有罪的人，不得接受他人為自己解除罪過。」佛陀告訴目連：「海水有八種奇特的特性，阿修羅（Asura，一種神道生物）之所以喜歡在那裡娛樂居住，就是因為這八種特性。是哪八種呢？所有河流都流向大海，這是第一種奇特的特性，阿修羅所喜歡。其次，目連！海水總是保持不變，不會失去潮汐的規律，這是目連海水的第二種奇特特性，阿修羅所喜歡。再次，目連！現在的五大河流：恒河（Ganges）、閻摩那河（Yamuna）、薩羅河（Sarayu）、阿夷羅河（Aciravati）、婆提摩河（Vaitarani），都流入大海，失去了原本的名字，統稱為海，這是目連海水的第三種奇特特性，阿修羅所喜歡。再次，目連！這五大河流以及天降的雨水都流入大海，而海水的水量沒有增加或減少，這是目連海水的第四種奇特特性，阿修羅所喜歡。再次，目連！海水都是鹹的，味道相同，這是目連海水的第五種奇特特性，阿修羅所喜歡。再次，目連！海水不容納死屍，如果有死屍，風會吹走
【English Translation】 English version: 'Brahmacarya' (pure conduct), the evil and impure defilements of breaking precepts, evil deeds concealed by wrong views, and inner decay like a hollow tree. Having seen this person, I thought: 'The Buddha spoke to Ananda (one of the Buddha's ten great disciples) precisely for the sake of such a person, saying: 'It is impossible for the Tathagata (one of the Buddha's titles) to recite the precepts in a Sangha (community) where there are impure individuals.'' At that time, Maudgalyayana (one of the Buddha's ten great disciples) went to that person and said, 'Get up! The Tathagata has seen you! Knows you! Leave quickly, there is no need to stay here!' At that time, Maudgalyayana grabbed his hand and dragged him out the door. Afterwards, he returned to the Bhagavan (one of the Buddha's titles), prostrated himself at the Buddha's feet, and reported to the Buddha, 'The Sangha is now pure, may the Bhagavan recite the precepts.' The Buddha told Maudgalyayana, 'You should not do this now, nor should you do it in the future. Maudgalyayana! From now on, allow the method of 'self-confession and correction'; if one does not confess, one should not be punished. From now on, you yourselves perform the Karma (action, deed) ritual and recite the precepts.'
The Buddha told Maudgalyayana, 'This is the last time the Tathagata recites the precepts. Why? Because those who have broken the precepts must not participate in reciting the precepts. Those who have broken the precepts must not hear the recitation of the precepts, and must not explain transgressions to those who have broken the precepts. Those who have committed offenses must not receive absolution from others.' The Buddha told Maudgalyayana, 'The ocean has eight extraordinary characteristics, and the Asuras (a type of deity or demon) enjoy living there because of these eight characteristics. What are the eight? All rivers flow into the ocean, this is the first extraordinary characteristic, which the Asuras enjoy. Secondly, Maudgalyayana! The ocean always remains constant and does not lose its tidal patterns, this is the second extraordinary characteristic of the ocean, which the Asuras enjoy. Again, Maudgalyayana! The five great rivers: the Ganges (Ganga), the Yamuna, the Sarayu, the Aciravati, and the Vaitarani, all flow into the ocean and lose their original names, being collectively called the ocean, this is the third extraordinary characteristic of the ocean, which the Asuras enjoy. Again, Maudgalyayana! These five great rivers and the rain from the sky all flow into the ocean, but the water level of the ocean does not increase or decrease, this is the fourth extraordinary characteristic of the ocean, which the Asuras enjoy. Again, Maudgalyayana! The water of the ocean is all salty and has the same taste, this is the fifth extraordinary characteristic of the ocean, which the Asuras enjoy. Again, Maudgalyayana! The ocean does not accept corpses; if there are corpses, the wind will blow
出置岸上，是謂目連海水六奇特，阿修羅所娛樂。複次目連！海水多出珍奇異寶，陸地所無有盡出于海。所謂寶者，金銀、真珠、琉璃、珊瑚、車𤦲、馬瑙，是謂目連海水七奇特，阿修羅所娛樂。複次目連！大海水大形者所居處，所謂大形者，身有長百由旬、二百由旬、三百由旬乃至七百由旬，是謂目連海水八奇特，阿修羅所娛樂。是謂目連大海水有八奇特，阿修羅所娛樂。如是目連！我法中亦有八奇特，使諸弟子見已於中而自娛樂。何等為八？如彼大海水一切眾流皆往投之；如是目連！我諸弟子漸次學戒，皆歸我法，于中學諸善法，是謂目連我法中一奇特，令諸弟子見已而自娛樂。目連！猶如大海常住不失潮法；我諸弟子住于戒中，乃至於死終不犯戒，是謂於我法中二奇特，令諸弟子見已而自娛樂。目連！猶如五大河盡歸於海，失於本名名之為海；如是目連！於我法中，四種姓：剎利、婆羅門、毗舍、首陀，以信堅固從家舍家學道，滅本名皆稱為沙門釋子！是謂目連，於我法中三奇特，令諸弟子見已而自娛樂。目連！猶如五大河及天雨皆歸於海，而海水無有增減；如是目連！於我法中諸族姓子，以信堅固從家舍家學道，入無餘涅槃界，而無餘涅槃界無增無減，是謂目連於我法中四奇特，令諸弟子見已而自娛樂。猶如
【現代漢語翻譯】 現代漢語譯本 將船隻放置在岸上，這被稱為目連所見海水的第六種奇特之處，是阿修羅（Ashura，意為非天，一種好戰的神）所娛樂的地方。再者，目連（Maudgalyayana，佛陀的著名弟子）！海水中出產許多珍奇異寶，陸地上沒有的都出自於大海。所謂的寶物有：金、銀、珍珠、琉璃（一種寶石）、珊瑚、車渠（一種海貝）、瑪瑙。這被稱為目連所見海水的第七種奇特之處，是阿修羅所娛樂的地方。再者，目連！大海水中居住著體型巨大的生物，所謂體型巨大的生物，身長有百由旬（Yojana，古印度長度單位）、二百由旬、三百由旬乃至七百由旬。這被稱為目連所見海水的第八種奇特之處，是阿修羅所娛樂的地方。這便是目連所見大海水的八種奇特之處，是阿修羅所娛樂的地方。就像這樣，目連！我的佛法中也有八種奇特之處，讓我的弟子們見到后在其中自得其樂。是哪八種呢？就像那大海水，一切河流都流向它；就像這樣，目連！我的弟子們逐漸地學習戒律，都歸向我的佛法，在佛法中學習各種善法。這被稱為目連我的佛法中的第一種奇特之處，讓我的弟子們見到后在其中自得其樂。目連！猶如大海常住不失潮汐的規律；我的弟子們安住于戒律之中，乃至到死都不會違犯戒律。這被稱為我的佛法中的第二種奇特之處，讓我的弟子們見到后在其中自得其樂。目連！猶如五大河流都歸於大海，失去了原本的名字，都被稱為海；就像這樣，目連！在我的佛法中，四種姓：剎帝利（Kshatriya，武士階層）、婆羅門（Brahmana，祭司階層）、吠舍（Vaishya，商人階層）、首陀羅（Shudra，奴隸階層），以堅定的信心離開家庭出家學道，滅掉了原本的姓氏，都被稱為沙門釋子（Shramana Shakya-putra，釋迦牟尼佛的出家弟子）！這被稱為目連，在我的佛法中的第三種奇特之處，讓我的弟子們見到后在其中自得其樂。目連！猶如五大河流以及天降的雨水都歸於大海，而海水卻沒有增減；就像這樣，目連！在我的佛法中，各個族姓的子弟，以堅定的信心離開家庭出家學道，進入無餘涅槃界（Parinirvana，完全的涅槃），而無餘涅槃界沒有增加也沒有減少。這被稱為目連在我的佛法中的第四種奇特之處，讓我的弟子們見到后在其中自得其樂。猶如
【English Translation】 English version Having placed them on the shore, this is called the sixth wondrous characteristic of the ocean as seen by Maudgalyayana (Maudgalyayana, a prominent disciple of the Buddha), a place of entertainment for the Ashuras (Ashura, demigods or titans in Buddhism). Furthermore, Maudgalyayana! The ocean produces many rare and precious treasures; all that is not found on land comes from the sea. These treasures include gold, silver, pearls, lapis lazuli (a precious stone), coral, tridacna (a type of giant clam), and agate. This is called the seventh wondrous characteristic of the ocean as seen by Maudgalyayana, a place of entertainment for the Ashuras. Furthermore, Maudgalyayana! The great ocean is inhabited by creatures of enormous size; these creatures have bodies that are one hundred yojanas (Yojana, an ancient Indian unit of distance) long, two hundred yojanas, three hundred yojanas, and even up to seven hundred yojanas. This is called the eighth wondrous characteristic of the ocean as seen by Maudgalyayana, a place of entertainment for the Ashuras. These are the eight wondrous characteristics of the great ocean as seen by Maudgalyayana, a place of entertainment for the Ashuras. Just so, Maudgalyayana! In my Dharma (Dharma, the teachings of the Buddha) there are also eight wondrous characteristics, which cause my disciples to find joy and entertainment within them. What are these eight? Just as all the rivers flow into the great ocean; so too, Maudgalyayana! My disciples gradually learn the precepts, all returning to my Dharma, learning all kinds of good practices within it. This is called the first wondrous characteristic in my Dharma, Maudgalyayana, causing my disciples to find joy and entertainment within it. Maudgalyayana! Just as the great ocean remains constant, never losing its tidal patterns; my disciples abide in the precepts, never violating them until death. This is called the second wondrous characteristic in my Dharma, causing my disciples to find joy and entertainment within it. Maudgalyayana! Just as the five great rivers all flow into the sea, losing their original names and being called the sea; so too, Maudgalyayana! In my Dharma, the four castes: Kshatriyas (Kshatriya, the warrior caste), Brahmanas (Brahmana, the priestly caste), Vaishyas (Vaishya, the merchant caste), and Shudras (Shudra, the laborer caste), with steadfast faith, leave their homes to study the Way, abandoning their original names and all being called Shramana Shakya-putras (Shramana Shakya-putra, ordained disciples of Shakyamuni Buddha)! This is called the third wondrous characteristic in my Dharma, Maudgalyayana, causing my disciples to find joy and entertainment within it. Maudgalyayana! Just as the five great rivers and the rain from the sky all flow into the sea, yet the sea neither increases nor decreases; so too, Maudgalyayana! In my Dharma, sons of all clans, with steadfast faith, leave their homes to study the Way, entering the realm of Parinirvana (Parinirvana, complete Nirvana), yet the realm of Parinirvana neither increases nor decreases. This is called the fourth wondrous characteristic in my Dharma, Maudgalyayana, causing my disciples to find joy and entertainment within it. Just as
目連！大海水咸同一味；於我法中同一解脫味，是謂目連於我法中五奇特，令諸弟子見已而自娛樂。目連！猶如大海不受死屍，設有死屍大風飄置岸上；於我法中亦復如是，不受死屍。所謂死屍者，非沙門自稱為沙門、非梵行自稱為梵行、犯戒惡法不凈污穢邪見覆障善業，內懷腐爛如空中樹，雖在眾中坐，常離眾僧遠、眾僧亦離彼遠，是謂目連於我法中六奇特，令諸弟子見已而自娛樂。猶如目連！大海水中多出珍奇異寶陸地所無有，所謂珍寶者，金銀、真珠、琉璃、珊瑚、車𤦲、馬瑙；於我法中亦多出珍寶，所謂珍寶者，四念處、四正勤、四如意足、四禪、五根、五力、七覺意、賢聖八正道，是謂目連於我法中七奇特，令諸弟子見已而自娛樂。猶如目連！大海水大形所居處，所謂大形者，百由旬乃至七百由旬；如是目連！於我法中亦受大形，所謂大形者，眾僧中向須陀洹、得須陀洹果，乃至向阿羅漢、得阿羅漢果，是謂目連於我法中八奇特，令諸弟子見已而自娛樂。」
爾時說戒日，眾多癡比丘集一處住，語上座言說戒，答言：「我先不誦戒。」次語中座、下座說戒，皆言不誦，即不成說戒。爾時諸比丘，以此事往白佛，佛言：「眾多癡比丘不應共集一處，既不知戒，復不知說戒、不知布薩、不知布薩羯磨。自
【現代漢語翻譯】 現代漢語譯本 目連（Maudgalyayana）！大海之水味道皆為鹹味，於我的佛法中，所有修行最終都歸於同一解脫之味。這便是目連（Maudgalyayana），在我的佛法中存在的第五種奇特之處，能讓我的弟子們見到後心生歡喜。 目連（Maudgalyayana）！就像大海不容納屍體，即使有屍體也會被大風吹到岸上；在我的佛法中也是如此，不容納『死屍』。所謂的『死屍』，是指那些並非真正的沙門（Shramana，出家修行者）卻自稱為沙門，並非真正的梵行（Brahmacharya，清凈行）卻自稱為梵行，違犯戒律，行為邪惡不凈，被邪見所矇蔽，阻礙善業的增長，內心腐朽如同空中的樹木。這樣的人雖然身處僧眾之中，卻總是遠離僧眾，僧眾也遠離他們。這便是目連（Maudgalyayana），在我的佛法中存在的第六種奇特之處，能讓我的弟子們見到後心生歡喜。 目連（Maudgalyayana）！就像大海水中蘊藏著許多陸地上沒有的珍奇異寶，所謂的珍寶，如金、銀、珍珠、琉璃、珊瑚、車𤦲（一種寶石）、瑪瑙；在我的佛法中也蘊藏著許多珍寶，所謂的珍寶，如四念處（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四如意足（Four Paths to Magical Power）、四禪（Four Dhyanas）、五根（Five Roots）、五力（Five Powers）、七覺意（Seven Factors of Enlightenment）、賢聖八正道（Noble Eightfold Path）。這便是目連（Maudgalyayana），在我的佛法中存在的第七種奇特之處，能讓我的弟子們見到後心生歡喜。 目連（Maudgalyayana）！就像大海是巨大形體生物所居住的地方，所謂巨大形體生物，有百由旬（Yojana，古印度長度單位）乃至七百由旬那麼大；同樣，目連（Maudgalyayana）！在我的佛法中也容納巨大的修行者，所謂巨大的修行者，是指僧眾中那些趨向須陀洹（Srotapanna，入流果）並證得須陀洹果的人，乃至趨向阿羅漢（Arhat，無學果）並證得阿羅漢果的人。這便是目連（Maudgalyayana），在我的佛法中存在的第八種奇特之處，能讓我的弟子們見到後心生歡喜。」 當時，在說戒日，許多愚癡的比丘聚集在一處，向上座（長老）請求說戒，上座回答說：『我先前沒有背誦戒律。』接著又向中座、下座請求說戒，他們都說沒有背誦，因此無法完成說戒儀式。當時，這些比丘將此事稟告佛陀，佛陀說：『不應該讓眾多愚癡的比丘聚集在一處，他們既不知道戒律，又不知道如何說戒、不知道如何舉行布薩（Posadha，齋戒儀式）、也不知道如何進行布薩羯磨（Posadha Karma，布薩羯磨）。』
【English Translation】 English version Maudgalyayana! The water of the great ocean has one salty taste; in my Dharma, all practices lead to the same taste of liberation. This, Maudgalyayana, is the fifth extraordinary thing in my Dharma, causing my disciples to rejoice upon seeing it. Maudgalyayana! Just as the great ocean does not accept corpses, and if there are corpses, they are blown ashore by strong winds; so too in my Dharma, corpses are not accepted. The so-called 'corpses' are those who are not truly Shramanas (Shramana, renunciates) but call themselves Shramanas, not truly practicing Brahmacharya (Brahmacharya, pure conduct) but call themselves practitioners of Brahmacharya, violating precepts, with evil and impure conduct, defiled by wrong views, obstructing good deeds, and inwardly rotten like trees in the sky. Although they sit in the midst of the Sangha (Sangha, monastic community), they are always far from the Sangha, and the Sangha is also far from them. This, Maudgalyayana, is the sixth extraordinary thing in my Dharma, causing my disciples to rejoice upon seeing it. Maudgalyayana! Just as the great ocean contains many rare and precious treasures not found on land, such as gold, silver, pearls, lapis lazuli, coral, tridacna (a type of gem), and agate; so too in my Dharma, there are many treasures, such as the Four Foundations of Mindfulness (Four Foundations of Mindfulness), the Four Right Exertions (Four Right Exertions), the Four Paths to Magical Power (Four Paths to Magical Power), the Four Dhyanas (Four Dhyanas), the Five Roots (Five Roots), the Five Powers (Five Powers), the Seven Factors of Enlightenment (Seven Factors of Enlightenment), and the Noble Eightfold Path (Noble Eightfold Path). This, Maudgalyayana, is the seventh extraordinary thing in my Dharma, causing my disciples to rejoice upon seeing it. Maudgalyayana! Just as the great ocean is the dwelling place of large creatures, some hundreds of yojanas (Yojana, ancient Indian unit of length) and even seven hundred yojanas in size; so too, Maudgalyayana! My Dharma accepts large beings, those who are approaching Srotapanna (Srotapanna, stream-enterer) and attaining the fruit of Srotapanna, and even those who are approaching Arhat (Arhat, perfected one) and attaining the fruit of Arhat. This, Maudgalyayana, is the eighth extraordinary thing in my Dharma, causing my disciples to rejoice upon seeing it." At that time, on the day of reciting the precepts, many foolish Bhikshus (Bhikshu, monks) gathered in one place and asked the senior monk to recite the precepts. The senior monk replied, 'I have not previously memorized the precepts.' Then they asked the middle and junior monks to recite the precepts, but they all said they had not memorized them, so the recitation of the precepts could not be completed. At that time, these Bhikshus reported this matter to the Buddha, who said, 'Many foolish Bhikshus should not gather in one place, for they neither know the precepts, nor do they know how to recite the precepts, nor do they know how to hold the Posadha (Posadha, observance day), nor do they know how to perform the Posadha Karma (Posadha Karma, observance ceremony).'
今已去，制五歲比丘誦戒羯磨，若不誦戒羯磨者如法治。」
爾時有眾多癡比丘，共集一處住，語上座言說戒，報言：「我等先誦，今者悉忘。」次問中座、下座，皆言：「先誦，今者悉忘。」即不成說戒。時諸比丘以此事往白佛，佛言：「眾多癡比丘不應集在一處，既不知戒，復不知說戒、不知布薩、不知布薩羯磨。自今已去，制五歲比丘，當誦戒誦羯磨使利，若不者如法治。自今已去，聽依能誦戒比丘夏安居。」
爾時有比丘，依誦戒者夏安居。誦戒者安居中命終，諸比丘念言：「我等當云何？」即白諸比丘。諸比丘往白佛，佛言：「汝等善聽！若有比丘，依誦戒比丘夏安居。安居中誦戒者命終、若遠行、若休道、若至外道眾、若至別部眾中、若犯邊罪、若犯比丘尼、若賊心作沙門、若壞二道、若黃門、或殺父母、或殺阿羅漢、或斗亂眾僧、或噁心出佛身血、若非人、若畜生、若二形，若后安居未至，當詣比近處結后安居，若不者當請比近能誦戒者來過安居。若已結后安居，諸比丘應詣比近處，有學誦序者若誦四事者、若十三事者、若二不定者、若三十事者、若九十事者、若誦余殘法者，彼各誦所得已，還至本住處教一人使誦。若一人不能盡誦者，隨先所誦得，各次第誦不得重誦。若爾者善，不者但
【現代漢語翻譯】 現代漢語譯本：佛說：『現在開始，制定讓五年以上的比丘背誦戒律羯磨的規定，如果不背誦戒律羯磨，就依法懲處。』
當時，有很多愚癡的比丘聚集在一起，對上座比丘說戒，上座比丘回答說：『我們以前背誦過，現在全都忘記了。』接著問中座、下座比丘，都說：『以前背誦過，現在全都忘記了。』因此無法說戒。當時，這些比丘將此事稟告佛陀，佛陀說：『眾多愚癡的比丘不應該聚集在一起，他們既不知道戒律，又不知道說戒、不知道布薩（Uposatha，齋戒日）、不知道布薩羯磨（Uposatha-kamma，齋戒儀式）。從現在開始，制定讓五年以上的比丘，應當背誦戒律，背誦羯磨使之熟練，如果不這樣做，就依法懲處。從現在開始，允許依靠能背誦戒律的比丘進行夏季安居（Vassa，雨季安居）。』
當時，有比丘依靠能背誦戒律的比丘進行夏季安居。在安居期間，背誦戒律的比丘去世了，眾比丘心想：『我們該怎麼辦呢？』於是稟告其他比丘。其他比丘前往稟告佛陀，佛陀說：『你們好好聽著！如果有比丘，依靠能背誦戒律的比丘進行夏季安居。在安居期間，背誦戒律的比丘去世、或者遠行、或者放棄修行、或者加入外道團體、或者加入其他部派、或者犯了邊罪（Pārājika，極重罪）、或者與比丘尼發生性關係、或者心懷盜心出家、或者破壞二根、或者是黃門（性無能者）、或者殺害父母、或者殺害阿羅漢（Arhat，已證悟者）、或者挑撥僧團爭鬥、或者惡意使佛陀流血、或者是非人、或者是畜生、或者是雙性人，如果在後安居（Pavarana，解夏）尚未開始之前，應當前往附近的地點結后安居，如果不這樣做，應當迎請附近能背誦戒律的比丘來度過安居。如果已經結了后安居，眾比丘應當前往附近的地點，尋找能背誦戒律序言者、或者能背誦四事者、或者十三事者、或者二不定者、或者三十事者、或者九十事者、或者能背誦其他剩餘戒法者，他們各自背誦所能背誦的部分之後，回到原來的住處教一個人背誦。如果一個人不能全部背誦，就按照先前所背誦的順序，依次背誦，不得重複背誦。如果這樣可以，那就很好，否則就』
【English Translation】 English version: The Buddha said, 'From now on, establish the rule that bhikkhus (monks) of five years or more must recite the Pratimoksha (code of monastic rules) and the Karmavācanā (formal procedures). Those who do not recite the Pratimoksha and the Karmavācanā will be punished according to the Dharma (teachings).'
At that time, there were many foolish bhikkhus gathered in one place. They asked the senior bhikkhu to recite the precepts, but he replied, 'We used to recite them, but now we have forgotten everything.' Then they asked the middle and junior bhikkhus, and they all said, 'We used to recite them, but now we have forgotten everything.' Therefore, they could not perform the recitation of the precepts. Then the bhikkhus reported this matter to the Buddha. The Buddha said, 'Many foolish bhikkhus should not gather in one place. They neither know the precepts, nor do they know how to recite the precepts, nor do they know the Uposatha (observance day), nor do they know the Uposatha-kamma (formal act of the Uposatha). From now on, establish the rule that bhikkhus of five years or more should recite the precepts and the Karmavācanā fluently. If they do not do so, they will be punished according to the Dharma. From now on, allow dependence on a bhikkhu who can recite the precepts for the Vassa (rain retreat).'
At that time, there were bhikkhus who depended on a bhikkhu who could recite the precepts for the Vassa. During the Vassa, the bhikkhu who recited the precepts died. The bhikkhus thought, 'What should we do?' Then they reported it to the other bhikkhus. The other bhikkhus went to report it to the Buddha. The Buddha said, 'Listen carefully! If there are bhikkhus who depend on a bhikkhu who can recite the precepts for the Vassa, and during the Vassa, the bhikkhu who recites the precepts dies, or goes far away, or abandons the practice, or joins a heretical group, or joins another sect, or commits a Pārājika (defeating offense), or has sexual relations with a bhikkhuni (nun), or ordains with the intention of stealing, or has damaged sexual organs, or is a eunuch, or kills his parents, or kills an Arhat (enlightened being), or causes dissension in the Sangha (monastic community), or maliciously draws blood from the Buddha, or is a non-human being, or is an animal, or is of two genders, if the Pavarana (invitation) has not yet arrived, they should go to a nearby place to perform the Pavarana. If they do not do so, they should invite a bhikkhu nearby who can recite the precepts to spend the Vassa with them. If the Pavarana has already been performed, the bhikkhus should go to a nearby place and find someone who can recite the introduction to the precepts, or who can recite the four offenses, or the thirteen offenses, or the two uncertain offenses, or the thirty offenses, or the ninety offenses, or who can recite the remaining Dharma. Each of them should recite what they can recite, and then return to their original residence and teach one person to recite. If one person cannot recite everything, they should recite in the order they were previously recited, without repeating. If this is possible, that is good, otherwise just'
說法誦經已，從坐起而去。」
爾時難陀，有弟子聰明，善能營事。時跋難陀語言：「汝與我人間遊行。」其人報言：「小留待我，往問和尚還。」即往難陀所白言：「聽我與跋難陀人間遊行。」難陀報言：「隨汝意。」時諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責難陀：「汝云何聽弟子隨跋難陀人間遊行耶？此人癡，不知戒、不知說戒、不知布薩、不知布薩羯磨。」爾時諸比丘往詣佛所，頭面禮足在一面坐，以此事具白佛。佛爾時以此事集比丘僧，知而故問難陀言：「汝實遣弟子與跋難陀人間遊行耶？跋難陀癡人，不知戒、不知說戒、不知布薩、不知布薩羯磨。」答言：「如是。」時世尊以無數方便呵責難陀言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何難陀！汝遣弟子與跋難陀人間遊行？癡人既不知戒、不知說戒、不知布薩、不知布薩羯磨。」爾時世尊以無數方便呵責難陀已，告諸比丘：「汝等善聽！若有弟子，辭和尚師方面遠行。和尚當問弟子：『汝為何事行？同伴是誰？為詣何處？』若所營事非、若同伴非、其人及所詣處非者，當遮令莫去。若所營事非、所詣處亦非，同伴雖好，亦當遮令莫去。若所營事非，所詣處好，同伴不善，亦當遮令莫去。若所營事
【現代漢語翻譯】 現代漢語譯本： 說法誦經完畢后，難陀從座位上起身離開了。
當時，難陀有一個弟子非常聰明，擅長處理事務。跋難陀對他說：『你和我一起到人間去遊歷吧。』那人回答說：『請稍等我一下，我去問問和尚是否允許。』隨即前往難陀處稟告說：『請允許我和跋難陀一起到人間遊歷。』難陀回答說：『隨你的意願吧。』當時，眾比丘聽聞此事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的比丘，都責怪難陀說：『你為什麼允許弟子跟隨跋難陀一起到人間遊歷呢？這個人愚癡，不懂戒律、不會講解戒律、不懂布薩（Uposatha，齋戒日）、不懂布薩羯磨（Uposatha-kamma，齋戒儀式）。』當時，眾比丘前往佛陀處，頂禮佛足后在一旁坐下，將此事詳細地稟告了佛陀。佛陀當時因為這件事召集了比丘僧眾，明知故問難陀說：『你真的派遣弟子跟隨跋難陀一起到人間遊歷了嗎？跋難陀是個愚癡的人，不懂戒律、不會講解戒律、不懂布薩、不懂布薩羯磨。』難陀回答說：『是的。』當時，世尊用無數種方法呵責難陀說：『你所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼呢，難陀！你竟然派遣弟子跟隨跋難陀一起到人間遊歷？這個愚癡的人既不懂戒律、不會講解戒律、不懂布薩、不懂布薩羯磨。』當時，世尊用無數種方法呵責難陀后，告訴眾比丘：『你們仔細聽好！如果有弟子要向和尚或阿阇梨（Acariya，導師）辭行遠遊，和尚應當詢問弟子：『你因為什麼事情要遠行？同伴是誰？要到哪裡去？』如果所要做的事情不對、同伴不對、那個人以及所要去的地方不對，就應當阻止他不要去。如果所要做的事情不對、所要去的地方也不對，即使同伴很好，也應當阻止他不要去。如果所要做的事情不對，所要去的地方很好，同伴不好，也應當阻止他不要去。如果所要做的事情……』
【English Translation】 English version: After speaking the Dharma and reciting the scriptures, Nanda rose from his seat and left.
At that time, Nanda had a disciple who was intelligent and skilled in managing affairs. Bhaṇḍānanda said to him, 'Come with me to wander in the human realm.' The man replied, 'Please wait for me a moment, let me go and ask the Upadhyaya (Upajjhaya, preceptor) for permission.' He then went to Nanda and reported, 'Please allow me to go with Bhaṇḍānanda to wander in the human realm.' Nanda replied, 'As you wish.' At that time, the Bhikkhus (monks) heard of this, and those who were content with little, practiced Dhuta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, criticized Nanda, saying, 'Why do you allow your disciple to go with Bhaṇḍānanda to wander in the human realm? This person is foolish, does not understand the precepts, does not know how to explain the precepts, does not understand Uposatha (齋戒日), does not understand Uposatha-kamma (齋戒儀式).' At that time, the Bhikkhus went to the Buddha, bowed their heads to his feet, and sat on one side, reporting this matter in detail to the Buddha. The Buddha then gathered the Sangha (community) of Bhikkhus because of this matter, and knowingly asked Nanda, 'Did you really send your disciple with Bhaṇḍānanda to wander in the human realm? Bhaṇḍānanda is a foolish person, does not understand the precepts, does not know how to explain the precepts, does not understand Uposatha, does not understand Uposatha-kamma.' Nanda replied, 'Yes.' At that time, the World Honored One (世尊) used countless means to rebuke Nanda, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Dharma of a Shramana (沙門, ascetic), not in accordance with pure conduct, not in accordance with compliant conduct, it should not be done. Why, Nanda! You actually sent your disciple with Bhaṇḍānanda to wander in the human realm? This foolish person neither understands the precepts, nor knows how to explain the precepts, nor understands Uposatha, nor understands Uposatha-kamma.' At that time, after the World Honored One had rebuked Nanda with countless means, he told the Bhikkhus, 'Listen carefully! If a disciple wants to take leave of his Upadhyaya or Acariya (導師) to travel far away, the Upadhyaya should ask the disciple: 'Why are you traveling far away? Who is your companion? Where are you going?' If the matter to be done is wrong, if the companion is wrong, if that person and the place to be visited are wrong, then he should be prevented from going. If the matter to be done is wrong, and the place to be visited is also wrong, even if the companion is good, he should also be prevented from going. If the matter to be done is wrong, the place to be visited is good, and the companion is not good, he should also be prevented from going. If the matter to be done...'
非，所詣處好，同伴善，亦當遮令莫去。若所營事好，所詣處不好，同伴亦不善，當遮令莫去。所營事好，所詣處好，同伴不好，亦遮令莫去。若所營事好，所詣處好，同伴亦好，當聽令去。」
爾時有一住處，眾多癡比丘共集一處。時尊者優波離，為客來至此眾中，而諸癡比丘都不瞻視迎逆承事。優波離以不瞻視迎逆承事，即于其日離彼處去。時諸比丘，以此事往白佛，佛言：「善聽！若有住處，有眾多癡比丘共集一處，若有客比丘來至，能說法、持律、持摩夷、能說契經義。諸比丘聞，當往至半由旬，迎逆承事、瞻視安處浴洗、給其所須飲食，若不爾者當如法治。」
爾時有住處，一比丘當說戒日犯罪，心自念言：「世尊制戒，犯者不得說戒、不得聞戒、不得向犯戒者懺悔，犯者不得受他懺悔。我今當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若說戒日，有比丘犯罪，自念言：『世尊制戒，若有犯者，不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺悔。』彼比丘當詣清凈比丘所，偏露右臂、脫革屣、右膝著地合掌，若上座應禮足，自稱所犯名字，口作是說：『大德憶念！我某甲比丘，犯某甲罪。今向大德懺悔，不敢覆藏，懺悔則安樂，不懺悔不安樂。憶念犯發露，知而不覆藏
【現代漢語翻譯】 現代漢語譯本：如果所做的事情不好，即使要去的地方好，同伴也好，也應當阻止他不要去。如果所做的事情好，要去的地方不好，同伴也不好，應當阻止他不要去。如果所做的事情好，要去的地方好，同伴不好，也應當阻止他不要去。如果所做的事情好，要去的地方好，同伴也好，就應當允許他去。
當時有一個住處，許多愚癡的比丘聚集在一起。當時尊者優波離（Upali，佛陀十大弟子之一，持戒第一），作為客人來到這個僧團中，但那些愚癡的比丘都不看他，不迎接他，也不侍奉他。優波離因為他們不看他，不迎接他，也不侍奉他，就在當天離開了那個地方。當時那些比丘，把這件事稟告了佛陀，佛陀說：『好好聽著！如果有一個住處，有許多愚癡的比丘聚集在一起，如果有客比丘來到，能夠說法、持戒律、持摩夷（Matrika，論藏），能夠講解契經（Sutra，經藏）的意義。那些比丘聽到后，應當前往半由旬（Yojana，古印度長度單位）去迎接他，侍奉他，照料他，安排他住宿，給他洗浴，供給他的所需飲食，如果不這樣做，應當依法懲治。』
當時有一個住處，一個比丘在說戒日（Uposatha，每半月誦戒的日子）犯了戒，心裡想：『世尊制定戒律，犯戒的人不得說戒、不得聽戒、不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。我現在該怎麼辦？』於是告訴了其他比丘。其他比丘稟告了佛陀，佛陀說：『你們好好聽著！如果在說戒日，有比丘犯了戒，自己心裡想：『世尊制定戒律，如果有犯戒的人，不得說戒、不得聽戒、不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。』那個比丘應當去清凈的比丘那裡，袒露右臂，脫掉革屣（皮革做的鞋子），右膝著地，合掌，如果是上座（長老），應當禮拜他的腳，自稱所犯戒的名字，口裡這樣說：『大德憶念！我某甲比丘，犯了某甲罪。現在向大德懺悔，不敢隱瞞，懺悔就安樂，不懺悔就不安樂。憶念所犯的罪，發露出來，知道而不隱瞞。
【English Translation】 English version: If the activity is not good, even if the destination is good and the companions are good, one should still prevent him from going. If the activity is good, but the destination is not good and the companions are also not good, one should prevent him from going. If the activity is good, the destination is good, but the companions are not good, one should still prevent him from going. If the activity is good, the destination is good, and the companions are also good, then one should allow him to go.'
At that time, there was a dwelling place where many foolish Bhikkhus (Bhikkhu, Buddhist monk) gathered together. At that time, the Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline), as a guest, came to this Sangha (Sangha, monastic community), but those foolish Bhikkhus did not look at him, did not welcome him, nor did they serve him. Upali, because they did not look at him, did not welcome him, nor did they serve him, left that place on the same day. At that time, those Bhikkhus reported this matter to the Buddha, and the Buddha said: 'Listen carefully! If there is a dwelling place where many foolish Bhikkhus gather together, and if a guest Bhikkhu comes who can expound the Dharma, uphold the Vinaya (Vinaya, monastic rules), uphold the Matrika (Matrika, Abhidhamma Pitaka), and explain the meaning of the Sutras (Sutra, discourses of the Buddha). When the Bhikkhus hear this, they should go half a Yojana (Yojana, ancient Indian unit of distance) to welcome him, serve him, take care of him, arrange his accommodation, provide him with bathing, and provide him with the necessary food and drink. If they do not do so, they should be punished according to the Dharma.'
At that time, there was a dwelling place where a Bhikkhu committed an offense on the Uposatha (Uposatha, day of reciting the precepts every fortnight). He thought to himself: 'The World Honored One has established precepts, and one who has violated them may not recite the precepts, may not hear the precepts, may not confess to one who has violated the precepts, and one who has violated the precepts may not receive the confession of others. What should I do now?' So he told the other Bhikkhus. The other Bhikkhus reported this to the Buddha, and the Buddha said: 'Listen carefully! If on the Uposatha day, a Bhikkhu commits an offense and thinks to himself: 'The World Honored One has established precepts, and if one has violated them, one may not recite the precepts, one may not hear the precepts, one may not confess to one who has violated the precepts, and one who has violated the precepts may not receive the confession of others.' That Bhikkhu should go to a pure Bhikkhu, expose his right arm, take off his leather sandals (leather shoes), kneel on his right knee, join his palms, and if it is a senior (elder), he should bow at his feet, state the name of the offense he has committed, and say these words: 'Venerable Sir, remember! I, Bhikkhu so-and-so, have committed such-and-such an offense. Now I confess to the Venerable Sir, not daring to conceal it. Confession brings peace, non-confession brings no peace. Remember the offense committed, reveal it, know it and do not conceal it.'
，愿長老憶我清凈戒身具足清凈布薩。』如是三說。彼應語言：『汝當生厭離心。』彼當報言：『爾。』作如是已，得聽說戒。」
爾時說戒日，有一比丘，于犯中生疑，彼自念言：「世尊制戒，有犯者，不得說戒、不得聞戒、不得從犯者懺悔，犯者不得受他懺悔。我今當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！說戒日，若比丘于犯有疑者，自念言：『世尊制戒，若有犯者，不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺。』彼比丘當詣清凈比丘中，偏露右臂、脫革屣、右膝著地合掌，若上座禮足已，稱所犯名字，口作是言：『我某甲于所犯罪生疑，今向大德自說，須后無疑時當如法懺悔。』如是已得聞戒。」
爾時說戒日，眾僧集在一處欲說戒，當欲說戒時，有比丘犯罪，彼即作是念：「世尊制戒，犯者不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺。我今當云何？」語彼說戒人言：「小止莫說戒，我犯某甲罪，我欲從長老懺悔。」作是語頃，舉眾鬧亂。時諸比丘以此事往白佛，佛言：「汝等善聽！若有異處，眾僧集在一處欲說戒。當說戒時，有比丘犯罪。彼比丘，若有人舉、若不舉，若作憶念、不作憶念，其人自憶罪而發露、自知有是罪，彼比丘當語邊人言：『我
【現代漢語翻譯】 現代漢語譯本：『愿長老憶念我，我已具足清凈的戒律之身，並已完成清凈的布薩（Uposatha，齋戒）。』這樣重複三次。對方應該回答說：『你應該生起厭離之心。』他應該回答說：『是的。』這樣做之後，就可以聽聞戒律了。
當時，在說戒日，有一位比丘（Bhiksu，佛教僧侶）對自己的犯戒行為產生了懷疑。他心想：『世尊（釋迦牟尼佛）制定戒律，規定有犯戒行為的人，不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者也不得接受他人的懺悔。我現在該怎麼辦呢？』於是他告訴了其他比丘。其他比丘將此事稟告佛陀，佛陀說：『你們好好聽著！在說戒日，如果有比丘對自己的犯戒行為有所懷疑，心裡想：『世尊制定戒律，規定有犯戒行為的人，不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者也不得接受他人的懺悔。』這位比丘應當前往清凈的比丘眾中，袒露右臂、脫掉革屣（鞋子）、右膝著地合掌，如果是上座（長老），則先禮足，然後稱說自己所懷疑的罪名，口中這樣說：『我某甲（自稱）對所犯的罪行有所懷疑，現在向大德（尊稱）坦白，等到以後沒有疑問時，再如法懺悔。』這樣做之後，就可以聽聞戒律了。』
當時，在說戒日，僧眾聚集在一處準備說戒。正要說戒的時候，有一位比丘犯了戒。他心想：『世尊制定戒律，規定犯戒者不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者也不得接受他人的懺悔。我現在該怎麼辦呢？』於是他告訴說戒人說：『請稍等一下，不要說戒，我犯了某某罪，我想向長老懺悔。』他這樣一說，引起了大眾的喧鬧。當時，眾比丘將此事稟告佛陀，佛陀說：『你們好好聽著！如果在其他地方，僧眾聚集在一處準備說戒。正要說戒的時候，有一位比丘犯了戒。這位比丘，如果有人舉發他、或者沒有人舉發他，如果他自己憶念起罪行、或者沒有憶念起罪行，如果他自己憶起罪行而坦白、自己知道有這個罪行，這位比丘應當告訴身邊的人說：『我
【English Translation】 English version: 『May the Elder remember me, that I am complete with a pure body of precepts and have completed the pure Uposatha (齋戒, day of religious observance).』 He should say this three times. The other person should say: 『You should generate a mind of revulsion.』 He should reply: 『Yes.』 Having done this, he is then able to hear the precepts.
At that time, on the day of reciting the precepts, there was a Bhiksu (比丘, Buddhist monk) who had doubts about his transgressions. He thought to himself: 『The World-Honored One (釋迦牟尼佛, Shakyamuni Buddha) has established precepts that those who have transgressed are not allowed to recite the precepts, are not allowed to hear the precepts, are not allowed to confess to those who have transgressed, and those who have transgressed are not allowed to receive confession from others. What should I do now?』 He then told the other Bhiksus. The Bhiksus then went and reported this matter to the Buddha, and the Buddha said: 『You should listen carefully! On the day of reciting the precepts, if a Bhiksu has doubts about his transgressions, thinking to himself: 『The World-Honored One has established precepts that those who have transgressed are not allowed to recite the precepts, are not allowed to hear the precepts, are not allowed to confess to those who have transgressed, and those who have transgressed are not allowed to receive confession from others.』 That Bhiksu should go to the assembly of pure Bhiksus, expose his right arm, take off his leather shoes, kneel on his right knee, and join his palms together. If it is a senior monk (長老), he should first bow to his feet, then state the name of the transgression he suspects, and say: 『I, so-and-so (自稱), have doubts about the transgression I have committed. Now I confess to the Venerable One (尊稱), and when I have no doubts later, I will confess according to the Dharma.』 Having done this, he is then able to hear the precepts.』
At that time, on the day of reciting the precepts, the Sangha (僧眾, monastic community) gathered in one place to recite the precepts. Just as they were about to recite the precepts, a Bhiksu committed a transgression. He thought to himself: 『The World-Honored One has established precepts that those who have transgressed are not allowed to recite the precepts, are not allowed to hear the precepts, are not allowed to confess to those who have transgressed, and those who have transgressed are not allowed to receive confession from others. What should I do now?』 He then told the person reciting the precepts: 『Please stop reciting the precepts for a moment. I have committed such-and-such a transgression, and I want to confess to the Elder.』 As soon as he said this, the assembly became noisy. At that time, the Bhiksus reported this matter to the Buddha, and the Buddha said: 『You should listen carefully! If in another place, the Sangha gathered in one place to recite the precepts. Just as they were about to recite the precepts, a Bhiksu committed a transgression. That Bhiksu, whether someone accuses him or not, whether he remembers the transgression or not, if he himself remembers the transgression and confesses it, and knows that he has committed this transgression, that Bhiksu should tell the person next to him: 『I』
犯某甲罪，今向長老懺悔。』復作是念：『設語傍人者，恐鬧亂眾僧，不成說戒。』彼比丘當心念：『須罷坐已，當如法懺。』作如是已，得聽說戒。」
爾時眾僧集在一處欲說戒。當說戒時，有比丘于罪有疑，彼作是念言：「世尊制戒，有犯者，不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺悔。我今當云何？」即語彼說戒人言：「汝小止！我疑某甲罪，欲向長老說。」作是語已，舉眾鬧亂。時諸比丘以此事往白佛，佛言：「汝等善聽！若眾僧集在一處欲說戒，當說戒時，有比丘于罪有疑。而彼比丘，有舉有不舉，有作憶念不作憶念，彼自憶過，當語比座言：『我于罪有疑，今向長老說，須罷座已無疑時，當如法懺悔。』若復作是念：『我向比座語，恐眾僧鬧亂，不成說戒。』彼應心念：『須座罷已，無疑時如法懺悔。』作如是者，得聞說戒。」
爾時當說戒日，有異住處一切僧盡有犯，皆自念言：「世尊制戒，有犯者不得說戒、不得聞戒、不得從犯者懺悔，犯者不得受他懺。我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若有異住處一切僧盡犯，皆自念言：『世尊制戒，有犯者不得說戒、不得聞戒、不得從犯者懺悔，犯者不得受他懺。』若有客比丘來，清凈無犯，當往彼所
【現代漢語翻譯】 現代漢語譯本：『我犯了某甲罪（某種罪行），現在向長老懺悔。』又想：『如果告訴旁邊的人，恐怕會擾亂僧眾，無法順利說戒。』那位比丘應當在心中默唸：『等儀式結束后，我再如法懺悔。』這樣做了之後，就可以聽聞說戒了。
當時，僧眾聚集在一處準備說戒。在說戒的時候，有比丘對自己的罪行有所懷疑，他心想：『世尊制定戒律，有犯戒的人，不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者不得接受他人的懺悔。我現在該怎麼辦？』於是他告訴說戒的人：『請稍等！我對某甲罪（某種罪行）有所懷疑，想向長老說明。』說了這話之後，引起大眾喧譁擾亂。當時，各位比丘將這件事稟告佛陀，佛陀說：『你們好好聽著！如果僧眾聚集在一處準備說戒，在說戒的時候，有比丘對自己的罪行有所懷疑。而那位比丘，有的罪行確定，有的不確定，有的記得，有的不記得，他自己想起犯過的罪行，應當告訴身邊的比丘說：『我對罪行有所懷疑，現在想向長老說明，等儀式結束后，沒有疑問的時候，再如法懺悔。』如果又想：『我告訴身邊的比丘，恐怕僧眾會喧譁擾亂，無法順利說戒。』他應當在心中默唸：『等儀式結束后，沒有疑問的時候，再如法懺悔。』這樣做的人，可以聽聞說戒。』
當時，在說戒的日子，有一個地方的所有僧人都犯了戒，他們都心想：『世尊制定戒律，有犯戒的人不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者不得接受他人的懺悔。我們該怎麼辦？』於是告訴各位比丘。各位比丘稟告佛陀，佛陀說：『你們好好聽著！如果有一個地方的所有僧人都犯了戒，他們都心想：『世尊制定戒律，有犯戒的人不得說戒、不得聽戒、不得向犯戒者懺悔，犯戒者不得接受他人的懺悔。』如果有外來的比丘，清凈沒有犯戒，應當去到他的住所。
【English Translation】 English version: 'I have committed offense X (a certain offense), and now I confess to the elder.' He further thinks: 'If I tell the person next to me, I fear it will disturb the Sangha and the precepts cannot be recited properly.' That Bhikshu should think in his mind: 'After the ceremony is over, I will confess according to the Dharma.' Having done this, he may listen to the recitation of the precepts.
At that time, the Sangha gathered in one place, intending to recite the precepts. During the recitation, a Bhikshu had doubts about his offenses, and he thought: 'The World Honored One has established precepts that those who have violated them may not recite the precepts, may not listen to the precepts, may not confess to the offenders, and the offenders may not receive confession from others. What should I do now?' He then said to the person reciting the precepts: 'Please stop for a moment! I have doubts about offense X (a certain offense) and wish to explain it to the elder.' Having said this, he caused an uproar among the assembly. At that time, the Bhikshus reported this matter to the Buddha, who said: 'Listen carefully! If the Sangha gathers in one place, intending to recite the precepts, and during the recitation, a Bhikshu has doubts about his offenses, and that Bhikshu, some offenses are certain, some are uncertain, some he remembers, some he does not remember, he recalls the offenses he has committed, he should tell the Bhikshu next to him: 'I have doubts about offenses, and now I wish to explain it to the elder. After the ceremony is over, when there are no doubts, I will confess according to the Dharma.' If he further thinks: 'If I tell the Bhikshu next to me, I fear the Sangha will cause an uproar and the precepts cannot be recited properly.' He should think in his mind: 'After the ceremony is over, when there are no doubts, I will confess according to the Dharma.' One who does this may listen to the recitation of the precepts.'
At that time, on the day of reciting the precepts, all the Sangha in a certain place had committed offenses, and they all thought: 'The World Honored One has established precepts that those who have violated them may not recite the precepts, may not listen to the precepts, may not confess to the offenders, and the offenders may not receive confession from others. What should we do?' They then told the Bhikshus. The Bhikshus reported to the Buddha, who said: 'Listen carefully! If all the Sangha in a certain place have committed offenses, and they all think: 'The World Honored One has established precepts that those who have violated them may not recite the precepts, may not listen to the precepts, may not confess to the offenders, and the offenders may not receive confession from others.' If there is a visiting Bhikshu who is pure and has not committed offenses, they should go to his dwelling.'
，偏露右肩、脫革屣、右膝著地、合掌，若上座禮足已，口自稱所犯戒名，作是言：『我某甲犯某甲罪，今向大德說。』彼當語言：『生厭離心。』此報言：『爾。』若無客比丘來者，即當差二、三人詣比近清凈比丘眾中，偏露右肩、脫革屣、右膝著地、合掌，自稱所犯戒名，口作是言：『我犯某甲罪，今向諸大德說。』彼當語言：『汝生厭離心。』報言：『爾。』此比丘當還來至所住處，所住處諸比丘當向此比丘說犯。作如是已當說戒。」
爾時有一異住處，一切僧于罪有疑，各作是念：「世尊制戒，有犯者不得說戒、不得聞戒、不得從犯者懺悔，犯者不得受他懺。我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若異住處一切僧于罪有疑，各作是念：『世尊制戒！有犯者不得說戒、不得聞戒、不得從犯者懺悔，犯者不得受他懺。』若有客比丘來，清凈無犯，當往詣彼所，偏露右肩脫革屣，若上座禮足已，右膝著地合掌，自稱所犯戒名口作是語：『我于某罪生疑，今向大德說，須后無疑時，當如法懺悔。』若無有客比丘者，當遣二、三比丘詣比近清凈比丘眾中，偏露右肩、脫革屣、右膝著地、合掌若上座禮足已，自稱所犯戒名，口作是語：『我于某罪生疑，今向大德說，須后無疑時，當如法懺
【現代漢語翻譯】 現代漢語譯本：如果（犯戒的比丘）袒露右肩，脫掉皮鞋，右膝著地，合起手掌，如果對上座比丘行禮完畢，就自己說出所犯的戒條名稱，這樣說：『我某甲犯了某甲罪，現在向大德（指比丘）坦白。』對方應當說：『（你）要生起厭惡和遠離（罪惡）的心。』（犯戒者）回答說：『是。』如果沒有其他來訪的比丘，就應當派遣兩三個人到附近清凈的比丘僧團中，袒露右肩，脫掉皮鞋，右膝著地，合起手掌，自己說出所犯的戒條名稱，口中這樣說：『我犯了某甲罪，現在向各位大德坦白。』他們應當說：『你要生起厭惡和遠離（罪惡）的心。』（犯戒者）回答說：『是。』這位比丘應當返回到所居住的地方，所居住地方的各位比丘應當向這位比丘說（他所）犯（的罪）。這樣做完之後，應當說戒。 當時有一個不同的住處，所有的僧眾對（自己是否）有罪感到疑惑，各自這樣想：『世尊制定戒律，有犯戒的人不得說戒，不得聽戒，不得從犯戒的人那裡懺悔，犯戒的人不得接受他人的懺悔。我們應當怎麼辦呢？』（他們）就告訴各位比丘。各位比丘前往稟告佛陀，佛陀說：『你們好好聽著！如果不同的住處所有的僧眾對（自己是否）有罪感到疑惑，各自這樣想：『世尊制定戒律！有犯戒的人不得說戒，不得聽戒，不得從犯戒的人那裡懺悔，犯戒的人不得接受他人的懺悔。』如果有來訪的比丘，清凈沒有犯戒，應當前往他的住所，袒露右肩，脫掉皮鞋，如果對上座比丘行禮完畢，右膝著地，合起手掌，自己說出所懷疑的戒條名稱，口中這樣說：『我對某罪感到疑惑，現在向大德坦白，等到以後沒有疑惑的時候，應當如法懺悔。』如果沒有來訪的比丘，應當派遣兩三位比丘到附近清凈的比丘僧團中，袒露右肩，脫掉皮鞋，右膝著地，合起手掌，如果對上座比丘行禮完畢，自己說出所懷疑的戒條名稱，口中這樣說：『我對某罪感到疑惑，現在向大德坦白，等到以後沒有疑惑的時候，應當如法懺悔。
【English Translation】 English version: If (the Bhikkhu who has violated a precept) exposes his right shoulder, takes off his leather shoes, kneels on his right knee, and joins his palms, if he has bowed to the senior Bhikkhu, he should state the name of the precept he has violated, saying: 'I, so-and-so, have committed such-and-such a offense, and now confess to the Venerable (referring to the Bhikkhu).' The other party should say: 'Generate a sense of disgust and detachment (from the offense).' (The offender) replies: 'Yes.' If there are no visiting Bhikkhus, then two or three people should be sent to a nearby pure Bhikkhu Sangha, exposing their right shoulders, taking off their leather shoes, kneeling on their right knees, and joining their palms, stating the name of the precept they have violated, saying: 'I have committed such-and-such a offense, and now confess to the Venerable ones.' They should say: 'Generate a sense of disgust and detachment (from the offense).' (The offender) replies: 'Yes.' This Bhikkhu should then return to his residence, and the Bhikkhus in the residence should tell this Bhikkhu about the offense he has committed. After doing this, the precepts should be recited. At that time, there was a different residence where all the Sangha had doubts about (whether they had committed) offenses, and each thought: 'The World Honored One has established precepts, and those who have violated them may not recite the precepts, may not listen to the precepts, may not repent from those who have violated the precepts, and those who have violated the precepts may not receive repentance from others. What should we do?' (They) told the Bhikkhus. The Bhikkhus went to inform the Buddha, and the Buddha said: 'Listen carefully! If all the Sangha in different residences have doubts about (whether they have committed) offenses, and each thinks: 'The World Honored One has established precepts! Those who have violated them may not recite the precepts, may not listen to the precepts, may not repent from those who have violated the precepts, and those who have violated the precepts may not receive repentance from others.' If there is a visiting Bhikkhu who is pure and has not violated any precepts, they should go to his residence, expose their right shoulders, take off their leather shoes, and if they have bowed to the senior Bhikkhu, kneel on their right knees, join their palms, and state the name of the precept they suspect they have violated, saying: 'I have doubts about such-and-such an offense, and now confess to the Venerable, and when there is no doubt later, I should repent according to the Dharma.' If there is no visiting Bhikkhu, two or three Bhikkhus should be sent to a nearby pure Bhikkhu Sangha, exposing their right shoulders, taking off their leather shoes, kneeling on their right knees, joining their palms, and if they have bowed to the senior Bhikkhu, state the name of the precept they suspect they have violated, saying: 'I have doubts about such-and-such an offense, and now confess to the Venerable, and when there is no doubt later, I should repent according to the Dharma.'
悔。』彼比丘當還本住處，諸比丘當向此比丘說犯戒名。作如是已，然後說戒。」
爾時眾僧集在一處欲說戒，當說戒時，一切眾僧盡犯罪，各作是念：「世尊制戒，有犯者不得說戒、不得聞戒、不得向犯比丘懺悔，犯者不得受他懺悔。我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！眾僧集在一處欲說戒，當說戒時一切眾僧盡犯罪，彼各各作是念：『世尊制戒，犯者不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺。』彼比丘白已當懺悔。當作如是白：『大德僧聽！此一切眾僧犯罪。若僧時到僧忍聽，此一切僧懺悔。白如是。』作是白已，然後說戒。」
爾時眾僧集在一處欲說戒，當說戒時一切眾僧于罪有疑，彼各作是念：「世尊制戒有犯者，不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺悔。我等當云何？」即語諸比丘。諸比丘往白佛，佛言：「汝等善聽！若眾僧集在一處欲說戒，當說戒時一切僧于罪有疑，各念言：『世尊制戒，有犯者不得說戒、不得聞戒、不得向犯者懺悔，犯者不得受他懺。』彼一切僧，作白已應說其罪，當作如是白：『大德僧聽！此一切僧于罪有疑。若僧時到僧忍聽，此眾僧自說罪。白如是。』作如是白已，然後得說戒。」
爾時說戒日，
【現代漢語翻譯】 現代漢語譯本：『懺悔。』那位比丘應當回到原來的住處，眾比丘應當向這位比丘說明所犯戒律的名稱。這樣做之後，然後才能宣說戒律。」
當時，眾僧聚集在一處想要宣說戒律，在要宣說戒律的時候，所有的僧人都犯了罪，各自這樣想：『世尊制定戒律，有犯戒的人不得宣說戒律、不得聽聞戒律、不得向犯戒的比丘懺悔，犯戒的人不得接受他人的懺悔。我們應當怎麼辦呢？』於是告訴了眾比丘。眾比丘前往稟告佛陀，佛陀說：『你們好好聽著！眾僧聚集在一處想要宣說戒律，在要宣說戒律的時候所有的僧人都犯了罪，他們各自這樣想：『世尊制定戒律，犯戒的人不得宣說戒律、不得聽聞戒律、不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。』這些比丘稟告之後應當懺悔。應當這樣稟告：『大德僧（Dàdé sēng，尊敬的僧團）聽著！這裡所有的僧人都犯了罪。如果僧團時間到了，僧團容忍聽取，這裡所有僧人進行懺悔。稟告如上。』這樣稟告之後，然後才能宣說戒律。』
當時，眾僧聚集在一處想要宣說戒律，在要宣說戒律的時候，所有的僧人都對所犯的罪行有所懷疑，他們各自這樣想：『世尊制定戒律，有犯戒的人不得宣說戒律、不得聽聞戒律、不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。我們應當怎麼辦呢？』於是告訴了眾比丘。眾比丘前往稟告佛陀，佛陀說：『你們好好聽著！如果眾僧聚集在一處想要宣說戒律，在要宣說戒律的時候所有的僧人都對罪行有所懷疑，各自想：『世尊制定戒律，有犯戒的人不得宣說戒律、不得聽聞戒律、不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。』他們所有僧人，稟告之後應當說明他們的罪行，應當這樣稟告：『大德僧（Dàdé sēng，尊敬的僧團）聽著！這裡所有的僧人都對罪行有所懷疑。如果僧團時間到了，僧團容忍聽取，這個僧團自己說明罪行。稟告如上。』這樣稟告之後，然後才能宣說戒律。』
當時，在宣說戒律的日子，
【English Translation】 English version: 『Repent.』 That Bhikshu (Bhikshu, a Buddhist monk) should return to his original dwelling place, and the Bhikshus (Bhikshu, a Buddhist monk) should tell this Bhikshu (Bhikshu, a Buddhist monk) the name of the precept he has violated. Having done this, then the precepts should be recited.」
At that time, the Sangha (Sangha, the Buddhist monastic order) gathered in one place, intending to recite the precepts. When it was time to recite the precepts, all the Sangha (Sangha, the Buddhist monastic order) had committed offenses, and each thought: 『The World-Honored One (世尊) has established precepts, and those who have violated them may not recite the precepts, may not hear the precepts, may not confess to the Bhikshu (Bhikshu, a Buddhist monk) who has violated them, and those who have violated them may not receive the confession of others. What should we do?』 Then they told the Bhikshus (Bhikshu, a Buddhist monk). The Bhikshus (Bhikshu, a Buddhist monk) went to inform the Buddha, and the Buddha said: 『Listen carefully! The Sangha (Sangha, the Buddhist monastic order) gathered in one place, intending to recite the precepts. When it was time to recite the precepts, all the Sangha (Sangha, the Buddhist monastic order) had committed offenses, and each thought: 『The World-Honored One (世尊) has established precepts, and those who have violated them may not recite the precepts, may not hear the precepts, may not confess to those who have violated them, and those who have violated them may not receive the confession of others.』 After these Bhikshus (Bhikshu, a Buddhist monk) have reported, they should confess. They should report as follows: 『Venerable Sangha (Sangha, the Buddhist monastic order), listen! All the Sangha (Sangha, the Buddhist monastic order) here have committed offenses. If the time is right for the Sangha (Sangha, the Buddhist monastic order), and the Sangha (Sangha, the Buddhist monastic order) agrees to listen, all the Sangha (Sangha, the Buddhist monastic order) here will confess. Report as such.』 Having reported in this way, then the precepts should be recited.』
At that time, the Sangha (Sangha, the Buddhist monastic order) gathered in one place, intending to recite the precepts. When it was time to recite the precepts, all the Sangha (Sangha, the Buddhist monastic order) had doubts about their offenses, and each thought: 『The World-Honored One (世尊) has established precepts, and those who have violated them may not recite the precepts, may not hear the precepts, may not confess to those who have violated them, and those who have violated them may not receive the confession of others. What should we do?』 Then they told the Bhikshus (Bhikshu, a Buddhist monk). The Bhikshus (Bhikshu, a Buddhist monk) went to inform the Buddha, and the Buddha said: 『Listen carefully! If the Sangha (Sangha, the Buddhist monastic order) gathered in one place, intending to recite the precepts, when it was time to recite the precepts, all the Sangha (Sangha, the Buddhist monastic order) had doubts about their offenses, and each thought: 『The World-Honored One (世尊) has established precepts, and those who have violated them may not recite the precepts, may not hear the precepts, may not confess to those who have violated them, and those who have violated them may not receive the confession of others.』 All of them, the Sangha (Sangha, the Buddhist monastic order), after reporting, should state their offenses. They should report as follows: 『Venerable Sangha (Sangha, the Buddhist monastic order), listen! All the Sangha (Sangha, the Buddhist monastic order) here have doubts about their offenses. If the time is right for the Sangha (Sangha, the Buddhist monastic order), and the Sangha (Sangha, the Buddhist monastic order) agrees to listen, this Sangha (Sangha, the Buddhist monastic order) will state their offenses themselves. Report as such.』 Having reported in this way, then the precepts may be recited.』
At that time, on the day for reciting the precepts,
一切僧盡犯罪，然不識所犯罪名、不識罪相，諸比丘作是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！說戒日一切僧盡犯罪，而不識罪名、不識罪相。若有客比丘來，持法、持律、持摩夷者，當往彼所，偏露右肩、脫革屣、右膝著地，合掌白言：『大德！若有比丘，作如是如是罪者，犯何等？』彼持律報言：『犯如是如是罪。』客比丘知彼比丘易教授者，將在屏處，令余比丘眼見耳不聞處立，教令如法懺悔。懺悔已還至彼比丘所作是言：『此比丘所犯罪者，今已懺悔。』余比丘信如是比丘懺悔者善，若不信懺悔者，余比丘不得強逼令懺悔。」
爾時說戒日，有客比丘至。彼客比丘十四日說戒，舊比丘十五日說戒。諸比丘不知云何？即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若有住處，說戒日有客比丘來少，客比丘十四日，舊比丘十五日，客比丘少當從舊比丘，若不者如法治。爾時有住處，說戒日有客比丘來，與舊比丘等，客比丘十四日說戒，舊比丘十五日，客比丘等應從舊比丘，若不從當如法治。若說戒日有客比丘來多，客比丘十四日說戒，舊比丘十五日，舊比丘少，應從客比丘求和合。若彼與和合者善，若不與和合，舊比丘應出界外說戒。時說戒日，有異住處客比丘來少。客
【現代漢語翻譯】 現代漢語譯本： 如果所有的僧人都犯了罪，但是不清楚所犯的罪名，也不瞭解罪行的具體情況，眾比丘就會想：『我們該怎麼辦呢？』然後他們會告知其他的比丘。這些比丘再去稟告佛陀，佛陀說：『你們仔細聽！在誦戒日，如果所有的僧人都犯了罪，但是不清楚罪名，也不瞭解罪行的具體情況。如果有外來的比丘，精通佛法、戒律和摩夷（Moyi，意義不明），就應該去到他們那裡，袒露右肩，脫掉鞋子，右膝跪地，合掌稟告說：『大德！如果有比丘犯了這樣這樣的罪，那犯的是什麼罪呢？』那些精通戒律的比丘會回答說：『犯了這樣這樣的罪。』如果外來的比丘認為這個比丘容易教導，就帶他到隱蔽的地方，讓其他比丘在能看到但聽不到的地方站立，教導他如法懺悔。懺悔完畢后，回到那個比丘那裡說：『這個比丘所犯的罪，現在已經懺悔了。』其他的比丘如果相信這個比丘的懺悔是真誠的，那就很好；如果不相信他的懺悔，其他的比丘也不得強迫他懺悔。』 當時，在誦戒日，有外來的比丘來到。這些外來的比丘在十四日誦戒，而原來的比丘在十五日誦戒。眾比丘不知道該怎麼辦，就告知其他的比丘。這些比丘再去稟告佛陀，佛陀說：『你們仔細聽！如果在一個住處，誦戒日有少量的外來比丘來到，外來比丘在十四日誦戒，原來的比丘在十五日誦戒，那麼少量的外來比丘應當聽從原來的比丘，如果不聽從，就應該依法懲處。當時，在一個住處，誦戒日有外來的比丘來到，和原來的比丘人數相等，外來比丘在十四日誦戒，原來的比丘在十五日誦戒，人數相等的外來比丘應當聽從原來的比丘，如果不聽從，就應該依法懲處。如果在誦戒日有大量的外來比丘來到，外來比丘在十四日誦戒，原來的比丘在十五日誦戒，原來的比丘人數較少，就應該向外來的比丘請求和合。如果他們同意和合，那就很好；如果他們不同意和合，原來的比丘就應該到界外去誦戒。當時，在誦戒日，有其他住處來的少量外來比丘。』
【English Translation】 English version: If all the Sangha (community of monks) have committed offenses, but they do not know the names of the offenses, nor do they understand the specific details of the offenses, the Bhikkhus (monks) will think: 'What should we do?' Then they will inform the other Bhikkhus. These Bhikkhus will then report to the Buddha, and the Buddha will say: 'Listen carefully! On the day of reciting the precepts, if all the Sangha have committed offenses, but they do not know the names of the offenses, nor do they understand the specific details of the offenses. If there are visiting Bhikkhus who are proficient in the Dharma (teachings), the Vinaya (code of conduct), and Moyi (meaning unclear), they should go to them, expose their right shoulder, take off their shoes, kneel on their right knee, and with palms together, report: 'Venerable ones! If a Bhikkhu has committed such and such an offense, what offense is it?' Those Bhikkhus who are proficient in the Vinaya will answer: 'It is such and such an offense.' If the visiting Bhikkhu thinks that this Bhikkhu is easy to teach, he will take him to a secluded place, have other Bhikkhus stand where they can see but not hear, and teach him to repent according to the Dharma. After the repentance is completed, he will return to that Bhikkhu and say: 'The offense committed by this Bhikkhu has now been repented.' If the other Bhikkhus believe that this Bhikkhu's repentance is sincere, that is good; if they do not believe his repentance, the other Bhikkhus must not force him to repent.' At that time, on the day of reciting the precepts, visiting Bhikkhus arrived. These visiting Bhikkhus recited the precepts on the fourteenth day, while the original Bhikkhus recited the precepts on the fifteenth day. The Bhikkhus did not know what to do, so they informed the other Bhikkhus. These Bhikkhus then reported to the Buddha, and the Buddha said: 'Listen carefully! If in a dwelling place, on the day of reciting the precepts, a small number of visiting Bhikkhus arrive, the visiting Bhikkhus recite the precepts on the fourteenth day, and the original Bhikkhus recite the precepts on the fifteenth day, then the small number of visiting Bhikkhus should follow the original Bhikkhus; if they do not follow, they should be punished according to the Dharma. At that time, in a dwelling place, on the day of reciting the precepts, visiting Bhikkhus arrived, and their number was equal to the original Bhikkhus, the visiting Bhikkhus recited the precepts on the fourteenth day, and the original Bhikkhus recited the precepts on the fifteenth day, the visiting Bhikkhus of equal number should follow the original Bhikkhus; if they do not follow, they should be punished according to the Dharma. If on the day of reciting the precepts, a large number of visiting Bhikkhus arrive, the visiting Bhikkhus recite the precepts on the fourteenth day, and the original Bhikkhus recite the precepts on the fifteenth day, and the original Bhikkhus are few in number, they should ask the visiting Bhikkhus for harmony. If they agree to harmony, that is good; if they do not agree to harmony, the original Bhikkhus should go outside the boundary to recite the precepts. At that time, on the day of reciting the precepts, a small number of visiting Bhikkhus from another dwelling place arrived.'
比丘十五日，舊比丘十四日。客比丘少，應從舊比丘求和合。若與和合者善。若不與和合，客比丘應出界外說戒。時說戒日，有異住處客比丘來，與舊比丘等。客比丘十五日，舊比丘十四日。應從舊比丘求和合。若與和合者善，若不與和合，客比丘應出界外說戒。時說戒日，有異住處客比丘來多。客比丘十五日，舊比丘十四日。舊比丘少，應從客比丘求和合。若從者善，若不從如法治。當說戒日客比丘來少，客比丘十六日，舊比丘十五日，亦如是。」
時說戒日，有住處舊比丘集欲說戒，說戒時客比丘來少，彼作如是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「若說戒日，有住處舊比丘集欲說戒，說戒時客比丘來少。舊比丘若已說戒序竟，客比丘當告清凈，餘者當次第聽。若說戒竟，舉眾未起、若多未起、若都已起，客比丘來少，當告清凈，不告者如法治。爾時說戒日，舊比丘欲說戒，客比丘來等，舊比丘當更與說戒，不說者如法治。若說戒竟，若舉眾未起、若多未起、若都已起，客比丘來等，舊比丘當更與說戒，不者應如法治。爾時說戒日，有一住處舊比丘集欲說戒。時有客比丘來多，舊比丘應更與說戒，不者如法治。若說戒竟，舉眾未起、若多未起、若都已起，客比丘來多，舊比丘應更與說
【現代漢語翻譯】 現代漢語譯本： 比丘在每月十五日誦戒，而原有的比丘在十四日誦戒。如果新來的比丘人數少，應該請求原有的比丘同意一起誦戒。如果他們同意一起誦戒是最好的。如果他們不同意，新來的比丘應該到界限之外去誦戒。在誦戒的這一天，有來自其他地方的新來比丘來了，人數與原有的比丘相等。新來的比丘在十五日誦戒，原有的比丘在十四日誦戒。應該請求原有的比丘同意一起誦戒。如果他們同意一起誦戒是最好的，如果他們不同意，新來的比丘應該到界限之外去誦戒。在誦戒的這一天，有來自其他地方的新來比丘來了，人數很多。新來的比丘在十五日誦戒，原有的比丘在十四日誦戒。如果原有的比丘人數少，應該請求新來的比丘同意一起誦戒。如果他們同意是最好的，如果他們不同意，就按照佛法來處理。當誦戒的這一天，新來的比丘人數少，新來的比丘在十六日誦戒，原有的比丘在十五日誦戒，也應該這樣做。
在誦戒的這一天，住在這裡的原有比丘聚集起來想要誦戒，誦戒的時候新來的比丘來的人數很少，他們這樣想：『我們應當怎麼辦呢？』就告訴了其他的比丘。其他的比丘去稟告佛陀，佛陀說：『如果在誦戒的這一天，住在這裡的原有比丘聚集起來想要誦戒，誦戒的時候新來的比丘來的人數很少。如果原有的比丘已經誦完了誦戒的開場白，新來的比丘應當宣告自己的清凈，其餘的部分應當依次聽聞。如果誦戒完畢，大眾還沒有起身、或者大部分人還沒有起身、或者所有人都已經起身，新來的比丘來的人數很少，應當宣告自己的清凈，不宣告的按照佛法來處理。』那時，在誦戒的這一天，原有的比丘想要誦戒，新來的比丘來的人數相等，原有的比丘應當重新和他們一起誦戒，不一起誦戒的按照佛法來處理。如果誦戒完畢，如果大眾還沒有起身、或者大部分人還沒有起身、或者所有人都已經起身，新來的比丘來的人數相等，原有的比丘應當重新和他們一起誦戒，不這樣做的應當按照佛法來處理。那時，在誦戒的這一天，有一個地方的原有比丘聚集起來想要誦戒。這時有新來的比丘來的人數很多，原有的比丘應當重新和他們一起誦戒，不這樣做的按照佛法來處理。如果誦戒完畢，大眾還沒有起身、或者大部分人還沒有起身、或者所有人都已經起身，新來的比丘來的人數很多，原有的比丘應當重新和他們一起誦
【English Translation】 English version: If a Bhikkhu (Buddhist monk) observes the Uposatha (day of observance) on the fifteenth day of the month, and the resident Bhikkhus observe it on the fourteenth day, and if there are few visiting Bhikkhus, they should request agreement from the resident Bhikkhus. If they agree, that is good. If they do not agree, the visiting Bhikkhus should recite the Patimokkha (code of monastic discipline) outside the boundary. If, on the day of the Patimokkha recitation, visiting Bhikkhus from another dwelling arrive, equal in number to the resident Bhikkhus, and the visiting Bhikkhus observe the Uposatha on the fifteenth day while the resident Bhikkhus observe it on the fourteenth day, they should request agreement from the resident Bhikkhus. If they agree, that is good. If they do not agree, the visiting Bhikkhus should recite the Patimokkha outside the boundary. If, on the day of the Patimokkha recitation, many visiting Bhikkhus from another dwelling arrive, and the visiting Bhikkhus observe the Uposatha on the fifteenth day while the resident Bhikkhus observe it on the fourteenth day, and if the resident Bhikkhus are few, they should request agreement from the visiting Bhikkhus. If they agree, that is good. If they do not agree, they should be dealt with according to the Dharma (Buddhist teachings). If, on the day of the Patimokkha recitation, few visiting Bhikkhus arrive, and the visiting Bhikkhus observe the Uposatha on the sixteenth day while the resident Bhikkhus observe it on the fifteenth day, it should be done in the same way.
If, on the day of the Patimokkha recitation, resident Bhikkhus from a dwelling gather intending to recite the Patimokkha, and few visiting Bhikkhus arrive during the recitation, they think, 'What should we do?' They then inform the other Bhikkhus. The other Bhikkhus go and report to the Buddha. The Buddha says, 'If, on the day of the Patimokkha recitation, resident Bhikkhus from a dwelling gather intending to recite the Patimokkha, and few visiting Bhikkhus arrive during the recitation, if the resident Bhikkhus have already finished reciting the introduction to the Patimokkha, the visiting Bhikkhus should declare their purity, and the rest should listen in order. If the recitation is finished, whether the assembly has not yet risen, or many have not yet risen, or all have already risen, and few visiting Bhikkhus arrive, they should declare their purity; those who do not declare it should be dealt with according to the Dharma.' At that time, on the day of the Patimokkha recitation, if the resident Bhikkhus intend to recite the Patimokkha, and visiting Bhikkhus arrive in equal number, the resident Bhikkhus should recite the Patimokkha again with them; those who do not recite it should be dealt with according to the Dharma. If the recitation is finished, whether the assembly has not yet risen, or many have not yet risen, or all have already risen, and visiting Bhikkhus arrive in equal number, the resident Bhikkhus should recite the Patimokkha again with them; those who do not should be dealt with according to the Dharma. At that time, on the day of the Patimokkha recitation, if resident Bhikkhus from one dwelling gather intending to recite the Patimokkha, and many visiting Bhikkhus arrive, the resident Bhikkhus should recite the Patimokkha again with them; those who do not should be dealt with according to the Dharma. If the recitation is finished, whether the assembly has not yet risen, or many have not yet risen, or all have already risen, and many visiting Bhikkhus arrive, the resident Bhikkhus should recite the
戒，不者如法治。爾時有住處說戒日，客比丘坐欲說戒，舊比丘來少。客比丘若已說戒序竟，當告清凈，餘者當次第聽。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來少，當告清凈，不者如法治。爾時有住處說戒日，客比丘坐欲說戒，舊比丘來等，客比丘應更與說戒，不者如法治。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來等，客比丘應更與說戒，不者如法治。爾時有住處說戒日，客比丘坐欲說戒，舊比丘來多，客比丘應更與說戒，不者如法治。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來多，客比丘應更與說戒，不者如法治。舊比丘說戒，舊比丘來亦如是。客比丘說戒，客比丘來亦如是。」
爾時有異住處，說戒日有客比丘來，知舊比丘未來，我等若有四人、若過四人，可作羯磨共說戒，即便作羯磨共說戒。作羯磨說戒時舊比丘來，客比丘作是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若說戒日，有住處，有客比丘來，知有舊比丘未來，我等若有四人、若過四人，可作羯磨共說戒，彼人即共作羯磨說戒。作羯磨說戒時，舊比丘來少，若已說戒序，當語清凈，餘者當次第聽。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來少，當告清凈，不者如法
【現代漢語翻譯】 現代漢語譯本： 戒律方面，如果不這樣做，就依法處理。當時，在某個寺院舉行說戒儀式的日子，有位新來的比丘（Bhiksu，佛教出家男眾）坐在那裡準備說戒，而原先住在那裡的比丘來得很少。如果新來的比丘已經唸完了說戒的開場白，就應該宣告清凈，其餘的內容應當按照順序聽。如果說戒已經結束，大眾還沒有起身，或者大部分人沒有起身，或者所有人都已經起身，這時原先住在那裡的比丘來得很少，也應當宣告清凈，如果不這樣做，就依法處理。當時，在某個寺院舉行說戒儀式的時候，有新來的比丘坐在那裡準備說戒，而原先住在那裡的比丘來的人數相等。新來的比丘應該重新一起說戒，如果不這樣做，就依法處理。如果說戒已經結束，大眾還沒有起身，或者大部分人沒有起身，或者所有人都已經起身，這時原先住在那裡的比丘來的人數相等，新來的比丘也應該重新一起說戒，如果不這樣做，就依法處理。當時，在某個寺院舉行說戒儀式的時候，有新來的比丘坐在那裡準備說戒，而原先住在那裡的比丘來得很多。新來的比丘應該重新一起說戒，如果不這樣做，就依法處理。如果說戒已經結束，大眾還沒有起身，或者大部分人沒有起身，或者所有人都已經起身，這時原先住在那裡的比丘來得很多，新來的比丘也應該重新一起說戒，如果不這樣做，就依法處理。原先住在那裡的比丘說戒，原先住在那裡的比丘來的人數情況也是這樣處理。新來的比丘說戒，新來的比丘來的人數情況也是這樣處理。
當時，在另一個寺院，說戒日有新來的比丘到來，知道原先住在那裡的比丘還沒有來，心想：『我們如果有了四個人，或者超過四個人，就可以舉行羯磨（Karma，佛教術語，指行動、行為）一起說戒。』於是就舉行羯磨一起說戒。在舉行羯磨說戒的時候，原先住在那裡的比丘來了，新來的比丘心想：『我們應當怎麼辦呢？』就告訴了各位比丘。各位比丘前去稟告佛陀（Buddha，佛教創始人）。佛陀說：『你們好好聽著！如果在說戒日，某個寺院有新來的比丘到來，知道有原先住在那裡的比丘還沒有來，心想：『我們如果有了四個人，或者超過四個人，就可以舉行羯磨一起說戒。』他們就一起舉行羯磨說戒。在舉行羯磨說戒的時候，原先住在那裡的比丘來得很少，如果已經唸完了說戒的開場白，就應當告知清凈，其餘的內容應當按照順序聽。如果說戒已經結束，大眾還沒有起身，或者大部分人沒有起身，或者所有人都已經起身，這時原先住在那裡的比丘來得很少，應當告知清凈，如果不這樣做，就依法處理。 English version: Regarding the precepts, if it is not done accordingly, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu (Buddhist monk) was sitting, intending to recite the precepts, but the resident Bhikshus came in small numbers. If the visiting Bhikshu had already finished reciting the introduction to the precepts, he should announce the purity, and the rest should listen in order. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in small numbers, he should announce the purity; if not, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu was sitting, intending to recite the precepts, and the resident Bhikshus came in equal numbers. The visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in equal numbers, the visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu was sitting, intending to recite the precepts, and the resident Bhikshus came in large numbers. The visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in large numbers, the visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. When the resident Bhikshus recite the precepts, the situation when the resident Bhikshus arrive is handled in the same way. When the visiting Bhikshus recite the precepts, the situation when the visiting Bhikshus arrive is handled in the same way.
At that time, in another monastery, on the day for reciting the precepts, a visiting Bhikshu arrived, knowing that the resident Bhikshus had not yet come, thinking: 'If we have four people, or more than four people, we can perform Karma (action, deed) together to recite the precepts.' So they performed Karma together to recite the precepts. While performing Karma to recite the precepts, the resident Bhikshus arrived, and the visiting Bhikshu thought: 'What should we do?' So he told the Bhikshus. The Bhikshus went to report to the Buddha (founder of Buddhism). The Buddha said: 'Listen carefully! If on the day for reciting the precepts, at a certain monastery, a visiting Bhikshu arrives, knowing that the resident Bhikshus have not yet come, thinking: 'If we have four people, or more than four people, we can perform Karma together to recite the precepts.' They then perform Karma together to recite the precepts. While performing Karma to recite the precepts, the resident Bhikshus arrive in small numbers, if the introduction to the precepts has already been recited, they should be informed of the purity, and the rest should listen in order. If the recitation of the precepts is finished, and the assembly has not yet risen, or most have not risen, or all have risen, and the resident Bhikshus arrive in small numbers, they should be informed of the purity; if not, it should be dealt with according to the Dharma.'
【English Translation】 English version: Regarding the precepts, if it is not done accordingly, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu (Buddhist monk) was sitting, intending to recite the precepts, but the resident Bhikshus came in small numbers. If the visiting Bhikshu had already finished reciting the introduction to the precepts, he should announce the purity, and the rest should listen in order. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in small numbers, he should announce the purity; if not, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu was sitting, intending to recite the precepts, and the resident Bhikshus came in equal numbers. The visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in equal numbers, the visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. At that time, on a day for reciting the precepts at a certain monastery, a visiting Bhikshu was sitting, intending to recite the precepts, and the resident Bhikshus came in large numbers. The visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. If the recitation of the precepts was finished, and the assembly had not yet risen, or most had not risen, or all had risen, and the resident Bhikshus came in large numbers, the visiting Bhikshu should recite the precepts again together; if not, it should be dealt with according to the Dharma. When the resident Bhikshus recite the precepts, the situation when the resident Bhikshus arrive is handled in the same way. When the visiting Bhikshus recite the precepts, the situation when the visiting Bhikshus arrive is handled in the same way.
At that time, in another monastery, on the day for reciting the precepts, a visiting Bhikshu arrived, knowing that the resident Bhikshus had not yet come, thinking: 'If we have four people, or more than four people, we can perform Karma (action, deed) together to recite the precepts.' So they performed Karma together to recite the precepts. While performing Karma to recite the precepts, the resident Bhikshus arrived, and the visiting Bhikshu thought: 'What should we do?' So he told the Bhikshus. The Bhikshus went to report to the Buddha (founder of Buddhism). The Buddha said: 'Listen carefully! If on the day for reciting the precepts, at a certain monastery, a visiting Bhikshu arrives, knowing that the resident Bhikshus have not yet come, thinking: 'If we have four people, or more than four people, we can perform Karma together to recite the precepts.' They then perform Karma together to recite the precepts. While performing Karma to recite the precepts, the resident Bhikshus arrive in small numbers, if the introduction to the precepts has already been recited, they should be informed of the purity, and the rest should listen in order. If the recitation of the precepts is finished, and the assembly has not yet risen, or most have not risen, or all have risen, and the resident Bhikshus arrive in small numbers, they should be informed of the purity; if not, it should be dealt with according to the Dharma.
治。時有住處，說戒日有客比丘來至，知有舊比丘未來，我等有四人、若過四人，可作羯磨說戒，即作羯磨說戒。作羯磨說戒時，舊比丘來等，客比丘應更說戒，若不者如法治。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來等，客比丘應更說戒，不者當如法治。爾時有住處，說戒日有客比丘來，知有舊比丘未來，我等有四人、若過四人，可作羯磨說戒，即作羯磨說戒。作羯磨說戒時，舊比丘來多，客比丘應更說戒，若不者如法治。若說戒竟，舉眾未起、若多未起、若都已起，舊比丘來多，客比丘應更說戒，不者如法治。爾時有住處，說戒日舊比丘來，知客比丘未來，若少、若等、若多，亦如是。客比丘說戒，客比丘來亦如是。舊比丘說戒，舊比丘來亦如是。或言：『應說戒。』或言：『不應說戒。』『若不來者，失去！滅去！』欲作種種方便破壞他，便作羯磨說戒，彼作羯磨羯磨不成，得偷蘭遮。」
爾時說戒日，有客比丘來，見舊比丘住處房舍，舊比丘相敷繩床、木床、座具、氈褥、枕具、洗足石、凈水、凈水瓶，見相已不求，便作羯磨說戒。作羯磨說戒時，舊比丘來，客比丘作是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若一住處，說戒日有客比丘來，見舊比丘相敷繩
【現代漢語翻譯】 現代漢語譯本：當時有一個住處，在說戒日有新來的比丘（Bhikkhu，佛教出家人）來到，知道原先住在這裡的比丘不會來，心想『我們這裡有四個人，或者超過四個人，可以舉行羯磨（Kamma，佛教儀式）說戒』，於是就舉行羯磨說戒。在舉行羯磨說戒的時候，原先住在這裡的比丘來了，新來的比丘應該重新說戒，如果不重新說戒，就應該按照佛法來處理。如果說戒完畢，大眾沒有起身，或者大部分人沒有起身，或者所有人都已經起身，原先住在這裡的比丘來了，新來的比丘應該重新說戒，如果不重新說戒，就應該按照佛法來處理。當時有一個住處，在說戒日有新來的比丘來到，知道原先住在這裡的比丘不會來，心想『我們這裡有四個人，或者超過四個人，可以舉行羯磨說戒』，於是就舉行羯磨說戒。在舉行羯磨說戒的時候，原先住在這裡的比丘來得很多，新來的比丘應該重新說戒，如果不重新說戒，就應該按照佛法來處理。如果說戒完畢，大眾沒有起身，或者大部分人沒有起身，或者所有人都已經起身，原先住在這裡的比丘來得很多，新來的比丘應該重新說戒，如果不重新說戒，就應該按照佛法來處理。當時有一個住處，在說戒日原先住在這裡的比丘來了，知道新來的比丘不會來，無論是少於、等於或多於他們的人數，情況也是一樣。新來的比丘說戒，新來的比丘來到，情況也是一樣。原先住在這裡的比丘說戒，原先住在這裡的比丘來到，情況也是一樣。有些人說：『應該說戒。』有些人說：『不應該說戒。』『如果不來，就失去資格！就滅去！』想要用各種方法破壞他人，就舉行羯磨說戒，他們舉行的羯磨羯磨不成，會得到偷蘭遮（Thullana，一種較輕的罪名）。
當時在說戒日，有新來的比丘來到，看見原先住在這裡的比丘住處的房舍，原先住在這裡的比丘互相鋪設繩床、木床、座具、氈褥、枕頭、洗腳石、凈水、凈水瓶，看見這些情況后不請求允許，就舉行羯磨說戒。在舉行羯磨說戒的時候，原先住在這裡的比丘來了，新來的比丘心想：『我們應該怎麼辦？』於是告訴各位比丘。各位比丘前去稟告佛陀，佛陀說：『你們好好聽著！如果在一個住處，說戒日有新來的比丘來到，看見原先住在這裡的比丘相
【English Translation】 English version: At that time, there was a dwelling place. On the day of reciting the precepts, a guest Bhikkhu (Buddhist monk) arrived, knowing that the resident Bhikkhus would not be coming. He thought, 'We have four or more people here, so we can perform Kamma (Buddhist ritual) to recite the precepts.' So they performed Kamma to recite the precepts. While performing Kamma to recite the precepts, the resident Bhikkhus arrived. The guest Bhikkhus should recite the precepts again. If they do not, they should be dealt with according to the Dharma. If the recitation of the precepts is finished, and the assembly has not risen, or most have not risen, or all have already risen, and the resident Bhikkhus arrive, the guest Bhikkhus should recite the precepts again. If they do not, they should be dealt with according to the Dharma. At that time, there was a dwelling place. On the day of reciting the precepts, a guest Bhikkhu arrived, knowing that the resident Bhikkhus would not be coming. He thought, 'We have four or more people here, so we can perform Kamma to recite the precepts.' So they performed Kamma to recite the precepts. While performing Kamma to recite the precepts, many resident Bhikkhus arrived. The guest Bhikkhus should recite the precepts again. If they do not, they should be dealt with according to the Dharma. If the recitation of the precepts is finished, and the assembly has not risen, or most have not risen, or all have already risen, and many resident Bhikkhus arrive, the guest Bhikkhus should recite the precepts again. If they do not, they should be dealt with according to the Dharma. At that time, there was a dwelling place. On the day of reciting the precepts, the resident Bhikkhus arrived, knowing that the guest Bhikkhus would not be coming, whether they were fewer, equal, or more in number, the situation is the same. If the guest Bhikkhus recite the precepts, and guest Bhikkhus arrive, the situation is the same. If the resident Bhikkhus recite the precepts, and resident Bhikkhus arrive, the situation is the same. Some say, 'We should recite the precepts.' Some say, 'We should not recite the precepts.' 'If they do not come, they will lose their qualifications! They will be destroyed!' Wanting to use various methods to harm others, they perform Kamma to recite the precepts. Their performed Kamma is not valid, and they will receive a Thullana (a minor offense).
At that time, on the day of reciting the precepts, a guest Bhikkhu arrived and saw the resident Bhikkhus' dwelling place and rooms. The resident Bhikkhus were mutually arranging rope beds, wooden beds, seats, felt mats, pillows, foot-washing stones, clean water, and clean water bottles. After seeing these things, without asking for permission, they performed Kamma to recite the precepts. While performing Kamma to recite the precepts, the resident Bhikkhus arrived. The guest Bhikkhus thought, 'What should we do?' So they told the Bhikkhus. The Bhikkhus went to report to the Buddha. The Buddha said, 'Listen carefully! If in a dwelling place, on the day of reciting the precepts, a guest Bhikkhu arrives and sees the resident Bhikkhus'
床、木床、敷具、氈褥、枕具、洗足石、凈水、凈水瓶，見有相不求，便作羯磨說戒。若作，不成羯磨說戒，有罪。見相便求，求而不得即應喚。若不喚便作羯磨說戒，不成羯磨說戒，有罪。見相便求，求而不得。求既不得，便言：『滅去！失去！』作種種方便，欲使他破壞，便作羯磨說戒。彼比丘不成羯磨，犯偷蘭遮。見相便求，求而不得，不得便喚，喚已作羯磨說戒。彼比丘羯磨不成，不犯。見相便求，求而得之，和合作羯磨說戒，成羯磨說戒，無犯。見疑亦如是。爾時有住處，舊比丘來，見客比丘相，見衣缽、針筒、尼師壇、洗腳處。見已不求，便作羯磨說戒。彼比丘不成羯磨說戒，有罪。若見相便求，求而不得即應喚。若不喚便作羯磨說戒，不成羯磨說戒，有罪。見相便求，求而不得，便言：『失去！滅去！』種種方便欲使他破壞，便作羯磨說戒。彼比丘不成羯磨，犯偷蘭遮。見相便求，求而不得，不得便喚，喚已作羯磨說戒，彼比丘不成羯磨說戒，不犯。見相便求，求而得和合作羯磨說戒，彼比丘成羯磨說戒，無罪。見疑亦如是。」
爾時說戒日，有一異住處，客比丘來，聞舊比丘聲、經行聲、謦欬聲、聞誦經聲、聞說法聲，聞已不求，便作羯磨說戒。作羯磨說戒時，舊比丘來，彼不知云何？即告諸
【現代漢語翻譯】 現代漢語譯本： 如果看到床、木床、敷具（坐臥的墊子）、氈褥（厚厚的毛毯）、枕具、洗足石（洗腳用的石頭）、凈水、凈水瓶，沒有先請求就直接進行羯磨（karmā，佛教儀式）說戒，這樣做羯磨說戒是不成立的，並且有罪過。如果看到這些東西就先請求，請求了但沒有得到，就應該呼喚（相關負責人）。如果不呼喚就進行羯磨說戒，羯磨說戒是不成立的，並且有罪過。如果看到這些東西就先請求，請求了但沒有得到，就說：『滅去！失去！』用各種方法，想要讓他人破壞這些東西，然後進行羯磨說戒。這位比丘（bhikṣu，佛教出家人）的羯磨是不成立的，犯偷蘭遮（sthūlātyaya，一種罪名）。如果看到這些東西就先請求，請求了但沒有得到，沒有得到就呼喚，呼喚之後再進行羯磨說戒，這位比丘的羯磨是不成立的，沒有罪過。如果看到這些東西就先請求，請求了並且得到了，和合一起進行羯磨說戒，羯磨說戒是成立的，沒有罪過。見到可疑的情況也像這樣處理。 當時，如果有一個住處，舊的比丘來了，看到客比丘的物品，看到衣缽（kasāya，僧人的袈裟和缽）、針筒、尼師壇（niṣīdana，坐具）、洗腳處。看到了之後沒有先請求，就直接進行羯磨說戒。這位比丘的羯磨說戒是不成立的，並且有罪過。如果看到這些東西就先請求，請求了但沒有得到，就應該呼喚（相關負責人）。如果不呼喚就進行羯磨說戒，羯磨說戒是不成立的，並且有罪過。如果看到這些東西就先請求，請求了但沒有得到，就說：『失去！滅去！』用各種方法想要讓他人破壞這些東西，然後進行羯磨說戒。這位比丘的羯磨是不成立的，犯偷蘭遮。如果看到這些東西就先請求，請求了但沒有得到，沒有得到就呼喚，呼喚之後再進行羯磨說戒，這位比丘的羯磨說戒是不成立的，沒有罪過。如果看到這些東西就先請求，請求了並且得到了，和合一起進行羯磨說戒，這位比丘的羯磨說戒是成立的，沒有罪過。見到可疑的情況也像這樣處理。 當時，在說戒日，有一個來自其他住處的客比丘來了，聽到舊比丘的聲音、經行（caṅkramaṇa，僧人來回走動）的聲音、謦欬（咳嗽）的聲音、聽到誦經的聲音、聽到說法（dharma，佛法）的聲音，聽到了之後沒有先請求，就直接進行羯磨說戒。在進行羯磨說戒時，舊的比丘來了，這位客比丘不知道該怎麼辦？就告訴其他的比丘。
【English Translation】 English version: If one sees a bed, a wooden bed, a spread, a felt rug, bedding, a foot-washing stone, clean water, or a clean water bottle, and does not ask for permission before performing the karmā (karmā, Buddhist ritual) for reciting the precepts, the karmā for reciting the precepts is not valid, and there is an offense. If one sees these things, one should ask for permission first. If one asks but does not receive it, one should call out (to the relevant person). If one does not call out and then performs the karmā for reciting the precepts, the karmā for reciting the precepts is not valid, and there is an offense. If one sees these things and asks for permission, but does not receive it, one says, 'Destroy it! Get rid of it!' Using various means to cause others to destroy these things, and then performs the karmā for reciting the precepts, that bhikṣu's (bhikṣu, Buddhist monk) karmā is not valid, and he commits a sthūlātyaya (sthūlātyaya, a type of offense). If one sees these things and asks for permission, but does not receive it, and then calls out, and after calling out, performs the karmā for reciting the precepts, that bhikṣu's karmā is not valid, and there is no offense. If one sees these things and asks for permission, and receives it, and then performs the karmā for reciting the precepts harmoniously, the karmā for reciting the precepts is valid, and there is no offense. If one sees something suspicious, one should handle it in the same way. At that time, if there was a dwelling place, and an old bhikṣu came and saw the belongings of a guest bhikṣu, saw the kasāya (kasāya, monk's robe and bowl), needle case, niṣīdana (niṣīdana, sitting cloth), and foot-washing place. Having seen these things, without asking for permission first, he directly performed the karmā for reciting the precepts. That bhikṣu's karmā for reciting the precepts is not valid, and there is an offense. If one sees these things, one should ask for permission first. If one asks but does not receive it, one should call out (to the relevant person). If one does not call out and then performs the karmā for reciting the precepts, the karmā for reciting the precepts is not valid, and there is an offense. If one sees these things and asks for permission, but does not receive it, one says, 'Get rid of it! Destroy it!' Using various means to cause others to destroy these things, and then performs the karmā for reciting the precepts, that bhikṣu's karmā is not valid, and he commits a sthūlātyaya. If one sees these things and asks for permission, but does not receive it, and then calls out, and after calling out, performs the karmā for reciting the precepts, that bhikṣu's karmā for reciting the precepts is not valid, and there is no offense. If one sees these things and asks for permission, and receives it, and then performs the karmā for reciting the precepts harmoniously, that bhikṣu's karmā for reciting the precepts is valid, and there is no offense. If one sees something suspicious, one should handle it in the same way. At that time, on the day for reciting the precepts, a guest bhikṣu came from another dwelling place, and heard the voice of the old bhikṣus, the sound of caṅkramaṇa (caṅkramaṇa, walking meditation), the sound of clearing the throat (coughing), heard the sound of reciting the scriptures, heard the sound of teaching the dharma (dharma, Buddhist teachings). Having heard these things, without asking for permission first, he directly performed the karmā for reciting the precepts. While performing the karmā for reciting the precepts, the old bhikṣus came, and the guest bhikṣu did not know what to do? So he told the other bhikṣus.
比丘。諸比丘往白佛，佛言：「汝等善聽！若說戒日，有一住處，客比丘來，聞舊比丘聲、經行聲、謦欬聲、誦經聲、說法聲，聞已不求，便作羯磨說戒。彼比丘不成羯磨說戒，得罪。若聞已求，求已不得，不喚，作羯磨說戒，彼比丘不成羯磨說戒，得罪。若聞已求，求已不得，不得而復不喚，既不喚便言：『失去滅去。』種種方便欲使他破壞，便作羯磨說戒。彼比丘不成羯磨說戒，得偷蘭遮。聞已求，求已不得，不得便喚，喚已作羯磨說戒。彼比丘羯磨不成，無罪。聞已求，求已得，得已和合共作羯磨說戒，彼比丘成羯磨說戒，無罪。若聞疑亦如是。時有一住處，說戒日舊比丘來，聞客比丘聲、經行聲、謦欬聲、誦經聲、說法聲、抖擻衣聲，聞已不求，便作羯磨說戒。彼比丘不成羯磨說戒，有罪。聞已求，求已不得，不得已不喚，作羯磨說戒。彼比丘不成羯磨說戒，有罪。聞已求，求而不得，不得已不喚，不喚已便言：『失去！滅去！』種種方便欲使他破壞，便作羯磨說戒。彼比丘不成羯磨說戒，得偷蘭遮。聞已求，求已不得，不得已便喚，喚已作羯磨說戒。彼比丘不成羯磨說戒，無罪。聞已求，求已得，得已和合共作羯磨說戒，彼比丘成羯磨說戒，無罪。聞疑亦如是。」
爾時有一異住處，說戒日客比丘來
【現代漢語翻譯】 現代漢語譯本： 比丘（bhiksu，佛教僧侶）。眾比丘（bhiksu，佛教僧侶）去告訴佛陀，佛陀說：『你們好好聽著！如果說戒日，有一個住處，有新來的比丘（bhiksu，佛教僧侶），聽到舊比丘（bhiksu，佛教僧侶）的腳步聲、經行聲、咳嗽聲、誦經聲、說法聲，聽了之後不詢問，就進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，有罪。如果聽了之後詢問，詢問了沒有得到迴應，不通知，就進行羯磨（karma，佛教儀式）說戒，這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，有罪。如果聽了之後詢問，詢問了沒有得到迴應，沒有得到迴應又不通知，不通知就說：『失去了！滅去了！』用各種方法想讓他人破壞，就進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，犯偷蘭遮罪（sthullatyaya，一種較重的罪）。聽了之後詢問，詢問了沒有得到迴應，沒有得到迴應就通知，通知後進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）不成，沒有罪。聽了之後詢問，詢問了得到迴應，得到迴應后一起和合進行羯磨（karma，佛教儀式）說戒，這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒成功，沒有罪。如果聽到後心存疑慮，也像這樣處理。當時有一個住處，說戒日舊比丘（bhiksu，佛教僧侶）來了，聽到新比丘（bhiksu，佛教僧侶）的腳步聲、經行聲、咳嗽聲、誦經聲、說法聲、抖動衣服的聲音，聽了之後不詢問，就進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，有罪。聽了之後詢問，詢問了沒有得到迴應，沒有得到迴應又不通知，就進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，有罪。聽了之後詢問，詢問了沒有得到迴應，沒有得到迴應又不通知，不通知就說：『失去了！滅去了！』用各種方法想讓他人破壞，就進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，犯偷蘭遮罪（sthullatyaya，一種較重的罪）。聽了之後詢問，詢問了沒有得到迴應，沒有得到迴應就通知，通知後進行羯磨（karma，佛教儀式）說戒。這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒不成，沒有罪。聽了之後詢問，詢問了得到迴應，得到迴應后一起和合進行羯磨（karma，佛教儀式）說戒，這些比丘（bhiksu，佛教僧侶）的羯磨（karma，佛教儀式）說戒成功，沒有罪。如果聽到後心存疑慮，也像這樣處理。』 當時有一個不同的住處，說戒日新比丘（bhiksu，佛教僧侶）來了。
【English Translation】 English version: Bhikkhus (bhiksu, Buddhist monks). The bhikkhus (bhiksu, Buddhist monks) went to tell the Buddha, and the Buddha said: 'Listen carefully! If on the day of reciting the precepts, there is a dwelling place, and a newly arrived bhikkhu (bhiksu, Buddhist monk) comes and hears the sound of the old bhikkhus (bhiksu, Buddhist monks), the sound of walking, the sound of coughing, the sound of reciting scriptures, the sound of preaching, and after hearing it, does not inquire, and then performs the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they are guilty. If after hearing it, they inquire, and after inquiring, they do not receive a response, and do not notify, and then perform the karma (karma, Buddhist ritual) of reciting the precepts, the karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they are guilty. If after hearing it, they inquire, and after inquiring, they do not receive a response, and not receiving a response, they do not notify, and not notifying, they say: 'Lost! Destroyed!' Using various means to try to get others to disrupt, they then perform the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they commit the offense of sthullatyaya (sthullatyaya, a serious offense). After hearing it, they inquire, and after inquiring, they do not receive a response, and not receiving a response, they notify, and after notifying, they perform the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of these bhikkhus (bhiksu, Buddhist monks) is not valid, but they are not guilty. After hearing it, they inquire, and after inquiring, they receive a response, and after receiving a response, they gather together and perform the karma (karma, Buddhist ritual) of reciting the precepts, the karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is valid, and they are not guilty. If after hearing it, they have doubts, they should also handle it in this way. At that time, there was a dwelling place, and on the day of reciting the precepts, an old bhikkhu (bhiksu, Buddhist monk) came and heard the sound of the new bhikkhus (bhiksu, Buddhist monks), the sound of walking, the sound of coughing, the sound of reciting scriptures, the sound of preaching, the sound of shaking clothes, and after hearing it, did not inquire, and then performed the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they are guilty. After hearing it, they inquire, and after inquiring, they do not receive a response, and not receiving a response, they do not notify, and then perform the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they are guilty. After hearing it, they inquire, and after inquiring, they do not receive a response, and not receiving a response, they do not notify, and not notifying, they say: 'Lost! Destroyed!' Using various means to try to get others to disrupt, they then perform the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is not valid, and they commit the offense of sthullatyaya (sthullatyaya, a serious offense). After hearing it, they inquire, and after inquiring, they do not receive a response, and not receiving a response, they notify, and after notifying, they perform the karma (karma, Buddhist ritual) of reciting the precepts. The karma (karma, Buddhist ritual) of these bhikkhus (bhiksu, Buddhist monks) is not valid, but they are not guilty. After hearing it, they inquire, and after inquiring, they receive a response, and after receiving a response, they gather together and perform the karma (karma, Buddhist ritual) of reciting the precepts, the karma (karma, Buddhist ritual) of reciting the precepts by these bhikkhus (bhiksu, Buddhist monks) is valid, and they are not guilty. If after hearing it, they have doubts, they should also handle it in this way.' At that time, there was a different dwelling place, and on the day of reciting the precepts, a new bhikkhu (bhiksu, Buddhist monk) came.
，見舊比丘在界場上，見而不求，便作羯磨說戒。諸比丘作是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「汝等善聽！若有異住處，說戒日客比丘來，見舊比丘在界場上，見而不求，便作羯磨說戒，彼比丘成羯磨說戒，有罪。若見已便求，求不得不喚，便作羯磨說戒，彼比丘成羯磨說戒，有罪。見已求，求已喚，喚已作羯磨說戒，彼比丘成羯磨說戒，無罪。見疑亦如是。爾時有異住處，說戒日舊比丘來，見客比丘在界場上，見而不求便作羯磨說戒，彼比丘成羯磨說戒，有罪。若見已便求，求已不得，而不喚便作羯磨說戒，彼比丘成羯磨說戒，有罪。見已求，求已喚，喚已作羯磨說戒，彼比丘成羯磨說戒，無罪。見疑亦如是。爾時有異住處，說戒日客比丘來，聞舊比丘在界場上。聞已不求，便作羯磨說戒，彼比丘成羯磨說戒，有罪。聞已求，求已不喚，不喚已便作羯磨說戒，彼比丘成羯磨說戒，有罪。聞已求，求已喚，喚已作羯磨說戒，彼比丘成羯磨說戒，無罪。聞疑亦如是。舊比丘來，聞客比丘在界場上亦如是，聞疑亦如是。」
爾時有一異住處，說戒日客比丘來，見舊比丘在界內，見而不求便作羯磨說戒。作羯磨說戒時，舊比丘來，彼作是念：「我等當云何？」即告諸比丘。諸比丘往白佛，佛
【現代漢語翻譯】 現代漢語譯本：當時，有來自不同住處的客比丘在說戒日到來，看見舊比丘在結界場地上，看見了卻不請求（參與），便自行舉行羯磨說戒。眾比丘心想：『我們該怎麼辦？』於是稟告了其他比丘。其他比丘前去稟告佛陀，佛陀說：『你們好好聽著！如果有來自不同住處的，在說戒日到來的客比丘，看見舊比丘在結界場地上，看見了卻不請求（參與），便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。如果看見后便請求（參與），請求了卻無法呼喚（舊比丘），便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。看見后請求（參與），請求后也呼喚了（舊比丘），呼喚后才舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是有效的，沒有罪。如果心存疑慮，也應如此處理。』當時，有來自不同住處的，在說戒日到來的舊比丘，看見客比丘在結界場地上，看見了卻不請求（參與），便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。如果看見后便請求（參與），請求了卻無法（讓客比丘）呼喚（自己），卻不呼喚便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。看見后請求（參與），請求后也（讓客比丘）呼喚了（自己），（客比丘）呼喚后才舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是有效的，沒有罪。如果心存疑慮，也應如此處理。當時，有來自不同住處的，在說戒日到來的客比丘，聽見舊比丘在結界場地上。聽見了卻不請求（參與），便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。聽見后請求（參與），請求了卻不呼喚（舊比丘），不呼喚便自行舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是無效的，並且有罪。聽見后請求（參與），請求后也呼喚了（舊比丘），呼喚后才舉行羯磨說戒，那麼這些比丘舉行羯磨說戒是有效的，沒有罪。如果心存疑慮，也應如此處理。舊比丘到來，聽見客比丘在結界場地上，也應如此處理，如果心存疑慮，也應如此處理。 當時，有來自不同住處的，在說戒日到來的客比丘，看見舊比丘在結界範圍內，看見了卻不請求（參與），便自行舉行羯磨說戒。在舉行羯磨說戒時，舊比丘到來了，這些客比丘心想：『我們該怎麼辦？』於是稟告了其他比丘。其他比丘前去稟告佛陀。
【English Translation】 English version: At that time, guest Bhikkhus (monks) from different residences arrived on the Uposatha (observance day), and saw old Bhikkhus in the Sima (boundary) area. Seeing them, they did not ask (to participate) and proceeded to perform the Kammavācā (formal act of the Sangha) for the recitation of the Patimokkha (code of monastic discipline). The Bhikkhus thought: 'What should we do?' They then informed the other Bhikkhus. The Bhikkhus went to inform the Buddha, and the Buddha said: 'Listen carefully! If there are guest Bhikkhus from different residences who arrive on the Uposatha day, and see old Bhikkhus in the Sima area, and seeing them, do not ask (to participate), and proceed to perform the Kammavācā for the recitation of the Patimokkha, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. If, after seeing them, they ask (to participate), but are unable to summon (the old Bhikkhus), and proceed to perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. If, after seeing them, they ask (to participate), and after asking, they also summon (the old Bhikkhus), and only after summoning do they perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is valid and they are not at fault. If there is doubt, it should be handled in the same way.' At that time, old Bhikkhus from different residences who arrived on the Uposatha day, saw guest Bhikkhus in the Sima area, and seeing them, did not ask (to participate), and proceeded to perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. If, after seeing them, they ask (to participate), but are unable (to have the guest Bhikkhus) summon (themselves), and do not summon them but proceed to perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. If, after seeing them, they ask (to participate), and after asking, (the guest Bhikkhus) also summon (themselves), and only after (the guest Bhikkhus) summon do they perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is valid and they are not at fault. If there is doubt, it should be handled in the same way. At that time, guest Bhikkhus from different residences who arrived on the Uposatha day, heard old Bhikkhus in the Sima area. Hearing them, they did not ask (to participate), and proceeded to perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. Hearing them, they ask (to participate), but do not summon (the old Bhikkhus), and without summoning them, proceed to perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is invalid and they are at fault. Hearing them, they ask (to participate), and after asking, they also summon (the old Bhikkhus), and only after summoning do they perform the Kammavācā, then these Bhikkhus' performance of the Kammavācā is valid and they are not at fault. If there is doubt, it should be handled in the same way. When old Bhikkhus arrive and hear guest Bhikkhus in the Sima area, it should be handled in the same way. If there is doubt, it should be handled in the same way. At that time, guest Bhikkhus from different residences who arrived on the Uposatha day, saw old Bhikkhus within the Sima boundary, and seeing them, did not ask (to participate) and proceeded to perform the Kammavācā. While performing the Kammavācā, the old Bhikkhus arrived, and these guest Bhikkhus thought: 'What should we do?' They then informed the other Bhikkhus. The Bhikkhus went to inform the Buddha.
言：「汝等善聽！若有一異住處，說戒日客比丘來，見舊比丘在界內，見而不求，便作羯磨說戒，彼比丘不成羯磨說戒，有罪。見而求，求而不喚，便作羯磨說戒，不成羯磨說戒，有罪。見便求，求已喚，喚已和合作羯磨說戒，彼比丘成羯磨說戒，無罪。見疑亦如是。爾時有住處，說戒日有舊比丘來，見客比丘在界內亦如是，見疑亦如是。客比丘聞舊比丘在界內亦如是，聞疑亦如是。舊比丘聞客比丘在界內亦如是，聞疑亦如是。」
時六群比丘作如是念：「從有比丘有住處，至無比丘有住處，恐余比丘為我等作羯磨若遮說戒。」時諸比丘往白佛，佛言：「不應作如是念：『從有比丘有住處，至無比丘有住處，恐余比丘為我等作羯磨若遮說戒。』」彼比丘作是念：「從有比丘有住處，至無比丘無住處，恐余比丘為我等作羯磨若遮說戒。」佛言：「不應作如是念：『從有比丘有住處，至無比丘無住處，恐余比丘為我等作羯磨若遮說戒。』」彼比丘作是念：「我從有比丘有住處，至無比丘有住處無住處、若往比丘界場上，恐余比丘為我作羯磨若遮說戒。」佛言：「不應作是念：『從有比丘有住處，至無比丘有住處無住處，若往比丘界場上，恐余比丘為我作羯磨若遮說戒。』若無僧共去、若無難事去者，突吉羅。從有比
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你們仔細聽！如果有一個臨時的住所，在說戒日有新來的比丘來到，看見舊比丘在結界內，看見了卻不請求（允許），就進行羯磨（Karma，業，行動）說戒，那麼這個比丘的羯磨說戒就不成立，是有罪的。看見了並且請求（允許），請求了卻不通知（舊比丘），就進行羯磨說戒，不成立，有罪。看見了就請求，請求后就通知，通知后就一起和諧地進行羯磨說戒，那麼這個比丘的羯磨說戒就成立，沒有罪。看見了但心存疑慮的情況也是一樣。』當時，如果有一個住所，在說戒日有舊比丘來到，看見新比丘在結界內，情況也是一樣，心存疑慮的情況也是一樣。新比丘聽說了舊比丘在結界內，情況也是一樣，聽說了但心存疑慮的情況也是一樣。舊比丘聽說了新比丘在結界內，情況也是一樣，聽說了但心存疑慮的情況也是一樣。 當時，六群比丘這樣想：『從有比丘居住的地方，到沒有比丘居住的地方，恐怕其他比丘會為我們做羯磨或者阻止說戒。』當時，眾比丘去稟告佛陀，佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘居住的地方，恐怕其他比丘會為我們做羯磨或者阻止說戒。」』那些比丘這樣想：『從有比丘居住的地方，到沒有比丘沒有居住的地方，恐怕其他比丘會為我們做羯磨或者阻止說戒。』佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘沒有居住的地方，恐怕其他比丘會為我們做羯磨或者阻止說戒。」』那些比丘這樣想：『我從有比丘居住的地方，到沒有比丘有居住或沒有居住的地方，或者前往比丘的結界場所，恐怕其他比丘會為我做羯磨或者阻止說戒。』佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘有居住或沒有居住的地方，或者前往比丘的結界場所，恐怕其他比丘會為我做羯磨或者阻止說戒。」如果沒有僧眾一起去，或者沒有緊急的事情而去，犯突吉羅（Dukkata，惡作）。從有比
【English Translation】 English version: The Buddha said: 'Listen carefully! If there is a temporary dwelling place, and on the day of reciting the precepts, a newly arrived Bhikkhu (monk) comes and sees an old Bhikkhu within the boundary, and sees him but does not ask (for permission), and then performs the Karma (action, deed) recitation of precepts, then this Bhikkhu's Karma recitation of precepts is not valid and is a sin. If he sees him and asks (for permission), and asks but does not inform (the old Bhikkhu), and then performs the Karma recitation of precepts, it is not valid and is a sin. If he sees him and asks, and after asking informs him, and after informing him they harmoniously perform the Karma recitation of precepts together, then this Bhikkhu's Karma recitation of precepts is valid and there is no sin. The same applies if he sees him but has doubts.' At that time, if there is a dwelling place, and on the day of reciting the precepts an old Bhikkhu comes and sees a new Bhikkhu within the boundary, the situation is the same, and the situation is the same if he has doubts. If a new Bhikkhu hears that an old Bhikkhu is within the boundary, the situation is the same, and the situation is the same if he hears it but has doubts. If an old Bhikkhu hears that a new Bhikkhu is within the boundary, the situation is the same, and the situation is the same if he hears it but has doubts. At that time, the group of six Bhikkhus thought: 'From a place where there are Bhikkhus dwelling, to a place where there are no Bhikkhus dwelling, I fear that other Bhikkhus will perform Karma for us or prevent the recitation of precepts.' At that time, the Bhikkhus went to report to the Buddha, and the Buddha said: 'You should not think like this: "From a place where there are Bhikkhus dwelling, to a place where there are no Bhikkhus dwelling, I fear that other Bhikkhus will perform Karma for us or prevent the recitation of precepts."』 Those Bhikkhus thought: 'From a place where there are Bhikkhus dwelling, to a place where there are no Bhikkhus not dwelling, I fear that other Bhikkhus will perform Karma for us or prevent the recitation of precepts.' The Buddha said: 'You should not think like this: "From a place where there are Bhikkhus dwelling, to a place where there are no Bhikkhus not dwelling, I fear that other Bhikkhus will perform Karma for us or prevent the recitation of precepts."』 Those Bhikkhus thought: 'I, from a place where there are Bhikkhus dwelling, to a place where there are Bhikkhus dwelling or not dwelling, or going to the Bhikkhu's boundary place, I fear that other Bhikkhus will perform Karma for me or prevent the recitation of precepts.' The Buddha said: 'You should not think like this: "From a place where there are Bhikkhus dwelling, to a place where there are Bhikkhus dwelling or not dwelling, or going to the Bhikkhu's boundary place, I fear that other Bhikkhus will perform Karma for me or prevent the recitation of precepts." If there is no Sangha (community) going together, or going without an urgent matter, it is a Dukkata (wrongdoing). From a place where there are Bhik
丘無住處，至無比丘有住處，亦如是。從有比丘無住處，至無比丘無住處，亦如是。從有比丘無住處，至無比丘有住處、無住處，亦如是。從有比丘有住處、無住處，至無比丘有住處亦如是。從有比丘有住處、無住處，至無比丘、無住處，亦如是。從有比丘有住處、無住處，至無比丘有住處、無住處，亦如是。若為親厚知識，亦如是。」
時六群比丘尼作如是念：「往寺內遮余比丘言：『勿為六群比丘作羯磨遮說戒。』」爾時諸比丘以此事往白佛，佛言：「比丘尼不應作如是念：『往寺內遮余比丘言：「勿為六群比丘作羯磨遮說戒。」』亦不應于比丘尼前作羯磨若遮說戒。」
時諸比丘尼，遣式叉摩那、沙彌、沙彌尼，至寺內遮余比丘，勿為六群比丘作羯磨遮說戒。諸比丘往白佛，佛言：「比丘尼不應作是念：『遣式叉摩那、沙彌、沙彌尼，至寺內遮余比丘，勿為六群比丘作羯磨遮說戒。』亦不應在式叉摩那、沙彌、沙彌尼前作羯磨遮說戒。」
彼諸比丘尼復作是念：「遣白衣知識往寺內遮余比丘，勿為六群比丘作羯磨遮說戒。」諸比丘往白佛，佛言：「比丘尼不應作如是念：『遣白衣知識往寺內遮余比丘，勿為六群比丘作羯磨若遮說戒。』不應在白衣前作羯磨若遮說戒。」
爾時摩竭國瓶
【現代漢語翻譯】 現代漢語譯本： 從有住處的比丘到沒有住處的比丘，再到沒有比丘，情況也是這樣。從沒有住處的比丘到沒有比丘，情況也是這樣。從沒有住處的比丘到有住處和沒有住處的比丘，情況也是這樣。從有住處和沒有住處的比丘到有住處的比丘，情況也是這樣。從有住處和沒有住處的比丘到沒有住處的比丘，情況也是這樣。從有住處和沒有住處的比丘到有住處和沒有住處的比丘，情況也是這樣。如果是爲了親近友好的知識，情況也是這樣。
當時，六群比丘尼這樣想：『去寺廟裡阻止其他比丘說：「不要為六群比丘作羯磨（Karma，業）遮說戒。」』這時，各位比丘將此事稟告佛陀，佛陀說：『比丘尼不應該這樣想：「去寺廟裡阻止其他比丘說：『不要為六群比丘作羯磨遮說戒。』」』也不應該在比丘尼面前作羯磨或者遮說戒。』
當時，各位比丘尼派遣式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼）到寺廟裡阻止其他比丘，不要為六群比丘作羯磨遮說戒。各位比丘將此事稟告佛陀，佛陀說：『比丘尼不應該這樣想：「派遣式叉摩那、沙彌、沙彌尼到寺廟裡阻止其他比丘，不要為六群比丘作羯磨遮說戒。」』也不應該在式叉摩那、沙彌、沙彌尼面前作羯磨遮說戒。』
那些比丘尼又這樣想：『派遣白衣（在家信徒）朋友到寺廟裡阻止其他比丘，不要為六群比丘作羯磨遮說戒。』各位比丘將此事稟告佛陀，佛陀說：『比丘尼不應該這樣想：「派遣白衣朋友到寺廟裡阻止其他比丘，不要為六群比丘作羯磨或者遮說戒。」』不應該在白衣面前作羯磨或者遮說戒。』
當時，摩竭陀國（Magadha）的瓶……
【English Translation】 English version: From a Bhikṣu (monk) who has a dwelling place to a Bhikṣu who has no dwelling place, and then to no Bhikṣu, it is the same. From a Bhikṣu who has no dwelling place to no Bhikṣu, it is the same. From a Bhikṣu who has no dwelling place to a Bhikṣu who has both a dwelling place and no dwelling place, it is the same. From a Bhikṣu who has both a dwelling place and no dwelling place to a Bhikṣu who has a dwelling place, it is the same. From a Bhikṣu who has both a dwelling place and no dwelling place to a Bhikṣu who has no dwelling place, it is the same. From a Bhikṣu who has both a dwelling place and no dwelling place to a Bhikṣu who has both a dwelling place and no dwelling place, it is the same. If it is for close and friendly knowledge, it is also the same.
At that time, the six-group Bhikṣuṇīs (nuns) thought like this: 'Go to the monastery and prevent other Bhikṣus from saying: 'Do not perform Karma (業) or prohibit the recitation of precepts for the six-group Bhikṣus.'' At this time, the Bhikṣus reported this matter to the Buddha, and the Buddha said: 'Bhikṣuṇīs should not think like this: 'Go to the monastery and prevent other Bhikṣus from saying: 'Do not perform Karma or prohibit the recitation of precepts for the six-group Bhikṣus.'' Nor should they perform Karma or prohibit the recitation of precepts in front of Bhikṣuṇīs.'
At that time, the Bhikṣuṇīs sent Śikṣamāṇās (學戒女), Śrāmaṇeras (沙彌), and Śrāmaṇerikās (沙彌尼) to the monastery to prevent other Bhikṣus from performing Karma or prohibiting the recitation of precepts for the six-group Bhikṣus. The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'Bhikṣuṇīs should not think like this: 'Send Śikṣamāṇās, Śrāmaṇeras, and Śrāmaṇerikās to the monastery to prevent other Bhikṣus from performing Karma or prohibiting the recitation of precepts for the six-group Bhikṣus.'' Nor should they perform Karma or prohibit the recitation of precepts in front of Śikṣamāṇās, Śrāmaṇeras, and Śrāmaṇerikās.'
Those Bhikṣuṇīs then thought: 'Send white-clothed (lay) friends to the monastery to prevent other Bhikṣus from performing Karma or prohibiting the recitation of precepts for the six-group Bhikṣus.' The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'Bhikṣuṇīs should not think like this: 'Send white-clothed friends to the monastery to prevent other Bhikṣus from performing Karma or prohibiting the recitation of precepts for the six-group Bhikṣus.'' They should not perform Karma or prohibit the recitation of precepts in front of white-clothed people.'
At that time, the pot of Magadha (摩竭陀國)...
沙王，為佛眾僧故，遣諸將守護僧伽藍。時諸比丘語諸將言：「汝等且出在外，我等欲作羯磨說戒。」諸將報言：「王瓶沙見遣來，為佛眾僧故守護。王意難犯，我等不能出外。」爾時諸比丘，以此事往白佛，佛言：「當和喻語使出，若出者善，若不出者，汝等自相將出，至不見不聞處作羯磨共說戒，不應在未受大戒人前作羯磨說戒。」
時有天龍鬼神來聽說戒，有得天眼比丘見之，皆生畏慎，心念言：「世尊制戒，不聽我等於未受大戒人前作羯磨說戒。」爾時諸比丘以此事往白佛，佛言：「自今已去，聽除人未受大戒，餘者聽在前作羯磨說戒。」
爾時拘睒彌眾僧破為二部，時諸比丘欲于舍衛和合，佛言：「自今已去，聽白已然後和合。當作如是白：『大德僧聽！所由諍事，令僧斗諍彼此不和，彼人犯罪，為作舉已還為解罪。僧塵垢已滅，若僧時到僧忍聽，僧和合。白如是。』應作如是白已作和合。」爾時尊者優波離，從座起偏露右肩、脫革屣、右膝著地、合掌白佛言：「世尊！所因事令僧斗諍，而不和合、眾僧破壞，令僧塵垢、令僧別異，分為二部，而此事未決斷除滅。眾僧為成如法和合不？」佛告優波離：「若眾僧所因事令僧斗諍，而不和合、眾僧破壞，令僧塵垢、令僧別異，分為二部。若能于中
【現代漢語翻譯】 現代漢語譯本：沙王（國王名），爲了佛陀的僧團，派遣將領守護僧伽藍（寺院）。當時，一些比丘（出家人）對將領們說：『你們暫且到外面去，我們想舉行羯磨（僧團會議）和說戒（背誦戒律）。』將領們回答說：『瓶沙王（國王名）派遣我們來，是爲了守護佛陀的僧團。國王的命令難以違抗，我們不能到外面去。』當時，比丘們將此事稟告佛陀，佛陀說：『應當委婉地勸說他們出去，如果他們出去了就好，如果他們不出去，你們就自己一起離開，到看不見聽不見的地方舉行羯磨和說戒，不應該在未受具足戒的人面前舉行羯磨和說戒。』 當時，有天龍鬼神來聽聞說戒，有獲得天眼的比丘看見了他們，都感到畏懼謹慎，心想：『世尊制定戒律，不允許我們在未受具足戒的人面前舉行羯磨和說戒。』當時，比丘們將此事稟告佛陀，佛陀說：『從今以後，允許除去人類中未受具足戒的人，其餘的允許在他們面前舉行羯磨和說戒。』 當時，拘睒彌（地名）的僧團分裂為兩派，當時比丘們想在舍衛（地名）進行和合。佛陀說：『從今以後，允許稟告之後再進行和合。應當這樣稟告：『大德僧眾請聽！由於爭端之事，導致僧團爭鬥，彼此不和，那人犯了罪，已經對他進行了舉罪，現在又為他解罪。僧團的塵垢已經消除，如果僧團時機已到，僧團允許，僧團就和合。稟告如上。』應當這樣稟告之後進行和合。』當時，尊者優波離（佛陀弟子名）從座位上起身，袒露右肩，脫掉革屣（鞋子），右膝著地，合掌稟告佛陀說：『世尊！由於某事導致僧團爭鬥，不能和合，僧團破壞，使僧團產生塵垢，使僧團分離，分為兩派，而此事還沒有決斷消除。僧團還能成就如法的和合嗎？』佛陀告訴優波離：『如果眾僧由於某事導致僧團爭鬥，不能和合，僧團破壞，使僧團產生塵垢，使僧團分離，分為兩派。如果能夠于其中』
【English Translation】 English version: King Śā (King's name), for the sake of the Buddha's Sangha (monastic community), sent generals to guard the Saṃghārāma (monastery). At that time, some Bhikṣus (monks) said to the generals, 'You should go outside for a while, we want to perform Karma (Sangha meeting) and recite the precepts (recitation of the monastic rules).' The generals replied, 'King Bimbisāra (King's name) sent us here to guard the Buddha's Sangha. The king's order is difficult to disobey, we cannot go outside.' At that time, the Bhikṣus reported this matter to the Buddha, and the Buddha said, 'You should gently persuade them to leave. If they leave, that's good. If they don't leave, you should leave together and perform Karma and recite the precepts in a place where you cannot see or hear them. You should not perform Karma and recite the precepts in front of those who have not received the full ordination.' At that time, there were Devas (gods), Nāgas (dragons), and Yakṣas (spirits) who came to listen to the recitation of the precepts. Some Bhikṣus who had attained the divine eye saw them and were all fearful and cautious, thinking, 'The World Honored One has established the precepts, not allowing us to perform Karma and recite the precepts in front of those who have not received the full ordination.' At that time, the Bhikṣus reported this matter to the Buddha, and the Buddha said, 'From now on, you are allowed to exclude humans who have not received the full ordination, and the rest are allowed to perform Karma and recite the precepts in front of them.' At that time, the Sangha of Kauśāmbī (place name) was divided into two factions. At that time, the Bhikṣus wanted to reconcile in Śrāvastī (place name). The Buddha said, 'From now on, you are allowed to reconcile after reporting it. You should report it like this: 'Venerable Sangha, please listen! Because of the matter of dispute, the Sangha is fighting, and they are not in harmony with each other. That person has committed a crime, and he has been censured, and now he is being absolved. The defilement of the Sangha has been eliminated. If the time is right for the Sangha, and the Sangha approves, the Sangha will be reconciled. The report is as above.' You should reconcile after reporting it like this.' At that time, Venerable Upāli (name of Buddha's disciple) rose from his seat, bared his right shoulder, took off his leather sandals, knelt on his right knee, and clasped his palms together, reporting to the Buddha, 'World Honored One! Because of a certain matter, the Sangha is fighting, and they cannot be reconciled. The Sangha is destroyed, causing defilement to the Sangha, causing the Sangha to separate, dividing into two factions, and this matter has not been resolved and eliminated. Can the Sangha still achieve a Dharma-abiding reconciliation?' The Buddha told Upāli, 'If the Sangha is fighting because of a certain matter, and they cannot be reconciled. The Sangha is destroyed, causing defilement to the Sangha, causing the Sangha to separate, dividing into two factions. If one can within it'
改悔，不相發舉，此則名為眾僧以法和合。自今已去，聽先白然後說戒。當作如是白：『大德僧聽！眾僧所因諍事令僧斗諍，而不和合、眾僧破壞，令僧塵垢、令僧別異，分為二部。彼人自知犯罪事。今已改悔除滅僧垢。若僧時到僧忍聽，和合說戒。白如是。』作如是白已，然後和合說戒。」(說戒揵度竟)
四分律卷第三十六 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十七(二分之十六)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
安居揵度
爾時佛在舍衛國祇樹給孤獨園。時六群比丘，於一切時春、夏、冬人間遊行。時夏月天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木。時諸居士見皆共譏嫌：「沙門釋子不知慚愧，蹈殺生草木。外自稱言：『我知正法。』如是何有正法？於一切時春、夏、冬人間遊行，夏天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木斷他命根。諸外道法尚三月安居；此諸釋子，而於一切時春、夏、冬人間遊行。天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木斷他命根。至於蟲鳥尚有巢窟止住處。沙門釋子！一切時春、夏、冬人間遊行。天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木斷他命根。」時諸比丘聞，其中有少欲
【現代漢語翻譯】 現代漢語譯本 『改悔，不互相揭發，這稱為僧團以佛法和合。從今以後，允許先稟白然後說戒。應當這樣稟白：『大德僧眾聽著！因為眾僧的爭端導致僧團爭鬥，不和合、眾僧破壞，使僧團蒙受塵垢、使僧團分離，分為兩派。那人自己知道所犯的罪行。現在已經改悔，消除僧團的污垢。如果僧團時機成熟，僧團容許，就和合說戒。稟白如是。』這樣稟白之後，然後和合說戒。』（說戒犍度結束）
《四分律》卷第三十六 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第三十七(二分之十六)
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas） 共 竺佛念（Dharmanandin） 等譯
安居犍度
那時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘（ṣaḍvargika bhikṣu）在任何時候，無論春夏秋冬都在人間遊行。夏季雨季時，暴雨洪水氾濫，沖走衣缽、坐具、針筒，踩踏殺害生長的草木。當時，各位居士看見了都一起譏諷嫌棄：『沙門釋子（Śrāmaṇa Śākyaputra）不知羞愧，踩踏殺害生長的草木。對外自稱：『我知道正法。』這樣怎麼會有正法？在任何時候，無論春夏秋冬都在人間遊行，夏天暴雨洪水氾濫，沖走衣缽、坐具、針筒，踩踏殺害生長的草木，斷絕其他生物的命根。其他外道法尚且有三個月的安居；這些釋迦弟子，卻在任何時候，無論春夏秋冬都在人間遊行。天降暴雨洪水氾濫，沖走衣缽、坐具、針筒，踩踏殺害生長的草木，斷絕其他生物的命根。甚至蟲鳥尚且有巢穴可以居住。沙門釋子！任何時候，無論春夏秋冬都在人間遊行。天降暴雨洪水氾濫，沖走衣缽、坐具、針筒，踩踏殺害生長的草木，斷絕其他生物的命根。』當時，各位比丘聽到了這些話，其中有少欲知足的比丘
【English Translation】 English version 'Repentance, without exposing each other's faults, this is called the Sangha being in harmony with the Dharma. From now on, it is permitted to announce first and then recite the precepts. One should announce as follows: 'Venerable Sangha, listen! Because of the disputes among the Sangha, it leads to fighting, disharmony, destruction of the Sangha, causing defilement to the Sangha, and separation into two factions. That person knows his own offenses. Now he has repented and eliminated the defilement of the Sangha. If it is the right time for the Sangha, and the Sangha permits, then we will recite the precepts in harmony. The announcement is thus.' After announcing in this way, then recite the precepts in harmony.' (End of the Prātimokṣa Skandhaka)
Vinaya-pitaka of the Dharmaguptaka, Volume 36 Taisho Tripitaka Volume 22, No. 1428, Vinaya-pitaka of the Dharmaguptaka
Vinaya-pitaka of the Dharmaguptaka, Volume 37 (16th of the second division)
Translated by Tripiṭaka Buddhayasas of Kipin (Kashmir) of the Yao Qin dynasty, together with Dharmanandin, etc.
Skandhaka on the Retreat (Varsa)
At that time, the Buddha was in the Jeta Grove of Anathapindada's Park in Śrāvastī (舍衛國). At that time, the group of six monks (ṣaḍvargika bhikṣu) were wandering around at all times, whether it was spring, summer, or winter. During the summer rainy season, heavy rains and floods washed away robes, bowls, sitting mats, and needle cases, and trampled and killed living grass and trees. At that time, the laypeople saw this and all criticized and disliked it: 'The Śrāmaṇa Śākyaputra (沙門釋子) are shameless, trampling and killing living grass and trees. Outwardly they claim: 'I know the true Dharma.' How can there be true Dharma like this? Wandering around at all times, whether it is spring, summer, or winter, in the summer heavy rains and floods wash away robes, bowls, sitting mats, and needle cases, trampling and killing living grass and trees, cutting off the life roots of other beings. Other non-Buddhist paths still have three months of retreat; these disciples of Śākya, however, are wandering around at all times, whether it is spring, summer, or winter. Heavy rains and floods wash away robes, bowls, sitting mats, and needle cases, trampling and killing living grass and trees, cutting off the life roots of other beings. Even insects and birds still have nests and places to stay. The Śrāmaṇa Śākyaputra! Wandering around at all times, whether it is spring, summer, or winter. Heavy rains and floods wash away robes, bowls, sitting mats, and needle cases, trampling and killing living grass and trees, cutting off the life roots of other beings.' At that time, the monks heard these words, and among them were monks of few desires
知足、行頭陀、樂學戒、知慚愧者，呵責六群比丘言：「汝云何於一切時春、夏、冬人間遊行，夏天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木。諸居士于草木中有命根想，令居士譏嫌故得罪耶？」時諸比丘往世尊所，頭面禮佛足，在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，以無數方便呵責六群比丘：「汝所為非，非威儀、非凈行、非沙門法、非隨順行，所不應為。云何六群比丘！於一切時春、夏、冬人間遊行，夏天暴雨水大漲，漂失衣缽、坐具、針筒，蹈殺生草木。居士于草木有命根想，譏嫌故令居士得罪。」以無數方便呵責六群比丘已，告諸比丘：「汝不應於一切時春、夏、冬人間遊行。從今已去，聽諸比丘三月夏安居。白所依人言：『我於此處夏安居，長老一心念！我比丘某甲，依某甲聚落，某甲僧伽藍，某甲房前，三月夏安居，房舍破修治故。』如是第二、第三說。后三月夏安居法亦如是。」
時諸比丘住處，無所依人，不知何所白。諸比丘有疑，不知成安居不？即白世尊，世尊言：「發意為安居故，便得成安居。從今日聽諸比丘若無所依人心念安居。」
爾時比丘，于住處欲安居，無所依人無白處，忘不心念安居，有疑，不知成安居不？往白世尊。世尊言：「若為安居
【現代漢語翻譯】 現代漢語譯本：知足、奉行頭陀行（dhūta，一種苦行）、樂於學習戒律、知慚愧的比丘，呵責六群比丘說：『你們為什麼總是在一年四季，春夏冬都在人間遊蕩？夏天暴雨洪水大漲，沖走衣缽、坐具、針筒，踐踏殺害有生命的草木。居士們認為草木也有生命，讓居士們譏諷嫌棄，因此而得罪嗎？』當時，眾比丘前往世尊（Buddha，覺悟者）處，以頭面禮拜佛足，在一旁坐下，將此事因緣詳細稟告世尊。世尊當時因此因緣召集比丘僧團，用無數方法呵責六群比丘：『你們所做的事情是不對的，不合威儀、不清凈、不合沙門（śrāmaṇa，出家修行者）的規範、不隨順修行，是不應該做的。為什麼六群比丘！總是在一年四季，春夏冬都在人間遊蕩？夏天暴雨洪水大漲，沖走衣缽、坐具、針筒，踐踏殺害有生命的草木。居士們認為草木也有生命，因為譏諷嫌棄而令居士們得罪。』用無數方法呵責六群比丘后，告訴眾比丘：『你們不應該總是在一年四季，春夏冬都在人間遊蕩。從今以後，允許眾比丘進行三個月的夏季安居。告知所依止的人說：『我在此處進行夏季安居，長老請一心憶念！我比丘某甲，依靠某甲聚落，某甲僧伽藍（saṃghārāma，僧院），某甲房前，進行三個月的夏季安居，因為房舍破損需要修繕。』這樣說第二遍、第三遍。之後的三個月夏季安居法也像這樣。』 當時，眾比丘居住的地方，沒有可以依止的人，不知道向誰稟告。眾比丘心生疑惑，不知道是否能成就安居？於是稟告世尊，世尊說：『發願爲了安居的緣故，便能成就安居。從今日起，允許眾比丘如果沒有可以依止的人，就在心中默唸安居。』 當時，比丘們在居住的地方想要安居，沒有可以依止的人，也沒有可以稟告的地方，忘記了在心中默唸安居，心生疑惑，不知道是否能成就安居？前往稟告世尊。世尊說：『如果爲了安居』
【English Translation】 English version: The bhikkhus (monks) who were content, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the group of six bhikkhus, saying: 'Why do you wander among people in all seasons, spring, summer, and winter? In summer, when heavy rains cause great floods, you lose your robes, bowls, sitting mats, and needle cases, and trample and kill living grass and plants. Laypeople think that grass and plants have life, causing them to criticize and dislike you, and thus you commit offenses?' At that time, the bhikkhus went to the Buddha (the Awakened One), bowed at his feet with their heads, sat on one side, and reported the cause and circumstances to the Buddha in detail. The Buddha then gathered the sangha (monastic community) of bhikkhus because of this cause and circumstance, and rebuked the group of six bhikkhus with countless means: 'What you have done is wrong, not in accordance with proper conduct, not pure, not in accordance with the way of a śrāmaṇa (ascetic), not in accordance with practice, and should not be done. Why do you, the group of six bhikkhus, wander among people in all seasons, spring, summer, and winter? In summer, when heavy rains cause great floods, you lose your robes, bowls, sitting mats, and needle cases, and trample and kill living grass and plants. Laypeople think that grass and plants have life, and because of their criticism and dislike, you cause them to commit offenses.' After rebuking the group of six bhikkhus with countless means, he told the bhikkhus: 'You should not wander among people in all seasons, spring, summer, and winter. From now on, I allow the bhikkhus to observe the three-month summer retreat. Tell the person you rely on, saying: 'I will observe the summer retreat here, Elder, please keep it in mind! I, bhikkhu so-and-so, relying on the village of so-and-so, the saṃghārāma (monastery) of so-and-so, in front of the room of so-and-so, will observe the three-month summer retreat because the room is damaged and needs repair.' Say this a second and third time. The method for the three-month summer retreat thereafter is also like this.' At that time, the bhikkhus' dwellings had no one to rely on, and they did not know to whom to report. The bhikkhus had doubts and did not know whether they could accomplish the retreat. They reported to the Buddha, who said: 'By making the intention for the sake of the retreat, you can accomplish the retreat. From today on, I allow the bhikkhus, if they have no one to rely on, to keep the retreat in mind.' At that time, the bhikkhus wanted to observe the retreat at their dwellings, but there was no one to rely on and no place to report, and they forgot to keep the retreat in mind. They had doubts and did not know whether they could accomplish the retreat. They went to report to the Buddha. The Buddha said: 'If for the sake of the retreat'
故來，便成安居。」
時諸比丘，往安居處，欲安居入界內，便明相出，彼有疑，為成安居不？即白世尊。世尊言：「若為安居故來，便成安居。」
爾時比丘，往安居處欲安居，入僧園內明相出，彼有疑，不知成安居不？即白世尊。世尊言：「若為安居故來，便成安居。」
爾時比丘，往住處欲安居，一腳入界內、一腳在界外明相出，有疑，不知成安居不？即白世尊。世尊言：「若為安居故來，便成安居。」
時諸比丘，往住處欲安居，一腳入僧園內、一腳在僧園外明相出，有疑，不知成安居不？即白世尊。世尊言：「若為安居故來，便成安居。」
若安居竟，客比丘來，移舊比丘。佛言：「不應移，亦不應去。」
時諸比丘，于住處不看房舍臥具便受房，得不好房惡臥具，便瞋舊住比丘言：「汝心不平等，所喜者便與好房好臥具，不喜者便與惡房惡臥具。不喜我故，與我惡房惡臥具。」時諸比丘以此因緣具白世尊，世尊告諸比丘：「若比丘于住處欲安居，應先自往看房舍臥具然後受房。從今已去聽分房分臥具，應差分房分臥具人白二羯磨。有五法者不應差分房舍臥具：若愛、若瞋、若怖、若癡、若不知可分不可分。有如是五法，不應差分臥具房舍。有五法應差分房舍分臥具
【現代漢語翻譯】 現代漢語譯本： 『因此前來，便算是安居。』
當時，一些比丘前往安居之處，想要進入結界內安居，但天亮了，他們心生疑惑，是否算是安居了呢？便稟告世尊（Buddha，佛陀）。世尊說：『如果爲了安居而前來，便算是安居。』
當時，一些比丘前往安居之處想要安居，進入僧園內，但天亮了，他們心生疑惑，不知道是否算是安居了呢？便稟告世尊。世尊說：『如果爲了安居而前來，便算是安居。』
當時，一些比丘前往住所想要安居，一隻腳踏入結界內，一隻腳在結界外，天亮了，他們心生疑惑，不知道是否算是安居了呢？便稟告世尊。世尊說：『如果爲了安居而前來，便算是安居。』
當時，一些比丘前往住所想要安居，一隻腳踏入僧園內，一隻腳在僧園外，天亮了，他們心生疑惑，不知道是否算是安居了呢？便稟告世尊。世尊說：『如果爲了安居而前來，便算是安居。』
如果安居結束，有新來的比丘，要遷走舊住的比丘。佛（Buddha）說：『不應該遷走，也不應該離開。』
當時，一些比丘在住所不看房舍臥具就接受了房間，結果得到了不好的房間和惡劣的臥具，便嗔怪舊住的比丘說：『你心不平等，喜歡的人就給好房間好臥具，不喜歡的人就給惡房惡臥具。因為不喜歡我，才給我惡房惡臥具。』當時，這些比丘將此事原原本本地稟告世尊，世尊告誡眾比丘：『如果比丘在住所想要安居，應該先自己去看房舍臥具，然後再接受房間。從今以後，允許分配房間和臥具，應該選出分配房間和臥具的人，通過白二羯磨（Bái èr jiémó，一種僧團的決議方式）。有五種情況的人不應該被選為分配房舍臥具的人：如果（因為）愛、如果（因為）嗔、如果（因為）害怕、如果（因為）愚癡、如果不知道什麼可以分什麼不可以分。有這五種情況的人，不應該被選為分配臥具房舍的人。有五種情況的人應該被選為分配房舍臥具的人』
【English Translation】 English version: 『Therefore coming, then it becomes the Rainy Season Retreat.』
At that time, some Bhikkhus (Buddhist monks) went to the Rainy Season Retreat place, wanting to enter the boundary to observe the Rainy Season Retreat, but dawn broke. They had doubts, wondering if they had completed the Rainy Season Retreat. They immediately reported to the Buddha (Enlightened One). The Buddha said, 『If coming for the sake of the Rainy Season Retreat, then it becomes the Rainy Season Retreat.』
At that time, some Bhikkhus went to the Rainy Season Retreat place wanting to observe the Rainy Season Retreat, entering the monastery garden, but dawn broke. They had doubts, not knowing if they had completed the Rainy Season Retreat. They immediately reported to the Buddha. The Buddha said, 『If coming for the sake of the Rainy Season Retreat, then it becomes the Rainy Season Retreat.』
At that time, some Bhikkhus went to the dwelling place wanting to observe the Rainy Season Retreat, one foot inside the boundary, one foot outside the boundary, but dawn broke. They had doubts, not knowing if they had completed the Rainy Season Retreat. They immediately reported to the Buddha. The Buddha said, 『If coming for the sake of the Rainy Season Retreat, then it becomes the Rainy Season Retreat.』
At that time, some Bhikkhus went to the dwelling place wanting to observe the Rainy Season Retreat, one foot inside the monastery garden, one foot outside the monastery garden, but dawn broke. They had doubts, not knowing if they had completed the Rainy Season Retreat. They immediately reported to the Buddha. The Buddha said, 『If coming for the sake of the Rainy Season Retreat, then it becomes the Rainy Season Retreat.』
If the Rainy Season Retreat has ended, and a guest Bhikkhu comes, displacing the old resident Bhikkhu. The Buddha said, 『One should not displace, nor should one leave.』
At that time, some Bhikkhus, without inspecting the rooms and bedding in the dwelling place, accepted a room, and obtained a bad room and poor bedding. They then became angry with the old resident Bhikkhus, saying, 『Your minds are not impartial. Those you like, you give good rooms and good bedding, and those you dislike, you give bad rooms and poor bedding. Because you dislike me, you gave me a bad room and poor bedding.』 At that time, these Bhikkhus reported this matter in detail to the Buddha. The Buddha admonished the Bhikkhus, 『If a Bhikkhu wants to observe the Rainy Season Retreat in a dwelling place, he should first go and inspect the rooms and bedding himself, and then accept a room. From now on, permission is granted to allocate rooms and bedding. One should appoint a person to allocate rooms and bedding through a formal act of the Sangha (Buddhist monastic community) with a motion and a second declaration (Bái èr jiémó, a formal procedure for monastic decisions). A person with five qualities should not be appointed to allocate rooms and bedding: if (because of) love, if (because of) anger, if (because of) fear, if (because of) delusion, if one does not know what can be allocated and what cannot be allocated. A person with these five qualities should not be appointed to allocate bedding and rooms. A person with five qualities should be appointed to allocate rooms and bedding.』
：若不愛、不瞋、不怖、不癡、知可分不可分。有如是五法，應差分房舍分臥具。應如是差堪能羯磨者，若上座、若次座、若誦律、若不誦律。堪能作羯磨者，應如是白：『大德僧聽！若僧時到僧忍聽，差某甲比丘分臥具房舍。白如是。』『大德僧聽！僧差某甲比丘分臥具房舍。誰諸長老忍僧差某甲比丘分房舍臥具者默然，誰不忍者說。』『僧已忍僧差某甲比丘分房舍臥具竟，僧忍，默然故，是事如是持。』差分房舍臥具人竟，應數比丘、數房舍、數臥具。彼應問：幾房有人住？幾房空？幾房有臥具？幾房無臥具。幾房有被？幾房無被？幾房有利養？幾房無利養？幾房有器物？幾房無器物。幾房有檀越施衣？幾房無檀越施衣？幾房有福饒？幾房無福饒？誰是經營房主？若有經營者，應問長老欲住何處房？不住何處房？彼盡數房舍臥具竟，至上座前作如是言：『大德上座！如是房舍臥具隨意所樂便取。』先與上座房竟，次與第二上座。第二上座竟，次與第三上座。第三上座竟，次與第四上座。如是展轉乃至下座。若有餘房舍臥具座，應從上座更分。若復有餘房舍，復應更從上座分。若余故多，應開客比丘住處。若有客比丘來應與，若惡比丘來不應與，善比丘來應與。若有餘應留，若留房不應遮，若遮應如法治。」
{ "translations": [ "現代漢語譯本：如果（比丘）不愛著、不嗔恨、不恐懼、不愚癡，並且知道什麼是可以區分的，什麼是不可以區分的。具備這五種條件，就應該委派他來分配房舍和臥具。應該這樣委派能夠執行羯磨（karmma，僧團事務）的人，無論是上座（長老），還是次座（資歷較淺者），無論是誦律者，還是不誦律者。能夠作羯磨的人，應該這樣稟告：『諸位大德僧眾請聽！如果僧團認為時機已到，僧團允許，就委派某甲比丘來分配臥具和房舍。稟告完畢。』『諸位大德僧眾請聽！僧團委派某甲比丘來分配臥具和房舍。哪位長老贊同僧團委派某甲比丘分配房舍臥具的請默然，哪位不贊同的請說出來。』『僧團已經贊同委派某甲比丘分配房舍臥具完畢，僧團贊同，因為默然的緣故，這件事就這樣決定了。』委派分配房舍臥具的人完畢后，應該清點比丘的數量、房舍的數量、臥具的數量。他應該詢問：有多少房有人住？有多少房是空的？有多少房有臥具？有多少房沒有臥具？有多少房有被子？有多少房沒有被子？有多少房有供養？有多少房沒有供養？有多少房有器物？有多少房沒有器物？有多少房有檀越（dānapati，施主）佈施的衣服？有多少房沒有檀越佈施的衣服？有多少房有福德資糧？有多少房沒有福德資糧？誰是管理房舍的主事者？如果有管理的人，應該問長老想住在哪個房？不想住在哪個房？他清點完所有房舍臥具后，到上座（長老）面前這樣說：『大德上座！這些房舍臥具，隨您喜歡的隨意選取。』先給上座分配房舍完畢，然後給第二上座。第二上座完畢后，然後給第三上座。第三上座完畢后，然後給第四上座。這樣依次分配，直到下座。如果還有剩餘的房舍臥具座位，應該從上座重新開始分配。如果還有剩餘的房舍，應該再次從上座開始分配。如果剩餘的還很多，應該開闢給客比丘居住的地方。如果有客比丘來，應該給他，如果有惡比丘來，不應該給他，善比丘來應該給他。如果還有剩餘，應該留下來，如果留下房舍不應該阻止別人住，如果阻止應該依法懲治。」 ], "english_translations": [ "English version: If (a Bhikkhu) is without love, without hatred, without fear, without delusion, and knows what is divisible and what is indivisible. Possessing these five qualities, he should be appointed to distribute dwellings and bedding. He should be appointed in this way, one who is capable of performing a karmma (monastic procedure), whether he is a thera (senior monk), a junior monk, one who recites the Vinaya, or one who does not recite the Vinaya. One who is capable of performing a karmma should announce thus: 『Venerable Sangha, please listen! If it seems the right time to the Sangha, may the Sangha permit that Bhikkhu so-and-so be appointed to distribute bedding and dwellings. This is the announcement.』 『Venerable Sangha, please listen! The Sangha is appointing Bhikkhu so-and-so to distribute bedding and dwellings. Which of the elders approve of the Sangha appointing Bhikkhu so-and-so to distribute dwellings and bedding, let them be silent; whoever does not approve, let them speak.』 『The Sangha has approved the appointment of Bhikkhu so-and-so to distribute dwellings and bedding, the Sangha approves, because of the silence, this matter is thus decided.』 After the person to distribute dwellings and bedding has been appointed, the number of Bhikkhus, the number of dwellings, and the number of bedding should be counted. He should ask: How many dwellings are occupied? How many dwellings are empty? How many dwellings have bedding? How many dwellings have no bedding? How many dwellings have blankets? How many dwellings have no blankets? How many dwellings have offerings? How many dwellings have no offerings? How many dwellings have utensils? How many dwellings have no utensils? How many dwellings have robes donated by dānapati (benefactors)? How many dwellings have no robes donated by dānapati? How many dwellings have abundant merit? How many dwellings have no abundant merit? Who is the manager of the dwellings? If there is a manager, the elder should be asked which dwelling he wishes to occupy and which dwelling he does not wish to occupy. After he has counted all the dwellings and bedding, he should go to the thera (senior monk) and say thus: 『Venerable thera, these dwellings and bedding, take whatever you like according to your preference.』 After the dwelling has been allocated to the thera, then to the second thera. After the second thera, then to the third thera. After the third thera, then to the fourth thera. Thus, it should be distributed in order down to the junior monks. If there are remaining dwellings, bedding, and seats, they should be redistributed starting from the thera. If there are still remaining dwellings, they should be redistributed again starting from the thera. If there are many remaining, places for visiting Bhikkhus should be opened. If a visiting Bhikkhu comes, he should be given a place; if an evil Bhikkhu comes, he should not be given a place; if a good Bhikkhu comes, he should be given a place. If there are remaining dwellings, they should be kept; if dwellings are kept, others should not be prevented from staying there; if they are prevented, they should be punished according to the Dharma." ] }
時有比丘，得缺壞房，心念：「我不受是房，恐使我修治。」諸比丘即白世尊，世尊言：「應受隨力當治。」
時諸比丘分僧集處，若溫室、若夏堂、若經行堂，客比丘來不得房無住處。諸比丘以此因緣具白世尊，世尊言：「不應分僧都集處，若溫室、若夏堂、若經行堂，若閣下堂是眾集處，閣上應分。若閣上眾集處，閣下堂應分。」
時諸比丘遍看房舍，見阿練若窟，彼自念言：「我當於此處安居。」后更有餘比丘，見阿練若窟，彼如是言：「我當於此處安居。」初十六日，眾多比丘共集在窟內，住處迮狹多諸疾病。諸比丘即白世尊，世尊言：「若比丘欲在如是處安居，先往作相，若作手跡、若作輪、若作摩醯陀羅像、若滕像、若作葡萄蔓像、若作華、若作五色、若書作名字某甲欲於此安居。佛聽先作相者住。」此比丘若於此住處去，不滅名字便去，余比丘見先已有占者不敢住。諸比丘以此白佛，佛言：「不應不滅名便去，應滅名而去。」
爾時波斯匿王邊國人民反叛，時王自領軍往討。諸比丘往邊國，彼間房舍迮狹，不相容受。諸比丘作如是言：「佛敕我等應分臥具。」諸比丘白佛，佛言：「聽齊床分，若不容受，應等繩床分。若故不容受，應等臥處分。若故不容受，應共分坐處。」彼比丘
【現代漢語翻譯】 現代漢語譯本：當時有一位比丘（bhikkhu，佛教僧侶），得到了一間破損的房間，心裡想：『我不要接受這間房間，恐怕要讓我修理。』眾比丘（bhikkhus，佛教僧侶）就稟告世尊（Bhagavan，佛陀），世尊說：『應該接受，並盡力修理。』
當時眾比丘分割僧眾聚集的場所，像是溫室（hot room），夏堂（summer hall），經行堂（cloister），導致客比丘來了沒有房間，沒有住處。眾比丘將此事稟告世尊，世尊說：『不應該分割僧眾聚集的場所，像是溫室、夏堂、經行堂，或是樓下的堂是大眾聚集之處，樓上應該可以分割。如果樓上也是大眾聚集之處，樓下的堂才可以分割。』
當時眾比丘四處檢視房舍，看見阿練若窟（araññaka cave，適合隱居的洞窟），他自己心裡想：『我應當在這裡安居。』後來又有其他的比丘，看見阿練若窟，他也這樣說：『我應當在這裡安居。』最初的十六天，眾多比丘共同聚集在洞窟內，住處狹窄，疾病叢生。眾比丘就稟告世尊，世尊說：『如果比丘想要在這樣的地方安居，先前往做記號，或是做手印、或是做輪相（cakra，法輪）、或是做摩醯陀羅像（Maheshvara，濕婆神）、或是藤蔓像、或是做葡萄蔓像、或是做花、或是做五種顏色、或是書寫名字某甲想要在此安居。佛允許先做記號的人居住。』這位比丘如果從這個住處離開，沒有消除名字就離開，其他比丘看見先前已經有佔住者，不敢居住。眾比丘將此事稟告佛，佛說：『不應該不消除名字就離開，應該消除名字才離開。』
當時波斯匿王（Pasenadi，拘薩羅國國王）邊境的人民反叛，當時國王親自率領軍隊前往討伐。眾比丘前往邊境國家，那裡的房舍狹窄，不能相互容納。眾比丘這樣說：『佛命令我們應該分割臥具。』眾比丘稟告佛，佛說：『允許齊床分割，如果不能容納，應該等分繩床分割。如果還是不能容納，應該等分臥處分割。如果還是不能容納，應該共同分割坐處。』那些比丘
【English Translation】 English version: At one time, there was a bhikkhu (bhikkhu, Buddhist monk) who obtained a dilapidated room and thought, 'I will not accept this room, lest I have to repair it.' The bhikkhus (bhikkhus, Buddhist monks) then reported this to the Blessed One (Bhagavan, the Buddha), who said, 'One should accept it and repair it to the best of one's ability.'
At that time, the bhikkhus were dividing the assembly places of the Sangha (Buddhist monastic community), such as the hot room, the summer hall, and the cloister, causing visiting bhikkhus to have no room and no place to stay. The bhikkhus reported this matter to the Blessed One, who said, 'One should not divide the assembly places of the Sangha, such as the hot room, the summer hall, the cloister, or the hall downstairs, which are places where the community gathers. The upstairs should be divisible. If the upstairs is also a place where the community gathers, then the hall downstairs may be divided.'
At that time, the bhikkhus were looking around for dwellings and saw an araññaka cave (araññaka cave, a cave suitable for seclusion). He thought to himself, 'I should dwell here.' Later, other bhikkhus saw the araññaka cave, and he also said, 'I should dwell here.' For the first sixteen days, many bhikkhus gathered together in the cave, and the dwelling was cramped and full of diseases. The bhikkhus then reported this to the Blessed One, who said, 'If a bhikkhu wants to dwell in such a place, he should first go and make a sign, either a handprint, a wheel (cakra, Dharma wheel), an image of Maheshvara (Maheshvara, Shiva), a vine image, a grape vine image, a flower, five colors, or write the name of so-and-so who wants to dwell here. The Buddha allows the one who makes the sign first to dwell there.' If this bhikkhu leaves this dwelling, he leaves without erasing his name, and other bhikkhus, seeing that there is already an occupant, do not dare to dwell there. The bhikkhus reported this matter to the Buddha, who said, 'One should not leave without erasing one's name; one should erase one's name before leaving.'
At that time, the people of the border country of King Pasenadi (Pasenadi, King of Kosala) rebelled, and the king personally led troops to suppress them. The bhikkhus went to the border country, where the dwellings were cramped and could not accommodate them. The bhikkhus said, 'The Buddha has ordered us to divide the bedding.' The bhikkhus reported this to the Buddha, who said, 'It is permissible to divide the bedding evenly on the bed. If it is not enough, the rope bed should be divided equally. If it is still not enough, the sleeping place should be divided equally. If it is still not enough, the sitting place should be divided together.' Those bhikkhus
移此定床褥、臥具置余房中，諸比丘往白佛，佛言：「不應移轉。」或有房多臥具、或有房少臥具。諸比丘以此因緣白佛，佛言：「聽諸比丘語舊住人、若佛圖主、若經營人、若有三月安居得房者，問如是人等，然後得移轉臥具。」諸比丘不還復臥具著本處便去，后比丘來，謂是此房臥具便用。諸比丘以此因緣往白佛，佛言：「不應不還復臥具便去，應還復臥具而去，若不者應如法治。」
時有房舍缺壞，諸比丘有畏慎，佛不聽移轉臥具從此房至彼房，諸比丘以此因緣白佛。佛言：「若房舍破壞，聽移此房臥具置余房。」彼移臥具不用而蟲爛壞，諸比丘白佛，佛言：「應用。」佛既聽用，彼不洗腳、不拭腳用，作襯體衣。諸比丘以此因緣白佛，佛言：「不應不洗腳、不拭腳及作襯體衣。」諸比丘畏慎以此白佛，佛言：「不應用作襯體衣。」故不敢手腳觸。諸比丘以此事白佛，佛言：「膝已上、腋已下，不得襯體，手腳觸無苦。」時諸檀越有佈施諸比丘襯體衣，諸比丘畏慎不敢受，佛不聽用襯體衣。諸比丘白佛，佛言：「聽隨檀越施意。」
若治房舍竟，先此房臥具，不還移來本處。諸比丘以此事白佛，佛言：「若治房舍竟，應還移臥具著本處，不者應如法治。」
彼比丘移此寺定臥具著余寺，諸比
【現代漢語翻譯】 現代漢語譯本： 有比丘移動已經固定好的床褥、臥具到其他房間，其他比丘稟告佛陀，佛陀說：『不應該移動。』有的房間臥具多，有的房間臥具少。比丘們因為這件事稟告佛陀，佛陀說：『允許比丘們詢問原來的居住者、或者寺院負責人（佛圖主）、或者經營者、或者有三個月安居資格獲得房間的人，詢問這些人之後才能移動臥具。』比丘們沒有把臥具放回原來的地方就離開了，後來的比丘以為是這個房間的臥具就使用了。比丘們因為這件事稟告佛陀，佛陀說：『不應該不放回臥具就離開，應該放回臥具再離開，如果不這樣做，應該依法懲處。』 當時有房舍破損，比丘們有所顧慮，佛陀不允許從這個房間移動臥具到那個房間，比丘們因為這件事稟告佛陀。佛陀說：『如果房舍破損，允許把這個房間的臥具移動到其他房間。』他們移動了臥具卻不用，導致蟲蛀腐爛，比丘們稟告佛陀，佛陀說：『應該用。』佛陀既然允許使用，他們不洗腳、不擦腳就使用，做成內衣。比丘們因為這件事稟告佛陀，佛陀說：『不應該不洗腳、不擦腳就使用，也不應該做成內衣。』比丘們有所顧慮，因此稟告佛陀，佛陀說：『不應該用作內衣。』所以不敢用手腳接觸。比丘們因為這件事稟告佛陀，佛陀說：『膝蓋以上、腋窩以下，不得用作內衣，手腳接觸沒有問題。』當時有施主佈施給比丘們內衣，比丘們有所顧慮不敢接受，因為佛陀不允許使用內衣。比丘們稟告佛陀，佛陀說：『聽憑施主的意願。』 如果修繕房舍完畢，先把這個房間的臥具，不放回原來的地方。比丘們因為這件事稟告佛陀，佛陀說：『如果修繕房舍完畢，應該把臥具放回原來的地方，不這樣做，應該依法懲處。』 那些比丘把這個寺院固定的臥具移動到其他寺院，比丘們...
【English Translation】 English version: Some Bhikkhus moved the fixed bedding and sleeping mats to other rooms, and other Bhikkhus reported this to the Buddha. The Buddha said, 'It should not be moved.' Some rooms have more bedding, and some rooms have less bedding. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Bhikkhus are allowed to ask the original residents, or the monastery manager (Buddha-field master), or the operator, or those who have the qualifications for three months of retreat and have obtained a room. Only after asking these people can the bedding be moved.' The Bhikkhus left without returning the bedding to its original place. Later Bhikkhus thought it was the bedding of this room and used it. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'One should not leave without returning the bedding. The bedding should be returned before leaving. If this is not done, one should be punished according to the Dharma.' At that time, some dwellings were damaged, and the Bhikkhus were apprehensive. The Buddha did not allow moving the bedding from this room to that room. The Bhikkhus reported this matter to the Buddha. The Buddha said, 'If the dwellings are damaged, it is allowed to move the bedding from this room to other rooms.' They moved the bedding but did not use it, causing it to be moth-eaten and rotten. The Bhikkhus reported this to the Buddha, and the Buddha said, 'It should be used.' Since the Buddha allowed its use, they used it without washing their feet or wiping their feet, making it into underwear. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'One should not use it without washing one's feet or wiping one's feet, nor should it be made into underwear.' The Bhikkhus were apprehensive and reported this to the Buddha. The Buddha said, 'It should not be used as underwear.' Therefore, they dared not touch it with their hands and feet. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Above the knees and below the armpits, it should not be used as underwear. There is no problem with touching it with the hands and feet.' At that time, some donors donated underwear to the Bhikkhus, and the Bhikkhus were apprehensive and dared not accept it because the Buddha did not allow the use of underwear. The Bhikkhus reported this to the Buddha, and the Buddha said, 'Listen to the donors' intentions.' If the renovation of the dwellings is completed, the bedding of this room is not returned to its original place first. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'If the renovation of the dwellings is completed, the bedding should be returned to its original place. If this is not done, one should be punished according to the Dharma.' Those Bhikkhus moved the fixed bedding of this monastery to other monasteries, and the Bhikkhus...
丘以此事白佛，佛言：「不應移此寺定臥具著余寺。」若有恐怖、若有怨家、若人民反叛、若國邑荒壞、人民破喪，住處亦壞，諸比丘畏慎，佛不聽移此寺定臥具著彼寺。諸比丘以此事白佛，佛言：「若有恐怖怨家、若反叛國邑荒壞、人民破喪、住處亦壞，聽移余處移臥具。」時諸比丘畏慎，佛教不聽以僧臥具襯體故不得好覆藏。諸比丘以此因緣白佛，佛言：「隨宜覆藏應移。若有餘比丘來索，不應索亦不應與，除可信后必還得者應與。」后國邑還靜，人民還復，寺舍還成，不還臥具。比丘以此事白佛，佛言：「若國邑已靜，人民還復、寺舍已成，應還臥具，若不還者應如法治。」
爾時有住處，四方眾僧大得不定臥具、繩床、木床、粗細褥枕㲩𣰆𣰽毹地敷、澡瓶、杖扇，諸比丘，不知云何處分？以此事白佛，佛言：「聽房中無臥具者付與，若有餘從上座付爾。」
時舍利弗、目連，欲共世尊安居，十五日從所住處往，十七日乃至，不知當云何？即白諸比丘。諸比丘以此事白佛，佛言：「聽后安居。有二種安居：有前安居、有後安居。若在前安居應住前三月，若后安居應住后三月。」前安居者欲自恣，后安居者不知得自恣不？諸比丘以此事白佛，佛言：「聽受自恣，住待日足。」前安居人自恣已數歲，后
【現代漢語翻譯】 現代漢語譯本 丘以此事稟告佛陀，佛陀說：『不應該將這座寺院裡已經確定好的臥具搬到其他寺院去。』如果發生恐怖事件、有仇敵、人民反叛、國家城市荒廢損壞、人民破敗喪亡，住所也損壞的情況，眾比丘心懷畏懼謹慎，佛陀不允許將這座寺院裡已經確定好的臥具搬到其他寺院去。眾比丘將此事稟告佛陀，佛陀說：『如果發生恐怖事件、有仇敵、發生反叛、國家城市荒廢損壞、人民破敗喪亡，住所也損壞的情況，允許搬到其他地方，搬移臥具。』當時眾比丘心懷畏懼謹慎，佛陀教導不允許用僧眾的臥具來襯墊身體，因此不能很好地遮蓋隱藏。眾比丘因為這個緣由稟告佛陀，佛陀說：『可以根據情況遮蓋隱藏，應該搬移。如果有其他比丘來索要，不應該索取，也不應該給與，除非是可以信任，之後必定歸還的人，才可以給與。』後來國家城市恢復平靜，人民也恢復正常生活，寺廟房舍也重新建成，卻沒有歸還臥具。比丘將此事稟告佛陀，佛陀說：『如果國家城市已經平靜，人民也恢復正常生活，寺廟房舍也已經建成，應該歸還臥具，如果不歸還，應該依法處理。』
當時有住處，四方眾僧獲得了大量不屬於固定寺院的臥具，如繩床（用繩子編的床）、木床、粗細不同的褥子、枕頭、㲩（細毛織物）、𣰆（毛織物）、𣰽（毛席）、毹（毛毯）、地敷（鋪在地上的墊子）、澡瓶（洗澡用的瓶子）、手杖、扇子。眾比丘不知道該如何處理這些物品？因此將此事稟告佛陀，佛陀說：『可以分給房間里沒有臥具的人，如果還有剩餘，從上座（資歷高的比丘）開始分發。』
當時舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）、目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）想要和世尊（Bhagavān，對佛陀的尊稱）一起安居（Vassa，雨季期間僧侶的集中修行），在十五日從所住的地方出發，十七日才到達，不知道該怎麼辦？於是稟告了眾比丘。眾比丘將此事稟告佛陀，佛陀說：『允許他們進行后安居。安居有兩種：前安居和后安居。如果在前安居的時間開始安居，應該住滿前三個月；如果在後安居的時間開始安居，應該住滿后三個月。』前安居的人想要自恣（Pravāraṇā，安居結束時的儀式），后安居的人不知道是否可以自恣？眾比丘將此事稟告佛陀，佛陀說：『允許他們接受自恣，住下來等待日期足夠。』前安居的人自恣已經數年之後。
【English Translation】 English version A Bhikshu (monk) reported this matter to the Buddha. The Buddha said, 'One should not move the fixed bedding of this monastery to another monastery.' If there is terror, if there are enemies, if the people rebel, if the country and cities are desolate and ruined, if the people are destroyed and perish, and the dwelling place is also ruined, the Bhikshus (monks) are fearful and cautious, the Buddha does not allow the fixed bedding of this monastery to be moved to another monastery. The Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'If there is terror, enemies, rebellion, the country and cities are desolate and ruined, the people are destroyed and perish, and the dwelling place is also ruined, it is allowed to move to another place, to move the bedding.' At that time, the Bhikshus (monks) were fearful and cautious, the Buddha taught that it is not allowed to use the bedding of the Sangha (monastic community) to pad the body, therefore it cannot be well covered and hidden. The Bhikshus (monks) reported this matter to the Buddha because of this reason. The Buddha said, 'According to the situation, covering and hiding should be done, and it should be moved. If other Bhikshus (monks) come to ask for it, one should not ask for it back, nor should one give it, unless it is someone trustworthy who will surely return it later, then one should give it.' Later, the country and cities returned to peace, the people returned to normal life, and the monasteries and houses were rebuilt, but the bedding was not returned. The Bhikshu (monk) reported this matter to the Buddha. The Buddha said, 'If the country and cities are already peaceful, the people have returned to normal life, and the monasteries and houses have been rebuilt, the bedding should be returned, and if it is not returned, it should be dealt with according to the Dharma (teachings).'
At that time, there was a dwelling place where the Sangha (monastic community) from all directions obtained a large amount of unfixed bedding, such as rope beds (beds made of rope), wooden beds, thick and thin mattresses, pillows, 㲩 (fine wool fabric), 𣰆 (wool fabric), 𣰽 (wool mat), 毹 (carpet), ground coverings (mats laid on the ground), bathing bottles (bottles for bathing), staffs, and fans. The Bhikshus (monks) did not know how to distribute these items? Therefore, they reported this matter to the Buddha. The Buddha said, 'It is allowed to give them to those in the rooms who have no bedding, and if there is any left over, distribute it starting from the most senior (Bhikshu (monk) with the highest seniority).'
At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) wanted to spend the Vassa (rainy season retreat) with the Bhagavan (the Blessed One, a respectful term for the Buddha), and they departed from their dwelling place on the fifteenth day, arriving on the seventeenth day, not knowing what to do? So they reported it to the Bhikshus (monks). The Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'It is allowed for them to observe the later Vassa (rainy season retreat). There are two kinds of Vassa (rainy season retreat): the former Vassa (rainy season retreat) and the later Vassa (rainy season retreat). If one begins the Vassa (rainy season retreat) at the time of the former Vassa (rainy season retreat), one should stay for the first three months; if one begins the Vassa (rainy season retreat) at the time of the later Vassa (rainy season retreat), one should stay for the last three months.' Those who observe the former Vassa (rainy season retreat) want to perform Pravāraṇā (the ceremony at the end of the Vassa (rainy season retreat)), but those who observe the later Vassa (rainy season retreat) do not know whether they can perform Pravāraṇā (the ceremony at the end of the Vassa (rainy season retreat))? The Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'It is allowed for them to receive Pravāraṇā (the ceremony at the end of the Vassa (rainy season retreat)), stay and wait until the days are sufficient.' Those who observed the former Vassa (rainy season retreat) have already performed Pravāraṇā (the ceremony at the end of the Vassa (rainy season retreat)) for several years.
安居人不知得數歲不？諸比丘以此事白佛，佛言：「不應三月未足便數歲。」前安居者自恣竟，驅遣后安居者，諸比丘以此事白佛，佛言：「不應遣亦不應去。」前安居人自恣竟分夏所得物，后安居者畏慎不敢受分，佛不聽我等三月未竟乞求受物。諸比丘以此事白佛，佛言：「聽比丘受，餘日應足令滿。」前安居者自恣竟分臥具，后安居者畏慎不敢受，以夏三月日未滿故。諸比丘以此事白佛，佛言：「聽為未來故受。」
爾時諸比丘，露處安居，得風飄日曝，形體黑瘦面板剝裂，往詣佛所，頭面禮足卻坐一面。世尊知而故問：「汝等何故形體黑瘦面板剝裂耶？」諸比丘白佛言：「在露地安居故爾。」佛言：「不應在露地安居。自今已去，聽諸比丘作覆障處安居。」
爾時諸比丘樹上安居，即在樹上大小便利。時樹神瞋嫌，伺其便欲斷命根。諸比丘以此事白佛，佛言：「自今已去，不聽比丘在樹上安居，亦不應上樹。除齊人頭，不應繞樹左右大小便利澆濽污樹。」
爾時諸比丘，在拘薩羅國人間遊行，道有惡獸。時諸比丘，上樹過人，畏慎還下，佛不聽我等上樹過人，遂為惡獸所害。諸比丘以此事白佛，佛言：「自今已去，聽為命難、凈行難故得上樹過人頭。諸比丘欲取樹上乾薪，聽作鉤鉤取、聽作
【現代漢語翻譯】 現代漢語譯本：安居的人不知道是否可以計算歲數？眾比丘將此事稟告佛陀，佛陀說：『不應該三個月未滿就計算歲數。』先安居的人自恣結束后，驅趕后安居的人，眾比丘將此事稟告佛陀，佛陀說：『不應該驅趕，也不應該離開。』先安居的人自恣結束後分配夏安居所得之物，后安居的人因為畏懼謹慎，不敢接受分配，佛陀不允許我們三個月未滿就乞求接受物品。眾比丘將此事稟告佛陀，佛陀說：『允許比丘接受，剩餘的日子應該足夠使其圓滿。』先安居的人自恣結束後分配臥具，后安居的人因為畏懼謹慎，不敢接受，因為夏安居三個月的時間未滿。眾比丘將此事稟告佛陀，佛陀說：『允許爲了未來而接受。』 當時，眾比丘在露天處安居，被風吹日曬，形體變得黑瘦，面板剝裂，前往佛陀處，頭面頂禮佛足後退坐在一旁。世尊明知此事卻故意問道：『你們為何形體黑瘦，面板剝裂呢？』眾比丘稟告佛陀說：『因為在露地安居的緣故。』佛陀說：『不應該在露地安居。從今以後，允許眾比丘建造遮蔽之處安居。』 當時，眾比丘在樹上安居，就在樹上大小便。當時樹神嗔恨嫌棄，伺機想要斷其命根。眾比丘將此事稟告佛陀，佛陀說：『從今以後，不允許比丘在樹上安居，也不應該上樹。除了齊人頭的高度，不應該繞樹左右大小便，澆灑污穢樹木。』 當時，眾比丘在拘薩羅國（Kosala，古印度十六雄國之一）的人間**，道路上有惡獸。當時眾比丘上樹超過人的高度，因為畏懼謹慎又下來，佛陀不允許我們上樹超過人的高度，於是被惡獸所害。眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許爲了性命攸關、清凈修行困難的緣故，可以上樹超過人的高度。眾比丘想要取樹上的乾柴，允許製作鉤子鉤取，允許製作
【English Translation】 English version: Do those observing the Rainy Season Retreat know whether the number of years can be counted? The Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'One should not count the years if three months have not been completed.' Those who observed the Rainy Season Retreat earlier, after the Pravāraṇā (invitation) ceremony, drove away those who observed the Rainy Season Retreat later. The Bhikshus reported this matter to the Buddha. The Buddha said, 'One should not drive them away, nor should they leave.' Those who observed the Rainy Season Retreat earlier, after the Pravāraṇā ceremony, distributed the things obtained during the Rainy Season Retreat. Those who observed the Rainy Season Retreat later, out of fear and caution, dared not accept the distribution. The Buddha does not allow us to beg for and receive things before three months have been completed. The Bhikshus reported this matter to the Buddha. The Buddha said, 'The Bhikshus are allowed to receive, and the remaining days should be sufficient to complete the full term.' Those who observed the Rainy Season Retreat earlier, after the Pravāraṇā ceremony, distributed the bedding. Those who observed the Rainy Season Retreat later, out of fear and caution, dared not accept it, because the three months of the Rainy Season Retreat were not yet complete. The Bhikshus reported this matter to the Buddha. The Buddha said, 'It is allowed to receive it for the future.' At that time, the Bhikshus were observing the Rainy Season Retreat in the open, exposed to the wind and sun, their bodies became dark and thin, and their skin peeled off. They went to the Buddha, prostrated themselves at his feet, and sat to one side. The World-Honored One, knowing this, deliberately asked, 'Why are your bodies so dark and thin, and your skin peeling off?' The Bhikshus reported to the Buddha, 'It is because we are observing the Rainy Season Retreat in the open.' The Buddha said, 'One should not observe the Rainy Season Retreat in the open. From now on, the Bhikshus are allowed to build covered places to observe the Rainy Season Retreat.' At that time, the Bhikshus were observing the Rainy Season Retreat on trees, and they relieved themselves on the trees. The tree spirits became angry and disgusted, and waited for an opportunity to cut off their life roots. The Bhikshus reported this matter to the Buddha. The Buddha said, 'From now on, Bhikshus are not allowed to observe the Rainy Season Retreat on trees, nor should they climb trees. Except for the height of a person's head, one should not relieve oneself around the tree, or pour filth on the tree.' At that time, the Bhikshus were in the human realm of Kosala (Kosala, one of the sixteen Mahajanapadas of ancient India), and there were fierce beasts on the road. At that time, the Bhikshus climbed trees higher than people, but out of fear and caution, they came down again. The Buddha did not allow us to climb trees higher than people, so they were harmed by the fierce beasts. The Bhikshus reported this matter to the Buddha. The Buddha said, 'From now on, it is allowed to climb trees higher than people for the sake of life-threatening situations or difficulties in pure conduct. If the Bhikshus want to take dry firewood from the trees, they are allowed to make hooks to take it, they are allowed to make
梯取、若繩罥取。」后諸比丘畏慎，不敢上干樹上，佛言：「若樹通身干，聽上。」
爾時諸比丘，欲于樹下安居，往白佛。佛言：「自今已去，聽在樹下安居，若樹高過人頭者，枝葉足覆蔭一坐。」
時六群比丘，用蠟蜜涂帳坐中安居，彼作如是心：「我等夜在中宿，朝則藏舉，其有見者，當謂我等得神通人。」諸比丘以此事白佛，佛言：「自今已去，不聽以蠟蜜涂帳在中安居，亦不得諂曲為身故改常威儀。」
爾時比丘欲在小屋內安居，諸比丘白佛，佛言：「自今已去聽諸比丘在小屋內安居，起不礙頭坐趣容膝，亦足障水雨。」
爾時比丘，欲在山窟中安居，即往白佛，佛言：「自今已去聽在山窟中安居，起不礙頭坐趣容膝，亦足障水雨。」
爾時比丘，欲于自然山窟中安居，時諸比丘往白佛，佛言：「自今已去，聽比丘在自然山窟中安居，起不礙頭坐趣容膝，亦足障水雨。」
爾時比丘，欲于樹空中安居，諸比丘往白佛，佛言：「自今已去聽諸比丘在樹空中安居，起不礙頭坐趣容膝，亦足障水雨。」爾時比丘，欲依牧牛者安居，往白佛，佛言：「自今已去，聽依牧牛者安居，安居中移徙隨牧牛者所去處應去。」
爾時諸比丘欲依客壓麻油人安居，往白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本： 『梯取、若繩罥取。』之後，眾比丘心生畏懼，不敢再攀登樹木。佛陀說：『如果樹木全身都是乾燥的，允許攀登。』
當時，眾比丘想要在樹下安居（Vassa，雨季安居），便去稟告佛陀。佛陀說：『從今以後，允許在樹下安居，但樹的高度要超過人頭，枝葉足以遮蔽一個人的座位。』
當時，六群比丘用蠟和蜂蜜塗抹帳篷，在帳篷中安居。他們心裡想著：『我們晚上在裡面睡覺，早上就藏起來，那些看見的人，一定會認為我們是得了神通的人。』眾比丘將此事稟告佛陀，佛陀說：『從今以後，不允許用蠟和蜂蜜塗抹帳篷在裡面安居，也不得爲了自身緣故而諂媚虛偽，改變原有的威儀。』
當時，比丘們想要在小屋內安居，眾比丘稟告佛陀，佛陀說：『從今以後，允許眾比丘在小屋內安居，站起來不碰到頭，坐下時膝蓋可以彎曲，也足以遮擋風雨。』
當時，比丘們想要在山窟中安居，便去稟告佛陀，佛陀說：『從今以後，允許在山窟中安居，站起來不碰到頭，坐下時膝蓋可以彎曲，也足以遮擋風雨。』
當時，比丘們想要在天然的山窟中安居，眾比丘去稟告佛陀，佛陀說：『從今以後，允許比丘在天然的山窟中安居，站起來不碰到頭，坐下時膝蓋可以彎曲，也足以遮擋風雨。』
當時，比丘們想要在樹空中安居，眾比丘去稟告佛陀，佛陀說：『從今以後，允許眾比丘在樹空中安居，站起來不碰到頭，坐下時膝蓋可以彎曲，也足以遮擋風雨。』當時，比丘們想要依靠牧牛人安居，便去稟告佛陀，佛陀說：『從今以後，允許依靠牧牛人安居，安居期間遷移要跟隨牧牛人所去的地方。』
當時，眾比丘想要依靠榨麻油的客人安居，便去稟告佛陀，佛陀說：
【English Translation】 English version: 『To climb by ladder, or to take by rope.』 Afterwards, the Bhikkhus (monks) were fearful and cautious, and dared not climb trees. The Buddha said, 『If the tree is entirely dry, it is permissible to climb.』
At that time, the Bhikkhus wished to dwell during the Vassa (rainy season retreat) under a tree, and went to inform the Buddha. The Buddha said, 『From now on, it is permissible to dwell under a tree, if the tree is taller than a person's head, and the branches and leaves are sufficient to provide shade for one seat.』
At that time, the group of six Bhikkhus used wax and honey to coat their tents and dwelt inside them during the Vassa. They thought to themselves, 『We will sleep inside at night, and hide it in the morning. Those who see it will think we are people with supernatural powers.』 The Bhikkhus reported this matter to the Buddha, and the Buddha said, 『From now on, it is not permissible to coat tents with wax and honey and dwell inside them, nor should you be flattering and deceitful, changing your usual demeanor for your own sake.』
At that time, the Bhikkhus wished to dwell in small huts during the Vassa. The Bhikkhus informed the Buddha, and the Buddha said, 『From now on, it is permissible for the Bhikkhus to dwell in small huts, where standing up does not hit the head, and sitting allows the knees to bend, and is sufficient to block water and rain.』
At that time, the Bhikkhus wished to dwell in mountain caves during the Vassa, and went to inform the Buddha. The Buddha said, 『From now on, it is permissible to dwell in mountain caves, where standing up does not hit the head, and sitting allows the knees to bend, and is sufficient to block water and rain.』
At that time, the Bhikkhus wished to dwell in natural mountain caves during the Vassa. The Bhikkhus went to inform the Buddha, and the Buddha said, 『From now on, it is permissible for the Bhikkhus to dwell in natural mountain caves, where standing up does not hit the head, and sitting allows the knees to bend, and is sufficient to block water and rain.』
At that time, the Bhikkhus wished to dwell in tree hollows during the Vassa. The Bhikkhus went to inform the Buddha, and the Buddha said, 『From now on, it is permissible for the Bhikkhus to dwell in tree hollows, where standing up does not hit the head, and sitting allows the knees to bend, and is sufficient to block water and rain.』 At that time, the Bhikkhus wished to dwell relying on cowherds during the Vassa, and went to inform the Buddha. The Buddha said, 『From now on, it is permissible to dwell relying on cowherds, and during the Vassa, migration should follow wherever the cowherds go.』
At that time, the Bhikkhus wished to dwell relying on those who press sesame oil during the Vassa, and went to inform the Buddha. The Buddha said,
自今已去，聽依壓油人安居，安居中移徙隨壓油人所去處應去。」
爾時比丘，欲于船上安居，往白佛，佛言：「自今已去，聽諸比丘在船上安居，安居中移徙隨船所去處應去。」
爾時比丘，欲依斫材人安居，往白佛，佛言：「自今已去，聽諸比丘依斫材人安居，安居中移徙隨斫材人所去處應去。」
爾時比丘，欲依聚落安居，往白佛，佛言：「自今已去，聽依聚落安居。安居中若聚落分為二分，隨所供給所須具足處住，安居中移徙隨所去處應去。」
爾時有檀越，請比丘言：「我欲佈施及房舍。」彼比丘自念：「彼處遠不得即日還，佛未聽有如是因緣得去。」諸比丘往白佛，佛言：「自今已去，聽受七日去，不應專為飲食故受七日去，除余因緣，若為衣缽、坐具、針筒乃至藥草，至第七日應還。」
爾時諸比丘，請余比丘長老來：「我等得僧殘，為我治覆藏法、本日治、摩那埵出罪。」比丘自念：「彼處遠不得即日還，佛未聽有如是因緣去。」諸比丘以此事白佛，佛言：「聽有如是事受七日去及七日還。」
爾時比丘尼，請比丘長老來：「我等得僧殘，為我作摩那埵出罪。」比丘自念：「彼處遠不及即日還，佛未聽我等有如是事去。」往白佛，佛言：「自今已去，聽有如是
【現代漢語翻譯】 現代漢語譯本：從今以後，允許依靠榨油人為伴進行安居（Vassa，雨季安居），安居期間可以隨著榨油人遷移到他們所去的地方。」
當時有比丘想要在船上安居，去稟告佛陀，佛陀說：「從今以後，允許各位比丘在船上安居，安居期間可以隨著船隻遷移到它所去的地方。」
當時有比丘想要依靠砍柴人為伴進行安居，去稟告佛陀，佛陀說：「從今以後，允許各位比丘依靠砍柴人為伴進行安居，安居期間可以隨著砍柴人遷移到他們所去的地方。」
當時有比丘想要依靠村落進行安居，去稟告佛陀，佛陀說：「從今以後，允許依靠村落進行安居。安居期間如果村落分為兩部分，可以居住在能夠提供供給和所需物品的地方，安居期間可以隨著（供給地）遷移到它所去的地方。」
當時有施主邀請比丘說：「我想要佈施以及提供房舍。」那位比丘心想：「那個地方很遠，不能當天返回，佛陀沒有允許有這樣的因緣可以離開。」各位比丘將此事稟告佛陀，佛陀說：「從今以後，允許接受七日假離開，但不應該專門爲了飲食的緣故接受七日假離開，除非有其他因緣，例如爲了衣缽、坐具、針筒乃至藥草，到第七日應該返回。」
當時各位比丘，邀請其他的比丘長老來：「我們犯了僧殘罪（Sanghadisesa，僅次於波羅夷的重罪），請為我們進行遮覆藏罪法、本日治療、摩那埵（Manatta，懺悔期）出罪。」比丘心想：「那個地方很遠，不能當天返回，佛陀沒有允許有這樣的因緣可以離開。」各位比丘將此事稟告佛陀，佛陀說：「允許有這樣的事情接受七日假離開以及七日返回。」
當時有比丘尼，邀請比丘長老來：「我們犯了僧殘罪，請為我們作摩那埵出罪。」比丘心想：「那個地方很遠，不能當天返回，佛陀沒有允許我們有這樣的事情可以離開。」去稟告佛陀，佛陀說：「從今以後，允許有這樣的事情
【English Translation】 English version: 'From now on, I allow you to dwell for the Vassa (rain retreat) relying on oil pressers, and during the Vassa, to move and go wherever the oil pressers go.'
At that time, a bhikkhu (monk) wanted to dwell for the Vassa on a boat, and went to inform the Buddha. The Buddha said, 'From now on, I allow bhikkhus to dwell for the Vassa on a boat, and during the Vassa, to move and go wherever the boat goes.'
At that time, a bhikkhu wanted to dwell for the Vassa relying on wood cutters, and went to inform the Buddha. The Buddha said, 'From now on, I allow bhikkhus to dwell for the Vassa relying on wood cutters, and during the Vassa, to move and go wherever the wood cutters go.'
At that time, a bhikkhu wanted to dwell for the Vassa relying on a village, and went to inform the Buddha. The Buddha said, 'From now on, I allow you to dwell for the Vassa relying on a village. If during the Vassa the village is divided into two parts, you may dwell where the supplies and necessities are fully provided, and during the Vassa, to move and go wherever (the supply source) goes.'
At that time, a donor invited bhikkhus, saying, 'I want to give alms and provide dwellings.' That bhikkhu thought to himself, 'That place is far away, and I cannot return on the same day. The Buddha has not allowed me to leave for such a reason.' The bhikkhus informed the Buddha about this matter. The Buddha said, 'From now on, I allow you to take a seven-day leave, but you should not take a seven-day leave solely for the sake of food. Except for other reasons, such as for robes, bowls, sitting cloths, needle cases, or even medicinal herbs, you should return on the seventh day.'
At that time, the bhikkhus invited other elder bhikkhus, saying, 'We have committed a Sanghadisesa (an offense requiring a meeting of the Sangha), please perform the concealing offense procedure, the same-day treatment, and the Manatta (period of probation) for us.' The bhikkhu thought to himself, 'That place is far away, and I cannot return on the same day. The Buddha has not allowed me to leave for such a reason.' The bhikkhus informed the Buddha about this matter. The Buddha said, 'I allow you to take a seven-day leave for such matters and return in seven days.'
At that time, a bhikkhuni (nun) invited an elder bhikkhu, saying, 'We have committed a Sanghadisesa, please perform the Manatta for us.' The bhikkhu thought to himself, 'That place is far away, and I cannot return on the same day. The Buddha has not allowed us to leave for such a matter.' They went to inform the Buddha. The Buddha said, 'From now on, I allow you to do so.'
事，受七日去及七日還。」
爾時有式叉摩那，請比丘言：「長老來！我等犯戒，為我等懺悔更受戒若受大戒。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去及七日還。」
爾時有沙彌請比丘：「長老來！我欲受戒。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去及七日還。」
爾時有沙彌尼，請比丘：「大德來！我欲受六法。」比丘自念：「彼處遠不得及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽如是事受七日去及七日還。」
爾時有不信樂大臣，請比丘：「大德來！我欲相見。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去，若有益無益及七日還。」
爾時有信樂大臣，請比丘：「大德來！我欲相見。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去。此信樂優婆塞，若病、若有諸憂惱事、若為利養故，及七日應還。」
爾時有不信樂父母，請比丘：「大德來！我欲相見。」比丘自念：「彼處遠不及即日還，佛未
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『允許比丘接受七天的邀請，七天去，七天回。』 當時，有一位式叉摩那（Śikṣamāṇā，準學女），請求比丘說：『長老請來！我們犯了戒律，請為我們懺悔，重新受戒，或者受大戒。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。』於是去稟告佛陀，佛陀說：『從今以後，允許這樣的事情，接受七天的邀請，七天去，七天回。』 當時，有一位沙彌（Śrāmaṇera，小沙彌）請求比丘：『長老請來！我想要受戒。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。』於是去稟告佛陀，佛陀說：『從今以後，允許這樣的事情，接受七天的邀請，七天去，七天回。』 當時，有一位沙彌尼（Śrāmaṇerī，小沙彌尼）請求比丘：『大德請來！我想要受六法。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。』於是去稟告佛陀，佛陀說：『從今以後，允許這樣的事情，接受七天的邀請，七天去，七天回。』 當時，有一位不信佛法的大臣，邀請比丘：『大德請來！我想要見您。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。』於是去稟告佛陀，佛陀說：『從今以後，允許這樣的事情，接受七天的邀請，七天去，無論有益無益，七天回。』 當時，有一位信奉佛法的大臣，邀請比丘：『大德請來！我想要見您。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。』於是去稟告佛陀，佛陀說：『從今以後，允許這樣的事情，接受七天的邀請，七天去。這位信奉佛法的優婆塞（Upāsaka，男居士），如果生病、或者有各種憂愁煩惱的事情、或者爲了利益供養的緣故，七天應該回來。』 當時，有一位不信佛法的父母，邀請比丘：『大德請來！我想要見您。』比丘心想：『那個地方很遠，不能當天趕回，佛陀沒有允許過這樣的事情。
【English Translation】 English version: The Buddha said, 'It is permitted for a Bhikṣu (比丘, monk) to accept a seven-day invitation, going for seven days and returning in seven days.' At that time, there was a Śikṣamāṇā (式叉摩那, a female trainee) who requested a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! We have violated the precepts. Please help us to confess and receive the precepts again, or receive the higher ordination.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.' So he went to inform the Buddha. The Buddha said, 'From now on, it is permitted to accept a seven-day invitation, going for seven days and returning in seven days.' At that time, there was a Śrāmaṇera (沙彌, novice monk) who requested a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! I wish to receive the precepts.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.' So he went to inform the Buddha. The Buddha said, 'From now on, it is permitted to accept a seven-day invitation, going for seven days and returning in seven days.' At that time, there was a Śrāmaṇerī (沙彌尼, novice nun) who requested a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! I wish to receive the six dharmas.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.' So he went to inform the Buddha. The Buddha said, 'From now on, it is permitted to accept a seven-day invitation, going for seven days and returning in seven days.' At that time, there was a minister who did not have faith, who invited a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! I wish to see you.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.' So he went to inform the Buddha. The Buddha said, 'From now on, it is permitted to accept a seven-day invitation, going for seven days, whether it is beneficial or not, and returning in seven days.' At that time, there was a minister who had faith, who invited a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! I wish to see you.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.' So he went to inform the Buddha. The Buddha said, 'From now on, it is permitted to accept a seven-day invitation, going for seven days. If this Upāsaka (優婆塞, male lay follower) who has faith is sick, or has various worries and troubles, or for the sake of gain and offerings, he should return in seven days.' At that time, there were parents who did not have faith, who invited a Bhikṣu (比丘, monk), saying, 'Venerable Sir, please come! I wish to see you.' The Bhikṣu (比丘, monk) thought to himself, 'That place is far away, and it is impossible to return on the same day. The Buddha has not permitted such a thing.'
聽有如是事去。」往白佛，佛言：「自今已去，有如是事聽受七日去，若不信樂教令信樂，若惡戒教令持戒，若慳貪教令佈施，若無智教令有智，及七日應還。」
爾時有信樂父母，遣信請比丘：「大德來！我欲相見。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去，若信樂父母，若病、若有諸憂惱事、若有利益事，及七日還。」
爾時有母請比丘：「大德來，我欲相見。」比丘自念：「彼處遠不及即日還，佛未聽有如是事去往白佛。」佛言：「自今已去，有如是事聽受七日去，及七日應還。」
爾時有父，請比丘亦如是；兄弟、姊妹，及諸親里知識，亦如是。
爾時有比丘，誦六十種經，如《梵動經》，為求同誦人故，欲人間遊行。比丘自念：「彼處遠不及即日還，佛未聽我等有如是事去。」往白佛，佛言：「自今已去，聽有如是事受七日去及七日還。」
爾時經勞比丘，有作事須往林樹間，自念：「彼處遠不及即日還。」往白佛，佛言：「自今已去，聽有如是事受七日去及七日還。」
爾時波斯匿王邊國人民反叛，王自領軍往討。王所供養佛及眾僧，衣被飲食所須之物，不信樂大臣便奪不與。諸比丘欲往白王，自
【現代漢語翻譯】 現代漢語譯本： 『我聽說有這樣的事情發生了。』（比丘）去稟告佛陀，佛陀說：『從今以後，如果發生這樣的事情，允許接受七日（的期限）離開。如果（對方）不信樂（佛法），就教導他們信樂；如果（對方）犯了惡戒，就教導他們持戒；如果（對方）慳吝貪婪，就教導他們佈施；如果（對方）沒有智慧，就教導他們擁有智慧。七日之內應當返回。』 當時，有信奉愛樂父母的人，派遣使者邀請比丘：『大德（對僧侶的尊稱）請來！我想要見您。』比丘心想：『那個地方遙遠，不能當天返回，佛陀沒有允許過這樣的事情。』（於是）去稟告佛陀，佛陀說：『從今以後，允許接受七日（的期限）離開。如果是信奉愛樂父母，或者（父母）生病，或者有各種憂愁煩惱的事情，或者有利益的事情，七日之內返回。』 當時，有母親邀請比丘：『大德請來，我想要見您。』比丘心想：『那個地方遙遠，不能當天返回，佛陀沒有允許過這樣的事情。』（於是）去稟告佛陀，佛陀說：『從今以後，如果發生這樣的事情，允許接受七日（的期限）離開，七日之內應當返回。』 當時，有父親邀請比丘，也像上面所說的情況一樣；兄弟、姐妹，以及各位親戚朋友，也像上面所說的情況一樣。 當時，有比丘，背誦六十種經典，例如《梵動經》（Brahmajāla Sutta），爲了尋找一同背誦的人，想要到人間（遊歷）。比丘心想：『那個地方遙遠，不能當天返回，佛陀沒有允許我們有這樣的事情。』（於是）去稟告佛陀，佛陀說：『從今以後，允許接受七日（的期限）離開，七日之內返回。』 當時，有經歷勞頓的比丘，有需要做事而前往樹林之間，（比丘）心想：『那個地方遙遠，不能當天返回。』（於是）去稟告佛陀，佛陀說：『從今以後，允許接受七日（的期限）離開，七日之內返回。』 當時，波斯匿王（Pasenadi，古代印度拘薩羅國國王）邊境的國家人民反叛，國王親自率領軍隊前去征討。國王所供養的佛陀以及眾僧，衣物飲食等所需之物，不信奉佛法的大臣便奪走不給與。各位比丘想要前去稟告國王，（但是）
【English Translation】 English version: 『I heard that such a thing has happened.』 (The bhikkhu) went to inform the Buddha, and the Buddha said, 『From now on, if such a thing happens, allow (them) to take seven days (leave). If (the person) does not have faith (in the Dharma), teach them to have faith; if (the person) violates the precepts, teach them to uphold the precepts; if (the person) is stingy and greedy, teach them to be generous; if (the person) has no wisdom, teach them to have wisdom. (They) should return within seven days.』 At that time, there was a person who had faith and loved their parents, and sent a messenger to invite a bhikkhu: 『Venerable Sir (a respectful term for monks), please come! I want to see you.』 The bhikkhu thought to himself: 『That place is far away, and I cannot return on the same day. The Buddha has not allowed such a thing.』 (So he) went to inform the Buddha, and the Buddha said, 『From now on, allow (them) to take seven days (leave). If it is to show faith and love to parents, or if (the parents) are sick, or if there are various worries and troubles, or if there are beneficial matters, (they) should return within seven days.』 At that time, there was a mother who invited a bhikkhu: 『Venerable Sir, please come, I want to see you.』 The bhikkhu thought to himself: 『That place is far away, and I cannot return on the same day. The Buddha has not allowed such a thing.』 (So he) went to inform the Buddha, and the Buddha said, 『From now on, if such a thing happens, allow (them) to take seven days (leave), and (they) should return within seven days.』 At that time, there was a father who invited a bhikkhu, and it was the same as the situation described above; brothers, sisters, and all relatives and friends, it was also the same as the situation described above. At that time, there was a bhikkhu who recited sixty kinds of sutras, such as the Brahmajāla Sutta (Brahmajāla Sutta, 'The All-embracing Net of Views'), and wanted to go among people (to travel) in order to find someone to recite with him. The bhikkhu thought to himself: 『That place is far away, and I cannot return on the same day. The Buddha has not allowed us to do such a thing.』 (So he) went to inform the Buddha, and the Buddha said, 『From now on, allow (them) to take seven days (leave), and (they) should return within seven days.』 At that time, there was a bhikkhu who was weary from labor, and needed to go to the forest among the trees to do something. (The bhikkhu) thought to himself: 『That place is far away, and I cannot return on the same day.』 (So he) went to inform the Buddha, and the Buddha said, 『From now on, allow (them) to take seven days (leave), and (they) should return within seven days.』 At that time, the people of the border country of King Pasenadi (Pasenadi, King of Kosala in ancient India) rebelled, and the king personally led the army to suppress them. The ministers who did not believe in the Dharma seized and did not give the Buddha and the Sangha, whom the king supported, the clothing, food, and other necessities. The bhikkhus wanted to go and inform the king, (but)
念：「彼處遠不及即日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，有如是事，聽受七日去及七日還。」
爾時波斯匿王邊國人民反叛，時王自領軍往討。爾時有不信樂大臣，懷嫉妒噁心，欲鑿祇桓通渠。比丘欲往白王，自念：「彼處遠不及即日還，佛未聽有如是事去往白佛。」佛言：「自今已去，有如是事聽受七日去及七日還。」
爾時有檀越，遣信請比丘：「大德來！我欲佈施及房舍。」比丘自念：「彼處遠不及七日還，佛未聽有如是事去。」往白佛，佛言：「自今已去，聽有如是事受過七日法、若十五日、若一月，白二羯磨。如是差堪能羯磨者，若上座、若次座、若誦律、若不誦律。能作羯磨者，應作如是白：『大德僧聽！若僧時到僧忍聽，某甲比丘受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居。白如是。』『大德僧聽！某甲比丘，受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居，誰諸長老忍。僧聽某甲比丘受過七日法、若十五日、若一月，出界外，為某甲事故，還此中安居者默然；誰不忍者說。』『僧已忍某甲比丘受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居竟，僧忍，默然故，是事如是持。』」
比丘遣信請比
【現代漢語翻譯】 現代漢語譯本：比丘們念道：『那個地方太遠了，當天趕不回來，佛陀又沒有允許過這種情況可以離開。』於是前去稟告佛陀，佛陀說：『從今以後，遇到這種情況，允許接受七天離開和七天返回的規定。』 當時，波斯匿王（Prasenajit，古代憍薩羅國國王）邊境的人民反叛，國王親自率領軍隊前去征討。當時有一位不信佛法的大臣，心懷嫉妒和惡意，想要鑿通祇桓（Jetavana，祇樹給孤獨園）的水渠。比丘想要前去稟告國王，心想：『那個地方太遠了，當天趕不回來，佛陀又沒有允許過這種情況可以離開。』於是前去稟告佛陀，佛陀說：『從今以後，遇到這種情況，允許接受七天離開和七天返回的規定。』 當時，有施主派人送信邀請比丘：『大德請來！我想要佈施以及供養房舍。』比丘心想：『那個地方太遠了，七天趕不回來，佛陀又沒有允許過這種情況可以離開。』於是前去稟告佛陀，佛陀說：『從今以後，允許遇到這種情況，接受七天的法、或者十五天、或者一個月，通過白二羯磨（Baini-karma，一種僧團的決議程式）。像這樣選擇能夠執行羯磨的人，無論是上座（長老）、還是次座（資歷較淺的僧人）、無論是誦律的、還是不誦律的。能夠作羯磨的人，應該這樣宣告：『大德僧眾請聽！如果僧眾時間到了，僧眾允許，某甲比丘接受七天的法，或者十五天、或者一個月，出界外，爲了某甲的緣故，返回這裡安居。宣告完畢。』『大德僧眾請聽！某甲比丘，接受七天的法，或者十五天、或者一個月，出界外，爲了某甲的緣故，返回這裡安居，哪位長老允許。僧眾聽著，某甲比丘接受七天的法，或者十五天、或者一個月，出界外，爲了某甲的緣故，返回這裡安居的就默然；誰不允許的就說出來。』『僧眾已經允許某甲比丘接受七天的法，或者十五天、或者一個月，出界外，爲了某甲的緣故，返回這裡安居完畢，僧眾允許，因為默然的緣故，這件事就這樣確定了。』 比丘派人送信邀請比丘
【English Translation】 English version: The monks thought: 'That place is too far away to return on the same day, and the Buddha has not allowed such a thing to go.' They went to inform the Buddha, and the Buddha said: 'From now on, if there is such a thing, allow to accept the rule of leaving for seven days and returning for seven days.' At that time, the people of the border country of King Prasenajit (Prasenajit, king of the ancient Kosala kingdom) rebelled, and the king personally led the army to conquer them. At that time, there was a minister who did not believe in Buddhism, harboring jealousy and malice, and wanted to dig through the canal of Jetavana (Jetavana, Jeta Grove). The monks wanted to go and inform the king, thinking: 'That place is too far away to return on the same day, and the Buddha has not allowed such a thing to go.' They went to inform the Buddha, and the Buddha said: 'From now on, if there is such a thing, allow to accept the rule of leaving for seven days and returning for seven days.' At that time, a donor sent a message inviting the monks: 'Virtuous ones, please come! I want to make offerings and donate houses.' The monks thought: 'That place is too far away to return in seven days, and the Buddha has not allowed such a thing to go.' They went to inform the Buddha, and the Buddha said: 'From now on, allow to accept the seven-day rule, or fifteen days, or one month, through Baini-karma (Baini-karma, a Sangha resolution procedure). Choose someone who can perform the karma, whether it is an elder (senior monk), or a junior monk (less experienced monk), whether reciting the Vinaya or not reciting the Vinaya. The person who can perform the karma should declare: 'Venerable Sangha, please listen! If the Sangha's time has come, and the Sangha allows, so-and-so monk accepts the seven-day rule, or fifteen days, or one month, to go outside the boundary, for the sake of so-and-so, and return here to dwell in peace. The declaration is complete.' 'Venerable Sangha, please listen! So-and-so monk accepts the seven-day rule, or fifteen days, or one month, to go outside the boundary, for the sake of so-and-so, and return here to dwell in peace, which elder allows it. The Sangha is listening, whoever allows so-and-so monk to accept the seven-day rule, or fifteen days, or one month, to go outside the boundary, for the sake of so-and-so, and return here to dwell in peace, remain silent; whoever does not allow it, speak up.' 'The Sangha has already allowed so-and-so monk to accept the seven-day rule, or fifteen days, or one month, to go outside the boundary, for the sake of so-and-so, and return here to dwell in peace, the Sangha allows it, because of the silence, this matter is thus confirmed.' The monks sent a message inviting the monks
丘，受過七日羯磨亦如是。比丘尼請比丘受，過七日羯磨亦如是。式叉摩那請比丘，羯磨亦如是。沙彌請比丘受戒，亦如是。沙彌尼請比丘，受過七日羯磨亦如是。不信大臣請比丘，受過七日法羯磨亦如是。識信大臣，羯磨亦如是。不信父母、信父母、兄弟、姊妹、諸親里知識、誦六十種經比丘、經營事比丘、不信樂大臣，奪供養、通渠亦如是。一切受過七日羯磨法盡同上。
爾時世尊在拘睒彌國。時有大臣勇健能鬥，往詣佛所以信舍家為道。時憂填王語言：「汝何不休道？當與汝婦、資生田宅財寶。」比丘自念：「我在此安居，必與我凈行作留難。」作此念已往白佛，佛言：「若有此難事便應去。」
爾時有比丘于住處安居，時有大童女來誘調比丘：「汝何不休道？我當爲汝作婦。」彼比丘自念：「我在此安居，必為凈行作留難。」作此念已往白佛，佛言：「若有此難事應去。」
爾時有比丘，在住處安居。時有淫女來誘調比丘：「汝可休道，我當爲汝作婦，或嫁女與汝。」彼比丘自念：「我在此安居，必為凈行作留難。」作此念已往白佛，佛言：「若有此難應去。」
爾時有比丘在住處安居，有黃門貪愛比丘故，數喚比丘共行不凈。比丘自念：「我在此安居，必為我凈行作留難。」作此
【現代漢語翻譯】 現代漢語譯本 丘（Bhikkhu，比丘），受過七日羯磨（karma，業）也是如此。比丘尼（Bhikkhuni，女性比丘）請比丘受，超過七日羯磨也是如此。式叉摩那（Siksamana，學戒女）請比丘，羯磨也是如此。沙彌（Sramanera，出家男眾）請比丘受戒，也是如此。沙彌尼（Sramanerika，出家女眾）請比丘，受過七日羯磨也是如此。不信佛法的大臣請比丘，受過七日法羯磨也是如此。信佛法的大臣，羯磨也是如此。不信佛法的父母、信佛法的父母、兄弟、姊妹、諸親里知識、誦六十種經的比丘、經營事務的比丘、不信佛法而喜好奪取供養的大臣，疏通水渠也是如此。一切受過七日羯磨法都與上述相同。
當時，世尊在拘睒彌國（Kausambi）。當時有一位大臣，勇猛健壯善於戰鬥，前往佛陀處，因為信仰而捨棄家庭出家修道。當時優填王（Udayana）對他說：『你為何不停止修道？我將把妻子、生活所需的田地住宅財寶都給你。』這位比丘心想：『我如果在這裡安居，必定會妨礙我的清凈修行。』這樣想后，就去稟告佛陀，佛陀說：『如果遇到這種為難的事情，就應該離開。』
當時有一位比丘在住處安居，當時有一位年輕的女子來引誘調戲比丘：『你為何不停止修道？我將做你的妻子。』那位比丘心想：『我如果在這裡安居，必定會妨礙我的清凈修行。』這樣想后，就去稟告佛陀，佛陀說：『如果遇到這種為難的事情，就應該離開。』
當時有一位比丘，在住處安居。當時有一位**（原文如此）來引誘調戲比丘：『你可以停止修道，我將做你的妻子，或者把女兒嫁給你。』那位比丘心想：『我如果在這裡安居，必定會妨礙我的清凈修行。』這樣想后，就去稟告佛陀，佛陀說：『如果遇到這種為難的事情，就應該離開。』
當時有一位比丘在住處安居，有一位黃門（eunuch）因為貪愛比丘的緣故，多次叫比丘一起做不清凈的行為。比丘心想：『我如果在這裡安居，必定會妨礙我的清凈修行。』這樣想后，
【English Translation】 English version Bhikkhu (monk), it is the same for those who have undergone the seven-day karma (action, deed). Bhikkhuni (nun) asking a Bhikkhu, it is the same for those who have undergone the seven-day karma. Siksamana (female novice) asking a Bhikkhu, it is the same for karma. Sramanera (male novice) asking a Bhikkhu to receive precepts, it is the same. Sramanerika (female novice) asking a Bhikkhu, it is the same for those who have undergone the seven-day karma. A minister who does not believe asking a Bhikkhu, it is the same for those who have undergone the seven-day Dharma karma. A minister who believes, it is the same for karma. Parents who do not believe, parents who believe, brothers, sisters, relatives, acquaintances, Bhikkhus who recite sixty kinds of sutras, Bhikkhus who manage affairs, ministers who do not believe and like to seize offerings, dredging canals, it is the same. All who have undergone the seven-day karma Dharma are the same as above.
At that time, the World Honored One was in Kausambi (a city in ancient India). At that time, there was a minister, brave and skilled in battle, who went to the Buddha because of faith and renounced his home to practice the Way. At that time, King Udayana (king of Kausambi) said to him: 'Why don't you stop practicing? I will give you a wife, and the land, houses, and wealth needed for life.' The Bhikkhu thought to himself: 'If I stay here, it will definitely hinder my pure practice.' After thinking this, he went to report to the Buddha, and the Buddha said: 'If you encounter such difficult matters, you should leave.'
At that time, there was a Bhikkhu staying in a dwelling. At that time, a young woman came to seduce and tease the Bhikkhu: 'Why don't you stop practicing? I will be your wife.' That Bhikkhu thought to himself: 'If I stay here, it will definitely hinder my pure practice.' After thinking this, he went to report to the Buddha, and the Buddha said: 'If you encounter such difficult matters, you should leave.'
At that time, there was a Bhikkhu staying in a dwelling. At that time, a ** (as in the original text) came to seduce and tease the Bhikkhu: 'You can stop practicing, I will be your wife, or marry my daughter to you.' That Bhikkhu thought to himself: 'If I stay here, it will definitely hinder my pure practice.' After thinking this, he went to report to the Buddha, and the Buddha said: 'If you encounter such difficult matters, you should leave.'
At that time, there was a Bhikkhu staying in a dwelling. A eunuch, because of greed and love for the Bhikkhu, repeatedly asked the Bhikkhu to engage in impure acts together. The Bhikkhu thought to himself: 'If I stay here, it will definitely hinder my pure practice.' After thinking this,
念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，時有鬼神語比丘言：「此中有伏藏。」比丘自念：「我在此安居，必為我凈行作留難。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，時有鬼神伺比丘便欲斷其命根。比丘自念：「我在此安居，必為命作留難。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，有賊伺比丘便欲斷命根。比丘自念：「我在此安居，必斷我命。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，毒蛇瞋恚伺比丘便欲斷命根。比丘自念：「我在此安居，必有斷命留難。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，諸惡獸瞋伺比丘便欲斷命根。比丘自念：「我在此安居，必有斷命留難。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，不得如意飲食，不得隨意醫藥，不得隨意使人。彼自念言：「我當云何？」即白諸比丘。諸比丘往白世尊，世尊言：「若比丘于安居處，若不得隨意飲食，不得隨意醫藥，不得隨意使人，即應以此事去。」
爾時有比丘在住處安居，經行處多諸毒蟲，此比丘狎習經行，經行體
【現代漢語翻譯】 現代漢語譯本 比丘回憶過去，稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，有鬼神告訴比丘說：『這裡有伏藏。』比丘心想：『我在這裡安居，必定會給我的清凈修行製造障礙。』這樣想著，就去稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，有鬼神伺機想要斷絕比丘的性命。比丘心想：『我在這裡安居，必定會給我的生命帶來危險。』這樣想著，就去稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，有盜賊伺機想要斷絕比丘的性命。比丘心想：『我在這裡安居，必定會被斷送性命。』這樣想著，就去稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，一條毒蛇懷著嗔恨，伺機想要斷絕比丘的性命。比丘心想：『我在這裡安居，必定會有性命危險。』這樣想著，就去稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，各種兇惡的野獸懷著嗔恨，伺機想要斷絕比丘的性命。比丘心想：『我在這裡安居，必定會有性命危險。』這樣想著，就去稟告佛陀，佛陀說：『如果真有這樣的事，應該離開。』
當時，有位比丘在住所安居，得不到如意的飲食，得不到隨意的醫藥，得不到隨意使喚的人。他自己心想：『我該怎麼辦呢？』就去稟告各位比丘。各位比丘去稟告世尊（Shìzūn），世尊說：『如果比丘在安居處，得不到隨意的飲食，得不到隨意的醫藥，得不到隨意使喚的人，就應該因為這件事離開。』
當時，有位比丘在住所安居，經行的地方有很多毒蟲，這位比丘習慣於經行，經行時身體...
【English Translation】 English version The Bhikkhu (monk) recalled the past and reported to the Buddha (enlightened one). The Buddha said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat (An居, ānjū). A ghost told the Bhikkhu, 'There is hidden treasure here.' The Bhikkhu thought to himself, 'My dwelling here will surely create obstacles for my pure practice.' Having thought this, he went and reported to the Buddha, who said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat. A ghost was waiting for an opportunity to cut off the Bhikkhu's life force. The Bhikkhu thought to himself, 'My dwelling here will surely bring danger to my life.' Having thought this, he went and reported to the Buddha, who said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat. A thief was waiting for an opportunity to cut off the Bhikkhu's life force. The Bhikkhu thought to himself, 'My dwelling here will surely lead to my life being cut short.' Having thought this, he went and reported to the Buddha, who said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat. A venomous snake, filled with anger, was waiting for an opportunity to cut off the Bhikkhu's life force. The Bhikkhu thought to himself, 'My dwelling here will surely bring danger to my life being cut short.' Having thought this, he went and reported to the Buddha, who said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat. Various ferocious beasts, filled with anger, were waiting for an opportunity to cut off the Bhikkhu's life force. The Bhikkhu thought to himself, 'My dwelling here will surely bring danger to my life being cut short.' Having thought this, he went and reported to the Buddha, who said, 'If such a thing exists, you should leave.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat, and he could not obtain satisfactory food, suitable medicine, or people to serve him as he wished. He thought to himself, 'What should I do?' He then reported this to the other Bhikkhus. The Bhikkhus reported this to the World Honored One (世尊, Shìzūn). The World Honored One said, 'If a Bhikkhu in a place of retreat cannot obtain satisfactory food, suitable medicine, or people to serve him as he wishes, then he should leave because of this matter.'
At that time, a Bhikkhu was dwelling in a residence for the rainy season retreat. There were many poisonous insects in the place where he walked back and forth for meditation. This Bhikkhu was accustomed to walking back and forth for meditation, and while walking, his body...
安，不經行不安。彼比丘自念：「我在此住，必為我命作留難。」作此念已往白佛，佛言：「若有此事應去。」
爾時有比丘在住處安居，見有比丘作方便欲破僧。時彼自念言：「破僧事重，甚為醜惡，莫為我故破僧。我當云何？」即白諸比丘。諸比丘以此事白佛，佛言：「若比丘于住處安居，見有比丘勤方便欲破僧，時彼作如是念：『破僧事重，甚為醜惡，莫為我故破僧。』彼比丘即應以此事去。」
爾時有比丘在住處安居，見有比丘尼勤方便欲破僧，彼如是念：「破僧事重，甚為醜惡，莫為我故破僧。」彼即應以此事去。若比丘于住處，安居時聞有比丘勤方便欲破僧，彼如是念：「破僧事重甚為醜惡，莫為我故破僧。」彼即應以此事去。若比丘于住處安居。聞有比丘尼欲方便破僧，彼如是念：「破僧事重甚為醜惡，莫為我故破僧。」彼即應以此事去。
爾時有比丘于住處安居，聞彼有比丘欲方便破僧。彼自念言：「我若往呵諫責數，必用我言止不破僧。」復作是念：「若我自往，或不用我語，不能止其破僧事。我有親友能止彼破僧事，我若語彼必用我言，為我止彼破僧事。我當云何？」即語諸比丘，諸比丘往白佛，佛言：「若比丘于住處安居，聞有比丘欲方便破僧，比丘自念：『我若自往彼呵
【現代漢語翻譯】 現代漢語譯本 阿難（Ānanda，佛陀的十大弟子之一）啊，如果感到不安，不經行（不通過行走來禪修）就無法安定。那位比丘（bhikkhu，佛教僧侶）自己想：『我住在這裡，一定會給我的生命帶來障礙。』這樣想了之後，就去稟告佛陀（Buddha）。佛陀說：『如果真有這樣的事，就應該離開。』
當時，有位比丘在一個住所安居，看到有比丘正在想方設法地想要破壞僧團（Sangha，佛教僧團）。當時他自己想：『破壞僧團是件很嚴重的事，非常醜惡，不能因為我的緣故而破壞僧團。我該怎麼辦呢？』於是就告訴了其他的比丘。比丘們把這件事稟告了佛陀，佛陀說：『如果有比丘在一個住所安居，看到有比丘正在努力想方設法地想要破壞僧團，當時他這樣想：『破壞僧團是件很嚴重的事，非常醜惡，不能因為我的緣故而破壞僧團。』那位比丘就應該因為這件事離開。』
當時，有位比丘在一個住所安居，看到有比丘尼（bhikkhuni，佛教女僧侶）正在努力想方設法地想要破壞僧團，他這樣想：『破壞僧團是件很嚴重的事，非常醜惡，不能因為我的緣故而破壞僧團。』他就應該因為這件事離開。如果有比丘在一個住所安居，聽到有比丘正在努力想方設法地想要破壞僧團，他這樣想：『破壞僧團是件很嚴重的事，非常醜惡，不能因為我的緣故而破壞僧團。』他就應該因為這件事離開。如果有比丘在一個住所安居，聽到有比丘尼正在想方設法地想要破壞僧團，他這樣想：『破壞僧團是件很嚴重的事，非常醜惡，不能因為我的緣故而破壞僧團。』他就應該因為這件事離開。
當時，有位比丘在一個住所安居，聽到那裡有比丘想要想方設法地破壞僧團。他自己想：『我如果前去呵斥責備，他們一定會聽我的話，停止破壞僧團。』又這樣想：『如果我自己去，或許他們不聽我的話，不能阻止他們破壞僧團的事。我有親友能夠阻止他們破壞僧團的事，我如果告訴他們，他們一定會聽我的話，為我阻止他們破壞僧團的事。我該怎麼辦呢？』於是告訴了其他的比丘，比丘們去稟告了佛陀，佛陀說：『如果有比丘在一個住所安居，聽到有比丘想要想方設法地破壞僧團，比丘自己想：『我如果自己前去呵斥』
【English Translation】 English version Ānanda, if one feels uneasy, one cannot find peace without walking meditation (not being at peace without walking). That bhikkhu (Buddhist monk) thinks to himself: 'If I stay here, it will surely create obstacles for my life.' Having thought this, he goes and reports to the Buddha. The Buddha says: 'If there is such a thing, one should leave.'
At that time, there was a bhikkhu dwelling in a residence, and he saw a bhikkhu making efforts to break up the Sangha (Buddhist monastic community). At that time, he thought to himself: 'Breaking up the Sangha is a serious matter, very ugly, and the Sangha should not be broken up for my sake. What should I do?' So he told the other bhikkhus. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'If a bhikkhu is dwelling in a residence and sees a bhikkhu diligently trying to break up the Sangha, at that time he thinks like this: 'Breaking up the Sangha is a serious matter, very ugly, and the Sangha should not be broken up for my sake.' That bhikkhu should leave because of this matter.'
At that time, there was a bhikkhu dwelling in a residence, and he saw a bhikkhuni (Buddhist nun) diligently trying to break up the Sangha, and he thought like this: 'Breaking up the Sangha is a serious matter, very ugly, and the Sangha should not be broken up for my sake.' He should leave because of this matter. If a bhikkhu is dwelling in a residence and hears that a bhikkhu is diligently trying to break up the Sangha, he thinks like this: 'Breaking up the Sangha is a serious matter, very ugly, and the Sangha should not be broken up for my sake.' He should leave because of this matter. If a bhikkhu is dwelling in a residence and hears that a bhikkhuni is trying to break up the Sangha, he thinks like this: 'Breaking up the Sangha is a serious matter, very ugly, and the Sangha should not be broken up for my sake.' He should leave because of this matter.
At that time, there was a bhikkhu dwelling in a residence, and he heard that there was a bhikkhu trying to break up the Sangha. He thought to himself: 'If I go and scold and rebuke them, they will surely listen to me and stop breaking up the Sangha.' He also thought: 'If I go myself, perhaps they will not listen to me and will not be able to stop them from breaking up the Sangha. I have friends who can stop them from breaking up the Sangha, and if I tell them, they will surely listen to me and stop them from breaking up the Sangha for me. What should I do?' So he told the other bhikkhus, and the bhikkhus reported to the Buddha, and the Buddha said: 'If a bhikkhu is dwelling in a residence and hears that a bhikkhu is trying to break up the Sangha, the bhikkhu thinks to himself: 'If I go myself to scold'
諫責數，必用我言令其止不破僧。』復作是念：『我或不能止彼諍事，我有親友能止彼諍事，我當語彼令止破僧事。』彼即應以此事去。」
若比丘住處安居，聞彼有比丘尼勤方便欲破僧，彼比丘自念：「彼若往彼呵諫責數，必用我言止破僧事。」復作是念：「我或不能，我有親友能止彼諍。若我語彼，必能為我止破僧事。」彼即應以此事去。若比丘是中安居，聞彼僧破，比丘自念：「我若往彼呵諫責數，必用我言令僧和合。」復作是念：「我或不能，我有親友能止彼諍，我若語彼必用我言，和合彼僧。」比丘即應以此事去。若比丘是中安居，聞彼比丘尼僧破，「我若往彼呵諫責數，必用我言令僧和合。」復作是念：「我或不能，我有親友能止彼諍，若我語彼，必用我言和合彼僧。」彼即應以此事去。
爾時有比丘受七日出界外，為其母所留，至意欲還，而遂不及七日。彼自念言：「為失歲？為不失歲？」即白諸比丘，諸比丘往白佛，佛言：「不失歲，父母、兄弟、姊妹、本二、若本私通者、若夜叉、鬼神難，亦如是。」
爾時比丘受七日出界外住，水陸道不通、若賊難、虎狼、師子諸難，作如是念：「我為失歲？為不失歲？」即白諸比丘。諸比丘往白佛，佛言：「不失歲。」
爾時佛在拘
【現代漢語翻譯】 現代漢語譯本：如果一位比丘（bhiksu，佛教僧侶）安住在某個地方，聽到有比丘（bhiksu）勤奮地想要破壞僧團（samgha，佛教僧團），這位比丘心想：『如果我前去呵斥勸誡，他們一定會聽從我的話，停止破壞僧團。』他又想：『我或許不能阻止這場爭端，但我有親友能夠阻止這場爭端，我應當告訴他們，讓他們停止破壞僧團的事情。』那麼他就應該爲了這件事離開安居地。 如果一位比丘在某個地方安居，聽到有比丘尼（bhiksuni，佛教女尼）勤奮地想要破壞僧團，這位比丘心想：『如果我前去呵斥勸誡，他們一定會聽從我的話，停止破壞僧團的事情。』他又想：『我或許不能阻止，但我有親友能夠阻止這場爭端。如果我告訴他們，他們一定能為我阻止破壞僧團的事情。』那麼他就應該爲了這件事離開安居地。如果一位比丘正在安居，聽到僧團被破壞，比丘心想：『如果我前去呵斥勸誡，他們一定會聽從我的話，使僧團和合。』他又想：『我或許不能，但我有親友能夠阻止這場爭端，如果我告訴他們，他們一定會聽從我的話，使僧團和合。』比丘就應該爲了這件事離開安居地。如果一位比丘正在安居，聽到比丘尼僧團被破壞，『如果我前去呵斥勸誡，他們一定會聽從我的話，使僧團和合。』他又想：『我或許不能，但我有親友能夠阻止這場爭端，如果我告訴他們，他們一定會聽從我的話，使僧團和合。』那麼他就應該爲了這件事離開安居地。 當時，有一位比丘接受了七日出界外的許可，因為他的母親挽留，真心想要回去，但最終沒能在七日內趕回。他心想：『這是否算作失去了夏安居的年份？是否不算失去？』於是稟告了各位比丘，各位比丘又稟告了佛陀（Buddha）。佛陀說：『不算失去。因為父母、兄弟、姐妹、原本的配偶、或者原本私通的人、或者夜叉（yaksa，一種鬼神）、鬼神作難，也是一樣。』 當時，一位比丘接受了七日出界外居住的許可，但水陸道路不通，或者遇到盜賊、虎狼、獅子等災難，他這樣想：『我是否算作失去了夏安居的年份？是否不算失去？』於是稟告了各位比丘。各位比丘又稟告了佛陀，佛陀說：『不算失去。』 當時，佛陀在拘...
【English Translation】 English version: If a bhiksu (Buddhist monk) is dwelling in a place and hears that there are bhiksus diligently trying to break up the samgha (Buddhist monastic community), this bhiksu thinks: 'If I go there to rebuke and admonish them, they will surely listen to my words and stop breaking up the samgha.' He also thinks: 'Perhaps I cannot stop this dispute, but I have relatives and friends who can stop this dispute. I should tell them to stop the matter of breaking up the samgha.' Then he should leave his dwelling place for this matter. If a bhiksu is dwelling in a place and hears that there are bhiksunis (Buddhist nuns) diligently trying to break up the samgha, this bhiksu thinks: 'If I go there to rebuke and admonish them, they will surely listen to my words and stop breaking up the samgha.' He also thinks: 'Perhaps I cannot stop it, but I have relatives and friends who can stop this dispute. If I tell them, they will surely be able to stop the breaking up of the samgha for me.' Then he should leave his dwelling place for this matter. If a bhiksu is currently in retreat and hears that the samgha has been broken up, the bhiksu thinks: 'If I go there to rebuke and admonish them, they will surely listen to my words and bring the samgha into harmony.' He also thinks: 'Perhaps I cannot, but I have relatives and friends who can stop this dispute. If I tell them, they will surely listen to my words and harmonize the samgha.' The bhiksu should then leave his dwelling place for this matter. If a bhiksu is currently in retreat and hears that the bhiksuni samgha has been broken up, 'If I go there to rebuke and admonish them, they will surely listen to my words and bring the samgha into harmony.' He also thinks: 'Perhaps I cannot, but I have relatives and friends who can stop this dispute. If I tell them, they will surely listen to my words and harmonize the samgha.' Then he should leave his dwelling place for this matter. At that time, there was a bhiksu who had received permission to go outside the boundary for seven days. Because his mother detained him, he sincerely wanted to return, but ultimately could not return within seven days. He thought: 'Does this count as losing the year of the summer retreat? Does it not count as losing it?' So he reported it to the bhiksus, and the bhiksus reported it to the Buddha. The Buddha said: 'It does not count as losing it. Because of parents, brothers, sisters, original spouses, or those with whom there was originally illicit intercourse, or yakshas (a type of spirit), or difficulties from ghosts and spirits, it is the same.' At that time, a bhiksu received permission to live outside the boundary for seven days, but the land and water routes were impassable, or he encountered bandits, tigers, wolves, lions, and other disasters. He thought: 'Do I count as losing the year of the summer retreat? Do I not count as losing it?' So he reported it to the bhiksus. The bhiksus reported it to the Buddha. The Buddha said: 'It does not count as losing it.' At that time, the Buddha was in Ku...
睒彌國瞿師羅園。爾時王憂陀延與跋難陀釋子為親友，請跋難陀夏安居。跋難陀拘睒彌國結安居，聞余住處大得利養大得衣物，即便往彼住處。小住彼已，復還拘睒彌。時王憂陀延聞已嫌言：「云何跋難陀釋子！受我請在此住夏安居，聞彼住處大得利養大得衣物，便往至彼。在彼住已，復還來此？」諸比丘聞，中有少欲知足、行頭陀、知慚愧、樂學戒者，呵責跋難陀釋子：「云何汝在彼夏安居，聞異住處大得利養大得衣物，便往彼住。住既不久而還此？」即往佛所，頭面禮足，各坐一面，以此因緣具白世尊。世尊以此因緣集比丘僧，以無數方便呵責跋難陀言：「汝無知，非威儀、非凈行、非沙門法、非隨順行，所不應為。云何跋難陀！汝于拘睒彌夏安居，聞彼異處大得利養大得衣物，便往彼住，而復還拘睒彌？」呵責已告諸比丘：「若比丘在前安居處，聞彼處大得利養大得衣物，即便往彼。彼比丘不得前歲，違本要得罪。若比丘，於此受他前安居請，至界外布薩已便往余處。彼比丘，破前安居違本要得罪。若比丘，受他前安居請，在界外布薩已來至請處即日還去。彼比丘，破前安居違本要得罪。若比丘，受他前安居請，界外布薩已來至請處，受房舍臥具無事便去，彼便破前安居違本要得罪。若比丘受他前安居請，界外
【現代漢語翻譯】 現代漢語譯本： 在睒彌國（Śāṃbī），瞿師羅園（Ghoṣirarama）。當時，國王優陀延（Udayana）與跋難陀釋子（Bhadrananda）是親密的朋友，邀請跋難陀前來安居。跋難陀在拘睒彌國（Kauśāmbī）結夏安居，聽到其他地方能獲得大量的供養和衣物，就前往那些地方居住。短暫居住后，又返回拘睒彌。當時，國王優陀延聽聞此事後不滿地說：『跋難陀釋子怎麼能這樣！接受我的邀請在這裡安居，聽到其他地方能獲得大量的供養和衣物，就前往那些地方居住。在那裡住了一段時間后，又返回這裡？』眾比丘聽聞此事，其中有少欲知足、奉行頭陀行、知慚愧、樂於學習戒律的人，呵責跋難陀釋子：『你怎麼能在安居期間，聽到其他地方能獲得大量的供養和衣物，就前往那些地方居住。居住不久后又返回這裡？』他們前往佛陀處，頂禮佛足，各自坐在一旁，將此事詳細地稟告了世尊。世尊因為這件事召集了比丘僧團，用無數種方法呵責跋難陀說：『你真是無知，沒有威儀、不清凈、不符合沙門（śrāmaṇa）的規範、不隨順修行，做了不應該做的事情。你怎麼能在拘睒彌安居期間，聽到其他地方能獲得大量的供養和衣物，就前往那些地方居住，然後又返回拘睒彌？』呵責完畢后，佛陀告訴眾比丘：『如果比丘在之前安居的地方，聽到其他地方能獲得大量的供養和衣物，就前往那些地方。這位比丘就失去了之前的安居資格，違背了之前的約定，犯了罪。如果比丘接受了他人的安居邀請，在結界之外舉行布薩（poṣadha）后就前往其他地方。這位比丘就破壞了之前的安居，違背了之前的約定，犯了罪。如果比丘接受了他人的安居邀請，在結界之外舉行布薩後來到邀請的地方，當天就離開。這位比丘就破壞了之前的安居，違背了之前的約定，犯了罪。如果比丘接受了他人的安居邀請，在結界之外舉行布薩後來到邀請的地方，接受了房舍和臥具，沒有發生任何事情就離開，那麼他就破壞了之前的安居，違背了之前的約定，犯了罪。如果比丘接受了他人的安居邀請，在結界之外……』
【English Translation】 English version: At Ghosirarama in the country of Śāṃbī. At that time, King Udayana was close friends with Bhadrananda, a disciple of the Shakyas, and invited Bhadrananda to observe the rainy season retreat (Vassa). Bhadrananda began the retreat in the country of Kauśāmbī, but upon hearing that other places were receiving great offerings and abundant clothing, he went to those places to stay. After staying there for a short time, he returned to Kauśāmbī. When King Udayana heard of this, he was displeased and said, 'How could Bhadrananda, a disciple of the Shakyas, do this! He accepted my invitation to stay here for the rainy season retreat, but upon hearing that other places were receiving great offerings and abundant clothing, he went to those places to stay. After staying there for a while, he returned here?' When the monks heard of this, some who were content with little, practiced asceticism (dhūta), were ashamed, and delighted in learning the precepts, rebuked Bhadrananda, saying, 'How could you, during the rainy season retreat, upon hearing that other places were receiving great offerings and abundant clothing, go to those places to stay? After staying there for a short time, you returned here?' They went to the Buddha, bowed their heads to his feet, sat on one side, and reported the matter in detail to the World-Honored One. Because of this, the World-Honored One gathered the monastic community and rebuked Bhadrananda with countless methods, saying, 'You are ignorant, without dignity, not practicing purely, not following the ways of a śrāmaṇa, and not acting in accordance with the Dharma. How could you, during the rainy season retreat in Kauśāmbī, upon hearing that other places were receiving great offerings and abundant clothing, go to those places to stay, and then return to Kauśāmbī?' After rebuking him, the Buddha told the monks, 'If a monk, having begun the rainy season retreat in one place, hears that other places are receiving great offerings and abundant clothing, and goes to those places, that monk loses the previous retreat, violates the original agreement, and commits an offense. If a monk accepts an invitation for the rainy season retreat, and after performing the recitation of precepts (poṣadha) outside the boundary, goes to another place, that monk breaks the previous retreat, violates the original agreement, and commits an offense. If a monk accepts an invitation for the rainy season retreat, and after performing the recitation of precepts outside the boundary, comes to the invited place and leaves on the same day, that monk breaks the previous retreat, violates the original agreement, and commits an offense. If a monk accepts an invitation for the rainy season retreat, and after performing the recitation of precepts outside the boundary, comes to the invited place, accepts lodging and bedding, and leaves without incident, then he breaks the previous retreat, violates the original agreement, and commits an offense. If a monk accepts an invitation for the rainy season retreat, and after performing the recitation of precepts outside the boundary...'
布薩已來至住處，受七日出界外，意欲來過七日。彼比丘，破前安居違本要得罪。若比丘，受他前安居請，在界外布薩已來至住處，受七日出界外及七日還。彼比丘，成前安居不違本要無罪。若比丘，受他前安居請，在界外布薩已，來至住處，末後受七日出界外。彼比丘，若來若不來住處。彼比丘，成前安居不違本要無罪。若比丘，受他前安居請，來至界內布薩已到住處即日還去。彼比丘，破前安居違本要得罪。若比丘，受他前安居請，來至界內布薩已到住處，受房舍臥具，無事便去。彼比丘，破前安居違本要得罪。若比丘受他前安居請，來至界內布薩已到住處，受七日出界外，意欲還不及七日。彼比丘，破前安居違本要得罪。若比丘受他前安居請，來至界內布薩已到住處，受七日出界外及七日還。彼比丘，不破前安居不違本要無罪。若比丘，受他前安居請，界內布薩已到住處，末後受七日出界外。若還若不還住處，不破前安居不違本要無罪。后安居亦如是。」
爾時有比丘，受他前安居請，在彼見有命難若凈行難。彼作如是念：「我當云何？」即告諸比丘。諸比丘往白佛，佛言：「若比丘在住處，若受前安居、后安居，見有命難若凈行難。彼比丘，若自往、若遣信使往白檀越求移去。若聽者善，若不聽便應去
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（bhikkhu，佛教僧侶）已經完成了布薩（Posadha，佛教的齋戒日）來到住所，接受了七日出界外（離開僧團管轄範圍七日）的許可，並且打算在七日後回來。這位比丘，就破壞了之前的安居（vassa，雨季的閉關修行），違反了根本戒律，犯了罪。 如果一位比丘，接受了他人邀請進行前安居（提前開始的雨季閉關），在界外完成了布薩，然後來到住所，接受了七日出界外以及七日後返回的許可。這位比丘，就完成了之前的安居，沒有違反根本戒律，沒有罪。 如果一位比丘，接受了他人邀請進行前安居，在界外完成了布薩，然後來到住所，最後接受了七日出界外的許可。這位比丘，無論他是否返回住所。這位比丘，都完成了之前的安居，沒有違反根本戒律，沒有罪。 如果一位比丘，接受了他人邀請進行前安居，來到界內完成了布薩，到達住所后當天就離開。這位比丘，就破壞了之前的安居，違反了根本戒律，犯了罪。 如果一位比丘，接受了他人邀請進行前安居，來到界內完成了布薩，到達住所后，接受了房舍臥具的供養，但無事就離開。這位比丘，就破壞了之前的安居，違反了根本戒律，犯了罪。 如果一位比丘，接受了他人邀請進行前安居，來到界內完成了布薩，到達住所后，接受了七日出界外的許可，但打算返回卻沒有在七日內趕回。這位比丘，就破壞了之前的安居，違反了根本戒律，犯了罪。 如果一位比丘，接受了他人邀請進行前安居，來到界內完成了布薩，到達住所后，接受了七日出界外以及七日後返回的許可。這位比丘，就沒有破壞之前的安居，沒有違反根本戒律，沒有罪。 如果一位比丘，接受了他人邀請進行前安居，在界內完成了布薩，到達住所后，最後接受了七日出界外的許可。無論他是否返回住所，都沒有破壞之前的安居，沒有違反根本戒律，沒有罪。后安居（推後開始的雨季閉關）的情況也與此類似。 當時，有一位比丘，接受了他人邀請進行前安居，在那裡遇到了生命危險或者清凈梵行（brahmacarya，禁慾的生活）的危險。他這樣想：『我該怎麼辦？』於是告訴了其他比丘。其他比丘去稟告佛陀（Buddha）。佛陀說：『如果比丘在住所，無論是接受前安居還是后安居，遇到了生命危險或者清凈梵行的危險。這位比丘，可以自己去或者派遣信使去告訴檀越（dānapati，施主），請求離開。如果檀越允許，那就好；如果不允許，就應該離開。』
【English Translation】 English version: If a bhikkhu (Buddhist monk) has come to the dwelling after Posadha (Buddhist Sabbath day), and has received permission for a seven-day departure from the boundary (leaving the monastic jurisdiction for seven days), and intends to return after seven days. That bhikkhu, has broken the previous vassa (rain retreat), violated the fundamental precepts, and committed an offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, has completed Posadha outside the boundary, and then comes to the dwelling, and receives permission for a seven-day departure from the boundary and a return after seven days. That bhikkhu, has completed the previous vassa, has not violated the fundamental precepts, and is without offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, has completed Posadha outside the boundary, and then comes to the dwelling, and finally receives permission for a seven-day departure from the boundary. That bhikkhu, whether he returns to the dwelling or not. That bhikkhu, has completed the previous vassa, has not violated the fundamental precepts, and is without offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, comes within the boundary, completes Posadha, arrives at the dwelling, and leaves on the same day. That bhikkhu, has broken the previous vassa, violated the fundamental precepts, and committed an offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, comes within the boundary, completes Posadha, arrives at the dwelling, receives offerings of lodging and bedding, but leaves without reason. That bhikkhu, has broken the previous vassa, violated the fundamental precepts, and committed an offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, comes within the boundary, completes Posadha, arrives at the dwelling, receives permission for a seven-day departure from the boundary, but intends to return and does not return within seven days. That bhikkhu, has broken the previous vassa, violated the fundamental precepts, and committed an offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, comes within the boundary, completes Posadha, arrives at the dwelling, and receives permission for a seven-day departure from the boundary and a return after seven days. That bhikkhu, has not broken the previous vassa, has not violated the fundamental precepts, and is without offense. If a bhikkhu, having accepted an invitation from another to undertake the early vassa, completes Posadha within the boundary, arrives at the dwelling, and finally receives permission for a seven-day departure from the boundary. Whether he returns to the dwelling or not, he has not broken the previous vassa, has not violated the fundamental precepts, and is without offense. The same applies to the late vassa (rain retreat started later). At that time, there was a bhikkhu, having accepted an invitation from another to undertake the early vassa, who encountered a danger to his life or a danger to his pure brahmacarya (celibate life). He thought to himself: 'What should I do?' So he told the other bhikkhus. The other bhikkhus went and reported to the Buddha. The Buddha said: 'If a bhikkhu is in a dwelling, whether he has accepted the early vassa or the late vassa, and encounters a danger to his life or a danger to his pure brahmacarya. That bhikkhu, may go himself or send a messenger to inform the dānapati (patron), requesting to leave. If the patron agrees, that is good; if he does not agree, then he should leave.'
。」(安居揵度竟)
自恣揵度
爾時佛在舍衛國祇樹給孤獨園。時有眾多比丘，在拘薩羅國，于異住處夏安居。彼作如是念：「我曹當云何得安樂住，不以飲食為疲苦？」彼作如是語：「我等當共作制結安居，不得共語禮拜問訊。若先入聚落乞者，先還掃除食處，敷座具、具水器、具洗足器、具盛食器，各自持食來置食處。若得食多者，先應減留。若足便食，食訖默然還房。若次有入聚落乞者，得食便還，持食至食處。若得食多者，應先減留。若足便食，若不足者，取先所留食足食，食訖默然還房。若末後入聚落乞者，得食便還，持食至食處。若得食多者，先應減留。若足食便食，若不足者，取先所留者足食之。有餘殘食，若與乞人若非人，若無與處，應置凈地無草處，若置無蟲水中，洗治食器還複本處，臥具、水器、洗足器，及座具還複本處，掃除食處。若見水器、洗足器空。若能勝者，即應持還。若不能勝，以手招伴，共持器還複本處，默然還房，不應以此因緣有所說，如是我等可得安樂住，不以食飲為苦，作如是制。」結安居自恣竟，詣舍衛國祇桓中，至佛所，頭面禮足各坐一面。時世尊慰勞諸比丘：「汝曹安樂不？飲食足不？住止和合不？不以飲食為疲苦耶？」諸比丘白佛言：「住止安樂，飲
【現代漢語翻譯】 現代漢語譯本： （安居犍度結束）
自恣犍度
那時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時有很多比丘（bhikkhu），在拘薩羅國（Kosala）的不同住處進行夏季安居（vassa）。他們這樣想：『我們應當如何才能安樂地居住，而不為飲食所困擾呢？』他們這樣說：『我們應當共同制定一個約束，結夏安居期間，不得互相交談、禮拜、問訊。如果先進入村落乞食的人，先回來打掃用餐的地方，鋪設座位，準備好水器、洗腳器、盛食物的器皿，各自拿著食物來到用餐的地方。如果得到食物多的人，應該先減少留下來。如果足夠就吃，吃完后默默地回到房間。如果接下來有進入村落乞食的人，得到食物就回來，拿著食物到用餐的地方。如果得到食物多的人，應該先減少留下來。如果足夠就吃，如果不夠，就取先前留下的食物來吃飽，吃完后默默地回到房間。如果最後進入村落乞食的人，得到食物就回來，拿著食物到用餐的地方。如果得到食物多的人，應該先減少留下來。如果足夠就吃，如果不夠，就取先前留下的食物來吃飽。有多餘的殘食，就給乞丐或者非人（amanussa），如果沒有可以給的地方，就放在乾淨的沒有草的地方，或者放在沒有蟲子的水中，清洗乾淨餐具放回原來的地方，臥具、水器、洗腳器，以及座位放回原來的地方，打掃乾淨用餐的地方。如果看到水器、洗腳器空了，如果能勝任的，就應該拿回去。如果不能勝任，就用手招呼同伴，共同拿著器皿放回原來的地方，默默地回到房間，不應該因為這件事有所爭論，這樣我們就可以安樂地居住，不為飲食所困擾。』他們這樣制定了約束。」結夏安居自恣（pavāraṇā）結束后，前往舍衛國的祇桓（Jetavana），到達佛陀所在的地方，頭面禮足后各自坐在一旁。這時，世尊慰問各位比丘：『你們安樂嗎？飲食充足嗎？居住和合嗎？沒有因為飲食而感到疲憊困苦嗎？』各位比丘回答佛陀說：『居住安樂，飲
【English Translation】 English version: （End of the Vassa Khandhaka）
The Pavāraṇā Khandhaka
At that time, the Buddha was in the Jeta Grove, Anāthapiṇḍada's（Anathapindika's: the chief attendant of the Buddha） Park in Śrāvastī（Savatthi: an ancient city in India）. At that time, there were many bhikkhus（monks） in the Kosala（an ancient Indian kingdom） country, observing the summer retreat (vassa) in different residences. They thought to themselves, 'How can we live comfortably without being troubled by food and drink?' They said, 'Let us make a binding agreement for the vassa, not to speak to each other, offer salutations, or inquire after each other's well-being. Whoever enters the village first to beg for food should return first, sweep the dining area, set out the seats, prepare the water vessels, foot-washing vessels, and food containers, and each bring their food to the dining area. If someone gets a lot of food, they should first reduce and leave some behind. If it is enough, they should eat and then silently return to their room. If the next person enters the village to beg for food, they should return with the food and bring it to the dining area. If they get a lot of food, they should first reduce and leave some behind. If it is enough, they should eat, and if not, they should take the food left behind earlier to eat their fill, and then silently return to their room. If the last person enters the village to beg for food, they should return with the food and bring it to the dining area. If they get a lot of food, they should first reduce and leave some behind. If it is enough, they should eat, and if not, they should take the food left behind earlier to eat their fill. Any leftover food should be given to beggars or non-humans (amanussa), and if there is nowhere to give it, it should be placed in a clean, grassless place, or in water without insects, and the dishes should be washed and returned to their original place, the bedding, water vessels, foot-washing vessels, and seats should be returned to their original place, and the dining area should be swept clean. If they see that the water vessels or foot-washing vessels are empty, whoever is able should take them back. If they are not able, they should beckon a companion to help carry the vessels back to their original place, and then silently return to their room, and should not argue about this matter, so that we can live comfortably without being troubled by food and drink.' They made this agreement. After completing the pavāraṇā（invitation） at the end of the vassa, they went to the Jeta Grove in Śrāvastī, arrived at the place where the Buddha was, bowed their heads to his feet, and sat down on one side. At this time, the World Honored One greeted the bhikkhus, 'Are you comfortable? Is your food sufficient? Are you living in harmony? Are you not tired and troubled by food and drink?' The bhikkhus replied to the Buddha, 'We are living comfortably, and our food'
食不乏，彼此和合，不以飲食為苦。」佛問諸比丘：「汝等以何方便住止安樂，彼此和合，不以飲食為苦？」諸比丘以向因緣事具白佛。佛告諸比丘：「汝曹癡人！自以為樂，其實是苦。汝曹癡人！自以無患，其實是患。汝曹癡人！共住如似怨家，猶如白羊。何以故？我無數方便教諸比丘，彼此相教共相受語展轉覺悟。汝曹癡人！同於外道，共受啞法。不應如是行啞法，若行啞法突吉羅。」
時六群比丘作如是言：「佛教諸比丘，彼此相教共相受語展轉覺悟。」便舉他清凈比丘罪。諸比丘往白世尊，世尊言：「不應舉他無罪比丘事，若欲舉有事比丘，應先當語令知求聽，然後應舉。」時六群比丘，聞佛教應先當語令知求聽然後舉，先清凈比丘曾從六群比丘求聽，六群比丘以嫌故覆，復從清凈比丘求聽。諸比丘以此事往白佛，佛言：「不應先清凈比丘曾從六群比丘求聽，六群比丘不應以嫌故復從清凈比丘求聽。自今已去，聽具五法得求聽。何等五？知時不以非時，如實不以虛妄，有利益不以無利益，柔軟不以粗獷，慈心不以瞋恚。」
彼六群比丘內無五法，余清凈比丘具足五法者，從六群比丘求聽，六群比丘不聽。諸比丘以此因緣往白佛，佛言：「聽比丘具足五法者，若求聽應聽。」
時六群比丘，
【現代漢語翻譯】 現代漢語譯本：食物不缺乏，彼此和睦相處，不因為飲食而感到痛苦。』佛陀問各位比丘：『你們用什麼方法安住于平靜喜樂，彼此和睦相處，不因為飲食而感到痛苦？』各位比丘將上述因緣之事詳細稟告佛陀。佛陀告誡各位比丘：『你們這些愚癡之人！自以為快樂，其實是痛苦。你們這些愚癡之人！自以為沒有禍患，其實是禍患。你們這些愚癡之人！共同居住卻如同怨家，猶如（不和睦的）白羊。』為什麼呢？我用無數種方法教導各位比丘，彼此教導，互相接受言語，輾轉覺悟。你們這些愚癡之人！如同外道一樣，共同接受啞法（不交流的修行方式）。不應該這樣修行啞法，如果修行啞法，就會犯突吉羅（Dukkata，一種輕罪）。 當時，六群比丘（Six groups of monks，指行為不端的六個比丘團體）這樣說：『佛陀教導各位比丘，彼此教導，互相接受言語，輾轉覺悟。』於是就揭發其他清凈比丘（pure monks，指遵守戒律的比丘）的罪過。各位比丘前往稟告世尊（Lord Buddha，對佛陀的尊稱），世尊說：『不應該揭發他人無罪的比丘之事，如果想要揭發有事的比丘，應該先告知對方，請求允許，然後才應該揭發。』當時，六群比丘，聽到佛陀教導應該先告知對方，請求允許然後揭發，（於是）先讓清凈比丘曾經向六群比丘請求允許，六群比丘因為嫌隙而拒絕，又反過來向清凈比丘請求允許。各位比丘將此事稟告佛陀，佛陀說：『不應該（這樣），先讓清凈比丘曾經向六群比丘請求允許，六群比丘不應該因為嫌隙而反過來向清凈比丘請求允許。從今以後，允許具備五種條件的人可以請求允許。哪五種？知道時機，不選擇不適當的時間；如實陳述，不虛妄；有利益，不無利益；言語柔和，不粗暴；心懷慈悲，不懷瞋恚。』 那些六群比丘內心沒有這五種條件，其餘清凈比丘具備這五種條件的人，向六群比丘請求允許，六群比丘不聽取。各位比丘因為這個因緣稟告佛陀，佛陀說：『聽取比丘具備五種條件的人，如果請求允許，應該聽取。』 當時，六群比丘，
【English Translation】 English version: 『Food is not lacking, and they live together in harmony, not suffering because of food.』 The Buddha asked the monks, 『By what means do you dwell in peace and happiness, live together in harmony, and not suffer because of food?』 The monks explained the aforementioned circumstances to the Buddha in detail. The Buddha admonished the monks, 『You foolish people! You think you are happy, but in reality, it is suffering. You foolish people! You think you have no troubles, but in reality, there are troubles. You foolish people! Living together is like being enemies, like (discordant) white sheep.』 Why is that? I have taught the monks in countless ways to teach each other, accept each other's words, and awaken through mutual exchange. You foolish people! You are like the non-Buddhists, jointly accepting the 'silent dharma' (a practice of not communicating). You should not practice the 'silent dharma' in this way; if you practice the 'silent dharma,' you will commit a Dukkata (Dukkata, a minor offense).' At that time, the Six Groups of Monks (Six groups of monks, referring to six groups of monks with misconduct) said, 『The Buddha teaches the monks to teach each other, accept each other's words, and awaken through mutual exchange.』 Then they exposed the faults of other pure monks (pure monks, referring to monks who observe the precepts). The monks went to report this to the Lord Buddha (Lord Buddha, a respectful title for the Buddha), who said, 『You should not expose the affairs of other monks who are without fault. If you want to expose a monk who has done something wrong, you should first inform the person, ask for permission, and then expose it.』 At that time, the Six Groups of Monks, hearing the Buddha's teaching that they should first inform the person and ask for permission before exposing, first had the pure monks ask the Six Groups of Monks for permission. The Six Groups of Monks refused because of resentment, and then they turned around and asked the pure monks for permission. The monks reported this matter to the Buddha, who said, 『You should not (do this). The pure monks should not have to ask the Six Groups of Monks for permission first, and the Six Groups of Monks should not turn around and ask the pure monks for permission because of resentment. From now on, it is permitted for those who possess five qualities to ask for permission. What are the five? Knowing the right time, not choosing an inappropriate time; stating the truth, not being false; being beneficial, not without benefit; speaking gently, not harshly; having compassion, not anger.』 Those Six Groups of Monks do not have these five qualities within them, while the other pure monks who possess these five qualities ask the Six Groups of Monks for permission, but the Six Groups of Monks do not listen. The monks reported this matter to the Buddha because of this circumstance, and the Buddha said, 『Listen to the monks who possess the five qualities; if they ask for permission, you should listen.』 At that time, the Six Groups of Monks,
從他求聽已去，或與他聽已便離住處去。諸比丘以此事白佛，佛言：「不應求他聽既聽已便去，亦不應與他聽已便去。自今已去，聽言要莫去。」
六群比丘便要他已而自去，或與他言要而復自去，諸比丘以此事往白佛，佛言：「不應要他已而自去，不應與他言要已而復去。自今已去，聽安居竟自恣，聽遮自恣不應求聽。何以故？自恣即是聽。」
諸比丘作是念：「佛聽諸比丘自恣。」諸比丘一時自恣鬧亂，諸比丘以此事白佛，佛言：「不應一時自恣。自今已去，聽一一自恣。」
諸比丘不求次第隨意自恣，上座疲極，諸比丘以此事白佛，佛言：「不應隨意自恣，應從上座自恣。聽差授自恣人白二羯磨。若有五法者，不應差作受自恣人：若愛、若瞋、若怖、若癡、不知自恣未自恣。具如是五法者，不應差受自恣。有五法者，應差作受自恣人：若不愛、不瞋、不怖、不癡、知自恣未自恣。具如是五法者，應差受自恣。應如是差堪能人，若上座、若次座、若誦律、若不誦律。堪能羯磨者白二羯磨，當作如是白：『大德僧聽！若僧時到僧忍聽，僧差某甲比丘作受自恣人。白如是。』『大德僧聽！僧差某甲比丘作受自恣人。誰諸長老忍僧差某甲比丘作受自恣人者默然，誰不忍者說。』『僧已忍差某甲比丘作
【現代漢語翻譯】 現代漢語譯本：
從別人那裡請求聽講后已經離開，或者允許別人聽講后就離開住處。眾比丘將此事稟告佛陀，佛陀說：『不應該請求別人聽講后就離開，也不應該允許別人聽講后就離開。從今以後，允許聽講但不要離開。』 六群比丘便約定別人后自己離開，或者與別人約定后又自己離開，眾比丘將此事稟告佛陀，佛陀說：『不應該約定別人后自己離開，不應該與別人約定后又自己離開。從今以後，允許安居結束后自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失），允許遮止自恣，不應該請求聽講。為什麼呢？自恣就是聽講。』 眾比丘這樣想：『佛陀允許眾比丘自恣。』眾比丘一時一起自恣，喧鬧混亂，眾比丘將此事稟告佛陀，佛陀說：『不應該一時一起自恣。從今以後，允許一個一個地自恣。』 眾比丘不按次第隨意自恣，上座（長老）疲憊不堪，眾比丘將此事稟告佛陀，佛陀說：『不應該隨意自恣，應該從上座開始自恣。允許差遣授予自恣的人，用白二羯磨（通過兩次宣告和確認的僧團決議）。如果有五種情況的人，不應該被差遣作為接受自恣的人：如果愛、如果嗔、如果怖（害怕）、如果癡（愚癡）、不知道自恣和未自恣。具備這五種情況的人，不應該被差遣接受自恣。有五種情況的人，應該被差遣作為接受自恣的人：如果不愛、不嗔、不怖、不癡、知道自恣和未自恣。具備這五種情況的人，應該被差遣接受自恣。應該這樣差遣堪能的人，無論是上座、還是次座、還是誦律、還是不誦律。堪能羯磨的人用白二羯磨，應當這樣宣告：『大德僧眾請聽！如果僧眾時機已到，僧眾容忍聽取，僧眾差遣某甲比丘作為接受自恣的人。宣告如是。』『大德僧眾請聽！僧眾差遣某甲比丘作為接受自恣的人。哪位長老容忍僧眾差遣某甲比丘作為接受自恣的人就默然，誰不容忍者說。』『僧眾已經容忍差遣某甲比丘作
【English Translation】 English version:
Having requested to listen from another, he has already left, or having allowed another to listen, he then departs from the dwelling. The Bhikshus (monks) reported this matter to the Buddha, and the Buddha said: 'One should not request to listen from another and then leave, nor should one allow another to listen and then leave. From now on, permission is granted to listen, but do not leave.' The six-group Bhikshus then made an agreement with others and left on their own, or made an agreement with others and then left on their own. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'One should not make an agreement with others and then leave on one's own, nor should one make an agreement with others and then leave on one's own. From now on, permission is granted to perform Pravāraṇā (the ceremony held at the end of the rainy season retreat where monks can point out each other's faults) after the retreat, and permission is granted to prevent Pravāraṇā; one should not request to listen. Why? Pravāraṇā is listening.' The Bhikshus thought: 'The Buddha allows the Bhikshus to perform Pravāraṇā.' The Bhikshus performed Pravāraṇā all at once, causing noise and confusion. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'One should not perform Pravāraṇā all at once. From now on, permission is granted to perform Pravāraṇā one by one.' The Bhikshus did not seek order and performed Pravāraṇā at will, causing the senior monks (elders) to become exhausted. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'One should not perform Pravāraṇā at will, but should begin Pravāraṇā from the senior monks. Permission is granted to appoint a person to receive Pravāraṇā through a formal act of the Sangha (monastic community) involving two announcements (白二羯磨, Bai Er Jiemo). If a person has five qualities, he should not be appointed as the receiver of Pravāraṇā: if he has love, if he has anger, if he has fear, if he has delusion (ignorance), and if he does not know Pravāraṇā and has not performed Pravāraṇā. A person with these five qualities should not be appointed to receive Pravāraṇā. A person with five qualities should be appointed as the receiver of Pravāraṇā: if he does not have love, does not have anger, does not have fear, does not have delusion, and knows Pravāraṇā and has not performed Pravāraṇā. A person with these five qualities should be appointed to receive Pravāraṇā. One should appoint a capable person in this way, whether he is a senior monk, a junior monk, one who recites the Vinaya (monastic rules), or one who does not recite the Vinaya. The person capable of performing the formal act should use the formal act involving two announcements, and should announce as follows: 'Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha agrees to listen, the Sangha appoints Bhikshu so-and-so as the receiver of Pravāraṇā. The announcement is thus.' 'Venerable Sangha, please listen! The Sangha appoints Bhikshu so-and-so as the receiver of Pravāraṇā. Whoever among the elders agrees to the Sangha appointing Bhikshu so-and-so as the receiver of Pravāraṇā, let him be silent; whoever does not agree, let him speak.' 'The Sangha has agreed to appoint Bhikshu so-and-so as
受自恣人竟，僧忍，默然故，是事如是持。』」
時諸比丘在座上自恣，諸比丘以此事白佛，佛言：「不應在座上自恣，聽離座胡跪自恣。」時上座離座自恣，一切僧故在座自恣，佛言：「若上座離座胡跪，一切僧亦應離座胡跪。」時上座自恣竟胡跪，乃至一切僧自恣竟，上座疲極，諸比丘以此事白佛，佛言：「聽隨自恣竟復坐。」
時六群比丘念言：「我曹竊語自恣，彼比丘或能為我作羯磨若遮我自恣。」諸比丘以此事往白佛，佛言：「不應作如是念：『竊語自恣，恐余比丘為我作羯磨若遮我自恣。』應了了自恣，足使他聞。」彼六群比丘復作是念：「我當疾疾自恣，恐余比丘為我作羯磨或遮自恣。」諸比丘白佛，佛言：「不應作如是念：『我當疾疾自恣，恐余比丘為我作羯磨若遮我自恣。』自今已去聽安居已徐徐自恣。」彼六群比丘作是念：「我當一說自恣，恐余比丘為我作羯磨若遮自恣。」諸比丘白佛，佛言：「不應作是念：『我當一說自恣，恐余比丘為我作羯磨若遮自恣。』」彼六群比丘自念：「我當再說自恣，恐余比丘為我作羯磨若遮自恣。」諸比丘白佛，佛言：「不應作如是念：『我當再說自恣，恐余比丘為我作羯磨若遮自恣。』自今已去，聽諸比丘三說自恣。」
時六群比丘，反抄
【現代漢語翻譯】 現代漢語譯本：『受過自恣的人結束，僧團認可，保持沉默，這件事就這樣執行。』
當時，眾比丘在座位上進行自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧人互相指出過失），眾比丘將此事稟告佛陀，佛陀說：『不應該在座位上進行自恣，允許離開座位，右膝著地進行自恣。』當時，上座（長老）離開座位進行自恣，所有僧人仍然在座位上進行自恣，佛陀說：『如果上座離開座位，右膝著地，所有僧人也應該離開座位，右膝著地。』當時，上座自恣結束后右膝著地，乃至所有僧人自恣結束后，上座疲憊不堪，眾比丘將此事稟告佛陀，佛陀說：『允許自恣結束后再坐下。』
當時，六群比丘心想：『我們小聲說話地進行自恣，那些比丘或許會對我進行羯磨（Karma，佛教中的業力行為）或者阻止我自恣。』眾比丘將此事稟告佛陀，佛陀說：『不應該這樣想：小聲說話地進行自恣，害怕其他比丘對我進行羯磨或者阻止我自恣。』應該清楚明白地進行自恣，足以讓別人聽到。』那六群比丘又這樣想：『我應當快速地進行自恣，害怕其他比丘對我進行羯磨或者阻止自恣。』眾比丘稟告佛陀，佛陀說：『不應該這樣想：我應當快速地進行自恣，害怕其他比丘對我進行羯磨或者阻止我自恣。』從今以後，允許安居結束后慢慢地進行自恣。』那六群比丘這樣想：『我應當說一遍就結束自恣，害怕其他比丘對我進行羯磨或者阻止自恣。』眾比丘稟告佛陀，佛陀說：『不應該這樣想：我應當說一遍就結束自恣，害怕其他比丘對我進行羯磨或者阻止自恣。』那六群比丘心想：『我應當再說一遍結束自恣，害怕其他比丘對我進行羯磨或者阻止自恣。』眾比丘稟告佛陀，佛陀說：『不應該這樣想：我應當再說一遍結束自恣，害怕其他比丘對我進行羯磨或者阻止自恣。』從今以後，允許眾比丘說三遍進行自恣。
當時，六群比丘，反過來抄……
【English Translation】 English version: 'After the one who has received the Pravāraṇā (Pravāraṇā, the ceremony held by the Sangha at the end of the rainy season retreat, allowing monks to point out each other's faults) has finished, the Sangha approves, remaining silent, and the matter is thus carried out.'
At that time, the Bhikshus (monks) were performing Pravāraṇā while seated. The Bhikshus reported this matter to the Buddha. The Buddha said, 'One should not perform Pravāraṇā while seated. It is permitted to leave the seat and kneel on one knee to perform Pravāraṇā.' At that time, the senior monk (Elder) left the seat and performed Pravāraṇā, but all the monks remained seated and performed Pravāraṇā. The Buddha said, 'If the senior monk leaves the seat and kneels on one knee, all the monks should also leave the seat and kneel on one knee.' At that time, after the senior monk finished Pravāraṇā and knelt on one knee, and even after all the monks finished Pravāraṇā, the senior monk was exhausted. The Bhikshus reported this matter to the Buddha. The Buddha said, 'It is permitted to sit down again after finishing Pravāraṇā.'
At that time, the group of six Bhikshus thought, 'If we perform Pravāraṇā in whispers, those Bhikshus might perform Karma (Karma, action driven by intention which leads to future consequences) against me or prevent me from performing Pravāraṇā.' The Bhikshus reported this matter to the Buddha. The Buddha said, 'One should not think like this: 'If I perform Pravāraṇā in whispers, I fear that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' One should perform Pravāraṇā clearly and audibly, enough for others to hear.' The group of six Bhikshus then thought, 'I should perform Pravāraṇā quickly, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' The Bhikshus reported this to the Buddha. The Buddha said, 'One should not think like this: 'I should perform Pravāraṇā quickly, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' From now on, it is permitted to perform Pravāraṇā slowly after the retreat.' The group of six Bhikshus thought, 'I should perform Pravāraṇā in one saying, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' The Bhikshus reported this to the Buddha. The Buddha said, 'One should not think like this: 'I should perform Pravāraṇā in one saying, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.'' The group of six Bhikshus thought, 'I should perform Pravāraṇā in two sayings, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' The Bhikshus reported this to the Buddha. The Buddha said, 'One should not think like this: 'I should perform Pravāraṇā in two sayings, fearing that other Bhikshus will perform Karma against me or prevent me from performing Pravāraṇā.' From now on, it is permitted for the Bhikshus to perform Pravāraṇā in three sayings.'
At that time, the group of six Bhikshus, conversely copied...
衣自恣、衣纏頸自恣、裹頭自恣、通肩披衣自恣、著革屣自恣、若地坐自恣、若床上坐自恣，諸比丘往白佛，佛言：「不應反抄衣、纏頸、裹頭、通肩、披衣、著革屣、若地坐、若床自上坐自恣。今已去，聽諸比丘偏露右肩、脫革屣、胡跪合掌，作如是語：『大德眾僧今日自恣，我某甲比丘亦自恣。若見聞疑罪，大德長老哀愍故語我。我若見罪，當如法懺悔。』如是第二、第三說。」時有病比丘，偏露右肩、脫革屣、胡跪合掌時頃久病即更增。諸比丘白佛，佛言：「自今已去，聽病比丘隨身所安受自恣。」爾時有異住處比丘自恣，有比丘在說戒堂外，諸比丘自恣竟，起出去外。比丘問言：「長老何處去，不自恣耶？」彼答言：「我已自恣竟。」「汝從何來？」答言：「我在說戒堂外。」諸比丘白佛，佛言：「自今已去，自恣時不應在說戒堂外，聽比坐應知若來若不來，聽先白已然後自恣。如是白：『大德僧聽！今日眾僧自恣。若僧時到僧忍聽，僧和合自恣。白如是。』如是白已自恣。」
六群比丘非法別眾自恣、非法和合自恣、法別眾自恣。諸比丘白佛，佛言：「不應非法別眾自恣、非法和合自恣、法別眾自恣。有四種自恣：若比丘非法別眾自恣、非法和合自恣、法別眾自恣、法和合自恣。若比丘作非法別眾自
【現代漢語翻譯】 現代漢語譯本 允許比丘在自恣（Pavarana，僧團在雨季安居結束時舉行的儀式，僧人可以互相指出過失）時，穿著隨意，如反穿衣服、纏繞頸部、包裹頭部、袒露一側肩膀、披衣、穿皮鞋、坐在地上、坐在床上。比丘們將此事稟告佛陀，佛陀說：『不應該反穿衣服、纏繞頸部、包裹頭部、袒露一側肩膀、披衣、穿皮鞋、坐在地上或床上進行自恣。從今以後，允許比丘袒露右肩、脫掉皮鞋、胡跪合掌，並說這樣的話：『尊敬的僧團，今日舉行自恣，我某甲比丘也參與自恣。如果各位長老大德看到、聽到或懷疑我有罪過，請慈悲地告訴我。如果我確實有罪，將依法懺悔。』這樣說第二遍、第三遍。』當時有生病的比丘，在袒露右肩、脫掉皮鞋、胡跪合掌時，病情加重。比丘們將此事稟告佛陀，佛陀說：『從今以後，允許生病的比丘根據自身情況，感到舒適即可進行自恣。』當時有住在不同地方的比丘前來參加自恣，有比丘在說戒堂外。自恣結束后，比丘們起身離開。有比丘問道：『長老要去哪裡？不參加自恣嗎？』他回答說：『我已經自恣過了。』『你從哪裡來的？』回答說：『我在說戒堂外。』比丘們將此事稟告佛陀，佛陀說：『從今以後，自恣時，不應該在說戒堂外。允許比丘坐在裡面，應該知道誰來誰沒來，允許先稟告，然後再自恣。這樣稟告：『尊敬的僧團請聽！今日僧團舉行自恣。如果僧團認為時機已到，請允許僧團和合舉行自恣。稟告完畢。』這樣稟告完畢后，就可以自恣。』 六群比丘以非法別眾（非法組成的團體）進行自恣，以非法和合眾（非法和合的團體）進行自恣，以法別眾（如法的，但是分開的團體）進行自恣。比丘們將此事稟告佛陀，佛陀說：『不應該以非法別眾自恣、非法和合眾自恣、法別眾自恣。有四種自恣：如果比丘以非法別眾自恣、非法和合眾自恣、法別眾自恣、法和合眾自恣。如果比丘以非法別眾自』
【English Translation】 English version A bhikkhu (Buddhist monk) is allowed to perform Pavarana (a ceremony held at the end of the rainy season retreat where monks can point out each other's faults) with clothing at will, such as wearing clothes inside out, wrapping the neck, wrapping the head, exposing one shoulder, wearing a cloak, wearing leather shoes, sitting on the ground, or sitting on a bed. The bhikkhus reported this to the Buddha, who said: 'One should not perform Pavarana wearing clothes inside out, wrapping the neck, wrapping the head, exposing one shoulder, wearing a cloak, wearing leather shoes, sitting on the ground, or sitting on a bed. From now on, bhikkhus are allowed to expose the right shoulder, take off leather shoes, kneel with folded palms, and say these words: 'Venerable Sangha (monastic community), today is the Pavarana, and I, bhikkhu so-and-so, also participate in the Pavarana. If the venerable elders see, hear, or suspect that I have committed any offense, please kindly tell me. If I am indeed guilty, I will confess according to the Dharma (Buddhist teachings).' Say this a second and third time.' At that time, there was a sick bhikkhu who, while exposing his right shoulder, taking off his leather shoes, and kneeling with folded palms, became more ill. The bhikkhus reported this to the Buddha, who said: 'From now on, sick bhikkhus are allowed to perform Pavarana according to their own comfort.' At that time, there were bhikkhus from different residences who came to participate in the Pavarana, and there were bhikkhus outside the Uposatha hall (hall for monastic ceremonies). After the Pavarana was over, the bhikkhus got up and left. A bhikkhu asked: 'Where are you going, elder? Are you not participating in the Pavarana?' He replied: 'I have already performed Pavarana.' 'Where did you come from?' He replied: 'I was outside the Uposatha hall.' The bhikkhus reported this to the Buddha, who said: 'From now on, one should not be outside the Uposatha hall during the Pavarana. Bhikkhus are allowed to sit inside, and should know who has come and who has not. Permission is granted to announce first, and then perform Pavarana. Announce like this: 'Venerable Sangha, please listen! Today the Sangha is performing Pavarana. If the Sangha deems it the right time, please allow the Sangha to harmoniously perform Pavarana. The announcement is complete.' After this announcement is complete, one can perform Pavarana.' The group of six bhikkhus performed Pavarana with an unlawful separate assembly (a group formed unlawfully), performed Pavarana with an unlawful harmonious assembly (a group harmonized unlawfully), and performed Pavarana with a lawful separate assembly (a lawful, but separated group). The bhikkhus reported this to the Buddha, who said: 'One should not perform Pavarana with an unlawful separate assembly, an unlawful harmonious assembly, or a lawful separate assembly. There are four kinds of Pavarana: if a bhikkhu performs Pavarana with an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, or a lawful harmonious assembly. If a bhikkhu performs Pavarana with an unlawful separate assem'
恣、非法和合自恣、法別眾自恣，如是不應自恣。法和合自恣，應如是自恣，是我所聽自恣。」
爾時自恣時，異住處前安居、后安居人雜住，不知云何？隨前安居、為隨後安居自恣？諸比丘白佛，佛言：「隨上座所在處自恣，上座或前安居、或后安居，應隨舊住者自恣。舊住者亦有前安居、有後安居，隨多者應自恣。」
時諸比丘，欲十四日十五日自恣，佛言：「聽如是自恣，若王改日時應隨時。」
諸比丘不知，今日自恣、明日自恣？諸比丘往白佛，佛言：「自今已去，聽若小食上、中食上，上座唱令：『今日眾僧自恣。』」復不知用何時。佛言：「聽作時相，若打揵稚、若吹唄、打鼓、若起煙、若量影、若唱言：『今自恣時到。』」
六群比丘聞佛聽自恣，便於別房中，共同和尚、阿阇梨、親厚同學、得意者別部作自恣。諸比丘白佛，佛言：「不應于別房共同和尚、阿阇梨、親厚同學、得意者別部作自恣。自今已去，一處和合自恣。」
諸比丘復不知在何處自恣？白佛，佛言：「聽在說戒處自恣。」
爾時有眾多比丘，于自恣日，在非村、阿練若、未結界處道路行。諸比丘自念：「佛教我等和合自恣，我等當云何？」諸比丘白佛，佛言：「若眾多比丘，于自恣日，在非村
【現代漢語翻譯】 現代漢語譯本：'恣'（隨心所欲），'非法和合自恣'（不如法的僧團共同隨心所欲），'法別眾自恣'（如法的僧團各自隨心所欲），像這樣不應該隨心所欲。如法的僧團共同隨心所欲，應該這樣隨心所欲：'我所聽聞的自恣'。」
那時自恣時，不同住處前安居（雨季安居之前進入安居）和后安居（雨季安居之後進入安居）的人混雜居住，不知道怎麼辦？是隨前安居的人，還是隨隨後安居的人自恣？諸位比丘稟告佛陀，佛陀說：'隨上座（資歷高的比丘）所在的地方自恣，上座或者前安居，或者后安居，應該隨舊住的人自恣。舊住的人也有前安居，有後安居，隨多數的人應該自恣。'
當時諸位比丘，想要在十四日或十五日自恣，佛陀說：'允許這樣自恣，如果國王更改日期，應該隨時更改。'
諸位比丘不知道，今天自恣，還是明天自恣？諸位比丘前往稟告佛陀，佛陀說：'從今以後，允許在小食（早餐）之後、中食（午餐）之後，上座宣告說：'今天僧團自恣。'」又不知道用什麼時候。佛陀說：'允許製作時辰的標誌，或者敲犍稚（一種寺院用具），或者吹唄（法螺），打鼓，或者升起煙，或者測量影子，或者宣告說：'現在自恣的時間到了。'
六群比丘聽到佛陀允許自恣，便在別的房間中，共同和尚（親教師）、阿阇梨（導師）、親厚的同學、得意的人，另立門戶作自恣。諸位比丘稟告佛陀，佛陀說：'不應該在別的房間中，共同和尚、阿阇梨、親厚的同學、得意的人，另立門戶作自恣。從今以後，在一個地方和合自恣。'
諸位比丘又不知道在什麼地方自恣？稟告佛陀，佛陀說：'允許在說戒的地方自恣。'
當時有眾多比丘，在自恣日，在非村落、阿練若（遠離人煙的處所）、未結界的地方道路行走。諸位比丘自己想：'佛陀教導我們和合自恣，我們應當怎麼辦？'諸位比丘稟告佛陀，佛陀說：'如果眾多比丘，在自恣日，在非村落
【English Translation】 English version: 'Arbitrariness' (acting as one pleases), 'unlawful assembly and arbitrariness' (an unlawful Sangha acting arbitrarily together), 'lawful separate assembly and arbitrariness' (a lawful Sangha acting arbitrarily separately), one should not act arbitrarily in this way. A lawful Sangha acting arbitrarily together, should act arbitrarily in this way: 'The arbitrariness that I have heard.'"
At that time, during the Self-Surrender (Pavarana) ceremony, those who entered the Rainy Season Retreat (An居) earlier (before the rainy season retreat) and those who entered later (after the rainy season retreat) resided together, not knowing what to do. Should they follow those who entered the retreat earlier, or those who entered later, in performing the Self-Surrender? The monks reported this to the Buddha, and the Buddha said: 'Follow the place where the senior monk (most senior bhikkhu) is located to perform the Self-Surrender. The senior monk may have entered the retreat earlier or later, but you should follow those who have resided there longer to perform the Self-Surrender. Among those who have resided there longer, some may have entered the retreat earlier, and some later; you should follow the majority to perform the Self-Surrender.'
At that time, the monks wanted to perform the Self-Surrender on the fourteenth or fifteenth day of the lunar month. The Buddha said: 'You are allowed to perform the Self-Surrender in this way. If the king changes the date, you should change it accordingly.'
The monks did not know whether to perform the Self-Surrender today or tomorrow. The monks went to report this to the Buddha, and the Buddha said: 'From now on, you are allowed to have the senior monk announce after the small meal (breakfast) or the middle meal (lunch): 'Today, the Sangha will perform the Self-Surrender.'' Again, they did not know when to do it. The Buddha said: 'You are allowed to make a sign of the time, either by striking the ghaṇṭā (a temple instrument), or blowing the conch shell (法螺), beating the drum, or raising smoke, or measuring the shadow, or announcing: 'Now is the time for the Self-Surrender.'
The Group of Six monks, hearing that the Buddha allowed the Self-Surrender, then in separate rooms, together with their preceptors (和尚), teachers (阿阇梨), close classmates, and those they favored, formed separate groups to perform the Self-Surrender. The monks reported this to the Buddha, and the Buddha said: 'You should not, in separate rooms, together with your preceptors, teachers, close classmates, and those you favored, form separate groups to perform the Self-Surrender. From now on, perform the Self-Surrender together in one place.'
The monks again did not know where to perform the Self-Surrender. They reported this to the Buddha, and the Buddha said: 'You are allowed to perform the Self-Surrender at the place where the precepts are recited.'
At that time, there were many monks who, on the day of the Self-Surrender, were walking on roads in non-villages, aranyas (阿練若, secluded places), or places where the boundary had not been established. The monks thought to themselves: 'The Buddha taught us to perform the Self-Surrender together, what should we do?' The monks reported this to the Buddha, and the Buddha said: 'If there are many monks, on the day of the Self-Surrender, in non-villages
、阿練若、未結界處道路行。諸比丘，若和合得自恣者善。若不得和合者，隨所同和尚、阿阇梨、隨親厚同意移異處，結小界作自恣。白二羯磨，應如是結小界。差堪能者，若上座、若次座、若誦律、若不誦律，堪能羯磨者如是白：『大德僧聽！諸比丘坐處已滿，齊如是比丘坐處，若僧時到僧忍聽，僧於此處結小界。白如是。』『大德僧聽！齊如是比丘座處，僧於此處結小界。誰諸長老忍齊如是比丘座處僧于中結小界者默然，誰不忍者說。』『僧已忍齊如是比丘座處結小界竟，僧忍，默然故，是事如是持。』」
時比丘不捨界便去，諸比丘不喜，即往白佛。佛言：「不應不捨界而去，應舍界竟然後去。應如是舍，白二羯磨差堪能人，若上座、若次座、若誦律、若不誦律，堪能作羯磨者，應作如是白：『大德僧聽！齊如是比丘座處，若僧時到僧忍聽，僧解此處小界。白如是。』『大德僧聽！齊如是比丘座處，僧于中解小界。誰諸長老忍僧齊如是比丘座處解小界者默然，誰不忍者說。』『僧已忍齊如是比丘座處解小界竟，僧忍，默然故，是事如是持。』」
四分律卷第三十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十八(三分之二)
姚秦罽賓三藏佛陀耶舍共竺佛念
【現代漢語翻譯】 現代漢語譯本 在遠離人煙的阿練若（araṇya，指遠離村落的修行場所）、未劃定結界的地方行走。諸位比丘，如果能夠和合自恣是最好的。如果不能和合，就跟隨自己親近的和尚（upādhyāya，指親教師）、阿阇梨（ācārya，指軌範師），或者跟隨親近且意見相同的人，移到其他地方，劃定小界進行自恣。用白二羯磨（jñapti-karma，指兩次宣告的羯磨法）來劃定小界，應該這樣做。選擇有能力的人，無論是上座（sthavira，指年長資深的僧人）、次座、誦律者、不誦律者，只要能夠主持羯磨，就這樣宣告：『大德僧眾請聽！諸位比丘的座位已經滿了，就以這些比丘的座位為界限，如果僧眾認為時機已到，請允許僧眾在此處劃定小界。宣告完畢。』『大德僧眾請聽！就以這些比丘的座位為界限，僧眾在此處劃定小界。哪位長老同意以這些比丘的座位為界限，僧眾在此處劃定小界，就請默然；不同意者請說出來。』『僧眾已經同意以這些比丘的座位為界限劃定小界完畢，僧眾同意，因為默然的緣故，這件事就這樣決定了。』 當時有比丘沒有捨棄界限就離開了，諸位比丘不高興，就去稟告佛陀。佛陀說：『不應該不捨棄界限就離開，應該捨棄界限之後再離開。應該這樣做捨棄，用白二羯磨選擇有能力的人，無論是上座、次座、誦律者、不誦律者，只要能夠主持羯磨，應該這樣宣告：『大德僧眾請聽！就以這些比丘的座位為界限，如果僧眾認為時機已到，請允許僧眾解除此處的小界。宣告完畢。』『大德僧眾請聽！就以這些比丘的座位為界限，僧眾在此處解除小界。哪位長老同意僧眾以這些比丘的座位為界限解除小界，就請默然；不同意者請說出來。』『僧眾已經同意以這些比丘的座位為界限解除小界完畢，僧眾同意，因為默然的緣故，這件事就這樣決定了。』 《四分律》卷第三十七 《大正藏》第22冊 No. 1428 《四分律》 《四分律》卷第三十八(三分之二) 姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念
【English Translation】 English version Walking in the araṇya (remote wilderness), in places where boundaries have not been established. Monks, if you can achieve harmony and self-determination, that is good. If you cannot achieve harmony, then follow your close upādhyāya (preceptor), ācārya (teacher), or those who are close and agree with you, move to another place, and establish a small boundary for self-determination. The jñapti-karma (motion followed by one resolution) should be used to establish a small boundary in this way. Choose someone capable, whether a sthavira (elder), a junior, one who recites the Vinaya, or one who does not recite the Vinaya, as long as they are capable of conducting the karma, they should announce as follows: 'Venerable Sangha, please listen! The seating places for the monks are full. Let the boundary be these seating places for the monks. If the Sangha deems it the right time, please allow the Sangha to establish a small boundary here. The announcement is complete.' 'Venerable Sangha, please listen! The Sangha is establishing a small boundary here, using these seating places for the monks as the boundary. Which elders agree that the Sangha should establish a small boundary here using these seating places for the monks as the boundary, please remain silent; those who disagree, please speak.' 'The Sangha has agreed to establish a small boundary using these seating places for the monks as the boundary. The Sangha agrees, and because of the silence, this matter is thus decided.' At that time, a monk left without relinquishing the boundary. The monks were displeased and went to inform the Buddha. The Buddha said: 'One should not leave without relinquishing the boundary; one should relinquish the boundary before leaving. One should relinquish it in this way, using the jñapti-karma to choose someone capable, whether a sthavira, a junior, one who recites the Vinaya, or one who does not recite the Vinaya, as long as they are capable of conducting the karma, they should announce as follows: 'Venerable Sangha, please listen! Using these seating places for the monks as the boundary, if the Sangha deems it the right time, please allow the Sangha to dissolve the small boundary here. The announcement is complete.' 'Venerable Sangha, please listen! The Sangha is dissolving the small boundary here, using these seating places for the monks as the boundary. Which elders agree that the Sangha should dissolve the small boundary here using these seating places for the monks as the boundary, please remain silent; those who disagree, please speak.' 'The Sangha has agreed to dissolve the small boundary using these seating places for the monks as the boundary. The Sangha agrees, and because of the silence, this matter is thus decided.' 《Vinaya in Four Parts》, Scroll 37 《Taisho Tripitaka》, Volume 22, No. 1428, 《Vinaya in Four Parts》 《Vinaya in Four Parts》, Scroll 38 (Two-thirds) Translated by Buddhayasas from Kashmir of Yao Qin Dynasty, together with Zhu Fonian
等譯
自恣揵度之二
爾時自恣日，有異住處，有一比丘住，彼自念言：「世尊有教，和合一處共自恣。我當云何？」即白諸比丘。諸比丘白佛，佛言：「自恣日于異處有一比丘住，彼應往說戒處，掃灑、敷座具、具盛水器、具洗腳器、然燈、具舍羅，為客比丘。若客比丘來五人、若過五人，應作白羯磨差受自恣人。若有四人更互為自恣言：『今日眾僧自恣，我某甲比丘亦自恣清凈。』第二、第三亦如是說。若有三人、二人亦如是自恣。若一人，心念口言自恣：『今日眾僧自恣，我某甲比丘自恣清凈。』第二、第三亦如是說。若有五人，一人受欲，不得白差受自恣人。若有四人，不得受第五人慾更互自恣。若有三人，不得受第四人慾更互自恣。若有二人，不得受第三人慾更互自恣。若有一人，不得受第二人慾心念自恣。」
爾時自恣日，眾僧集聚欲自恣。佛告諸比丘：「寂靜今日眾僧自恣。」余比丘白佛言：「有病比丘不來。」佛言：「聽與自恣，聽囑授自恣。應如是與病人言：『與汝自恣。』若言：『我語汝自恣。』若言：『為我說自恣。』若動身與自恣、若廣說自恣，如是名為與自恣。若不動身、若不口言，不成與自恣，應更與自恣。囑授比丘若到病人所，便命過、若出界去、若休道、若至外
【現代漢語翻譯】 現代漢語譯本 自恣犍度之二
爾時自恣日，有不同住處的比丘，其中一位比丘心想：『世尊教導我們，應當和合一處共同自恣。我應當怎麼辦呢？』於是他稟告了其他比丘。其他比丘將此事稟告佛陀，佛陀說：『自恣日，如果有一個比丘住在不同的地方，他應當前往說戒的地方，打掃、鋪設座位、準備盛水器皿、準備洗腳用具、點燈、準備舍羅，以供養客比丘。如果有五位或超過五位的客比丘到來，應當通過白羯磨（一種僧團決議程式）差派一位接受自恣的人。如果有四位比丘，可以輪流互相自恣，說：『今日眾僧自恣，我某甲（比丘的名字）比丘也自恣清凈。』第二次、第三次也這樣說。如果有三位、兩位比丘，也應當這樣自恣。如果只有一位比丘，可以在心中默唸，口中說出而自恣：『今日眾僧自恣，我某甲比丘自恣清凈。』第二次、第三次也這樣說。如果有五位比丘，其中一位接受（其他人的）欲（同意），就不能通過白差派接受自恣的人。如果有四位比丘，就不能接受第五位比丘的欲而互相自恣。如果有三位比丘，就不能接受第四位比丘的欲而互相自恣。如果有兩位比丘，就不能接受第三位比丘的欲而互相自恣。如果只有一位比丘，就不能接受第二位比丘的欲而心中默唸自恣。』
爾時自恣日，眾僧集聚想要自恣。佛陀告訴諸比丘：『保持寂靜，今日眾僧自恣。』其他比丘稟告佛陀說：『有生病的比丘沒有來。』佛陀說：『允許（他們）給予自恣，允許囑託授予自恣。應當這樣對病人說：『（我）與你自恣。』或者說：『我告訴你自恣。』或者說：『為我說自恣。』如果動動身體表示給予自恣、或者詳細說明自恣，這樣就叫做給予自恣。如果不動身體、或者不開口說話，就不算給予自恣，應當重新給予自恣。囑託授予自恣的比丘如果到達病人那裡，病人就命終了、或者出界離開了、或者捨棄了修行、或者到達了外面
【English Translation】 English version The Second Chapter on Pravarana-Skandhaka
At that time, on the day of Pravarana (invitation), there was a Bhikshu (monk) dwelling in a different abode. He thought to himself: 'The World-Honored One (世尊) [Buddha] has taught that we should gather together in one place and perform Pravarana together. What should I do?' He then reported this to the other Bhikshus. The Bhikshus reported this to the Buddha. The Buddha said: 'On the day of Pravarana, if there is a Bhikshu dwelling in a different place, he should go to the place where the precepts are recited, sweep and clean, lay out the seats, prepare water vessels, prepare foot-washing utensils, light lamps, and prepare '舍羅' (舍羅) [unclear meaning, possibly a type of offering or tool], for the guest Bhikshus. If five or more guest Bhikshus arrive, a '白羯磨' (白羯磨) [formal act of the Sangha] should be performed to appoint a person to receive the Pravarana. If there are four Bhikshus, they should mutually perform Pravarana, saying: 'Today the Sangha (眾僧) [community of monks] performs Pravarana, and I, Bhikshu '某甲' (某甲) [name of the monk], also perform Pravarana with purity.' The second and third times should be said in the same way. If there are three or two Bhikshus, they should also perform Pravarana in this way. If there is only one Bhikshu, he should contemplate in his mind and speak aloud, performing Pravarana: 'Today the Sangha performs Pravarana, and I, Bhikshu '某甲', perform Pravarana with purity.' The second and third times should be said in the same way. If there are five Bhikshus, and one accepts the '欲' (欲) [consent] (of others), a '白差' (白差) [formal appointment] cannot be performed to appoint a person to receive the Pravarana. If there are four Bhikshus, they cannot accept the '欲' of the fifth person and mutually perform Pravarana. If there are three Bhikshus, they cannot accept the '欲' of the fourth person and mutually perform Pravarana. If there are two Bhikshus, they cannot accept the '欲' of the third person and mutually perform Pravarana. If there is only one Bhikshu, he cannot accept the '欲' of the second person and contemplate in his mind to perform Pravarana.'
At that time, on the day of Pravarana, the Sangha gathered together, intending to perform Pravarana. The Buddha told the Bhikshus: 'Be silent, today the Sangha performs Pravarana.' The other Bhikshus reported to the Buddha: 'There are sick Bhikshus who have not come.' The Buddha said: 'Permission is granted to give Pravarana, permission is granted to entrust the giving of Pravarana. You should say to the sick person in this way: '(I) give you Pravarana.' Or say: 'I tell you to perform Pravarana.' Or say: 'Speak Pravarana for me.' If (the sick Bhikshu) moves his body to give Pravarana, or explains Pravarana in detail, this is called giving Pravarana. If he does not move his body, or does not speak, it is not considered giving Pravarana, and Pravarana should be given again. If the Bhikshu entrusted with giving Pravarana arrives at the sick person's place, and the sick person then dies, or leaves the boundary, or renounces the path, or goes outside
道所住處、若入破僧伴黨、若至戒場上、若明相出、若自言犯邊罪、若犯比丘尼、若賊心入道、若從外道中還、若黃門、若殺父母、若殺阿羅漢、若破僧、若噁心出佛身血、若是非人、若是畜生、若二根人、若為他所舉、若滅擯、若應與滅擯者，若與如是人等，不成囑授自恣，應更與餘人。若在道中、若至僧中，有如是事起，若僧為作不見罪羯磨、若作不懺悔罪羯磨、若作不捨惡見羯磨，如是不成囑授自恣，應更與餘人。若眠不說、若入定、若忘誤、若不故作至自恣處，是為囑授自恣。到，若故不說，突吉羅。若能如是作者善，若不能爾者，彼應扶將病比丘去，若以繩床木床、若合衣舁去，至自恣處。彼比丘作如是念：『我曹扶將病比丘，或能增病、或能死。』眾僧應盡來至病人所作羯磨自恣。若有多比丘病集在一處者善，若不能者，諸比丘應出界外作羯磨自恣，不應別眾自恣。」
爾時有比丘，受囑授自恣便命過、若休道、若至戒場上、若至明相出，諸比丘自念：「為失囑授自恣不？」佛言：「失。」
爾時有比丘，囑授自恣，二道斷、賊虎狼師子難、水大漲、界內道斷不得往出界外持囑授自恣來。諸比丘作如是念：「不失囑授自恣不？」佛言：「不失。自今已去受囑授自恣比丘，若有命難凈行難，界
【現代漢語翻譯】 現代漢語譯本：如果（受自恣人）所住的地方，有人加入破僧的團伙，或者到達戒場上，或者天亮了，或者自己說犯了邊罪（輕罪），或者犯了比丘尼，或者懷著盜心入道，或者從外道中回來，或者是黃門（太監），或者是殺了父母，或者是殺了阿羅漢（已證悟的聖者），或者是破壞僧團，或者是惡意使佛陀流血，或者是非人（不是人類），或者是畜生，或者是二根人（雙性人），或者是被他人所舉罪，或者是被滅擯（驅逐出僧團），或者是應該被滅擯的人，如果與這樣的人在一起，就不能完成囑授自恣，應該換其他人。如果在路上，或者到達僧團中，有這樣的事情發生，如果僧團為他做了不見罪羯磨（羯磨指僧團的儀式），或者做了不懺悔罪羯磨，或者做了不捨棄惡見羯磨，這樣就不能完成囑授自恣，應該換其他人。如果睡眠不說，或者入定，或者忘記了，或者不是故意地到達自恣的地方，這才能算是囑授自恣。如果故意不說，犯突吉羅（一種輕罪）。如果能這樣做是好的，如果不能這樣做，他們應該扶著生病的比丘去，或者用繩床木床，或者合力抬著衣服抬去，到自恣的地方。那位比丘這樣想：『我們扶著生病的比丘，或許會加重他的病情，或許會讓他死去。』眾僧應該全部來到病人那裡做羯磨自恣。如果有多個比丘生病聚集在一處是好的，如果不能這樣，諸比丘應該出界外做羯磨自恣，不應該單獨自恣。」， 當時有比丘，接受了囑授自恣后就去世了，或者還俗了，或者到達戒場上，或者到達天亮的時候，諸比丘自己想：『是否失去了囑授自恣？』佛說：『失去了。』 當時有比丘，囑授了自恣，（但是）二道斷了（路被截斷），有盜賊、老虎、狼、獅子的災難，水大漲，界內的路斷了，不能前往出界外拿著囑授自恣來。諸比丘這樣想：『沒有失去囑授自恣吧？』佛說：『沒有失去。從今以後接受囑授自恣的比丘，如果有性命之憂或者凈行之憂，界
【English Translation】 English version: If the place where (the one receiving the Pavāraṇā) resides, someone joins a group that breaks the Sangha, or arrives at the sīmā (boundary for monastic acts), or dawn breaks, or he himself says he has committed an offense involving expiation, or has offended a Bhikkhunī (nun), or enters the Order with thievish intentions, or returns from an external path (non-Buddhist religion), or is a eunuch, or has killed his parents, or has killed an Arhat (enlightened being), or has broken the Sangha, or maliciously caused the Buddha to bleed, or is a non-human being, or is an animal, or is a hermaphrodite, or has been accused by others, or has been expelled from the Sangha, or should be expelled, if he is with such people, the entrusted Pavāraṇā cannot be completed, and another person should be chosen. If on the road, or arriving in the Sangha, such a thing happens, if the Sangha performs an act of 'not seeing the offense' (adassanā-kamma), or performs an act of 'not confessing the offense' (appatikamma-kamma), or performs an act of 'not abandoning wrong views' (apassanā-kamma), then the entrusted Pavāraṇā cannot be completed, and another person should be chosen. If he sleeps without speaking, or enters into meditation, or forgets, or unintentionally arrives at the place of Pavāraṇā, then it is considered an entrusted Pavāraṇā. If he intentionally does not speak, it is a dukkaṭa (minor offense). If he can do this, it is good; if he cannot, they should support and take the sick Bhikkhu away, either on a rope bed or a wooden bed, or carry him with their robes, to the place of Pavāraṇā. That Bhikkhu thinks: 'We are supporting and taking the sick Bhikkhu, perhaps we will worsen his illness, or perhaps he will die.' The entire Sangha should come to the sick person and perform the Pavāraṇā. If many sick Bhikkhus are gathered in one place, it is good; if not, the Bhikkhus should perform the Pavāraṇā outside the boundary, and should not perform Pavāraṇā separately. At that time, there was a Bhikkhu who, after receiving the entrusted Pavāraṇā, passed away, or disrobed, or arrived at the sīmā, or arrived when dawn broke. The Bhikkhus thought to themselves: 'Have we lost the entrusted Pavāraṇā?' The Buddha said: 'You have lost it.' At that time, there was a Bhikkhu who entrusted the Pavāraṇā, (but) the two roads were cut off, there were dangers of thieves, tigers, wolves, and lions, the water rose greatly, and the road within the boundary was cut off, so he could not go outside the boundary to bring the entrusted Pavāraṇā. The Bhikkhus thought: 'Have we not lost the entrusted Pavāraṇā?' The Buddha said: 'You have not lost it. From now on, if a Bhikkhu who has received the entrusted Pavāraṇā has a danger to his life or a danger to his pure conduct, the boundary
內無道，聽從界外持囑授自恣來，我說不失囑授自恣。」
諸比丘受一人囑授自恣，畏慎不敢復受，即白佛，佛言：「聽受。」時比丘受二人囑授自恣，畏慎不敢復受，即白佛，佛言：「聽受。」時比丘受三人囑授自恣，畏慎不敢受四人囑授自恣，即白佛，佛言：「聽受，乃至隨能憶字多少應受。若憶字盡應說字、若不憶字應說姓、若說相貌、若言我受眾多比丘囑授自恣。」
彼如法僧事與欲說自恣，年少比丘不知自恣，告諸比丘。諸比丘白佛，佛言：「自今已去，應和尚阿阇梨教詔，若教喜忘不憶，應使授自恣者教詔。若故復忘，應共句句說。」
若比丘受囑授自恣已，有事起，諸比丘白佛，佛言：「自今已去，聽更轉與餘人，應如是與：『我為眾多比丘受囑授自恣，我今有事，為彼與欲，並復自與欲，如法僧事與欲說自恣。』」彼比丘與欲竟事還息，彼畏慎，我已轉囑授自恣竟，不知云何？諸比丘往白佛，佛言：「事還息應往，若不往應如法治。」
時六群比丘作是念：「我不往自恣處，恐為我作羯磨若遮自恣。」諸比丘白佛，佛言：「不應作如是念：『我不往自恣處，恐諸比丘為我作羯磨若遮自恣。』若為知識親厚不往自恣處亦如是。」
時六群比丘作是念：「我往自恣處不坐
【現代漢語翻譯】 現代漢語譯本：如果僧團內部沒有違背戒律的行為，允許接受來自界外僧眾的委託，進行自恣（Pavarana，僧團在雨季安居結束時舉行的儀式，允許僧人互相指出錯誤），我說這樣做沒有失去委託自恣的意義。
眾比丘接受一位比丘的委託進行自恣，因為謹慎而不敢再接受其他人的委託，於是稟告佛陀。佛陀說：『允許接受。』後來，比丘們接受了兩位比丘的委託進行自恣，因為謹慎而不敢再接受其他人的委託，於是稟告佛陀。佛陀說：『允許接受。』後來，比丘們接受了三位比丘的委託進行自恣，因為謹慎而不敢接受四位比丘的委託，於是稟告佛陀。佛陀說：『允許接受，乃至根據能夠記住的字數多少來接受。如果記不住字，應該說字；如果記不住字，應該說姓；如果說不出姓，應該說相貌；或者說我接受了眾多比丘的委託進行自恣。』
當如法的僧團要進行與欲（Chanda，一種表決形式）並說自恣時，年輕的比丘不知道如何自恣，便告訴其他比丘。其他比丘稟告佛陀，佛陀說：『從今以後，應該由和尚（Upadhyaya，戒師）或阿阇梨（Acharya，導師）教導，如果教了之後容易忘記，應該讓授予自恣的人教導。如果仍然忘記，應該一句一句地一起說。』
如果比丘接受了委託自恣之後，發生了其他事情，眾比丘稟告佛陀，佛陀說：『從今以後，允許轉託給其他人，應該這樣轉託：『我為眾多比丘接受了委託自恣，我現在有事，為他們與欲，並且也為自己與欲，以便如法的僧團事務可以與欲並說自恣。』』』這位比丘與欲完畢後事情平息了，他感到畏懼和謹慎，心想我已經轉託了委託自恣，不知道該怎麼辦？眾比丘前往稟告佛陀，佛陀說：『事情平息后應該回去，如果不回去，應該依法處理。』
當時，六群比丘（指行為不端的比丘團體）心想：『我不去自恣的地方，恐怕他們會對我進行羯磨（Karma，僧團的正式議事程式），或者阻止我自恣。』眾比丘稟告佛陀，佛陀說：『不應該這樣想：『我不去自恣的地方，恐怕比丘們會對我進行羯磨或者阻止我自恣。』如果因為是認識的、親近的人而不去自恣的地方，也是一樣。』
當時，六群比丘心想：『我去了自恣的地方，但不坐下……』
【English Translation】 English version: If there is no transgression of the precepts within the Sangha, it is permissible to accept the entrustment from the Sangha outside the boundary to perform Pavarana (the ceremony held by the Sangha at the end of the rainy season retreat, allowing monks to point out each other's faults). I say that doing so does not lose the meaning of entrusted Pavarana.
The Bhikkhus, having received the entrustment of one Bhikkhu to perform Pavarana, were cautious and dared not receive the entrustment of others, and reported this to the Buddha. The Buddha said: 'It is permissible to receive.' Later, the Bhikkhus received the entrustment of two Bhikkhus to perform Pavarana, and were cautious and dared not receive the entrustment of others, and reported this to the Buddha. The Buddha said: 'It is permissible to receive.' Later, the Bhikkhus received the entrustment of three Bhikkhus to perform Pavarana, and were cautious and dared not receive the entrustment of four Bhikkhus, and reported this to the Buddha. The Buddha said: 'It is permissible to receive, even according to the number of words that can be remembered. If the words cannot be remembered, the words should be spoken; if the words cannot be remembered, the surname should be spoken; if the surname cannot be spoken, the appearance should be spoken; or it should be said that I have received the entrustment of many Bhikkhus to perform Pavarana.'
When the lawful Sangha is about to perform Chanda (a form of voting) and speak Pavarana, the young Bhikkhus do not know how to perform Pavarana, and tell the other Bhikkhus. The other Bhikkhus report to the Buddha, and the Buddha says: 'From now on, it should be taught by the Upadhyaya (preceptor) or Acharya (teacher). If it is easily forgotten after being taught, it should be taught by the one who granted the Pavarana. If it is still forgotten, it should be spoken together, phrase by phrase.'
If a Bhikkhu has received the entrusted Pavarana and then something else happens, the Bhikkhus report to the Buddha, and the Buddha says: 'From now on, it is permissible to transfer it to another person. It should be transferred in this way: 'I have received the entrusted Pavarana for many Bhikkhus, and now I have something to do. I give Chanda for them, and I also give Chanda for myself, so that the lawful Sangha affairs can be performed with Chanda and Pavarana spoken.' After this Bhikkhu has given Chanda, the matter subsides. He feels fear and caution, thinking, 'I have already transferred the entrusted Pavarana, I don't know what to do?' The Bhikkhus go to report to the Buddha, and the Buddha says: 'If the matter has subsided, he should return. If he does not return, he should be dealt with according to the law.'
At that time, the group-of-six Bhikkhus (referring to a group of misbehaving Bhikkhus) thought: 'I will not go to the place of Pavarana, lest they perform Karma (the formal procedural actions of the Sangha) against me, or prevent me from performing Pavarana.' The Bhikkhus reported to the Buddha, and the Buddha said: 'One should not think like this: 'I will not go to the place of Pavarana, lest the Bhikkhus perform Karma against me or prevent me from performing Pavarana.' If one does not go to the place of Pavarana because they are acquaintances or close friends, it is the same.'
At that time, the group-of-six Bhikkhus thought: 'I will go to the place of Pavarana, but I will not sit down...'
，恐諸比丘為我作羯磨若遮自恣。」諸比丘往白佛，佛言：「不應作如是念：『我往自恣處不坐，恐諸比丘為我作羯磨若遮自恣。』若為知識親厚亦如是。」
彼作如是念：「我若往彼不說自恣，恐諸比丘為我作羯磨若遮自恣。」諸比丘白佛，佛言：「不應作如是念：『我往彼不說自恣，恐諸比丘為我作羯磨若遮自恣。』若為知識親厚亦如是。」
爾時自恣日，有異住處，眾僧和合欲自恣，聞有賊來，恐怖離座而去，竟不自恣。諸比丘以此事白佛，佛言：「聽。若有八難事來，聽略說自恣。是中難者：王難、賊難、火難、水難、病難、人難、非人難、毒蟲難。是中事者：若眾僧多坐處迮、若多人病，應略說自恣。若眾僧多、若房屋少、若天雨，應略說自恣。若布薩夜過多、若斗諍事、若論阿毗曇、若毗尼折喻、若說法夜已久、眾僧未起、明相未出，應羯磨自恣。受他囑授自恣，不得至明相出。若至明相出，不得羯磨自恣。諸比丘作如是言：『為難事略說自恣，而難事尚遠，我等容得廣說自恣。』彼比丘應廣說自恣，若不廣說者應如法治。諸比丘作如是言：『為難事略說自恣，今難事不遠，我曹不得廣說三語自恣，當再說自恣。』彼即應再說自恣，若不再說應如法治。諸比丘如是言：『為難事略說自恣，今
【現代漢語翻譯】 現代漢語譯本：害怕各位比丘為我進行羯磨（karma，佛教儀式）或者遮止自恣（pravāraṇā，僧團在雨季安居結束時的儀式）。』各位比丘將此事稟告佛陀，佛陀說：『不應該這樣想：『我前往自恣的地方不坐，害怕各位比丘為我進行羯磨或者遮止自恣。』如果是爲了認識的親近的人，也應該這樣（避免）。』 他這樣想：『我如果前往那裡不說自恣，害怕各位比丘為我進行羯磨或者遮止自恣。』各位比丘稟告佛陀，佛陀說：『不應該這樣想：『我前往那裡不說自恣，害怕各位比丘為我進行羯磨或者遮止自恣。』如果是爲了認識的親近的人，也應該這樣（避免）。』 當時是自恣日，在另一個住處，僧團和合想要自恣，聽到有盜賊來了，驚恐地離開座位而去，最終沒有自恣。各位比丘將此事稟告佛陀，佛陀說：『允許。如果有八難的事情發生，允許略說自恣。這其中的難事是：王難（來自國王的災難）、賊難（盜賊的災難）、火難（火災）、水難（水災）、病難（疾病）、人難（來自人的災難）、非人難（來自非人的災難）、毒蟲難（來自毒蟲的災難）。這其中的事情是：如果眾僧坐的地方狹窄、如果很多人生病，應該略說自恣。如果眾僧多、如果房屋少、如果下雨，應該略說自恣。如果布薩（uposatha，每半月舉行的誦戒儀式）的夜晚過去太久、如果發生爭鬥的事情、如果討論阿毗曇（Abhidhamma，論藏）、如果進行毗尼折喻（Vinaya-vinicchaya，戒律的解釋）、如果說法的夜晚已經很久、眾僧還沒有起身、天還沒有亮，應該羯磨自恣。接受他人囑託而自恣，不得拖延到天亮。如果拖延到天亮，不得羯磨自恣。各位比丘這樣說：『因為有難事而略說自恣，但是難事還很遠，我們還可以詳細地說自恣。』那位比丘應該詳細地說自恣，如果不詳細說，應該依法懲治。各位比丘這樣說：『因為有難事而略說自恣，現在難事不遠，我們不能詳細地說三語自恣，應當再說自恣。』他們就應該再說自恣，如果不再說，應該依法懲治。各位比丘這樣說：『因為有難事而略說自恣，現在
【English Translation】 English version: 『Fearing that the Bhikshus (monks) would perform a Karma (ritual act) or prevent Pravāraṇā (invitation) for me.』 The Bhikshus went and reported this to the Buddha. The Buddha said, 『One should not think like this: 『I will not sit in the place for Pravāraṇā, fearing that the Bhikshus will perform a Karma or prevent Pravāraṇā for me.』 If it is for a knowledgeable and close person, it should be avoided as well.』 He thought like this: 『If I go there and do not speak about Pravāraṇā, I fear that the Bhikshus will perform a Karma or prevent Pravāraṇā for me.』 The Bhikshus reported this to the Buddha. The Buddha said, 『One should not think like this: 『I will go there and not speak about Pravāraṇā, fearing that the Bhikshus will perform a Karma or prevent Pravāraṇā for me.』 If it is for a knowledgeable and close person, it should be avoided as well.』 At that time, on the day of Pravāraṇā, in another dwelling place, the Sangha (community) gathered and wanted to perform Pravāraṇā. Hearing that thieves were coming, they fearfully left their seats and departed, ultimately not performing Pravāraṇā. The Bhikshus reported this matter to the Buddha. The Buddha said, 『It is permitted. If there are eight kinds of difficulties, it is permitted to briefly speak the Pravāraṇā. These difficulties are: the difficulty of the king (threat from the king), the difficulty of thieves (threat from thieves), the difficulty of fire (fire disaster), the difficulty of water (flood), the difficulty of illness (disease), the difficulty of humans (threat from humans), the difficulty of non-humans (threat from non-humans), the difficulty of poisonous insects (threat from poisonous insects). These matters are: if the place where the Sangha sits is narrow, if many people are sick, the Pravāraṇā should be spoken briefly. If the Sangha is large, if the houses are few, if it is raining, the Pravāraṇā should be spoken briefly. If the night of Uposatha (observance day) has passed for too long, if there is a dispute, if there is a discussion of Abhidhamma (higher teachings), if there is Vinaya-vinicchaya (analysis of monastic discipline), if the night of Dharma teaching has been long, the Sangha has not yet risen, and the sign of dawn has not yet appeared, the Pravāraṇā should be performed with Karma. Accepting the entrustment of others for Pravāraṇā, it should not extend until the sign of dawn appears. If it extends until the sign of dawn appears, the Pravāraṇā should not be performed with Karma. The Bhikshus said, 『Because of the difficulty, we briefly spoke the Pravāraṇā, but the difficulty is still far away, we can still speak the Pravāraṇā in detail.』 That Bhikshu should speak the Pravāraṇā in detail, and if he does not speak in detail, he should be punished according to the Dharma. The Bhikshus said, 『Because of the difficulty, we briefly spoke the Pravāraṇā, but now the difficulty is not far away, we cannot speak the three phrases of Pravāraṇā in detail, we should speak the Pravāraṇā again.』 They should then speak the Pravāraṇā again, and if they do not speak again, they should be punished according to the Dharma. The Bhikshus said, 『Because of the difficulty, we briefly spoke the Pravāraṇā, now』
難事近，不容得再說自恣，可得一說自恣。』彼比丘即應一說自恣，若不應如法治。諸比丘作如是言：『為難事故略說自恣，難事近，不得一說自恣，我等可容各各共三語自恣。』諸比丘即應作白，各各共三語自恣，應如是白：『大德僧聽！若僧時到僧忍聽，僧今各各共三語自恣。白如是。』如是白已，各各共三語自恣。再說、一說亦如是。諸比丘作如是言：『為難事故各各共三語自恣，難事近，不得各各共三語自恣，亦不得白。』彼比丘即應以此難事去。」
爾時有異住處比丘犯僧殘，彼不知云何？告諸比丘。諸比丘往白佛，佛言：「若比丘于異住處犯僧殘，彼比丘若應與覆藏，當與覆藏，與覆藏羯磨竟應自恣。應與本日治，當與本日治，與本日治羯磨竟應自恣。應與摩那埵，當與摩那埵，與摩那埵羯磨竟應自恣。應與出罪，當與出罪，與出罪羯磨竟應自恣。」
爾時自恣日，異住處有比丘犯波逸提，或言犯波逸提，或言犯波羅提提舍尼。彼作如是言：「我等當云何？」即告諸比丘。諸比丘白佛，佛言：「若自恣日，異住處有比丘犯波逸提，是中比丘或言犯波逸提，或言犯波羅提提舍尼。若知犯波逸提者，即應將此人在一處，令彼言。犯波羅提提舍尼者，眼見耳不聞處，教令懺悔已，到彼言犯波羅提提
{ "translations": [ "現代漢語譯本：", "『如果困難臨近，不允許再說完全的自恣（Pravāraṇā，僧團在雨季安居結束時的儀式，僧人可以互相指出過失），可以允許只說一次自恣。』那位比丘就應該只說一次自恣，如果不這樣做，就應該依法處理。眾比丘這樣說：『因為困難的緣故，略微地說自恣，困難臨近，不允許只說一次自恣，我們可以允許各自用三句話來做自恣。』眾比丘就應該作法，各自用三句話來做自恣，應該這樣作法：『大德僧眾請聽！如果僧眾時機已到，僧眾容忍聽許，僧眾現在各自用三句話來做自恣。稟白如是。』這樣稟白之後，各自用三句話來做自恣。再說、只說一次也是這樣。眾比丘這樣說：『因為困難的緣故，各自用三句話來做自恣，困難臨近，不允許各自用三句話來做自恣，也不允許作法。』那位比丘就應該帶著這個困難離開。」， "", "當時，有住在不同地方的比丘犯了僧殘罪（Saṃghāvaśeṣa，一種較重的罪），他不知道該怎麼辦，就告訴了眾比丘。眾比丘去稟告佛陀，佛陀說：「如果比丘在不同的地方犯了僧殘罪，那位比丘如果應該給予覆藏（Paṭicchanna，對犯戒比丘的懲罰措施），就應該給予覆藏，給予覆藏羯磨（Karma，業，此處指宗教儀式）完畢后應該自恣。應該給予本日治（Mūlāya paṭikassanā，一種懺悔儀式），就應該給予本日治，給予本日治羯磨完畢后應該自恣。應該給予摩那埵（Mānatta，一種贖罪期），就應該給予摩那埵，給予摩那埵羯磨完畢后應該自恣。應該給予出罪（Abbāna，恢復比丘資格的儀式），就應該給予出罪，給予出罪羯磨完畢后應該自恣。」", "", "當時，在自恣日，住在不同地方的比丘犯了波逸提罪（Pācittiya，一種較輕的罪），或者說犯了波羅提提舍尼罪（Pāṭidesanīya，一種需要懺悔的罪）。他們這樣說：『我們應當怎麼辦？』就告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『如果在自恣日，住在不同地方的比丘犯了波逸提罪，這裡面的比丘或者說犯了波逸提罪，或者說犯了波羅提提舍尼罪。如果知道犯了波逸提罪的，就應該將這個人帶到一個地方，讓他說。犯波羅提提舍尼罪的，在眼見耳不聞的地方，教令懺悔之後，到那裡說犯了波羅提提舍尼罪。』" ], "english_translations": [ "English version:", "『If a difficulty is near, and it is not permissible to say the full Pravāraṇā (the ceremony at the end of the rainy season retreat where monks can point out each other's faults), it may be permissible to say the Pravāraṇā only once.』 That bhikkhu should say the Pravāraṇā only once; if he does not do so, he should be dealt with according to the Dharma. The bhikkhus say thus: 『Because of the difficulty, we will say the Pravāraṇā briefly; the difficulty is near, and it is not permissible to say the Pravāraṇā only once; we may be permitted to each say the Pravāraṇā with three phrases.』 The bhikkhus should make a formal announcement (saṅghakamma) to each say the Pravāraṇā with three phrases; the announcement should be made thus: 『Venerable Sangha, may the Sangha listen! If it is the Sangha's time, may the Sangha consent, the Sangha now each say the Pravāraṇā with three phrases. The announcement is thus.』 Having made this announcement, each says the Pravāraṇā with three phrases. Saying it again, or saying it only once, is also the same. The bhikkhus say thus: 『Because of the difficulty, we will each say the Pravāraṇā with three phrases; the difficulty is near, and it is not permissible to each say the Pravāraṇā with three phrases, nor is it permissible to make a formal announcement.』 That bhikkhu should leave with this difficulty.」", "", "At that time, a bhikkhu residing in a different dwelling place committed a Saṃghāvaśeṣa (a serious offense), and he did not know what to do. He told the bhikkhus. The bhikkhus went and reported to the Buddha. The Buddha said: 「If a bhikkhu in a different dwelling place commits a Saṃghāvaśeṣa, if that bhikkhu should be given Paṭicchanna (covering up, a disciplinary measure), he should be given Paṭicchanna, and after the Paṭicchanna Karma (action, here referring to a religious rite) is completed, he should perform Pravāraṇā. If he should be given Mūlāya paṭikassanā (pulling back to the root, a form of penance), he should be given Mūlāya paṭikassanā, and after the Mūlāya paṭikassanā Karma is completed, he should perform Pravāraṇā. If he should be given Mānatta (probation), he should be given Mānatta, and after the Mānatta Karma is completed, he should perform Pravāraṇā. If he should be given Abbāna (absolution), he should be given Abbāna, and after the Abbāna Karma is completed, he should perform Pravāraṇā.」", "", "At that time, on the day of Pravāraṇā, a bhikkhu residing in a different dwelling place committed a Pācittiya (a minor offense), or it was said that he committed a Pāṭidesanīya (an offense requiring confession). They said thus: 『What should we do?』 They told the bhikkhus. The bhikkhus reported to the Buddha. The Buddha said: 『If on the day of Pravāraṇā, a bhikkhu residing in a different dwelling place commits a Pācittiya, the bhikkhus here say that he committed a Pācittiya, or that he committed a Pāṭidesanīya. If it is known that he committed a Pācittiya, then this person should be taken to a place and made to confess. If he committed a Pāṭidesanīya, in a place where he can be seen but not heard, he should be instructed to confess, and then he should go there and say that he committed a Pāṭidesanīya.』" ] }
舍尼比丘所，語言：『彼犯罪比丘，我教懺悔已。』應作如是方便已自恣。」
爾時自恣日，異住處有比丘犯偷蘭遮。諸比丘或言犯偷蘭遮，或言犯波羅夷。言犯偷蘭遮者，皆是多聞，通《阿含》、《阿毗曇》、持律，多知識比丘比丘尼、優婆塞優婆私、若王、若大臣、若種種外道沙門、梵志。言犯波羅夷比丘，亦是多聞，通《阿含》、《阿毗曇》、持律，亦復多知識比丘、比丘尼，乃至沙門梵志。諸比丘作如是言：「若今日自恣，眾僧必當有諍事，或能破僧，或生僧塵垢污染眾僧，使僧別異。我等當云何？」即告諸比丘。諸比丘往白佛，佛言：「若自恣日，異住處有比丘犯偷蘭遮。諸比丘或言犯偷蘭遮，或言犯波羅夷。言犯偷蘭遮者皆是多聞，通《阿含》、《阿毗曇》、持律，多知識比丘比丘尼、優婆塞優婆私、若王若大臣、若種種外道沙門梵志。言犯波羅夷者比丘，亦是多聞，通《阿含》、《阿毗曇》、持律，亦復多知識比丘比丘尼，乃至沙門梵志。諸比丘作如是言：『若今日自恣，眾僧必當有諍事，或能破僧，或生僧塵垢污染眾僧，使僧別異。』者，若畏破僧，不應即日自恣，應小停自恣。」
自恣時，六群比丘聞佛聽遮自恣，即遮清凈比丘不令自恣，諸比丘往白佛，佛言：「不應遮清凈比丘自恣
【現代漢語翻譯】 現代漢語譯本： 『如果舍尼（Sena）比丘所說：『那個犯了罪的比丘，我已經教他懺悔了。』就應該這樣做方便，然後進行自恣（Pavarana）。』
當時，在自恣日，另一個住處有比丘犯了偷蘭遮罪（Thullananda，一種較輕的罪）。一些比丘說是犯了偷蘭遮罪，另一些比丘說是犯了波羅夷罪（Parajika，斷頭罪）。說犯了偷蘭遮罪的那些比丘，都是博學多聞，精通《阿含》（Agama）、《阿毗曇》（Abhidhamma），持戒嚴謹，並且認識很多比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆私（Upasika，女居士），甚至國王、大臣，以及各種外道沙門（Sramana，出家修行者）、梵志（Brahmana，婆羅門）。說犯了波羅夷罪的比丘，也是博學多聞，精通《阿含》、《阿毗曇》，持戒嚴謹，也認識很多比丘、比丘尼，乃至沙門、梵志。這些比丘們這樣說：『如果今天進行自恣，僧團必定會有爭論，或許會破壞僧團，或者產生僧團的塵垢，污染僧團，使僧團分裂。我們該怎麼辦呢？』他們就去告訴了其他的比丘。那些比丘去稟告佛陀，佛陀說：『如果在自恣日，另一個住處有比丘犯了偷蘭遮罪。一些比丘說是犯了偷蘭遮罪，另一些比丘說是犯了波羅夷罪。說犯了偷蘭遮罪的那些比丘，都是博學多聞，精通《阿含》、《阿毗曇》，持戒嚴謹，並且認識很多比丘、比丘尼、優婆塞、優婆私，甚至國王、大臣，以及各種外道沙門、梵志。說犯了波羅夷罪的比丘，也是博學多聞，精通《阿含》、《阿毗曇》，持戒嚴謹，也認識很多比丘、比丘尼，乃至沙門、梵志。這些比丘們這樣說：『如果今天進行自恣，僧團必定會有爭論，或許會破壞僧團，或者產生僧團的塵垢，污染僧團，使僧團分裂。』如果害怕破壞僧團，就不應該在當天進行自恣，應該稍微延緩自恣。』
在自恣的時候，六群比丘（The Group of Six Monks，指行為不端的六位比丘）聽說佛陀允許阻止自恣，就阻止清凈的比丘進行自恣。那些比丘去稟告佛陀，佛陀說：『不應該阻止清凈的比丘自恣。』
【English Translation】 English version: 『If the monk Sena says: 『That monk who committed an offense, I have taught him to repent.』, then one should facilitate in this way and then perform Pavarana (the ceremony of invitation).』
At that time, on the day of Pavarana, a monk in another dwelling place had committed the offense of Thullananda (a minor offense). Some monks said he had committed Thullananda, while others said he had committed Parajika (an offense leading to expulsion). Those who said he had committed Thullananda were all learned, versed in the Agama, Abhidhamma, and Vinaya, and knowledgeable about many monks, nuns, Upasakas (male lay devotees), Upasikas (female lay devotees), even kings, ministers, and various non-Buddhist Sramanas (ascetics) and Brahmanas (Brahmins). The monks who said he had committed Parajika were also learned, versed in the Agama, Abhidhamma, and Vinaya, and also knowledgeable about many monks, nuns, even Sramanas and Brahmanas. These monks said: 『If we perform Pavarana today, there will surely be disputes in the Sangha (monastic community), which may lead to the breaking of the Sangha, or cause defilement and pollution of the Sangha, causing the Sangha to be divided. What should we do?』 They then told the other monks. Those monks went and reported to the Buddha, who said: 『If on the day of Pavarana, a monk in another dwelling place has committed the offense of Thullananda. Some monks say he has committed Thullananda, while others say he has committed Parajika. Those who say he has committed Thullananda are all learned, versed in the Agama, Abhidhamma, and Vinaya, and knowledgeable about many monks, nuns, Upasakas, Upasikas, even kings, ministers, and various non-Buddhist Sramanas and Brahmanas. The monks who say he has committed Parajika are also learned, versed in the Agama, Abhidhamma, and Vinaya, and also knowledgeable about many monks, nuns, even Sramanas and Brahmanas. These monks say: 『If we perform Pavarana today, there will surely be disputes in the Sangha, which may lead to the breaking of the Sangha, or cause defilement and pollution of the Sangha, causing the Sangha to be divided.』 If you fear the breaking of the Sangha, you should not perform Pavarana on that day, but should postpone Pavarana a little.』
At the time of Pavarana, the Group of Six Monks, having heard that the Buddha allowed the prevention of Pavarana, prevented the pure monks from performing Pavarana. Those monks went and reported to the Buddha, who said: 『One should not prevent the pure monks from performing Pavarana.』
，若遮猶如不遮。若遮無根不作者，是謂不遮自恣。若遮有根有作者，是謂遮自恣。若遮無根有餘不作者，是謂不遮自恣。若遮有根有餘作者，是謂遮自恣。若遮無根無餘不作者，是謂不遮自恣。若遮有根無餘作者，是謂遮自恣。未說三語自恣，若遮，是謂不遮自恣。說三語自恣竟，若遮自恣，是謂不遮自恣。當三說自恣時，若遮自恣，是謂遮自恣。一說、再說亦如是。遮自恣人，若身業不清凈、口業不清凈、意業不清凈、無智不分明、不知問、不能答，余比丘應語此比丘：『止！長老！不須起此斗諍事，莫用此比丘語。』便應自恣。若遮自恣人身業清凈，口意業不清凈、無智不分明、不知問、不能答，余比丘語此比丘：『止！長老！不須起此斗諍事，莫用此比丘語。』便應自恣。若遮自恣人，身口業清凈，意業不清凈、無智不分明、不知問、不能答，余比丘語此比丘：『止！長老！不須起此斗諍事，莫用此比丘語。』便應自恣。若遮自恣人，身口意業清凈，有智分明，能問能答，余比丘語此比丘言：『汝以何事故，遮此比丘自恣耶？為以犯戒故遮、破見故遮、破威儀故遮耶？』若答言：『以犯戒故遮。』應問：『犯何等戒？』若言犯波羅夷、若僧殘、偷蘭遮，是謂犯戒。若言：『不以破戒故遮，以破見故遮。』應問
【現代漢語翻譯】 現代漢語譯本： 若遮止（阻止）猶如不遮止（不阻止）。若遮止沒有根據且沒有犯戒的人，這稱為不遮止自恣（Pravāraṇā，僧侶在雨季安居結束時互相指出過失，請求指正的儀式）。若遮止有根據且犯戒的人，這稱為遮止自恣。若遮止沒有根據但還有其他未犯戒的人，這稱為不遮止自恣。若遮止有根據且還有其他犯戒的人，這稱為遮止自恣。若遮止沒有根據且沒有其他人犯戒，這稱為不遮止自恣。若遮止有根據且沒有其他人犯戒，這稱為遮止自恣。在未說三次自恣之前，若遮止，這稱為不遮止自恣。說完三次自恣之後，若遮止自恣，這稱為不遮止自恣。當三次宣說自恣時，若遮止自恣，這稱為遮止自恣。一次宣說、兩次宣說也是如此。遮止自恣的人，如果身業不清凈、口業不清凈、意業不清凈、沒有智慧不明白事理、不知道如何提問、不能回答問題，其他比丘（bhikkhu，佛教僧侶）應該對這個比丘說：『停止！長老（Āyasmant，對資深僧侶的尊稱）！不需要引起這種爭鬥的事情，不要聽這個比丘的話。』就應該允許自恣。如果遮止自恣的人身業清凈，但口業和意業不清凈、沒有智慧不明白事理、不知道如何提問、不能回答問題，其他比丘應該對這個比丘說：『停止！長老！不需要引起這種爭鬥的事情，不要聽這個比丘的話。』就應該允許自恣。如果遮止自恣的人，身業和口業清凈，但意業不清凈、沒有智慧不明白事理、不知道如何提問、不能回答問題，其他比丘應該對這個比丘說：『停止！長老！不需要引起這種爭鬥的事情，不要聽這個比丘的話。』就應該允許自恣。如果遮止自恣的人，身口意業都清凈，有智慧明白事理，能提問能回答，其他比丘應該對這個比丘說：『你因為什麼緣故，遮止這個比丘自恣呢？是因為犯戒的緣故遮止、因為邪見的緣故遮止、因為破威儀的緣故遮止嗎？』如果回答說：『因為犯戒的緣故遮止。』應該問：『犯了什麼戒？』如果說犯了波羅夷（Pārājika，佛教戒律中最嚴重的罪）、僧殘（Saṃghādisesa，僅次於波羅夷的重罪）、偷蘭遮（Thullaccaya，一種較輕的罪），這稱為犯戒。如果說：『不是因為破戒的緣故遮止，是因為邪見的緣故遮止。』應該問
【English Translation】 English version: To obstruct is like not obstructing. If one obstructs someone who is without basis and has not committed any offense, this is called not obstructing Pravāraṇā (the ceremony where monks invite each other to point out faults at the end of the rainy season retreat). If one obstructs someone who has a basis and has committed an offense, this is called obstructing Pravāraṇā. If one obstructs someone who is without basis but there are others who have not committed any offense, this is called not obstructing Pravāraṇā. If one obstructs someone who has a basis and there are others who have committed an offense, this is called obstructing Pravāraṇā. If one obstructs someone who is without basis and no one else has committed any offense, this is called not obstructing Pravāraṇā. If one obstructs someone who has a basis and no one else has committed any offense, this is called obstructing Pravāraṇā. Before the three declarations of Pravāraṇā are made, if one obstructs, this is called not obstructing Pravāraṇā. After the three declarations of Pravāraṇā are completed, if one obstructs Pravāraṇā, this is called not obstructing Pravāraṇā. When the three declarations of Pravāraṇā are being made, if one obstructs Pravāraṇā, this is called obstructing Pravāraṇā. The same applies to one declaration and two declarations. If the person obstructing Pravāraṇā has impure bodily conduct, impure verbal conduct, impure mental conduct, lacks wisdom and is not clear-minded, does not know how to ask questions, and cannot answer questions, the other bhikkhus (Buddhist monks) should say to this bhikkhu: 'Stop! Āyasmant (Venerable one, term of respect for senior monks)! There is no need to start this quarrelsome matter, do not listen to this bhikkhu's words.' Then Pravāraṇā should proceed. If the person obstructing Pravāraṇā has pure bodily conduct, but impure verbal and mental conduct, lacks wisdom and is not clear-minded, does not know how to ask questions, and cannot answer questions, the other bhikkhus should say to this bhikkhu: 'Stop! Āyasmant! There is no need to start this quarrelsome matter, do not listen to this bhikkhu's words.' Then Pravāraṇā should proceed. If the person obstructing Pravāraṇā has pure bodily and verbal conduct, but impure mental conduct, lacks wisdom and is not clear-minded, does not know how to ask questions, and cannot answer questions, the other bhikkhus should say to this bhikkhu: 'Stop! Āyasmant! There is no need to start this quarrelsome matter, do not listen to this bhikkhu's words.' Then Pravāraṇā should proceed. If the person obstructing Pravāraṇā has pure bodily, verbal, and mental conduct, has wisdom and is clear-minded, can ask questions and can answer questions, the other bhikkhus should say to this bhikkhu: 'For what reason do you obstruct this bhikkhu's Pravāraṇā? Is it because of a transgression, because of wrong views, or because of a breach of etiquette?' If he answers: 'Because of a transgression.' He should be asked: 'What kind of transgression?' If he says that he has committed a Pārājika (the most serious offense in Buddhist monastic rules), a Saṃghādisesa (a serious offense second only to Pārājika), or a Thullaccaya (a lesser offense), this is called a transgression. If he says: 'I do not obstruct because of a transgression, but because of wrong views.' He should be asked
：『云何破見？』若言：『六十二見、諸邪見。』是謂破見。若言：『不以破見，以破威儀故遮。』應問：『云何破威儀？』若言：『犯波逸提、波羅提提舍尼、突吉羅、惡說。』是謂破威儀。復應更問：『以何事故遮他自恣耶？為以見故聞故疑故耶？』若言：『見故。』應問：『見何事？云何見？汝何因故見？彼比丘復以何因緣使汝見耶？汝在何處住？彼覆在何處住？見何事？為犯波羅夷、為僧殘、為波逸提、為波羅提提舍尼、偷蘭遮、突吉羅、惡說耶？』若言：『不見，以聞故。』應問：『聞何事？云何聞？從誰聞？為從比丘聞？比丘尼、優婆塞、優婆夷聞耶？聞犯何事？為波羅夷、為僧殘，乃至惡說耶？』若言：『不聞，以疑故。』應問：『疑何事？云何疑？從誰聞而生疑？為比丘、比丘尼、優婆塞、優婆夷聞耶？疑何事？為疑波羅夷、僧殘，乃至惡說耶？』若遮自恣人，不能答有智人，若以波羅夷遮，應與僧殘罪，然後僧自恣。若以僧殘罪遮，應與波逸提罪，然後僧自恣。若以波逸提罪遮，應與餘罪，然後僧自恣。若以餘事遮，應如法治，然後僧自恣。若遮自恣人，能答有智人，若以波羅夷遮，應滅擯已，然後僧自恣。若以僧殘遮，應與波利婆沙、若本日治、若摩那埵、若出罪，與已應自恣。若以波逸提遮，
【現代漢語翻譯】 現代漢語譯本： 『如何破除邪見？』如果回答：『六十二種邪見以及其他各種邪見。』這就可以說是破除了邪見。如果回答：『不是因為破除邪見，而是因為破除威儀而制止。』應該追問：『如何破除威儀？』如果回答：『觸犯了波逸提（Pācittiya，一種戒律名稱）、波羅提提舍尼（Pāṭidesanīya，一種戒律名稱）、突吉羅（Duṣkṛta，一種戒律名稱）、惡說。』這就可以說是破除了威儀。還應該進一步追問：『因為什麼原因制止他人自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）呢？是因為見（Dṛṣṭi，錯誤的見解）的緣故，還是因為聽（Śruta，聽聞）的緣故，還是因為懷疑（Vicikitsā，猶豫不決）的緣故呢？』如果回答：『因為見的緣故。』應該追問：『見到了什麼事？如何見到的？你因為什麼原因見到？那位比丘又因為什麼因緣讓你見到呢？你住在什麼地方？他住在什麼地方？見到了什麼事？是觸犯了波羅夷（Pārājika，斷頭罪）、僧殘（Saṃghāvaśeṣa，僅次於波羅夷的重罪）、波逸提、波羅提提舍尼、偷蘭遮（Sthūlātyaya，重罪）、突吉羅、惡說嗎？』如果回答：『沒有見到，是因為聽說的緣故。』應該追問：『聽說了什麼事？如何聽說的？從誰那裡聽說的？是從比丘（Bhikṣu，男性出家人）那裡聽說的嗎？還是比丘尼（Bhikṣuṇī，女性出家人）、優婆塞（Upāsaka，在家男居士）、優婆夷（Upāsikā，在家女居士）那裡聽說的呢？聽說了觸犯了什麼事？是波羅夷、僧殘，乃至惡說嗎？』如果回答：『沒有聽說，是因為懷疑的緣故。』應該追問：『懷疑什麼事？如何懷疑的？從誰那裡聽說了而產生懷疑？是比丘、比丘尼、優婆塞、優婆夷嗎？懷疑什麼事？是懷疑波羅夷、僧殘，乃至惡說嗎？』如果制止他人自恣的人，不能回答有智慧的人，如果以波羅夷罪制止，應該判處僧殘罪，然後僧團進行自恣。如果以僧殘罪制止，應該判處波逸提罪，然後僧團進行自恣。如果以波逸提罪制止，應該判處其他罪，然後僧團進行自恣。如果以其他事情制止，應該如法處理，然後僧團進行自恣。如果制止自恣的人，能夠回答有智慧的人，如果以波羅夷罪制止，應該滅擯（驅逐）之後，然後僧團進行自恣。如果以僧殘罪制止，應該給予波利婆沙（Parivāsa，一種懺悔期）、若本日治（Mūlāya paṭikassanā，恢復原罪）、若摩那埵（Mānatta，一種贖罪期）、若出罪（Abbāna，恢復僧人資格），給予之後應該自恣。如果以波逸提罪制止，
【English Translation】 English version: 『How to break wrong views (Dṛṣṭi)?』 If one says: 『The sixty-two wrong views and all other wrong views.』 This is called breaking wrong views. If one says: 『Not by breaking wrong views, but by preventing the breaking of proper conduct (Vinaya) is the prohibition made.』 One should ask: 『How is proper conduct broken?』 If one says: 『By committing a Pācittiya (a type of monastic offense), a Pāṭidesanīya (a type of monastic offense), a Duṣkṛta (a type of monastic offense), or wrong speech.』 This is called breaking proper conduct. One should further ask: 『For what reason do you prohibit another's Pravāraṇā (invitation)? Is it because of a view (Dṛṣṭi), because of hearing (Śruta), or because of doubt (Vicikitsā)?』 If one says: 『Because of a view.』 One should ask: 『What did you see? How did you see it? For what reason did you see it? And for what reason did that Bhikṣu (monk) cause you to see it? Where do you reside? Where does he reside? What did you see? Did you see the commission of a Pārājika (defeat, expulsion offense), a Saṃghāvaśeṣa (formal meeting offense), a Pācittiya, a Pāṭidesanīya, a Sthūlātyaya (serious offense), a Duṣkṛta, or wrong speech?』 If one says: 『I did not see it, but because of hearing.』 One should ask: 『What did you hear? How did you hear it? From whom did you hear it? Did you hear it from a Bhikṣu, a Bhikṣuṇī (nun), an Upāsaka (male lay follower), or an Upāsikā (female lay follower)? What offense did you hear about? Was it a Pārājika, a Saṃghāvaśeṣa, or even wrong speech?』 If one says: 『I did not hear it, but because of doubt.』 One should ask: 『What do you doubt? How do you doubt it? From whom did you hear and then doubt? Was it a Bhikṣu, a Bhikṣuṇī, an Upāsaka, or an Upāsikā? What do you doubt? Do you doubt a Pārājika, a Saṃghāvaśeṣa, or even wrong speech?』 If the person prohibiting the Pravāraṇā cannot answer a wise person, and if he prohibits based on a Pārājika offense, he should be given a Saṃghāvaśeṣa penalty, and then the Saṃgha (community) can hold Pravāraṇā. If he prohibits based on a Saṃghāvaśeṣa offense, he should be given a Pācittiya penalty, and then the Saṃgha can hold Pravāraṇā. If he prohibits based on a Pācittiya offense, he should be given another penalty, and then the Saṃgha can hold Pravāraṇā. If he prohibits based on other matters, it should be dealt with according to the Dharma (teachings), and then the Saṃgha can hold Pravāraṇā. If the person prohibiting the Pravāraṇā can answer a wise person, and if he prohibits based on a Pārājika offense, he should be expelled, and then the Saṃgha can hold Pravāraṇā. If he prohibits based on a Saṃghāvaśeṣa offense, he should be given Parivāsa (probation), Mūlāya paṭikassanā (demotion to the origin), Mānatta (penance), or Abbāna (reinstatement), and after giving it, Pravāraṇā should be held. If he prohibits based on a Pācittiya offense,
懺悔已應自恣。若以餘事遮，應如法治，然後自恣。」
爾時自恣日，有住處病比丘遮病比丘自恣。彼不知云何？即告諸比丘。諸比丘往白佛，佛言：「若有住處自恣日，病比丘遮病比丘自恣，彼比丘語此比丘言：『佛如是語：「今日病比丘不應遮。」須待此病差，長老應如法說。』彼亦當如法說，如是作已然後自恣。」
爾時有住處，自恣日病比丘遮無病比丘自恣，彼比丘語此比丘言：「長老！佛如是語：『須待病差，應如法說。』」彼亦當如法說，如是作已然後自恣。
爾時有住處，自恣日有無病比丘遮病比丘自恣。彼比丘語此比丘言：「佛如是語：『須待病差。長老應如法說。』」彼亦當如法說，如是作已然後自恣。
爾時有異住處，眾多比丘結安居，精勤行道得增上果證。彼作如是念：「我曹若今日自恣者，便當移住余處，恐不得如是樂。我曹當云何？」即告諸比丘。諸比丘往白佛，佛言：「若有住處，眾多比丘結安居，精勤行道得增上果證。諸比丘作如是念：『我曹若今日自恣，便當移住余處，恐不得如是樂。』彼比丘即應作白增益自恣，作如是白：『大德僧聽！若僧時到僧忍聽，僧今日不自恣，四月滿當自恣。白如是。』應作如是白四月自恣。」
爾時有異住處，眾多比
【現代漢語翻譯】 現代漢語譯本
『懺悔已經完成，也應該自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失）。如果用其他事情阻礙，應該依法處理，然後才能自恣。』 當時自恣日，有寺院裡生病的比丘阻止生病的比丘自恣。那位比丘不知道該怎麼辦，就告訴了其他比丘。其他比丘去稟告佛陀，佛陀說：『如果寺院裡在自恣日，生病的比丘阻止生病的比丘自恣，那位比丘應該對這位比丘說：「佛陀是這樣說的：『今天生病的比丘不應該阻止。』必須等待這個病好了，長老應該如法陳述。」』那位比丘也應當如法陳述，這樣做了之後然後自恣。』 當時有寺院，自恣日生病的比丘阻止沒病的比丘自恣，那位比丘應該對這位比丘說：『長老！佛陀是這樣說的：「必須等待病好，應該如法陳述。」』那位比丘也應當如法陳述，這樣做了之後然後自恣。 當時有寺院，自恣日有沒病的比丘阻止生病的比丘自恣。那位比丘應該對這位比丘說：『佛陀是這樣說的：「必須等待病好。長老應該如法陳述。」』那位比丘也應當如法陳述，這樣做了之後然後自恣。 當時有不同的寺院，許多比丘結夏安居，精勤修行證得了更高的果位。他們這樣想：『如果我們今天自恣，就要搬到其他地方去住了，恐怕不能再有這樣的快樂。我們應該怎麼辦呢？』就告訴了其他比丘。其他比丘去稟告佛陀，佛陀說：『如果有寺院，許多比丘結夏安居，精勤修行證得了更高的果位。這些比丘這樣想：「如果我們今天自恣，就要搬到其他地方去住了，恐怕不能再有這樣的快樂。」這些比丘就應該作白增益自恣（在自恣儀式上提出延期請求），這樣陳述：『大德僧眾請聽！如果僧眾時機已到，僧眾允許，僧眾今天不自恣，四個月期滿再自恣。陳述完畢。』應該這樣陳述，四個月后自恣。 當時有不同的寺院，許多比
【English Translation】 English version
'Repentance has been done, and Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat, allowing members to point out each other's faults) should be performed. If it is obstructed by other matters, it should be dealt with according to the Dharma, and then Pravāraṇā can be performed.' At that time, on the day of Pravāraṇā, a sick Bhikkhu (monk) in a monastery prevented a sick Bhikkhu from performing Pravāraṇā. That Bhikkhu did not know what to do, so he told the other Bhikkhus. The other Bhikkhus went to report to the Buddha, and the Buddha said: 'If in a monastery on the day of Pravāraṇā, a sick Bhikkhu prevents a sick Bhikkhu from performing Pravāraṇā, that Bhikkhu should say to this Bhikkhu: 「The Buddha said this: 『Today, a sick Bhikkhu should not prevent.』 You must wait for this illness to heal, and the elder should state according to the Dharma.」』 That Bhikkhu should also state according to the Dharma, and after doing so, then perform Pravāraṇā.' At that time, there was a monastery where a sick Bhikkhu prevented a healthy Bhikkhu from performing Pravāraṇā on the day of Pravāraṇā. That Bhikkhu should say to this Bhikkhu: 'Elder! The Buddha said this: 「You must wait for the illness to heal, and you should state according to the Dharma.」' That Bhikkhu should also state according to the Dharma, and after doing so, then perform Pravāraṇā. At that time, there was a monastery where a healthy Bhikkhu prevented a sick Bhikkhu from performing Pravāraṇā on the day of Pravāraṇā. That Bhikkhu should say to this Bhikkhu: 'The Buddha said this: 「You must wait for the illness to heal. Elder, you should state according to the Dharma.」' That Bhikkhu should also state according to the Dharma, and after doing so, then perform Pravāraṇā. At that time, there was a different monastery where many Bhikkhus observed the rainy season retreat, diligently practiced the Dharma, and attained higher fruits of realization. They thought: 'If we perform Pravāraṇā today, we will have to move to another place, and we may not have such happiness again. What should we do?' They told the other Bhikkhus. The other Bhikkhus went to report to the Buddha, and the Buddha said: 'If there is a monastery where many Bhikkhus observed the rainy season retreat, diligently practiced the Dharma, and attained higher fruits of realization, and these Bhikkhus think: 「If we perform Pravāraṇā today, we will have to move to another place, and we may not have such happiness again,」 these Bhikkhus should make a motion for extended Pravāraṇā (a request to postpone the Pravāraṇā ceremony), stating: 「Venerable Sangha, please listen! If it is the Sangha's time and the Sangha agrees, the Sangha will not perform Pravāraṇā today, but will perform Pravāraṇā after four months. The statement is complete.」' They should state in this way, and perform Pravāraṇā after four months. At that time, there was a different monastery, many Bhikkhus
丘共住。自恣日，諸比丘聞彼住處比丘斗諍不和合，欲來此自恣。我曹當云何？即告諸比丘。諸比丘往白佛，佛言：「若有住處，眾多比丘共住，自恣日聞異住處比丘斗諍不和合，欲來此自恣。彼比丘應若二、若三減日自恣。若十五日自恣，減作十四日。若十四日自恣，減作十三日。若聞今日來，便應集僧疾疾自恣。若聞已至界內，便應出外自恣。若聞已入寺內，應為具洗浴器、應具浴床、浴瓶、具刮垢刀、水器、泥器、澡豆、藥草、白上座然火，請僧入浴室。舊比丘應密從浴室一一出至界外自恣。若客比丘喚自恣，應答言：『我曹已自恣竟。』若舊比丘自恣竟，客比丘遮自恣，不得遮；客比丘自恣時，舊比丘遮，得遮。若能如是方便得作者善。若不能者，彼比丘應作白增上自恣，作如是白：『大德僧聽！若僧時到僧忍聽，僧今日不自恣，至黑月十五日當自恣。白如是。』應作如是白增上自恣。若客比丘住至黑月十五日，舊比丘應作白第二增上自恣，作如是白：『大德僧聽！若僧時到僧忍聽，僧今日不自恣，后白月十五日當自恣。如是白。』應作如是白第二增上自恣。若客比丘不去，舊比丘應如法如律強和合自恣。」
爾時自恣日，有住處自恣時不識罪、不識人，自恣竟識罪、識人。彼作如是念：「我曹當云何
【現代漢語翻譯】 現代漢語譯本： 丘共住。在自恣日（Pravāraṇā-day，僧侶在雨季安居結束時，互相指出過失的日子）這天，一些比丘（bhikkhu，佛教僧侶）聽說其他住處的比丘們發生爭鬥，不和睦，想要到這裡來舉行自恣儀式。我們應該怎麼辦呢？於是（這些比丘）告知了其他的比丘。這些比丘前去稟告佛陀（Buddha），佛陀說：『如果有一個住處，有很多比丘共同居住，在自恣日這天聽說其他住處的比丘們發生爭鬥，不和睦，想要到這裡來舉行自恣儀式。那麼這些比丘應該減少一兩天來舉行自恣。如果是十五日舉行自恣，就減少到十四日。如果是十四日舉行自恣，就減少到十三日。如果聽說（他們）今天來，就應該集合僧團儘快舉行自恣。如果聽說（他們）已經到達邊界內，就應該到邊界外舉行自恣。如果聽說（他們）已經進入寺廟內，應該準備好洗浴用具，應該準備好浴床、浴瓶、刮垢刀、水器、泥器、澡豆、藥草，由年長的比丘點燃火，請僧團進入浴室。原先的比丘應該悄悄地從浴室一個一個地出去，到邊界外舉行自恣。如果外來的比丘叫（他們）舉行自恣，應該回答說：『我們已經舉行過自恣儀式了。』如果原先的比丘已經舉行過自恣儀式，外來的比丘阻止（他們）舉行自恣，不可以阻止；外來的比丘舉行自恣時，原先的比丘阻止，可以阻止。如果能夠這樣方便地做到是最好的。如果不能這樣做，那些比丘應該作白增上自恣（formal announcement for extended Pravāraṇā），像這樣宣告：『大德僧團請聽！如果僧團認為時機已到，僧團同意，僧團今天不舉行自恣，到黑月（dark fortnight）十五日再舉行自恣。宣告完畢。』應該作這樣的白增上自恣。如果外來的比丘住到黑月十五日，原先的比丘應該作白第二增上自恣，像這樣宣告：『大德僧團請聽！如果僧團認為時機已到，僧團同意，僧團今天不舉行自恣，到後來的白月（bright fortnight）十五日再舉行自恣。這樣宣告。』應該作這樣的白第二增上自恣。如果外來的比丘不離開，原先的比丘應該如法如律地強制和合舉行自恣。』
當時，在自恣日這天，有的住處在舉行自恣儀式時，不認識（自己所犯的）罪過，也不認識（指出自己罪過的人），自恣儀式結束后才認識（自己所犯的）罪過，認識（指出自己罪過的人）。他們這樣想：『我們應該怎麼辦呢？』
【English Translation】 English version: The monks were living together. On the Pravāraṇā-day (the day when monks point out each other's faults after the rainy season retreat), some bhikkhus (Buddhist monks) heard that the bhikkhus in other residences were fighting and not in harmony, and wanted to come here to hold the Pravāraṇā ceremony. What should we do? So (these bhikkhus) told the other bhikkhus. These bhikkhus went to report to the Buddha (Buddha), and the Buddha said: 'If there is a residence where many bhikkhus live together, and on the Pravāraṇā-day they hear that the bhikkhus in other residences are fighting and not in harmony, and want to come here to hold the Pravāraṇā ceremony, then these bhikkhus should reduce one or two days to hold the Pravāraṇā. If the Pravāraṇā is held on the fifteenth day, it should be reduced to the fourteenth day. If the Pravāraṇā is held on the fourteenth day, it should be reduced to the thirteenth day. If they hear that (they) are coming today, they should gather the Sangha (monastic community) and hold the Pravāraṇā as soon as possible. If they hear that (they) have already reached the boundary, they should hold the Pravāraṇā outside the boundary. If they hear that (they) have already entered the monastery, they should prepare bathing utensils, bathing beds, bathing bottles, scraping knives, water containers, mud containers, bath beans, medicinal herbs, and have the senior bhikkhu light the fire, and invite the Sangha to enter the bathroom. The original bhikkhus should quietly leave the bathroom one by one and hold the Pravāraṇā outside the boundary. If the visiting bhikkhus call (them) to hold the Pravāraṇā, they should answer: 'We have already held the Pravāraṇā ceremony.' If the original bhikkhus have already held the Pravāraṇā ceremony, the visiting bhikkhus should not prevent (them) from holding the Pravāraṇā; when the visiting bhikkhus hold the Pravāraṇā, the original bhikkhus can prevent it. If it is possible to do so conveniently, it is best. If it is not possible to do so, those bhikkhus should make a formal announcement for extended Pravāraṇā, saying: 'Venerable Sangha, please listen! If the Sangha thinks the time is right, and the Sangha agrees, the Sangha will not hold the Pravāraṇā today, but will hold the Pravāraṇā on the fifteenth day of the dark fortnight. The announcement is complete.' Such a formal announcement for extended Pravāraṇā should be made. If the visiting bhikkhus stay until the fifteenth day of the dark fortnight, the original bhikkhus should make a second formal announcement for extended Pravāraṇā, saying: 'Venerable Sangha, please listen! If the Sangha thinks the time is right, and the Sangha agrees, the Sangha will not hold the Pravāraṇā today, but will hold the Pravāraṇā on the fifteenth day of the bright fortnight. This is the announcement.' Such a second formal announcement for extended Pravāraṇā should be made. If the visiting bhikkhus do not leave, the original bhikkhus should forcibly and harmoniously hold the Pravāraṇā according to the Dharma (teachings) and the Vinaya (monastic rules).'
At that time, on the Pravāraṇā-day, some residences did not recognize (their own) faults or the people (who pointed out their faults) during the Pravāraṇā ceremony, and only recognized (their own) faults and the people (who pointed out their faults) after the Pravāraṇā ceremony. They thought: 'What should we do?'
？」即告諸比丘。諸比丘往白佛，佛言：「有住處自恣時不識罪、不識人，自恣竟識罪、識人。若自恣竟，不應以前聽舉他罪。」爾時有住處，自恣時不識罪、識人，自恣竟識罪識人。「若自恣竟，不應以前聽舉他罪。」爾時有異住處，自恣時有識罪、不識人，自恣竟識罪、識人。「若自恣竟，不應以前聽舉他罪。」
爾時有異住處，自恣日有客比丘來十四日，舊比丘十五日，諸比丘不知云何？即告諸比丘。諸比丘白佛，佛言：「若有住處，自恣日有客比丘來少，客比丘十四日，舊比丘十五日，客比丘應從舊比丘，若不從應如法治。若有住處，自恣時，有客比丘來，與舊比丘等，客比丘十四日，舊比丘十五日，客比丘等，應從舊比丘，若不從應如法治。若自恣時，有住處客比丘來多，客比丘十四日，舊比丘十五日，舊比丘少，應從客比丘求和合。若彼與和合者善，若不與者，舊比丘應出界外自恣。若自恣日，有異住處客比丘來少，客比丘十五日，舊比丘十四日，客比丘少，應從舊比丘求和合。若與和合者善，若不與，客比丘應出界外自恣。若自恣日，有異住處客比丘來，此舊比丘等，客比丘十五日，舊比丘十四日，客比丘等，應從舊比丘求和合，若與和合者善，若不與，客比丘應出界外自恣。若自恣日，有異住
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴眾比丘：『有些僧團在自恣（Pavarana，僧團在雨季安居結束時舉行的儀式，允許互相指出錯誤）時，不瞭解什麼是罪，也不認識犯錯的人；自恣結束后，才瞭解什麼是罪，也認識犯錯的人。如果自恣已經結束，就不應該允許用之前的理由來指控他人。』當時，有些僧團在自恣時，不瞭解什麼是罪，但認識犯錯的人；自恣結束后，才瞭解什麼是罪，也認識犯錯的人。『如果自恣已經結束，就不應該允許用之前的理由來指控他人。』當時，有另外一些僧團，在自恣時，瞭解什麼是罪，但不認識犯錯的人；自恣結束后，才瞭解什麼是罪，也認識犯錯的人。『如果自恣已經結束，就不應該允許用之前的理由來指控他人。』
當時，有另外一些僧團，在自恣日，有新來的比丘是第十四天到的，而原來的比丘是第十五天，比丘們不知道該怎麼辦。佛陀告訴眾比丘：『如果某個僧團在自恣日，新來的比丘人數少，新來的比丘是第十四天到的，而原來的比丘是第十五天，新來的比丘應該聽從原來的比丘的意見；如果不聽從，應該依法處理。如果某個僧團在自恣時，新來的比丘人數和原來的比丘人數相等，新來的比丘是第十四天到的，而原來的比丘是第十五天，新來的比丘應該聽從原來的比丘的意見；如果不聽從，應該依法處理。如果在自恣時，某個僧團新來的比丘人數多，新來的比丘是第十四天到的，而原來的比丘是第十五天，原來的比丘人數少，應該向新來的比丘請求僧團和合。如果他們同意和合，那就好；如果不同意，原來的比丘應該到界外去自恣。如果在自恣日，有另外一些僧團新來的比丘人數少，新來的比丘是第十五天到的，而原來的比丘是第十四天，新來的比丘人數少，應該向原來的比丘請求僧團和合。如果他們同意和合，那就好；如果不同意，新來的比丘應該到界外去自恣。如果在自恣日，有另外一些僧團新來的比丘來，人數和原來的比丘相等，新來的比丘是第十五天到的，而原來的比丘是第十四天，新來的比丘人數相等，應該向原來的比丘請求僧團和合，如果他們同意和合，那就好；如果不同意，新來的比丘應該到界外去自恣。如果在自恣日，有另外一些僧團新來的比丘'
【English Translation】 English version: Then the Buddha addressed the bhikkhus: 'There are monasteries where, during Pavarana (the ceremony held at the end of the rainy season retreat where monks invite each other to point out faults), they do not recognize offenses or the individuals who commit them; only after Pavarana do they recognize offenses and the individuals who commit them. If Pavarana is concluded, one should not permit accusations based on prior grounds.' At that time, there were monasteries where, during Pavarana, they did not recognize offenses but did recognize the individuals who committed them; only after Pavarana did they recognize offenses and the individuals who committed them. 'If Pavarana is concluded, one should not permit accusations based on prior grounds.' At that time, there were other monasteries where, during Pavarana, they recognized offenses but did not recognize the individuals who committed them; only after Pavarana did they recognize offenses and the individuals who committed them. 'If Pavarana is concluded, one should not permit accusations based on prior grounds.'
At that time, there were other monasteries where, on the day of Pavarana, visiting bhikkhus arrived on the fourteenth day, while the resident bhikkhus were on the fifteenth day. The bhikkhus did not know what to do. The Buddha addressed the bhikkhus: 'If there is a monastery where, on the day of Pavarana, the number of visiting bhikkhus is small, the visiting bhikkhus being on the fourteenth day and the resident bhikkhus on the fifteenth day, the visiting bhikkhus should follow the resident bhikkhus; if they do not follow, they should be dealt with according to the law. If there is a monastery where, during Pavarana, the number of visiting bhikkhus is equal to the number of resident bhikkhus, the visiting bhikkhus being on the fourteenth day and the resident bhikkhus on the fifteenth day, the visiting bhikkhus, being equal in number, should follow the resident bhikkhus; if they do not follow, they should be dealt with according to the law. If, during Pavarana, there is a monastery where the number of visiting bhikkhus is large, the visiting bhikkhus being on the fourteenth day and the resident bhikkhus on the fifteenth day, and the number of resident bhikkhus is small, they should request concord from the visiting bhikkhus. If they grant concord, that is good; if they do not grant it, the resident bhikkhus should go outside the boundary to perform Pavarana. If, on the day of Pavarana, there are other monasteries where the number of visiting bhikkhus is small, the visiting bhikkhus being on the fifteenth day and the resident bhikkhus on the fourteenth day, and the number of visiting bhikkhus is small, they should request concord from the resident bhikkhus. If they grant concord, that is good; if they do not grant it, the visiting bhikkhus should go outside the boundary to perform Pavarana. If, on the day of Pavarana, there are other monasteries where visiting bhikkhus arrive, equal in number to the resident bhikkhus, the visiting bhikkhus being on the fifteenth day and the resident bhikkhus on the fourteenth day, and the number of visiting bhikkhus is equal, they should request concord from the resident bhikkhus. If they grant concord, that is good; if they do not grant it, the visiting bhikkhus should go outside the boundary to perform Pavarana. If, on the day of Pavarana, there are other'
處，客比丘來多，客比丘十五日，舊比丘十四日，舊比丘少，應從客比丘，若不從如法治。十五日十六日亦如是。」
爾時自恣日，有住處舊比丘集欲自恣。自恣時，客比丘來，彼比丘作如是念：「我曹當云何？」即告諸比丘。諸比丘白佛，佛言：「若自恣日，有住處舊比丘集欲自恣。自恣時，客比丘來少，客比丘上座，隨上座次自恣；下座，隨下座次自恣。若說自恣竟，舉眾未起、若多未起、若都已起，若客比丘來少，應與清凈，若不與如法治。」
爾時自恣日，舊比丘欲自恣，客比丘來等，「舊比丘應更自恣，若不自恣如法治。自恣竟，若舉眾未起、若多未起、若都已起，客比丘來等，舊比丘應更自恣，若不者如法治。」
爾時自恣日，有住處舊比丘欲自恣，有客比丘來多，「舊比丘應更自恣，若不自恣應如法治。若自恣竟，舉眾未起、若多未起、若都已起，客比丘來多，舊比丘應更自恣，若不者如法治。」
爾時有住處，自恣日客比丘坐欲自恣，舊比丘來少，「舊比丘上座，隨上座自恣處自恣；下座，隨下座處自恣。若自恣竟，舉眾未起、若多未起、若都已起，舊比丘來少，應說清凈自恣，若不說者如法治。」爾時有住處，自恣日客比丘坐欲自恣，舊比丘來等，「客比丘應更自恣，若
【現代漢語翻譯】 現代漢語譯本： 『在某個寺院，如果來的客比丘多，客比丘在十五日自恣（Pravāraṇā，僧團于雨季安居結束時舉行的儀式，僧人互相指出過失），舊比丘在十四日自恣，而舊比丘人數少，應該聽從客比丘的安排。如果不聽從，應依法處置。十五日和十六日的情況也一樣。』
當時，在自恣日，某個寺院的舊比丘們聚集起來準備自恣。自恣時，客比丘來了，這些舊比丘心想：『我們該怎麼辦呢？』於是告訴了其他比丘。其他比丘稟告了佛陀，佛陀說：『如果在自恣日，某個寺院的舊比丘們聚集起來準備自恣。自恣時，來的客比丘人數少，客比丘中的上座（長老），按照上座的次序自恣；下座，按照下座的次序自恣。如果自恣已經結束，大眾尚未起身、多數人尚未起身、或者全部已經起身，如果來的客比丘人數少，應該給予清凈（表示沒有違犯戒律），如果不給予，應依法處置。』
當時，在自恣日，舊比丘們準備自恣，客比丘來的人數相等，『舊比丘應該重新自恣，如果不重新自恣，應依法處置。自恣結束后，如果大眾尚未起身、多數人尚未起身、或者全部已經起身，客比丘來的人數相等，舊比丘應該重新自恣，如果不重新自恣，應依法處置。』
當時，在自恣日，某個寺院的舊比丘們準備自恣，來的客比丘人數多，『舊比丘應該重新自恣，如果不重新自恣，應依法處置。如果自恣結束后，大眾尚未起身、多數人尚未起身、或者全部已經起身，來的客比丘人數多，舊比丘應該重新自恣，如果不重新自恣，應依法處置。』
當時，在某個寺院，自恣日客比丘們坐著準備自恣，舊比丘來的人數少，『舊比丘中的上座，按照上座的次序在客比丘自恣的地方自恣；下座，按照下座的次序在客比丘自恣的地方自恣。如果自恣結束后，大眾尚未起身、多數人尚未起身、或者全部已經起身，舊比丘來的人數少，應該宣告清凈自恣，如果不宣告，應依法處置。』當時，在某個寺院，自恣日客比丘們坐著準備自恣，舊比丘來的人數相等，『客比丘應該重新自恣，若
【English Translation】 English version: 『In a certain dwelling place, if many guest monks come, the guest monks observe Pravāraṇā (the ceremony held at the end of the rainy season retreat where monks invite each other to point out faults) on the fifteenth day, and the resident monks observe it on the fourteenth day. If there are few resident monks, they should follow the guest monks. If they do not follow, they should be dealt with according to the Dharma. The same applies to the fifteenth and sixteenth days.』
At that time, on the Pravāraṇā day, the resident monks in a certain dwelling place gathered to observe Pravāraṇā. While they were observing Pravāraṇā, guest monks arrived. The resident monks thought, 『What should we do?』 They told the other monks. The other monks reported to the Buddha. The Buddha said, 『If, on the Pravāraṇā day, the resident monks in a certain dwelling place gather to observe Pravāraṇā, and few guest monks arrive while they are observing Pravāraṇā, the senior monks among the guest monks should observe Pravāraṇā according to their seniority; the junior monks should observe Pravāraṇā according to their juniority. If the Pravāraṇā has already ended, and the assembly has not yet risen, or many have not yet risen, or all have already risen, and few guest monks arrive, they should be given purification (indicating no violation of precepts). If they are not given purification, they should be dealt with according to the Dharma.』
At that time, on the Pravāraṇā day, the resident monks were preparing to observe Pravāraṇā, and the number of guest monks who arrived was equal. 『The resident monks should observe Pravāraṇā again. If they do not observe Pravāraṇā again, they should be dealt with according to the Dharma. After the Pravāraṇā has ended, if the assembly has not yet risen, or many have not yet risen, or all have already risen, and the number of guest monks who arrived is equal, the resident monks should observe Pravāraṇā again. If they do not, they should be dealt with according to the Dharma.』
At that time, on the Pravāraṇā day, the resident monks in a certain dwelling place were preparing to observe Pravāraṇā, and many guest monks arrived. 『The resident monks should observe Pravāraṇā again. If they do not observe Pravāraṇā again, they should be dealt with according to the Dharma. If the Pravāraṇā has ended, and the assembly has not yet risen, or many have not yet risen, or all have already risen, and many guest monks arrive, the resident monks should observe Pravāraṇā again. If they do not, they should be dealt with according to the Dharma.』
At that time, in a certain dwelling place, on the Pravāraṇā day, the guest monks were sitting, preparing to observe Pravāraṇā, and few resident monks arrived. 『The senior monks among the resident monks should observe Pravāraṇā in the place where the guest monks observed Pravāraṇā, according to their seniority; the junior monks should observe Pravāraṇā in the place where the guest monks observed Pravāraṇā, according to their juniority. If the Pravāraṇā has ended, and the assembly has not yet risen, or many have not yet risen, or all have already risen, and few resident monks arrive, they should declare a pure Pravāraṇā. If they do not declare it, they should be dealt with according to the Dharma.』 At that time, in a certain dwelling place, on the Pravāraṇā day, the guest monks were sitting, preparing to observe Pravāraṇā, and the number of resident monks who arrived was equal. 『The guest monks should observe Pravāraṇā again, if
不如法治。若自恣竟，舉眾未起、若多未起、若都已起，舊比丘來等，客比丘應更自恣，若不如法治。」
爾時有住處，自恣日客比丘坐欲自恣，舊比丘來多，「客比丘應更自恣，若不自恣如法治。若自恣竟，舉眾未起、若多不起、若都已起，舊比丘來多，客比丘應更自恣，若不如法治。」舊比丘舊比丘來亦如是，客比丘客比丘來亦如是。
爾時有住處，自恣日客比丘來。客比丘知舊比丘未來：「我等若有五人、若過五人，可作羯磨自恣。」即作羯磨自恣。作羯磨自恣時，有舊比丘來，客比丘自念：「我當云何？」即告諸比丘。諸比丘白佛，佛言：「若自恣日有住處，客比丘來。客比丘知有舊比丘未來：『我等若五人、若過五人，可作羯磨自恣。』彼比丘即作羯磨自恣。作羯磨自恣時，舊比丘來少，舊比丘上座隨上座次自恣，若下座隨下座次自恣。若自恣竟，舉眾未起、若多未起、若都已起，舊比丘來少，舊比丘應說清凈自恣，若不說如法治。」
爾時有住處，自恣日客比丘來。客比丘知舊比丘未來：「我等若五人、若過五人，可作羯磨自恣。」即作羯磨自恣。「作羯磨自恣時，舊比丘來等，客比丘應更自恣，若不如法治。作自恣竟，舉眾未起、若多未起、若都已起，舊比丘來等，客比丘應更自恣
【現代漢語翻譯】 現代漢語譯本： 不如法處理。如果已經隨意結束，大眾尚未起身、或者多數尚未起身、或者全部已經起身，這時舊比丘來臨，客比丘應該重新進行自恣，如果不按照如法的方式處理，就按照不如法處理。 當時有一個住處，在自恣日，客比丘坐下準備自恣，舊比丘來了很多，『客比丘應該重新進行自恣，如果不自恣就按照如法的方式處理。』如果已經隨意結束，大眾尚未起身、或者多數尚未起身、或者全部已經起身，這時舊比丘來了很多，客比丘應該重新進行自恣，如果不按照如法的方式處理，就按照不如法處理。舊比丘來臨的情況和客比丘來臨的情況一樣。 當時有一個住處，在自恣日，客比丘來臨。客比丘知道舊比丘不會來：『我們如果有五人、或者超過五人，可以進行羯磨自恣。』於是就進行了羯磨自恣。在進行羯磨自恣時，有舊比丘來臨，客比丘心想：『我該怎麼辦？』於是告訴了各位比丘。各位比丘稟告佛陀，佛陀說：『如果在自恣日，有一個住處，客比丘來臨。客比丘知道有舊比丘不會來：『我們如果有五人、或者超過五人，可以進行羯磨自恣。』這些比丘就進行了羯磨自恣。在進行羯磨自恣時，舊比丘來得很少，舊比丘以上座的次序或者以下座的次序進行自恣。如果自恣已經結束，大眾尚未起身、或者多數尚未起身、或者全部已經起身，這時舊比丘來得很少，舊比丘應該說清凈自恣，如果不說就按照不如法處理。』 當時有一個住處，在自恣日，客比丘來臨。客比丘知道舊比丘不會來：『我們如果有五人、或者超過五人，可以進行羯磨自恣。』於是就進行了羯磨自恣。『在進行羯磨自恣時，舊比丘來臨的人數相等，客比丘應該重新進行自恣，如果不按照如法的方式處理，就按照不如法處理。自恣結束后，大眾尚未起身、或者多數尚未起身、或者全部已經起身，這時舊比丘來臨的人數相等，客比丘應該重新進行自恣
【English Translation】 English version: It is not in accordance with the Dharma to govern. If the Pavarana (end of rainy season retreat) is already completed, and the assembly has not yet risen, or many have not risen, or all have already risen, and then the old Bhikkhus (monks) arrive, the guest Bhikkhus should perform Pavarana again. If it is not governed according to the Dharma, it is governed unlawfully. At that time, there was a dwelling place. On the Pavarana day, the guest Bhikkhus sat down intending to perform Pavarana, and many old Bhikkhus arrived. 'The guest Bhikkhus should perform Pavarana again. If they do not perform Pavarana, it should be governed according to the Dharma.' If the Pavarana is already completed, and the assembly has not yet risen, or many have not risen, or all have already risen, and then many old Bhikkhus arrive, the guest Bhikkhus should perform Pavarana again. If it is not governed according to the Dharma, it is governed unlawfully. The arrival of old Bhikkhus is the same as the arrival of guest Bhikkhus. At that time, there was a dwelling place. On the Pavarana day, the guest Bhikkhus arrived. The guest Bhikkhus knew that the old Bhikkhus would not come: 'If we are five or more than five, we can perform the Karma (formal act of the Sangha) of Pavarana.' Then they performed the Karma of Pavarana. While performing the Karma of Pavarana, some old Bhikkhus arrived. The guest Bhikkhus thought: 'What should I do?' Then they told the Bhikkhus. The Bhikkhus reported to the Buddha. The Buddha said: 'If on the Pavarana day, there is a dwelling place, and the guest Bhikkhus arrive. The guest Bhikkhus know that the old Bhikkhus will not come: 'If we are five or more than five, we can perform the Karma of Pavarana.' These Bhikkhus then performed the Karma of Pavarana. While performing the Karma of Pavarana, few old Bhikkhus arrived. The old Bhikkhus, according to the order of seniority, perform Pavarana, or according to the order of juniority, perform Pavarana. If the Pavarana is already completed, and the assembly has not yet risen, or many have not risen, or all have already risen, and then few old Bhikkhus arrive, the old Bhikkhus should declare pure Pavarana. If they do not declare, it is governed unlawfully.' At that time, there was a dwelling place. On the Pavarana day, the guest Bhikkhus arrived. The guest Bhikkhus knew that the old Bhikkhus would not come: 'If we are five or more than five, we can perform the Karma of Pavarana.' Then they performed the Karma of Pavarana. 'While performing the Karma of Pavarana, the number of old Bhikkhus who arrived was equal. The guest Bhikkhus should perform Pavarana again. If it is not governed according to the Dharma, it is governed unlawfully. After the Pavarana is completed, and the assembly has not yet risen, or many have not risen, or all have already risen, and then the number of old Bhikkhus who arrived is equal. The guest Bhikkhus should perform Pavarana again.
，若不如法治。」
爾時有住處，自恣日客比丘來。客比丘知有舊比丘未來：「我等若五人、若過五人，可共羯磨自恣。」即作羯磨自恣。「作羯磨自恣時，有舊比丘來多，客比丘應更自恣，若不如法治。若自恣竟，舉眾未起、若多未起，若都已起，舊比丘來多，客比丘應更自恣，若不如法治。」
爾時有住處，自恣日舊比丘來。舊比丘知有客比丘未來：「我等若五人、若過五人，可作羯磨自恣。」「作羯磨自恣時，有客比丘來少，客比丘上座隨上座自恣，下座隨下座自恣。若自恣竟，舉眾未起、若多未起、若都已起，客比丘來少，應說清凈自恣，若不說如法治。」
爾時有住處，自恣日有舊比丘來。舊比丘知有客比丘未來：「我等若五人、若過五人，可作羯磨自恣。」「作羯磨自恣時，客比丘來等，舊比丘應更作自恣，若不如法治。自恣竟，若舉眾未起、若多未起、若都已起，舊比丘應更自恣，若不如法治。」
爾時有住處，自恣日舊比丘來。舊比丘知有客比丘未來：「我等若五人、若過五人，可作羯磨自恣。」「作羯磨自恣時，客比丘來多，舊比丘應更自恣，若不如法治。若自恣竟，舉眾未起、若多未起、若都已起，客比丘來多，舊比丘應更自恣，若不如法治。客比丘、客比丘來亦如是
【現代漢語翻譯】 現代漢語譯本： 『如果不如法，就應依法處置。』
當時，在一個僧團里，在自恣日（Pavarana，雨季安居結束后的儀式）有客比丘（Bhikkhu，佛教僧侶）前來。客比丘知道有舊比丘（Bhikkhu，佛教僧侶）尚未到達：『我們如果達到五人或超過五人，可以一起舉行羯磨（Kamma，僧團的正式議事程式）自恣。』於是就舉行了羯磨自恣。『在舉行羯磨自恣時，如果有更多的舊比丘到來，客比丘應該重新自恣，如果不如法，就應依法處置。如果在自恣結束后，大眾尚未起身，或者大部分人尚未起身，或者所有人都已經起身，有更多的舊比丘到來，客比丘應該重新自恣，如果不如法，就應依法處置。』
當時，在一個僧團里，在自恣日有舊比丘前來。舊比丘知道有客比丘尚未到達：『我們如果達到五人或超過五人，可以舉行羯磨自恣。』『在舉行羯磨自恣時，如果有較少的客比丘到來，客比丘中的上座（長老）隨上座自恣，下座隨下座自恣。如果在自恣結束后，大眾尚未起身，或者大部分人尚未起身，或者所有人都已經起身，有較少的客比丘到來，應該說清凈自恣，如果不說，就應依法處置。』
當時，在一個僧團里，在自恣日有舊比丘前來。舊比丘知道有客比丘尚未到達：『我們如果達到五人或超過五人，可以舉行羯磨自恣。』『在舉行羯磨自恣時，如果客比丘到來的人數相等，舊比丘應該重新舉行自恣，如果不如法，就應依法處置。自恣結束后，如果大眾尚未起身，或者大部分人尚未起身，或者所有人都已經起身，舊比丘應該重新自恣，如果不如法，就應依法處置。』
當時，在一個僧團里，在自恣日有舊比丘前來。舊比丘知道有客比丘尚未到達：『我們如果達到五人或超過五人，可以舉行羯磨自恣。』『在舉行羯磨自恣時，如果客比丘到來的人數更多，舊比丘應該重新自恣，如果不如法，就應依法處置。如果在自恣結束后，大眾尚未起身，或者大部分人尚未起身，或者所有人都已經起身，客比丘到來的人數更多，舊比丘應該重新自恣，如果不如法，就應依法處置。』客比丘的情況也與此相同。
【English Translation】 English version: 'If it is not in accordance with the Dharma, it should be dealt with according to the Dharma.'
At that time, in a certain monastery, on the Pavarana (end of rains retreat ceremony) day, guest Bhikkhus (Buddhist monks) arrived. The guest Bhikkhus knew that some resident Bhikkhus had not yet arrived: 'If we are five or more, we can together perform the Kamma (formal act of the Sangha) Pavarana.' So they performed the Kamma Pavarana. 'While performing the Kamma Pavarana, if more resident Bhikkhus arrive, the guest Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma.' 'If after the Pavarana is completed, the assembly has not yet risen, or most have not yet risen, or all have already risen, and more resident Bhikkhus arrive, the guest Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma.'
At that time, in a certain monastery, on the Pavarana day, resident Bhikkhus arrived. The resident Bhikkhus knew that some guest Bhikkhus had not yet arrived: 'If we are five or more, we can perform the Kamma Pavarana.' 'While performing the Kamma Pavarana, if fewer guest Bhikkhus arrive, the senior guest Bhikkhus perform the Pavarana according to seniority, and the junior Bhikkhus perform the Pavarana according to their seniority. If after the Pavarana is completed, the assembly has not yet risen, or most have not yet risen, or all have already risen, and fewer guest Bhikkhus arrive, they should declare a pure Pavarana; if they do not declare it, it should be dealt with according to the Dharma.'
At that time, in a certain monastery, on the Pavarana day, resident Bhikkhus arrived. The resident Bhikkhus knew that some guest Bhikkhus had not yet arrived: 'If we are five or more, we can perform the Kamma Pavarana.' 'While performing the Kamma Pavarana, if an equal number of guest Bhikkhus arrive, the resident Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma. After the Pavarana is completed, if the assembly has not yet risen, or most have not yet risen, or all have already risen, the resident Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma.'
At that time, in a certain monastery, on the Pavarana day, resident Bhikkhus arrived. The resident Bhikkhus knew that some guest Bhikkhus had not yet arrived: 'If we are five or more, we can perform the Kamma Pavarana.' 'While performing the Kamma Pavarana, if more guest Bhikkhus arrive, the resident Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma. If after the Pavarana is completed, the assembly has not yet risen, or most have not yet risen, or all have already risen, and more guest Bhikkhus arrive, the resident Bhikkhus should perform the Pavarana again; if it is not in accordance with the Dharma, it should be dealt with according to the Dharma.' The same applies to the guest Bhikkhus when guest Bhikkhus arrive.
。舊比丘、舊比丘來亦如是。或言：『應自恣。』或言：『不應自恣，若不來者，失去！滅去！』欲作種種方便欲破壞他，便作羯磨自恣。彼若作羯磨，彼比丘不成羯磨，得偷蘭遮。」
爾時自恣日，若客比丘來，見有舊比丘相敷繩床、木床、敷具、氈、褥枕、具洗腳處，見有相不求覓，便作羯磨自恣。作羯磨自恣時，舊比丘來，客比丘自念：「我當云何？」即告諸比丘。諸比丘白佛，佛言：「若自恣日，有客比丘來，見有舊比丘相敷繩床、木床、敷具、氈、褥枕、具洗腳處，見有相不求覓，便作羯磨自恣。若作羯磨自恣，不成羯磨自恣有罪。見相便求，求而不得，即應喚。若不喚而作羯磨自恣，不成羯磨自恣有罪。見相便求，求而不得，求既不得，便言：『失去！滅去！』作種種方便，欲使他破壞，便作羯磨自恣。彼比丘不成羯磨，得偷蘭遮。見相便求，求而不得，不得便喚，喚已作羯磨自恣，彼比丘羯磨不成不犯罪。見相便求，求而得之，和合羯磨自恣，彼比丘成羯磨自恣，不得罪。見疑亦如是。」
爾時有住處，自恣日舊比丘來見客比丘相，見衣缽、座具、針筒、洗腳處，而不求覓，便作羯磨自恣。「彼比丘不成羯磨自恣，得罪。見相便求，求而不得，即應喚。若不喚而作羯磨自恣，不成羯磨自恣
【現代漢語翻譯】 現代漢語譯本： 舊比丘（資歷較深的僧人）、舊比丘來也像這樣。或者說：『應該自恣（僧團在解夏后的反省儀式）。』或者說：『不應該自恣，如果不來的人，就失去資格！取消資格！』想要用各種方法來破壞他人，就進行羯磨（僧團的議事程式）自恣。如果他進行羯磨，那個比丘的羯磨就不成立，會犯下偷蘭遮罪（一種較重的罪）。
那時，在自恣日，如果有新來的比丘（客比丘），看到有舊比丘的標誌，例如鋪設的繩床、木床、敷具、氈、褥子、枕頭、準備好的洗腳處，看到這些標誌卻不詢問，就進行羯磨自恣。在進行羯磨自恣時，舊比丘來了，客比丘心想：『我該怎麼辦？』就告訴其他比丘。其他比丘稟告佛陀，佛陀說：『如果在自恣日，有新來的比丘，看到有舊比丘的標誌，例如鋪設的繩床、木床、敷具、氈、褥子、枕頭、準備好的洗腳處，看到這些標誌卻不詢問，就進行羯磨自恣。如果進行羯磨自恣，羯磨自恣就不成立，並且有罪。看到標誌就應該詢問，詢問而沒有得到迴應，就應該呼喚。如果不呼喚就進行羯磨自恣，羯磨自恣就不成立，並且有罪。看到標誌就應該詢問，詢問而沒有得到迴應，得不到迴應就說：『失去資格！取消資格！』用各種方法，想要使他人受到破壞，就進行羯磨自恣。那個比丘的羯磨就不成立，會犯下偷蘭遮罪。看到標誌就應該詢問，詢問而沒有得到迴應，沒有得到迴應就應該呼喚，呼喚之後再進行羯磨自恣，那個比丘的羯磨就不成立，但不犯罪。看到標誌就應該詢問，詢問而得到允許，和合進行羯磨自恣，那個比丘的羯磨自恣就成立，不犯罪。有疑問的情況也像這樣處理。』
那時，在一個住處，自恣日舊比丘來了，看到客比丘的標誌，例如衣缽、座具、針筒、洗腳處，而不詢問，就進行羯磨自恣。『那個比丘的羯磨自恣就不成立，會犯罪。看到標誌就應該詢問，詢問而沒有得到迴應，就應該呼喚。如果不呼喚就進行羯磨自恣，羯磨自恣就不成立。
【English Translation】 English version: The old Bhikshus (senior monks), when old Bhikshus come, it is also like this. Some say: 'One should perform Pravarana (the self-criticism ceremony after the rainy season retreat).' Others say: 'One should not perform Pravarana; if those who should come do not come, they will lose their eligibility! They will be disqualified!' Wanting to use various means to disrupt others, they then perform Karma (a formal act of the Sangha) for Pravarana. If they perform Karma, that Bhikshu's Karma is not valid, and they incur a Thullanacca (a serious offense).
At that time, on the day of Pravarana, if a visiting Bhikshu (guest Bhikshu) comes and sees signs of an old Bhikshu, such as a spread rope bed, wooden bed, bedding, felt, mattress, pillow, and a prepared foot-washing area, and sees these signs but does not inquire, they then perform Karma for Pravarana. When performing Karma for Pravarana, if an old Bhikshu comes, the guest Bhikshu thinks: 'What should I do?' They then tell the other Bhikshus. The Bhikshus report to the Buddha, and the Buddha says: 'If on the day of Pravarana, a visiting Bhikshu comes and sees signs of an old Bhikshu, such as a spread rope bed, wooden bed, bedding, felt, mattress, pillow, and a prepared foot-washing area, and sees these signs but does not inquire, they then perform Karma for Pravarana. If they perform Karma for Pravarana, the Karma for Pravarana is not valid, and they are guilty. Upon seeing the signs, one should inquire, and if one does not receive a response, one should call out. If one does not call out and performs Karma for Pravarana, the Karma for Pravarana is not valid, and they are guilty. Upon seeing the signs, one should inquire, and if one does not receive a response, and not getting a response, one says: 'Lose eligibility! Disqualified!' Using various means, wanting to cause disruption to others, they then perform Karma for Pravarana. That Bhikshu's Karma is not valid, and they incur a Thullanacca. Upon seeing the signs, one should inquire, and if one does not receive a response, one should call out, and after calling out, then perform Karma for Pravarana, that Bhikshu's Karma is not invalid, and they do not commit an offense. Upon seeing the signs, one should inquire, and if one receives permission, and harmoniously perform Karma for Pravarana, that Bhikshu's Karma for Pravarana is valid, and they do not commit an offense. The same applies to cases of doubt.'
At that time, in a dwelling place, on the day of Pravarana, an old Bhikshu comes and sees signs of a guest Bhikshu, such as robes, alms bowl, sitting cloth, needle case, and foot-washing area, and without inquiring, they then perform Karma for Pravarana. 'That Bhikshu's Karma for Pravarana is not valid, and they commit an offense. Upon seeing the signs, one should inquire, and if one does not receive a response, one should call out. If one does not call out and performs Karma for Pravarana, the Karma for Pravarana is not valid.
，有罪。見相便求，求而不得，既求不得，便言：『失去！滅去！』種種方便欲使他破壞，便作羯磨自恣，彼比丘不成羯磨，得偷蘭。遮見相便求，求而不得，不得便喚，喚已作羯磨自恣，彼比丘不成羯磨，不犯罪。見相便求，求而得之，和合羯磨自恣，彼比丘成羯磨自恣，不得罪。見疑亦如是。」
爾時自恣日，有住處客比丘來，聞舊比丘聲、經行聲、謦欬聲、誦經聲、言論聲，聞而不求，便作羯磨自恣。作羯磨自恣時，舊比丘來，彼不知云何？即告諸比丘。諸比丘白佛，佛言：「若自恣日，有住處客比丘來，聞舊比丘聲、經行聲、謦欬聲、誦經聲、言論聲，聞而不求，便作羯磨自恣，不成羯磨自恣，得罪。從聞而求，乃至和合自恣亦如是。聞疑亦如是。」
爾時有住處，自恣日有舊比丘來，聞客比丘來聲、經行聲、謦欬聲、誦經聲、言論聲、抖擻衣聲，聞而不求，便作羯磨自恣，「彼比丘不成羯磨，有罪。從聞而求，乃至和合自恣亦如是。聞疑亦如是。」
爾時有住處，自恣日有客比丘來，見舊比丘在戒場上，見而不求，諸比丘便作羯磨自恣。諸比丘不知云何？即白佛，佛言：「有住處，自恣日有客比丘來，見舊比丘在戒場上，見而不求，諸比丘便作羯磨自恣，彼比丘成羯磨，有罪。若見便求
【現代漢語翻譯】 現代漢語譯本：有罪。如果看見（比丘的）表相就去索求（允許），索求而不得，既然索求不得，就說：『失去（資格）！滅除（僧團資格）！』用各種方法想要破壞他（的資格），就進行羯磨（karma，僧團會議）自恣（pravāraṇā，僧眾自恣），這個比丘的羯磨不成，犯偷蘭罪（sthūlātyaya，一種較輕的罪）。遮止（比丘的）表相，就去索求（允許），索求而不得，不得就呼喚（其他比丘），呼喚後進行羯磨自恣，這個比丘的羯磨不成，不犯罪。看見（比丘的）表相就去索求（允許），索求而得到，和合進行羯磨自恣，這個比丘的羯磨成就，不犯罪。看見（比丘的）疑相也是如此。
當時，在自恣日，有住在其他地方的客比丘來到（僧團），聽到舊比丘的聲音、經行的聲音、咳嗽的聲音、誦經的聲音、言論的聲音，聽到了卻不去索求（允許），就進行羯磨自恣。進行羯磨自恣時，舊比丘來了，這些（客）比丘不知道該怎麼辦？就告訴了諸位比丘。諸位比丘稟告佛陀，佛陀說：『如果在自恣日，有住在其他地方的客比丘來到（僧團），聽到舊比丘的聲音、經行的聲音、咳嗽的聲音、誦經的聲音、言論的聲音，聽到了卻不去索求（允許），就進行羯磨自恣，這個羯磨自恣不成，有罪。從聽到聲音而去索求（允許），乃至和合自恣也是如此。聽到疑相也是如此。』
當時，在一個住處，自恣日有舊比丘來到（僧團），聽到客比丘來的聲音、經行的聲音、咳嗽的聲音、誦經的聲音、言論的聲音、抖擻衣服的聲音，聽到了卻不去索求（允許），就進行羯磨自恣，『這個比丘的羯磨不成，有罪。從聽到聲音而去索求（允許），乃至和合自恣也是如此。聽到疑相也是如此。』
當時，在一個住處，自恣日有客比丘來到（僧團），看見舊比丘在戒場上，看見了卻不去索求（允許），諸位比丘就進行羯磨自恣。諸位比丘不知道該怎麼辦？就稟告佛陀，佛陀說：『在一個住處，自恣日有客比丘來到（僧團），看見舊比丘在戒場上，看見了卻不去索求（允許），諸位比丘就進行羯磨自恣，這個比丘的羯磨成就，有罪。如果看見就去索求（允許）
【English Translation】 English version: Guilty. If one sees the appearance (of a bhikkhu) and then seeks (permission), and does not obtain it, and since one does not obtain it, one says: 'Lost! Destroyed!' Using various means to try to destroy him (his qualification), one then performs karma (saṅghakamma, a formal act of the monastic community) for pravāraṇā (invitation), this bhikkhu's karma is not valid, and he commits a sthūlātyaya (a serious offense). Preventing (a bhikkhu's) appearance, one then seeks (permission), and does not obtain it, and does not obtain it, one then calls (other bhikkhus), and after calling, performs karma for pravāraṇā, this bhikkhu's karma is not valid, and he does not commit an offense. If one sees (a bhikkhu's) appearance and then seeks (permission), and obtains it, and harmoniously performs karma for pravāraṇā, this bhikkhu's karma is valid, and he does not commit an offense. Seeing (a bhikkhu's) doubtful appearance is also the same.
At that time, on the day of pravāraṇā, a visiting bhikkhu from another dwelling came (to the saṅgha), and heard the sound of the old bhikkhus, the sound of walking, the sound of coughing, the sound of reciting scriptures, the sound of speaking, and having heard it, did not seek (permission), and then performed karma for pravāraṇā. When performing karma for pravāraṇā, the old bhikkhus came, and these (visiting) bhikkhus did not know what to do? They then told the bhikkhus. The bhikkhus reported to the Buddha, and the Buddha said: 'If on the day of pravāraṇā, a visiting bhikkhu from another dwelling comes (to the saṅgha), and hears the sound of the old bhikkhus, the sound of walking, the sound of coughing, the sound of reciting scriptures, the sound of speaking, and having heard it, does not seek (permission), and then performs karma for pravāraṇā, this karma for pravāraṇā is not valid, and he is guilty. From hearing the sound and seeking (permission), up to and including harmonious pravāraṇā, it is also the same. Hearing a doubtful appearance is also the same.'
At that time, in one dwelling, on the day of pravāraṇā, an old bhikkhu came (to the saṅgha), and heard the sound of the visiting bhikkhus coming, the sound of walking, the sound of coughing, the sound of reciting scriptures, the sound of speaking, the sound of shaking clothes, and having heard it, did not seek (permission), and then performed karma for pravāraṇā, 'this bhikkhu's karma is not valid, and he is guilty. From hearing the sound and seeking (permission), up to and including harmonious pravāraṇā, it is also the same. Hearing a doubtful appearance is also the same.'
At that time, in one dwelling, on the day of pravāraṇā, a visiting bhikkhu came (to the saṅgha), and saw the old bhikkhus in the sīmā (boundary for monastic acts), and having seen it, did not seek (permission), and the bhikkhus then performed karma for pravāraṇā. The bhikkhus did not know what to do? They then reported to the Buddha, and the Buddha said: 'In one dwelling, on the day of pravāraṇā, a visiting bhikkhu comes (to the saṅgha), and sees the old bhikkhus in the sīmā, and having seen it, does not seek (permission), and the bhikkhus then perform karma for pravāraṇā, this bhikkhu's karma is valid, and he is guilty. If one sees and then seeks (permission)'
，求而不喚，便作羯磨自恣，彼比丘成羯磨自恣，有罪。若見而求，求而喚，作羯磨自恣，彼比丘不破羯磨，無罪。見疑亦如是。」
爾時有住處，自恣日有舊比丘來，見客比丘在戒場上，見而不求，諸比丘便作羯磨自恣，「彼比丘成羯磨自恣，有罪。若見便求，求而不喚，便作羯磨自恣，彼比丘成羯磨自恣，有罪。若見而求，求而喚，作羯磨自恣，彼比丘成羯磨，無罪。見疑亦如是。客比丘聞舊比丘亦如是，聞疑亦如是。舊比丘聞客比丘亦如是，聞疑亦如是。」
爾時有住處，自恣日有客比丘來，見有舊比丘在界內，見而不求，便作羯磨自恣。作羯磨自恣時，見有舊比丘來，不知云何？即告諸比丘。諸比丘白佛，佛言：「若有住處，自恣日有客比丘來，見有舊比丘在界內，見而不求，便作羯磨自恣，彼比丘不成羯磨，有罪。見而求，求而不喚，便作羯磨自恣，彼比丘不成羯磨，有罪。見便求，求已喚，和合作羯磨自恣，彼比丘成羯磨，無罪。見疑亦如是。」
爾時有住處，自恣日有舊比丘來，見客比丘在界內，見而不求，便作羯磨自恣，「彼比丘不成羯磨自恣，有罪。若見便求，求而不喚，便作羯磨自恣，彼比丘不成羯磨自恣，有罪。若見而求，求而喚，和合作羯磨自恣，彼比丘成羯磨自恣，無
【現代漢語翻譯】 現代漢語譯本： 『如果（僧團中）有比丘看見（其他）比丘，不請求（其參與），也不告知，就進行羯磨自恣（karmavācanā，僧團的自我反省儀式），那麼這些比丘的羯磨自恣就成立，但有罪過。如果看見了就請求，請求了也告知，才進行羯磨自恣，那麼這些比丘的羯磨就沒有被破壞，也沒有罪過。看見了但心存疑慮的情況也一樣。』
當時，在一個住處，自恣日（pravāraṇā，雨季安居結束后的自省日）有舊比丘來，看見客比丘在戒場上，看見了卻不請求（其參與），眾比丘就進行了羯磨自恣，『那麼這些比丘的羯磨自恣就成立，但有罪過。如果看見了就請求，請求了卻不告知，就進行羯磨自恣，那麼這些比丘的羯磨自恣就成立，但有罪過。如果看見了就請求，請求了也告知，才進行羯磨自恣，那麼這些比丘的羯磨就成立，沒有罪過。看見了但心存疑慮的情況也一樣。客比丘聽見舊比丘的情況也一樣，聽見了但心存疑慮的情況也一樣。舊比丘聽見客比丘的情況也一樣，聽見了但心存疑慮的情況也一樣。』
當時，在一個住處，自恣日有客比丘來，看見有舊比丘在結界內，看見了卻不請求（其參與），就進行了羯磨自恣。在進行羯磨自恣時，看見有舊比丘來了，不知道該怎麼辦？就告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『如果在一個住處，自恣日有客比丘來，看見有舊比丘在結界內，看見了卻不請求（其參與），就進行了羯磨自恣，那麼這些比丘的羯磨就不成立，有罪過。看見了就請求，請求了卻不告知，就進行羯磨自恣，那麼這些比丘的羯磨就不成立，有罪過。看見了就請求，請求后也告知，和合一起進行羯磨自恣，那麼這些比丘的羯磨就成立，沒有罪過。看見了但心存疑慮的情況也一樣。』
當時，在一個住處，自恣日有舊比丘來，看見客比丘在結界內，看見了卻不請求（其參與），就進行了羯磨自恣，『那麼這些比丘的羯磨自恣就不成立，有罪過。如果看見了就請求，請求了卻不告知，就進行羯磨自恣，那麼這些比丘的羯磨自恣就不成立，有罪過。如果看見了就請求，請求了也告知，和合一起進行羯磨自恣，那麼這些比丘的羯磨自恣就成立，沒有罪過。
【English Translation】 English version: 『If there are Bhikshus (monks) who see other Bhikshus, do not request (their participation), nor inform them, and then proceed with the Karmavācanā (羯磨自恣, a monastic self-reflection ceremony), then the Karmavācanā of these Bhikshus is valid, but they are at fault. If they see them and request, and having requested, inform them, and then proceed with the Karmavācanā, then the Karma of these Bhikshus is not broken, and they are without fault. The same applies to situations where they see but have doubts.』
At that time, in a certain dwelling place, on the day of Pravāraṇā (自恣日, the self-reflection day after the end of the rainy season retreat), an older Bhikshu arrived and saw a visiting Bhikshu in the Sima (戒場, boundary for monastic acts). Seeing him but not requesting (his participation), the Bhikshus proceeded with the Karmavācanā, 『Then the Karmavācanā of these Bhikshus is valid, but they are at fault. If they see him and request, but having requested, do not inform him, and then proceed with the Karmavācanā, then the Karmavācanā of these Bhikshus is valid, but they are at fault. If they see him and request, and having requested, inform him, and then proceed with the Karmavācanā together, then the Karma of these Bhikshus is valid, and they are without fault. The same applies to situations where they see but have doubts. The same applies to the visiting Bhikshu hearing about the older Bhikshu, and the same applies to hearing with doubts. The same applies to the older Bhikshu hearing about the visiting Bhikshu, and the same applies to hearing with doubts.』
At that time, in a certain dwelling place, on the day of Pravāraṇā, a visiting Bhikshu arrived and saw an older Bhikshu within the boundary. Seeing him but not requesting (his participation), they proceeded with the Karmavācanā. While proceeding with the Karmavācanā, they saw the older Bhikshu arriving, and they did not know what to do. They told the Bhikshus. The Bhikshus reported to the Buddha. The Buddha said, 『If in a certain dwelling place, on the day of Pravāraṇā, a visiting Bhikshu arrives and sees an older Bhikshu within the boundary, seeing him but not requesting (his participation), they proceed with the Karmavācanā, then the Karma of these Bhikshus is not valid, and they are at fault. If they see him and request, but having requested, do not inform him, and then proceed with the Karmavācanā, then the Karma of these Bhikshus is not valid, and they are at fault. If they see him and request, and having requested, inform him, and harmoniously proceed with the Karmavācanā together, then the Karma of these Bhikshus is valid, and they are without fault. The same applies to situations where they see but have doubts.』
At that time, in a certain dwelling place, on the day of Pravāraṇā, an older Bhikshu arrived and saw a visiting Bhikshu within the boundary. Seeing him but not requesting (his participation), they proceeded with the Karmavācanā, 『Then the Karmavācanā of these Bhikshus is not valid, and they are at fault. If they see him and request, but having requested, do not inform him, and then proceed with the Karmavācanā, then the Karmavācanā of these Bhikshus is not valid, and they are at fault. If they see him and request, and having requested, inform him, and harmoniously proceed with the Karmavācanā together, then the Karmavācanā of these Bhikshus is valid, and they are without fault.
罪。見疑亦如是。客比丘聞舊比丘亦如是，聞疑亦如是。舊比丘聞客比丘亦如是，聞疑亦如是。」
時六群比丘作如是念：「從有比丘有住處，至無比丘有住處，恐余比丘為我作羯磨若遮自恣。」諸比丘即白佛，佛言：「不應作如是意：『從有比丘有住處，至無比丘有住處，恐余比丘為我作羯磨若遮自恣。』」
彼比丘作如是念：「從有比丘有住處，至無比丘無住處，恐余比丘為我作羯磨若遮自恣。」佛言：「不應作如是念：『從有比丘有住處，至無比丘無住處，恐余比丘為我作羯磨若遮自恣。』」
彼作如是念：「從有比丘有住處，至無比丘有住處無住處，若往比丘戒場上，恐余比丘為我作羯磨若遮自恣。」佛言：「不應作如是意：『從有比丘有住處，至無比丘有住處無住處，若往比丘戒場上，恐余比丘為我作羯磨若遮自恣。』若無僧共去、無難事去者，得突吉羅。從有比丘無住處，至無比丘有住處，亦如是。從有比丘無住處，至無比丘無住處，亦如是。從有比丘無住處，至無比丘有住處無住處，亦如是。從有比丘有住處、無住處，至無比丘有住處，亦如是。從有比丘有住處、無住處，至無比丘無住處，亦如是。從有比丘有住處、無住處，至無比丘有住處、無住處，亦如是。若為親友知識，亦如
【現代漢語翻譯】 現代漢語譯本 『罪』也是如此。對比丘的懷疑也是如此。客比丘（新來的比丘）聽到舊比丘（資歷較老的比丘）的事情也是如此，聽到對舊比丘的懷疑也是如此。舊比丘聽到客比丘的事情也是如此，聽到對客比丘的懷疑也是如此。」
當時，六群比丘（行為不端的比丘團體）這樣想：『從有比丘居住的地方，到沒有比丘居住的地方，恐怕其他比丘會對我進行羯磨（僧團的宗教儀式，此處指懲罰）或者遮自恣（阻止自恣，即僧眾在自恣日互相指出過失）。』眾比丘將此事稟告佛陀，佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘居住的地方，恐怕其他比丘會對我進行羯磨或者遮自恣。」』
那些比丘這樣想：『從有比丘居住的地方，到沒有比丘沒有居住的地方，恐怕其他比丘會對我進行羯磨或者遮自恣。』佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘沒有居住的地方，恐怕其他比丘會對我進行羯磨或者遮自恣。」』
他們這樣想：『從有比丘居住的地方，到沒有比丘有居住和沒有居住的地方，如果前往比丘戒場上，恐怕其他比丘會對我進行羯磨或者遮自恣。』佛陀說：『不應該這樣想：「從有比丘居住的地方，到沒有比丘有居住和沒有居住的地方，如果前往比丘戒場上，恐怕其他比丘會對我進行羯磨或者遮自恣。」』如果沒有僧眾一起去，沒有緊急的事情而去，會犯突吉羅（輕罪）。從有比丘沒有居住的地方，到沒有比丘有居住的地方，也是如此。從有比丘沒有居住的地方，到沒有比丘沒有居住的地方，也是如此。從有比丘沒有居住的地方，到沒有比丘有居住和沒有居住的地方，也是如此。從有比丘有居住和沒有居住的地方，到沒有比丘有居住的地方，也是如此。從有比丘有居住和沒有居住的地方，到沒有比丘沒有居住的地方，也是如此。從有比丘有居住和沒有居住的地方，到沒有比丘有居住和沒有居住的地方，也是如此。如果是爲了親友熟人，也是如此。
【English Translation】 English version 『Offense』 is also the same. Suspicion towards a Bhikkhu (monk) is also the same. A visiting Bhikkhu (newly arrived monk) hearing about a resident Bhikkhu (senior monk) is also the same, hearing suspicion about a resident Bhikkhu is also the same. A resident Bhikkhu hearing about a visiting Bhikkhu is also the same, hearing suspicion about a visiting Bhikkhu is also the same.
At that time, the group of six Bhikkhus (a group of monks with misconduct) thought: 『From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus residing, I fear that other Bhikkhus will perform a Kamma (ecclesiastical act of the Sangha, here referring to punishment) or prevent self-authorization (preventing self-authorization, i.e., monks pointing out each other's faults on the Self-Authorization Day) against me.』 The Bhikkhus reported this matter to the Buddha, and the Buddha said: 『You should not think like this: 「From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus residing, I fear that other Bhikkhus will perform a Kamma or prevent self-authorization against me.」』
Those Bhikkhus thought: 『From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus not residing, I fear that other Bhikkhus will perform a Kamma or prevent self-authorization against me.』 The Buddha said: 『You should not think like this: 「From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus not residing, I fear that other Bhikkhus will perform a Kamma or prevent self-authorization against me.」』
They thought: 『From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus residing and not residing, if going to the Bhikkhu's ordination ground, I fear that other Bhikkhus will perform a Kamma or prevent self-authorization against me.』 The Buddha said: 『You should not think like this: 「From a place where there are Bhikkhus residing, to a place where there are no Bhikkhus residing and not residing, if going to the Bhikkhu's ordination ground, I fear that other Bhikkhus will perform a Kamma or prevent self-authorization against me.」』 If there are no Sangha (monastic community) going together, and going without urgent matters, one commits a Ṭhullaććaya (minor offense). From a place where there are no Bhikkhus residing, to a place where there are Bhikkhus residing, it is also the same. From a place where there are no Bhikkhus residing, to a place where there are no Bhikkhus residing, it is also the same. From a place where there are no Bhikkhus residing, to a place where there are Bhikkhus residing and not residing, it is also the same. From a place where there are Bhikkhus residing and not residing, to a place where there are Bhikkhus residing, it is also the same. From a place where there are Bhikkhus residing and not residing, to a place where there are no Bhikkhus residing, it is also the same. From a place where there are Bhikkhus residing and not residing, to a place where there are Bhikkhus residing and not residing, it is also the same. If it is for relatives, friends, and acquaintances, it is also the same.
是。」
爾時六群比丘尼作如是意：「往寺內遮余比丘，莫為六群比丘作羯磨若遮自恣。」諸比丘白佛，佛言：「比丘尼不應作如是意：『往寺內遮余比丘言：「莫為六群比丘作羯磨若遮自恣。」』不應在比丘尼前作羯磨若遮自恣。」
時諸比丘尼，遣式叉摩那、沙彌尼至寺內遮余比丘，莫為六群比丘作羯磨若遮自恣。諸比丘白佛，佛言：「比丘尼不應遣式叉摩那、沙彌尼至寺內遮余比丘，莫為六群比丘作羯磨若遮自恣。不應在式叉摩那、沙彌尼前作羯磨若遮自恣。」
彼諸比丘尼，復遣白衣知識往寺內遮余比丘，莫為六群比丘作羯磨若遮自恣。諸比丘白佛，佛言：「比丘尼不應作如是念：『遣白衣知識往寺內遮余比丘，莫為六群比丘作羯磨若遮自恣。』不應在白衣前作羯磨若遮自恣。」
爾時王波斯匿，遣兵衛護眾僧，諸比丘語眾兵人言：「小卻，我曹欲作羯磨自恣。」彼人言：「王遣我等衛護眾僧，今不敢往余處。」諸比丘白佛，佛言：「應更語使避余處去。若去者善，若不去，自應去至不見不聞處作羯磨自恣，不應在未受大戒人前作羯磨自恣。」
時諸天、龍、夜叉來聽自恣，有天眼比丘見，見已生畏慎心：「佛不聽我曹在未受大戒人前自恣。」即白佛，佛言：「除人未受大戒
【現代漢語翻譯】 現代漢語譯本： 『是。』
爾時，六群比丘尼（Chaggiya bhikkhuni，一群行為不端的比丘尼）作如是想：『前往寺內阻止其他比丘（bhikkhu），不要為六群比丘作羯磨（kamma，僧團的正式議事程式），也不要阻止他們的自恣（pavāraṇā，僧團成員在雨季安居結束時的互相檢舉儀式）。』諸比丘（bhikkhu）稟告佛陀（Buddha），佛陀說：『比丘尼不應該有這樣的想法：『前往寺內阻止其他比丘，說：「不要為六群比丘作羯磨，也不要阻止他們的自恣。」』不應該在比丘尼面前作羯磨，也不應該阻止自恣。』
當時，一些比丘尼派遣式叉摩那（sikkhamānā，預備沙彌尼）和沙彌尼（sāmaṇerī，女沙彌）到寺內阻止其他比丘，不要為六群比丘作羯磨，也不要阻止他們的自恣。諸比丘稟告佛陀，佛陀說：『比丘尼不應該派遣式叉摩那和沙彌尼到寺內阻止其他比丘，不要為六群比丘作羯磨，也不要阻止他們的自恣。不應該在式叉摩那和沙彌尼面前作羯磨，也不應該阻止自恣。』
那些比丘尼，又派遣白衣（b衣，在家信徒）朋友到寺內阻止其他比丘，不要為六群比丘作羯磨，也不要阻止他們的自恣。諸比丘稟告佛陀，佛陀說：『比丘尼不應該有這樣的想法：『派遣白衣朋友到寺內阻止其他比丘，不要為六群比丘作羯磨，也不要阻止他們的自恣。』不應該在白衣面前作羯磨，也不應該阻止自恣。』
當時，國王波斯匿（King Pasenadi，古代印度拘薩羅國的國王）派遣士兵衛護僧眾，諸比丘對士兵們說：『請稍微退後，我們想要作羯磨自恣。』士兵們說：『國王派遣我們衛護僧眾，現在不敢前往其他地方。』諸比丘稟告佛陀，佛陀說：『應該再次告訴他們避開到其他地方去。如果他們離開就好，如果他們不離開，自己應該離開到看不見聽不見的地方作羯磨自恣，不應該在未受具足戒（upasampadā，比丘或比丘尼的正式出家戒）的人面前作羯磨自恣。』
當時，諸天（deva，神）、龍（nāga，龍族）、夜叉（yakṣa，一種鬼神）前來聽自恣，有天眼（dibbacakkhu，天眼通）比丘看見了，看見後心生畏懼：『佛陀不允許我們在未受具足戒的人面前自恣。』隨即稟告佛陀，佛陀說：『除了人以外，未受具足戒的都可以聽。』
【English Translation】 English version: 'Yes.'
At that time, the group of six bhikkhunis (Chaggiya bhikkhuni, a group of misbehaving bhikkhunis) had this thought: 'Let's go to the monastery and prevent the other bhikkhus (bhikkhu, monks) from performing kamma (kamma, a formal monastic procedure) for the group of six bhikkhunis, and from holding pavāraṇā (pavāraṇā, a ceremony at the end of the rainy season retreat where monastics invite each other to point out any offenses they may have committed).』 The bhikkhus reported this to the Buddha (Buddha), who said: 'Bhikkhunis should not have such a thought: 「Go to the monastery and prevent the other bhikkhus, saying, 'Do not perform kamma for the group of six bhikkhunis, and do not hold pavāraṇā.』」 Kamma should not be performed in front of bhikkhunis, nor should pavāraṇā be held.』
At that time, some bhikkhunis sent sikkhamānās (sikkhamānā, female trainees) and sāmaṇerīs (sāmaṇerī, female novices) to the monastery to prevent the other bhikkhus from performing kamma for the group of six bhikkhunis, and from holding pavāraṇā. The bhikkhus reported this to the Buddha, who said: 'Bhikkhunis should not send sikkhamānās and sāmaṇerīs to the monastery to prevent the other bhikkhus from performing kamma for the group of six bhikkhunis, and from holding pavāraṇā. Kamma should not be performed in front of sikkhamānās and sāmaṇerīs, nor should pavāraṇā be held.』
Those bhikkhunis then sent lay (b衣, lay followers) acquaintances to the monastery to prevent the other bhikkhus from performing kamma for the group of six bhikkhunis, and from holding pavāraṇā. The bhikkhus reported this to the Buddha, who said: 'Bhikkhunis should not have such a thought: 「Send lay acquaintances to the monastery to prevent the other bhikkhus from performing kamma for the group of six bhikkhunis, and from holding pavāraṇā.」 Kamma should not be performed in front of lay people, nor should pavāraṇā be held.』
At that time, King Pasenadi (King Pasenadi, the king of Kosala in ancient India) sent soldiers to protect the Sangha (Sangha, the monastic community). The bhikkhus said to the soldiers: 'Please step back a little, we want to perform kamma and pavāraṇā.' The soldiers said: 'The king sent us to protect the Sangha, and we dare not go elsewhere now.' The bhikkhus reported this to the Buddha, who said: 'You should tell them again to move away to another place. If they leave, that is good. If they do not leave, you should go to a place where you cannot be seen or heard to perform kamma and pavāraṇā. Kamma and pavāraṇā should not be performed in front of those who have not received full ordination (upasampadā, the full ordination of a bhikkhu or bhikkhuni).』
At that time, devas (deva, gods), nāgas (nāga, serpent beings), and yakṣas (yakṣa, a type of spirit) came to listen to the pavāraṇā. A bhikkhu with divine eye (dibbacakkhu, the ability to see heavenly beings) saw them and became fearful: 'The Buddha does not allow us to hold pavāraṇā in front of those who have not received full ordination.' He immediately reported this to the Buddha, who said: 'Except for humans, those who have not received full ordination may listen.'
，餘者聽在前羯磨自恣。」
彼自恣竟，說戒坐久疲極。諸比丘白佛，佛言：「不應自恣竟復說戒，自恣即是說戒。」佛說如是。(自恣揵度竟)
皮革揵度
爾時世尊在王舍城。時瞻婆城有大長者子，字守籠那。其父母唯有此一子，甚愛念之，生來習樂，未曾躡地而行，足下生毛。時摩竭國王，聞瞻婆城中大長者有子，父母甚愛念之，生來習樂，未曾躡地而行，足下生毛。遲欲見之，即敕瞻婆城主：「使諸長者各將其兒來至我所。」時瞻婆城主，即各將其兒詣摩竭王所，到已頭面禮王足在一面住，即白王言：「王欲見瞻婆城中大長者子，此子生來習樂，父母愛之，未曾躡地而行，足下生毛，愿王聽以衣敷地。」王言：「聽以衣敷地。」時長者子守籠那，即以衣敷地，詣王所頭面作禮。王見足下生毛，心甚歡喜，王即與現世利益已語言：「我已與汝現世利益。世尊在王舍城耆阇崛山中，汝可往見禮拜問訊，當與汝後世利益。」時瞻婆城主及諸長者聞王語已，共詣耆阇崛山。時有長老娑竭陀為佛給使，在異處磐石上坐。時瞻婆城主詣長老娑竭陀所問言：「今世尊在何處？我等欲見如來。」娑竭陀言：「小待長者，須我白佛。」爾時長老娑竭陀即沒石上，如力士屈申臂頃，從彼來踴出佛前白言：「瞻婆
{ "translations": [ '『其餘的人聽取之前的羯磨自恣。』', '', '他們自恣完畢后，因為誦戒坐了很久，非常疲憊。眾比丘稟告佛陀，佛陀說：『不應該在自恣完畢后又誦戒，自恣本身就是誦戒。』佛陀如是說。（自恣犍度完畢）', '', '皮革犍度', '', '當時，世尊在王舍城。當時，瞻婆城有一位大長者的兒子，名叫守籠那（Suna，名字）。他的父母只有這一個兒子，非常疼愛他，他從小就習慣於享樂，從未在地上行走過，腳底長毛。當時，摩揭陀國王聽說瞻婆城中有一位大長者的兒子，父母非常疼愛他，他從小就習慣於享樂，從未在地上行走過，腳底長毛。國王想要見他，就命令瞻婆城的城主：『讓各位長者各自帶著他們的兒子來見我。』當時，瞻婆城的城主，就各自帶著他們的兒子前往摩揭陀國王那裡，到達后，頭面禮拜國王的腳，在一旁站立，然後稟告國王說：『國王想要見瞻婆城中的大長者的兒子，這個兒子從小就習慣於享樂，父母疼愛他，從未在地上行走過，腳底長毛，希望國王允許用衣服鋪地。』國王說：『允許用衣服鋪地。』當時，長者的兒子守籠那，就用衣服鋪地，前往國王那裡，頭面作禮。國王看到他腳底長毛，心裡非常高興，國王就給予他現世的利益，然後對他說：『我已經給予你現世的利益。世尊在王舍城的耆阇崛山（Grdhrakuta，鷲峰山）中，你可以前去拜見問候，他會給予你後世的利益。』當時，瞻婆城的城主和各位長者聽到國王的話后，一同前往耆阇崛山。當時，有長老娑竭陀（Sāgata，人名）作為佛陀的侍者，在別處的磐石上坐著。當時，瞻婆城的城主前往長老娑竭陀那裡問道：『現在世尊在哪裡？我們想要見如來。』娑竭陀說：『請各位長者稍等，等我稟告佛陀。』當時，長老娑竭陀就從石頭上消失，像力士屈臂伸臂那麼快，從那裡涌出到佛陀面前稟告說：『瞻婆'" ], "english_translations": [ '『The rest should listen to the preceding Karma-svadhana.』', '', 'After they had completed the self-surrender, they were exhausted from sitting for a long time reciting the precepts. The Bhikshus reported to the Buddha, and the Buddha said, 『One should not recite the precepts again after completing the self-surrender; self-surrender is itself the recitation of the precepts.』 The Buddha spoke thus. (End of the Self-Surrender Khandhaka)', '', 'The Leather Khandhaka', '', 'At that time, the World-Honored One was in Rajagrha (Wangshecheng, Royal City). At that time, there was a son of a great householder in Campa (Zhanpo, city name), named Suna (Shouluna, name). His parents had only this one son, and they loved him very much. He had been accustomed to pleasure since birth, had never walked on the ground, and had hair growing on the soles of his feet. At that time, the King of Magadha (Moqietuo, kingdom name) heard that there was a son of a great householder in Campa, that his parents loved him very much, that he had been accustomed to pleasure since birth, had never walked on the ground, and had hair growing on the soles of his feet. Desiring to see him, he ordered the lord of Campa, 『Have all the householders bring their sons to me.』 At that time, the lord of Campa, together with all the householders, went with their sons to the King of Magadha. Having arrived, they bowed their heads to the King』s feet and stood to one side, and then reported to the King, 『The King wishes to see the son of the great householder in Campa. This son has been accustomed to pleasure since birth, his parents love him, he has never walked on the ground, and has hair growing on the soles of his feet. May the King allow cloth to be spread on the ground.』 The King said, 『Allow cloth to be spread on the ground.』 At that time, the householder』s son, Suna, spread cloth on the ground and went to the King, bowing his head in obeisance. The King saw the hair growing on the soles of his feet and was very pleased. The King then gave him worldly benefits and said, 『I have given you worldly benefits. The World-Honored One is in Rajagrha on Mount Grdhrakuta (Qishejue shan, Vulture Peak Mountain). You may go to see him, pay your respects, and inquire after him, and he will give you benefits in the afterlife.』 At that time, the lord of Campa and all the householders, having heard the King』s words, went together to Mount Grdhrakuta. At that time, the Elder Sagata (Suojietuo, name), as the Buddha』s attendant, was sitting on a flat rock in another place. At that time, the lord of Campa went to the Elder Sagata and asked, 『Where is the World-Honored One now? We wish to see the Tathagata.』 Sagata said, 『Please wait a moment, householders, I must first inform the Buddha.』 At that time, the Elder Sagata disappeared from the rock, as quickly as a strong man bends and stretches his arm, and emerged from there before the Buddha and reported, 『Campa』" ] }
長者欲見世尊。」佛告言：「汝往屋蔭中敷座，我當往坐。」時娑竭陀即受教敷座已，還到佛所，頭面禮足在一面住，白世尊言：「我已敷座竟，今正是時。」爾時世尊，從屋中出坐已，告娑竭陀言：「語瞻婆長者來。」時長老娑竭陀沒于佛前，如力士屈申臂頃踴出於石上。時諸長者見，嘆未曾有：「世尊弟子神足猶爾，況復如來。」娑竭陀言：「長者宜知是時。」瞻婆城主來詣佛所，頭面作禮卻坐一面。世尊爾時即為諸長者子及瞻婆城主，種種方便說法勸化，令大歡喜，佈施持戒生天之法，即于座上得法眼凈，見法得法得果證，不復回還，白世尊言：「大德！從今已去，歸依佛法僧，聽為優婆塞。從今已去，不殺生乃至不飲酒。」爾時長者子守籠那在會中坐，作是念言：「我聞佛所說，若我在家與妻子俱，不得修清凈行，我今寧可從佛求除鬚髮舍家為道。」意欲令眾罷散。爾時瞻婆城主，聞佛種種方便說法，心大歡喜，即從坐起，作禮繞佛而去。
長者子守籠那，還詣佛所，頭面作禮卻住一面，即白世尊言：「如我聞佛所說，若我在家與妻子俱，不得修清凈行。今欲從世尊求除鬚髮舍家為道。」佛問守籠那：「汝父母聽汝不？」答言：「世尊！父母未聽。」佛言：「若父母不聽，如來不聽出家。」答言：「我
【現代漢語翻譯】 現代漢語譯本：長者想要拜見世尊。」佛陀告訴他說：「你到屋檐下的陰涼處鋪設座位，我將前去就坐。」當時娑竭陀（Sāgaradatta，人名）立即接受教誨，鋪設好座位后，回到佛陀處，頭面頂禮佛足，在一旁站立，稟告世尊說：「我已經鋪設好座位了，現在正是時候。」這時世尊從屋中走出，坐下後，告訴娑竭陀說：「告訴瞻婆（Campā，地名）的長者前來。」當時長老娑竭陀在佛陀面前消失，如同力士屈伸手臂那樣，瞬間出現在石頭上。當時各位長者見到，讚歎前所未有：「世尊弟子的神通尚且如此，更何況是如來。」娑竭陀說：「長者應該知道時機已到。」瞻婆城主前來拜見佛陀，頭面頂禮，退坐在一旁。世尊當時就為各位長者子及瞻婆城主，用種種方便法門說法勸化，使他們非常歡喜，講述佈施、持戒能夠往生天界的方法，他們當即在座位上獲得法眼清凈，見到法，證得法，獲得果位，不再退轉，稟告世尊說：「大德！從今以後，歸依佛、法、僧，請允許我成為優婆塞（Upāsaka，男居士）。從今以後，不殺生，乃至不飲酒。」當時長者子守籠那（Surūpa，人名）在法會中坐著，心中想道：「我聽聞佛陀所說，如果我在家與妻子一起生活，就不能修清凈行，我現在寧可跟隨佛陀請求剃除鬚髮，捨棄家庭出家修道。」他想讓大眾散去。當時瞻婆城主，聽聞佛陀用種種方便法門說法，心中非常歡喜，立即從座位上起身，向佛陀作禮，繞佛三匝后離去。 長者子守籠那，回到佛陀處，頭面頂禮，退到一旁站立，隨即稟告世尊說：「我聽聞佛陀所說，如果我在家與妻子一起生活，就不能修清凈行。現在想要跟隨世尊請求剃除鬚髮，捨棄家庭出家修道。」佛陀問守籠那：「你的父母允許你嗎？」回答說：「世尊！父母沒有允許。」佛陀說：「如果父母不允許，如來不允許你出家。」回答說：「我
【English Translation】 English version: The elder wanted to see the World Honored One.' The Buddha told him, 'Go spread out a seat in the shade of the eaves, and I will go and sit there.' Then Sāgaradatta immediately received the instruction, spread out the seat, and returned to the Buddha, bowed his head to the ground at the Buddha's feet, stood to one side, and said to the World Honored One, 'I have finished spreading out the seat, now is the right time.' At that time, the World Honored One came out of the house and sat down, and told Sāgaradatta, 'Tell the elder of Campā to come.' Then the elder Sāgaradatta disappeared from before the Buddha, and in the time it takes a strong man to bend and stretch his arm, he leaped up onto a stone. When the elders saw this, they exclaimed that it was unprecedented: 'The spiritual powers of the Buddha's disciple are still like this, how much more so the Thus Come One.' Sāgaradatta said, 'Elders, you should know that the time is right.' The lord of Campā came to the Buddha, bowed his head to the ground, and sat to one side. At that time, the World Honored One then spoke various expedient Dharma methods for the sake of the elders' sons and the lord of Campā, exhorting and transforming them, causing them to be greatly delighted, speaking of the Dharma of giving, upholding precepts, and being born in the heavens, and immediately in their seats they obtained the pure Dharma eye, saw the Dharma, attained the Dharma, attained the fruit of the path, and no longer regressed, and said to the World Honored One, 'Great Virtue! From now on, I take refuge in the Buddha, the Dharma, and the Sangha, and ask to be a Upāsaka (male lay devotee). From now on, I will not kill living beings, and even not drink alcohol.' At that time, the elder's son Surūpa was sitting in the assembly, and thought to himself, 'I have heard the Buddha say that if I am at home with my wife, I cannot cultivate pure conduct, now I would rather ask the Buddha to shave my head and beard and leave home to cultivate the Way.' He wanted the assembly to disperse. At that time, the lord of Campā, hearing the Buddha speak various expedient Dharma methods, was greatly delighted, and immediately rose from his seat, bowed to the Buddha, circumambulated the Buddha three times, and left. The elder's son Surūpa, returned to the Buddha, bowed his head to the ground, stood to one side, and then said to the World Honored One, 'As I have heard the Buddha say, if I am at home with my wife, I cannot cultivate pure conduct. Now I want to ask the World Honored One to shave my head and beard and leave home to cultivate the Way.' The Buddha asked Surūpa, 'Have your parents allowed you?' He replied, 'World Honored One! My parents have not allowed me.' The Buddha said, 'If your parents do not allow you, the Thus Come One does not allow you to leave home.' He replied, 'I
今當作方便令父母聽。」佛言：「今正是時。」時守籠那，還瞻婆城，至父母所白言：「如我聞佛所說，若我在家與妻子俱，不得修清凈行，今欲于佛所求除鬚髮舍家為道，愿父母聽。」父母答言：「出家之法甚難，為沙門亦不易，不如在家樂於愛慾自恣作福，不須出家。」時守籠那聞父母如是語，猶故不息，乃至第二、第三亦如是。守籠那如是三白父母，猶故不聽。時守籠那，即從坐起而坐地，作如是言：「從今已去，止不洗浴，香不塗身，不飲不食，若或當死，若或得出家，一日不食乃至五日。」時守籠那諸親里知識，聞守籠那欲從佛求除鬚髮欲出家為道，父母不聽一日不食乃至五日。時守籠那諸親里知識，往守籠那所語言：「可起守籠那！洗浴身體，以香涂身，飲食自樂，恣作福德，出家不易沙門亦難，且止不須出家。」守籠那聞諸親里知識如是語，猶故不止，第二，第三亦如是；親友亦如是。爾時守籠那伴等，詣守籠那父母所，作如是言：「可聽守籠那舍家為道，若樂出家有常相見，若不樂出家便當還此。守籠那若死，當復云何？」父母即言：「隨意出家。」時守籠那聞父母聽許，心自念言：「我今羸瘦如是，不堪一食，可小自將養。」時守籠那少多有力，往父母所白言：「我今出家去。」父母言：「今正是
【現代漢語翻譯】 現代漢語譯本 『現在我應該想個辦法讓父母同意我出家。』佛陀說：『現在正是時候。』當時，守籠那（Śūraṅgama，勇健）返回瞻婆城（Campā，古印度城市），來到父母那裡稟告說：『我聽佛陀所說，如果我在家與妻子一起生活，就不能修清凈的修行。我現在想在佛陀那裡剃除鬚髮，捨棄家庭出家修行，希望父母能夠允許。』父母回答說：『出家修行是很困難的，做沙門（Śrāmaṇa，勤息，指出家修行者）也不容易，不如在家享受愛慾，隨心所欲地行善積德，不需要出家。』當時，守籠那聽到父母這樣說，仍然沒有放棄，甚至第二次、第三次也是這樣請求。守籠那這樣三次稟告父母，父母仍然不同意。 當時，守籠那立即從座位上起來，坐在地上，這樣說道：『從今以後，我停止洗浴，不用香塗抹身體，不飲不食，如果因此而死，或者能夠得到出家的機會，我將一日不食，乃至五日。』當時，守籠那的親戚朋友們，聽說守籠那想要跟隨佛陀剃除鬚髮，想要出家修行，但是父母不同意，他已經一日不食，乃至五日。當時，守籠那的親戚朋友們，前往守籠那那裡勸說道：『起來吧，守籠那！洗浴身體，用香塗抹身體，飲食自樂，隨心所欲地行善積德，出家不容易，做沙門也很難，還是停止吧，不需要出家。』守籠那聽到親戚朋友們這樣說，仍然沒有停止，第二次、第三次也是這樣；親友們也是這樣勸說。 當時，守籠那的同伴們，來到守籠那的父母那裡，這樣說道：『可以允許守籠那捨棄家庭出家修行，如果他喜歡出家，你們還有機會經常見到他；如果他不喜歡出家，自然會回來。如果守籠那死了，那又該怎麼辦呢？』父母立即說道：『隨他自己的意願出家吧。』當時，守籠那聽到父母允許了，心裡想道：『我現在如此羸弱，不能一下子吃太多食物，可以稍微自己調養一下。』當時，守籠那稍微恢復了一些力氣，前往父母那裡稟告說：『我現在要出家去了。』父母說道：『現在正是時候。』
【English Translation】 English version 『Now I should devise a way to persuade my parents to allow me to renounce the household life.』 The Buddha said, 『Now is the right time.』 Then Śūraṅgama (勇健, the brave one), returned to Campā (瞻婆城, an ancient city in India), and went to his parents and reported, 『As I have heard the Buddha say, if I remain at home with a wife, I cannot cultivate pure conduct. Now I wish to have my hair and beard shaved off at the Buddha's place and leave home to practice the Way. I hope my parents will allow it.』 His parents replied, 『The practice of renunciation is very difficult, and being a Śrāmaṇa (沙門, one who strives) is not easy. It is better to stay at home and enjoy love and desire, freely making merit. There is no need to renounce the household life.』 At that time, when Śūraṅgama heard his parents say this, he still did not give up, and even the second and third times he requested in the same way. Śūraṅgama thus reported to his parents three times, but they still did not agree. At that time, Śūraṅgama immediately rose from his seat and sat on the ground, saying, 『From now on, I will stop bathing, not apply fragrance to my body, and not eat or drink. If I die because of this, or if I can get the chance to renounce the household life, I will not eat for one day, even up to five days.』 At that time, Śūraṅgama's relatives and friends heard that Śūraṅgama wanted to follow the Buddha to have his hair and beard shaved off and wanted to renounce the household life to practice the Way, but his parents did not agree, and he had not eaten for one day, even up to five days. At that time, Śūraṅgama's relatives and friends went to Śūraṅgama and advised him, 『Get up, Śūraṅgama! Bathe your body, apply fragrance to your body, eat and drink and enjoy yourself, freely make merit. Renouncing the household life is not easy, and being a Śrāmaṇa is also difficult. Stop it, there is no need to renounce the household life.』 When Śūraṅgama heard his relatives and friends say this, he still did not stop, the second and third times were the same; his relatives and friends also advised him in the same way. At that time, Śūraṅgama's companions went to Śūraṅgama's parents and said, 『You can allow Śūraṅgama to renounce the household life to practice the Way. If he likes to renounce the household life, you will still have the opportunity to see him often; if he does not like to renounce the household life, he will naturally return. If Śūraṅgama dies, then what should be done?』 His parents immediately said, 『Let him renounce the household life according to his own wishes.』 At that time, when Śūraṅgama heard that his parents had allowed it, he thought to himself, 『I am so weak now that I cannot eat too much food at once, I can take care of myself a little.』 At that time, Śūraṅgama regained some strength and went to his parents and reported, 『I am going to renounce the household life now.』 His parents said, 『Now is the right time.』
時。」
時守籠那即往王舍城耆阇崛山，到世尊所頭面作禮在一面住，白言：「父母已聽我出家為道，愿佛度我得受大戒。」佛即聽出家受大戒。爾時守籠那父母，于兩城中間七處安驛，為守籠那送熱食及時令到。時守籠那以此食與上座已，自入城乞食。其父母聞守籠那以所送食與諸比丘自乞食，從今已去，止不復與送食。爾時守籠那，往溫水河邊尸陀林中住，勤行精進，經行之處血流污地，如屠殺處。時守籠那在靜處思惟，心自念言：「我今勤行精進，如佛弟子中無有勝我者，我今何故不得無漏解脫？我家中大有財寶，可自娛樂自恣作福。今寧可舍戒還家，不復為道。」爾時世尊知其心念，譬如力士屈申臂頃，從耆阇崛山至尸陀林中往經行處，見血污地如屠殺處。世尊知而故問余比丘：「此誰經行處？血污地如屠殺處。」諸比丘白佛言：「是守籠那比丘勤行精進，是其血污地。」佛言：「喚來！」比丘受教，往守籠那所語言：「世尊喚汝！」守籠那聞佛喚，即往佛所禮佛足卻坐一面。佛知而故問：「汝于屏處作如是念：『我勤行精進，如佛弟子中無勝我者，我今何故不得無漏解脫？我家中大有財寶，可自娛樂自恣作福。今寧可舍戒還家，不復為道。』耶？」「實爾。世尊！」世尊言：「我今問汝，隨意答我。
【現代漢語翻譯】 現代漢語譯本 『時候。』
當時，守籠那（Śroṇa，人名）立即前往王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），到達世尊處，頭面頂禮后在一旁站立，稟告說：『我的父母已經允許我出家修行，希望佛陀度化我，讓我能夠受持具足戒。』佛陀立即允許他出家並受持具足戒。當時，守籠那的父母在兩座城市之間設定了七個驛站，為守籠那送去熱食和時令食物。當時，守籠那將這些食物供養給上座比丘后，自己進城乞食。他的父母聽說守籠那將送去的食物供養給其他比丘，自己卻去乞食，就決定從今以後停止為他送食物。當時，守籠那前往溫水河邊的尸陀林（śivavana，墳場）中居住，勤奮精進修行，經行的地方血流滿地，如同屠宰場一般。當時，守籠那在安靜的地方思惟，心中暗自想：『我現在勤奮精進修行，在佛陀的弟子中沒有比我更精進的了，我為什麼還是不能得到無漏的解脫呢？我的家中有很多的財寶，可以自己享樂，隨意地做善事。我現在寧可捨棄戒律還俗回家，不再修行了。』當時，世尊知道了他心中的想法，就像力士屈伸手臂一樣迅速，從耆阇崛山來到尸陀林中他經行的地方，看見血污滿地，如同屠宰場一般。世尊明知此事，卻故意問其他的比丘：『這是誰經行的地方？血污滿地，如同屠宰場一般。』眾比丘稟告佛陀說：『是守籠那比丘勤奮精進修行，這是他留下的血跡。』佛陀說：『把他叫來！』比丘們接受教誨，前往守籠那處，對他說：『世尊召見你！』守籠那聽到佛陀召見，立即前往佛陀處，頂禮佛足後退坐在一旁。佛陀明知此事，卻故意問他：『你是否在隱蔽的地方這樣想：』我勤奮精進修行，在佛陀的弟子中沒有比我更精進的了，我為什麼還是不能得到無漏的解脫呢？我的家中有很多的財寶，可以自己享樂，隨意地做善事。我現在寧可捨棄戒律還俗回家，不再修行了。』？』『確實如此，世尊！』世尊說：『我現在問你一些問題，你隨意回答我。
【English Translation】 English version 『time.』
At that time, Śroṇa immediately went to Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), arrived at the World Honored One's place, prostrated with his head to the ground, stood to one side, and reported: 『My parents have already allowed me to leave home to practice the Way. I wish the Buddha would liberate me and allow me to receive the full precepts.』 The Buddha immediately allowed him to leave home and receive the full precepts. At that time, Śroṇa's parents set up seven relay stations between the two cities to send hot food and seasonal food to Śroṇa. At that time, Śroṇa offered this food to the senior monks and then went into the city to beg for food himself. His parents heard that Śroṇa had offered the food they sent to the other monks and went begging for food himself, so they decided to stop sending him food from now on. At that time, Śroṇa went to live in the śivavana (cremation ground) by the Warm Water River, diligently practiced with vigor, and the places he walked were stained with blood, like a slaughterhouse. At that time, Śroṇa was contemplating in a quiet place, thinking to himself: 『I am now diligently practicing with vigor, and there is no one among the Buddha's disciples who is more diligent than I am. Why am I still unable to attain the undefiled liberation? My family has a lot of wealth, and I can enjoy myself and freely do good deeds. Now I would rather give up the precepts and return home, and no longer practice the Way.』 At that time, the World Honored One knew his thoughts, and as quickly as a strong man bends and stretches his arm, he went from Gṛdhrakūṭa to the śivavana to the place where he walked, and saw the blood-stained ground like a slaughterhouse. The World Honored One knew this, but deliberately asked the other monks: 『Whose walking place is this? The blood-stained ground is like a slaughterhouse.』 The monks reported to the Buddha: 『It is the diligent practice of the monk Śroṇa, and this is the blood he left behind.』 The Buddha said: 『Call him here!』 The monks accepted the teaching, went to Śroṇa's place, and said to him: 『The World Honored One summons you!』 Śroṇa heard that the Buddha was summoning him, immediately went to the Buddha's place, prostrated at his feet, and sat to one side. The Buddha knew this, but deliberately asked him: 『Did you think in a secluded place: 'I am diligently practicing with vigor, and there is no one among the Buddha's disciples who is more diligent than I am. Why am I still unable to attain the undefiled liberation? My family has a lot of wealth, and I can enjoy myself and freely do good deeds. Now I would rather give up the precepts and return home, and no longer practice the Way.'?』 『Indeed, World Honored One!』 The World Honored One said: 『I will now ask you some questions, answer me as you wish.』
汝在家時，能彈琴不？」「如是。世尊！在家實能彈琴。」「守籠那！云何？琴絃若急，音聲好不？」「不也。世尊！」「守籠那！云何？琴絃若緩，音聲好不？」「不也。世尊！」「云何守籠那！琴絃不緩不急，音聲好不？」「如是。世尊。」佛言：「如是守籠那！若大勤精進掉動，若少精進懈怠，應等精進等於諸根。」爾時守籠那聞佛略說教誡已，獨在靜處勤修精進，心不放逸，初夜、后夜警意修行助道之法，所為出家得果不久，無上凈行現世得證，我生已盡，梵行已立，所作已辦，不復受身。知守籠那比丘得阿羅漢道。時守籠那比丘得阿羅漢道已，往佛所，頭面禮足在一面住，白佛言：「若有比丘得阿羅漢，盡諸有漏，樂於六處，樂於出離，樂不瞋恚，樂於寂靜，樂盡愛慾，樂盡受陰，樂於無癡。若有比丘得羅漢漏盡，樂此六處。世尊！頗有不依于信得出離不？」「不應作如是意：『不依于信，得羅漢道，盡于有漏，盡欲無慾、盡恚無恚、盡癡無癡，樂於出離。』」「世尊！頗有不依持戒故得樂無恚不？」「不應作如是意：『不依持戒，得羅漢道，盡于有漏，盡愛無愛、盡恚無恚、盡癡無癡，樂於無恚。』」「世尊！頗有不斷諸利養樂寂靜不？」「不應作如是意：『不斷利養，得羅漢道，盡恚無恚、盡癡無癡、
【現代漢語翻譯】 現代漢語譯本 『你在家的時候，會彈琴嗎？』『是的，世尊！在家的時候確實會彈琴。』『守籠那（Srona, 人名）！怎麼樣？琴絃如果拉得太緊，聲音好聽嗎？』『不好聽，世尊！』『守籠那！怎麼樣？琴絃如果放得太鬆，聲音好聽嗎？』『不好聽，世尊！』『怎麼樣，守籠那！琴絃不鬆不緊，聲音好聽嗎？』『好聽，世尊。』佛說：『是這樣的，守籠那！如果過於勤奮精進導致心神不定，或者過於懈怠而減少精進，應該保持精進的平衡，使諸根達到平衡。』 當時，守籠那聽了佛陀簡略的教誡后，獨自在安靜的地方勤奮修行，心不放逸，初夜和后夜都保持警覺，修行有助於證道的法門。他出家不久就證得了果位，達到了無上清凈的境界，在現世就證得了：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受輪迴之身。』佛陀知道守籠那比丘已經證得了阿羅漢道。當時，守籠那比丘證得阿羅漢道后，前往佛陀處，頭面頂禮佛足，然後在一旁站立，對佛陀說：『如果有比丘證得了阿羅漢果，斷盡了所有的有漏，喜歡六處（六根所對的六境），喜歡出離，喜歡沒有瞋恚，喜歡寂靜，喜歡斷盡愛慾，喜歡斷盡受陰，喜歡沒有愚癡。如果有比丘證得了阿羅漢果，斷盡了有漏，喜歡這六種境界。世尊！有沒有不依靠信心就能獲得解脫的呢？』 『不應該這樣想：「不依靠信心，就能證得阿羅漢道，斷盡有漏，斷盡貪慾而沒有貪慾，斷盡瞋恚而沒有瞋恚，斷盡愚癡而沒有愚癡，喜歡出離。」』『世尊！有沒有不依靠持戒就能獲得沒有瞋恚的快樂呢？』『不應該這樣想：「不依靠持戒，就能證得阿羅漢道，斷盡有漏，斷盡貪愛而沒有貪愛，斷盡瞋恚而沒有瞋恚，斷盡愚癡而沒有愚癡，喜歡沒有瞋恚。」』『世尊！有沒有不斷絕各種利養就能享受寂靜的呢？』『不應該這樣想：「不斷絕利養，就能證得阿羅漢道，斷盡瞋恚而沒有瞋恚，斷盡愚癡而沒有愚癡……」』
【English Translation】 English version 『When you were at home, were you able to play the lute?』 『Yes, Venerable Sir! Indeed, I was able to play the lute at home.』 『Srona (name of a person)! How is it? If the lute string is too tight, is the sound good?』 『No, Venerable Sir!』 『Srona! How is it? If the lute string is too loose, is the sound good?』 『No, Venerable Sir!』 『How is it, Srona! If the lute string is neither too tight nor too loose, is the sound good?』 『Yes, Venerable Sir.』 The Buddha said: 『So it is, Srona! If one is overly diligent and energetic, one becomes restless; if one is less energetic and lazy, one should equalize energy, equalizing it among the faculties.』 At that time, Srona, having heard the Buddha's brief instruction, diligently practiced in solitude, his mind not being negligent. In the first watch of the night and the last watch of the night, he was mindful and cultivated the practices that aid the path. Before long, having gone forth, he attained the fruit, realizing the unsurpassed pure conduct in this very life, 『Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more returning to this state of being.』 The Buddha knew that the monk Srona had attained the path of Arhat. Then, the monk Srona, having attained the path of Arhat, went to the Buddha, bowed his head at his feet, stood to one side, and said to the Buddha: 『If there is a monk who has attained Arhatship, having exhausted all outflows, delights in the six spheres (the six sense objects), delights in renunciation, delights in non-anger, delights in tranquility, delights in the exhaustion of desire, delights in the exhaustion of the aggregates of perception, delights in non-delusion. If there is a monk who has attained Arhatship, having exhausted the outflows, delights in these six spheres. Venerable Sir! Is it possible to attain liberation without relying on faith?』 『One should not think thus: 「Without relying on faith, one can attain the path of Arhat, exhaust the outflows, exhaust desire without desire, exhaust anger without anger, exhaust delusion without delusion, and delight in renunciation.」』 『Venerable Sir! Is it possible to attain the joy of non-anger without relying on moral conduct?』 『One should not think thus: 「Without relying on moral conduct, one can attain the path of Arhat, exhaust the outflows, exhaust love without love, exhaust anger without anger, exhaust delusion without delusion, and delight in non-anger.」』 『Venerable Sir! Is it possible to enjoy tranquility without abandoning gains and offerings?』 『One should not think thus: 「Without abandoning gains and offerings, one can attain the path of Arhat, exhaust anger without anger, exhaust delusion without delusion…」』
樂於寂靜。彼盡欲無慾、盡恚無恚、盡癡無癡、愛盡、受陰盡，樂於無癡。』如是比丘！心解脫有漏眼見多色，慧解脫、心解脫，二俱不染污，識不與色雜，住第四禪，耳鼻舌身意亦如是。」「世尊！由如大石山全為一假不缺無孔不漏。若東方有大疾風雨來，此山不移不可傾動；南西北方亦復如是。如是世尊！若比丘得阿羅漢道，心得解脫盡于有漏，眼見多色，慧解脫、心解脫，二俱不染污，識不與色雜，住第四禪，耳鼻舌身意亦如是。」說是語已，重說偈言：
「樂出離者， 樂寂比丘； 樂不瞋恚， 及盡愛者。 樂盡受陰， 心不愚癡； 審知不起， 從是解脫。 以正解脫， 便為息滅； 已得無觀， 更無有作。 譬如大山， 風不能壞； 如是色聲， 香味觸法。 于善惡法， 智者不動； 心住解脫， 見於滅盡。」
如是守籠那說此偈已，佛即可之，從坐起前禮佛足而去。去未久，佛告諸比丘言：「應作如是自記得道，但說其義不正言得，不如余愚癡比丘，歡喜自記后無所得空自疲苦。」
爾時守籠那，于異時往佛所，頭面禮足卻住一面。佛告守籠那：「汝生來習樂不串涉苦，聽汝于寺內著一重革屣。」即白佛言：「我舍五象王出家為道，或
【現代漢語翻譯】 現代漢語譯本 『樂於寂靜。他斷盡了貪慾沒有貪慾，斷盡了嗔恚沒有嗔恚，斷盡了愚癡沒有愚癡，愛慾斷盡，感受的蘊（受陰）斷盡，樂於沒有愚癡。』像這樣的比丘！心解脫了有漏，眼見各種顏色，智慧解脫、心解脫，兩者都不被污染，意識不與顏色混雜，安住在第四禪，耳鼻舌身意也是這樣。」 「世尊！就像巨大的石山，完全是一體的，沒有缺口，沒有孔洞，不會泄漏。如果東方有巨大的暴風雨來襲，這座山不會移動，不可傾倒；南西北方也是這樣。像這樣，世尊！如果比丘證得了阿羅漢道（Arahan），心得解脫，斷盡了有漏，眼見各種顏色，智慧解脫、心解脫，兩者都不被污染，意識不與顏色混雜，安住在第四禪，耳鼻舌身意也是這樣。」 說完這些話后，他又說偈語： 『樂於出離的人，樂於寂靜的比丘；樂於不嗔恚，以及斷盡愛慾的人。樂於斷盡感受的蘊（受陰），內心不愚癡；審慎地知道（煩惱）不再生起，從此解脫。以正確的解脫，便達到息滅（涅槃）；已經得到無觀（的狀態），更沒有造作。譬如大山，風不能摧毀；像這樣，色聲香味觸法。對於善惡之法，智者不動搖；心安住于解脫，見到滅盡（涅槃）。』 守籠那（Srona）說完這偈語后，佛陀認可了他，從座位上起身，向前禮拜佛足后離去。離去不久，佛陀告訴眾比丘：『應當像這樣自己記得得道，但說其義理不正，不如其餘愚癡的比丘，歡喜地自己記述，之後一無所得，空自疲憊。』 當時，守籠那（Srona）在其他時間前往佛陀處，頭面禮拜佛足後站在一邊。佛陀告訴守籠那（Srona）：『你生來習慣安樂，不習慣涉足苦行，允許你在寺內穿一重皮革的鞋子。』他立即稟告佛陀：『我捨棄了五頭象王出家修道，或許』
【English Translation】 English version 『Delights in quietude. He is devoid of desire, devoid of hatred, devoid of delusion, has extinguished craving, has extinguished the aggregate of feeling (受陰 - Vedanāskandha), and delights in non-delusion.』 Such a bhikkhu! With his mind liberated from the outflows, seeing many colors with the eye, liberated by wisdom, liberated by mind, both are unpolluted, consciousness does not mix with color, abiding in the fourth jhāna (禪 - Dhyāna), so too with ear, nose, tongue, body, and mind.」 「Venerable Sir! Just as a great stone mountain is entirely one solid mass, without cracks, without holes, without leaks. If a great storm with heavy rain comes from the east, this mountain will not move, cannot be shaken; so too from the south, west, and north. Just so, Venerable Sir! If a bhikkhu has attained the path of Arahan (阿羅漢 - Arhat), his mind is liberated, he has extinguished the outflows, seeing many colors with the eye, liberated by wisdom, liberated by mind, both are unpolluted, consciousness does not mix with color, abiding in the fourth jhāna (禪 - Dhyāna), so too with ear, nose, tongue, body, and mind.」 Having said this, he then spoke these verses: 『He who delights in renunciation, the bhikkhu who delights in quietude; he who delights in non-hatred, and he who has extinguished craving. He who delights in extinguishing the aggregate of feeling (受陰 - Vedanāskandha), his mind is not deluded; knowing with certainty that (defilements) do not arise, from this he is liberated. With right liberation, he attains cessation (涅槃 - Nirvana); having attained the state of no-observation, there is no further action. Just like a great mountain, which the wind cannot destroy; so too with forms, sounds, smells, tastes, tactile objects, and mental objects. Regarding good and bad things, the wise man does not waver; his mind abides in liberation, seeing the extinction (涅槃 - Nirvana).』 After Srona (守籠那) had spoken these verses, the Buddha approved of him, rose from his seat, paid homage at the Buddha』s feet, and departed. Not long after he had left, the Buddha said to the bhikkhus: 『One should thus remember one』s own attainment of the path, but to speak of its meaning incorrectly is not as good as other foolish bhikkhus, who joyfully record their own attainment, but afterwards gain nothing, and are merely exhausted.』 At that time, Srona (守籠那), at another time, went to the Buddha, bowed his head at his feet, and stood to one side. The Buddha said to Srona (守籠那): 『You are accustomed to comfort from birth, not accustomed to engaging in hardship, I allow you to wear a single layer of leather sandals within the monastery.』 He immediately reported to the Buddha: 『I abandoned five elephant kings to go forth into the path, perhaps』
致人笑言：『守籠那舍五象王出家為道，貪一重革屣。』若世尊聽諸比丘畜者，我亦當畜。」佛時默然可之，即以是因緣集比丘僧，為諸比丘隨順說法，無數方便稱讚行頭陀、少欲知足、樂出離者，告諸比丘：「為護身、護衣、護臥具故，聽在寺內著一重革屣。」
時諸比丘著一重革屣，不久便穿壞。「聽以樹皮若皮補之，當以縷縫，若斷壞應以筋若毛、若皮縷縫。」彼時須錐，比丘白佛，佛言：「聽畜錐。」
四分律卷第三十八 大正藏第 22 冊 No. 1428 四分律
四分律卷第三十九(三分之三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯皮革揵度之餘
爾時大迦旃延在阿槃提國，在拘留歡喜山曲中住，與億耳優婆塞使人俱。時億耳心自念言：「如我聞佛所說，若我在家與妻子俱，不得修清凈行，寧可除鬚髮舍家為道。」即往大迦旃延所作如是言：「如我聞佛所說，若我在家與妻子俱，不得修清凈行。愿大德度我出家受大戒。」迦旃延言：「出家事難、沙門不易，汝但在家護持佛戒，當以時節修行佛教。」爾時億耳如是再三白迦旃延，時大迦旃延見億耳慇勤至三，便聽出家，受戒難得三年乃受大戒。何以故？以不滿十僧故。億耳受戒未久便得阿羅漢道，自記得道亦如上
【現代漢語翻譯】 現代漢語譯本：有人嘲笑說：『守籠那舍（Shoulunasha）五象王出家修行，卻貪戀一雙舊鞋。』如果世尊允許比丘們穿鞋，我也要穿。』佛陀當時默許了這件事，因此因緣和合，召集比丘僧眾，為比丘們隨順說法，用無數方便讚歎奉行頭陀行（dhūta，一種苦行）、少欲知足、樂於出離的人，告訴比丘們：『爲了保護身體、保護衣服、保護臥具的緣故，允許在寺內穿一雙鞋。』
當時比丘們穿一雙鞋，不久就穿壞了。『允許用樹皮或皮革修補，應當用線縫補，如果斷裂損壞，應當用筋、毛或皮革線縫補。』當時需要錐子，比丘稟告佛陀，佛陀說：『允許擁有錐子。』
《四分律》卷第三十八 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第三十九（三分之三）
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmabhadra）等譯 皮革揵度（Skandhaka）之餘
當時，大迦旃延（Mahākātyāyana）在阿槃提國（Avanti），住在拘留歡喜山（Kuraraghara）的山谷中，與億耳（Srotrimśa）優婆塞（Upasaka，男居士）的使者在一起。當時億耳心中暗想：『我聽佛陀所說，如果我在家與妻子一起生活，就不能修清凈行，不如剃除鬚髮，捨棄家庭出家修行。』於是前往大迦旃延處，這樣說道：『我聽佛陀所說，如果我在家與妻子一起生活，就不能修清凈行。愿大德度我出家，受大戒。』迦旃延說：『出家之事艱難，做沙門（śrāmaṇa，出家修行者）不容易，你還是在家護持佛戒，應當按時修行佛教。』當時億耳這樣再三地稟告迦旃延，當時大迦旃延見億耳慇勤至三，便允許他出家，受戒後過了三年才受大戒。為什麼呢？因為不滿十位僧人。億耳受戒后不久便證得阿羅漢（Arhat）道，自己記得得道的情形也如上面所說。
【English Translation】 English version: Someone laughed and said: 'Shoulunasha (守籠那舍), the five-elephant king, has renounced the world to practice the Way, yet he is greedy for a pair of old shoes.' If the World-Honored One allows the Bhikshus (比丘, monks) to wear shoes, I will also wear them.' The Buddha then silently approved of this matter. Therefore, due to this cause and condition, he gathered the Sangha (僧伽, monastic community) of Bhikshus, and for the Bhikshus, he expounded the Dharma (法, teachings) accordingly, praising those who practice Dhūta (頭陀行, ascetic practices), are content with little, and are happy to renounce the world, with countless skillful means. He told the Bhikshus: 'For the sake of protecting the body, protecting the clothes, and protecting the bedding, it is permitted to wear a pair of shoes inside the monastery.'
At that time, the Bhikshus wore a pair of shoes, which soon wore out. 'It is permitted to repair them with tree bark or leather, and they should be sewn with thread. If they are broken or damaged, they should be sewn with sinew, hair, or leather thread.' At that time, an awl was needed. The Bhikshus reported to the Buddha. The Buddha said: 'It is permitted to possess an awl.'
《Vinaya in Four Parts》, Scroll 38 Taisho Tripitaka, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Scroll 39 (3 of 3)
Translated by Tripiṭaka Buddhayasas (佛陀耶舍) of Kashmir (罽賓) of the Yao Qin dynasty, together with Dharmabhadra (竺佛念) and others. Remainder of the Leather Skandhaka (皮革揵度).
At that time, Mahākātyāyana (大迦旃延) was in the country of Avanti (阿槃提國), residing in the valley of Mount Kuraraghara (拘留歡喜山), together with the messenger of the Upasaka (優婆塞, male lay devotee) Srotrimśa (億耳). At that time, Srotrimśa thought to himself: 'I have heard the Buddha say that if I live at home with my wife, I cannot cultivate pure conduct. It would be better to shave my head and beard, abandon my family, and renounce the world to practice the Way.' Therefore, he went to Mahākātyāyana and said: 'I have heard the Buddha say that if I live at home with my wife, I cannot cultivate pure conduct. May the Venerable One ordain me and grant me the great precepts.' Kātyāyana said: 'Renouncing the world is difficult, and becoming a śrāmaṇa (沙門, renunciate) is not easy. You should stay at home and uphold the Buddha's precepts, and you should practice the Buddha's teachings at the appropriate times.' At that time, Srotrimśa reported this to Kātyāyana again and again. Then, Mahākātyāyana, seeing Srotrimśa's earnestness for the third time, allowed him to renounce the world. After receiving the precepts, it took three years for him to receive the great precepts. Why? Because there were not enough ten monks. Not long after receiving the precepts, Srotrimśa attained the state of Arhat (阿羅漢), and he remembered his attainment of the Way as described above.
說。爾時億耳聞佛功德相好端正、諸根寂靜、得上調伏，猶如象王又如澄淵，聞之歡喜，便欲見佛。詣迦旃延所白言：「我聞佛功德如是，今欲往見如來、無所著、等正覺。」迦旃延言：「佛功德如汝所說。」迦旃延言：「汝持我名詣佛所，頭面禮足，問訊起居少病安樂不？持五事往白佛：『阿濕婆阿槃提國少比丘，受大戒難，三年中乃得受戒。何以故？以不滿十僧故。從今已去，愿世尊少開方便，聽阿濕婆阿槃提國得受大戒。阿濕婆阿槃提國多諸刺棘瓦石，一重革屣不得經久，愿世尊聽著重革屣。阿濕婆阿槃提國世人好浴，愿世尊聽比丘數數洗浴，如余方多好臥具，伊梨延陀耄羅、耄耄羅、𣰽𣯫如是。阿濕婆阿槃提國以皮為臥具，羖羊皮、白羊皮、鹿皮，愿世尊聽得畜皮臥具。或有比丘往異方后，住處得衣便不肯受。何以故？恐犯尼薩耆，愿世尊聽開少方便。』」時億耳比丘聞大迦旃延語，默然受持，即從坐起頭面禮足繞已而去。
億耳聞世尊在王舍城耆阇崛山住，時億耳持三衣缽，往到佛所，頭面禮足已卻住一面。佛即慰勞言：「住止安樂不？不以飲食為苦耶？」白佛言：「住止安樂，不以飲食為苦。」佛敕阿難，與客比丘敷座。爾時阿難自知常法，世尊欲與客比丘共宿，便使阿難敷座。時阿難聞佛語已，
【現代漢語翻譯】 現代漢語譯本： 說。當時，億耳聽到佛的功德、相貌美好端正、諸根寂靜，已經證得上等的調伏，如同象王一般，又如清澈的深淵，聽了之後心生歡喜，便想要見佛。於是前往迦旃延（Kātyāyana，佛陀十大弟子之一，以論議第一著稱）處，稟告說：『我聽聞佛的功德如此殊勝，現在想要去拜見如來（Tathāgata，佛的稱號之一）、無所執著、等正覺（Sammasambuddha，正等覺者）。』迦旃延說：『佛的功德正如你所說。』迦旃延又說：『你帶著我的名義前往佛所，以頭面禮拜佛足，問候起居是否安好，少病安樂嗎？並帶著五件事稟告佛：『阿濕婆阿槃提國（Aśvaka Avantī，古印度十六雄國之一）缺少比丘，受具足戒（Upasampadā，佛教僧侶的最高級別戒律）困難，三年中才能得受戒。這是什麼原因呢？因為不滿十位僧人。從今以後，希望世尊（Bhagavān，佛的稱號之一）稍微開許方便，允許阿濕婆阿槃提國可以受具足戒。阿濕婆阿槃提國有很多荊棘瓦石，一雙革屣（皮鞋）不能持久耐用，希望世尊允許穿雙重革屣。阿濕婆阿槃提國的人民喜歡沐浴，希望世尊允許比丘們經常洗浴，如同其他地方有很多好的臥具，如伊梨延陀耄羅（Elīyantaramāra）、耄耄羅（Maumāra）、𣰽𣯫（暫無考證）等。阿濕婆阿槃提國用皮革作為臥具，如羖羊皮、白羊皮、鹿皮，希望世尊允許可以畜養皮革臥具。或者有比丘前往其他地方后，在住處得到衣服卻不肯接受。這是什麼原因呢？恐怕觸犯尼薩耆（Nissaggiya，捨墮，一種戒律），希望世尊允許稍微開許方便。』』當時，億耳比丘聽到大迦旃延的話，默默地接受並持守，隨即從座位上起身，以頭面禮拜佛足，繞佛三匝后離去。 億耳聽到世尊住在王舍城（Rājagṛha，古印度摩揭陀國首都）的耆阇崛山（Gṛdhrakūṭa，又名靈鷲山，佛陀常在此說法），當時億耳帶著三衣（Tricīvara，比丘所持的三種僧衣）和缽，前往佛所，以頭面禮拜佛足後站立在一旁。佛陀便慰問他說：『居住安樂嗎？沒有因為飲食而感到困苦嗎？』億耳回答佛說：『居住安樂，沒有因為飲食而感到困苦。』佛陀命令阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）為客人比丘鋪設座位。當時阿難知道這是慣例，世尊想要和客人比丘一同住宿，便讓阿難鋪設座位。當時阿難聽到佛陀的話后，
【English Translation】 English version: Thus he spoke. At that time, Ekaśrotra (Ekaśrotra, name of a monk) heard of the Buddha's merits, the beauty and uprightness of his form, the tranquility of his senses, and his attainment of supreme taming, like an elephant king or a clear, deep pool. Hearing this, he rejoiced and desired to see the Buddha. He went to Kātyāyana (Kātyāyana, one of the ten great disciples of the Buddha, known for his skill in debate) and said, 'I have heard of the Buddha's merits as such, and now I wish to go and see the Tathāgata (Tathāgata, one of the titles of the Buddha), the unattached, the Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One).' Kātyāyana said, 'The Buddha's merits are as you have said.' Kātyāyana then said, 'Take my name and go to the Buddha, bow to his feet with your head, and ask if he is well, with few illnesses and at peace. Take these five matters to report to the Buddha: 『In Aśvaka Avantī (Aśvaka Avantī, one of the sixteen ancient Indian kingdoms) there are few monks, and it is difficult to receive the full ordination (Upasampadā, the highest level of monastic ordination in Buddhism), taking three years to receive it. Why is this? Because there are not enough ten monks. From now on, may the Bhagavan (Bhagavān, one of the titles of the Buddha) grant a slight convenience and allow Aśvaka Avantī to receive the full ordination. In Aśvaka Avantī there are many thorns, brambles, and stones, and a single pair of leather shoes (leather shoes) does not last long. May the Bhagavan allow the wearing of double leather shoes. The people of Aśvaka Avantī like to bathe, may the Bhagavan allow the monks to bathe frequently, as there are many good bedding items in other places, such as Elīyantaramāra (Elīyantaramāra, name of a type of bedding), Maumāra (Maumāra, name of a type of bedding), and [unidentified]. In Aśvaka Avantī, leather is used for bedding, such as goat skin, sheep skin, and deer skin. May the Bhagavan allow the keeping of leather bedding. Or if a monk goes to another place and obtains clothing at the dwelling, he is unwilling to accept it. Why is this? Fearing to violate the Nissaggiya (Nissaggiya, a type of monastic offense), may the Bhagavan grant a slight convenience.』』 At that time, the monk Ekaśrotra heard the words of Mahākātyāyana, silently accepted and upheld them, and immediately rose from his seat, bowed to his feet with his head, circumambulated him, and departed. Ekaśrotra heard that the Bhagavan was dwelling at Gṛdhrakūṭa (Gṛdhrakūṭa, also known as Vulture Peak, where the Buddha often taught) in Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha). At that time, Ekaśrotra, carrying his three robes (Tricīvara, the three robes worn by a monk) and bowl, went to the Buddha, bowed to his feet with his head, and stood to one side. The Buddha then greeted him, saying, 'Do you dwell in peace? Do you not suffer from lack of food?' Ekaśrotra replied to the Buddha, 'I dwell in peace, and I do not suffer from lack of food.' The Buddha instructed Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his excellent memory) to prepare a seat for the guest monk. At that time, Ānanda knew the custom, that the Bhagavan wished to stay with the guest monk, so he had Ānanda prepare a seat. At that time, Ānanda, hearing the Buddha's words,
還佛屋內對佛座敷座，敷座已還頭面禮足卻住一面，白世尊言：「已為客比丘敷座竟，宜知是時。」爾時世尊即起還屋就座而坐，億耳亦入佛屋對佛而坐。爾時世尊靜坐須臾，告億耳言：「汝可說法。」億耳聞佛教已，在佛前說十六句義，不增不減音聲清好，章句次第了了可解。爾時世尊作是念：「善哉比丘！十六句義，不增不減不壞經法，音聲清好，章句次第了了可解。」佛問億耳：「本何所作？」答言：「久見欲過，難得受戒乃經三年。何以故？以不滿十僧故。」億耳念言：「今正是時，和尚迦旃延所遣五事。」即白佛言：「和尚迦旃延稽首世尊足下，問訊世尊起居，康強少病安樂。白此五事如前所說。」佛時默然聽許。
時世尊明日清旦，以此事集比丘僧，為諸比丘隨順說法，無數方便稱讚頭陀，威儀齊整、少欲知足、樂處空閑，告諸比丘言：「聽阿濕婆阿槃提國持律五人得受大戒。若有餘方亦聽。余方者，東方有國，名白木調國，已外便聽。南方有塔，名靜善塔，已外便聽。西方有國山，名一師梨仙人種山，方外便聽。北方有國，名柱，方外便聽，如是諸方外，聽持律五人得受大戒。聽阿濕婆阿槃提國著重革屣，聽阿濕婆阿槃提國數數洗浴，聽敷羖羊皮、白羊皮、鹿皮臥具，聽諸比丘得衣入手數滿十日
【現代漢語翻譯】 現代漢語譯本：還回到佛堂內，為佛陀的座位鋪設坐具。鋪設好坐具后，億耳（Ekasrnga，人名）以頭面禮拜佛足，然後退到一旁站立，稟告世尊說：『我已經為客人比丘鋪設好座位了，請世尊知道現在是適當的時機。』當時，世尊就起身回到佛堂，在座位上坐下，億耳也進入佛堂，面對佛陀坐下。這時，世尊過了一會兒，告訴億耳說：『你可以說法了。』億耳聽了佛陀的教導后，在佛前宣說了十六句義，沒有增減，聲音清晰美好，章節次第分明，容易理解。當時，世尊心中想：『很好啊，這位比丘！他所說的十六句義，沒有增減，沒有破壞經法，聲音清晰美好，章節次第分明，容易理解。』佛陀問億耳：『你原本是做什麼的？』億耳回答說：『我很久以來就想出家，但很難受戒，已經過了三年。這是因為人數不足十位僧侶。』億耳心想：『現在正是時候，可以稟告迦旃延（Katyayana，佛陀弟子）和尚所派遣的五件事。』於是稟告佛陀說：『我的和尚迦旃延稽首世尊足下，問候世尊起居，祝願世尊健康強壯，少病安樂。他稟告這五件事，就像之前所說的那樣。』佛陀當時默默地聽許了。
當時，世尊在第二天清晨，因為這件事召集了比丘僧眾，為各位比丘隨順說法，用無數方便來稱讚頭陀（dhuta，苦行），讚揚他們威儀齊整、少欲知足、樂於居住在空閑之處。佛陀告訴各位比丘說：『允許阿濕婆（Asva，地名）阿槃提國（Avanti，古印度十六雄國之一）持律的五個人可以受大戒。如果有其他地方也允許。其他地方是指，東方有個國家，名叫白木調國，這個國家以外的地方就可以允許。南方有個塔，名叫靜善塔，這個塔以外的地方就可以允許。西方有個國山，名叫一師梨仙人種山，這個山以外的地方就可以允許。北方有個國家，名叫柱，這個國家以外的地方就可以允許，像這樣各個地方以外的地方，允許持律的五個人可以受大戒。允許阿濕婆阿槃提國的人穿雙層皮革鞋子，允許阿濕婆阿槃提國的人經常洗浴，允許他們鋪設羖羊皮、白羊皮、鹿皮作為臥具，允許各位比丘得到衣服后，入手計數滿十天。』
【English Translation】 English version: Then, returning to the Buddha's room, he prepared a seat for the Buddha. After preparing the seat, Ekasrnga (name of a person) prostrated at the Buddha's feet and stood to one side, reporting to the World Honored One: 'I have already prepared a seat for the guest Bhikkhu; please know that now is the appropriate time.' At that time, the World Honored One arose, returned to the room, and sat down on the seat. Ekasrnga also entered the Buddha's room and sat facing the Buddha. Then, after a moment, the World Honored One said to Ekasrnga: 'You may now speak the Dharma.' Having heard the Buddha's instruction, Ekasrnga recited sixteen lines of meaning before the Buddha, without adding or subtracting, with clear and pleasant sound, and with the chapters and verses in order and easily understood. At that time, the World Honored One thought: 'Excellent, Bhikkhu! These sixteen lines of meaning, without adding or subtracting, do not corrupt the scriptures, the sound is clear and pleasant, and the chapters and verses are in order and easily understood.' The Buddha asked Ekasrnga: 'What did you originally do?' He replied: 'I have long desired to leave home, but it has been difficult to receive the precepts, and three years have passed. This is because there are not enough ten monks.' Ekasrnga thought: 'Now is the right time to report the five matters dispatched by my teacher Katyayana (a disciple of the Buddha).' Then he reported to the Buddha: 'My teacher Katyayana bows his head at the feet of the World Honored One, inquires about the World Honored One's well-being, and wishes the World Honored One health, strength, few illnesses, and happiness. He reports these five matters as previously stated.' The Buddha then silently listened and permitted it.
At that time, the World Honored One, the next morning, gathered the Bhikkhu Sangha because of this matter, and for the Bhikkhus, he spoke the Dharma accordingly, using countless skillful means to praise the Dhuta (ascetic practices), praising their dignified demeanor, few desires, contentment, and joy in living in secluded places. The Buddha told the Bhikkhus: 'Allow the five Vinaya-holding individuals from Asva (place name) Avanti (one of the sixteen ancient Indian kingdoms) to receive the Great Precepts. If there are other places, they are also allowed. Other places refer to the east, where there is a country called Bai Mu Tiao Guo; places outside this country are allowed. To the south, there is a stupa called Jing Shan Stupa; places outside this stupa are allowed. To the west, there is a national mountain called Yishi Lixianren Zhongshan; places outside this mountain are allowed. To the north, there is a country called Zhu; places outside this country are allowed. In this way, places outside these various regions are allowed for the five Vinaya-holding individuals to receive the Great Precepts. Allow the people of Asva Avanti to wear double-layered leather shoes, allow the people of Asva Avanti to bathe frequently, allow them to spread ram skin, white sheep skin, and deer skin as bedding, and allow the Bhikkhus to have ten days to count after receiving their robes.'
，若過應舍，舍已懺悔。」
爾時比丘得皮補革屣，去佛不遠便摘壞，恐犯重革屣事。爾時世尊知而故問比丘：「汝何故摘壞革屣耶？」答言：「恐犯重革屣事。」佛言：「革屣若穿壞，聽重。」
時諸比丘得未治皮，佛言：「聽鞣治。若自鞣、若使人鞣，鞣皮竟，裁作一重革屣。」須刀，佛言：「聽畜刀。」須裁板，佛言：「聽畜板。」須筋、若毛、若皮縷等，佛言：「聽畜。」須刬，佛言：「聽畜。若刀鈍，聽畜磨石。」
時諸比丘刀錐筋毛皮縷刬迸散在地無安處，佛言：「聽作囊盛，若織竹作籠，若樹皮籠，聽以毛囊裹，外十種衣中，聽趣用一一衣作囊。」時諸比丘用皮作，佛言：「不聽以皮作。」
時諸比丘著新衣革屣上坐污衣，佛言：「不應著新衣革屣上坐，比丘亦不應皮上坐，除阿濕婆阿槃提國。」時諸比丘持革屣在前便睡，狗銜去，佛言：「不應持革屣在前而睡，應以草覆。若兩底相合，置尼師壇下。」
爾時比丘持革屣置邊而睡，轉反墮革屣上，有畏慎心，恐犯眠皮上。佛言：「不犯。」
時比丘持革屣置缽中行，余比丘見甚惡之，佛言：「不應以革屣置缽中，應清凈持缽。」
時比丘一手捉革屣缽，余比丘見惡之。佛言：「不聽一手捉革屣缽，應一手
【現代漢語翻譯】 現代漢語譯本： 『如果已經犯了錯，就應該捨棄，捨棄之後要懺悔。』
當時，有位比丘（bhikkhu，佛教僧侶）得到了一雙用皮革修補過的鞋子，他走到離佛陀（Buddha，佛教創始人）不遠的地方，就把鞋子脫下來弄壞了，因為他害怕觸犯關於穿重疊皮革鞋子的戒律。這時，世尊（Bhagavan，佛陀的尊稱）明知故問這位比丘：『你為什麼要脫下來弄壞你的鞋子呢？』他回答說：『因為我害怕觸犯關於穿重疊皮革鞋子的戒律。』佛陀說：『如果鞋子穿壞了，允許重疊修補。』
當時，一些比丘得到未經處理的皮革，佛陀說：『允許鞣製處理。可以自己鞣製，也可以讓人鞣製。鞣製好皮革后，可以裁剪製作成重疊的鞋子。』需要刀，佛陀說：『允許持有刀。』需要裁板，佛陀說：『允許持有裁板。』需要筋、毛、或者皮線等，佛陀說：『允許持有。』需要刨刀，佛陀說：『允許持有。如果刀變鈍了，允許持有磨刀石。』
當時，比丘們的刀、錐子、筋、毛、皮線、刨刀等散落在地上，沒有地方安放。佛陀說：『允許製作囊來盛放，或者編織竹籠，或者用樹皮做籠子，允許用毛囊包裹，在外衣的十種衣物中，允許隨意用其中一件衣服做囊。』當時，比丘們用皮革製作囊，佛陀說：『不允許用皮革製作。』
當時，比丘們穿著新衣服或皮革鞋子坐在上面，弄髒了衣服。佛陀說：『不應該穿著新衣服或皮革鞋子坐在上面，比丘也不應該坐在皮革上，除了阿濕婆（Asva）和阿槃提國（Avanti）。』當時，比丘們拿著鞋子在前面睡覺，狗把鞋子銜走了，佛陀說：『不應該拿著鞋子在前面睡覺，應該用草蓋住。如果兩隻鞋底相對合，就放在尼師壇（nisidana，坐具）下面。』
當時，一位比丘把鞋子放在旁邊睡覺，翻身時掉在鞋子上，他心生畏懼，害怕觸犯睡在皮革上的戒律。佛陀說：『不犯戒。』
當時，一位比丘拿著鞋子放在缽（patra，食器）中行走，其他比丘看到后非常厭惡。佛陀說：『不應該把鞋子放在缽中，應該清凈地拿著缽。』
當時，一位比丘一手拿著鞋子和缽，其他比丘看到后非常厭惡。佛陀說：『不允許一手拿著鞋子和缽，應該一手...』
【English Translation】 English version: 『If a transgression has occurred, it should be relinquished, and after relinquishing, one should confess.』
At that time, a bhikkhu (Buddhist monk) obtained a pair of shoes repaired with leather patches. He went not far from the Buddha (founder of Buddhism) and took off and broke the shoes, fearing he would violate the rule about wearing shoes with overlapping leather. Then, the Bhagavan (Blessed One, epithet of the Buddha), knowing the situation, deliberately asked the bhikkhu: 『Why did you take off and break your shoes?』 He replied: 『Because I fear violating the rule about wearing shoes with overlapping leather.』 The Buddha said: 『If the shoes are worn out, it is permissible to overlap and repair them.』
At that time, some bhikkhus obtained untanned leather. The Buddha said: 『It is permissible to tan it. You can tan it yourself or have someone else tan it. After tanning the leather, you can cut and make overlapping shoes.』 Needing a knife, the Buddha said: 『It is permissible to keep a knife.』 Needing a cutting board, the Buddha said: 『It is permissible to keep a board.』 Needing sinew, hair, or leather thread, the Buddha said: 『It is permissible to keep them.』 Needing a plane, the Buddha said: 『It is permissible to keep it. If the knife becomes dull, it is permissible to keep a whetstone.』
At that time, the bhikkhus' knives, awls, sinew, hair, leather thread, planes, etc., were scattered on the ground without a place to put them. The Buddha said: 『It is permissible to make a bag to hold them, or weave a bamboo basket, or make a basket from tree bark, and it is permissible to wrap it in a hair bag. Among the ten kinds of outer garments, it is permissible to use any one of them to make a bag.』 At that time, the bhikkhus made bags from leather. The Buddha said: 『It is not permissible to make them from leather.』
At that time, the bhikkhus sat on new clothes or leather shoes, soiling the clothes. The Buddha said: 『One should not sit on new clothes or leather shoes, and bhikkhus should also not sit on leather, except in Asva and Avanti.』 At that time, the bhikkhus held their shoes in front of them while sleeping, and a dog carried them away. The Buddha said: 『One should not hold shoes in front while sleeping, but should cover them with grass. If the two soles are joined together, place them under the nisidana (sitting cloth).』
At that time, a bhikkhu placed his shoes beside him while sleeping, and when he turned over, he fell on the shoes. He felt apprehensive, fearing he had violated the rule against sleeping on leather. The Buddha said: 『There is no violation.』
At that time, a bhikkhu carried his shoes in his bowl (patra, alms bowl) while walking, and the other bhikkhus were disgusted by it. The Buddha said: 『One should not put shoes in the bowl, but should carry the bowl cleanly.』
At that time, a bhikkhu held his shoes and bowl in one hand, and the other bhikkhus were disgusted by it. The Buddha said: 『It is not permissible to hold shoes and a bowl in one hand, but should use one hand to...』
捉缽，一手捉革屣。」時諸比丘渡泥水不得褰衣，衣墮泥水中，佛言：「聽指鉤革屣缽置掌中，一手褰衣。」
時諸比丘，拘薩羅國人間遊行，到無比丘住處村，宿陶師舍。時泥作邊有皮，比丘在上眠。清旦見，畏犯皮上眠，佛言：「不犯。」
時六群比丘，畜大皮、師子皮、虎皮、豹皮、獺皮、野貓皮、迦羅皮、野狐皮，諸比丘白佛，佛言：「一切大皮不得畜。」
時六群比丘坐高大床上，若獨坐繩床、木床、象牙床、敷馬皮、敷象皮、錦褥、雜色臥具、𣰽𣯫、若獺毛用貯褥，諸比丘白佛，佛言：「不應高大床上坐乃至獺毛貯褥。」
時諸比丘，到白衣舍，為比丘敷好高大床，請比丘坐，諸比丘言：「佛不聽我等坐高大床。」諸白衣言：「我等更何處得床？」諸比丘白佛，佛言：「聽除寶床，餘者在白衣舍應坐。」
時諸比丘，至白衣舍，為比丘敷皮床、獨坐床，諸比丘畏慎不敢坐，念言：「佛不聽我等皮上坐，除阿濕婆阿槃提國。」諸白衣言：「我等更何處得床？」諸比丘白佛，佛言：「聽在白衣舍內坐。」
時諸比丘至白衣舍，為敷長繩床、木床，諸比丘畏慎不敢坐：「佛不聽我等與上座同牀坐。」諸白衣言：「我等更何處得人人別床？」諸比丘白佛，佛言：「聽白衣舍
【現代漢語翻譯】 現代漢語譯本： 『拿著缽，一手拿著革屣（用皮革做的鞋子）。』當時，一些比丘渡泥濘的水時，不敢撩起衣服，導致衣服掉入泥水中。佛陀說：『允許用手指鉤住革屣和缽放在手掌中，然後用一隻手撩起衣服。』 當時，一些比丘在拘薩羅國（Kosala）的人間游化時，到達一位比丘居住的村莊，借宿在陶師的家中。當時，泥作旁邊有皮革，比丘睡在上面。清晨醒來看到后，害怕觸犯了在皮革上睡覺的戒律。佛陀說：『不犯戒。』 當時，六群比丘（指行為不端的比丘團體）擁有大塊的皮革、獅子皮、虎皮、豹皮、水獺皮、野貓皮、迦羅皮（Kalaka）、野狐皮。眾比丘稟告佛陀，佛陀說：『一切大塊的皮革都不得擁有。』 當時，六群比丘坐在高大的床上，無論是獨坐的繩床、木床、象牙床，還是鋪著馬皮、象皮、錦褥、雜色臥具、𣰽𣯫（一種毛織品），或者用水獺毛填充的褥子。眾比丘稟告佛陀，佛陀說：『不應該坐在高大的床上，乃至用水獺毛填充的褥子。』 當時，一些比丘到達在家居士的住所，在家居士為比丘鋪設精美高大的床，邀請比丘坐下。比丘們說：『佛陀不允許我們坐高大的床。』在家居士說：『我們還能在哪裡找到床呢？』眾比丘稟告佛陀，佛陀說：『允許除去寶床，其餘的在在家居士的住所可以坐。』 當時，一些比丘到達在家居士的住所，（在家居士）為比丘鋪設皮革床、獨坐床，比丘們謹慎害怕，不敢坐下，心想：『佛陀不允許我們坐在皮革上，除了阿濕婆（Assaka）和阿槃提國（Avanti）。』在家居士說：『我們還能在哪裡找到床呢？』眾比丘稟告佛陀，佛陀說：『允許在在家居士的住所內坐。』 當時，一些比丘到達在家居士的住所，（在家居士）為他們鋪設長繩床、木床，比丘們謹慎害怕，不敢坐下：『佛陀不允許我們與上座（資歷高的比丘）同牀而坐。』在家居士說：『我們還能在哪裡找到人人分開的床呢？』眾比丘稟告佛陀，佛陀說：『允許在白衣舍（在家居士的住所）』
【English Translation】 English version: 'Holding the alms bowl, with one hand holding the leather sandals.' At that time, some Bhikkhus (monks) were crossing muddy water and dared not lift their robes, causing their robes to fall into the mud. The Buddha said, 'It is permitted to use a finger to hook the leather sandals and the alms bowl, placing them in the palm of the hand, and then lift the robe with one hand.' At that time, some Bhikkhus, while wandering in the human realm of Kosala (a kingdom in ancient India), arrived at a village where a Bhikkhu resided and stayed overnight at a potter's house. At that time, there was leather next to the clay work, and a Bhikkhu slept on it. Upon seeing it in the morning, he feared violating the precept of sleeping on leather. The Buddha said, 'It is not a violation.' At that time, the Group of Six Bhikkhus (a group of misbehaving monks) possessed large pieces of leather, lion skins, tiger skins, leopard skins, otter skins, wildcat skins, Kalaka (unidentified animal) skins, and fox skins. The Bhikkhus reported this to the Buddha, and the Buddha said, 'All large pieces of leather are not allowed to be possessed.' At that time, the Group of Six Bhikkhus were sitting on tall and large beds, whether they were single rope beds, wooden beds, ivory beds, or those covered with horse skins, elephant skins, brocade mattresses, various colored bedding, wool blankets, or mattresses stuffed with otter fur. The Bhikkhus reported this to the Buddha, and the Buddha said, 'One should not sit on tall and large beds, even those with mattresses stuffed with otter fur.' At that time, some Bhikkhus arrived at the residence of a layperson, and the layperson prepared fine and tall beds for the Bhikkhus, inviting them to sit. The Bhikkhus said, 'The Buddha does not allow us to sit on tall beds.' The layperson said, 'Where else can we find beds?' The Bhikkhus reported this to the Buddha, and the Buddha said, 'It is permitted to remove the jeweled beds; the rest can be sat upon in the layperson's residence.' At that time, some Bhikkhus arrived at the residence of a layperson, and (the layperson) prepared leather beds and single beds for the Bhikkhus. The Bhikkhus were cautious and afraid, not daring to sit, thinking, 'The Buddha does not allow us to sit on leather, except in Assaka (a kingdom in ancient India) and Avanti (a kingdom in ancient India).' The layperson said, 'Where else can we find beds?' The Bhikkhus reported this to the Buddha, and the Buddha said, 'It is permitted to sit inside the layperson's residence.' At that time, some Bhikkhus arrived at the residence of a layperson, and (the layperson) prepared long rope beds and wooden beds for them. The Bhikkhus were cautious and afraid, not daring to sit: 'The Buddha does not allow us to sit on the same bed as the senior monks.' The layperson said, 'Where else can we find separate beds for everyone?' The Bhikkhus reported this to the Buddha, and the Buddha said, 'It is permitted in the layperson's residence.'
得坐。」
時諸比丘至白衣舍，白衣為敷皮囊，比丘有畏慎心，念言：「佛不聽我等坐皮上。」諸白衣言：「我等更何處得別坐？」諸比丘白佛，佛言：「聽在白衣捨得坐。」
爾時跋難陀釋子，有放牛人為作檀越。清旦著衣至檀越舍敷座而坐。時牧牛兒來坐聽法，跋難陀釋子善為說法，種種方便勸進檀越，令大歡喜。即問言：「大德何所須欲？」跋難陀言：「可止！無所須，便為得供養已。」復言：「愿說所須？」跋難陀言：「止不須語。若我說，俱不與我。」答言：「大德！但說當與。」去前不遠，見一雜色犢子，跋難陀言：「我須此皮。」答言：「小待，須我殺之。」彼即殺之，剝皮與跋難陀。跋難陀得皮已，從坐起持去。時牛母大吼喚，逐跋難陀至祇桓門。諸比丘見問言：「此牛何故吼喚逐汝后？」答言：「此是其子皮，我持來故爾耳。」諸比丘白佛，佛言：「不應乞生皮，若乞如法治。」諸比丘畏慎，不敢帶浮囊渡水，佛言：「聽。」
時諸比丘捉牛尾渡水，渡已方見是牸牛，畏慎。佛言：「無犯。自今已去，不應捉牸牛尾渡水。」
時諸比丘不敢坐皮床上渡水，佛言：「聽。」
時諸比丘畏慎不敢乘皮船渡水，佛言：「聽在皮船上若坐、若臥隨意。」
時諸比丘，
【現代漢語翻譯】 現代漢語譯本：『可以坐下。』
當時，一些比丘去到在家居士的住所，居士們為他們鋪設了皮墊。比丘們心懷畏懼和謹慎，心想：『佛陀不允許我們坐在皮革上。』居士們說：『我們還能在哪裡找到其他的座位呢？』比丘們將此事稟告佛陀，佛陀說：『允許在在家居士的住所就坐。』
當時，跋難陀釋子（Bānántuó Shìzǐ，釋迦族出身的跋難陀）有一位放牛人作為施主。一天清晨，他穿好衣服來到施主家，鋪設座位坐下。這時，牧童前來坐下聽法，跋難陀釋子善巧地為他們說法，用各種方便法門勸導施主，使他們非常歡喜。施主就問：『大德需要什麼？』跋難陀說：『不必了！沒有什麼需要的，已經得到供養了。』施主又說：『愿您說出所需之物？』跋難陀說：『不必說了，如果我說出來，你們都不會給我。』施主回答說：『大德！但說無妨，一定給您。』他向前走不遠，看見一隻雜色的小牛犢，跋難陀說：『我需要這張皮。』施主回答說：『請稍等，我這就殺了它。』他立刻殺了那隻牛犢，剝下皮給了跋難陀。跋難陀得到牛皮后，從座位上起身拿著走了。這時，牛媽媽大聲吼叫，追逐跋難陀到了祇桓（Qíhuán，祇樹給孤獨園的簡稱）的門口。比丘們看見了，問道：『這頭牛為什麼吼叫著追趕你？』跋難陀回答說：『這是它兒子的皮，我拿著它，所以它才這樣。』比丘們將此事稟告佛陀，佛陀說：『不應該乞討生皮，如果乞討了，應當如法處理。』比丘們心懷畏懼和謹慎，不敢帶著浮囊渡水，佛陀說：『允許。』
當時，比丘們抓住牛尾巴渡水，渡過去之後才發現那是母牛，心懷畏懼。佛陀說：『沒有犯戒。從今以後，不應該抓住母牛的尾巴渡水。』
當時，比丘們不敢坐在皮床上渡水，佛陀說：『允許。』
當時，比丘們畏懼不敢乘坐皮船渡水，佛陀說：『允許在皮船上隨意坐臥。』
當時，比丘們...
【English Translation】 English version: 'You may sit.'
At that time, some Bhikkhus (Buddhist monks) went to the homes of lay followers, and the lay followers spread out leather mats for them. The Bhikkhus, with fearful and cautious minds, thought: 'The Buddha does not allow us to sit on leather.' The lay followers said: 'Where else can we find other seats?' The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'It is permitted to sit in the homes of lay followers.'
At that time, Bānántuó Shìzǐ (跋難陀釋子, Bānántuó, a Shakya clan member), had a cowherd as a patron. One morning, he put on his robes and went to the patron's house, spread out a seat, and sat down. At this time, the cowherd came to sit and listen to the Dharma (Buddhist teachings). Bānántuó Shìzǐ skillfully taught them the Dharma, using various expedient means to encourage the patron, making them very happy. The patron then asked: 'Venerable Sir, what do you need?' Bānántuó said: 'No need! There is nothing needed, I have already received offerings.' The patron said again: 'May you tell us what you need?' Bānántuó said: 'No need to say, if I say it, you will not give it to me.' The patron replied: 'Venerable Sir! Just say it, we will give it.' He walked not far ahead and saw a variegated calf. Bānántuó said: 'I need this hide.' The patron replied: 'Wait a moment, I will kill it.' He immediately killed the calf, skinned it, and gave the hide to Bānántuó. After obtaining the hide, Bānántuó got up from his seat and took it away. At this time, the cow's mother roared loudly, chasing after Bānántuó to the gate of Jetavana (祇桓, Qíhuán, short for Jetavana Anathapindika's Monastery). The Bhikkhus saw this and asked: 'Why is this cow roaring and chasing after you?' Bānántuó replied: 'This is the hide of its son, I am carrying it, that's why it is like this.' The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'One should not beg for raw hides; if one begs for them, they should be treated according to the Dharma.' The Bhikkhus, with fearful and cautious minds, did not dare to cross the water with floats. The Buddha said: 'It is permitted.'
At that time, the Bhikkhus grabbed the tails of cows to cross the water, and only after crossing did they realize it was a female cow, and they were fearful. The Buddha said: 'There is no offense. From now on, one should not grab the tail of a female cow to cross the water.'
At that time, the Bhikkhus did not dare to cross the water sitting on leather beds. The Buddha said: 'It is permitted.'
At that time, the Bhikkhus were afraid to cross the water in leather boats. The Buddha said: 'It is permitted to sit or lie down at will in leather boats.'
At that time, the Bhikkhus...
皮作刀囊不以物裹，刀生壞。佛言：「聽若以毳、若以劫貝、若以大皮裹刀。」
時比丘畜兩重革屣，佛言：「不得畜兩重革屣。」
時諸比丘畜迦那富羅革屣，佛言：「不聽畜迦那富羅革屣。」
爾時比丘與白衣拘薩羅國道路共行，為木刺刺腳，血大出，甚患之不能行。時白衣即以所著革屣與比丘。時比丘畏慎不敢取，恐犯迦那富羅革屣。佛言：「有如是因緣聽受。」
時六群比丘畜旋角革屣，佛言：「不應畜旋角革屣。」
諸比丘畜鹿角革屣，佛言：「不應畜。」
諸比丘畜阿羅梨革屣，佛言：「不應畜。」
六群比丘以雜色皮作革屣帶，佛言：「不應畜。」
六群比丘持絹布作革屣帶，佛言：「不應畜。」
六群比丘，畜富羅跋陀羅革屣，佛言：「不應畜。」
六群比丘著真誓梨革屣，佛言：「不應畜。」
六群比丘著編邊革屣，佛言：「不應畜。」
六群比丘著多帶革屣，佛言：「不應畜。」
六群比丘著卷形革屣，佛言：「不應畜。」
六群比丘著大皮革屣，師子皮、虎皮、豹皮、獺皮、野貓皮、雜色皮、野狐皮，佛言：「一切不得畜。」
六群比丘用大皮緣革屣，或用作帶或用縫，佛言：「不得用緣及帶
【現代漢語翻譯】 現代漢語譯本 用皮革做的刀鞘如果不包裹東西，刀容易損壞。佛說：『允許用粗毛織物、劫貝（一種棉花）、或者大塊皮革包裹刀。』 當時有比丘穿兩層底的皮鞋，佛說：『不允許穿兩層底的皮鞋。』 當時有比丘穿迦那富羅（一種皮革）做的皮鞋，佛說：『不允許穿迦那富羅做的皮鞋。』 當時有比丘與在家居士在拘薩羅國（古印度十六大國之一）的道路上同行，腳被木刺扎傷，血流很多，非常痛苦以致不能行走。當時在家居士就把自己穿的皮鞋給了比丘。當時比丘因為有所顧慮，不敢接受，害怕觸犯迦那富羅皮鞋的禁令。佛說：『如果有這樣的因緣，允許接受。』 當時六群比丘穿旋角皮鞋，佛說：『不應該穿旋角皮鞋。』 比丘們穿鹿角皮鞋，佛說：『不應該穿。』 比丘們穿阿羅梨皮鞋，佛說：『不應該穿。』 六群比丘用雜色皮革做皮鞋帶，佛說：『不應該用。』 六群比丘用絹布做皮鞋帶，佛說：『不應該用。』 六群比丘穿富羅跋陀羅（一種皮革）皮鞋，佛說：『不應該穿。』 六群比丘穿真誓梨（一種皮革）皮鞋，佛說：『不應該穿。』 六群比丘穿編邊皮鞋，佛說：『不應該穿。』 六群比丘穿多帶皮鞋，佛說：『不應該穿。』 六群比丘穿卷形皮鞋，佛說：『不應該穿。』 六群比丘穿用大塊皮革做的皮鞋，或者用獅子皮、老虎皮、豹子皮、水獺皮、野貓皮、雜色皮、野狐皮做的皮鞋，佛說：『一切都不允許穿。』 六群比丘用大塊皮革鑲邊皮鞋，或者用皮革做鞋帶或者縫補，佛說：『不允許用皮革鑲邊和做鞋帶。』
【English Translation】 English version If a leather knife sheath is not wrapped with something, the knife will be damaged. The Buddha said, 'It is permitted to wrap the knife with wool, karpasa (a type of cotton), or a large piece of leather.' At that time, a Bhikkhu (monk) was wearing double-layered leather sandals. The Buddha said, 'It is not permitted to wear double-layered leather sandals.' At that time, some Bhikkhus were wearing Kalandaka (a type of leather) leather sandals. The Buddha said, 'It is not permitted to wear Kalandaka leather sandals.' At that time, a Bhikkhu was walking on the road in Kosala (one of the sixteen Mahajanapadas of ancient India) with a layman. His foot was pierced by a wood splinter, and much blood flowed out, causing him great pain and making it impossible for him to walk. The layman then gave the Bhikkhu the leather sandals he was wearing. The Bhikkhu was cautious and dared not accept them, fearing he would violate the prohibition against Kalandaka leather sandals. The Buddha said, 'If there is such a circumstance, it is permitted to accept them.' At that time, the group of six Bhikkhus were wearing curved-horn leather sandals. The Buddha said, 'One should not wear curved-horn leather sandals.' The Bhikkhus were wearing deer-horn leather sandals. The Buddha said, 'One should not wear them.' The Bhikkhus were wearing Arali leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were using multi-colored leather to make sandal straps. The Buddha said, 'One should not use them.' The group of six Bhikkhus were using silk cloth to make sandal straps. The Buddha said, 'One should not use them.' The group of six Bhikkhus were wearing Pura-bhadra (a type of leather) leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were wearing Jinasiri (a type of leather) leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were wearing braided-edge leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were wearing multi-strap leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were wearing rolled-shape leather sandals. The Buddha said, 'One should not wear them.' The group of six Bhikkhus were wearing large leather sandals, or sandals made of lion skin, tiger skin, leopard skin, otter skin, wildcat skin, multi-colored skin, or fox skin. The Buddha said, 'All of these are not permitted to be worn.' The group of six Bhikkhus were using large pieces of leather to trim the edges of their sandals, or using it to make straps or for sewing. The Buddha said, 'It is not permitted to use leather for trimming edges or making straps.'
縫。」
時六群比丘著青色革屣，佛言：「不應畜。」
六群比丘以青緣革屣或用作帶縫，佛言：「不應以青緣革屣及作帶縫。」
六群比丘著黃革屣，佛言：「不應畜。」
六群比丘著黃緣革屣，若作帶若縫，佛言：「不應用黃緣革屣及帶縫。」
六群比丘著赤革屣，佛言：「不應著赤革屣，緣帶縫亦如是。」
六群比丘著白革屣，佛言：「不應著白革屣，緣帶縫亦如是。」
六群比丘著似孔雀毛革屣，佛言：「不應畜。」
六群比丘著錦色革屣，佛言：「不應畜。」
彼比丘得成錦色革屣，佛言：「不應畜，若壞色者聽畜。」
六群比丘著毳䘢革屣，佛言：「不應畜。」
六群比丘著劫貝纻革屣，佛言：「不應畜。」
六群比丘以弊帛纻革屣，佛言：「不應畜。」
六群比丘，以芒草、婆娑草、舍羅草、漢陀羅草䘢革屣，佛言：「不應畜。六群比丘癡人！是我所遮，便更作餘事。自今已去，一切䘢革屣不應畜。」
時比丘天雨泥污腳污坐具、污身臥具，佛言：「聽護身、護座具故，在僧伽藍內著蒲革屣洗足。」既著蒲革屣洗足已，水入蒲革屣內，污腳污座具污身污臥具，佛言：「聽以樹皮若皮縫著底。」
爾時舍
【現代漢語翻譯】 現代漢語譯本： 『縫。』
當時，六群比丘（Lacchavī monks）穿著青色的皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）用青色的皮革鑲邊做鞋子，或者用作帶子縫合，佛陀說：『不應該用青色皮革鑲邊的鞋子，也不應該用作帶子縫合。』
六群比丘（Lacchavī monks）穿著黃色的皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）用黃色的皮革鑲邊做鞋子，或者用作帶子或縫合，佛陀說：『不應該用黃色皮革鑲邊的鞋子，也不應該用作帶子縫合。』
六群比丘（Lacchavī monks）穿著紅色的皮鞋，佛陀說：『不應該穿紅色的皮鞋，鑲邊、帶子、縫合也是一樣。』
六群比丘（Lacchavī monks）穿著白色的皮鞋，佛陀說：『不應該穿白色的皮鞋，鑲邊、帶子、縫合也是一樣。』
六群比丘（Lacchavī monks）穿著像孔雀羽毛花紋的皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）穿著錦緞顏色的皮鞋，佛陀說：『不應該擁有。』
有比丘得到了錦緞顏色的皮鞋，佛陀說：『不應該擁有，如果是壞色的，允許擁有。』
六群比丘（Lacchavī monks）穿著用粗毛織物做的皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）穿著用木棉和苧麻做的皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）用破舊的布帛和苧麻做皮鞋，佛陀說：『不應該擁有。』
六群比丘（Lacchavī monks）用芒草、婆娑草、舍羅草、漢陀羅草做皮鞋，佛陀說：『不應該擁有。六群比丘（Lacchavī monks）這些愚癡的人！我所禁止的，你們就換個方式做。從今以後，一切用草做的皮鞋都不應該擁有。』
當時，比丘們因為下雨，泥水弄髒了腳，弄髒了坐具、身體和臥具，佛陀說：『爲了保護身體、保護坐具，允許在僧伽藍（saṃghārāma，monastery）內穿著蒲草鞋洗腳。』既然穿著蒲草鞋洗腳后，水進入蒲草鞋內，弄髒了腳、坐具、身體和臥具，佛陀說：『允許用樹皮或皮革縫在鞋底。』
當時，舍（Śā）
【English Translation】 English version: 『Sewing.』
At that time, the Lacchavī monks were wearing blue leather shoes. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were using blue leather trim for their shoes or using it for straps and sewing. The Buddha said, 『Shoes with blue leather trim should not be used, nor should they be used for straps and sewing.』
The Lacchavī monks were wearing yellow leather shoes. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were using yellow leather trim for their shoes, or using it for straps or sewing. The Buddha said, 『Shoes with yellow leather trim should not be used, nor should they be used for straps and sewing.』
The Lacchavī monks were wearing red leather shoes. The Buddha said, 『Red leather shoes should not be worn, and the same goes for trim, straps, and sewing.』
The Lacchavī monks were wearing white leather shoes. The Buddha said, 『White leather shoes should not be worn, and the same goes for trim, straps, and sewing.』
The Lacchavī monks were wearing leather shoes that resembled peacock feathers. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were wearing brocade-colored leather shoes. The Buddha said, 『They should not be possessed.』
A monk obtained brocade-colored leather shoes. The Buddha said, 『They should not be possessed; if they are of a damaged color, it is permissible to possess them.』
The Lacchavī monks were wearing shoes made of coarse wool fabric. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were wearing shoes made of cotton and ramie. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were using worn-out cloth and ramie to make shoes. The Buddha said, 『They should not be possessed.』
The Lacchavī monks were using thatch grass, pāṣāṇa grass, śara grass, and hantala grass to make shoes. The Buddha said, 『They should not be possessed. You foolish Lacchavī monks! What I have forbidden, you do in another way. From now on, all shoes made of grass should not be possessed.』
At that time, because of the rain, the monks' feet were soiled with mud, and their sitting cloths, bodies, and bedding were soiled. The Buddha said, 『For the sake of protecting the body and protecting the sitting cloth, it is permissible to wear rush shoes inside the saṃghārāma (monastery) to wash the feet.』 After washing their feet while wearing rush shoes, water entered the rush shoes, soiling their feet, sitting cloths, bodies, and bedding. The Buddha said, 『It is permissible to sew tree bark or leather onto the soles.』
At that time, Śā
衛國六群比丘，著欽婆羅屐，佛言：「不應畜。如是四種草屐不得畜。」
爾時佛在王舍城，六群比丘剝多羅樹葉作屐，樹便枯乾。諸居士見皆共譏嫌：「沙門釋子無有慚愧，斷絕生命，自言：『我知正法。』如是觀之何有正法？云何乃取多羅樹葉作屐，使樹枯乾？」比丘白佛，佛言：「不應畜。」
爾時世尊在拘睒彌國。時六群比丘著木屐，猶如馬行聲，亂諸坐禪者。諸比丘白佛，佛言：「不應畜木屐。」
時諸比丘畏慎，不敢上大小便屐上，不敢著洗足屐，佛言：「除可著行者，餘者應上。」
爾時世尊在婆竭提國。時毗舍離跋阇子比丘，著金屐銀屐，佛言：「不應畜。」即復著琉璃屐，佛言：「不應畜。」復著寶屐，佛言：「不應畜。」復著寶填屐，佛言：「不應畜。」佛言：「如是癡人！是我所遮，輒更作餘事。自今已去，一切屐不得著。」
爾時世尊在毗舍離國。六群比丘著革屐共佛經行。佛告諸比丘：「外諸巧師受學弟子，亦有恭敬于師。此六群比丘癡人！著革屣與佛共經行。」佛言：「自今已去，一切革屐不得畜。」
時六群比丘，于和尚和尚等、阿阇梨阿阇梨等前，己在好經行處，和尚等在惡處；己在高處，和尚等在下處；己在前，和尚等在後；與和尚等並語
【現代漢語翻譯】 現代漢語譯本 衛國的六群比丘（一群行為不端的比丘），穿著欽婆羅屐（一種用欽婆羅樹葉製成的鞋子），佛陀說：『不應該擁有這種鞋子。像這樣的四種草鞋都不得擁有。』 當時佛陀在王舍城（Rājagṛha），六群比丘剝多羅樹（棕櫚樹）的葉子製作鞋子，導致樹木枯乾。一些在家居士看到后都譏諷說：『這些釋迦牟尼的弟子沒有慚愧之心，斷絕生命，還自稱：『我知道正法。』這樣看來哪裡有什麼正法？怎麼能剝取多羅樹葉製作鞋子，使樹木枯乾呢？』比丘們將此事稟告佛陀，佛陀說：『不應該擁有這種鞋子。』 當時世尊在拘睒彌國（Kauśāmbī）。當時六群比丘穿著木屐，發出的聲音像馬蹄聲，擾亂了正在坐禪的人。比丘們將此事稟告佛陀，佛陀說：『不應該擁有木屐。』 當時比丘們因為害怕謹慎，不敢穿著鞋子上大小便的地方，也不敢穿洗腳用的鞋子，佛陀說：『除了可以穿著行走的鞋子，其餘的都應該可以穿。』 當時世尊在婆竭提國（Vaggatī）。當時毗舍離（Vaiśālī）的跋阇子比丘（Vajjiputtaka），穿著金屐銀屐，佛陀說：『不應該擁有。』他們又穿著琉璃屐（玻璃鞋），佛陀說：『不應該擁有。』又穿著寶屐（寶石鞋），佛陀說：『不應該擁有。』又穿著寶填屐（鑲嵌寶石的鞋子），佛陀說：『不應該擁有。』佛陀說：『這些愚癡的人！我所禁止的，你們竟然變著法子做其他的事情。從今以後，一切鞋子都不得穿著。』 當時世尊在毗舍離國。六群比丘穿著革屐（皮鞋）和佛陀一起經行（散步）。佛陀告訴眾比丘：『外道的那些工匠接受弟子，尚且還懂得恭敬老師。這些六群比丘真是愚癡！穿著皮鞋與佛陀一起經行。』佛陀說：『從今以後，一切皮鞋都不得擁有。』 當時六群比丘，在和尚（Upadhyaya，親教師）和尚等、阿阇梨（Acarya，導師）阿阇梨等面前，自己走在好的經行處，和尚等走在不好的地方；自己站在高處，和尚等站在低處；自己走在前面，和尚等走在後面；與和尚等並排說話。
【English Translation】 English version The six groups of monks (a group of misbehaving monks) in the country of Wei were wearing 'Chin-po-lo' sandals (sandals made from 'Chin-po-lo' tree leaves). The Buddha said, 'They should not be possessed. Such four types of grass sandals should not be possessed.' At that time, the Buddha was in Rājagṛha (王舍城). The six groups of monks peeled the leaves of the 'Duo-luo' tree (多羅樹, palm tree) to make sandals, causing the trees to wither. When some laypeople saw this, they all ridiculed them, saying, 'These disciples of Śākyamuni have no shame, cutting off life, and yet they say, 'I know the true Dharma.' How can there be true Dharma in this? How can they take the leaves of the 'Duo-luo' tree to make sandals, causing the trees to wither?' The monks reported this to the Buddha, and the Buddha said, 'They should not be possessed.' At that time, the World Honored One was in Kauśāmbī (拘睒彌國). At that time, the six groups of monks were wearing wooden sandals, and the sound was like the sound of horses walking, disturbing those who were meditating. The monks reported this to the Buddha, and the Buddha said, 'Wooden sandals should not be possessed.' At that time, the monks were afraid and cautious, and did not dare to wear sandals to go to the toilet, nor did they dare to wear sandals for washing their feet. The Buddha said, 'Except for sandals that can be worn for walking, the rest should be allowed.' At that time, the World Honored One was in Vaggatī (婆竭提國). At that time, the Vajjiputtaka (跋阇子比丘) monks of Vaiśālī (毗舍離) were wearing gold sandals and silver sandals. The Buddha said, 'They should not be possessed.' They then wore crystal sandals (琉璃屐, glass sandals). The Buddha said, 'They should not be possessed.' They then wore jewel sandals (寶屐, gemstone sandals). The Buddha said, 'They should not be possessed.' They then wore jewel-filled sandals (寶填屐, sandals inlaid with jewels). The Buddha said, 'They should not be possessed.' The Buddha said, 'These foolish people! What I have forbidden, you are actually doing other things in disguise. From now on, all sandals are not allowed to be worn.' At that time, the World Honored One was in Vaiśālī. The six groups of monks were wearing leather sandals (革屐, leather shoes) and walking with the Buddha. The Buddha said to the monks, 'Even the craftsmen of other religions who accept disciples still know how to respect their teachers. These six groups of monks are truly foolish! Wearing leather sandals and walking with the Buddha.' The Buddha said, 'From now on, all leather sandals are not allowed to be possessed.' At that time, the six groups of monks, in front of their Upadhyaya (和尚, preceptor) and Acarya (阿阇梨, teacher), were walking in good places, while the Upadhyayas were walking in bad places; they were standing in high places, while the Upadhyayas were standing in low places; they were walking in front, while the Upadhyayas were walking behind; they were talking side by side with the Upadhyayas.
與並經行，反抄衣纏頸裹頭，通肩披衣著革屣。諸比丘白佛，佛言：「不應和尚和尚等、若阿阇梨阿阇梨等在惡經行處，己在好處乃至著革屣，一切不得。」
爾時六群比丘，于和尚和尚等、阿阇梨阿阇梨等前，通肩披衣著革屣，若有所取與，不露右肩不脫革屣。諸比丘白佛，佛言：「不應爾。」佛言：「自今已去，聽在和尚和尚等、阿阇梨阿阇梨等前，偏露右肩、脫革屣有所取與。」
時諸比丘在白衣舍，于和尚和尚等、阿阇梨阿阇梨等前有所取與，偏露右肩、脫革屣時形露。諸比丘白佛，佛言：「聽白衣舍在和尚和尚等、阿阇梨阿阇梨等前，不露右肩、不脫革屣，隨意有所取與。」
爾時比丘，共余比丘在道行，一比丘從余比丘索水，諸比丘作是念：「佛不聽著革屣有所取與。」彼比丘即脫革屣取水，於是失革屣。諸比丘白佛，佛言：「聽若在道行，著革屣隨意有所取與。」
爾時有比丘，暮從比丘索水，彼作是念：「佛不聽著革屣有所取與。」時彼住處去水遠畏毒蟲，時彼比丘脫革屣往取水，毒蟲嚙腳痛苦不樂。諸比丘白佛，佛言：「若日入后，聽去水遠若畏毒蟲，得著革屣隨意取與。」
時六群比丘，見和尚和尚等、阿阇梨阿阇梨等不起迎。諸比丘白佛，佛言：「應起，若一
【現代漢語翻譯】 現代漢語譯本： 與人一同並排經行時，反過來抄起衣服纏繞在頸部，裹住頭部，袒露雙肩披著衣服，穿著皮鞋。諸位比丘稟告佛陀，佛陀說：『不應該在和尚（Upadhyaya，親教師）和尚等、阿阇梨（Acarya，軌範師）阿阇梨等在不好的經行處時，自己卻在好的地方，甚至穿著皮鞋，一切都不可以。』
當時六群比丘，在和尚和尚等、阿阇梨阿阇梨等面前，袒露雙肩披著衣服，穿著皮鞋，如果有所取與，也不露出右肩，也不脫掉皮鞋。諸位比丘稟告佛陀，佛陀說：『不應該這樣。』佛陀說：『從今以後，允許在和尚和尚等、阿阇梨阿阇梨等面前，袒露右肩、脫掉皮鞋來取與東西。』
當時諸位比丘在在家居士的住所，在和尚和尚等、阿阇梨阿阇梨等面前有所取與時，袒露右肩、脫掉皮鞋時，身體暴露。諸位比丘稟告佛陀，佛陀說：『允許在白衣的住所，在和尚和尚等、阿阇梨阿阇梨等面前，不露出右肩、不脫掉皮鞋，隨意地取與東西。』
當時有比丘，與其他比丘在路上行走，一位比丘向另一位比丘索要水，諸位比丘這樣想：『佛陀不允許穿著皮鞋來取與東西。』那位比丘就脫掉皮鞋取水，因此丟失了皮鞋。諸位比丘稟告佛陀，佛陀說：『允許如果在路上行走，穿著皮鞋隨意地取與東西。』
當時有比丘，傍晚向其他比丘索要水，他這樣想：『佛陀不允許穿著皮鞋來取與東西。』當時他居住的地方離水源很遠，又害怕毒蟲，當時那位比丘脫掉皮鞋前往取水，被毒蟲咬了腳，痛苦不樂。諸位比丘稟告佛陀，佛陀說：『如果日落之後，離水源很遠，又害怕毒蟲，允許穿著皮鞋隨意地取與東西。』
當時六群比丘，見到和尚和尚等、阿阇梨阿阇梨等不站起來迎接。諸位比丘稟告佛陀，佛陀說：『應該站起來，如果一個人……』
【English Translation】 English version: Walking alongside, they would turn up their robes, wrapping them around their necks and heads, exposing their shoulders while wearing shoes. The Bhikkhus (monks) reported this to the Buddha (enlightened one). The Buddha said, 'It is not appropriate for Upadhyayas (preceptors) and Acaryas (teachers) to be in unfavorable walking places, while oneself is in a good place, even wearing shoes; none of this is permissible.'
At that time, the group of six Bhikkhus, in the presence of their Upadhyayas and Acaryas, would expose their shoulders, wear shoes, and when giving or receiving something, they would not expose their right shoulder nor remove their shoes. The Bhikkhus reported this to the Buddha. The Buddha said, 'It should not be so.' The Buddha said, 'From now on, it is permitted in the presence of Upadhyayas and Acaryas to expose the right shoulder and remove shoes when giving or receiving something.'
At that time, the Bhikkhus were in the residences of laypeople, and when giving or receiving something in the presence of Upadhyayas and Acaryas, exposing the right shoulder and removing shoes caused exposure of the body. The Bhikkhus reported this to the Buddha. The Buddha said, 'It is permitted in the residences of laypeople, in the presence of Upadhyayas and Acaryas, not to expose the right shoulder nor remove shoes, and to give or receive things as one pleases.'
At that time, a Bhikkhu was walking on the road with other Bhikkhus, and one Bhikkhu asked another for water. The Bhikkhus thought, 'The Buddha does not permit giving or receiving things while wearing shoes.' That Bhikkhu then removed his shoes to get water, and as a result, lost his shoes. The Bhikkhus reported this to the Buddha. The Buddha said, 'It is permitted, if walking on the road, to give or receive things as one pleases while wearing shoes.'
At that time, a Bhikkhu asked another for water in the evening. He thought, 'The Buddha does not permit giving or receiving things while wearing shoes.' At that time, the place where he was staying was far from the water source, and he feared poisonous insects. That Bhikkhu then removed his shoes to go get water, and was bitten on the foot by a poisonous insect, causing pain and discomfort. The Bhikkhus reported this to the Buddha. The Buddha said, 'If it is after sunset, and the water source is far away, and there is fear of poisonous insects, it is permitted to give or receive things as one pleases while wearing shoes.'
At that time, the group of six Bhikkhus did not rise to greet their Upadhyayas and Acaryas. The Bhikkhus reported this to the Buddha. The Buddha said, 'One should rise, if one...'
坐食、若作餘食法不食、若病，聽作如是語：『大德忍！我有因緣故不起。』和尚者，從受得戒。和尚等者，多己十歲。阿阇梨者，有五種阿阇梨：有出家阿阇梨、受戒阿阇梨、教授阿阇梨、受經阿阇梨、依止阿阇梨。出家阿阇梨者，所依得出家者是。受戒阿阇梨者，受戒時作羯磨者是。教授阿阇梨者，教授威儀者是。受經阿阇梨者，所從受經處讀修妒路，若說義乃至一四句偈。依止阿阇梨者，乃至依止住一宿。阿阇梨等者，多己五歲。除依止阿阇梨，若比丘所住房應掃灑，掃灑已若故有塵，聽泥漿污灑。泥漿污灑已，若故有塵，聽作地敷。若伊梨延陀耄、羅耄耄、羅𣰽𣯫、若十種衣，隨所得敷之。」
時諸比丘不洗足上地敷，佛言：「聽在戶邊安拭足物，若故不凈，應戶外安水器洗足。」比丘洗足已，足未乾便上地敷，地敷爛壞，佛言：「足未乾不得上地敷。若有急事，應以足拭膝、若拭𨄔、若以手拭、若以弊物拭。」
時諸比丘，為和尚和尚等、阿阇梨阿阇梨等，有所取與，數數洗足疲勞。諸比丘白佛，佛言：「自今已去，若為和尚和尚等、阿阇梨阿阇梨等有所取與，聽用銅盤、若案、若機，飲食所須之物，盡持置上一時授與。」
時有比丘足下惡腫，于天雨中余比丘扶往廁上，臥泥中極患苦
【現代漢語翻譯】 現代漢語譯本 『坐食』是指坐著吃東西。如果用其他方式進食，就不允許。如果生病了，可以這樣說：『大德（dà dé，尊稱，意為有德之人）請原諒！我因為有原因不能起身。』和尚（hé shàng，僧侶）是指從他那裡受戒的人。『和尚等』是指比自己年長十年以上的人。阿阇梨（ā shé lí，導師）有五種：出家阿阇梨、受戒阿阇梨、教授阿阇梨、受經阿阇梨、依止阿阇梨。出家阿阇梨是指依靠他而出家的人。受戒阿阇梨是指在受戒時主持羯磨（jié mó，儀式）的人。教授阿阇梨是指教授威儀（wēi yí，禮儀）的人。受經阿阇梨是指從他那裡接受經典，讀誦修妒路（xiū dù lù，經文），或者講解經義，哪怕只是一句四句偈（jì，詩歌）。依止阿阇梨是指乃至依止居住一晚的人。『阿阇梨等』是指比自己年長五年以上的人。除了依止阿阇梨，如果比丘（bǐ qiū，男性僧侶）所居住的房間應該打掃乾淨。打掃乾淨后，如果還有灰塵，允許用泥漿塗抹灑掃。泥漿塗抹灑掃后，如果還有灰塵，允許鋪設地敷（dì fū，鋪在地上的東西）。可以用伊梨延陀耄（yī lí yán tuó mào，一種草）、羅耄耄（luó mào mào，一種草）、羅𣰽𣯫（luó qiān chú，一種草）、或者十種衣物中的任何一種，根據所得到的來鋪設。 當時，一些比丘不洗腳就直接上地敷，佛陀（fó tuó，覺悟者）說：『允許在門口放置擦腳的東西。如果還是不乾淨，應該在門外放置水器洗腳。』比丘洗完腳后，腳還沒幹就上地敷，導致地敷爛壞。佛陀說：『腳沒幹不得上地敷。如果有緊急情況，應該用腳擦膝蓋、或者擦腿、或者用手擦、或者用舊布擦。』 當時，一些比丘爲了給和尚和和尚等、阿阇梨和阿阇梨等拿取東西，頻繁洗腳感到疲勞。比丘們稟告佛陀，佛陀說：『從今以後，如果爲了給和尚和和尚等、阿阇梨和阿阇梨等拿取東西，允許使用銅盤、或者桌子、或者矮桌，將飲食所需的物品全部放在上面，一次性交給他們。』 當時，有一位比丘腳底長了惡瘡，在下雨天，其他比丘攙扶他去廁所，他躺在泥里，非常痛苦。
【English Translation】 English version 'Sitting to eat' refers to eating while sitting. If one eats in any other manner, it is not permitted. If one is ill, one may say: 'Venerable Sir (dà dé, a respectful term meaning virtuous one), please forgive me! I cannot rise due to a reason.' Upadhyaya (hé shàng, monk) refers to the one from whom one receives ordination. 'Upadhyaya and others' refers to those who are ten years or more older than oneself. Acarya (ā shé lí, teacher) are of five types: Pravrajya Acarya, Ordination Acarya, Instruction Acarya, Sutra Acarya, and Dependence Acarya. Pravrajya Acarya refers to the one upon whom one relies to become a renunciate. Ordination Acarya refers to the one who performs the Karma (jié mó, ritual) at the time of ordination. Instruction Acarya refers to the one who teaches deportment (wēi yí, etiquette). Sutra Acarya refers to the one from whom one receives the Sutras, recites the Sutras (xiū dù lù, scriptures), or explains the meaning of the Sutras, even if it is just one four-line verse (jì, poem). Dependence Acarya refers to the one upon whom one relies for even one night's stay. 'Acarya and others' refers to those who are five years or more older than oneself. Except for the Dependence Acarya, the room where a Bhiksu (bǐ qiū, male monk) resides should be swept and cleaned. After sweeping and cleaning, if there is still dust, it is permitted to smear and sprinkle with mud paste. After smearing and sprinkling with mud paste, if there is still dust, it is permitted to lay down a floor covering (dì fū, something laid on the floor). One may use Irīyāpatha mada (yī lí yán tuó mào, a type of grass), Romamada (luó mào mào, a type of grass), Romakusa (luó qiān chú, a type of grass), or any of the ten types of clothing, according to what one has obtained. At that time, some Bhiksus were stepping on the floor covering without washing their feet. The Buddha (fó tuó, the awakened one) said: 'It is permitted to place a foot-wiping object at the door. If it is still unclean, a water vessel should be placed outside the door for washing feet.' After the Bhiksus washed their feet, they stepped on the floor covering before their feet were dry, causing the floor covering to rot. The Buddha said: 'One must not step on the floor covering with wet feet. If there is an urgent matter, one should wipe one's feet on one's knees, or on one's thighs, or wipe them with one's hands, or wipe them with a rag.' At that time, some Bhiksus were frequently washing their feet and becoming tired because they were fetching things for the Upadhyayas and Upadhyayas and others, and the Acaryas and Acaryas and others. The Bhiksus reported this to the Buddha. The Buddha said: 'From now on, if you are fetching things for the Upadhyayas and Upadhyayas and others, and the Acaryas and Acaryas and others, you are permitted to use a copper tray, or a table, or a low table, and place all the necessary items for food and drink on it, and hand them over all at once.' At that time, there was a Bhiksu who had a bad sore on the sole of his foot. In the rainy weather, other Bhiksus were supporting him to go to the toilet, and he lay in the mud, suffering greatly.
。諸比丘白佛，佛言：「聽為護身、護衣、護臥具故，僧伽藍內聽著一重革屣。」
時諸比丘在道行，為和尚和尚等、阿阇梨阿阇梨等有所取與，偏露右肩脫革屣疲極。諸比丘白佛，佛言：「聽若在道行，為和尚和尚等、阿阇梨阿阇梨等有所取與，即于頭上若肩上取與。」
爾時佛在舍衛國。時六群比丘著革屣入聚落。時諸居士見皆共譏嫌：「沙門釋子自言：『我知正法。』云何著革屣入聚落？如今觀之有何正法？如似國王大臣。」諸比丘白佛，佛言：「不應著革屣入聚落。」時諸病比丘有畏慎心，不敢著革屣入聚落，諸比丘白佛，佛言：「聽病比丘著革屣入聚落。」
時六群比丘託病著革屣入聚落，余比丘見，語言：「佛不言：『不得著革屣入聚落。』耶？」彼言：「我病。」即問言：「何所患苦？」答言：「長老！佛不作如是說。若人言：『須臾間不樂，是謂病人耶？』我等託病。」諸比丘白佛，佛言：「不應託病著革屣入聚落。」
爾時長老畢陵伽婆蹉，腳跟破須鞔跟革屣，諸比丘白佛，佛言：「聽著鞔跟革屣。」
爾時長老畢陵伽婆蹉在道行，眼闇、腳指蹴地壞足。諸比丘白佛，佛言：「聽著鞔足指革屣。」
爾時畢陵伽婆蹉多知識，在道行，大得大麥、小麥、斑豆、
【現代漢語翻譯】 現代漢語譯本：眾比丘稟告佛陀，佛陀說：『允許爲了保護身體、保護衣服、保護臥具的緣故，在僧伽藍（saṃghārāma，僧院）內穿著單層的皮鞋。』
當時，一些比丘在路上行走，爲了給和尚（upādhyāya，親教師）或阿阇梨（ācārya，軌範師）等取送東西，袒露右肩，脫掉鞋子，感到非常疲憊。眾比丘稟告佛陀，佛陀說：『允許如果在路上行走，爲了給和尚或阿阇梨等取送東西，可以直接在頭上或肩膀上取送。』
當時，佛陀在舍衛國（Śrāvastī）。六群比丘穿著皮鞋進入村落。村裡的居民看見后都譏諷他們：『這些沙門釋子（śrāmaṇa śākyaputra，釋迦牟尼的出家弟子）自稱：『我知道正法。』為什麼穿著皮鞋進入村落？現在看來他們有什麼正法？簡直就像國王大臣一樣。』眾比丘稟告佛陀，佛陀說：『不應該穿著皮鞋進入村落。』當時，一些生病的比丘心懷畏懼，不敢穿著皮鞋進入村落，眾比丘稟告佛陀，佛陀說：『允許生病的比丘穿著皮鞋進入村落。』
當時，六群比丘假裝生病，穿著皮鞋進入村落，其他比丘看見后，對他們說：『佛陀不是說過：『不得穿著皮鞋進入村落。』嗎？』他們說：『我生病了。』其他比丘就問：『患了什麼病？』他們回答說：『長老！佛陀沒有這樣說過。如果有人說：『一會兒不舒服，就說是病人嗎？』我們是假裝生病。』眾比丘稟告佛陀，佛陀說：『不應該假裝生病，穿著皮鞋進入村落。』
當時，長老畢陵伽婆蹉（Piṇḍolabhāradvāja）的腳後跟破了，需要用皮革來保護腳後跟，眾比丘稟告佛陀，佛陀說：『允許穿著有皮革保護腳後跟的皮鞋。』
當時，長老畢陵伽婆蹉在路上行走，因為眼睛不好，腳趾踢到地上，弄傷了腳。眾比丘稟告佛陀，佛陀說：『允許穿著有皮革保護腳趾的皮鞋。』
當時，畢陵伽婆蹉有很多熟人，在路上行走，得到了很多大麥、小麥、斑豆、
【English Translation】 English version: The monks reported to the Buddha, and the Buddha said: 'It is permitted to wear single-layered leather sandals inside the saṃghārāma (monastery) for the sake of protecting the body, protecting clothing, and protecting bedding.'
At that time, some monks were walking on the road, and in order to deliver things to their upādhyāya (preceptor) or ācārya (teacher), they bared their right shoulders, took off their shoes, and felt very tired. The monks reported to the Buddha, and the Buddha said: 'It is permitted, if walking on the road, to take and deliver things to the upādhyāya or ācārya directly on the head or shoulder.'
At that time, the Buddha was in Śrāvastī. The group of six monks entered a village wearing leather sandals. When the laypeople saw them, they all ridiculed them: 'These śrāmaṇa śākyaputra (ascetic disciples of Śākyamuni) claim: 'I know the true Dharma.' Why are they wearing leather sandals into the village? Now it seems they have no true Dharma at all? They are just like kings and ministers.' The monks reported to the Buddha, and the Buddha said: 'One should not wear leather sandals into the village.' At that time, some sick monks were fearful and did not dare to wear leather sandals into the village. The monks reported to the Buddha, and the Buddha said: 'Sick monks are permitted to wear leather sandals into the village.'
At that time, the group of six monks pretended to be sick and wore leather sandals into the village. When other monks saw them, they said: 'Didn't the Buddha say: 'One must not wear leather sandals into the village'?' They said: 'I am sick.' The other monks then asked: 'What is your illness?' They replied: 'Elder! The Buddha did not say that. If someone says: 'I am uncomfortable for a moment, is that considered sick?' We are pretending to be sick.' The monks reported to the Buddha, and the Buddha said: 'One should not pretend to be sick and wear leather sandals into the village.'
At that time, the elder Piṇḍolabhāradvāja's heel was broken and needed to be protected with leather. The monks reported to the Buddha, and the Buddha said: 'It is permitted to wear leather sandals with leather protection for the heel.'
At that time, the elder Piṇḍolabhāradvāja was walking on the road, and because his eyesight was poor, his toes kicked the ground and injured his foot. The monks reported to the Buddha, and the Buddha said: 'It is permitted to wear leather sandals with leather protection for the toes.'
At that time, Piṇḍolabhāradvāja had many acquaintances, and while walking on the road, he received a lot of barley, wheat, mottled beans,
粳米，諸比丘疑不敢受。白佛，佛言：「聽受。」諸比丘受已，不知置何處？白佛，佛言：「聽若囊、若箱盛。」
爾時長老畢陵伽婆蹉在道行，得酥、油、蜜、石蜜不敢受。諸比丘白佛，佛言：「聽受。」受已不知著何處？白佛，佛言：「聽若以鍵瓷、小缽、次缽受。鍵瓷者，入小缽。小缽者，入次缽。次缽者，入大缽。」諸比丘不知畜鍵瓷、小缽、次缽，當凈施不？白佛，佛言：「聽不作凈施畜。」
時長老畢陵伽婆蹉，老羸不堪步涉，白佛，佛言：「聽作步挽車、若輿、若乘，除女人、牸牛馬。」
爾時畢陵伽婆蹉在道行，得輦不敢受，白佛，佛言：「聽受。」得皮輦不敢受，白佛，佛言：「聽取卻皮，十種衣中隨以一衣裹之。」復得織皮輦不敢受，白佛，佛言：「聽卻皮繩、發繩，以余繩織應畜。」
諸比丘須輦轅，白佛，佛言：「聽作。」諸比丘須輦繩，白佛，佛言：「聽畜。若繩數斷，聽用皮作。若擔輦肩痛，聽安枕薦。若患腳寄痛，聽作橙安枕薦。」時不知何人應擔，白佛，佛言：「聽比丘、若僧伽藍民、若優婆塞、若沙彌，若得車亦如是，若皮車應卻皮，十種衣中隨以一衣裹之應畜。若得織皮車，除皮繩、發繩，余得畜。」不知何人應牽，白佛，佛言：「聽若比丘、若僧伽
【現代漢語翻譯】 現代漢語譯本 粳米（一種稻米），眾比丘疑惑，不敢接受。稟告佛陀，佛陀說：『允許接受。』眾比丘接受后，不知道放在哪裡？稟告佛陀，佛陀說：『允許用囊或箱子盛放。』
當時，長老畢陵伽婆蹉（Pilindavatsa，一位長老的名字）在路上行走，得到酥油、食用油、蜂蜜、石蜜（一種冰糖）不敢接受。眾比丘稟告佛陀，佛陀說：『允許接受。』接受后不知道放在哪裡？稟告佛陀，佛陀說：『允許用鍵瓷（一種瓷器）、小缽、次缽（中等大小的缽）盛放。鍵瓷放入小缽，小缽放入次缽，次缽放入大缽。』眾比丘不知道是否應該將鍵瓷、小缽、次缽進行凈施（捐贈），稟告佛陀，佛陀說：『允許不作凈施而持有。』
當時，長老畢陵伽婆蹉年老體弱，無法步行，稟告佛陀，佛陀說：『允許製作步挽車、或輿（轎子）、或乘坐工具，但不能是女人、母牛或馬。』
當時，畢陵伽婆蹉在路上行走，得到輦（一種小型車輛）不敢接受，稟告佛陀，佛陀說：『允許接受。』得到皮輦（皮革製成的輦）不敢接受，稟告佛陀，佛陀說：『允許取下皮革，用十種衣（指袈裟等）中的任何一種包裹它。』又得到織皮輦（用皮革編織的輦）不敢接受，稟告佛陀，佛陀說：『允許去除皮繩、發繩，用剩餘的繩子編織后可以持有。』
眾比丘需要輦轅（車轅），稟告佛陀，佛陀說：『允許製作。』眾比丘需要輦繩（車繩），稟告佛陀，佛陀說：『允許持有。如果繩子多次斷裂，允許用皮革製作。如果抬輦時肩膀疼痛，允許安放枕頭或墊子。如果腳踝疼痛，允許製作橙子形狀的枕頭或墊子。』當時不知道應該由誰來抬輦，稟告佛陀，佛陀說：『允許比丘、或僧伽藍民（寺院居民）、或優婆塞（在家男居士）、或沙彌（小沙彌）來抬。如果得到車也一樣，如果是皮車應該取下皮革，用十種衣中的任何一種包裹后可以持有。如果得到織皮車，去除皮繩、發繩，剩餘部分可以持有。』不知道應該由誰來拉車，稟告佛陀，佛陀說：『允許比丘、或僧伽
【English Translation】 English version Rice grains (Oryza sativa), the bhikkhus (monks) were doubtful and dared not accept them. They reported to the Buddha, and the Buddha said, 'You are allowed to accept them.' After accepting them, the bhikkhus did not know where to put them. They reported to the Buddha, and the Buddha said, 'You are allowed to store them in bags or boxes.'
At that time, the elder Pilindavatsa (name of an elder) was walking on the road and obtained ghee (clarified butter), oil, honey, and rock candy (a type of crystal sugar), but dared not accept them. The bhikkhus reported to the Buddha, and the Buddha said, 'You are allowed to accept them.' After accepting them, they did not know where to put them. They reported to the Buddha, and the Buddha said, 'You are allowed to use glazed pottery, small bowls, or medium bowls to hold them. The glazed pottery goes into the small bowl, the small bowl goes into the medium bowl, and the medium bowl goes into the large bowl.' The bhikkhus did not know whether they should make a pure offering (donate) of the glazed pottery, small bowls, and medium bowls. They reported to the Buddha, and the Buddha said, 'You are allowed to keep them without making a pure offering.'
At that time, the elder Pilindavatsa was old and weak and unable to walk. He reported to the Buddha, and the Buddha said, 'You are allowed to make a hand-pulled cart, or a palanquin (sedan chair), or a vehicle to ride in, except for women, female cows, or horses.'
At that time, Pilindavatsa was walking on the road and obtained a small carriage (lian, a type of small vehicle) but dared not accept it. He reported to the Buddha, and the Buddha said, 'You are allowed to accept it.' He obtained a leather carriage but dared not accept it. He reported to the Buddha, and the Buddha said, 'You are allowed to remove the leather and wrap it with any one of the ten kinds of robes (referring to the kasaya, etc.).' He again obtained a woven leather carriage but dared not accept it. He reported to the Buddha, and the Buddha said, 'You are allowed to remove the leather ropes and hair ropes, and weave with the remaining ropes, and you may keep it.'
The bhikkhus needed carriage shafts (lian yuan), and reported to the Buddha. The Buddha said, 'You are allowed to make them.' The bhikkhus needed carriage ropes (lian sheng), and reported to the Buddha. The Buddha said, 'You are allowed to keep them. If the ropes break many times, you are allowed to make them with leather. If your shoulders hurt when carrying the carriage, you are allowed to place pillows or cushions. If you suffer from ankle pain, you are allowed to make orange-shaped pillows or cushions.' At that time, they did not know who should carry the carriage, and reported to the Buddha. The Buddha said, 'You are allowed to have bhikkhus, or sangharama residents (temple residents), or upasakas (lay male devotees), or sramaneras (novice monks) carry it. If you obtain a cart, it is the same; if it is a leather cart, you should remove the leather and wrap it with any one of the ten kinds of robes, and you may keep it. If you obtain a woven leather cart, remove the leather ropes and hair ropes, and you may keep the rest.' They did not know who should pull the cart, and reported to the Buddha. The Buddha said, 'You are allowed to have bhikkhus, or sangha
藍民、若優婆塞、若沙彌牽。」
爾時長老畢陵伽婆蹉，得守僧伽藍人，佛言：「應畜。」
爾時六群比丘，作皮床、皮獨坐床，諸比丘白佛，佛言：「不應畜。」復作皮褥皮枕皮臥具皮地敷，破地生蟲屋內臭穢，諸比丘白佛，佛言：「不應畜。」
時有婆羅門出家為道，持伊師皮作拭足物置戶內，佛言：「聽畜。」
時諸比丘，汲水罐繩數斷，佛言：「聽以皮作索。若罐破聽以皮作，若繩斷以皮作繩。」若戶繩數斷，佛言：「聽以皮作，若開戶若閉戶患手痛，聽以大皮裹之。若戶樞不轉，應著皮。若上樞壞，聽以皮縺，若向亦如是。若繩床、木床腳壞，聽以皮縺。」
時有比丘腳痛。佛言：「以大皮裹腳令得患差便卻。」若比丘覆屋繩斷。佛言：「聽以皮作，若戶扂繩數斷，聽以筋若毛作。」
時六群比丘，畜皮缽囊、革屣囊、針綖囊。諸比丘白佛，佛言：「不應畜。」
爾時有木師出家比丘，畜皮囊盛作器，白佛，佛言：「不應畜。木師出家比丘，一切作器不應畜。」
爾時眾僧得木作器，白佛，佛言：「聽畜。」不知用何物盛？佛言：「聽十種衣隨以一一衣作囊盛。」
爾時比丘酥油瓶露，佛言：「聽以濕皮覆，若蟲嚙應以泥泥。」
爾時比丘
【現代漢語翻譯】 現代漢語譯本： 『藍民（奴隸）、若優婆塞（在家男居士）、若沙彌（未受具足戒的出家男子）牽。』
當時，長老畢陵伽婆蹉（Pilindavatsa），負責看守僧伽藍（僧院），佛說：『可以蓄養（守僧伽藍的人）。』
當時，六群比丘（一群行為不端的比丘）製作皮床、皮獨坐床，眾比丘稟告佛陀，佛說：『不應該蓄養。』又製作皮褥、皮枕、皮臥具、皮地敷，（導致）地面破損生蟲，屋內臭穢，眾比丘稟告佛陀，佛說：『不應該蓄養。』
當時，有婆羅門（Brahman）出家修道，用伊師皮（一種動物的皮）製作擦腳的東西，放置在戶內，佛說：『允許蓄養。』
當時，眾比丘汲水用的罐子繩子經常斷裂，佛說：『允許用皮製作繩索。如果罐子破裂，允許用皮修補，如果繩子斷裂，用皮製作繩子。』如果門上的繩子經常斷裂，佛說：『允許用皮製作，如果開門或關門時手感到疼痛，允許用大塊的皮包裹（手）。如果門軸不轉動，應該塗上皮。如果上門軸損壞，允許用皮條連線，下門軸也一樣。如果繩床、木床的腳損壞，允許用皮條連線。』
當時，有比丘腳痛。佛說：『用大塊的皮包裹腳，使疾病痊癒后就脫掉。』如果比丘蓋屋頂的繩子斷裂。佛說：『允許用皮製作，如果門閂的繩子經常斷裂，允許用筋或毛髮製作。』
當時，六群比丘蓄養皮缽囊、革屣囊（鞋囊）、針綖囊（針線囊）。眾比丘稟告佛陀，佛說：『不應該蓄養。』
當時，有木匠出家的比丘，蓄養皮囊盛放工具，稟告佛陀，佛說：『不應該蓄養。木匠出家的比丘，一切工具都不應該蓄養。』
當時，僧眾得到木製工具，稟告佛陀，佛說：『允許蓄養。』（但）不知道用什麼東西盛放？佛說：『允許用十種衣（指比丘所擁有的袈裟等物）中的任何一種製作囊來盛放。』
當時，比丘的酥油瓶泄漏，佛說：『允許用濕皮覆蓋，如果被蟲子咬，應該用泥土塗抹。』
當時，比丘……
【English Translation】 English version: 『Slaves, or Upasakas (male lay devotees), or Sramaneras (novice monks) lead.』
At that time, the elder Pilindavatsa was in charge of guarding the Sangharama (monastery). The Buddha said, 『It is permissible to keep (those who guard the Sangharama).』
At that time, the group of six monks made leather beds and leather single-seat beds. The monks reported this to the Buddha, who said, 『It is not permissible to keep them.』 They also made leather mats, leather pillows, leather bedding, and leather ground coverings, (which caused) the ground to break and insects to breed, and the inside of the house to become foul. The monks reported this to the Buddha, who said, 『It is not permissible to keep them.』
At that time, a Brahman (Brahmin) renounced his home to practice the Way. He used the skin of an Isha (a type of animal) to make a foot-wiping cloth and placed it inside the door. The Buddha said, 『It is permissible to keep it.』
At that time, the ropes of the water-drawing pots of the monks frequently broke. The Buddha said, 『It is permissible to make ropes out of leather. If the pot breaks, it is permissible to repair it with leather. If the rope breaks, make a rope out of leather.』 If the ropes on the doors frequently break, the Buddha said, 『It is permissible to make them out of leather. If your hand hurts when opening or closing the door, it is permissible to wrap it with a large piece of leather. If the door hinge does not turn, you should apply leather. If the upper hinge is damaged, it is permissible to connect it with leather strips, and the same goes for the lower hinge. If the legs of the rope bed or wooden bed are damaged, it is permissible to connect them with leather strips.』
At that time, a monk had a pain in his foot. The Buddha said, 『Wrap your foot with a large piece of leather, and when the illness is cured, take it off.』 If the rope of a monk's roof breaks, the Buddha said, 『It is permissible to make it out of leather. If the rope of the door latch frequently breaks, it is permissible to make it out of sinew or hair.』
At that time, the group of six monks kept leather bowl bags, leather shoe bags, and needle and thread bags. The monks reported this to the Buddha, who said, 『It is not permissible to keep them.』
At that time, a carpenter-turned-monk kept a leather bag to hold his tools. He reported this to the Buddha, who said, 『It is not permissible to keep it. A carpenter-turned-monk should not keep any tools.』
At that time, the Sangha (community of monks) obtained wooden tools. They reported this to the Buddha, who said, 『It is permissible to keep them.』 (But) they did not know what to use to store them. The Buddha said, 『It is permissible to use any one of the ten kinds of robes (referring to the robes possessed by a monk, such as the kasaya) to make a bag to store them.』
At that time, the ghee (clarified butter) jar of a monk was leaking. The Buddha said, 『It is permissible to cover it with wet leather. If it is gnawed by insects, you should smear it with mud.』
At that time, a monk...
得花形皮油器，畏慎不敢畜，佛言：「聽畜。」
爾時比丘，得角作油器，畏慎不敢畜，佛言：「聽畜。若下漏、上漏、若邊漏聽以皮纏覆。」
爾時世尊在王舍城。有比丘木刺刺腳破，須軟革屣。「聽畜。」
時世尊與阿難俱行，去尸陀林冢間不遠，見有貴價重革屣，世尊知而故問阿難：「汝何不取此革屣？」阿難言：「恐畜重革屣。」佛言：「聽此糞掃物得畜。」
爾時比丘在道行，去冢不遠，見有木貫死人皮厚，便剝取還房，作一重革屣，房內臭穢。余比丘問：「房內何以臭？」即以事答。諸比丘白佛，佛言：「不應畜人皮，若畜偷蘭遮。及余不凈可惡皮不應畜，若畜突吉羅。」
爾時有比丘，從寒雪國來腳凍壞，詣佛所頭面禮足卻坐一面。佛知而故問比丘：「汝何故腳破？」白佛言：「寒雪處來故凍壞。」佛問比丘：「彼國法何所著？」比丘言：「著富羅庵鞮。」佛言：「聽著。若須靺，聽作靺。聽從非親里居士、居士婦乞作，不得作余用。若余用如法治。」
時六群比丘皮作腰帶，佛言：「不應畜。」皮作禪帶，佛言：「不應畜。」
比丘畜皮器，佛言：「不應畜。」
比丘畜皮帽，佛言：「不應畜。」
比丘作皮緊殊炭，佛言：「不應畜。」
【現代漢語翻譯】 現代漢語譯本： 當時有比丘得到花形皮油器，因為害怕和謹慎，不敢使用。佛陀說：『允許使用。』 當時有比丘得到用角做的油器，因為害怕和謹慎，不敢使用。佛陀說：『允許使用。如果下面漏油、上面漏油、或者邊上漏油，允許用皮革纏繞覆蓋。』 當時世尊在王舍城（Rājagṛha）。有比丘的腳被木刺扎破，需要柔軟的皮鞋。佛陀說：『允許使用。』 當時世尊與阿難（Ānanda）一起行走，離尸陀林（śivavana，墳場）不遠，看見有昂貴貴重的皮鞋。世尊明知故問阿難：『你為什麼不拿這雙皮鞋？』阿難說：『恐怕是貴重的皮鞋。』佛陀說：『允許撿拾這些糞掃物來使用。』 當時有比丘在路上行走，離墳場不遠，看見有木樁貫穿的死人厚皮，便剝下來帶回住處，做成單層的皮鞋，房間里臭氣熏天。其他比丘問：『房間里為什麼這麼臭？』他便如實回答。眾比丘稟告佛陀，佛陀說：『不應該使用人皮，如果使用，犯偷蘭遮罪（sthūlātyaya，一種較重的罪）。以及其他不乾淨、令人厭惡的皮也不應該使用，如果使用，犯突吉羅罪（duṣkṛta，一種輕罪）。』 當時有比丘從寒雪國來，腳被凍壞，到佛陀那裡，頂禮佛足后在一旁坐下。佛陀明知故問比丘：『你為什麼腳破了？』比丘回答說：『從寒雪的地方來，所以凍壞了。』佛陀問比丘：『那個國家的人穿什麼？』比丘說：『穿富羅庵鞮（phullāṇḍī，一種鞋子）。』佛陀說：『允許穿。如果需要鞋幫，允許做鞋幫。允許向非親屬的在家信徒（居士，gṛhapati）、在家婦女乞討製作，不得作其他用途。如果作其他用途，依法懲處。』 當時六群比丘（chabbaggiya，六個惡比丘團伙）用皮革做腰帶，佛陀說：『不應該使用。』用皮革做禪帶，佛陀說：『不應該使用。』 比丘使用皮器，佛陀說：『不應該使用。』 比丘使用皮帽，佛陀說：『不應該使用。』 比丘用皮革做緊殊炭（一種過濾水用的東西），佛陀說：『不應該使用。』
English version: At that time, a bhikkhu (monk) obtained a flower-shaped leather oil container, but out of fear and caution, he dared not use it. The Buddha said, 'It is permitted to use it.' At that time, a bhikkhu obtained an oil container made of horn, but out of fear and caution, he dared not use it. The Buddha said, 'It is permitted to use it. If it leaks from the bottom, leaks from the top, or leaks from the side, it is permitted to wrap it with leather to cover it.' At that time, the World-Honored One was in Rājagṛha (王舍城). A bhikkhu's foot was pierced by a wooden splinter, and he needed soft leather shoes. The Buddha said, 'It is permitted to use them.' At that time, the World-Honored One was walking with Ānanda (阿難), not far from śivavana (尸陀林, charnel ground), and saw expensive and valuable leather shoes. The World-Honored One knowingly asked Ānanda, 'Why don't you take these leather shoes?' Ānanda said, 'I am afraid they are valuable leather shoes.' The Buddha said, 'It is permitted to pick up these discarded items to use.' At that time, a bhikkhu was walking on the road, not far from a charnel ground, and saw thick human skin pierced by wooden stakes. He peeled it off and took it back to his dwelling, making a single-layered leather shoe, and the room was filled with a foul odor. Other bhikkhus asked, 'Why does the room smell so bad?' He truthfully replied. The bhikkhus reported this to the Buddha, and the Buddha said, 'Human skin should not be used. If it is used, it is an offense of sthūlātyaya (偷蘭遮, a serious offense). And other unclean and disgusting skin should not be used. If it is used, it is an offense of duṣkṛta (突吉羅, a minor offense).' At that time, a bhikkhu came from a cold and snowy country, and his feet were frostbitten. He went to the Buddha, prostrated himself at his feet, and sat to one side. The Buddha knowingly asked the bhikkhu, 'Why are your feet broken?' The bhikkhu replied, 'I came from a cold and snowy place, so they are frostbitten.' The Buddha asked the bhikkhu, 'What do people in that country wear?' The bhikkhu said, 'They wear phullāṇḍī (富羅庵鞮, a type of shoe).' The Buddha said, 'It is permitted to wear them. If shoe straps are needed, it is permitted to make them. It is permitted to beg for materials from lay devotees (gṛhapati, 居士) and laywomen who are not relatives to make them, and they must not be used for other purposes. If they are used for other purposes, they will be punished according to the Dharma.' At that time, the chabbaggiya (六群比丘, group of six wicked monks) were making belts out of leather. The Buddha said, 'It should not be used.' They were making meditation straps out of leather. The Buddha said, 'It should not be used.' Bhikkhus were using leather utensils. The Buddha said, 'It should not be used.' Bhikkhus were using leather hats. The Buddha said, 'It should not be used.' Bhikkhus were making leather kiṃśuka filters (a water filter). The Buddha said, 'It should not be used.'
【English Translation】 English version: At that time, a bhikkhu (monk) obtained a flower-shaped leather oil container, but out of fear and caution, he dared not use it. The Buddha said, 'It is permitted to use it.' At that time, a bhikkhu obtained an oil container made of horn, but out of fear and caution, he dared not use it. The Buddha said, 'It is permitted to use it. If it leaks from the bottom, leaks from the top, or leaks from the side, it is permitted to wrap it with leather to cover it.' At that time, the World-Honored One was in Rajagrha. A bhikkhu's foot was pierced by a wooden splinter, and he needed soft leather shoes. The Buddha said, 'It is permitted to use them.' At that time, the World-Honored One was walking with Ananda, not far from sivavana (charnel ground), and saw expensive and valuable leather shoes. The World-Honored One knowingly asked Ananda, 'Why don't you take these leather shoes?' Ananda said, 'I am afraid they are valuable leather shoes.' The Buddha said, 'It is permitted to pick up these discarded items to use.' At that time, a bhikkhu was walking on the road, not far from a charnel ground, and saw thick human skin pierced by wooden stakes. He peeled it off and took it back to his dwelling, making a single-layered leather shoe, and the room was filled with a foul odor. Other bhikkhus asked, 'Why does the room smell so bad?' He truthfully replied. The bhikkhus reported this to the Buddha, and the Buddha said, 'Human skin should not be used. If it is used, it is an offense of sthulatyaya (a serious offense). And other unclean and disgusting skin should not be used. If it is used, it is an offense of duskrita (a minor offense).' At that time, a bhikkhu came from a cold and snowy country, and his feet were frostbitten. He went to the Buddha, prostrated himself at his feet, and sat to one side. The Buddha knowingly asked the bhikkhu, 'Why are your feet broken?' The bhikkhu replied, 'I came from a cold and snowy place, so they are frostbitten.' The Buddha asked the bhikkhu, 'What do people in that country wear?' The bhikkhu said, 'They wear phullandi (a type of shoe).' The Buddha said, 'It is permitted to wear them. If shoe straps are needed, it is permitted to make them. It is permitted to beg for materials from lay devotees (grhapati) and laywomen who are not relatives to make them, and they must not be used for other purposes. If they are used for other purposes, they will be punished according to the Dharma.' At that time, the chabbaggiya (group of six wicked monks) were making belts out of leather. The Buddha said, 'It should not be used.' They were making meditation straps out of leather. The Buddha said, 'It should not be used.' Bhikkhus were using leather utensils. The Buddha said, 'It should not be used.' Bhikkhus were using leather hats. The Buddha said, 'It should not be used.' Bhikkhus were making leather kimsuka filters (a water filter). The Buddha said, 'It should not be used.'
比丘不拂拭革屣，污腳污臥具，佛言：「不應不拂拭革屣。」
時比丘洗足已，未乾便著革屣，革屣濕爛壞，佛言：「不應爾。」
時比丘不數浣拭腳物，諸比丘見污穢不喜，佛言：「聽浣。」彼浣已不捩不曬，蟲生。佛言：「應浣捩曬燥。」(皮革揵度竟)
衣揵度
爾時世尊在波羅捺國鹿野苑中。時五比丘往世尊所，頭面禮足卻住一面。五人白佛：「我等當持何等衣？」佛言：「聽持糞掃衣及十種衣：拘舍衣、劫貝衣、欽跋羅衣、芻摩衣、叉摩衣、舍兔衣、麻衣、翅夷羅衣、拘攝羅衣、嚫羅缽尼衣。如是十種衣，應染作袈裟色持。」
爾時比丘得冢間衣，佛言：「聽畜。」
爾時比丘得愿衣，佛言：「聽畜。」
爾時比丘在道行，去冢不遠，見貴價糞掃衣，畏慎不敢取。佛言：「聽取。」
爾時世尊在舍衛國。時有大姓子出家，於市中巷陌糞掃中拾弊故衣作僧迦梨畜。時波斯匿王夫人見，慈念心生，取大價衣破之，以不凈涂棄之於外，為比丘故。比丘畏慎不敢取。比丘白佛，佛言：「若為比丘者應取。」
爾時有比丘，大姓出家，於市中巷陌廁上糞掃中拾弊故衣作僧伽梨畜。時舍衛長者見心生慈愍，以多好衣棄置巷陌若廁上，為比丘故，使人守護
【現代漢語翻譯】 現代漢語譯本 有比丘不擦拭革屣（鞋子），弄髒了腳和臥具，佛說：『不應該不擦拭革屣。』 當時有比丘洗完腳后，沒等腳干就穿上革屣，導致革屣濕爛損壞，佛說：『不應該這樣做。』 當時有比丘不經常清洗擦腳布，其他比丘看到後覺得污穢不悅，佛說：『允許清洗。』 這些比丘洗完后不擰乾也不晾曬，導致生蟲。佛說：『應該洗完后擰乾並曬乾。』（皮革犍度完）
衣犍度
當時世尊在波羅捺國（Bārāṇasī）鹿野苑（Sārnāth）中。當時五位比丘前往世尊處，以頭面禮拜佛足後站在一旁。五人稟告佛陀：『我們應當持有哪種衣物？』 佛說：『允許持有糞掃衣以及十種衣：拘舍衣（kauśeya，絲綢）、劫貝衣（karpāsa，棉布）、欽跋羅衣（kṣauma，亞麻布）、芻摩衣（cūma，粗麻布）、叉摩衣（kṣāma，大麻布）、舍兔衣（śaṭa，獸毛）、麻衣（bhauma，苧麻布）、翅夷羅衣（kṣīra，細麻布）、拘攝羅衣（kauśeya，絲綢）、嚫羅缽尼衣（cinapaṭṭa，中國絲綢）。這十種衣物，應當染色作成袈裟色持有。』 當時有比丘得到墓地裡的衣服，佛說：『允許持有。』 當時有比丘得到別人發願供養的衣服，佛說：『允許持有。』 當時有比丘在路上行走，離墓地不遠，看到貴重的糞掃衣，因為畏懼謹慎而不敢拿取。佛說：『允許拿取。』 當時世尊在舍衛國（Śrāvastī）。當時有大姓人家的兒子出家，在市場巷陌的垃圾堆里撿拾破舊的衣服做僧伽梨（saṃghāṭī，大衣）穿。當時波斯匿王（Prasenajit）的夫人看到后，生起慈悲之心，取來昂貴的衣服將其弄破，用不凈之物塗抹后丟棄在外，爲了供養比丘。比丘因為畏懼謹慎而不敢拿取。比丘稟告佛陀，佛說：『如果是爲了比丘，就應該拿取。』 當時有比丘，是大姓人家出家，在市場巷陌廁所邊的垃圾堆里撿拾破舊的衣服做僧伽梨穿。當時舍衛城的長者看到後心生慈憫，將許多好的衣服丟棄在巷陌或廁所邊，爲了供養比丘，並派人守護
【English Translation】 English version A bhikkhu (monk) did not wipe his leather sandals, so his feet and bedding became dirty. The Buddha said, 'One should not fail to wipe one's leather sandals.' At one time, a bhikkhu washed his feet and put on his leather sandals before they were dry, causing the leather sandals to become wet, rotten, and damaged. The Buddha said, 'One should not do that.' At one time, a bhikkhu did not frequently wash his foot cloths. The other bhikkhus, seeing the filth, were displeased. The Buddha said, 'Washing is permitted.' After washing them, he did not wring them out or dry them in the sun, and insects appeared. The Buddha said, 'One should wash, wring out, and dry them in the sun.' (End of the Leather Section)
The Cloth Section
At that time, the World-Honored One was in the Deer Park (Sārnāth) in the country of Bārāṇasī (波羅捺國). At that time, five bhikkhus went to the World-Honored One, bowed their heads to his feet, and stood to one side. The five men said to the Buddha, 'What kind of clothing should we wear?' The Buddha said, 'It is permitted to wear discarded rags and ten kinds of cloth: kauśeya (拘舍衣, silk), karpāsa (劫貝衣, cotton), kṣauma (欽跋羅衣, linen), cūma (芻摩衣, coarse hemp), kṣāma (叉摩衣, hemp), śaṭa (舍兔衣, animal hair), bhauma (麻衣, ramie), kṣīra (翅夷羅衣, fine linen), kauśeya (拘攝羅衣, silk), and cinapaṭṭa (嚫羅缽尼衣, Chinese silk). These ten kinds of cloth should be dyed and worn as robes in the color of kasaya (袈裟色, ochre).' At that time, a bhikkhu obtained clothing from a cemetery. The Buddha said, 'It is permitted to keep it.' At that time, a bhikkhu obtained clothing that had been vowed as an offering. The Buddha said, 'It is permitted to keep it.' At that time, a bhikkhu was walking on the road, not far from a cemetery, and saw valuable discarded rags. He was afraid and cautious and did not dare to take them. The Buddha said, 'It is permitted to take them.' At that time, the World-Honored One was in Śrāvastī (舍衛國). At that time, a son from a wealthy family renounced the household life and, in the market streets and alleys, picked up discarded rags from the garbage to make a saṃghāṭī (僧伽梨, outer robe) to wear. When the wife of King Prasenajit (波斯匿王) saw this, she developed a compassionate heart, took expensive clothing, tore it, smeared it with impure substances, and discarded it outside for the sake of the bhikkhu. The bhikkhu was afraid and cautious and did not dare to take it. The bhikkhu reported this to the Buddha, and the Buddha said, 'If it is for the sake of a bhikkhu, one should take it.' At that time, there was a bhikkhu who had renounced the household life from a wealthy family. In the market streets and alleys, on top of toilets, and in the garbage, he picked up discarded rags to make a saṃghāṭī to wear. When the elder of Śrāvastī saw this, he developed a compassionate heart and discarded many good clothes in the streets and alleys or on top of toilets for the sake of the bhikkhu, and he sent people to guard them.
，不令人取。時有諸比丘直視而行入村，時守護衣人語言：「大德！何不左右顧視也？」時比丘見，畏慎不敢取。諸比丘白佛，佛言：「若為比丘，聽取。」
爾時比丘塹中得死人衣畏慎，白佛，佛問言：「汝用何心取？」答言：「以糞掃衣取，不以盜心取。」佛言：「不犯。自今已去，不應取坑塹中死人衣。」
爾時有居士，浣衣已曬置壁上。時納衣諸比丘見，謂是糞掃衣便取。時居士見語言：「莫取是我衣。」比丘言：「我謂是糞掃衣故取耳。」便放之而去。彼比丘畏慎，白佛，佛言：「汝以何心取？」答言：「糞掃衣取，不以盜心取。」佛言：「無犯。自今已去，不應取在園上、若籬上、塹中糞掃衣。」
時有比丘，于大官斷事處前，有死人衣，比丘取此人衣。時大官敕旃陀羅，取死人棄之。旃陀羅言：「何不使取衣者棄之？」大官問言：「何人取衣？」答言：「是沙門釋子取。」諸比丘白佛，佛言：「不應在斷事處取死人衣。」
爾時比丘在道行，去冢不遠，見未壞死人有衣，即取而去。死人即起語言：「大德！莫持我衣去。」比丘言：「汝死人，何處有衣？」故持去不止。死人逐比丘，至祇桓門外，腳跌倒地。余比丘見，問此比丘：「彼何所說？」比丘答言：「此死人，我取其衣
【現代漢語翻譯】 現代漢語譯本：不讓人拿取。當時有些比丘（bhikkhus，佛教僧侶）直視前方走進村莊，看守衣服的人說：『大德（bhante，對僧侶的尊稱）！為什麼不左右看看呢？』比丘們看見了，因為害怕謹慎而不敢拿取。比丘們稟告佛陀（Buddha），佛陀說：『如果是比丘，允許拿取。』
當時，有比丘在坑裡得到死人的衣服，感到害怕謹慎，稟告佛陀。佛陀問：『你用什麼心拿取？』回答說：『以糞掃衣（pamsukula，指丟棄的、無人認領的布料）的心拿取，不是以盜竊的心拿取。』佛陀說：『沒有犯戒。從今以後，不應該拿取坑裡的死人衣服。』
當時，有居士（upasaka，在家信徒）洗完衣服后曬在墻上。當時，縫製糞掃衣的比丘們看見了，以為是糞掃衣就拿走了。居士看見了說：『不要拿，這是我的衣服。』比丘說：『我以為是糞掃衣才拿的。』就放下了離開了。那些比丘感到害怕謹慎，稟告佛陀，佛陀說：『你用什麼心拿取？』回答說：『以糞掃衣的心拿取，不是以盜竊的心拿取。』佛陀說：『沒有犯戒。從今以後，不應該拿取在園子上、籬笆上、坑裡的糞掃衣。』
當時，有比丘在大官判決事情的地方前面，看到死人的衣服，比丘拿走了這個人的衣服。當時，大官命令旃陀羅（candala，印度種姓制度中的賤民），把死人扔掉。旃陀羅說：『為什麼不讓拿衣服的人扔掉呢？』大官問：『誰拿了衣服？』回答說：『是沙門（sramana，出家修行者）釋子（Sakya，釋迦牟尼佛的弟子）拿的。』比丘們稟告佛陀，佛陀說：『不應該在判決事情的地方拿死人的衣服。』
當時，比丘在路上行走，離墳墓不遠，看見沒有腐爛的死人身上有衣服，就拿走了離開了。死人立刻起來說：『大德！不要拿走我的衣服。』比丘說：『你是個死人，哪裡會有衣服？』還是拿著衣服不停地走。死人追趕比丘，到祇桓（Jetavana，祇樹給孤獨園）門外，腳跌倒在地。其他比丘看見了，問這個比丘：『他說了什麼？』比丘回答說：『這個死人，我拿了他的衣服』
【English Translation】 English version: It should not be taken by others. At that time, some bhikkhus (bhikkhus, Buddhist monks) walked straight into the village. The person guarding the clothes said, 'Bhante (bhante, an honorific term for monks)! Why don't you look left and right?' The bhikkhus saw it and were afraid and cautious, so they dared not take it. The bhikkhus reported to the Buddha (Buddha), and the Buddha said, 'If it is a bhikkhu, it is allowed to take it.'
At that time, a bhikkhu found a dead man's clothes in a pit and was afraid and cautious. He reported to the Buddha. The Buddha asked, 'With what intention did you take it?' He replied, 'I took it with the intention of taking pamsukula (pamsukula, discarded and unclaimed cloth), not with the intention of stealing.' The Buddha said, 'There is no offense. From now on, you should not take the clothes of dead people in pits.'
At that time, a upasaka (upasaka, a lay devotee) washed his clothes and hung them on the wall to dry. At that time, the bhikkhus who were sewing pamsukula saw it and thought it was pamsukula, so they took it. The upasaka saw it and said, 'Don't take it, these are my clothes.' The bhikkhu said, 'I thought it was pamsukula, that's why I took it.' Then he put it down and left. Those bhikkhus were afraid and cautious, and reported to the Buddha. The Buddha asked, 'With what intention did you take it?' He replied, 'I took it with the intention of taking pamsukula, not with the intention of stealing.' The Buddha said, 'There is no offense. From now on, you should not take pamsukula on gardens, fences, or pits.'
At that time, a bhikkhu saw a dead man's clothes in front of the place where a high official was judging matters. The bhikkhu took the clothes of this person. At that time, the high official ordered a candala (candala, an untouchable in the Indian caste system) to throw away the dead man. The candala said, 'Why not let the person who took the clothes throw it away?' The high official asked, 'Who took the clothes?' He replied, 'It was the sramana (sramana, a renunciate) Sakya (Sakya, a disciple of Sakyamuni Buddha) who took it.' The bhikkhus reported to the Buddha, and the Buddha said, 'You should not take the clothes of dead people in the place where matters are judged.'
At that time, a bhikkhu was walking on the road, not far from a tomb. He saw that a dead man who had not decayed had clothes on his body, so he took them and left. The dead man immediately got up and said, 'Bhante! Don't take my clothes.' The bhikkhu said, 'You are a dead man, how can you have clothes?' He still took the clothes and kept walking. The dead man chased the bhikkhu to the outside of Jetavana (Jetavana, Jeta's Grove), and his feet tripped and he fell to the ground. The other bhikkhus saw it and asked this bhikkhu, 'What did he say?' The bhikkhu replied, 'This dead man, I took his clothes.'
來。」諸比丘白佛，佛言：「不應取未壞死人衣。」
爾時有牧牛人，以衣置頭上而眠。時糞掃衣比丘見，謂是死人，彼作如是念：「世尊不聽比丘取未壞死人衣。」即取死人臂骨打此牧牛人頭破，彼即起語言：「大德！何故見打？」答言：「我向謂汝死。」牧牛人言：「汝不別我死生耶？」即打比丘次死。諸比丘白佛，佛言：「死人未壞，不應打令壞。」
時六群比丘，畜非衣作缽囊、革屣囊、針筒。畜錦文臥氈、褥枕、氍𣯫、獺皮。諸比丘白佛，佛言：「不應以非衣作缽囊及針筒。不應畜錦文臥具、氈褥枕、𣰽𣯫、獺皮。」
爾時比丘，冢間得錦文臥氈、褥枕，諸比丘畏慎不敢取，白佛，佛言：「聽取用。」
時有比丘，冢間得伊梨延陀耄、羅耄耄、羅𣰽𣯫，有畏慎不敢取，白佛，佛言：「聽取。卻皮卻草著，餘者用作地敷畜。」
時有比丘于冢間得皮繩床、木床、獨坐床，白佛，佛言：「聽取。卻皮，十種衣中隨以何衣作，聽畜。」
爾時比丘在冢間，得繩床、木床、獨坐床，有畏慎不敢取。白佛，佛言：「聽取。除二種繩，皮繩、發繩，餘者應畜。」
時比丘在冢間，得輦得蓋得步挽車，畏慎不敢取。白佛，佛言：「聽取畜。」
時比丘在冢間，得瓶澡灌
【現代漢語翻譯】 現代漢語譯本： 『來。』眾比丘問佛，佛說：『不應該拿取尚未腐爛的死人的衣服。』
當時有個牧牛人，把衣服放在頭上睡覺。有個撿糞掃衣的比丘看見了，以為他是死人，心裡想：『世尊不允許比丘拿取尚未腐爛的死人的衣服。』就拿起死人的臂骨打這個牧牛人的頭，把他的頭打破了，牧牛人就起來說：『大德（尊稱比丘），為什麼打我？』比丘回答說：『我剛才以為你死了。』牧牛人說：『你分辨不出我是死是活嗎？』就反過來把比丘打死了。眾比丘稟告佛，佛說：『死人尚未腐爛，不應該打他使他腐爛。』
當時六群比丘，用不是衣服的材料做缽囊、革屣囊（鞋袋）、針筒。蓄積錦緞花紋的臥氈、褥子、枕頭、氍𣯫（毛織的地毯）、獺皮。眾比丘稟告佛，佛說：『不應該用不是衣服的材料做缽囊和針筒。不應該蓄積錦緞花紋的臥具、氈褥枕、氍𣯫、獺皮。』
當時有比丘，在墳墓間得到錦緞花紋的臥氈、褥子、枕頭，眾比丘因為畏懼謹慎不敢拿取，稟告佛，佛說：『允許拿來使用。』
當時有比丘，在墳墓間得到伊梨延陀耄（一種草名）、羅耄耄（一種草名）、羅𣰽𣯫（一種草名），因為畏懼謹慎不敢拿取，稟告佛，佛說：『允許拿取。去掉皮和草，剩下的可以用來鋪地。』
當時有比丘在墳墓間得到皮繩床、木床、獨坐床，稟告佛，佛說：『允許拿取。去掉皮，用十種衣中的任何一種來製作，允許蓄積。』
當時比丘在墳墓間，得到繩床、木床、獨坐床，因為畏懼謹慎不敢拿取。稟告佛，佛說：『允許拿取。除去兩種繩子，皮繩和發繩，其餘的應該蓄積。』
當時比丘在墳墓間，得到輦（一種車子）、蓋（車蓋）、步挽車（用人拉的車），畏懼謹慎不敢拿取。稟告佛，佛說：『允許拿取蓄積。』
當時比丘在墳墓間，得到瓶子和澡罐。
【English Translation】 English version: 'Come.' The Bhikshus (monks) said to the Buddha, and the Buddha said, 'One should not take the clothes of a dead person that have not yet decayed.'
At that time, there was a cowherd who placed his clothes on his head and slept. A Bhikshu who collected discarded clothes saw him and thought he was dead. He thought, 'The World-Honored One (Buddha) does not allow Bhikshus to take the clothes of a dead person that have not yet decayed.' So he took the arm bone of a dead person and struck the cowherd's head, breaking it. The cowherd then got up and said, 'Venerable Sir (addressing the Bhikshu), why did you strike me?' The Bhikshu replied, 'I thought you were dead.' The cowherd said, 'Can't you tell whether I am dead or alive?' He then struck the Bhikshu, killing him. The Bhikshus reported this to the Buddha, and the Buddha said, 'One should not strike a dead person who has not yet decayed to make him decay.'
At that time, the group of six Bhikshus used non-clothing materials to make bowl bags, leather shoe bags, and needle cases. They accumulated brocade patterned sleeping mats, mattresses, pillows, woolen blankets (rugs), and otter skins. The Bhikshus reported this to the Buddha, and the Buddha said, 'One should not use non-clothing materials to make bowl bags and needle cases. One should not accumulate brocade patterned bedding, felt mattresses, pillows, woolen blankets, and otter skins.'
At that time, some Bhikshus found brocade patterned sleeping mats, mattresses, and pillows among the tombs. The Bhikshus were fearful and cautious and did not dare to take them. They reported this to the Buddha, and the Buddha said, 'You are allowed to take them for use.'
At that time, some Bhikshus found Irrayanada Mao (a type of grass), Roma Mao (a type of grass), and Roma woolen blankets (a type of grass) among the tombs. They were fearful and cautious and did not dare to take them. They reported this to the Buddha, and the Buddha said, 'You are allowed to take them. Remove the skin and grass, and the rest can be used as ground coverings.'
At that time, some Bhikshus found leather rope beds, wooden beds, and single-seated chairs among the tombs. They reported this to the Buddha, and the Buddha said, 'You are allowed to take them. Remove the leather, and use any of the ten types of cloth to make them, and you are allowed to keep them.'
At that time, some Bhikshus found rope beds, wooden beds, and single-seated chairs among the tombs. They were fearful and cautious and did not dare to take them. They reported this to the Buddha, and the Buddha said, 'You are allowed to take them. Except for two types of rope, leather rope and hair rope, the rest should be kept.'
At that time, some Bhikshus found palanquins (a type of vehicle), canopies (vehicle covers), and hand-pulled carts among the tombs. They were fearful and cautious and did not dare to take them. They reported this to the Buddha, and the Buddha said, 'You are allowed to take and keep them.'
At that time, some Bhikshus found bottles and bathing pots among the tombs.
、得杖扇，畏慎不敢取。白佛，佛言：「聽取畜。」
時有比丘在冢間，得钁鉤刀鐮，畏慎不敢取。白佛，佛言「聽取畜。」
時有比丘，在冢間得錢自持來。比丘白佛，佛言：「不應取。」彼比丘須銅，白佛，佛言：「打破壞相，然後得自持去。」
時有比丘得牛嚼衣，白佛，佛言：「聽取用。」
時有比丘得鼠嚙衣，白佛，佛言：「聽取用。」
有比丘得燒衣，白佛，佛言：「聽取。糞掃衣有十種：牛嚼衣、鼠嚙衣、燒衣、月水衣、產婦衣、神廟中衣、若鳥銜風吹離處者、冢間衣、求愿衣、受王職衣、往還衣，是謂十種糞掃衣。」
爾時拘薩羅國波斯匿王，與摩竭提王阿阇世，中間共鬥多人死。時比丘欲往取死人衣。白佛，佛言：「聽往彼。若有人，先語取；若無人輒取。」
爾時阿阇世王，與毗舍離梨奢，中間共鬥多人死。時比丘欲往取彼死人衣。白佛，佛言：「應往語然後取，若無人輒自取。」
爾時眾多居士，于冢間脫衣聚置一處，埋死人。時糞掃衣比丘見，謂是糞掃衣，取之而去。時諸居士見語言：「此是我衣，莫持去。」比丘言：「我謂是糞掃衣。」即放地而去。比丘畏慎，白佛，佛言：「汝以何心取？」答言：「以糞掃衣取，不以盜心。」佛言：
【現代漢語翻譯】 現代漢語譯本： 得杖和扇子，（比丘）心懷畏懼，不敢拿取。稟告佛陀，佛陀說：『允許拿取並持有。』 當時有比丘在墳墓間，得到鋤頭、鉤子、刀和鐮刀，心懷畏懼，不敢拿取。稟告佛陀，佛陀說：『允許拿取並持有。』 當時有比丘，在墳墓間得到錢，自己拿著來了。比丘稟告佛陀，佛陀說：『不應該拿取。』那位比丘需要銅，稟告佛陀，佛陀說：『打壞它的形狀，然後可以自己拿走。』 當時有比丘得到被牛嚼過的衣服，稟告佛陀，佛陀說：『允許拿去使用。』 當時有比丘得到被老鼠咬過的衣服，稟告佛陀，佛陀說：『允許拿去使用。』 有比丘得到燒過的衣服，稟告佛陀，佛陀說：『允許拿取。糞掃衣有十種：牛嚼衣、鼠嚙衣、燒衣、月水衣（沾染經血的衣服）、產婦衣（產婦穿過的衣服）、神廟中衣（放在神廟裡的衣服）、若鳥銜風吹離處者（被鳥銜走或被風吹離原處的衣服）、冢間衣（墳墓間的衣服）、求愿衣（用於祈求願望的衣服）、受王職衣（接受王位時穿的衣服）、往還衣（往來穿過的衣服），這被稱為十種糞掃衣。』 當時拘薩羅國波斯匿王（Pasenadi），與摩竭提國阿阇世王（Ajatasattu），中間互相爭鬥，死了很多人。當時比丘想要去拿死人的衣服。稟告佛陀，佛陀說：『允許去那裡。如果有人，先告訴他要拿取；如果沒有人，就拿取。』 當時阿阇世王（Ajatasattu），與毗舍離（Vesali）的梨奢（Licchavi），中間互相爭鬥，死了很多人。當時比丘想要去拿那些死人的衣服。稟告佛陀，佛陀說：『應該先去告訴他們然後拿取，如果沒有人就自己拿取。』 當時眾多居士，在墳墓間脫下衣服，聚放在一處，用來埋葬死人。當時撿拾糞掃衣的比丘看見了，以為是糞掃衣，就拿走了。當時那些居士看見了，說：『這是我們的衣服，不要拿走。』比丘說：『我以為是糞掃衣。』就放在地上離開了。比丘心懷畏懼，稟告佛陀，佛陀說：『你以什麼心拿取的？』回答說：『以撿拾糞掃衣的心拿取的，不是以盜竊的心。』佛陀說：
【English Translation】 English version: Having obtained a staff and a fan, (a Bhikkhu) was fearful and cautious, not daring to take them. He reported to the Buddha, and the Buddha said: 'It is permitted to take and keep them.' At that time, there was a Bhikkhu in the cemetery who found a hoe, a hook, a knife, and a sickle, and was fearful and cautious, not daring to take them. He reported to the Buddha, and the Buddha said: 'It is permitted to take and keep them.' At that time, there was a Bhikkhu who found money in the cemetery and brought it himself. The Bhikkhu reported to the Buddha, and the Buddha said: 'It should not be taken.' That Bhikkhu needed copper, and reported to the Buddha, and the Buddha said: 'Break its shape, and then you may take it away yourself.' At that time, there was a Bhikkhu who found clothing chewed by a cow, and reported to the Buddha, and the Buddha said: 'It is permitted to take and use it.' At that time, there was a Bhikkhu who found clothing gnawed by a rat, and reported to the Buddha, and the Buddha said: 'It is permitted to take and use it.' There was a Bhikkhu who found burnt clothing, and reported to the Buddha, and the Buddha said: 'It is permitted to take it. There are ten kinds of rag-robe (Pamsukula): clothing chewed by a cow, clothing gnawed by a rat, burnt clothing, menstrual clothing (clothing stained with menstrual blood), clothing of a woman after childbirth, clothing in a shrine, clothing carried away by birds or blown away by the wind, clothing in a cemetery, clothing used for making vows, clothing worn when receiving royal office, and clothing used for traveling back and forth. These are called the ten kinds of rag-robes.' At that time, King Pasenadi (Pasenadi) of Kosala, and King Ajatasattu (Ajatasattu) of Magadha, were fighting each other, and many people died. At that time, a Bhikkhu wanted to go and take the clothing of the dead. He reported to the Buddha, and the Buddha said: 'It is permitted to go there. If there is someone, first tell him that you want to take it; if there is no one, then take it.' At that time, King Ajatasattu (Ajatasattu), and the Licchavis (Licchavi) of Vesali (Vesali), were fighting each other, and many people died. At that time, a Bhikkhu wanted to go and take the clothing of those dead people. He reported to the Buddha, and the Buddha said: 'You should first go and tell them before taking it; if there is no one, then take it yourself.' At that time, many laypeople, in the cemetery, took off their clothes and gathered them in one place to bury the dead. At that time, a Bhikkhu who collected rag-robes saw them, thought they were rag-robes, and took them away. At that time, those laypeople saw him and said: 'These are our clothes, do not take them away.' The Bhikkhu said: 'I thought they were rag-robes.' He then put them on the ground and left. The Bhikkhu was fearful and cautious, and reported to the Buddha, and the Buddha said: 'With what intention did you take them?' He replied: 'I took them with the intention of collecting rag-robes, not with the intention of stealing.' The Buddha said:
「不犯。不應取大聚衣。」
爾時眾多居士于冢間燒死人，時糞掃衣比丘見煙已，喚余比丘共往冢間取糞掃衣去。彼言：「可爾。」即共往至彼，默然一處住。時居士見，即與比丘一貴價衣。第二比丘言：「持來當共汝分。」彼言：「共何誰分？彼自與我。」二人共諍。諸比丘白佛，佛言：「應還問居士：『此衣與誰？』若居士言：『隨所與者是彼衣。』彼若言：『不知。』若言：『俱與。』應分作二分。」
爾時有比丘，往冢間取糞掃衣，遙見有糞掃衣，一比丘即占言：「此是我衣。」第二比丘即走往取，二人共諍，各言：「是我衣。」諸比丘白佛，佛言：「糞掃衣無主，屬先取者。」
時有二比丘，俱往冢間取糞掃衣，遙見有衣便占言：「是我衣。」二人俱走往取衣，共諍各言是我衣。比丘白佛，佛言：「糞掃衣無主，隨共取分作二分。」
爾時有眾多居士，載死人置冢間。糞掃衣比丘見，即語余比丘言：「我曹今往取糞掃衣，可多得。」彼比丘言：「汝等自去，我不往。」比丘即疾往，大得糞掃衣，持來至僧伽藍中凈浣治。彼比丘見，語此比丘言：「汝作何事而不共我往取衣？我往取衣大得來。」此比丘言：「持來共汝分。」答言：「汝不共我取，云何共分？」二人共諍。比丘白佛，
【現代漢語翻譯】 現代漢語譯本 『不犯。不應該拿取大量的衣服。』
當時，許多居士在墳墓間焚燒死人，這時撿拾糞掃衣（pīṇḍapātikāṅga）的比丘看到煙后，呼喚其他比丘一同前往墳墓間撿拾糞掃衣。那些比丘說：『可以。』就一同前往那裡，默默地在一處住下。這時，居士們看見了他們，就給了一個貴重的衣服給其中一個比丘。第二個比丘說：『拿來，我們應該一起分。』那個比丘說：『和誰分？是他們給我的。』兩個人爭吵起來。比丘們稟告佛陀，佛陀說：『應該回去問居士：『這件衣服是給誰的？』如果居士說：『給誰就是誰的衣服。』如果他們說：『不知道。』或者說：『一起給的。』就應該分成兩份。』
當時，有一個比丘前往墳墓間撿拾糞掃衣，遠遠地看見有糞掃衣，一個比丘就先佔有說：『這是我的衣服。』第二個比丘就跑過去拿，兩個人爭吵起來，各自說：『是我的衣服。』比丘們稟告佛陀，佛陀說：『糞掃衣沒有主人，屬於先拿到的人。』
當時，有兩個比丘一同前往墳墓間撿拾糞掃衣，遠遠地看見有衣服就先佔有說：『這是我的衣服。』兩個人一同跑過去拿衣服，爭吵起來，各自說這是我的衣服。比丘們稟告佛陀，佛陀說：『糞掃衣沒有主人，應該一起拿，然後分成兩份。』
當時，有很多居士用車載著死人放置在墳墓間。撿拾糞掃衣的比丘看見了，就對其他比丘說：『我們現在去撿拾糞掃衣，可以得到很多。』那個比丘說：『你們自己去，我不去。』這個比丘就快速前往，得到了大量的糞掃衣，拿到僧伽藍（saṃghārāma）中清洗乾淨。那個比丘看見了，對這個比丘說：『你做什麼事而不和我一起去撿拾衣服？我去撿拾衣服，得到了很多。』這個比丘說：『拿來，和你一起分。』回答說：『你不和我一起去拿，怎麼一起分？』兩個人爭吵起來。比丘們稟告佛陀。
【English Translation】 English version 『No offense. One should not take a large amount of clothing.』
At that time, many laypeople were cremating dead people in the charnel ground. A monk practicing the dhutanga (dhūtaṅga) of wearing only discarded rags (pīṇḍapātikāṅga) saw the smoke and called other monks to go to the charnel ground to collect discarded rags. They said, 『Agreed.』 Then they went together to that place and stayed silently in one area. When the laypeople saw them, they gave one of the monks a valuable piece of clothing. The second monk said, 『Bring it here, we should share it.』 The first monk said, 『Share with whom? They gave it to me.』 The two of them argued. The monks reported this to the Buddha, who said, 『You should go back and ask the laypeople: 『To whom did you give this clothing?』 If the laypeople say, 『Whomever it was given to, that is their clothing.』 If they say, 『I don't know,』 or 『I gave it to both of you,』 then it should be divided into two shares.』
At that time, there was a monk who went to the charnel ground to collect discarded rags. Seeing a discarded rag from afar, one monk claimed it, saying, 『This is my clothing.』 The second monk ran to take it, and the two of them argued, each saying, 『It is my clothing.』 The monks reported this to the Buddha, who said, 『Discarded rags have no owner; they belong to whoever takes them first.』
At that time, there were two monks who went together to the charnel ground to collect discarded rags. Seeing a piece of clothing from afar, one of them claimed it, saying, 『This is my clothing.』 The two of them ran together to take the clothing, and they argued, each saying, 『It is my clothing.』 The monks reported this to the Buddha, who said, 『Discarded rags have no owner; they should be taken together and divided into two shares.』
At that time, there were many laypeople carrying dead people in carts to place them in the charnel ground. A monk who collected discarded rags saw this and said to the other monks, 『Let's go now to collect discarded rags; we can get a lot.』 That monk said, 『You go yourselves; I'm not going.』 This monk quickly went and obtained a large amount of discarded rags, which he brought to the monastery (saṃghārāma) to wash and clean. When that monk saw this, he said to this monk, 『What were you doing that you didn't go with me to collect clothing? I went and collected a lot of clothing.』 This monk said, 『Bring it here, and I'll share it with you.』 The other monk replied, 『You didn't go with me to take it, how can we share it?』 The two of them argued. The monks reported this to the Buddha.
佛言：「屬彼往取者。」
爾時有眾多糞掃衣比丘，共期要往冢間取糞掃衣。有一比丘得貴價衣，余比丘言：「持來共汝分。」彼答言：「我得此衣，何故共汝分？」多人共諍。比丘白佛，佛言：「隨先要，所得多少應共分。」
爾時佛在舍衛國。時諸居士祖父母、父母死，以幡蓋衣物裹祖父母、父母塔。糞掃衣比丘見，剝取之。諸居士見，皆共譏嫌言：「沙門釋子無有慚愧，盜取人物，自言：『我知正法。』如今觀之有何正法？我等為祖父母、父母起塔，以幡蓋裹塔供養。彼云何而自剝取？如似故為沙門釋子裹塔供養。我等實為祖父母、父母，以幡蓋裹覆塔供養。」諸比丘白佛，佛言：「不得取如是物。」若風吹漂置余處，若鳥銜去著余處，比丘見畏慎不敢取。比丘白佛，佛言：「若風吹、水漂、鳥銜著余處，聽取。」
爾時比丘，見有莊嚴供養塔衣即取，取已畏慎。比丘白佛，佛言：「汝以何心取？」答言：「以糞掃衣取，不以盜心。」佛言：「無犯。不應取莊嚴供養塔衣。」
爾時世尊在王舍城。時毗舍離有淫女，字庵婆羅婆利，形貌端正，有欲共宿者，與五十兩金，晝亦與五十兩金。時毗舍離以此淫女故，四方人集於毗舍離。時國法以為觀望極好。時王舍城諸大臣聞毗舍離有淫女，
【現代漢語翻譯】 現代漢語譯本 佛說：『歸屬於那些先前約定好一起去拾取的人。』
當時有很多穿糞掃衣（pīṁsūcīvara，指用丟棄的碎布縫製而成的僧衣）的比丘，共同約定前往墳墓間拾取糞掃衣。有一位比丘得到一件貴重的衣服，其他比丘說：『拿來我們一起分。』他回答說：『我得到這件衣服，為什麼要和你們分？』很多人一起爭論。比丘稟告佛陀，佛說：『按照先前的約定，所得的多少應該一起分。』
當時佛陀在舍衛國（Śrāvastī）。當時各位居士的祖父母、父母去世，用幡蓋（patākā，一種旗幟）衣物包裹祖父母、父母的塔（stūpa，佛教建築，通常存放遺物或經文）。穿糞掃衣的比丘看見了，就剝取這些衣物。各位居士看見了，都一起譏諷責怪說：『沙門釋子（Śrāmaṇa Śākya-putrīya，指佛教僧侶）沒有慚愧之心，盜取別人的東西，還自稱：『我知道正法（saddharma，指佛法）。』現在看來有什麼正法？我們為祖父母、父母建造塔，用幡蓋包裹塔來供養。他們怎麼能自己剝取？好像故意為沙門釋子包裹塔來供養一樣。我們確實是爲了祖父母、父母，用幡蓋包裹覆蓋塔來供養。』各位比丘稟告佛陀，佛說：『不得拿取這樣的東西。』如果風吹漂流到其他地方，如果鳥銜走放到其他地方，比丘看見了，因為畏懼謹慎而不敢拿取。比丘稟告佛陀，佛說：『如果風吹、水漂、鳥銜到其他地方，允許拿取。』
當時比丘，看見有莊嚴供養塔的衣物就拿取，拿取後感到畏懼謹慎。比丘稟告佛陀，佛說：『你以什麼心拿取？』回答說：『以拾取糞掃衣的心拿取，不是以盜取的心。』佛說：『沒有犯戒。不應該拿取莊嚴供養塔的衣物。』
當時世尊在王舍城（Rājagṛha）。當時毗舍離（Vaiśālī）有一位，名字叫庵婆羅婆利（Āmrapālī），容貌端正，有人想和她過夜，要給五十兩金子，白天也要給五十兩金子。當時毗舍離因為這位的緣故，四方的人都聚集到毗舍離。當時國法認為觀望是最好的。
【English Translation】 English version The Buddha said, 'It belongs to those who agreed beforehand to go and collect them.'
At that time, there were many pīṁsūcīvara (rag-robe wearing) bhikkhus (monks) who agreed to go to the cemetery to collect pīṁsūcīvara. One bhikkhu obtained a valuable robe, and the other bhikkhus said, 'Bring it here, and we will share it with you.' He replied, 'I obtained this robe, why should I share it with you?' Many people argued together. The bhikkhu reported to the Buddha, and the Buddha said, 'According to the previous agreement, whatever is obtained should be shared together.'
At that time, the Buddha was in Śrāvastī (Savatthi). At that time, when the grandparents and parents of various householders died, they wrapped the stupas (stūpa, a Buddhist monument, usually housing relics or scriptures) of their grandparents and parents with banners (patākā, a type of flag) and clothing. The pīṁsūcīvara bhikkhus saw this and stripped off these items. The householders saw this and all ridiculed and blamed them, saying, 'The Śrāmaṇa Śākya-putrīya (Buddhist monks) have no shame, stealing other people's things, and claiming, 'I know the saddharma (the true Dharma).' Now, what saddharma do they have? We build stūpas for our grandparents and parents, and wrap the stūpas with banners to make offerings. How can they strip them off themselves? It's as if they deliberately wrapped the stūpas for the Śrāmaṇa Śākya-putrīya to make offerings. We are truly doing it for our grandparents and parents, wrapping and covering the stūpas with banners to make offerings.' The bhikkhus reported to the Buddha, and the Buddha said, 'Such things must not be taken.' If the wind blows them to another place, or if a bird carries them to another place, the bhikkhus see them and are afraid and cautious and dare not take them. The bhikkhus reported to the Buddha, and the Buddha said, 'If the wind blows, the water carries, or the bird carries them to another place, you are allowed to take them.'
At that time, the bhikkhus saw clothing adorning and offered to a stūpa and took it, and after taking it, they were afraid and cautious. The bhikkhus reported to the Buddha, and the Buddha said, 'With what intention did you take it?' They replied, 'We took it with the intention of collecting pīṁsūcīvara, not with the intention of stealing.' The Buddha said, 'There is no offense. You should not take clothing adorning and offered to a stūpa.'
At that time, the World Honored One was in Rājagṛha (Rajgir). At that time, in Vaiśālī (Vesali) there was a , named Āmrapālī (Ambapali), who was beautiful in appearance. Anyone who wanted to spend the night with her had to give fifty liang of gold, and fifty liang of gold during the day as well. At that time, because of this ** in Vaiśālī, people from all directions gathered in Vaiśālī. At that time, the national law considered watching to be the best.
字庵婆羅婆利，形貌端正，有欲共夜宿者，與五十兩金，晝亦爾。時毗舍離以淫女故，四方人集於毗舍離，觀望極好。時大臣往瓶沙王所白言：「大王當知，毗舍離國有淫女，字庵婆羅婆利，形貌端正，有欲共宿者與五十兩金，晝亦如是。以淫女故，四方人集於毗舍離，觀望極好。」王敕諸臣：「汝等何不於此安淫女？」時王舍城有童女，字婆羅跋提，端正無比，勝於庵婆羅婆利。時大臣即安置此淫女，若有欲共宿者，與百兩金，晝亦如是。時王舍城以淫女故，四方人集於王舍城，觀望極好。時瓶沙王子字無畏，與此淫女共宿，遂便有娠。時淫女敕守門人言：「若有求見我者，當語言我病。」後日月滿，生一男兒，顏貌端正。時淫女即以白衣裹兒敕婢，持棄著巷中。婢即受敕，抱兒棄之。時王子無畏，清旦乘車往欲見王，遣人除屏道路。時王子遙見道中有白物，即住車問傍人言：「此白物是何等？」答言：「此是小兒。」問言：「死？活？」答言：「故活。」王子敕人抱取，時王子無畏無兒，即抱還舍與乳母養之。以活故，即為作字，名耆婆童子。王子所取故名童子。后漸長大，王子甚愛之。
爾時王子喚耆婆童子來語言：「汝欲久在王家，無有才技，不得空食王祿，汝可學技術。」答言：「當學。」耆婆自念
【現代漢語翻譯】 現代漢語譯本：庵婆羅婆利（Amrapali），是一位容貌端莊的，如果有人想和她共度良宵，需要支付五十兩黃金，白天也是如此。當時，因為這位的緣故，四方的人都聚集到毗舍離（Vaishali），爭相觀看，盛況空前。當時，一位大臣前往瓶沙王（Bimbisara）處稟告說：『大王應該知道，毗舍離國有一位，名叫庵婆羅婆利，容貌端正，如果有人想和她共度良宵，需要支付五十兩黃金，白天也是如此。因為這位的緣故，四方的人都聚集到毗舍離，爭相觀看，盛況空前。』瓶沙王於是命令他的大臣們：『你們為什麼不在這裡也安置一位呢？』當時，王舍城（Rajagriha）有一位童女，名叫婆羅跋提（Barabati），容貌端正無比，勝過庵婆羅婆利。大臣們便安置了這位，如果有人想和她共度良宵，需要支付一百兩黃金，白天也是如此。當時，因為這位的緣故，四方的人都聚集到王舍城，爭相觀看，盛況空前。當時，瓶沙王的兒子，名叫無畏（Abhaya），與這位共度良宵，結果導致她懷孕。這位於是命令守門人說：『如果有人來求見我，就說我生病了。』後來，足月之後，她生下了一個男孩，容貌端正。這位便用白布裹著這個孩子，命令婢女將他丟棄在巷子里。婢女接受命令后，抱著孩子丟棄了他。當時，王子無畏清晨乘車前往拜見國王，派人清理道路。王子遠遠地看見路邊有一件白色的東西，便停下車來問身邊的人說：『這白色的東西是什麼？』回答說：『這是一個小孩。』王子問：『是死的還是活的？』回答說：『是活的。』王子命令人抱起這個孩子，因為王子無畏沒有兒子，便抱回家中交給乳母撫養。因為是活著的，便給他取名為耆婆童子（Jivaka Komarabhacca）。因為是王子抱回來的，所以名叫童子。後來漸漸長大，王子非常喜愛他。 當時王子叫耆婆童子來，對他說：『你想長久地待在王家，卻沒有才能和技藝，不能白白地吃王家的俸祿，你應該去學習一門技術。』耆婆回答說：『我應該學習。』耆婆心想：
【English Translation】 English version: Amrapali (Amrapali), whose appearance was dignified, was a courtesan. If someone wanted to spend the night with her, they had to pay fifty gold coins, and the same applied during the day. At that time, because of this courtesan, people from all directions gathered in Vaishali (Vaishali) to watch, and the scene was extremely grand. At that time, a minister went to King Bimbisara (Bimbisara) and reported: 'Your Majesty should know that in the country of Vaishali there is a courtesan named Amrapali, whose appearance is dignified. If someone wants to spend the night with her, they have to pay fifty gold coins, and the same applies during the day. Because of this courtesan, people from all directions gathered in Vaishali to watch, and the scene was extremely grand.' King Bimbisara then ordered his ministers: 'Why don't you also set up a courtesan here?' At that time, in Rajagriha (Rajagriha) there was a maiden named Barabati (Barabati), whose appearance was incomparably dignified, surpassing Amrapali. The ministers then set up this courtesan. If someone wanted to spend the night with her, they had to pay one hundred gold coins, and the same applied during the day. At that time, because of this courtesan, people from all directions gathered in Rajagriha to watch, and the scene was extremely grand. At that time, King Bimbisara's son, named Abhaya (Abhaya), spent the night with this courtesan, which resulted in her becoming pregnant. This courtesan then ordered the gatekeeper: 'If anyone comes to see me, say that I am sick.' Later, after the full term, she gave birth to a boy, whose appearance was dignified. This courtesan then wrapped the child in white cloth and ordered a maid to throw him away in the alley. The maid accepted the order and threw the child away. At that time, Prince Abhaya rode in a carriage early in the morning to see the king, and sent people to clear the road. The prince saw a white object on the side of the road from a distance, and stopped the carriage to ask the people around him: 'What is this white object?' They replied: 'This is a child.' The prince asked: 'Is it dead or alive?' They replied: 'It is alive.' The prince ordered people to pick up the child. Because Prince Abhaya had no son, he took him home and gave him to a wet nurse to raise. Because he was alive, he named him Jivaka Komarabhacca (Jivaka Komarabhacca). Because he was taken back by the prince, he was named Komarabhacca. Later, as he gradually grew up, the prince loved him very much. At that time, the prince called Jivaka Komarabhacca and said to him: 'If you want to stay in the royal family for a long time, but you have no talent or skill, you cannot eat the royal salary for nothing. You should learn a skill.' Jivaka replied: 'I should learn.' Jivaka thought to himself:
：「我今當學何術，現世得大財富而少事？」作是念已：「我今寧可學醫方，可現世大得財富而少事。」念言：「誰當教我學醫道？」時彼聞得叉尸羅國有醫，姓阿提梨，字賓迦羅，極善醫道，彼能教我。爾時耆婆童子，即往彼國，詣賓迦羅所白言：「我欲從師受學醫道，當教我。」彼答言：「可爾。」時耆婆童子從學醫術經七年已，自念言：「我今習學醫術，何當有已？」即往師所白言：「我今習學醫術，何當有已？」時師即與一籠器及掘草之具：「汝可於得叉尸羅國面一由旬，求覓諸草，有非是藥者持來。」時耆婆童子即如師敕，于得叉尸羅國面一由旬，求覓非是藥者。周竟不得非是藥者，所見草木一切物善能分別，知所用處無非藥者。彼即空還，往師所白如是言：「師今當知，我于得叉尸羅國求非藥草。面一由旬，周竟不見非藥者。所見草木，盡能分別，所入用處。」師答耆婆言：「汝今可去，醫道以成。我于閻浮提中最為第一，我若死後次復有汝。」時耆婆自念：「我今先當治誰？此國既小，又在邊方，我今寧可還本國始開醫道。」於是即還歸婆伽陀城。
婆伽陀城中有大長者，其婦十二年中常患頭痛，眾醫治之而不能差。耆婆聞之，即往其家語守門人言：「白汝長者，有醫在門外。」時守門人即入白
【現代漢語翻譯】 現代漢語譯本：『我現在應當學習什麼技術，才能在現世獲得巨大的財富並且省事呢？』他這樣想著，『我現在寧可學習醫術，可以在現世輕易獲得巨大財富。』又想：『誰能教我學習醫道呢？』當時他聽說得叉尸羅國（Takshashila，古代印度城市，以教育中心聞名）有一位醫生，姓阿提梨（Atreya），字賓迦羅（Bimbala），非常擅長醫術，他能夠教我。當時耆婆（Jivaka，人名）童子，就前往那個國家，拜訪賓迦羅，對他說：『我想要跟隨您學習醫道，您能教我嗎？』賓迦羅回答說：『可以。』當時耆婆童子跟隨他學習醫術，經過七年之後，自己心想：『我現在學習醫術，什麼時候才能算學成呢？』於是前往老師那裡，對老師說：『我現在學習醫術，什麼時候才能算學成呢？』當時老師就給他一個籠子和挖掘草藥的工具：『你可以在得叉尸羅國方圓一由旬（Yojana，古代印度長度單位）的範圍內，尋找各種草，把不是藥的草拿來。』當時耆婆童子就按照老師的吩咐，在得叉尸羅國方圓一由旬的範圍內，尋找不是藥的草。找遍了也沒有找到不是藥的草，所見到的草木，一切都善於分辨，知道它們的用處，沒有不是藥的。他就空手而回，前往老師那裡，這樣稟告說：『老師現在應當知道，我在得叉尸羅國尋找不是藥的草，方圓一由旬的範圍內，找遍了也沒有見到不是藥的草。所見到的草木，都能夠分辨，知道它們的用處。』老師回答耆婆說：『你現在可以離開了，你的醫道已經學成了。我在閻浮提（Jambudvipa，佛教宇宙觀中的一個大陸）中是最厲害的，我死後就輪到你了。』當時耆婆自己心想：『我現在應該先醫治誰呢？這個國家既小，又在邊遠的地方，我現在寧可回到自己的國家開始行醫。』於是就回到婆伽陀城（Bhagadatta，城市名）。 婆伽陀城中有一位大富長者，他的妻子十二年來一直患有頭痛病，很多醫生都醫治不好。耆婆聽說了這件事，就前往他家，對守門人說：『告訴你的主人，有醫生在門外。』當時守門人就進去稟告。
【English Translation】 English version: 'What skill should I learn now, to gain great wealth in this life with little effort?' Having thought this, he thought: 'I would rather learn medicine, as I can easily gain great wealth in this life.' He then thought: 'Who can teach me medicine?' At that time, he heard that in the country of Takshashila (Takshashila, an ancient Indian city famous for its educational center) there was a doctor named Atreya, with the given name Bimbala (Bimbala), who was extremely skilled in medicine and could teach him. At that time, the boy Jivaka (Jivaka, a personal name) went to that country, visited Bimbala, and said to him: 'I want to follow you to learn medicine, can you teach me?' He replied: 'Yes, I can.' Then Jivaka studied medicine with him for seven years, and then thought to himself: 'When will my study of medicine be complete?' So he went to his teacher and said: 'When will my study of medicine be complete?' Then the teacher gave him a basket and a tool for digging up grass: 'You can search for various grasses within a Yojana (Yojana, an ancient Indian unit of length) around Takshashila, and bring back those that are not medicinal.' Then Jivaka followed his teacher's instructions and searched for non-medicinal grasses within a Yojana around Takshashila. He searched everywhere but could not find any non-medicinal grasses. He was able to distinguish all the plants he saw and knew their uses; there were none that were not medicinal. So he returned empty-handed and reported to his teacher, saying: 'Teacher, you should know that I searched for non-medicinal grasses in Takshashila, and I searched everywhere within a Yojana, but I did not find any non-medicinal grasses. I was able to distinguish all the plants I saw and knew their uses.' The teacher replied to Jivaka: 'You can leave now, your medical training is complete. I am the best in Jambudvipa (Jambudvipa, a continent in Buddhist cosmology), and after I die, it will be your turn.' Then Jivaka thought to himself: 'Who should I treat first? This country is small and remote, so I would rather return to my own country and start practicing medicine.' So he returned to the city of Bhagadatta (Bhagadatta, city name). In the city of Bhagadatta, there was a wealthy elder whose wife had suffered from headaches for twelve years, and many doctors had been unable to cure her. Jivaka heard about this and went to his house, saying to the gatekeeper: 'Tell your master that there is a doctor outside the gate.' Then the gatekeeper went in to report.
：「門外有醫。」長者婦問言：「醫形貌何似？」答言：「是年少。」彼自念言：「老宿諸醫治之不差，況復年少。」即敕守門人語言：「我今不須醫。」守門人即出語言：「我已為汝白長者，長者婦言：『今不須醫。』」耆婆復言：「汝可白汝長者婦，但聽我治，若差者隨意與我物。」時守門人復為白之：「醫作如是言：『但聽我治，若差隨意與我物。』」長者婦聞之，自念言：「若如是，無所損。」敕守門人喚入。時耆婆入，詣長者婦所問言：「何所患苦？」答言：「患如是如是。」復問：「病從何起？」答言：「從如是如是起。」復問：「病來久近？」答言：「病來爾許時。」彼問已語言：「我治汝病。」彼即取好藥以酥煎之，灌長者婦鼻，病者口中酥唾俱出。時病人即器承之，酥便收取，唾別棄之。時耆婆童子，見已心懷愁惱：「如是少酥不凈，猶尚慳惜，況能報我？」病者見已，問耆婆言：「汝愁惱耶？」答言：「實爾。」問言：「何故愁惱？」答言：「我自念言：『此少酥不凈，猶尚慳惜，況能報我？』以是故愁耳。」長者婦答言：「為家不易，棄之何益？可用然燈，是故收取。汝但治病，何憂如是？」彼即治之，后病得差。時長者婦，與四十萬兩金並奴婢車馬。時耆婆得此物已還王舍城，詣無畏王子門
，語守門人言：「汝往白王言：『耆婆在外。』」守門人即入白王，王敕守門人喚入。耆婆入已，前頭面禮足在一面住，以前因緣具白無畏王子言：「以今所得物盡用上王。」王子言：「且止不須，便為供養已，汝自用之。」此時耆婆童子最初治病。
四分律卷第三十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十(三分之四)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯衣揵度之二
爾時瓶沙王患大便道中血出，諸侍女見皆共笑言：「王今所患如我女人。」時王瓶沙聞已慚愧，即喚無畏王子言：「我今有如是病，汝可為我覓醫。」即答王言：「有耆婆童子，善於醫道，能治王病。」王言：「喚來。」無畏王子喚耆婆來，問言：「汝能治王病不？」答言：「能治。」「若能，汝可往治之。」時耆婆童子往瓶沙王所，前禮王足卻住一面，問王言：「何所患苦？」王答言：「病如是如是。」復問：「病從何起？」王答言：「從如是如是起。」復問：「患來久近？」王言：「患來爾許時。」如此問已，答言：「能治。」時即取鐵槽盛滿暖水，語瓶沙王言：「入此水中。」王即入水。語王坐水中，王即坐。語王臥水中，王即臥。時耆婆以水灑王而咒之，王即睡，疾疾卻水，即取利
【現代漢語翻譯】 現代漢語譯本： 於是，守門人對他說：『你去稟告國王：『耆婆（Jivaka，人名，意為「生存者」）在外面。』』守門人立刻進去稟告國王，國王命令守門人叫他進去。耆婆進去後，走到國王面前，頂禮雙足，站在一旁，將以前的因緣詳細地告訴無畏王子（Abhayarajakumara）說：『現在所得的物品全部用來獻給國王。』王子說：『暫且停止，不需要了，就當作已經供養了，你自己用吧。』這時，耆婆童子（Jivakakumara）最初開始為人治病。
《四分律》卷第三十九 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第四十（三分之四）
姚秦時代罽賓三藏佛陀耶舍（Buddhayasas）與竺佛念（Dharmajnanin）等翻譯的《衣揵度之二》
當時，頻婆娑羅王（Bimbisara）患有大便出血的疾病，各位侍女看見后都一起嘲笑說：『大王現在所患的病和我們女人一樣。』當時頻婆娑羅王聽見後感到慚愧，就叫來無畏王子說：『我現在有這樣的疾病，你可以為我找醫生。』王子回答國王說：『有一位耆婆童子，擅長醫術，能夠醫治大王的疾病。』國王說：『叫他來。』無畏王子叫耆婆來，問他說：『你能醫治國王的疾病嗎？』回答說：『能醫治。』『如果能，你可以去醫治他。』當時，耆婆童子前往頻婆娑羅王處，走到國王面前，頂禮國王的雙足，退到一旁站立，問國王說：『患有什麼痛苦？』國王回答說：『病是這樣這樣的。』又問：『病是從哪裡引起的？』國王回答說：『是從這樣這樣引起的。』又問：『患病多久了？』國王說：『患病有這麼長時間了。』這樣問完后，回答說：『能醫治。』當時就取來鐵槽，盛滿熱水，告訴頻婆娑羅王說：『進入這水中。』國王就進入水中。告訴國王坐在水中，國王就坐下。告訴國王躺在水中，國王就躺下。當時耆婆用水灑在國王身上並唸誦咒語，國王就睡著了，迅速地倒掉水，就取出鋒利的
【English Translation】 English version: Then the gatekeeper said, 'Go and inform the King: 'Jivaka (Jivaka, a personal name, meaning 'the living one') is outside.' The gatekeeper immediately went in and informed the King, and the King ordered the gatekeeper to call him in. After Jivaka entered, he went before the King, prostrated himself at his feet, and stood to one side, explaining in detail to Prince Abhaya (Abhayarajakumara) the previous circumstances, saying, 'All the things I have obtained now will be offered to the King.' The Prince said, 'Stop for now, there is no need, consider it already offered, use it yourself.' At this time, the boy Jivaka (Jivakakumara) began to treat illnesses for people for the first time.
《Vinaya in Four Parts》 Volume 39 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 40 (Four-thirds)
Translated by Buddhayasas of Kipin (Kashmir) during the Yao Qin Dynasty, together with Dharmajnanin and others, 《Khandhaka on Clothing, Part Two》
At that time, King Bimbisara (Bimbisara) was suffering from blood coming out of his anus. When the serving women saw this, they all laughed together, saying, 'The King's illness is now the same as ours women.' When King Bimbisara heard this, he felt ashamed and called Prince Abhaya, saying, 'I now have such an illness, can you find a doctor for me?' The Prince replied to the King, 'There is a boy named Jivaka, who is skilled in medicine and can cure the King's illness.' The King said, 'Call him here.' Prince Abhaya called Jivaka and asked him, 'Can you cure the King's illness?' He replied, 'I can cure it.' 'If you can, you may go and cure him.' At that time, the boy Jivaka went to King Bimbisara's place, went before the King, prostrated himself at the King's feet, stepped back and stood to one side, and asked the King, 'What suffering do you have?' The King replied, 'The illness is like this and like that.' He asked again, 'Where did the illness originate?' The King replied, 'It originated from this and that.' He asked again, 'How long have you been suffering?' The King said, 'I have been suffering for this long.' After asking this, he replied, 'I can cure it.' At that time, he took an iron trough, filled it with warm water, and told King Bimbisara, 'Enter this water.' The King entered the water. He told the King to sit in the water, and the King sat down. He told the King to lie in the water, and the King lay down. At that time, Jivaka sprinkled water on the King and chanted a mantra, and the King fell asleep. He quickly drained the water and took out a sharp
刀破王所苦處，凈洗瘡已，持好藥涂。藥涂竟，病除瘡愈，其處毛生，與無瘡處不別。即復還滿槽水，以水灑王而咒之，王即覺。王言：「可治我病。」答言：「我已治竟。」王言：「善治不？」答言：「善治。」王即以手捫摸看，亦不知瘡處。王即問言：「汝云何治病，乃使無有瘡處？」耆婆報言：「我治病寧可令有瘡處耶？」時王即集諸侍女作如是言：「耆婆醫大利益我，有念我者當大與財寶。」時諸侍女即取種種瓔珞、臂腳釧，及覆形密寶、形外寶錢，及金銀、摩尼、真珠、毗琉璃、貝玉、頗梨，積為大聚。時王喚耆婆來語言：「汝治我病差，以此物報恩。」耆婆言：「大王且止，便為供養已，我為無畏王子故治王病。」王言：「汝不得治餘人病，唯治我病、佛及比丘僧、宮內人。」此是耆婆童子第二治病也。
爾時王舍城有長者，常患頭痛，無有醫能治者。時有一醫語長者言：「卻後七年當死。」或有言六年，或言五年，乃至一年當死者。或有醫言：「七月后當死。」或言六月乃至一月當死，或有言過七日後當死者。時長者自往耆婆童子所語言：「為我治病，當雇汝百千兩金。」答言：「不能。」復重語言：「與汝二百、三百、四百千兩金。」答言：「不能。」復言：「當爲汝作奴家業，一切亦皆屬汝
【現代漢語翻譯】 現代漢語譯本：耆婆（Jivaka，人名）治好了國王的痛苦之處，徹底清洗了瘡口，然後敷上好的藥物。藥物敷完后，疾病消除，瘡口痊癒，那個地方長出了毛髮，和沒有瘡的地方沒有區別。耆婆又重新把水槽裝滿水，用水灑在國王身上並唸誦咒語，國王立刻醒了過來。國王說：『你可以治好我的病。』耆婆回答說：『我已經治好了。』國王說：『治得好嗎？』耆婆回答說：『治得很好。』國王就用手撫摸檢視，也找不到瘡口在哪裡。國王就問道：『你是怎麼治病的，竟然能讓瘡口完全消失？』耆婆回答說：『我治病難道會讓瘡口還留在那裡嗎？』當時國王就召集所有的侍女，對她們說：『耆婆醫生對我恩德很大，有為我著想的人，應當多多賞賜財寶。』當時眾侍女就拿出各種瓔珞、臂釧、腳釧，以及覆蓋身體的珍寶、身外的財寶錢幣，還有金銀、摩尼寶珠（mani，一種寶珠）、真珠（pearl，珍珠）、毗琉璃（beryl，一種寶石）、貝玉、頗梨（crystal，水晶），堆積成一大堆。當時國王叫耆婆來，對他說：『你治好了我的病，用這些東西來報答你的恩情。』耆婆說：『大王請住口，這樣就算供養過了，我是爲了無畏王子（Abhayarajakumara）才給大王治病的。』國王說：『你不可以給其他人治病，只能給我、佛陀（Buddha）以及比丘僧團（bhikkhu sangha，佛教僧侶團體）、宮內的人治病。』這是耆婆童子第二次治病的事情。
當時，王舍城（Rajagrha，古印度城市）有一位長者（wealthy man，富人），經常頭痛，沒有醫生能治好他。當時有一位醫生告訴長者說：『七年後你會死。』有的醫生說六年，有的說五年，乃至一年後會死。有的醫生說：『七個月后你會死。』有的說六個月乃至一個月後會死，有的說過了七天後就會死。當時長者親自去耆婆童子那裡，對他說：『為我治病，我願意付給你一百千兩黃金。』耆婆回答說：『不能。』長者又重複說：『給你二百、三百、四百千兩黃金。』耆婆回答說：『不能。』長者又說：『我願意做你的奴隸，我的家業，一切都歸你所有。
【English Translation】 English version: Jivaka (person's name) healed the king's suffering, thoroughly cleaned the wound, and applied good medicine. After the medicine was applied, the disease was eliminated, the wound healed, and hair grew in that area, indistinguishable from the area without a wound. Jivaka refilled the tank with water, sprinkled the water on the king, and chanted a mantra, and the king immediately woke up. The king said, 'You can cure my illness.' Jivaka replied, 'I have already cured it.' The king said, 'Is it cured well?' Jivaka replied, 'Cured well.' The king then touched and examined it with his hand, and could not find where the wound was. The king then asked, 'How did you cure the disease, so that the wound completely disappeared?' Jivaka replied, 'Would I leave the wound there when I cure the disease?' At that time, the king summoned all the maids and said to them, 'Doctor Jivaka has greatly benefited me. Those who care about me should reward him with a lot of wealth.' At that time, the maids took out various necklaces, armlets, anklets, as well as body-covering treasures, external treasures, coins, and gold, silver, mani jewels (mani, a type of jewel), pearls (pearl), beryl (beryl, a gemstone), shells, jade, and crystal (crystal), piled up into a large heap. At that time, the king called Jivaka and said to him, 'You have cured my illness, use these things to repay your kindness.' Jivaka said, 'Your Majesty, please stop, this is already considered an offering. I treated Your Majesty for the sake of Prince Abhayarajakumara.' The king said, 'You are not allowed to treat other people's illnesses, only treat me, the Buddha (Buddha), the bhikkhu sangha (bhikkhu sangha, Buddhist monastic community), and the people in the palace.' This is the second time that Jivaka Kumara cured a disease.
At that time, there was a wealthy man (wealthy man) in Rajagrha (ancient Indian city) who often suffered from headaches, and no doctor could cure him. At that time, a doctor told the wealthy man, 'You will die in seven years.' Some doctors said six years, some said five years, even one year later. Some doctors said, 'You will die in seven months.' Some said six months to one month later, and some said you would die after seven days. At that time, the wealthy man went to Jivaka Kumara himself and said to him, 'Cure my illness, and I am willing to pay you one hundred thousand taels of gold.' Jivaka replied, 'I cannot.' The wealthy man repeated, 'I will give you two hundred, three hundred, four hundred thousand taels of gold.' Jivaka replied, 'I cannot.' The wealthy man said, 'I am willing to be your slave, and my family business, everything belongs to you.'
。」耆婆言：「我不以財寶少故不能治汝。以王瓶沙先敕我言：『汝唯治我病、佛及比丘僧、宮中人，不得治餘人。』是故不能。汝今可往白王。」時彼長者即往白王言：「我今有病，愿王聽耆婆治我病。」時王即喚耆婆語言：「王舍城中有長者病，汝能治不？」答言：「能治。」「汝若能者可往治。」爾時耆婆即往長者家，語言：「何所患苦？」答言：「所患如是如是。」復問言：「從何而起？」答言：「從如是如是起。」問言：「得來久近？」答言：「病來爾許時。」問已語言：「我能治汝。」爾時耆婆即與鹹食令渴、飲酒令醉，系其身在床，集其親里，取利刀破頭開頂骨示其親里，蟲滿頭中，此是病也。耆婆語諸人言：「如先醫言：『七年後當死。』彼作是意，七年已後腦盡當死。彼醫如是為不善見。或言：『六、五、四、三、二年、一年當死。』者，彼作是意，腦盡當死。彼亦不善見。或言七月乃至一月當死者，彼亦不善見。有言：『七日當死。』者，彼作是意言，腦盡當死。彼為善見。若今不治，過七日腦盡當死。」時耆婆凈除頭中病已，以酥蜜置滿頭中已，還合髑髏縫之，以好藥涂。即時病除肉滿，還復毛生，與無瘡處不異。耆婆語言：「汝憶先要不？」答言：「憶！我先有此要，當爲汝作奴，家業一切
悉當屬汝。」耆婆言：「且止長者，便為供養已。還用初語。」時彼長者，即與四十萬兩金，耆婆以一百千兩上王，百千兩與父，二百千兩自入。此是耆婆第三治病。
爾時拘睒彌國有長者子，輪上嬉戲，腸結腹內食飲不消亦不得出，彼國無能治者。彼聞摩竭國有大醫善能治病，即遣使白王：「拘睒彌長者子病，耆婆能治，愿王遣來。」時瓶沙王喚耆婆問言：「拘睒彌長者子病，汝能治不？」答言：「能。」「若能者，汝可往治之。」時耆婆童子乘車詣拘睒彌，耆婆始至，長者子已死，伎樂送出。耆婆聞聲即問言：「此是何等伎樂鼓聲？」傍人答言：「是汝所為來，長者子已死，是彼伎樂音聲。」耆婆童子善能分別一切音聲，即言語：「使回還，此非死人。」語已即便回還。時耆婆童子即下車，取利刀破腹披腸結處，示其父母諸親語言：「此是輪上嬉戲使腸結，如是食飲不消，非是死也。」即為解腸，還複本處，縫皮肉合，以好藥涂之，瘡即愈毛還生，與無瘡處不異。時長者子即報耆婆四十萬兩金，婦亦與四十萬兩金。長者父母亦爾，各與四十萬兩金。是耆婆童子第四治病。
爾時尉禪國王波羅殊提，十二年中常患頭痛，無有醫能治者。彼聞瓶沙王有好醫善能治病，即遣使白王：「我今有病，耆婆能治，
【現代漢語翻譯】 現代漢語譯本：『全都歸你。』耆婆說：『先等一下，長者，這樣就算供養過了。還是用最初的說法吧。』當時那位長者，就給了四十萬兩黃金，耆婆用一百千兩獻給國王，一百千兩給父親，二百千兩自己留下。這是耆婆第三次治病。
當時在拘睒彌國，有個長者之子，在輪子上玩耍，導致腸子在腹內纏結，吃喝的東西不能消化也不能排出，那個國家沒有人能醫治。他聽說摩竭陀國有位大醫生很擅長治病，就派使者稟告國王：『拘睒彌長者之子病了，耆婆能治，希望國王派他來。』當時瓶沙王召見耆婆問他說：『拘睒彌長者之子病了，你能治嗎？』回答說：『能。』『如果能，你可以去醫治他。』當時耆婆童子乘車前往拘睒彌，耆婆剛到，長者之子已經死了，正在用伎樂送葬。耆婆聽到聲音就問：『這是什麼伎樂鼓聲？』旁邊的人回答說：『是你為他而來，長者之子已經死了，這是他的伎樂音聲。』耆婆童子很擅長分辨一切聲音，就說：『讓他們回去，這人沒死。』說完就讓他們回去了。當時耆婆童子就下車，取出鋒利的刀剖開腹部，解開纏結的腸子，給他的父母和親屬看，說：『這是在輪子上玩耍導致腸子纏結，所以吃喝的東西不能消化，不是死了。』就為他解開腸子，放回原來的位置，縫合面板，用好藥塗抹，傷口很快痊癒，長出新的毛髮，和沒有受傷的地方沒有區別。當時長者之子就給了耆婆四十萬兩黃金，妻子也給了四十萬兩黃金。長者的父母也是這樣，各自給了四十萬兩黃金。這是耆婆童子第四次治病。
當時尉禪國王波羅殊提（Parashuti），十二年中經常頭痛，沒有醫生能治好。他聽說瓶沙王有好醫生很擅長治病，就派使者稟告國王：『我現在有病，耆婆（Jivaka）能治，』
【English Translation】 English version: 'All shall belong to you.' Jivaka (Qipo) said, 'Wait a moment, Elder, this is already considered an offering. Let's stick to the original agreement.' At that time, the Elder gave four hundred thousand gold pieces. Jivaka (Qipo) used one hundred thousand to present to the King, one hundred thousand to his father, and kept two hundred thousand for himself. This was Jivaka's (Qipo) third time curing a disease.
At that time, in the country of Kausambi (Jushemi), there was the son of an Elder who, while playing on a wheel, had his intestines knotted inside his abdomen, preventing food and drink from being digested or expelled. No one in that country could cure him. He heard that in Magadha (Mojietuo) there was a great physician skilled in curing diseases, so he sent a messenger to inform the King: 'The son of the Elder of Kausambi (Jushemi) is ill, and Jivaka (Qipo) can cure him. I hope the King will send him.' At that time, King Bimbisara (Pingsha) summoned Jivaka (Qipo) and asked him, 'The son of the Elder of Kausambi (Jushemi) is ill, can you cure him?' He replied, 'I can.' 'If you can, you may go and cure him.' At that time, the boy Jivaka (Qipo) rode in a carriage to Kausambi (Jushemi). Jivaka (Qipo) had just arrived when the Elder's son had already died and was being carried out with musical instruments for burial. Jivaka (Qipo) heard the sound and asked, 'What is this music and drumming?' The people nearby replied, 'It is for you who have come, the Elder's son has died, and this is the sound of his funeral music.' The boy Jivaka (Qipo) was skilled at distinguishing all sounds, and immediately said, 'Have them turn back, this person is not dead.' After speaking, he immediately had them turn back. At that time, the boy Jivaka (Qipo) got out of the carriage, took a sharp knife, cut open the abdomen, untied the knotted intestines, showed them to his parents and relatives, and said, 'This is because of playing on the wheel that caused the intestines to knot, so food and drink cannot be digested, he is not dead.' He then untied the intestines, returned them to their original place, sewed up the skin and flesh, and applied good medicine. The wound quickly healed, and new hair grew, indistinguishable from the uninjured area. At that time, the Elder's son gave Jivaka (Qipo) four hundred thousand gold pieces, and his wife also gave four hundred thousand gold pieces. The Elder's parents did the same, each giving four hundred thousand gold pieces. This was the fourth time the boy Jivaka (Qipo) cured a disease.
At that time, King Parashuti (Bolashuti) of Ujjeni (Weichan) had suffered from headaches for twelve years, and no doctor could cure him. He heard that King Bimbisara (Pingsha) had a good doctor skilled in curing diseases, so he sent a messenger to inform the King: 'I am now ill, and Jivaka (Qipo) can cure me,'
愿遣來為我治之。」時王即喚耆婆問言：「汝能治波羅殊提病不？」答言：「能。」「汝可往治之。」王語言：「彼王從蝎中來，汝好自護，莫自斷命。」答言：「爾。」時耆婆童子往尉禪國，至波羅殊提所，禮足已在一面住，即問王言：「何所患苦？」答言：「如是如是病。」問言：「病從何起。」答言：「從如是如是起。」問言：「病來久近？」答言：「病來爾許時。」次第問已，語言：「我能治。」王言：「若以酥若雜酥為藥，我不能服。若與我雜酥藥，我當殺汝。是病餘藥不治，唯酥則除。」耆婆童子即設方便語王言：「我等醫法治病，朝晡晨夜隨意出入。」王語耆婆：「聽隨意出入。」復白王言：「若須貴藥，當得急乘騎，愿王聽給疾者。」是時王即給日行五十由旬駝，即與王鹹食令食，于屏處煎酥為藥，作水色水味已，持與王母語言：「王若眠覺，渴須水時，可持此與飲之。」持水與王母已，即乘五十由旬駝而去。時王眠覺渴須水，母即持此水藥與之。藥欲消時覺有酥氣，王言：「耆婆與我酥飲，是我怨家，何能治我？急往覓來。」即往耆婆住處，覓之不得。問守門人言：「耆婆所在？」答言：「乘五十由旬駝而去。」王益怖懼：「以酥飲我，是我怨家，何能治我？」時王有一健步，名曰烏，日行六十由
旬，即喚來。王語言：「汝能追耆婆童子不？」答言：「能。」「汝可往喚來。」王言：「彼耆婆大知技術，莫食其食，或與汝非藥。」答言：「爾。受王教。」耆婆童子去至中道，不復畏懼，便住作食。時健步烏得及耆婆，語耆婆言：「王波羅殊提喚汝。」即言：「當去。」耆婆與烏食，不肯食。時耆婆自食一阿摩勒果留半，飲一器水復留半，爪下安非藥，沉著水果中，語烏言：「我已食半果、飲半水，余有半果半水，汝可食之。」烏即念言：「彼自食半果、飲半水，留半與我，此中必當無有非藥。」即食半果、飲半水已，便患啑不復能去。復取藥著烏前語言：「汝某時某時服此藥當差。」耆婆童子即便乘行五十由旬駝復前去。后王與烏所患俱差。波羅殊堤王遣使喚耆婆語言：「汝已治我病差，可來。汝在彼國所得多少，我當加倍與汝。」耆婆言：「且止！王便為供養已，我為瓶沙王故治王病。」時波羅殊提送一貴價衣價直半國，語耆婆言：「汝不肯來，今與汝此衣以用相報。」此是耆婆第五治病。
爾時世尊患水，語阿難言：「我患水，欲得除去。」時阿難聞世尊言，往王舍城，至耆婆所語言：「如來患水，欲得除之。」爾時耆婆與阿難俱往佛所，頭面禮足卻住一面，白佛言：「如來患水耶？」佛言：「如
【現代漢語翻譯】 現代漢語譯本：國王立刻召見了他，問道：『你能追回耆婆童子（Jivaka Komarabhacca，名醫）嗎？』他回答：『能。』國王說：『你可以去把他叫回來。』國王又說：『那耆婆醫術高明，不要吃他的食物，他可能會給你下毒。』他回答說：『是，謹遵王命。』耆婆童子走到半路，不再害怕，便停下來做飯。這時，健步使者烏得（Uda）趕上了耆婆，告訴耆婆說：『波羅殊提王（Pasenadi，拘薩羅國國王）召見你。』耆婆說：『我這就去。』耆婆給烏得食物，烏得不肯吃。當時，耆婆自己吃了一個阿摩勒果（Emblic myrobalan）的一半，留下一半，喝了一器水，也留下一半，在指甲下藏了非藥（解毒藥），沉在水果中，對烏得說：『我已經吃了半個果子，喝了半杯水，還剩下半個果子半杯水，你可以吃掉它。』烏得心想：『他自己吃了半個果子，喝了半杯水，留下半個給我，這裡面一定沒有毒藥。』於是吃了半個果子，喝了半杯水后，便開始打噴嚏，不能動彈了。耆婆又取出藥放在烏得面前說：『你某時某刻服用此藥，病就會好。』耆婆童子隨即騎著駱駝，以五十由旬（Yojana，古印度長度單位）的速度繼續前行。後來，國王和烏得的病都好了。波羅殊提王派使者召見耆婆，說：『你已經治好了我的病，可以來了。你在其他國家得到多少報酬，我都會加倍給你。』耆婆說：『不必了！我已經為瓶沙王（Bimbisara，摩揭陀國國王）供養過了，我為你治病是因為瓶沙王。』當時，波羅殊提王送了一件價值半個國家的貴重衣服，對耆婆說：『你不肯來，現在把這件衣服送給你，作為報答。』這是耆婆第五次治病。
當時，世尊（釋迦牟尼佛）得了水病，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我得了水病，想要去除它。』當時，阿難聽到世尊的話，前往王舍城（Rajagriha），到耆婆那裡說：『如來（Tathagata，佛的稱號）得了水病，想要去除它。』當時，耆婆與阿難一同前往佛所，頂禮佛足，退到一旁，對佛說：『如來得了水病嗎？』佛說：『是的。』
【English Translation】 English version: Immediately, the king summoned him and asked, 'Can you bring back Jivaka Komarabhacca (a famous physician)?' He replied, 'Yes.' The king said, 'You may go and call him back.' The king also said, 'That Jivaka is highly skilled in medicine; do not eat his food, lest he give you poison.' He replied, 'Yes, I will follow the king's instructions.' Jivaka Komarabhacca went halfway, no longer afraid, and stopped to prepare food. At that time, the swift messenger Uda caught up with Jivaka and told him, 'King Pasenadi (the king of Kosala) summons you.' Jivaka said, 'I will go immediately.' Jivaka offered food to Uda, but Uda refused to eat. Then, Jivaka himself ate half of an Emblic myrobalan fruit, leaving the other half, and drank half a vessel of water, also leaving the other half. He hid an antidote under his fingernail, submerged it in the fruit, and said to Uda, 'I have already eaten half the fruit and drunk half the water, leaving half the fruit and half the water for you to eat.' Uda thought, 'He himself ate half the fruit and drank half the water, leaving half for me; there must be no poison in it.' So he ate half the fruit and drank half the water, and then began to sneeze and could not move. Jivaka then took out the medicine and placed it in front of Uda, saying, 'If you take this medicine at such and such a time, you will recover.' Jivaka Komarabhacca then rode his camel and continued on his way at a speed of fifty yojanas (an ancient Indian unit of distance). Later, both the king and Uda recovered from their illnesses. King Pasenadi sent a messenger to summon Jivaka, saying, 'You have cured my illness; you may come. Whatever rewards you have received in other countries, I will double them for you.' Jivaka said, 'No need! I have already been provided for by King Bimbisara (the king of Magadha); I treated you because of King Bimbisara.' At that time, King Pasenadi sent a valuable garment worth half a kingdom, saying to Jivaka, 'You are unwilling to come, so I will give you this garment as a reward.' This is Jivaka's fifth cure.
At that time, the World Honored One (Sakyamuni Buddha) suffered from dropsy and said to Ananda (one of the Buddha's ten great disciples), 'I am suffering from dropsy and wish to have it removed.' At that time, Ananda, hearing the words of the World Honored One, went to Rajagriha and said to Jivaka, 'The Tathagata (an epithet of the Buddha) is suffering from dropsy and wishes to have it removed.' At that time, Jivaka went with Ananda to the Buddha, prostrated himself at the Buddha's feet, stepped back to one side, and said to the Buddha, 'Is the Tathagata suffering from dropsy?' The Buddha said, 'Yes.'
是耆婆！我欲除之。」白佛言：「欲須幾下？」答言：「須三十下。」時耆婆與阿難俱往王舍城，取三把優缽花，還詣其家，取一把花，以藥熏之！並復咒說，如來嗅此可得十下。復取第二把花，以藥熏之！並復咒說，嗅之復可得十下。復取第三把花，以藥熏之，並復咒說，嗅之可得九下。復飲一掌暖水，足得一下風。即隨順以三把花，置阿難手中。時阿難持華出王舍城，詣世尊所，持一把花，授與世尊，如來嗅之，可得十下。復授第二把，更得十下。第三把，復得九下。爾時耆婆，忘語阿難與佛暖水。爾時世尊，知耆婆心所念，即喚阿難取暖水來。爾時阿難聞世尊教，即取暖水與佛。佛即飲一掌暖水，患即消除，風亦隨順。
爾時王瓶沙聞佛有患，與八萬四千人俱，前後導從詣世尊所，問訊世尊，頭面禮足，卻坐一面。時憂填王聞世尊患，亦將七萬人俱。波羅殊提王，與六萬人俱。梵施王，與五萬人俱。波斯匿王，與四萬人俱。末利夫人、利師達多富羅那、四大天王及諸營從、釋提桓因與忉利諸天俱、炎天子與炎天俱、兜率天子與兜率諸天俱、化樂天與化樂諸天俱、他化自在天與他化自在天俱、梵天與梵天俱、摩醯首羅天子與摩醯首羅諸天俱，往世尊所，頭面禮足，卻住一面。時舍利弗聞世尊病，與五百比丘
【現代漢語翻譯】 現代漢語譯本： 『是耆婆（Jivaka，名醫）！我想去除他的病。』佛陀說：『需要多少下藥？』回答說：『需要三十下。』當時耆婆與阿難（Ananda，佛陀的十大弟子之一）一同前往王舍城（Rajagrha，古印度摩揭陀國首都），取了三把優缽花（utpala，藍色蓮花），回到那個人家，取一把花，用藥熏它！並且唸誦咒語說，如來（Tathagata，佛陀的稱號）聞此花香可以抵消十下藥力。又取第二把花，用藥熏它！並且唸誦咒語說，聞此花香又可以抵消十下藥力。又取第三把花，用藥熏它，並且唸誦咒語說，聞此花香可以抵消九下藥力。又喝下一掌心的溫水，足夠抵消一下藥力。隨即順著把三把花，放在阿難手中。當時阿難拿著花走出王舍城，前往世尊（Bhagavan，佛陀的稱號）所在之處，拿一把花，交給世尊，如來聞了花香，抵消了十下藥力。又遞上第二把花，又抵消了十下藥力。第三把花，又抵消了九下藥力。這時耆婆忘記告訴阿難給佛陀喝溫水。這時世尊知道耆婆心中所想，就叫阿難取溫水來。當時阿難聽到世尊的吩咐，就取來溫水給佛陀。佛陀就喝了一掌心的溫水，病患立即消除，藥力也隨之順暢。
當時瓶沙王（Bimbisara，古印度摩揭陀國國王）聽到佛陀生病，與八萬四千人一同，前後引導跟隨前往世尊所在之處，問候世尊，以頭面禮拜佛足，退到一旁坐下。當時優填王（Udayana，古印度憍賞彌國國王）聽到世尊生病，也帶領七萬人一同前往。波羅殊提王（Prasenajit，古印度拘薩羅國國王），與六萬人一同前往。梵施王（Brahmadatta，古印度波羅奈國國王），與五萬人一同前往。波斯匿王（Prasenajit，古印度拘薩羅國國王），與四萬人一同前往。末利夫人（Mallika，波斯匿王的王后）、利師達多富羅那（Lisidatta Purana）、四大天王（Four Heavenly Kings）及他們的隨從、釋提桓因（Sakra Devanam Indra，忉利天之主）與忉利諸天一同、炎天子（Yama，夜摩天之主）與炎天一同、兜率天子（Tusita，兜率天之主）與兜率諸天一同、化樂天（Nirmanarati，化樂天）與化樂諸天一同、他化自在天（Paranirmita-vasavartin，他化自在天）與他化自在天一同、梵天（Brahma，色界天之主）與梵天一同、摩醯首羅天子（Mahesvara，大自在天）與摩醯首羅諸天一同，前往世尊所在之處，以頭面禮拜佛足，退到一旁站立。當時舍利弗（Sariputra，佛陀的十大弟子之一）聽到世尊生病，與五百比丘
【English Translation】 English version: 'It is Jivaka (the famous physician)! I want to remove it.' The Buddha said, 'How many doses are needed?' He replied, 'Thirty doses are needed.' At that time, Jivaka and Ananda (one of the ten principal disciples of the Buddha) went together to Rajagrha (the capital of the ancient Indian kingdom of Magadha), took three handfuls of utpala flowers (blue lotus), returned to that person's house, took a handful of flowers, and fumigated it with medicine! And recited a mantra, saying that the Tathagata (title of the Buddha) smelling this fragrance could counteract ten doses of the medicine. Then he took the second handful of flowers, fumigated it with medicine! And recited a mantra, saying that smelling this fragrance could counteract another ten doses of the medicine. Then he took the third handful of flowers, fumigated it with medicine, and recited a mantra, saying that smelling this fragrance could counteract nine doses of the medicine. He also drank a palmful of warm water, enough to counteract one dose of the medicine. Then he handed the three handfuls of flowers to Ananda. At that time, Ananda took the flowers out of Rajagrha and went to where the Bhagavan (title of the Buddha) was, took a handful of flowers, and gave it to the World-Honored One. The Tathagata smelled the fragrance of the flowers, counteracting ten doses of the medicine. Then he handed over the second handful of flowers, counteracting another ten doses of the medicine. The third handful of flowers counteracted another nine doses of the medicine. At this time, Jivaka forgot to tell Ananda to give the Buddha warm water to drink. At this time, the World-Honored One knew what Jivaka was thinking, and called Ananda to bring warm water. At that time, Ananda heard the World-Honored One's instruction, and brought warm water to the Buddha. The Buddha drank a palmful of warm water, and the illness immediately disappeared, and the medicine also flowed smoothly.
At that time, King Bimbisara (King of Magadha in ancient India) heard that the Buddha was ill, and together with eighty-four thousand people, guided and followed him to where the World-Honored One was, greeted the World-Honored One, bowed at his feet with their heads and faces, and sat down on one side. At that time, King Udayana (King of Kaushambi in ancient India) heard that the World-Honored One was ill, and also led seventy thousand people to go together. King Prasenajit (King of Kosala in ancient India) went with sixty thousand people. King Brahmadatta (King of Varanasi in ancient India) went with fifty thousand people. King Prasenajit (King of Kosala in ancient India) went with forty thousand people. Queen Mallika (Queen of King Prasenajit), Lisidatta Purana, the Four Heavenly Kings and their attendants, Sakra Devanam Indra (Lord of the Trayastrimsa Heaven) with the Trayastrimsa heavens, Yama (Lord of the Yama Heaven) with the Yama heavens, Tusita (Lord of the Tusita Heaven) with the Tusita heavens, Nirmanarati (Nirmanarati Heaven) with the Nirmanarati heavens, Paranirmita-vasavartin (Paranirmita-vasavartin Heaven) with the Paranirmita-vasavartin heavens, Brahma (Lord of the Form Realm) with the Brahma heavens, Mahesvara (Great自在天) with the Mahesvara heavens, went to where the World-Honored One was, bowed at his feet with their heads and faces, and stood on one side. At that time, Sariputra (one of the ten principal disciples of the Buddha) heard that the World-Honored One was ill, and with five hundred monks
俱，往世尊所，頭面禮足卻住一面。爾時摩訶波阇波提比丘尼聞世尊病，與五百比丘尼俱，阿難賓坻與五百優婆塞俱，毗舍佉母與五百優婆夷俱，詣世尊所，頭面禮足，問訊世尊。時提婆達多聞世尊病，詣世尊所，頭面禮足，卻住一面。爾時提婆達多，見世尊前四部眾會，作如是念：「我今寧可服藥如佛，令四部眾來問訊我。」即往耆婆所語言：「我欲服佛所服藥，汝可與我藥。」耆婆言：「世尊所服此藥，名那羅延，此藥非是餘人所服，除轉輪王、成就菩薩如來乃能服之。」提婆達多語言：「若不與我，我當害汝。」爾時耆婆畏奪命故，即便與之。提婆達多以服此藥故，即得重病，身心俱苦，獨有一己更無餘人，亦無親厚，作如是念：「如我今日無有救者，唯有如來。」爾時世尊知提婆達心念，從耆阇崛山身出施藥光明以照提婆達多，使一切苦痛即得休息。爾時提婆達多病差未久，往王舍城巷陌唱令：「太子悉達多，舍轉輪王出家為道，今行醫藥自活。何以知之？適治我病差故知。」時諸比丘聞，有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責提婆達多：「如來慈愍，而更無反覆。」
爾時比丘，往世尊所頭面禮足已，白佛言：「未曾有，世尊慈愍，提婆達多而更無反覆。」佛告諸比丘言：「非適今日慈愍，
【現代漢語翻譯】 現代漢語譯本： 他們一起前往世尊（釋迦牟尼佛）所在的地方，以頭面禮拜佛足後退到一旁。當時，摩訶波阇波提比丘尼（佛陀的姨母）聽說世尊生病，與五百位比丘尼一起，阿難賓坻與五百位優婆塞（男居士）一起，毗舍佉母與五百位優婆夷（女居士）一起，前往世尊所在的地方，以頭面禮拜佛足，問候世尊。當時，提婆達多（佛陀的堂兄弟，後背叛佛陀）聽說世尊生病，前往世尊所在的地方，以頭面禮拜佛足，退到一旁。當時，提婆達多看見世尊面前聚集著四部眾（比丘、比丘尼、優婆塞、優婆夷），心中想道：『我現在寧可服用像佛陀一樣的藥物，讓四部眾都來問候我。』於是前往耆婆（名醫）那裡，對他說：『我想要服用佛陀所服用的藥物，你給我藥吧。』耆婆說：『世尊所服用的這種藥，名叫那羅延（一種強力滋補藥），這種藥不是其他人可以服用的，只有轉輪王（統治世界的君主）、成就菩薩（修行圓滿的菩薩）、如來（佛陀的稱號）才能服用。』提婆達多說：『如果不給我，我就要殺了你。』當時，耆婆因為害怕被奪取性命，就給了他藥。提婆達多因為服用了這種藥，立刻得了重病，身心都感到痛苦，只有自己一個人，沒有其他人，也沒有親近的人，心中想道：『像我今天這樣沒有救助的人，只有如來。』當時，世尊知道提婆達多的心念，從耆阇崛山（山名）身上放出施藥光明，照耀提婆達多，使他的一切苦痛立刻得到休息。當時，提婆達多的病剛有好轉沒多久，就前往王舍城（城市名）的街巷中宣揚：『太子悉達多（釋迦牟尼佛出家前的名字），捨棄轉輪王的地位出家修道，現在靠行醫賣藥為生。怎麼知道的呢？因為他剛才治好了我的病，所以我知道。』當時，各位比丘聽到后，那些少欲知足、奉行頭陀行（苦行）、樂於學習戒律、知道慚愧的人，都嫌棄責備提婆達多：『如來如此慈悲憐憫你，你卻更加沒有悔改。』 當時，比丘前往世尊所在的地方，以頭面禮拜佛足后，稟告佛陀說：『從未有過這樣的事，世尊如此慈悲憐憫提婆達多，而他卻更加沒有悔改。』佛陀告訴各位比丘說：『不是僅僅今天才慈悲憐憫他，』
【English Translation】 English version: They went together to where the World-Honored One (Shakyamuni Buddha) was, bowed their heads to his feet, and stood to one side. At that time, Mahaprajapati Bhikshuni (Buddha's aunt) heard that the World-Honored One was ill, and together with five hundred bhikshunis, Ananda Bindu together with five hundred upasakas (male lay devotees), and Visakha's mother together with five hundred upāsikās (female lay devotees), went to where the World-Honored One was, bowed their heads to his feet, and inquired after the World-Honored One. At that time, Devadatta (Buddha's cousin, who later betrayed him) heard that the World-Honored One was ill, went to where the World-Honored One was, bowed his head to his feet, and stood to one side. At that time, Devadatta saw the fourfold assembly (bhikshus, bhikshunis, upasakas, and upāsikās) gathered before the World-Honored One, and thought to himself: 'I would rather take medicine like the Buddha now, so that the fourfold assembly will come to inquire after me.' So he went to Jivaka (a famous physician) and said to him: 'I want to take the medicine that the Buddha takes, give me the medicine.' Jivaka said: 'The medicine that the World-Honored One takes is called Narayana (a powerful tonic), this medicine cannot be taken by others, only a Chakravartin (world-ruling monarch), an accomplished Bodhisattva (a Bodhisattva who has completed his practice), or a Tathagata (title of the Buddha) can take it.' Devadatta said: 'If you don't give it to me, I will kill you.' At that time, Jivaka, fearing for his life, gave him the medicine. Because Devadatta took this medicine, he immediately became seriously ill, suffering both physically and mentally, alone without anyone else, and without close relatives, thinking to himself: 'Like me today, there is no one to save me, only the Tathagata.' At that time, the World-Honored One knew Devadatta's thoughts, and emitted a light of medicine from his body on Mount Gridhrakuta (mountain name) to illuminate Devadatta, so that all his pain immediately ceased. At that time, Devadatta, not long after his illness had improved, went to the streets of Rajagriha (city name) and proclaimed: 'Prince Siddhartha (Shakyamuni Buddha's name before he renounced the world), abandoned the position of Chakravartin to renounce the world and practice the Way, and now lives by practicing medicine and selling medicine. How do I know? Because he just cured my illness, so I know.' At that time, when the bhikshus heard this, those who were content with little desire, practiced dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, all despised and blamed Devadatta: 'The Tathagata is so compassionate to you, yet you are even more unrepentant.' At that time, the bhikshus went to where the World-Honored One was, bowed their heads to his feet, and reported to the Buddha: 'There has never been such a thing, the World-Honored One is so compassionate to Devadatta, yet he is even more unrepentant.' The Buddha told the bhikshus: 'It is not only today that I am compassionate to him,'
提婆達多而無反覆。何以故？乃往過去世時，有王名一切施，作閻浮提王。時閻浮提，國土平博、人民熾盛、豐樂無比。時閻浮提，有八萬四千城，有五十億聚落，有六萬邊城。爾時有病人，詣一切施王所，白王言：『我今無有救護，唯有王耳。』爾時王集閻浮提諸醫，示此病人，王問諸醫：『如此病人當須何藥？』諸醫看病已，白王言：『如此病人，非常人所能與藥，唯有成就菩薩能與藥耳。』王問：『為須何樂？』醫言：『此病人若得慈心菩薩生肉生血食之，二十九日乃得差。』一切施王心念言：『生死長遠輪轉無際受諸苦惱，或墮地獄、餓鬼、畜生，截腳、截手、截耳、截鼻、挑眼、斫頭，竟何所益？』即以國付囑諸臣，入內靜處思四無量行。爾時一切施王，即取利刀割髀里肉血，使人送與病者，如是經二十九日。后王問使人：『病人云何？』答王言：『已差。』王言：『將來看之。』時即為病人洗浴與新衣著，將詣王所。王問言：『汝病云何？』答言：『已差。』王言：『汝隨意去。』時彼人出門，右腳蹴地血出，餘人見之問言：『男子！汝腳何故血出耶？』即言：『彼非法王，弊惡王、非法淫著王、貪著樂邪見王，于彼門中腳蹴此閫，使我腳壞血出如是。』彼諸人言：『未曾有無反覆人，一切施王二十九日
【現代漢語翻譯】 現代漢語譯本 提婆達多沒有反覆無常。為什麼呢？因為在過去世的時候，有一位國王名叫一切施（Sarvasattvadada，意為施捨一切的），他統治著閻浮提（Jambudvipa，指我們所居住的這個世界）。當時的閻浮提，國土平坦廣闊，人民興旺繁盛，無比富足快樂。那時的閻浮提，有八萬四千座城，五十億個村落，六萬個邊境城鎮。當時有一個病人，來到一切施王那裡，對國王說：『我現在沒有任何救助，只有您能救我了。』 當時國王召集閻浮提所有的醫生，給他們看這個病人，國王問醫生們：『這個病人需要什麼藥？』醫生們看過病後，對國王說：『這個病人，不是一般人能給他藥的，只有成就菩薩（Bodhisattva，指發願要救度一切眾生的修行者）的人才能給他藥。』國王問：『需要什麼藥？』醫生說：『這個病人如果能吃到慈心菩薩（Maitri Bodhisattva，指具有慈悲之心的菩薩）的新鮮血肉，二十九天才能痊癒。』 一切施王心想：『生死漫長，輪迴無盡，要遭受各種苦惱，或者墮入地獄（Naraka，受苦之處）、餓鬼（Preta，常受飢渴之苦的眾生）、畜生（Tiryagyoni，指動物），被截斷腳、截斷手、截斷耳朵、截斷鼻子、挖掉眼睛、砍掉頭，最終有什麼好處呢？』於是就把國家託付給各位大臣，進入內室靜處，思維四無量心（catvāri apramāṇāni，即慈、悲、喜、舍四種廣大的心）。當時一切施王，就拿起鋒利的刀割下自己大腿上的肉和血，派人送給病人，這樣經過了二十九天。後來國王問使者：『病人怎麼樣了？』使者回答國王說：『已經痊癒了。』國王說：『帶他來讓我看看。』當時就為病人洗澡，給他穿上新衣服，帶到國王那裡。國王問他說：『你的病怎麼樣了？』回答說：『已經痊癒了。』國王說：『你隨意去吧。』 當時那個人出門，右腳踢到門檻，血流了出來，其他人看見了，問他說：『男子！你的腳為什麼流血？』他便說：『那個非法的國王，邪惡的國王、非法貪戀的國王、貪戀享樂邪見的國王，在他的門中腳踢到門檻，使我的腳壞了，血流成這樣。』那些人說：『從未有過如此反覆無常的人，一切施王二十九天』
【English Translation】 English version Devadatta did not revert. Why? Because in the past, there was a king named Sarvasattvadada (meaning 'giver of all beings'), who ruled Jambudvipa (the world we live in). At that time, Jambudvipa was a land of flat and broad territories, with prosperous and flourishing people, and unparalleled abundance and happiness. At that time, Jambudvipa had eighty-four thousand cities, fifty billion villages, and sixty thousand border towns. At that time, there was a sick person who came to King Sarvasattvadada and said to the king, 'I have no protection now, only you can save me.' At that time, the king gathered all the doctors of Jambudvipa and showed them this patient. The king asked the doctors, 'What medicine does this patient need?' After examining the patient, the doctors said to the king, 'This patient cannot be given medicine by ordinary people, only someone who has attained Bodhisattva (a practitioner who vows to save all beings) can give him medicine.' The king asked, 'What medicine is needed?' The doctor said, 'If this patient can eat the fresh flesh and blood of a compassionate Bodhisattva (Maitri Bodhisattva, referring to a Bodhisattva with a compassionate heart), he will recover in twenty-nine days.' King Sarvasattvadada thought to himself, 'Birth and death are long, and the cycle of reincarnation is endless, and one must endure all kinds of suffering, or fall into hell (Naraka, a place of suffering), hungry ghosts (Preta, beings who constantly suffer from hunger and thirst), animals (Tiryagyoni, referring to animals), having one's feet cut off, one's hands cut off, one's ears cut off, one's nose cut off, one's eyes gouged out, one's head chopped off, what good will it ultimately do?' So he entrusted the country to the ministers, entered the inner chamber to be quiet, and contemplated the four immeasurable minds (catvāri apramāṇāni, namely, loving-kindness, compassion, joy, and equanimity). At that time, King Sarvasattvadada took a sharp knife and cut off the flesh and blood from his thigh, and sent it to the patient, and this went on for twenty-nine days. Later, the king asked the messenger, 'How is the patient?' The messenger replied to the king, 'He has recovered.' The king said, 'Bring him to me to see.' At that time, the patient was bathed, given new clothes to wear, and brought to the king. The king asked him, 'How is your illness?' He replied, 'It has recovered.' The king said, 'Go as you please.' At that time, that person went out, his right foot kicked the threshold, and blood flowed out. Others saw it and asked him, 'Man! Why is your foot bleeding?' He then said, 'That unlawful king, the evil king, the unlawful lustful king, the pleasure-loving and evil-minded king, kicked the threshold in his door, causing my foot to break and bleed like this.' Those people said, 'There has never been such a fickle person, King Sarvasattvadada for twenty-nine days'
以身血肉治令得差，而於王所無有反覆。』」佛告諸比丘：「爾時一切施王，我身是；時病人者，今提婆達多是。我前世時，慈心愍之而無反覆，今亦如是無有反覆。」爾時世尊為提婆達多故說此偈言：
「一切諸山海， 我不以為重； 其無反覆者， 我以此為重。 無有反覆報， 癩病惡疾苦； 或受白癩病， 無反覆如是。
「是故諸比丘，應念報恩，應存反覆，當如是學。」爾時耆婆童子瞻視世尊病，煮吐下湯藥及野鳥肉得差，是為耆婆童子第六治病。
時耆婆童子于異時持一領貴價衣往世尊所，頭面禮足卻住一面，白世尊言：「我若治國王、若治大臣、或得一國土、或得一聚落，唯世尊當與我願。」佛言：「我已過於愿，不與人愿。」耆婆復言：「愿與我清凈愿。」佛言：「求何等清凈愿？」答言：「我此貴價衣，從王波羅殊提間得，價直半國，愿世尊哀愍故為我受。自今已去，愿聽諸比丘欲著檀越施衣、欲著糞掃衣者隨意著。」爾時世尊默然可之。時耆婆童子得世尊可已，即持金澡瓶水洗佛手，持此大貴價衣上佛，佛慈愍故為受之。耆婆童子頭面禮足卻坐一面，佛為種種說法，令得歡喜，前禮佛已還去。時世尊以此因緣集比丘僧，為諸比丘隨順說法，以無數方便讚歎頭陀、
【現代漢語翻譯】 現代漢語譯本：
『用我的身體血肉來醫治使他痊癒，而對於國王那裡，我沒有反悔。』" 佛陀告訴眾比丘：『當時的一切施王，就是我的前身；當時的病人，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）。我前世的時候，慈悲憐憫他而沒有反悔，現在也是這樣沒有反悔。』" 當時世尊爲了提婆達多（Devadatta）的緣故說了這首偈： 『一切的山和海，我都不認為重；那沒有反悔的，我才認為重。 沒有反悔的報應，就像癩病惡疾一樣痛苦；或者會得白癩病，沒有反悔就是這樣。 『因此，各位比丘，應當憶念報恩，應當心存反悔，應當這樣學習。』" 當時耆婆童子（Jivaka Komarabhacca，古印度著名醫生）照看世尊的疾病，煮了催吐、瀉下的湯藥以及野鳥肉，病才痊癒，這是耆婆童子（Jivaka Komarabhacca）第六次治病。 當時耆婆童子（Jivaka Komarabhacca）在其他時候拿著一件貴重的衣服去世尊那裡，頂禮佛足後退到一邊，對世尊說：『我如果醫治國王、醫治大臣，或者得到一個國家、或者得到一個村落，只希望世尊能夠滿足我的願望。』" 佛陀說：『我已經超越了願望，不給人願望。』" 耆婆（Jivaka Komarabhacca）又說：『希望您給我一個清凈的願望。』" 佛陀說：『要求什麼樣的清凈願望？』" 回答說：『我這件貴重的衣服，是從波羅殊提王（King Pasenadi of Kosala）那裡得到的，價值半個國家，希望世尊因為憐憫我的緣故接受它。從今以後，希望允許各位比丘，想要穿檀越（dānapati，施主）佈施的衣服、想要穿糞掃衣（pamsukulika，從垃圾堆或丟棄物中撿來的布製成的衣服）的，都可以隨意穿。』" 當時世尊默然認可了。當時耆婆童子（Jivaka Komarabhacca）得到世尊的認可后，立即拿著金澡瓶的水洗佛的手，將這件非常貴重的衣服獻給佛，佛陀因為慈悲憐憫的緣故接受了它。耆婆童子（Jivaka Komarabhacca）頂禮佛足後退到一邊坐下，佛陀為他說種種佛法，使他感到歡喜，向前禮佛后離開了。當時世尊因為這個因緣召集比丘僧眾，為各位比丘隨順佛法，用無數方便讚歎頭陀（dhūta，苦行）。
【English Translation】 English version:
'Curing him with my own body, blood, and flesh so that he would recover, and I had no regrets towards the king.'" The Buddha told the bhikkhus: 'The All-Giving King at that time was my past self; the patient at that time is now Devadatta (Buddha's cousin who later betrayed him). In my past life, I had compassion and pity for him without regret, and now it is the same without regret.'" At that time, the World Honored One spoke this verse for the sake of Devadatta: 'All the mountains and seas, I do not consider heavy; that which has no regret, I consider heavy. The retribution of no regret is as painful as leprosy and terrible diseases; or one may suffer from white leprosy, such is the nature of no regret. 'Therefore, bhikkhus, you should remember to repay kindness, you should cherish repentance, you should learn in this way.'" At that time, Jivaka Komarabhacca (a famous physician in ancient India) took care of the World Honored One's illness, and after boiling emetic and purgative decoctions and wild bird meat, the illness was cured. This was the sixth time that Jivaka Komarabhacca cured an illness. At another time, Jivaka Komarabhacca brought a valuable garment to the World Honored One, prostrated himself at his feet, and stood to one side, saying to the World Honored One: 'If I cure a king, cure a minister, or obtain a country, or obtain a village, I only hope that the World Honored One can grant my wish.'" The Buddha said: 'I have transcended wishes, I do not grant wishes to people.'" Jivaka (Jivaka Komarabhacca) said again: 'I hope you will grant me a pure wish.'" The Buddha said: 'What kind of pure wish do you ask for?'" He replied: 'This valuable garment of mine was obtained from King Pasenadi of Kosala, and it is worth half a country. I hope that the World Honored One will accept it out of compassion for me. From now on, I hope to allow all bhikkhus, whether they want to wear garments donated by dānapati (benefactors) or want to wear pamsukulika (robes made from rags collected from garbage heaps or discarded items), to wear them as they please.'" At that time, the World Honored One silently approved. At that time, after Jivaka Komarabhacca received the World Honored One's approval, he immediately washed the Buddha's hands with water from a golden pitcher and offered this very valuable garment to the Buddha, who accepted it out of compassion. Jivaka Komarabhacca prostrated himself at his feet and sat to one side, and the Buddha spoke various Dharma teachings to him, making him happy. He bowed to the Buddha and left. At that time, the World Honored One gathered the assembly of bhikkhus because of this cause and condition, and for the bhikkhus, he taught the Dharma accordingly, praising the dhūta (ascetic practices) with countless skillful means.
攝持威儀、少欲知足、有智慧樂於出離者，告諸比丘：「此衣貴價衣中第一，如牛出乳、乳中出酪、酪中出生酥、生酥中出熟酥、熟酥出醍醐，最精第一。此衣如是，眾多衣中最為第一。自今已去，聽諸比丘隨意著檀越施衣、糞掃衣。」
爾時瓶沙王聞佛聽諸比丘畜檀越施衣，即持所著貴價欽婆羅衣送與比丘，諸比丘不受，言：「佛未聽我曹畜大價衣。」諸比丘白佛，佛言：「自今已去，聽畜貴價欽婆羅衣。」后復遣人送王所著貴價𣰽𣯫，諸比丘不敢受：「佛未聽我曹畜貴價𣰽𣯫。」諸比丘白佛，佛言：「自今已去聽畜。」
爾時六群比丘，畜廣大長毛𣰽𣯫。諸比丘以此事白佛，佛言：「不應畜。」佛言：「自今已去聽諸比丘畜氍氀，廣三肘、長五肘，毛長三指者，應凈施畜。」
爾時耆婆童子聞佛聽諸比丘畜檀越施衣，即遣人送王所著短毛氍氀與諸比丘，諸比丘不敢受：「佛未聽我畜短毛氍氀。」諸比丘往白佛，佛言：「自今已去聽畜。」
爾時王舍城諸優婆塞聞佛聽諸比丘畜檀越施衣，即遣人大送種種好衣與諸比丘，諸比丘不知當云何？往白佛，佛言：「聽分。」不知云何分？佛言：「當數人多少，若十人為十分，若乃至百人為百分，分衣時好惡相參。」時彼分衣者輒自取分。佛言：「
【現代漢語翻譯】 現代漢語譯本： 對於那些行為舉止莊重、少欲知足、擁有智慧且樂於出離的比丘，佛陀告誡他們：『這種衣服是昂貴衣服中的極品，就像從牛奶中提煉出乳酪，從乳酪中提煉出生酥，從生酥中提煉出熟酥，從熟酥中提煉出醍醐一樣，醍醐是最精純、最上等的。這件衣服也是如此，在眾多衣服中最為上等。從今以後，允許各位比丘隨意穿著檀越（dàn yuè，施主）佈施的衣服和糞掃衣。』
當時，瓶沙王（Píng shā wáng，國王名）聽說佛陀允許比丘們接受檀越佈施的衣服，就將自己所穿的昂貴欽婆羅衣（qīn pó luó yī，一種名貴的布料）送給比丘們。但比丘們不敢接受，說：『佛陀沒有允許我們穿這麼昂貴的衣服。』比丘們將此事稟告佛陀，佛陀說：『從今以後，允許接受昂貴的欽婆羅衣。』後來，瓶沙王又派人送來他所穿的昂貴𣰽𣯫（讀音未找到，一種毛織品），比丘們仍然不敢接受，說：『佛陀沒有允許我們穿昂貴的𣰽𣯫。』比丘們再次稟告佛陀，佛陀說：『從今以後，允許接受。』
當時，六群比丘（liù qún bǐ qiū，指六群惡比丘）蓄養著寬大且長毛的𣰽𣯫。其他比丘將此事稟告佛陀，佛陀說：『不應該蓄養。』佛陀說：『從今以後，允許比丘們蓄養氍氀（qú lǘ，毛織地毯），寬三肘、長五肘，毛長三指的，應該經過凈施后才能蓄養。』
當時，耆婆童子（Qí pó tóng zǐ，人名）聽說佛陀允許比丘們接受檀越佈施的衣服，就派人送來國王所穿的短毛氍氀給比丘們，比丘們不敢接受，說：『佛陀沒有允許我們穿短毛氍氀。』比丘們前往稟告佛陀，佛陀說：『從今以後，允許接受。』
當時，王舍城（Wáng shě chéng，地名）的各位優婆塞（yōu pó sāi，在家男居士）聽說佛陀允許比丘們接受檀越佈施的衣服，就派人大量送來各種好衣服給比丘們，比丘們不知道該怎麼辦，就前往稟告佛陀，佛陀說：『允許分發。』比丘們不知道該如何分發，佛陀說：『應該按照人數多少來分，如果是十個人就分成十分，乃至一百個人就分成一百份，分衣服的時候好壞要搭配均勻。』當時，分衣服的人總是自己先拿好的。佛陀說：『
【English Translation】 English version: Admonishing the Bhikkhus (monks) who uphold dignified conduct, are content with little, possess wisdom, and delight in renunciation, the Buddha said: 'This garment is the finest among expensive garments, just as from milk comes curds, from curds comes butter, from butter comes ghee, and from ghee comes clarified butter (醍醐, tí hú), which is the purest and most excellent. This garment is likewise the most excellent among many garments. From now on, I allow you, Bhikkhus, to wear freely the garments donated by Dānavati (檀越, dān yuè, donors) and those made from discarded rags.'
At that time, King Bimbisāra (瓶沙王, Píng shā wáng) heard that the Buddha had allowed the Bhikkhus to accept garments donated by Dānavati, so he sent his own expensive Kimpalā garments (欽婆羅衣, qīn pó luó yī, a type of precious fabric) to the Bhikkhus. However, the Bhikkhus did not accept them, saying, 'The Buddha has not allowed us to possess such expensive garments.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'From now on, I allow the acceptance of expensive Kimpalā garments.' Later, the King again sent his own expensive woolen blankets (𣰽𣯫, pronunciation not found, a type of woolen fabric), but the Bhikkhus still dared not accept them, saying, 'The Buddha has not allowed us to possess expensive woolen blankets.' The Bhikkhus again reported this matter to the Buddha, and the Buddha said, 'From now on, I allow their acceptance.'
At that time, the group of six Bhikkhus (六群比丘, liù qún bǐ qiū, referring to a group of six wicked monks) possessed large and long-haired woolen blankets. The other Bhikkhus reported this matter to the Buddha, and the Buddha said, 'They should not be possessed.' The Buddha said, 'From now on, I allow the Bhikkhus to possess rugs (氍氀, qú lǘ, woolen carpets), three spans wide and five spans long, with hair three fingers long, which should be purified before being possessed.'
At that time, Jīvaka Komārabhacca (耆婆童子, Qí pó tóng zǐ) heard that the Buddha had allowed the Bhikkhus to accept garments donated by Dānavati, so he sent the King's short-haired rugs to the Bhikkhus. The Bhikkhus dared not accept them, saying, 'The Buddha has not allowed us to possess short-haired rugs.' The Bhikkhus went to report this to the Buddha, and the Buddha said, 'From now on, I allow their acceptance.'
At that time, the Upāsakas (優婆塞, yōu pó sāi, lay male devotees) of Rājagṛha (王舍城, Wáng shě chéng) heard that the Buddha had allowed the Bhikkhus to accept garments donated by Dānavati, so they sent a large quantity of various fine garments to the Bhikkhus. The Bhikkhus did not know what to do, so they went to report this to the Buddha. The Buddha said, 'Allow them to be distributed.' The Bhikkhus did not know how to distribute them, so the Buddha said, 'They should be divided according to the number of people. If there are ten people, divide them into ten portions; if there are a hundred people, divide them into a hundred portions. When distributing the garments, the good and bad should be mixed evenly.' At that time, the distributors always took the good ones for themselves first. The Buddha said, '
不應自取分，應使異人分。」使異人取分，彼自取分，佛言：「不應自取，當擲籌分。」彼比丘自擲籌，佛言：「不應自擲籌，聽不見者擲籌。」時有王所著大貴價衣不可分，佛言：「聽截破分。自今已去，聽以刀截衣。」
爾時比丘得未浣衣，佛言：「聽自浣、若使人浣。」時須浣器，佛言：「應畜浣器，若無浣板聽畜板，若須剪刀聽畜。」
爾時世尊出王舍城，南方人間遊行，中道見有田善能作事，畦畔齊整，見已告阿難：「汝見此田不？」答言：「已見。世尊！」佛問阿難：「汝能為諸比丘作如是衣法不？」答言：「能。」佛語阿難：「汝往教諸比丘。」時阿難從彼還王舍城，教諸比丘作如是割截衣，此是長條、此是短條、此是葉、此第一縫、此第二縫、此是中縫、此條葉兩向。時王舍城多著割截衣。爾時世尊南方人間遊行已，還王舍城，見諸比丘多著割截衣，告言：「阿難聰明大智慧，我為略說，而能廣解其義。過去諸如來、無所著、佛弟子，著如是衣，如我今日；未來世諸如來、無所著、佛弟子，著如是衣，如我今日。刀截成沙門衣，不為怨賊所剝。從今日已去，聽諸比丘作割截安陀會、郁多羅僧、僧伽梨。」時諸比丘，作割截安陀會襯體著，葉邊速破塵垢入葉內。「自今已去，聽作不割截安
【現代漢語翻譯】 現代漢語譯本： 『不應該自己拿取份額，應該讓其他人拿取份額。』如果讓其他人拿取份額，他們自己又拿取份額，佛陀說：『不應該自己拿取，應當投擲籌碼來分配。』那些比丘自己投擲籌碼，佛陀說：『不應該自己投擲籌碼，允許讓看不見的人投擲籌碼。』當時有一件國王所穿的非常昂貴的衣服，無法分割，佛陀說：『允許剪破來分割。從今以後，允許用刀剪裁衣服。』
當時比丘們得到沒有洗過的衣服，佛陀說：『允許自己洗，或者讓人洗。』當時需要洗衣的器具，佛陀說：『應該擁有洗衣的器具，如果沒有洗衣板，允許擁有木板，如果需要剪刀，允許擁有。』
當時世尊離開王舍城，在南方人間游化（wandering），途中看見一塊田地，耕作得很好，田埂整齊，看見后告訴阿難（Ananda，佛陀的十大弟子之一）：『你看見這塊田地了嗎？』阿難回答說：『已經看見了，世尊！』佛陀問阿難：『你能為眾比丘製作這樣的衣服樣式嗎？』阿難回答說：『能。』佛陀告訴阿難：『你前往教導眾比丘。』當時阿難從那裡返回王舍城，教導眾比丘製作這樣的割截衣，『這是長條，這是短條，這是葉，這是第一縫，這是第二縫，這是中縫，這長條和葉子朝向兩邊。』當時王舍城很多人穿著割截衣。當時世尊在南方人間游化（wandering）完畢，返回王舍城，看見眾比丘大多穿著割截衣，告訴他們說：『阿難聰明有大智慧，我只是略微地說了一下，他就能廣泛地理解其中的含義。過去諸如來（Tathagata，如來是佛的稱號之一）、無所著（不受任何事物束縛）、佛的弟子們，穿著這樣的衣服，就像我今天一樣；未來世的諸如來（Tathagata）、無所著（不受任何事物束縛）、佛的弟子們，也會穿著這樣的衣服，就像我今天一樣。刀剪裁成的沙門（Sramana，佛教出家修行者）的衣服，不會被怨賊所剝奪。從今天開始，允許眾比丘製作割截的安陀會（Antaravasaka，內衣）、郁多羅僧（Uttarasanaga，上衣）、僧伽梨（Samghati，大衣）。』當時眾比丘，製作割截的安陀會（Antaravasaka）貼身穿著，葉子的邊緣容易破損，塵垢進入葉子裡面。『從今以後，允許製作不割截的安
【English Translation】 English version: 『One should not take a share for oneself; one should have others take a share.』 If others take a share, and they themselves take a share, the Buddha said, 『One should not take it oneself; one should cast lots to distribute it.』 Those monks cast lots themselves, and the Buddha said, 『One should not cast lots oneself; one should allow those who cannot see to cast lots.』 At that time, there was a very expensive garment worn by the king that could not be divided, and the Buddha said, 『One may cut it to divide it. From now on, one may cut garments with a knife.』
At that time, the monks obtained unwashed garments, and the Buddha said, 『One may wash them oneself or have someone else wash them.』 At that time, washing utensils were needed, and the Buddha said, 『One should possess washing utensils; if there is no washing board, one may possess a board; if scissors are needed, one may possess them.』
At that time, the World-Honored One (Bhagavan, an epithet of the Buddha) left Rajagrha (Wangshecheng, one of the major cities in ancient India) and wandered (wandering) in the southern regions. On the way, he saw a field that was well-cultivated, with neat ridges, and after seeing it, he said to Ananda (Ananda, one of the ten principal disciples of the Buddha), 『Do you see this field?』 Ananda replied, 『I have seen it, World-Honored One (Bhagavan)!』 The Buddha asked Ananda, 『Can you make such a garment pattern for the monks?』 Ananda replied, 『I can.』 The Buddha told Ananda, 『Go and teach the monks.』 At that time, Ananda returned from there to Rajagrha (Wangshecheng) and taught the monks to make such cut-up garments, 『This is a long strip, this is a short strip, this is a leaf, this is the first seam, this is the second seam, this is the middle seam, and these strips and leaves face both directions.』 At that time, many people in Rajagrha (Wangshecheng) wore cut-up garments. At that time, the World-Honored One (Bhagavan) finished wandering (wandering) in the southern regions and returned to Rajagrha (Wangshecheng), and seeing that many monks were wearing cut-up garments, he told them, 『Ananda is intelligent and has great wisdom; I only spoke briefly, and he was able to broadly understand its meaning. The Buddhas (Tathagata, one of the titles of the Buddha) of the past, the unattached ones (free from attachments), and the disciples of the Buddha, wore such garments, just as I do today; the Buddhas (Tathagata) of the future, the unattached ones (free from attachments), and the disciples of the Buddha, will also wear such garments, just as I do today. Garments for ascetics (Sramana, a religious ascetic) cut with a knife will not be taken by enemies or thieves. From today onwards, monks may make cut-up Antaravasaka (Antaravasaka, the inner garment), Uttarasanaga (Uttarasanaga, the upper garment), and Samghati (Samghati, the outer robe).』 At that time, the monks made cut-up Antaravasaka (Antaravasaka) to wear close to the body, and the edges of the leaves quickly broke, and dust entered inside the leaves. 『From now on, one may make uncut Antar
陀會。」諸比丘著割截郁多羅僧、僧伽梨，葉邊速破塵垢入內露濕，佛言：「自今已去，聽著割截郁多羅僧、僧伽梨，聽葉作鳥足縫、若編葉邊、若作馬齒縫。」諸比丘不知當作幾條衣？佛言：「應五條，不應六條。應七條，不應八條。應九條，不應十條，乃至十九條，不應二十條。若過是條數不應畜。」
爾時比丘反褶著涅槃僧，入白衣舍解脫露形。諸比丘白佛，佛言：「不應爾，聽作帶著。」時六群比丘畜上色帶，佛言：「不應畜。」諸比丘以錦作，佛言：「不應錦作。」諸比丘畜白帶，佛言：「不應以白作。」佛言：「聽畜袈裟色帶。」
爾時六群比丘作廣長腰帶，諸比丘白佛，佛言：「不應作。聽作廣二指繞腰三週，若得已作者，應作二疊、三疊、四疊，若三四疊亂，聽縫合。若短者，聽作繩續。若帶細軟，數結速斷，應安紐、若玦。」諸比丘用寶作，佛言：「不應用寶，若用骨、若用牙、若角、若鐵、若銅、若白镴、若鉛錫、若綖、若木、若胡膠作。」不知云何安玦？佛言：「以帛縫、若穿孔著。」時諸比丘帶斷壞，「聽補治。」復不知云何補治？佛言：「若重綖更縫，若邊壞聽線編，若帶頭須壞，聽更以線續若縫。」
爾時比丘不繫僧祇支入聚落行，使衣墮形露，佛言：「不應不繫衣
【現代漢語翻譯】 現代漢語譯本：當時，眾比丘穿著割截的郁多羅僧（uttarasaṃgha，上衣）、僧伽梨（saṃghāṭī，大衣），衣邊快速沾染塵垢，進入室內后又被露水打濕。佛陀說：『從今以後，允許穿著割截的郁多羅僧、僧伽梨，允許衣邊縫製成鳥足縫、或者編織衣邊、或者縫製成馬齒縫。』眾比丘不知道應該製作幾條衣？佛陀說：『應該是五條，不應該是六條。應該是七條，不應該是八條。應該是九條，不應該是十條，乃至十九條，不應該是二十條。如果超過這個條數就不應該持有。』 當時，比丘們反褶穿著涅槃僧（nivāsana，下裙），進入在家居士的住所，解開衣服露出身體。眾比丘稟告佛陀，佛陀說：『不應該這樣，允許製作帶子繫住。』當時，六群比丘使用上等顏色的帶子，佛陀說：『不應該使用。』眾比丘用錦緞製作，佛陀說：『不應該用錦緞製作。』眾比丘使用白色帶子，佛陀說：『不應該用白色製作。』佛陀說：『允許使用袈裟顏色的帶子。』 當時，六群比丘製作寬而長的腰帶，眾比丘稟告佛陀，佛陀說：『不應該製作。允許製作寬度為二指，可以纏繞腰部三週的腰帶。如果已經制作好的，應該做成二疊、三疊、四疊，如果三四疊散亂，允許縫合。如果短了，允許用繩子接續。如果帶子細軟，多次打結容易斷裂，應該安裝鈕釦或者玦（jué，環形佩玉）。』眾比丘用寶物製作，佛陀說：『不應該用寶物，可以用骨頭、或者牙齒、或者角、或者鐵、或者銅、或者白镴（là，錫鉛合金）、或者鉛錫、或者綖（mián，絲線）、或者木頭、或者胡膠製作。』不知道應該如何安裝玦？佛陀說：『用布縫製、或者穿孔安裝。』當時，眾比丘的帶子斷裂損壞，『允許修補。』又不知道應該如何修補？佛陀說：『如果線重疊可以再次縫製，如果邊緣損壞允許用線編織，如果帶頭須損壞，允許用線接續或者縫製。』 當時，比丘不繫僧祇支（saṃghāṭī，覆肩衣）就進入村落行走，導致衣服掉落，身體暴露，佛陀說：『不應該不繫衣服』
【English Translation】 English version: At that time, the bhikkhus were wearing cut-off uttarasaṃgha (upper garment) and saṃghāṭī (outer robe), and the edges of their robes quickly became soiled with dust. After entering the room, they were also wet with dew. The Buddha said, 'From now on, it is permitted to wear cut-off uttarasaṃgha and saṃghāṭī. It is permitted to sew the edges of the robes in a bird's foot stitch, or to weave the edges, or to sew them in a horse-tooth stitch.' The bhikkhus did not know how many strips of cloth should be made for the robe. The Buddha said, 'It should be five strips, not six. It should be seven strips, not eight. It should be nine strips, not ten, up to nineteen strips, not twenty. If it exceeds this number of strips, it should not be kept.' At that time, the bhikkhus wore the nivāsana (lower garment) folded backwards, entered the houses of laypeople, and untied their robes, exposing their bodies. The bhikkhus reported this to the Buddha. The Buddha said, 'It should not be done like that. It is permitted to make a belt to tie it.' At that time, the group-of-six bhikkhus used belts of superior colors. The Buddha said, 'It should not be used.' The bhikkhus made them of brocade. The Buddha said, 'It should not be made of brocade.' The bhikkhus used white belts. The Buddha said, 'It should not be made of white.' The Buddha said, 'It is permitted to use belts of the color of the袈裟 (kasaya, monastic robe).' At that time, the group-of-six bhikkhus made wide and long waistbands. The bhikkhus reported this to the Buddha. The Buddha said, 'It should not be made. It is permitted to make a waistband that is two fingers wide and can wrap around the waist three times. If it has already been made, it should be made into two folds, three folds, or four folds. If the three or four folds are scattered, it is permitted to sew them together. If it is short, it is permitted to continue it with a rope. If the belt is thin and soft, and the knots break quickly, a button or a 玦 (jué, jade ring pendant) should be attached.' The bhikkhus used jewels to make it. The Buddha said, 'It should not be made of jewels, but it can be made of bone, or teeth, or horn, or iron, or copper, or 白镴 (là, pewter), or lead-tin, or 綖 (mián, silk thread), or wood, or 胡膠 (hú jiāo, glue).' They did not know how to attach the 玦 (jué, jade ring pendant). The Buddha said, 'Sew it on with cloth or attach it by drilling a hole.' At that time, the bhikkhus' belts were broken and damaged. 'It is permitted to repair them.' Again, they did not know how to repair them. The Buddha said, 'If the threads are heavy, sew them again. If the edge is damaged, it is permitted to weave it with thread. If the tassels at the end of the belt are damaged, it is permitted to continue or sew them with thread again.' At that time, the bhikkhus entered villages without fastening their saṃghāṭī (outer robe), causing their robes to fall off and their bodies to be exposed. The Buddha said, 'It should not be done without fastening the robe.'
入聚落，聽安帶若縫。」
爾時舍利弗入白衣舍，患風吹割截衣墮肩。諸比丘白佛，佛言：「聽肩頭安鉤紐。」
爾時世尊在王舍城，與千二百五十比丘俱人間遊行。爾時比丘多持衣，或頭戴、或肩擔、或帶著腰中。時有比丘，字伽梵婆提，詣恒水邊佛欲渡處，即以神力斷水。時佛渡水已，見諸比丘多持衣。或頭戴、或肩擔、或帶著腰中，見已念言：「此諸比丘多持衣如是，我寧可為諸比丘製衣多少令有齊限，若過不應畜。」爾時世尊從婆阇國人間遊行詣毗舍離。爾時庵婆羅婆提，聞佛與千二百五十比丘俱人間遊行來詣毗舍離，即乘車往世尊所，遙見世尊相好端嚴，恭敬歡喜，即時下車往詣佛所，頭面禮足卻住一面。爾時世尊，為說法勸化，令得歡喜。聞佛說法已，踴躍歡喜白佛言：「唯愿世尊！受我明日請食，並比丘僧，在我園一宿。」時世尊默然許可。彼知佛許已，頭面禮足繞佛而去。
爾時世尊住毗舍離在庵婆羅園中。諸梨奢聞佛與千二百五十弟子人間遊行來詣毗舍離，著種種衣服瓔珞，乘種種車，往迎世尊。諸梨奢，或有著紺色瓔珞衣服，乘紺色車馬，紺色侍從，紺色刀鉾幡蓋，紺色珠毛拂，青、黃、赤、白、黑車馬侍從，嚴飾亦復如是。如是有五百梨奢詣世尊所。時庵婆羅婆提迎佛還道
【現代漢語翻譯】 現代漢語譯本：『進入村落，允許使用安帶若縫。』（安帶若縫：一種縫紉方法或工具，用於固定衣物。）
當時，舍利弗（Sariputra）進入白衣居士的住所，因風吹導致衣服被割裂，滑落肩膀。眾比丘稟告佛陀，佛陀說：『允許在肩頭安裝鉤紐。』
當時，世尊（Bhagavan）在王舍城（Rajagrha），與一千二百五十位比丘一同在人間游化。當時比丘們大多攜帶很多衣物，有的頂在頭上，有的扛在肩上，有的繫在腰間。當時有一位比丘，名叫伽梵婆提（Gavampati），來到恒河（Ganges）邊佛陀想要渡河的地方，立即用神通力截斷河水。當時佛陀渡過河后，看見眾比丘攜帶很多衣物，有的頂在頭上，有的扛在肩上，有的繫在腰間，看見後心想：『這些比丘攜帶這麼多衣物，我應該為比丘們制定衣物數量的限制，超過這個限度就不應該持有。』當時世尊從婆阇國（Bhoja）在人間游化來到毗舍離（Vaisali）。當時庵婆羅婆提（Amrapali），聽說佛陀與一千二百五十位比丘一同在人間游化來到毗舍離，就乘坐車前往世尊所在的地方，遠遠看見世尊相貌莊嚴美好，恭敬歡喜，立即下車前往佛陀處，頭面頂禮佛足，退到一旁站立。當時世尊為她說*法，勸導教化，使她得到歡喜。聽聞佛陀說法后，踴躍歡喜地對佛陀說：『唯愿世尊接受我明日的齋飯邀請，以及比丘僧眾，在我園中住宿一晚。』當時世尊默然應允。她知道佛陀應允后，頭面頂禮佛足，繞佛離去。
當時世尊住在毗舍離的庵婆羅園中。諸位離車人（Licchavi）聽說佛陀與一千二百五十位弟子在人間游化來到毗舍離，穿著各種各樣的衣服瓔珞，乘坐各種各樣的車，前去迎接世尊。諸位離車人，有的穿著紺色（深藍色）瓔珞衣服，乘坐紺色車馬，紺色侍從，紺色刀*鉾幡蓋，紺色珠毛拂，青、黃、赤、白、黑色的車馬侍從，裝飾也是這樣。像這樣有五百位離車人前往世尊處。當時庵婆羅婆提迎接佛陀返回的路上
【English Translation】 English version: 'Entering a village, allow the use of an antaka-ropana-sutra.' (Antaka-ropana-sutra: A sewing method or tool used to secure clothing.)
At that time, Sariputra entered the residence of a layperson, and due to the wind, his robe was torn and fell from his shoulder. The monks reported this to the Buddha, and the Buddha said, 'Allow the attachment of hooks and eyes on the shoulder.'
At that time, the Bhagavan was in Rajagrha, together with twelve hundred and fifty monks, wandering among humans. At that time, many monks carried many robes, some on their heads, some on their shoulders, and some tied around their waists. At that time, there was a monk named Gavampati, who came to the Ganges River where the Buddha intended to cross, and immediately used his supernatural power to divide the water. When the Buddha had crossed the river, he saw that the monks were carrying many robes, some on their heads, some on their shoulders, and some tied around their waists. Seeing this, he thought, 'These monks are carrying so many robes, I should establish a limit on the number of robes for the monks, and it should not be possessed beyond this limit.' At that time, the Bhagavan traveled from Bhoja among humans to Vaisali. At that time, Amrapali, hearing that the Buddha and twelve hundred and fifty monks had come to Vaisali, traveled by carriage to where the Bhagavan was. Seeing the Bhagavan from afar, with his dignified and beautiful appearance, she was respectful and joyful, and immediately got out of the carriage and went to the Buddha, bowed her head to his feet, and stood to one side. At that time, the Bhagavan preached the Dharma to her, exhorting and transforming her, causing her to be joyful. After hearing the Buddha's Dharma, she leaped with joy and said to the Buddha, 'May the Bhagavan accept my invitation to a meal tomorrow, along with the Sangha of monks, and stay overnight in my garden.' At that time, the Bhagavan silently consented. Knowing that the Buddha had consented, she bowed her head to his feet, circumambulated the Buddha, and departed.
At that time, the Bhagavan was staying in Amrapali's garden in Vaisali. The Licchavis, hearing that the Buddha and twelve hundred and fifty disciples had come to Vaisali, wearing various kinds of clothes and ornaments, and riding in various kinds of carriages, went to welcome the Bhagavan. Some of the Licchavis wore dark blue (sapphire-colored) clothes and ornaments, rode in dark blue carriages and horses, with dark blue attendants, dark blue swords, banners, and canopies, and dark blue pearl-handled whisks. The carriages, horses, and attendants of blue, yellow, red, white, and black were also decorated in the same way. In this way, five hundred Licchavis went to the Bhagavan. At that time, Amrapali welcomed the Buddha on the way back
，遇諸梨奢，亦不避道，車蓋相突。時梨奢中有耆老者，語庵婆羅婆提言：「汝何故不避道，共相逼斥車蓋相突耶？」婆提答言：「所以爾者，我請佛及僧在我園宿，心在於佛無有餘意也。」梨奢語言：「我與汝百千兩金，聽佛受我請供養。」答言：「我已請佛及僧止宿我園，云何當舍？」梨奢復言：「我與汝二百千兩金，乃至十六百千，聽世尊受我請供養飲食。」答言：「不能。」梨奢復言：「以半國財物與汝，聽佛受我請供養飲食。」答言：「設與我全毗舍離國者我亦不捨。何以故？我已請佛及僧在園供養。」爾時五百梨奢，振手瞋恨庵婆羅婆提言：「捐棄我等。」即乘車詣庵婆羅園。
爾時世尊在彼園中與無數眾圍繞說法，遙見五百諸梨奢來，告諸比丘：「其有比丘，不見忉利諸天出遊時，當觀此諸梨奢。忉利諸天欲出遊時，與此無異。」佛告諸比丘：「慎汝心念，攝持威儀，此是我教。云何比丘慎汝心念？若比丘觀內身身意止，精勤攝持念不散亂，調伏貪嫉世間憂惱。觀外身身意止，精勤攝持念不散亂，調伏貪嫉世間憂惱。觀內外身、觀受心法亦如是。如是比丘得正心念。云何攝持威儀？比丘若出若入屈伸俯仰，執持衣缽、若飲、若食、若服藥、大小便利、若眠若覺、若來若去、若坐若住、若睡若覺、
【現代漢語翻譯】 現代漢語譯本：遇到其他 Licchavi（梨奢，古印度部族名），也不避讓道路，車蓋互相碰撞。當時 Licchavi 中有一位年長的智者，對 Ambapali（庵婆羅婆提，人名）說：『你為什麼不避讓道路，互相擁擠碰撞車蓋呢？』Ambapali 回答說：『因為我邀請了佛陀和僧眾在我的園林中住宿，心中只有佛陀，沒有其他的想法。』Licchavi 說：『我給你一百千兩黃金，請佛陀接受我的邀請供養。』Ambapali 回答說：『我已經邀請了佛陀和僧眾在我的園林中住宿，怎麼能捨棄呢？』Licchavi 又說：『我給你二百千兩黃金，乃至十六百千兩，請世尊接受我的邀請供養飲食。』Ambapali 回答說：『不能。』Licchavi 又說：『用半個國家的財物給你，請佛陀接受我的邀請供養飲食。』Ambapali 回答說：『即使把整個 Vaishali（毗舍離，古印度城邦名）國給我，我也不會捨棄。為什麼呢？因為我已經邀請了佛陀和僧眾在園林中接受供養。』當時五百位 Licchavi，揮舞著手臂，憤怒地對 Ambapali 說：『你拋棄了我們！』隨即乘車前往 Ambapali 的園林。 當時世尊在那園林中，被無數的聽眾圍繞著說法，遠遠地看見五百位 Licchavi 到來，告訴眾比丘：『如果有比丘沒有見過 Trayastrimsa（忉利，佛教術語，六慾天之一）諸天出遊時的景象，就應當觀看這些 Licchavi。Trayastrimsa 諸天想要出遊時，與此情景沒有什麼不同。』佛陀告訴眾比丘：『謹慎你們的心念，攝持威儀，這是我的教導。什麼叫做比丘謹慎你們的心念呢？如果比丘觀察內身，以身念住，精勤地攝持正念不散亂，調伏貪婪和嫉妒，以及世間的憂愁煩惱。觀察外身，以身念住，精勤地攝持正念不散亂，調伏貪婪和嫉妒，以及世間的憂愁煩惱。觀察內外身，觀察感受、心和法也是這樣。這樣的比丘就獲得了正確的念。什麼叫做攝持威儀呢？比丘無論是出去還是進入，屈身還是伸展，低頭還是仰頭，執持衣缽，無論是飲用、食用、服用藥物，大小便，無論是睡眠還是覺醒，無論是來還是去，無論是坐著還是站立，無論是睡覺還是醒來，
【English Translation】 English version: Encountering other Licchavis (梨奢, an ancient Indian tribe), they did not yield the road, and their chariot canopies collided. At that time, an elder among the Licchavis said to Ambapali (庵婆羅婆提, a personal name): 'Why do you not yield the road, causing the chariot canopies to crowd and collide?' Ambapali replied: 'The reason is that I have invited the Buddha and the Sangha to stay in my garden, and my mind is focused on the Buddha without any other thoughts.' The Licchavi said: 'I will give you one hundred thousand pieces of gold, so that the Buddha may accept my invitation for offerings.' Ambapali replied: 'I have already invited the Buddha and the Sangha to stay in my garden, how can I abandon that?' The Licchavi further said: 'I will give you two hundred thousand pieces of gold, even up to sixteen hundred thousand, so that the World Honored One may accept my invitation for food and offerings.' Ambapali replied: 'I cannot.' The Licchavi further said: 'I will give you half the wealth of the kingdom, so that the Buddha may accept my invitation for food and offerings.' Ambapali replied: 'Even if you were to give me the entire kingdom of Vaishali (毗舍離, an ancient Indian city-state), I would not abandon it. Why? Because I have already invited the Buddha and the Sangha to receive offerings in the garden.' At that time, five hundred Licchavis, waving their hands, angrily said to Ambapali: 'You have abandoned us!' Immediately, they rode in their chariots to Ambapali's garden. At that time, the World Honored One was in that garden, surrounded by countless listeners, expounding the Dharma. Seeing the five hundred Licchavis coming from afar, he told the Bhikkhus (比丘, Buddhist monks): 'If there are Bhikkhus who have not seen the Trayastrimsa (忉利, one of the six heavens of desire in Buddhism) gods going out for an excursion, they should observe these Licchavis. When the Trayastrimsa gods wish to go out for an excursion, it is no different from this scene.' The Buddha told the Bhikkhus: 'Be mindful of your thoughts, maintain your deportment, this is my teaching. What is meant by Bhikkhus being mindful of your thoughts? If a Bhikkhu observes the inner body, with mindfulness of the body, diligently maintaining mindfulness without distraction, subduing greed and jealousy, and the worldly sorrows and afflictions. Observing the outer body, with mindfulness of the body, diligently maintaining mindfulness without distraction, subduing greed and jealousy, and the worldly sorrows and afflictions. Observing the inner and outer body, observing feelings, mind, and Dharma (法, teachings) is also the same. Such a Bhikkhu attains right mindfulness. What is meant by maintaining deportment? Whether a Bhikkhu is going out or entering, bending or stretching, bowing or looking up, holding robes and bowls, whether drinking, eating, taking medicine, relieving oneself, whether sleeping or waking, whether coming or going, whether sitting or standing, whether sleeping or waking,
若語若默，常爾一心，是謂比丘攝持威儀。」
爾時毗舍離五百梨奢，至車所住處便下車，詣世尊所，頭面禮足卻坐一面。五百梨奢在佛邊無復威神，唯佛世尊在大眾中光明威德最勝無比，猶若秋天無有云翳，日行虛空威曜無比。如是世尊在五百梨奢中，神德名稱顏貌無比。爾時眾中有婆羅門，字賓耆羊菟，此婆羅門從座起，偏露右肩，右膝著地，白佛言：「我欲有所說。」佛言：「聽汝所說。」此婆羅門即于佛前說偈贊佛：
「摩竭王得善利， 鴦伽王持珠鎧； 其有佛出此國， 聲震動如雪山。 如蓮花香潔， 開張香氣勝； 今觀佛光曜， 如日之初出。 如月行虛空， 無有諸雲翳； 如是佛世尊， 光顯於世間。 觀佛之智慧， 如闇然大火； 施眾以明眼， 決了諸疑惑。」
爾時諸梨奢語婆羅門言：「汝可重說此偈。」時婆羅門即再三說此偈。時諸梨奢以其善贊偈故，即與五百領衣。時婆羅門得此衣已，即用上佛言：「愿佛哀愍故，而為受之。」爾時世尊告諸梨奢：「世間有五種寶難得。何等五？一者、佛世尊出於世間，此寶難得。佛出世間，聞佛說法為人說者，此寶難得。佛出世間為人說法，聞法解者，此寶難得。佛出世間，聞佛說法如法而行，此寶
【現代漢語翻譯】 現代漢語譯本：『無論是說話還是沉默，都要始終保持一心不亂，這叫做比丘（Bhiksu）攝持威儀。』
當時，毗舍離（Vaisali）的五百位梨奢（Licchavi），到達佛陀的車子停放的地方就下了車，來到世尊（Buddha）所在之處，以頭面禮拜佛足，然後退到一旁坐下。這五百位梨奢在佛陀身邊，失去了原有的威嚴和神采，只有佛陀世尊在大眾之中，光明威德最為殊勝無比，就像秋天晴空萬里，太陽在空中執行，光芒照耀無比。世尊在這五百位梨奢之中，神德、名稱和顏貌都是無與倫比的。當時，大眾中有一位婆羅門（Brahmana），名叫賓耆羊菟（Pingiyanutu），這位婆羅門從座位上站起來，袒露右肩，右膝著地，對佛陀說：『我想要說些什麼。』佛陀說：『允許你說。』這位婆羅門就在佛陀面前用偈頌讚美佛陀：
『摩竭陀（Magadha）國王獲得了極大的利益，鴦伽（Anga）國王身披珠光寶鎧； 因為有佛陀出現在這個國家，他的聲音震動四方，如同雪山一般。 如同蓮花一樣香潔，開放時散發著殊勝的香氣； 如今觀看佛陀的光芒照耀，如同初升的太陽。 如同月亮在空中執行，沒有一絲雲彩遮蔽； 如同佛陀世尊一樣，光明顯耀於世間。 觀察佛陀的智慧，如同黑暗中燃燒的火焰； 賜予眾生明亮的眼睛，決斷一切疑惑。』
當時，那些梨奢對婆羅門說：『你可以再重複一遍這首偈頌。』當時，婆羅門就再三地吟誦這首偈頌。當時，那些梨奢因為他善於讚美的偈頌，就給了他五百件領衣。當時，婆羅門得到這些衣服后，就用它們獻給佛陀說：『希望佛陀慈悲憐憫，接受這些供養。』當時，世尊告訴那些梨奢：『世間有五種寶物難以獲得。是哪五種呢？第一，佛陀世尊出現在世間，這是最難得的寶物。佛陀出現在世間，聽聞佛陀說法併爲他人宣說，這是難得的寶物。佛陀出現在世間為人說法，聽聞佛法並理解的人，這是難得的寶物。佛陀出現在世間，聽聞佛陀說法並如法修行，這是難得的寶物。
【English Translation】 English version: 'Whether speaking or silent, always maintain one-pointedness of mind; this is called a Bhiksu (monk) upholding proper conduct.'
At that time, the five hundred Licchavis (a ruling clan) of Vaisali (an ancient city) arrived at the place where the Buddha's chariot was parked, alighted from their vehicles, and went to where the World Honored One (Buddha) was. They bowed their heads to his feet and sat to one side. These five hundred Licchavis, in the presence of the Buddha, lost their original majesty and splendor. Only the World Honored One, among the assembly, possessed the most supreme and incomparable light and virtue, like the autumn sky without clouds, the sun traveling in the void, its radiance unparalleled. Thus, the World Honored One, among the five hundred Licchavis, was unmatched in divine virtue, renown, and appearance. At that time, among the assembly was a Brahmana (a member of the priestly class), named Pingiyanutu. This Brahmana rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'I wish to say something.' The Buddha said, 'You are permitted to speak.' This Brahmana then recited a verse before the Buddha, praising him:
'The King of Magadha (an ancient kingdom) has gained great benefit, the King of Anga (another ancient kingdom) wears jeweled armor; Because a Buddha has appeared in this country, his voice shakes in all directions, like a snow mountain. Like a lotus flower, fragrant and pure, when it opens, it emits a superior fragrance; Now, observing the Buddha's radiant light, it is like the newly risen sun. Like the moon traveling in the void, without any clouds obscuring it; So is the World Honored Buddha, his light shining in the world. Observing the Buddha's wisdom, it is like a great fire in the darkness; Bestowing bright eyes upon beings, resolving all doubts.'
At that time, those Licchavis said to the Brahmana, 'You may repeat this verse again.' Then the Brahmana recited this verse again and again. At that time, those Licchavis, because of his well-spoken praise, gave him five hundred pieces of clothing. Then the Brahmana, having received these clothes, offered them to the Buddha, saying, 'May the Buddha, out of compassion, accept these offerings.' At that time, the World Honored One told those Licchavis, 'There are five kinds of treasures in the world that are difficult to obtain. What are the five? First, the World Honored Buddha appearing in the world, this is the most difficult treasure to obtain. The Buddha appearing in the world, hearing the Buddha's teachings and speaking them for others, this is a rare treasure. The Buddha appearing in the world to teach the Dharma, those who hear the Dharma and understand it, this is a rare treasure. The Buddha appearing in the world, hearing the Buddha's teachings and practicing according to the Dharma, this is a rare treasure.'
難得。得信樂者，此寶難得。是為五寶世間難得。」爾時五百梨奢聞佛種種方便說法開化，極大歡喜，白佛言：「愿明旦受我請，與比丘僧俱。」佛言：「我已受庵婆羅婆提請。」時五百梨奢振手而言：「庵婆羅婆提捐棄我等。」即從座起前禮佛足繞已而去。
爾時庵婆羅婆提，還家辦具種種多美飲食，明日往白時至。世尊清旦著衣持缽，與比丘僧千二百五十人俱，往庵婆羅婆提家就座而坐。時婆提飯佛及比丘僧，種種多美飲食。食飲足已，置缽于地，持金澡瓶水洗佛手，前白佛言：「毗舍離國有諸園觀，此最第一，今奉世尊，在中住止，唯愿哀愍見為受之。」佛告言：「汝可奉佛及四方僧。何以故？若佛園園物，若房舍、房舍物、若缽、若衣、若座具、針筒，如佛塔廟，一切世間諸天龍神、梵天、沙門、婆羅門、諸天及人，無有能用者。」婆提言：「今以上佛及四方僧，愿為受之。」時佛哀愍故，為咒愿受之：
「若為作寺廟， 種植諸果樹； 橋船以度人， 曠野施水果， 兼復施屋舍。 如是之人輩， 日夜福增長； 如法能持戒， 彼人向善道。」
時婆提更取小床於一面坐，時世尊為說種種法，令大歡喜，即于座上諸垢消除得法眼凈。見法得法已成果證，白佛言：「自今已
【現代漢語翻譯】 現代漢語譯本： 『難得。得到信仰和快樂的人，這種珍寶很難得到。這就是世間難得的五種珍寶。』當時，五百位離車（Vaisali貴族）聽到佛陀用各種方便法門說法開導，非常歡喜，對佛說：『希望明天接受我們的邀請，和比丘僧眾一同前來。』佛說：『我已經接受了庵婆羅婆提（Amrapali，一位名妓）的邀請。』當時，五百位離車揮舞著手臂說：『庵婆羅婆提拋棄了我們。』隨即從座位上起身，上前禮拜佛足，然後繞佛離去。
當時，庵婆羅婆提回到家中，準備了各種豐盛美味的飲食，第二天前往稟告佛陀時間已到。世尊清晨穿好衣服，拿著缽，與一千二百五十位比丘僧眾一同前往庵婆羅婆提家，就座而坐。當時，婆提供養佛陀和比丘僧眾各種豐盛美味的飲食。飲食完畢，將缽放在地上，拿著金澡瓶的水洗佛手，上前對佛說：『毗舍離國有許多園林，這裡是最好的，現在奉獻給世尊，希望您能在這裡居住，希望您慈悲憐憫接受它。』佛告訴她：『你可以奉獻給佛陀和四方僧眾。為什麼呢？如果是佛陀的園林財物，或是房舍、房舍財物，或是缽、或是衣服、或是坐具、針筒，如同佛塔寺廟，一切世間諸天龍神、梵天、沙門、婆羅門、諸天及人，都沒有能夠使用的。』婆提說：『現在我將它獻給佛陀和四方僧眾，希望您能接受它。』當時，佛陀因為憐憫的緣故，為她祝願並接受了供養：
『如果爲了建造寺廟， 種植各種果樹； 建造橋樑船隻用來渡人， 在曠野施捨水果， 並且施捨屋舍。 像這樣的人們， 福德日夜增長； 如果能夠如法持戒， 這樣的人走向善道。』
當時，婆提又拿來一張小床在一旁坐下，當時世尊為她說種種佛法，使她非常歡喜，就在座位上諸種煩惱消除，得到了清凈的法眼。見到佛法、得到佛法后，成就了果位，對佛說：『從今以後，』
【English Translation】 English version: 『It is rare. Those who attain faith and joy, this treasure is difficult to obtain. These are the five treasures that are rare in the world.』 At that time, the five hundred Licchavis (Vaisali nobles), hearing the Buddha expounding the Dharma with various expedient means, were greatly delighted and said to the Buddha: 『May you accept our invitation tomorrow and come with the Sangha of Bhikshus.』 The Buddha said: 『I have already accepted the invitation of Amrapali (Amrapali, a famous courtesan).』 At that time, the five hundred Licchavis waved their arms and said: 『Amrapali has forsaken us.』 Then they rose from their seats, prostrated themselves at the Buddha's feet, circumambulated him, and departed.
At that time, Amrapali returned home and prepared various abundant and delicious foods. The next day, she went to inform the Buddha that the time had come. The World-Honored One, in the early morning, put on his robes, carried his bowl, and went with the Sangha of one thousand two hundred and fifty Bhikshus to Amrapali's house, where they sat down. At that time, Amrapali offered the Buddha and the Sangha of Bhikshus various abundant and delicious foods. After the meal, she placed the bowl on the ground, took the water from the golden washing bottle to wash the Buddha's hands, and said to the Buddha: 『In the country of Vaishali, there are many gardens, and this is the best. Now I offer it to the World-Honored One, hoping that you will reside here. May you have compassion and accept it.』 The Buddha told her: 『You can offer it to the Buddha and the Sangha of the four directions. Why? If it is the Buddha's garden property, or the houses, the house property, or the bowl, or the clothes, or the sitting mats, or the needle case, like the Buddha's stupa and temple, all the gods, dragons, spirits, Brahma, Shramanas, Brahmins, gods, and humans in the world, none can use them.』 Amrapali said: 『Now I offer it to the Buddha and the Sangha of the four directions, hoping that you will accept it.』 At that time, the Buddha, out of compassion, blessed her and accepted the offering:
『If one builds temples, Plants various fruit trees; Builds bridges and boats to ferry people, Gives fruits in the wilderness, And also gives houses. Such people, Their blessings increase day and night; If they can uphold the precepts according to the Dharma, Such people go towards the path of goodness.』
At that time, Amrapali took a small bed and sat on one side. At that time, the World-Honored One spoke various Dharmas for her, causing her great joy. On the seat, all kinds of defilements were eliminated, and she obtained the pure Dharma eye. Having seen the Dharma and obtained the Dharma, she attained the fruit and said to the Buddha: 『From now on,』
去，歸依佛法僧，作佛優婆私。從今已去，不殺生乃至不飲酒。」時婆提聞佛種種方便說法，極大歡喜，從座起禮佛足而去。
爾時世尊在靜處思惟，心自念言：「諸比丘在道路行多擔衣，有頭上戴、或有肩上擔、或有帶著腰中。見已作如是念：『寧可為諸比丘製衣多少，過不得畜。』」時世尊，初夜在露地坐著一衣，至中夜覺身寒，即著第二衣。至后夜覺身寒，著第三衣。時世尊作如是念：「當來世善男子不忍寒者，聽畜三衣足，我聽諸比丘畜三衣不得過。」夜過已，世尊以此事集比丘僧，告言：「我在靜處思惟，諸比丘在道行大擔衣，或頭上戴、肩上擔、帶著腰中。見已作如是念：『我今寧可為諸比丘製衣多少，過者不得畜。』我初于夜在露地坐著一衣，至中夜覺寒著第二衣，至后夜覺寒著第三衣。我作如是念：『當來善男子不忍寒者，畜三衣足。我今寧可制諸比丘畜三衣，若過不得畜。』自今已去，聽諸比丘畜三衣，不得過畜。」
爾時異住處四方僧，得貴價僧伽梨作臥具，諸比丘不知云何？白佛，佛言：「應持貿易余物隨處用。」不知使誰貿易？白佛，佛言：「聽比丘貿易，若使守僧伽藍人、若沙彌、優婆塞易，若施主自易，隨處用。」
時世尊在跋提國，有比丘得芻摩衣，白佛，佛言：
【現代漢語翻譯】 現代漢語譯本：去歸依佛、法、僧三寶，做佛的優婆私（在家女信徒）。從今以後，不殺生，乃至不飲酒。』當時，婆提聽聞佛陀用各種善巧方便說法，非常歡喜，從座位上起身，禮拜佛足后離去。
當時，世尊在安靜的地方思考，心中這樣想：『眾比丘在道路上行走，攜帶很多衣服，有的頂在頭上，有的扛在肩上，有的繫在腰間。我看到后這樣想：『我應該為眾比丘制定衣服的數量，超過這個數量就不允許擁有。』』當時，世尊在初夜時分，在露天坐著，只穿一件衣服，到半夜感到寒冷，就穿上第二件衣服。到後半夜感到寒冷，就穿上第三件衣服。當時，世尊這樣想：『未來世的善男子如果不能忍受寒冷，允許擁有三件衣服就足夠了，我允許眾比丘擁有三件衣服，不得超過。』夜晚過去後，世尊因為這件事召集比丘僧眾，告訴他們：『我在安靜的地方思考，眾比丘在道路上行走，攜帶很多衣服，有的頂在頭上，扛在肩上，繫在腰間。我看到后這樣想：『我現在應該為眾比丘制定衣服的數量，超過這個數量就不允許擁有。』我初夜在露天坐著，只穿一件衣服，到半夜感到寒冷，就穿上第二件衣服，到後半夜感到寒冷，就穿上第三件衣服。我這樣想：『未來世的善男子如果不能忍受寒冷，擁有三件衣服就足夠了。我現在應該為眾比丘制定擁有三件衣服的制度，如果超過這個數量就不允許擁有。』從今以後，允許眾比丘擁有三件衣服，不得超過這個數量。』
當時，住在不同地方的四方僧眾，得到貴重的僧伽梨（一種大衣），作為臥具，眾比丘不知道該怎麼辦，就稟告佛陀。佛陀說：『應該拿去交換其他物品，在任何地方使用。』不知道讓誰去交換？稟告佛陀，佛陀說：『允許比丘去交換，或者讓看守僧伽藍（寺院）的人、或者沙彌（小和尚）、優婆塞（在家男信徒）去交換，或者施主自己去交換，在任何地方使用。』
當時，世尊在跋提國，有比丘得到芻摩衣（粗麻布做的衣服），稟告佛陀，佛陀說：
【English Translation】 English version: 'Go, take refuge in the Buddha, the Dharma, and the Sangha, and become a female lay follower (Upasika) of the Buddha. From now on, abstain from killing, and even from drinking alcohol.' At that time, Bhadra heard the Buddha's various skillful teachings, was greatly delighted, rose from her seat, bowed at the Buddha's feet, and departed.
At that time, the World Honored One was contemplating in a quiet place, thinking to himself: 'The Bhikshus (monks) carry many robes while walking on the road, some wearing them on their heads, some carrying them on their shoulders, and some wearing them around their waists. Having seen this, I thought: 'I should set a limit on the number of robes for the Bhikshus, and they should not be allowed to possess more than that.'' At that time, the World Honored One, in the early part of the night, sat in the open air wearing only one robe. In the middle of the night, he felt cold and put on a second robe. In the later part of the night, he felt cold and put on a third robe. At that time, the World Honored One thought: 'If good men in the future cannot endure the cold, it is sufficient to possess three robes. I allow the Bhikshus to possess three robes, and no more than that.' After the night had passed, the World Honored One gathered the Bhikshu Sangha (monk community) because of this matter and told them: 'I was contemplating in a quiet place, and the Bhikshus carry many robes while walking on the road, some wearing them on their heads, carrying them on their shoulders, and wearing them around their waists. Having seen this, I thought: 'I should now set a limit on the number of robes for the Bhikshus, and they should not be allowed to possess more than that.' In the early part of the night, I sat in the open air wearing only one robe. In the middle of the night, I felt cold and put on a second robe. In the later part of the night, I felt cold and put on a third robe. I thought: 'If good men in the future cannot endure the cold, it is sufficient to possess three robes. I should now set a rule for the Bhikshus to possess three robes, and they should not be allowed to possess more than that.' From now on, I allow the Bhikshus to possess three robes, and no more than that.'
At that time, the Sangha (monk community) from different residences in the four directions obtained valuable Sanghati (outer robe) to use as bedding. The Bhikshus did not know what to do, so they reported to the Buddha. The Buddha said: 'They should exchange it for other items and use it anywhere.' They did not know who to have exchange it. They reported to the Buddha. The Buddha said: 'Allow a Bhikshu to exchange it, or have the person guarding the Sangharama (monastery), or a Shramanera (novice monk), or an Upasaka (male lay follower) exchange it, or have the donor exchange it themselves, and use it anywhere.'
At that time, the World Honored One was in the Bhadrika country. A Bhikshu obtained a Kshuma robe (coarse linen robe) and reported to the Buddha. The Buddha said:
「聽畜。」有比丘得羅睺多衣，白佛，佛言：「聽畜。」有比丘得阿哆睺多衣，白佛，佛言：「聽畜。」
時六群比丘畜上色染衣，佛言：「不應畜。」時六群比丘畜上色錦衣，佛言：「不應畜錦衣、白衣，法不應畜，應染作袈裟色畜。」時六群比丘著不截須衣，佛言：「不應畜。」有六群比丘錦作衣須，佛言：「不應畜。」六群比丘畜頗那陀施衣，佛言：「不應畜。如是癡人，隨我所制更作余衣。」
時世尊在波羅捺國，有檀越送食，諸佛常法，若不往食，在後案行房舍。案行房舍時，見有比丘舒僧伽梨在地欲安帖，見已往比丘所語言：「汝何故舒衣在地？」比丘言：「欲使里相著、外有帖現。」佛言：「善哉，善哉！比丘！如汝所作。」時諸比丘食還，世尊以此因緣集比丘僧，告言：「汝諸比丘，食后我案行房舍，見有比丘舒僧伽梨在地欲安帖。見已往比丘所語言：『汝何故舒衣在地？』比丘言：『欲使里相著、外有帖現。』我即讚歎：『善哉！如汝所作。』自今已去，聽諸比丘作新衣，一重安陀會、一重郁多羅僧、二重僧伽梨。若故衣，聽二重安陀會、二重郁多羅僧、四重僧伽梨。若糞掃衣，隨意多少重數。」
爾時世尊在曠野國。時眾僧得善顯現衣，佛言：「聽畜。」得錦衣，佛言：「不
【現代漢語翻譯】 現代漢語譯本：『可以接受擁有。』有比丘得到了羅睺多衣（Rāhula-cloth，指粗糙的布），稟告佛陀，佛陀說：『可以接受擁有。』有比丘得到了阿哆睺多衣（Atahula-cloth，指非常粗糙的布），稟告佛陀，佛陀說：『可以接受擁有。』
當時六群比丘（Six-group monks，指行為不端的比丘團體）擁有上等顏色的染色衣服，佛陀說：『不應該擁有。』當時六群比丘擁有上等顏色的錦緞衣服，佛陀說：『不應該擁有錦緞衣服、白色衣服，按照佛法不應該擁有，應該染色做成袈裟的顏色才能擁有。』當時六群比丘穿著沒有剪掉線頭的衣服，佛陀說：『不應該擁有。』有六群比丘用錦緞做衣服的線頭，佛陀說：『不應該擁有。』六群比丘擁有頗那陀施衣（Phanata-given-cloth，指死者贈送的布），佛陀說：『不應該擁有。像這樣愚癡的人，我制定了戒律，他們反而製作其他的衣服。』
當時世尊在波羅捺國（Bārāṇasī，古印度城市名），有施主供養食物。諸佛通常的做法是，如果不去接受供養，就在之後巡視僧房。巡視僧房時，看見有比丘把僧伽梨（Saṃghāṭī，指大衣）鋪在地上想要縫補，看見後走到比丘那裡說：『你為什麼把衣服鋪在地上？』比丘說：『想要讓裡面互相粘合，外面有縫補的痕跡。』佛陀說：『很好，很好！比丘！就像你所做的那樣。』當時眾比丘吃完飯回來，世尊因為這件事召集比丘僧眾，告訴他們說：『你們這些比丘，飯後我巡視僧房，看見有比丘把僧伽梨鋪在地上想要縫補。看見後走到比丘那裡說：『你為什麼把衣服鋪在地上？』比丘說：『想要讓裡面互相粘合，外面有縫補的痕跡。』我當時就讚歎說：『很好！就像你所做的那樣。』從今以後，允許各位比丘製作新衣服，一件單層的安陀會（Antarvāsa，指內衣）、一件單層的郁多羅僧（Uttarāsaṅga，指上衣）、兩件單層的僧伽梨。如果是舊衣服，允許兩件單層的安陀會、兩件單層的郁多羅僧、四件單層的僧伽梨。如果是糞掃衣（Paṃsukūla-civara，指從垃圾堆或墳墓中撿來的布製成的衣服），可以隨意多少層數。』
當時世尊在曠野國。當時僧眾得到了善顯現衣（well-appearing cloth），佛陀說：『可以接受擁有。』得到錦緞衣服，佛陀說：『不』
【English Translation】 English version: 'It is permissible to keep.' A bhikkhu (monk) obtained a Rāhula-cloth (Rāhula-cloth, referring to coarse cloth), and reported it to the Buddha. The Buddha said, 'It is permissible to keep.' A bhikkhu obtained an Atahula-cloth (Atahula-cloth, referring to very coarse cloth), and reported it to the Buddha. The Buddha said, 'It is permissible to keep.'
At that time, the six-group bhikkhus (Six-group monks, referring to a group of monks with misconduct) possessed dyed clothes of superior color. The Buddha said, 'It is not permissible to keep.' At that time, the six-group bhikkhus possessed silk clothes of superior color. The Buddha said, 'It is not permissible to keep silk clothes, white clothes. According to the Dharma, it is not permissible to keep them. They should be dyed the color of a kasaya (robe) before being kept.' At that time, the six-group bhikkhus wore clothes with untrimmed threads. The Buddha said, 'It is not permissible to keep.' Some of the six-group bhikkhus used silk to make the threads of their clothes. The Buddha said, 'It is not permissible to keep.' The six-group bhikkhus possessed Phanata-given-cloth (Phanata-given-cloth, referring to cloth given by the deceased). The Buddha said, 'It is not permissible to keep. Like these foolish people, I have established precepts, but they instead make other clothes.'
At that time, the World-Honored One was in the country of Bārāṇasī (Bārāṇasī, an ancient Indian city). There was a donor who offered food. It was the usual practice of the Buddhas that if they did not go to accept the offering, they would later inspect the monastic dwellings. While inspecting the monastic dwellings, he saw a bhikkhu spreading his Saṃghāṭī (Saṃghāṭī, referring to the outer robe) on the ground, intending to patch it. Having seen this, he went to the bhikkhu and said, 'Why are you spreading your robe on the ground?' The bhikkhu said, 'I want to make the inside stick together and have the patch visible on the outside.' The Buddha said, 'Excellent, excellent! Bhikkhu! Just as you have done.' At that time, the bhikkhus returned after eating. The World-Honored One, because of this matter, gathered the bhikkhu sangha (community) and told them, 'You bhikkhus, after the meal, I inspected the monastic dwellings and saw a bhikkhu spreading his Saṃghāṭī on the ground, intending to patch it. Having seen this, I went to the bhikkhu and said, 'Why are you spreading your robe on the ground?' The bhikkhu said, 'I want to make the inside stick together and have the patch visible on the outside.' I then praised him, saying, 'Excellent! Just as you have done.' From now on, I allow you bhikkhus to make new clothes: one single-layered Antarvāsa (Antarvāsa, referring to the inner garment), one single-layered Uttarāsaṅga (Uttarāsaṅga, referring to the upper garment), and two single-layered Saṃghāṭīs. If they are old clothes, I allow two single-layered Antarvāsas, two single-layered Uttarāsaṅgas, and four single-layered Saṃghāṭīs. If they are Paṃsukūla-civara (Paṃsukūla-civara, referring to clothes made from cloth collected from garbage heaps or cemeteries), the number of layers can be as many as you like.'
At that time, the World-Honored One was in the wilderness country. At that time, the sangha obtained well-appearing cloth. The Buddha said, 'It is permissible to keep.' They obtained silk cloth. The Buddha said, 'No.'
聽畜。」諸比丘得蚊廚，佛言：「聽畜。」
爾時世尊在跋耆國人間遊行，往失守摩羅山至恐畏林鹿野苑中住。時有菩提王子，作新殿堂，未有沙門婆羅門一切人坐者。爾時王子聞佛從跋耆國人間遊行，往失守摩羅山恐畏林鹿野苑中住，即遣人喚薩阇婆羅門子語言：「汝持我名往佛所，頭面禮足問訊世尊，起居輕利、少病少惱、住止安樂。如是白佛：『愿佛及僧，受我請食。我造新殿堂，未有沙門婆羅門一切人民坐者，愿佛先坐，然後菩提王子坐，得福無量。』」時薩阇婆羅門子禮王子足已，往世尊所敬問訊已，卻坐一面，白世尊言：「菩提王子，稽首世尊足下，問訊起居輕利、少病少惱、住止安樂。如是白佛：『愿佛及僧，受我請食。我造新殿堂，未有沙門婆羅門一切人民坐者，愿佛先坐，然後王子坐，得福無量。』」時世尊默然許可。時薩阇婆羅門子聞佛許可已，從坐起繞佛而去，還菩提王子所，白如是言：「沙門瞿曇，我已白竟，默然許可。今正是時。」時王子即設種種美食，夜過已，明日掃灑殿堂，布好新衣從階陛至殿。時至遣人白佛。時世尊著衣持缽，與千二百五十比丘僧俱，詣菩提王子家。時王子至外門裡迎佛，遙見佛來，前頭面禮足已，隨侍佛后，如順教弟子。世尊入王子堂前默然而立，王子言
【現代漢語翻譯】 現代漢語譯本 『允許蓄養。』眾比丘得到了蚊帳，佛說：『允許蓄養。』
那時，世尊在跋耆國游化，前往失守摩羅山，住在恐畏林鹿野苑中。當時有位菩提王子，建造了新的殿堂，還沒有沙門（指佛教出家修行者）、婆羅門（指古印度教的祭司階層）以及任何其他人坐過。這時，王子聽說佛陀從跋耆國游化，來到了失守摩羅山恐畏林鹿野苑中，就派人去叫薩阇婆羅門子，對他說：『你以我的名義去佛陀那裡，頂禮佛足，問候世尊，祝願他起居安好、身體健康、少病少惱、居住安樂。這樣稟告佛陀：『愿佛陀和僧眾接受我的齋飯供養。我建造了新的殿堂，還沒有沙門、婆羅門以及任何人民坐過，愿佛陀先坐，然後菩提王子再坐，這樣可以獲得無量的福報。』』當時，薩阇婆羅門子向王子行禮后，就前往世尊處，恭敬地問候后，退坐在一旁，對世尊說：『菩提王子，稽首世尊足下，問候世尊起居安好、身體健康、少病少惱、居住安樂。這樣稟告佛陀：『愿佛陀和僧眾接受我的齋飯供養。我建造了新的殿堂，還沒有沙門、婆羅門以及任何人民坐過，愿佛陀先坐，然後王子再坐，這樣可以獲得無量的福報。』』當時，世尊默然應允。薩阇婆羅門子聽到佛陀應允后，從座位上起身，繞佛一週后離去，回到菩提王子那裡，這樣稟告說：『沙門瞿曇（釋迦牟尼佛的稱謂），我已經稟告完畢，他默然應允了。現在正是時候。』當時，王子就準備了各種美食，天亮后，第二天打掃殿堂，從臺階到殿內鋪設好新的衣物。時間到了，就派人去稟告佛陀。當時，世尊穿好衣服，拿著缽，與一千二百五十位比丘僧一起，前往菩提王子的家。當時，王子在門外迎接佛陀，遠遠地看見佛陀來了，上前頂禮佛足后，隨侍在佛陀身後，如同順從教誨的弟子。世尊進入王子的殿堂前，默然站立，王子說：
【English Translation】 English version 『I allow keeping.』 The Bhikkhus (monks) obtained mosquito nets, and the Buddha said, 『I allow keeping.』
At that time, the World-Honored One (Bhagavan) was traveling in the country of Vajji, going to Mount Sissumāra, and residing in the Deer Park of the Fearful Forest. At that time, there was a Prince Bodhi, who had built a new palace, which had not yet been sat upon by any Samana (ascetic), Brahmana (priest), or any other person. At that time, the prince heard that the Buddha was traveling from the country of Vajji and residing in the Deer Park of the Fearful Forest on Mount Sissumāra, so he sent for the Brahmin (薩阇婆羅門子) named Sajjha, saying, 『Go to the Buddha in my name, bow your head to his feet, and inquire after the World-Honored One's well-being, asking if he is comfortable, healthy, with few illnesses and troubles, and living in peace. Report to the Buddha in this way: 『May the Buddha and the Sangha (monastic community) accept my invitation to a meal. I have built a new palace, which has not yet been sat upon by any Samana, Brahmana, or any other person. May the Buddha sit first, and then Prince Bodhi will sit, so that I may obtain immeasurable merit.』』 At that time, the Brahmin Sajjha bowed at the prince's feet, went to the World-Honored One, respectfully inquired after his well-being, and sat down to one side, saying to the World-Honored One, 『Prince Bodhi bows his head at the feet of the World-Honored One, inquiring after his well-being, asking if he is comfortable, healthy, with few illnesses and troubles, and living in peace. He reports to the Buddha in this way: 『May the Buddha and the Sangha accept my invitation to a meal. I have built a new palace, which has not yet been sat upon by any Samana, Brahmana, or any other person. May the Buddha sit first, and then the prince will sit, so that I may obtain immeasurable merit.』』 At that time, the World-Honored One silently consented. When the Brahmin Sajjha heard that the Buddha had consented, he rose from his seat, circumambulated the Buddha, and departed, returning to Prince Bodhi, reporting in this way: 『The Samana Gotama (釋迦牟尼佛的稱謂), I have finished reporting, and he silently consented. Now is the right time.』 At that time, the prince prepared various delicious foods. After the night had passed, the next day he swept the palace, and spread new clothes from the steps to the palace. When the time came, he sent someone to inform the Buddha. At that time, the World-Honored One put on his robes, carried his bowl, and together with twelve hundred and fifty Bhikkhus, went to Prince Bodhi's house. At that time, the prince greeted the Buddha outside the gate, and seeing the Buddha coming from afar, he bowed his head to his feet, and attended to the Buddha, like a disciple following the teachings. The World-Honored One entered the prince's palace and stood silently, and the prince said,
：「愿佛在衣上行上殿，令我得福安樂。」王子第二、第三如是白世尊，世尊默然。時世尊顧視阿難，阿難知佛不欲躡新衣上行，為利益后眾生故。阿難語王子言：「可攝此衣，如來不欲在上行，為利益后眾生故。」時王子疾疾卻衣已，白佛言：「愿佛上殿，令我得福。」時佛即上殿就座而坐。時王子飯佛及僧種種多美飲食，食已舍缽，取一小床在一面坐。時世尊種種方便為王子說法已，從坐而去，還本住處，以此因緣集比丘僧，告言：「若大價衣布地，不應在上行，若行如法治。」
爾時比丘房舍多塵土，佛言：「聽灑掃。」灑掃已故復有塵，佛言：「聽以泥漿污灑。若故有塵，伊梨延、陀耄羅、耄耄羅、毛𣰽𣯫、十種衣中若一一衣，作地敷。」
爾時世尊在舍衛國。王波斯匿有異母，信樂佛法，以王所著大價錦衣，施四方僧已便命過。時比丘用作地敷，有諸不信樂大臣，至僧伽藍中觀看，見比丘以王所著大價錦衣作地敷，見已皆共譏嫌言：「沙門釋子！不知厭足，多貪畜遺余，自言：『我知正法。』如是觀之何有正法？以王所著大價衣用作地敷。檀越雖施，受者當知足。」諸比丘白佛，佛言：「不應以王所著大價衣作地敷。自今已去，聽用作臥褥坐褥作枕作覆上衣。」
爾時比丘裹頭至佛所，
【現代漢語翻譯】 現代漢語譯本： 『愿佛陀走在（我獻上的）衣服上，登上殿堂，讓我獲得福報和安樂。』王子第二、第三次這樣對世尊說，世尊保持沉默。這時，世尊看著阿難（Ananda，佛陀的十大弟子之一），阿難知道佛陀不希望踩著新的衣服走上去，是爲了利益後世的眾生。阿難對王子說：『可以收起這件衣服了，如來（Tathagata，佛陀的稱號之一）不希望在上面行走，是爲了利益後世的眾生。』當時王子迅速地收起衣服，對佛陀說：『愿佛陀登上殿堂，讓我獲得福報。』當時佛陀就登上殿堂，坐在座位上。當時王子供養佛陀和僧眾各種美味的飲食，吃完後放下缽，取一張小床在一旁坐下。當時世尊用各種方便法門為王子說法后，從座位上離開，回到原來的住處，因為這件事召集比丘僧眾，告訴他們：『如果用昂貴的衣服鋪在地上，不應該在上面行走，如果行走，應當依法懲處。』
當時比丘的房舍有很多塵土，佛陀說：『允許灑掃。』灑掃之後仍然有塵土，佛陀說：『允許用泥漿塗抹。如果仍然有塵土，可以用伊梨延（Iliyan，一種草名）、陀耄羅（Tuomao Luo，一種樹名）、耄耄羅（Maomao Luo，一種樹名）、毛𣰽𣯫（Mao fu sou，一種草名）、十種衣服中的任何一種，作為地上的鋪墊。』
當時世尊在舍衛國（Śrāvastī，古印度城市）。波斯匿王（Prasenajit，古印度拘薩羅國國王）有一位異母的兄弟，信奉佛法，將國王所穿的昂貴錦衣，佈施給四方僧眾后就去世了。當時比丘用它作為地上的鋪墊，有一些不信奉佛法的大臣，到僧伽藍（Saṃghārāma，僧院）中觀看，看見比丘用國王所穿的昂貴錦衣作為地上的鋪墊，看見后都一起譏諷說：『沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）！不知滿足，貪得無厭，還說：『我知道正法。』這樣看來哪裡有正法？用國王所穿的昂貴衣服作為地上的鋪墊。施主雖然佈施，接受的人應當知道滿足。』諸位比丘稟告佛陀，佛陀說：『不應該用國王所穿的昂貴衣服作為地上的鋪墊。從今以後，允許用它作為臥具、坐具、枕頭、或者覆蓋在上面的衣服。』
當時有比丘裹著頭來到佛陀的住所。
【English Translation】 English version: 'May the Buddha walk on this garment and ascend the hall, so that I may obtain blessings and happiness.' The prince said this to the World-Honored One (Bhagavan, an epithet of the Buddha) for the second and third time, but the World-Honored One remained silent. Then, the World-Honored One looked at Ananda (Ananda, one of the ten principal disciples of the Buddha), and Ananda knew that the Buddha did not wish to step on the new garment, for the benefit of future beings. Ananda said to the prince, 'You may take this garment away, for the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) does not wish to walk on it, for the benefit of future beings.' Then the prince quickly took the garment away and said to the Buddha, 'May the Buddha ascend the hall, so that I may obtain blessings.' Then the Buddha ascended the hall and sat on the seat. Then the prince offered the Buddha and the Sangha (Saṃgha, the Buddhist monastic community) various delicious foods. After eating, he put down his bowl and took a small bed to sit on one side. Then the World-Honored One taught the Dharma (Dharma, the teachings of the Buddha) to the prince using various skillful means, and then departed from his seat and returned to his dwelling place. Because of this incident, he gathered the Bhikshu (Bhikshu, a Buddhist monk) Sangha and told them, 'If an expensive garment is spread on the ground, one should not walk on it. If one does, one should be punished according to the Dharma.'
At that time, the Bhikshus' dwellings had a lot of dust. The Buddha said, 'It is permissible to sweep.' After sweeping, there was still dust. The Buddha said, 'It is permissible to smear with mud. If there is still dust, one may use Iliyan (Iliyan, a type of grass), Tuomao Luo (Tuomao Luo, a type of tree), Maomao Luo (Maomao Luo, a type of tree), Mao fu sou (Mao fu sou, a type of grass), or any one of the ten types of cloth as a ground covering.'
At that time, the World-Honored One was in Śrāvastī (Śrāvastī, an ancient city in India). King Prasenajit (Prasenajit, the king of Kosala in ancient India) had a half-brother who believed in the Buddha's teachings. He donated the expensive brocade garment worn by the king to the Sangha of the four directions and then passed away. At that time, the Bhikshus used it as a ground covering. Some ministers who did not believe in the Dharma came to the Saṃghārāma (Saṃghārāma, a Buddhist monastery) to observe. They saw the Bhikshus using the expensive brocade garment worn by the king as a ground covering. Upon seeing this, they all criticized and said, 'Shramanas (Śrāmaṇa, wandering ascetics) who are disciples of Shakyamuni (Śākyamuni, the historical Buddha)! They are never satisfied, greedy and hoarding leftovers, and yet they say, 'I know the true Dharma.' How can there be true Dharma in this? Using the expensive garment worn by the king as a ground covering. Although the donor gave it, the receiver should know contentment.' The Bhikshus reported this to the Buddha. The Buddha said, 'One should not use the expensive garment worn by the king as a ground covering. From now on, it is permissible to use it as a bedding, a sitting mat, a pillow, or a covering garment.'
At that time, a Bhikshu with his head wrapped came to the Buddha's place.
白言：「大德！此是頭陀端嚴法，愿佛聽。」佛言：「比丘不得裹頭，是白衣法。若裹頭，如法治。」時諸比丘頭冷痛，白佛，佛言：「聽以毳、若劫貝作帽裹頭。」
爾時比丘誕陀盧多梨著衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不得如是著衣，除僧伽藍內，此是白衣法。若如是著衣，如法治。」
爾時比丘著一衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著一衣，除大小便處，此是白衣法。若著，如法治。」
爾時比丘著串頭衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著此衣，是白衣法。若著，如法治。」
爾時比丘著襖，往世尊所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」
爾時比丘著皮衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」
爾時比丘著褶，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」
爾時比丘著褲，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」
爾時比丘著行縢，往佛所白言：「此是頭陀端嚴
【現代漢語翻譯】 現代漢語譯本 有人稟告佛陀說：『大德！這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『比丘不應該包頭，這是在家人的做法。如果包頭，應當依法懲處。』當時有比丘因為頭部寒冷疼痛，稟告佛陀，佛陀說：『允許用粗毛織物或者木棉製作帽子來包頭。』 當時，有比丘誕陀盧多梨（Utpalavarna）穿著特別的衣服，前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該這樣穿衣服，除非在僧伽藍（samgharama，寺院）內，這是在家人的做法。如果這樣穿衣服，應當依法懲處。』 當時，有比丘只穿一件衣服，前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該只穿一件衣服，除非在大小便的時候，這是在家人的做法。如果穿著一件衣服，應當依法懲處。』 當時，有比丘穿著串頭衣（一種套頭的衣服），前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該穿這種衣服，這是在家人的做法。如果穿著，應當依法懲處。』 當時，有比丘穿著棉襖，前往世尊處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的做法。如果穿著，應當依法懲處。』 當時，有比丘穿著皮衣，前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的做法。如果穿著，應當依法懲處。』 當時，有比丘穿著褶（一種有褶皺的衣服），前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的做法。如果穿著，應當依法懲處。』 當時，有比丘穿著褲子，前往佛陀處稟告說：『這是頭陀（dhuta，苦行）的莊嚴之法，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的做法。如果穿著，應當依法懲處。』 當時，有比丘穿著行縢（綁腿），前往佛陀處稟告說：『這是頭陀（dhuta，苦行）
【English Translation】 English version A monk said: 'Venerable Sir, this is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'A bhikkhu (monk) should not wrap his head; this is the practice of laypeople. If he wraps his head, he should be disciplined according to the Dharma.' At that time, some bhikkhus had cold and painful heads, and they reported this to the Buddha. The Buddha said: 'It is permitted to wrap the head with a hat made of wool or kapok.' At that time, the bhikkhu Utpalavarna, wearing a particular garment, went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear clothes in this way, except within the monastery (samgharama); this is the practice of laypeople. If one wears clothes in this way, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing only one garment went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear only one garment, except when relieving oneself; this is the practice of laypeople. If one wears only one garment, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing a 'chuan tou yi' (a garment that is put on over the head) went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear this garment; it is the practice of laypeople. If one wears it, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing a padded jacket went to the World Honored One and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear it; it is the practice of laypeople. If one wears it, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing leather clothing went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear it; it is the practice of laypeople. If one wears it, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing a pleated garment went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear it; it is the practice of laypeople. If one wears it, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing trousers went to the Buddha and said: 'This is the ascetic (dhuta) practice of dignified conduct; may the Buddha permit it.' The Buddha said: 'One should not wear them; it is the practice of laypeople. If one wears them, he should be disciplined according to the Dharma.' At that time, a bhikkhu wearing leggings went to the Buddha and said: 'This is the ascetic (dhuta)
法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」
爾時比丘著蒲草行縢，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是白衣法。若著，如法治。」佛語比丘：「汝癡人！隨我所制更作餘事，如是一切白衣之法不得著。」
時諸比丘，假作編髮螺髻，來指佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應爾，此是外道法。若作如是，如法治。」
爾時有比丘持木缽，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應持如是缽，此是外道法。若畜，如法治。」
爾時比丘持缽樓(三奇杖到柱地持缽置中，上安橫串眾物肩荷而行，故名缽樓)，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「此是外道法，不應持。若畜，如法治。」
爾時比丘著繡手衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是外道法。若畜，如法治。」
爾時比丘著草衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是外道法。若著，如法治。如是衣，若草衣、裟婆草衣、樹皮衣、樹葉衣、珠瓔珞衣、如是一切衣不得畜。若畜，如法治。」
爾時比丘著外道皮衣，往佛所白言：「此是頭陀端嚴法，愿佛
【現代漢語翻譯】 現代漢語譯本： 比丘說：『世尊，我穿裹腿，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的裝束。如果穿了，就依法懲處。』 當時，有比丘穿著蒲草編織的護腿，去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『不應該穿，這是在家人的裝束。如果穿了，就依法懲處。』佛陀對比丘說：『你這愚癡的人！隨我所制定的戒律，卻另外做其他的事情，像這樣一切屬於在家人的裝束都不得穿。』 當時，一些比丘假裝編髮成螺髻的樣子，來到佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『不應該這樣做，這是外道的做法。如果這樣做，就依法懲處。』 當時，有比丘拿著木製的缽，去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『不應該拿這樣的缽，這是外道的做法。如果持有，就依法懲處。』 當時，有比丘拿著缽樓（一種用三根奇形枴杖支撐在地上，將缽放置其中，上面安放橫木串起物品，用肩膀扛著行走的工具，所以叫做缽樓），去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『這是外道的做法，不應該持有。如果持有，就依法懲處。』 當時，有比丘穿著繡花的手衣，去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『不應該穿，這是外道的做法。如果持有，就依法懲處。』 當時，有比丘穿著草衣，去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀允許。』佛陀說：『不應該穿，這是外道的做法。如果穿了，就依法懲處。像這樣的衣服，無論是草衣、裟婆草衣、樹皮衣、樹葉衣、珠瓔珞衣，像這樣一切的衣服都不得持有。如果持有，就依法懲處。』 當時，有比丘穿著外道的皮衣，去佛陀那裡稟告說：『這是苦行僧莊嚴的修行方式，希望佛陀』
【English Translation】 English version: A Bhikshu (monk) said: 'Bhagavan (World Honored One), I wear leggings, I wish the Buddha would allow it.' The Buddha said: 'You should not wear them, this is the attire of a layman. If you wear them, punish according to the Dharma (law).' At that time, a Bhikshu wearing leggings made of reeds went to the Buddha and reported: 'This is the dignified practice of a Dhuta (ascetic), I wish the Buddha would allow it.' The Buddha said: 'You should not wear them, this is the attire of a layman. If you wear them, punish according to the Dharma.' The Buddha said to the Bhikshu: 'You foolish person! You are doing other things besides what I have prescribed. Like this, all attire belonging to laymen must not be worn.' At that time, some Bhikshus pretended to braid their hair into a snail-shell bun, came to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha would allow it.' The Buddha said: 'You should not do this, this is the practice of heretics. If you do this, punish according to the Dharma.' At that time, a Bhikshu holding a wooden bowl went to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha would allow it.' The Buddha said: 'You should not hold such a bowl, this is the practice of heretics. If you possess it, punish according to the Dharma.' At that time, a Bhikshu holding a Patralu (a tool with three strange canes supporting the bowl on the ground, with a horizontal bar on top to string items, carried on the shoulder, hence the name Patralu) went to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha would allow it.' The Buddha said: 'This is the practice of heretics, you should not hold it. If you possess it, punish according to the Dharma.' At that time, a Bhikshu wearing embroidered hand-covers went to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha would allow it.' The Buddha said: 'You should not wear them, this is the practice of heretics. If you possess them, punish according to the Dharma.' At that time, a Bhikshu wearing grass clothing went to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha would allow it.' The Buddha said: 'You should not wear them, this is the practice of heretics. If you wear them, punish according to the Dharma. Such clothing, whether it is grass clothing, 'sava' grass clothing, bark clothing, leaf clothing, beaded necklace clothing, all such clothing must not be possessed. If you possess them, punish according to the Dharma.' At that time, a Bhikshu wearing heretical leather clothing went to the Buddha and reported: 'This is the dignified practice of a Dhuta, I wish the Buddha'
聽。」佛言：「不應著。若著，如法治。」
爾時比丘著鷲毛衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是外道法。若畜，如法治。」
爾時比丘著人發欽婆羅衣，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是外道法。若著，偷蘭遮。」
爾時比丘，著馬毛、𤛆牛尾、欽婆羅衣，往佛所白佛言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應著，此是外道法。若著，如法治。」
爾時比丘露身，往佛所白言：「此是頭陀端嚴法，愿佛聽。」佛言：「不應爾，此是外道法。若露身，偷蘭遮。」佛言：「如是癡人！隨我所制復作餘事。如是一切外道法，不應作。」
爾時有住處，現前僧大得可分衣物，諸比丘不知云何？往白佛，佛言：「聽分。」復不知云何分？佛言：「應數人多少，若十人、若二十人，乃至百人為百分，若有好惡當相參分。」彼便自取分，佛言：「不應自取分，應擲籌分。」彼便自擲籌，佛言：「不應自擲籌，應使不見者擲籌。」時分物時有客比丘來，佛言：「應與分。作分竟，有客比丘來，應與分。未擲籌時來，應與分。擲籌時來，應與分。擲籌竟來，不與分。歡喜受分已，有客比丘來，不與分，若有餘更分。竟來，不應
【現代漢語翻譯】 現代漢語譯本 『聽。』佛說：『不應該穿戴。如果穿戴，應依法處置。』
當時有比丘穿著鷲毛衣，前往佛陀處稟告說：『這是頭陀（dhūta，苦行）端嚴之法，希望佛陀允許。』佛說：『不應該穿戴，這是外道之法。如果持有，應依法處置。』
當時有比丘穿著人發欽婆羅衣（kambala，毛織品），前往佛陀處稟告說：『這是頭陀端嚴之法，希望佛陀允許。』佛說：『不應該穿戴，這是外道之法。如果穿戴，犯偷蘭遮（sthūlātyaya，重罪）。』
當時有比丘，穿著馬毛、牦牛尾欽婆羅衣，前往佛陀處稟告佛陀說：『這是頭陀端嚴之法，希望佛陀允許。』佛說：『不應該穿戴，這是外道之法。如果穿戴，應依法處置。』
當時有比丘裸露身體，前往佛陀處稟告說：『這是頭陀端嚴之法，希望佛陀允許。』佛說：『不應該這樣，這是外道之法。如果裸露身體，犯偷蘭遮。』佛說：『這些愚癡之人！隨我所制定的戒律，反而去做其他的事情。像這樣一切外道之法，不應該做。』
當時有一個住處，現前僧團獲得很多可以分配的衣物，眾比丘不知道該怎麼辦？前往稟告佛陀，佛陀說：『允許分配。』又不知道該如何分配？佛陀說：『應該按照人數多少，如果是十人、二十人，乃至一百人，分為一百份，如果有好有壞，應當互相摻雜分配。』他們便自己拿取自己的那一份，佛陀說：『不應該自己拿取自己的那一份，應該投擲籌碼分配。』他們便自己投擲籌碼，佛陀說：『不應該自己投擲籌碼，應該讓看不見的人投擲籌碼。』當時在分配物品的時候，有客比丘來，佛陀說：『應該給他一份。』分配完畢后，有客比丘來，應該給他一份。未投擲籌碼時來，應該給他一份。投擲籌碼時來，應該給他一份。投擲籌碼完畢后才來，不給他一份。歡喜地接受分配后，有客比丘來，不給他一份，如果有多餘的再分配。分配完畢后才來，不應該給。』
【English Translation】 English version 『Listen.』 The Buddha said, 『It should not be worn. If worn, it should be dealt with according to the Dharma.』
At that time, a Bhikkhu (monk) wearing a garment made of vulture feathers went to the Buddha and said, 『This is the practice of Dhūta (asceticism), I wish the Buddha would allow it.』 The Buddha said, 『It should not be worn, this is the practice of non-Buddhists. If possessed, it should be dealt with according to the Dharma.』
At that time, a Bhikkhu wearing a Kambala (woolen cloth) garment made of human hair went to the Buddha and said, 『This is the practice of Dhūta, I wish the Buddha would allow it.』 The Buddha said, 『It should not be worn, this is the practice of non-Buddhists. If worn, it is an offense of Sthūlātyaya (a serious offense).』
At that time, a Bhikkhu wearing a Kambala garment made of horsehair and yak tails went to the Buddha and said, 『This is the practice of Dhūta, I wish the Buddha would allow it.』 The Buddha said, 『It should not be worn, this is the practice of non-Buddhists. If worn, it should be dealt with according to the Dharma.』
At that time, a Bhikkhu exposing his body went to the Buddha and said, 『This is the practice of Dhūta, I wish the Buddha would allow it.』 The Buddha said, 『It should not be so, this is the practice of non-Buddhists. If exposing the body, it is an offense of Sthūlātyaya.』 The Buddha said, 『These foolish people! Following what I have prescribed, they do other things instead. All such practices of non-Buddhists should not be done.』
At that time, at a dwelling place, the Sangha (monastic community) present obtained many distributable items, and the Bhikkhus did not know what to do. They went to report to the Buddha, and the Buddha said, 『It is allowed to distribute.』 Again, they did not know how to distribute. The Buddha said, 『It should be divided according to the number of people, whether it is ten people, twenty people, or even a hundred people, divide it into a hundred shares. If there are good and bad items, they should be mixed and distributed equally.』 They then took their own shares, and the Buddha said, 『One should not take one's own share, but should distribute by casting lots.』 They then cast lots themselves, and the Buddha said, 『One should not cast lots oneself, but should have someone who cannot see cast the lots.』 At the time of distributing the items, a guest Bhikkhu arrived, and the Buddha said, 『He should be given a share.』 After the distribution is completed, a guest Bhikkhu arrives, he should be given a share. If he arrives before the lots are cast, he should be given a share. If he arrives when the lots are being cast, he should be given a share. If he arrives after the lots have been cast, he should not be given a share. After joyfully receiving the distribution, a guest Bhikkhu arrives, he should not be given a share, unless there is extra to be distributed. If he arrives after the distribution is completed, he should not be given a share.』
與分。若已與沙彌，使人分已來，不應與分。」
比丘分衣時，有客比丘數數來，分衣疲極。「應差一人令分，白二羯磨如是與，眾中差堪能羯磨者如上，作如是白：『大德僧聽！此住處若衣若非衣，現前僧應分。若僧時到僧忍聽，僧與某甲比丘，彼當與僧。白如是。』『大德僧聽！此住處若衣若非衣，現前僧應分，僧今與某甲比丘，彼比丘當與僧。誰諸長老忍此住處若衣、若非衣現前僧應分，僧與某甲比丘，彼某甲當與僧者默然；誰不忍者說。』『僧已忍與某甲比丘，彼某甲當與僧竟。僧忍，默然故，是事如是持。』」
爾時比丘得婆輸伽衣，白佛，佛言：「聽畜。」
諸比丘患寒，白佛，佛言：「聽著復貯衣。」
爾時有異住處一比丘住，時現前僧大得可分衣，諸比丘不知云何？白佛，佛言：「若比丘住處有一比丘住，大得現前僧可分衣。若有客比丘來，若四人、若過四人，應持衣與一比丘令白二羯磨分；若有三人，應彼此共三語受共分；若二人，共三語受共分；若一人，應心念口言：『此是我分。』」
爾時有住處，有比丘有比丘想，欲別部分衣。諸比丘不知成分不成分？白佛，佛言：「不成分，得突吉羅。」
爾時有住處，有比丘疑別部分衣。諸比丘不知成分不成分？
【現代漢語翻譯】 現代漢語譯本：如果已經分給了沙彌（Śrāmaṇera，佛教術語，指出家后尚未正式受戒的男性修行者），讓人拿來后再分，不應該再給他那一份。
比丘（Bhikṣu，佛教術語，指男性出家修行者）分衣物時，有來訪的比丘頻繁到來，分衣物讓人疲憊不堪。『應該指派一個人來分，用白二羯磨（bái èr jiémó，佛教術語，指一種僧團的決議方式，包括兩次宣告）的方式授予他，像上面一樣在僧團中選出有能力進行羯磨的人，這樣宣告：『大德僧眾請聽！這個住處（vihāra，佛教術語，指僧侶居住的場所）的衣物或非衣物，現前僧眾應該進行分配。如果僧眾認為時機已到，並同意，僧眾將此事委託給某甲比丘，由他來為僧眾分配。就這樣宣告。』『大德僧眾請聽！這個住處的衣物或非衣物，現前僧眾應該進行分配，僧眾現在將此事委託給某甲比丘，由這位比丘來為僧眾分配。哪位長老（Thera，佛教術語，指資深的比丘）同意這個住處的衣物或非衣物由現前僧眾分配，並委託給某甲比丘，由某甲來為僧眾分配的，請保持沉默；不同意的請說出來。』『僧眾已經同意將此事委託給某甲比丘，由某甲來為僧眾分配完畢。僧眾同意，因為保持沉默，此事就這樣決定。』』
當時，有比丘得到婆輸伽衣（婆輸伽衣，具體指哪種衣物待考），稟告佛陀（Buddha，佛教術語，指覺悟者），佛陀說：『允許持有。』
眾比丘苦於寒冷，稟告佛陀，佛陀說：『允許穿復衣和貯藏衣物。』
當時，在不同的住處，有一個比丘居住，當時現前僧眾得到很多可以分配的衣物，眾比丘不知道該怎麼辦？稟告佛陀，佛陀說：『如果比丘居住的住處只有一個比丘居住，卻得到很多現前僧眾可以分配的衣物。如果有來訪的比丘，無論是四人還是超過四人，應該把衣物交給一個比丘，讓他用白二羯磨的方式進行分配；如果有三人，應該彼此用三語受（sān yǔ shòu，佛教術語，指接受供養時所說的三句話）的方式共同接受並分配；如果只有二人，用三語受的方式共同接受並分配；如果只有一人，應該心念口言：『這是我的那一份。』』
當時，有一個住處，有比丘心存分別，想要單獨分配衣物。眾比丘不知道這樣分配是否如法？稟告佛陀，佛陀說：『不如法，會犯突吉羅（dujjiṭṭhula，佛教術語，一種較輕的罪過）。』
當時，有一個住處，有比丘懷疑單獨分配衣物是否如法。眾比丘不知道這樣分配是否如法？
【English Translation】 English version: If [a share] has already been given to a Śrāmaṇera (novice monk), have someone bring it back and then distribute it; it should not be given to him again.
When Bhikṣus (monks) are distributing robes, guest Bhikṣus arrive frequently, making the distribution tiring. 'One should appoint someone to distribute, granting him [the authority] with a Bai Er Karma (formal procedure involving two announcements). Select someone capable of performing the Karma from the Sangha (monastic community) as above, and announce as follows: 'Venerable Sangha, listen! The robes or non-robes of this vihāra (monastery), the present Sangha should distribute. If the Sangha deems the time appropriate and agrees, the Sangha entrusts this matter to Bhikṣu so-and-so, and he will distribute for the Sangha. Announce it thus.' 'Venerable Sangha, listen! The robes or non-robes of this vihāra, the present Sangha should distribute, and the Sangha now entrusts this matter to Bhikṣu so-and-so, and that Bhikṣu will distribute for the Sangha. Which elders (Theras) agree that the robes or non-robes of this vihāra should be distributed by the present Sangha, and entrusted to Bhikṣu so-and-so, and that so-and-so will distribute for the Sangha, let them remain silent; those who disagree, speak up.' 'The Sangha has already agreed to entrust this matter to Bhikṣu so-and-so, and so-and-so has completed the distribution for the Sangha. The Sangha agrees, because of the silence, this matter is thus decided.'
At that time, a Bhikṣu obtained a Vasugraha robe (type of robe, details unclear), and reported it to the Buddha. The Buddha said, 'It is permissible to possess it.'
The Bhikṣus were suffering from the cold, and reported it to the Buddha. The Buddha said, 'It is permissible to wear layered robes and store robes.'
At that time, in a different vihāra, there was one Bhikṣu residing. At that time, the present Sangha obtained many distributable robes. The Bhikṣus did not know what to do. They reported it to the Buddha. The Buddha said, 'If in a vihāra where a Bhikṣu resides, the present Sangha obtains many distributable robes, if there are guest Bhikṣus, whether four or more than four, one should give the robes to one Bhikṣu and have him distribute them using the Bai Er Karma method; if there are three, they should mutually receive and distribute them using the three-phrase acceptance (sān yǔ shòu); if there are two, they should mutually receive and distribute them using the three-phrase acceptance; if there is only one, he should think in his heart and say with his mouth: 'This is my share.'
At that time, there was a vihāra, and a Bhikṣu had the thought of separating, wanting to distribute the robes individually. The Bhikṣus did not know whether such a distribution was proper or not. They reported it to the Buddha. The Buddha said, 'It is not proper, and one will commit a Dujjiṭṭhula (minor offense).'
At that time, there was a vihāra, and a Bhikṣu doubted whether distributing the robes individually was proper or not. The Bhikṣus did not know whether such a distribution was proper or not?
白佛，佛言：「不成分，得突吉羅。」
爾時有住處，有比丘作無比丘想，別部分衣。比丘不知成分不成分？白佛，佛言：「不成分，不犯。」
爾時有住處，無比丘有比丘想分衣。諸比丘不知成分不成分？白佛，佛言：「成分，得突吉羅。」
爾時有住處，無比丘有疑分衣，不知成分不成分？白佛，佛言：「成分，得突吉羅。」
爾時住處，無比丘無比丘想分衣。諸比丘不知成分不成分？白佛，佛言：「成分衣，無犯。」
爾時有住處，有比丘有比丘想別部受衣。諸比丘不知成受衣不？白佛，佛言：「不成受衣，得突吉羅。」
爾時有住處，有比丘疑別部受衣。諸比丘白佛，佛言：「不成受，得突吉羅。」
爾時有住處，有比丘無比丘想別部受衣。諸比丘不知成受不？白佛，佛言：「不成受，不犯。」
爾時有住處，無比丘有比丘想受衣。諸比丘不知成受不？白佛，佛言：「成受，得突吉羅。」
爾時有住處，無比丘疑受衣。諸比丘不知成受衣不？白佛，佛言：「成受，得突吉羅。」
爾時有住處，無比丘無比丘想受衣。諸比丘不知成受不？白佛，佛言：「成受，無犯。」
四分律卷第四十 大正藏第 22 冊 No. 1428 四分律
【現代漢語翻譯】 現代漢語譯本 佛陀說：『不算是分，會犯突吉羅（Dukkata，一種輕微的罪過）。』 當時有個住處，有比丘（Bhikkhu，佛教僧侶）作不是比丘想，分別部分衣物。比丘們不知道這算不算分？稟告佛陀，佛陀說：『不算是分，不犯。』 當時有個住處，不是比丘的人對比丘想分衣物。眾比丘不知道這算不算分？稟告佛陀，佛陀說：『算是分，會犯突吉羅。』 當時有個住處，不是比丘的人有疑惑分衣物，不知道這算不算分？稟告佛陀，佛陀說：『算是分，會犯突吉羅。』 當時有個住處，不是比丘的人作不是比丘想分衣物。眾比丘不知道這算不算分？稟告佛陀，佛陀說：『算是分衣物，無犯。』 當時有個住處，有比丘作比丘想，分別部門接受衣物。眾比丘不知道這樣是否算完成接受衣物？稟告佛陀，佛陀說：『不算完成接受衣物，會犯突吉羅。』 當時有個住處，有比丘疑惑分別部門接受衣物。眾比丘稟告佛陀，佛陀說：『不算完成接受，會犯突吉羅。』 當時有個住處，有比丘作不是比丘想，分別部門接受衣物。眾比丘不知道這樣是否算完成接受？稟告佛陀，佛陀說：『不算完成接受，不犯。』 當時有個住處，不是比丘的人作比丘想接受衣物。眾比丘不知道這樣是否算完成接受？稟告佛陀，佛陀說：『算完成接受，會犯突吉羅。』 當時有個住處，不是比丘的人疑惑接受衣物。眾比丘不知道這樣是否算完成接受衣物？稟告佛陀，佛陀說：『算完成接受，會犯突吉羅。』 當時有個住處，不是比丘的人作不是比丘想接受衣物。眾比丘不知道這樣是否算完成接受？稟告佛陀，佛陀說：『算完成接受，無犯。』 《四分律》卷第四十 《大正藏》第22冊 No. 1428 《四分律》
【English Translation】 English version The Buddha said, 'It is not considered a division, and one incurs a Dukkata (a minor offense).' At that time, there was a dwelling place where a Bhikkhu (Buddhist monk) had the thought of 'not a Bhikkhu' and divided some clothing. The Bhikkhus did not know whether this was considered a division. They reported to the Buddha, and the Buddha said, 'It is not considered a division, and there is no offense.' At that time, there was a dwelling place where someone who was not a Bhikkhu had the thought of a Bhikkhu and divided clothing. The Bhikkhus did not know whether this was considered a division. They reported to the Buddha, and the Buddha said, 'It is considered a division, and one incurs a Dukkata.' At that time, there was a dwelling place where someone who was not a Bhikkhu had doubts about dividing clothing and did not know whether this was considered a division. They reported to the Buddha, and the Buddha said, 'It is considered a division, and one incurs a Dukkata.' At that time, there was a dwelling place where someone who was not a Bhikkhu had the thought of 'not a Bhikkhu' and divided clothing. The Bhikkhus did not know whether this was considered a division. They reported to the Buddha, and the Buddha said, 'It is considered a division of clothing, and there is no offense.' At that time, there was a dwelling place where a Bhikkhu had the thought of a Bhikkhu and separately received clothing for a department. The Bhikkhus did not know whether this constituted a completed acceptance of the clothing. They reported to the Buddha, and the Buddha said, 'It does not constitute a completed acceptance of the clothing, and one incurs a Dukkata.' At that time, there was a dwelling place where a Bhikkhu had doubts about separately receiving clothing for a department. The Bhikkhus reported to the Buddha, and the Buddha said, 'It does not constitute a completed acceptance, and one incurs a Dukkata.' At that time, there was a dwelling place where a Bhikkhu had the thought of 'not a Bhikkhu' and separately received clothing for a department. The Bhikkhus did not know whether this constituted a completed acceptance. They reported to the Buddha, and the Buddha said, 'It does not constitute a completed acceptance, and there is no offense.' At that time, there was a dwelling place where someone who was not a Bhikkhu had the thought of a Bhikkhu and received clothing. The Bhikkhus did not know whether this constituted a completed acceptance. They reported to the Buddha, and the Buddha said, 'It constitutes a completed acceptance, and one incurs a Dukkata.' At that time, there was a dwelling place where someone who was not a Bhikkhu had doubts about receiving clothing. The Bhikkhus did not know whether this constituted a completed acceptance of the clothing. They reported to the Buddha, and the Buddha said, 'It constitutes a completed acceptance, and one incurs a Dukkata.' At that time, there was a dwelling place where someone who was not a Bhikkhu had the thought of 'not a Bhikkhu' and received clothing. The Bhikkhus did not know whether this constituted a completed acceptance. They reported to the Buddha, and the Buddha said, 'It constitutes a completed acceptance, and there is no offense.' The Fourth Division Rule, Volume 40 Taisho Tripitaka Volume 22, No. 1428, The Fourth Division Rule
四分律卷第四十一(三分之五)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯衣揵度之三
爾時舍衛國有多知識比丘死，有多僧伽藍、多有屬僧伽藍園田果樹，有多別房、多屬別房物，有多銅瓶銅瓫斧鑿燈臺，多諸重物，多有繩床、木床、臥褥、坐褥枕，多畜伊梨延陀耄、羅耄耄、羅氍氀，多有守僧伽藍人，多有車輿，多有澡罐錫杖扇，多有鐵作器、木作器、陶作器、皮作器、剃髮刀、竹作器，多衣缽、尼師壇、針筒。諸比丘不知云何？白佛，佛言：「多知識、無知識，一切屬僧。」諸比丘分僧園田果樹，佛言：「不應分，屬四方僧。」彼分別房及屬別房物，佛言：「不應分，屬四方僧。」彼分銅瓶、銅瓫、斧鑿及諸種種重物，白佛，佛言：「不應分，屬四方僧。」彼分繩床、木床、坐褥、臥褥枕，佛言：「不應分，屬四方僧。」彼分伊梨延陀耄、羅耄耄、羅氍氀，佛言：「不應分，屬四方僧。自今已去，聽諸比丘氍氀廣三肘、長五肘，毛長三指，現前僧應分。」彼分車輿守僧伽藍人，佛言：「不應分，屬四方僧。」彼分水瓶、澡罐、錫杖、扇，佛言：「不應分，屬四方僧。」彼分鐵作器、木作器、陶作器、皮作器、竹作器，佛言：「不應分，屬四方僧。自今已去，聽分剃刀、衣缽、坐具、針筒。」
【現代漢語翻譯】 現代漢語譯本： 《四分律》卷第四十一（三分之五） 姚秦時期，罽賓（Kashmir）三藏法師佛陀耶舍（Buddhayasas），與竺佛念（Dharmanandin）等人共同翻譯的《衣揵度》之三
當時，舍衛國（Sravasti）有很多有學識的比丘去世，留下了很多僧伽藍（samgharama，寺院）、很多屬於僧伽藍的園田果樹，很多獨立的房間、很多屬於獨立房間的物品，很多銅瓶、銅缽、斧頭、鑿子、燈臺，很多貴重物品，很多繩床、木床、臥褥、坐褥、枕頭，很多伊梨延陀耄（iriyantha mao，一種毛織品）、羅耄耄（lomamao，另一種毛織品）、羅氍氀（loma qūlǘ，又一種毛織品），很多看守僧伽藍的人，很多車輿，很多澡罐、錫杖、扇子，很多鐵製器具、木製器具、陶製器具、皮製器具、剃髮刀、竹製器具，很多衣缽、尼師壇（nisidana，坐具）、針筒。各位比丘不知道該怎麼辦，便稟告佛陀。佛陀說：『無論是有學識還是沒有學識的比丘的遺物，一切都屬於僧團。』各位比丘分割僧團的園田果樹，佛陀說：『不應該分割，屬於四方僧團。』他們分割獨立的房間以及屬於獨立房間的物品，佛陀說：『不應該分割，屬於四方僧團。』他們分割銅瓶、銅缽、斧頭、鑿子以及各種各樣的貴重物品，稟告佛陀，佛陀說：『不應該分割，屬於四方僧團。』他們分割繩床、木床、坐褥、臥褥、枕頭，佛陀說：『不應該分割，屬於四方僧團。』他們分割伊梨延陀耄、羅耄耄、羅氍氀，佛陀說：『不應該分割，屬於四方僧團。從今以後，允許各位比丘使用的氍氀，寬度三肘、長度五肘，毛長三指，由現前僧團分配。』他們分割車輿和看守僧伽藍的人，佛陀說：『不應該分割，屬於四方僧團。』他們分割水瓶、澡罐、錫杖、扇子，佛陀說：『不應該分割，屬於四方僧團。』他們分割鐵製器具、木製器具、陶製器具、皮製器具、竹製器具，佛陀說：『不應該分割，屬於四方僧團。從今以後，允許分配剃刀、衣缽、坐具、針筒。』
【English Translation】 English version: Vinaya in Four Parts, Scroll 41 (Part 5 of 3) Translated by Tripiṭaka Master Buddhayasas from Kashmir of the Yao Qin Dynasty, together with Dharmanandin and others, Chapter 3 of 'Clothing Section'
At that time, in Sravasti (Savatthi), many learned monks passed away, leaving behind many sangharamas (monasteries), many gardens and orchards belonging to the sangharamas, many separate rooms, many items belonging to the separate rooms, many copper bottles, copper bowls, axes, chisels, lampstands, many heavy items, many rope beds, wooden beds, sleeping mats, sitting mats, pillows, many iriyantha mao (a type of woolen fabric), lomamao (another type of woolen fabric), loma qūlǘ (yet another type of woolen fabric), many people guarding the sangharamas, many carts, many water pitchers, bathing vessels, staffs, fans, many iron tools, wooden tools, pottery tools, leather tools, razors, bamboo tools, many robes and bowls, nisidanas (sitting cloths), and needle cases. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'Whether the deceased monks were learned or unlearned, everything belongs to the Sangha.' The monks divided the Sangha's gardens and orchards. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the separate rooms and the items belonging to the separate rooms. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the copper bottles, copper bowls, axes, chisels, and various heavy items. They reported to the Buddha. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the rope beds, wooden beds, sitting mats, sleeping mats, and pillows. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the iriyantha mao, lomamao, and loma qūlǘ. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions. From now on, monks are allowed to use qūlǘ that are three spans wide and five spans long, with wool three fingers long, to be distributed by the present Sangha.' They divided the carts and the people guarding the sangharamas. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the water bottles, bathing vessels, staffs, and fans. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions.' They divided the iron tools, wooden tools, pottery tools, leather tools, and bamboo tools. The Buddha said, 'They should not be divided; they belong to the Sangha of the four directions. From now on, razors, robes and bowls, sitting cloths, and needle cases are allowed to be distributed.'
彼分俱夜羅器，「現前僧應分。」
爾時有異住處二部僧，多得可分衣物。時比丘僧多、比丘尼僧少，諸比丘不知云何？白佛，佛言：「應分作二分。」時無比丘尼，純式叉摩那，「應分作二分。」時無比丘尼、無式叉摩那，純沙彌尼，佛言：「應分作二分。若無沙彌尼，僧應分。」
時有住處二部僧多得物，比丘少、比丘尼多。白佛，佛言：「應分作二分。無比丘有沙彌，應分作二分。無沙彌，比丘尼應分。」
時有比丘在拘薩羅國人間遊行，到無比丘住處村，到已命過。諸比丘不知誰應分此衣缽？白佛，佛言：「彼處若有信樂優婆塞、若守園人，彼應賞錄。若有五眾出家人前來者應與，若無來者，應送與近處僧伽藍。」
爾時世尊在舍衛國住處，多比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種外道、沙門、婆羅門。時世尊告諸比丘：「我欲三月靜坐思惟，無使外人入，唯除一供養人。」時諸比丘自立制限：「世尊如是語：『三月靜坐思惟，不聽外人入，唯除一供養人。』若有入者，教令波逸提懺。」
爾時長老和先跋檀陀子，與波羅國六十比丘俱，儘是阿蘭若、乞食、著糞掃衣、作餘食法不食、一坐食、一摶食，冢間坐、露地坐、樹下坐、常坐、隨坐、持三衣，詣舍衛國祇
【現代漢語翻譯】 現代漢語譯本： 彼分俱夜羅器（Kubera vessel，一種容器），『現前僧應分。』 爾時有異住處二部僧，多得可分衣物。當時比丘僧多、比丘尼僧少，眾比丘不知如何處理？稟告佛陀，佛陀說：『應分為二份。』當時沒有比丘尼，只有式叉摩那（Śikṣamāṇā，學戒女），『應分為二份。』當時沒有比丘尼、沒有式叉摩那，只有沙彌尼（Śrāmaṇerikā，小沙彌尼），佛陀說：『應分為二份。若沒有沙彌尼，僧眾應分。』 當時有住處二部僧獲得很多財物，比丘少、比丘尼多。稟告佛陀，佛陀說：『應分為二份。沒有比丘，有沙彌（Śrāmaṇera，小沙彌），應分為二份。沒有沙彌，比丘尼應分。』 當時有比丘在拘薩羅國（Kosala，古印度十六雄國之一）游化人間，到達沒有比丘居住的村莊，到達後去世。眾比丘不知該由誰來分配他的衣缽？稟告佛陀，佛陀說：『那個地方如果有信奉佛法的優婆塞（Upāsaka，男居士）、或者守園人，他們應該得到賞賜。如果有五眾出家人前來，應該給他們，如果沒有人來，應該送到附近的僧伽藍（Saṃghārāma，僧院）。』 當時世尊在舍衛國（Śrāvastī，古印度城市）居住，有很多比丘、比丘尼、優婆塞、優婆夷（Upāsikā，女居士）、國王、大臣、各種外道、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度祭司）。當時世尊告訴眾比丘：『我想要三個月閉關思惟，不要讓外人進來，除非一位供養人。』當時眾比丘自己設立限制：『世尊這樣說：『三個月閉關思惟，不聽外人進來，除非一位供養人。』如果有人進來，教令他進行波逸提（Pāyattika，一種懺悔罪名）懺悔。』 當時長老和先跋檀陀子（Vaśpa-vṛddha-danta-putra，人名），與波羅國（Pārada，古印度地名）六十位比丘一起，全部都是阿蘭若（āraṇyaka，在曠野修行者）、乞食者、穿著糞掃衣、實行餘食法不食、一坐食、一摶食、在墳墓間坐、在露天坐、在樹下坐、常坐、隨坐、攜帶三衣，前往舍衛國祇（Śrāvastī，古印度城市）
【English Translation】 English version: That portion is for the Kubera vessel ('Kubera vessel' refers to a type of container), 'it should be distributed to the present Saṃgha.' At that time, there were Saṃghas of two groups in different residences, who obtained many distributable items. At that time, there were many Bhikṣus (monks) and few Bhikṣuṇīs (nuns), and the Bhikṣus did not know what to do. They reported to the Buddha, and the Buddha said, 'It should be divided into two portions.' At that time, there were no Bhikṣuṇīs, only Śikṣamāṇās (probationary nuns), 'it should be divided into two portions.' At that time, there were no Bhikṣuṇīs, no Śikṣamāṇās, only Śrāmaṇerikās (female novices), the Buddha said, 'It should be divided into two portions. If there are no Śrāmaṇerikās, the Saṃgha should distribute it.' At that time, there were Saṃghas of two groups in a residence who obtained many items, with few Bhikṣus and many Bhikṣuṇīs. They reported to the Buddha, and the Buddha said, 'It should be divided into two portions. If there are no Bhikṣus but there are Śrāmaṇeras (male novices), it should be divided into two portions. If there are no Śrāmaṇeras, the Bhikṣuṇīs should distribute it.' At that time, there was a Bhikṣu traveling among humans in the country of Kosala (one of the sixteen Mahajanapadas of ancient India), who arrived at a village where no Bhikṣus resided, and passed away after arriving. The Bhikṣus did not know who should distribute his robes and bowl. They reported to the Buddha, and the Buddha said, 'If there are Upāsakas (male lay devotees) who have faith in that place, or a garden keeper, they should be rewarded. If members of the five assemblies of renunciants come, it should be given to them, and if no one comes, it should be sent to a nearby Saṃghārāma (monastery).' At that time, the World-Honored One was residing in Śrāvastī (an ancient Indian city), and there were many Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās (female lay devotees), kings, ministers, various heretics, Śrāmaṇas (ascetics), and Brāhmaṇas (priests). At that time, the World-Honored One told the Bhikṣus, 'I wish to engage in three months of solitary contemplation, do not allow outsiders to enter, except for one provider.' At that time, the Bhikṣus established a restriction for themselves: 'The World-Honored One has said: 'Three months of solitary contemplation, do not allow outsiders to enter, except for one provider.' If anyone enters, instruct them to confess a Pāyattika (a type of offense requiring confession).' At that time, Elder Vaśpa-vṛddha-danta-putra (name of a person), together with sixty Bhikṣus from the country of Pārada (an ancient Indian place name), all of whom were āraṇyakas (forest dwellers), alms-seekers, wearing rag robes, practicing the method of not eating leftover food, eating in one sitting, eating one ball of food, sitting among tombs, sitting in the open, sitting under trees, constantly sitting, sitting as they pleased, carrying three robes, went to Śrāvastī (an ancient Indian city) in the Jeta
桓精舍，問諸比丘：「如來在何處房住？我欲往見。」諸比丘言：「如來如是言：『我三月靜坐思惟，無使外人入，唯除一供養人。』若有入者，作波逸提懺。」和先問言：「世尊有如是語耶？」比丘答言：「諸比丘自立制言：『若有入者，波逸提懺。』」和先言：「我不用諸長老制。何以故？佛有如是言：『佛不制，不應制；若已制，不應違。隨所製法應學。』我等悉是阿蘭若乃至持三衣，得隨意問訊世尊。」爾時長老和先與彼六十比丘俱，逕詣佛所，頭面禮足卻住一面。時世尊慰問言：「和先！汝安樂不？飲食不乏耶？住止安靜不？和先！汝從何處來？汝不聞余比丘語耶？」答言：「住止安樂，不以飲食為苦，亦聞余比丘語。大德！我與波羅國六十比丘俱，儘是阿蘭若乃至持三衣，在拘薩羅國人間遊行。至舍衛國，問祇桓諸比丘：『世尊在何處房住？我等欲見。』諸比丘如是語：『世尊三月靜坐思惟，無使外人入，唯除一供養人。若有入者，教波逸提懺。』我即問：『波逸提懺，世尊有如是語耶？』諸比丘言：『無，我等自立制耳。』我即語言：『我不用汝曹制。何以故？佛有如是語：「佛不制者不應制，若已制不應違，隨所製法應學。」我曹皆是阿蘭若乃至持三衣，得隨意問訊世尊。』」佛言：「善哉，善哉！
【現代漢語翻譯】 現代漢語譯本 桓精舍，和先比丘問各位比丘：『如來（Tathagata，佛的稱號）住在哪個房間？我想要去拜見。』各位比丘說：『如來這樣說過：「我三個月閉關思惟，不讓外人進入，除非一位供養人。」如果有人進入，就要進行波逸提（Payittiya，一種懺悔）懺悔。』 和先比丘問道：『世尊（Bhagavan，佛的稱號）說過這樣的話嗎？』比丘們回答說：『這是我們比丘自己制定的規定，說：「如果有人進入，就要進行波逸提懺悔。」』 和先比丘說：『我不採用各位長老制定的規定。為什麼呢？佛有這樣說過：「佛沒有制定的，不應該制定；如果已經制定了，就不應該違背。應該學習所有已經制定的法。」我們都是住在阿蘭若（Aranya，寂靜處）的比丘，乃至持有三衣，可以隨意問訊世尊。』 當時，長老和先與那六十位比丘一起，直接前往佛陀所在的地方，以頭面禮拜佛足，然後站立在一旁。這時，世尊慰問他們說：『和先！你安樂嗎？飲食不缺乏嗎？居住安靜嗎？和先！你從哪裡來？你沒有聽到其他比丘說的話嗎？』 和先比丘回答說：『居住安樂，不為飲食所苦，也聽到了其他比丘說的話。大德（Bhadanta，對僧侶的尊稱）！我與波羅國（Paros）的六十位比丘一起，都是住在阿蘭若的比丘，乃至持有三衣，在拘薩羅國（Kosala）的人間游化。到達舍衛國（Savatthi），詢問祇桓（Jeta Grove）的各位比丘：「世尊住在哪個房間？我們想要拜見。」各位比丘這樣說：「世尊三個月閉關思惟，不讓外人進入，除非一位供養人。如果有人進入，就要進行波逸提懺悔。」』 『我於是問：「波逸提懺悔，世尊說過這樣的話嗎？」各位比丘說：「沒有，這是我們自己制定的規定。」我於是說：「我不採用你們制定的規定。為什麼呢？佛有這樣說過：『佛沒有制定的，不應該制定；如果已經制定了，就不應該違背，應該學習所有已經制定的法。』我們都是住在阿蘭若的比丘，乃至持有三衣，可以隨意問訊世尊。」』佛陀說：『好啊，好啊！』
【English Translation】 English version At the Jeta Grove, the Bhikkhu (monk) Vasena asked the Bhikkhus (monks): 'Where does the Tathagata (the Thus-Gone One, an epithet of the Buddha) reside? I wish to visit him.' The Bhikkhus said: 'The Tathagata has said thus: 'I am in seclusion for three months, allowing no outsiders to enter, except for one who provides alms.' If anyone enters, they must undergo Payittiya (expiation) confession.' Vasena asked: 'Has the Bhagavan (the Blessed One, an epithet of the Buddha) said such a thing?' The Bhikkhus replied: 'The Bhikkhus themselves have established this rule, saying: 'If anyone enters, they must undergo Payittiya confession.' Vasena said: 'I do not accept the rules established by you elders. Why? The Buddha has said thus: 'What the Buddha has not established, should not be established; what has already been established, should not be violated. All established rules should be followed.' We are all Aranyaka (forest dwelling) Bhikkhus, even to the point of holding the three robes, and are free to inquire of the Bhagavan.' At that time, the elder Vasena, together with those sixty Bhikkhus, went directly to where the Buddha was, bowed at his feet with their heads, and stood to one side. Then, the Bhagavan greeted them, saying: 'Vasena! Are you well? Are you not lacking in food? Is your dwelling peaceful? Vasena! Where have you come from? Have you not heard what the other Bhikkhus said?' Vasena replied: 'Our dwelling is peaceful, we do not suffer from lack of food, and we have heard what the other Bhikkhus said. Venerable Sir (Bhadanta, an honorific for monks)! I, together with sixty Bhikkhus from the country of Paras, are all Aranyaka Bhikkhus, even to the point of holding the three robes, wandering among humans in the country of Kosala. Arriving at Savatthi, we asked the Bhikkhus at Jeta Grove: 'Where does the Bhagavan reside? We wish to visit him.' The Bhikkhus said thus: 'The Bhagavan is in seclusion for three months, allowing no outsiders to enter, except for one who provides alms. If anyone enters, they must undergo Payittiya confession.' 'I then asked: 'Payittiya confession, has the Bhagavan said such a thing?' The Bhikkhus said: 'No, we have established this rule ourselves.' I then said: 'I do not accept the rules established by you. Why? The Buddha has said thus: 'What the Buddha has not established, should not be established; what has already been established, should not be violated, all established rules should be followed.' We are all Aranyaka Bhikkhus, even to the point of holding the three robes, and are free to inquire of the Bhagavan.'' The Buddha said: 'Well done, well done!'
和先！汝等儘是阿練若持三衣，得隨意問訊。若復有如是者，亦得隨意問訊世尊。」
爾時諸比丘聞世尊聽阿蘭若得隨意問訊世尊，或有作阿蘭若者，或有不受請者常乞食，或有舍檀越施衣持糞掃衣，或有舍長衣持三衣。時諸比丘舍衣成大積聚，諸比丘不知云何？白佛，佛言：「應佈施眾僧，若施佛、若施塔、若與一人。」諸比丘聞言與一人，持與白衣。比丘白佛，佛言：「不應與白衣、若外道。」時諸比丘畏慎，不敢與比丘尼非衣、缽囊、革屣囊、針筒、禪帶、腰帶、帽、拭腳巾、攝熱巾、裹革屣巾。佛言：「聽與比丘尼非衣。」
諸比丘作如是念：「行波利婆沙摩那埵比丘，應與分不？」佛言：「應與。」諸比丘作如是念：「諸被呵責羯磨，若擯出羯磨、依止羯磨、遮不至白衣家羯磨、作舉羯磨，被如是諸羯磨人，當與分不？」佛言：「與，置地與、若使人與。」
時諸比丘得外道衣，不染便著。白佛，佛言：「不應便著，應染已著。」時諸比丘使白衣作，白衣索衣分。白佛，佛言：「聽計功多少與食、與價。」
諸比丘自念：「守僧伽藍人、沙彌，應等與衣分不？」白佛，佛言：「若僧和合聽，應與沙彌等分；若不和合，應與半；若半不聽，應三分與一；若不與，不應分。若守僧伽藍
【現代漢語翻譯】 現代漢語譯本：佛陀說：『很好！你們都是住在寂靜處的，持有三衣，可以隨意問訊。如果還有像你們這樣的人，也可以隨意問訊世尊。』 當時，眾比丘聽到世尊允許住在寂靜處的人可以隨意問訊世尊，於是有人開始住在寂靜處，有人不接受邀請堅持乞食，有人捨棄檀越（dānyuè，施主）佈施的衣服而穿糞掃衣（fènsǎo yī，從垃圾堆或丟棄物中撿來的布料縫製的衣服），有人捨棄長衣而只持三衣。當時，眾比丘捨棄的衣服堆積如山，比丘們不知道該怎麼辦，便稟告佛陀。佛陀說：『應該佈施給僧眾，或者佈施給佛、或者佈施給佛塔、或者給一個人。』眾比丘聽到可以給一個人，就拿去給了在家居士。比丘稟告佛陀，佛陀說：『不應該給在家居士或者外道。』當時，眾比丘小心謹慎，不敢把非衣（fēi yī，指除了三衣之外的物品）、缽囊（bōnáng，裝缽的袋子）、革屣囊（géxǐ náng，裝鞋子的袋子）、針筒（zhēntǒng，裝針的筒子）、禪帶（chándài，坐禪時束腰的帶子）、腰帶（yāodài，束腰的帶子）、帽子（màozi，帽子）、拭腳巾（shìjiǎojīn，擦腳的布）、攝熱巾（shèrè jīn，用於吸汗的布）、裹革屣巾（guǒ géxǐ jīn，包裹鞋子的布）等物品給比丘尼。佛陀說：『可以把非衣給比丘尼。』 眾比丘心想：『正在行波利婆沙（bōlìpóshā，一種懺悔儀式）和摩那埵（mónàduǒ，一種僧團給予犯戒比丘的處分）的比丘，應該分給他們衣物嗎？』佛陀說：『應該給。』眾比丘心想：『那些被呵責羯磨（hēzé jiémó，僧團的譴責儀式）、擯出羯磨（bìnchū jiémó，驅逐出僧團的儀式）、依止羯磨（yīzhǐ jiémó，限制行為的儀式）、遮不至白衣家羯磨（zhē bùzhì báiyī jiā jiémó，禁止去在家居士家的儀式）、作舉羯磨（zuòjǔ jiémó，一種警告儀式）的人，應該分給他們衣物嗎？』佛陀說：『給，放在地上給，或者派人給。』 當時，眾比丘得到外道的衣服，沒有染色就穿上了。稟告佛陀，佛陀說：『不應該不染色就穿，應該染色后再穿。』當時，眾比丘讓在家居士幫忙染色，在家居士索要衣物作為報酬。稟告佛陀，佛陀說：『可以根據工作量的大小給予食物或者報酬。』 眾比丘心想：『看守僧伽藍（sēngqiélán，寺院）的人、沙彌（shāmí，小和尚），應該平等地分給他們衣物嗎？』稟告佛陀，佛陀說：『如果僧團同意，應該平等地分給沙彌；如果不同意，應該給一半；如果一半也不同意，應該給三分之一；如果不給，就不應該分。如果看守僧伽藍……』
【English Translation】 English version: The Buddha said, 'Excellent! All of you dwell in secluded places, possess the three robes, and may inquire at will. If there are others like you, they may also inquire of the World-Honored One at will.' At that time, the bhikkhus (bǐqiū, monks) heard that the World-Honored One allowed those dwelling in secluded places to inquire of the World-Honored One at will. Some began to dwell in secluded places, some refused invitations and insisted on begging for food, some abandoned robes donated by dānyuè (benefactors) and wore robes made of discarded cloth (fènsǎo yī), and some abandoned long robes and only kept the three robes. At that time, the robes discarded by the bhikkhus piled up like mountains. The bhikkhus did not know what to do, so they reported to the Buddha. The Buddha said, 'You should donate them to the Sangha (sēngqié, monastic community), or donate them to the Buddha, or donate them to a stupa (fútǎ, pagoda), or give them to one person.' The bhikkhus heard that they could give them to one person, so they took them to give to laypeople. The bhikkhus reported to the Buddha, and the Buddha said, 'You should not give them to laypeople or heretics.' At that time, the bhikkhus were cautious and did not dare to give non-robes, bōnáng (bowl bags), géxǐ náng (shoe bags), zhēntǒng (needle cases), chándài (meditation belts), waist belts, hats, shìjiǎojīn (foot-wiping cloths), shèrè jīn (sweat cloths), or guǒ géxǐ jīn (shoe-wrapping cloths) to bhikkhunis (bǐqiūní, nuns). The Buddha said, 'You may give non-robes to bhikkhunis.' The bhikkhus thought, 'Should those bhikkhus undergoing Parivasa (bōlìpóshā, a period of penance) and Manatta (mónàduǒ, a disciplinary measure) be given a share of the robes?' The Buddha said, 'They should be given.' The bhikkhus thought, 'Should those who have been subjected to rebuke Karma (hēzé jiémó, act of censure), expulsion Karma (bìnchū jiémó, act of expulsion), dependence Karma (yīzhǐ jiémó, act of restriction), prohibition from going to laypeople's homes Karma (zhē bùzhì báiyī jiā jiémó, act of prohibition), or raising Karma (zuòjǔ jiémó, act of warning) be given a share of the robes?' The Buddha said, 'Give it to them, place it on the ground and give it, or have someone give it.' At that time, the bhikkhus obtained robes from heretics and wore them without dyeing them. They reported to the Buddha, and the Buddha said, 'You should not wear them without dyeing them; you should wear them after dyeing them.' At that time, the bhikkhus had laypeople dye them, and the laypeople asked for a share of the robes as payment. They reported to the Buddha, and the Buddha said, 'You may give them food or payment according to the amount of work.' The bhikkhus thought, 'Should those who guard the Sangharama (sēngqiélán, monastery) and the Shramaneras (shāmí, novice monks) be given an equal share of the robes?' They reported to the Buddha, and the Buddha said, 'If the Sangha agrees, the Shramaneras should be given an equal share; if they do not agree, they should be given half; if half is not agreed upon, they should be given one-third; if they are not given, they should not be divided. If guarding the Sangharama...'
人，四分與一；若不與，不應分。若分，應如法治。」諸比丘畏慎疑，不敢持衣與父母，白佛，佛言：「應與。」
爾時佛在舍衛國。迦維羅釋子新作堂舍，未有沙門婆羅門及諸人在上坐者。時毗琉璃太子最初坐上，諸釋種皆共瞋嫌：「我新作堂舍，佛未得坐，下賤婢子先坐中。」時有不信樂婆羅門侍從語言：「舍夷諸釋子，罵汝作下賤婢子，汝乃能忍耶？」答言：「我今無力，不得自在。若我父亡，我作王時當語我。」后王波斯匿失王位，琉璃太子即自作王，不信樂大臣白言：「先諸釋種子罵王，王能忍耶？今可往罰。」王即集四種兵，出舍衛城往舍夷國。時世尊慈愍故，即先往琉璃王所行道邊，在惡樹下坐。時琉璃王至，見佛在惡樹下坐，即下車頭面禮足卻住一面，白世尊言：「多有大好樹無恚樹等而不坐，何故在此惡樹下坐？」佛言：「大王！在親里蔭下樂。」彼作如是念：「世尊慈愍舍夷國故耳！」即回軍還舍衛國。不信樂大臣婆羅門，第二、第三如是語：「諸釋種先罵王作下賤婢子，今可往罰。」時王即復集四種兵往舍衛國，去迦維羅衛國不遠，作小營自障住。時迦維羅衛釋種等，皆能遠射，無抂發者，或有射一由旬中的，或有射七十里中的，或有射六十里、五十里、四三十里中的者。時有射琉璃王
【現代漢語翻譯】 現代漢語譯本 『人，四分之一歸父母；如果不給，那就不應該分給其他人。如果分了，應該依法懲處。』眾比丘因為害怕、謹慎和疑惑，不敢把衣服給父母，便稟告佛陀，佛陀說：『應該給。』
當時佛陀在舍衛國（Śrāvastī）。迦維羅（Kapilavastu）的釋迦族人新建了一座堂舍，還沒有沙門（śrāmaṇa）、婆羅門（brāhmaṇa）以及其他人在上面坐過。當時，毗琉璃太子（Virudhaka）最先坐了上去，各位釋迦族人都很生氣，嫌惡地說：『我們新建的堂舍，佛陀都還沒坐過，婢子的兒子竟然先坐在上面了。』當時，有個不信佛法的婆羅門侍從說：『舍夷（Śākya）的釋迦族人罵您是婢子的兒子，您竟然能忍受嗎？』毗琉璃太子回答說：『我現在沒有力量，不能自主。如果我父親去世，我做了國王，我會和他們算賬。』後來，波斯匿王（Prasenajit）失去了王位，毗琉璃太子就自己做了國王，那個不信佛法的大臣稟告說：『先前那些釋迦族人辱罵大王，大王竟然能忍受嗎？現在可以去懲罰他們了。』國王於是集結了四種軍隊，從舍衛城出發前往舍夷國。當時，世尊（Bhagavān）因為慈悲憐憫的緣故，就先到毗琉璃王所行走的道路旁邊，在一棵惡樹下坐著。當時，毗琉璃王到了，看見佛陀在惡樹下坐著，就下車，頭面禮足，退到一旁站立，對世尊說：『有很多大好樹，像無恚樹等等，您都不坐，為什麼偏偏要在這惡樹下坐呢？』佛陀說：『大王！在親人的蔭庇下感到快樂。』毗琉璃王心想：『世尊這是因為慈悲憐憫舍夷國啊！』於是就率領軍隊返回舍衛國。那個不信佛法的大臣婆羅門，第二次、第三次這樣說：『那些釋迦族人先前辱罵大王是**婢子的兒子，現在可以去懲罰他們了。』當時，國王就再次集結四種軍隊前往舍衛國，在距離迦維羅衛國不遠的地方，建立小營寨駐紮。當時迦維羅衛國的釋迦族人，都能遠距離射箭，沒有射不中的，有的能射中一由旬（yojana）遠的目標，有的能射中七十里遠的目標，有的能射中六十里、五十里、四三十里遠的目標。當時，有人射中了毗琉璃王
【English Translation】 English version 『A person's share is four parts, with one part going to the parents; if it is not given, then it should not be divided. If it is divided, it should be punished according to the law.』 The Bhikshus (monks) were fearful, cautious, and doubtful, and dared not give their robes to their parents, so they reported to the Buddha. The Buddha said, 『It should be given.』
At that time, the Buddha was in Śrāvastī (舍衛國). The Śākyas (釋迦族) of Kapilavastu (迦維羅) had newly built a hall, and no śrāmaṇa (沙門), brāhmaṇa (婆羅門), or other people had sat on it yet. At that time, Prince Virudhaka (毗琉璃太子) was the first to sit on it, and all the Śākyas were angry and disgusted, saying, 『We just built this hall, and the Buddha hasn't even sat on it yet, and the son of a slave woman is sitting on it first.』 At that time, an unbelieving Brahmin (婆羅門) attendant said, 『The Śākyas of Śākya (舍夷) are cursing you as the son of a slave woman, and you can endure it?』 Prince Virudhaka replied, 『I have no power now and cannot be independent. If my father dies and I become king, I will settle accounts with them.』 Later, King Prasenajit (波斯匿王) lost his throne, and Prince Virudhaka became king himself. The unbelieving minister reported, 『Those Śākyas previously insulted the king, and the king could endure it? Now you can go and punish them.』 The king then gathered four kinds of troops and set out from Śrāvastī to Śākya. At that time, the Bhagavan (世尊), out of compassion, went ahead to the side of the road where King Virudhaka was traveling and sat under a bad tree. When King Virudhaka arrived, he saw the Buddha sitting under a bad tree, got out of his chariot, bowed his head and feet, and stood to one side, saying to the Bhagavan, 『There are many good trees, like the tree without anger, etc., that you do not sit under. Why do you sit under this bad tree?』 The Buddha said, 『Great King! It is pleasant to be in the shade of relatives.』 The king thought to himself, 『The Bhagavan is doing this out of compassion for Śākya!』 So he led his troops back to Śrāvastī. The unbelieving minister Brahmin said for the second and third time, 『Those Śākyas previously cursed the king as the son of a **slave woman, now you can go and punish them.』 At that time, the king gathered four kinds of troops again and went to Śrāvastī, setting up a small camp not far from Kapilavastu. At that time, the Śākyas of Kapilavastu were all able to shoot arrows from a distance without missing, some hitting targets one yojana (由旬) away, some hitting targets seventy li away, some hitting targets sixty, fifty, forty, or thirty li away. At that time, someone shot King Virudhaka
營，有中蓋頂、蓋枓、蓋子，或有中車轅，或有中馬勒、馬鞚、馬韁，或有中指印，或有中耳珠髻珠破珠而已，終不傷肉。時琉璃王大恐怖問：「諸釋子去此遠近？」傍臣答言：「去此七十里。」王聞已倍更恐怖言：「我將不為諸釋子所害及我軍眾耶？」時不信樂大臣白王言：「彼諸釋子，皆持五戒為優婆塞，死死終不斷眾生命。王但前進，勿以為怖。」即往圍迦維羅衛城。
諸比丘以此因緣白佛，佛言：「彼若不與開門，終不能得。」
時城內人自不和，或言：「當與城。」者，或言：「莫與。」即行籌，時天魔波旬，在與城眾中七返取籌，即令與琉璃王城籌多，即為開門與之。軍人即入，反閉城門，街巷鑿陷悉齊人腰，埋諸釋種男女大小，相參而無有間，令大象蹈上。時摩訶男釋子，是琉璃王外祖父，語諸釋種言：「汝曹莫但看琉璃王放大象蹈殺人，當觀昔日業報因緣。諸釋種昔日所造定業報，今當受之。」時琉璃王聞，語摩訶男釋子言：「欲得何愿？」摩訶男言：「諸釋種已死，我今苦惱，何用愿為？若欲與我願者，聽我入池水，隨入水時節中間，聽諸釋種出莫殺。」琉璃王念言：「水中不得久。」「與汝愿。」摩訶男即入池水，以發系樹根，遂於水下命過。琉璃王即問諸大臣言：「釋子摩訶男入
【現代漢語翻譯】 現代漢語譯本：營地裡，有的有中央的傘蓋頂、傘蓋的斗拱、傘蓋的蓋子，有的有中央的車轅，有的有中央的嚼子、馬籠頭、馬韁繩，有的有中央的指印，有的有中央的耳珠、髮髻珠、破損的珠子而已，最終不會傷到肉體。當時，琉璃王（Virudhaka，意為增長）非常恐懼，問道：『那些釋迦族人（釋子，Sakya）距離這裡有多遠？』旁邊的臣子回答說：『距離這裡七十里。』琉璃王聽了之後更加恐懼地說：『我難道不會被那些釋迦族人所傷害，以及我的軍隊嗎？』當時，不信奉佛法的大臣對琉璃王說：『那些釋迦族人，都持守五戒，作為優婆塞（upasaka，意為近事男），寧可死去也不會斷絕眾生的性命。大王只管前進，不要害怕。』於是就去包圍了迦維羅衛城（Kapilavastu）。
眾比丘將此事稟告佛陀（佛，Buddha），佛陀說：『如果他們不打開城門，最終是攻不進去的。』
當時城內的人意見不合，有人說：『應當獻出城池。』，有人說：『不要獻出。』於是就用籌碼來決定，當時天魔波旬（Mara，意為魔羅），在主張獻出城池的人群中，七次取籌，使得獻出城池的籌碼增多，於是就打開城門獻給了琉璃王。軍隊立即進入城內，反過來關閉城門，將街巷挖掘成陷阱，深度齊到人的腰部，將所有的釋迦族男女老少，互相摻雜地埋在裡面，沒有留下任何空隙，讓大象踩踏。當時，摩訶男釋子（Mahanama Sakya），是琉璃王的外祖父，對諸位釋迦族人說：『你們不要只是看著琉璃王放出大象踩踏殺人，應當觀察昔日的業報因緣。諸位釋迦族人昔日所造的定業報，現在應當承受。』當時琉璃王聽到了，對摩訶男釋子說：『你想要什麼願望？』摩訶男說：『諸位釋迦族人已經死了，我現在非常苦惱，要願望有什麼用呢？如果想要給我願望，就聽我進入池水中，在我進入水中的這段時間裡，聽任諸位釋迦族人出城，不要殺害他們。』琉璃王心想：『在水中待不了多久。』『答應你的願望。』摩訶男立即進入池水中，用頭髮繫在樹根上，於是在水下結束了自己的生命。琉璃王立即問諸位大臣說：『釋迦族的摩訶男進入
【English Translation】 English version: In the camps, some had central canopies, canopy brackets, and canopy covers; some had central carriage poles; some had central bits, horse bridles, and horse reins; some had central finger marks; and some had central ear beads, hair bun beads, and broken beads, but ultimately no flesh was injured. At that time, King Virudhaka (Virudhaka, meaning 'growth') was greatly terrified and asked, 'How far away are those Sakyas (釋子, Sakya)?' The ministers beside him replied, 'Seventy li away.' Upon hearing this, the king became even more terrified and said, 'Will I not be harmed by those Sakyas, as well as my army?' At that time, a minister who did not believe in the Dharma said to the king, 'Those Sakyas all uphold the Five Precepts as upasakas (upasaka, meaning 'close attendant'), and they would rather die than sever the lives of sentient beings. Your Majesty, just advance and do not be afraid.' Thus, he went to besiege Kapilavastu (迦維羅衛城).
The bhikkhus (比丘, Bhikkhu) reported this matter to the Buddha (佛, Buddha), who said, 'If they do not open the city gate, they will ultimately not be able to enter.'
At that time, the people inside the city disagreed. Some said, 'We should surrender the city,' while others said, 'We should not surrender.' So they decided by drawing lots. At that time, Mara Papiyas (Mara, meaning 'demon'), among the group advocating surrendering the city, drew lots seven times, causing the lots for surrendering the city to increase. Thus, they opened the city gate and surrendered to King Virudhaka. The soldiers immediately entered the city, closed the city gate in reverse, dug traps in the streets and alleys to the depth of a person's waist, and buried all the Sakya men, women, old, and young, intermingling them without any gaps, and had elephants trample on them. At that time, Mahanama Sakya (Mahanama Sakya), who was King Virudhaka's maternal grandfather, said to the Sakyas, 'You should not just watch King Virudhaka release elephants to trample and kill people, but should observe the karmic causes and conditions of past deeds. The fixed karmic retribution created by the Sakyas in the past should now be endured.' At that time, King Virudhaka heard this and said to Mahanama Sakya, 'What wish do you desire?' Mahanama said, 'The Sakyas are already dead, and I am now very distressed. What use is a wish to me? If you want to grant me a wish, allow me to enter the pond, and during the time I am in the water, allow the Sakyas to leave the city and do not kill them.' King Virudhaka thought, 'One cannot stay in the water for long.' 'I grant you your wish.' Mahanama immediately entered the pond, tied his hair to the root of a tree, and thus ended his life underwater. King Virudhaka immediately asked his ministers, 'The Sakya Mahanama has entered'
水何乃久耶？」傍人看之，答言：「已死。」王言：「出之。」即出示王。時琉璃王見即生慈心，言：「摩訶男乃為親里故不惜身命。」即敕人放諸釋種。彼即受教放之。
諸釋種被破剝脫，露形來至僧伽藍中。諸比丘畏慎，不敢與衣：「佛不聽我曹與白衣衣。」諸比丘白佛，佛言：「借衣，勿令露形來見我。」即便借衣。時舍利弗與佛在拘薩羅國遊行，在一處坐息，忘僧伽梨置地而去。時佛憶念，語阿難言：「取此衣，作親友意取。」阿難言：「云何作親友意取？」佛言：「隨所取令彼歡喜。」「云何隨所取令彼歡喜？」答言：「有七法，是親友利益慈愍故。何等七？難與能與、難作能作、難忍能忍、密事相語、不相發露、遭苦不捨、貧賤不輕。如是阿難！有此七法，名為親友，利益慈愍，令彼歡喜。」即說偈言：
「難與能與， 難作能作， 難忍能忍， 是親善友； 密事相語， 互相覆藏， 遭苦不捨， 貧賤不輕。 如此七法， 人能行者， 名為親友， 應附近之。」
佛言：「如此親友應取。」
彼比丘非親友作親友意取，佛言：「不應非親友作親友意取。」彼比丘非親友作親友意取波利迦羅衣，佛言：「不應作親友意取此衣，若不足不應取。」
【現代漢語翻譯】 現代漢語譯本： 『水為什麼這麼久還沒幹涸？』旁邊的人看了看，回答說：『已經死了。』國王說：『把他弄出來。』立即把他帶出來給國王看。當時琉璃王（Virudhaka，意為增長王）見了，立刻生起慈悲之心，說：『摩訶男（Mahanama，釋迦牟尼佛的堂弟）爲了親族竟然不惜性命。』立即命令手下放了那些釋迦族人。那些人就遵照命令放了他們。
那些被剝光衣服的釋迦族人，赤身裸體地來到僧伽藍（Samgharama，僧眾居住的園林）中。眾比丘（Bhikkhu，佛教出家男眾）因為有所顧忌，不敢給他們衣服：『佛陀不允許我們給在家人衣服。』眾比丘稟告佛陀，佛陀說：『借給他們衣服，不要讓他們赤身裸體地來見我。』於是就借給他們衣服。當時舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）和佛陀在拘薩羅國（Kosala，古印度十六大國之一）一起，在一處休息，忘記把僧伽梨（Sanghati，比丘所穿的大衣）放在地上就離開了。這時佛陀想起來，告訴阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）說：『拿這件衣服，用對待親友的心意去取。』阿難說：『怎樣用對待親友的心意去取呢？』佛陀說：『隨你怎樣拿，讓他們感到歡喜。』『怎樣隨我怎樣拿，讓他們感到歡喜呢？』佛陀回答說：『有七種行為，是親友爲了利益和慈悲對方而做的。是哪七種呢？難以給予的也能給予、難以做到的也能做到、難以忍受的也能忍受、私密的事情互相傾訴、不互相揭發隱私、遭遇苦難不離不棄、貧窮低賤不輕視。像這樣，阿難！有這七種行為，就叫做親友，爲了利益和慈悲對方，讓他們感到歡喜。』於是說了偈語：
『難以給予的也能給予，難以做到的也能做到，難以忍受的也能忍受，這是真正的善友；私密的事情互相傾訴，互相掩蓋隱私，遭遇苦難不離不棄，貧窮低賤不輕視。像這樣七種行為，人如果能夠做到，就叫做親友，應該親近他。』
佛陀說：『這樣的親友才應該親近。』
那些比丘不是親友卻用對待親友的心意去取衣服，佛陀說：『不應該不是親友卻用對待親友的心意去取。』那些比丘不是親友卻用對待親友的心意去取波利迦羅衣（Parikkhara，比丘的隨身物品），佛陀說：『不應該用對待親友的心意去取這件衣服，如果不夠用，也不應該取。』
【English Translation】 English version: 『Why is the water still here for so long?』 A bystander looked and replied, 『He is already dead.』 The king said, 『Bring him out.』 Immediately, he was brought out and shown to the king. At that time, King Virudhaka (琉璃王, meaning 'increasing king') immediately felt compassion and said, 『Mahanama (摩訶男, cousin of Shakyamuni Buddha) sacrificed his life for the sake of his relatives.』 He immediately ordered his men to release those of the Shakya clan. They obeyed the order and released them.
Those Shakya people, having been stripped of their clothes, came naked to the Samgharama (僧伽藍, a monastery where monks reside). The Bhikkhus (比丘, ordained Buddhist monks) were cautious and dared not give them clothes: 『The Buddha does not allow us to give clothes to laypeople.』 The Bhikkhus reported this to the Buddha, and the Buddha said, 『Lend them clothes; do not let them come to see me naked.』 So they lent them clothes. At that time, Sariputta (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) and the Buddha were in the country of Kosala (拘薩羅國, one of the sixteen great kingdoms of ancient India), resting in one place, and he forgot to leave his Sanghati (僧伽梨, a large robe worn by monks) on the ground and left. Then the Buddha remembered and said to Ananda (阿難, one of the Buddha's ten great disciples, known as the foremost in hearing), 『Take this robe, take it with the intention of a friend.』 Ananda said, 『How do I take it with the intention of a friend?』 The Buddha said, 『Take it in any way that makes them happy.』 『How do I take it in any way that makes them happy?』 The Buddha replied, 『There are seven actions that a friend does out of benefit and compassion for the other. What are the seven? Giving what is difficult to give, doing what is difficult to do, enduring what is difficult to endure, sharing secrets, not revealing each other's secrets, not abandoning each other in times of suffering, and not looking down on each other in poverty and lowliness. Thus, Ananda! Having these seven actions is called a friend, benefiting and having compassion for the other, making them happy.』 Then he spoke a verse:
『Giving what is difficult to give, doing what is difficult to do, enduring what is difficult to endure, these are true good friends; sharing secrets, concealing each other's secrets, not abandoning each other in times of suffering, and not looking down on each other in poverty and lowliness. If a person can practice these seven actions, he is called a friend, and one should be near him.』
The Buddha said, 『Such a friend should be taken.』
Those Bhikkhus, not being friends, took the clothes with the intention of a friend, and the Buddha said, 『One should not take with the intention of a friend when not a friend.』 Those Bhikkhus, not being friends, took the Parikkhara (波利迦羅, a monk's belongings) robe with the intention of a friend, and the Buddha said, 『One should not take this robe with the intention of a friend; if it is not enough, one should not take it.』
爾時佛在波婆城，有一摩羅，字樓延，是阿難白衣時親友。時阿難著衣持缽往其家就座而坐，樓延出行不在。阿難問其婦言：「樓延在不？」答言：「不在。」阿難言：「取衣簏來。」即取置阿難前。時阿難即取大價衣，持還至僧伽藍中，為諸上座作拭面巾、拭身巾。時樓延摩羅行還，其婦以此事語夫。其夫即來到僧伽藍中，至阿難所問言：「汝至我家耶？」答言：「至。」「汝有所取耶？」答言：「有所取。」「何故取粗不取好者？」阿難言：「我正須如是衣。」諸比丘作如是念：「白衣親厚，應取如是衣不？」白佛，佛言：「應取。何者是親厚應取？如阿難於樓延摩羅應取。」諸比丘言：「若主不在，應取不？」佛言：「聽親厚者若在、若不在應取。」
爾時佛在舍衛國，不就請食。諸佛常法，若不就請，在後按行諸房。按行諸房時，見有異處有比丘病，無有瞻視供養人，臥大小便中。見已詣比丘所，知而故問比丘：「汝何故臥大小便中，有瞻視供養人不？」答言：「無。」世尊復問：「何故無？」答言：「我無病時不看他病，是故今病無人瞻視供養者。」佛言：「汝不瞻視不供養病人，無利無所得。汝曹比丘不相看視，誰當應看病者？」時世尊即扶病比丘起，拭身不凈，拭已洗之。洗已復為浣衣曬乾，有
【現代漢語翻譯】 現代漢語譯本：當時，佛陀在波婆城，有一位名叫樓延的摩羅（Malla，人名），是阿難（Ānanda，佛陀的十大弟子之一）做在家居士時的親友。當時阿難穿著僧衣，拿著缽去他家，坐下等候，但樓延外出了不在家。阿難問他的妻子說：『樓延在家嗎？』她回答說：『不在。』阿難說：『把衣箱拿來。』她就拿來放在阿難面前。當時阿難就取走了貴重的衣服，帶回到僧伽藍（Saṃghārāma，僧院）中，給各位上座（長老）做擦臉巾、擦身巾。當時樓延摩羅回家后，他的妻子把這件事告訴了他。他的丈夫就來到僧伽藍中，到阿難那裡問道：『你到我家去了嗎？』回答說：『去了。』『你拿了東西嗎？』回答說：『拿了。』『為什麼拿粗糙的，不拿好的？』阿難說：『我正需要這樣的衣服。』各位比丘（Bhikṣu，出家修行的男性佛教徒）這樣想：『因為是親友，應該拿這樣的衣服嗎？』就去問佛陀，佛陀說：『應該拿。什麼樣的情況是親友可以拿的呢？就像阿難對於樓延摩羅的情況，是可以拿的。』各位比丘問：『如果主人不在，可以拿嗎？』佛陀說：『允許親友，無論在不在，都可以拿。』 當時，佛陀在舍衛國（Śrāvastī，古印度城市）沒有接受邀請去應供齋飯。諸佛通常的做法是，如果不接受邀請，就在後面巡視各個僧房。巡視僧房時，看到一個特別的地方，有一位比丘生病了，沒有人照顧供養他，躺在大小便中。看到后，佛陀來到這位比丘那裡，明知故問比丘：『你為什麼躺在大小便中，有沒有照顧供養你的人？』回答說：『沒有。』世尊（Bhagavān，佛陀的尊稱）又問：『為什麼沒有？』回答說：『我沒生病的時候不看顧其他病人，所以現在生病了沒有人照顧供養我。』佛陀說：『你不看顧不供養病人，沒有利益沒有收穫。你們這些比丘不互相看顧，誰應該看顧病人呢？』當時世尊就扶起生病的比丘，擦拭他身上的污穢，擦拭后清洗乾淨。清洗乾淨后又為他洗衣服曬乾。
【English Translation】 English version: At that time, the Buddha was in the city of Pava. There was a Malla named Louyan, who was a close friend of Ānanda when he was a layman. Ānanda, wearing his robes and carrying his bowl, went to his house, sat down, and waited, but Louyan was out. Ānanda asked his wife, 'Is Louyan at home?' She replied, 'No, he is not.' Ānanda said, 'Bring the clothing chest.' She brought it and placed it before Ānanda. Then Ānanda took the valuable clothes and brought them back to the Saṃghārāma, to make face towels and body towels for the senior monks. When Louyan Malla returned home, his wife told him about this. Her husband then came to the Saṃghārāma and asked Ānanda, 'Did you come to my house?' He replied, 'I did.' 'Did you take something?' He replied, 'I took something.' 'Why did you take the coarse ones and not the good ones?' Ānanda said, 'I needed clothes like these.' The monks thought, 'Because they are close friends, should he take clothes like this?' They asked the Buddha, and the Buddha said, 'He should take them. What kind of situation allows a friend to take something? Like Ānanda's situation with Louyan Malla, he can take them.' The monks asked, 'If the owner is not present, can he take them?' The Buddha said, 'It is permitted for close friends, whether present or not, to take them.' At that time, the Buddha was in Śrāvastī and did not accept an invitation to a meal. It was the usual practice of the Buddhas that if they did not accept an invitation, they would inspect the rooms afterward. While inspecting the rooms, he saw a particular place where a monk was sick, and there was no one to care for or support him, and he was lying in his own excrement and urine. Having seen this, the Buddha went to the monk and, knowing full well, asked him, 'Why are you lying in your excrement and urine? Is there anyone to care for or support you?' He replied, 'No.' The Bhagavan asked again, 'Why not?' He replied, 'When I was not sick, I did not care for other sick people, so now that I am sick, no one cares for or supports me.' The Buddha said, 'If you do not care for or support the sick, there is no benefit or gain. If you monks do not care for each other, who should care for the sick?' Then the World Honored One helped the sick monk up, wiped away the filth from his body, and washed it clean. After washing it clean, he also washed his clothes and dried them.
故壞臥草棄之，掃除住處，以泥漿涂灑，極令清凈，更敷新草並敷一衣，還安臥病比丘已，復以一衣覆上舍去。爾時世尊食已，以此因緣集比丘僧，以曏者不就請在後行房所見病比丘自料理事，具告諸比丘已：「汝曹比丘自今已去，應看病比丘，不應不看。應作瞻病人，不應不作瞻病人。若有欲供養我者，當供養病人。聽彼比丘和尚若同和尚、阿阇梨若同阿阇梨、若弟子應瞻視。若都無有人看，眾僧應與瞻病人。若不肯者，應次第差。若次第差不肯，如法治。若無比丘，比丘尼隨所可作應作，不應觸比丘。若無比丘尼，式叉摩那隨所可作應作，不應觸比丘。若無式叉摩那，沙彌應作。若無沙彌，沙彌尼隨所可作應作，不應觸比丘。若無沙彌尼，優婆塞應作。若無優婆塞，優婆私隨所可作應作，不應觸比丘。病人有五事難看：所不應食而欲食不肯服藥，看病人有至心而不如實語，應行不行、應住不住，身有苦痛不能堪忍，身少有堪能而不作仰他作，病者有如是五事難。看病人有五法易看：不應食者不食喜服藥，如實語瞻病者，應行便行、不應行不行、應住便住，身有苦痛能忍，身少有能作便作，病人有如是五事易看。病人復有五法難看，四事如上，第五事不能靜坐止息內心，有此五事難看。病人有五事易看，四事如上，
【現代漢語翻譯】 現代漢語譯本 因此（我）毀壞了臥草並丟棄，打掃住處，用泥漿塗抹灑掃，務必使其非常乾淨，重新鋪上新草，並鋪上一件衣服，然後安置生病的比丘躺下，再用一件衣服蓋在他身上后離開。當時，世尊用完餐后，因為這件事召集了比丘僧團，將之前沒有應允請求，在後面僧房所見到的生病比丘自己料理的事情，詳細地告訴了各位比丘：『你們這些比丘從今以後，應該照看生病的比丘，不應該不照看。應該做照料病人的人，不應該不做照料病人的人。如果有人想要供養我，應當供養病人。允許那位比丘的戒師，或者同戒師、阿阇梨（Acharya，導師）或者同阿阇梨、或者弟子應當照看。如果完全沒有人照看，僧團應該安排人照看病人。如果不肯，應該依次輪流安排。如果依次輪流安排還不肯，就依法懲治。如果沒有比丘，比丘尼（Bhikkhuni，女出家人）可以做力所能及的事情，但不應該接觸比丘。如果沒有比丘尼，式叉摩那（Siksamana，學戒女）可以做力所能及的事情，但不應該接觸比丘。如果沒有式叉摩那，沙彌（Sramanera，小沙彌）應該做。如果沒有沙彌，沙彌尼（Sramanerika，小沙彌尼）可以做力所能及的事情，但不應該接觸比丘。如果沒有沙彌尼，優婆塞（Upasaka，男居士）應該做。如果沒有優婆塞，優婆私（Upasika，女居士）可以做力所能及的事情，但不應該接觸比丘。病人有五件事難以照看：不應該吃的東西卻想吃，不肯服藥，照看病人的人很真心卻不如實相告，應該去的地方不去、應該停留的地方不停留，身體有痛苦不能忍受，身體稍微能動卻不做而仰仗他人去做，病人有如此五件事難以照看。照看病人的人有五種方法容易照看：不應該吃的東西不吃，喜歡服藥，如實告訴照看病人的人，應該去的地方就去、不應該去的地方不去、應該停留的地方就停留，身體有痛苦能夠忍受，身體稍微能做就做，病人有如此五件事容易照看。病人又有五種情況難以照看，四件事如上所述，第五件事是不能止息內心，有這五件事難以照看。病人有五件事容易照看，四件事如上所述，
【English Translation】 English version Therefore, (I) destroyed the bedding grass and discarded it, cleaned the dwelling place, plastered and sprinkled it with mud, making it extremely clean, re-laid new grass, and spread a piece of clothing, then placed the sick Bhikkhu (monk) down, and covered him with another piece of clothing before leaving. At that time, after the World Honored One had finished eating, he gathered the Bhikkhu Sangha (monastic community) because of this matter, and told the Bhikkhus in detail about the sick Bhikkhu he had seen in the rear dwelling, who was taking care of himself without having his request granted: 'You Bhikkhus, from now on, should take care of sick Bhikkhus, and should not fail to do so. You should be caregivers, and should not fail to be caregivers. If anyone wants to make offerings to me, they should make offerings to the sick. The Bhikkhu's Preceptor, or co-Preceptor, Acharya (teacher) or co-Acharya, or disciple should take care of him. If there is no one to take care of him at all, the Sangha should arrange for someone to take care of the sick person. If they are unwilling, they should be assigned in turn. If they are still unwilling after being assigned in turn, they should be punished according to the Dharma. If there is no Bhikkhu, the Bhikkhuni (nun) should do what she can, but should not touch the Bhikkhu. If there is no Bhikkhuni, the Siksamana (female novice) should do what she can, but should not touch the Bhikkhu. If there is no Siksamana, the Sramanera (male novice) should do it. If there is no Sramanera, the Sramanerika (female novice) should do what she can, but should not touch the Bhikkhu. If there is no Sramanerika, the Upasaka (male lay devotee) should do it. If there is no Upasaka, the Upasika (female lay devotee) should do what she can, but should not touch the Bhikkhu. There are five things that make a patient difficult to care for: wanting to eat what they should not eat, refusing to take medicine, not telling the caregiver the truth even though the caregiver is sincere, not going where they should go, not staying where they should stay, being unable to endure physical pain, and not doing what they are capable of doing, but relying on others to do it. Patients have these five difficulties. There are five ways that caregivers can make it easier to care for a patient: not eating what they should not eat, being happy to take medicine, telling the caregiver the truth, going where they should go, not going where they should not go, staying where they should stay, being able to endure physical pain, and doing what they are capable of doing. Patients have these five easinesses. Patients also have five difficulties, four of which are as mentioned above, and the fifth is being unable to calm their minds. These five things make it difficult to care for them. Patients have five easinesses, four of which are as mentioned above,
第五能靜坐止息內心，病人有如是五事易看。」
爾時有比丘在拘薩羅國道路行，至一小住處，見有病比丘無有瞻視者，臥大小便中。彼作如是念：「世尊有教：『應看病人，不應不看。應作瞻病人，不應不作瞻病人。應供養病人，不應不供養病人。其有供養病人，是為供養我。』」彼即便瞻病人。病者死，爾時比丘持亡者衣缽，往舍衛國祇桓精舍中，往佛所頭面禮足，以此因緣具白世尊。世尊言：「善哉，善哉！比丘！汝乃能瞻視病比丘，正應供養病比丘，作瞻病比丘人。供養病比丘，是為供養我。彼持亡比丘衣缽、坐具、針筒來，此住處現前僧應分。」爾時世尊告諸比丘：「持亡比丘衣缽、坐具、針筒與瞻病者，應作白二羯磨如是與。時瞻病人，應至僧中偏露右肩、脫革屣禮僧足，白如是：『大德僧聽！某甲比丘，彼住處命過，衣缽、坐具、針筒、盛衣貯器，此住處現前僧應分。』如是第二、第三說。僧中當差堪能作羯磨者，若上座、若次座、若誦律、若不誦律，堪能作羯磨者作如是白：『大德僧聽！某甲比丘命過，所有衣缽、坐具、針筒盛衣貯器，此住處現前僧應分。若僧時到僧忍聽，與某甲看病比丘。白如是。』『大德僧聽！某甲比丘命過，所有衣缽、坐具、針筒、盛衣貯器，此住處現前僧應分。僧今
【現代漢語翻譯】 現代漢語譯本 『第五種能力是止息內心的煩惱，具備這五種特質的病人容易被照顧。』
當時，有一位比丘在拘薩羅國（Kosala，古印度十六雄國之一）的道路上行走，到達一個小住所，看見一位生病的比丘無人照料，躺在大小便中。這位比丘心想：『世尊（釋迦牟尼佛的尊稱）教導說：應該照顧病人，不應該不照顧。應該做照顧病人的人，不應該不做照顧病人的人。應該供養病人，不應該不供養病人。供養病人，就是供養我。』於是他就照顧那位生病的比丘。後來，那位病人去世了，這位比丘拿著亡者的衣缽，前往舍衛國（Śrāvastī，古印度城市）的祇桓精舍（Jetavana-vihāra，佛陀常住的寺院），到佛陀那裡，頭面頂禮佛足，將這件事詳細地稟告了世尊。世尊說：『好啊，好啊！比丘！你能夠照顧生病的比丘，就應該供養生病的比丘，做照顧病人的人。供養生病的比丘，就是供養我。現在他帶著亡故比丘的衣缽、坐具、針筒來，這些應該由這個住所的現前僧眾來分配。』
當時，世尊告訴各位比丘：『將亡故比丘的衣缽、坐具、針筒交給照顧病人的人，應該用白二羯磨（一種僧團的決議程式）來給予。當時，照顧病人的人，應該到僧眾中，袒露右肩，脫掉鞋子，禮拜僧眾的腳，稟告說：『各位大德僧眾請聽！某甲比丘，在這個住所去世了，他的衣缽、坐具、針筒、盛衣物的容器，應該由這個住所的現前僧眾來分配。』這樣說第二遍、第三遍。僧眾中應當選出能夠做羯磨的人，無論是上座（長老）、還是次座（資歷較淺的長老）、還是誦律者、還是不誦律者，只要能夠做羯磨，就應該這樣稟告：『各位大德僧眾請聽！某甲比丘去世了，他所有的衣缽、坐具、針筒、盛衣物的容器，應該由這個住所的現前僧眾來分配。如果僧眾認為時機已到，僧眾忍可，就將這些給予照顧某甲比丘的看病比丘。稟告完畢。』『各位大德僧眾請聽！某甲比丘去世了，他所有的衣缽、坐具、針筒、盛衣物的容器，應該由這個住所的現前僧眾來分配。現在僧眾』
【English Translation】 English version 『The fifth ability is to pacify the mind. A patient with these five qualities is easy to care for.』
At that time, there was a Bhikṣu (Buddhist monk) traveling on the road in the country of Kosala (one of the sixteen Mahajanapadas in ancient India). He arrived at a small dwelling and saw a sick Bhikṣu lying in his own excrement and urine, with no one to care for him. The Bhikṣu thought to himself: 『The World-Honored One (a title for the Buddha) has taught: One should care for the sick, not neglect them. One should be a caregiver to the sick, not fail to be a caregiver. One should provide for the sick, not fail to provide for them. To provide for the sick is to provide for me.』 He then cared for the sick Bhikṣu. Later, the sick Bhikṣu died, and the Bhikṣu took the deceased's robes and bowl, and went to the Jetavana-vihāra (monastery where the Buddha often stayed) in Śrāvastī (ancient Indian city). He prostrated himself at the Buddha's feet and reported the matter in detail to the World-Honored One. The World-Honored One said: 『Excellent, excellent! Bhikṣu! You are able to care for the sick Bhikṣu, you should provide for the sick Bhikṣu, and be a caregiver to the sick. To provide for the sick Bhikṣu is to provide for me. Now he has brought the deceased Bhikṣu's robes, bowl, and needle case. These should be distributed by the Saṅgha (Buddhist monastic community) present at this dwelling.』
At that time, the World-Honored One told the Bhikṣus: 『Give the deceased Bhikṣu's robes, bowl, and needle case to the one who cared for him. This should be done with a Bai-er Karma (a type of Saṅgha resolution procedure). At that time, the caregiver should go to the Saṅgha, expose his right shoulder, take off his shoes, bow to the feet of the Saṅgha, and report: 『Venerable Saṅgha, please listen! Bhikṣu A, who passed away at this dwelling, his robes, bowl, seat, needle case, and container for storing clothes, should be distributed by the Saṅgha present at this dwelling.』 Say this a second and third time. The Saṅgha should select someone capable of performing the Karma, whether it be a senior (elder), a junior senior (less experienced elder), one who recites the Vinaya (monastic rules), or one who does not recite the Vinaya, as long as they are capable of performing the Karma, they should report as follows: 『Venerable Saṅgha, please listen! Bhikṣu A has passed away, and all his robes, bowl, seat, needle case, and container for storing clothes should be distributed by the Saṅgha present at this dwelling. If the Saṅgha deems it the right time, and the Saṅgha approves, then give these to the Bhikṣu who cared for Bhikṣu A.』 The report is complete.』 『Venerable Saṅgha, please listen! Bhikṣu A has passed away, and all his robes, bowl, seat, needle case, and container for storing clothes should be distributed by the Saṅgha present at this dwelling. Now the Saṅgha』
與某甲看病比丘。誰諸長老忍與某甲看病比丘衣缽、坐具、針筒、盛衣貯器者默然，誰不忍者說。』『僧已忍與某甲看病比丘衣缽、坐具、針筒、盛衣貯器竟，僧忍，默然故，是事如是持。』」(若僧中羯磨，差一人令分亡者衣物羯磨，與此無異。唯益一句言：「僧與某甲比丘衣，某甲比丘當還與僧。白如是。」)
爾時舍衛國有多知識比丘死，彼有多三衣。諸比丘不知以何者與瞻病人？諸比丘白佛，佛言：「聽彼亡者常所侍者與。」
佛聽與瞻病者衣，時有比丘小小瞻病，或一扶起、或一扶臥、或一與楊枝水，便取彼衣缽。佛言：「不應如是小小瞻病便取彼衣缽。有五法看病人不應取病人衣物。何等五？一、不知病者可食不可食，可食而不與、不可食而與。二、惡賤病人大小便唾吐。三、無有慈愍心，為衣食故。四、不能為病人經理湯藥乃至差若死。五、不能為病人說法令病者歡喜，己身於善法損減。有如是五法，不應取病人衣物。有五法應與看病人衣物。何等五？一、知病人可食不可食，可食能與。二者、不惡賤病人大小便唾吐。三者、有慈愍心，不為衣食。四者、能經理湯藥乃至差若死。五者、能為病人說法，令病者歡喜，己身於善法增益。有如是五法，應取病人衣物。若病人臨欲終時，有如是言
【現代漢語翻譯】 現代漢語譯本：與某甲（姓名）看病的比丘（出家人）。誰贊同諸位長老將衣缽（僧人所用的衣物和缽）、坐具（坐墊）、針筒（醫療用具）、盛衣貯器（存放衣物的容器）給予某甲看病的比丘，請默然不語；誰不贊同，請說出來。』『僧團已經贊同將衣缽、坐具、針筒、盛衣貯器給予某甲看病的比丘，僧團贊同，因為大家默然不語，此事就這樣決定了。』」（如果僧團舉行羯磨（一種僧團會議），委派一人來分配亡者的衣物，羯磨的程式與此類似。只是多加一句：『僧團將某甲比丘的衣服給予某甲比丘，某甲比丘應當歸還給僧團。』白如是。）
當時在舍衛國（古印度地名）有很多有知識的比丘去世，他們有很多三衣（僧人的三種主要衣物）。諸位比丘不知道應該將這些三衣給予哪位瞻病人（照顧病人的人）？諸位比丘稟告佛陀，佛陀說：『聽從亡者生前常侍奉的人，將三衣給予他。』
佛陀允許將衣服給予瞻病人，當時有比丘只是稍微照顧病人，或者扶起一下、或者扶臥一下、或者給病人楊枝水（漱口水），就想拿走病人的衣缽。佛陀說：『不應該這樣稍微照顧病人就想拿走病人的衣缽。有五種情況下，看護病人的人不應該拿走病人的衣物。是哪五種？一、不知道病人什麼能吃什麼不能吃，能吃的卻不給，不能吃的卻給。二、厭惡輕賤病人的大小便、唾液、嘔吐物。三、沒有慈悲憐憫之心，只是爲了衣食。四、不能為病人處理湯藥，直到病人痊癒或者死亡。五、不能為病人說法，使病人歡喜，自己反而減少了善法。有這五種情況，不應該拿走病人的衣物。有五種情況下，應該將衣物給予看護病人的人。是哪五種？一、知道病人什麼能吃什麼不能吃，能吃的就給。二、不厭惡輕賤病人的大小便、唾液、嘔吐物。三、有慈悲憐憫之心，不是爲了衣食。四、能為病人處理湯藥，直到病人痊癒或者死亡。五、能為病人說法，使病人歡喜，自己反而增加了善法。有這五種情況，應該拿走病人的衣物。如果病人臨終時，有這樣的遺言
【English Translation】 English version: 'With regard to the Bhikkhu (monk) who is caring for so-and-so (name). Whoever among the elders agrees to give the robe and bowl (essential items of a monk), sitting cloth (mat), needle case (sewing kit), and clothing container to the Bhikkhu caring for so-and-so, let them remain silent; whoever disagrees, let them speak.' 'The Sangha (monastic community) has agreed to give the robe and bowl, sitting cloth, needle case, and clothing container to the Bhikkhu caring for so-and-so. The Sangha agrees, as everyone remains silent. Thus, this matter is settled.'" (If the Sangha is holding a Kammavācanā (formal act of the Sangha), appointing someone to distribute the belongings of the deceased, the procedure is similar. Only one sentence is added: 'The Sangha gives the robe of Bhikkhu so-and-so to Bhikkhu so-and-so, and Bhikkhu so-and-so should return it to the Sangha.' Thus it is announced.)
At that time, in Śrāvastī (ancient Indian city), many knowledgeable Bhikkhus had passed away, and they had many three robes (the three main robes of a monk). The Bhikkhus did not know which of them should be given to the sick-attendant (person caring for the sick). The Bhikkhus reported this to the Buddha. The Buddha said, 'Listen to the one who usually served the deceased, and give the robes to him.'
The Buddha allowed giving the robes to the sick-attendant. At that time, some Bhikkhus only slightly cared for the sick, perhaps helping them up once, or helping them lie down once, or giving them a twig of willow (used for oral hygiene) and water, and then wanted to take the sick person's robe and bowl. The Buddha said, 'It is not appropriate to take the sick person's robe and bowl after only slightly caring for them. There are five conditions under which a person caring for the sick should not take the sick person's belongings. What are the five? 1. Not knowing what the sick person can eat and what they cannot eat, giving them what they cannot eat and not giving them what they can eat. 2. Disgusting and despising the sick person's urine, feces, saliva, and vomit. 3. Having no compassion, only doing it for the sake of clothing and food. 4. Not being able to manage medicine for the sick person until they recover or die. 5. Not being able to teach the Dharma (Buddhist teachings) to the sick person to make them happy, and instead diminishing their own merit. With these five conditions, one should not take the sick person's belongings. There are five conditions under which one should give the belongings to the person caring for the sick. What are the five? 1. Knowing what the sick person can eat and what they cannot eat, and giving them what they can eat. 2. Not disgusting and despising the sick person's urine, feces, saliva, and vomit. 3. Having compassion, not doing it for the sake of clothing and food. 4. Being able to manage medicine for the sick person until they recover or die. 5. Being able to teach the Dharma to the sick person to make them happy, and instead increasing their own merit. With these five conditions, one should take the sick person's belongings. If the sick person is about to die and makes such a statement
：『我此眾物，與佛與法、若與僧、若與塔、若與人。若我終后與，若不死還我。』」佛言：「不應如是與，應現前僧分。」
彼病比丘作如是念：「我當受不好三衣，恐瞻病者取去。」佛言：「不應作如是念：『我受不好三衣，恐瞻病者取去。』應受好者。」
時病人捉衣缽送著余處，恐瞻病人取，后病差無所著。諸比丘白佛，佛言：「不應作如是意：『送衣余處，恐瞻病者得。』」
爾時舍衛國有多知識比丘命過，彼比丘多三衣。諸比丘不知持何等衣與瞻病比丘？比丘白佛，佛言：「應看此瞻病人云何？若能極上瞻病，應與上三衣；若中，與中三衣；若下，與下三衣。」
爾時舍衛國有負債比丘命過，諸比丘不知誰當償？白佛，佛言：「聽持長衣償，若無物賣三衣與，有餘與瞻病人。聽瞻病人問病比丘：『何者是三衣？何者是長衣？汝負誰？誰負汝？汝應與誰？』若不問，如法治。」
時有病比丘身患瘡污衣臥具，佛言：「聽畜覆身衣。」或有衣毛結𦶇著瘡，或時患痛，佛言：「聽取大價好衣覆身著內外著涅槃僧。若至白衣舍，應語言：『我患瘡。』若白衣言：『無苦但坐。』應褰涅槃僧坐。」
爾時比丘患下脫痔病，以粗木作籌草患痛，佛言：「聽以毳、若劫貝、若鳥毛
【現代漢語翻譯】 現代漢語譯本： 比丘說：『我將這些東西，佈施給佛、法，或者佈施給僧團、佛塔，或者佈施給人。如果我死後佈施，如果我沒死，還要還給我。』佛說：『不應該這樣佈施，應當在現前僧眾中分配。』 那位生病的比丘這樣想：『我應當接受不好的三衣（袈裟），恐怕照顧我的人拿走。』佛說：『不應該這樣想：「我接受不好的三衣，恐怕照顧我的人拿走。」應當接受好的。』 當時，有病人把衣缽送到別的地方，害怕照顧他的人拿走，後來病好了，卻沒有衣服穿。眾比丘稟告佛，佛說：『不應該有這樣的想法：「把衣服送到別處，害怕照顧病人的人得到。」』 當時，在舍衛國（Śrāvastī）有很多認識的比丘去世，那位比丘有很多三衣。眾比丘不知道拿什麼衣服給照顧病人的比丘？比丘稟告佛，佛說：『應當看看這位照顧病人的人怎麼樣？如果能極好地照顧病人，應當給他最好的三衣；如果中等，給中等的三衣；如果下等，給下等的三衣。』 當時，舍衛國（Śrāvastī）有欠債的比丘去世，眾比丘不知道誰應當償還？稟告佛，佛說：『允許用長衣償還，如果沒有東西賣，就把三衣賣了償還，有多餘的給照顧病人的人。允許照顧病人的人問生病的比丘：「哪個是三衣？哪個是長衣？你欠誰的債？誰欠你的債？你應該給誰？」如果不問，就依法處理。』 當時，有生病的比丘身上長瘡，弄髒了衣服和臥具，佛說：『允許穿覆蓋身體的衣服。』或者有衣服的毛纏結在瘡上，有時感到疼痛，佛說：『允許用高價的好衣服覆蓋身體，內外都穿涅槃僧（nivāsaṃ），如果到在家居士的住所，應當說：「我生了瘡。」如果在家居士說：「沒關係，坐下吧。」應當提起涅槃僧（nivāsaṃ）坐下。』 當時，有比丘患了下脫痔病，用粗木頭做的籌草感到疼痛，佛說：『允許用絨毛、木棉，或者鳥毛。』
【English Translation】 English version: 'I give these things to the Buddha, the Dharma, or to the Sangha, the stupa, or to people. If I give them after I die, and if I don't die, they should be returned to me.' The Buddha said, 'It should not be given in this way; it should be distributed among the present Sangha.' That sick Bhikshu thought, 'I should accept inferior three robes (kasaya), lest those who care for me take them away.' The Buddha said, 'You should not think like this: 'I accept inferior three robes, lest those who care for me take them away.' You should accept the good ones.' At that time, a sick person sent his robe and bowl elsewhere, fearing that those who cared for him would take them away. Later, when he recovered, he had no clothes to wear. The Bhikshus reported this to the Buddha, who said, 'You should not have such thoughts: 'Send the clothes elsewhere, fearing that those who care for the sick will get them.' At that time, in Śrāvastī (舍衛國), there were many Bhikshus who were acquaintances who passed away, and that Bhikshu had many three robes. The Bhikshus did not know which robes to give to the Bhikshu who cared for the sick. The Bhikshus reported this to the Buddha, who said, 'You should see how this person who cares for the sick is. If he can care for the sick in the best way, he should be given the best three robes; if he cares for them in a medium way, he should be given the medium three robes; if he cares for them in a lower way, he should be given the lower three robes.' At that time, in Śrāvastī (舍衛國), there was a Bhikshu who died in debt. The Bhikshus did not know who should repay the debt. They reported this to the Buddha, who said, 'You are allowed to use the long robe to repay the debt. If there is nothing to sell, sell the three robes to repay the debt, and give the remainder to the person who cares for the sick. The person who cares for the sick is allowed to ask the sick Bhikshu: 'Which are the three robes? Which is the long robe? Who do you owe? Who owes you? Who should you give it to?' If he does not ask, he will be dealt with according to the law.' At that time, there was a sick Bhikshu who had sores on his body, soiling his clothes and bedding. The Buddha said, 'You are allowed to wear clothes to cover your body.' Or if the hair of the clothes is tangled in the sores, or if it hurts sometimes, the Buddha said, 'You are allowed to use expensive, good clothes to cover your body, wearing the nivāsaṃ (涅槃僧) inside and outside. If you go to the house of a layman, you should say, 'I have sores.' If the layman says, 'It's okay, just sit down,' you should lift up the nivāsaṃ (涅槃僧) and sit down.' At that time, there was a Bhikshu who suffered from prolapsed hemorrhoids, and he felt pain from using rough wooden sticks as tampons. The Buddha said, 'You are allowed to use wool, kapok, or bird feathers.'
故衣物拭之。」用竟舉置不浣，諸比丘見便污賤，白佛，佛言：「不應用竟舉置不浣應浣。」彼浣已不絞去水爛壞蟲生，佛言：「應絞去水曬令干。」
時有病比丘身患瘡污衣臥具，白佛，佛言：「聽畜覆瘡衣。若自無衣，聽僧中取衣作。」作已，彼比丘不敢移此住處覆瘡衣著余處，白佛，佛言：「聽移。」比丘后瘡差，不持還本處，白佛，佛言：「若差應浣染治還本處；若不還，如法治。」
爾時六群比丘作帳，諸白衣見皆共譏嫌：「沙門釋子！無有止足不知慚愧，自言：『我知正法。』如是何有正法？猶如國王大臣。」諸比丘白佛，佛言：「不應作帳。」
時有比丘，在露處大小便露形。諸比丘白佛，佛言：「聽以草、若樹葉、若樹枝、伊梨延陀耄、羅耄耄、羅若氍氀作覆障。」
爾時六群比丘作幰，時諸白衣見皆共譏嫌言：「沙門釋子無有止足不知慚愧，自言：『我知正法。』如是何有正法？猶如國王大臣。」諸比丘白佛，佛言：「不應作幰。」
時諸比丘道行患熱，白佛，佛言：「聽以草若葉、十種衣中若一一衣作覆障。」
爾時眾僧得復衣，佛言：「聽畜。」
時比丘不知持三衣，佛言：「應受持。若疑，應舍已更受。若有三衣不受持，突吉羅。」佛如是語：
【現代漢語翻譯】 現代漢語譯本
『用過的衣物要清洗。』用完后就收起來不洗，眾比丘見了覺得又臟又賤，稟告佛陀，佛陀說：『用完后就收起來不洗是不對的，應該洗。』他們洗完后不擰乾水分，導致衣物腐爛生蟲，佛陀說：『應該擰乾水分，曬乾。』 當時有生病的比丘身上長瘡，弄髒了衣服和臥具，稟告佛陀，佛陀說：『允許用衣物覆蓋瘡口。如果沒有衣服，允許從僧團中取衣服來用。』做好后，那位比丘不敢把這件覆蓋瘡口的衣服從這個住處移到別處，稟告佛陀，佛陀說：『允許移動。』比丘後來瘡好了，沒有把衣服還回原來的地方，稟告佛陀，佛陀說：『如果瘡好了，應該洗凈、染色、修補后還回原來的地方；如果不還，就依法處理。』 當時六群比丘做帳篷，眾在家居士見了都一起譏諷嫌棄：『這些沙門釋子（Śākyaputra，釋迦牟尼的弟子）！沒有止境不知羞愧，還自稱：『我知正法。』這樣怎麼會有正法？簡直像國王大臣一樣。』眾比丘稟告佛陀，佛陀說：『不應該做帳篷。』 當時有比丘在露天大小便，暴露身體。眾比丘稟告佛陀，佛陀說：『允許用草、樹葉、樹枝、伊梨延陀耄（Iri-yān-dha-māta，一種植物）、羅耄耄（Loma-māta，一種植物）、羅若氍氀（Roñā-kambala，一種毛織物）做遮蔽物。』 當時六群比丘做傘蓋，當時眾在家居士見了都一起譏諷嫌棄說：『這些沙門釋子沒有止境不知羞愧，還自稱：『我知正法。』這樣怎麼會有正法？簡直像國王大臣一樣。』眾比丘稟告佛陀，佛陀說：『不應該做傘蓋。』 當時眾比丘在路上行走，感到炎熱，稟告佛陀，佛陀說：『允許用草、樹葉、十種衣中的任何一種做遮蔽物。』 當時僧團得到多餘的衣服，佛陀說：『允許儲存。』 當時比丘不知道如何持有三衣，佛陀說：『應該受持。如果懷疑，應該捨棄后再重新受持。如果有三衣而不受持，犯突吉羅（Duṣkṛta，一種輕罪）。』佛陀這樣說：
【English Translation】 English version
'Used clothes should be washed.' After using them, they were put away without washing. The bhikkhus (monks) saw them and felt they were dirty and cheap, and reported it to the Buddha. The Buddha said, 'It is not right to put them away without washing after using them; they should be washed.' After they washed them, they did not wring out the water, causing the clothes to rot and breed insects. The Buddha said, 'The water should be wrung out and dried in the sun.' At that time, there was a sick bhikkhu who had sores on his body, soiling his clothes and bedding. He reported it to the Buddha. The Buddha said, 'It is permitted to use clothes to cover the sores. If you do not have clothes, you are allowed to take clothes from the Sangha (monastic community) to use.' After making it, that bhikkhu did not dare to move this cloth covering the sores from this dwelling place to another place. He reported it to the Buddha. The Buddha said, 'It is permitted to move it.' Later, the bhikkhu's sores healed, but he did not return the cloth to its original place. He reported it to the Buddha. The Buddha said, 'If the sores have healed, it should be washed, dyed, and repaired before being returned to its original place; if it is not returned, it should be dealt with according to the Dharma (teachings).' At that time, the six-group bhikkhus made tents. When the laypeople saw them, they all ridiculed and disliked them, saying, 'These Śākyaputra (disciples of Śākyamuni)! They have no limits and no shame, and they even claim: 'I know the true Dharma.' How can there be true Dharma like this? They are just like kings and ministers.' The bhikkhus reported it to the Buddha. The Buddha said, 'Tents should not be made.' At that time, there were bhikkhus who were urinating and defecating in the open, exposing their bodies. The bhikkhus reported it to the Buddha. The Buddha said, 'It is permitted to use grass, leaves, branches, Iri-yān-dha-māta (a type of plant), Loma-māta (a type of plant), or Roñā-kambala (a woolen fabric) as coverings.' At that time, the six-group bhikkhus made canopies. When the laypeople saw them, they all ridiculed and disliked them, saying, 'These Śākyaputra have no limits and no shame, and they even claim: 'I know the true Dharma.' How can there be true Dharma like this? They are just like kings and ministers.' The bhikkhus reported it to the Buddha. The Buddha said, 'Canopies should not be made.' At that time, the bhikkhus were walking on the road and felt hot. They reported it to the Buddha. The Buddha said, 'It is permitted to use grass, leaves, or any one of the ten types of clothing as coverings.' At that time, the Sangha obtained extra clothing. The Buddha said, 'It is permitted to store them.' At that time, the bhikkhus did not know how to hold the three robes. The Buddha said, 'They should be received and held. If there is doubt, they should be discarded and then received again. If one has three robes and does not hold them, it is a Duṣkṛta (a minor offense).' Thus spoke the Buddha:
「應受持三衣。」彼受小小衣當三衣，若拭身巾、若拭面巾、臥氈。白佛，佛言：「不應持如是小小衣當三衣。」佛言：「聽以長四肘、廣二肘衣作安陀會，廣三肘、長五肘作郁多羅僧，僧伽梨亦如是。」
時諸比丘衣壞，佛言：「聽補治。」彼不知云何補治？佛言：「聽著納衣重綖編邊隨孔大小方圓補。」
時諸比丘不著割截衣入聚落，白衣見已皆譏嫌言：「沙門釋子無有止足不知慚愧，自言：『我知正法。』如是何有正法？不著割截衣入聚落，猶如外道。」諸比丘白佛，佛言：「不應不著割截衣入聚落。有五事因緣留僧伽梨：若疑恐怖；若雨；若疑雨；若作僧伽梨未成；若浣、若染、若壞色、若堅舉。有如是五事因緣，留僧伽梨。」
爾時比丘反著僧伽梨入聚落，余比丘見不喜。白佛，佛言：「不應反著衣入聚落。」比丘畏慎，不敢聚落外反著衣，風塵日曝、蟲鳥污穢。諸比丘白佛，佛言：「聽聚落外反著衣。」
爾時比丘得縵衣廣長足，即裁割作衣，少欲作帖葉衣。白佛，佛言：「聽作。」爾時比丘，得縵衣廣長足，欲作五納衣，白佛，佛言：「聽作。」
時諸比丘衣犯舍，白佛，佛言：「聽舍。若於僧中、若眾多人、若一人，應舍然後凈施，不應不捨。應舍然後遣，不應不捨
【現代漢語翻譯】 現代漢語譯本：『應當受持三衣。』他們拿小小的布當做三衣，比如擦身巾、擦面巾、臥氈。稟告佛陀，佛陀說：『不應該拿這樣小小的布當做三衣。』佛陀說：『允許用長四肘、寬二肘的布製作安陀會（Antarvāsa，內衣），寬三肘、長五肘的布製作郁多羅僧（Uttarāsaṅga，上衣），僧伽梨（Saṃghāti，重衣）也一樣。』 當時，比丘們的衣服破損，佛陀說：『允許修補。』他們不知道該如何修補？佛陀說：『允許縫補納衣，用重疊的線沿著孔的大小，方形或圓形地修補。』 當時，一些比丘不穿著割截衣（裁剪縫製過的衣服）進入村落，在家居士看到后都譏諷說：『這些沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的出家弟子）沒有止境，不知羞愧，還自稱：『我知道正法。』像這樣怎麼會有正法？不穿著割截衣進入村落，就像外道一樣。』比丘們稟告佛陀，佛陀說：『不應該不穿著割截衣進入村落。有五種情況可以暫時不穿僧伽梨：如果害怕；如果下雨；如果懷疑要下雨；如果僧伽梨還沒做好；如果洗滌、染色、改變顏色、或者需要堅固地舉起。』有這五種情況，可以暫時不穿僧伽梨。』 當時，有比丘反穿著僧伽梨進入村落，其他比丘看到后不高興。稟告佛陀，佛陀說：『不應該反穿著衣服進入村落。』比丘們因為謹慎，不敢在村落外反穿著衣服，導致衣服被風塵日曬、蟲鳥污穢。比丘們稟告佛陀，佛陀說：『允許在村落外反穿著衣服。』 當時，有比丘得到一塊足夠寬長的縵衣（未裁剪的布），就裁剪製作衣服，想做少欲的帖葉衣（用小塊布片縫製的衣服）。稟告佛陀，佛陀說：『允許做。』當時，有比丘得到一塊足夠寬長的縵衣，想做五納衣（用五塊布縫製的衣服），稟告佛陀，佛陀說：『允許做。』 當時，一些比丘的衣服犯了舍罪（需要捨棄的罪過），稟告佛陀，佛陀說：『允許捨棄。應該在僧團中、或者在很多人面前、或者在一個人面前，捨棄之後再清凈地佈施，不應該不捨棄。應該捨棄之後再送走，不應該不捨棄。』
【English Translation】 English version: 'One should uphold the three robes.' They would take small pieces of cloth as the three robes, such as body-wiping cloths, face-wiping cloths, or sleeping mats. They reported this to the Buddha, and the Buddha said, 'One should not take such small pieces of cloth as the three robes.' The Buddha said, 'It is permitted to make an Antarvāsa (inner robe) with cloth that is four cubits long and two cubits wide, an Uttarāsaṅga (upper robe) with cloth that is three cubits wide and five cubits long, and the Saṃghāti (outer robe) is also made in the same way.' At that time, the robes of the monks were damaged, and the Buddha said, 'It is permitted to repair them.' They did not know how to repair them. The Buddha said, 'It is permitted to patch the robes with layers of thread, patching according to the size and shape of the holes, whether square or round.' At that time, some monks entered villages without wearing cut-and-sewn robes (robes made from cut and sewn pieces of cloth), and laypeople, upon seeing this, all criticized and said, 'These Śrāmaṇa Śākyaputras (ascetics, disciples of Śākyamuni) have no limits, know no shame, and yet claim, 'I know the true Dharma.' How can there be true Dharma like this? Entering villages without wearing cut-and-sewn robes is like the heretics.' The monks reported this to the Buddha, and the Buddha said, 'One should not enter villages without wearing cut-and-sewn robes. There are five reasons for leaving the Saṃghāti aside: if there is fear; if it is raining; if there is suspicion of rain; if the Saṃghāti is not yet finished; or if it is being washed, dyed, having its color changed, or needs to be firmly lifted. There are these five reasons for leaving the Saṃghāti aside.' At that time, a monk wore the Saṃghāti inside out when entering a village, and other monks were displeased upon seeing this. They reported this to the Buddha, and the Buddha said, 'One should not wear the robe inside out when entering a village.' The monks, being cautious, did not dare to wear the robe inside out outside the village, causing the robe to be soiled by wind, dust, sun, and insects. The monks reported this to the Buddha, and the Buddha said, 'It is permitted to wear the robe inside out outside the village.' At that time, a monk obtained a sufficiently wide and long Māna robe (uncut cloth), and he cut and sewed it to make a robe, wanting to make a patched robe of few desires (a robe made from small pieces of cloth). He reported this to the Buddha, and the Buddha said, 'It is permitted to do so.' At that time, a monk obtained a sufficiently wide and long Māna robe, wanting to make a five-patched robe (a robe made from five pieces of cloth). He reported this to the Buddha, and the Buddha said, 'It is permitted to do so.' At that time, some monks' robes incurred an offense requiring relinquishment, and they reported this to the Buddha. The Buddha said, 'It is permitted to relinquish it. One should relinquish it in the Saṅgha (monastic community), or in front of many people, or in front of one person, and then give it away purely as a donation. One should not fail to relinquish it. One should relinquish it and then send it away; one should not fail to relinquish it.'
而遣。」彼比丘不捨，便受用作三衣、作波利迦羅衣，故壞故燒用作非衣、若數數著。「若不捨不應受用作三衣、波利迦羅衣，故壞故燒用作非衣、若數數著。」諸比丘作如是念：「波利迦羅不現在前，得尼薩耆不？」佛言：「不犯。」彼不捨衣便著，白佛，佛言：「不應不捨便著。」彼比丘疑，不敢以捨墮衣與人，用作被衣。白佛，佛言：「聽與人、聽作被衣。」
時比丘畏慎燒衣、奪衣、漂衣，不敢著，白佛，佛言：「聽著。」時比丘不捨衣，便與他貿易。白佛，佛言：「不應不捨衣，應舍然後貿易。」
諸比丘如是念：「眾僧衣過十日犯捨墮不？」白佛，佛言：「不犯。」
時比丘凈施衣不還主，「犯突吉羅。若遮不與者，突吉羅。」
時諸比丘不染衣不壞色便寄白衣舍，白衣取著。白佛，佛言：「不應不染及壞色便寄白衣舍，應染壞色作沙門衣然後寄白衣舍。」
爾時比丘得上狹下廣衣，受用作僧祇支。白佛，佛言：「聽作。」
爾時異住處現前僧大得可分衣物，六群比丘出界外共分。諸比丘白佛，佛言：「不應出界外分。」
時有長老比丘多知識人間遊行，大得現前僧應分衣物，難分，彼畏慎佛不聽出界外分衣。諸比丘以此事白佛，佛言：「應如是唱令言：『
【現代漢語翻譯】 現代漢語譯本：然後送走。』那位比丘沒有捨棄，就受用它製作三衣、製作波利迦羅衣（附屬品衣），故意損壞或燒燬，用作非衣，或者多次穿著。「如果不捨棄，不應該受用它製作三衣、波利迦羅衣，故意損壞或燒燬，用作非衣，或者多次穿著。」眾比丘這樣想：『波利迦羅衣沒有出現在面前，會犯尼薩耆波逸提罪嗎？』佛說：『不犯。』他不捨棄衣服就穿，稟告佛，佛說：『不應該不捨棄就穿。』那位比丘疑惑，不敢把應該捨棄的衣物給別人，用作被衣。稟告佛，佛說：『允許給別人，允許用作被衣。』 當時，比丘們害怕燒燬衣服、被奪走衣服、被水漂走衣服，不敢穿，稟告佛，佛說：『允許穿。』當時，比丘不捨棄衣服，就與他人進行貿易。稟告佛，佛說：『不應該不捨棄衣服，應該捨棄然後進行貿易。』 眾比丘這樣想：『眾僧的衣物超過十日會犯捨墮罪嗎？』稟告佛，佛說：『不犯。』 當時，比丘清凈施捨的衣物不歸還施主，『犯突吉羅（惡作罪）。如果阻止不給，犯突吉羅。』 當時，眾比丘不染色或破壞顏色的衣服就寄放在白衣（在家居士）的住所，白衣拿去穿。稟告佛，佛說：『不應該不染色及破壞顏色就寄放在白衣的住所，應該染色破壞顏色，製作成沙門（出家人）的衣服，然後寄放在白衣的住所。』 當時，比丘得到上窄下寬的衣服，受用它製作僧祇支（覆肩衣）。稟告佛，佛說：『允許製作。』 當時，不同住處的現前僧團得到很多可以分配的衣物，六群比丘出界外共同分配。眾比丘稟告佛，佛說：『不應該出界外分配。』 當時，有長老比丘在很多人間認識，得到很多現前僧團應該分配的衣物，難以分配，他害怕佛不允許出界外分配衣物。眾比丘把這件事稟告佛，佛說：『應該這樣宣告說：』
【English Translation】 English version: 'Then send it away.' That Bhikshu (monk) did not relinquish it, and used it to make three robes, to make Parikalpa robes (accessory robes), deliberately damaged or burned it, used it as non-robes, or wore it many times. 'If you do not relinquish it, you should not use it to make three robes, Parikalpa robes, deliberately damage or burn it, use it as non-robes, or wear it many times.' The Bhikshus thought: 'If the Parikalpa robe does not appear before us, will we commit Nissaggiya Pacittiya (an offense requiring forfeiture and confession)?' The Buddha said: 'No offense.' He did not relinquish the robe and wore it, and reported to the Buddha, who said: 'You should not wear it without relinquishing it.' That Bhikshu was doubtful and dared not give the robe that should be relinquished to others, and used it as bedding. He reported to the Buddha, who said: 'It is permissible to give it to others, it is permissible to use it as bedding.' At that time, the Bhikshus were afraid of burning their robes, having their robes taken away, or having their robes washed away by water, and dared not wear them. They reported to the Buddha, who said: 'It is permissible to wear them.' At that time, the Bhikshu did not relinquish the robe and traded it with others. He reported to the Buddha, who said: 'You should not trade it without relinquishing the robe, you should relinquish it and then trade it.' The Bhikshus thought: 'Will the Sangha's (monastic community) robes be subject to forfeiture if they exceed ten days?' They reported to the Buddha, who said: 'No offense.' At that time, the Bhikshu did not return the robe that was purely given to the donor, 'commits Dukkata (an offense of wrong-doing). If one prevents giving it, it is Dukkata.' At that time, the Bhikshus would leave robes that were not dyed or discolored at the homes of laypeople (Baiyi), and the laypeople would take them and wear them. They reported to the Buddha, who said: 'You should not leave robes that are not dyed or discolored at the homes of laypeople, you should dye and discolor them, make them into Shramana (monk) robes, and then leave them at the homes of laypeople.' At that time, the Bhikshu obtained a robe that was narrow at the top and wide at the bottom, and used it to make a Samghati (outer robe). He reported to the Buddha, who said: 'It is permissible to make it.' At that time, the Sangha (monastic community) in different residences obtained many divisible items, and the group of six Bhikshus divided them outside the boundary. The Bhikshus reported to the Buddha, who said: 'You should not divide them outside the boundary.' At that time, there was an elder Bhikshu who knew many people, and obtained many items that the Sangha should divide, which were difficult to divide. He was afraid that the Buddha would not allow dividing the robes outside the boundary. The Bhikshus reported this matter to the Buddha, who said: 'You should announce it like this, saying:'
來向某甲，某甲處分衣。』若可分衣應分。」彼不知何時分？「應作相、若量時、量影、若作煙、若吹貝、若打鼓、若打揵槌、若白時至、若自來、若遣人來，應與分。」
彼諸比丘轉易臥具，佛言：「不應移易。」或有房多臥具，或有房少臥具，佛言：「自今已去，聽舊住人、若摩摩帝、若經營人、若次得房者，應問然後移轉。」彼比丘移臥具已，去時不還複本處，余比丘複用，佛言：「應復臥具著本處而去，若不者當如法治。」
時房舍崩壞，諸比丘畏慎，不敢移轉臥具：「佛有如是言：『不應移轉臥具。』」諸比丘白佛，佛言：「若房舍崩壞，應移轉臥具。」彼移轉臥具著余房，余房不敢臥，便爛壞。白佛，佛言：「應用臥時。」佛聽用臥，諸比丘便不洗腳、不拭腳，用作襯體衣，諸比丘白佛，佛言：「不應不洗腳、不拭腳，用作襯體衣。」佛既不聽作襯體衣，諸比丘畏慎，不敢手腳近。諸比丘白佛，佛言：「從腋至膝不應襯體。」時諸白衣施比丘襯體衣，比丘畏慎不敢受。白佛，佛言：「應隨檀越施衣應受。」
彼壞房舍已治，不還復臥具，比丘白佛，佛言：「若房舍已治，應還復臥具。若不復者應如法治。」彼諸比丘從此住處移定臥具至彼處，白佛，佛言：「不應移此住處定臥具至彼處
【現代漢語翻譯】 現代漢語譯本：如果有人來找某甲（指代某人），說某甲要分發衣服。如果可以分發衣服，就應該分發。他們不知道什麼時候分發？應該設立標誌，比如測量時間、測量影子，或者製造煙霧，或者吹海螺，或者打鼓，或者敲擊木槌，或者宣告時間已到，或者某甲親自來，或者派遣人來，就應該分發。
那些比丘們轉移臥具，佛說：『不應該轉移。』有的房間臥具多，有的房間臥具少，佛說：『從今以後，允許舊住的人、或者管理者（摩摩帝，指寺院的管理者）、或者經營者、或者依次得到房間的人，應該詢問之後再轉移。』那些比丘轉移臥具之後，離開時不放回原處，其他比丘又使用，佛說：『應該把臥具放回原處再離開，如果不這樣做，應當依法懲處。』
當時房舍崩壞，比丘們畏懼謹慎，不敢轉移臥具：『佛有這樣的話：『不應該轉移臥具。』』比丘們稟告佛，佛說：『如果房舍崩壞，應該轉移臥具。』他們轉移臥具到其他房間，其他房間的人不敢睡，就爛壞了。稟告佛，佛說：『應該在睡覺的時候使用。』佛允許使用臥具，比丘們便不洗腳、不擦腳，用臥具當作襯體衣，比丘們稟告佛，佛說：『不應該不洗腳、不擦腳，用臥具當作襯體衣。』佛既然不允許當作襯體衣，比丘們畏懼謹慎，不敢讓手腳靠近。比丘們稟告佛，佛說：『從腋下到膝蓋不應該當作襯體。』當時一些在家信徒（白衣）佈施比丘襯體衣，比丘們畏懼謹慎不敢接受。稟告佛，佛說：『應該隨施主的意願接受佈施的衣服。』
他們修好了崩壞的房舍，不放回臥具，比丘稟告佛，佛說：『如果房舍已經修好，應該放回臥具。如果不放回，應當依法懲處。』那些比丘從此住處轉移固定的臥具到其他地方，稟告佛，佛說：『不應該把這個住處固定的臥具轉移到其他地方。』
【English Translation】 English version: 'If someone comes to a certain person (referred to as 'so-and-so'), saying that 'so-and-so' is distributing clothes. If clothes can be distributed, they should be distributed.' They don't know when to distribute? 'A sign should be made, such as measuring the time, measuring the shadow, or making smoke, or blowing a conch shell, or beating a drum, or striking a gavel, or announcing that the time has arrived, or 'so-and-so' comes personally, or sends someone, then it should be distributed.'
Those Bhikkhus (monks) were moving their bedding. The Buddha said, 'It should not be moved.' Some rooms had a lot of bedding, and some rooms had little bedding. The Buddha said, 'From now on, the old residents, or the managers (摩摩帝, Mo Mo Di, refers to the manager of the monastery), or the operators, or those who get the room in order, should ask before moving it.' After those Bhikkhus moved the bedding, they did not return it to its original place when they left, and other Bhikkhus used it again. The Buddha said, 'The bedding should be returned to its original place before leaving, and if not, it should be punished according to the Dharma (law).'
At that time, the rooms were collapsing, and the Bhikkhus were fearful and cautious, and dared not move the bedding: 'The Buddha has said: 'The bedding should not be moved.'' The Bhikkhus reported to the Buddha, and the Buddha said, 'If the rooms are collapsing, the bedding should be moved.' They moved the bedding to other rooms, and the people in the other rooms dared not sleep on it, and it rotted. They reported to the Buddha, and the Buddha said, 'It should be used when sleeping.' The Buddha allowed the use of bedding, and the Bhikkhus did not wash their feet or wipe their feet, and used the bedding as undergarments. The Bhikkhus reported to the Buddha, and the Buddha said, 'You should not use the bedding as undergarments without washing your feet or wiping your feet.' Since the Buddha did not allow it to be used as undergarments, the Bhikkhus were fearful and cautious, and dared not let their hands and feet get close. The Bhikkhus reported to the Buddha, and the Buddha said, 'From the armpits to the knees, it should not be used as undergarments.' At that time, some lay devotees (白衣, Bai Yi) offered undergarments to the Bhikkhus, and the Bhikkhus were fearful and cautious and dared not accept them. They reported to the Buddha, and the Buddha said, 'You should accept the offered clothes according to the donor's wishes.'
They repaired the collapsed rooms, but did not return the bedding. The Bhikkhus reported to the Buddha, and the Buddha said, 'If the rooms have been repaired, the bedding should be returned. If it is not returned, it should be punished according to the Dharma.' Those Bhikkhus moved the fixed bedding from this place to another place. They reported to the Buddha, and the Buddha said, 'The fixed bedding in this place should not be moved to another place.'
。」有國土人民反亂恐怖、住處亦壞，彼畏慎不敢移臥具：「佛不聽移此住處定臥具至彼處。」諸比丘白佛，佛言：「若有如是事聽移。」彼移臥具時，畏襯體不敢藏覆，言：「世尊不聽作襯體衣。」諸比丘白佛，佛言：「隨所方便覆藏應移，若餘人驅起，不應起，亦不應驅他起。若有餘比丘能愛護者應與，若復國土還復。」人民還安房舍治竟，不還復臥具，諸比丘白佛，佛言：「若爾，不還復臥具，當如法治。」
爾時舍利弗得上色碎段衣財，欲作五納衣。白佛，佛言：「聽作。」
爾時有住處，現前僧大得可分衣物。六群比丘各相推倚，不肯藏舉遂失去。諸比丘白佛，佛言：「聽及有見者應收舉。」
時客比丘來，移衣物著余房，不堅牢。白佛，佛言：「聽別房結作庫藏屋。白二羯磨唱房名，若溫室、若重屋、若經行屋，是中差堪能作羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，僧結某甲房作庫藏屋。白如是。』『大德僧聽，僧結某甲房作庫藏屋。誰諸長老忍僧結某甲房作庫藏屋者默然，誰不忍者說。』『僧已忍結某甲房作庫藏屋竟，僧忍，默然故，是事如是持。』」
時彼庫藏屋，無人守不堅牢。「聽差守物人，白二羯磨差。眾中當差堪能作羯磨者如上，作如是白：『大德
【現代漢語翻譯】 現代漢語譯本：如果某個國家的人民發生叛亂，造成恐怖，住所也被破壞，僧侶們因為害怕謹慎，不敢移動自己的臥具，認為：『佛陀不允許將這個住所固定的臥具移到其他地方。』眾比丘將此事稟告佛陀，佛陀說：『如果發生這樣的事情，允許移動。』他們移動臥具時，因為害怕遮羞布（襯體）不敢藏起來，認為：『世尊不允許製作襯體衣。』眾比丘將此事稟告佛陀，佛陀說：『應該隨方便遮蓋隱藏后移動，如果有人驅趕，不應該起身，也不應該驅趕他人起身。如果有其他比丘能夠愛護這些臥具，應該交給他們，如果國家恢復平靜。』人民恢復安定，房屋修繕完畢，（那些比丘）沒有歸還臥具。眾比丘將此事稟告佛陀，佛陀說：『如果這樣，沒有歸還臥具，應當依法處理。』 當時，舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）得到一些顏色好的碎布，想要製作五納衣（patchwork robe，用多塊布縫製而成的僧衣）。他稟告佛陀，佛陀說：『允許製作。』 當時，在一個住處，現前僧團（the Sangha present，指當時在場的僧團）獲得了大量可以分配的衣物。六群比丘（group of six monks，指行為不端的六位比丘）互相推諉，不肯收拾保管，最終導致衣物丟失。眾比丘將此事稟告佛陀，佛陀說：『允許讓在場且看到的人收拾保管。』 當時，有客比丘（visiting monks，指來訪的僧侶）來訪，將衣物移動到其他房間，但那個房間不夠堅固。眾比丘將此事稟告佛陀，佛陀說：『允許另外建造房間，用結界的方式作為庫藏屋（storage house，儲藏物品的房間）。用白二羯磨（formal act of the Sangha，僧團的正式決議）宣佈房間的名稱，無論是溫室、重屋還是經行屋（walking meditation hall，禪修時行走的場所），從中選擇能夠主持羯磨的人，按照上述方法，這樣宣佈：『大德僧眾請聽！如果僧眾認為時機已到，僧眾容許，僧眾將某甲房間結界作為庫藏屋。就這樣宣佈。』『大德僧眾請聽，僧眾將某甲房間結界作為庫藏屋。哪位長老容許僧眾將某甲房間結界作為庫藏屋的請默然，哪位不容許的請說出來。』『僧眾已經容許將某甲房間結界作為庫藏屋完畢，僧眾容許，因為默然的緣故，這件事就這樣成立。』』 當時，那個庫藏屋，沒有人看守，也不夠堅固。『允許委派看守物品的人，用白二羯磨委派。僧眾中應當委派能夠主持羯磨的人，按照上述方法，這樣宣佈：『大德
【English Translation】 English version: If the people of a country rebel, causing terror, and the dwellings are also destroyed, the monks, being fearful and cautious, dare not move their bedding, thinking: 'The Buddha does not allow moving this fixed bedding from this dwelling to another place.' The bhikkhus reported this matter to the Buddha, and the Buddha said: 'If such a thing happens, it is allowed to move.' When they moved the bedding, they dared not hide the undergarment (kaupina) for fear, thinking: 'The World-Honored One does not allow making an undergarment.' The bhikkhus reported this matter to the Buddha, and the Buddha said: 'It should be moved after covering and hiding it as convenient. If someone drives them away, they should not get up, nor should they drive others away. If there are other bhikkhus who can protect these bedding items, they should be given to them, and if the country returns to peace.' The people returned to stability, and the houses were repaired, but (those bhikkhus) did not return the bedding. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'If so, if the bedding is not returned, it should be dealt with according to the Dharma.' At that time, Sariputta (Sariputta, one of the ten great disciples of the Buddha, known for his wisdom) obtained some well-colored scraps of cloth and wanted to make a five-patched robe (patchwork robe, a monastic robe made of multiple pieces of cloth sewn together). He reported this to the Buddha, and the Buddha said: 'It is allowed to make it.' At that time, in a dwelling, the Sangha present (the Sangha present, referring to the Sangha present at that time) obtained a large amount of distributable clothing. The group of six monks (group of six monks, referring to the six monks with misconduct) pushed each other and refused to collect and keep it, eventually causing the clothing to be lost. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'It is allowed for those present who saw it to collect and keep it.' At that time, visiting monks (visiting monks, referring to visiting monks) came and moved the clothing to other rooms, but that room was not strong enough. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'It is allowed to build another room and use a boundary (sima) to make it a storage house (storage house, a room for storing items). Use a formal act of the Sangha (formal act of the Sangha, the formal resolution of the Sangha) to announce the name of the room, whether it is a warm room, a multi-story building, or a walking meditation hall (walking meditation hall, a place for walking during meditation), and select someone from among them who can preside over the formal act, and announce it in this way according to the above method: 'Venerable Sangha, please listen! If the Sangha thinks the time has come, and the Sangha permits, the Sangha will establish a boundary around room so-and-so as a storage house. Announce it in this way.' 'Venerable Sangha, please listen, the Sangha will establish a boundary around room so-and-so as a storage house. Whoever among the elders permits the Sangha to establish a boundary around room so-and-so as a storage house, please remain silent; whoever does not permit, please speak up.' 'The Sangha has already permitted the establishment of a boundary around room so-and-so as a storage house, the Sangha permits, because of the silence, this matter is thus established.' At that time, that storage house was unguarded and not strong enough. 'It is allowed to appoint a person to guard the items, and appoint them with a formal act of the Sangha. Among the Sangha, someone who can preside over the formal act should be appointed, and announce it in this way according to the above method: 'Venerable
僧聽！若僧時到僧忍聽，僧差某甲比丘作守物人。白如是。』『大德僧聽！僧差某甲比丘作守物人。誰諸長老忍僧差某甲比丘作守物人者默然，誰不忍者說。』『僧已忍差某甲比丘作守物人竟，僧忍，默然故，是事如是持。』若比丘不肯作守物人，應福饒與粥。若故不肯，一切所受衣食分應與二分。若故復不肯，當如法治。」
爾時毗舍佉無夷羅母大作浴衣，遣人送至精舍中。諸比丘不知當云何？白佛，佛言：「隨上座次分，若不足應識次，更得應續次與。」
彼時得大貴價衣續次與，佛言：「不應以貴價衣續次與，應從上座與。若得不等者，應僧中取可分衣物足令等分之。」
爾時僧得鴦伽那羅衣，比丘白佛，佛言：「聽畜。」
時比丘著僧覆身衣至溫室食堂中，羹飯污泥煙燻坌塵。白佛，佛言：「不應著僧覆身衣至溫室食堂中。」
時諸比丘冬月患寒，白佛，佛言：「聽著。當愛護勿令污泥。」時比丘即著至廁上，大小便污泥臭穢。白佛，佛言：「不應著至廁上。」時比丘送衣還房，大小便急，諸比丘白佛，佛言：「廁邊若有衣架、若龍牙杙、若有屋、若有樹、若草、若有石，聽持衣著上。若天雨漬應著無雨處，若雨傍來漬，應著好捉不令觸廁戶上廁，正安腳好蹲令不污衣。」
【現代漢語翻譯】 現代漢語譯本： 『眾僧聽！如果時機成熟，眾僧同意，僧團委派某甲比丘（比丘指佛教出家男眾）擔任守物人。請稟告如上。』『各位大德僧眾聽！僧團委派某甲比丘擔任守物人。哪位長老同意僧團委派某甲比丘擔任守物人的請默然，哪位不同意的請說出來。』『僧團已經同意委派某甲比丘擔任守物人完畢，僧團同意，因為大家都默然，此事就這樣決定。』如果比丘不肯擔任守物人，應該用豐盛的食物和粥來勸說。如果仍然不肯，他所接受的一切衣食份額應該分給他二分之一。如果仍然不肯，應當依法處理。」
當時，毗舍佉·無夷羅母（Visakha Migaramata，人名）大量製作浴衣，派人送到精舍中。眾比丘不知道該怎麼辦，稟告佛陀，佛陀說：『按照上座的次序分發，如果不夠，應該按照次序登記，再得到時應該繼續按照次序給予。』
當時，得到貴重的大價錢的衣服，繼續按照次序給予，佛陀說：『不應該用貴重的衣服繼續按照次序給予，應該從上座開始給予。如果得到的衣服價值不等，應該從僧團中取出可以分配的衣物，使之相等。』
當時，僧團得到鴦伽那羅衣（Anganala，一種布料），比丘稟告佛陀，佛陀說：『允許持有。』
當時，有比丘穿著僧團的覆身衣到溫室食堂中，衣服被羹湯飯菜弄髒，被油煙薰染，沾滿灰塵。稟告佛陀，佛陀說：『不應該穿著僧團的覆身衣到溫室食堂中。』
當時，眾比丘在冬天感到寒冷，稟告佛陀，佛陀說：『允許穿著。應當愛護，不要讓衣服沾染污泥。』當時，比丘穿著衣服到廁所，大小便時沾染污泥，散發臭味。稟告佛陀，佛陀說：『不應該穿著衣服到廁所。』當時，比丘送衣服回房間，突然想大小便，眾比丘稟告佛陀，佛陀說：『廁所旁邊如果有衣架、如果有龍牙樁、如果有屋檐、如果有樹、如果有草、如果有石頭，允許把衣服放在上面。如果天下雨淋濕，應該放在沒有雨的地方，如果雨從旁邊淋濕，應該放在容易抓握的地方，不要接觸廁所門或廁所，擺正腳，好好蹲著，不要弄髒衣服。』
【English Translation】 English version: 『Listen, Sangha! If the time is right and the Sangha agrees, the Sangha appoints Bhikkhu (Bhikkhu refers to a Buddhist monk) so-and-so as the keeper of goods. Please announce as such.』 『Listen, venerable Sangha! The Sangha appoints Bhikkhu so-and-so as the keeper of goods. Those elders who agree with the Sangha's appointment of Bhikkhu so-and-so as the keeper of goods, please remain silent; those who disagree, please speak up.』 『The Sangha has completed the appointment of Bhikkhu so-and-so as the keeper of goods, the Sangha agrees, because everyone is silent, so this matter is decided thus.』 If a Bhikkhu is unwilling to serve as the keeper of goods, he should be persuaded with abundant food and porridge. If he still refuses, his share of all food and clothing should be reduced to two-thirds. If he still refuses, he should be dealt with according to the law.』
At that time, Visakha Migaramata (Visakha Migaramata, a person's name) made a large number of bathing robes and sent them to the monastery. The Bhikkhus did not know what to do, so they reported to the Buddha, who said: 『Distribute them according to the seniority of the senior monks. If there are not enough, the order should be recorded, and when more are received, they should continue to be given according to the order.』
At that time, valuable and expensive robes were received and continued to be given according to the order. The Buddha said: 『Expensive robes should not continue to be given according to the order, but should be given starting from the senior monks. If the value of the robes received is unequal, items of clothing that can be distributed should be taken from the Sangha to make them equal.』
At that time, the Sangha received Anganala cloth (Anganala, a type of fabric). The Bhikkhus reported to the Buddha, who said: 『It is permissible to possess it.』
At that time, a Bhikkhu wore a Sangha's covering robe to the hot room and dining hall, and the robe was soiled by soup and rice, stained by smoke, and covered with dust. They reported to the Buddha, who said: 『One should not wear a Sangha's covering robe to the hot room and dining hall.』
At that time, the Bhikkhus felt cold in the winter months. They reported to the Buddha, who said: 『It is permissible to wear them. You should take care not to let the robes get soiled with mud.』 At that time, the Bhikkhus wore the robes to the toilet, and they were soiled with mud and smelled foul from urine and feces. They reported to the Buddha, who said: 『One should not wear the robes to the toilet.』 At that time, the Bhikkhus were returning the robes to their rooms when they suddenly needed to urinate or defecate. The Bhikkhus reported to the Buddha, who said: 『If there is a clothes rack, a dragon-tooth stake, a roof, a tree, grass, or a stone near the toilet, it is permissible to place the robe on it. If it is raining and the robe gets wet, it should be placed in a place where there is no rain. If the rain is coming from the side, it should be placed in a place that is easy to grasp, so that it does not touch the toilet door or the toilet itself. Position your feet properly and squat well so as not to soil the robe.』
彼比丘著衣至經行處，草著蟲著塵坌露漬壞僧衣。比丘白佛，佛言：「不應著僧衣至經行處。」
爾時有上座病比丘，羸老遠道來有患苦。「聽著，敷臥氈置上，愛護而臥。」爾時有比丘在異住處結夏安居已，復于余住處住。彼不知當於何住處取安居物？諸比丘白佛，佛言：「聽住日多處應取。若二處俱等，聽各取半。」彼比丘分夏安居食，白佛，佛言：「不應分，隨施應食。」
爾時世尊受毗蘭若婆羅門請竟，告阿難言：「汝往語毗蘭若婆羅門，佛受汝三月請夏安居竟，今欲人間遊行。」阿難受世尊教，即往毗蘭若所語言：「世尊如是語：『受汝夏三月安居請已竟，今欲人間遊行。』」時毗蘭若聞阿難語已，方自憶：「我請沙門瞿曇及比丘僧，九十日中竟不供養。」時毗蘭若即往世尊所，恭敬問訊已，卻坐一面。時世尊以無數方便為說法令歡喜。毗蘭若聞佛說法極大歡喜，即白佛言：「唯愿世尊及比丘僧，更受我九十日請。」佛答言：「已受汝九十日請已，今欲人間遊行。」復白佛言：「愿受我明日請食。」世尊默然受請。時毗蘭若聞佛受請已，即從坐起，歡喜繞佛而去。即于其夜辦具種種飲食，明日清旦往白時到。爾時世尊與五百比丘僧俱，著衣持缽往詣其家就座而坐。時毗蘭若以種種多美飲
【現代漢語翻譯】 現代漢語譯本 那時，一位比丘穿著僧衣走到經行處（行走禪修的地方），僧衣被草、蟲子、塵土或露水弄髒損壞。比丘稟告佛陀，佛陀說：『不應該穿著僧衣到經行處。』 當時，有一位年長的生病比丘，身體虛弱，從遠方來，感到痛苦。佛陀說：『允許他穿著僧衣，並在上面鋪上臥氈，愛護地躺臥。』當時，有比丘在不同的住所結夏安居（雨季閉關）后，又住在其他的住所。他們不知道應該在哪個住所領取安居期間的物品。眾比丘稟告佛陀，佛陀說：『聽從住在時間較長的地方領取。如果兩個地方時間一樣，允許各取一半。』那些比丘分發夏安居的食物，稟告佛陀，佛陀說：『不應該分發，應該隨施隨食。』 當時，世尊（Bhagavan，佛陀的尊稱）接受了毗蘭若（Veranjaka）婆羅門（Brahmana，古印度祭司階層）的邀請后，告訴阿難（Ananda，佛陀的十大弟子之一）說：『你前去告訴毗蘭若婆羅門，佛陀接受了你三個月夏安居的邀請已經結束，現在想要在人間游化。』阿難接受了世尊的教導，立即前往毗蘭若處，告訴他說：『世尊這樣說：「接受你三個月夏安居的邀請已經結束，現在想要在人間游化。」』當時，毗蘭若聽到阿難的話后，才想起：『我邀請沙門瞿曇（釋迦牟尼佛的另一種稱呼）和比丘僧團，九十天中竟然沒有供養。』當時，毗蘭若立即前往世尊處，恭敬地問候后，退到一旁坐下。當時，世尊用無數種方便法門為他說法，使他感到歡喜。毗蘭若聽了佛陀的說法后，非常歡喜，立即稟告佛陀說：『唯愿世尊和比丘僧團，再次接受我九十天的邀請。』佛陀回答說：『已經接受了你九十天的邀請，現在想要在人間游化。』又稟告佛陀說：『愿接受我明天的齋飯供養。』世尊默然接受了邀請。當時，毗蘭若聽到佛陀接受邀請后，立即從座位上站起來，歡喜地繞佛而去。當天晚上，他準備了各種各樣的飲食，第二天清晨前往稟告佛陀時間已到。當時，世尊與五百比丘僧團一起，穿著僧衣，拿著缽，前往毗蘭若家就座。
【English Translation】 English version At that time, a Bhikkhu (Buddhist monk) wearing robes went to the cloister (place for walking meditation), and the Sanghati (monk's outer robe) was damaged by grass, insects, dust, or dew. The Bhikkhu reported this to the Buddha, who said: 'One should not wear the Sanghati to the cloister.' At that time, there was a senior, sick Bhikkhu, weak and old, who had come from afar and was suffering. The Buddha said: 'Allow him to wear the Sanghati, and place a felt mat on top of it, and lie down with care.' At that time, some Bhikkhus, having observed the Vassa (rainy season retreat) in different residences, then resided in other residences. They did not know in which residence they should collect the Vassa requisites. The Bhikkhus reported this to the Buddha, who said: 'Listen, they should collect from the place where they resided the longest. If the time is equal in both places, allow them to take half from each.' Those Bhikkhus distributed the Vassa food and reported this to the Buddha, who said: 'It should not be distributed, it should be eaten as it is given.' At that time, the Bhagavan (Blessed One, epithet of the Buddha), having accepted the invitation of Veranjaka (name of a place or person) Brahmana (member of the priestly class in ancient India), said to Ananda (one of the Buddha's ten principal disciples): 'Go and tell Veranjaka Brahmana that the Buddha has accepted your three-month invitation for the Vassa retreat and now wishes to wander among humans.' Ananda, having received the Buddha's instruction, immediately went to Veranjaka and said: 'The Bhagavan says thus: "Having accepted your three-month invitation for the Vassa retreat, he now wishes to wander among humans."』 At that time, Veranjaka, having heard Ananda's words, then remembered: 'I invited the Samana Gotama (another name for Shakyamuni Buddha) and the Sangha (community of monks), but for ninety days I did not offer them anything.' At that time, Veranjaka immediately went to the Bhagavan, respectfully greeted him, and sat down to one side. At that time, the Bhagavan taught him the Dharma (Buddhist teachings) with countless skillful means, causing him to rejoice. Veranjaka, having heard the Buddha's teachings, rejoiced greatly and immediately said to the Buddha: 'May the Bhagavan and the Sangha accept my invitation for another ninety days.' The Buddha replied: 'Having already accepted your ninety-day invitation, I now wish to wander among humans.' He again said to the Buddha: 'May you accept my meal offering tomorrow.' The Bhagavan silently accepted the invitation. At that time, Veranjaka, having heard that the Buddha had accepted the invitation, immediately rose from his seat, joyfully circumambulated the Buddha, and departed. That night, he prepared various kinds of food, and the next morning he went to inform the Buddha that the time had come. At that time, the Bhagavan, together with the Sangha of five hundred Bhikkhus, wearing robes and carrying bowls, went to his house and sat down.
食供養佛及比丘僧，食已舍缽，以三衣佈施世尊比丘僧，人與兩端疊為夏衣。比丘不受，言：「佛未聽我曹受夏衣。」白佛，佛言：「聽受。」
爾時六群比丘、跋難陀，聞佛聽受夏衣，于春夏冬一切時求索夏衣。夏安居未竟，亦乞衣亦受衣。時跋難陀釋子在一住處安居，聞有異住處大得夏安居衣，即往彼住處問言：「汝曹分夏衣未耶？」答言：「未分。」語言：「持來與汝分。」復往余處問言：「汝分夏衣未？」答言：「未分。」語言：「持來與汝分。」時跋難陀在多處分衣，得多衣分，持來入祇桓。余比丘見，問言：「世尊制聽畜三衣，此多衣是誰衣耶？」彼言：「我于多住處分衣，故大得此多衣。」其中有少欲知足、行頭陀、知慚愧、樂學戒者，嫌責六群比丘、跋難陀言：「世尊聽比丘受夏衣，汝云何便於春夏冬一切時求索夏衣？夏安居未竟，亦乞衣亦受衣。此處安居受衣分，復于余處受衣分？」諸比丘往世尊所，以此因緣具白世尊。世尊爾時集比丘僧，無數方便呵責跋難陀語言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。跋難陀！我聽比丘畜夏衣。汝云何于春夏冬一切時求索夏衣？安居未竟亦乞衣亦受衣？於此安居受衣分，復于異處受衣分耶？」以無數方便呵責六群比丘、跋難陀
【現代漢語翻譯】 現代漢語譯本： 如果有人供養佛陀以及比丘僧團食物，用齋完畢后，將缽放下，並用三衣佈施給世尊（Bhagavan，指佛陀）和比丘僧團，有人將兩端疊起來做成夏衣。比丘們不敢接受，說：『佛陀還沒有允許我們接受夏衣。』於是稟告佛陀，佛陀說：『允許接受。』
當時，六群比丘中的跋難陀（Bhadanta），聽說佛陀允許接受夏衣，便在春夏冬一切時候都索要夏衣。夏季安居（Varshavasa）還沒有結束，就又乞討衣服又接受衣服。當時，跋難陀釋子（Shakya，釋迦族）在一個住處安居，聽說有其他住處獲得了大量的夏安居衣物，就前往那個住處問道：『你們分夏衣了嗎？』回答說：『還沒有分。』跋難陀說：『拿來，我來幫你們分。』他又前往其他地方問道：『你們分夏衣了嗎？』回答說：『還沒有分。』跋難陀說：『拿來，我來幫你們分。』當時，跋難陀在很多地方分衣，得到了很多衣物，帶回了祇桓（Jetavana）。其他比丘看見了，問道：『世尊制定允許比丘擁有三衣，這些多餘的衣服是誰的呢？』跋難陀說：『我在很多住處分衣，所以得到了這麼多衣服。』其中有少欲知足、修頭陀行（Dhuta，苦行）、知慚愧、樂於學習戒律的人，責怪六群比丘和跋難陀說：『世尊允許比丘接受夏衣，你們怎麼能在春夏冬一切時候都索要夏衣？夏季安居還沒有結束，就又乞討衣服又接受衣服。在這裡安居接受了衣物，又在其他地方接受衣物？』諸位比丘前往世尊處，將這些因緣詳細地稟告了世尊。世尊當時召集比丘僧團，用無數方便呵責跋難陀說：『你所做的事情是不對的，不合威儀、不合沙門法（Shramana，出家修行者的行爲規範）、不清凈、不隨順修行，是不應該做的。跋難陀！我允許比丘擁有夏衣。你為什麼要在春夏冬一切時候都索要夏衣？安居還沒有結束就又乞討衣服又接受衣服？在這裡安居接受了衣物，又在其他地方接受衣物？』用無數方便呵責六群比丘和跋難陀。
【English Translation】 English version: If someone offers food to the Buddha (Bhagavan) and the Bhikshu Sangha (community of monks), after the meal, they put down the bowl and offer the three robes to the World-Honored One and the Bhikshu Sangha. Someone folds the two ends to make a summer robe. The Bhikshus do not accept it, saying, 'The Buddha has not yet allowed us to accept summer robes.' They reported this to the Buddha, and the Buddha said, 'Allowed to accept.'
At that time, Bhadanta (Bhadanta, venerable one) of the six groups of Bhikshus, heard that the Buddha allowed the acceptance of summer robes, so they asked for summer robes at all times, spring, summer, and winter. Before the summer retreat (Varshavasa) was over, they both begged for robes and accepted robes. At that time, Bhadanta Shakya (Shakya, the clan of the Buddha) was in retreat in one dwelling place, and heard that other dwelling places had obtained a large number of summer retreat robes, so he went to that dwelling place and asked, 'Have you distributed the summer robes?' They replied, 'Not yet.' Bhadanta said, 'Bring them here, and I will help you distribute them.' He went to other places and asked, 'Have you distributed the summer robes?' They replied, 'Not yet.' Bhadanta said, 'Bring them here, and I will help you distribute them.' At that time, Bhadanta distributed robes in many places, obtained many robes, and brought them into Jetavana (Jetavana, a monastery). Other Bhikshus saw this and asked, 'The World-Honored One has prescribed that Bhikshus are allowed to possess three robes, whose are these extra robes?' He said, 'I distributed robes in many dwelling places, so I obtained so many robes.' Among them were those who were content with little desire, practiced Dhuta (Dhuta, ascetic practices), knew shame and remorse, and were happy to learn the precepts. They blamed the six groups of Bhikshus and Bhadanta, saying, 'The World-Honored One allows Bhikshus to accept summer robes, how can you ask for summer robes at all times, spring, summer, and winter? Before the summer retreat is over, you both beg for robes and accept robes. You accepted robes while in retreat here, and you accepted robes in other places?' The Bhikshus went to the World-Honored One and reported these causes and conditions in detail to the World-Honored One. The World-Honored One then gathered the Bhikshu Sangha, and with countless means rebuked Bhadanta, saying, 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the Shramana (Shramana, monastic) Dharma, not pure, not in accordance with practice, it is not what should be done. Bhadanta! I allow Bhikshus to possess summer robes. Why do you ask for summer robes at all times, spring, summer, and winter? Before the retreat is over, you both beg for robes and accept robes? You accepted robes while in retreat here, and you accepted robes in other places?' With countless means, he rebuked the six groups of Bhikshus and Bhadanta.
已，告諸比丘：「自今已去不應於一切時春夏冬求索夏衣、安居未竟亦乞衣亦受衣，亦不應此處安居受衣分已復于余處受衣分。若受者應如法治。」
爾時有比丘未分夏衣便去，后比丘分夏衣，彼比丘行還，問言：「夏衣分未？」答言：「已分。」問言：「取我衣分不？」答言：「不取。」時彼比丘瞋責余比丘言：「未分衣我出行，後分夏衣我在此安居而不取我衣分。」諸比丘作如是念：「是成分衣不？」往白佛，佛言：「成分衣。應相待，亦應囑授後人受夏衣分。」
時有比丘未分衣便去，漫囑授後人受我衣分。后諸比丘分衣，問：「誰為某甲比丘取衣分？」時無有為取衣分者。彼比丘還問：「分衣未？」答言：「已分。」問：「取我分不？」答言：「不取。」彼比丘瞋責余比丘言：「未分衣我出行，囑授後人為我取衣，我在此安居而分衣不為我取分耶？」諸比丘作如是念：「為成分衣不？」往白佛，佛言：「成分。應待還，亦應的囑授一人。」
時有比丘未分衣出行，囑授一比丘為我取夏衣。時比丘分衣，問言：「誰取某甲比丘衣分？」受囑授者忘不取，諸比丘即分衣。彼比丘還，問言：「分夏衣未？」答言：「已分。」問言：「取我分不？」答言：「不取。」彼比丘瞋責余比丘言：「未分衣
【現代漢語翻譯】 現代漢語譯本：佛陀已經告知眾比丘：『從今以後，無論春夏秋冬，都不應該爲了索取夏衣而奔波。安居（Vassa，雨季閉關）尚未結束時，也不應該乞求或接受夏衣。不應該在此處安居接受了衣物分配后，又在其他地方接受衣物分配。如果有人違犯，應當依法懲處。』
當時，有一位比丘在夏衣分配之前離開了。後來的比丘們分配夏衣時，那位比丘回來后問道：『夏衣分配了嗎？』回答說：『已經分配了。』他又問：『取了我的衣物份額嗎？』回答說：『沒有取。』當時，那位比丘責備其他比丘說：『我還沒分配衣物就離開了，後來分配夏衣時，我明明在這裡安居，卻沒有取我的衣物份額。』眾比丘心想：『這算是已經分配的衣物嗎？』於是去稟告佛陀。佛陀說：『算是已經分配的衣物。應當等待他回來，也應當囑託後人代為接受夏衣的份額。』
當時，有一位比丘在未分配衣物之前就離開了，只是隨便囑託後人代為接受他的衣物份額。後來的比丘們分配衣物時，問道：『誰為某甲（姓名）比丘取衣物份額？』當時沒有人為他取衣物份額。那位比丘回來后問道：『分配衣物了嗎？』回答說：『已經分配了。』他又問：『取了我的份額嗎？』回答說：『沒有取。』那位比丘責備其他比丘說：『我還沒分配衣物就離開了，囑託後人代我取衣物，我明明在這裡安居，而分配衣物時卻不為我取份額嗎？』眾比丘心想：『這算是已經分配的衣物嗎？』於是去稟告佛陀。佛陀說：『算是已經分配的衣物。應當等待他回來，也應當明確地囑託一個人。』
當時，有一位比丘在未分配衣物之前出行，囑託一位比丘代他取夏衣。當時比丘們分配衣物時，問道：『誰取某甲（姓名）比丘的衣物份額？』接受囑託的人忘記了取，眾比丘就分配了衣物。那位比丘回來后，問道：『分配夏衣了嗎？』回答說：『已經分配了。』他又問：『取了我的份額嗎？』回答說：『沒有取。』那位比丘責備其他比丘說：『未分配衣物』
【English Translation】 English version: Then, the Buddha informed the Bhikkhus (monks): 'From now on, you should not seek summer robes at all times, whether in spring, summer, or winter. Even if the Vassa (rainy season retreat) is not yet over, you should not beg for or receive robes. You should not accept a share of robes here during the retreat and then accept another share elsewhere. If anyone violates this, they should be dealt with according to the Dharma (teachings).'
At that time, there was a Bhikkhu who left before the summer robes were distributed. When the other Bhikkhus distributed the summer robes, that Bhikkhu returned and asked: 'Have the summer robes been distributed?' They replied: 'They have been distributed.' He asked: 'Was my share taken?' They replied: 'It was not taken.' Then that Bhikkhu rebuked the other Bhikkhus, saying: 'I left before the robes were distributed, and now that the summer robes have been distributed while I am here in retreat, my share was not taken.' The Bhikkhus thought: 'Is this considered a distributed share of robes?' They went and reported this to the Buddha. The Buddha said: 'It is considered a distributed share of robes. You should have waited for him to return, and you should have entrusted someone to receive the share of summer robes on his behalf.'
At that time, there was a Bhikkhu who left before the robes were distributed, and he casually entrusted someone to receive his share of robes on his behalf. When the other Bhikkhus distributed the robes, they asked: 'Who will take the share of robes for Bhikkhu so-and-so (name)?' At that time, no one took the share of robes for him. That Bhikkhu returned and asked: 'Have the robes been distributed?' They replied: 'They have been distributed.' He asked: 'Was my share taken?' They replied: 'It was not taken.' That Bhikkhu rebuked the other Bhikkhus, saying: 'I left before the robes were distributed, entrusting someone to take my robes, and now that the robes have been distributed while I am here in retreat, my share was not taken?' The Bhikkhus thought: 'Is this considered a distributed share of robes?' They went and reported this to the Buddha. The Buddha said: 'It is considered a distributed share of robes. You should have waited for him to return, and you should have specifically entrusted one person.'
At that time, there was a Bhikkhu who left before the robes were distributed, entrusting one Bhikkhu to take his summer robes for him. When the Bhikkhus distributed the robes, they asked: 'Who will take the share of robes for Bhikkhu so-and-so (name)?' The one who was entrusted forgot to take it, and the Bhikkhus distributed the robes. That Bhikkhu returned and asked: 'Have the summer robes been distributed?' They replied: 'They have been distributed.' He asked: 'Was my share taken?' They replied: 'It was not taken.' That Bhikkhu rebuked the other Bhikkhus, saying: 'Before the robes were distributed'
我出行，后囑授一比丘取我衣分。我在此安居而不為我取衣分。」諸比丘不知成分衣不？往白佛，佛言：「成分，是忘者過。」
時諸比丘留夏安居食，白佛，佛言：「不應留，應隨施受。」
爾時舍利弗、目連般涅槃，多有可分衣物，現前僧應分。彼比丘留過安居。諸比丘白佛，佛言：「不應留。此衣現前僧應分。」
彼時有一檀越，為欲施塔施僧僧伽藍房舍、施浴池，若為初生兒、若為初剃髮、若長髮、若入新舍、若為亡人作會，現前僧大得可分衣物。諸比丘留至夏安居。比丘往白佛，佛言：「不應留，此是非時衣，現前僧應分。」
爾時有一比丘住處，大得夏安居衣物，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若有一比丘安居，大得僧夏安居衣物，彼比丘應作心念言：『此是我物。』若受若不受，有餘比丘來，不應得分。」
爾時諸比丘大得可分衣物，僧破為二部。諸比丘白佛，佛言：「應分為二分。」若未得可分衣物，僧破為二部。佛言：「應問檀越當與誰？若彼言：『與某甲某甲上座。』即應隨彼語上座所在處與。若彼言：『不知。』若言：『俱與。』應分作二分。」
爾時諸比丘，已得衣、未得衣，僧破為二部。「已得衣者，應分作二分。未
【現代漢語翻譯】 現代漢語譯本：我離開后，囑咐一位比丘代我領取衣物。我在此安居，但他卻沒有為我領取衣物。」眾比丘不知道是否應該分給他衣物，便去稟告佛陀。佛陀說：「分配衣物，是對於遺忘者的寬恕。」
當時，一些比丘爲了夏安居的食物而預留食物。稟告佛陀后，佛陀說：「不應該預留，應該隨施隨受。」
當時，舍利弗（Sariputta，佛陀的弟子，以智慧著稱）和目連（Moggallana，佛陀的弟子，以神通著稱）般涅槃（Parinibbana，圓寂），留下許多可以分配的衣物，應該由現前僧團分配。但那些比丘卻留到安居結束后才處理。眾比丘稟告佛陀，佛陀說：「不應該留到安居后。這些衣物應該由現前僧團分配。」
當時，有一位施主，爲了佈施佛塔、佈施僧團的僧伽藍（Sangharama，僧院）房舍、佈施浴池，或者爲了新生兒、或者爲了初次剃髮、或者爲了長髮、或者爲了遷入新居、或者爲了亡人做法會，現前僧團獲得了大量可以分配的衣物。眾比丘留到夏安居結束后才處理。比丘稟告佛陀，佛陀說：「不應該留到安居后，這些是非時衣物，應該由現前僧團分配。」
當時，有一位比丘的住處，獲得了大量的夏安居衣物，他心想：「我該怎麼辦呢？」便去請教眾比丘。眾比丘稟告佛陀，佛陀說：「如果有一位比丘安居時，獲得了大量的僧團夏安居衣物，那位比丘應該在心中默唸：『這是我的東西。』無論他接受還是不接受，如果有其他的比丘來，都不應該分到。」
當時，眾比丘獲得了大量可以分配的衣物，僧團卻分裂成了兩派。眾比丘稟告佛陀，佛陀說：「應該分成兩份。」如果還沒有獲得可以分配的衣物，僧團就分裂成了兩派。佛陀說：「應該詢問施主想要給誰？如果他們說：『給某甲（某人）某甲（某人）上座（長老）。』就應該按照他們所說的，給上座所在的處所。如果他們說：『不知道。』或者說：『都給。』就應該分成兩份。」
當時，眾比丘，已經得到衣物、或者還沒有得到衣物，僧團就分裂成了兩派。「已經得到衣物的人，應該分成兩份。未
【English Translation】 English version: After my departure, I instructed a certain bhikkhu (monk) to collect my share of robes. I am residing here for the retreat, but he has not collected my share of robes.' The bhikkhus (monks) did not know whether the robes should be allocated to him or not, and they reported this to the Buddha. The Buddha said, 'Allocation is a pardon for the forgetful.'
At that time, some bhikkhus reserved food for the summer retreat. After reporting to the Buddha, the Buddha said, 'It should not be reserved; it should be received as it is given.'
At that time, Sariputta (Sariputta, a disciple of the Buddha known for his wisdom) and Moggallana (Moggallana, a disciple of the Buddha known for his psychic powers) attained Parinibbana (Parinibbana, complete liberation), leaving behind many robes that could be distributed, which should be distributed by the present Sangha (monastic community). However, those bhikkhus kept them until after the retreat. The bhikkhus reported this to the Buddha, and the Buddha said, 'They should not be kept until after the retreat. These robes should be distributed by the present Sangha.'
At that time, a certain donor, wishing to donate to a stupa (shrine), to the Sangha (monastic community) for Sangharama (Sangharama, monastery) dwellings, to donate bathing ponds, or for a newborn child, or for the first shaving of hair, or for long hair, or for moving into a new house, or for holding a gathering for the deceased, the present Sangha obtained a large amount of robes that could be distributed. The bhikkhus kept them until after the summer retreat. The bhikkhus reported this to the Buddha, and the Buddha said, 'They should not be kept until after the retreat; these are untimely robes, and they should be distributed by the present Sangha.'
At that time, a certain bhikkhu's (monk's) residence obtained a large amount of robes for the summer retreat, and he thought, 'What should I do?' He consulted the bhikkhus. The bhikkhus reported this to the Buddha, and the Buddha said, 'If a bhikkhu, while residing for the retreat, obtains a large amount of robes for the Sangha's summer retreat, that bhikkhu should think to himself, 'This is my property.' Whether he accepts it or not, if other bhikkhus come, they should not receive a share.'
At that time, the bhikkhus obtained a large amount of robes that could be distributed, but the Sangha split into two factions. The bhikkhus reported this to the Buddha, and the Buddha said, 'It should be divided into two shares.' If the robes that could be distributed had not yet been obtained, and the Sangha split into two factions, the Buddha said, 'One should ask the donor who they want to give it to. If they say, 'Give it to so-and-so (a certain person), so-and-so (a certain person) Thera (elder).' then it should be given to the place where the Thera is located according to their words. If they say, 'I don't know,' or if they say, 'Give it to both,' it should be divided into two shares.'
At that time, the bhikkhus, whether they had already received robes or had not yet received robes, the Sangha split into two factions. 'Those who have already received robes should be divided into two shares. Those who have not
得衣者，應問檀越：『當與誰？』彼若言：『與某甲某甲上座。』即應隨彼語上座所在處與。若彼言：『不知。』若言：『俱與。』應分為二分。」
爾時諸比丘得可分衣物，有比丘從此部往彼部。「彼不應與分。」若未得衣物，有比丘從此部往彼部。「不應與分。」若得衣物、未得衣物，有比丘從此部往彼部。「不應與衣分。」
爾時有比丘從此部往彼部，未至便死。諸比丘不知其衣缽當與誰？白佛，佛言：「隨其所欲往處應與。」
爾時有比丘從此部往彼部，至便死。諸比丘不知其衣缽當與誰？白佛，佛言：「隨彼所往部應與。」
爾時有比丘，被舉已命過。諸比丘不知其衣缽當與誰？白佛，佛言：「隨所共同羯磨舉僧應與。」
爾時住處僧破為二部，有檀越請此二部僧，一處飯食並佈施衣、佈施縷。諸比丘不知誰應得衣？誰應得縷？白佛，佛言：「應問檀越：『衣與誰？縷與誰？』若言：『與某甲某甲上座。』應隨彼語所在處上座與。若言：『不知。』若言：『俱與。』應分作二分。」
爾時眾僧得夏安居衣，僧破為二部。白佛，佛言：「應數人多少分。」若未得安居衣，僧破為二部。白佛，佛言：「應數人分。若得夏衣、若未得夏衣，僧破為二部，應數人分。」
【現代漢語翻譯】 現代漢語譯本：
得到衣服的人，應該問施主：『這衣服應當給誰？』如果他們說：『給某甲（姓名）某甲（姓名）上座（長老）。』就應該按照他們所說的，給上座所在的處所。如果他們說：『不知道。』或者說：『都給。』就應該分為兩份。
當時，一些比丘得到了可以分配的衣物，有比丘從這個僧團前往那個僧團，『不應該分給他。』如果還沒有得到衣物，有比丘從這個僧團前往那個僧團，『不應該分給他。』如果已經得到衣物或尚未得到衣物，有比丘從這個僧團前往那個僧團，『不應該分給他衣物。』
當時，有比丘從這個僧團前往那個僧團，還沒到達就去世了。比丘們不知道他的衣缽應當給誰？稟告佛陀，佛陀說：『應當給隨他想要前往的處所。』
當時，有比丘從這個僧團前往那個僧團，到達后就去世了。比丘們不知道他的衣缽應當給誰？稟告佛陀，佛陀說：『應當給隨他所前往的僧團。』
當時，有比丘，被僧團舉行了羯磨（羯磨：僧團會議）後去世了。比丘們不知道他的衣缽應當給誰？稟告佛陀，佛陀說：『應當給隨共同舉行羯磨的僧團。』
當時，住處僧團分裂為兩個僧團，有施主請這兩個僧團，在一個地方供養飯食，並且佈施衣服、佈施線。比丘們不知道誰應該得到衣服？誰應該得到線？稟告佛陀，佛陀說：『應當問施主：『衣服給誰？線給誰？』如果他們說：『給某甲（姓名）某甲（姓名）上座（長老）。』就應該按照他們所說的，給上座所在的處所。如果他們說：『不知道。』或者說：『都給。』就應該分為兩份。』
當時，僧眾得到夏安居（夏安居：雨季期間的僧侶閉關修行）的衣服，僧團分裂為兩個僧團。稟告佛陀，佛陀說：『應當按照人數多少來分。』如果還沒有得到安居的衣服，僧團分裂為兩個僧團。稟告佛陀，佛陀說：『應當按照人數來分。如果已經得到夏衣、或者尚未得到夏衣，僧團分裂為兩個僧團，應當按照人數來分。』
【English Translation】 English version:
When someone receives robes, they should ask the donors: 'To whom should this be given?' If they say: 'Give it to so-and-so (name), so-and-so (name), a Thera (elder).' Then it should be given according to their words, to the place where the Theras are. If they say: 'I don't know,' or if they say: 'Give it to all,' it should be divided into two portions.
At that time, some Bhikkhus (monks) received divisible items. If a Bhikkhu goes from this Sangha (community) to that Sangha, 'he should not be given a share.' If items have not yet been received, and a Bhikkhu goes from this Sangha to that Sangha, 'he should not be given a share.' If items have been received or have not been received, and a Bhikkhu goes from this Sangha to that Sangha, 'he should not be given a share of the robes.'
At that time, a Bhikkhu was going from this Sangha to that Sangha, but died before arriving. The Bhikkhus did not know to whom his robes and bowl should be given. They reported to the Buddha, and the Buddha said: 'It should be given to wherever he intended to go.'
At that time, a Bhikkhu went from this Sangha to that Sangha, and died after arriving. The Bhikkhus did not know to whom his robes and bowl should be given. They reported to the Buddha, and the Buddha said: 'It should be given to the Sangha he went to.'
At that time, a Bhikkhu, after being subject to a Kamma (formal act of the Sangha), passed away. The Bhikkhus did not know to whom his robes and bowl should be given. They reported to the Buddha, and the Buddha said: 'It should be given to the Sangha that jointly performed the Kamma.'
At that time, the Sangha in a dwelling place split into two Sanghas. A donor invited these two Sanghas, offering food in one place, and also donating robes and thread. The Bhikkhus did not know who should receive the robes? Who should receive the thread? They reported to the Buddha, and the Buddha said: 'You should ask the donors: 'To whom are the robes given? To whom is the thread given?' If they say: 'To so-and-so (name), so-and-so (name), a Thera (elder).' Then it should be given according to their words, to the place where the Theras are. If they say: 'I don't know,' or if they say: 'Give it to all,' it should be divided into two portions.'
At that time, the Sangha received robes for the Vassa (rainy season retreat). The Sangha split into two Sanghas. They reported to the Buddha, and the Buddha said: 'It should be divided according to the number of people.' If the Vassa robes had not yet been received, and the Sangha split into two Sanghas. They reported to the Buddha, and the Buddha said: 'It should be divided according to the number of people. Whether the summer robes have been received or have not been received, if the Sangha splits into two Sanghas, it should be divided according to the number of people.'
時有比丘得夏衣往餘部，佛言：「應與。」若未得夏衣往餘部。佛言：「應與。」若未得夏衣、若已得夏衣往餘部，佛言：「應與。」
爾時有一居士，集比丘住處、諸處僧供養飯食，以衣佈施。諸比丘不知云何？白佛，佛言：「有八種施衣：若與比丘僧、若與比丘尼僧、若與二部僧、若與四方僧、若與界內僧、若與同羯磨僧、若稱名字與、若與一人。」佛言：「若與比丘僧，比丘僧應分。若與乃至一人，應屬一人。」
爾時諸比丘冬月患寒，白佛，佛言：「聽著帽。」露地坐患背痛，佛言：「聽作禪帶。」爾時比丘身患瘡若污臭，佛言：「聽作拭身巾。若面污，聽作拭面巾。若患眼淚，聽作捫淚巾。」
爾時畢陵伽婆蹉得大貴價疏衣，彼欲作夏衣畜。白佛，佛言：「聽凈施持。凈施有二種：一真實凈施，二展轉凈施。真實凈施者言：『大德一心念！我有此長衣未凈施，今為凈故，舍與大德，為真實凈故。』展轉凈施者言：『大德一心念，此是我長衣未作凈，為凈故施與大德，為展轉凈故。』彼受凈者，即應作如是言：『大德一心念！汝有長衣未作凈，為凈故與我，我今受之。』受已當語言：『汝施與誰？』彼應言：『施與某甲。』受凈者應作如是言：『大德一心念！汝是長衣未作凈，為凈故施
【現代漢語翻譯】 現代漢語譯本 當時有位比丘得到了夏衣，要前往其他僧團。佛陀說：『應該給他。』如果還沒得到夏衣，要前往其他僧團，佛陀說：『應該給他。』如果還沒得到夏衣，或者已經得到夏衣，要前往其他僧團，佛陀說：『應該給他。』
當時有一位居士，聚集比丘們在住所和各處，供養僧眾飯食，並佈施衣物。比丘們不知道該怎麼辦，稟告佛陀。佛陀說：『有八種佈施衣物的方式：或者佈施給比丘僧團，或者佈施給比丘尼僧團，或者佈施給二部僧團，或者佈施給四方僧（來自各地的僧人），或者佈施給界內僧（同一區域內的僧人），或者佈施給共同舉行羯磨（羯磨指僧團的議事或儀式）的僧團，或者指名道姓地佈施，或者佈施給一個人。』佛陀說：『如果佈施給比丘僧團，比丘僧團應該分發。如果佈施給乃至一個人，就應該屬於這個人。』
當時比丘們在冬天感到寒冷，稟告佛陀，佛陀說：『允許戴帽子。』在露天坐著感到背痛，佛陀說：『允許製作禪帶（坐禪時繫在腰間的帶子）。』當時比丘們身上生瘡或者有污臭，佛陀說：『允許製作擦身巾。如果臉上髒了，允許製作擦面巾。如果患有眼淚，允許製作擦淚巾。』
當時畢陵伽婆蹉（Pilindavatsa）得到了一件非常貴重的細軟衣服，他想用來做夏衣並私自擁有。稟告佛陀，佛陀說：『允許通過凈施（一種儀式，將物品所有權轉移）持有。凈施有兩種：一是真實凈施，二是展轉凈施。真實凈施的人說：『大德（對僧人的尊稱）請一心念！我這件長衣還沒有凈施，現在爲了清凈的緣故，舍給大德，爲了真實清凈的緣故。』展轉凈施的人說：『大德請一心念！這是我的長衣還沒有作凈，爲了清凈的緣故施與大德，爲了展轉清凈的緣故。』接受凈施的人，就應該這樣說：『大德請一心念！你有長衣還沒有作凈，爲了清凈的緣故給我，我現在接受它。』接受后應當問：『你施與誰？』那人應該說：『施與某甲。』接受凈施的人應該這樣說：『大德請一心念！你是長衣還沒有作凈，爲了清凈的緣故施與
【English Translation】 English version At that time, a Bhikshu (monk) obtained a summer robe and was going to another community. The Buddha said, 'It should be given to him.' If he had not yet obtained a summer robe and was going to another community, the Buddha said, 'It should be given to him.' If he had not yet obtained a summer robe, or had already obtained a summer robe, and was going to another community, the Buddha said, 'It should be given to him.'
At that time, there was a householder who gathered Bhikshus at residences and various places, offering food to the Sangha (monastic community) and donating robes. The Bhikshus did not know what to do, so they reported to the Buddha. The Buddha said, 'There are eight ways to donate robes: either donate to the Bhikshu Sangha, or donate to the Bhikshuni (nun) Sangha, or donate to both Sanghas, or donate to the Sangha of the four directions (monks from all regions), or donate to the Sangha within the boundary (monks within the same area), or donate to the Sangha that performs the same Karma (Karma refers to the monastic procedures or rituals), or donate by naming the recipient, or donate to one person.' The Buddha said, 'If donating to the Bhikshu Sangha, the Bhikshu Sangha should distribute it. If donating to even one person, it should belong to that person.'
At that time, the Bhikshus suffered from the cold in winter, and reported to the Buddha. The Buddha said, 'Wearing hats is allowed.' Sitting in the open air caused back pain, and the Buddha said, 'Making a meditation belt (a belt worn around the waist during meditation) is allowed.' At that time, the Bhikshus suffered from sores or foul odors on their bodies, and the Buddha said, 'Making a body-wiping cloth is allowed. If the face is dirty, making a face-wiping cloth is allowed. If suffering from tears, making a tear-wiping cloth is allowed.'
At that time, Pilindavatsa (name of a monk) obtained a very valuable and fine cloth, and he wanted to make it into a summer robe and keep it for himself. He reported to the Buddha, who said, 'Holding it through 'pure donation' (a ritual to transfer ownership) is allowed. There are two kinds of pure donation: one is true pure donation, and the other is transfer pure donation. The person making the true pure donation says: 'Venerable Sir (a respectful term for monks), please concentrate your mind! I have this long robe that has not been purely donated. Now, for the sake of purity, I give it to the Venerable Sir, for the sake of true purity.' The person making the transfer pure donation says: 'Venerable Sir, please concentrate your mind! This is my long robe that has not been made pure. For the sake of purity, I donate it to the Venerable Sir, for the sake of transfer purity.' The person receiving the pure donation should say: 'Venerable Sir, please concentrate your mind! You have a long robe that has not been made pure, and you give it to me for the sake of purity. I now receive it.' After receiving it, one should ask: 'To whom do you donate it?' That person should say: 'I donate it to so-and-so.' The person receiving the pure donation should say: 'Venerable Sir, you are a long robe that has not been made pure, and you donate it for the sake of purity to'
與我，我今受之。受已，汝今與某甲是衣。某甲已有，汝為某甲善護持著隨因緣作。』真實凈施者，應問主然後得著。展轉凈施者，若問、若不問隨意著。」
爾時比丘遣使借與某甲比丘衣，作彼親厚意取衣，應取不？佛言：「不應作親厚意取。」若至道路，應作親厚意取不？佛言：「不應取。」若至彼，應作親厚意取不？佛言：「不應取。」若作遣衣主，親厚意取衣，應取不？佛言：「應取。」若至道路，應取不？佛言：「應取。」若至彼，應取不？佛言：「應取。」所遣借與衣比丘命過，即作彼命過比丘衣受，應受不？佛言：「不應受。」若至道路，應受不？佛言：「不應受。」若至彼，應受不？佛言：「不應受。」若遣人借與比丘衣，衣主命過，彼比丘應即作命過比丘衣受不？佛言：「應受。」若至道路，應受不？佛言：「應受。」若至彼，應受不？佛言：「應受。」
爾時有比丘，遣衣與某甲比丘。彼使作遣衣主親厚意取衣，應取不？佛言：「不應取。」若至道路，應取不？佛言：「不應取。」若至彼，應取不？佛言：「不應取。」彼比丘若作所遣與衣比丘親厚意取衣，應取不？佛言：「應取。」若至道路，應取不？佛言：「應取。」若至彼，應取不？佛言：「應取。」彼所遣衣主比丘命過，彼
【現代漢語翻譯】 現代漢語譯本： 『給我，我現在接受它。接受后，你現在把這件衣服給某甲（某人）。某甲（某人）已經有了，你為某甲（某人）好好守護，隨著因緣來使用。』真正清凈佈施的人，應該詢問施主之後才能穿用。輾轉清凈佈施的，無論詢問與否都可以隨意穿用。」
當時有比丘（僧侶）派使者借給某甲（某人）比丘（僧侶）的衣服，以親近友好的心意去取衣服，應該取嗎？佛說：『不應該以親近友好的心意去取。』如果到了道路上，應該以親近友好的心意去取嗎？佛說：『不應該取。』如果到了那裡，應該以親近友好的心意去取嗎？佛說：『不應該取。』如果作為派遣衣服的主人，以親近友好的心意去取衣服，應該取嗎？佛說：『應該取。』如果到了道路上，應該取嗎？佛說：『應該取。』如果到了那裡，應該取嗎？佛說：『應該取。』被派遣借衣服的比丘（僧侶）去世了，就將那去世比丘（僧侶）的衣服拿來接受，應該接受嗎？佛說：『不應該接受。』如果到了道路上，應該接受嗎？佛說：『不應該接受。』如果到了那裡，應該接受嗎？佛說：『不應該接受。』如果派遣人借給比丘（僧侶）衣服，衣服的主人去世了，那位比丘（僧侶）應該立刻將去世主人的衣服拿來接受嗎？佛說：『應該接受。』如果到了道路上，應該接受嗎？佛說：『應該接受。』如果到了那裡，應該接受嗎？佛說：『應該接受。』
當時有比丘（僧侶），派遣衣服給某甲（某人）比丘（僧侶）。那位使者以派遣衣服的主人親近友好的心意去取衣服，應該取嗎？佛說：『不應該取。』如果到了道路上，應該取嗎？佛說：『不應該取。』如果到了那裡，應該取嗎？佛說：『不應該取。』那位比丘（僧侶）如果以被派遣送衣服的比丘（僧侶）親近友好的心意去取衣服，應該取嗎？佛說：『應該取。』如果到了道路上，應該取嗎？佛說：『應該取。』如果到了那裡，應該取嗎？佛說：『應該取。』那位被派遣送衣服的主人比丘（僧侶）去世了，他
【English Translation】 English version: 'Give it to me, I now receive it. Having received it, you now give this garment to so-and-so (a certain person). So-and-so (a certain person) already has it, you should protect it well for so-and-so (a certain person), using it according to circumstances.' A truly pure donor should ask the owner before wearing it. For a purely donated item passed on through others, one may wear it at will, whether asking or not.」
At that time, a Bhikkhu (monk) sent a messenger to lend a garment to a certain Bhikkhu (monk), intending to take the garment with a friendly intention. Should he take it? The Buddha said, 'He should not take it with a friendly intention.' If he reaches the road, should he take it with a friendly intention? The Buddha said, 'He should not take it.' If he reaches there, should he take it with a friendly intention? The Buddha said, 'He should not take it.' If, as the owner who sent the garment, he takes the garment with a friendly intention, should he take it? The Buddha said, 'He should take it.' If he reaches the road, should he take it? The Buddha said, 'He should take it.' If he reaches there, should he take it? The Buddha said, 'He should take it.' If the Bhikkhu (monk) who was sent to lend the garment passes away, and one then takes the garment of the deceased Bhikkhu (monk), should he receive it? The Buddha said, 'He should not receive it.' If he reaches the road, should he receive it? The Buddha said, 'He should not receive it.' If he reaches there, should he receive it? The Buddha said, 'He should not receive it.' If someone is sent to lend a garment to a Bhikkhu (monk), and the owner of the garment passes away, should that Bhikkhu (monk) immediately take the garment of the deceased owner? The Buddha said, 'He should receive it.' If he reaches the road, should he receive it? The Buddha said, 'He should receive it.' If he reaches there, should he receive it? The Buddha said, 'He should receive it.'
At that time, there was a Bhikkhu (monk) who sent a garment to a certain Bhikkhu (monk). If that messenger takes the garment with the friendly intention of the owner who sent the garment, should he take it? The Buddha said, 'He should not take it.' If he reaches the road, should he take it? The Buddha said, 'He should not take it.' If he reaches there, should he take it? The Buddha said, 'He should not take it.' If that Bhikkhu (monk) takes the garment with the friendly intention of the Bhikkhu (monk) who was sent with the garment, should he take it? The Buddha said, 'He should take it.' If he reaches the road, should he take it? The Buddha said, 'He should take it.' If he reaches there, should he take it? The Buddha said, 'He should take it.' If the owner Bhikkhu (monk) who sent the garment passes away, he
比丘即作命過衣受，應受不？佛言：「不應受。」若至道路，應受不？佛言：「不應受。」若至彼，應受不？佛言：「不應受。」若所遣與衣比丘命過，彼比丘即作彼命過衣受，應受不？佛言：「應受。」若至道路，應受不？佛言：「應受。」若至彼，應受不？佛言：「應受。」
爾時有居士持衣來至僧伽藍中言：「與某甲比丘，此衣與大德！」彼比丘言：「我不須。」即持衣置比丘前而去。彼比丘有畏慎，不知云何？諸比丘白佛，佛言：「聽為施主故賞錄，若須時聽受持。」(衣揵度具足竟)
四分律卷第四十一 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十二(三分之六)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
藥揵度之一
爾時佛在波羅㮈國。時五比丘往世尊所，頭面禮足卻住一面，白佛言：「大德！當食何食？」佛言：「聽乞食，食五種食。」
爾時比丘乞食得飯，佛言：「聽食。」得種種飯粳米飯、大麥飯、𢇲米飯、粟米飯、俱跋陀羅飯，佛言：「聽食如是種種飯。」得麨，佛言：「聽食種種麨。」得乾飯，佛言：「聽食種種乾飯。」得魚，佛言：「聽食種種魚。」得肉，佛言：「聽食種種肉。」得羹，佛言：「聽食種種羹。」得修步
【現代漢語翻譯】 現代漢語譯本 比丘如果對已故者遺留的衣服進行受持，可以接受嗎？佛說：『不應該接受。』如果在路上，可以接受嗎？佛說：『不應該接受。』如果到達目的地，可以接受嗎？佛說：『不應該接受。』如果派遣送衣服的比丘去世了，其他比丘對這件已故者遺留的衣服進行受持，可以接受嗎？佛說：『應該接受。』如果在路上，可以接受嗎？佛說：『應該接受。』如果到達目的地，可以接受嗎？佛說：『應該接受。』
當時，有居士拿著衣服來到僧伽藍（Saṃghārāma，僧院）中說：『這件衣服是給某甲比丘的，供養大德！』那位比丘說：『我不需要。』居士就把衣服放在比丘面前離開了。那位比丘心懷畏懼，不知如何是好。眾比丘稟告佛陀，佛說：『可以爲了施主（dānapati）的緣故先記錄下來，如果需要的時候可以接受並持有。』（衣犍度到此完結）
《四分律》卷第四十一 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第四十二（三分之六）
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmadhyana）等譯
藥犍度之一
當時，佛陀在波羅㮈國（Varanasi）。當時，五位比丘前往世尊處，以頭面禮拜佛足後退到一旁，稟告佛陀說：『大德！應該食用什麼食物？』佛說：『可以乞食，食用五種食物。』
當時，比丘乞食得到米飯，佛說：『可以食用。』得到各種米飯，如粳米飯、大麥飯、𢇲米飯、粟米飯、俱跋陀羅（Kudrav飯，一種粗糧飯），佛說：『可以食用這些各種米飯。』得到炒麵，佛說：『可以食用各種炒麵。』得到乾飯，佛說：『可以食用各種乾飯。』得到魚，佛說：『可以食用各種魚。』得到肉，佛說：『可以食用各種肉。』得到羹，佛說：『可以食用各種羹。』得到修步（Sūpa，湯）。
【English Translation】 English version If a Bhikkhu (monk) makes an acceptance of a robe left by a deceased person, is it acceptable? The Buddha said, 'It is not acceptable.' If he is on the road, is it acceptable? The Buddha said, 'It is not acceptable.' If he arrives at the destination, is it acceptable? The Buddha said, 'It is not acceptable.' If the Bhikkhu sent to deliver the robe dies, and another Bhikkhu makes an acceptance of the robe left by the deceased, is it acceptable? The Buddha said, 'It is acceptable.' If he is on the road, is it acceptable? The Buddha said, 'It is acceptable.' If he arrives at the destination, is it acceptable? The Buddha said, 'It is acceptable.'
At that time, a householder came to the Saṃghārāma (monastery) with a robe and said, 'This robe is for Bhikkhu so-and-so, offered to the venerable one!' That Bhikkhu said, 'I do not need it.' The householder then placed the robe in front of the Bhikkhu and left. That Bhikkhu was fearful and did not know what to do. The Bhikkhus reported this to the Buddha. The Buddha said, 'It is permissible to record it for the sake of the dānapati (donor), and if it is needed, it is permissible to accept and hold it.' (The Robe Khandhaka is complete)
Vinaya in Four Parts, Scroll 41 Taisho Tripitaka, Volume 22, No. 1428, Vinaya in Four Parts
Vinaya in Four Parts, Scroll 42 (6/3)
Translated by Tripiṭaka Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmadhyana (Dharmadhyana) and others
Medicine Khandhaka, Part 1
At that time, the Buddha was in Varanasi (Varanasi). At that time, five Bhikkhus went to the World Honored One, bowed at his feet with their heads, and stood to one side, reporting to the Buddha, 'Venerable Sir! What food should we eat?' The Buddha said, 'It is permissible to beg for food and eat five kinds of food.'
At that time, the Bhikkhus begged for food and obtained rice. The Buddha said, 'It is permissible to eat.' They obtained various kinds of rice, such as japonica rice, barley rice, kodrava (Kudrava) rice, millet rice, and kudrava (Kudrava) rice. The Buddha said, 'It is permissible to eat such various kinds of rice.' They obtained parched flour. The Buddha said, 'It is permissible to eat various kinds of parched flour.' They obtained dried rice. The Buddha said, 'It is permissible to eat various kinds of dried rice.' They obtained fish. The Buddha said, 'It is permissible to eat various kinds of fish.' They obtained meat. The Buddha said, 'It is permissible to eat various kinds of meat.' They obtained soup. The Buddha said, 'It is permissible to eat various kinds of soup.' They obtained Sūpa (Sūpa, broth).
，佛言：「聽食。」得乳，佛言：「聽食種種乳。」得酪，佛言：「聽食種種酪。」得酪漿，佛言：「聽飲種種酪漿。」得吉羅羅，佛言：「聽食。」得蔓㝹，佛言：「聽食種種蔓㝹。」得菜，佛言：「聽食種種菜。」得佉阇尼食，佛言：「聽食種種佉阇尼食。」佉阇尼者，根食、莖食、葉食、華食、果食、油食、胡麻食、石蜜食、蒸食。
爾時世尊在波羅㮈國。時五比丘即從坐起，前禮佛足卻住一面，白佛言：「當服何藥？」佛言：「聽服腐爛藥，病比丘有因緣，盡形壽應服。」
爾時世尊在繩床中，時有病比丘，醫教服呵梨勒，佛言：「聽病比丘有因緣盡形壽服呵梨勒。」
爾時佛在舍衛國，時有比丘患風，醫教服酢麥汁。佛言：「聽服。」不知云何作？佛言：「聽凈人凈洗器漬麥，乃至爛，漉取汁飲。若麥汁臭應覆。若汁滓俱出，聽作漉器。」不知云何作器？佛言：「聽若銅、若木、若竹作漉器。如漉水筒作、若三角、若大、若小。若麥中燥，令凈人更益水。」
時病比丘在多人前飲麥漿，余比丘見皆共惡穢之，佛言：「不應在多人前，應在屏處飲。」時一切僧皆須，佛言：「應一切共飲。」
時有諸比丘，各各別用器飲，眾器皆臭，佛言：「不應各別器飲，應共傳用一器飲。
【現代漢語翻譯】 現代漢語譯本 佛說：『可以食用。』得到乳，佛說：『可以食用各種乳。』得到酪（奶酪），佛說：『可以食用各種奶酪。』得到酪漿（乳清），佛說：『可以飲用各種乳清。』得到吉羅羅（酥油），佛說：『可以食用。』得到蔓㝹（一種穀物），佛說：『可以食用各種蔓㝹。』得到蔬菜，佛說：『可以食用各種蔬菜。』得到佉阇尼食（食物），佛說：『可以食用各種佉阇尼食。』佉阇尼食是指：根食、莖食、葉食、花食、果食、油食、胡麻食（芝麻）、石蜜食（冰糖）、蒸食。 當時世尊在波羅㮈國（今印度瓦拉納西）。當時五位比丘從座位上起身，走到佛前，禮拜佛足後退到一旁，稟告佛說：『應當服用什麼藥？』佛說：『可以服用腐爛藥，生病的比丘如果有因緣，可以終身服用。』 當時世尊在繩床上，當時有生病的比丘，醫生教他服用呵梨勒（訶子，一種藥材），佛說：『允許生病的比丘如果有因緣，可以終身服用呵梨勒。』 當時佛在舍衛國（古印度城市），當時有比丘患了風病，醫生教他服用酢麥汁（酸麥汁）。佛說：『允許服用。』（比丘）不知道該如何製作？佛說：『允許凈人（指未受戒的信徒）用乾淨的器皿清洗浸泡麥子，直到腐爛，過濾取汁飲用。如果麥汁發臭，應該蓋住。如果汁和渣一起出來，允許製作過濾的器具。』（比丘）不知道該如何製作器具？佛說：『允許用銅、木頭或竹子製作過濾的器具。像過濾水的筒一樣製作，可以是三角形的，可以是大的，也可以是小的。如果麥子乾燥，讓凈人再加水。』 當時生病的比丘在很多人面前飲用麥漿，其他比丘看見后都覺得厭惡，佛說：『不應該在很多人面前飲用，應該在隱蔽的地方飲用。』當時所有的僧人都需要（麥漿），佛說：『應該一起飲用。』 當時有各位比丘，各自用不同的器皿飲用，所有的器皿都發臭，佛說：『不應該各自用不同的器皿飲用，應該共同傳遞使用一個器皿飲用。』
【English Translation】 English version The Buddha said, 'You may eat.' Having obtained milk, the Buddha said, 'You may eat various kinds of milk.' Having obtained curd (cheese), the Buddha said, 'You may eat various kinds of cheese.' Having obtained whey (buttermilk), the Buddha said, 'You may drink various kinds of whey.' Having obtained ghee (clarified butter), the Buddha said, 'You may eat.' Having obtained mannu (a type of grain), the Buddha said, 'You may eat various kinds of mannu.' Having obtained vegetables, the Buddha said, 'You may eat various kinds of vegetables.' Having obtained khajaniya food (food), the Buddha said, 'You may eat various kinds of khajaniya food.' Khajaniya food refers to: root food, stem food, leaf food, flower food, fruit food, oil food, sesame food, rock candy food (sugar candy), and steamed food. At that time, the World Honored One was in the country of Varanasi (modern-day Varanasi, India). At that time, five bhikkhus rose from their seats, approached the Buddha, bowed at his feet, and stood to one side, reporting to the Buddha, 'What medicine should we take?' The Buddha said, 'You may take rotten medicine; if a sick bhikkhu has the conditions, he may take it for the rest of his life.' At that time, the World Honored One was on a rope bed. At that time, there was a sick bhikkhu, and the doctor instructed him to take haritaki (chebulic myrobalan, a medicinal herb). The Buddha said, 'A sick bhikkhu is allowed to take haritaki for the rest of his life if he has the conditions.' At that time, the Buddha was in Shravasti (an ancient Indian city). At that time, a bhikkhu was suffering from wind disease, and the doctor instructed him to take sour barley juice. The Buddha said, 'You may take it.' (The bhikkhu) did not know how to make it. The Buddha said, 'You may have a clean person (referring to a lay follower) wash and soak the barley in a clean vessel until it rots, filter and take the juice to drink. If the barley juice smells bad, it should be covered. If both the juice and the residue come out together, you may make a filtering device.' (The bhikkhu) did not know how to make the device. The Buddha said, 'You may make a filtering device from copper, wood, or bamboo. Make it like a water-filtering tube, it can be triangular, large, or small. If the barley is dry, have the clean person add more water.' At that time, the sick bhikkhu was drinking barley juice in front of many people, and the other bhikkhus, seeing this, all felt disgusted. The Buddha said, 'You should not drink in front of many people; you should drink in a secluded place.' At that time, all the sangha needed (barley juice), and the Buddha said, 'You should all drink together.' At that time, there were various bhikkhus, each using different vessels to drink, and all the vessels smelled bad. The Buddha said, 'You should not each use different vessels to drink; you should pass around and use one vessel to drink together.'
」時有比丘飲已不洗器與余比丘，佛言：「不應爾，應洗器已與余比丘。」
爾時佛在舍衛國。有比丘吐下，比煮粥頃日時已過。佛言：「聽以完全麥、若完全稻穀煮令熟，勿使破，漉汁飲。」
爾時有病比丘，醫教服鞞醯勒，佛言：「聽服。」醫教服阿摩勒，佛言：「聽服。若比丘有病因緣盡形壽服。」爾時有病比丘，醫教服[廿/(麩-夫+生)]羅，佛言：「聽比丘有病因緣盡形壽服。」爾時病比丘，醫教服果藥，佛言：「聽服。若非是常食者，比丘有病因緣盡形壽應服。」爾時有病比丘，須大五種根藥，佛言：「聽服。」須小五種根藥，佛言：「聽服。比丘有病因緣盡形壽服。」爾時病比丘，醫教服質多羅藥，佛言：「病比丘有因緣盡形壽聽服。」爾時有病比丘，醫教服罽沙藥，佛言：「病比丘有因緣盡形壽聽服。是中罽沙者，根莖葉花果罽沙。」
爾時有病比丘，醫教服娑梨娑婆藥，佛言：「病比丘聽服。娑梨娑婆者，根莖葉花果若堅韌者也。式渠亦如是。帝菟(底吐二音)亦如是。」
爾時病比丘，醫教服蓽茇椒，佛言：「比丘有病因緣聽盡形壽服。」爾時病比丘須種種細末藥洗，佛言：「聽用種種細末藥。是中細末藥者，胡桐樹末，馬耳樹末，舍摩羅樹末洗。」
若自
【現代漢語翻譯】 現代漢語譯本：當時有一位比丘喝完東西后不清洗器皿就給其他比丘使用，佛陀說：『不應該這樣做，應該清洗器皿后再給其他比丘。』
當時佛陀在舍衛國。有比丘嘔吐腹瀉，等到煮粥的時間，已經過了中午。佛陀說：『允許用完整的麥子，或者完整的稻穀煮熟，不要弄破，濾出汁來飲用。』
當時有生病的比丘，醫生教他服用鞞醯勒（Terminalia bellirica），佛陀說：『允許服用。』醫生教他服用阿摩勒（余甘子，Emblica officinalis），佛陀說：『允許服用。如果比丘因為生病的原因，可以終身服用。』當時有生病的比丘，醫生教他服用[廿/(麩-夫+生)]羅，佛陀說：『允許比丘因為生病的原因，可以終身服用。』當時生病的比丘，醫生教他服用果藥，佛陀說：『允許服用。如果不是日常食用的水果，比丘因為生病的原因，可以終身服用。』當時有生病的比丘，需要大五種根藥，佛陀說：『允許服用。』需要小五種根藥，佛陀說：『允許服用。比丘因為生病的原因，可以終身服用。』當時生病的比丘，醫生教他服用質多羅藥，佛陀說：『生病的比丘因為因緣，可以終身服用。』當時有生病的比丘，醫生教他服用罽沙藥，佛陀說：『生病的比丘因為因緣，可以終身服用。這裡說的罽沙，指的是根、莖、葉、花、果罽沙。』
當時有生病的比丘，醫生教他服用娑梨娑婆藥，佛陀說：『生病的比丘允許服用。娑梨娑婆指的是根、莖、葉、花、果，如果是堅韌的也可以。式渠也是這樣。帝菟（底吐二音）也是這樣。』
當時生病的比丘，醫生教他服用蓽茇椒，佛陀說：『比丘因為生病的原因，允許終身服用。』當時生病的比丘需要用各種細末藥洗浴，佛陀說：『允許用各種細末藥。這裡說的細末藥，指的是胡桐樹末，馬耳樹末，舍摩羅樹末洗浴。』
如果是自己...
【English Translation】 English version: At one time, a Bhikshu (monk) drank from a vessel and, without washing it, gave it to another Bhikshu. The Buddha said, 'It should not be done this way. The vessel should be washed before being given to another Bhikshu.'
At one time, the Buddha was in Shravasti (a major city in ancient India). A Bhikshu had vomiting and diarrhea, and by the time porridge could be cooked, it was past midday. The Buddha said, 'It is permitted to cook whole wheat or whole rice grains until they are cooked, without breaking them, and to drink the strained liquid.'
At one time, there was a sick Bhikshu, and the doctor instructed him to take Vibhitaka (Terminalia bellirica). The Buddha said, 'It is permitted to take it.' The doctor instructed him to take Amalaki (Indian gooseberry, Emblica officinalis). The Buddha said, 'It is permitted to take it. If a Bhikshu is sick, he may take it for the rest of his life.' At one time, there was a sick Bhikshu, and the doctor instructed him to take [廿/(麩-夫+生)]ra. The Buddha said, 'It is permitted for a Bhikshu to take it for the rest of his life because of illness.' At one time, a sick Bhikshu, and the doctor instructed him to take fruit medicine. The Buddha said, 'It is permitted to take it. If it is not a regular food, a Bhikshu should take it for the rest of his life because of illness.' At one time, there was a sick Bhikshu who needed the five major root medicines. The Buddha said, 'It is permitted to take them.' He needed the five minor root medicines. The Buddha said, 'It is permitted to take them. A Bhikshu may take them for the rest of his life because of illness.' At one time, a sick Bhikshu, and the doctor instructed him to take Chitrak (Plumbago zeylanica) medicine. The Buddha said, 'A sick Bhikshu is permitted to take it for the rest of his life because of a specific reason.' At one time, there was a sick Bhikshu, and the doctor instructed him to take Kimsuka (Butea monosperma) medicine. The Buddha said, 'A sick Bhikshu is permitted to take it for the rest of his life because of a specific reason. Here, Kimsuka refers to the root, stem, leaf, flower, and fruit of Kimsuka.'
At one time, there was a sick Bhikshu, and the doctor instructed him to take Sariva (Hemidesmus indicus) medicine. The Buddha said, 'A sick Bhikshu is permitted to take it. Sariva refers to the root, stem, leaf, flower, and fruit, if they are tough. The same applies to Sikru (Moringa oleifera). The same applies to Titu (Solanum indicum).'
At one time, a sick Bhikshu, and the doctor instructed him to take Pippali (long pepper). The Buddha said, 'A Bhikshu is permitted to take it for the rest of his life because of illness.' At one time, a sick Bhikshu needed to wash with various fine powdered medicines. The Buddha said, 'It is permitted to use various fine powdered medicines. Here, fine powdered medicines refer to washing with powder from the Holarrhena antidysenterica tree, the horse-ear tree, and the Shamara tree.'
If one's own...
作若更互作，須杵臼，佛言：「聽畜。」須簸箕簁掃帚，佛言：「聽畜。」
時諸比丘畏慎，不敢以涂香著末藥中。佛言：「聽著。」時末藥無器盛，佛言：「聽作瓶。若患坌塵，聽作蓋。若欲令堅牢，當著床下、若串壁上、象牙杙上。」
爾時病比丘，以粗末藥洗身患痛，佛言：「聽細末、若細泥，若葉、若華、若果取令病者得樂。是中病者，若體有瘡、若癬、若瘑、若疥癩、乃至身臭。」
爾時比丘病，須鹽為藥，佛言：「聽服。是中鹽者，明鹽、黑鹽、丸鹽、樓魔鹽、支頭鞞鹽、鹵鹽、灰鹽、新陀婆鹽、施盧鞞鹽、海鹽，若比丘有病因緣盡形壽聽服。」
爾時病比丘須灰藥，佛言：「聽用灰藥。是中灰藥者，薩阇灰、賓那灰、波羅摩灰，比丘有病因緣盡形壽聽用。」
爾時病比丘須阇婆藥，佛言：「聽用。是中阇婆者，馨牛馨莪婆、提尸婆、梨陀步梯夜婆、提薩阇羅婆，比丘有病因緣盡形壽應服。」
爾時比丘病須眼藥，佛言：「聽用。是中眼藥者，陀婆阇那，耆羅阇那，比丘有病因緣盡形壽應服。」
爾時比丘眼有白翳生，須人血，白佛，佛言：「聽用。」
爾時比丘患眼白翳，須人骨，佛言：「聽用。」
爾時比丘患眼白翳，須細軟發。「聽燒末
【現代漢語翻譯】 現代漢語譯本 如果需要交替使用，需要碓和杵，佛說：『允許持有。』需要簸箕、篩子、掃帚，佛說：『允許持有。』
當時，眾比丘因為畏懼謹慎，不敢將涂香放入末藥中。佛說：『允許放入。』當時末藥沒有器皿盛放，佛說：『允許製作瓶子。如果擔心沾染灰塵，允許製作蓋子。如果想要堅固耐用，應當放在床下、或者掛在墻上、象牙樁上。』
當時，生病的比丘用粗糙的末藥洗身，感到疼痛，佛說：『允許使用細末、或者細泥，或者葉子、或者花、或者果實，取用這些使生病的人感到快樂。這裡所說的生病的人，是指身體有瘡、或者癬、或者瘑、或者疥癩、乃至身體有臭味的人。』
當時，比丘生病，需要鹽作為藥物，佛說：『允許服用。這裡所說的鹽，是指明鹽、黑鹽、丸鹽、樓魔鹽（Loumo salt）、支頭鞞鹽（Zhitoupi salt）、鹵鹽、灰鹽、新陀婆鹽（Xintuo salt）、施盧鞞鹽（Shilupi salt）、海鹽，如果比丘因為生病的原因，可以終身服用。』
當時，生病的比丘需要灰藥，佛說：『允許使用灰藥。這裡所說的灰藥，是指薩阇灰（Sazha ash）、賓那灰（Binna ash）、波羅摩灰（Poluomo ash），比丘因為生病的原因，可以終身使用。』
當時，生病的比丘需要阇婆藥（Shepo medicine），佛說：『允許使用。這裡所說的阇婆（Shepo），是指馨牛馨莪婆（Xinniuxing'epo）、提尸婆（Tishi shepo）、梨陀步梯夜婆（Lituobuti yepo）、提薩阇羅婆（Tisha sheluopo），比丘因為生病的原因，可以終身服用。』
當時，比丘生病需要眼藥，佛說：『允許使用。這裡所說的眼藥，是指陀婆阇那（Tuopozhana）、耆羅阇那（Qiluozhana），比丘因為生病的原因，可以終身服用。』
當時，比丘眼睛裡生了白翳，需要人血，稟告了佛，佛說：『允許使用。』
當時，比丘患了眼白翳，需要人骨，佛說：『允許使用。』
當時，比丘患了眼白翳，需要細軟的頭髮。『允許燒成末使用。』
【English Translation】 English version If alternating use is needed, requiring a mortar and pestle, the Buddha said: 'It is permitted to keep them.' If needing winnowing baskets, sieves, and brooms, the Buddha said: 'It is permitted to keep them.'
At that time, the Bhikshus, being fearful and cautious, did not dare to put scented powder into the powdered medicine. The Buddha said: 'It is permitted to put it in.' At that time, there were no containers to hold the powdered medicine, the Buddha said: 'It is permitted to make bottles. If worried about dust, it is permitted to make lids. If wanting them to be sturdy, they should be placed under the bed, or hung on the wall, or on ivory pegs.'
At that time, a sick Bhikshu used coarse powdered medicine to wash his body and felt pain. The Buddha said: 'It is permitted to use fine powder, or fine mud, or leaves, or flowers, or fruits, taking these to make the sick person feel comfortable. The sick person here refers to someone whose body has sores, or ringworm, or scabs, or scabies, or even body odor.'
At that time, a Bhikshu was sick and needed salt as medicine. The Buddha said: 'It is permitted to take it. The salt here refers to bright salt, black salt, round salt, Loumo salt, Zhitoupi salt, brine salt, ash salt, Xintuo salt, Shilupi salt, sea salt. If a Bhikshu has an illness, he is permitted to take it for the rest of his life.'
At that time, a sick Bhikshu needed ash medicine. The Buddha said: 'It is permitted to use ash medicine. The ash medicine here refers to Sazha ash, Binna ash, Poluomo ash. If a Bhikshu has an illness, he is permitted to use it for the rest of his life.'
At that time, a sick Bhikshu needed Shepo medicine. The Buddha said: 'It is permitted to use it. The Shepo here refers to Xinniuxing'epo, Tishi shepo, Lituobuti yepo, Tisha sheluopo. If a Bhikshu has an illness, he should take it for the rest of his life.'
At that time, a Bhikshu was sick and needed eye medicine. The Buddha said: 'It is permitted to use it. The eye medicine here refers to Tuopozhana, Qiluozhana. If a Bhikshu has an illness, he should take it for the rest of his life.'
At that time, a Bhikshu had a white翳 (white opacity) growing in his eye and needed human blood. He reported this to the Buddha, and the Buddha said: 'It is permitted to use it.'
At that time, a Bhikshu suffered from white翳 (white opacity) in his eye and needed human bone. The Buddha said: 'It is permitted to use it.'
At that time, a Bhikshu suffered from white翳 (white opacity) in his eye and needed fine, soft hair. 'It is permitted to burn it into powder and use it.'
著眼中。」
爾時畢陵伽婆蹉患眼痛，得琉璃篦，佛言：「聽為治眼病故畜用。」
爾時舍利弗患風，醫教食藕根，爾時大目揵連往舍利弗所問訊已一面坐，語舍利弗言：「所患為差不？」答言：「未差。」復問舍利弗：「何所須？」答言：「須藕根。」目連言：「東方有阿耨大池，水清澄無有塵穢，食之無患。去此不遠，更有池廣五十由旬，其水清澄無有塵穢，有藕根如車軸。若取折之，其汁如乳食之如蜜。去池不遠，有金山崖高五十由旬，是中有七大龍象王兄弟共住，其最少者，供給一閻浮提王；其次大者，供給二天下王；其次轉大者，供給四天下轉輪聖王；伊羅婆尼龍象王，供給天帝釋。彼諸龍象王來下，入池凈澡浴飲水，以鼻拔取藕根，凈洗泥穢而食之，得好容色氣力充足，彼池藕根可得食之。」時舍利弗默然可之。時目連見舍利弗默然，即于舍衛國沒不現，如人屈申臂頃至彼池邊，化作大龍象王，于彼七象王中形色最勝。時彼七龍象王見，皆畏怖毛豎，恐彼來奪我池。爾時大目連見彼七龍象王心懷恐怖，即還復故身。彼即問目連言：「比丘何所須欲耶？」答言：「我須藕根。」語言：「汝須藕根何不早見語？使我恐怖毛豎。」彼即入池澡浴飲水，以鼻拔取藕根洗去泥授與目連。時目連得藕根已
【現代漢語翻譯】 現代漢語譯本： 『著眼中。』
當時畢陵伽婆蹉（Pilindavatsa，人名）患眼痛，得到琉璃篦，佛說：『允許爲了治療眼病而持有使用。』
當時舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）患風病，醫生教他吃藕根。當時大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）前往舍利弗處問候，在一旁坐下，問舍利弗說：『病情有好轉嗎？』回答說：『沒有好轉。』又問舍利弗：『需要什麼？』回答說：『需要藕根。』目連說：『東方有阿耨大池（Anavatapta，傳說中位於喜馬拉雅山脈中的聖湖），水清澈沒有塵埃污穢，吃了沒有疾病。離這裡不遠，還有個池子寬五十由旬（yojana，古印度長度單位），那裡的水清澈沒有塵埃污穢，有像車軸一樣粗的藕根。如果折斷它，汁液像牛奶一樣，吃起來像蜂蜜一樣。離池子不遠，有金山崖高五十由旬，其中有七大龍象王兄弟一起居住，其中最小的，供給一個閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）的國王；其次大的，供給兩個天下的國王；其次更大的，供給四個天下的轉輪聖王（Chakravartin，擁有統治世界的理想明君）；伊羅婆尼龍象王（Airavana，帝釋天的坐騎），供給天帝釋（Indra，佛教中的天神）。那些龍象王下來，進入池中乾淨地洗澡飲水，用鼻子拔取藕根，洗乾淨泥土污穢而吃掉，得到好的容貌氣力充足，那個池子的藕根可以吃。』當時舍利弗默默地認可了。當時目連見舍利弗沉默，就在舍衛國（Sravasti，古印度城市，佛陀在此弘法多年）消失不見，像人屈伸手臂那麼短的時間就到了那個池邊，化作大龍象王，在那七個象王中形色最勝。當時那七個龍象王看見，都畏懼害怕毛髮豎立，恐怕他來奪取我的池子。當時大目連見那七個龍象王心懷恐怖，就恢復了原來的身體。他們就問目連說：『比丘（bhikkhu，佛教出家男子）需要什麼？』回答說：『我需要藕根。』他們說：『你需要藕根為什麼不早說？使我們恐怖毛髮豎立。』他們就進入池中洗澡飲水，用鼻子拔取藕根洗去泥土交給目連。當時目連得到藕根后
【English Translation】 English version: 『Focusing on the eyes.』
At that time, Pilindavatsa (Pilindavatsa, a personal name) suffered from eye pain and obtained a crystal comb. The Buddha said, 『It is permitted to keep and use it for treating eye diseases.』
At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) suffered from wind disease, and the doctor taught him to eat lotus roots. At that time, Mahamudgalyayana (Mahamaudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) went to Sariputra's place to inquire about his health, sat down to one side, and asked Sariputra, 『Is your illness getting better?』 He replied, 『It is not getting better.』 He further asked Sariputra, 『What do you need?』 He replied, 『I need lotus roots.』 Maudgalyayana said, 『In the east, there is Anavatapta Lake (Anavatapta, a sacred lake in the Himalayas in Buddhist cosmology), the water is clear and free from dust and impurities, and eating it will not cause illness. Not far from here, there is another lake fifty yojanas (yojana, an ancient Indian unit of length) wide, the water there is clear and free from dust and impurities, and there are lotus roots as thick as chariot axles. If you break them, the juice is like milk, and eating them is like honey. Not far from the lake, there is a golden mountain cliff fifty yojanas high, in which seven great dragon elephant kings, brothers, live together. The youngest of them provides for one king of Jambudvipa (Jambudvipa, the human-inhabited continent in Buddhist cosmology); the next largest provides for two kings of the world; the next largest provides for a Chakravartin (Chakravartin, an ideal monarch who rules the world) of four worlds; Airavana (Airavana, Indra's mount), the dragon elephant king, provides for Indra (Indra, a deity in Buddhism). Those dragon elephant kings come down, enter the lake to bathe and drink water cleanly, use their trunks to pull out lotus roots, wash away the mud and impurities, and eat them, obtaining good looks and abundant strength. The lotus roots of that lake can be eaten.』 At that time, Sariputra silently approved. At that time, Maudgalyayana saw Sariputra's silence, and disappeared from Sravasti (Sravasti, an ancient Indian city where the Buddha preached for many years), arriving at the edge of that lake in the time it takes for a person to bend and stretch their arm, transforming into a great dragon elephant king, the most superior in form and color among the seven elephant kings. At that time, the seven dragon elephant kings saw him, and were all fearful and their hair stood on end, fearing that he would come to seize my lake. At that time, Mahamudgalyayana saw the seven dragon elephant kings were terrified, and returned to his original body. They then asked Maudgalyayana, 『Bhikkhu (bhikkhu, a Buddhist monk) what do you need?』 He replied, 『I need lotus roots.』 They said, 『Why didn't you say you needed lotus roots earlier? You made us terrified and our hair stood on end.』 They then entered the lake to bathe and drink water, used their trunks to pull out lotus roots, washed away the mud, and gave them to Maudgalyayana. At that time, Maudgalyayana obtained the lotus roots
，從此池忽然不現，還舍衛國。到祇桓中，授與舍利弗語言：「此是藕根。」舍利弗食已病即得除差，有殘藕根與看病人。看病人先已受請，不肯食之。諸比丘白佛，佛言：「聽看病人受請不受請，食病人殘食。」
諸比丘先受食已，至彼聚落，有檀越便請食。食已來還至僧伽藍中，持曏者食與諸比丘。諸比丘先已受請不敢受，無人食者便棄之。時有眾烏鳥諍食喚呼。爾時世尊知而故問阿難：「諸烏鳥何故喚呼？」阿難以此事具白世尊，世尊言：「自今已去，聽作餘食法食。彼應持食至彼比丘前語言：『大德！我已受請、若已食，看是知是作餘食法。』彼應取少食之，語言：『我已食止，汝可食之。』應作如是餘食法食。」
爾時有長老上座多知識，村間乞食來，聚在一處食。食已，持殘食來至僧伽藍中，與諸比丘。諸比丘先已受請，不肯食之，無人食者便棄之。時有眾烏鳥諍食喚呼。世尊知而故問阿難：「諸烏鳥何故喚呼？」阿難以此事具白世尊，世尊言：「自今已去，聽自持食來作餘食法得食。應如是作，持食至彼比丘所語言：『大德！我已受請、若已食，看是知是作餘食法。』彼應取少食，食已語言：『我止，汝可食。』應作如是餘食法食。」
爾時毗舍佉無夷羅母大得新果，彼作如是念：
【現代漢語翻譯】 現代漢語譯本：從此，池塘忽然消失不見，他們回到了舍衛國（Śrāvastī）。到達祇桓精舍（Jetavana Vihara）后，佛陀將藕根交給舍利弗（Śāriputra），並說：『這是藕根。』舍利弗吃下後，疾病立刻痊癒，剩下的藕根給了照顧他的人。照顧他的人因為已經接受了邀請，所以不肯吃。眾比丘（bhikkhus）將此事稟告佛陀，佛陀說：『允許照顧病人的人，無論是否接受過邀請，都可以吃病人剩下的食物。』 眾比丘之前已經接受了供養，到了那個村落，有施主便邀請他們吃飯。吃完飯回來，到了僧伽藍（saṃghārāma）中，拿著之前的食物給眾比丘。眾比丘因為已經接受了邀請，不敢接受，沒有人吃，就丟棄了。當時有許多烏鴉爭搶食物，發出叫聲。這時，世尊（Bhagavān）明知故問阿難（Ānanda）：『這些烏鴉為什麼叫喚？』阿難將此事詳細地稟告了世尊，世尊說：『從今以後，允許做餘食法（ucchista-bhakta）食用。他們應該拿著食物到那位比丘面前說：『大德（bhadanta）！我已經接受了邀請，或者已經吃過飯了，請您看看、知道一下，我做餘食法。』那位比丘應該取少量食用，然後說：『我已經吃飽了，你可以吃了。』應該這樣做餘食法食用。』 當時，有長老上座（thera）很有見識，從村裡乞食回來，聚集在一處吃飯。吃完飯後，拿著剩下的食物來到僧伽藍中，給眾比丘。眾比丘因為之前已經接受了邀請，不肯吃，沒有人吃，就丟棄了。當時有許多烏鴉爭搶食物，發出叫聲。世尊明知故問阿難：『這些烏鴉為什麼叫喚？』阿難將此事詳細地稟告了世尊，世尊說：『從今以後，允許自己拿著食物來做餘食法食用。應該這樣做，拿著食物到那位比丘那裡說：『大德！我已經接受了邀請，或者已經吃過飯了，請您看看、知道一下，我做餘食法。』那位比丘應該取少量食用，吃完后說：『我吃飽了，你可以吃。』應該這樣做餘食法食用。』 當時，毗舍佉（Viśākhā）的無夷羅母（Migāramātā）得到了許多新鮮水果，她這樣想：
【English Translation】 English version: From then on, the pond suddenly disappeared, and they returned to Śrāvastī (舍衛國). Upon arriving at Jetavana Vihara (祇桓精舍), the Buddha handed the lotus root to Śāriputra (舍利弗), saying, 'This is a lotus root.' After Śāriputra ate it, his illness immediately subsided, and the remaining lotus root was given to the person taking care of him. The caretaker, having already accepted an invitation, refused to eat it. The bhikkhus (比丘) reported this matter to the Buddha, who said, 'Allow the person taking care of the sick, whether or not they have accepted an invitation, to eat the leftover food of the sick person.' The bhikkhus had previously accepted offerings, and upon arriving at that village, a donor invited them to eat. After eating, they returned to the saṃghārāma (僧伽藍), bringing the previous food to the bhikkhus. The bhikkhus, having already accepted invitations, dared not accept it, and no one ate it, so they discarded it. At that time, many crows were fighting over the food, making noises. Then, the Bhagavan (世尊), knowing full well, asked Ānanda (阿難), 'Why are these crows making noises?' Ānanda reported the matter in detail to the Bhagavan, who said, 'From now on, allow the practice of eating ucchista-bhakta (餘食法). They should take the food to that bhikkhu and say, 'Bhadanta (大德)! I have already accepted an invitation, or I have already eaten, please see and know that I am performing the ucchista-bhakta practice.' That bhikkhu should take a small amount to eat, and then say, 'I am full, you may eat it.' The ucchista-bhakta practice should be performed in this way.' At that time, a knowledgeable elder thera (長老上座) returned from begging for food in the village, and they gathered in one place to eat. After eating, they brought the leftover food to the saṃghārāma, giving it to the bhikkhus. The bhikkhus, having previously accepted invitations, refused to eat it, and no one ate it, so they discarded it. At that time, many crows were fighting over the food, making noises. The Bhagavan, knowing full well, asked Ānanda, 'Why are these crows making noises?' Ānanda reported the matter in detail to the Bhagavan, who said, 'From now on, allow oneself to bring food to perform the ucchista-bhakta practice and eat it. It should be done like this, taking the food to that bhikkhu and saying, 'Bhadanta! I have already accepted an invitation, or I have already eaten, please see and know that I am performing the ucchista-bhakta practice.' That bhikkhu should take a small amount to eat, and after eating, say, 'I am full, you may eat.' The ucchista-bhakta practice should be performed in this way.' At that time, Viśākhā (毗舍佉), Migāramātā (無夷羅母), obtained many fresh fruits, and she thought thus:
「我今寧可作食請佛及僧以果佈施。」即便遣人往僧伽藍中白言：「愿諸大德受我明日請食。」即于其夜辦種種美食，明日往白時至。爾時世尊著衣持缽，與千二百五十比丘俱，就毗舍佉無夷羅母請就座而坐。毗舍佉以種種多美飯食飯佛及僧，食已舍缽，更取一卑床卻坐一面。時世尊種種方便開化說法，令得歡喜。爾時世尊為說法已從坐而去。時毗舍佉無夷羅母，行食忘不與果，彼作如是念：「我為新果故，請佛及僧設飯。今正行食，忘不與果。」時即遣人送果至僧伽藍中，與諸比丘。諸比丘已食竟，不肯受之，往白佛，佛言：「若從彼來，應作餘食法食之，如上法。」
爾時世尊在王舍城。時有顛狂病比丘，至殺牛處食生肉飲血，病即差。還複本心，畏慎。諸比丘白佛，佛言：「不犯。若有餘比丘有如是病，食生肉飲血病得差者聽食。」
爾時世尊在波羅㮈國，時世谷貴乞食難得。時諸比丘乞食不得，往至象廄乞。時彼有鬼神信敬沙門者，即令象死，于彼得像肉食之。世尊慈念告諸比丘：「此是王之兵眾，若王聞者必不歡喜。自今已去，不應食象肉。」
時諸比丘在波羅㮈國乞食不得，往馬廄乞。時有信敬沙門鬼神，即令馬死，于彼得馬肉食之。世尊慈愍告諸比丘：「此是王之兵眾，若王聞者必
【現代漢語翻譯】 現代漢語譯本：『我如今寧願準備食物供養佛和僧眾，並用果品來佈施。』說完，她就派人去僧伽藍（僧眾居住的園林）中稟告說：『希望各位大德明天能接受我的齋飯供養。』當天晚上，她準備了各種美味佳餚，第二天前往稟告齋飯時間已到。這時，世尊（對佛的尊稱）穿好袈裟，手持缽盂，與一千二百五十位比丘（出家受具足戒的男子）一同前往毗舍佉·無夷羅母的住所，就座而坐。毗舍佉用各種豐盛美味的飯食供養佛和僧眾，用齋完畢，世尊放下缽盂，毗舍佉取來一張矮床，退坐在一旁。這時，世尊用各種善巧方便開導教化，使她心生歡喜。當時，世尊說法完畢后，就從座位上離開了。這時，毗舍佉·無夷羅母在佈施食物時，忘記了供養水果，她心想：『我是爲了新的水果，才請佛和僧眾設齋飯的。現在正在佈施食物，卻忘記了供養水果。』於是她立刻派人將水果送到僧伽藍中，供養各位比丘。各位比丘已經用齋完畢，不肯接受這些水果，就去稟告佛陀，佛陀說：『如果是從她那裡送來的，應該按照剩餘食物的處理方法食用它，就像之前說的那樣。』 當時，世尊在王舍城。當時有一位患有顛狂病的比丘，到宰殺牛的地方吃生肉、喝生血，病就好了。恢復了本來的心智，變得謹慎。各位比丘稟告佛陀，佛陀說：『不犯戒。如果有其他比丘患有這樣的病，吃生肉、喝生血病能好的，允許食用。』 當時，世尊在波羅㮈國（古印度地名），當時世道不好，穀物昂貴，很難乞討到食物。當時各位比丘乞討不到食物，就到象廄（飼養大象的場所）去乞討。當時那裡有鬼神信奉尊敬沙門（出家修道的人），就讓大象死去，比丘們在那裡得到了象肉食用。世尊慈悲憐憫，告訴各位比丘：『這是國王的軍隊所用的，如果國王聽說了，一定不會高興。從今以後，不應該食用象肉。』 當時，各位比丘在波羅㮈國乞討不到食物，就到馬廄去乞討。當時有信奉尊敬沙門的鬼神，就讓馬死去，比丘們在那裡得到了馬肉食用。世尊慈悲憐憫，告訴各位比丘：『這是國王的軍隊所用的，如果國王聽說了，一定不會』
【English Translation】 English version: 'I would rather prepare food to offer to the Buddha and the Sangha (monastic community), and give alms with fruits.' Then she sent someone to the Sangharama (monastery) and said, 'May the venerable ones accept my meal offering tomorrow.' That night, she prepared various delicious foods, and the next day she went to announce that the time for the meal had arrived. At that time, the World Honored One (a title for the Buddha), wearing his robes and holding his bowl, together with twelve hundred and fifty Bhikkhus (ordained monks), went to Visakha Migaramata's residence and sat down. Visakha offered various abundant and delicious foods to the Buddha and the Sangha. After the meal, the World Honored One put down his bowl, and Visakha took a low stool and sat to one side. At that time, the World Honored One used various skillful means to enlighten and teach her, causing her to rejoice. Then, after the World Honored One finished speaking the Dharma, he left his seat. At that time, Visakha Migaramata, while distributing food, forgot to offer fruit. She thought to herself, 'I invited the Buddha and the Sangha for a meal because of the new fruits. Now, while distributing food, I forgot to offer the fruits.' So she immediately sent someone to deliver the fruits to the Sangharama, to offer to the Bhikkhus. The Bhikkhus had already finished their meal and refused to accept the fruits, so they went to inform the Buddha. The Buddha said, 'If they are sent from her, you should eat them according to the method for leftover food, as mentioned before.' At that time, the World Honored One was in Rajagriha (ancient city in India). At that time, there was a Bhikkhu suffering from madness who went to a place where cows were slaughtered and ate raw meat and drank blood, and his illness was cured. He regained his original mind and became cautious. The Bhikkhus informed the Buddha, and the Buddha said, 'It is not a transgression. If there are other Bhikkhus who have such an illness, and eating raw meat and drinking blood can cure the illness, they are allowed to eat it.' At that time, the World Honored One was in Varanasi (ancient city in India). At that time, the world was in a bad state, grains were expensive, and it was difficult to beg for food. At that time, the Bhikkhus could not beg for food, so they went to the elephant stable to beg. At that time, there was a spirit who believed in and respected the Shramanas (ascetics), so he caused the elephant to die, and the Bhikkhus obtained elephant meat there to eat. The World Honored One, with compassion, told the Bhikkhus, 'This belongs to the king's army. If the king hears about it, he will not be happy. From now on, you should not eat elephant meat.' At that time, the Bhikkhus in Varanasi could not beg for food, so they went to the horse stable to beg. At that time, there was a spirit who believed in and respected the Shramanas, so he caused the horse to die, and the Bhikkhus obtained horse meat there to eat. The World Honored One, with compassion, told the Bhikkhus, 'This belongs to the king's army. If the king hears about it, he will not be'
不歡喜。自今已去，不應食馬肉。」
爾時比丘于波羅㮈國乞食不得，至能水底行人所乞。時有信敬沙門鬼神，令諸龍死，于彼得龍肉食之。爾時善現龍王從己池出，往世尊所，頭面禮足已，卻住一面白佛言：「世尊！有龍能燒一國土若減一國土，諸比丘食此龍肉。善哉！世尊！勿令比丘食龍肉。」時世尊聞善現龍王語，默然受之。時善現見佛聽許，頭面禮佛已還往本處。爾時世尊以此因緣集比丘僧告言：「此龍有大神力有威德，能燒一國土若減一國土，諸比丘食此肉。自今已去，不應食龍肉。」
時有比丘在波羅㮈國乞食不得，往旃陀羅家，于彼得狗肉食之。諸比丘乞食，諸狗憎逐吠之，諸比丘作是念：「我等或能食狗肉，故使眾狗憎逐吠我耳。」諸比丘白佛，佛言：「自今已去不得食狗肉，若食得突吉羅。」
時世尊在波羅㮈國。時有比丘服吐下藥，有優婆私字蘇卑，至僧伽藍中行看房舍，至病比丘所問言：「何所患苦耶？」答言：「服吐下藥。」問比丘：「何所須欲？」答言：「須肉。」答言：「我當送肉。」即還波羅㮈，遣人持錢買肉，語言男子：「持此錢買肉來。」時波羅㮈不屠殺，彼人周行求肉不得，還至優婆私所白言：「大家知不？今此不殺，遍行求肉不得。」優婆私作如是念：「
【現代漢語翻譯】 現代漢語譯本：他不高興地說：『從今以後，不應該吃馬肉。』
當時，有比丘在波羅㮈國（Bārāṇasī，古印度城市名，即今瓦拉納西）乞食沒有得到食物，便到能水底的行人那裡乞討。當時，有信奉尊敬沙門（Śrāmaṇa，指佛教或其他苦行僧）的鬼神，讓一些龍死去，比丘們在那裡得到了龍肉並吃了它。當時，善現龍王（Sudṛṣṭi-nāgarāja）從自己的池塘出來，前往世尊（佛陀的尊稱）處，以頭面禮拜佛足后，退到一旁稟告佛陀：『世尊！有些龍能夠焚燒一個國家，或者至少也能焚燒一個國家的區域性，而比丘們卻吃了這些龍的肉。世尊！請不要讓比丘們吃龍肉。』當時，世尊聽到善現龍王的話，默然接受了他的請求。善現龍王見佛陀允許，便以頭面禮拜佛后返回自己的住所。當時，世尊因為這件事召集比丘僧眾，告誡他們說：『這種龍有大神力和大威德，能夠焚燒一個國家，或者至少也能焚燒一個國家的區域性，而比丘們卻吃了這種龍的肉。從今以後，不應該吃龍肉。』
當時，有比丘在波羅㮈國乞食沒有得到食物，便到旃陀羅（Caṇḍāla，古印度社會中的賤民階層）家，在那裡得到了狗肉並吃了它。比丘們乞食時，狗憎恨並追逐吠叫他們，比丘們心想：『我們或許吃了狗肉，所以才使得這些狗憎恨追逐吠叫我們。』比丘們將此事稟告佛陀，佛陀說：『從今以後，不得吃狗肉，如果吃了，就犯了突吉羅（duṣkṛta，一種輕微的罪過）。』
當時，世尊在波羅㮈國。當時，有比丘服用催吐或瀉藥，有一位名叫蘇卑（Supiyā）的優婆私（Upāsikā，佛教女居士），到僧伽藍（saṃghārāma，僧院）中巡視房舍，到生病的比丘那裡詢問說：『您有什麼病痛？』回答說：『服用了催吐或瀉藥。』優婆私問比丘：『您需要什麼？』回答說：『需要肉。』優婆私回答說：『我當送肉來。』隨即返回波羅㮈城，派人拿錢去買肉，對那男子說：『拿著這些錢去買肉來。』當時波羅㮈城不進行屠殺，那人四處尋找肉卻找不到，便回到優婆私那裡稟告說：『大家知道嗎？現在這裡不殺生，到處尋找肉都找不到。』優婆私心想：
【English Translation】 English version: He was displeased and said, 'From now on, you should not eat horse meat.'
At that time, a Bhikṣu (Buddhist monk) was unable to obtain food while begging for alms in Bārāṇasī (an ancient Indian city, now Varanasi). He went to a traveler by the water's edge to beg. At that time, there were ghosts and spirits who revered Śrāmaṇas (ascetics, including Buddhist monks), causing some dragons to die. The Bhikṣus obtained dragon meat there and ate it. Then, Sudṛṣṭi-nāgarāja (the dragon king Sudṛṣṭi) emerged from his pond and went to the Blessed One (a title for the Buddha). He bowed at the Buddha's feet with his head and face, then stood to one side and said to the Buddha, 'Blessed One! Some dragons can burn an entire country, or at least a part of it, and the Bhikṣus are eating the meat of these dragons. Blessed One! Please do not allow the Bhikṣus to eat dragon meat.' When the Blessed One heard the words of Sudṛṣṭi-nāgarāja, he silently accepted his request. Seeing that the Buddha had granted his request, Sudṛṣṭi bowed to the Buddha with his head and face and returned to his abode. Then, the Blessed One, because of this matter, gathered the assembly of Bhikṣus and admonished them, saying, 'This dragon has great supernatural power and great majesty, capable of burning an entire country, or at least a part of it, and the Bhikṣus are eating this dragon's meat. From now on, you should not eat dragon meat.'
At that time, a Bhikṣu was unable to obtain food while begging for alms in Bārāṇasī. He went to the house of a Caṇḍāla (an outcaste in ancient Indian society), where he obtained dog meat and ate it. When the Bhikṣus begged for alms, the dogs hated them and chased after them, barking. The Bhikṣus thought, 'Perhaps we have eaten dog meat, which is why these dogs hate us and chase after us, barking.' The Bhikṣus reported this matter to the Buddha, who said, 'From now on, you must not eat dog meat. If you do, you will commit a duṣkṛta (a minor offense).'
At that time, the Blessed One was in Bārāṇasī. There was a Bhikṣu who had taken emetics or purgatives. A female lay devotee (Upāsikā) named Supiyā went to the saṃghārāma (monastery) to inspect the dwellings. She went to the sick Bhikṣu and asked, 'What is your ailment?' He replied, 'I have taken emetics or purgatives.' Supiyā asked the Bhikṣu, 'What do you need?' He replied, 'I need meat.' Supiyā replied, 'I will send meat.' She immediately returned to Bārāṇasī and sent a man with money to buy meat, saying to him, 'Take this money and buy meat.' At that time, there was no slaughtering in Bārāṇasī. The man searched everywhere for meat but could not find it. He returned to Supiyā and reported, 'Do you know, madam? There is no killing here now, and I cannot find meat anywhere.' Supiyā thought:
我許與吐下比丘肉，恐此比丘不得肉，或能命過。若是生死比丘命過者，于出家法中退，若是學人不得前進，若是羅漢則使世間失於福田。」即入后室，持利刀自割髀裹肉，與婢令煮已，持往僧伽藍中，與吐下比丘。婢即如敕持與比丘，比丘食已病即除差。彼優婆私割肉時，舉身患痛極為苦惱。時優婆私夫主先出行還，不見蘇卑。即問：「蘇卑優婆私何處在耶？」答言：「病在內。」即問：「何所患？」即具答因緣。彼夫主言：「未曾有！蘇卑于沙門所有如是信樂，無所愛惜乃至身肉。」蘇卑優婆私作是念：「我今患苦極重，或能以此斷命。我今寧可辦具種種飲食請佛及僧，可作最後見佛及僧因緣。」時即遣人往僧伽藍中白言：「大德！明日受我請食。」時世尊默然受之。即于其夜辦具種種美好飲食，明日往白時到。時世尊著衣持缽，與諸比丘僧俱，往蘇卑優婆私家就座而坐。知而故問：「優婆私蘇卑何所在？」答言：「病在內。」佛言：「喚優婆私蘇卑來。」彼即入內語言：「佛喚汝。」作如是念：「世尊喚我。」即便速起，身痛即止，瘡復如故不異。時優婆私蘇卑，往佛所頭面禮足卻住一面。佛告言：「不應作是！不應作是！蘇卑優婆私！當作如是施如是學，不自苦痛，亦不惱彼。」時蘇卑優婆私手自斟酌美好飲
【現代漢語翻譯】 現代漢語譯本 我答應給患有痢疾的比丘肉，擔心這位比丘得不到肉，可能會因此喪命。如果這位面臨生死的比丘因此喪命，就會從出家修行中退轉；如果是位學人，就無法繼續前進；如果是位阿羅漢，就會使世間失去一塊福田。』於是她走進內室，拿起鋒利的刀割下自己大腿上的肉，交給婢女讓她煮熟，然後帶到僧伽藍（saṃghārāma，僧院）中，送給患有痢疾的比丘。婢女按照吩咐將肉交給比丘，比丘吃下後病就好了。這位優婆私（upāsikā，女居士）割肉時，全身疼痛，非常痛苦。當時優婆私的丈夫先外出歸來，沒有見到蘇卑（Supiyā）。就問：『蘇卑優婆私在哪裡？』回答說：『生病在屋裡。』又問：『得了什麼病？』婢女就詳細地說了事情的緣由。她的丈夫說：『真是前所未有！蘇卑對沙門（śrāmaṇa，出家修行者）如此信奉和樂於佈施，毫不吝惜，甚至連自己的肉都捨得。』蘇卑優婆私心想：『我現在病痛非常嚴重，可能會因此喪命。我不如準備各種飲食供養佛陀和僧眾，以此作為最後一次見佛和僧眾的因緣。』於是她派人到僧伽藍中稟告說：『大德！明天請接受我的齋飯供養。』當時世尊（Śākyamuni，釋迦牟尼佛）默然應允。當天晚上，她準備了各種美味的飲食，第二天前往稟告時間已到。當時世尊穿上袈裟，手持缽盂，與眾比丘僧一起前往蘇卑優婆私的家中就座。明知故問：『優婆私蘇卑在哪裡？』回答說：『生病在屋裡。』佛陀說：『叫優婆私蘇卑來。』婢女進入內室說：『佛陀叫你。』蘇卑心想：『世尊叫我。』就立刻起身，身上的疼痛立刻停止，傷口也恢復如初，沒有異樣。當時優婆私蘇卑來到佛陀面前，頭面頂禮佛足，然後站立在一旁。佛陀告誡說：『不應該這樣做！不應該這樣做！蘇卑優婆私！應當像這樣佈施，這樣學習，不要自己苦痛，也不要惱亂他人。』當時蘇卑優婆私親手斟酌美好的飲料
【English Translation】 English version I promised to give meat to the Bhikkhu (monk) suffering from dysentery, fearing that this Bhikkhu would not get the meat and might die. If this Bhikkhu facing death were to die, he would regress from the monastic practice; if he were a student, he would not be able to advance; if he were an Arhat (enlightened being), the world would lose a field of merit.』 So she went into the inner room, took a sharp knife and cut flesh from her thigh, gave it to the maid to cook, and then took it to the Saṃghārāma (monastery), and gave it to the Bhikkhu suffering from dysentery. The maid gave the meat to the Bhikkhu as instructed, and the Bhikkhu recovered after eating it. When this Upāsikā (female lay follower) cut the meat, her whole body was in pain and she was very distressed. At that time, the Upāsikā』s husband returned from a trip earlier than expected and did not see Supiyā. He asked: 『Where is Supiyā Upāsikā?』 The reply was: 『She is sick inside.』 He asked: 『What is wrong?』 The maid then explained the whole story. Her husband said: 『This is unprecedented! Supiyā has such faith and joy in giving to the Śrāmaṇa (ascetic), sparing nothing, even her own flesh.』 Supiyā Upāsikā thought: 『I am now in great pain and may die from it. I might as well prepare various foods to offer to the Buddha and the Sangha (monastic community), so that this can be the last opportunity to see the Buddha and the Sangha.』 So she sent someone to the Saṃghārāma to report: 『Venerable ones! Please accept my invitation to a meal tomorrow.』 At that time, the Śākyamuni (Buddha) silently agreed. That night, she prepared various delicious foods, and the next day she went to report that the time had come. At that time, the World Honored One (Buddha) put on his robe, carried his bowl, and went with the Bhikkhu Sangha to Supiyā Upāsikā』s house and sat down. Knowing full well, he asked: 『Where is Upāsikā Supiyā?』 The reply was: 『She is sick inside.』 The Buddha said: 『Call Upāsikā Supiyā to come.』 The maid went into the inner room and said: 『The Buddha is calling you.』 Supiyā thought: 『The World Honored One is calling me.』 She immediately got up, the pain in her body stopped immediately, and the wound was restored as before, without any difference. At that time, Upāsikā Supiyā came to the Buddha, prostrated herself at his feet, and stood to one side. The Buddha admonished: 『You should not do this! You should not do this! Supiyā Upāsikā! You should give and learn in this way, without causing pain to yourself or disturbing others.』 At that time, Upāsikā Supiyā personally poured delicious drinks
食，食已舍缽，取小床在一處坐。時世尊為優婆私種種方便說法，令得歡喜。世尊為說法已，從坐而去還至僧伽藍中，往吐下比丘所問言：「蘇卑優婆私送肉與汝不？」答言：「與我肉。」問言：「汝食不？」答言：「食。」復問：「美不？」答言：「美。如是美肉難得。」佛言：「汝癡人，食人肉。自今已去不得食人肉，若食偷蘭遮。及余可惡肉不應食，若食突吉羅。」
爾時世尊在波羅捺。有居士耶輸伽父，往詣佛所頭面禮足卻坐一面。爾時世尊無數方便為說法開化，令得歡喜。耶輸伽父聞佛說法開化，心大歡喜已，從坐起，白佛言：「愿受我請。」時耶輸伽侍從世尊后，時世尊默然受請，耶輸伽不受請：「佛未聽我曹受別請。」佛言：「有二種請聽受：若請僧、若別請。」
爾時有異居士作是念：「作何福德，令僧常得供養，我施不斷絕？」即白佛，佛言：「聽為僧常作食。」彼作如是言：「我不能常為眾僧作食，作何福德令僧常得供養，我施不斷絕？」白佛，佛言：「聽比丘往其舍常與食。」彼作是言：「我不能常為道人作食，作何福德令僧常得供養，我施不斷絕？」白佛，佛言：「聽僧差往食、若送食至僧中，若八日食、若布薩日、若月初日食。」
時有居士作是念：「云何作福供養眾
【現代漢語翻譯】 現代漢語譯本： 食畢，（比丘）放下缽，取小床在一處坐下。這時，世尊為優婆私（Upasika，女居士）用種種善巧方便說法，使她心生歡喜。世尊說法完畢，從座位起身返回僧伽藍（Samgharama，僧院）中，去到吐下比丘處，問道：『蘇卑優婆私（Supiya Upasika）送肉給你了嗎？』比丘回答說：『送給我肉了。』佛問：『你吃了嗎？』回答說：『吃了。』又問：『好吃嗎？』回答說：『好吃。這麼好的肉很難得到。』佛說：『你這愚癡的人，竟然吃人肉！從今以後，不得再吃人肉，如果吃了，犯偷蘭遮（Sthulatyaya，一種罪名）。其餘可憎惡的肉也不應該吃，如果吃了，犯突吉羅（Dushkrta，一種輕罪）。』 當時，世尊在波羅捺（Varanasi）。有居士耶輸伽（Yashogha）的父親，前往佛所，頭面禮足，退坐在一旁。這時，世尊用無數善巧方便為他說法開導，使他心生歡喜。耶輸伽的父親聽聞佛說法開導，心中非常歡喜，從座位起身，對佛說：『希望接受我的邀請。』當時耶輸伽跟從在世尊身後，世尊默然接受邀請，耶輸伽不接受邀請：『佛沒有允許我們接受其他的邀請。』佛說：『有兩種邀請可以接受：一種是邀請僧眾，一種是單獨邀請。』 當時，有其他居士這樣想：『做什麼樣的福德，才能使僧眾常常得到供養，我的佈施不斷絕呢？』就去稟告佛，佛說：『可以為僧眾常做食物。』那人說：『我不能常常為眾僧做食物，做什麼樣的福德才能使僧眾常常得到供養，我的佈施不斷絕呢？』稟告佛，佛說：『可以允許比丘前往他家常去乞食。』那人說：『我不能常常為道人做食物，做什麼樣的福德才能使僧眾常常得到供養，我的佈施不斷絕呢？』稟告佛，佛說：『可以允許僧眾派遣比丘前往他家乞食，或者送食物到僧眾中，或者在八日齋戒日供食，或者在布薩（Posadha，齋戒）日供食，或者在月初一日供食。』 當時，有居士這樣想：『怎樣做福德供養僧眾』
【English Translation】 English version: Having eaten, (the Bhikshu) put down his bowl and took a small bed to sit in one place. At that time, the World-Honored One preached the Dharma to the Upasika (female lay devotee) in various skillful ways, causing her to rejoice. After the World-Honored One finished preaching the Dharma, he rose from his seat and returned to the Samgharama (monastery), went to the Bhikshu who had vomited and asked, 'Did Supiya Upasika send you meat?' The Bhikshu replied, 'She sent me meat.' The Buddha asked, 'Did you eat it?' He replied, 'I ate it.' Again, he asked, 'Was it delicious?' He replied, 'It was delicious. Such delicious meat is hard to come by.' The Buddha said, 'You foolish man, you actually ate human flesh! From now on, you must not eat human flesh. If you eat it, you will commit a Sthulatyaya (a type of offense). Other abominable meat should also not be eaten; if you eat it, you will commit a Dushkrta (a minor offense).' At that time, the World-Honored One was in Varanasi. The father of the householder Yashogha went to the Buddha, bowed his head to his feet, and sat to one side. At that time, the World-Honored One used countless skillful means to preach and enlighten him, causing him to rejoice. Yashogha's father, hearing the Buddha's preaching and enlightenment, was greatly delighted. He rose from his seat and said to the Buddha, 'May you accept my invitation.' At that time, Yashogha followed behind the World-Honored One. The World-Honored One silently accepted the invitation. Yashogha did not accept the invitation: 'The Buddha has not allowed us to accept other invitations.' The Buddha said, 'There are two kinds of invitations that can be accepted: one is an invitation to the Sangha (monastic community), and the other is a separate invitation.' At that time, another householder thought, 'What kind of merit should I make so that the Sangha will always receive offerings and my giving will never be interrupted?' He then reported this to the Buddha. The Buddha said, 'You can always make food for the Sangha.' That person said, 'I cannot always make food for the Sangha. What kind of merit should I make so that the Sangha will always receive offerings and my giving will never be interrupted?' He reported this to the Buddha. The Buddha said, 'You can allow Bhikshus to come to his house to beg for food regularly.' That person said, 'I cannot always make food for the ascetics. What kind of merit should I make so that the Sangha will always receive offerings and my giving will never be interrupted?' He reported this to the Buddha. The Buddha said, 'You can allow the Sangha to send Bhikshus to his house to beg for food, or send food to the Sangha, or provide food on the eight-day fast, or on the Posadha (observance day), or on the first day of the month.' At that time, a householder thought, 'How can I make merit to offer to the Sangha?'
僧便成施藥？」白佛，佛言：「聽佈施眾僧藥錢。」
時有居士，新作房舍無道人住，念言：「云何供養眾僧，令諸比丘在此房住？」白佛，佛言：「聽在房中作粥。若復不住，復聽在房作種種餅及果。若故不住，當與作飯食。若不住，聽與房錢。若故不住，聽與繩床、木床、坐褥、臥褥、枕地敷。若故不住，應與襯體衣與氈與被。若故不住，與缽與三衣。若故不住，應與作房排戶鉤、與杖、與革屣、與蓋、與扇、與水瓶、與洗瓶、若盛水器、與浴室瓶及床、與刮污刀、與香薰、與丸香、與房衣。若故不住，沙門一切所須者應與。」
爾時世尊在繩床中，時諸比丘乞食，時見有人𤛓牛乳，令犢子飲已復𤛓，犢子口中涎沫出，與乳相似，后遂疑不復飲乳。白佛，佛言：「聽飲，𤛓乳法應爾。」
爾時世尊在舍衛國。時諸比丘秋月得病，顏色憔悴形體枯燥癬白。時世尊在靜室作如是念：「諸比丘秋月得病，顏色憔悴形體癬白枯燥。我今當聽諸比丘食何等味？當食常藥不令粗現。」即念言：「有五種藥，是世常用者，酥、油、蜜、生酥、石蜜。我今寧可令諸比丘食之，當食常藥不令粗現，如飯麨法。」作是念已，晡時從靜處起，以此事集比丘僧，以曏者在靜處所思念事具告諸比丘：「自今已去，聽諸比丘
【現代漢語翻譯】 現代漢語譯本：『僧人可以成為施藥者嗎？』（有僧人）稟告佛陀，佛陀說：『允許佈施給眾僧購買藥物的錢。』
當時有一位居士（在家信徒），新建了房舍卻沒有道人居住，他想：『如何供養眾僧，讓各位比丘（出家修行的男性）住在這房裡呢？』（他）稟告佛陀，佛陀說：『允許在房中做粥。如果還是不住，允許在房中做各種餅和水果。如果還是不住，應當為他們做飯食。如果還是不住，允許給他們房錢。如果還是不住，允許給他們繩床、木床、坐褥、臥褥、枕頭和地敷。如果還是不住，應該給他們貼身內衣、氈和被子。如果還是不住，給他們缽和三衣（比丘的袈裟）。如果還是不住，應該給他們做房子的門閂和門鉤、給他們手杖、鞋子、傘蓋、扇子、水瓶、洗瓶、盛水器、浴室用的瓶子和床、刮污刀、香薰、丸香、房衣。如果還是不住，沙門（出家修行者）一切所需要的都應該給予。』
當時世尊（釋迦牟尼佛）在繩床上，當時各位比丘乞食，當時看見有人擠牛乳，讓小牛喝完后又擠，小牛口中流出涎沫，與乳汁相似，（比丘們）後來就懷疑而不喝牛乳了。（他們）稟告佛陀，佛陀說：『允許飲用，擠牛乳的規律本該如此。』
當時世尊在舍衛國（古印度城市）。當時各位比丘在秋季生病，臉色憔悴，形體枯瘦，面板出現癬狀白斑。當時世尊在靜室中這樣想：『各位比丘在秋季生病，臉色憔悴，形體出現癬狀白斑而枯瘦。我現在應當允許各位比丘食用什麼味道的食物？應當食用常用的藥物，而不顯得過於粗俗。』隨即想到：『有五種藥物，是世間常用的，酥、油、蜜、生酥、石蜜（冰糖）。我現在寧可讓各位比丘食用它們，應當食用常用的藥物，而不顯得過於粗俗，就像飯和炒麵一樣。』這樣想完后，傍晚時分從靜室起身，用這件事召集比丘僧眾，將之前在靜室中所思念的事情全部告訴各位比丘：『從今以後，允許各位比丘』
【English Translation】 English version: 'Can a monk become a dispenser of medicine?' The monk reported to the Buddha, and the Buddha said, 'It is permissible to donate money to the Sangha (monastic community) for the purchase of medicine.'
At that time, there was a householder (lay devotee) who had newly built a house but no ascetics lived there. He thought, 'How can I make offerings to the Sangha so that the Bhikkhus (ordained monks) will live in this house?' He reported to the Buddha, and the Buddha said, 'It is permissible to make porridge in the house. If they still do not stay, it is permissible to make various cakes and fruits in the house. If they still do not stay, you should make food for them. If they do not stay, it is permissible to give them money for the house. If they still do not stay, it is permissible to give them rope beds, wooden beds, sitting mats, sleeping mats, pillows, and ground coverings. If they still do not stay, you should give them undergarments, felt, and blankets. If they still do not stay, give them bowls and the three robes (of a Bhikkhu). If they still do not stay, you should make door latches and hooks for the house, give them walking sticks, shoes, umbrellas, fans, water bottles, washing bottles, water containers, bathroom bottles and beds, scraping knives, incense, incense balls, and clothing for the house. If they still do not stay, you should give them everything that a Shramana (ascetic) needs.'
At that time, the World Honored One (Shakyamuni Buddha) was on a rope bed. At that time, the Bhikkhus were begging for food. At that time, they saw someone milking a cow, letting the calf drink and then milking again. Saliva came out of the calf's mouth, resembling milk, and later they became suspicious and did not drink milk anymore. They reported to the Buddha, and the Buddha said, 'It is permissible to drink, the method of milking should be like that.'
At that time, the World Honored One was in Shravasti (ancient Indian city). At that time, the Bhikkhus became ill in the autumn months, their complexions were sallow, their bodies were emaciated, and they had white patches of ringworm. At that time, the World Honored One thought in his quiet chamber, 'The Bhikkhus are becoming ill in the autumn months, their complexions are sallow, their bodies are emaciated and have white patches of ringworm. What kind of flavors should I now allow the Bhikkhus to eat? They should eat common medicines, without appearing too coarse.' Immediately he thought, 'There are five kinds of medicines that are commonly used in the world: ghee, oil, honey, fresh ghee, and rock candy (crystalized sugar). I would rather let the Bhikkhus eat them, they should eat common medicines, without appearing too coarse, like rice and fried flour.' After thinking this, in the evening he arose from his quiet chamber, gathered the Bhikkhu Sangha with this matter, and told the Bhikkhus in detail what he had thought in his quiet chamber: 'From now on, it is permissible for the Bhikkhus'
有病因緣聽服五種藥：酥、油、生酥、蜜、石蜜。」
諸病比丘，得種種肥美食，至中不能食，況復五種藥至中能食？爾時藥雖多，病人不能及時服，諸比丘患遂增形體枯燥、顏色憔悴。爾時世尊知而故問阿難：「諸比丘何故形體顏色如是？」時阿難具以上因緣白世尊，佛言：「自今已去，若比丘有病因緣，若時、若非時，聽服五種藥。」
時諸病比丘得肥美食不能食，盡與看病人。看病人受請，不食即棄之，諸烏鳥諍食大喚呼。佛知而故問阿難：「烏鳥何故爾？」阿難具以因緣事白佛，佛言：「聽看病比丘，若受請、若不受請，得食病人殘食，無犯。」
爾時舍利弗患風，醫教服五種脂：羆脂、魚脂、驢脂、豬脂、失守摩羅脂。白佛，佛言：「聽服。時受時漉時煮，如油法服；非時受、非時漉、非時煮不應服。若服，如法治。」
爾時世尊在舍衛國人間遊行，與千二百五十比丘俱。時世谷貴人民飢餓乞食難得，有五百乞人常隨佛后。爾時世尊行未遠，往至道邊樹下，敷尼師壇坐。時有居士，名私呵毗羅，調象師，乘五百乘車，載石蜜從道而過，于道中見佛足跡千輻輪相光明了了，即尋跡而去。遙見世尊在樹下坐顏貌端正諸根寂靜，得上調伏猶如龍象王最勝無比，譬如澄淵無有濁穢。見世尊
【現代漢語翻譯】 現代漢語譯本：如有疾病因緣，允許服用五種藥物：酥油（澄清的奶油），食用油，生酥（新鮮的奶油），蜂蜜，石蜜（冰糖）。
生病的比丘們，得到各種豐盛的食物，但到了中午卻無法食用，更何況是五種藥物到了中午才能食用呢？當時藥物雖然很多，但病人不能及時服用，比丘們的病情因此加重，形體枯槁、臉色憔悴。當時世尊明知此事，卻故意問阿難：「諸位比丘為何形體臉色如此？」當時阿難將以上因緣稟告世尊，佛說：「從今以後，如果比丘有疾病因緣，無論何時，都允許服用五種藥物。」
當時生病的比丘們得到豐盛的食物卻不能食用，全部給了看護病人的人。看護病人的人接受供養，不吃就丟棄，引來烏鴉爭搶食物大聲鳴叫。佛知道此事，卻故意問阿難：「烏鴉為何如此？」阿難將事情的緣由稟告佛，佛說：「允許看護病人的比丘，無論是否接受供養，都可以食用病人剩下的食物，沒有罪過。」
當時舍利弗（佛陀十大弟子之一，以智慧著稱）患了風病，醫生教他服用五種油脂：熊油、魚油、驢油、豬油、失守摩羅脂（一種動物的脂肪）。他稟告佛陀，佛說：「允許服用。在規定的時間接受、過濾、熬煮，像食用油一樣服用；不在規定的時間接受、過濾、熬煮，不應該服用。如果服用了，要依法治療。」
當時世尊在舍衛國（古印度王國）的人間游化，與一千二百五十位比丘在一起。當時世谷昂貴，人民飢餓，乞食難以得到，有五百個乞丐常常跟隨在佛陀身後。當時世尊行走不遠，來到路邊的樹下，鋪上尼師壇（坐具）坐下。當時有一位居士，名叫私呵毗羅（名字），是一位馴象師，乘坐五百輛車，載著石蜜（冰糖）從路上經過，在路中看見佛的足跡，有千輻輪相，光明清晰，就沿著足跡而去。遠遠地看見世尊在樹下坐著，容貌端正，諸根寂靜，得到上好的調伏，猶如龍象王一樣最勝無比，譬如清澈的深淵沒有污濁。
【English Translation】 English version: 'If there is a cause due to illness, one is allowed to take five kinds of medicine: clarified butter (ghee), oil, fresh butter, honey, and rock candy.'
'The sick Bhikkhus (monks), receiving various rich and delicious foods, are unable to eat them by noon, let alone the five kinds of medicine that can only be taken by noon? At that time, although there were many medicines, the patients could not take them in time, and the Bhikkhus' conditions worsened, their bodies became withered, and their complexions became haggard. At that time, the World-Honored One (Buddha), knowing this, deliberately asked Ananda (Buddha's attendant): 'Why are the Bhikkhus' bodies and complexions like this?' At that time, Ananda reported the above causes to the World-Honored One, and the Buddha said: 'From now on, if a Bhikkhu has a cause due to illness, whether it is the right time or not, he is allowed to take the five kinds of medicine.'
'At that time, the sick Bhikkhus, receiving rich and delicious foods but unable to eat them, gave them all to the caregivers. The caregivers, receiving the offerings, discarded them without eating, attracting crows to fight for the food and cry loudly. The Buddha, knowing this, deliberately asked Ananda: 'Why are the crows like this?' Ananda reported the cause of the matter to the Buddha, and the Buddha said: 'The Bhikkhus who are caregivers are allowed to eat the leftover food of the patients, whether they receive offerings or not, without committing any offense.'
'At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) suffered from wind disease, and the doctor taught him to take five kinds of fats: bear fat, fish fat, donkey fat, pig fat, and shishumara fat (a type of animal fat). He reported this to the Buddha, and the Buddha said: 'You are allowed to take them. Receive, filter, and cook them at the prescribed time, and take them like oil; you should not receive, filter, or cook them at the wrong time. If you take them, treat them according to the Dharma (Buddhist teachings).'
'At that time, the World-Honored One was wandering in the human realm in Shravasti (an ancient Indian kingdom), together with one thousand two hundred and fifty Bhikkhus. At that time, the price of grains was high, the people were hungry, and it was difficult to obtain alms. There were five hundred beggars who often followed behind the Buddha. At that time, the World-Honored One did not walk far before arriving at a tree by the roadside, where he spread out his nishidan (sitting cloth) and sat down. At that time, there was a layman named Siha-Vihara (name), an elephant trainer, riding in five hundred carts, carrying rock candy, passing by on the road. In the middle of the road, he saw the Buddha's footprints, with the thousand-spoked wheel mark, clear and bright, and followed the footprints. From afar, he saw the World-Honored One sitting under the tree, with a dignified appearance, his senses tranquil, having attained the best taming, like a dragon elephant king, supremely incomparable, like a clear abyss without turbidity.'
已，信敬心生，即前頭面禮足卻坐一面。時世尊為私呵居士種種方便說法開化，令得歡喜。時私呵居士聞佛說法極大歡喜，即施諸比丘人別一器黑石蜜。諸比丘不受：「世尊未聽我曹受黑石蜜。」白佛，佛言：「聽受黑石蜜。」佛語私呵：「以一器黑石蜜，分與諸比丘。」即受佛教，以一器黑石蜜分與諸比丘。有餘黑石蜜，佛言：「應第二、第三隨意重與。」故復有殘。佛語私呵：「與乞兒。」與乞兒已，故復有殘。佛語私呵：「更隨意第二、第三飽與乞兒。」故復有殘，佛語私呵：「以殘黑石蜜著凈地若無蟲水中。何以故？未有見諸天、世人、諸魔、梵王、沙門、婆羅門食此黑石蜜能消者，除如來、無所著、等正覺。」時私呵即如教，持余黑石蜜著無蟲水中，水即煙出作聲，猶如燒大熱鐵著水中其聲振裂，余黑石蜜著水中，亦復如是水沸作聲。爾時私呵見此已恐怖毛豎，往至佛所頭面禮足卻坐一面，以向因緣具白世尊。世尊爾時知私呵心懷恐怖毛豎，種種方便說法開化，令得歡喜，即于座上遠塵離垢得法眼凈，見法得法得增上果，白世尊言：「大德！我歸依佛法僧，為優婆塞。自今已去，不殺生乃至不飲酒。」私呵聞佛說法，極大歡喜，頭面禮佛而去。
時比丘乞食時，見白衣作黑石蜜著罽尼，諸比丘疑不敢
【現代漢語翻譯】 現代漢語譯本：於是，私呵居士生起了信心和敬意，走到佛陀面前，以頭面禮拜佛足，然後退坐在一旁。當時，世尊爲了私呵居士，用各種善巧方便說法開導他，使他心生歡喜。當時，私呵居士聽聞佛陀說法，感到非常歡喜，就佈施給每位比丘一器黑石蜜（一種用黑石製成的糖蜜）。 諸位比丘沒有接受，說：『世尊沒有允許我們接受黑石蜜。』他們稟告了佛陀，佛陀說：『允許接受黑石蜜。』佛陀告訴私呵：『用一器黑石蜜，分給諸位比丘。』私呵居士接受了佛陀的教導，用一器黑石蜜分給了諸位比丘。還剩下一些黑石蜜，佛陀說：『應該第二次、第三次隨意地再給他們。』所以還是有剩餘。 佛陀告訴私呵：『把剩下的黑石蜜放在乾淨的地上，或者沒有蟲的水中。為什麼呢？因為還沒有見過諸天（天神）、世人、諸魔（惡魔）、梵王（色界天之王）、沙門（出家修道者）、婆羅門（古印度祭司）食用這種黑石蜜能夠消化的，除了如來（佛的稱號）、無所著（沒有任何執著）、等正覺（證得真正覺悟的人）。』 當時，私呵居士就按照佛陀的教導，把剩下的黑石蜜放在沒有蟲的水中，水立刻冒出煙霧併發出聲響，就像燒紅的大鐵塊放入水中時發出的那種震裂的聲音一樣。把剩下的黑石蜜放入水中，也是一樣，水沸騰併發出聲響。當時，私呵居士見到這種情況，感到恐懼，汗毛都豎了起來，於是前往佛陀處，以頭面禮拜佛足，然後退坐在一旁，把剛才的因緣詳細地稟告了世尊。 世尊當時知道私呵居士心中懷有恐懼，汗毛都豎了起來，就用各種善巧方便說法開導他，使他心生歡喜，當即在座位上遠離塵垢，獲得了法眼凈（證悟的初步境界），見法得法，得到了增上果（更高的修行果位），稟告世尊說：『大德！我歸依佛、法、僧（佛教三寶），成為優婆塞（在家男居士）。從今以後，不殺生，乃至不飲酒。』私呵居士聽聞佛陀說法，感到非常歡喜，以頭面禮拜佛陀后離開了。 當時，比丘們乞食的時候，看見白衣（在家信徒）製作黑石蜜並放在罽尼（一種毛織物）中，比丘們心生疑惑，不敢...
【English Translation】 English version: Then, Siha (a householder's name) generated faith and respect, went before the Buddha, bowed at his feet with his head, and sat down to one side. At that time, the World-Honored One, for Siha the householder, expounded the Dharma in various skillful ways, enlightening him and causing him to rejoice. At that time, Siha the householder, hearing the Buddha's Dharma, rejoiced greatly and immediately offered each of the Bhikshus (monks) a vessel of black rock honey (a type of molasses made from black rock). The Bhikshus did not accept it, saying, 'The World-Honored One has not permitted us to accept black rock honey.' They reported this to the Buddha, and the Buddha said, 'Permit the acceptance of black rock honey.' The Buddha said to Siha, 'With one vessel of black rock honey, distribute it among the Bhikshus.' Immediately accepting the Buddha's teaching, he distributed one vessel of black rock honey among the Bhikshus. There was still some black rock honey remaining, and the Buddha said, 'You should give it again a second and third time as you wish.' Therefore, there was still some left over. The Buddha said to Siha, 'Give the remaining black rock honey to beggars.' After giving it to beggars, there was still some left over. The Buddha said to Siha, 'Again, as you wish, give the beggars their fill a second and third time.' There was still some left over, and the Buddha said to Siha, 'Place the remaining black rock honey in clean ground or in water without insects. Why? Because there has not yet been anyone seen among the Devas (gods), people of the world, Maras (demons), Brahma Kings (kings of the Brahma realm), Shramanas (ascetics), or Brahmins (priests) who can digest this black rock honey, except for the Tathagata (the Thus Come One, an epithet of the Buddha), the Unattached, the Perfectly Enlightened One (Samyaksambuddha).' At that time, Siha immediately followed the teaching and placed the remaining black rock honey in water without insects. The water immediately emitted smoke and made a sound, like a large, hot iron being placed in water, its sound cracking and splitting. The remaining black rock honey, when placed in the water, also caused the water to boil and make a sound. At that time, Siha, seeing this, was terrified and his hair stood on end. He went to the Buddha's place, bowed at his feet with his head, and sat down to one side, relating in detail to the World-Honored One the causes and conditions of what had happened. The World-Honored One, knowing that Siha's mind was filled with terror and his hair stood on end, expounded the Dharma in various skillful ways, enlightening him and causing him to rejoice. Immediately, on the seat, he was freed from dust and defilement, attained the pure Dharma eye (the initial stage of enlightenment), saw the Dharma, attained the Dharma, and attained the superior fruit (a higher level of spiritual attainment), and said to the World-Honored One, 'Great Virtue! I take refuge in the Buddha, the Dharma, and the Sangha (the three jewels of Buddhism), and become a Upasaka (a male lay devotee). From now on, I will not kill living beings, and even will not drink alcohol.' Siha, hearing the Buddha's Dharma, rejoiced greatly, bowed to the Buddha with his head, and departed. At that time, when the Bhikshus were begging for food, they saw laypeople making black rock honey and placing it in Kesi (a type of woolen fabric). The Bhikshus were doubtful and did not dare...
過中食，白佛，佛言：「聽食，作法應爾。」
時諸比丘乞食得軟黑石蜜，白佛，佛言：「聽食。」得黑石蜜漿，佛言：「聽飲。」得磨餐致，佛言：「聽食。」得白石蜜，佛言：「聽食。」得烏婆陀頗尼，佛言：「聽食。」得水和甘蔗汁，佛言：「聽飲。」得甘蔗汁，佛言：「聽飲。若不醉人，聽非時飲；若醉人，不應飲。若飲，如法治。」得甘蔗，佛言：「聽時食。」
爾時世尊在摩竭提人間遊行至王舍城。畢陵伽婆蹉多知識多徒眾，多得酥、油、生酥、蜜、黑石蜜，持與徒眾。遂多積聚藏舉眾器皆滿，大盆、小盆、大缽、小缽、奩、大釜、絡囊、漉囊，持串著壁上、龍牙杙上、向上、或懸著屋間，下漏上濕，房舍臭穢。時眾多居士，來至僧伽藍中行看房舍，見畢陵伽婆蹉徒眾如是，多積聚飲食眾藥在房共宿臭穢不凈。皆共譏嫌：「沙門釋子多貪無厭，自稱：『我知正法。』如是何有正法？觀是沙門多積飲食眾藥，如似瓶沙王廚庫。」諸比丘聞，其中有少欲知足、行頭陀、知慚愧、樂學戒者，嫌責畢陵伽婆蹉言：「云何多積飲食眾藥在房共宿臭穢不凈？」時諸比丘往白佛。爾時世尊以此因緣集比丘僧，呵責畢陵伽婆蹉徒眾：「汝等所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何多積
【現代漢語翻譯】 現代漢語譯本： 過午食用食物，（有比丘）稟告佛陀，佛陀說：『可以食用，應當如法行事。』 當時，一些比丘乞食得到軟黑石蜜（一種糖），稟告佛陀，佛陀說：『可以食用。』得到黑石蜜漿（黑石蜜製成的飲料），佛陀說：『可以飲用。』得到磨餐致（一種食物），佛陀說：『可以食用。』得到白石蜜（一種糖），佛陀說：『可以食用。』得到烏婆陀頗尼（一種水果），佛陀說：『可以食用。』得到水和甘蔗汁混合物，佛陀說：『可以飲用。』得到甘蔗汁，佛陀說：『可以飲用。如果不醉人，可以非時飲用；如果醉人，不應該飲用。如果飲用，應當依法處置。』得到甘蔗，佛陀說：『可以在規定的時間食用。』 當時，世尊在摩竭提（Magadha，古印度王國）人間遊行至王舍城（Rajagrha，古印度城市）。畢陵伽婆蹉（Pilindavatsa，人名）有很多認識的人和徒眾，得到很多酥（澄清的黃油）、油、生酥（未經提煉的黃油）、蜜、黑石蜜，拿來給徒眾。於是大量積聚，儲藏起來，各種器皿都滿了，大盆、小盆、大缽、小缽、奩（lián，古代婦女梳妝用的鏡匣）、大釜（fǔ，古代的大鍋）、絡囊（用繩子編織成的袋子）、漉囊（過濾用的袋子），都串起來掛在墻上、龍牙樁上、向上堆放，或者懸掛在屋間，導致下面漏水，上面潮濕，房舍臭穢。當時很多居士來到僧伽藍（Samgharama，僧院）中參觀房舍，看到畢陵伽婆蹉的徒眾這樣，大量積聚飲食和藥物在房間里一起居住，臭穢不凈。都一起譏諷嫌棄：『沙門釋子（Sakya，釋迦牟尼的弟子）貪得無厭，自稱：『我知道正法。』這樣怎麼會有正法？看這些沙門大量積聚飲食和藥物，好像頻婆娑羅王（Bimbisara，古印度國王）的廚房倉庫。』比丘們聽到了這些話，其中有少欲知足、行頭陀（dhūta，苦行）、知慚愧、樂於學習戒律的人，責備畢陵伽婆蹉說：『為什麼大量積聚飲食和藥物在房間里一起居住，臭穢不凈？』當時，比丘們去稟告佛陀。當時，世尊因為這件事召集比丘僧眾，呵責畢陵伽婆蹉的徒眾：『你們所做的事情不對，不合威儀、不合沙門法、不清凈、不隨順修行，是不應該做的。為什麼大量積聚』
【English Translation】 English version: Eating food after midday, (a bhikkhu) reported to the Buddha, and the Buddha said, 'It is permissible to eat, and it should be done according to the Dharma.' At that time, some bhikkhus obtained soft black molasses (a type of sugar) while begging for food, and reported to the Buddha. The Buddha said, 'It is permissible to eat.' They obtained black molasses syrup (a drink made from black molasses), and the Buddha said, 'It is permissible to drink.' They obtained 'mocañci' (a type of food), and the Buddha said, 'It is permissible to eat.' They obtained white molasses (a type of sugar), and the Buddha said, 'It is permissible to eat.' They obtained 'ubhatopanī' (a type of fruit), and the Buddha said, 'It is permissible to eat.' They obtained a mixture of water and sugarcane juice, and the Buddha said, 'It is permissible to drink.' They obtained sugarcane juice, and the Buddha said, 'It is permissible to drink. If it does not intoxicate, it is permissible to drink at improper times; if it intoxicates, it should not be drunk. If one drinks it, it should be dealt with according to the Dharma.' They obtained sugarcane, and the Buddha said, 'It is permissible to eat at the proper time.' At that time, the World Honored One was traveling in the Magadha (Magadha, an ancient Indian kingdom) region, arriving at Rajagrha (Rajagrha, an ancient Indian city). Pilindavatsa (Pilindavatsa, a personal name) had many acquaintances and followers, and obtained a lot of ghee (clarified butter), oil, fresh ghee (unrefined butter), honey, and black molasses, which he gave to his followers. As a result, they accumulated a large amount, storing it away, and all kinds of utensils were full: large bowls, small bowls, large alms bowls, small alms bowls, cosmetic boxes, large pots, woven bags, and filtering bags. They were all strung up on the walls, on dragon-tooth pegs, piled upwards, or hung in the rooms, causing leaks below and dampness above, making the rooms smelly and filthy. At that time, many laypeople came to the Samgharama (Samgharama, monastery) to visit the rooms, and seeing Pilindavatsa's followers like this, accumulating a large amount of food and medicine, living together in the rooms, smelly and unclean, they all ridiculed and criticized them, saying, 'These Sakya (Sakya, disciples of Sakyamuni) ascetics are greedy and insatiable, claiming, 'I know the true Dharma.' How can there be true Dharma in this? Look at these ascetics accumulating a large amount of food and medicine, like the kitchen storehouse of King Bimbisara (Bimbisara, an ancient Indian king).' When the bhikkhus heard these words, those among them who were content with little, practiced dhūta (dhūta, ascetic practices), knew shame, and were eager to learn the precepts, rebuked Pilindavatsa, saying, 'Why do you accumulate a large amount of food and medicine, living together in the rooms, smelly and unclean?' At that time, the bhikkhus went to report to the Buddha. At that time, the World Honored One, because of this matter, gathered the assembly of bhikkhus and rebuked Pilindavatsa's followers, saying, 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of an ascetic, not pure, not in accordance with the practice, it is not something that should be done. Why do you accumulate a large amount of'
飲食眾藥在房共宿臭穢不凈？」以無數方便呵責已，告諸比丘：「自今已去，若病比丘，須酥、油、蜜、生酥、黑石蜜，乃至七日應服。若過服，如法治。」
爾時世尊，從王舍城人間遊行。(此一條事如上展轉食戒無異，故不出。)
爾時比丘患風須藥，醫教漬麥汁。佛言：「聽服。」須油漬麥汁、須頗尼漬麥汁。佛言：「聽服。若時藥和時藥、非時藥和時藥、七日藥和時藥、盡形壽藥和時藥，應受作時藥。非時藥和非時藥、七日藥和非時藥、盡形壽藥和非時藥，應受作非時藥。七日藥和七日藥，盡形壽藥和七日藥，應受作七日藥。盡形壽藥和盡形壽藥，應受作盡形壽藥。」
爾時比丘患瘡，須唾涂以銚底熨。比丘白佛，佛言：「聽用。」時有比丘患皰，醫教用人脂，佛言：「聽用。」時有比丘患吐，須細軟發，佛言：「聽燒已末之水和漉受飲之。」
時有比丘，自往冢間，取人發人脂持去。時諸居士，見皆憎惡污賤。諸比丘白佛，佛言：「聽靜無人時取。」
爾時有比丘患身熱，醫教用栴檀，為差病故。比丘白佛，佛言：「聽用。」若沉水、若栴檀、畢陵祇伽羅㝹婆羅，佛言：「聽用涂身。」
時諸比丘患蛇入屋，未離欲比丘恐怖，佛言：「聽驚。若以筒盛、若以繩系，棄
【現代漢語翻譯】 現代漢語譯本：'飲食、眾藥在房間里共同存放，氣味惡臭且不乾淨？' 世尊用無數方便法門呵斥他們后，告訴眾比丘：'從今以後，如果生病的比丘需要酥（Ghee，澄清的奶油）、油、蜜、生酥（Fresh butter，新鮮的奶油）、黑石蜜（Molasses，糖蜜），乃至七日內都應該服用。如果超過時間服用，就按照戒律處理。'
當時，世尊從王舍城（Rajagriha，古印度城市）前往人間**。（這一條的內容與前面關於展轉食戒的內容沒有區別，所以不再重複。）
當時，有比丘患了風病需要藥物，醫生教導用浸泡過麥子的汁液。佛陀說：'允許服用。' 需要用油浸泡的麥汁、需要用頗尼（Phāṇita，一種糖漿）浸泡的麥汁。佛陀說：'允許服用。如果時藥（Kālika，規定時間內可服用的藥）與時藥混合、非時藥（Yāmika，非規定時間可服用的藥）與時藥混合、七日藥（Sattāhika，七日內可服用的藥）與時藥混合、盡形壽藥（Yāvajīvika，終身可服用的藥）與時藥混合，應該接受並作為時藥。非時藥與非時藥混合、七日藥與非時藥混合、盡形壽藥與非時藥混合，應該接受並作為非時藥。七日藥與七日藥混合，盡形壽藥與七日藥混合，應該接受並作為七日藥。盡形壽藥與盡形壽藥混合，應該接受並作為盡形壽藥。'
當時，有比丘患了瘡，需要用唾液塗抹並用銚底（Bottom of a pan，鍋底）熨燙。比丘稟告佛陀，佛陀說：'允許使用。' 當時有比丘患了皰疹，醫生教導用人脂（Human fat，人的脂肪），佛陀說：'允許使用。' 當時有比丘患了嘔吐，需要細軟的頭髮，佛陀說：'允許燒成灰末後用水調和，過濾后飲用。'
當時，有比丘自己前往墳墓間，取人發和人脂帶走。當時的在家信徒們，看見后都感到厭惡和污穢。眾比丘稟告佛陀，佛陀說：'允許在安靜無人的時候取。'
當時，有比丘患了身熱，醫生教導用栴檀（Sandalwood，檀香），爲了治好疾病。比丘稟告佛陀，佛陀說：'允許使用。' 如果是沉水香（Agarwood，沉香）、栴檀、畢陵祇伽羅㝹婆羅（Priyangukalaka Nupura，一種香料），佛陀說：'允許用來塗抹身體。'
當時，眾比丘擔心蛇進入房間，未離欲的比丘感到恐怖，佛陀說：'允許驚嚇驅趕。可以用筒子裝、可以用繩子繫住，丟棄。'
【English Translation】 English version: 'Eating and storing various medicines together in a room, causing foul odors and impurity?' After scolding them with countless skillful means, the World Honored One told the Bhikshus (Monks): 'From now on, if a sick Bhikshu needs ghee (clarified butter), oil, honey, fresh butter, molasses, they should be taken within seven days. If taken beyond that time, it should be dealt with according to the precepts.'
At that time, the World Honored One was traveling from Rajagriha (ancient Indian city) among the people **. (This matter is no different from the previous precepts regarding food taken in succession, so it is not repeated.)
At that time, a Bhikshu was suffering from a wind disorder and needed medicine. The doctor instructed him to use juice made from soaked wheat. The Buddha said: 'It is permitted to take it.' He needed wheat juice soaked in oil, and wheat juice soaked in phāṇita (a type of syrup). The Buddha said: 'It is permitted to take it. If kālika (medicine allowed to be taken at certain times) is mixed with kālika, yāmika (medicine allowed to be taken at any time) is mixed with kālika, sattāhika (medicine allowed to be taken for seven days) is mixed with kālika, or yāvajīvika (medicine allowed to be taken for life) is mixed with kālika, it should be accepted and treated as kālika. If yāmika is mixed with yāmika, sattāhika is mixed with yāmika, or yāvajīvika is mixed with yāmika, it should be accepted and treated as yāmika. If sattāhika is mixed with sattāhika, or yāvajīvika is mixed with sattāhika, it should be accepted and treated as sattāhika. If yāvajīvika is mixed with yāvajīvika, it should be accepted and treated as yāvajīvika.'
At that time, a Bhikshu had a sore and needed to apply saliva and iron it with the bottom of a pan (bottom of a pan). The Bhikshu reported this to the Buddha, and the Buddha said: 'It is permitted to use it.' At that time, a Bhikshu had blisters, and the doctor instructed him to use human fat (human fat). The Buddha said: 'It is permitted to use it.' At that time, a Bhikshu was vomiting and needed fine, soft hair. The Buddha said: 'It is permitted to burn it into ash, mix it with water, filter it, and drink it.'
At that time, a Bhikshu went to the cemetery himself to take human hair and human fat and carry it away. The laypeople who saw it all felt disgusted and defiled. The Bhikshus reported this to the Buddha, and the Buddha said: 'It is permitted to take it when it is quiet and there is no one around.'
At that time, a Bhikshu was suffering from a fever, and the doctor instructed him to use sandalwood (sandalwood) to cure the illness. The Bhikshu reported this to the Buddha, and the Buddha said: 'It is permitted to use it.' If it is agarwood (agarwood), sandalwood, or priyangukalaka nupura (a type of spice), the Buddha said: 'It is permitted to use it to apply to the body.'
At that time, the Bhikshus were worried about snakes entering the room, and the Bhikshus who had not yet renounced desire were afraid. The Buddha said: 'It is permitted to scare them away. You can put them in a tube or tie them with a rope and discard them.'
之。」而彼不解繩便置地，蛇遂死，佛言：「不應不解，應解。」
時諸比丘患鼠入屋，未離欲比丘皆驚畏，佛言：「應驚令出。若作鼠檻盛出棄之。」竟不出置檻內即死，佛言：「應出之，不應不出。」
爾時諸比丘患蝎、蜈蚣、蚰蜒入屋，未離欲比丘驚畏，佛言：「若以弊物、若泥團、若掃帚盛裹棄之。」而不解放便死，佛言：「不應不解放，應解放。」
爾時佛在王舍城。諸比丘破浴室薪，空木中蛇出螫比丘殺。時世尊慈念，告諸比丘：「彼比丘不生慈心於彼八龍王蛇，以是故為蛇所殺。何等八？毗樓勒叉龍王，次名伽寧，次名瞿曇冥，次名施婆彌多羅，次名多奢伊羅婆尼，次名伽毗羅濕波羅，次名提頭賴托龍王。比丘若慈心於彼八龍王蛇者，不為螫殺。若此比丘慈心於一切眾生者，亦不為彼蛇所螫殺。」佛聽作自護慈唸咒：「毗樓勒叉慈、伽寧慈、瞿曇冥慈、施婆彌多羅慈、多奢伊羅摩尼慈、伽毗羅濕波羅慈、提頭賴吒慈，慈念諸龍王、乾闥婆、羅剎娑，今我作慈心，除滅諸毒惡，從是得平復，斷毒滅毒除毒，南無婆伽婆。」佛言：「聽刀破出血以藥涂之，亦聽畜鈹刀。」
爾時有比丘病毒，醫教服腐爛藥。「若是已腐爛藥墮地者，應以器盛水和之漉受然後服。若未墮地者，以器承
【現代漢語翻譯】 現代漢語譯本：那個人不解開繩子就把它放在地上，蛇就死了。佛說：『不應該不解開，應該解開。』 當時，眾比丘苦於老鼠進入屋子，未離欲的比丘都感到驚恐害怕。佛說：『應該驚嚇它們讓它們出去。如果做老鼠籠，裝起來扔掉。』結果不放出來，放在籠子里就死了。佛說：『應該放出來，不應該不放出來。』 當時，眾比丘苦於蝎子、蜈蚣、蚰蜒進入屋子，未離欲的比丘感到驚恐害怕。佛說：『可以用破舊的東西、泥團、或者掃帚盛裹起來扔掉。』但是不放開就死了。佛說：『不應該不放開，應該放開。』 當時，佛在王舍城（Rājagṛha）。眾比丘劈浴室的柴，空木中蛇出來咬死了比丘。當時世尊慈悲憐憫，告訴眾比丘：『那位比丘沒有對那八大龍王蛇生起慈心，因此被蛇咬死。哪八大龍王蛇呢？毗樓勒叉龍王（Virūpakṣa-nāgarāja），其次名叫伽寧（Kālanāga），其次名叫瞿曇冥（Gautama-indranāga），其次名叫施婆彌多羅（Śiva-mitra-nāga），其次名叫多奢伊羅婆尼（Daśa-irāvaṇa-nāga），其次名叫伽毗羅濕波羅（Kapila-śvetāśva-nāga），其次名叫提頭賴托龍王（Dhṛtarāṣṭra-nāgarāja）。比丘如果對那八大龍王蛇生起慈心，就不會被咬死。如果這位比丘對一切眾生生起慈心，也不會被蛇咬死。』佛允許製作自我保護的慈唸咒語：『毗樓勒叉慈（Virūpakṣa-maitrī）、伽寧慈（Kālanāga-maitrī）、瞿曇冥慈（Gautama-indranāga-maitrī）、施婆彌多羅慈（Śiva-mitra-nāga-maitrī）、多奢伊羅摩尼慈（Daśa-irāvaṇa-maitrī）、伽毗羅濕波羅慈（Kapila-śvetāśva-maitrī）、提頭賴吒慈（Dhṛtarāṣṭra-maitrī），慈念諸龍王（nāgarāja）、乾闥婆（Gandharva）、羅剎娑（Rākṣasa），現在我作慈心，消除一切毒惡，從此得到平安康復，斷除毒、滅除毒、消除毒，南無婆伽婆（Namo Bhagavate）。』佛說：『允許用刀劃破出血，用藥塗抹，也允許攜帶鈹刀。』 當時有比丘得了病毒，醫生教他服用腐爛的藥。『如果是已經腐爛的藥掉在地上，應該用器皿盛水調和，過濾后服用。如果還沒有掉在地上，用器皿承接。
【English Translation】 English version: 'And that person, without untying the rope, placed it on the ground, and the snake died. The Buddha said, 'One should not leave it untied; one should untie it.' At that time, the Bhikshus (monks) were troubled by rats entering their dwellings, and those Bhikshus who had not yet renounced desire were frightened. The Buddha said, 'One should startle them to make them leave. If you make a rat trap, put them in it and discard it.' In the end, they did not release it, and it died inside the trap. The Buddha said, 'One should release it; one should not fail to release it.' At that time, the Bhikshus were troubled by scorpions, centipedes, and millipedes entering their dwellings, and those Bhikshus who had not yet renounced desire were frightened. The Buddha said, 'One can use old rags, mud balls, or a broom to wrap them up and discard them.' But without releasing them, they died. The Buddha said, 'One should not fail to release them; one should release them.' At that time, the Buddha was in Rājagṛha (王舍城). The Bhikshus were chopping firewood for the bathhouse, and a snake came out of the hollow wood and bit a Bhikshu, killing him. At that time, the World Honored One, with compassion, told the Bhikshus, 'That Bhikshu did not generate a mind of loving-kindness towards those eight great Nāgarājas (龍王蛇), and therefore he was killed by the snake. Which are the eight? Virūpakṣa-nāgarāja (毗樓勒叉龍王), the next is named Kālanāga (伽寧), the next is named Gautama-indranāga (瞿曇冥), the next is named Śiva-mitra-nāga (施婆彌多羅), the next is named Daśa-irāvaṇa-nāga (多奢伊羅婆尼), the next is named Kapila-śvetāśva-nāga (伽毗羅濕波羅), the next is named Dhṛtarāṣṭra-nāgarāja (提頭賴托龍王). If a Bhikshu generates a mind of loving-kindness towards those eight great Nāgarājas, he will not be killed by a bite. If this Bhikshu generates a mind of loving-kindness towards all sentient beings, he will also not be killed by a snake bite.' The Buddha allowed the making of a self-protective mantra of loving-kindness: 'Virūpakṣa-maitrī (毗樓勒叉慈), Kālanāga-maitrī (伽寧慈), Gautama-indranāga-maitrī (瞿曇冥慈), Śiva-mitra-nāga-maitrī (施婆彌多羅慈), Daśa-irāvaṇa-maitrī (多奢伊羅摩尼慈), Kapila-śvetāśva-maitrī (伽毗羅濕波羅慈), Dhṛtarāṣṭra-maitrī (提頭賴吒慈), loving-kindness towards all Nāgarājas (龍王), Gandharvas (乾闥婆), and Rākṣasas (羅剎娑). Now I generate a mind of loving-kindness, eliminating all poisons and evils, and from this, I attain peace and recovery, cutting off poison, extinguishing poison, eliminating poison. Namo Bhagavate (南無婆伽婆).' The Buddha said, 'It is permitted to cut open the wound with a knife to let out the blood and apply medicine, and it is also permitted to carry a small knife.' At that time, there was a Bhikshu who had a viral infection, and the doctor instructed him to take rotten medicine. 'If the already rotten medicine falls on the ground, one should use a vessel to mix it with water, filter it, and then take it. If it has not fallen on the ground, use a vessel to catch it.'
之水和漉服之，不須受。」
爾時病毒比丘，醫教服田中泥，佛言：「聽以器盛水和之漉然後受飲。」
爾時世尊在王舍城。時耆婆童子，刀治比丘大小便處兩腋下病。時世尊慈念告諸比丘：「此耆婆童子，刀治比丘大小便處及兩腋下病。不應以刀治。何以故？刀利破肉深入故。自今已去，聽以筋、若毛繩急結之，若爪取使斷皮然後著藥。」佛言：「聽作灰藥。」手持不堅牢，佛言：「聽作盛灰藥器。」時器若易破。「聽角作。」
爾時世尊患風，醫教和三種藥，喚阿難：「取三種和藥來。」時阿難受佛教，自煮三種和藥已授與佛。時世尊知而故問阿難：「誰煮此藥？」答言：「我自煮。」佛告阿難：「不應自煮而服。若自煮，如法治。」
爾時世尊在王舍城，與千二百五十比丘僧俱人間遊行。時世谷貴人民飢餓乞求難得，時有六百乘車載滿飲食隨逐世尊。世尊爾時，從婆阇國人間遊行至毗舍離，時諸凈人，辦具凈食高聲大語，或蓋藏器物。時世尊知而故問阿難：「諸比丘何以作此大聲，猶如捕魚人聲耶？」阿難白佛言：「諸凈人辦具凈食，高聲大語，或蓋藏器物，故有如是大聲。」佛告阿難：「不應界內共食宿煮食食，若食如法治。」
爾時諸比丘，持食飲著露地不牢藏，牧牛羊人
【現代漢語翻譯】 現代漢語譯本：用水和泥土過濾后飲用，不需要接受（額外的懲罰）。'
當時，病毒比丘（患有疾病的比丘），醫生教導他們服用田中的泥土。佛陀說：'允許用器皿盛水和泥土，過濾后飲用。'
當時，世尊（Bhagavan，佛陀的尊稱）在王舍城（Rajagrha）。當時，耆婆童子（Jivaka Komarabhacca，一位著名的醫生），用刀為比丘（bhikkhu，佛教僧侶）治療大小便處和兩腋下的疾病。當時，世尊慈悲地告訴諸位比丘：'這位耆婆童子，用刀為比丘治療大小便處和兩腋下的疾病。不應該用刀治療。為什麼呢？因為刀鋒利，會破肉深入。從今以後，允許用筋或者毛繩急速地結紮，或者用指甲掐斷面板，然後塗藥。'佛陀說：'允許製作灰藥。'（如果）手持不堅固，佛陀說：'允許製作盛灰藥的器皿。'（如果）器皿容易破損，'允許用角來製作。'
當時，世尊患了風病，醫生教導（阿難）混合三種藥物，（世尊）呼喚阿難：'取三種混合的藥物來。'當時，阿難接受了佛陀的教導，親自煮了三種混合的藥物，然後獻給佛陀。當時，世尊明知故問阿難：'誰煮的這藥？'（阿難）回答說：'我自己煮的。'佛陀告訴阿難：'不應該自己煮藥而服用。如果自己煮藥，要依法懲治。'
當時，世尊在王舍城，與一千二百五十位比丘僧侶一起在人間游化。當時，世谷（一種穀物）昂貴，人民飢餓，乞討食物難以得到。當時，有六百輛車裝滿了飲食跟隨世尊。世尊當時，從婆阇國（Bhadda）在人間游化到毗舍離（Vaishali）。當時，各位凈人（Upasaka，在家居士），準備了乾淨的食物，高聲喧譁，或者遮蓋、隱藏器物。當時，世尊明知故問阿難：'各位比丘為什麼發出如此大的聲音，好像捕魚人的聲音一樣呢？'阿難稟告佛陀說：'各位凈人準備了乾淨的食物，高聲喧譁，或者遮蓋、隱藏器物，所以有如此大的聲音。'佛陀告訴阿難：'不應該在界內共同食用、住宿、煮食食物，如果食用，要依法懲治。'
當時，各位比丘，把食物和飲料放在露天的地方，沒有牢固地藏好，放牧牛羊的人...
【English Translation】 English version: 'Mix it with water and filter it before drinking; no further penalty is needed.'
At that time, the sick bhikkhus (monks), were instructed by the doctor to take mud from the fields. The Buddha said, 'It is permitted to mix water with the mud in a container, filter it, and then drink it.'
At that time, the Bhagavan (the Blessed One, a title for the Buddha) was in Rajagrha (a city in ancient India). At that time, Jivaka Komarabhacca (a famous physician) was using a knife to treat illnesses of the bhikkhus (Buddhist monks) in their anal area and under their armpits. At that time, the Bhagavan, with compassion, told the bhikkhus: 'This Jivaka Komarabhacca is using a knife to treat illnesses of the bhikkhus in their anal area and under their armpits. It is not appropriate to use a knife for treatment. Why? Because the knife is sharp and can deeply penetrate the flesh. From now on, it is permitted to use tendons or hair ropes to tightly bind it, or to use fingernails to break the skin, and then apply medicine.' The Buddha said, 'It is permitted to make ash medicine.' If holding it by hand is not secure, the Buddha said, 'It is permitted to make a container for holding the ash medicine.' If the container is easily broken, 'It is permitted to make it from horn.'
At that time, the Bhagavan was suffering from a wind ailment. The doctor instructed (Ananda) to mix three kinds of medicine. (The Bhagavan) called Ananda: 'Bring the three kinds of mixed medicine.' At that time, Ananda received the Buddha's instruction, personally cooked the three kinds of mixed medicine, and then offered it to the Buddha. At that time, the Bhagavan knowingly asked Ananda: 'Who cooked this medicine?' (Ananda) replied: 'I cooked it myself.' The Buddha told Ananda: 'One should not cook and take medicine oneself. If one cooks the medicine oneself, one should be punished according to the Dharma.'
At that time, the Bhagavan was in Rajagrha, traveling among humans with one thousand two hundred and fifty bhikkhus. At that time, Setu (a type of grain) was expensive, and the people were hungry, making it difficult to beg for food. At that time, there were six hundred carts filled with food and drink following the Bhagavan. The Bhagavan at that time, traveled among humans from Bhadda (a country) to Vaishali (a city). At that time, the lay devotees (Upasaka), prepared clean food, making loud noises, or covering and hiding objects. At that time, the Bhagavan knowingly asked Ananda: 'Why are the bhikkhus making such loud noises, like the sounds of fishermen?' Ananda reported to the Buddha: 'The lay devotees are preparing clean food, making loud noises, or covering and hiding objects, so there is such a loud noise.' The Buddha told Ananda: 'One should not eat, stay, or cook food together within the boundary. If one eats, one should be punished according to the Dharma.'
At that time, the bhikkhus, placed food and drink in open areas, not securely stored, and the herders of cattle and sheep...
、若賊持去。諸比丘白佛，佛言：「應在邊房靜處結作凈廚屋。」
爾時世尊在毗舍離。時有私呵將軍，是尼揵弟子。時斷事堂，有五百諸梨奢共坐食，無數方便讚歎佛法僧。爾時私呵將軍在座中，聞無數方便讚歎佛法僧，心生信樂，欲往見佛，彼作如是念：「我今寧可白師尼揵往瞿曇所。」時私呵即往白尼揵言：「我欲往瞿曇沙門所。」尼揵語言：「汝說有作法，瞿曇說無作法以化弟子，止不須往。」爾時私呵將軍，本有見佛心即退。諸梨奢如是第二、第三讚歎佛法僧。時私呵將軍聞第二、第三贊時作如是念：「我今寧可不辭尼揵師往見瞿曇，師能使我作何等？」時私呵即往佛所，頭面禮足卻坐一面。時世尊為無數方便說法開化，令得歡喜。私呵聞佛方便說法，心大歡喜，白佛言：「我聞瞿曇說無作法以化諸弟子，若有人言：『大德說無作法以化諸沙門。』為是實語法語不耶？」佛語私呵：「或有因緣，方便言：『我說無作法以化諸弟子。』者，是實語法語。或有因緣，方便言：『我說有作法以化諸弟子。』者，是實語法語。或有因緣，方便言：『我說斷滅法以化弟子。』是實語法語。或有因緣，方便言：『我說穢惡法以化弟子。』是實語法語。或有因緣，方便言：『我說調伏法以化弟子。』是實語法語。或
【現代漢語翻譯】 現代漢語譯本：如果盜賊拿走了（食物）。諸位比丘稟告佛陀，佛陀說：『應該在邊遠的房間安靜的地方建造一個乾淨的廚房。』
當時，世尊在毗舍離（Vaishali）。當時有一位名叫私呵（Siha）的將軍，是尼揵（Nigantha，耆那教的別稱）的弟子。當時在斷事堂，有五百位離車人（Licchavi）一起坐著吃飯，用無數的方法讚歎佛法僧。當時私呵將軍在座中，聽到無數的方法讚歎佛法僧，心中生起信樂，想要去拜見佛陀。他這樣想：『我現在不如稟告我的老師尼揵，然後去瞿曇（Gotama，佛陀的姓）那裡。』當時私呵就去稟告尼揵說：『我想要去瞿曇沙門（Gotama Samana，對佛陀的稱呼）那裡。』尼揵說：『你說有作為之法，瞿曇說無作為之法來教化弟子，停止吧，不需要去。』當時私呵將軍，原本有見佛的心，就退卻了。離車人像這樣第二、第三次讚歎佛法僧。當時私呵將軍聽到第二、第三次讚歎時，這樣想：『我現在不如不辭別尼揵老師，直接去拜見瞿曇，老師能把我怎麼樣呢？』當時私呵就去佛陀那裡，頭面禮足，退坐在一旁。當時世尊用無數的方法說法開導，使他得到歡喜。私呵聽到佛陀方便說法，心中非常歡喜，稟告佛陀說：『我聽聞瞿曇說無作為之法來教化諸位弟子，如果有人說：『大德（Bhante，對僧人的尊稱）說無作為之法來教化諸位沙門。』這是真實的說法嗎？』佛陀告訴私呵：『或者有因緣，方便地說：『我說無作為之法來教化諸位弟子。』這是真實的說法。或者有因緣，方便地說：『我說有作為之法來教化諸位弟子。』這是真實的說法。或者有因緣，方便地說：『我說斷滅之法來教化弟子。』這是真實的說法。或者有因緣，方便地說：『我說穢惡之法來教化弟子。』這是真實的說法。或者有因緣，方便地說：『我說調伏之法來教化弟子。』這是真實的說法。』
【English Translation】 English version: If thieves take it away. The Bhikkhus (monks) reported to the Buddha, and the Buddha said, 'A clean kitchen should be built in a quiet place in a remote room.'
At that time, the World Honored One was in Vaishali (a city in ancient India). At that time, there was a general named Siha (lion), who was a disciple of the Nigantha (another name for Jainas). At that time, in the judgment hall, five hundred Licchavis (an ancient tribe) were sitting together eating, praising the Buddha, Dharma, and Sangha with countless methods. At that time, General Siha was in the assembly, and upon hearing the countless methods of praising the Buddha, Dharma, and Sangha, he developed faith and joy in his heart and wanted to see the Buddha. He thought to himself, 'I should first inform my teacher Nigantha and then go to Gotama (Buddha's family name).' At that time, Siha went to Nigantha and said, 'I want to go to the Samana Gotama (ascetic Gotama, a title for the Buddha).' Nigantha said, 'You speak of the doctrine of action, while Gotama teaches his disciples with the doctrine of non-action. Stop, there is no need to go.' At that time, General Siha, who originally had the intention to see the Buddha, retreated. The Licchavis praised the Buddha, Dharma, and Sangha a second and third time. When General Siha heard the second and third praises, he thought to himself, 'I should go to see Gotama without bidding farewell to my teacher Nigantha. What can my teacher do to me?' At that time, Siha went to the Buddha, prostrated at his feet, and sat to one side. At that time, the World Honored One expounded the Dharma with countless skillful means, causing him to rejoice. Siha, hearing the Buddha's skillful exposition of the Dharma, was greatly delighted and said to the Buddha, 'I have heard that Gotama teaches his disciples with the doctrine of non-action. If someone says, 'The Bhante (venerable sir, a term of respect for monks) teaches the Samanas with the doctrine of non-action,' is this a true statement?' The Buddha said to Siha, 'Perhaps due to certain circumstances, it is expedient to say, 'I teach my disciples with the doctrine of non-action.' This is a true statement. Or perhaps due to certain circumstances, it is expedient to say, 'I teach my disciples with the doctrine of action.' This is a true statement. Or perhaps due to certain circumstances, it is expedient to say, 'I teach my disciples with the doctrine of annihilation.' This is a true statement. Or perhaps due to certain circumstances, it is expedient to say, 'I teach my disciples with the doctrine of impurity.' This is a true statement. Or perhaps due to certain circumstances, it is expedient to say, 'I teach my disciples with the doctrine of taming.' This is a true statement.'
有因緣，方便言：『我說滅闇法以化弟子。』是實語法語。或有因緣，方便言：『我說我生已盡不受後身以化弟子。』是實語法語。或有因緣，方便言：『我到無畏處說無畏法以化弟子。』是實語法語。」佛語私呵：「何以故言：『我說無作法，乃至到無畏處以化諸弟子。』是實語法語？我說不作，身行惡、口言惡、心念惡，三種惡不善法不應作。我說作法者，三種善法應作。言我說斷滅法者，斷滅貪慾、瞋恚、愚癡。我說穢惡法者，穢惡身口意業不善法。我說調伏法者，調伏貪慾、瞋恚、愚癡。我說滅闇者，滅諸惡不善闇法。我說我生已盡者，我受生已盡不受胞胎，亦復化人斷于生死。我說到無畏處者，自無所畏復安慰眾生。以是故，私呵！有因緣故，言：『我說無作法，乃至到無畏處以化諸弟子。』是實語法語。」私呵白世尊言：「我歸依佛法僧。自今已去，不殺生乃至不飲酒。」佛語私呵：「好自量宜，然後受戒。汝為國之大臣，人所知識，當益眾人，莫輕舉動後有悔也。」私呵答言：「我于外道沙門婆羅門作弟子時，持幡唱令國中言：『私呵為尼揵作弟子。』我今聞世尊重敕我言：『好自量宜，然後受戒。汝為國之大臣，人所知識，當益眾人，莫輕舉動。』益增信樂。」復白佛言：「大德！我今第二盡形壽歸
【現代漢語翻譯】 現代漢語譯本 有因緣時，方便說：『我說滅除黑暗之法來教化弟子。』這是真實的說法。或者有因緣時，方便說：『我說我的生命已經終結，不再接受後世的身體來教化弟子。』這是真實的說法。或者有因緣時，方便說：『我到達無畏之處，宣說無畏之法來教化弟子。』這是真實的說法。」 佛陀告訴私呵（Simha，獅子）：『為什麼說「我說無作之法，乃至到達無畏之處來教化諸位弟子」是真實的說法呢？我說不作，就是身體不做惡行、口裡不說惡語、心裡不起惡念，這三種惡不善之法不應該做。我說作法，就是這三種善法應該做。我說斷滅之法，就是斷滅貪慾、瞋恚、愚癡。我說穢惡之法，就是穢惡的身口意業等不善之法。我說調伏之法，就是調伏貪慾、瞋恚、愚癡。我說滅除黑暗，就是滅除各種惡不善的黑暗之法。我說我的生命已經終結，就是我受生的因緣已經終結，不再接受胞胎之身，也教化他人斷除生死。我說到達無畏之處，就是自己沒有恐懼，又能安慰眾生。因此，私呵！因為有這些因緣，所以說「我說無作之法，乃至到達無畏之處來教化諸位弟子」是真實的說法。』 私呵稟告世尊說：『我歸依佛、法、僧。從今以後，不殺生，乃至不飲酒。』佛陀告訴私呵：『好好衡量自己是否適宜，然後再受戒。你身為國家的大臣，是眾人所認識的人，應當利益大眾，不要輕率行動，以免日後後悔。』 私呵回答說：『我以外道沙門婆羅門為弟子時，拿著旗幟在國中宣告說：「私呵是尼揵（Nigantha，耆那教）的弟子。」我今天聽聞世尊鄭重告誡我說：「好好衡量自己是否適宜，然後再受戒。你身為國家的大臣，是眾人所認識的人，應當利益大眾，不要輕率行動。」這更加增添了我的信樂。』又稟告佛陀說：『大德！我現在第二次，盡我一生歸依。』
【English Translation】 English version When there is a cause and condition, I expediently say: 'I teach the Dharma of extinguishing darkness to transform my disciples.' This is a true and factual statement. Or when there is a cause and condition, I expediently say: 'I teach that my birth is exhausted and I will not receive another body to transform my disciples.' This is a true and factual statement. Or when there is a cause and condition, I expediently say: 'I have arrived at the place of fearlessness and teach the Dharma of fearlessness to transform my disciples.' This is a true and factual statement.' The Buddha said to Simha (lion): 'Why is it said that 'I teach the Dharma of non-action, and even arrive at the place of fearlessness to transform my disciples' is a true and factual statement? I say non-action, which means not performing evil deeds with the body, not speaking evil words with the mouth, and not generating evil thoughts in the mind. These three kinds of evil and unwholesome dharmas should not be done. I say action, which means these three kinds of wholesome dharmas should be done. I say the Dharma of cessation, which means ceasing greed, hatred, and delusion. I say the Dharma of defilement, which means the defiled actions of body, speech, and mind, which are unwholesome dharmas. I say the Dharma of taming, which means taming greed, hatred, and delusion. I say extinguishing darkness, which means extinguishing all evil and unwholesome dharmas of darkness. I say my birth is exhausted, which means the causes and conditions for my rebirth are exhausted, and I will not receive a womb-born body again, and I also transform others to cut off birth and death. I say arriving at the place of fearlessness, which means being without fear oneself and also comforting sentient beings. Therefore, Simha! Because of these causes and conditions, it is said that 'I teach the Dharma of non-action, and even arrive at the place of fearlessness to transform my disciples' is a true and factual statement.' Simha said to the World Honored One: 'I take refuge in the Buddha, the Dharma, and the Sangha. From now on, I will not kill living beings, and even will not drink alcohol.' The Buddha said to Simha: 'Carefully consider whether it is appropriate for you, and then take the precepts. You are a minister of the country, known by the people, and you should benefit the masses, do not act rashly, lest you regret it later.' Simha replied: 'When I was a disciple of the non-Buddhist ascetics and Brahmins, I held a banner and proclaimed in the country: 'Simha is a disciple of the Nigantha (Jain).' Today, I hear the World Honored One solemnly admonishing me: 'Carefully consider whether it is appropriate for you, and then take the precepts. You are a minister of the country, known by the people, and you should benefit the masses, do not act rashly.' This further increases my faith and joy.' He further said to the Buddha: 'Great Virtue! Now, for the second time, for the rest of my life, I take refuge.'
依佛法僧，不殺生乃至不飲酒。自今已去，於我門中不聽尼楗外道來入，佛諸弟子比丘、比丘尼、優婆塞、優婆夷，於我門中無所掛礙。」佛語私呵：「先尼楗外道，于汝家中晝夜受供養，如取泉水，今何得便斷？」復白佛言：「我從外人聞，沙門瞿曇自稱言：『佈施應與我，不應與餘人。與我大得果報，與餘人不得果報。應與我弟子，不應與餘人弟子。與我弟子大得果報，與余弟子不得果報。』」佛語私呵：「我無是語。若人有慈心，以米泔汁、若盪滌汁，棄著不凈水蟲中，使彼蟲得此食氣。我說彼猶有福，況復與人。我說佈施持戒人得大果報，勝於破戒。」私呵白佛言：「如世尊所說！如世尊所說！我曹自知之。」爾時世尊無數方便為說法開化，令得歡喜，即于座上遠塵離垢得法眼凈，見法得法得果證，白佛言：「我今第三盡形壽歸依佛法僧，不殺生乃至不飲酒。唯愿世尊，受我明日請食。」時世尊默然受之。
時私呵見佛許已，即起禮佛足而去。于其夜辦具種種美食，明日往白時到。世尊著衣持缽，與千二百五十比丘俱，往其家敷尼師壇就座而坐。爾時尼揵子等，往詣離奢住處，舉手大哭稱怨言：「此私呵將軍自殺大牛，與沙門瞿曇及諸比丘設飯食。為己殺，知而故食之。」爾時有人，即往私呵所語言：
【現代漢語翻譯】 現代漢語譯本：皈依佛、法、僧，不殺生，乃至不飲酒。從今以後，我的家中不允許尼楗外道進入，佛陀的弟子，包括比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），在我的家中沒有任何障礙。』佛陀告訴私呵（Sihha，將軍的名字）: 『以前尼楗外道在你家中日夜接受供養，就像取用泉水一樣，現在怎麼能突然斷絕呢？』私呵又稟告佛陀說：『我從其他人那裡聽說，沙門瞿曇（Samana Gautama，佛陀的稱號）自稱說：『佈施應該給我，不應該給其他人。給我佈施能得到大的果報，給其他人佈施得不到果報。應該給我的弟子佈施，不應該給其他人的弟子佈施。給我的弟子佈施能得到大的果報，給其他人的弟子佈施得不到果報。』』佛陀告訴私呵：『我沒有說過這樣的話。如果有人有慈悲心，即使是用米湯、洗米水，或者洗滌的污水，丟棄在不乾淨的水蟲中，讓那些蟲子得到這些食物的氣味，我說這個人仍然有福報，更何況是佈施給人呢。我說佈施給持戒的人能得到大的果報，勝過佈施給破戒的人。』私呵稟告佛陀說：『正如世尊（Bhagavan，佛陀的稱號）所說！正如世尊所說！我們自己知道這些道理。』當時，世尊用無數方便法門為私呵說法開導，使他心生歡喜，當即在座位上遠離塵垢，得到清凈的法眼，見到法，得到法，證得果位。他稟告佛陀說：『我現在第三次盡我一生皈依佛、法、僧，不殺生，乃至不飲酒。只希望世尊，接受我明天供養齋飯的邀請。』當時世尊默然接受了邀請。 當時私呵見佛陀答應了，就起身禮拜佛足離開了。當天晚上準備了各種美味佳餚，第二天早上前往佛陀處稟告時間已到。世尊穿上袈裟，拿著缽，與一千二百五十位比丘一起，前往私呵的家中，鋪好尼師壇（nisidana，坐具）就座。當時尼揵子（Nigantha，耆那教徒）等人，前往離奢（Licchavi，地名）的住處，舉起手大聲哭喊，抱怨說：『這個私呵將軍自己宰殺大牛，用來供養沙門瞿曇和他的比丘們吃飯。爲了他們而殺，明知故犯地吃。』當時有人，就前往私呵處告訴他：
【English Translation】 English version: I take refuge in the Buddha, the Dharma, and the Sangha, refraining from killing living beings and even from drinking alcohol. From this day forward, I will not allow Nigantha (Nigantha, a Jain ascetic) heretics to enter my home. The Buddha's disciples, including bhiksus (bhiksu, monks), bhiksunis (bhiksuni, nuns), upasakas (upasaka, lay male devotees), and upasikas (upasika, lay female devotees), will have no hindrance in my home.' The Buddha said to Sihha (Sihha, a general's name): 'Previously, Nigantha heretics received offerings in your home day and night, like drawing water from a spring. How can you suddenly cut them off now?' Sihha then reported to the Buddha: 'I have heard from others that Samana Gautama (Samana Gautama, an epithet of the Buddha) claims: 'Offerings should be given to me, not to others. Giving to me yields great rewards, while giving to others yields no rewards. Offerings should be given to my disciples, not to the disciples of others. Giving to my disciples yields great rewards, while giving to the disciples of others yields no rewards.' The Buddha said to Sihha: 'I have never said such things. If someone has a compassionate heart, even if they discard rice water, washing water, or dirty water into unclean water containing insects, allowing those insects to receive the scent of that food, I say that person still has merit. How much more so when giving to humans. I say that giving to those who uphold the precepts yields great rewards, surpassing giving to those who break the precepts.' Sihha reported to the Buddha: 'As the Bhagavan (Bhagavan, an epithet of the Buddha) has said! As the Bhagavan has said! We ourselves understand these principles.' At that time, the Bhagavan used countless skillful means to teach and guide Sihha, causing him to rejoice. Immediately, in his seat, he was freed from dust and defilement, attained the pure Dharma eye, saw the Dharma, attained the Dharma, and realized the fruit. He reported to the Buddha: 'Now, for the third time, for the rest of my life, I take refuge in the Buddha, the Dharma, and the Sangha, refraining from killing living beings and even from drinking alcohol. I only hope that the Bhagavan will accept my invitation to a meal tomorrow.' At that time, the Bhagavan silently accepted the invitation. Then, Sihha, seeing that the Buddha had agreed, rose, bowed at the Buddha's feet, and departed. That night, he prepared various delicious foods, and the next morning, he went to the Buddha to report that the time had come. The Bhagavan put on his robes, carried his bowl, and together with one thousand two hundred and fifty bhiksus, went to Sihha's home, spread out their nisidanas (nisidana, sitting cloths) and sat down. At that time, the Niganthas (Nigantha, Jain followers) and others went to the residence of the Licchavis (Licchavi, a place name), raised their hands, and cried out, complaining: 'This General Sihha himself slaughtered a large ox to provide food for Samana Gautama and his bhiksus. He killed it for them, knowingly and deliberately eating it.' At that time, someone went to Sihha and said to him:
「當知有諸尼揵子，往離奢住處，舉手大哭稱怨言：『私呵將軍自殺牛，為沙門瞿曇及比丘僧設飯食。』」私呵言：「此常日夜為佛比丘僧作怨家，我終不為命故斷眾生命。」爾時私呵將軍，以多美飯食，飯佛及比丘僧已，攝缽，更取一卑床在一面坐。佛為方便說法開化，令得歡喜。為說法已，從坐起而去。還僧伽藍中，以此因緣集比丘僧告言：「自今已去，若故為殺者不應食。是中故為殺者，若故見、故聞、故疑，有如此三事因緣不凈肉，我說不應食。若見為我故殺、若從可信人邊聞為我故殺、若見家中有頭有皮有毛、若見有腳血。又復此人能作十惡業常是殺者，能為我故殺，如是三種因緣不清凈肉不應食。有三種凈肉應食，若不故見、不故聞、不故疑應食。若不見為我故殺、不聞為我故殺、若不見家中有頭腳皮毛血，又彼人非是殺者，乃至持十善，彼終不為我故斷眾生命，如是三種凈肉應食。若作大祀處肉不應食。何以故？彼作如是意辦具來者當與，是故不應食。若食如法治。」
爾時世尊從毗舍離人間遊行，與千二百五十比丘僧俱至蘇彌，從蘇彌至跋提城住。時跋提城有大居士字旻茶，是不蘭迦葉弟子，大富多諸珍寶，多有象馬車乘、奴婢僕使食飲，倉庫溢滿有大威力，隨意所欲周給人物。彼居士入倉時
【現代漢語翻譯】 現代漢語譯本：應當知道，有一些尼揵子（Nigantha，耆那教徒），前往離奢（Vaisali）住處，舉手大哭，抱怨說：『私呵（Siha）將軍自己殺牛，為沙門瞿曇（釋迦牟尼佛）以及比丘僧團準備飯食。』」私呵說：「這些人經常日夜作為佛陀、比丘僧團的仇敵，我終究不會爲了自己的性命而斷絕眾生的性命。」當時私呵將軍，用許多美味的飯食，供養佛陀以及比丘僧團后，收起缽，另外拿來一張矮床在一旁坐下。佛陀爲了方便說法，開導教化他，使他得到歡喜。說法完畢后，從座位起身離去。回到僧伽藍（僧院）中，因為這件事召集比丘僧團，告訴他們：「從今以後，如果特意爲了（僧人）而殺生，不應該食用。這裡所說的特意爲了（僧人）而殺生，如果親眼看見、親耳聽見、或者心生懷疑，有這三種因緣的不凈肉，我說不應該食用。如果看見是爲了我而殺、如果從可信的人那裡聽說是爲了我而殺、如果看見家中（的肉）有頭、有皮、有毛、如果看見有腳、有血。又或者這個人經常作十惡業，經常殺生，能夠爲了我而殺生，像這三種因緣的不清凈肉不應該食用。有三種清凈的肉可以食用，如果不特意看見、不特意聽見、不特意懷疑，就可以食用。如果沒有看見爲了我而殺、沒有聽見爲了我而殺、如果沒有看見家中（的肉）有頭、腳、皮、毛、而且那個人不是殺生者，甚至奉行十善，他終究不會爲了我而斷絕眾生的性命，像這三種清凈的肉可以食用。如果是在舉行大型祭祀的地方的肉不應該食用。為什麼呢？因為他們有這樣的想法，準備好（祭品）後來的人就給他們（肉），所以不應該食用。如果食用了，就按照佛法來懲治。」
當時世尊從毗舍離（Vaisali）人間游化，與一千二百五十比丘僧團一起到達蘇彌（Sumeru），從蘇彌到達跋提城（Bhaddiya）居住。當時跋提城有一位大居士，名字叫旻茶（Mendaka），是不蘭迦葉（Purana Kassapa）的弟子，非常富有，有很多珍寶，有很多象、馬、車乘、奴婢、僕人、食物、飲料，倉庫堆滿，有很大的威力，能夠隨意滿足人們的願望。這位居士進入倉庫時
【English Translation】 English version: 'You should know that there were some Niganthas (Jain followers), who went to the residence in Vaisali (離奢住處), raising their hands and crying loudly, complaining: 'General Siha (私呵將軍) himself killed an ox to prepare food for the Shramana Gautama (沙門瞿曇, referring to Shakyamuni Buddha) and the community of Bhikkhus (比丘僧).'" Siha said, "These people are constantly, day and night, enemies of the Buddha and the community of Bhikkhus, I will never take the lives of sentient beings for my own sake.' At that time, General Siha, after offering the Buddha and the community of Bhikkhus with many delicious foods, put away his bowl, and took a low seat and sat on one side. The Buddha, in order to facilitate the teaching of the Dharma, enlightened and transformed him, causing him to rejoice. After the Dharma talk, he rose from his seat and left. Returning to the Sangharama (僧伽藍, monastery), because of this matter, he gathered the community of Bhikkhus and told them: 'From now on, if it is killed intentionally (for the monks), it should not be eaten. What is meant here by intentionally killed (for the monks), if one sees it with one's own eyes, hears it with one's own ears, or has doubts in one's mind, meat that has these three causes is impure meat, I say it should not be eaten. If one sees that it was killed for me, if one hears from a reliable person that it was killed for me, if one sees that the (meat) in the house has a head, skin, and hair, if one sees that it has feet and blood. Furthermore, if this person often commits the ten evil deeds, often kills, and is able to kill for me, such impure meat with these three causes should not be eaten. There are three kinds of pure meat that should be eaten, if one does not intentionally see, does not intentionally hear, does not intentionally doubt, then it can be eaten. If one has not seen that it was killed for me, has not heard that it was killed for me, if one has not seen that the (meat) in the house has a head, feet, skin, hair, and that person is not a killer, and even practices the ten good deeds, he will never take the lives of sentient beings for my sake, such pure meat of these three kinds should be eaten. Meat from places where large sacrifices are held should not be eaten. Why? Because they have this intention, those who come prepared (with offerings) will be given (meat), therefore it should not be eaten. If one eats it, one should be punished according to the Dharma.'
At that time, the World Honored One, wandering from Vaisali (毗舍離) among the people, arrived at Sumeru (蘇彌) with a community of one thousand two hundred and fifty Bhikkhus, and from Sumeru arrived at Bhaddiya (跋提城) to reside. At that time, in Bhaddiya, there was a great householder named Mendaka (旻茶), who was a disciple of Purana Kassapa (不蘭迦葉), very wealthy, with many treasures, many elephants, horses, carriages, slaves, servants, food, and drink, warehouses overflowing, and great power, able to fulfill people's desires at will. When this householder entered the warehouse
，如車軸孔自然谷出不休，乃至居士出去。其婦復有如是福力，以八斗米作食，供四部兵及四方來乞者，皆使飽足，食故不盡，乃至起去。其兒亦有如是福力，囊盛千兩金，與四部兵及四方來乞者，隨意令足，故不盡，乃至起去。其兒婦亦有如是福力，以一裹香，涂四部兵及四方來乞者，隨意令足，香故不盡，乃至起去。其奴有如是福力，以一犁耕七壟出。其婢有如是福力，以八斗谷與四部兵不盡，乃至起去。其家裡各各諍言：「是我福力。」
爾時旻茶居士，聞佛從蘇彌人間遊行至跋提城，彼作如是念：「我今寧可辭師不蘭迦葉至沙門瞿曇所。」念已往師所白言：「大師！我聞佛從蘇彌人間遊行至跋提城，我今欲往見沙門瞿曇。」不蘭迦葉語言：「居士！汝有大福力隨意自在，不應往見沙門瞿曇，沙門瞿曇應來見汝。又法應爾，出家人應來問訊白衣。」彼作如是念：「未曾有沙門為沙門作刺，我何須辭不蘭迦葉。不辭而去，能使我作何等也？」即便往見瞿曇。旻茶居士往世尊所，頭面作禮卻住一面。世尊為種種方便說法開化，令得歡喜。爾時旻茶聞佛說法，心大歡喜白佛言：「我是跋提城居士，是不蘭迦葉弟子。」具以已家業福力之事白世尊言：「我家中各各諍言：『是我福力。』唯愿世尊為說是誰福力？」
【現代漢語翻譯】 現代漢語譯本： 就像車軸的孔洞自然涌出而不停止，乃至居士離去。他的妻子也有這樣的福力，用八斗米做飯，供給四部兵眾以及四方來乞討的人，都讓他們飽足，食物始終不會用盡，直到他們起身離去。他的兒子也有這樣的福力，用一個袋子裝著千兩黃金，供給四部兵眾以及四方來乞討的人，隨意取用都能滿足，黃金始終不會用盡，直到他們起身離去。他的兒媳也有這樣的福力，用一包香，塗抹四部兵眾以及四方來乞討的人，隨意塗抹都能滿足，香始終不會用盡，直到他們起身離去。他的奴僕有這樣的福力，用一把犁耕地，能耕出七條壟溝。他的婢女也有這樣的福力，用八斗谷供給四部兵眾，始終不會用盡，直到他們起身離去。他們家裡的人各自爭辯說：『這是我的福力。』
當時，旻茶居士（Mincha, 居住士）聽說佛陀從蘇彌人間來到跋提城（Bhadraka City），他這樣想：『我現在不如告別老師不蘭迦葉（Purana Kassapa），去沙門瞿曇（釋迦牟尼佛的尊稱）那裡。』想到這裡，他就去老師那裡稟告說：『大師！我聽說佛陀從蘇彌人間來到跋提城，我現在想去拜見沙門瞿曇。』不蘭迦葉說：『居士！你擁有很大的福力，隨意自在，不應該去拜見沙門瞿曇，沙門瞿曇應該來拜見你。而且按照規矩，出家人應該來問候在家的白衣。』他這樣想：『從未聽說有沙門為沙門製造麻煩，我何必告別不蘭迦葉呢？不告而別，他又能把我怎麼樣呢？』於是就去拜見瞿曇。旻茶居士來到世尊那裡，頂禮佛足後站在一旁。世尊用種種方便說法開導他，使他心生歡喜。當時，旻茶聽了佛的說法，心中非常歡喜，對佛說：『我是跋提城的居士，是不蘭迦葉的弟子。』他詳細地把自家產業和福力的事情告訴世尊說：『我家中每個人都爭辯說：「這是我的福力。」唯愿世尊為我們解說，這究竟是誰的福力？』
【English Translation】 English version: It was like the axle hole of a cart, naturally flowing out without ceasing, until even the householder departed. His wife also possessed such merit, using eight dou (a unit of measurement) of rice to prepare food, providing for the four divisions of the army and those who came begging from all directions, satisfying them all. The food never ran out, even as they rose to leave. His son also possessed such merit, using a bag containing a thousand liang (a unit of weight) of gold, providing for the four divisions of the army and those who came begging from all directions, allowing them to take as much as they pleased, yet the gold never ran out, even as they rose to leave. His daughter-in-law also possessed such merit, using a bundle of incense, anointing the four divisions of the army and those who came begging from all directions, allowing them to use as much as they pleased, yet the incense never ran out, even as they rose to leave. His male servant possessed such merit, plowing seven furrows with a single plow. His female servant also possessed such merit, providing eight dou of grain to the four divisions of the army, yet it never ran out, even as they rose to leave. Each person in the household argued, 'It is my merit.'
At that time, the householder Mincha (Mincha, Layman) heard that the Buddha had come from Sumanussa to Bhadraka City (Bhadraka City). He thought to himself, 'Now I should take leave of my teacher Purana Kassapa (Purana Kassapa) and go to the Shramana Gautama (Honorific title of Sakyamuni Buddha).' Having thought this, he went to his teacher and said, 'Master! I have heard that the Buddha has come from Sumanussa to Bhadraka City. Now I wish to go and see the Shramana Gautama.' Purana Kassapa said, 'Householder! You possess great merit and are free and at ease. You should not go to see the Shramana Gautama; the Shramana Gautama should come to see you. Moreover, it is the rule that renunciants should come to inquire after laypeople.' He thought to himself, 'It has never happened that a Shramana would make trouble for a Shramana. Why should I take leave of Purana Kassapa? If I leave without saying goodbye, what can he do to me?' And so he went to see Gautama. The householder Mincha went to the World-Honored One, bowed his head to the ground in reverence, and stood to one side. The World-Honored One expounded the Dharma in various skillful ways, enlightening him and causing him to rejoice. At that time, Mincha, having heard the Buddha's teaching, was greatly pleased and said to the Buddha, 'I am a householder from Bhadraka City and a disciple of Purana Kassapa.' He recounted in detail the affairs of his family's property and merit to the World-Honored One, saying, 'Each person in my household argues, "It is my merit." I beseech the World-Honored One to explain for us, whose merit is it?'
佛語旻茶居士：「汝往過去世時，于波羅㮈國作居士，大富多諸財寶庫藏溢滿。前世時婦、兒、兒婦及奴、婢，即今者是。居士！爾時時世谷貴人民饑饉乞求難得，時居士家中共食。時有辟支佛，字多呵樓支，來入乞食。居士言：『汝曹但食，持我分與此仙人。』婦作如是言：『居士但食，持我分與此仙人。』其兒復作如是言：『父母但食，持我分與此仙人。』兒婦及奴、婢亦作如是言：『大家但食，持我分與此仙人。』於是各分食分施辟支佛。居士知不？以是因緣果報，今日等共有如是福力。」爾時世尊無數方便為說法開化，令得歡喜，即于座上遠塵離垢得法眼凈，見法得法得果證，白佛言：「聽我自今已去盡形壽歸依佛法僧為優婆塞，不殺生乃至不飲酒。唯愿世尊受我跋提城中七日請。」時世尊默然受之。
時居士以世尊及比丘僧默然受請已，即于跋提城中，眾味自具，七日供養佛及比丘僧。時世尊七日受請已，欲往曠野。時旻茶居士以千二百五十牸牛遣人，以象載種種飲食之具，于道路供養佛及比丘僧。世尊爾時七日受供養已，即往曠野。諸比丘在道行，見有人𤛓牛令犢子飲已復𤛓，犢子口中涎出似乳。諸比丘后遂不飲乳，白佛，佛言：「聽飲。𤛓乳法應爾。有五種牛汁、乳酪、生酥、熟酥、醍醐。」行
【現代漢語翻譯】 現代漢語譯本： 佛語旻茶（Mindac）居士（householder）說：『你在過去世的時候，在波羅㮈（Bārāṇasī）國做居士，非常富有，擁有大量的財寶和堆滿的倉庫。前世的妻子、兒子、兒媳和奴婢，就是現在這些人。居士！當時世道艱難，穀物昂貴，人民飢餓，很難乞討到食物，當時你們全家一起吃飯。當時有一位辟支佛（Pratyekabuddha），名叫多呵樓支（Dohalocī），前來乞食。你當時說：「你們只管吃，把我的那份拿去供養這位仙人。」你的妻子也這樣說：「你只管吃，把我的那份拿去供養這位仙人。」你的兒子也這樣說：「父母只管吃，把我的那份拿去供養這位仙人。」兒媳和奴婢也這樣說：「大家只管吃，把我的那份拿去供養這位仙人。」於是每個人都分出自己的食物供養辟支佛。居士，你知道嗎？因為這個因緣果報，今天你們才能共同擁有這樣的福力。』 當時世尊（Bhagavan）用無數方便法門為他們說法開導，使他們心生歡喜，當即在座位上遠離塵垢，得到清凈的法眼（Dharma-cakṣus），見法得法，證得果位，並對佛說：『請允許我從今以後，盡我一生都皈依佛、法、僧三寶，做一名優婆塞（Upāsaka），不殺生，乃至不飲酒。只希望世尊接受我在跋提（Bhadra）城中七日的供養。』當時世尊默然應允。 當時居士見世尊和比丘（bhikkhu）僧團默然接受邀請，便在跋提城中準備各種美味佳餚，七日供養佛和比丘僧。世尊七日受供養完畢后，準備前往曠野。當時旻茶居士派人送去一千二百五十頭母牛，並用大象載著各種飲食器具，在道路上供養佛和比丘僧。世尊當時接受七日供養后，便前往曠野。眾比丘在路上行走，看見有人擠牛乳給小牛犢喝，喝完之後又擠，小牛犢口中流出的涎液像乳汁一樣。眾比丘後來就不再喝牛奶，並稟告佛陀，佛陀說：『可以喝。擠牛乳的規律本該如此。有五種牛乳製品：牛乳、酪、生酥、熟酥、醍醐（ghī）。』
【English Translation】 English version: The Buddha spoke to the householder Mindac: 'In your past life, you were a householder in the country of Bārāṇasī, very wealthy, with abundant treasures and overflowing storehouses. Your wife, son, daughter-in-law, and servants from that past life are the same people as they are now. Householder! At that time, the world was difficult, grains were expensive, people were starving, and it was hard to beg for food. Your whole family ate together. At that time, there was a Pratyekabuddha named Dohalocī who came to beg for food. You said, 'You all just eat, and give my share to this ascetic.' Your wife also said, 'You just eat, and give my share to this ascetic.' Your son also said, 'Parents, you just eat, and give my share to this ascetic.' Your daughter-in-law and servants also said, 'Everyone, just eat, and give our share to this ascetic.' So everyone divided their food and offered it to the Pratyekabuddha. Householder, do you know why? Because of this cause and effect, today you all share such blessings together.' At that time, the Bhagavan (World-Honored One) used countless skillful means to preach the Dharma and enlighten them, causing them to rejoice. Immediately, on their seats, they were freed from dust and defilement, attained the pure Dharma-cakṣus (eye of the Dharma), saw the Dharma, attained the Dharma, realized the fruit, and said to the Buddha: 'Please allow me, from this day forward, for the rest of my life, to take refuge in the Buddha, the Dharma, and the Sangha, to be an Upāsaka (lay follower), not to kill living beings, and not to drink alcohol. I only hope that the Bhagavan will accept my seven-day invitation in the city of Bhadra.' At that time, the Bhagavan silently accepted. When the householder saw that the Bhagavan and the bhikkhu (monk) Sangha had silently accepted the invitation, he prepared various delicacies in the city of Bhadra and offered them to the Buddha and the bhikkhu Sangha for seven days. After the Bhagavan had received the offerings for seven days, he prepared to go to the wilderness. At that time, the householder Mindac sent 1,250 milk cows and had people carry various food utensils on elephants to offer to the Buddha and the bhikkhu Sangha on the road. After the Bhagavan had received the offerings for seven days, he went to the wilderness. The bhikkhus were walking on the road and saw someone milking a cow for a calf to drink, and then milking it again after the calf had drunk, with saliva like milk coming out of the calf's mouth. Later, the bhikkhus no longer drank milk and reported it to the Buddha. The Buddha said: 'You may drink it. The practice of milking cows should be like this. There are five kinds of cow products: milk, yogurt, fresh butter, cooked butter, and ghī (clarified butter).'
過曠野已，故有餘飲食，彼使人作如是念：「居士大富多有財寶故，為比丘故送此飲食。我今寧可都以此飲食與諸比丘。」時即持飲食與諸比丘。諸比丘不受言：「佛未聽我曹受道路糧。」諸比丘白佛，佛言：「自今已去聽作檀越食受，令凈人償舉，不應自受。若有所須，隨意索取。」
爾時世尊從阿牟多羅國人間遊行，至阿摩那城，在翅㝹編髮婆羅門園中住。爾時編髮婆羅門，聞沙門釋種出家從阿牟多羅國至阿摩那城在我園中住，彼作如是念：「沙門瞿曇！有大名稱言：『是如來無所著、應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善哉！我今當見如是無著人。」爾時編髮婆羅門往至世尊所，恭敬問訊已，卻坐一面。佛為無數方便說法開化，令得歡喜。時婆羅門聞佛說法極大歡喜，白佛言：「愿佛及比丘僧，受我明日請食。」佛言：「今比丘僧多，汝信外道。」婆羅門言：「我雖信外道，眾僧雖多，但受我明日請食。」世尊如是再三語之，婆羅門亦如是再三白世尊，世尊爾時默然受請。
婆羅門見佛受已，從坐起而去還家，語親屬言：「我明日請佛及比丘僧供養，所應施設愿當助我。」其諸親屬聞之皆喜，或有破薪者、或有作飯者、或有取水者。時婆羅門自莊嚴
【現代漢語翻譯】 現代漢語譯本： 走過曠野之後，因為還有剩餘的食物，那個人就想：『這位居士非常富有，有很多財寶，所以才為比丘們送來這些食物。我現在不如把這些食物全部供養給各位比丘。』當時，他就拿著食物供養給各位比丘。比丘們沒有接受，說：『佛陀沒有允許我們接受路上的糧食。』比丘們稟告佛陀，佛陀說：『從今以後，允許接受作為施主的食物，讓凈人代為償還舉債，不應該自己接受。如果有什麼需要的，可以隨意索取。』 當時，世尊從阿牟多羅國游化人間，到達阿摩那城，住在翅㝹編髮婆羅門（Kinu Pienfa Brahman，翅㝹編髮婆羅門）的園林中。當時，編髮婆羅門（Pienfa Brahman，編髮婆羅門）聽說沙門釋迦族出家，從阿牟多羅國來到阿摩那城，住在他的園林中，他這樣想：『沙門瞿曇（Shamen Qutan，沙門瞿曇）！有很大的名聲說：『他是如來（Rulai，如來）、無所著（Wuzhuo，無所著）、應供（Yinggong，應供）、正遍知（Zheng Bianzhi，正遍知）、明行足（Mingxingzu，明行足）、為善逝（Wei Shanshi，為善逝）、世間解（Shijianjie，世間解）、無上士（Wushangshi，無上士）、調御丈夫（Tiaoyuzhangfu，調御丈夫）、天人師（Tianrenshi，天人師）、佛（Fo，佛）、世尊（Shizun，世尊）。』太好了！我現在應當去見這樣一位無所執著的人。』當時，編髮婆羅門（Pienfa Brahman，編髮婆羅門）前往世尊（Shizun，世尊）所在的地方，恭敬地問候之後，退到一旁坐下。佛陀用無數方便的說法開導教化他，使他感到歡喜。當時，婆羅門（Poluomen，婆羅門）聽了佛陀的說法，非常歡喜，對佛陀說：『希望佛陀和比丘僧，接受我明天供養的齋飯。』佛陀說：『現在比丘僧很多，你信奉外道。』婆羅門（Poluomen，婆羅門）說：『我雖然信奉外道，眾僧雖然很多，但請接受我明天供養的齋飯。』世尊（Shizun，世尊）這樣再三地對他說，婆羅門（Poluomen，婆羅門）也這樣再三地稟告世尊（Shizun，世尊），世尊（Shizun，世尊）當時默然地接受了他的邀請。 婆羅門（Poluomen，婆羅門）見佛陀接受了邀請，從座位上起身離開，回到家中，告訴親屬們說：『我明天邀請佛陀和比丘僧來供養齋飯，應該準備的東西希望你們幫助我。』他的親屬們聽了都很高興，有的劈柴，有的做飯，有的取水。當時，婆羅門（Poluomen，婆羅門）親自裝飾
【English Translation】 English version: Having passed through the wilderness, and having leftover food, that person thought: 'This householder is very wealthy and has many treasures, so he sent this food for the monks. I might as well offer all this food to the monks.' At that time, he took the food and offered it to the monks. The monks did not accept it, saying: 'The Buddha has not allowed us to accept food for the road.' The monks reported this to the Buddha, and the Buddha said: 'From now on, allow the acceptance of food from donors, and let a layperson repay the debt. You should not accept it yourselves. If there is anything needed, ask for it freely.' At that time, the World Honored One traveled among people from the country of Amutoluo (Amutoluo, Country name), and arrived at the city of Amana (Amana, City name), staying in the garden of Kinu Pienfa Brahman (Kinu Pienfa Brahman, Brahaman's name). At that time, Pienfa Brahman (Pienfa Brahman, Brahaman's name) heard that the Shramana (Shramana, Monk) of the Shakya clan had left home and come from the country of Amutoluo (Amutoluo, Country name) to the city of Amana (Amana, City name), staying in his garden. He thought: 'The Shramana Gautama (Shamen Qutan, Monk's name)! Has a great reputation, saying: 'He is the Tathagata (Rulai, Thus Come One), Unattached (Wuzhuo, Unattached), Worthy of Offerings (Yinggong, Worthy of Offerings), Rightly and Completely Enlightened (Zheng Bianzhi, Rightly and Completely Enlightened), Perfect in Knowledge and Conduct (Mingxingzu, Perfect in Knowledge and Conduct), Well-Gone (Wei Shanshi, Well-Gone), Understander of the World (Shijianjie, Understander of the World), Unsurpassed One (Wushangshi, Unsurpassed One), Tamer of Men (Tiaoyuzhangfu, Tamer of Men), Teacher of Gods and Humans (Tianrenshi, Teacher of Gods and Humans), Buddha (Fo, Buddha), World Honored One (Shizun, World Honored One).' Excellent! I should now go and see such an unattached person.' At that time, Pienfa Brahman (Pienfa Brahman, Brahaman's name) went to where the World Honored One (Shizun, World Honored One) was, respectfully greeted him, and sat down to one side. The Buddha, with countless skillful means, preached the Dharma, enlightening and gladdening him. At that time, the Brahman (Poluomen, Brahman) heard the Buddha's preaching and was greatly pleased, saying to the Buddha: 'May the Buddha and the Sangha of monks accept my invitation to a meal tomorrow.' The Buddha said: 'Now there are many monks, and you believe in external paths.' The Brahman (Poluomen, Brahman) said: 'Although I believe in external paths, and although there are many monks, please accept my invitation to a meal tomorrow.' The World Honored One (Shizun, World Honored One) spoke to him in this way three times, and the Brahman (Poluomen, Brahman) also reported to the World Honored One (Shizun, World Honored One) in this way three times. The World Honored One (Shizun, World Honored One) then silently accepted the invitation. The Brahman (Poluomen, Brahman), seeing that the Buddha had accepted, rose from his seat and left, returning home and telling his relatives: 'I have invited the Buddha and the Sangha of monks to a meal tomorrow, and I hope you will help me with the preparations.' His relatives were all delighted to hear this, some chopping wood, some cooking rice, and some fetching water. At that time, the Brahman (Poluomen, Brahman) personally adorned
堂舍敷床座：「佛及比丘僧當在此座。」時阿摩那城中有施盧婆羅門，與五百婆羅門共往，翅㝹婆羅門常恭敬宗仰之。時施盧婆羅門與五百婆羅門俱往其家，翅㝹婆羅門常法，見其來起出迎之請人屋坐，其日見來亦不出迎亦不請坐，但見自莊嚴堂舍敷好床座。施盧問言：「為欲娶婦？為欲嫁女？為欲請王？為欲大祠耶？」彼即答言：「我亦不娶婦乃至請王，我欲作大祠，請佛及比丘僧千二百五十人。沙門瞿曇有大名稱，如來無所著、應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」施盧問翅㝹言：「實是佛耶？」答言：「實是佛。」再三問言：「實是佛耶？」答言：「實是。」問言：「佛在何處住？我今欲見。」時翅㝹舉右手示言：「乃在彼青林中住。」施盧作如是念：「我不應空往，當持何物往見沙門瞿曇也？」即自念言：「今有八種漿，是古昔無慾仙人所飲：梨漿、閻浮漿、酸棗漿、甘蔗漿、[廿/(麩-夫+生)]果漿、舍樓伽漿、婆樓師漿、蒲桃漿。」爾時施盧婆羅門持此八種漿往詣佛所，恭敬問訊卻坐一面。時世尊為方便說法開化，令得歡喜。施盧聞法極大歡喜，即以八種漿施比丘僧。比丘不敢受言：「佛未聽我曹受八種漿。」比丘白佛，佛言：「聽飲八種漿，若不醉人
【現代漢語翻譯】 現代漢語譯本 佈置好房舍和床座，說道：『佛陀和比丘僧團應當坐在這裡。』當時，阿摩那城中有一位名叫施盧的婆羅門（Śīla，戒），與五百位婆羅門一同前往。翅㝹婆羅門（Kiṇṇa）一向恭敬地尊崇他。施盧婆羅門與五百位婆羅門一同前往他家，按照翅㝹婆羅門一貫的禮節，見到他們來會起身迎接，請他們入屋就坐。但那天見到他們來，卻既不出來迎接，也不請他們就坐，只是自己莊嚴房舍，鋪設好床座。施盧問道：『你是要娶媳婦？還是要嫁女兒？是要邀請國王？還是要舉行大型祭祀呢？』翅㝹回答說：『我既不是要娶媳婦，也不是要嫁女兒，更不是要邀請國王，我是要舉行大型祭祀，邀請佛陀和一千二百五十位比丘僧。沙門瞿曇（Śramaṇa Gautama）有很大的名聲，如來（Tathāgata）是無所著、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、為善逝（Sugata）、世間解（Lokavidū）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat）。』施盧問翅㝹說：『真的有佛嗎？』翅㝹回答說：『確實有佛。』再三問道：『真的有佛嗎？』翅㝹回答說：『確實有。』施盧問：『佛住在哪裡？我現在想去見他。』當時翅㝹舉起右手指示說：『就住在那裡面的青林中。』施盧心想：『我不應該空手前往，應當帶些什麼東西去見沙門瞿曇呢？』他隨即想到：『我現在有八種漿，是古時候無慾仙人所飲用的：梨漿、閻浮漿（Jambū，印度的一種水果）、酸棗漿、甘蔗漿、[廿/(麩-夫+生)]果漿、舍樓伽漿（Śālukā）、婆樓師漿（Parūṣaka）、蒲桃漿（葡萄）。』當時，施盧婆羅門拿著這八種漿前往佛陀所在的地方，恭敬地問候，然後退坐在一旁。這時，世尊為他說法，開導他，使他感到歡喜。施盧聽了佛法，非常歡喜，立即將這八種漿供養比丘僧。比丘們不敢接受，說：『佛陀沒有允許我們接受這八種漿。』比丘們稟告佛陀，佛陀說：『允許飲用這八種漿，如果不會醉人的話。』
【English Translation】 English version He arranged seats and bedding in the hall, saying, 'The Buddha and the Bhikshu Sangha should sit here.' At that time, in the city of Āmra, there was a Brahmin named Śīla (Morality), who went with five hundred Brahmins. Kiṇṇa Brahmin always respectfully revered him. When Śīla Brahmin and the five hundred Brahmins went to his house, according to Kiṇṇa Brahmin's usual custom, he would rise to greet them, invite them into the house, and offer them seats. But that day, when he saw them coming, he neither came out to greet them nor invited them to sit down, but instead adorned the hall himself and arranged the seats and bedding. Śīla asked, 'Are you going to take a wife? Or are you going to marry off a daughter? Or are you going to invite a king? Or are you going to hold a great sacrifice?' He replied, 'I am neither going to take a wife, nor am I going to marry off a daughter, nor am I going to invite a king. I am going to hold a great sacrifice and invite the Buddha and the one thousand two hundred and fifty Bhikshu Sangha. Śramaṇa Gautama (Wandering Ascetic Gautama) has a great reputation. The Tathāgata (Thus Gone One) is without attachment, worthy of offerings (Arhat), perfectly enlightened (Samyak-saṃbuddha), complete in knowledge and conduct (Vidyā-caraṇa-saṃpanna), well-gone (Sugata), knower of the world (Lokavidū), unsurpassed (Anuttara), tamer of men (Puruṣa-damya-sārathi), teacher of gods and humans (Śāsta deva-manushyānām), Buddha (Enlightened One), World Honored One (Bhagavat).' Śīla asked Kiṇṇa, 'Is there really a Buddha?' Kiṇṇa replied, 'There is indeed a Buddha.' He asked again and again, 'Is there really a Buddha?' Kiṇṇa replied, 'Indeed there is.' Śīla asked, 'Where does the Buddha reside? I want to see him now.' At that time, Kiṇṇa raised his right hand and pointed, saying, 'He resides in that green forest over there.' Śīla thought to himself, 'I should not go empty-handed. What should I take to see Śramaṇa Gautama?' He then thought, 'I now have eight kinds of juice, which were drunk by desireless ascetics in ancient times: pear juice, Jambū juice (Indian fruit), jujube juice, sugarcane juice, [廿/(麩-夫+生)] fruit juice, Śālukā juice, Parūṣaka juice, and grape juice.' At that time, Śīla Brahmin took these eight kinds of juice and went to where the Buddha was, respectfully greeted him, and sat down to one side. Then, the World Honored One preached the Dharma for him, enlightened him, and made him happy. Śīla was very happy to hear the Dharma and immediately offered these eight kinds of juice to the Bhikshu Sangha. The Bhikshus dared not accept, saying, 'The Buddha has not allowed us to accept these eight kinds of juice.' The Bhikshus reported to the Buddha, and the Buddha said, 'Allow them to drink these eight kinds of juice, if they do not cause intoxication.'
應非時飲；若醉人，不應飲，若飲如法治。亦不應以今日受漿留至明日，若留如法治。」
爾時世尊從此住處至摩羅人間遊行，向波婆城。時波婆城諸摩羅，聞世尊與千二百五十比丘俱，從摩羅人間遊行向波婆城，自共作制：「世尊當來皆應共迎，若不迎者罰金百兩。」時有摩羅子，字盧夷，無有信樂於佛法僧，是阿難白衣時親友。時阿難遙見盧夷語言：「甚善盧夷！汝能自出迎佛。」彼答言：「大德！我不以是出迎。波婆城中皆共作制：『若不出迎佛者，罰金百兩。』以是因緣故來，非信敬故來。」時阿難聞之不樂，即往世尊所，白言：「此波婆城中有摩羅子，字盧夷，是我白衣時親友。善哉！世尊！愿為佐助，令彼得信樂。」佛語阿難：「此有何難？若復有如是者，猶不為難。」爾時世尊即以慈心感盧夷摩羅令詣世尊，猶如有人引導而往。如是盧夷往佛所，頭面禮足已卻住一面。爾時世尊無數方便為其說法開化，令得歡喜，即時得遠塵離垢得法眼凈，見法得法得果證，白佛言：「大德！我自今已去，歸依佛法僧，為優婆塞，不殺生乃至不飲酒。唯愿世尊常受我衣服飲食醫藥臥具。」佛告盧夷：「汝今學人，以有明智遠塵離垢得法眼凈。便言：『常受我衣服、飲食、醫藥、臥具。』復更有餘學人，已有明智遠
【現代漢語翻譯】 現代漢語譯本： 『不應該在非進食時間飲用飲料；如果有人喝醉了，不應該飲用，如果飲用了，應依法處理。』也不應該把今天接受的飲料留到明天，如果留了，應依法處理。
當時，世尊從那個住處前往摩羅人間（Malla country，古印度十六雄國之一），前往波婆城（Pava，古印度城市）。當時，波婆城的摩羅人聽說世尊與一千二百五十位比丘一起，從摩羅人間前往波婆城，他們共同制定規定：『世尊到來時，所有人都應該一起迎接，如果不迎接的人，罰款一百兩黃金。』當時，有一位摩羅族的兒子，名叫盧夷（Lohicca，人名），對佛法僧沒有信心和喜悅，他是阿難（Ananda，佛陀十大弟子之一）做在家居士時的朋友。當時，阿難遠遠地看見盧夷，說道：『很好啊，盧夷！你能親自出來迎接佛陀。』他回答說：『大德！我不是因為這個原因出來迎接。波婆城中大家都共同制定規定：『如果不出來迎接佛陀的人，罰款一百兩黃金。』因為這個緣故才來，不是因為信仰和尊敬才來。』當時，阿難聽了之後不高興，就前往世尊那裡，稟告說：『這波婆城中有一位摩羅族的兒子，名叫盧夷，是我做在家居士時的朋友。善哉！世尊！希望您能幫助他，使他能夠產生信仰和喜悅。』佛陀告訴阿難：『這有什麼難的？即使再有像這樣的人，也不算難事。』當時，世尊就用慈悲心感化盧夷摩羅，使他前往世尊那裡，就像有人引導他去一樣。就這樣，盧夷前往佛陀那裡，頭面頂禮佛足後退到一旁站立。當時，世尊用無數方便為他說法開導，使他得到歡喜，立刻就遠離塵垢，得到清凈的法眼，見到法，得到法，得到果證，對佛陀說：『大德！我從今以後，皈依佛法僧，成為優婆塞（upasaka，男居士），不殺生，乃至不飲酒。只希望世尊常常接受我的衣服、飲食、醫藥、臥具。』佛陀告訴盧夷：『你現在是位學人，已經有了明智，遠離塵垢，得到清凈的法眼。就說：『常常接受我的衣服、飲食、醫藥、臥具。』還有其他的學人，已經有了明智遠
【English Translation】 English version: 『One should not drink at inappropriate times; if someone is drunk, they should not drink, and if they do, they should be dealt with according to the law.』 One should also not keep beverages received today until tomorrow; if they are kept, they should be dealt with according to the law.
At that time, the World Honored One traveled from that place to the Malla country (one of the sixteen great kingdoms of ancient India), heading towards Pava (an ancient Indian city). At that time, the Mallas of Pava heard that the World Honored One, together with twelve hundred and fifty bhikkhus, was traveling from the Malla country towards Pava. They jointly made a rule: 『When the World Honored One arrives, everyone should go out to greet him together; those who do not greet him will be fined one hundred gold pieces.』 At that time, there was a son of the Malla clan named Lohicca (a personal name), who had no faith or joy in the Buddha, Dharma, and Sangha. He was a friend of Ananda (one of the ten great disciples of the Buddha) from when Ananda was a layman. At that time, Ananda saw Lohicca from afar and said: 『Very good, Lohicca! You are able to come out to greet the Buddha yourself.』 He replied: 『Venerable Sir, I am not coming out to greet him for that reason. Everyone in Pava has jointly made a rule: 『Those who do not come out to greet the Buddha will be fined one hundred gold pieces.』 I am coming because of this reason, not because of faith and respect.』 At that time, Ananda was displeased upon hearing this and went to the World Honored One, reporting: 『In this Pava, there is a son of the Malla clan named Lohicca, who was my friend when I was a layman. May it be good! World Honored One! May you assist him so that he can develop faith and joy.』 The Buddha told Ananda: 『What difficulty is there in this? Even if there are others like him, it is not difficult.』 At that time, the World Honored One influenced Lohicca Malla with compassion, causing him to go to the World Honored One, as if someone were guiding him there. In this way, Lohicca went to the Buddha, bowed his head to the ground at his feet, and then stood to one side. At that time, the World Honored One used countless skillful means to preach the Dharma to him, causing him to rejoice. Immediately, he became free from defilement and obtained the pure Dharma eye, saw the Dharma, attained the Dharma, and attained the fruit of realization. He said to the Buddha: 『Venerable Sir! From now on, I take refuge in the Buddha, Dharma, and Sangha, and become a upasaka (male lay devotee), refraining from killing, and even refraining from drinking alcohol. I only wish that the World Honored One would always accept my robes, food, medicine, and bedding.』 The Buddha told Lohicca: 『You are now a learner, and you already have wisdom, are free from defilement, and have obtained the pure Dharma eye. You say: 『Always accept my robes, food, medicine, and bedding.』 There are other learners who already have wisdom and are far
塵離垢得法眼凈，亦當復言：『常受我衣服飲食醫藥臥具。』」爾時世尊波婆城中不偏受一人請，時城內家家各斂飲食聚在一處，飯佛及僧。時盧夷往作食處看，唯無餅，彼即于夜辦具種種餅，明日與諸比丘。諸比丘不受言：「佛未聽我曹前食受餅。」諸比丘白佛，佛言：「聽受。」
時世尊從波婆城至阿頭。時阿頭住處有二比丘是常剃髮人，父子出家。時二比丘聞佛從波婆至阿頭，彼作如是念：「我曹當辦具何等供養世尊？」其父語兒言：「我今當求剃髮處，汝可往作錢處求作，若有所得當辦具粥供養世尊。」時父即往為人剃髮，兒即往作錢賃作，有所得物，盡為辦粥，持往供養世尊。世尊知而故問阿難：「何處得此粥？」阿難即以此事具白佛，佛言：「出家人不應為白衣剃髮，除欲出家者。若剃髮人出家，不應畜剃刀，若畜如法治。」時眾僧得剃髮刀，白佛，佛言：「聽畜。」
爾時世尊從阿頭至迦摩羅。諸比丘得如是根藥，阿漏彌那、漏比那、漏提婆、檀豆、檀盧干漏、私羅漏，諸比丘不受言：「佛未聽我曹受如是根藥。」白佛，佛言：「聽受。」
是中迦摩羅國諸比丘，得如是盡形壽藥，沙蔓那、摩訶沙蔓那、杏子、人兜兜漏、秦敵梨蓼，諸比丘不受言：「佛未聽我等受如是盡形壽藥。」
【現代漢語翻譯】 現代漢語譯本： 『斷絕塵垢，獲得清凈的法眼，也應當再說：『常常接受我的衣服、飲食、醫藥、臥具。』』」當時世尊在波婆城中沒有隻接受一個人的供養，當時城內家家戶戶各自收集飲食聚集在一處，供養佛和僧眾。當時盧夷去準備食物的地方看，唯獨沒有餅，他就在夜裡準備了各種各樣的餅，第二天供給眾比丘。眾比丘不接受說：『佛沒有允許我們飯前接受餅。』眾比丘稟告佛，佛說：『允許接受。』
當時世尊從波婆城到阿頭。當時阿頭住處有兩個比丘是專門給人剃頭的人，父子一起出家。當時這兩個比丘聽說佛從波婆城到了阿頭，他們這樣想：『我們應當準備什麼來供養世尊呢？』父親對兒子說：『我今天應當去尋找剃頭的地方，你可以去錢莊尋找工作，如果有所得，就準備粥來供養世尊。』當時父親就去給別人剃頭，兒子就去錢莊做僱工，把所得的財物，全部用來準備粥，拿去供養世尊。世尊知道卻故意問阿難：『這粥是從哪裡來的？』阿難就把這件事詳細地告訴了佛，佛說：『出家人不應該為在家的人剃頭，除非是想要出家的人。如果剃頭的人出家，不應該持有剃刀，如果持有就依法處置。』當時眾僧得到了剃頭刀，稟告佛，佛說：『允許持有。』
當時世尊從阿頭到迦摩羅。眾比丘得到了這樣的根藥，阿漏彌那（一種根藥）、漏比那（一種根藥）、漏提婆（一種根藥）、檀豆（一種根藥）、檀盧干漏（一種根藥）、私羅漏（一種根藥），眾比丘不接受說：『佛沒有允許我們接受這樣的根藥。』稟告佛，佛說：『允許接受。』
在這迦摩羅國，眾比丘得到了這樣的盡形壽藥，沙蔓那（一種藥）、摩訶沙蔓那（一種藥）、杏子、人兜兜漏（一種藥）、秦敵梨蓼（一種藥），眾比丘不接受說：『佛沒有允許我們接受這樣的盡形壽藥。』
【English Translation】 English version: 『Having eliminated defilements and obtained the pure Dharma Eye, one should also say: 『Always receive my clothing, food, medicine, and bedding.』』」 At that time, the World Honored One in Pava City did not exclusively accept offerings from one person. At that time, every household in the city collected food and drink together in one place to offer to the Buddha and the Sangha. At that time, Luyi went to the place where food was being prepared and saw that there were no cakes. That night, he prepared various kinds of cakes and offered them to the Bhikshus the next day. The Bhikshus did not accept them, saying, 『The Buddha has not allowed us to receive cakes before meals.』 The Bhikshus reported to the Buddha, and the Buddha said, 『Allowed to receive.』
At that time, the World Honored One went from Pava City to Atu. At that time, in Atu, there were two Bhikshus who were professional barbers, a father and son who had left home together. When the two Bhikshus heard that the Buddha had come from Pava to Atu, they thought, 『What should we prepare to offer to the World Honored One?』 The father said to his son, 『I should go and find a place to shave heads today. You can go to the money house to find work. If you get something, prepare porridge to offer to the World Honored One.』 At that time, the father went to shave heads for others, and the son went to work as a hired laborer at the money house. He used all the money he earned to prepare porridge and took it to offer to the World Honored One. The World Honored One knew but deliberately asked Ananda, 『Where did this porridge come from?』 Ananda told the Buddha about this in detail. The Buddha said, 『A Bhikshu should not shave the heads of laypeople, except for those who want to leave home. If a barber leaves home, he should not keep a razor. If he keeps it, he should be dealt with according to the Dharma.』 At that time, the Sangha obtained a razor and reported to the Buddha. The Buddha said, 『Allowed to keep.』
At that time, the World Honored One went from Atu to Kamara. The Bhikshus obtained such root medicines: Alumina (a type of root medicine), Lubina (a type of root medicine), Ludeva (a type of root medicine), Dandou (a type of root medicine), Danduluganlou (a type of root medicine), and Silalou (a type of root medicine). The Bhikshus did not accept them, saying, 『The Buddha has not allowed us to receive such root medicines.』 They reported to the Buddha, and the Buddha said, 『Allowed to receive.』
In this country of Kamara, the Bhikshus obtained such lifelong medicines: Samanna (a type of medicine), Maha Samanna (a type of medicine), Apricot, Rendoudoulou (a type of medicine), and Qindili Liao (a type of medicine). The Bhikshus did not accept them, saying, 『The Buddha has not allowed us to receive such lifelong medicines.』
比丘白佛，佛言：「聽受。」
爾時世尊從迦摩羅至迦維羅衛國。畢陵伽婆蹉在彼國住，患腳劈破，醫教涂腳。白佛，佛言：「聽涂。」不知以何藥涂？白佛，佛言：「聽以酥油若脂涂。」手捉酥油臭，佛言：「聽用塗藥篦。」時手涂腳手膩，佛言：「聽腳腳相涂。」涂腳藥著淺器中不堅密，佛言：「聽作瓶。」若患坌塵，佛言：「聽作蓋。」時油瓶舉處不堅牢。佛言：「聽著床下、若懸著壁上、龍牙杙上。」
時諸比丘患頭痛，醫教頂上著油，白佛，佛言：「聽著。」彼畏慎不敢用香油著，佛言：「聽著。油法應爾。」
時比丘患風，醫教作除風藥，是中除風藥者，烝稻穀、烝酒糟、若大麥，若諸治風草、若麩糠、若煮小便。白佛，佛言：「聽時。」
畢陵伽婆蹉須銚煮，佛言：「聽畜。」眾僧得大銚。佛言：「聽畜。」畢陵伽婆蹉得三種釜：銅釜、鐵釜、土釜。佛言：「聽畜。眾僧亦爾，聽畜。」后得瓶、銅瓶、鐵瓶、瓦瓶，佛言：「聽畜。眾僧亦爾，聽畜。」畢陵伽婆蹉得煎餅𨫼，佛言：「聽畜。眾僧亦爾，聽畜。」畢陵伽婆蹉得銅杓得樽，佛言：「聽畜。眾僧亦爾，聽畜。」
四分律卷第四十二 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十三
【現代漢語翻譯】 現代漢語譯本：比丘（bhiksu）稟告佛陀，佛陀說：『可以聽受。』
當時，世尊（Lokaksema）從迦摩羅（Kamala）前往迦維羅衛國（Kapilavastu）。畢陵伽婆蹉（Pilindavatsa）住在該國，患有腳部破裂的疾病，醫生建議塗藥。他稟告佛陀，佛陀說：『可以聽許塗藥。』他不知道用什麼藥塗抹？稟告佛陀，佛陀說：『可以聽許用酥油或油脂塗抹。』用手拿酥油覺得氣味不好，佛陀說：『可以聽許用塗藥的篦子。』當時用手塗抹腳后，手上沾滿了油膩，佛陀說：『可以聽許用腳和腳互相塗抹。』涂腳的藥放在淺的容器中不牢固，佛陀說：『可以聽許製作瓶子。』如果擔心沾染灰塵，佛陀說：『可以聽許製作蓋子。』當時油瓶放置的地方不牢固，佛陀說：『可以聽許放在床下，或者懸掛在墻上、龍牙樁上。』
當時，眾比丘（bhiksu）患有頭痛，醫生建議在頭頂上塗油，稟告佛陀，佛陀說：『可以聽許塗抹。』他們因為畏懼謹慎，不敢用香油塗抹，佛陀說：『可以聽許塗抹。油的用法本來就應該這樣。』
當時，比丘（bhiksu）患有風病，醫生建議製作祛風藥，其中祛風藥的成分包括：蒸稻穀、蒸酒糟、或者大麥，或者各種治療風病的草藥、或者麩糠、或者煮沸的小便。稟告佛陀，佛陀說：『可以聽許使用。』
畢陵伽婆蹉（Pilindavatsa）需要用銚子煮東西，佛陀說：『可以聽許擁有。』僧眾得到了大的銚子。佛陀說：『可以聽許擁有。』畢陵伽婆蹉（Pilindavatsa）得到了三種釜：銅釜、鐵釜、土釜。佛陀說：『可以聽許擁有。僧眾也是一樣，可以聽許擁有。』後來得到了瓶子、銅瓶、鐵瓶、瓦瓶，佛陀說：『可以聽許擁有。僧眾也是一樣，可以聽許擁有。』畢陵伽婆蹉（Pilindavatsa）得到了煎餅𨫼，佛陀說：『可以聽許擁有。僧眾也是一樣，可以聽許擁有。』畢陵伽婆蹉（Pilindavatsa）得到了銅勺和酒樽，佛陀說：『可以聽許擁有。僧眾也是一樣，可以聽許擁有。』
《四分律》卷第四十二 《大正藏》第 22 冊 No. 1428 《四分律》
《四分律》卷第四十三
【English Translation】 English version: A bhiksu (monk) reported to the Buddha, and the Buddha said, 'It is permissible to receive.'
At that time, the World Honored One (Lokaksema) was traveling from Kamala to Kapilavastu. Pilindavatsa was residing in that country, suffering from cracked feet, and the doctor advised applying medicine. He reported this to the Buddha, who said, 'It is permissible to apply medicine.' He didn't know what medicine to use, so he reported to the Buddha, who said, 'It is permissible to apply ghee or oil.' When he held the ghee, he found the smell unpleasant, so the Buddha said, 'It is permissible to use a spatula for applying the medicine.' At that time, after applying the medicine to his feet with his hands, his hands were greasy, so the Buddha said, 'It is permissible to rub the feet together.' The medicine for the feet was placed in a shallow container that was not secure, so the Buddha said, 'It is permissible to make a bottle.' If he was worried about dust, the Buddha said, 'It is permissible to make a lid.' At that time, the place where the oil bottle was placed was not secure, so the Buddha said, 'It is permissible to place it under the bed, or hang it on the wall, or on a dragon-tooth post.'
At that time, the bhiksus (monks) were suffering from headaches, and the doctor advised applying oil to the top of their heads. They reported this to the Buddha, who said, 'It is permissible to apply it.' They were afraid and cautious, and did not dare to use fragrant oil, so the Buddha said, 'It is permissible to apply it. The method of using oil should be like this.'
At that time, a bhiksu (monk) was suffering from wind disorders, and the doctor advised making a wind-dispelling medicine. The ingredients of the wind-dispelling medicine included: steamed rice, steamed wine lees, or barley, or various herbs for treating wind disorders, or bran, or boiled urine. He reported this to the Buddha, who said, 'It is permissible to use them.'
Pilindavatsa needed a pot for cooking, and the Buddha said, 'It is permissible to possess one.' The Sangha obtained a large pot. The Buddha said, 'It is permissible to possess one.' Pilindavatsa obtained three types of cauldrons: a copper cauldron, an iron cauldron, and an earthen cauldron. The Buddha said, 'It is permissible to possess them. The Sangha is also the same, it is permissible to possess them.' Later, they obtained bottles, copper bottles, iron bottles, and earthenware bottles. The Buddha said, 'It is permissible to possess them. The Sangha is also the same, it is permissible to possess them.' Pilindavatsa obtained a pancake griddle, and the Buddha said, 'It is permissible to possess one. The Sangha is also the same, it is permissible to possess one.' Pilindavatsa obtained a copper ladle and a wine barrel, and the Buddha said, 'It is permissible to possess them. The Sangha is also the same, it is permissible to possess them.'
《Vinaya in Four Parts》Volume 42 《Taisho Tripitaka》Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 43
(三分之七)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯藥揵度之二
爾時有吐下比丘，使舍衛城中人煮粥。時有因緣，城門晚開，未及得粥便死。諸比丘白佛，佛言：「聽在僧伽藍內結凈地，白二羯磨應如是結。應唱房若處、若溫室、若經行處，眾中差堪能作羯磨者，若上座、若次坐、若誦律、若不誦律，堪能作羯磨者如是白：『大德僧聽！若僧時到僧忍聽，僧今結某處作凈地。白如是。』『大德僧聽！僧今結某處作凈地。誰諸長老忍僧結某處作凈地者默然，誰不忍者說。』『僧已忍結某處作凈地竟，僧忍，默然故，是事如是持。』有四種凈地：一者檀越若經營人，作僧伽藍時，分處如是言：『某處為僧作凈地。』第二者若為僧作僧伽藍未施僧。第三者若半有籬障、若多無籬障、若都無籬障、若垣墻若塹亦如是。第四者僧作白二羯磨結。」
諸比丘作是念：「比丘房應結作凈地不？」白佛，佛言：「應作，除去比丘、比丘尼、若式叉摩那、沙彌、沙彌尼房亦如是。若鬼神廟屋亦如是得作凈地。」
時諸比丘不知何處是凈地？白佛，佛言：「應結。若疑先有凈地，應解然後結。」
爾時比丘治故僧伽藍，不知為得作凈地不？佛言：「得作。」
爾時不凈地有樹生，枝葉蔭覆凈地，時
【現代漢語翻譯】 現代漢語譯本 姚秦時期，罽賓（Kashmir）的三藏法師佛陀耶舍（Buddhayasas），與竺佛念等人共同翻譯的《藥犍度》（Bhaisajyavastu）的第二部分。
當時，有一位腹瀉的比丘，讓舍衛城（Sravasti）的人煮粥。由於一些原因，城門開啟較晚，還沒來得及拿到粥就去世了。眾比丘稟告佛陀，佛陀說：『允許在僧伽藍（Sangharama，寺院）內劃定凈地，通過白二羯磨（Jnapti-dvitiya-karman，兩次宣告的羯磨）來完成。應該宣告房間、溫室或經行處（Cankrama，禪修場所）等地點，由僧團中能夠執行羯磨的人來主持，無論是上座（長老）、次座（資歷較淺者）、誦律者或不誦律者，只要能執行羯磨即可。應如此宣告：『大德僧眾請聽！如果僧眾認為時機已到，請允許僧團現在劃定某處為凈地。』宣告如上。『大德僧眾請聽！僧團現在劃定某處為凈地。哪位長老贊同僧團劃定某處為凈地，請默然；不贊同者請說出來。』『僧團已經贊同劃定某處為凈地完畢，僧團贊同，因為默然的緣故，此事就這樣決定。』有四種凈地：第一種是檀越（Danapati，施主）或經營者在建造僧伽藍時，劃分區域時說：『某處為僧眾劃爲凈地。』第二種是為僧眾建造的僧伽藍尚未施捨給僧眾。第三種是部分有籬笆，部分沒有籬笆，或者完全沒有籬笆，有圍墻或壕溝的情況也一樣。第四種是僧眾通過白二羯磨劃定的。』
眾比丘心想：『比丘的房間應該劃爲凈地嗎？』稟告佛陀，佛陀說：『應該劃定，除去比丘、比丘尼、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，小沙彌尼）的房間也一樣。如果是鬼神廟宇也可以劃爲凈地。』
當時，眾比丘不知道哪裡是凈地？稟告佛陀，佛陀說：『應該劃定。如果懷疑先前有凈地，應該先解除，然後再劃定。』
當時，有比丘修繕舊的僧伽藍，不知道是否可以劃爲凈地？佛陀說：『可以劃定。』
當時，在不凈地上長出樹木，枝葉遮蔽了凈地，當時……
【English Translation】 English version During the Yao Qin dynasty, the second part of the Bhaisajyavastu (Medicine Section), translated by the Tripitaka master Buddhayasas from Kashmir, together with Zhu Fonian and others.
At that time, there was a bhikkhu (monk) suffering from diarrhea who asked the people of Sravasti (city) to cook porridge. Due to some circumstances, the city gate opened late, and he died before he could receive the porridge. The bhikkhus reported this to the Buddha, who said: 'It is permitted to establish a pure area within the Sangharama (monastery), which should be done through Jnapti-dvitiya-karman (declaration followed by a second announcement). The location, whether it be a room, a warm room, or a Cankrama (walking meditation area), should be announced. The karma should be performed by someone in the Sangha who is capable, whether they are a senior monk (elder), a junior monk, one who recites the Vinaya (monastic rules), or one who does not, as long as they are capable of performing the karma. The announcement should be made as follows: 'Venerable Sangha, please listen! If the Sangha deems it the right time, please allow the Sangha to now designate a certain place as a pure area.' The announcement is as such. 'Venerable Sangha, please listen! The Sangha is now designating a certain place as a pure area. Those elders who approve of the Sangha designating a certain place as a pure area, please remain silent; those who do not approve, please speak.' 'The Sangha has already approved the designation of a certain place as a pure area, the Sangha approves, because of the silence, this matter is thus decided.' There are four types of pure areas: The first is when a Danapati (donor) or manager, when constructing a Sangharama, designates an area, saying: 'A certain place is designated as a pure area for the Sangha.' The second is a Sangharama built for the Sangha but not yet donated to the Sangha. The third is when it is partially fenced, partially unfenced, or completely unfenced, the same applies to walls or moats. The fourth is when the Sangha designates it through Jnapti-dvitiya-karman.'
The bhikkhus thought: 'Should the bhikkhu's room be designated as a pure area?' They reported this to the Buddha, who said: 'It should be designated, except for the rooms of bhikkhus, bhikkhunis (nuns), Siksamana (probationary nuns), Sramanera (novice monks), and Sramanerika (novice nuns). If it is a temple of ghosts and spirits, it can also be designated as a pure area.'
At that time, the bhikkhus did not know where the pure area was. They reported this to the Buddha, who said: 'It should be designated. If there is doubt that there was a pure area before, it should be undone first, and then designated.'
At that time, a bhikkhu was repairing an old Sangharama and did not know if it could be designated as a pure area. The Buddha said: 'It can be designated.'
At that time, a tree grew on an impure area, and its branches and leaves covered the pure area, at that time...
諸比丘欲安凈物著上，不知為凈不凈？佛言：「根在不凈，地即不凈。」時有樹根在凈地，枝葉蔭覆不凈地，諸比丘欲安凈物著上，不知為凈不？佛言：「根在凈地得凈。」時有樹根在不凈地，枝葉覆凈地，果墮在凈地，諸比丘不知為凈不？佛言：「若無人觸，自墮者凈。」風吹雨打墮，有獼猴諸鳥觸墮，不知為凈不？佛言：「若不作意欲使墮者凈。」樹根在凈地，果墮不凈地，比丘不知為凈不？佛言：「凈。」時諸比丘在不凈地種胡瓜、甘蔗、菜、枝葉覆凈地，比丘不知為凈不？佛言：「不凈。」時有在凈地種胡瓜、甘蔗、菜、枝葉覆不凈地，不知為凈不？佛言：「凈。」
時六群比丘不凈果便食，諸居士見皆共譏嫌言：「沙門釋子不知慚愧無有厭足。自稱言：『我知正法。』如是何有正法？食果不作凈。」比丘白佛，佛言：「不應不凈果便食，應凈已食之。應作五種凈法食：火凈、刀凈、瘡凈、鳥啄破凈、不中種凈，此五種凈應食。是中刀凈、瘡凈、鳥凈應去子食。火凈、不中種凈都食。復有五種凈：若皮剝、若㓟皮、若腐、若破、若瘀燥。」
爾時眾僧得果園，佛言：「聽受。」復不知誰當料理？佛言：「若守僧伽藍民、若沙彌、若優婆塞。」彼守視人慾得分，佛言：「應計食作價與直。」
【現代漢語翻譯】 現代漢語譯本 眾比丘想要將乾淨的東西放在某處，卻不知道那地方是乾淨還是不乾淨？佛陀說：『如果樹根在不乾淨的地方，那麼那塊地就是不乾淨的。』當時，有樹的根在乾淨的地方，枝葉卻覆蓋著不乾淨的地方，眾比丘想要將乾淨的東西放在上面，不知道是否乾淨？佛陀說：『如果樹根在乾淨的地方，那就是乾淨的。』當時，有樹的根在不乾淨的地方，枝葉卻覆蓋著乾淨的地方，果實掉落在乾淨的地方，眾比丘不知道是否乾淨？佛陀說：『如果沒有人觸碰，自然掉落的就是乾淨的。』 如果是風吹雨打掉落，或者有獼猴、鳥類觸碰掉落的，不知道是否乾淨？佛陀說：『如果不是有意想要讓它掉落的，就是乾淨的。』樹根在乾淨的地方，果實掉落在不乾淨的地方，比丘不知道是否乾淨？佛陀說：『乾淨。』當時，眾比丘在不乾淨的地方種植胡瓜、甘蔗、蔬菜，枝葉覆蓋著乾淨的地方，比丘不知道是否乾淨？佛陀說：『不乾淨。』當時，有在乾淨的地方種植胡瓜、甘蔗、蔬菜，枝葉覆蓋著不乾淨的地方，不知道是否乾淨？佛陀說：『乾淨。』 當時，六群比丘（Chaggiya Bhikkhus，指行為不端的比丘團體）食用不乾淨的果實，眾居士看見了都一起譏諷嫌棄說：『沙門釋子（Sramana Sakyaputra，指釋迦牟尼佛的出家弟子）不知羞愧，沒有厭足。自己聲稱說：『我知道正法（Saddharma，指佛陀的教法）。』像這樣哪裡有什麼正法？吃果實不作凈化。』比丘稟告佛陀，佛陀說：『不應該食用不乾淨的果實，應該凈化后再食用。應該用五種凈化方法來食用：火凈、刀凈、瘡凈、鳥啄破凈、不中種凈，這五種凈化后應該食用。其中刀凈、瘡凈、鳥凈應該去除果核食用。火凈、不中種凈可以全部食用。』又有五種乾淨的情況：如果是剝了皮的、削了皮的、腐爛的、破損的、瘀傷乾燥的。』 當時，僧團得到果園，佛陀說：『允許接受。』又不知道應該由誰來管理？佛陀說：『可以由看守僧伽藍（Samgharama，指僧院）的人、沙彌（Sramanera，指未受具足戒的出家男子）、或者優婆塞（Upasaka，指在家男居士）來管理。』那些看守的人想要分得一部分，佛陀說：『應該計算食物的價格，給予相應的報酬。』
【English Translation】 English version The Bhikkhus (monks) wished to place clean things on something, but did not know whether the place was clean or unclean? The Buddha said: 'If the root is in an unclean place, then the ground is unclean.' At that time, there was a tree whose roots were in a clean place, but its branches and leaves covered an unclean place. The Bhikkhus wanted to place clean things on it, but did not know if it was clean? The Buddha said: 'If the root is in a clean place, then it is clean.' At that time, there was a tree whose roots were in an unclean place, but its branches and leaves covered a clean place. The fruit fell on the clean place, and the Bhikkhus did not know if it was clean? The Buddha said: 'If no one touches it, and it falls naturally, then it is clean.' If it is blown down by wind and rain, or if monkeys or birds touch it and it falls, they did not know if it was clean? The Buddha said: 'If it is not intentionally made to fall, then it is clean.' The root of the tree is in a clean place, but the fruit falls in an unclean place. The Bhikkhus did not know if it was clean? The Buddha said: 'Clean.' At that time, the Bhikkhus planted cucumbers, sugar cane, and vegetables in an unclean place, and the branches and leaves covered a clean place. The Bhikkhus did not know if it was clean? The Buddha said: 'Unclean.' At that time, some planted cucumbers, sugar cane, and vegetables in a clean place, and the branches and leaves covered an unclean place. They did not know if it was clean? The Buddha said: 'Clean.' At that time, the Chaggiya Bhikkhus (group of misbehaving monks) ate unclean fruit. When the laypeople saw this, they all ridiculed and despised them, saying: 'The Sramana Sakyaputra (ascetics, sons of the Sakya clan, referring to the Buddha's monastic disciples) are shameless and have no satiety. They claim: 'I know the Saddharma (the true Dharma, the Buddha's teachings).' How can there be any true Dharma like this? They eat fruit without purifying it.' The Bhikkhus reported this to the Buddha. The Buddha said: 'One should not eat unclean fruit. One should purify it before eating it. One should eat it after performing five kinds of purification: fire purification, knife purification, wound purification, bird-pecked purification, and non-seedable purification. These five kinds of purification should be performed before eating. Among them, the knife purification, wound purification, and bird purification should have the seeds removed before eating. Fire purification and non-seedable purification can be eaten entirely.' There are also five kinds of clean conditions: if the skin is peeled, if the skin is scraped, if it is rotten, if it is broken, or if it is bruised and dry.' At that time, the Sangha (monastic community) obtained an orchard. The Buddha said: 'It is permissible to accept it.' Again, they did not know who should manage it? The Buddha said: 'It can be managed by the person who guards the Samgharama (monastery), the Sramanera (novice monk), or the Upasaka (layman).' Those who guarded it wanted to receive a share. The Buddha said: 'The price of the food should be calculated and given as compensation.'
爾時比丘食不破果，大便已子生，比丘畏慎言：「我食生種。」白佛，佛言：「不犯即是凈。」
時諸比丘種菜，自散種子后疑言：「我自種？」不敢食。白佛，佛言：「種子已變，盡聽食。」時比丘移菜余處殖疑言：「自殖？」不敢食。白佛，佛言：「以重生故聽食。若自種胡瓜、苷蔗、蒱桃、梨、奈呵梨、勒鞞醯勒、阿摩勒、椒姜、蓽茇，及移殖應食。」
爾時有小沙彌，捉凈食過水不自勝舉，佛言：「聽大比丘扶沙彌令過。」時有小沙彌持凈食不能上岸，佛言：「聽大比丘扶令上。」時有沙彌小，不能舉凈食懸著壁上、若龍牙杙上，又不能下，白佛，佛言：「聽下安床、若機蹬上令得上下。」
時諸比丘有酥瓶、油瓶不覆，白佛，佛言：「聽使凈人覆。若無凈人，應自手捉蓋懸置其上，不應手觸。」
時六群比丘啖不凈菜，諸居士見皆共譏嫌言：「沙門釋子！不知慚愧，無有厭足，斷眾生命，自言：『我知正法。』如是何有正法？不凈菜便食之。」諸比丘白佛，佛言：「不應啖不凈菜，應凈。」時彼便自作凈，佛言：「不應自作凈，應令凈人作凈。」時比丘自手捉食已使人作凈，佛言：「不應自手捉食已使人作凈，應置地使人作凈。」彼作凈已不受便食，佛言：「不應作凈已不受便
【現代漢語翻譯】 現代漢語譯本： 當時有比丘吃了未破損的水果，大便后發現有蟲子產生，比丘們感到害怕謹慎，說：『我吃了生的種子。』稟告佛陀，佛陀說：『沒有犯戒，就是清凈的。』
當時有比丘種植蔬菜，自己撒下種子后懷疑說：『這是我自己種的嗎？』不敢吃。稟告佛陀，佛陀說：『種子已經變化，都可以吃。』當時有比丘把菜苗移植到別處，懷疑說：『這是我自己移植的嗎？』不敢吃。稟告佛陀，佛陀說：『因為重新生長，所以可以吃。如果是自己種植胡瓜（黃瓜），甘蔗，葡萄，梨，奈呵梨（一種水果），勒鞞醯勒（訶梨勒，一種藥用植物），阿摩勒（余甘子，一種藥用植物），花椒，生薑，蓽茇（一種香料），以及移植的，都可以吃。』
當時有個小沙彌，拿著乾淨的食物過河，自己無法舉起，佛陀說：『允許大比丘扶著沙彌讓他過去。』當時有個小沙彌拿著乾淨的食物無法上岸，佛陀說：『允許大比丘扶他上岸。』當時有個小沙彌年紀小，不能舉起乾淨的食物，把它懸掛在墻上、或者龍牙樁上，又不能取下來，稟告佛陀，佛陀說：『允許放下安放在床上、或者臺階上，讓他能夠上下拿取。』
當時有比丘的酥油瓶、食用油瓶沒有蓋好，稟告佛陀，佛陀說：『允許讓凈人蓋上。如果沒有凈人，應該自己用手拿著蓋子懸放在瓶口上方，不應該用手觸控瓶口。』
當時六群比丘吃了不乾淨的蔬菜，眾居士看見了都一起譏諷嫌棄說：『沙門釋子！不知羞愧，沒有滿足，斷絕眾生的性命，自己說：『我知道正法。』像這樣哪裡有正法？不乾淨的蔬菜就吃。』眾比丘稟告佛陀，佛陀說：『不應該吃不乾淨的蔬菜，應該弄乾凈。』當時他們就自己弄乾凈，佛陀說：『不應該自己弄乾凈，應該讓凈人弄乾凈。』當時比丘自己用手拿著食物后讓人弄乾凈，佛陀說：『不應該自己用手拿著食物后讓人弄乾凈，應該放在地上讓人弄乾凈。』他們弄乾凈后不接受就吃，佛陀說：『不應該弄乾凈后不接受就吃』
【English Translation】 English version: At that time, a Bhikkhu (Buddhist monk) ate an unbroken fruit, and after defecating, worms were born. The Bhikkhus were afraid and cautious, saying, 'I ate raw seeds.' They reported this to the Buddha, who said, 'If there is no transgression, it is pure.'
At that time, some Bhikkhus were planting vegetables and, after scattering the seeds themselves, they doubted, saying, 'Did I plant these myself?' They dared not eat them. They reported this to the Buddha, who said, 'The seeds have changed; you may all eat them.' At that time, some Bhikkhus transplanted vegetable seedlings to other places and doubted, saying, 'Did I transplant these myself?' They dared not eat them. The Buddha said, 'Because they have regrown, you may eat them. If you plant cucumbers (Húguā), sugarcane (Gānzhè), grapes (Pútáo), pears (Lí), Narikela (Nài hē lí, a type of fruit), Haritaki (Lè pí xī lè, a medicinal plant), Amla (Ā mó lè, a medicinal plant), pepper (Jiāo), ginger (Jiāng), long pepper (Bì bá, a spice), and transplant them, you may eat them.'
At that time, there was a young Shramanera (novice monk) who was carrying pure food across the water but could not lift it himself. The Buddha said, 'Allow a senior Bhikkhu to help the Shramanera across.' At that time, there was a young Shramanera who could not get ashore with the pure food. The Buddha said, 'Allow a senior Bhikkhu to help him ashore.' At that time, there was a young Shramanera who could not lift the pure food and hung it on the wall or on a dragon-tooth stake (Lóng yá yì), and could not take it down. He reported this to the Buddha, who said, 'Allow it to be placed on a bed or a step so that he can take it up and down.'
At that time, some Bhikkhus had ghee (Sū) bottles and oil bottles that were not covered. They reported this to the Buddha, who said, 'Allow a clean person (Jìng rén) to cover them. If there is no clean person, you should hold the lid with your own hand above the opening, without touching it with your hand.'
At that time, the group of six Bhikkhus (Liù qún bǐqiū) ate impure vegetables. When the laypeople (Jūshì) saw this, they all ridiculed and disliked it, saying, 'Shramana (monk), disciples of Shakya (Shìzǐ)! They do not know shame, have no satisfaction, cut off the lives of beings, and say, 'I know the true Dharma (Zhèngfǎ).' How can there be true Dharma like this? They eat impure vegetables.' The Bhikkhus reported this to the Buddha, who said, 'You should not eat impure vegetables; they should be purified.' At that time, they purified them themselves. The Buddha said, 'You should not purify them yourselves; you should have a clean person purify them.' At that time, the Bhikkhus held the food with their own hands and then had someone purify it. The Buddha said, 'You should not hold the food with your own hands and then have someone purify it; you should place it on the ground and have someone purify it.' After they purified it, they ate it without accepting it. The Buddha said, 'You should not eat it without accepting it after purifying it.'
食，應作凈已洗手受食。」彼洗連根菜已更作凈，佛言：「不應洗已更作凈。此洗即是凈。」
時有比丘先相嫌，便觸他凈食，作如是意：「令比丘得不凈食。」彼比丘不知凈不凈？白佛，佛言：「于觸者是不凈，不觸者凈。觸者犯突吉羅。」
時有比丘嫌彼比丘，于彼小沙彌邊觸彼凈食，作如是意：「令彼和尚、阿阇梨得不凈食。」彼比丘不知凈不凈？白佛，佛言：「觸者不凈，不觸者凈。觸者得突吉羅。」
時凈人作如是意：「強多與比丘食，彼食不盡有餘，我曹當食。」彼比丘應口遮言：「莫著。」若不止彼，應小離食器草。彼比丘不知凈不凈？白佛，佛言：「凈。」
時諸居士持食飲具往僧伽藍，與諸比丘賞舉。后諸居士來，若自食、若持歸、若與比丘食。比丘畏慎不敢食，作如是意：「我曹先手自賞舉。」諸比丘白佛，佛言：「此是檀越所有，聽為檀越故洗手受食。」
時病比丘須粥，佛言：「聽煮。若無人聽自煮。」若更互煮，不知云何煮？佛言：「聽使凈人凈洗器，著水著米煮令沸，洗手受然後自煮令熟。」時不知熟不熟？佛言：「應以勺揚看，若流下循勺則熟。若熟應瀉著余器中。」彼瀉粥者復具器疲極。佛言：「不應瀉粥者並具器，應更一人具器。若熱燒手，應捉
【現代漢語翻譯】 現代漢語譯本 關於食物，應當在洗凈手之後再接受食物。』當時，一位比丘洗了帶根的蔬菜后又再次清洗，佛陀說：『不應該洗過之後又再次清洗。這次清洗就是乾淨的。』 當時，有位比丘先前與另一位比丘有嫌隙，就觸碰了對方的乾淨食物，心想：『讓這位比丘吃到不乾淨的食物。』那位比丘不知道食物是否乾淨，就去請示佛陀。佛陀說：『對於觸碰者來說是不乾淨的，對於未觸碰者來說是乾淨的。觸碰者犯突吉羅（Dukkata，一種輕罪）。』 當時，有位比丘嫌惡另一位比丘，就在小沙彌（Sramanera，佛教術語，指未成年出家男子）旁邊觸碰那位比丘的乾淨食物，心想：『讓那位和尚（Upadhyaya，佛教術語，指親教師）、阿阇梨（Acarya，佛教術語，指教授師）吃到不乾淨的食物。』那位比丘不知道食物是否乾淨，就去請示佛陀。佛陀說：『觸碰者不乾淨，未觸碰者乾淨。觸碰者犯突吉羅。』 當時，有位凈人（Upasaka，佛教術語，指在家男居士）心想：『多給比丘（Bhikkhu，佛教術語，指男性出家人）食物，他們吃不完就會有剩餘，我們就可以吃了。』那位比丘應該開口阻止說：『不要貪著。』如果不阻止他們，就應該稍微將食器和草分開。那位比丘不知道食物是否乾淨，就去請示佛陀。佛陀說：『乾淨。』 當時，一些居士（Upasaka，佛教術語，指在家信徒）帶著食物和飲料到僧伽藍（Samgharama，佛教術語，指僧院），分發給各位比丘享用。之後，這些居士再來，有的自己食用，有的帶回家，有的給比丘食用。比丘們因為先前自己分發過食物而心存顧慮，不敢食用，心想：『我們先前已經親手分發過了。』各位比丘就去請示佛陀，佛陀說：『這些是檀越（Dānapati，佛教術語，指施主）所有的，允許爲了檀越的緣故洗手後接受食物。』 當時，生病的比丘需要粥，佛陀說：『允許煮粥。如果沒有人幫忙，允許自己煮。』如果輪流煮粥，不知道該如何煮？佛陀說：『允許讓凈人（Upasaka，佛教術語，指在家男居士）洗乾淨器皿，放入水和米煮沸，洗手后再自己煮熟。』當時，不知道粥是否煮熟？佛陀說：『應該用勺子舀起來看看，如果流下來沿著勺子，就是煮熟了。如果煮熟了，應該倒在其他的器皿中。』倒粥的人連同器皿都疲憊不堪。佛陀說：『不應該倒粥的人連同器皿一起，應該另外一個人拿著器皿。如果太燙手，應該拿著……』
【English Translation】 English version Regarding food, one should wash their hands clean before accepting food.' At that time, a Bhikkhu (Buddhist monk) washed root vegetables and then washed them again. The Buddha said, 'One should not wash them again after washing them once. This washing is already clean.' At that time, a Bhikkhu (Buddhist monk) who had a prior grudge against another Bhikkhu (Buddhist monk) touched the other's clean food, thinking, 'Let this Bhikkhu (Buddhist monk) receive unclean food.' That Bhikkhu (Buddhist monk) did not know whether the food was clean or unclean, so he asked the Buddha. The Buddha said, 'For the one who touched it, it is unclean; for the one who did not touch it, it is clean. The one who touched it commits a Dukkata (a minor offense).' At that time, a Bhikkhu (Buddhist monk) who disliked another Bhikkhu (Buddhist monk) touched the other's clean food near a Sramanera (novice monk), thinking, 'Let his Upadhyaya (preceptor) and Acarya (teacher) receive unclean food.' That Bhikkhu (Buddhist monk) did not know whether the food was clean or unclean, so he asked the Buddha. The Buddha said, 'The one who touched it is unclean; the one who did not touch it is clean. The one who touched it commits a Dukkata (a minor offense).' At that time, a Upasaka (layman) thought, 'I will give the Bhikkhus (Buddhist monks) a lot of food. If they cannot finish it, there will be leftovers, and we can eat them.' That Bhikkhu (Buddhist monk) should verbally stop them, saying, 'Do not be attached.' If he does not stop them, he should slightly separate the food container from the grass. That Bhikkhu (Buddhist monk) did not know whether the food was clean or unclean, so he asked the Buddha. The Buddha said, 'It is clean.' At that time, some Upasakas (lay devotees) brought food and drinks to the Samgharama (monastery) to distribute to the Bhikkhus (Buddhist monks) for enjoyment. Later, these Upasakas (lay devotees) came again, some eating themselves, some taking it home, and some giving it to the Bhikkhus (Buddhist monks). The Bhikkhus (Buddhist monks) were cautious and dared not eat, thinking, 'We distributed it ourselves earlier.' The Bhikkhus (Buddhist monks) asked the Buddha. The Buddha said, 'This belongs to the Dānapati (donor), so it is permissible to wash your hands and receive the food for the sake of the Dānapati (donor).' At that time, a sick Bhikkhu (Buddhist monk) needed porridge. The Buddha said, 'It is permissible to cook it. If there is no one to help, it is permissible to cook it yourself.' If they take turns cooking, how should they cook it? The Buddha said, 'It is permissible to have a Upasaka (layman) clean the utensils, put water and rice in them, and boil them. Wash your hands and then cook it yourself until it is cooked.' At that time, they did not know whether the porridge was cooked or not. The Buddha said, 'You should scoop it up with a spoon and look at it. If it flows down along the spoon, then it is cooked. If it is cooked, you should pour it into another container.' The person pouring the porridge and the utensils were exhausted. The Buddha said, 'The person pouring the porridge should not carry the utensils together; another person should carry the utensils. If it is too hot to hold, you should hold...'
鑷熱巾若草。若蟲墮粥中應卻。」彼燒手，佛言：「應以勺去之。」彼欲分，佛言；「聽分。」復不知何器分？佛言：「若以鍵𨩲、若小缽、若次缽、若勺作分，缽若不正應作缽支，若塵坌應作蓋。」
彼不洗缽器舉，余比丘見惡之。佛言：「應凈洗然後舉。」既洗，不以灰澡豆洗不凈。佛言：「應用灰澡豆洗。」洗已不幹，便舉器便蟲生，佛言：「不應不幹舉，應令乾燥然後舉。」彼器有陷孔處，食入中，數摘洗穿壞。佛言：「隨可洗處洗，余無犯。」
諸比丘作如是念：「得界內共粥宿、界內煮、自煮不？」佛言：「不應界內共宿、界內煮、自煮。」
諸比丘作如是念：「重煮粥得界內共宿、界內煮、自煮不？」佛言：「不應界內共宿、界內煮，聽自煮。」
諸比丘如是念：「盡形壽藥得界內共宿、界內煮、自煮不？」佛言：「聽盡形壽藥界內共宿、界內煮、自煮。」
時有比丘欲受酥錯受油，不知成受不？佛言：「不成受。」時有比丘，欲受油錯受酥，不知成受不？佛言：「不成受。」欲受此錯受彼，不知成受不？佛言：「不成受。」有比丘忘不受食，便持在道行，渡水已憶念：「我當云何？」即白佛，佛言：「若如是忘不受食，便持在道行者，若見有凈人，應置食著地，凈洗
【現代漢語翻譯】 現代漢語譯本：如果熱巾上沾了草，或者蟲子掉進粥里，應該拿掉。』有比丘燒傷了手，佛陀說：『應該用勺子舀出來。』他們想分粥，佛陀說：『允許分。』又不知道用什麼器皿分？佛陀說：『可以用鑰匙圈（鍵𨩲，一種環狀物）、小缽、依次使用的大缽、或者勺子來分。如果缽放不平，應該做一個缽支（缽支，支撐缽的支架），如果沾染了灰塵，應該做一個蓋子。』
那位比丘沒有洗缽就收起來，其他比丘見了很厭惡。佛陀說：『應該洗乾淨后再收起來。』洗了之後，因為沒有用灰或澡豆洗，所以洗不乾淨。佛陀說：『應該用灰或澡豆洗。』洗完后沒有晾乾，就收起來，結果生了蟲子。佛陀說：『不應該不晾乾就收起來，應該讓它乾燥后再收起來。』他的缽上有凹陷的孔洞，食物掉進去，多次挑洗導致缽穿孔損壞。佛陀說：『可以洗的地方就洗，其餘的地方沒有罪過。』
眾比丘這樣想：『（我們）是否可以在結界內一起吃粥過夜、在結界內一起煮粥、或者自己煮粥呢？』佛陀說：『不應該在結界內一起過夜、在結界內一起煮粥，應該各自煮粥。』
眾比丘這樣想：『重新煮過的粥，（我們）是否可以在結界內一起吃粥過夜、在結界內一起煮粥、或者自己煮粥呢？』佛陀說：『不應該在結界內一起過夜、在結界內一起煮粥，允許各自煮粥。』
眾比丘這樣想：『終身服用的藥物，（我們）是否可以在結界內一起吃藥過夜、在結界內一起煮藥、或者自己煮藥呢？』佛陀說：『允許終身服用的藥物在結界內一起過夜、在結界內一起煮藥、各自煮藥。』
當時有比丘想要接受酥油（酥，澄清的奶油），卻錯誤地接受了植物油，不知道是否算接受了？佛陀說：『不算接受。』當時有比丘，想要接受植物油，卻錯誤地接受了酥油，不知道是否算接受了？佛陀說：『不算接受。』想要接受這個卻錯誤地接受了那個，不知道是否算接受了？佛陀說：『不算接受。』有比丘忘記接受食物，就拿著食物在路上走，渡河后才想起：『我該怎麼辦？』就稟告佛陀，佛陀說：『如果像這樣忘記接受食物，就拿著食物在路上走，如果見到有凈人（凈人，指沒有受戒的在家信徒），應該把食物放在地上，洗乾淨手。』
【English Translation】 English version: 'If hot cloths have grass on them, or if insects fall into the porridge, they should be removed.' A monk burned his hand, and the Buddha said, 'It should be removed with a spoon.' They wanted to divide the porridge, and the Buddha said, 'It is permissible to divide it.' Again, they did not know what utensils to use for dividing. The Buddha said, 'One can use a key ring (鍵𨩲, a ring-shaped object), a small bowl, successively larger bowls, or a spoon for dividing. If the bowl is not level, a bowl stand (缽支, a stand to support the bowl) should be made, and if it is covered with dust, a lid should be made.'
That monk picked up the bowl without washing it, and the other monks disliked it. The Buddha said, 'It should be washed clean before being picked up.' After washing, it was not clean because it was not washed with ash or soapberry. The Buddha said, 'It should be washed with ash or soapberry.' After washing, it was not dried, and when the utensil was picked up, insects were born. The Buddha said, 'It should not be picked up without drying; it should be allowed to dry before being picked up.' His bowl had sunken holes, and food fell into them, and repeated picking and washing caused the bowl to be perforated and damaged. The Buddha said, 'Wash where it can be washed, and there is no offense for the rest.'
The monks thought, 'Can we stay overnight with porridge within the boundary, cook together within the boundary, or cook for ourselves?' The Buddha said, 'You should not stay overnight together within the boundary, cook together within the boundary; you should each cook for yourselves.'
The monks thought, 'With porridge that has been re-cooked, can we stay overnight together within the boundary, cook together within the boundary, or cook for ourselves?' The Buddha said, 'You should not stay overnight together within the boundary, cook together within the boundary; it is permissible to cook for yourselves.'
The monks thought, 'With medicine for life, can we stay overnight together within the boundary, cook together within the boundary, or cook for ourselves?' The Buddha said, 'It is permissible to stay overnight together within the boundary, cook together within the boundary, and cook for yourselves with medicine for life.'
At that time, a monk wanted to receive ghee (酥, clarified butter) but mistakenly received vegetable oil, and did not know if it counted as receiving. The Buddha said, 'It does not count as receiving.' At that time, a monk wanted to receive vegetable oil but mistakenly received ghee, and did not know if it counted as receiving. The Buddha said, 'It does not count as receiving.' Wanting to receive this but mistakenly receiving that, and not knowing if it counted as receiving? The Buddha said, 'It does not count as receiving.' A monk forgot to receive food and carried it on the road, and after crossing the water, he remembered, 'What should I do?' He reported it to the Buddha, and the Buddha said, 'If you forget to receive food like this and carry it on the road, if you see a layperson (凈人, a lay follower who has not taken vows), you should place the food on the ground and wash your hands clean.'
手更受食。」
爾時世尊在波羅㮈國。時世谷貴人民飢餓乞食難得，諸比丘持食著露處不蓋藏，放牛羊人若賊持去。諸比丘如是念：「國土飢餓，世尊應聽界內共食宿。」白佛，佛言：「若谷貴時聽界內共食宿。」
時諸比丘露處煮食不蓋藏，牧牛羊人若賊見持去，比丘作如是念：「谷貴時界內應聽煮食。」白佛，佛言：「谷貴時聽界內煮。」
時諸比丘使凈人煮食，或分取食或都食盡，諸比丘作如是念：「谷貴時應聽自煮食。」白佛，佛言：「谷貴時聽自煮食。」
時諸比丘道路行見地有果，比丘求凈人頃，他人已取去。白佛，佛言：「聽以草若葉覆果上。」而人故取去，白佛，佛言：「聽取。」若見凈人應置地洗手受食，諸比丘如是念：「谷貴時世尊應聽我曹自取食。」佛言：「谷貴時聽自取食。」
時諸比丘早起受食已，置食入村。彼受請還，余比丘邊作餘食法，彼或分食或食盡，比丘作如是念：「谷貴時，世尊應聽我等早起受食已不作餘食法食。」白佛，佛言：「聽谷貴時不作餘食法食。」
時有多知識長老比丘入村乞食，得食已持往一處，食已持餘食還至僧伽藍中，于余比丘間作餘食法更食，彼比丘或分食若都食盡。諸比丘如是念：「谷貴時，世尊應聽我曹從食處持
【現代漢語翻譯】 現代漢語譯本：'用手直接取食物吃。'
'當時，世尊（Bhagavan，對佛的尊稱）在波羅㮈國（Bārāṇasī，古印度城市）。當時世道糧食昂貴，人民飢餓，乞討食物難以得到。眾比丘（bhikkhu，佛教僧侶）把食物放在露天的地方，不加遮蓋，被放牛羊的人或者盜賊拿走。眾比丘這樣想：『國家饑荒，世尊應該允許在寺院範圍內一起吃飯住宿。』他們稟告佛陀，佛陀說：『如果糧食昂貴，允許在寺院範圍內一起吃飯住宿。』'
'當時，眾比丘在露天的地方煮食物，不加遮蓋，被牧牛羊的人或者盜賊看見拿走。比丘們這樣想：『糧食昂貴的時候，寺院範圍內應該允許煮食物。』他們稟告佛陀，佛陀說：『糧食昂貴的時候，允許在寺院範圍內煮食物。』'
'當時，眾比丘讓凈人（kappiyakāraka，負責處理僧侶不便處理事務的居士）煮食物，（凈人）或者分取食物，或者全部吃光。眾比丘這樣想：『糧食昂貴的時候，應該允許自己煮食物。』他們稟告佛陀，佛陀說：『糧食昂貴的時候，允許自己煮食物。』'
'當時，眾比丘在路上行走，看見地上有果實，比丘尋找凈人的時候，其他人已經拿走了。他們稟告佛陀，佛陀說：『允許用草或者葉子覆蓋在果實上。』但是人們仍然拿走，他們稟告佛陀，佛陀說：『允許拿取。』如果看見凈人，應該放在地上洗手后取食物吃。眾比丘這樣想：『糧食昂貴的時候，世尊應該允許我們自己取食物吃。』佛陀說：『糧食昂貴的時候，允許自己取食物吃。』'
'當時，眾比丘早起接受供養的食物后，把食物帶入村莊。他們接受邀請回來后，其他比丘又做了其他的食物。他們或者分食，或者全部吃光。比丘們這樣想：『糧食昂貴的時候，世尊應該允許我們早起接受供養的食物后，不再做其他的食物吃。』他們稟告佛陀，佛陀說：『允許糧食昂貴的時候，不再做其他的食物吃。』'
'當時，有很多有見識的長老比丘進入村莊乞討食物，得到食物后帶到一個地方，吃完后把剩餘的食物帶回僧伽藍（saṃghārāma，僧侶居住的寺院）中，在其他比丘之間又做了其他的食物再吃，那些比丘或者分食，或者全部吃光。眾比丘這樣想：『糧食昂貴的時候，世尊應該允許我們從吃飯的地方帶'
【English Translation】 English version: 'To eat by taking food directly with the hand.'
'At that time, the Blessed One (Bhagavan, a term of respect for the Buddha) was in the country of Bārāṇasī (ancient Indian city). At that time, grain was expensive, people were hungry, and it was difficult to obtain food by begging. The bhikkhus (Buddhist monks) placed food in open places without covering it, and it was taken away by cattle herders or thieves. The bhikkhus thought: 『The country is in famine, the Blessed One should allow us to eat and stay together within the boundary.』 They reported this to the Buddha, and the Buddha said: 『If grain is expensive, allow eating and staying together within the boundary.』'
'At that time, the bhikkhus cooked food in open places without covering it, and it was seen and taken away by cattle herders or thieves. The bhikkhus thought: 『When grain is expensive, cooking within the boundary should be allowed.』 They reported this to the Buddha, and the Buddha said: 『When grain is expensive, allow cooking within the boundary.』'
'At that time, the bhikkhus had the kappiyakāraka (a layperson who handles matters inconvenient for monks) cook food, and (the kappiyakāraka) either took a portion of the food or ate it all. The bhikkhus thought: 『When grain is expensive, we should be allowed to cook food ourselves.』 They reported this to the Buddha, and the Buddha said: 『When grain is expensive, allow cooking food yourselves.』'
'At that time, the bhikkhus were walking on the road and saw fruit on the ground. While the bhikkhus were looking for a kappiyakāraka, others had already taken it away. They reported this to the Buddha, and the Buddha said: 『Allow covering the fruit with grass or leaves.』 But people still took it away. They reported this to the Buddha, and the Buddha said: 『Allow taking it.』 If they saw a kappiyakāraka, they should place it on the ground, wash their hands, and then take the food to eat. The bhikkhus thought: 『When grain is expensive, the Blessed One should allow us to take food ourselves.』 The Buddha said: 『When grain is expensive, allow taking food yourselves.』'
'At that time, the bhikkhus, after receiving food offerings early in the morning, brought the food into the village. After they returned from accepting invitations, other bhikkhus made other food. They either shared the food or ate it all. The bhikkhus thought: 『When grain is expensive, the Blessed One should allow us to not make other food after receiving food offerings early in the morning.』 They reported this to the Buddha, and the Buddha said: 『Allow not making other food when grain is expensive.』'
'At that time, many knowledgeable elder bhikkhus entered the village to beg for food. After obtaining food, they took it to a place, ate it, and brought the remaining food back to the saṃghārāma (monastery where monks reside). Among the other bhikkhus, they made other food and ate again. Those bhikkhus either shared the food or ate it all. The bhikkhus thought: 『When grain is expensive, the Blessed One should allow us to bring food from the place where we eat』
食來不作餘食法食。」白佛，佛言：「聽谷貴時從食處持食來不作餘食法食。」
時諸比丘受食已，得果胡桃、椑桃、婆陀庵婆羅、阿婆梨，于余比丘邊作餘食法，彼或分食或都食盡。諸比丘作如是念：「谷貴時，世尊應聽我曹得如是果不作餘食法食。」白佛，佛言：「聽谷貴時得如是果不作餘食法食。」
時諸比丘食已，得水中可食物，藕根、迦婆陀䔖芰、藕子，于比丘邊作餘食法，彼或分食或都食盡。諸比丘作如是念：「世尊應聽我曹谷貴時，食已得如是水中可食物不作餘食法食。」白佛，佛言：「聽谷貴時食已，得如是水中可食物不作餘食法食。」
時世谷還賤，世尊知而故問阿難：「我于谷貴時，慈愍諸比丘故聽八事：界內共宿、界內煮、自煮、自手取食、受早起食、從食處持餘食來、胡桃果等食、水中可食物、足食已不作餘食法聽食。諸比丘今故食耶？」答言：「故食。」佛言：「不應食。若食如法治。」
爾時眾僧食廚壞，諸比丘以木拄之，木在不凈地，有疑不知凈不？佛言：「凈，得食。」
時夜移食墮不凈地，諸比丘不知凈不？白佛，佛言：「凈。」夜移食，食墮凈不凈地間，諸比丘不知凈不凈？白佛，佛言：「凈。」時有狗從凈處銜食至不凈地，諸比丘不知凈不凈
【現代漢語翻譯】 現代漢語譯本： 『吃東西的時候，不要用剩餘食物的方法來吃。』比丘們稟告佛陀，佛陀說：『當穀物昂貴的時候，允許從用餐的地方拿食物來，不要用剩餘食物的方法來吃。』
當時，一些比丘吃完飯後，得到果胡桃（果名）、椑桃（果名）、婆陀庵婆羅（果名）、阿婆梨（果名）等水果，在其他比丘那裡用剩餘食物的方法來吃，他們或者分著吃，或者全部吃完。比丘們這樣想：『穀物昂貴的時候，世尊應該允許我們得到這些水果，不用剩餘食物的方法來吃。』稟告佛陀，佛陀說：『當穀物昂貴的時候，允許得到這些水果，不用剩餘食物的方法來吃。』
當時，一些比丘吃完飯後，得到水中可以食用的東西，如藕根、迦婆陀䔖芰（植物名）、藕子等，在其他比丘那裡用剩餘食物的方法來吃，他們或者分著吃，或者全部吃完。比丘們這樣想：『世尊應該允許我們穀物昂貴的時候，吃完飯後得到這些水中可以食用的東西，不用剩餘食物的方法來吃。』稟告佛陀，佛陀說：『當穀物昂貴的時候，允許吃完飯後得到這些水中可以食用的東西，不用剩餘食物的方法來吃。』
當時，穀物的價格恢復正常。世尊明知此事，卻故意問阿難（佛陀的弟子）說：『我在穀物昂貴的時候，因為慈悲憐憫比丘們，所以允許八件事：在界內一起住宿、在界內煮食物、自己煮食物、自己用手取食物、接受早起得到的食物、從用餐的地方拿剩餘的食物來、吃胡桃等水果、吃水中可以食用的東西，以及吃飽后不用剩餘食物的方法來吃。現在的比丘們還在這樣做嗎？』阿難回答說：『還在這樣做。』佛陀說：『不應該再這樣做了。如果做了，要依法懲處。』
當時，僧眾的廚房壞了，比丘們用木頭支撐它，木頭放在不乾淨的地方，有人懷疑是否清凈。佛陀說：『是清凈的，可以食用。』
當時，晚上轉移的食物掉到不乾淨的地方，比丘們不知道是否清凈。稟告佛陀，佛陀說：『是清凈的。』晚上轉移的食物，掉在乾淨和不乾淨的地方之間，比丘們不知道是否清凈。稟告佛陀，佛陀說：『是清凈的。』當時，有狗從乾淨的地方叼著食物到不乾淨的地方，比丘們不知道是否清凈。
【English Translation】 English version: 'When eating, do not eat using the method of leftover food.' The Bhikkhus reported to the Buddha, and the Buddha said, 'When grains are expensive, it is permissible to bring food from the eating place and not eat using the method of leftover food.'
At that time, some Bhikkhus, after eating, obtained fruits such as Guohu Tao (fruit name), Bitao (fruit name), Potuo Ambala (fruit name), Apali (fruit name), and used the method of leftover food to eat them with other Bhikkhus, either sharing them or eating them all. The Bhikkhus thought, 'When grains are expensive, the World Honored One should allow us to obtain these fruits and not eat them using the method of leftover food.' They reported to the Buddha, and the Buddha said, 'When grains are expensive, it is permissible to obtain these fruits and not eat them using the method of leftover food.'
At that time, some Bhikkhus, after eating, obtained edible things from the water, such as lotus roots, Jiapoto Tengji (plant name), lotus seeds, and used the method of leftover food to eat them with other Bhikkhus, either sharing them or eating them all. The Bhikkhus thought, 'The World Honored One should allow us, when grains are expensive, to obtain these edible things from the water after eating and not eat them using the method of leftover food.' They reported to the Buddha, and the Buddha said, 'When grains are expensive, it is permissible to obtain these edible things from the water after eating and not eat them using the method of leftover food.'
At that time, the price of grains returned to normal. The World Honored One knew this, but deliberately asked Ananda (Buddha's disciple), 'When grains were expensive, out of compassion for the Bhikkhus, I allowed eight things: staying together within the boundary, cooking within the boundary, cooking for oneself, taking food with one's own hands, accepting food obtained early in the morning, bringing leftover food from the eating place, eating fruits such as walnuts, eating edible things from the water, and eating one's fill without using the method of leftover food. Are the Bhikkhus still doing this now?' Ananda replied, 'They are still doing this.' The Buddha said, 'They should not do this anymore. If they do, they should be punished according to the Dharma.'
At that time, the Sangha's kitchen was broken, and the Bhikkhus supported it with wood. The wood was placed in an unclean place, and some people doubted whether it was clean. The Buddha said, 'It is clean, and it is permissible to eat.'
At that time, food that was being moved at night fell into an unclean place, and the Bhikkhus did not know whether it was clean. They reported to the Buddha, and the Buddha said, 'It is clean.' Food that was being moved at night fell between a clean and an unclean place, and the Bhikkhus did not know whether it was clean. They reported to the Buddha, and the Buddha said, 'It is clean.' At that time, a dog carried food from a clean place to an unclean place, and the Bhikkhus did not know whether it was clean.
？白佛，佛言：「凈，諸惡獸鳥銜去亦如是。」
時有比丘嫌彼比丘，便移他食著不凈地，作如是念：「使彼不得凈。」比丘不知凈不凈？白佛，佛言：「觸者不凈，得突吉羅。不觸者凈。」
時比丘嫌彼比丘，作如是意：「觸凈地使彼得不凈。」諸比丘不知凈不凈？白佛，佛言：「觸者不凈，得突吉羅。不觸者凈。」
時有客比丘來，覓凈地欲安食，未至凈地明相出，彼不知凈不凈？白佛，佛言：「凈。欲遠行者亦如是。」
時六群比丘畜升斗斛秤，諸比丘白佛，佛言：「不應畜。」
時諸比丘得胡麻、粳米，得大豆、小豆、大麥、小麥自欲量，白佛，佛言：「聽手抄量，若鍵𨩲、若缽、若小缽量，即以此器大小準以為觔斗。」
時諸比丘得酥、油、蜜、黑石蜜欲稱量，白佛，佛言：「聽刻木作銖兩如稱，齊限四五兩，準以為斤數。」彼結上好房作凈處，酥油脂涂泥污或煙燻污，白佛，佛言：「不應結上房作凈，應結下者作凈處。」
諸比丘得果。佛言：「聽一一分，若不足應憶次第，若更得續與。若得多果，應一人與四五枚、若與一抄、若一鍵𨩲、若次缽、若隨能啖者與。若故有餘，應更與。」
時彼與白衣若外道，佛言：「不應與外道、白衣。」彼比丘后畏
【現代漢語翻譯】 現代漢語譯本： 比丘稟告佛陀，佛陀說：『是乾淨的，即使被各種惡獸鳥類叼走也是一樣。』 當時有比丘嫌棄其他比丘，便將他的食物移到不乾淨的地方，心想：『讓他得不到乾淨的食物。』比丘們不知道這樣是否乾淨？稟告佛陀，佛陀說：『接觸到不凈之物的食物就不凈，犯突吉羅罪。沒有接觸到不凈之物的食物就是乾淨的。』 當時有比丘嫌棄其他比丘，心想：『接觸乾淨的地方，讓他得到不乾淨的食物。』眾比丘不知道這樣是否乾淨？稟告佛陀，佛陀說：『接觸到不凈之物的食物就不凈，犯突吉羅罪。沒有接觸到不凈之物的食物就是乾淨的。』 當時有客比丘來，尋找乾淨的地方想要放置食物，還沒到乾淨的地方天就亮了，他不知道這樣是否乾淨？稟告佛陀，佛陀說：『是乾淨的。想要遠行的人也是一樣。』 當時六群比丘私自擁有升、斗、斛（容量單位）、秤（稱量工具），眾比丘稟告佛陀，佛陀說：『不應該私自擁有。』 當時眾比丘得到胡麻（芝麻）、粳米（一種稻米），得到大豆、小豆、大麥、小麥想要自己量，稟告佛陀，佛陀說：『允許用手抄量，或者用鍵𨩲（不知何物）、或者缽（僧人的食器）、或者小缽量，就用這些器物的大小作為斛、斗的標準。』 當時眾比丘得到酥（提煉的乳製品）、油、蜜、黑石蜜（一種糖）想要稱量，稟告佛陀，佛陀說：『允許用木頭刻制銖、兩作為秤，限制在四五兩，作為斤數的標準。』他們建造好的房間作為乾淨的地方，用酥油等塗抹，或者被泥土污染，或者被煙燻污染，稟告佛陀，佛陀說：『不應該建造好的房間作為乾淨的地方，應該建造低矮的房間作為乾淨的地方。』 眾比丘得到水果。佛陀說：『允許一一分發，如果不夠應該記住順序，如果再得到就繼續分發。如果得到很多水果，應該一個人給四五枚，或者給一抄，或者一鍵𨩲，或者按缽分，或者隨能吃多少給多少。如果故意剩下，應該再分發。』 當時他們將水果給白衣（在家信徒）或者外道（佛教以外的宗教人士），佛陀說：『不應該給外道、白衣。』那些比丘後來害怕。
【English Translation】 English version: The Bhikshu (monk) reported to the Buddha, and the Buddha said: 'It is pure, even if it is taken away by various evil beasts and birds.' At that time, a Bhikshu disliked another Bhikshu, so he moved his food to an unclean place, thinking: 'Let him not get clean food.' The Bhikshus did not know whether this was clean or not? They reported to the Buddha, and the Buddha said: 'Food that has come into contact with unclean things is unclean, and commits a Dukkhata (a minor offense). Food that has not come into contact with unclean things is clean.' At that time, a Bhikshu disliked another Bhikshu, thinking: 'Touch a clean place and let him get unclean food.' The Bhikshus did not know whether this was clean or not? They reported to the Buddha, and the Buddha said: 'Food that has come into contact with unclean things is unclean, and commits a Dukkhata. Food that has not come into contact with unclean things is clean.' At that time, a guest Bhikshu came, looking for a clean place to put food, but it was dawn before he reached a clean place. He did not know whether this was clean or not? He reported to the Buddha, and the Buddha said: 'It is clean. The same applies to those who want to travel far.' At that time, the six-group Bhikshus privately possessed sheng (a unit of volume), dou (a unit of volume), hu (a unit of volume), and cheng (a weighing tool). The Bhikshus reported to the Buddha, and the Buddha said: 'They should not possess them privately.' At that time, the Bhikshus obtained sesame seeds, japonica rice (a type of rice), soybeans, small beans, barley, and wheat and wanted to measure them themselves. They reported to the Buddha, and the Buddha said: 'It is allowed to measure by hand, or with a jian𨩲 (unknown object), or a bowl (a monk's eating utensil), or a small bowl. The size of these utensils should be used as the standard for hu and dou.' At that time, the Bhikshus obtained ghee (refined dairy product), oil, honey, and black rock honey (a type of sugar) and wanted to weigh them. They reported to the Buddha, and the Buddha said: 'It is allowed to carve zhu (a unit of weight) and liang (a unit of weight) out of wood as scales, limiting them to four or five liang, as the standard for jin (a unit of weight).' They built good rooms as clean places, smeared with ghee, etc., or were contaminated by dirt, or were contaminated by smoke. They reported to the Buddha, and the Buddha said: 'Good rooms should not be built as clean places, but low rooms should be built as clean places.' The Bhikshus obtained fruit. The Buddha said: 'It is allowed to distribute them one by one. If there is not enough, the order should be remembered, and if more is obtained, it should continue to be distributed. If a lot of fruit is obtained, four or five pieces should be given to one person, or a handful, or one jian𨩲, or divided by bowl, or given as much as they can eat. If there is deliberately any left over, it should be distributed again.' At that time, they gave fruit to laypeople (lay Buddhists) or heretics (religious people other than Buddhists). The Buddha said: 'They should not be given to heretics or laypeople.' Those Bhikshus were later afraid.
慎，不敢與父母、若病人小兒、若妊身婦人、若被系閉者、若白衣來至僧伽藍中，白佛，佛言：「如是人應與，若故有餘應壓取汁飲。」時須壓具，佛言：「聽畜。若汁未沸不醉人得飲；若醉人不應飲，若飲如法治。」
爾時世尊在毗舍離。時眾僧多有供養飲食，諸比丘身患濕，白佛，佛言：「聽作吐下藥，須羹粥與羹粥，須野鳥肉應與。」
爾時有比丘患頭痛，醫教灌鼻，佛言：「聽。」不知何物灌？佛言：「以酥油脂灌。」不知云何灌？佛言：「聽以羊毛、若劫貝鳥毛漬油中，然後渧著鼻中。」四邊流出，佛言：「聽作灌鼻筒。」彼便持寶作筒，佛言：「不應用寶作。應用骨、若牙、若角、若鐵、若銅、若白镴、若鉛錫、若葦、若竹、若木。」彼不洗便舉置，佛言：「不應不洗舉置。」洗已不燥后蟲生，佛言：「不應洗已不燥，應令燥舉置。」
時有比丘患頭痛，醫教灌鼻，藥不入，佛言：「聽手摩頂、若摩腳大指、若以凝酥塞鼻。」
爾時有比丘患風，醫教用煙，佛言：「聽用煙。」時須煙筒，佛言：「聽作。」彼以寶作，佛言：「不應用寶作筒。應用骨、若牙、若角、若鐵、若銅、若白镴、若鉛錫、若木作。若患火燒煙出處，聽安鐵。」若患筒零落，佛言：「聽作囊盛。」手持不堅
【現代漢語翻譯】 現代漢語譯本：
關於飲用果汁的規定：
『慎』，不應給父母、病人（特別是小孩）、孕婦、被囚禁者、以及來到僧伽藍（Samgharama，僧院）的俗人（白衣）飲用。如果有人來請示佛陀，佛陀說：『這些人可以給他們飲用。如果還有剩餘的果汁，應該榨取汁液給他們飲用。』當時需要榨汁的工具，佛陀說：『允許擁有。如果果汁沒有煮沸，不會使人醉，可以飲用；如果飲用後會醉人，就不應該飲用，如果飲用了，應依法處理。』 關於僧眾的醫藥規定：
當時，世尊（Bhagavan）在毗舍離（Vaishali）。當時僧眾有很多供養的飲食，一些比丘（Bhikkhu，僧人）身患濕疹，稟告佛陀，佛陀說：『允許製作催吐或瀉藥，需要羹粥時給予羹粥，需要野鳥肉時應給予。』 關於灌鼻的規定：
當時有比丘患頭痛，醫生建議灌鼻治療，佛陀說：『允許。』（比丘）不知道用什麼東西灌，佛陀說：『用酥油或油脂灌。』（比丘）不知道如何灌，佛陀說：『允許用羊毛或木棉鳥的羽毛浸在油中，然後滴在鼻子里。』如果藥液從四邊流出，佛陀說：『允許製作灌鼻筒。』那位比丘便用寶物製作筒，佛陀說：『不應用寶物製作。應用骨頭、牙齒、角、鐵、銅、白镴（錫鉛合金）、鉛錫、蘆葦、竹子或木頭製作。』那位比丘不清洗就拿起放置，佛陀說：『不應該不清洗就拿起放置。』清洗后不晾乾就生蟲，佛陀說：『不應該清洗后不晾乾，應該晾乾後放置。』 關於頭痛的治療方法：
當時有比丘患頭痛，醫生建議灌鼻，藥液無法進入，佛陀說：『允許用手按摩頭頂、或按摩腳大拇指、或用凝固的酥油塞住鼻子。』 關於使用煙燻療法的規定：
當時有比丘患風病，醫生建議用煙燻治療，佛陀說：『允許用煙燻。』當時需要煙筒，佛陀說：『允許製作。』那位比丘用寶物製作，佛陀說：『不應用寶物製作煙筒。應用骨頭、牙齒、角、鐵、銅、白镴（錫鉛合金）、鉛錫或木頭製作。如果擔心火燒到煙的出口處，允許安裝鐵片。』如果擔心筒子容易掉落，佛陀說：『允許製作袋子盛放。』如果手持不牢固
【English Translation】 English version:
Regulations regarding the drinking of juice:
'Shun,' (careful) it is not allowed to give to parents, sick people (especially children), pregnant women, those who are imprisoned, or laypeople (wearing white clothes) who come to the Samgharama (monastery). If someone comes to ask the Buddha, the Buddha said: 'These people can be given to drink. If there is any juice left over, the juice should be extracted for them to drink.' At that time, juicing tools were needed, and the Buddha said: 'It is allowed to possess them. If the juice is not boiled, it will not intoxicate people and can be drunk; if it will intoxicate people after drinking, it should not be drunk, and if it is drunk, it should be dealt with according to the law.' Regulations regarding medicine for the Sangha:
At that time, the Bhagavan (World-Honored One) was in Vaishali. At that time, the Sangha had many offerings of food and drink, and some Bhikkhus (monks) suffered from eczema. They reported to the Buddha, and the Buddha said: 'It is allowed to make emetics or laxatives. When gruel is needed, gruel should be given, and when wild bird meat is needed, it should be given.' Regulations regarding nasal irrigation:
At that time, a Bhikkhu suffered from a headache, and the doctor suggested nasal irrigation treatment. The Buddha said: 'It is allowed.' (The Bhikkhu) did not know what to use for irrigation. The Buddha said: 'Use ghee or oil for irrigation.' (The Bhikkhu) did not know how to irrigate. The Buddha said: 'It is allowed to soak sheep's wool or kapok bird feathers in oil, and then drip them into the nose.' If the liquid flows out from all sides, the Buddha said: 'It is allowed to make a nasal irrigation tube.' That Bhikkhu then made a tube with treasures. The Buddha said: 'It should not be made with treasures. It should be made with bone, teeth, horn, iron, copper, pewter (tin-lead alloy), lead-tin, reed, bamboo, or wood.' That Bhikkhu picked it up and placed it without washing it. The Buddha said: 'It should not be picked up and placed without washing it.' If it is not dried after washing, insects will grow. The Buddha said: 'It should not be left undried after washing, it should be dried before being placed.' Treatment methods for headaches:
At that time, a Bhikkhu suffered from a headache, and the doctor suggested nasal irrigation. The medicine could not enter. The Buddha said: 'It is allowed to massage the top of the head with your hands, or massage the big toe, or block the nose with solidified ghee.' Regulations regarding the use of smoke therapy:
At that time, a Bhikkhu suffered from wind disease, and the doctor suggested treatment with smoke. The Buddha said: 'It is allowed to use smoke.' At that time, a smoke tube was needed. The Buddha said: 'It is allowed to make one.' That Bhikkhu made it with treasures. The Buddha said: 'It should not be made with a treasure smoke tube. It should be made of bone, teeth, horn, iron, copper, pewter (tin-lead alloy), lead-tin, or wood. If you are worried about the fire burning the smoke outlet, it is allowed to install an iron sheet.' If you are worried about the tube falling off easily, the Buddha said: 'It is allowed to make a bag to hold it.' If the hand is not firm
，佛言：「應作帶繫著肩上。」彼須丸藥，佛言：「聽作。」手持不堅，應盛著薰筒囊中。
時有比丘患瘡，醫教作涂瘡藥，佛言：「聽作，彼瘡熟，應以刀破著藥。自今已去，聽以刀破瘡，患瘡臭應洗。若以根湯、莖葉華果湯，及小便洗時以手洗患痛，以鳥毛洗。若藥汁流棄，以物擁障四邊。若患燥以油涂，若上棄以物覆，若瘡臭香涂。」
時諸比丘患瘧，佛言：「聽厚衣覆，若故寒應以臥具氈褥覆上，若寒不止應一比丘共臥。」彼畏慎不敢與病者共臥，佛言：「聽與病人共臥。」
時有白衣病，來至僧伽藍，比丘為看病，諸比丘白佛，佛言：「應方便喻遣，若稱舉佛法僧者，能作事為作。」病人死，諸比丘畏慎不敢棄，世尊有如是語：「不應棄。」白衣喪，諸比丘白佛，佛言：「應為僧伽藍凈故棄之。」
時六群比丘剃三處毛，諸比丘白佛，佛言：「不應剃三處毛。」
時六群比丘互相看尾，誰尾長？誰尾短？著何藥？諸比丘白佛，佛言：「不應更相看尾，問其長短、著何等藥。」
時六群比丘以酥油灌大便道，佛言：「不應灌。」彼教人灌，佛言：「不應教人灌。」
爾時比丘在北方住安居已，形體枯燥顏色憔悴，至祇桓精舍詣佛所，頭面禮足卻坐一面。世尊慰問
【現代漢語翻譯】 現代漢語譯本 佛說：『應該用帶子繫在肩上。』他們需要須丸藥，佛說：『允許製作。』如果手持不穩，應該盛放在薰筒囊中。
當時有比丘生瘡，醫生教他製作涂瘡藥，佛說：『允許製作，如果瘡熟了，應該用刀割破然後塗藥。從今以後，允許用刀割破瘡，如果瘡有臭味應該清洗。如果用根湯、莖葉華果湯，以及小便清洗時，用手洗患處會痛，可以用鳥毛洗。如果藥汁流出，用東西遮擋四邊。如果患處乾燥，用油塗抹，如果上面有污物，用東西覆蓋，如果瘡有臭味，塗抹香料。』
當時眾比丘患瘧疾，佛說：『允許用厚衣服覆蓋，如果仍然寒冷，應該用臥具氈褥覆蓋在上面，如果寒冷不止，允許一個比丘共同臥睡。』他們畏懼謹慎，不敢與病人共同臥睡，佛說：『允許與病人共同臥睡。』
當時有在家居士生病，來到僧伽藍（寺院），比丘為他看病，眾比丘稟告佛，佛說：『應該方便勸喻他離開，如果他稱揚佛法僧，能夠做事的就為他做。』病人死了，眾比丘畏懼謹慎，不敢丟棄，世尊曾有這樣的教導：『不應該丟棄。』在家居士死了，眾比丘稟告佛，佛說：『應該爲了僧伽藍的清凈而丟棄他。』
當時六群比丘剃除三處毛髮，眾比丘稟告佛，佛說：『不應該剃除三處毛髮。』
當時六群比丘互相觀看對方的尾部，看誰的尾部長？誰的尾部短？塗了什麼藥？眾比丘稟告佛，佛說：『不應該再互相觀看尾部，詢問其長短、塗了什麼藥。』
當時六群比丘用酥油灌入大便道，佛說：『不應該灌入。』他們教人灌入，佛說：『不應該教人灌入。』
當時有比丘在北方安居結束，形體枯槁，臉色憔悴，來到祇桓精舍（祇樹給孤獨園）拜見佛，頭面禮足後退坐在一旁。世尊慰問
【English Translation】 English version The Buddha said, 'It should be tied with a belt on the shoulder.' They needed xu wan medicine (a type of pill), and the Buddha said, 'It is allowed to make it.' If it is not stable when held in the hand, it should be stored in a xun tong nang (a type of container).
At that time, there was a bhikshu (monk) suffering from sores. The doctor taught him to make medicine for the sores. The Buddha said, 'It is allowed to make it. If the sore is ripe, it should be cut open with a knife and then apply the medicine. From now on, it is allowed to cut open sores with a knife. If the sore smells bad, it should be washed. If washing with root soup, stem and leaf flower fruit soup, and urine causes pain when washing with hands, use bird feathers to wash. If the medicine juice flows out, block the four sides with something. If the affected area is dry, apply oil. If there is dirt on top, cover it with something. If the sore smells bad, apply fragrance.'
At that time, the bhikshus (monks) were suffering from malaria. The Buddha said, 'It is allowed to cover with thick clothes. If it is still cold, bedding, felt, and mattresses should be covered on top. If the cold does not stop, one bhikshu (monk) is allowed to sleep together.' They were fearful and cautious and dared not sleep with the sick person. The Buddha said, 'It is allowed to sleep with the sick person.'
At that time, there was a sick layman who came to the sangharama (monastery). The bhikshus (monks) took care of him. The bhikshus (monks) reported to the Buddha. The Buddha said, 'You should expediently persuade him to leave. If he praises the Buddha, Dharma, and Sangha, do what you can for him.' When the sick person died, the bhikshus (monks) were fearful and cautious and dared not discard the body. The World Honored One had said, 'It should not be discarded.' When the layman died, the bhikshus (monks) reported to the Buddha. The Buddha said, 'It should be discarded for the sake of the purity of the sangharama (monastery).'
At that time, the group of six bhikshus (monks) shaved the hair from three places. The bhikshus (monks) reported to the Buddha. The Buddha said, 'The hair from three places should not be shaved.'
At that time, the group of six bhikshus (monks) looked at each other's tails, wondering whose tail was long, whose tail was short, and what medicine was applied. The bhikshus (monks) reported to the Buddha. The Buddha said, 'You should no longer look at each other's tails, asking about their length and what medicine was applied.'
At that time, the group of six bhikshus (monks) poured ghee (clarified butter) into the anus. The Buddha said, 'It should not be poured in.' They taught others to pour it in. The Buddha said, 'You should not teach others to pour it in.'
At that time, a bhikshu (monk) who had stayed in the north and completed the rainy season retreat, was emaciated and pale. He came to the Jetavana Vihara (Jetavana Monastery) to see the Buddha, prostrated at his feet, and sat to one side. The World Honored One inquired
客比丘：「汝住處安樂和合不？不以乞食疲苦耶？」答言：「住處安樂和合無諍，彼國無粥，不得粥故氣力羸乏。」佛問言：「彼國常食何等食？」答言：「彼國常食餅。」佛言：「聽食餅。」
爾時有波羅㮈國市馬人來至舍衛國，欲為眾僧作餅作豆麨，作麨與麨奩與量麨器，與鹽與盛鹽奩，與苦酒苦酒瓶，與木欓與卮與匕，與勺與摩膏與卮碗，與食根食、莖食、葉食、華食、果食、油食、胡麻食、黑石蜜食、細末食，佛言：「一切聽受食。」
諸比丘如是食，不知此粥是食、非食？是請、非請？是足食、非足食？佛言：「若持草畫無跡，非食、非請、非足食。」
時比丘作如是念：「飲煮飯汁，為是食、非食？是請、非請？是足食不？」佛言：「若不合滓飲，非食、非請、非足食。」
時諸比丘作如是念：「不知餅是食、非食是請、非請、是足食不？」佛言：「非食乃至非足食。」
時六群比丘，以共宿鹽合食食。佛言：「不應共宿鹽合食食。」
時優波離偏露右肩、右膝著地、合掌白佛言：「何等是盡形壽藥應服？」佛語優波離：「不任為食者，比丘有病因緣，盡形壽應服。」(藥揵度具足竟)
迦絺那衣揵度第八
爾時世尊在舍衛國。時有眾多比丘在拘薩羅
【現代漢語翻譯】 現代漢語譯本 客比丘（visiting monk）問：『你們住的地方安樂和睦嗎？不會因為乞食而感到疲憊困苦嗎？』比丘回答說：『住的地方安樂和睦，沒有爭端。但是那個國家沒有粥，因為沒有粥喝，所以氣力衰弱。』佛陀問：『那個國家通常吃什麼食物？』比丘回答說：『那個國家通常吃餅。』佛陀說：『允許吃餅。』 當時，有波羅㮈國（Bārāṇasī，古印度城市名）的商人來到舍衛國（Śrāvastī，古印度城市名），想要為眾僧製作餅、豆粉，並提供豆粉和豆粉盒、量豆粉的器具，以及鹽和盛鹽的盒子，苦酒和苦酒瓶，木勺和杯子，小勺和勺子，塗抹的油和杯碗，還有根食、莖食、葉食、花食、果食、油食、胡麻食、黑石蜜食、細末食。』佛陀說：『一切都允許接受食用。』 眾比丘這樣食用后，不知道這些粥是食物還是非食物？是邀請的食物還是非邀請的食物？是充足的食物還是非充足的食物？佛陀說：『如果用草在地上畫線，沒有痕跡，就不是食物，不是邀請的食物，也不是充足的食物。』 當時，比丘們這樣想：『飲用煮飯的汁水，是食物還是非食物？是邀請的食物還是非邀請的食物？是充足的食物嗎？』佛陀說：『如果不濾掉米渣飲用，就不是食物，不是邀請的食物，也不是充足的食物。』 當時，眾比丘這樣想：『不知道餅是食物還是非食物？是邀請的食物還是非邀請的食物？是充足的食物嗎？』佛陀說：『不是食物，乃至不是充足的食物。』 當時，六群比丘（the group of six monks who often broke the rules）用隔夜的鹽拌食物吃。佛陀說：『不應該用隔夜的鹽拌食物吃。』 當時，優波離（Upāli，佛陀的十大弟子之一，持戒第一）偏袒右肩，右膝著地，合掌對佛陀說：『什麼是可以終身服用的藥物？』佛陀告訴優波離：『不能作為食物的東西，比丘因為生病的原因，可以終身服用。』（藥犍度（Bhesajja-khandhaka，律藏中的一部分）具足完畢） 迦絺那衣犍度（Kathina-khandhaka，律藏中的一部分）第八 當時，世尊在舍衛國（Śrāvastī，古印度城市名）。當時有很多比丘在拘薩羅（Kosala，古印度國名）
【English Translation】 English version A visiting monk asked: 'Is your dwelling place peaceful and harmonious? Are you not weary and distressed from begging for food?' The monks replied: 'Our dwelling place is peaceful and harmonious, without disputes. However, there is no porridge in that country, and because we cannot obtain porridge, our strength is weak.' The Buddha asked: 'What food do they usually eat in that country?' The monks replied: 'They usually eat cakes.' The Buddha said: 'It is permitted to eat cakes.' At that time, merchants from Bārāṇasī (an ancient Indian city) came to Śrāvastī (an ancient Indian city), wishing to make cakes and bean flour for the Sangha (monastic community), and provided bean flour, bean flour containers, measuring utensils for bean flour, salt and salt containers, sour wine and sour wine bottles, wooden spoons and cups, small spoons and ladles, ointment and cup-bowls, as well as root foods, stem foods, leaf foods, flower foods, fruit foods, oil foods, sesame foods, molasses foods, and finely ground foods.' The Buddha said: 'All of these are permitted to be accepted and eaten.' After the monks ate in this way, they did not know whether the porridge was food or non-food? Was it invited food or non-invited food? Was it sufficient food or insufficient food? The Buddha said: 'If one draws a line on the ground with grass, leaving no trace, it is not food, not invited food, and not sufficient food.' At that time, the monks thought: 'Is drinking the water from cooked rice food or non-food? Is it invited food or non-invited food? Is it sufficient food?' The Buddha said: 'If it is drunk without straining out the rice residue, it is not food, not invited food, and not sufficient food.' At that time, the monks thought: 'We do not know whether cakes are food or non-food? Are they invited food or non-invited food? Are they sufficient food?' The Buddha said: 'It is not food, and even not sufficient food.' At that time, the group of six monks (the group of six monks who often broke the rules) ate food mixed with overnight salt. The Buddha said: 'One should not eat food mixed with overnight salt.' At that time, Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts), bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha: 'What is medicine that can be taken for the rest of one's life?' The Buddha told Upāli: 'That which cannot be considered food, a monk, due to illness, may take for the rest of his life.' (The Bhesajja-khandhaka (part of the Vinaya Pitaka) is complete) Kathina-khandhaka (part of the Vinaya Pitaka) Eighth At that time, the World-Honored One was in Śrāvastī (an ancient Indian city). At that time, many monks were in Kosala (an ancient Indian kingdom).
國安居，十五日自恣竟，十六日往見世尊。彼道路值天雨，衣服皆濕，僧伽梨重疲極，詣舍衛國世尊所，頭面禮足已卻坐一面。爾時世尊慰勞諸比丘言：「汝等住止和合安樂不？不以乞食為苦，道路不疲極耶？」答言：「住止和合安樂。不以乞食為苦。大德！有眾多比丘，在拘薩羅國異處夏安居竟。十五日自恣已，十六日便持衣缽來見世尊，道路遇天雨，衣服濕僧伽梨重疲極。」
有眾多糞掃衣比丘，在寒雪國異處夏安居，十五日自恣竟，十六日持所得新故衣，便往見世尊。道路遇天雨，衣服濕重疲極，詣祇桓精舍到佛所，頭面禮足已卻坐一面。佛慰勞諸比丘言：「汝等住止和合安樂不？不以乞食為苦？道路不疲極耶？」答言：「住止和合安樂，不以乞食為苦。大德！有眾多持糞掃衣比丘，在寒雪國異處夏安居，十五日自恣竟，十六日持新故衣來見世尊。道路遇天雨，衣服濕重疲極。」
爾時世尊以此因緣集比丘僧，告諸比丘：「安居竟有四事應作。何等為四？應自恣、應解界、應結界、應受功德衣，安居竟有此四事應作。有五事因緣受功德衣。何等五？有長衣、不失衣、別眾食、展轉食、食前食后不囑比丘入聚落，有如此五事因緣受功德衣。受功德衣已，得五事。何等五？得畜長衣、離衣宿、別眾食、
【現代漢語翻譯】 現代漢語譯本： 國安居（Kuo An Chu），在十五日自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）結束后，十六日前往拜見世尊。他們在路上遇到下雨，衣服都濕了，僧伽梨（saṃghāṭī，一種袈裟）又重又讓人疲憊，於是來到舍衛國（Śrāvastī）世尊所在的地方，頭面頂禮佛足后，退到一旁坐下。當時，世尊慰問眾比丘說：『你們居住得和合安樂嗎？不覺得乞食（piṇḍapāta）是苦事，路途不疲憊嗎？』他們回答說：『居住得和合安樂。不覺得乞食是苦事。大德（Bhante）！有很多比丘，在拘薩羅國（Kosala）不同的地方夏安居（Vassa）結束后，十五日自恣已，十六日就拿著衣缽來拜見世尊，路上遇到下雨，衣服濕了，僧伽梨又重又讓人疲憊。』 有很多穿糞掃衣（pāṃśukūlika，指從垃圾堆或被丟棄的地方撿來的衣服）的比丘，在寒雪國（Han Xue Guo）不同的地方夏安居，十五日自恣結束后，十六日拿著所得的新舊衣服，便前往拜見世尊。路上遇到下雨，衣服濕了又重又讓人疲憊，來到祇桓精舍（Jetavana-vihāra）到達佛陀所在的地方，頭面頂禮佛足后，退到一旁坐下。佛陀慰問眾比丘說：『你們居住得和合安樂嗎？不覺得乞食是苦事嗎？路途不疲憊嗎？』他們回答說：『居住得和合安樂，不覺得乞食是苦事。大德！有很多持糞掃衣的比丘，在寒雪國不同的地方夏安居，十五日自恣結束后，十六日拿著新舊衣服來拜見世尊。路上遇到下雨，衣服濕了又重又讓人疲憊。』 當時，世尊因為這個因緣召集比丘僧眾，告訴眾比丘：『安居結束後有四件事應該做。哪四件事呢？應該自恣、應該解界（解除結界）、應該結界（重新結界）、應該受功德衣（kathina-civara，指安居結束后僧團接受信徒供養的袈裟），安居結束後有這四件事應該做。有五種因緣可以接受功德衣。哪五種呢？有長衣（額外的一件袈裟）、不失衣（沒有失去袈裟）、別眾食（分開用餐）、展轉食（輪流用餐）、在飯前飯後沒有囑咐比丘就進入村落，有如此五種因緣可以接受功德衣。接受功德衣后，可以得到五件事。哪五件呢？可以儲藏長衣、可以離衣宿（可以不帶齊三衣過夜）、可以別眾食、可以展轉食、
【English Translation】 English version: Kuo An Chu, on the sixteenth day, after the fifteenth day Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat), went to see the World Honored One. On their way, they encountered rain, and their clothes were all wet. The saṃghāṭī (a type of robe) was heavy and exhausting. So they went to the place where the World Honored One was in Śrāvastī, prostrated themselves at his feet, and sat to one side. At that time, the World Honored One comforted the bhikkhus, saying, 'Do you dwell together in harmony and peace? Do you not find begging for food (piṇḍapāta) to be a hardship, and is the journey not tiring?' They replied, 'We dwell together in harmony and peace. We do not find begging for food to be a hardship. Bhante! There are many bhikkhus who, after completing the Vassa (rainy season retreat) in different places in Kosala, after the fifteenth day Pravāraṇā, on the sixteenth day, brought their robes and bowls to see the World Honored One. On the way, they encountered rain, and their clothes were wet, and the saṃghāṭī was heavy and exhausting.' There were many bhikkhus wearing pāṃśukūlika (robes made from discarded cloth) who, after completing the Vassa in different places in Han Xue Guo, after the fifteenth day Pravāraṇā, on the sixteenth day, brought the new and old clothes they had obtained, and went to see the World Honored One. On the way, they encountered rain, and their clothes were wet, heavy, and exhausting. They went to the Jetavana-vihāra and arrived at the place where the Buddha was, prostrated themselves at his feet, and sat to one side. The Buddha comforted the bhikkhus, saying, 'Do you dwell together in harmony and peace? Do you not find begging for food to be a hardship? Is the journey not tiring?' They replied, 'We dwell together in harmony and peace, we do not find begging for food to be a hardship. Bhante! There are many bhikkhus wearing pāṃśukūlika robes who, after completing the Vassa in different places in Han Xue Guo, after the fifteenth day Pravāraṇā, on the sixteenth day, brought new and old clothes to see the World Honored One. On the way, they encountered rain, and their clothes were wet, heavy, and exhausting.' At that time, the World Honored One, because of this circumstance, gathered the bhikkhu Sangha and told the bhikkhus, 'After the retreat, there are four things that should be done. What are the four? One should perform Pravāraṇā, one should undo the boundary (dissolve the sīmā), one should establish the boundary (re-establish the sīmā), and one should receive the kathina-civara (the robe offered to the Sangha after the rainy season retreat), after the retreat, these four things should be done. There are five reasons for receiving the kathina-civara. What are the five? Having an extra robe, not losing a robe, separate communal meals, rotating meals, and entering a village before or after meals without entrusting a bhikkhu, there are these five reasons for receiving the kathina-civara. After receiving the kathina-civara, one obtains five things. What are the five? One can store an extra robe, one can sleep away from one's robes (can spend the night without all three robes), one can have separate communal meals,
展轉食、食前食后不囑比丘入聚落。受功德衣已得作五事，眾僧應如是受功德衣。若得新衣、若檀越施衣、若糞掃衣、若是新衣、若是故衣，新物帖作凈。若已浣，浣已納作凈。不以邪命得、不以相得、不激發得、不經宿得，不捨墮作凈。即日來，應法，四周有緣，五條作十隔，如是衣僧應受作功德衣，若復過是者亦應受。應自浣染舒張輾治裁作十隔縫治，應在眾僧前受，僧已受功德衣竟。云何僧不成受功德衣？不但浣已成受功德衣、不但輾治、不但安緣、不但裁隔、不但編邊、不但安紐、不但作葉、不但安鉤，若邪命得、若諂曲得衣、相得衣、激發得衣、經宿得衣，捨墮不作凈，不即日來不應法受衣、四周不安緣、不在僧前受、若有難無僧伽梨，若僧如法受功德衣，而彼在界外住自受衣，如是不成受功德衣。云何成受功德衣？若得新衣、檀越施衣、糞掃衣、若是新衣、若是故衣、新物帖作凈、若已浣、浣已納作凈、非邪命得、非諂曲得、不以相得、不以激發得、不經宿、不捨墮作凈，即日來應法，四周安緣，五條作十隔若過，如是衣受作功德衣。自浣染舒張輾治裁作十隔縫治，在眾僧前受，眾僧已受功德衣竟。若如法受功德衣，在界內受如是成受功德衣。」
時六群比丘以大色染衣為僧受作功德衣，諸比丘白
【現代漢語翻譯】 現代漢語譯本： 輾轉乞食，以及在飯前飯後不告知比丘進入村落。接受功德衣后，可以做五件事，僧團應該這樣接受功德衣。如果得到新衣、檀越（dàn yuè，施主）佈施的衣服、糞掃衣（fèn sǎo yī，從垃圾堆撿來的衣服），無論是新衣還是舊衣，新的布料要用貼補的方式使其成為凈衣。如果已經洗過，洗完后縫補使其成為凈衣。不是通過不正當的手段獲得，不是通過互相交換獲得，不是通過激將法獲得，不是隔夜獲得，不是捨墮（shě duò，一種戒律）后未懺悔的，當天取得，符合戒律，四周有緣（yuán，衣邊的裝飾），五條縫製成十隔，這樣的衣服僧團應該接受作為功德衣，如果超過這些條件也應該接受。應該自己洗滌染色，舒展開，碾平整理，裁剪縫製成十隔，應該在眾僧面前接受，僧團接受功德衣完畢。
什麼情況下僧團不能完成接受功德衣？不僅僅是洗過就完成接受功德衣，不僅僅是碾平整理，不僅僅是安上衣邊，不僅僅是裁剪間隔，不僅僅是編織邊緣，不僅僅是安上鈕釦，不僅僅是製作葉狀裝飾，不僅僅是安上鉤子，如果是通過不正當的手段獲得衣服，如果是通過諂媚欺騙獲得衣服，互相交換獲得衣服，通過激將法獲得衣服，隔夜獲得衣服，捨墮后未懺悔，不是當天取得不符合戒律接受衣服，四周不安衣邊，不在僧眾面前接受，如果有困難沒有僧伽梨（sēng qié lí，一種袈裟），如果僧團如法接受功德衣，而他在界外居住自己接受衣服，這樣不能完成接受功德衣。
什麼情況下能完成接受功德衣？如果得到新衣、檀越佈施的衣服、糞掃衣，無論是新衣還是舊衣，新的布料用貼補的方式使其成為凈衣，如果已經洗過，洗完后縫補使其成為凈衣，不是通過不正當的手段獲得，不是通過諂媚欺騙獲得，不是通過互相交換獲得，不是通過激將法獲得，不是隔夜獲得，不是捨墮后未懺悔，當天取得符合戒律，四周安衣邊，五條縫製成十隔或者更多，這樣的衣服接受作為功德衣。自己洗滌染色，舒展開，碾平整理，裁剪縫製成十隔，在眾僧面前接受，眾僧接受功德衣完畢。如果如法接受功德衣，在界內接受，這樣就完成接受功德衣。
當時六群比丘用大色（dà sè，鮮艷的顏色）染色的衣服為僧團接受作為功德衣，眾比丘稟告佛陀：
【English Translation】 English version: To go begging from house to house, and not to inform the Bhikkhus (bǐ qiū, monks) to enter the village before or after meals. Having received the merit-clothing, one is allowed to do five things; the Sangha (sēng qié, monastic community) should receive the merit-clothing in this way. If one obtains new clothing, clothing donated by a Dānapati (dàn yuè, donor), or discarded clothing (fèn sǎo yī, clothing picked up from a garbage heap), whether it is new or old, new material should be patched to make it pure. If it has been washed, it should be washed and then patched to make it pure. It should not be obtained through improper means, not obtained through exchange, not obtained through instigation, not obtained overnight, and not purified after a Śeṣa-pattī (shě duò, a type of monastic offense). It should be obtained on the same day, in accordance with the Dharma (fǎ, teachings), with edges on all four sides, five strips sewn into ten sections; the Sangha should accept such clothing as merit-clothing, and if it exceeds these conditions, it should also be accepted. One should wash, dye, spread out, flatten, cut, and sew it into ten sections oneself, and it should be received in front of the Sangha; the Sangha has completed the acceptance of the merit-clothing.
Under what circumstances does the Sangha not complete the acceptance of the merit-clothing? It is not merely washing that completes the acceptance of the merit-clothing, not merely flattening and arranging, not merely attaching edges, not merely cutting sections, not merely weaving borders, not merely attaching buttons, not merely making leaf-like decorations, not merely attaching hooks; if the clothing is obtained through improper means, if the clothing is obtained through flattery and deception, clothing obtained through exchange, clothing obtained through instigation, clothing obtained overnight, not purified after a Śeṣa-pattī, not obtained on the same day and not accepted in accordance with the Dharma, edges not attached on all four sides, not received in front of the Sangha, if there is difficulty and no Saṃghāṭī (sēng qié lí, a type of robe), if the Sangha accepts the merit-clothing according to the Dharma, but he lives outside the boundary and receives the clothing himself, then the acceptance of the merit-clothing is not completed.
Under what circumstances is the acceptance of the merit-clothing completed? If one obtains new clothing, clothing donated by a Dānapati, or discarded clothing, whether it is new or old, new material should be patched to make it pure, if it has been washed, it should be washed and then patched to make it pure, not obtained through improper means, not obtained through flattery and deception, not obtained through exchange, not obtained through instigation, not obtained overnight, not purified after a Śeṣa-pattī, obtained on the same day in accordance with the Dharma, edges attached on all four sides, five strips sewn into ten sections or more, such clothing is accepted as merit-clothing. One should wash, dye, spread out, flatten, cut, and sew it into ten sections oneself, and it should be received in front of the Sangha; the Sangha has completed the acceptance of the merit-clothing. If the merit-clothing is accepted according to the Dharma and received within the boundary, then the acceptance of the merit-clothing is completed.
At that time, the group of six Bhikkhus used clothing dyed with bright colors (dà sè, bright colors) for the Sangha to accept as merit-clothing, and the Bhikkhus reported to the Buddha:
佛，佛言：「不應以大色染衣作功德衣。」彼用錦作，佛言：「不應用錦。」彼用白色，佛言：「不應用白色。自今已去，聽用袈裟色。」
爾時有異住處，現前僧得大貴價功德衣，彼比丘不知云何？諸比丘白佛，佛言：「聽作白。應如是白。『大德僧聽！今日眾僧受功德衣。若僧時到僧忍聽，眾僧和合受功德衣。白如是。』如是白已，差一比丘應問言：『誰能為僧持功德衣？』能者答言：『我能。』眾中差堪能作羯磨者如是白：『大德僧聽！若僧時到僧忍聽，僧差某甲比丘為僧持功德衣。白如是。』『大德僧聽！僧差某甲比丘為僧持功德衣。誰諸長老忍僧差某甲比丘為僧持功德衣者默然，誰不忍者說。』『僧已忍差某甲比丘為僧持功德衣竟，僧忍，默然故，是事如是持。』僧即應羯磨衣與持功德衣比丘，作如是言：『大德僧聽！此住處僧得可分衣，現前僧應分。若僧時到僧忍聽，僧今持此衣與某甲比丘，此比丘當持此衣，為僧受作功德衣於此住處持。白如是。』『大德僧聽！此住處僧得可分衣物，現前僧應分，僧今持此衣與某甲比丘。此比丘當持此衣，為僧受作功德衣，於此住處持。誰諸長老忍僧持此衣與某甲比丘，某甲比丘當持此衣，為僧受作功德衣，於此住處持者默然；誰不忍者說。』『僧已忍持此衣與
【現代漢語翻譯】 現代漢語譯本 佛陀說：『不應該用鮮艷的顏色來染色衣服，作為功德衣。』他們用錦緞來製作，佛陀說：『不應該用錦緞。』他們用白色，佛陀說：『不應該用白色。從今以後，允許使用袈裟的顏色。』
當時，在不同的住處，現前僧團得到了一件非常貴重的功德衣，那位比丘不知道該怎麼辦。眾比丘稟告佛陀，佛陀說：『允許做宣告。應該這樣宣告：『大德僧眾請聽！今天僧團接受功德衣。如果僧團時機已到，僧團同意，眾僧和合接受功德衣。宣告如是。』這樣宣告之後，選派一位比丘應該問道：『誰能為僧團持有功德衣？』能勝任的人回答說：『我能。』眾僧中選派一位能夠勝任羯磨（Karma）的人這樣宣告：『大德僧眾請聽！如果僧團時機已到，僧團同意，僧團委派某甲（Someone）比丘為僧團持有功德衣。宣告如是。』『大德僧眾請聽！僧團委派某甲（Someone）比丘為僧團持有功德衣。哪位長老同意僧團委派某甲（Someone）比丘為僧團持有功德衣的請默然，哪位不同意的請說出來。』『僧團已經同意委派某甲（Someone）比丘為僧團持有功德衣完畢，僧團同意，因為默然的緣故，這件事就這樣成立。』僧團就應該通過羯磨將衣服給予持有功德衣的比丘，這樣說：『大德僧眾請聽！這個住處的僧團得到可以分配的衣物，現前僧團應該分配。如果僧團時機已到，僧團同意，僧團現在將這件衣服給予某甲（Someone）比丘，這位比丘應當持有這件衣服，為僧團接受制作功德衣，並在這個住處持有。宣告如是。』『大德僧眾請聽！這個住處的僧團得到可以分配的衣物，現前僧團應該分配，僧團現在將這件衣服給予某甲（Someone）比丘。這位比丘應當持有這件衣服，為僧團接受制作功德衣，並在這個住處持有。哪位長老同意僧團將這件衣服給予某甲（Someone）比丘，某甲（Someone）比丘應當持有這件衣服，為僧團接受制作功德衣，並在這個住處持有的請默然；哪位不同意的請說出來。』『僧團已經同意將這件衣服給予』
【English Translation】 English version The Buddha said: 'One should not use clothes dyed with bright colors as merit clothes (Gong De Yi).' They used brocade to make them, and the Buddha said: 'One should not use brocade.' They used white, and the Buddha said: 'One should not use white. From now on, it is permitted to use the color of the Kasaya (袈裟).'
At that time, in different residences, the present Sangha (僧) obtained a very valuable merit cloth (Gong De Yi), and that Bhiksu (比丘) did not know what to do. The Bhiksus (比丘s) reported to the Buddha, and the Buddha said: 'It is permitted to make an announcement. It should be announced as follows: 'Venerable Sangha (僧) listen! Today the Sangha (僧) receives merit clothes (Gong De Yi). If the time is right for the Sangha (僧), and the Sangha (僧) agrees, the Sangha (僧) will harmoniously receive the merit clothes (Gong De Yi). The announcement is as follows.' After such an announcement, one Bhiksu (比丘) should be appointed to ask: 'Who can hold the merit clothes (Gong De Yi) for the Sangha (僧)?' The capable person answers: 'I can.' Among the Sangha (僧), appoint a person capable of performing Karma (羯磨) to announce as follows: 'Venerable Sangha (僧) listen! If the time is right for the Sangha (僧), and the Sangha (僧) agrees, the Sangha (僧) appoints Bhiksu (比丘) So-and-so (某甲) to hold the merit clothes (Gong De Yi) for the Sangha (僧). The announcement is as follows.' 'Venerable Sangha (僧) listen! The Sangha (僧) appoints Bhiksu (比丘) So-and-so (某甲) to hold the merit clothes (Gong De Yi) for the Sangha (僧). Those elders who agree that the Sangha (僧) appoints Bhiksu (比丘) So-and-so (某甲) to hold the merit clothes (Gong De Yi) for the Sangha (僧) should remain silent; those who do not agree should speak up.' 'The Sangha (僧) has already agreed to appoint Bhiksu (比丘) So-and-so (某甲) to hold the merit clothes (Gong De Yi) for the Sangha (僧). The Sangha (僧) agrees, and because of the silence, this matter is established.' The Sangha (僧) should then give the clothes to the Bhiksu (比丘) holding the merit clothes (Gong De Yi) through Karma (羯磨), saying: 'Venerable Sangha (僧) listen! The Sangha (僧) of this residence has obtained distributable items, and the present Sangha (僧) should distribute them. If the time is right for the Sangha (僧), and the Sangha (僧) agrees, the Sangha (僧) now gives this cloth to Bhiksu (比丘) So-and-so (某甲). This Bhiksu (比丘) should hold this cloth, accept the making of merit clothes (Gong De Yi) for the Sangha (僧), and hold it in this residence. The announcement is as follows.' 'Venerable Sangha (僧) listen! The Sangha (僧) of this residence has obtained distributable items, and the present Sangha (僧) should distribute them. The Sangha (僧) now gives this cloth to Bhiksu (比丘) So-and-so (某甲). This Bhiksu (比丘) should hold this cloth, accept the making of merit clothes (Gong De Yi) for the Sangha (僧), and hold it in this residence. Those elders who agree that the Sangha (僧) gives this cloth to Bhiksu (比丘) So-and-so (某甲), and Bhiksu (比丘) So-and-so (某甲) should hold this cloth, accept the making of merit clothes (Gong De Yi) for the Sangha (僧), and hold it in this residence should remain silent; those who do not agree should speak up.' 'The Sangha (僧) has already agreed to give this cloth to'
某甲比丘，某甲比丘當持此衣，為僧受作功德衣，於此住處持竟。僧忍，默然故，是事如是持。』彼比丘應起捉衣，隨諸比丘手得及衣、言得相了，應作如是言：『此衣眾僧當受作功德衣，此衣眾僧今受作功德衣，此衣眾僧已受作功德衣竟。』如是第二、第三說。彼諸比丘應作如是語：『其受者已善受，此中所有功德名稱屬我。』彼應答言：『爾。』」
爾時優波離從坐起，偏露右肩、脫革屣、右膝著地，白世尊言：「為以過去三句，為以未來、為以現在受功德衣耶？」佛語優波離：「為滿足語故說九句，亦不以過去三句受功德衣，亦不以未來三句受功德衣，以現在三句受功德衣。何以故？優波離！過去已滅、未來未至，是故以現在三句受功德衣。若得未成衣，應眾僧中羯磨差比丘令作。若得已成者，應如法受。」
彼六群比丘，春夏冬一切時中為僧受功德衣。諸比丘白佛，佛言：「不應春夏冬一切時中受功德衣。自今已去，聽自恣竟不受功德衣一月，受功德衣五月。」
彼六群比丘不出功德衣，作如是意：「以久得五事放舍故。」諸比丘白佛，佛言：「不應作如是意：『以久得五事放舍故，而不出功德衣。』自今已去，聽冬四月竟僧應出功德衣。應如是出。『僧集和合，未受大戒者出，不來者說
【現代漢語翻譯】 現代漢語譯本：某甲比丘（Bǐqiū，佛教術語，指男性出家人），某甲比丘應當拿著這件衣服，爲了僧團接受並製作功德衣（Gōngdé yī，指為僧團積攢功德而製作的衣服），在這處住所持有完畢。僧團認可，因為默然，這件事就這樣持有。』那位比丘應當起身拿起衣服，隨著各位比丘手能觸及衣服、言語能夠相互理解，應當這樣說：『這件衣服眾僧應當接受並製作功德衣，這件衣服眾僧現在接受並製作功德衣，這件衣服眾僧已經接受並製作功德衣完畢。』像這樣第二遍、第三遍說。那些比丘應當這樣說：『接受者已經很好地接受了，這其中所有的功德名稱屬於我。』他應當回答說：『是的。』
這時，優波離（Yōubōlí，佛陀的十大弟子之一，以持戒第一著稱）從座位上站起來，袒露右肩、脫掉革屣（Géxǐ，指用皮革做的鞋子）、右膝著地，對世尊（Shìzūn，對佛陀的尊稱）說：「是用過去的三句話，還是用未來、還是用現在來接受功德衣呢？」佛告訴優波離：「爲了滿足語句的完整性才說九句話，也不是用過去的三句話接受功德衣，也不是用未來的三句話接受功德衣，而是用現在的三句話接受功德衣。為什麼呢？優波離！過去已經消逝、未來尚未到來，所以用現在的三句話接受功德衣。如果得到未完成的衣服，應當在僧團中通過羯磨（Jiémó，佛教術語，指僧團的議事和表決）差遣比丘去做。如果得到已經完成的，應當如法接受。」
那六群比丘（Liù qún bǐqiū，指喜歡違反戒律的六個比丘），春夏冬一切時候都為僧團接受功德衣。諸位比丘稟告佛陀，佛陀說：「不應當春夏冬一切時候都接受功德衣。從今以後，允許在自恣（Zìzì，佛教術語，指僧眾在解夏時互相檢舉過失）完畢后一個月不接受功德衣，接受功德衣五個月。」
那六群比丘不出功德衣，心裡這樣想：『因為長期獲得五事（Wǔ shì，具體內容需要根據上下文確定）而放棄了。』諸位比丘稟告佛陀，佛陀說：「不應當這樣想：『因為長期獲得五事而放棄，而不出功德衣。』從今以後，允許在冬季四個月結束后僧團應當出功德衣。應當像這樣出：『僧團聚集和合，未受具足戒（Jùzú jiè，佛教術語，指比丘和比丘尼受持的戒律）的人出去，不來的人說…
【English Translation】 English version: A certain Bhikkhu (Bǐqiū, Buddhist term for a male monastic), that certain Bhikkhu should hold this robe, to receive and make a merit robe (Gōngdé yī, robe made to accumulate merit for the Sangha) for the Sangha, holding it completely in this dwelling. The Sangha approves, because of silence, the matter is thus held.』 That Bhikkhu should rise, take the robe, following the Bhikkhus whose hands can reach the robe and whose words can be understood, should say thus: 『This robe the Sangha should receive and make a merit robe, this robe the Sangha now receives and makes a merit robe, this robe the Sangha has already received and made a merit robe completely.』 Like this, say a second and third time. Those Bhikkhus should say thus: 『The receiver has received well, all the merit names within this belong to me.』 He should answer: 『Yes.』
Then, Upali (Yōubōlí, one of the Buddha's ten great disciples, known for being foremost in discipline) rose from his seat, bared his right shoulder, took off his leather sandals (Géxǐ, leather shoes), knelt on his right knee, and said to the World-Honored One (Shìzūn, respectful term for the Buddha): 'Is it with the past three sentences, or with the future, or with the present that the merit robe is received?' The Buddha told Upali: 'To fulfill the completeness of the statement, nine sentences are spoken, it is not with the past three sentences that the merit robe is received, nor is it with the future three sentences that the merit robe is received, but with the present three sentences that the merit robe is received. Why? Upali! The past has vanished, the future has not yet arrived, therefore the merit robe is received with the present three sentences. If an unfinished robe is obtained, a Bhikkhu should be assigned by the Sangha through Karma (Jiémó, Buddhist term for the Sangha's deliberation and resolution) to make it. If a finished one is obtained, it should be received according to the Dharma.'
Those six group Bhikkhus (Liù qún bǐqiū, refers to six Bhikkhus who liked to violate the precepts), in all seasons of spring, summer, and winter, receive merit robes for the Sangha. The Bhikkhus reported to the Buddha, the Buddha said: 'It should not be that merit robes are received in all seasons of spring, summer, and winter. From now on, it is permitted to not receive merit robes for one month after the Pavāraṇā (Zìzì, Buddhist term for the ceremony where monks invite each other to point out faults at the end of the rainy season retreat), and to receive merit robes for five months.'
Those six group Bhikkhus do not give out merit robes, thinking thus: 'Because of long-term acquisition of the five things (Wǔ shì, specific content needs to be determined based on context), it is abandoned.' The Bhikkhus reported to the Buddha, the Buddha said: 'It should not be thought thus: 'Because of long-term acquisition of the five things, it is abandoned, and merit robes are not given out.' From now on, it is permitted that the Sangha should give out merit robes after the end of the four months of winter. It should be given out thus: 'The Sangha gathers in harmony, those who have not received full ordination (Jùzú jiè, Buddhist term for the precepts observed by Bhikkhus and Bhikkhunis) go out, those who do not come say...'
欲。僧今何所作為？』應答言：『出功德衣。』『大德僧聽！今日眾僧出功德衣。若僧時到僧忍聽，僧今和合出功德衣。白如是。』應作如是白出功德衣，若不出過功德衣分齊，突吉羅。有八因緣舍功德衣：去、竟、不竟、失、斷望、聞、出界、共出。若比丘受功德衣竟出界外，作不還意出去，去便失功德衣。若比丘受功德衣竟，出界外作衣，彼作衣竟便失功德衣。若比丘受功德衣竟，出界外作如是念：『亦不作衣亦不還衣，不竟舍功德衣。』若比丘受功德衣已，出界外作衣竟，彼比丘失衣，功德衣亦失。若比丘受功德衣竟，出界外悕望得衣，彼比丘出界外，便至悕望得衣處，比丘見已不得衣，望斷更無有望處，彼望斷失功德衣已。若比丘受功德衣竟，出去界外作衣，作衣竟聞眾僧出功德衣，彼聞便失功德衣已。若比丘受功德衣竟，出界外作衣竟，數作還意在界外，眾僧出功德衣，彼在界外失功德衣已。若比丘受功德衣竟，在界外作衣，彼衣若竟、若不竟還住處，彼比丘和合出衣，是為八事。
「復有六事：若比丘受功德衣竟，出界外作不還意去，未得衣去，便失功德衣。(除上八事中失衣及望斷二句，餘者如上)。復有六事：若比丘受功德衣竟，持衣出界外作衣，作衣竟便失功德衣(除上八事中去及望斷二句
【現代漢語翻譯】 現代漢語譯本： 『想要（得到功德衣）。現在僧團要做什麼？』回答說：『要出功德衣。』『各位大德僧眾請聽！今天僧團要出功德衣。如果僧團認為時機已到，請允許僧團現在和合一起出功德衣。稟告完畢。』應該這樣稟告來出功德衣，如果超出了功德衣的範圍，就犯突吉羅（Dukkata，一種輕罪）。有八種因緣會捨棄功德衣：離開、完成、未完成、遺失、斷絕希望、聽聞、出界、共同出。如果比丘（Bhikkhu，佛教僧侶）受了功德衣后，出了界外，並有不歸還的想法而離開，離開后就失去功德衣。如果比丘受了功德衣后，出了界外製作衣服，他製作衣服完成後就失去功德衣。如果比丘受了功德衣后，出了界外，心想：『既不製作衣服也不歸還衣服』，這樣未完成的狀態就捨棄了功德衣。如果比丘受了功德衣后，出了界外製作衣服完成，這位比丘失去衣服，功德衣也失去。如果比丘受了功德衣后，出了界外希望得到衣服，這位比丘出了界外，到達希望得到衣服的地方，比丘看見后沒有得到衣服，希望斷絕，再也沒有希望的地方，他希望斷絕後就失去了功德衣。如果比丘受了功德衣后，出去界外製作衣服，製作衣服完成，聽到僧團要出功德衣，他聽到后就失去了功德衣。如果比丘受了功德衣后，出了界外製作衣服完成，多次有歸還的想法，但在界外，僧團出功德衣，他在界外就失去了功德衣。如果比丘受了功德衣后，在界外製作衣服，這衣服如果完成、或者未完成，都回到住處，這位比丘和合一起出衣服，這就是八種情況。
『還有六種情況：如果比丘受了功德衣后，出了界外，有不歸還的想法而離開，未得到衣服就離開，就失去功德衣。（除了上面八種情況中失去衣服和斷絕希望這兩句，其餘的與上面相同）。還有六種情況：如果比丘受了功德衣后，拿著衣服出界外製作衣服，製作衣服完成後就失去功德衣（除了上面八種情況中離開和斷絕希望這兩句）。』
【English Translation】 English version: 『(He) desires (to obtain the merit robe). What is the Sangha (community of monks) doing now?』 (Someone) should answer: 『(We are) issuing merit robes.』 『Venerable Sangha, please listen! Today the Sangha is issuing merit robes. If the Sangha deems it the right time, may the Sangha consent to issue merit robes together in harmony. This is the announcement.』 One should announce in this way to issue merit robes. If (the issuance) exceeds the limit of merit robes, it is a Dukkata (a minor offense). There are eight reasons for relinquishing a merit robe: leaving, completion, non-completion, loss, abandonment of hope, hearing, being outside the boundary, and issuing together. If a Bhikkhu (Buddhist monk) receives a merit robe and then goes outside the boundary with the intention of not returning, he loses the merit robe upon leaving. If a Bhikkhu receives a merit robe and then goes outside the boundary to make a robe, he loses the merit robe upon completing the robe. If a Bhikkhu receives a merit robe and then goes outside the boundary, thinking: 『I will neither make a robe nor return the robe,』 he relinquishes the merit robe in this state of non-completion. If a Bhikkhu receives a merit robe and then goes outside the boundary and completes making the robe, the Bhikkhu loses the robe, and the merit robe is also lost. If a Bhikkhu receives a merit robe and then goes outside the boundary hoping to obtain a robe, the Bhikkhu goes outside the boundary and arrives at the place where he hopes to obtain the robe. The Bhikkhu sees that he cannot obtain the robe, his hope is abandoned, and there is no place left to hope. Having abandoned hope, he loses the merit robe. If a Bhikkhu receives a merit robe and then goes outside the boundary to make a robe, and upon completing the robe, he hears that the Sangha is issuing merit robes, he loses the merit robe upon hearing this. If a Bhikkhu receives a merit robe and then goes outside the boundary and completes making the robe, repeatedly intending to return while outside the boundary, and the Sangha issues merit robes, he loses the merit robe while outside the boundary. If a Bhikkhu receives a merit robe and then makes a robe outside the boundary, whether the robe is completed or not, he returns to his dwelling place, and the Bhikkhu issues the robe together in harmony. These are the eight circumstances.
『There are also six circumstances: If a Bhikkhu receives a merit robe and then goes outside the boundary with the intention of not returning, leaving before obtaining the robe, he loses the merit robe. (Except for the two phrases 『losing the robe』 and 『abandonment of hope』 from the above eight circumstances, the rest is the same as above). There are also six circumstances: If a Bhikkhu receives a merit robe and then takes the robe outside the boundary to make a robe, he loses the merit robe upon completing the robe (except for the two phrases 『leaving』 and 『abandonment of hope』 from the above eight circumstances).』
，餘者如上)。未得衣復有十五句(次已得衣亦有十五句)。得衣未得衣復有十五句(此錯互上八事，更無異故不出)。復有十二事：若比丘受功德衣已出去，求悕望衣得所望衣，在界外作衣，作衣竟失功德衣(不竟句亦如是，失亦如是，望斷如上)。若比丘受功德衣竟，出去望得衣，不語人當還，出界外所望衣處，而不得所望衣，乃得非所望衣，在界外作衣，作衣竟便失功德衣(不竟亦如是，失亦如是，望斷如上)。若比丘受功德衣竟，出去不語人當還，亦不作還意在界外，至望衣處，得所望衣、不得所望衣，在界外作衣，作衣竟便失功德衣(不竟亦如是，失亦如是，望斷如上)。復有十二事：得所望衣、不得所望衣，同上十二事。復有九事：若比丘受功德衣竟出去，未得衣在界外，余比丘問言：『汝在何處宿？衣在何處？何不持來，為汝作衣？』彼比丘還至住處，聞眾僧出功德衣，彼作如是念：『僧今出功德衣，方作衣。』彼即作衣竟失功德衣(不作衣亦如是，失衣亦如是，此是在界內聞三句，持衣出界外道路聞三句亦如是，持衣至彼比丘所三句亦如是，是為九句事。次已得衣九句亦如是，得衣不得衣各九事亦如是)。若比丘受功德衣已，出界外至余方，彼作是念言：『若得善伴當去，若不得善伴當還。』至中道
【現代漢語翻譯】 現代漢語譯本：，剩下的情況如上所述）。未得到功德衣的情況有十五種（已經得到功德衣的情況也有十五種）。得到功德衣和未得到功德衣的情況各有十五種（這些是錯綜複雜的八種情況，沒有其他變化，因此不再贅述）。 還有十二種情況：如果比丘接受功德衣后離開，爲了希望得到另一件衣服，並且得到了所希望的衣服，在界外製作衣服，製作完成後就失去了功德衣（未完成製作的情況也是如此，失去的情況也是如此，希望斷絕的情況如上所述）。如果比丘接受功德衣后離開，希望得到另一件衣服，但不告訴別人會回來，在界外所希望得到衣服的地方，沒有得到所希望的衣服，卻得到了非所希望的衣服，在界外製作衣服，製作完成後就失去了功德衣（未完成製作的情況也是如此，失去的情況也是如此，希望斷絕的情況如上所述）。如果比丘接受功德衣后離開，不告訴別人會回來，也沒有回來的打算，在界外到達希望得到衣服的地方，得到了所希望的衣服、沒有得到所希望的衣服，在界外製作衣服，製作完成後就失去了功德衣（未完成製作的情況也是如此，失去的情況也是如此，希望斷絕的情況如上所述）。 還有十二種情況：得到所希望的衣服、沒有得到所希望的衣服，與上述十二種情況相同。還有九種情況：如果比丘接受功德衣后離開，未得到衣服時在界外，其他比丘問他說：『你在哪裡住宿？衣服在哪裡？為什麼不拿來，我們為你製作衣服？』這位比丘回到住處，聽到僧眾要拿出功德衣，他這樣想：『僧眾現在要拿出功德衣，開始製作衣服。』他就製作衣服，完成後就失去了功德衣（不製作衣服的情況也是如此，失去衣服的情況也是如此，這是在界內聽到三種情況，拿著衣服出界外在道路上聽到三種情況也是如此，拿著衣服到那位比丘那裡三種情況也是如此，總共是九種情況。接下來已經得到衣服的九種情況也是如此，得到衣服和沒有得到衣服各有九種情況也是如此）。如果比丘接受功德衣后，出界外到達其他地方，他這樣想：『如果得到好的同伴就去，如果得不到好的同伴就回來。』走到半路
【English Translation】 English version: , the rest are as above). There are fifteen cases of not obtaining the 'gong de yi' (功德衣, merit robe) (and fifteen cases of already obtaining the robe). There are fifteen cases each of obtaining and not obtaining the 'gong de yi' (功德衣, merit robe) (these are eight intertwined cases, and there are no other variations, so they are not elaborated further). There are also twelve cases: If a Bhikshu (比丘, Buddhist monk) leaves after receiving the 'gong de yi' (功德衣, merit robe), hoping to obtain another robe, and obtains the desired robe, makes the robe outside the boundary, and loses the 'gong de yi' (功德衣, merit robe) after finishing making the robe (the case of not finishing is also the same, the case of losing is also the same, the case of hope being cut off is as above). If a Bhikshu (比丘, Buddhist monk) leaves after receiving the 'gong de yi' (功德衣, merit robe), hoping to obtain another robe, but does not tell anyone that he will return, and at the place outside the boundary where he hopes to obtain the robe, he does not obtain the desired robe, but obtains an undesired robe, makes the robe outside the boundary, and loses the 'gong de yi' (功德衣, merit robe) after finishing making the robe (the case of not finishing is also the same, the case of losing is also the same, the case of hope being cut off is as above). If a Bhikshu (比丘, Buddhist monk) leaves after receiving the 'gong de yi' (功德衣, merit robe), does not tell anyone that he will return, and does not intend to return, arrives at the place outside the boundary where he hopes to obtain the robe, obtains the desired robe, does not obtain the desired robe, makes the robe outside the boundary, and loses the 'gong de yi' (功德衣, merit robe) after finishing making the robe (the case of not finishing is also the same, the case of losing is also the same, the case of hope being cut off is as above). There are also twelve cases: obtaining the desired robe, not obtaining the desired robe, are the same as the above twelve cases. There are also nine cases: If a Bhikshu (比丘, Buddhist monk) leaves after receiving the 'gong de yi' (功德衣, merit robe), and has not obtained a robe while outside the boundary, other Bhikshus (比丘, Buddhist monks) ask him: 'Where are you staying? Where is the robe? Why don't you bring it here so we can make the robe for you?' That Bhikshu (比丘, Buddhist monk) returns to the dwelling place, and hears that the Sangha (僧眾, monastic community) is going to take out the 'gong de yi' (功德衣, merit robe), and he thinks: 'The Sangha (僧眾, monastic community) is now going to take out the 'gong de yi' (功德衣, merit robe) and start making the robe.' He then makes the robe and loses the 'gong de yi' (功德衣, merit robe) after finishing making the robe (the case of not making the robe is also the same, the case of losing the robe is also the same, this is hearing three cases within the boundary, hearing three cases on the road outside the boundary while carrying the robe is also the same, carrying the robe to that Bhikshu (比丘, Buddhist monk) three cases is also the same, for a total of nine cases. Next, the nine cases of already obtaining the robe are also the same, the nine cases each of obtaining and not obtaining the robe are also the same). If a Bhikshu (比丘, Buddhist monk) leaves after receiving the 'gong de yi' (功德衣, merit robe), and goes to another place outside the boundary, he thinks: 'If I get good companions, I will go; if I don't get good companions, I will return.' Arriving halfway
聞眾僧出功德衣，彼如是念：『我當作衣。』作衣竟彼失功德衣(不竟亦如是，失衣亦如是，界外亦如是，聞亦如是五句)。若比丘受功德衣竟，欲往靜處清凈，若樂彼當住、不樂當還。彼比丘至彼間，聞眾僧出功德衣，彼作是言：『我曹當作衣。』作衣竟舍功德衣(不竟亦如是，失衣亦如是界外亦如是，聞亦如是五句)。有二種舍功德衣，持功德衣，比丘出界外宿，眾僧和合共出。」(迦絺那衣具足竟)
拘睒彌揵度第九
爾時世尊在拘睒彌。時有比丘犯戒，是中或有言：「犯戒。」或有言：「不犯。」是中見犯比丘，語不見犯比丘言：「此比丘實犯，非是不犯。」彼不見犯比丘意解，即言：「如是，是比丘實犯戒，非是不犯。」彼即和合舉罪。犯罪比丘言：「我不犯、不成舉，非法舉我，羯磨不成。」彼即往人間覓朋黨，語余比丘言：「我不犯、不成舉，非法舉我，羯磨不成。」彼比丘見如是，此比丘不犯、不成舉，非法舉，羯磨不成。犯罪比丘即將餘部黨隨舉比丘，來至先言不見犯比丘所語言：「長老！此比丘不犯戒、不成舉，非法舉他，羯磨不成。」彼比丘還見不犯便言：「彼不犯，不成舉，非法舉，羯磨不成。」彼被舉隨舉比丘，與見犯比丘別部說戒羯磨。時舉罪比丘往世尊所頭面禮足卻坐一
【現代漢語翻譯】 現代漢語譯本 聽到僧團分發出功德衣（Kathina，一種特殊的袈裟），他這樣想：『我應該做一件功德衣。』做好功德衣后，他就失去了獲得功德衣的資格（沒做完也是這樣，丟失功德衣也是這樣，在結界外也是這樣，聽到訊息也是這樣，以上五種情況相同）。如果比丘接受了功德衣后，想要去安靜清凈的地方，如果喜歡那裡就住下，不喜歡就回來。這位比丘到了那個地方，聽到僧團分發出功德衣，他這樣說：『我們應該做一件功德衣。』做好功德衣后，就捨棄了獲得功德衣的資格（沒做完也是這樣，丟失功德衣也是這樣，在結界外也是這樣，聽到訊息也是這樣，以上五種情況相同）。有兩種捨棄功德衣的情況：持有功德衣的比丘出離結界外過夜，以及僧團和合共同分發功德衣。」（迦絺那衣的規定到此結束）
拘睒彌（Kosambi，古印度城市）犍度（Khandhaka，律藏中的章節）第九
當時，世尊在拘睒彌。當時有比丘犯了戒律，其中有人說：『犯戒了。』有人說：『沒有犯。』其中看到犯戒的比丘，對沒有看到犯戒的比丘說：『這位比丘確實犯戒了，不是沒有犯。』那位沒有看到犯戒的比丘理解了，就說：『是的，這位比丘確實犯戒了，不是沒有犯。』他們就一起舉罪。犯戒的比丘說：『我沒有犯戒，不能成立舉罪，這是非法的舉罪，羯磨（Kamma，僧團的儀式）不能成立。』他就去人間尋找同黨，對其他比丘說：『我沒有犯戒，不能成立舉罪，這是非法的舉罪，羯磨不能成立。』那些比丘看到這種情況，認為這位比丘沒有犯戒，不能成立舉罪，這是非法的舉罪，羯磨不能成立。犯戒的比丘就帶著他的黨羽，跟隨那些舉罪的比丘，來到先前說沒有看到犯戒的比丘那裡，說：『長老！這位比丘沒有犯戒，不能成立舉罪，這是非法的舉罪，羯磨不能成立。』那位比丘又認為沒有犯戒，就說：『他沒有犯戒，不能成立舉罪，這是非法的舉罪，羯磨不能成立。』那些被舉罪和跟隨舉罪的比丘，與看到犯戒的比丘分別舉行說戒羯磨。當時，舉罪的比丘前往世尊那裡，頂禮世尊的雙足，然後退坐一旁。
【English Translation】 English version Hearing that the Sangha (community of monks) is distributing Kathina (a special robe made and offered during a specific period after the rainy season) robes, he thinks: 'I should make a robe.' After making the robe, he loses the merit of the Kathina robe (it is the same if he doesn't finish making it, it is the same if he loses the robe, it is the same if he is outside the boundary, it is the same if he hears about it, these five cases are the same). If a Bhikkhu (monk) receives a Kathina robe and wants to go to a quiet and pure place, if he likes it there, he should stay; if he doesn't like it, he should return. That Bhikkhu arrives at that place, hears that the Sangha is distributing Kathina robes, and he says: 'We should make a robe.' After making the robe, he gives up the merit of the Kathina robe (it is the same if he doesn't finish making it, it is the same if he loses the robe, it is the same if he is outside the boundary, it is the same if he hears about it, these five cases are the same). There are two ways to give up the merit of the Kathina robe: a Bhikkhu holding a Kathina robe stays overnight outside the boundary, and the Sangha harmoniously distributes it together.' (The rules for the Kathina robe are complete)
Kosambi (an ancient Indian city) Khandhaka (a section in the Vinaya, monastic law) Ninth
At that time, the World-Honored One (Bhagavan, the Buddha) was in Kosambi. At that time, there was a Bhikkhu who violated the precepts, and some said: 'He violated the precepts.' Some said: 'He did not violate them.' Among them, a Bhikkhu who saw the violation said to a Bhikkhu who did not see the violation: 'This Bhikkhu has indeed violated the precepts, he has not not violated them.' That Bhikkhu who did not see the violation understood and said: 'Yes, this Bhikkhu has indeed violated the precepts, he has not not violated them.' They then together accused him. The Bhikkhu who committed the offense said: 'I did not violate the precepts, the accusation is not valid, the accusation is illegal, the Kamma (a formal act of the Sangha) is not valid.' He then went among the people to find allies, and said to other Bhikkhus: 'I did not violate the precepts, the accusation is not valid, the accusation is illegal, the Kamma is not valid.' Those Bhikkhus saw this situation and thought that this Bhikkhu had not violated the precepts, the accusation was not valid, the accusation was illegal, the Kamma was not valid. The Bhikkhu who committed the offense then took his followers and followed those who accused him, and came to the Bhikkhu who had previously said he had not seen the violation, and said: 'Elder! This Bhikkhu has not violated the precepts, the accusation is not valid, the accusation is illegal, the Kamma is not valid.' That Bhikkhu then thought that he had not violated the precepts and said: 'He has not violated the precepts, the accusation is not valid, the accusation is illegal, the Kamma is not valid.' Those Bhikkhus who were accused and followed the accusers held a separate recitation of the precepts and Kamma with the Bhikkhu who saw the violation. At that time, the Bhikkhus who made the accusation went to the World-Honored One, bowed their heads to his feet, and sat down to one side.
面，白佛言：「此被舉、隨舉比丘，與我等別部說戒羯磨。」佛言：「此癡人破僧，若彼如我所說羯磨說戒者，羯磨成就不犯。汝等若如我所說羯磨說戒亦成就不犯。何以故？有二不同住處。何等二？彼比丘自作不同住，若僧與作不同住。云何比丘自作不同住？若比丘僧破，求外朋黨，是為比丘自作不同住。云何僧與作不同住？僧與作不見犯羯磨、不懺悔羯磨、惡見不捨羯磨，是為僧與作不同住。是為二種不同住。有二種同住處：是比丘自作同住處，若僧與作同住處。云何自作同住？此比丘僧破，自部黨求外善部黨，此比丘自作同住。云何僧與作同住？眾僧和合，先與作不見羯磨、不懺悔羯磨、惡見不捨羯磨，后和合僧還解，是為僧與作同住。是為二種同住處。」
彼被舉比丘、隨舉比丘，與此舉比丘斗諍，共相罵詈誹謗，互求長短。時眾多比丘往世尊所，頭面作禮卻坐一面，白世尊言：「大德！彼被舉比丘、隨舉比丘，與此舉比丘斗諍，共相罵詈誹謗，互求長短。我等當云何？」佛言：「聽眾僧破非法和合，應在如是處坐，令身口不出惡，眾僧破如法和合，應隔一人坐。」爾時世尊，往被舉比丘所，作如是言：「汝曹莫犯罪，而言不犯不懺悔。何以故？若比丘犯罪，余比丘言：『長老犯罪，自見不？』答言：
【現代漢語翻譯】 現代漢語譯本： 面（一位比丘），稟告佛陀說：『這位被舉（Bhikkhu Ukkhittako，被僧團停止供養的比丘）、隨舉比丘（Bhikkhu Anukkhittako，被僧團進一步處理的比丘），與我們其他部派一起舉行說戒羯磨（Pāṭimokkha，一種僧團儀式）。』佛陀說：『這個愚癡的人破壞僧團，如果他們按照我所說的羯磨（Kamma，業，此處指儀式）說戒，那麼羯磨就成立，沒有犯戒。你們如果按照我所說的羯磨說戒，也成立，沒有犯戒。為什麼呢？因為有兩種不同住處（不同意的狀態）。哪兩種呢？一種是比丘自己造成不同住，一種是僧團造成不同住。什麼是比丘自己造成不同住呢？如果比丘破壞僧團，尋求外部的朋黨，這就是比丘自己造成不同住。什麼是僧團造成不同住呢？僧團對他進行不見犯羯磨（Adassanukkammatakamma，不見罪羯磨）、不懺悔羯磨（Appaṭikammakamma，不懺悔罪羯磨）、惡見不捨羯磨（Diṭṭhippajahankamma，不放棄邪見羯磨），這就是僧團造成不同住。這就是兩種不同住。有兩種同住處（同意的狀態）：一種是比丘自己造成同住處，一種是僧團造成同住處。什麼是自己造成同住呢？這個比丘破壞僧團，從自己的朋黨尋求外部善良的朋黨，這個比丘就是自己造成同住。什麼是僧團造成同住呢？眾僧和合，先前對他進行不見羯磨、不懺悔羯磨、惡見不捨羯磨，後來和合僧團又解除這些羯磨，這就是僧團造成同住。這就是兩種同住處。』 那些被舉比丘、隨舉比丘，與這位舉罪比丘爭鬥，互相謾罵誹謗，互相尋找對方的缺點。當時眾多比丘前往世尊（Bhagavan，佛陀）處，頭面頂禮後坐在一旁，稟告世尊說：『大德（Bhante，對出家人的尊稱）！那些被舉比丘、隨舉比丘，與這位舉罪比丘爭鬥，互相謾罵誹謗，互相尋找對方的缺點。我們應當怎麼辦？』佛陀說：『聽從眾僧破壞非法和合，應該在這樣的地方坐，使身口不發出惡語；眾僧破壞如法和合，應該隔一個人坐。』 當時世尊前往被舉比丘處，這樣說：『你們不要犯罪，卻說沒有犯罪，不懺悔。為什麼呢？如果比丘犯罪，其他比丘說：『長老（Ayasma，對出家人的尊稱）犯罪了，自己看到嗎？』回答說：
【English Translation】 English version: Then, a certain Bhikkhu (monk) approached the Buddha and said: 'These Bhikkhus Ukkhittako (suspended monks), and Anukkhittako (monks subject to further action), are performing the Pāṭimokkha (recitation of monastic rules) with our separate group.' The Buddha replied: 'These foolish individuals are causing division within the Sangha (monastic community). If they recite the Pāṭimokkha according to the Kamma (act, procedure) I have prescribed, then the Kamma is valid and they are not at fault. If you recite the Pāṭimokkha according to the Kamma I have prescribed, it is also valid and you are not at fault. Why? Because there are two types of separate dwellings (states of disagreement). What are the two? One is when a Bhikkhu creates separation himself, and the other is when the Sangha creates separation. How does a Bhikkhu create separation himself? If a Bhikkhu breaks the Sangha and seeks external factions, this is how a Bhikkhu creates separation himself. How does the Sangha create separation? When the Sangha imposes Adassanukkammatakamma (act of ignoring the offense), Appaṭikammakamma (act of non-expiation), or Diṭṭhippajahankamma (act of not abandoning wrong views), this is how the Sangha creates separation. These are the two types of separate dwellings.' 'There are two types of shared dwellings (states of agreement): one is when a Bhikkhu creates a shared dwelling himself, and the other is when the Sangha creates a shared dwelling. How does one create a shared dwelling himself? If a Bhikkhu breaks the Sangha and seeks external virtuous factions from his own faction, this Bhikkhu creates a shared dwelling himself. How does the Sangha create a shared dwelling? When the Sangha is in harmony and previously imposed Adassanukkammatakamma, Appaṭikammakamma, or Diṭṭhippajahankamma, and later the harmonious Sangha revokes these Kammas, this is how the Sangha creates a shared dwelling. These are the two types of shared dwellings.' Those suspended Bhikkhus and those subject to further action were quarreling with the accusing Bhikkhu, mutually insulting, slandering, and seeking each other's faults. Then, many Bhikkhus went to the Bhagavan (the Blessed One, Buddha), bowed their heads at his feet, sat to one side, and said to the Bhagavan: 'Venerable Sir (Bhante, term of respect for monks), those suspended Bhikkhus and those subject to further action are quarreling with the accusing Bhikkhu, mutually insulting, slandering, and seeking each other's faults. What should we do?' The Buddha said: 'Listen to the Sangha disrupting the unlawful assembly; one should sit in such a place that no evil comes out of body or mouth. When the Sangha disrupts the lawful assembly, one should sit with a space of one person between each.' Then the Bhagavan went to the suspended Bhikkhus and said: 'Do not commit offenses and then say you have not committed offenses, and do not repent. Why? If a Bhikkhu commits an offense, and another Bhikkhu says: 'Venerable (Ayasma, term of respect for monks), you have committed an offense, do you see it yourself?' and he replies:
『不見。』彼比丘多聞知阿含、持法持律知摩夷，多得伴黨比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種沙門外道。彼犯罪比丘作是念：『彼比丘多聞知阿含持法、持律知摩夷，多有伴黨比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種沙門外道。我今若不見罪，此比丘今即當爲我作不見罪羯磨、不懺悔羯磨、惡見不捨羯磨。若彼比丘與我作不見罪羯磨、不懺悔羯磨、惡見不捨羯磨者，彼比丘不復與我共羯磨說戒，不共我自恣同一屋住，一處坐一床一板，在前食、后食，亦不隨歲數大小恭敬禮拜執手迎逆。若彼比丘不與我同一羯磨共說戒，乃至不執手迎逆者，眾僧便有斗諍事生，共相罵詈誹謗，伺求長短，僧便當破，令僧塵垢，令僧別異住。』若比丘重此破僧事者，應如彼言：『有罪，應如法懺悔。』止！止！比丘莫共鬥諍罵詈，共相誹謗，伺求長短。汝等一切當共和合齊集，同一師學如水乳合，利益佛法安樂住。」
爾時世尊告被舉比丘、隨舉比丘如是言已，便往至舉他比丘所語言：「汝等莫數舉他比丘事。何以故？是中比丘犯事，彼比丘問言：『長老！自見犯罪不？』彼言：『不見。』彼比丘若多聞知阿含，持法持律知摩夷，多朋黨比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種沙門外道。彼
【現代漢語翻譯】 現代漢語譯本： 『我沒有看見。』那位比丘博學多聞，通曉阿含（Agama，聖典），精通佛法和戒律，瞭解摩夷（Māyā，幻象），有很多同伴和黨羽，包括比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）、國王、大臣，以及各種沙門（Śrāmaṇa，出家修行者）和外道。這位犯戒的比丘這樣想：『那位比丘博學多聞，通曉阿含，精通佛法和戒律，瞭解摩夷，有很多同伴和黨羽，包括比丘、比丘尼、優婆塞、優婆夷、國王、大臣，以及各種沙門和外道。如果我現在不承認自己的罪行，這位比丘就會對我進行不見罪羯磨（akṛtyakaraṇa，不見罪的羯磨）、不懺悔羯磨（apratikaraṇa，不懺悔的羯磨）、惡見不捨羯磨（dṛṣṭiprahāṇa，不捨棄惡見的羯磨）。如果那位比丘對我進行不見罪羯磨、不懺悔羯磨、惡見不捨羯磨，那麼那位比丘就不再與我共同舉行羯磨儀式和說戒儀式，不與我一起在同一屋檐下居住，不在同一處坐臥，不在我之前或之後進食，也不會按照年齡大小恭敬地禮拜我，執手迎接我。如果那位比丘不與我共同舉行羯磨儀式和說戒儀式，甚至不執手迎接我，那麼僧團中就會發生爭鬥，互相謾罵誹謗，伺機尋找對方的缺點，僧團就會因此而分裂，使僧團蒙受塵垢，使僧團分離居住。』如果這位比丘重視這種分裂僧團的事情，就應該按照那位比丘所說的話去做：『我有罪，應該如法懺悔。』停止！停止！比丘們不要互相爭鬥謾罵，互相誹謗，伺機尋找對方的缺點。你們一切都應當和合齊心，如同水乳交融一般，共同學習，利益佛法，安樂居住。
這時，世尊（Buddha，覺悟者）告誡被檢舉的比丘和隨同檢舉的比丘后，便前往檢舉其他比丘的地方，對他們說：『你們不要總是檢舉其他比丘的事情。為什麼呢？因為這裡有比丘犯了事，那位比丘問他：『長老！你是否看到自己犯了罪？』他回答說：『我沒有看見。』那位比丘如果博學多聞，通曉阿含，精通佛法和戒律，瞭解摩夷，有很多朋黨，包括比丘、比丘尼、優婆塞、優婆夷、國王、大臣，以及各種沙門和外道。
【English Translation】 English version: 『I did not see.』 That Bhikṣu (monk) is learned, knows the Āgama (scriptures), upholds the Dharma (teachings) and Vinaya (discipline), knows Māyā (illusion), and has many companions and followers, including Bhikṣus, Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), Upāsikās (female lay devotees), kings, ministers, and various Śrāmaṇas (ascetics) and non-Buddhists. That Bhikṣu who has committed an offense thinks thus: 『That Bhikṣu is learned, knows the Āgama, upholds the Dharma and Vinaya, knows Māyā, and has many companions and followers, including Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, kings, ministers, and various Śrāmaṇas and non-Buddhists. If I do not admit my offense now, that Bhikṣu will immediately perform against me the Akṛtyakaraṇa (act of not seeing the offense), Apratikaraṇa (act of not confessing), and Dṛṣṭiprahāṇa (act of not abandoning wrong views). If that Bhikṣu performs against me the Akṛtyakaraṇa, Apratikaraṇa, and Dṛṣṭiprahāṇa, then that Bhikṣu will no longer perform Saṃgha (community) actions and recite the precepts with me, will not live with me under the same roof, will not sit or lie down in the same place, will not eat before or after me, and will not respectfully bow to me or greet me with a handshake according to age. If that Bhikṣu does not perform the same Saṃgha actions and recite the precepts with me, and does not even greet me with a handshake, then disputes will arise in the Saṃgha, with mutual cursing and slander, seeking each other's faults, and the Saṃgha will be broken, causing the Saṃgha to be defiled, causing the Saṃgha to live separately.』 If that Bhikṣu values this matter of breaking the Saṃgha, he should act according to what that Bhikṣu says: 『I have committed an offense, and I should confess according to the Dharma.』 Stop! Stop! Bhikṣus, do not engage in disputes and cursing, mutual slander, seeking each other's faults. All of you should be harmonious and united, learning together like water and milk, benefiting the Buddha's Dharma, and living in peace.
At that time, the Buddha (enlightened one) having spoken thus to the Bhikṣu who was accused and the Bhikṣu who made the accusation, then went to the place where the other Bhikṣus were being accused and said to them: 『You should not always accuse other Bhikṣus. Why? Because there is a Bhikṣu here who has committed an offense, and that Bhikṣu asks him: 『Elder! Do you see that you have committed an offense?』 He replies: 『I did not see.』 If that Bhikṣu is learned, knows the Āgama, upholds the Dharma and Vinaya, knows Māyā, and has many followers, including Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, kings, ministers, and various Śrāmaṇas and non-Buddhists.
比丘作如是念：『彼比丘多聞知阿含，持法持律知摩夷，多朋黨比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種沙門外道。若彼言：「不見罪。」我等今即便當舉作不見罪羯磨、不懺悔羯磨、惡見不捨羯磨。我等若與作不見罪羯磨、不懺悔羯磨、惡見不捨羯磨，我等便不與彼共一羯磨說戒，不共自恣，乃至不執手迎逆。我等不共一羯磨說戒，乃至不執手迎逆者，眾僧便當斗諍，共相罵詈誹謗伺求長短，令僧破、令僧塵垢、令僧別住。』若比丘重此破僧事者，不應舉彼比丘罪。止！止！比丘莫斗諍，共相罵詈誹謗伺，求長短。汝等一切當共齊集，同一師學如水乳合，利益佛法安樂住。」
爾時世尊語彼比丘已，此夜過明旦著衣持缽，入拘睒彌乞食已還至僧伽藍中，以此因緣集比丘僧告言：「乃往過去世，有伽奢國王梵施、拘薩羅王長生，父祖怨仇。梵施王兵眾威力勇健，財寶復多。長生王兵眾威力不如，財寶復少。后異時，梵施王與四部兵來至拘薩羅國罰長生王，奪得一切國土兵眾庫藏珍寶。時王長生與第一夫人逃走，至波羅㮈國，假作螺髻婆羅門，夫婦在陶師家住。后異時長生王第一夫人心生如是念：『欲得其地平整，四交道頭日初出時，見四部兵共鬥洗刀汁飲。』即至王所白言：『王欲知不？我今如是念
【現代漢語翻譯】 現代漢語譯本：比丘這樣想：『那位比丘博學多聞，通曉阿含，精通佛法和戒律，瞭解摩夷，有很多黨羽，包括比丘、比丘尼、優婆塞、優婆夷、國王、大臣以及各種沙門外道。如果他說：「我沒有犯戒。」我們現在就應該對他進行不見罪羯磨（不見罪的處理）、不懺悔羯磨（不懺悔的處理）、惡見不捨羯磨（不捨棄錯誤見解的處理）。如果我們對他進行了不見罪羯磨、不懺悔羯磨、惡見不捨羯磨，我們就不和他一起進行羯磨說戒（共同舉行布薩），不一起自恣（共同舉行自恣儀式），甚至不握手迎接。如果我們不一起進行羯磨說戒，乃至不握手迎接，僧團就會發生爭鬥，互相謾罵誹謗，伺機尋找對方的缺點，導致僧團分裂、僧團蒙受污垢、僧團各自為政。』如果比丘認為破壞僧團的事情非常嚴重，就不應該指責那位比丘的罪過。停止！停止！比丘們不要爭鬥，互相謾罵誹謗，伺機尋找對方的缺點。你們大家應該一起聚集，像水乳交融一樣，同在一個老師門下學習，利益佛法，安樂地生活。" 當時，世尊對比丘們說完這些話后，第二天早上穿好衣服，拿著缽，到拘睒彌城乞食完畢后回到僧伽藍，因為這個因緣召集比丘僧眾，告訴他們：『在過去世，有伽奢國的國王梵施（Brahmadatta），拘薩羅國的國王長生（Dīghāyu），他們父輩之間有仇恨。梵施王的軍隊強大勇猛，財寶也很多。長生王的軍隊不如梵施王，財寶也比較少。後來，梵施王率領四部軍隊來到拘薩羅國討伐長生王，奪取了所有的國土、軍隊、庫藏和珍寶。當時，長生王帶著他的第一夫人逃走，到了波羅㮈國，假扮成螺髻婆羅門，夫婦倆住在陶師的家裡。後來，長生王的第一夫人心中產生這樣的想法：『想要得到平整的土地，在四通八達的道路口，太陽剛升起的時候，看到四部軍隊一起戰鬥，喝洗刀的血水。』於是她就去告訴國王說：『大王想知道嗎？我現在有這樣的想法……』
【English Translation】 English version: A bhikkhu might think thus: 『That bhikkhu is learned, knows the Āgama (collection of scriptures), upholds the Dharma (teachings) and the Vinaya (discipline), knows the Mātikā (lists of rules), and has many supporters: bhikkhus (monks), bhikkhunīs (nuns), upāsakas (male lay followers), upāsikās (female lay followers), kings, ministers, and various śramaṇas (ascetics) and heretics. If he says, 「I do not see an offense,」 we should now perform against him the Ukkhepaniya-kamma for not seeing an offense, the Ukkhepaniya-kamma for not confessing, and the Ukkhepaniya-kamma for not abandoning wrong views. If we perform against him the Ukkhepaniya-kamma for not seeing an offense, the Ukkhepaniya-kamma for not confessing, and the Ukkhepaniya-kamma for not abandoning wrong views, we will not participate with him in the recitation of the Pāṭimokkha (code of monastic rules), not participate in the Pavāraṇā (invitation ceremony), not even grasp his hand in greeting. If we do not participate with him in the recitation of the Pāṭimokkha, not even grasp his hand in greeting, the Sangha (monastic community) will quarrel, revile and slander each other, seek out each other』s faults, causing the Sangha to be split, the Sangha to be defiled, the Sangha to live separately.』 If a bhikkhu considers this matter of splitting the Sangha to be serious, he should not accuse that bhikkhu of an offense. Stop! Stop! Bhikkhus, do not quarrel, revile and slander each other, seeking out each other』s faults. All of you should gather together, be united like milk and water, learn from the same teacher, benefit the Buddha's Dharma (teachings), and live in peace.』 Then the Blessed One, having spoken to those bhikkhus, after that night had passed, dressed, took his bowl and robe, entered Kosambi (Kauśāmbī) for alms, and returned to the monastery. Because of this incident, he gathered the bhikkhus and said: 『In the past, there was a king of Kasi (Kāśī), Brahmadatta (梵施), and a king of Kosala (Kośala), Dīghāyu (長生), whose fathers had been enemies. King Brahmadatta』s army was strong and brave, and he had much wealth. King Dīghāyu』s army was not as strong, and he had less wealth. Later, King Brahmadatta, with his fourfold army, came to the country of Kosala to punish King Dīghāyu, and seized all the land, army, treasury, and jewels. At that time, King Dīghāyu and his chief queen fled to Varanasi (波羅㮈), disguised as Jaṭila Brahmins (螺髻婆羅門), and lived in the house of a potter. Later, the chief queen of King Dīghāyu had this thought: 『I want to find a level piece of ground, at a crossroads, where at sunrise I can see the fourfold army fighting together and drinking the water used to wash their swords.』 She went to the king and said: 『O King, do you want to know? I have this thought...』
：「欲得其地平整，四交道頭日初出時，見四部兵共鬥洗刀汁飲。」』王言：『汝今何由得從如是愿？梵施王與我父祖怨仇，奪我國土兵眾庫藏珍寶無有遺余。』夫人言：『我若不得從如是愿者便當死。』時梵施王有大臣字富盧醯侈，是長生王伴，長生王語婦言：『須我語伴令知。』時長生王即至富盧醯侈所語如是言：『伴今知不？我第一夫人生如是念：「欲得其地平整，於四交道頭日初出時，見四部兵斗洗刀汁飲。」念已即來白我說如是事。我語言：「汝今何由得從如是愿？梵施王與我父祖怨仇，奪我一切國土兵眾庫藏財寶都盡。」夫人即言：「我若不得從如是愿者便當死。」我即語言：「須我以此因緣語伴令知。」』富盧醯侈言：『小止！須我瞻其腹內。』時富盧醯侈往瞻長生王第一夫人腹內已，即偏露右肩長跪執手三反稱言：『拘薩羅王在腹內。』語夫人言：『當得其地平整，於四交道頭日初出時，見四部兵共鬥洗刀汁飲，在某處住。』時富盧醯侈往梵施王所白如是言：『王欲知不？有如是星出。時應清旦，日初出時在四交道頭，四部兵共鬥洗刀刃。』王言：『富盧醯侈！今正是時。』時富盧醯侈即集四部兵，於四交道頭共鬥洗刀刃。時長生王夫人，得其地平整，於四交道頭日初出時，見四部兵共鬥洗刀刃。時
【現代漢語翻譯】 現代漢語譯本： 『如果想要那塊土地平整，就在四個道路交叉口，太陽剛升起的時候，看到四種軍隊一起戰鬥，用洗刀的汁水喝。』國王說：『你現在怎麼能實現這樣的願望呢？梵施王（Brahmadatta）與我的父輩祖輩有仇恨，奪取了我國的國土、軍隊、倉庫、珍寶，沒有留下任何剩餘。』夫人說：『如果我不能實現這樣的願望，我就去死。』當時梵施王（Brahmadatta）有一位大臣名叫富盧醯侈（Purohita），是長生王（Dīghāyu）的朋友，長生王（Dīghāyu）對妻子說：『需要我告訴我的朋友讓他知道。』當時長生王（Dīghāyu）就到富盧醯侈（Purohita）那裡，這樣說：『朋友現在知道嗎？我的第一夫人產生了這樣的想法：「想要那塊土地平整，在四個道路交叉口，太陽剛升起的時候，看到四種軍隊戰鬥，用洗刀的汁水喝。」產生了這個想法后就來告訴我這件事。我說：「你現在怎麼能實現這樣的願望呢？梵施王（Brahmadatta）與我的父輩祖輩有仇恨，奪取了我的一切國土、軍隊、倉庫、財寶，都搶光了。」夫人就說：「如果我不能實現這樣的願望，我就去死。」我就說：「需要我把這個因緣告訴我的朋友讓他知道。」』富盧醯侈（Purohita）說：『稍等！需要我看看她的腹中。』當時富盧醯侈（Purohita）去看了長生王（Dīghāyu）第一夫人的腹中后，就偏袒右肩，長跪合掌，三次稱說：『拘薩羅王（Kosala）在腹中。』告訴夫人說：『將會得到那塊土地平整，在四個道路交叉口，太陽剛升起的時候，看到四種軍隊一起戰鬥，用洗刀的汁水喝，住在某個地方。』當時富盧醯侈（Purohita）到梵施王（Brahmadatta）那裡稟告說：『大王想知道嗎？有這樣的星象出現。應該在清晨，太陽剛升起的時候，在四個道路交叉口，四種軍隊一起戰鬥，用洗刀的刀刃。』國王說：『富盧醯侈（Purohita）！現在正是時候。』當時富盧醯侈（Purohita）就聚集四種軍隊，在四個道路交叉口一起戰鬥，洗刀的刀刃。當時長生王（Dīghāyu）的夫人，得到了那塊土地平整，在四個道路交叉口，太陽剛升起的時候，看到四種軍隊一起戰鬥，洗刀的刀刃。當時
【English Translation】 English version: 'If you want the land to be leveled, at the intersection of four roads, when the sun first rises, see four divisions of troops fighting together and drinking the juice of washing knives.' The king said, 'How can you fulfill such a wish now? King Brahmadatta has enmity with my ancestors, seizing my country's land, troops, treasury, and treasures, leaving nothing behind.' The queen said, 'If I cannot fulfill such a wish, I will die.' At that time, King Brahmadatta had a minister named Purohita, who was a companion of King Dīghāyu. King Dīghāyu said to his wife, 'I need to inform my companion about this.' Then King Dīghāyu went to Purohita and said, 'Do you know, my friend? My first queen has conceived such a thought: "I want the land to be leveled, at the intersection of four roads, when the sun first rises, to see four divisions of troops fighting and drinking the juice of washing knives." After conceiving this thought, she came to tell me about it. I said, "How can you fulfill such a wish now? King Brahmadatta has enmity with my ancestors, seizing all my land, troops, treasury, and treasures, completely exhausting them." The queen then said, "If I cannot fulfill such a wish, I will die." I then said, "I need to tell my companion about this matter."' Purohita said, 'Wait a moment! I need to examine her womb.' Then Purohita went to examine the womb of King Dīghāyu's first queen, and then bared his right shoulder, knelt down, clasped his hands, and proclaimed three times, 'King Kosala is in the womb.' He told the queen, 'You will obtain the leveled land, at the intersection of four roads, when the sun first rises, seeing four divisions of troops fighting together and drinking the juice of washing knives, and residing in a certain place.' Then Purohita went to King Brahmadatta and reported, 'Does the king want to know? Such a star has appeared. It should be in the early morning, when the sun first rises, at the intersection of four roads, four divisions of troops fighting together, washing the blades of their knives.' The king said, 'Purohita! Now is the right time.' Then Purohita gathered four divisions of troops, and at the intersection of four roads, they fought together, washing the blades of their knives. At that time, King Dīghāyu's queen obtained the leveled land, at the intersection of four roads, when the sun first rises, seeing four divisions of troops fighting together, washing the blades of their knives. At that time
夫人得洗刀汁飲已胞胎成足，遂便生男兒，顏貌端正，即字為長。其年長大，王長生甚愛念之。
「時王梵施，聞拘薩羅王長生與第一夫人逃走，作螺髻婆羅門在陶師家住，即敕傍人言：『汝往陶師家，收取長生王及第一夫人，堅牢執持將來，並打惡聲鼓為現死相，從右門出破為七分著尖標頭。』時王長生聞梵施王作如是教敕，即喚兒長語言：『汝今知不？伽奢國王梵施，是我父祖怨仇，彼奪我一切國土兵眾財寶都盡，並敕傍人令殺我等。汝可逃走，勿為梵施王所殺。』時王子長即逃走。時梵施王使人即收王長生及第一夫人，執縛並打惡聲鼓現死相，眾人聚集。時長生王子微服，尋父母后啼泣流淚。時王長生顧見其子，作如是言：『怨無輕重，皆不足報。以怨報怨，怨終不除，唯有無怨而除怨耳。』如是再三言。時眾人作如是念：『拘薩羅王顛狂心亂，今日方教長摩納。今誰是長摩納也？』時眾人亦如是三言。時梵施王使人即將長生王從右門出，分為七分著尖標頭。時長生王子長，從彼還入波羅㮈城，學種種技術，學書、學瞻相星宿、秘讖、算數及畫諸形像、音樂、戲笑，在於眾中最為第一。爾時梵施王妓女所住處，去邊不遠有調象師，時王子長往象師所語言：『我欲學調象。』答言：『可學。』時長摩納，夜
【現代漢語翻譯】 現代漢語譯本：夫人喝了洗刀水后，胎兒發育完全，就生下了一個男嬰，容貌端正，因此命名為長。隨著年齡增長，國王長生非常疼愛他。
當時，梵施王（Brahmadatta，拘薩羅國國王）聽說拘薩羅國王長生（Dīghāyu，被梵施王所滅）與第一夫人逃走，便偽裝成螺髻婆羅門，住在陶師家中，於是命令身邊的人說：『你們去陶師家，捉拿長生王和第一夫人，務必牢牢抓住，並敲響惡聲鼓，做出處死的假象，從右門出去，將他們肢解成七塊，插在尖銳的標頭上。』當時，長生王聽到梵施王這樣命令，就叫來兒子長，對他說：『你現在知道嗎？伽奢國王梵施，是我的父輩的仇人，他奪走了我們所有的國土、軍隊、財富，並且命令手下殺害我們。你趕快逃走，不要被梵施王所殺。』當時，王子長立刻逃走了。這時，梵施王的使者抓住了長生王和第一夫人，捆綁起來，並敲響惡聲鼓，做出處死的假象，眾人聚集圍觀。當時，長生王子喬裝打扮，跟隨在父母身後，哭泣流淚。這時，長生王回頭看見了他的兒子，這樣說道：『仇恨無論大小，都不值得報復。以仇報仇，仇恨永遠無法消除，只有不懷恨意才能消除仇恨。』這樣說了三遍。當時，眾人心想：『拘薩羅王一定是瘋了，今天竟然教導長摩納（Dīgha-māṇava，長生王的兒子）。現在誰是長摩納呢？』眾人也這樣說了三遍。這時，梵施王的使者將長生王從右門帶出去，肢解成七塊，插在尖銳的標頭上。當時，長生王子長，從那裡返回波羅㮈城（Varanasi），學習各種技術，學習書法、占星術、秘讖、算術以及繪畫各種影象、音樂、戲笑，在眾人之中最為出色。那時，梵施王所居住的地方，離邊境不遠有一個馴象師，當時王子長去馴象師那裡說：『我想學習馴象。』馴象師回答說：『可以學。』當時，長摩納，夜裡
【English Translation】 English version: After the lady drank the water used to wash the knife, the fetus developed completely, and she gave birth to a handsome boy, who was named Dīghāyu (Long Life). As he grew older, King Dīghāyu loved him very much.
At that time, King Brahmadatta (King of Kosala) heard that King Dīghāyu (whose kingdom was conquered by Brahmadatta) of Kosala and his first queen had escaped. He disguised himself as a Jaṭila (matted hair ascetic) Brahmin and stayed at a potter's house. He then ordered his attendants, saying, 'Go to the potter's house, capture King Dīghāyu and his first queen, hold them firmly, and beat the drums of ill-repute to create the appearance of death. Take them out through the right gate, cut them into seven pieces, and impale them on sharp stakes.' When King Dīghāyu heard King Brahmadatta's order, he called his son Dīgha and said, 'Do you know? King Brahmadatta of Kāśī is the enemy of my ancestors. He has taken all our land, armies, and wealth, and has ordered his men to kill us. You must escape and not be killed by King Brahmadatta.' At that time, Prince Dīgha immediately fled. Then, King Brahmadatta's messengers seized King Dīghāyu and his first queen, bound them, and beat the drums of ill-repute to create the appearance of death, and the people gathered to watch. At that time, Prince Dīgha, disguised, followed his parents, weeping and shedding tears. Then, King Dīghāyu turned and saw his son, and said, 'Hatred, whether small or great, is not worth retaliating. By retaliating with hatred, hatred will never cease; only by non-hatred can hatred be extinguished.' He said this three times. At that time, the people thought, 'King Dīghāyu of Kosala must be mad and confused. Today, he is teaching Dīgha-māṇava (Dīghāyu's son). Who is Dīgha-māṇava now?' The people also said this three times. Then, King Brahmadatta's messengers took King Dīghāyu out through the right gate, cut him into seven pieces, and impaled them on sharp stakes. At that time, Prince Dīgha returned from there to Varanasi, learning various skills, including writing, astrology, secret prophecies, arithmetic, and drawing various images, music, and entertainment, becoming the best among the people. At that time, not far from where King Brahmadatta lived, there was an elephant trainer. Prince Dīgha went to the elephant trainer and said, 'I want to learn elephant training.' The elephant trainer replied, 'You can learn.' At that time, Dīgha-māṇava, at night
時過半彈琴歌戲出美音聲。時王梵施於夜聞彈琴歌戲聲，其音調美。聞已即問傍人言：『誰于夜過半彈琴歌戲？其音調好。』答言：『王今知不？去王妓女不遠有調象師住，彼有弟子字長摩納，是彼于夜過半彈琴歌戲聲，其音調好。』聞已即言：『喚來，我欲見之。』即受教往喚來，頭面禮王足已一面住。王問言：『汝實于夜過半彈琴歌戲出美音聲耶？』答言：『爾。』王言：『汝今於我前可彈琴歌戲出美音聲。』時即于王前彈琴歌戲出美音聲，王聞之極大歡喜。王言：『住此，當與汝食。』答言：『爾。』時王梵施第一夫人住屋無人得入者，唯王夫人及長摩納。后異時夫人失摩尼珠，夫人至王所白言：『王知不？我失摩尼珠。』王言：『有誰入者？』夫人言：『更無人入，唯有王及我長摩納。』時王即喚長摩納問言：『我第一夫人失珠，汝取耶？』彼作如是念：『王夫人屋更無人入，唯有王夫人及我。若我言：「不取。」恐王必當治我，我且由來習樂不堪苦毒。』即報王言：『我取。』王言：『共誰取？』答言：『共王大子。』『更復有誰？』答言：『復共第一有智慧大臣。』『更復有誰？』答言：『與王國中第一大長者。』『更復共誰？』答言：『共第一淫女。』時王即收長摩納太子、大臣、長者、第一淫女系之
【現代漢語翻譯】 現代漢語譯本 時過半夜，有人彈琴唱歌，發出美妙的聲音。當時梵施王（Brahmadatta，國王名）在半夜聽到彈琴唱歌的聲音，音調非常優美。聽后就問身邊的人說：『是誰在半夜彈琴唱歌？這聲音真好聽。』回答說：『大王您知道嗎？離王宮不遠的地方住著一位馴象師，他有個弟子名叫長摩納（Dirgha-manava，人名），就是他在半夜彈琴唱歌，聲音非常好聽。』聽后就說：『把他叫來，我想見見他。』身邊的人就領命去叫他來，長摩納來到后，頭面伏地禮拜國王，然後站在一旁。國王問道：『真的是你在半夜彈琴唱歌，發出美妙的聲音嗎？』回答說：『是的。』國王說：『你現在在我面前彈琴唱歌，發出美妙的聲音。』當時長摩納就在國王面前彈琴唱歌，發出美妙的聲音，國王聽了非常高興。國王說：『留在這裡，我會給你食物。』回答說：『好的。』當時梵施王的第一夫人住的屋子，沒有人可以進去，只有國王夫人和長摩納可以進入。後來有一天，夫人丟失了摩尼寶珠（Mani-jewel，寶珠名），夫人到國王那裡稟告說：『大王您知道嗎？我丟失了摩尼寶珠。』國王說：『有誰進去過嗎？』夫人說：『再沒有其他人進去過，只有大王您和我，還有長摩納。』當時國王就叫來長摩納問道：『我的第一夫人丟失了寶珠，是你拿的嗎？』長摩納這樣想：『國王夫人的屋子再沒有其他人進去過，只有國王夫人和我。如果我說：「沒拿。」恐怕國王一定會懲治我，我從小就習慣了享樂，受不了痛苦。』就回答國王說：『是我拿的。』國王說：『和誰一起拿的？』回答說：『和王子一起。』『還有誰？』回答說：『還有第一位有智慧的大臣。』『還有誰？』回答說：『還有王國里第一位大長者。』『還有誰？』回答說：『還有第一位婆羅門（Brahmin，種姓）。』當時國王就把長摩納、王子、大臣、長者、第一婆羅門都抓起來關押了。 English version Past midnight, someone was playing the lute and singing, producing beautiful sounds. At that time, King Brahmadatta (Brahmadatta, name of the king) heard the sound of the lute and singing in the middle of the night, and the melody was very beautiful. After listening, he asked the people around him, 'Who is playing the lute and singing in the middle of the night? The sound is so beautiful.' The answer was, 'Does Your Majesty know? Not far from the palace lives an elephant trainer, and he has a disciple named Dirgha-manava (Dirgha-manava, name of a person). It was he who was playing the lute and singing in the middle of the night, and the sound was very beautiful.' After hearing this, he said, 'Call him here, I want to see him.' The people around him obeyed the order and called him. After Dirgha-manava arrived, he prostrated himself before the king and stood aside. The king asked, 'Is it really you who played the lute and sang in the middle of the night, producing beautiful sounds?' He replied, 'Yes.' The king said, 'Now you can play the lute and sing in front of me, producing beautiful sounds.' At that time, Dirgha-manava played the lute and sang in front of the king, producing beautiful sounds, and the king was very happy to hear it. The king said, 'Stay here, and I will give you food.' He replied, 'Okay.' At that time, no one could enter the house where King Brahmadatta's first queen lived, except for the queen and Dirgha-manava. Later, one day, the queen lost a Mani-jewel (Mani-jewel, name of a jewel). The queen went to the king and reported, 'Does Your Majesty know? I have lost the Mani-jewel.' The king said, 'Who has been in there?' The queen said, 'No one else has been in there, except for Your Majesty and me, and Dirgha-manava.' At that time, the king called Dirgha-manava and asked, 'My first queen has lost the jewel, did you take it?' Dirgha-manava thought to himself, 'No one else has been in the queen's house except for the queen and me. If I say, "I didn't take it," I'm afraid the king will punish me. I'm used to enjoying myself and can't bear the pain.' So he replied to the king, 'I took it.' The king said, 'Who did you take it with?' He replied, 'With the prince.' 'Who else?' He replied, 'Also the first wise minister.' 'Who else?' He replied, 'Also the first great elder in the kingdom.' 'Who else?' He replied, 'Also the first Brahmin (Brahmin, caste).' At that time, the king arrested Dirgha-manava, the prince, the minister, the elder, and the first Brahmin and imprisoned them.
【English Translation】 Past midnight, someone was playing the lute and singing, producing beautiful sounds. At that time, King Brahmadatta (Brahmadatta, name of the king) heard the sound of the lute and singing in the middle of the night, and the melody was very beautiful. After listening, he asked the people around him, 'Who is playing the lute and singing in the middle of the night? The sound is so beautiful.' The answer was, 'Does Your Majesty know? Not far from the palace lives an elephant trainer, and he has a disciple named Dirgha-manava (Dirgha-manava, name of a person). It was he who was playing the lute and singing in the middle of the night, and the sound was very beautiful.' After hearing this, he said, 'Call him here, I want to see him.' The people around him obeyed the order and called him. After Dirgha-manava arrived, he prostrated himself before the king and stood aside. The king asked, 'Is it really you who played the lute and sang in the middle of the night, producing beautiful sounds?' He replied, 'Yes.' The king said, 'Now you can play the lute and sing in front of me, producing beautiful sounds.' At that time, Dirgha-manava played the lute and sang in front of the king, producing beautiful sounds, and the king was very happy to hear it. The king said, 'Stay here, and I will give you food.' He replied, 'Okay.' At that time, no one could enter the house where King Brahmadatta's first queen lived, except for the queen and Dirgha-manava. Later, one day, the queen lost a Mani-jewel (Mani-jewel, name of a jewel). The queen went to the king and reported, 'Does Your Majesty know? I have lost the Mani-jewel.' The king said, 'Who has been in there?' The queen said, 'No one else has been in there, except for Your Majesty and me, and Dirgha-manava.' At that time, the king called Dirgha-manava and asked, 'My first queen has lost the jewel, did you take it?' Dirgha-manava thought to himself, 'No one else has been in the queen's house except for the queen and me. If I say, "I didn't take it," I'm afraid the king will punish me. I'm used to enjoying myself and can't bear the pain.' So he replied to the king, 'I took it.' The king said, 'Who did you take it with?' He replied, 'With the prince.' 'Who else?' He replied, 'Also the first wise minister.' 'Who else?' He replied, 'Also the first great elder in the kingdom.' 'Who else?' He replied, 'Also the first Brahmin (Brahmin, caste).' At that time, the king arrested Dirgha-manava, the prince, the minister, the elder, and the first Brahmin and imprisoned them.
。王太子語長摩納言：『汝知我實不取珠，而虛言我取耶？』長摩納言：『汝實不取，我亦不取。汝是王第一太子，王所愛重，必不為珠故斷汝命，以是故相引耳。』第一有智慧大臣，語長摩納言：『汝實知我不取珠，而虛言我取耶？』長摩納言：『汝實不取，我亦不取。汝是有智慧大臣能覓得珠，是故相引耳。』大長者語長摩納言：『汝實知我不取珠，而虛言我取耶？』長摩納答言：『汝實不取，我亦不取。汝是國之大長者，大富財寶無數，若王須珠汝能與之，以是故相引耳。』第一淫女語長摩納言：『汝知我不取珠，而虛言我取耶？』答言：『汝實不取，我亦不取。汝是第一淫女，多人系意在汝，未得汝者必求覓得珠，以是故相引耳。』
「時波羅㮈國白賊，聞王第一夫人失珠，王收系摩納太子、大臣、大長者、淫女，即來至長摩納所問言：『王夫人實失珠不？』答言：『失珠。』問言：『誰入夫人屋？』答言：『唯王、夫人及我。』問言：『誰在中行？』答言：『有獼猴在中行。』彼言：『長摩納！今珠可得耳。』時賊即往梵施王所白王言：『王今知不？今珠可得，王可出女人莊嚴具。』王即出種種莊嚴具瓔珞，集眾獼猴令著瓔珞置在宮中。時彼先在內獼猴，見諸獼猴皆著瓔珞，便出所偷夫人珠以自嚴身
【現代漢語翻譯】 現代漢語譯本： 王太子對長摩納說：『你知道我實際上沒有拿珠子，卻謊稱我拿了嗎？』長摩納說：『你確實沒有拿，我也沒拿。你是國王最受寵愛的第一太子，國王不會爲了珠子而斷送你的性命，因此才牽連你。』第一有智慧的大臣，對長摩納說：『你明明知道我沒有拿珠子，卻謊稱我拿了嗎？』長摩納說：『你確實沒有拿，我也沒拿。你是有智慧的大臣，能夠找到珠子，所以才牽連你。』大長者對長摩納說：『你明明知道我沒有拿珠子，卻謊稱我拿了嗎？』長摩納回答說：『你確實沒有拿，我也沒拿。你是國家的大長者，擁有無數的財富，如果國王需要珠子，你能夠給他，因此才牽連你。』第一對長摩納說：『你知道我沒有拿珠子，卻謊稱我拿了嗎？』回答說：『你確實沒有拿，我也沒拿。你是第一，很多人對你傾慕，沒有得到你的人一定會想方設法得到珠子，因此才牽連你。』 當時，波羅㮈國（Bārāṇasī，古印度城市名）的盜賊，聽說國王的第一夫人丟失了珠子，國王抓捕了摩納太子、大臣、大長者、**，就來到長摩納那裡問道：『國王夫人真的丟失了珠子嗎？』回答說：『丟失了珠子。』問道：『誰進入了夫人的房間？』回答說：『只有國王、夫人和我。』問道：『誰在房間里走動？』回答說：『有獼猴在房間里走動。』盜賊說：『長摩納！現在珠子可以找到了。』當時，盜賊就去見梵施王（Brahmadatta，古印度國王名），稟告國王說：『國王現在知道嗎？現在珠子可以找到了，國王可以拿出女人的裝飾品。』國王就拿出各種各樣的裝飾品瓔珞（keyura，一種項鍊），聚集眾多的獼猴，讓它們戴上瓔珞，放在宮中。當時，先前在宮內的獼猴，看見其他的獼猴都戴著瓔珞，就拿出偷來的夫人的珠子來裝飾自己。
【English Translation】 English version: The crown prince said to the elder Maṇa: 'Do you know that I did not actually take the pearl, yet you falsely said that I did?' The elder Maṇa said: 'You did not actually take it, and neither did I. You are the king's most beloved first prince, and the king would certainly not take your life for the sake of a pearl, so I implicated you.' The first wise minister said to the elder Maṇa: 'Do you really know that I did not take the pearl, yet you falsely said that I did?' The elder Maṇa said: 'You did not actually take it, and neither did I. You are a wise minister who can find the pearl, so I implicated you.' The great elder said to the elder Maṇa: 'Do you really know that I did not take the pearl, yet you falsely said that I did?' The elder Maṇa replied: 'You did not actually take it, and neither did I. You are the great elder of the country, with countless riches and treasures. If the king needs a pearl, you can give it to him, so I implicated you.' The first ** said to the elder Maṇa: 'Do you know that I did not take the pearl, yet you falsely said that I did?' He replied: 'You did not actually take it, and neither did I. You are the first , many people are infatuated with you, and those who have not obtained you will certainly seek to obtain the pearl, so I implicated you.' At that time, the thieves of the country of Bārāṇasī (波羅㮈國), hearing that the king's first wife had lost a pearl, and that the king had arrested Prince Maṇa, the minister, the great elder, and the , came to the elder Maṇa and asked: 'Did the king's wife really lose a pearl?' He replied: 'She lost a pearl.' They asked: 'Who entered the wife's room?' He replied: 'Only the king, the wife, and I.' They asked: 'Who was walking around inside?' He replied: 'There was a monkey walking around inside.' They said: 'Elder Maṇa! Now the pearl can be found.' At that time, the thieves went to King Brahmadatta (梵施王) and reported to the king: 'Does the king know? Now the pearl can be found. The king can bring out the women's ornaments.' The king then brought out various ornaments and necklaces (keyura), gathered many monkeys, had them wear the necklaces, and placed them in the palace. At that time, the monkey that was previously in the palace, seeing that all the other monkeys were wearing necklaces, took out the stolen pearl of the wife to adorn itself.
。時賊即四方圍繞捕取獼猴，以白王言：『王今知不？我已得珠。』時王梵施即喚長摩納來語言：『汝不取珠，何故言取耶？』即答王言：『我作如是念：「夫人屋無人入者，唯王、夫人及我。我若言：『不取。』恐王治我苦毒，而我不堪苦毒。」故言取之耳。』『汝復何故引太子耶？』答言：『我作是念：「太子王甚愛念，必不以珠故而斷其命。」以是故引太子耳。』『汝何故引第一大臣？』答言：『我作是念：「大臣多知，必能作方便還求得珠。」以是故引耳。』『汝復何故引大長者？』答言：『我作是念：「王若須寶，長者大富足能與王珠。」是故引耳。』『汝復何故引淫女？』答言：『我作是念：「國中人及與眾賊，繫心在彼淫女。其未得者，必能為淫女故，還覓得珠。」是故引耳。』王言：『未曾有，長摩納有如是智慧。』王即用長摩納作一切處尊。
「後於異時，梵施王嚴四部兵出行遊獵。時王及四部兵各各眾亂逐鹿。時天熱疲極，時長摩納即將王車至屏處止息，王下車在車陰中，枕長摩納膝上眠。時長摩納作如是念：『此王是我父祖怨仇，破我國土，奪我父祖四部兵眾及庫藏寶物一切皆盡，殺我父母，斷拘薩羅王種。』念昔日怨故，即時拔劍欲斷王頭。念父往言：『怨無輕重，皆不足報，以怨除
【現代漢語翻譯】 現代漢語譯本：當時，盜賊們從四面八方包圍並抓住了獼猴，然後告訴梵施王：『大王您知道嗎？我們已經找到寶珠了。』當時，梵施王梵施立即叫來長摩納，對他說：『你沒有拿到寶珠，為什麼說拿到了呢？』長摩納回答說：『我當時是這樣想的：「夫人的房間沒有人能進去，只有大王、夫人和我。如果我說『我沒拿』，恐怕大王會對我嚴刑拷打，而我受不了酷刑。」所以才說拿了。』『你又為什麼要牽連太子呢？』回答說：『我是這樣想的：「太子是大王非常疼愛的人，一定不會因為寶珠的緣故而殺害他。」因此才牽連太子。』『你又為什麼要牽連第一大臣呢？』回答說：『我是這樣想的：「大臣見多識廣，一定能想出辦法找回寶珠。」因此才牽連大臣。』『你又為什麼要牽連大長者呢？』回答說：『我是這樣想的：「大王如果需要寶物，長者非常富有，能夠給大王寶珠。」所以才牽連長者。』『你又為什麼要牽連（此處原文缺失，指代國中重要人物）呢？』回答說：『我是這樣想的：「國內的人以及眾盜賊，都把心思放在那位（此處原文缺失，指代國中重要人物）身上。那些還沒得到好處的人，一定會爲了（此處原文缺失，指代國中重要人物）的緣故，找回寶珠。」因此才牽連（此處原文缺失，指代國中重要人物）。』梵施王說：『真是前所未有，長摩納竟然有如此智慧。』梵施王就任命長摩納擔任一切事務的尊者。 後來，在另一個時候，梵施王率領四部軍隊出行遊獵。當時，梵施王和四部軍隊各自混亂地追逐鹿。當時天氣炎熱，大家都疲憊不堪，這時，長摩納就把梵施王的車駕到僻靜的地方休息，梵施王下車在車陰下，枕著長摩納的膝蓋睡覺。當時，長摩納這樣想：『這個梵施王是我的父祖的仇人，他攻破了我們的國家，奪走了我父祖的四部軍隊和庫藏寶物，殺害了我的父母，斷絕了拘薩羅（Kosala）王族的血脈。』因為想到過去的仇恨，就立即拔出劍想要砍斷梵施王的頭。又想到父親曾經說過：『仇恨無論大小，都不值得報復，用仇恨來消除仇恨，
【English Translation】 English version: At that time, the thieves surrounded and captured the monkey from all directions, and then reported to King Brahmadeva (梵施王, Brahmadeva): 'Your Majesty, do you know? We have already found the jewel.' At that time, King Brahmadeva immediately summoned Chang Manava (長摩納, Chang Manava) and said to him: 'You did not take the jewel, why did you say you took it?' Chang Manava replied to the king: 'I thought to myself: 'No one can enter the lady's room except the king, the lady, and me. If I say 'I didn't take it,' I fear that the king will torture me severely, and I cannot endure such torture.' That's why I said I took it.' 'Why did you implicate the crown prince?' He replied: 'I thought to myself: 'The crown prince is someone the king loves very much, and he will certainly not kill him for the sake of the jewel.' That's why I implicated the crown prince.' 'Why did you implicate the first minister?' He replied: 'I thought to myself: 'The minister is knowledgeable and will surely be able to find a way to retrieve the jewel.' That's why I implicated the minister.' 'Why did you implicate the great elder?' He replied: 'I thought to myself: 'If the king needs treasures, the elder is very wealthy and can give the king the jewel.' That's why I implicated the elder.' 'Why did you implicate the (missing information in the original text, referring to an important figure in the country)?' He replied: 'I thought to myself: 'The people in the country and the thieves all have their minds on that (missing information in the original text, referring to an important figure in the country). Those who have not yet benefited will surely find the jewel for the sake of (missing information in the original text, referring to an important figure in the country).' That's why I implicated (missing information in the original text, referring to an important figure in the country).' King Brahmadeva said: 'Unprecedented! Chang Manava has such wisdom.' King Brahmadeva then appointed Chang Manava as the honored one in all matters. Later, at another time, King Brahmadeva led his four divisions of troops out hunting. At that time, King Brahmadeva and the four divisions of troops were each in disarray chasing deer. The weather was hot, and everyone was exhausted. At this time, Chang Manava took King Brahmadeva's chariot to a secluded place to rest. King Brahmadeva got out of the chariot and rested in the shade of the chariot, with his head resting on Chang Manava's lap. At that time, Chang Manava thought to himself: 'This King Brahmadeva is the enemy of my ancestors. He conquered our country, seized my ancestors' four divisions of troops and treasury treasures, killed my parents, and cut off the lineage of the Kosala (拘薩羅, Kosala) royal family.' Because he remembered the past hatred, he immediately drew his sword and wanted to cut off King Brahmadeva's head. Then he remembered his father's words: 'Hatred, whether great or small, is not worth retaliating. Using hatred to eliminate hatred,
怨怨無已時，唯有無怨而怨自除耳。』即還內劍。時梵施王驚覺，長摩納問王言：『何故驚耶？』王言：『拘薩羅王有兒，字長摩納，拔劍欲斷我命。』即答王言：『今此何處有長生王子長摩納？唯有王及我耳，王但安眠。』王第二眠亦如是。乃至第三眠，長摩納如前思惟復拔劍，王即驚覺。時長摩納即撮王頭，王言：『汝欲殺我耶？』答言：『爾。』『以何事故？』答言：『我是長生王子長摩納，王是我父祖怨仇，破我國土，奪我父一切兵眾庫藏寶物都盡，殺我父母，斷拘薩羅王種。念此怨仇故，是故欲殺王耳。』王即語言：『今還汝父祖兵眾國土一切珍寶，莫得殺我。』答言：『當活王命，王亦莫殺我。』王答言：『亦赦汝命。』時彼共除父祖時怨，即共和合猶若父子，共同一乘還波羅捺國。時王梵施集諸大臣告如是言：『若見長生王子長摩納者當取云何？』或有言：『治令如貝。』或有言：『以刀殺之。』或有言：『車掉之。』或有言：『高懸其頭。』或有言：『然令如炬。』或有言：『熱油煎之。』或有言：『刬其身。』或有言：『利鉤鉤肉。』或有言：『以蜜煮之。』或有言：『纏身放火。』或有言：『衣裹燒之。』或有言：『截手、截腳、截耳、截鼻。』或言：『生貫著尖標頭。』或言：『截頭。』王即
【現代漢語翻譯】 現代漢語譯本 『怨恨的終結不在於以怨報怨，只有不以怨報怨，怨恨才能自然消除。』說完，就將劍放回劍鞘。當時，梵施王（Brahmadatta）驚醒，長摩納（Dīrghāyu）問國王說：『您為何驚醒？』國王說：『拘薩羅王（Kosala）有個兒子，名叫長摩納，拔劍想要殺我。』長摩納回答國王說：『現在這裡哪裡有長生王子長摩納？只有您和我而已，您安心睡覺吧。』國王第二次睡覺也像這樣。直到第三次睡覺，長摩納像之前一樣思考後又拔劍，國王就驚醒了。當時長摩納就抓住國王的頭，國王說：『你想要殺我嗎？』回答說：『是的。』『因為什麼緣故？』回答說：『我是長生王子長摩納，您是我父祖的仇人，攻破我國土，奪取我父親所有的軍隊、庫藏和寶物，殺害我的父母，斷絕拘薩羅王的後代。想到這些仇恨，所以想要殺您。』國王就說：『現在歸還你父祖的軍隊、國土和一切珍寶，不要殺我。』長摩納回答說：『我會保全您的性命，您也不要殺我。』國王回答說：『我也赦免你的性命。』當時他們就消除了父祖時的怨恨，就此和好如父子，一同乘坐一輛車返回波羅捺國（Varanasi）。當時梵施王召集各位大臣，告訴他們說：『如果見到長生王子長摩納，應當如何處置？』有人說：『把他像貝殼一樣刮乾淨。』有人說：『用刀殺了他。』有人說：『用車碾死他。』有人說：『把他的頭高高懸掛起來。』有人說：『把他點燃像火炬一樣。』有人說：『用熱油煎他。』有人說：『刮掉他的肉。』有人說：『用鋒利的鉤子鉤他的肉。』有人說：『用蜜煮他。』有人說：『把他纏起來放火燒。』有人說：『用衣服裹起來燒。』有人說：『砍斷他的手、砍斷他的腳、割掉他的耳朵、割掉他的鼻子。』有人說：『活生生地用尖木樁穿透他的頭。』有人說：『砍掉他的頭。』國王就
【English Translation】 English version 'Hatred ceases not by hatred, but by love alone is hatred appeased.' Then he sheathed his sword. At that moment, King Brahmadatta awoke with a start. Dīrghāyu asked the king, 'Why are you startled?' The king said, 'The King of Kosala has a son named Dīrghāyu, who drew his sword to take my life.' Dīrghāyu replied to the king, 'Where is the prince Dīrghāyu here now? Only you and I are here. Please sleep peacefully.' The king fell asleep a second time, and the same thing happened. Until the third time he slept, Dīrghāyu thought as before and drew his sword again, and the king awoke with a start. Then Dīrghāyu seized the king's head, and the king said, 'Do you want to kill me?' He replied, 'Yes.' 'For what reason?' He replied, 'I am Prince Dīrghāyu. You are the enemy of my ancestors, you destroyed my country, seized all my father's armies, treasuries, and jewels, killed my parents, and extinguished the lineage of the King of Kosala. Remembering these grievances, I want to kill you.' The king then said, 'Now I will return your ancestors' armies, lands, and all treasures. Do not kill me.' Dīrghāyu replied, 'I will spare your life, and you must not kill me.' The king replied, 'I also spare your life.' At that time, they resolved the ancestral grievances, reconciled like father and son, and together rode in one chariot back to Varanasi. Then King Brahmadatta gathered his ministers and told them, 'If you see Prince Dīrghāyu, what should be done?' Some said, 'Scrape him like a shell.' Some said, 'Kill him with a sword.' Some said, 'Crush him with a chariot.' Some said, 'Hang his head high.' Some said, 'Burn him like a torch.' Some said, 'Fry him in hot oil.' Some said, 'Scrape off his flesh.' Some said, 'Hook his flesh with sharp hooks.' Some said, 'Boil him in honey.' Some said, 'Wrap him up and set him on fire.' Some said, 'Wrap him in clothes and burn him.' Some said, 'Cut off his hands, cut off his feet, cut off his ears, cut off his nose.' Some said, 'Impale him alive on a sharp stake.' Some said, 'Cut off his head.' The king then
示諸臣言：『此是長生王子長摩納，自今已去一切眾人不得論說。何以故？彼活我命、我活彼命。』時王即還其父時兵眾及一切國土庫藏珍寶，即莊嚴其女與之。
「汝等諸比丘！彼執刀劍長摩納，有父祖怨仇，還共和合，猶若父子。汝等出家為道，同一師同一學，如水乳合，利益佛法安樂住。止！止！諸比丘！莫共鬥諍、共相罵詈誹謗、互求長短，和合莫共諍，同一師學如水乳合，利益佛法安樂住。」中有異比丘白佛言：「世尊！但自安住，如來是法主，諸比丘斗諍事自當知。」爾時世尊，第二、第三語拘睒彌比丘：「止！止！莫共鬥諍，罵詈誹謗，互求長短，和合共住同一師學如水乳合，利益佛法安樂住。」彼比丘如是言：「世尊！但自安住，如來是法主，比丘斗諍事自當知。」
爾時世尊為拘睒彌比丘說此偈言：
「眾惡聲流佈， 不求尊上法； 破于眾僧時， 亦不以餘事。 斷骨害生命， 盜取牛馬財； 國土斗諍亂， 亦有還和合。 汝曹可無有， 種種罵詈者； 其有如是者， 彼怨終不除。 種種惡罵詈， 終不還加報； 其能忍默者， 彼怨自得除。 以怨除怨仇， 怨仇終不除； 無怨怨自息， 其法勇健樂。 亦不教他作， 己身
【現代漢語翻譯】 現代漢語譯本 （國王）告訴所有大臣說：『這位是長生王子（Chang Sheng Wang Zi）長摩納（Chang Mona），從今以後，任何人不得議論他的事情。為什麼呢？因為他活著我的生命才能延續，我活著他的生命才能延續。』當時國王就把他父親在位時的軍隊、所有國土和庫藏珍寶都歸還給他，並且用隆重的儀式把自己的女兒嫁給他。
『你們這些比丘！那個拿著刀劍的長摩納（Chang Mona），與他的父親有世代的仇恨，最終還是能夠和好，就像父子一樣。你們出家修道，師從同一位老師，學習同樣的教義，應該像水和乳一樣融合在一起，這樣才能利益佛法，安樂地生活。停止吧！停止吧！各位比丘！不要互相爭鬥，互相謾罵誹謗，互相挑剔缺點，要和睦相處，不要爭吵，師從同一位老師，學習同樣的教義，像水和乳一樣融合在一起，這樣才能利益佛法，安樂地生活。』其中有一位比丘對佛陀說：『世尊！您自己安住就好，如來是法主，比丘們爭鬥的事情自己會知道怎麼處理。』當時世尊第二次、第三次告誡拘睒彌（Ju Shemi）的比丘們：『停止吧！停止吧！不要互相爭鬥，謾罵誹謗，互相挑剔缺點，要和睦相處，師從同一位老師，學習同樣的教義，像水和乳一樣融合在一起，這樣才能利益佛法，安樂地生活。』那些比丘這樣說：『世尊！您自己安住就好，如來是法主，比丘們爭鬥的事情自己會知道怎麼處理。』
當時世尊為拘睒彌（Ju Shemi）的比丘們說了這首偈語：
『各種惡劣的聲音到處流傳，不尋求至高無上的佛法；當破壞僧團的時候，也不考慮其他的事情。折斷骨頭，傷害生命，盜取牛馬等財物；即使是國家之間發生爭鬥和戰亂，也有最終和好的時候。 你們怎麼能這樣，用各種惡毒的語言互相謾罵呢？如果有人這樣做，那麼仇恨永遠無法消除。 用各種惡毒的語言謾罵別人，最終不會還以同樣的報復；如果有人能夠忍耐沉默，那麼仇恨自然就會消除。 用仇恨來消除仇恨，仇恨永遠無法消除；沒有仇恨，仇恨自然就會平息，這種方法勇敢、堅定而且快樂。 也不教唆別人去做，自己
【English Translation】 English version He told all his ministers: 'This is Prince Changsheng (Long Life Prince) Chang Mona (Long Mona). From now on, no one is allowed to discuss him. Why? Because his life sustains mine, and my life sustains his.' Then the king returned to him the troops, all the lands, treasuries, and jewels that belonged to his father's reign, and solemnly married his daughter to him.
'You bhikkhus! That Chang Mona (Long Mona) who wielded swords, had ancestral feuds with his father, yet they reconciled like father and son. You who have left home to practice the Way, following the same teacher and learning the same teachings, should unite like water and milk, benefiting the Buddha's Dharma and living in peace. Stop! Stop! Bhikkhus! Do not quarrel, insult, slander, or seek each other's faults. Live in harmony, do not argue, follow the same teacher, learn the same teachings, and unite like water and milk, benefiting the Buddha's Dharma and living in peace.' Among them, a certain bhikkhu said to the Buddha: 'Venerable One! Just abide in peace yourself. The Tathagata is the Lord of the Dharma. The bhikkhus will know how to handle their own disputes.' Then the World-Honored One, for the second and third time, told the bhikkhus of Kausambi (Ju Shemi): 'Stop! Stop! Do not quarrel, insult, slander, or seek each other's faults. Live in harmony, follow the same teacher, learn the same teachings, and unite like water and milk, benefiting the Buddha's Dharma and living in peace.' Those bhikkhus said: 'Venerable One! Just abide in peace yourself. The Tathagata is the Lord of the Dharma. The bhikkhus will know how to handle their own disputes.'
At that time, the World-Honored One spoke this verse for the bhikkhus of Kausambi (Ju Shemi):
'Various evil sounds spread abroad, not seeking the supreme Dharma; when destroying the Sangha, they consider nothing else. Breaking bones, harming lives, stealing cattle, horses, and wealth; even when countries fight and are in turmoil, there is still reconciliation. How can you be like this, hurling various malicious insults at each other? If someone does this, then hatred will never be eliminated. Insulting others with various malicious words will ultimately not bring retaliation; if someone can endure in silence, then hatred will naturally be eliminated. Using hatred to eliminate hatred, hatred will never be eliminated; without hatred, hatred will naturally cease, that method is courageous, steadfast, and joyful. Also not teaching others to do, oneself
亦不為； 能行如是者， 如雨淹眾塵。 無堅說堅牢， 堅牢不見堅； 彼不解堅牢， 墮邪憶念中。 堅牢知堅牢， 不堅知不堅； 彼解堅牢法， 入于正念中。 猶如人執箭， 執緩自傷手； 沙門不善良， 增益於地獄。 若能善執箭， 執急不傷手； 沙門善自良， 便得生善道。 雖有袈裟服， 壞抱于結使； 不能除怨害， 彼不應袈裟。 結使已除滅， 持戒自莊嚴； 調伏于怨仇， 彼則應袈裟。 處處遍求伴， 無有稱己者； 寧獨堅其心， 不與愚者同。 若處處求伴， 不得如己者； 寧獨自行善， 不與愚惡伴。 獨行莫作惡， 如山頂野象； 若審得善伴， 共行住勇健。 游處在諸眾， 其心常歡喜； 若不得善伴， 獨行常勇健， 舍于郡國邑， 無事如野象。」
爾時世尊，以拘睒彌比丘斗諍，共相誹謗罵詈，眾僧惱亂。世尊不喜，不語眾僧及供養人，自舉臥具著本處，執持衣缽，以神足力從拘睒彌還舍衛國。時拘睒彌諸優婆塞，聞世尊以諸比丘斗諍，共相誹謗罵詈，眾僧惱亂。世尊不喜，不語眾僧及供養人，自舉臥具著本處執持衣缽，以神足力從拘睒彌國還舍衛國。時諸
【現代漢語翻譯】 現代漢語譯本 也不去做； 能夠這樣實行的人，就像雨水淹沒塵土一樣（洗去煩惱）。 沒有堅固的東西卻說它是堅牢的，實際上並沒有見到真正的堅牢； 那些不理解堅牢的人，會墮入錯誤的憶念之中。 真正堅固的人知道什麼是堅固，不堅固的人知道什麼是不堅固； 他們理解堅牢的法則，進入正確的念頭之中。 就像人拿著箭，如果握得太鬆就會傷到自己的手； 不善良的沙門（出家人），會增加下地獄的因緣。 如果能夠好好地握住箭，握緊了就不會傷到手； 善良的沙門，自然會走向好的道路。 即使穿著袈裟，卻懷抱著煩惱； 不能去除怨恨和傷害，這樣的人不配穿袈裟。 煩惱已經去除，持守戒律來莊嚴自己； 調伏了怨恨和仇敵，這樣的人才配穿袈裟。 到處尋找同伴，卻找不到與自己相稱的人； 寧願獨自堅定自己的心，也不要與愚蠢的人為伍。 如果到處尋找同伴，卻找不到像自己一樣的人； 寧願獨自修行善行，也不要與愚蠢邪惡的人為伴。 獨自修行不要作惡，就像山頂上的野像一樣（自由自在）； 如果確實找到了好的同伴，一起修行就會勇猛精進。 遊走在人群之中，內心常常充滿歡喜； 如果沒有找到好的同伴，獨自修行也要保持勇猛精進， 捨棄城鎮和鄉村，無牽無掛就像野像一樣。」 當時，世尊因為拘睒彌（Kausambi）的比丘們爭鬥，互相誹謗謾罵，擾亂僧團。世尊不高興，不與僧眾和供養者說話，自己收拾臥具回到原來的地方，拿著衣缽，用神足通從拘睒彌回到舍衛國（Sravasti）。當時拘睒彌的優婆塞（居士），聽說世尊因為比丘們爭鬥，互相誹謗謾罵，擾亂僧團。世尊不高興，不與僧眾和供養者說話，自己收拾臥具回到原來的地方，拿著衣缽，用神足通從拘睒彌國回到舍衛國。當時各位……
【English Translation】 English version Nor does he do; He who can act thus, is like rain that overwhelms the dust. He who says 'firm' of what is not firm, does not see the firm; He does not understand the firm, and falls into wrong recollection. He who knows the firm as firm, and the not-firm as not-firm; He understands the law of the firm, and enters into right mindfulness. Just as a man holding an arrow, if he holds it loosely, injures his own hand; A Samana (ascetic) who is not good, increases his way to hell. If he can hold the arrow well, and holds it tightly, he does not injure his hand; A Samana who is good to himself, then attains a good path. Though he has the robe, if he is corrupted by defilements; And cannot remove hatred and harm, he is not worthy of the robe. He who has destroyed defilements, and adorns himself with morality; And has subdued hatred, he is worthy of the robe. Everywhere seeking a companion, he finds none equal to himself; Let him rather firmly keep his purpose, and not associate with fools. If everywhere seeking a companion, he finds none like himself; Let him rather walk alone in doing good, and not associate with the foolish and wicked. Wandering alone, do no evil, like an elephant in the forest on a mountain top; If you find a good companion, live and walk together courageously. Wandering among the crowds, may his heart be always joyful; If he does not find a good companion, let him wander alone courageously, Leaving behind towns and villages, unattached like a wild elephant." At that time, the World-Honored One, because of the monks in Kausambi (拘睒彌) quarreling, slandering and reviling each other, and disturbing the Sangha (僧團). The World-Honored One was displeased, and without speaking to the Sangha or the donors, he gathered his bedding and returned to his original place, holding his robe and bowl, and by his spiritual power, he returned from Kausambi to Sravasti (舍衛國). At that time, the Upasakas (優婆塞) of Kausambi heard that the World-Honored One, because of the monks quarreling, slandering and reviling each other, and disturbing the Sangha, was displeased, and without speaking to the Sangha or the donors, he gathered his bedding and returned to his original place, holding his robe and bowl, and by his spiritual power, he returned from the country of Kausambi to Sravasti. At that time, the various...
優婆塞，自共作制限：「我等眾人，都不應見拘睒彌比丘，起迎恭敬禮拜問訊語言，及供養衣服、飲食、病瘦醫藥。」彼諸比丘如似被舉住，比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種沙門外道，盡皆遠離無有與語者。彼諸斗諍比丘遂無有利養，作如是念：「我等可於世尊所滅此斗諍事。」即往舍衛國。時舍利弗聞拘睒彌比丘斗諍，共相誹謗罵詈口如刀劍，從拘睒彌來舍衛國，即與五百比丘往佛所，頭面禮足卻住一面，白世尊言：「此拘睒彌比丘斗諍，共相誹謗罵詈，口如刀劍，從拘睒彌來至舍衛國，我曹當云何？」佛告舍利弗：「應聽二部所說，若有比丘如法語者，則應受彼語，稱譽長養與為伴黨。」舍利弗復白佛言：「云何知彼比丘是法語、非法語？」佛告舍利弗：「有十八事破僧：法非法、毗尼非毗尼、犯不犯、輕言重、有餘無餘、粗惡不粗惡、以應行不應行、制不制、說不說。」佛告舍利弗：「汝觀此事，則知彼比丘如法語、非法語。」復白佛言：「云何與拘睒彌比丘房舍臥具？」佛言：「應持屏處房舍臥具與，若無屏處應作屏處與，如眾僧分臥具法等與。」舍利弗白佛言：「眾僧衣物，云何與拘睒彌比丘分？」佛言：「隨上座次到應與。」舍利弗白佛言：「拘睒彌比丘若小食與粥時，當云何坐？」
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴優婆塞（在家男信徒），他們自己共同制定了限制：『我們這些人，都不應該去見拘睒彌（Kaushambi）的比丘（bhiksu，出家男眾），對他們起立迎接、恭敬禮拜、問候交談，以及供養衣服、飲食、醫藥等。』那些比丘就像是被舉罪一樣，比丘、比丘尼（bhiksuni，出家女眾）、優婆塞、優婆夷（在家女信徒）、國王、大臣，各種沙門（sramana，出家修行者）外道，都遠離他們，沒有人與他們交談。那些爭鬥的比丘於是沒有了利益供養，就想：『我們可以在世尊（佛陀）那裡平息這場爭鬥。』於是前往舍衛國（Sravasti）。 當時，舍利弗（Sariputra，佛陀十大弟子之一）聽說拘睒彌的比丘們爭鬥，互相誹謗謾罵，言語如刀劍，從拘睒彌來到舍衛國，就與五百比丘前往佛陀處，頭面禮足，退到一旁，對世尊說：『這些拘睒彌的比丘爭鬥，互相誹謗謾罵，言語如刀劍，從拘睒彌來到舍衛國，我們應當怎麼辦？』 佛陀告訴舍利弗：『應當聽取兩方所說，如果有比丘所說符合佛法，就應當接受他的話，稱讚他，與他為伴。』舍利弗又問佛陀：『如何知道那個比丘說的是否符合佛法？』 佛陀告訴舍利弗：『有十八件事會破壞僧團：法與非法、毗尼（vinaya，戒律）與非毗尼、犯與不犯、輕罪與重罪、有餘與無餘、粗惡與不粗惡、應行與不應行、制定與不制定、說與不說。』佛陀告訴舍利弗：『你觀察這些事，就知道那個比丘說的是否符合佛法。』 舍利弗又問：『如何給拘睒彌的比丘房舍臥具？』佛陀說：『應當把僻靜處的房舍臥具給他們，如果沒有僻靜處，應當設定僻靜處給他們，按照僧團分配臥具的規矩給他們。』 舍利弗問佛陀：『僧團的衣物，如何分給拘睒彌的比丘？』佛陀說：『按照上座的次序分給他們。』舍利弗問佛陀：『拘睒彌的比丘在小食或粥時，應當如何坐？』
【English Translation】 English version: The Buddha told the Upasakas (male lay devotees) that they had made a restriction among themselves: 'We should not meet the Bhiksus (monks) of Kaushambi, greet them with respect, bow to them, ask after their well-being, or offer them clothing, food, or medicine.' Those Bhiksus were as if they had been censured. Bhiksus, Bhiksunis (nuns), Upasakas, Upasikas (female lay devotees), kings, ministers, and various Sramanas (ascetics) and outsiders all stayed away from them, and no one spoke to them. Those quarreling Bhiksus then had no offerings, and they thought: 'We can settle this dispute with the World Honored One (the Buddha).' So they went to Sravasti. At that time, Sariputra (one of the Buddha's ten great disciples) heard that the Bhiksus of Kaushambi were quarreling, slandering and reviling each other, their words like swords. He came from Kaushambi to Sravasti, and with five hundred Bhiksus, he went to the Buddha, bowed his head to his feet, and stood to one side. He said to the World Honored One: 'These Bhiksus of Kaushambi are quarreling, slandering and reviling each other, their words like swords. They have come from Kaushambi to Sravasti. What should we do?' The Buddha told Sariputra: 'You should listen to what both sides say. If a Bhiksu speaks according to the Dharma, you should accept his words, praise him, and be his companion.' Sariputra then asked the Buddha: 'How can we know whether a Bhiksu speaks according to the Dharma or not?' The Buddha told Sariputra: 'There are eighteen things that can destroy the Sangha: Dharma and non-Dharma, Vinaya (discipline) and non-Vinaya, offense and non-offense, minor offense and major offense, remainder and no remainder, coarse and not coarse, proper conduct and improper conduct, prescribed and not prescribed, spoken and not spoken.' The Buddha told Sariputra: 'Observe these things, and you will know whether a Bhiksu speaks according to the Dharma or not.' Sariputra then asked: 'How should we give the Bhiksus of Kaushambi lodging and bedding?' The Buddha said: 'You should give them lodging and bedding in a secluded place. If there is no secluded place, you should create a secluded place for them, and give them according to the rules of the Sangha for distributing bedding.' Sariputra asked the Buddha: 'How should the Sangha's belongings be distributed to the Bhiksus of Kaushambi?' The Buddha said: 'They should be given according to the order of seniority.' Sariputra asked the Buddha: 'When the Bhiksus of Kaushambi have a small meal or porridge, how should they sit?'
佛告舍利弗：「我先不作如是語耶？眾僧破非法和合，應在身口不生惡處坐，眾僧破如法和合事已滅，應間闕一人坐處坐。」
爾時摩訶波阇波提比丘尼，聞拘睒彌比丘斗諍誹謗，共相罵詈互求長短。從拘睒彌來至舍衛國，即與五百比丘尼俱詣世尊所，頭面禮足卻住一面，白佛言：「大德！此拘睒彌比丘斗諍誹謗，共相罵詈互求長短，從拘睒彌來至舍衛國，我等當云何？」佛告瞿曇彌：「應聽二部語，若有比丘如法語者，則應受彼語，稱譽長養與為伴黨。」復白佛言：「云何知彼比丘是法語、非法語？」佛告瞿曇彌：「有十八事破僧：法非法乃至說不說，如上。汝觀此事，則知彼比丘如法語、非法語。瞿曇彌比丘尼！應從眾僧乞教授在如法比丘部中求。」
爾時阿難邠坻，聞拘睒彌比丘斗諍誹謗，共相罵詈互求長短口如刀劍，從拘睒彌來舍衛國，與五百優婆塞俱詣世尊所，頭面禮足卻坐一面，白佛言：「拘睒彌比丘斗諍誹謗，共相罵詈互求長短口如刀劍，從拘睒彌來至舍衛國，我等當云何？」佛言：「應聽二部語如上，若有檀越佈施，應分作二分。此亦是僧，彼亦是僧。居士！如破金杖為二分，二俱是金。如是居士佈施物，應分為二分。此亦是僧，彼亦是僧。」
爾時毗舍佉無夷羅母，聞拘睒彌比
【現代漢語翻譯】 現代漢語譯本：佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『我先前沒有這樣說過嗎？如果僧團（Sangha，佛教僧侶團體）破壞了不合法的和諧，他們應該在身口意上不產生惡行的地方安坐。如果僧團破壞了如法的和諧，事情已經平息，他們應該在空出一個人的座位的地方坐下。』
當時，摩訶波阇波提比丘尼（Mahapajapati，佛陀的姨母，也是第一位比丘尼）聽到拘睒彌（Kausambi，古印度城市）的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點。她從拘睒彌來到舍衛國（Sravasti，古印度城市，佛陀常駐地），與五百位比丘尼一同前往世尊（Bhagavan，佛陀的尊稱）處，以頭面禮拜佛足，然後退到一旁站立，稟告佛陀說：『大德（Bhante，對僧侶的尊稱）！這些拘睒彌的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點，我們從拘睒彌來到舍衛國，我們應當怎麼辦？』佛陀告訴瞿曇彌（Gotami，摩訶波阇波提的別稱）說：『應當聽取兩方的說法，如果有的比丘說的是符合佛法的，就應當接受他們的說法，稱讚他們，支援他們，與他們結為同伴。』又稟告佛陀說：『如何知道那些比丘說的是符合佛法的，還是不符合佛法的？』佛陀告訴瞿曇彌說：『有十八種事情會破壞僧團：法與非法，乃至說與不說，如上面所說。你觀察這些事情，就能知道那些比丘說的是符合佛法的，還是不符合佛法的。瞿曇彌比丘尼！應當從僧團請求教授，在如法的比丘團體中尋求。』
當時，阿難邠坻（Anathapindika，給孤獨長者，佛陀的護法）聽到拘睒彌的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點，口如刀劍，他從拘睒彌來到舍衛國，與五百位優婆塞（Upasaka，在家男居士）一同前往世尊處，以頭面禮拜佛足，然後退到一旁坐下，稟告佛陀說：『拘睒彌的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點，口如刀劍，我們從拘睒彌來到舍衛國，我們應當怎麼辦？』佛陀說：『應當聽取兩方的說法，如上面所說，如果有檀越（Danapati，施主）佈施，應當分成兩份。這部分也是僧團，那部分也是僧團。居士！如同將金杖打斷為兩份，兩份都是金子。如此，居士佈施的物品，應當分為兩份。這部分也是僧團，那部分也是僧團。』
當時，毗舍佉無夷羅母（Visakha Migaramata，毗舍佉，一位著名的女護法）聽到拘睒彌的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點，口如刀劍，她從拘睒彌來到舍衛國，與五百位優婆夷（Upasika，在家女居士）一同前往世尊處，以頭面禮拜佛足，然後退到一旁站立，稟告佛陀說：『拘睒彌的比丘們爭鬥誹謗，互相謾罵，互相挑剔缺點，口如刀劍，我們從拘睒彌來到舍衛國，我們應當怎麼辦？』佛陀說：『應當聽取兩方的說法，如上面所說，如果有檀越佈施，應當分成兩份。這部分也是僧團，那部分也是僧團。居士！如同將金杖打斷為兩份，兩份都是金子。如此，居士佈施的物品，應當分為兩份。這部分也是僧團，那部分也是僧團。』
【English Translation】 English version: The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'Did I not say this before? If the Sangha (Sangha, the Buddhist monastic community) breaks an unlawful harmony, they should sit in a place where no evil arises in body, speech, and mind. If the Sangha breaks a lawful harmony, and the matter has subsided, they should sit in a place where one person's seat is left vacant.'
At that time, Mahapajapati Bhikkhuni (Mahapajapati, the Buddha's aunt and the first bhikkhuni) heard that the bhikkhus of Kausambi (Kausambi, an ancient Indian city) were fighting, slandering, reviling each other, and seeking each other's faults. She came from Kausambi to Sravasti (Sravasti, an ancient Indian city, the Buddha's usual residence), and together with five hundred bhikkhunis, went to the Blessed One (Bhagavan, an honorific title for the Buddha), bowed her head to his feet, and stood to one side, reporting to the Buddha: 'Venerable Sir (Bhante, an honorific title for monks), these bhikkhus of Kausambi are fighting, slandering, reviling each other, and seeking each other's faults. We have come from Kausambi to Sravasti. What should we do?' The Buddha told Gotami (Gotami, another name for Mahapajapati): 'You should listen to both sides. If there are bhikkhus who speak according to the Dharma, you should accept their words, praise them, support them, and be their companions.' She further asked the Buddha: 'How can we know whether those bhikkhus speak according to the Dharma or not?' The Buddha told Gotami: 'There are eighteen things that can destroy the Sangha: what is Dharma and what is not Dharma, even speaking and not speaking, as mentioned above. Observe these things, and you will know whether those bhikkhus speak according to the Dharma or not. Bhikkhuni Gotami! You should request instruction from the Sangha and seek it in the community of bhikkhus who are in accordance with the Dharma.'
At that time, Anathapindika (Anathapindika, a wealthy benefactor of the Buddha) heard that the bhikkhus of Kausambi were fighting, slandering, reviling each other, and seeking each other's faults, their mouths like swords. He came from Kausambi to Sravasti, and together with five hundred Upasakas (Upasaka, lay male devotees), went to the Blessed One, bowed his head to his feet, and sat to one side, reporting to the Buddha: 'The bhikkhus of Kausambi are fighting, slandering, reviling each other, and seeking each other's faults, their mouths like swords. We have come from Kausambi to Sravasti. What should we do?' The Buddha said: 'You should listen to both sides, as mentioned above. If there are Danapatis (Danapati, donors) who make offerings, they should be divided into two portions. This portion is also the Sangha, and that portion is also the Sangha. Layman! Just as a golden staff is broken into two pieces, both pieces are gold. Likewise, the offerings of the layman should be divided into two portions. This portion is also the Sangha, and that portion is also the Sangha.'
At that time, Visakha Migaramata (Visakha Migaramata, Visakha, a famous female patron) heard that the bhikkhus of Kausambi were fighting, slandering, reviling each other, and seeking each other's faults, their mouths like swords. She came from Kausambi to Sravasti, and together with five hundred Upasikas (Upasika, lay female devotees), went to the Blessed One, bowed her head to his feet, and stood to one side, reporting to the Buddha: 'The bhikkhus of Kausambi are fighting, slandering, reviling each other, and seeking each other's faults, their mouths like swords. We have come from Kausambi to Sravasti. What should we do?' The Buddha said: 'You should listen to both sides, as mentioned above. If there are Danapatis who make offerings, they should be divided into two portions. This portion is also the Sangha, and that portion is also the Sangha. Layman! Just as a golden staff is broken into two pieces, both pieces are gold. Likewise, the offerings of the layman should be divided into two portions. This portion is also the Sangha, and that portion is also the Sangha.'
丘斗諍誹謗，共相罵詈互求長短口如刀劍，從拘睒彌來至舍衛國，與五百優婆私俱詣世尊所，頭面禮足卻住一面白佛言：「拘睒彌比丘斗諍誹謗，共相罵詈互求長短口如刀劍，從拘睒彌來至舍衛國，我等當云何？」佛言：「應聽彼二部所說，如上。若有佈施衣物，應分為二分，此亦是僧、彼亦是僧。如破金杖為二分，彼此是金。若有佈施衣物，應分為二分，此亦是僧、彼亦是僧。」
爾時被舉比丘道路行，靜處心自念言：「我此諍事，應當引修多羅、毗尼、阿毗曇，檢校佛法是舉、非舉，為是如法舉羯磨成就，為是不如法舉羯磨不成就耶？」時即看修多羅、毗尼、阿毗曇，檢校佛法律，作是念：「是犯、非為不犯，是舉、非為不舉，如法舉羯磨成就、非為不如法舉羯磨不成就。」彼即至隨舉比丘所，作如是言：「我在道路行，在靜處思惟作是念：『我今此斗諍事，是犯非犯耶？』即看修多羅、毗尼、阿毗曇，檢校佛法律。是犯、非為不犯，是舉、非為不舉，如法舉羯磨成就、非為不如法舉羯磨不成就。」時隨舉比丘，即將被舉比丘至舉罪比丘所白言：「此被舉比丘，語我如是言：『在道路行，在靜處思惟，心自念言：「如上所說。」』」爾時舉罪比丘，即將隨舉比丘、被舉比丘，詣世尊所頭面禮足已，卻坐一面
【現代漢語翻譯】 現代漢語譯本 丘鬥爭誹謗，互相謾罵，爭論是非長短，言語如刀劍。他們從拘睒彌（Kausambi）來到舍衛國（Sravasti），與五百優婆私（Upasika，女居士）一同前往世尊（世尊）處，頂禮佛足後站立在一旁，稟告佛陀：『拘睒彌的比丘們互相爭鬥誹謗，互相謾罵，爭論是非長短，言語如刀劍。我們從拘睒彌來到舍衛國，我們應當怎麼辦？』佛陀說：『應當聽取他們兩方所說，如前所述。如果有人佈施衣物，應當分為兩份，這兩部分都是僧團的。如同將金杖破為兩半，兩邊都是金子。如果有人佈施衣物，應當分為兩份，這兩部分都是僧團的。』 當時，被指控的比丘在路上行走，在安靜的地方心中自念：『我這爭端之事，應當引用修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），檢查佛法，判斷是指控成立還是不成立，是指控如法羯磨（Karma，業）成就，還是不如法羯磨不成就呢？』當時他就檢視修多羅、毗尼、阿毗曇，檢查佛法律，心想：『這是犯戒，不是沒有犯戒，是指控成立，不是指控不成立，是如法羯磨成就，不是不如法羯磨不成就。』他於是去到隨同指控的比丘那裡，這樣說道：『我在路上行走，在安靜的地方思考，心中自念：「我現在這爭端之事，是犯戒還是沒有犯戒呢？」於是檢視修多羅、毗尼、阿毗曇，檢查佛法律。這是犯戒，不是沒有犯戒，是指控成立，不是指控不成立，是如法羯磨成就，不是不如法羯磨不成就。』當時隨同指控的比丘，就帶著被指控的比丘去到指控罪行的比丘那裡稟告說：『這位被指控的比丘，對我說這樣的話：「在路上行走，在安靜的地方思考，心中自念：『如上面所說。』」』當時指控罪行的比丘，就帶著隨同指控的比丘、被指控的比丘，前往世尊處，頂禮佛足后，坐在一旁。
【English Translation】 English version They quarreled, slandered, reviled each other, argued about merits and demerits, and their words were like swords. They came from Kausambi (Kausambi) to Sravasti (Sravasti), and together with five hundred Upasikas (Upasika, female lay devotees), they went to the World Honored One (World Honored One), bowed their heads to his feet, stood aside, and reported to the Buddha: 'The Bhikkhus (Bhikkhus, monks) in Kausambi quarrel, slander, revile each other, argue about merits and demerits, and their words are like swords. We have come from Kausambi to Sravasti, what should we do?' The Buddha said: 'You should listen to what both sides say, as before. If someone donates clothing, it should be divided into two parts, both of which belong to the Sangha (Sangha, monastic community). It is like breaking a golden staff into two halves, both of which are gold. If someone donates clothing, it should be divided into two parts, both of which belong to the Sangha.' At that time, the accused Bhikkhu was walking on the road, and in a quiet place, he thought to himself: 'Regarding this dispute of mine, I should refer to the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises) to examine the Buddha's teachings and determine whether the accusation is valid or not, whether the Karma (Karma, action) of accusation is lawfully accomplished or unlawfully accomplished.' At that time, he examined the Sutras, Vinaya, and Abhidhamma, and scrutinized the Buddha's laws, thinking: 'This is an offense, not a non-offense; the accusation is valid, not invalid; the Karma of accusation is lawfully accomplished, not unlawfully accomplished.' He then went to the Bhikkhu who supported the accusation and said: 'I was walking on the road, and in a quiet place, I thought to myself: 「Regarding this dispute of mine, is it an offense or not?」 So I examined the Sutras, Vinaya, and Abhidhamma, and scrutinized the Buddha's laws. This is an offense, not a non-offense; the accusation is valid, not invalid; the Karma of accusation is lawfully accomplished, not unlawfully accomplished.' At that time, the Bhikkhu who supported the accusation took the accused Bhikkhu to the Bhikkhu who made the accusation and reported: 'This accused Bhikkhu said to me: 「While walking on the road, and thinking in a quiet place, I thought to myself: 『As mentioned above.』」' At that time, the Bhikkhu who made the accusation took the Bhikkhu who supported the accusation and the accused Bhikkhu to the World Honored One, bowed their heads to his feet, and sat aside.
，白佛言：「此隨舉比丘，將被舉比丘來至我所，以被舉比丘因緣具向我說，今即復以此因緣具白世尊。」世尊告諸比丘：「是犯、非不犯，是舉、非不舉，如法舉，此比丘羯磨成就。若彼比丘順從眾僧懺悔改過，求索解不見舉羯磨者，即應白四羯磨解。應如是解，彼比丘應至僧中偏露右肩、脫革屣禮僧足已，右膝著地、合掌白如是言：『大德僧聽！我某甲比丘，僧舉我作不見舉羯磨，我今順從眾僧改過懺悔，乞解不見舉羯磨，愿僧慈愍故為我解。』如是第二、第三說。是中應差堪能作羯磨者，若上座、若次坐，若誦律、若不誦律，能羯磨者如是白：『大德僧聽！此某甲比丘，僧作不見舉羯磨。今順從眾僧改過懺悔，乞解不見舉羯磨。若僧時到僧忍聽，某甲比丘僧與解不見舉羯磨。白如是。』『大德僧聽！某甲比丘僧與作不見舉羯磨，彼順從眾僧改過懺悔，今求僧乞解不見舉羯磨。誰諸長老忍僧解彼某甲比丘不見舉羯磨者默然，誰不忍者說。是第一羯磨。』如是第二、第三說。『僧已忍與某甲比丘解不見舉羯磨竟。僧忍，默然故，是事如是持。』」
佛言：「聽作白羯磨和合，應如是白。『大德僧聽！所因事令僧斗諍誹謗，共相罵詈互求長短，彼人犯事被舉，今已還解，已滅僧塵垢。若僧時到僧忍聽，僧作和合
【現代漢語翻譯】 現代漢語譯本：佛對[白]（Bhikkhu，比丘）說：『這位隨舉比丘，將要被舉的比丘帶到我這裡，將被舉比丘的因緣詳細地告訴我，現在又將這些因緣詳細地稟告世尊。』世尊告訴眾比丘：『這是犯戒，不是沒有犯戒；這是如法地舉行了[舉罪]（Ukkhepaniyakamma，舉罪羯磨），不是沒有舉行；如法地舉行了舉罪，這位比丘的[羯磨]（Kamma，業）就成立了。如果那位比丘順從僧團懺悔改過，請求解除[不見舉羯磨]（Adassanukkhepanakamma，不見舉羯磨），就應該用[四羯磨]（Catukamma，四種羯磨）來解除。應該這樣解除：那位比丘應該到僧團中，袒露右肩，脫掉鞋子，禮拜僧眾的腳，然後右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲比丘，僧團對我作了不見舉羯磨，我現在順從僧團改過懺悔，請求解除不見舉羯磨，希望僧團慈悲憐憫我，為我解除。』這樣說第二遍、第三遍。這裡面應該選擇能夠作羯磨的人，無論是上座、還是次座，無論是誦律的、還是不誦律的，能夠作羯磨的人這樣稟告：『尊敬的僧團請聽！這位某甲比丘，僧團對他作了不見舉羯磨。現在順從僧團改過懺悔，請求解除不見舉羯磨。如果僧團時間到了，僧團允許，就為某甲比丘解除不見舉羯磨。稟告完畢。』『尊敬的僧團請聽！僧團為某甲比丘作了不見舉羯磨，他順從僧團改過懺悔，現在請求僧團解除不見舉羯磨。哪位長老允許僧團解除某甲比丘的不見舉羯磨的就默然，誰不允許的就說出來。這是第一羯磨。』這樣說第二遍、第三遍。『僧團已經允許為某甲比丘解除不見舉羯磨完畢。僧團允許，因為默然的緣故，這件事就這樣決定了。』 佛說：『聽作[白羯磨]（Ñattikamma，白羯磨）和合，應該這樣稟告：『尊敬的僧團請聽！因為某件事導致僧團爭鬥誹謗，互相謾罵，互相指責，那個人犯了事被舉罪，現在已經恢復，已經消除了僧團的塵垢。如果僧團時間到了，僧團允許，僧團就作和合。
【English Translation】 English version: The Buddha said to [White] (Bhikkhu, monk): 'This follower monk should bring the monk who is to be suspended to me, and tell me in detail the reasons for the suspension of the monk who is to be suspended. Now, I will report these reasons in detail to the World Honored One.' The World Honored One told the monks: 'This is an offense, not a non-offense; this is a [suspension] (Ukkhepaniyakamma, act of suspension), not a non-suspension; the suspension was carried out according to the Dharma, and this monk's [karma] (Kamma, action) is established. If that monk submits to the Sangha, repents and corrects his mistakes, and requests the lifting of the [suspension for not seeing the offense] (Adassanukkhepanakamma, act of suspension for not seeing the offense), then it should be lifted with the [four karmas] (Catukamma, four acts). It should be lifted as follows: That monk should go to the Sangha, expose his right shoulder, take off his shoes, bow to the feet of the Sangha, then kneel on his right knee, join his palms, and report: 'Venerable Sangha, please listen! I, monk so-and-so, have been subjected to the suspension for not seeing the offense by the Sangha. Now I submit to the Sangha, repent and correct my mistakes, and request the lifting of the suspension for not seeing the offense. I hope the Sangha will be compassionate and merciful to me and lift it for me.' Say this a second and third time. Among them, someone capable of performing the karma should be chosen, whether it is a senior monk or a junior monk, whether he recites the Vinaya or not, the one who can perform the karma should report: 'Venerable Sangha, please listen! This monk so-and-so has been subjected to the suspension for not seeing the offense by the Sangha. Now he submits to the Sangha, repents and corrects his mistakes, and requests the lifting of the suspension for not seeing the offense. If the Sangha has time and the Sangha permits, then the suspension for not seeing the offense will be lifted for monk so-and-so. Report completed.' 'Venerable Sangha, please listen! The Sangha has subjected monk so-and-so to the suspension for not seeing the offense. He submits to the Sangha, repents and corrects his mistakes, and now requests the Sangha to lift the suspension for not seeing the offense. Whoever among the elders permits the Sangha to lift the suspension for not seeing the offense for monk so-and-so, let him be silent; whoever does not permit it, let him speak. This is the first karma.' Say this a second and third time. 'The Sangha has already permitted the lifting of the suspension for not seeing the offense for monk so-and-so. The Sangha permits it, because of the silence, this matter is thus decided.' The Buddha said: 'Listen to the making of the [motion karma] (Ñattikamma, motion karma) for reconciliation, it should be reported as follows: 'Venerable Sangha, please listen! Because of a certain matter, the Sangha has been fighting, slandering, cursing each other, and finding fault with each other. That person committed an offense and was suspended, but now he has been restored, and the defilement of the Sangha has been eliminated. If the Sangha has time and the Sangha permits, the Sangha will make reconciliation.
。白如是。』應作如是白和合。」
時優波離從坐起，偏露右肩、脫革屣、右膝著地，合掌白世尊言：「所因事令僧斗諍誹謗罵詈，互求長短，令僧破、令僧別異住、令僧塵垢。彼事未料理、未處分、未滅僧塵垢，頗得如法和合不？」佛言：「不得如法和合。優波離！彼所因諍事，令僧斗諍誹謗罵詈，互求長短，令僧破、令僧別住、令僧塵垢。彼諍事已料理、已分處、已滅僧塵垢，得如法和合。」佛言：「自今已去聽作白羯磨和合布薩，應作如是白：『大德僧聽！彼所因事，令僧斗諍誹謗罵詈，互求長短令僧破、令僧別住、令僧塵垢。彼人僧為作舉罪，已還為解，已滅僧塵垢。若僧時到僧忍聽，僧作和合布薩。白如是。』應如是白已和合布薩。」
爾時佛告優波離：「有五種犯罪人。何等五？比丘如是犯罪，余比丘語言：『汝犯罪，見不？』答言：『不見。』彼語此比丘言：『若見此罪應懺悔。』此是第一犯罪人。比丘如是犯罪，余比丘語言：『汝犯罪見不？』答言：『不見。』彼比丘言：『汝若見罪，應僧中懺悔。』是第二犯罪人。比丘如是犯罪，余比丘語言：『汝犯罪，見不？』答言：『不見。』彼比丘言：『汝若見罪，當於此僧中懺悔。』是第三犯罪人。比丘如是犯罪，余比丘語言：『汝犯罪，見
【現代漢語翻譯】 現代漢語譯本：優波離回答說：『是的。』應該這樣宣告以達成和合。」
當時，優波離（Upali，佛陀十大弟子之一，持戒第一）從座位上起身，袒露右肩，脫掉革屣（拖鞋），右膝著地，合掌向世尊（世尊，對佛陀的尊稱）稟告說：「因為某些事情導致僧團（Sangha，佛教僧侶團體）爭鬥、誹謗、謾罵，互相爭論誰是誰非，導致僧團分裂、導致僧團各自獨立居住、導致僧團蒙受塵垢。這些事情沒有處理、沒有裁決、沒有消除僧團的塵垢，是否能夠如法和合呢？」佛陀說：「不能如法和合。優波離！因為某些爭端，導致僧團爭鬥、誹謗、謾罵，互相爭論誰是誰非，導致僧團分裂、導致僧團各自獨立居住、導致僧團蒙受塵垢。這些爭端已經處理、已經裁決、已經消除了僧團的塵垢，才能如法和合。」佛陀說：「從今以後，允許舉行白羯磨（白羯磨，一種僧團儀式）和合布薩（布薩，佛教僧團每半月舉行的集會，懺悔罪過，重申戒律），應該這樣宣告：『各位大德僧眾請聽！因為某些事情，導致僧團爭鬥、誹謗、謾罵，互相爭論誰是誰非，導致僧團分裂、導致僧團各自獨立居住、導致僧團蒙受塵垢。這個人僧團已經對他進行了舉罪（舉罪，指出僧侶的過失），現在已經為他解罪，已經消除了僧團的塵垢。如果僧團認為時機已到，僧團允許聽取，僧團舉行和合布薩。宣告完畢。』應該這樣宣告完畢，然後舉行和合布薩。」
這時，佛陀告訴優波離：「有五種犯罪的人。是哪五種？比丘（Bhiksu，佛教出家男眾）這樣犯罪，其他比丘說：『你犯罪了，看見了嗎？』回答說：『沒看見。』那個比丘對這個比丘說：『如果看見了這個罪，應該懺悔。』這是第一種犯罪的人。比丘這樣犯罪，其他比丘說：『你犯罪了，看見了嗎？』回答說：『沒看見。』那個比丘說：『你如果看見了罪，應該在僧團中懺悔。』這是第二種犯罪的人。比丘這樣犯罪，其他比丘說：『你犯罪了，看見了嗎？』回答說：『沒看見。』那個比丘說：『你如果看見了罪，應當在這個僧團中懺悔。』這是第三種犯罪的人。比丘這樣犯罪，其他比丘說：『你犯罪了，看見』
【English Translation】 English version: Upali replied, 'Yes.' Such an announcement should be made to achieve reconciliation.'
At that time, Upali, rising from his seat, bared his right shoulder, removed his leather sandals, knelt on his right knee, and with palms joined, said to the World-Honored One (Bhagavan, an epithet for the Buddha): 'Due to certain matters, the Sangha (Sangha, the Buddhist monastic community) engages in disputes, slanders, reviles, argues over who is right and wrong, causing the Sangha to split, causing the Sangha to live separately, causing the Sangha to be defiled. If these matters have not been dealt with, not adjudicated, not eliminated the defilement of the Sangha, can there be a lawful reconciliation?' The Buddha said, 'There cannot be a lawful reconciliation. Upali! Because of certain disputes, the Sangha engages in disputes, slanders, reviles, argues over who is right and wrong, causing the Sangha to split, causing the Sangha to live separately, causing the Sangha to be defiled. Only when these disputes have been dealt with, adjudicated, and the defilement of the Sangha has been eliminated, can there be a lawful reconciliation.' The Buddha said, 'From now on, it is permitted to perform a white karma (白羯磨, a formal act of the Sangha) reconciliation Posadha (布薩, bi-monthly monastic observance including confession and recitation of precepts), and the announcement should be made as follows: 'Venerable Sangha, please listen! Because of certain matters, the Sangha engages in disputes, slanders, reviles, argues over who is right and wrong, causing the Sangha to split, causing the Sangha to live separately, causing the Sangha to be defiled. The Sangha has accused this person (舉罪, formal accusation of a monastic offense), and now has absolved him, and has eliminated the defilement of the Sangha. If the Sangha deems the time is right, the Sangha permits to listen, the Sangha performs the reconciliation Posadha. Announcement completed.' Such an announcement should be made, and then the reconciliation Posadha should be performed.'
At that time, the Buddha told Upali: 'There are five types of offenders. What are the five? If a Bhiksu (Bhiksu, a Buddhist monk) commits such an offense, other Bhiksus say: 'You have committed an offense, do you see it?' He replies: 'I do not see it.' That Bhiksu says to this Bhiksu: 'If you see this offense, you should confess.' This is the first type of offender. If a Bhiksu commits such an offense, other Bhiksus say: 'You have committed an offense, do you see it?' He replies: 'I do not see it.' That Bhiksu says: 'If you see the offense, you should confess in the Sangha.' This is the second type of offender. If a Bhiksu commits such an offense, other Bhiksus say: 'You have committed an offense, do you see it?' He replies: 'I do not see it.' That Bhiksu says: 'If you see the offense, you should confess in this Sangha.' This is the third type of offender. If a Bhiksu commits such an offense, other Bhiksus say: 'You have committed'
不？』答言：『不見。』眾僧應捨棄莫問，語如是言：『汝今不見罪，汝所往之處，彼亦當舉汝罪，為汝作，自言：「不聽汝作阿㝹婆陀，不聽布薩自恣，如調馬師，惡馬難調，即合所繫杙棄之。」汝比丘不自見罪，亦復如是一切捨棄，汝所往之處，乃至不聽汝布薩自恣。如是人不應從求聽如是，此即是聽。』此是第四犯罪人。比丘如是犯罪，余比丘語言：『汝犯罪，見不？』答言：『不見。』彼應眾僧中作不見舉白四羯磨，此是第五犯罪人。」
時長老優波離從坐起，偏露右肩、脫革屣、右膝著地，合掌白佛言：「有幾法應得作料理事人？」佛言：「有五法應料理。何等五？欲作事比丘，應觀察此事實不實，或有事不實。彼比丘若知此事不實，不應作。彼比丘若知此事實，應更觀察此事有利益無利益。或有事無利益，彼比丘若知此事無利益，不應作。若比丘知此事有利益，應更觀察此事時作非時作，或有事非時作。彼比丘若知是事非時作，不應作。彼比丘若知此事是事作，應更重觀察，若作此事令僧斗諍誹謗罵言，令僧破、令僧別住、令僧塵垢，為不令僧斗諍，乃至不令僧塵垢，彼比丘若知作事令僧斗諍，乃至令僧塵垢，不應作。若比丘作事不令僧斗諍，乃至不令僧塵垢，彼比丘應重更觀察，若比丘作事為得
【現代漢語翻譯】 現代漢語譯本：『不嗎？』回答說：『沒看見。』眾僧應該捨棄他，不再過問，這樣對他說：『你現在不承認有罪，你所去的地方，他們也會指出你的罪過，為你定罪，並且會說：「不允許你做阿㝹婆陀（Aran.ya-vadika，指住在阿蘭若的修行者），不允許你參加布薩（Poṣadha，每半月舉行的誦戒儀式）和自恣（Pravāraṇā，雨季安居結束時的自省儀式），就像馴馬師一樣，惡馬難以馴服，就把它連同所繫的木樁一起丟棄。」你這位比丘不承認自己有罪，也應該像這樣被一切捨棄，你所去的地方，甚至不允許你參加布薩和自恣。』像這樣的人不應該向他請求聽取意見，這才是正確的聽取意見。』這是第四種犯罪的人。比丘如果這樣犯罪，其他比丘問他：『你犯罪了，看見了嗎？』回答說：『沒看見。』那麼應該在僧眾中對他進行『不見舉白四羯磨』（Adassan'ukkhopanīya-caturthakamma，一種僧團的羯磨），這是第五種犯罪的人。」
這時，長老優波離（Upāli）從座位上站起來，袒露右肩，脫掉革屣（皮鞋），右膝著地，合掌對佛說：『需要具備幾種條件才能做料理僧事的人？』佛說：『需要具備五種條件才能料理僧事。是哪五種呢？想要做事的比丘，應該觀察這件事是真實的還是不真實的，或者有些事是不真實的。如果比丘知道這件事是不真實的，就不應該做。如果比丘知道這件事是真實的，應該進一步觀察這件事是有利益還是沒有利益的，或者有些事是沒有利益的。如果比丘知道這件事沒有利益，就不應該做。如果比丘知道這件事有利益，應該進一步觀察這件事是適時做還是不適時做，或者有些事是不適時做。如果比丘知道這件事是不適時做，就不應該做。如果比丘知道這件事是適時做，應該再進一步觀察，如果做這件事會導致僧團爭鬥、誹謗、謾罵，導致僧團分裂、導致僧團分離居住、導致僧團蒙受塵垢，爲了不讓僧團爭鬥，乃至不讓僧團蒙受塵垢，如果比丘知道做這件事會導致僧團爭鬥，乃至導致僧團蒙受塵垢，就不應該做。如果比丘做這件事不會導致僧團爭鬥，乃至不會導致僧團蒙受塵垢，這位比丘應該再進一步觀察，如果比丘做這件事是爲了獲得
【English Translation】 English version: 『No?』 He replies: 『I do not see.』 The Sangha should abandon him and not question him further, saying thus: 『Now you do not acknowledge your offense, wherever you go, they will also point out your offense, judge you, and say: 「You are not allowed to be an Aran.ya-vadika (one who lives in the wilderness), you are not allowed to participate in the Poṣadha (bi-monthly recitation of precepts) and Pravāraṇā (self-reflection ceremony at the end of the rainy season retreat), like a horse trainer, a bad horse is difficult to train, so it is discarded along with the stake to which it is tied.」 You, bhikkhu (monk), do not acknowledge your offense, so you should be abandoned in the same way, wherever you go, you will not even be allowed to participate in the Poṣadha and Pravāraṇā.』 Such a person should not be asked for advice; this is the correct way to seek advice.』 This is the fourth type of offender. If a bhikkhu commits such an offense, other bhikkhus ask him: 『You have committed an offense, do you see it?』 He replies: 『I do not see.』 Then, in the Sangha, the 『Adassan'ukkhopanīya-caturthakamma (formal act of expulsion for not acknowledging an offense)』 should be performed against him; this is the fifth type of offender.」
Then, the elder Upāli (Upāli) rose from his seat, bared his right shoulder, removed his leather sandals, knelt on his right knee, and with palms joined, said to the Buddha: 『How many qualities should one possess to be a manager of Sangha affairs?』 The Buddha said: 『One should possess five qualities to manage Sangha affairs. What are the five? A bhikkhu who wishes to act should observe whether the matter is true or untrue, or whether some matters are untrue. If the bhikkhu knows that the matter is untrue, he should not act. If the bhikkhu knows that the matter is true, he should further observe whether the matter is beneficial or not beneficial, or whether some matters are not beneficial. If the bhikkhu knows that the matter is not beneficial, he should not act. If the bhikkhu knows that the matter is beneficial, he should further observe whether the matter is timely or untimely, or whether some matters are untimely. If the bhikkhu knows that the matter is untimely, he should not act. If the bhikkhu knows that the matter is timely, he should further observe whether doing this matter will cause the Sangha to quarrel, slander, or revile, cause the Sangha to split, cause the Sangha to live separately, or cause the Sangha to be defiled; in order not to cause the Sangha to quarrel, or even to be defiled, if the bhikkhu knows that doing this matter will cause the Sangha to quarrel, or even to be defiled, he should not act. If the bhikkhu doing this matter will not cause the Sangha to quarrel, or even to be defiled, this bhikkhu should further observe whether the bhikkhu doing this matter is for the purpose of obtaining
伴黨、不得伴黨，或作事不得比丘伴黨。彼比丘若知作事不得比丘伴黨，不應作。彼比丘若知得比丘伴黨，應知時好心善念應作。優波離！比丘知此五法，應得作料理事人。」
爾時優波離，即從坐起偏露右肩、右膝著地、合掌向佛，而說偈言：
「為僧說此語， 義利決定故； 云何得知勝？ 比丘得堅持。」
爾時世尊說偈答優波離言：
「第一持戒不毀壞， 比丘威儀自端身； 怨家不能如法呵， 彼能得是他無語。 彼住如是清凈戒， 得無畏說無疑難； 在眾不怖無變異， 不失於義隨問答。 如是眾中而問義， 卒答不思無憂慮； 隨時問義皆能答， 應答諸問心無異。 恭敬長老諸比丘， 上座中座及下座； 能說因本善分別， 解諸怨家欺詐語。 怨家不能得其勝， 亦能調伏于多人； 常為師教而不虧， 莊嚴智慧眾所可。
「若犯如是事， 不犯得罪除； 此垢二俱知， 知垢懺悔除。 不悔眾所遣， 若悔眾不驅； 如是人應勸， 分別如是知。 有信則能受， 為僧故而遣； 眾遣能用語， 能作不自高。 恭敬于長老， 上中及下座； 智慧多利益， 是人能護法。」
(拘睒彌
【現代漢語翻譯】 現代漢語譯本 『伴黨』或『不得伴黨』，或者做事不得比丘（bhikkhu）伴黨。如果彼比丘知道做事不得比丘伴黨，不應該做。如果彼比丘知道可以有比丘伴黨，應該知道時機好，以善良的念頭應該做。優波離（Upali）！比丘知道這五種方法，應該可以做料理事人。』
當時優波離，立即從座位起身，袒露右肩，右膝著地，合掌向佛，用偈語說道：
『為僧團說這些話，義理和利益都已確定；如何才能得知勝利？比丘如何才能堅持？』
當時世尊用偈語回答優波離說：
『第一是持戒不毀壞，比丘威儀自身端正；怨家不能如法呵責，他能使得他人無話可說。 他安住于如此清凈的戒律中，能夠無畏地說法，沒有疑問和困難；在眾人中不害怕，沒有變異，不失去義理，能隨問而答。 像這樣在眾人中提問義理，快速回答，不思索，沒有憂慮；隨時提問義理都能回答，回答各種問題心中沒有差異。 恭敬長老的各位比丘，上座、中座以及下座；能夠說出因由根本，善於分辨，理解各種怨家的欺詐之語。 怨家不能勝過他，也能調伏很多人；常常遵循師長的教導而不違背，莊嚴智慧，為大眾所認可。
如果犯了這樣的事，不犯的罪過可以消除；這種污垢，兩種情況都知道，知道污垢后懺悔可以消除。 不懺悔會被僧團驅逐，如果懺悔，僧團不會驅逐；這樣的人應該勸導，分別地知道這些。 有信心就能接受，爲了僧團的緣故而被驅逐；被僧團驅逐后能用語言表達，能做事而不自高自大。 恭敬各位長老，上座、中座以及下座；智慧多有利益，這樣的人能夠守護佛法。』
（拘睒彌（Kosambi））
【English Translation】 English version 『Accompanied by a group, or not accompanied by a group, or when doing things, not accompanied by a group of bhikkhus (monks). If that bhikkhu knows that doing things should not be accompanied by a group of bhikkhus, he should not do it. If that bhikkhu knows that he can be accompanied by a group of bhikkhus, he should know the time is right and with good intentions should do it. Upali (a prominent disciple of the Buddha)! A bhikkhu who knows these five methods should be able to act as a managing person.』
At that time, Upali immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together towards the Buddha, and spoke in verse:
『Speaking these words for the Sangha (monastic community), the meaning and benefit are determined; how can one know victory? How can a bhikkhu persevere?』
At that time, the World-Honored One (the Buddha) answered Upali in verse:
『First, upholding the precepts without breaking them, the bhikkhu's demeanor is upright; enemies cannot rightfully criticize him, he can make others speechless. He dwells in such pure precepts, able to speak fearlessly, without doubt or difficulty; in the assembly, he is not afraid, without change, not losing the meaning, able to answer questions as they arise. Like this, in the assembly, asking about meaning, answering quickly, without thinking, without worry; able to answer questions about meaning at any time, answering all questions without difference in mind. Respecting the elder bhikkhus, the senior, middle, and junior; able to speak of the root cause, skillfully distinguishing, understanding the deceitful words of various enemies. Enemies cannot overcome him, and he can subdue many people; always following the teacher's teachings without failing, adorning wisdom, pleasing to the assembly.
If such a thing is committed, the offense of not committing it can be removed; this defilement, both situations are known, knowing the defilement, repentance can remove it. Unrepentant, one will be expelled by the Sangha; if repentant, the Sangha will not expel him; such a person should be advised, knowing these things distinctly. With faith, one can accept, being expelled for the sake of the Sangha; after being expelled by the Sangha, one can use language, able to act without being arrogant. Respecting all the elders, the senior, middle, and junior; wisdom brings much benefit, such a person can protect the Dharma (teachings).』
(Kosambi (an ancient city in India))
揵度具足竟)
四分律卷第四十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十四(三分之八)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
瞻波揵度第十
爾時世尊在瞻波城伽尸國婆娑婆聚落。時異住處有舊比丘，常接眾人猶如泉水，作如是言：「若未來客比丘，我當供給所須，為作洗浴飲食供養。」時有眾多比丘在伽尸國人間遊行，至婆娑婆聚落。時彼比丘即供給所須食飲供養，彼比丘異時作如是念：「我不能常從白衣乞索飲食、供具、作洗浴、作粥供養；此客比丘道路遠來今已懈息，本未有知識今已有知識，我今寧可不復求索。」於是即止。彼客比丘作是念：「此比丘憎我曹，本供給我等所須飲食、洗浴之具，今止不復與我，我等寧可舉此比丘耶？」彼即和合舉此比丘。彼比丘作是念：「我今不能自知是犯、非犯？是舉、非舉？為如法舉羯磨成就？為不如法舉羯磨不成就？我今寧可往瞻婆世尊所，以此因緣具白世尊。世尊若有言教，隨世尊所教我當施行。」
爾時此舊比丘持衣缽，詣瞻婆往世尊所，頭面作禮已卻住一面。爾時世尊慰勞客比丘：「乞求易得不？住止和合不？道路不疲極不？」答言：「住止和合，乞求易得，道路不疲極。」「汝比丘從
【現代漢語翻譯】 現代漢語譯本
(揵度具足竟)
四分律卷第四十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十四(三分之八)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
瞻波揵度第十
那時，世尊在瞻波城（Campā，古印度城市）伽尸國（Kāśī，古印度十六雄國之一）的婆娑婆聚落（Bāsavā，地名）。當時，在一個不同的住處，有一位老比丘，經常像泉水一樣接待眾人，這樣說道：『如果未來有客比丘來，我應當供給他們所需的，為他們提供洗浴、飲食供養。』當時，有很多比丘在伽尸國人間游化，到達婆娑婆聚落。那位比丘就供給他們所需的食物、飲料和供養。後來，那位比丘這樣想：『我不能總是從在家居士那裡乞討食物、供具，為他們提供洗浴、煮粥供養；這些客比丘從遙遠的地方來，現在已經休息了，本來不認識，現在已經認識了，我不如不再去乞討了。』於是就停止了。那些客比丘這樣想：『這位比丘討厭我們，本來供給我們所需的飲食、洗浴之物，現在停止不再給我們了，我們不如舉報這位比丘吧？』他們就一起舉報了這位比丘。那位比丘這樣想：『我現在不能自己知道是犯戒、不是犯戒？是被如法舉報、還是不如法舉報？是如法舉報羯磨（kamma，業）成就？還是不如法舉報羯磨不成就？我現在不如去瞻波城世尊那裡，把這個因緣詳細地告訴世尊。世尊如果有什麼教導，我將按照世尊的教導去做。』
當時，這位老比丘拿著衣缽，前往瞻波城去見世尊，頭面頂禮後站在一邊。當時，世尊慰問客比丘：『乞食容易得到嗎？住處和合嗎？道路上不疲憊嗎？』回答說：『住處和合，乞食容易得到，道路上不疲憊。』『你們比丘從哪裡來？』
【English Translation】 English version
(End of Khandhaka Completion)
Vinaya in Four Parts, Volume 43 Taisho Tripitaka, Volume 22, No. 1428, Vinaya in Four Parts
Vinaya in Four Parts, Volume 44 (Eighth of Three Parts)
Translated by Tripitaka Master Buddhayaśas from Kipin of Yao Qin Dynasty, together with Zhu Fonian and others
Chapter Ten on Campā
At that time, the World-Honored One was in Campā (an ancient city in India), in the Bāsavā (a place name) settlement of the Kāśī (one of the sixteen Mahajanapadas of ancient India) country. At that time, in a different dwelling place, there was an old Bhikkhu who often received people like a spring of water, saying, 'If future guest Bhikkhus come, I shall provide them with what they need, offering them bathing, food, and sustenance.' At that time, many Bhikkhus were wandering among the people of the Kāśī country and arrived at the Bāsavā settlement. That Bhikkhu then provided them with the food, drink, and offerings they needed. Later, that Bhikkhu thought, 'I cannot always beg for food and supplies from laypeople, providing them with bathing and cooking porridge; these guest Bhikkhus have come from afar and are now resting, originally unknown, now known, I might as well stop begging.' So he stopped. Those guest Bhikkhus thought, 'This Bhikkhu dislikes us, originally providing us with the food, drink, and bathing items we needed, now he has stopped giving them to us, should we report this Bhikkhu?' They then jointly reported this Bhikkhu. That Bhikkhu thought, 'I cannot now know for myself whether it is an offense or not an offense? Whether the accusation is lawful or unlawful? Whether the lawful accusation Kamma (action, deed) is accomplished? Or whether the unlawful accusation Kamma is not accomplished? I might as well go to the World-Honored One in Campā and explain this cause and condition in detail to the World-Honored One. If the World-Honored One has any teachings, I shall act according to the teachings of the World-Honored One.'
At that time, this old Bhikkhu, carrying his robes and bowl, went to Campā to see the World-Honored One, prostrated himself with his head at his feet, and stood to one side. At that time, the World-Honored One comforted the guest Bhikkhus, 'Is it easy to obtain alms? Is the dwelling harmonious? Are you not tired from the journey?' They replied, 'The dwelling is harmonious, it is easy to obtain alms, and we are not tired from the journey.' 'Where do you Bhikkhus come from?'
何所來？」彼比丘言：「我在伽尸國婆娑婆聚落，于異住處舊比丘常接眾客所須，猶如泉水。若未來有客比丘來者，供給所須飲食、若作粥、洗浴具。後有眾多比丘，在伽尸國人間遊行，至婆娑婆聚落。我時即供給所須飲食、若作粥、洗浴具。大德！我時作如是念：『我不能常至白衣家乞索飲食所須之具，此諸客比丘今已懈息，本未有知識今已有知識，我今寧可不復求索。』於是即止。彼客比丘作如是語：『舊比丘憎我等，先常供給我所須飲食、作粥、洗浴具，今不復供給我曹，寧可舉彼比丘罪。』即便共和合共舉。大德！我作如是念：『不能知是犯、非犯？是舉、非舉？為是如法舉羯磨成就？為是不如法舉羯磨不成就耶？我寧可往瞻婆城詣世尊所，以此因緣具白世尊，世尊若有言教，隨世尊教施行。』」佛告彼比丘：「汝比丘無犯、非犯；非舉、不成舉、非法舉。汝比丘羯磨不成就，汝比丘可還去至婆娑婆聚落，還供給眾客所須，猶如泉水。比丘我共汝作伴，如法非不如法。」
時彼客比丘，從婆娑婆聚落人間遊行，至伽尸國往世尊所，頭面禮足卻住一面。爾時世尊，慰勞客比丘：「汝曹住止和合不？不以乞食疲苦耶？」彼比丘答言：「住止和合，不以乞食為苦。」問言：「汝從何所來？」答言：「我從婆娑
【現代漢語翻譯】 現代漢語譯本： 『你從何處來？』那位比丘回答說：『我在伽尸國（Kasi，古印度十六雄國之一）的婆娑婆（Bhasaba）聚落，在不同的住所，年長的比丘經常像泉水一樣供給來訪的客人所需。如果有未來的客比丘到來，就供給他們所需的飲食，或者做粥，以及洗浴用具。後來有很多比丘，在伽尸國的人間遊歷，到達婆娑婆聚落。我當時就供給他們所需的飲食，或者做粥，以及洗浴用具。大德！我當時這樣想：『我不能經常去白衣（在家信徒）家乞討飲食所需之物，這些客比丘現在已經懈怠休息，原本不認識的現在已經認識了，我不如不再去求索。』於是就停止了。那些客比丘這樣說：『年長的比丘憎恨我們，先前經常供給我們所需的飲食、做粥、洗浴用具，現在不再供給我們了，不如舉發那位比丘的罪過。』於是就共同聯合起來舉發。大德！我這樣想：『不能知道這是犯戒、不是犯戒？是如法舉發、不是如法舉發？這是如法舉羯磨（Karma，業）成就？還是不如法舉羯磨不成就呢？我不如前往瞻婆城（Champa）去拜見世尊，把這個因緣詳細地告訴世尊，世尊如果有教導，就按照世尊的教導去做。』佛告訴那位比丘：『你這位比丘沒有犯戒、不是犯戒；不是如法舉發、不成舉發、不是如法舉發。你這位比丘的羯磨沒有成就，你這位比丘可以回去婆娑婆聚落，繼續像泉水一樣供給來訪的客人所需。比丘，我和你做伴，如法而不是不如法。』 當時那些客比丘，從婆娑婆聚落人間遊歷，到達伽尸國去拜見世尊，頭面頂禮佛足後退到一邊。當時世尊慰勞那些客比丘：『你們住在一起和睦嗎？沒有因為乞食而感到疲憊辛苦嗎？』那些比丘回答說：『住在一起和睦，沒有因為乞食而感到辛苦。』佛問：『你們從何處來？』回答說：『我們從婆娑
【English Translation】 English version: 'Where do you come from?' That Bhikkhu (monk) replied, 'I was in the Bhasaba (Bhasaba) settlement in the Kasi (Kasi) kingdom. In different dwellings, the older Bhikkhus often provide the visiting guests with necessities like a spring of water. If future guest Bhikkhus arrive, they provide them with the necessary food and drink, or make porridge, and bathing equipment. Later, many Bhikkhus traveled in the human realm of the Kasi kingdom and arrived at the Bhasaba settlement. At that time, I provided them with the necessary food and drink, or made porridge, and bathing equipment. Venerable Sir! At that time, I thought: 'I cannot often go to the homes of white-clothed (lay followers) to beg for food and drink. These guest Bhikkhus are now relaxed and rested. Those who were not acquainted before are now acquainted. I might as well stop seeking.' So I stopped. Those guest Bhikkhus said: 'The older Bhikkhus hate us. They used to provide us with the necessary food and drink, make porridge, and bathing equipment, but now they no longer provide for us. We might as well accuse that Bhikkhu of offenses.' So they jointly united to accuse him. Venerable Sir! I thought: 'I cannot know whether this is an offense or not an offense? Is it a lawful accusation or not a lawful accusation? Is this a lawful Karma (Karma) accomplished? Or is it an unlawful Karma not accomplished? I might as well go to Champa (Champa) city to visit the World Honored One, and tell the World Honored One about this cause and condition in detail. If the World Honored One has instructions, I will follow the World Honored One's instructions.' The Buddha told that Bhikkhu: 'You, Bhikkhu, have not committed an offense, nor is it an offense; it is not a lawful accusation, not an accomplished accusation, not a lawful accusation. Your Karma, Bhikkhu, is not accomplished. You, Bhikkhu, can return to the Bhasaba settlement and continue to provide the visiting guests with necessities like a spring of water. Bhikkhu, I will accompany you, lawfully and not unlawfully.' At that time, those guest Bhikkhus, traveling in the human realm from the Bhasaba settlement, arrived at the Kasi kingdom to visit the World Honored One, prostrated themselves at the Buddha's feet, and retreated to one side. At that time, the World Honored One comforted those guest Bhikkhus: 'Do you live together harmoniously? Are you not tired and weary from begging for food?' Those Bhikkhus replied, 'We live together harmoniously and are not tired from begging for food.' The Buddha asked, 'Where do you come from?' They replied, 'We come from Bhasaba'
婆聚落來。」問言：「彼頗有舊住比丘，常供給眾客所須，猶如泉水，汝等舉耶？」答言：「實舉。世尊！」佛問言：「汝等以何事故舉？」答言：「無事無緣。」爾時世尊以無數方便呵責彼比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人！舊比丘供給客比丘，猶如泉水，而汝等無事而舉？」爾時世尊呵責客比丘已，告諸比丘：「有四羯磨：非法羯磨、非法別眾羯磨、非法和合羯磨、法別眾羯磨。是中二羯磨：非法羯磨、別眾羯磨不應作，若作如法治。法羯磨、和合羯磨應作。有四滿數：有人得滿數不應呵、有人不得滿數應呵、有人不得滿數亦不應呵、有人得滿數亦應呵。何等人得滿數不應呵？若為作呵責羯磨、擯羯磨、依止羯磨、遮不至白衣家羯磨，彼人得滿數不得呵。何等人不得滿數應呵？若欲受大戒人，此人不得滿數得呵。何等人不得滿數亦不得呵？若為比丘作羯磨，比丘尼不得滿數不得呵，式叉摩那、沙彌、沙彌尼若言：『犯邊罪、若犯比丘尼、若賊心受戒、若壞二道、若黃門、若殺父母、若殺阿羅漢、若破僧、若噁心出佛身血、若非人畜生、若二根、若被舉、若滅擯、若應滅擯、若別住、若在戒場上、若神足在空、若隱沒、若離見聞處、若所為作羯磨人。』如是等人不得滿
【現代漢語翻譯】 現代漢語譯本： 『來自婆聚落。』（婆聚落：一個地名）問道：『那裡是否有常住的比丘，經常像泉水一樣供給大眾客人所需，你們推舉了他嗎？』回答說：『確實推舉了，世尊！』佛陀問道：『你們因為什麼緣故推舉他？』回答說：『沒事，沒有緣由。』 這時，世尊用無數種方便來呵責那些比丘：『你們所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼你們這些愚癡的人！舊比丘像泉水一樣供給客比丘，而你們卻沒事就推舉他？』 這時，世尊呵責了客比丘后，告訴眾比丘：『有四種羯磨（羯磨：僧團的議事或行動）：非法羯磨、非法別眾羯磨、非法和合羯磨、如法別眾羯磨。這其中有兩種羯磨：非法羯磨、別眾羯磨不應該做，如果做了，要依法懲治。如法羯磨、和合羯磨應該做。』 『有四種滿數（滿數：符合規定的人數）：有人得到滿數不應該呵責、有人沒有得到滿數應該呵責、有人沒有得到滿數也不應該呵責、有人得到滿數也應該呵責。』 『什麼樣的人得到滿數不應該呵責？如果為他做呵責羯磨、擯羯磨（擯羯磨：驅逐出僧團的羯磨）、依止羯磨（依止羯磨：請求依止的羯磨）、遮不至白衣家羯磨（遮不至白衣家羯磨：禁止前往在家信徒家的羯磨），這個人得到滿數不得呵責。』 『什麼樣的人沒有得到滿數應該呵責？如果想要受大戒（大戒：比丘戒）的人，這個人沒有得到滿數可以呵責。』 『什麼樣的人沒有得到滿數也不得呵責？如果為比丘做羯磨，比丘尼沒有得到滿數不得呵責，式叉摩那（式叉摩那：沙彌尼到比丘尼之間的過渡階段）、沙彌（沙彌：出家男子）、沙彌尼（沙彌尼：出家女子）如果說：『犯邊罪（犯邊罪：觸犯戒律的罪行）、如果觸犯比丘尼、如果以盜心受戒、如果破壞二根（二根：男女兩性的性器官）、如果是黃門（黃門：性無能者）、如果殺父母、如果殺阿羅漢（阿羅漢：斷絕一切煩惱的聖者）、如果破僧（破僧：破壞僧團的和合）、如果惡意使佛陀身體出血、如果是非人或者畜生、如果有二根、如果被舉（被舉：被僧團停止權利）、如果滅擯（滅擯：永久驅逐出僧團）、如果應滅擯、如果別住（別住：在特定地點隔離反省）、如果在戒場上、如果神足在空中、如果隱沒、如果離開見聞之處、如果是所為作羯磨的人。』像這樣的人沒有得到滿數
【English Translation】 English version: 『Coming from Po-juluo village.』 (Po-juluo: a place name) Asked: 『Are there any long-term resident Bhikshus (Bhikshu: Buddhist monks) there who regularly provide the public guests with their needs like a spring, did you recommend him?』 Replied: 『Indeed recommended, World Honored One!』 The Buddha asked: 『For what reason did you recommend him?』 Replied: 『Nothing, no reason.』 At this time, the World Honored One used countless means to rebuke those Bhikshus: 『What you have done is wrong, not in accordance with decorum, not in accordance with the Shramana Dharma (Shramana Dharma: the way of ascetic practitioners), not in accordance with pure conduct, not in accordance with compliant conduct, it is not something that should be done. Why are you so foolish! The old Bhikshu provides the guest Bhikshus like a spring, and yet you recommend him for no reason?』 At this time, after the World Honored One rebuked the guest Bhikshus, he told the Bhikshus: 『There are four Karmas (Karma: actions or deeds; also refers to monastic procedures): unlawful Karma, unlawful separate assembly Karma, unlawful harmonious assembly Karma, lawful separate assembly Karma. Among these, there are two Karmas: unlawful Karma, separate assembly Karma should not be done, if done, it should be punished according to the law. Lawful Karma, harmonious assembly Karma should be done.』 『There are four quorum numbers (quorum numbers: the required number of people): someone who obtains the quorum number should not be rebuked, someone who does not obtain the quorum number should be rebuked, someone who does not obtain the quorum number should also not be rebuked, someone who obtains the quorum number should also be rebuked.』 『What kind of person who obtains the quorum number should not be rebuked? If a rebuke Karma, expulsion Karma (expulsion Karma: Karma to expel from the Sangha), reliance Karma (reliance Karma: Karma to request reliance), prohibition from going to laypeople's homes Karma (prohibition from going to laypeople's homes Karma: Karma to prohibit going to lay disciples' homes) is performed for him, this person who obtains the quorum number must not be rebuked.』 『What kind of person who does not obtain the quorum number should be rebuked? If someone wants to receive the Great Precepts (Great Precepts: Bhikshu precepts), this person who does not obtain the quorum number can be rebuked.』 『What kind of person who does not obtain the quorum number should also not be rebuked? If a Karma is performed for a Bhikshu, a Bhikshuni (Bhikshuni: Buddhist nun) who does not obtain the quorum number must not be rebuked, a Shikshamana (Shikshamana: a novice nun in the transitional stage between a Shramanerika and a Bhikshuni), a Shramanera (Shramanera: a novice monk), a Shramanerika (Shramanerika: a novice nun) if they say: 『committed a border offense (border offense: offenses that violate the precepts), if violated a Bhikshuni, if received precepts with a thieving mind, if destroyed the two roots (two roots: male and female sexual organs), if is a eunuch (eunuch: impotent person), if killed parents, if killed an Arhat (Arhat: a saint who has cut off all afflictions), if broke the Sangha (broke the Sangha: disrupted the harmony of the Sangha), if maliciously caused the Buddha's body to bleed, if is a non-human or animal, if has two roots, if is suspended (suspended: rights are suspended by the Sangha), if is permanently expelled (permanently expelled: permanently expelled from the Sangha), if should be permanently expelled, if is in separate residence (separate residence: isolated reflection in a specific location), if is on the ordination platform, if has supernatural powers in the air, if is hidden, if is away from the place of sight and hearing, if is the person for whom the Karma is performed.』 Such people who do not obtain the quorum number
數不應呵。何等人得滿數亦得呵？若善比丘同一界住，不以神足在空、不隱沒、不離見聞處、乃至語傍人，如是等人得滿數應呵。」
時六群比丘，一人舉一人，一人舉二人、或舉三人，或舉僧。二人舉一人，二人舉二人、或舉三人、或舉僧。三人舉一人，或舉二人、或舉三人、或舉僧。僧舉僧。諸比丘白佛，佛言：「不得一人舉一人、二人、三人、舉僧。不得二人舉一人、二人、三人、舉僧。不得三人舉一人、二人、三人、舉僧。不得僧舉僧。若一人舉一人，非法羯磨、非毗尼羯磨，不應爾。若一人舉二人、三人、僧，若二人舉一人、二人、三人、僧，若三人舉一人、舉二人、舉三人、舉僧，僧舉僧，非法羯磨、非毗尼羯磨，不應爾。」
爾時六群比丘重作羯磨，作呵責羯磨已，復作擯羯磨、作依止、作遮不至白衣家、與作舉、與作波利婆沙、與作本日治、與摩那唾、與阿浮訶那、與現前毗尼、與憶念毗尼、與不癡毗尼、與自言治、與作多覓罪、與作多覓罪相、與如草覆地。諸比丘白佛，佛言：「不應重作羯磨、不應作呵責羯磨已，復作擯羯磨乃至如草覆地。」爾時佛告諸比丘：「有四種僧：四人僧、五人僧、十人僧、二十人僧。是中四人僧者，除自恣、受大戒、出罪，餘一切如法羯磨應作。是中五人
【現代漢語翻譯】 現代漢語譯本：不應該呵責。什麼樣的人得到滿數也應該呵責呢？如果善良的比丘住在同一個區域，不使用神通在空中飛行、不隱身、不離開可見可聞的地方、甚至和旁邊的人說話，這樣的人得到滿數就應該呵責。
當時六群比丘，一人舉報一人，一人舉報二人、或者舉報三人，或者舉報僧團。二人舉報一人，二人舉報二人、或者舉報三人、或者舉報僧團。三人舉報一人，或者舉報二人、或者舉報三人、或者舉報僧團。僧團舉報僧團。眾比丘稟告佛陀，佛陀說：『不得一人舉報一人、二人、三人、舉報僧團。不得二人舉報一人、二人、三人、舉報僧團。不得三人舉報一人、二人、三人、舉報僧團。不得僧團舉報僧團。如果一人舉報一人，這是非法的羯磨（Karma，業，此處指僧團的事務處理）、非毗尼（Vinaya，戒律）羯磨，不應該這樣做。如果一人舉報二人、三人、僧團，如果二人舉報一人、二人、三人、僧團，如果三人舉報一人、舉報二人、舉報三人、舉報僧團，僧團舉報僧團，這是非法的羯磨、非毗尼羯磨，不應該這樣做。』
當時六群比丘重新進行羯磨，做了呵責羯磨之後，又做擯羯磨、做依止、做遮不至白衣家、與作舉、與作波利婆沙（Parivasa，別住）、與作本日治、與摩那唾（Manatta，行法）、與阿浮訶那（Abbhana，除罪）、與現前毗尼（Sammukha-vinaya，現前毗奈耶）、與憶念毗尼（Sati-vinaya，憶念毗奈耶）、與不癡毗尼（Amulha-vinaya，不癡毗奈耶）、與自言治、與作多覓罪、與作多覓罪相、與如草覆地。眾比丘稟告佛陀，佛陀說：『不應該重新進行羯磨、不應該做了呵責羯磨之後，又做擯羯磨乃至如草覆地。』當時佛陀告訴眾比丘：『有四種僧團：四人僧團、五人僧團、十人僧團、二十人僧團。這其中四人僧團，除了自恣（Pavarana，解夏）、受大戒、出罪，其餘一切如法的羯磨都應該做。這其中五人
【English Translation】 English version: It should not be censured. What kind of people, even if they reach the full number, should also be censured? If virtuous Bhikkhus (monks) reside within the same boundary, do not use supernatural powers to fly in the sky, do not disappear, do not leave the place where they can be seen and heard, and even speak to those nearby, such people, even if they reach the full number, should be censured.
At that time, the group of six Bhikkhus, one accused one, one accused two, or accused three, or accused the Sangha (community of monks). Two accused one, two accused two, or accused three, or accused the Sangha. Three accused one, or accused two, or accused three, or accused the Sangha. The Sangha accused the Sangha. The Bhikkhus reported this to the Buddha. The Buddha said: 'One should not accuse one, two, three, or accuse the Sangha. Two should not accuse one, two, three, or accuse the Sangha. Three should not accuse one, two, three, or accuse the Sangha. The Sangha should not accuse the Sangha. If one accuses one, this is an unlawful Karma (action, deed, here referring to the affairs of the Sangha), a non-Vinaya (discipline) Karma, it should not be done. If one accuses two, three, or the Sangha, if two accuse one, two, three, or the Sangha, if three accuse one, accuse two, accuse three, or accuse the Sangha, the Sangha accuses the Sangha, this is an unlawful Karma, a non-Vinaya Karma, it should not be done.'
At that time, the group of six Bhikkhus performed Karma again. After performing the censure Karma, they also performed the expulsion Karma, performed dependence, forbade going to the homes of laypeople, performed raising up, performed Parivasa (probation), performed today's treatment, performed Manatta (penance), performed Abbhana (rehabilitation), performed Sammukha-vinaya (presence Vinaya), performed Sati-vinaya (remembrance Vinaya), performed Amulha-vinaya (non-delusion Vinaya), performed self-treatment, performed seeking many faults, performed the appearance of seeking many faults, and performed covering the ground like grass. The Bhikkhus reported this to the Buddha. The Buddha said: 'One should not perform Karma again, one should not perform the expulsion Karma after performing the censure Karma, and so on, up to covering the ground like grass.' At that time, the Buddha told the Bhikkhus: 'There are four kinds of Sangha: a Sangha of four, a Sangha of five, a Sangha of ten, and a Sangha of twenty. Among these, the Sangha of four, except for Pavarana (invitation), receiving the great precepts, and expiation, all other lawful Karma should be performed. Among these, the Sangha of five
僧者，在中國除受大戒、出罪，餘一切如法羯磨應作。是中十人僧者，除出罪，餘一切如法羯磨應作。是中二十人僧者，一切羯磨應作，況復過二十！若應四人羯磨，四人少一人作羯磨者，非法非毗尼羯磨。若以比丘尼作第四人，若以式叉摩那、沙彌、沙彌尼，若言：『犯邊罪、若犯比丘尼、若賊心受戒、若壞二道、若黃門、若殺父母、殺阿羅漢噁心出佛身血、若非人若畜生、若二根、若被舉、若滅擯、若應滅擯所為作羯磨人。』以如是人足滿四人，非法非毗尼羯磨，不應爾。五人僧、十人僧、二十人僧亦如是。」
爾時六群比丘作非法非毗尼羯磨，彼作非法別眾羯磨、非法和合羯磨、法別眾羯磨、法相似別眾羯磨、法相似和合羯磨、作呵不止羯磨。諸比丘白佛，佛言：「不應作非法非毗尼羯磨，不應作非法別眾羯磨、不應作非法和合羯磨、不應作法別眾羯磨、不應作法相似別眾羯磨、不應作法相似和合羯磨、不應作呵不止羯磨。云何非法非毗尼羯磨？白二羯磨，作白已不作羯磨，是名非法非毗尼羯磨，不應爾。作二白不作羯磨、作三白不作羯磨、作眾多白不作羯磨，非法非毗尼羯磨，不應爾。白二羯磨，作一白二羯磨，非法非毗尼羯磨，不應爾，作一白三羯磨、作一白眾多羯磨，作二白一羯磨、作二白二羯磨
、作二白三羯磨、作二白眾多羯磨，作三白一羯磨、作三白二羯磨、作三白三羯磨、作三白眾多羯磨，作眾多白一羯磨、作眾多白二羯磨、作眾多白三羯磨、作眾多白眾多羯磨，非法非毗尼羯磨，不應爾。白二羯磨，作一羯磨不作白，非法非毗尼羯磨，不應爾。作二羯磨不作白、作三羯磨不作白、作眾多羯磨不作白，非法非毗尼羯磨，不應爾。白二羯磨，作一羯磨二白，非法非毗尼羯磨，不應爾。作一羯磨三白、作一羯磨眾多白、作二羯磨一白、作二羯磨二白、作二羯磨三白、作二羯磨眾多白、作三羯磨一白、作三羯磨二白、作三羯磨三白、作三羯磨眾多白、作眾多羯磨一白、作眾多羯磨二白、作眾多羯磨三白、作眾多羯磨眾多白，非法非毗尼羯磨，不應爾。白二羯磨，不如白法作白、不如羯磨法作羯磨，非法非毗尼羯磨，不應爾。白四羯磨，作一白不作羯磨，非法非毗尼羯磨，不應爾。作二白不作羯磨、作三白不作羯磨、作眾多白不作羯磨，非法非毗尼羯磨，不應爾。作一白一羯磨、作一白二羯磨、作一白眾多羯磨、作二白一羯磨、作二白二羯磨、作二白三羯磨、作二白眾多羯磨、作三白一羯磨、作三白二羯磨、作三白三羯磨、作三白眾多羯磨、作眾多白一羯磨、作眾多白二羯磨、作眾多白三羯磨、作眾多白眾多羯
【現代漢語翻譯】 現代漢語譯本： 進行兩次白二羯磨（Bái èr jiémó，一種僧團儀式），進行一次羯磨；進行兩次白二羯磨，進行多次羯磨；進行三次白二羯磨，進行一次羯磨；進行三次白二羯磨，進行兩次羯磨；進行三次白二羯磨，進行三次羯磨；進行三次白二羯磨，進行多次羯磨；進行多次白二羯磨，進行一次羯磨；進行多次白二羯磨，進行兩次羯磨；進行多次白二羯磨，進行三次羯磨；進行多次白二羯磨，進行多次羯磨，這些都是不合法的，不符合毗尼（Píní，戒律）的羯磨，不應該這樣做。 白二羯磨，進行一次羯磨但不作白（bái，宣告），這是不合法的，不符合毗尼的羯磨，不應該這樣做。進行兩次羯磨但不作白，進行三次羯磨但不作白，進行多次羯磨但不作白，這些都是不合法的，不符合毗尼的羯磨，不應該這樣做。 白二羯磨，進行一次羯磨兩次白，這是不合法的，不符合毗尼的羯磨，不應該這樣做。進行一次羯磨三次白，進行一次羯磨多次白，進行兩次羯磨一次白，進行兩次羯磨兩次白，進行兩次羯磨三次白，進行兩次羯磨多次白，進行三次羯磨一次白，進行三次羯磨兩次白，進行三次羯磨三次白，進行三次羯磨多次白，進行多次羯磨一次白，進行多次羯磨兩次白，進行多次羯磨三次白，進行多次羯磨多次白，這些都是不合法的，不符合毗尼的羯磨，不應該這樣做。 白二羯磨，不如法地作白，不如法地作羯磨，這是不合法的，不符合毗尼的羯磨，不應該這樣做。 白四羯磨（Bái sì jiémó，一種更正式的僧團儀式），進行一次白但不作羯磨，這是不合法的，不符合毗尼的羯磨，不應該這樣做。進行兩次白但不作羯磨，進行三次白但不作羯磨，進行多次白但不作羯磨，這些都是不合法的，不符合毗尼的羯磨，不應該這樣做。 進行一次白一次羯磨，進行一次白兩次羯磨，進行一次白多次羯磨，進行兩次白一次羯磨，進行兩次白兩次羯磨，進行兩次白三次羯磨，進行兩次白多次羯磨，進行三次白一次羯磨，進行三次白兩次羯磨，進行三次白三次羯磨，進行三次白多次羯磨，進行多次白一次羯磨，進行多次白兩次羯磨，進行多次白三次羯磨，進行多次白多次羯
【English Translation】 English version: Performing two 'Bái èr jiémó' (白二羯磨, a type of Sangha ritual) and performing one 'karma'; performing two 'Bái èr jiémó' and performing multiple 'karmas'; performing three 'Bái èr jiémó' and performing one 'karma'; performing three 'Bái èr jiémó' and performing two 'karmas'; performing three 'Bái èr jiémó' and performing three 'karmas'; performing three 'Bái èr jiémó' and performing multiple 'karmas'; performing multiple 'Bái èr jiémó' and performing one 'karma'; performing multiple 'Bái èr jiémó' and performing two 'karmas'; performing multiple 'Bái èr jiémó' and performing three 'karmas'; performing multiple 'Bái èr jiémó' and performing multiple 'karmas' – these are all illegal and non-'Vinaya' (Píní, monastic discipline) 'karmas', and should not be done. For 'Bái èr jiémó', performing one 'karma' without making a 'bái' (白, announcement) is illegal and a non-'Vinaya' 'karma', and should not be done. Performing two 'karmas' without making a 'bái', performing three 'karmas' without making a 'bái', performing multiple 'karmas' without making a 'bái' – these are all illegal and non-'Vinaya' 'karmas', and should not be done. For 'Bái èr jiémó', performing one 'karma' with two 'bái' is illegal and a non-'Vinaya' 'karma', and should not be done. Performing one 'karma' with three 'bái', performing one 'karma' with multiple 'bái', performing two 'karmas' with one 'bái', performing two 'karmas' with two 'bái', performing two 'karmas' with three 'bái', performing two 'karmas' with multiple 'bái', performing three 'karmas' with one 'bái', performing three 'karmas' with two 'bái', performing three 'karmas' with three 'bái', performing three 'karmas' with multiple 'bái', performing multiple 'karmas' with one 'bái', performing multiple 'karmas' with two 'bái', performing multiple 'karmas' with three 'bái', performing multiple 'karmas' with multiple 'bái' – these are all illegal and non-'Vinaya' 'karmas', and should not be done. For 'Bái èr jiémó', not performing the 'bái' according to the 'dharma', not performing the 'karma' according to the 'dharma' – these are illegal and non-'Vinaya' 'karmas', and should not be done. For 'Bái sì jiémó' (白四羯磨, a more formal Sangha ritual), performing one 'bái' without performing a 'karma' is illegal and a non-'Vinaya' 'karma', and should not be done. Performing two 'bái' without performing a 'karma', performing three 'bái' without performing a 'karma', performing multiple 'bái' without performing a 'karma' – these are all illegal and non-'Vinaya' 'karmas', and should not be done. Performing one 'bái' and one 'karma', performing one 'bái' and two 'karmas', performing one 'bái' and multiple 'karmas', performing two 'bái' and one 'karma', performing two 'bái' and two 'karmas', performing two 'bái' and three 'karmas', performing two 'bái' and multiple 'karmas', performing three 'bái' and one 'karma', performing three 'bái' and two 'karmas', performing three 'bái' and three 'karmas', performing three 'bái' and multiple 'karmas', performing multiple 'bái' and one 'karma', performing multiple 'bái' and two 'karmas', performing multiple 'bái' and three 'karmas', performing multiple 'bái' and multiple 'kar
磨，非法非毗尼羯磨，不應爾。白四羯磨，作一羯磨不作白，非法非毗尼羯磨，不應爾。作二羯磨不作白、作三羯磨不作白、作眾多羯磨不作白，非法非毗尼羯磨，不應爾。作一羯磨一白、作一羯磨二白、作一羯磨三白、作一羯磨眾多白、作二羯磨一白、作二羯磨二白、作二羯磨三白、作二羯磨眾多白、作三羯磨二白、作三羯磨三白、作三羯磨眾多白、作眾多羯磨一白、作眾多羯磨二白、作眾多羯磨三白、作眾多羯磨眾多白，非法非毗尼羯磨，不應爾。作白四羯磨，不如白法作白、不如三羯磨法作羯磨，非法非毗尼羯磨，不應爾。」
是中有比丘見無罪，余比丘語言：「汝犯罪，見不？」答言：「不見。」彼即舉作不見罪羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無懺悔罪，余比丘語言：「汝犯罪，應懺悔。」答言：「我不懺悔。」彼即舉作不懺悔羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無惡見不捨，余比丘語言：「汝有惡見，應舍。」答言：「我不捨。」彼即舉作惡見不捨羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘見無罪、無罪懺悔，余比丘語言：「汝見罪不？汝應懺悔。」答言：「我不見罪、我不懺悔。」彼即舉作不見罪、不懺悔羯磨。
【現代漢語翻譯】 現代漢語譯本： 『磨』（karma，業），如果不是合法的、符合毗尼（Vinaya，戒律）的羯磨（karma，僧團事務處理），那是不應該的。白四羯磨（Bái sì karma，通過四次宣告的羯磨），如果只作一次羯磨而不作宣告，那不是合法的、符合毗尼的羯磨，那是不應該的。如果作兩次羯磨而不作宣告、作三次羯磨而不作宣告、作多次羯磨而不作宣告，那不是合法的、符合毗尼的羯磨，那是不應該的。如果作一次羯磨一次宣告、作一次羯磨兩次宣告、作一次羯磨三次宣告、作一次羯磨多次宣告、作兩次羯磨一次宣告、作兩次羯磨兩次宣告、作兩次羯磨三次宣告、作兩次羯磨多次宣告、作三次羯磨兩次宣告、作三次羯磨三次宣告、作三次羯磨多次宣告、作多次羯磨一次宣告、作多次羯磨兩次宣告、作多次羯磨三次宣告、作多次羯磨多次宣告，那不是合法的、符合毗尼的羯磨，那是不應該的。如果作宣告四羯磨，但不如法地作宣告，不如三羯磨法地作羯磨，那不是合法的、符合毗尼的羯磨，那是不應該的。』 這裡面有一個比丘（bhiksu，出家男眾）明明沒有罪，其他比丘卻說：『你犯罪了，你看見了嗎？』他回答說：『沒看見。』他們就對他進行不見罪的羯磨。佛（Buddha）說：『那不是合法的、符合毗尼的羯磨，那是不應該的。』 這裡面有一個比丘沒有需要懺悔的罪，其他比丘卻說：『你犯罪了，應該懺悔。』他回答說：『我不懺悔。』他們就對他進行不懺悔的羯磨。佛說：『那不是合法的、符合毗尼的羯磨，那是不應該的。』 這裡面有一個比丘沒有邪惡的見解而不捨棄，其他比丘卻說：『你有邪惡的見解，應該捨棄。』他回答說：『我不捨棄。』他們就對他進行不捨棄惡見的羯磨。佛說：『那不是合法的、符合毗尼的羯磨，那是不應該的。』 這裡面有一個比丘明明沒有罪、沒有需要懺悔的罪，其他比丘卻說：『你看見罪了嗎？你應該懺悔。』他回答說：『我沒看見罪、我不懺悔。』他們就對他進行不見罪、不懺悔的羯磨。
【English Translation】 English version: 'Karma (karma), if it is not a lawful and Vinaya (Vinaya)-compliant karma (karma, Sangha affairs processing), that is not appropriate. Bái sì karma (Bái sì karma, karma through four announcements), if only one karma is performed without announcement, that is not a lawful and Vinaya-compliant karma, that is not appropriate. If two karmas are performed without announcement, three karmas are performed without announcement, many karmas are performed without announcement, that is not a lawful and Vinaya-compliant karma, that is not appropriate. If one karma is performed with one announcement, one karma is performed with two announcements, one karma is performed with three announcements, one karma is performed with many announcements, two karmas are performed with one announcement, two karmas are performed with two announcements, two karmas are performed with three announcements, two karmas are performed with many announcements, three karmas are performed with two announcements, three karmas are performed with three announcements, three karmas are performed with many announcements, many karmas are performed with one announcement, many karmas are performed with two announcements, many karmas are performed with three announcements, many karmas are performed with many announcements, that is not a lawful and Vinaya-compliant karma, that is not appropriate. If four announcement karmas are performed, but the announcement is not performed according to the law, and the karma is not performed according to the three karma method, that is not a lawful and Vinaya-compliant karma, that is not appropriate.' Here, there is a bhiksu (bhiksu, ordained male) who clearly has no offense, but other bhiksus say: 'You have committed an offense, have you seen it?' He replies: 'I have not seen it.' They then perform the karma of not seeing the offense against him. The Buddha (Buddha) says: 'That is not a lawful and Vinaya-compliant karma, that is not appropriate.' Here, there is a bhiksu who has no offense that needs to be repented of, but other bhiksus say: 'You have committed an offense, you should repent.' He replies: 'I do not repent.' They then perform the karma of not repenting against him. The Buddha says: 'That is not a lawful and Vinaya-compliant karma, that is not appropriate.' Here, there is a bhiksu who does not abandon evil views, but other bhiksus say: 'You have evil views, you should abandon them.' He replies: 'I do not abandon them.' They then perform the karma of not abandoning evil views against him. The Buddha says: 'That is not a lawful and Vinaya-compliant karma, that is not appropriate.' Here, there is a bhiksu who clearly has no offense and no offense that needs to be repented of, but other bhiksus say: 'Have you seen the offense? You should repent.' He replies: 'I have not seen the offense, I do not repent.' They then perform the karma of not seeing the offense and not repenting against him.
佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘見無罪、無惡見不捨，余比丘語言：「汝見有罪，惡見應舍。」答言：「我不見罪、無惡見不捨。」彼即舉作不見罪、惡見不捨羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，無罪懺悔、無惡見不捨，余比丘語言：「汝有罪應懺悔，舍惡見。」答言：「我不懺悔，我無惡見不捨。」彼即舉作不懺悔、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，見無罪、無罪懺悔、無惡見不捨，余比丘語言：「汝見罪，應懺悔，舍惡見。」答言：「我不見罪、不懺悔、無惡見不捨。」彼即舉作不見罪、不懺悔、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無罪見無罪，余比丘問言：「汝見罪不？」答言：「見。」彼比丘即舉作不見罪羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無罪懺悔，余比丘語言：「汝有罪應懺悔。」答言：「當懺悔。」彼比丘即舉作不懺悔羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無惡見不捨，余比丘語言：「汝有惡見應舍。」答言：「我當舍。」彼即舉作惡見不捨羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無
【現代漢語翻譯】 現代漢語譯本： 佛說：'這不是不合法的，也不是不合戒律的羯磨（Karma，業），不應該這樣做。'
這裡面有比丘看見沒有罪，也沒有邪惡的見解而不捨棄，其他的比丘對他說：'你看見有罪，邪惡的見解應該捨棄。' 他回答說：'我沒有看見罪，沒有邪惡的見解而不捨棄。' 其他比丘就對他進行不見罪、不捨棄邪惡見解的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘，沒有罪而懺悔、沒有邪惡的見解而不捨棄，其他的比丘對他說：'你有罪應該懺悔，捨棄邪惡的見解。' 他回答說：'我不懺悔，我沒有邪惡的見解而不捨棄。' 其他比丘就對他進行不懺悔、不捨棄邪惡見解的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘，看見沒有罪、沒有罪而懺悔、沒有邪惡的見解而不捨棄，其他的比丘對他說：'你看見罪，應該懺悔，捨棄邪惡的見解。' 他回答說：'我沒有看見罪、不懺悔、沒有邪惡的見解而不捨棄。' 其他比丘就對他進行不見罪、不懺悔、不捨棄邪惡見解的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘沒有罪而看見沒有罪，其他的比丘問他說：'你看見罪嗎？' 他回答說：'看見。' 其他比丘就對他進行不見罪的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘沒有罪而懺悔，其他的比丘對他說：'你有罪應該懺悔。' 他回答說：'我應當懺悔。' 其他比丘就對他進行不懺悔的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘沒有邪惡的見解而不捨棄，其他的比丘對他說：'你有邪惡的見解應該捨棄。' 他回答說：'我應當捨棄。' 其他比丘就對他進行邪惡見解不捨棄的羯磨。佛說：'這不是不合法的，也不是不合戒律的羯磨，不應該這樣做。'
這裡面有比丘沒有
【English Translation】 English version: The Buddha said, 'This is not a lawful or Vinaya (discipline) compliant Karma (action; deed), it should not be done.'
Here, there is a Bhikkhu (monk) who sees no offense and does not abandon his evil views. Other Bhikkhus say to him, 'You see an offense, you should abandon your evil views.' He replies, 'I see no offense and do not abandon my evil views.' They then perform a Karma against him for not seeing an offense and not abandoning his evil views. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who repents without offense and does not abandon his evil views. Other Bhikkhus say to him, 'You have an offense, you should repent and abandon your evil views.' He replies, 'I do not repent, I have no evil views to abandon.' They then perform a Karma against him for not repenting and not abandoning his evil views. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who sees no offense, repents without offense, and does not abandon his evil views. Other Bhikkhus say to him, 'You see an offense, you should repent and abandon your evil views.' He replies, 'I see no offense, I do not repent, and I have no evil views to abandon.' They then perform a Karma against him for not seeing an offense, not repenting, and not abandoning his evil views. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who has no offense and sees no offense. Other Bhikkhus ask him, 'Do you see an offense?' He replies, 'I see.' They then perform a Karma against him for not seeing an offense. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who repents without offense. Other Bhikkhus say to him, 'You have an offense, you should repent.' He replies, 'I shall repent.' They then perform a Karma against him for not repenting. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who does not abandon his evil views. Other Bhikkhus say to him, 'You have evil views, you should abandon them.' He replies, 'I shall abandon them.' They then perform a Karma against him for not abandoning his evil views. The Buddha said, 'This is not a lawful or Vinaya compliant Karma, it should not be done.'
Here, there is a Bhikkhu who has no
罪、見無罪不懺悔，余比丘語言：「汝見罪應懺悔。」答言：「我見罪當懺悔。」彼即舉作不見罪不懺悔羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無見罪、無惡見不捨，余比丘語言：「汝見罪，惡見應舍。」答言：「我見罪，當舍惡見。」彼即舉作不見罪、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘無罪懺悔、無惡見不捨，余比丘語言：「汝有罪應懺悔，惡見應舍。」答言：「當懺悔，舍惡見。」彼即舉作不懺悔、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘見無罪、無罪懺悔、無惡見不捨，余比丘語言：「汝見罪，當懺悔，惡見應舍。」答言：「我見罪，當懺悔，舍惡見。」彼即舉作不見罪、不懺悔惡、見不捨羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘見有罪，余比丘語言：「汝有罪見不？」答言：「見。」彼即舉作不見罪羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘有罪懺悔，余比丘語言：「汝有罪應懺悔。」答言：「我當懺悔。」彼即舉作不懺悔羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，有惡見不捨，余比丘語言：「汝有惡見應舍。」答言：「當舍。」彼即舉
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘犯了罪，卻認為自己沒有罪，並且不懺悔，其他比丘就對他說：『你犯了罪，應該懺悔。』他回答說：『我如果認為自己有罪，就會懺悔。』於是這些比丘就對他進行『不見罪不懺悔羯磨』（不見罪不懺悔羯磨：一種僧團的處分，針對明明有罪卻不承認、不懺悔的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘沒有犯任何罪，也沒有錯誤的見解，並且不肯放棄錯誤的見解，其他比丘就對他說：『你犯了罪，應該放棄錯誤的見解。』他回答說：『我如果認為自己有罪，就會放棄錯誤的見解。』於是這些比丘就對他進行『不見罪不捨惡見羯磨』（不見罪不捨惡見羯磨：一種僧團的處分，針對沒有犯戒卻被指責為有罪，且不肯放棄錯誤見解的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘沒有犯任何罪，也沒有懺悔，也沒有錯誤的見解，並且不肯放棄錯誤的見解，其他比丘就對他說：『你犯了罪，應該懺悔，應該放棄錯誤的見解。』他回答說：『我會懺悔，會放棄錯誤的見解。』於是這些比丘就對他進行『不懺悔不捨惡見羯磨』（不懺悔不捨惡見羯磨：一種僧團的處分，針對沒有犯戒卻被要求懺悔，且不肯放棄錯誤見解的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘認為自己沒有罪，也沒有犯任何罪，也沒有懺悔，也沒有錯誤的見解，並且不肯放棄錯誤的見解，其他比丘就對他說：『你認為自己有罪，應該懺悔，應該放棄錯誤的見解。』他回答說：『我如果認為自己有罪，就會懺悔，會放棄錯誤的見解。』於是這些比丘就對他進行『不見罪不懺悔惡見不捨羯磨』（不見罪不懺悔惡見不捨羯磨：一種僧團的處分，針對自認為無罪，不懺悔，且不肯放棄錯誤見解的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘確實犯了罪，其他比丘問他說：『你認為自己有罪嗎？』他回答說：『我認為自己有罪。』於是這些比丘就對他進行『不見罪羯磨』（不見罪羯磨：一種僧團的處分，針對明明承認有罪卻被指責為不承認罪行的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘已經懺悔了自己的罪行，其他比丘對他說：『你犯了罪，應該懺悔。』他回答說：『我將要懺悔。』於是這些比丘就對他進行『不懺悔羯磨』（不懺悔羯磨：一種僧團的處分，針對已經懺悔卻被指責為不懺悔的比丘）。佛陀說：『這不符合佛法，不符合戒律，這種羯磨是不應該做的。』 如果一個比丘持有錯誤的見解，並且不肯放棄，其他比丘對他說：『你持有錯誤的見解，應該放棄。』他回答說：『我將要放棄。』於是這些比丘就對他進行...
【English Translation】 English version: If a Bhikkhu (Bhikkhu: a Buddhist monk) has committed an offense but believes he is innocent and does not confess, other Bhikkhus say to him, 'You have committed an offense and should confess.' He replies, 'If I see that I have committed an offense, I will confess.' Then these Bhikkhus perform the 'Akkhanti-apatti-kamma' (Akkhanti-apatti-kamma: a Sangha procedure for dealing with a Bhikkhu who does not acknowledge and confess his offenses) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya (Vinaya: the monastic code), such a Kamma (Kamma: an act or procedure performed by the Sangha) should not be done.' If a Bhikkhu has not committed any offense, nor does he hold wrong views, and he does not abandon wrong views, other Bhikkhus say to him, 'You have committed an offense and should abandon wrong views.' He replies, 'If I see that I have committed an offense, I will abandon wrong views.' Then these Bhikkhus perform the 'Adassanapatti-pahanakadiṭṭhi-kamma' (Adassanapatti-pahanakadiṭṭhi-kamma: a Sangha procedure for dealing with a Bhikkhu who is accused of offenses he did not commit and does not abandon wrong views) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya, such a Kamma should not be done.' If a Bhikkhu has not committed any offense, has not confessed, nor does he hold wrong views, and he does not abandon wrong views, other Bhikkhus say to him, 'You have committed an offense and should confess, and should abandon wrong views.' He replies, 'I will confess, and will abandon wrong views.' Then these Bhikkhus perform the 'Anakkhanti-apatti-apahanakadiṭṭhi-kamma' (Anakkhanti-apatti-apahanakadiṭṭhi-kamma: a Sangha procedure for dealing with a Bhikkhu who is asked to confess offenses he did not commit and does not abandon wrong views) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya, such a Kamma should not be done.' If a Bhikkhu believes he is innocent, has not committed any offense, has not confessed, nor does he hold wrong views, and he does not abandon wrong views, other Bhikkhus say to him, 'You believe you have committed an offense, should confess, and should abandon wrong views.' He replies, 'If I see that I have committed an offense, I will confess, and will abandon wrong views.' Then these Bhikkhus perform the 'Adassanapatti-anakkhati-apahanakadiṭṭhi-kamma' (Adassanapatti-anakkhati-apahanakadiṭṭhi-kamma: a Sangha procedure for dealing with a Bhikkhu who believes he is innocent, does not confess, and does not abandon wrong views) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya, such a Kamma should not be done.' If a Bhikkhu has indeed committed an offense, other Bhikkhus ask him, 'Do you believe you have committed an offense?' He replies, 'I believe I have committed an offense.' Then these Bhikkhus perform the 'Adassanapatti-kamma' (Adassanapatti-kamma: a Sangha procedure for dealing with a Bhikkhu who admits to an offense but is accused of not admitting it) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya, such a Kamma should not be done.' If a Bhikkhu has confessed his offense, other Bhikkhus say to him, 'You have committed an offense and should confess.' He replies, 'I will confess.' Then these Bhikkhus perform the 'Anakkhanti-kamma' (Anakkhanti-kamma: a Sangha procedure for dealing with a Bhikkhu who has confessed but is accused of not confessing) against him. The Buddha said, 'This is not in accordance with the Dharma, not in accordance with the Vinaya, such a Kamma should not be done.' If a Bhikkhu holds wrong views and does not abandon them, other Bhikkhus say to him, 'You hold wrong views and should abandon them.' He replies, 'I will abandon them.' Then these Bhikkhus perform...
作不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，見有罪、有罪應懺悔，余比丘語言：「汝見有罪應懺悔。」答言：「我見罪當懺悔。」彼即作舉不見罪、不懺悔羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，見有罪、有惡見不捨，余比丘語言：「汝見有罪，惡見應舍。」答言：「我見罪，當舍惡見。」彼比丘即舉作不見罪、惡見不捨羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，有罪懺悔、有惡見不捨，余比丘語言：「汝有罪當懺悔，惡見當舍。」答言：「我當懺悔，當舍惡見。」彼即舉作不懺悔、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。」
是中有比丘，見有罪懺悔、惡見不捨，余比丘語言：「汝見罪當懺悔，惡見應舍。」答言：「我見罪當懺悔，舍惡見。」彼即舉作不見罪、不懺悔、不捨惡見羯磨。佛言：「非法非毗尼羯磨，不應爾。是為非法非毗尼羯磨。
「云何如法如毗尼羯磨？白二羯磨，如白法作白，如羯磨法作羯磨，如法如毗尼羯磨應爾。白四羯磨，如白法作白，如三羯磨法作羯磨，如法如毗尼羯磨應爾。」
是中有比丘見有罪，余比丘問言：「汝有罪見不？」答言：「不見。」彼即舉作不見罪羯磨。
【現代漢語翻譯】 現代漢語譯本 作不捨惡見羯磨（karma，業）。佛言：『非法非毗尼（vinaya，戒律）羯磨，不應如此。』
僧團中有比丘，發現自己有罪、有罪應當懺悔，其他比丘對他說：『你發現自己有罪應當懺悔。』他回答說：『我發現自己有罪，應當懺悔。』其他比丘就對他作出舉罪，說他不見罪、不懺悔的羯磨。佛言：『非法非毗尼羯磨，不應如此。』
僧團中有比丘，發現自己有罪、有邪惡見解不肯捨棄，其他比丘對他說：『你發現自己有罪，邪惡見解應當捨棄。』他回答說：『我發現自己有罪，應當捨棄邪惡見解。』其他比丘就對他作出舉罪，說他不見罪、不捨棄惡見的羯磨。佛言：『非法非毗尼羯磨，不應如此。』
僧團中有比丘，有罪懺悔了、有邪惡見解不肯捨棄，其他比丘對他說：『你有罪應當懺悔，邪惡見解應當捨棄。』他回答說：『我應當懺悔，應當捨棄邪惡見解。』其他比丘就對他作出舉罪，說他不懺悔、不捨棄惡見的羯磨。佛言：『非法非毗尼羯磨，不應如此。』
僧團中有比丘，發現自己有罪並懺悔了、但邪惡見解不肯捨棄，其他比丘對他說：『你發現自己有罪應當懺悔，邪惡見解應當捨棄。』他回答說：『我發現自己有罪應當懺悔，捨棄邪惡見解。』其他比丘就對他作出舉罪，說他不見罪、不懺悔、不捨棄惡見的羯磨。佛言：『非法非毗尼羯磨，不應如此。這些都是非法非毗尼的羯磨。
『什麼是如法如毗尼的羯磨呢？白二羯磨，如白法（議事規則）一樣進行宣告，如羯磨法一樣進行羯磨，如法如毗尼的羯磨應當如此。白四羯磨，如白法一樣進行宣告，如三羯磨法一樣進行羯磨，如法如毗尼的羯磨應當如此。』
僧團中有比丘發現自己有罪，其他比丘問他說：『你發現自己有罪嗎？』他回答說：『沒有發現。』其他比丘就對他作出舉罪，說他不見罪的羯磨。
【English Translation】 English version Performing a karma (karma, action) of not abandoning evil views. The Buddha said: 'This is an unlawful and non-vinaya (vinaya, discipline) karma; it should not be done thus.'
Among the bhikkhus (monks) there was a bhikkhu who saw that he had committed an offense and that he should confess it. Other bhikkhus said to him: 'You see that you have committed an offense and should confess it.' He replied: 'I see that I have committed an offense and shall confess it.' Then they performed a karma of censure against him, saying that he did not see the offense and did not confess it. The Buddha said: 'This is an unlawful and non-vinaya karma; it should not be done thus.'
Among the bhikkhus there was a bhikkhu who saw that he had committed an offense and did not abandon his evil views. Other bhikkhus said to him: 'You see that you have committed an offense and should abandon your evil views.' He replied: 'I see that I have committed an offense and shall abandon my evil views.' Then those bhikkhus performed a karma of censure against him, saying that he did not see the offense and did not abandon his evil views. The Buddha said: 'This is an unlawful and non-vinaya karma; it should not be done thus.'
Among the bhikkhus there was a bhikkhu who had confessed his offense but did not abandon his evil views. Other bhikkhus said to him: 'You have committed an offense and should confess it, and you should abandon your evil views.' He replied: 'I shall confess it, and I shall abandon my evil views.' Then they performed a karma of censure against him, saying that he did not confess and did not abandon his evil views. The Buddha said: 'This is an unlawful and non-vinaya karma; it should not be done thus.'
Among the bhikkhus there was a bhikkhu who saw that he had committed an offense and had confessed it, but did not abandon his evil views. Other bhikkhus said to him: 'You see that you have committed an offense and should confess it, and you should abandon your evil views.' He replied: 'I see that I have committed an offense and shall confess it, and I shall abandon my evil views.' Then they performed a karma of censure against him, saying that he did not see the offense, did not confess it, and did not abandon his evil views. The Buddha said: 'This is an unlawful and non-vinaya karma; it should not be done thus. These are unlawful and non-vinaya karmas.'
'What is a lawful and vinaya karma? A karma with one motion and one announcement (白二羯磨), the announcement should be done according to the rules of announcement, and the karma should be done according to the rules of karma. A karma with one motion and three announcements (白四羯磨), the announcement should be done according to the rules of announcement, and the karma should be done according to the rules of karma. A lawful and vinaya karma should be done thus.'
Among the bhikkhus there was a bhikkhu who saw that he had committed an offense. Other bhikkhus asked him: 'Do you see that you have committed an offense?' He replied: 'I do not see it.' Then they performed a karma of censure against him, saying that he did not see the offense.
佛言：「如法如毗尼羯磨，應爾。」
是中有比丘，有罪應懺悔，余比丘語言：「汝有罪應懺悔。」答言：「我不懺悔。」彼即舉作不懺悔羯磨。佛言：「如法如毗尼羯磨，應爾。」
是中有比丘惡見不捨，余比丘語言：「汝有惡見應舍。」答言：「不捨。」彼即舉作惡見不捨羯磨。佛言：「如法如毗尼羯磨，應爾。」
是中有比丘見有罪、有罪懺悔，余比丘語言：「汝見有罪、有罪懺悔。」答言：「不見不懺悔。」彼即如其所犯，作不見罪、不懺悔羯磨。佛言：「如法如毗尼羯磨，應爾。」
是中有比丘見有罪、有惡見不捨，余比丘語言：「汝有罪，有惡見應舍。」答言：「我不見罪，惡見不捨。」彼即如其所犯罪，與作不見罪、惡見不捨羯磨。佛言：「如法如毗尼羯磨，應爾。」
是中有比丘，有罪懺悔、惡見不捨，余比丘語言：「汝有罪當懺悔，惡見當舍。」答言：「我不懺悔、不捨惡見。」彼即如其所犯，作不懺悔、不捨惡見羯磨。佛言：「如法如毗尼羯磨，應爾。」
是中有比丘，見有罪懺悔、惡見不捨，余比丘語言：「汝見有罪當懺悔，惡見應舍。」答言：「我不見罪、不懺悔、不捨惡見。」彼即如其所犯罪，作不見罪、不懺悔、不捨惡見羯磨。佛言：「如法如毗
【現代漢語翻譯】 現代漢語譯本 佛說：『如法如律，如羯磨（Karma，業）所行，應當如此。』 僧團中有比丘犯了罪應當懺悔，其他比丘對他說：『你有罪應當懺悔。』他回答說：『我不懺悔。』其他比丘就依法舉行不懺悔羯磨。佛說：『如法如律，如羯磨所行，應當如此。』 僧團中有比丘持有錯誤的見解不肯放棄，其他比丘對他說：『你有錯誤的見解應當放棄。』他回答說：『我不放棄。』其他比丘就依法舉行不捨棄惡見羯磨。佛說：『如法如律，如羯磨所行，應當如此。』 僧團中有比丘明明看見自己有罪，也已經懺悔了，其他比丘對他說：『你明明看見自己有罪，也已經懺悔了。』他回答說：『我沒看見自己有罪，也沒有懺悔。』其他比丘就根據他所犯的罪行，依法舉行不見罪、不懺悔羯磨。佛說：『如法如律，如羯磨所行，應當如此。』 僧團中有比丘明明看見自己有罪，卻不肯捨棄錯誤的見解，其他比丘對他說：『你有罪，有錯誤的見解應當捨棄。』他回答說：『我沒看見自己有罪，也不捨棄錯誤的見解。』其他比丘就根據他所犯的罪行，依法舉行不見罪、不捨棄惡見羯磨。佛說：『如法如律，如羯磨所行，應當如此。』 僧團中有比丘，雖然已經懺悔了罪過，卻不肯捨棄錯誤的見解，其他比丘對他說：『你有罪應當懺悔，錯誤的見解應當捨棄。』他回答說：『我不懺悔，也不捨棄錯誤的見解。』其他比丘就根據他所犯的罪行，依法舉行不懺悔、不捨棄惡見羯磨。佛說：『如法如律，如羯磨所行，應當如此。』 僧團中有比丘，明明看見自己有罪也懺悔了，卻不肯捨棄錯誤的見解，其他比丘對他說：『你明明看見自己有罪應當懺悔，錯誤的見解應當捨棄。』他回答說：『我沒看見自己有罪，不懺悔，也不捨棄錯誤的見解。』其他比丘就根據他所犯的罪行，依法舉行不見罪、不懺悔、不捨棄惡見羯磨。佛說：『如法如律，如羯磨所行，應當如此。』
【English Translation】 English version The Buddha said: 'As is lawful, as is according to the Vinaya (discipline), as is the Karma (action; deed), so it should be.' Among the Sangha (community), there was a Bhikkhu (monk) who had committed an offense and should repent. Other Bhikkhus said to him: 'You have committed an offense and should repent.' He replied: 'I will not repent.' Thereupon, they performed the Karma of non-repentance. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.' Among the Sangha, there was a Bhikkhu who held wrong views and would not relinquish them. Other Bhikkhus said to him: 'You have wrong views and should relinquish them.' He replied: 'I will not relinquish them.' Thereupon, they performed the Karma of not relinquishing wrong views. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.' Among the Sangha, there was a Bhikkhu who saw that he had committed an offense and had repented. Other Bhikkhus said to him: 'You saw that you had committed an offense and have repented.' He replied: 'I did not see that I had committed an offense, nor have I repented.' Thereupon, according to his offense, they performed the Karma of not seeing the offense and not repenting. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.' Among the Sangha, there was a Bhikkhu who saw that he had committed an offense but would not relinquish wrong views. Other Bhikkhus said to him: 'You have committed an offense and should relinquish wrong views.' He replied: 'I did not see that I had committed an offense, nor will I relinquish wrong views.' Thereupon, according to his offense, they performed the Karma of not seeing the offense and not relinquishing wrong views. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.' Among the Sangha, there was a Bhikkhu who had repented of his offense but would not relinquish wrong views. Other Bhikkhus said to him: 'You have committed an offense and should repent, and you should relinquish wrong views.' He replied: 'I will not repent, nor will I relinquish wrong views.' Thereupon, according to his offense, they performed the Karma of non-repentance and not relinquishing wrong views. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.' Among the Sangha, there was a Bhikkhu who saw that he had committed an offense and had repented, but would not relinquish wrong views. Other Bhikkhus said to him: 'You saw that you had committed an offense and should repent, and you should relinquish wrong views.' He replied: 'I did not see that I had committed an offense, I will not repent, nor will I relinquish wrong views.' Thereupon, according to his offense, they performed the Karma of not seeing the offense, not repenting, and not relinquishing wrong views. The Buddha said: 'As is lawful, as is according to the Vinaya, as is the Karma, so it should be.'
尼羯磨，應爾。是為如法如毗尼羯磨。
「云何非法別眾羯磨？同一住處羯磨時有不來者應與欲而不與欲，在現前應呵者便呵，彼作白二羯磨、作白四羯磨、白此事乃為彼事作羯磨，是為非法別眾羯磨。云何非法和合羯磨？有同一住處，和合一處羯磨時有不來應與欲者與欲，在現前應得呵者不呵，作白二羯磨作白四羯磨，白此事乃為彼事作羯磨，是為非法和合羯磨。云何法別眾羯磨？同一住處羯磨時有不來者應與欲不與欲，在現前應得呵者呵，彼作白二白四羯磨如法作，是為法別眾羯磨。云何法相似別眾羯磨？同一住處羯磨時有不來者、應與欲不與欲、在現前應呵者呵、作白二白四羯磨、前作羯磨後作白，是為法相似別眾羯磨。云何法相似和合羯磨？同一住處羯磨時有不來者應與欲者與欲，在現前應得呵者不呵，白二白四羯磨，前作羯磨後作白，是為法相似和合羯磨。
「何等人作呵責成呵？或有人呵成呵、或有人呵不成呵。何者呵不成呵？為比丘作羯磨，比丘尼呵不成呵。式叉摩那、沙彌、沙彌尼若言：『犯邊罪、犯比丘尼、或賊心受戒、或壞二道、黃門、殺父母、殺阿羅漢、噁心出佛身血、破和合僧、非人畜生、二根、若被舉、若滅擯、若應滅擯、若在戒場上、若作別住、若以神足在空、若隱沒、若
【現代漢語翻譯】 現代漢語譯本： 『尼羯磨（Nijiemo，羯磨的音譯），應如你所說。這才是如法如律的羯磨。』
『什麼是非法的別眾羯磨呢？在同一處所進行羯磨時，有應該給與同意票的人沒有給與，對於在場應該受到呵斥的人沒有進行呵斥，進行白二羯磨、白四羯磨，或者明明是為此事作羯磨卻說是為彼事作羯磨，這就是非法的別眾羯磨。什麼是非法的和合羯磨呢？在同一處所，大家聚集在一處進行羯磨時，有應該給與同意票的人給與了同意票，對於在場應該受到呵斥的人沒有進行呵斥，進行白二羯磨、白四羯磨，或者明明是為此事作羯磨卻說是為彼事作羯磨，這就是非法的和合羯磨。什麼是如法的別眾羯磨呢？在同一處所進行羯磨時，有應該給與同意票的人沒有給與，對於在場應該受到呵斥的人進行了呵斥，進行白二羯磨、白四羯磨，並且如法地進行，這就是如法的別眾羯磨。什麼是相似如法的別眾羯磨呢？在同一處所進行羯磨時，有應該給與同意票的人沒有給與，對於在場應該受到呵斥的人進行了呵斥，進行白二羯磨、白四羯磨，先進行了羯磨，之後才進行宣告，這就是相似如法的別眾羯磨。什麼是相似如法的和合羯磨呢？在同一處所進行羯磨時，有應該給與同意票的人給與了同意票，對於在場應該受到呵斥的人沒有進行呵斥，進行白二羯磨、白四羯磨，先進行了羯磨，之後才進行宣告，這就是相似如法的和合羯磨。』
『什麼樣的人進行呵責才能使呵責成立呢？有的人進行呵責能夠成立，有的人進行呵責不能成立。什麼樣的呵責不能成立呢？為比丘（Biqiu，男性出家人）作羯磨，比丘尼（Biqiuni，女性出家人）進行呵責，呵責不能成立。式叉摩那（Shiqiamona，準出家女）、沙彌（Shami，小沙彌）、沙彌尼（Shamini，小沙彌尼）如果說：『犯了邊罪、冒犯了比丘尼、或者以盜心受戒、或者破壞了男女二根、黃門（Huangmen，太監）、殺害父母、殺害阿羅漢（A luohan，證得阿羅漢果位的人）、惡意使佛陀身體出血、破壞僧團的和合、非人、畜生、具有男女二根、如果已經被舉罪、已經被驅逐、或者應該被驅逐、或者在戒場上、或者正在進行別住、或者以神通力在空中、或者隱身、或者』
【English Translation】 English version: 'Nijiemo (尼羯磨, transliteration of Karma), it should be as you say. This is a Karma that is in accordance with the Dharma and the Vinaya.'
'What is an unlawful separate assembly Karma? When performing Karma in the same dwelling place, if those who should give their consent do not give it, if those who should be rebuked in the presence are not rebuked, if a 'white two' Karma or a 'white four' Karma is performed, or if a Karma is performed for one matter but it is said to be for another, this is an unlawful separate assembly Karma. What is an unlawful harmonious assembly Karma? When, in the same dwelling place, everyone gathers in one place to perform Karma, if those who should give their consent give it, if those who should be rebuked in the presence are not rebuked, if a 'white two' Karma or a 'white four' Karma is performed, or if a Karma is performed for one matter but it is said to be for another, this is an unlawful harmonious assembly Karma. What is a lawful separate assembly Karma? When performing Karma in the same dwelling place, if those who should give their consent do not give it, if those who should be rebuked in the presence are rebuked, if a 'white two' or 'white four' Karma is performed, and it is performed lawfully, this is a lawful separate assembly Karma. What is a Karma that resembles a lawful separate assembly Karma? When performing Karma in the same dwelling place, if those who should give their consent do not give it, if those who should be rebuked in the presence are rebuked, if a 'white two' or 'white four' Karma is performed, and the Karma is performed first and the announcement is made later, this is a Karma that resembles a lawful separate assembly Karma. What is a Karma that resembles a lawful harmonious assembly Karma? When performing Karma in the same dwelling place, if those who should give their consent give it, if those who should be rebuked in the presence are not rebuked, if a 'white two' or 'white four' Karma is performed, and the Karma is performed first and the announcement is made later, this is a Karma that resembles a lawful harmonious assembly Karma.'
'What kind of person's rebuke is effective? Some people's rebuke is effective, and some people's rebuke is not effective. Whose rebuke is not effective? When performing Karma for a Bhikshu (比丘, male monastic), a Bhikshuni's (比丘尼, female monastic) rebuke is not effective. If a Shikshamana (式叉摩那, novice nun), a Shramanera (沙彌, novice monk), or a Shramanerika (沙彌尼, novice nun) says: 'Committed a border offense, offended a Bhikshuni, or took ordination with a thieving mind, or destroyed the two roots (male and female), is a eunuch (黃門), killed their parents, killed an Arhat (阿羅漢, one who has attained Arhatship), maliciously caused the Buddha to bleed, broke the harmony of the Sangha, is a non-human, an animal, has two sets of genitals, has been suspended, has been expelled, or should be expelled, or is on the ordination platform, or is undergoing separate dwelling, or is in the air by means of supernatural powers, or is hidden, or'
離見聞處、若所為作羯磨人。』如是人呵不成呵。云何呵成呵？若善比丘同在一界內住、不在空、不隱沒、不離見聞處乃至語比坐，如是人呵成呵，是為呵羯磨。」
爾時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「應作呵責羯磨，乃與作擯羯磨，如法如毗尼羯磨不？」佛語優波離：「此不如法羯磨。」優波離復白佛言：「應與作呵責羯磨，乃與作依止羯磨、若乃作遮不至白衣家羯磨、乃至如草覆地，是如法如毗尼羯磨不？」佛言：「不如法，不應與作呵責羯磨，乃作擯羯磨、乃至如草覆地，非法非毗尼羯磨，不應爾。如是展轉乃至如草覆地，非法非毗尼羯磨，不應爾。」佛語優波離：「若應作呵責羯磨與作呵責羯磨，此是如法如毗尼羯磨，應爾。如是乃至如草覆地羯磨，如法如毗尼羯磨，應爾。」
爾時有異住處，眾僧與比丘作呵責羯磨，乃作非法別眾羯磨。餘眾僧聞彼眾僧與比丘作呵責羯磨，乃作非法別眾羯磨羯磨不成。「我曹當與作呵責羯磨。」即作呵責羯磨，非法和合。復有餘處僧聞彼眾僧為比丘作呵責羯磨，非法和合羯磨不成。「我曹當爲作呵責羯磨。」彼即作呵責羯磨，法別眾。余處僧聞彼眾僧為比丘作呵責羯磨，法別眾羯磨，羯磨不成。「我曹當爲作呵責羯磨。」即作呵責羯磨，
【現代漢語翻譯】 現代漢語譯本 『如果（被呵責的人）不在能看見、聽見的地方，或者（呵責的人）不是有資格執行羯磨（karmā，佛教僧團的儀式）的人。』這樣的人，呵責就不算成立。怎樣才算呵責成立呢？如果善良的比丘（bhikṣu，佛教出家男眾）住在同一個界限內，不在空中，沒有隱藏，沒有離開能看見、聽見的地方，乃至（呵責者）口頭告知並坐下，這樣的人，呵責才算成立，這就是呵責羯磨。」
這時，優波離（Upāli，佛陀十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝著地，合掌對佛陀說：「應該作呵責羯磨，卻做了擯羯磨（驅逐出僧團的羯磨），這樣如法如毗尼（vinaya，戒律）嗎？」佛陀告訴優波離：「這不如法。」優波離又問佛陀：「應該作呵責羯磨，卻做了依止羯磨（給予依止的羯磨），或者做了遮不至白衣家羯磨（禁止去在家信徒家的羯磨），乃至像用草覆蓋地面一樣（指不恰當的處理方式），這樣如法如毗尼嗎？」佛陀說：「不如法，不應該作呵責羯磨，卻做了擯羯磨，乃至像用草覆蓋地面一樣，這是非法非毗尼的羯磨，不應該這樣做。像這樣輾轉（錯誤地處理），乃至像用草覆蓋地面一樣，這是非法非毗尼的羯磨，不應該這樣做。」佛陀告訴優波離：「如果應該作呵責羯磨就作呵責羯磨，這才是如法如毗尼的羯磨，應該這樣做。像這樣乃至像用草覆蓋地面羯磨，才是如法如毗尼的羯磨，應該這樣做。」
這時，在不同的住處，僧團對比丘作呵責羯磨，卻做了非法的別眾羯磨（僧團分裂時的羯磨）。其他僧團聽到他們對比丘作呵責羯磨，卻做了非法的別眾羯磨，這個羯磨是不成立的。「我們應當為他作呵責羯磨。」於是就作呵責羯磨，但僧團是非法和合的。又有其他地方的僧團聽到他們為比丘作呵責羯磨，僧團是非法和合的，這個羯磨是不成立的。「我們應當為他作呵責羯磨。」他們就作呵責羯磨，但僧團是如法但別眾的。其他地方的僧團聽到他們為比丘作呵責羯磨，僧團是如法但別眾的，這個羯磨是不成立的。「我們應當為他作呵責羯磨。」於是就作呵責羯磨，
【English Translation】 English version 'If (the person being censured) is not within sight and hearing, or (the person performing the censure) is not a qualified person to perform the karmā (Buddhist monastic procedure).' Such a censure is not valid. How is a censure valid? If virtuous bhikṣus (Buddhist monks) live within the same boundary, not in the air, not hidden, not out of sight and hearing, even to the point of (the censurer) verbally informing and sitting down, such a censure is valid, this is a censure karmā.'
At this time, Upāli (one of the Buddha's ten great disciples, foremost in upholding the precepts) arose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Should a censure karmā be performed, but instead a banishment karmā (karmā of expulsion from the sangha) is performed, is this in accordance with the Dharma and the Vinaya (monastic code)?' The Buddha told Upāli: 'This is not in accordance with the Dharma.' Upāli again asked the Buddha: 'Should a censure karmā be performed, but instead a dependence karmā (karmā of granting dependence) is performed, or a karmā of prohibiting going to the homes of laypeople is performed, even to the point of covering the ground with grass (referring to an inappropriate handling), is this in accordance with the Dharma and the Vinaya?' The Buddha said: 'It is not in accordance with the Dharma, one should not perform a censure karmā, but instead perform a banishment karmā, even to the point of covering the ground with grass, this is a karmā that is not in accordance with the Dharma and the Vinaya, one should not do this. Like this, turning around (handling incorrectly), even to the point of covering the ground with grass, this is a karmā that is not in accordance with the Dharma and the Vinaya, one should not do this.' The Buddha told Upāli: 'If a censure karmā should be performed, then perform a censure karmā, this is in accordance with the Dharma and the Vinaya, one should do this. Like this, even to the point of covering the ground with grass karmā, this is in accordance with the Dharma and the Vinaya, one should do this.'
At this time, in different residences, the sangha performed a censure karmā on a bhikṣu, but instead performed an unlawful separate assembly karmā (karmā during a schism in the sangha). Other sanghas heard that they performed a censure karmā on a bhikṣu, but instead performed an unlawful separate assembly karmā, this karmā is not valid. 'We should perform a censure karmā for him.' So they performed a censure karmā, but the sangha was unlawfully assembled. Again, sanghas in other places heard that they performed a censure karmā for a bhikṣu, and the sangha was unlawfully assembled, this karmā is not valid. 'We should perform a censure karmā for him.' They then performed a censure karmā, but the sangha was lawful but separate. Sanghas in other places heard that they performed a censure karmā for a bhikṣu, and the sangha was lawful but separate, this karmā is not valid. 'We should perform a censure karmā for him.' So they performed a censure karmā,
法相似別眾。余處僧聞彼眾僧為比丘作呵責羯磨，法相似別眾羯磨不成。「我曹當爲作呵責羯磨。」法相似和合羯磨。彼比丘作如是念：「我當云何？」即白諸比丘。諸比丘白佛，佛言：「諸如是不如法羯磨不成就，如是一切羯磨亦不成就。」
爾時有住處，眾僧為比丘作非法別眾羯磨。爾時眾多僧皆共諍，或言非法別眾羯磨、或言非法和合、或言法別眾、或言法相似別眾、或言法相似和合、或言羯磨成就、或言不成就。諸比丘不知云何？告余比丘。余比丘往白佛，佛言：「彼住處眾僧，為比丘作呵責羯磨，非法別眾。是中眾多僧各各共諍，或言非法別眾、或言非法和合、乃至言成不成。是中僧言非法別眾者，此是法語，乃至法相似和合者，此亦如是是法語。」
爾時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「若有比丘，僧先與羯磨，后眾僧與解，成不成解耶？」佛語優波離：「或成、或不成。」復問：「云何成不成？」佛告優波離：「有十三種人，僧先為作羯磨不成解。除此十三種人已，為餘人作羯磨已，若僧與解者得成解。」優波離復問佛：「若僧先為作羯磨，為解羯磨已驅出，成驅出為不成耶？」佛言：「或有成驅出、或有不成驅出。若為十三種人作羯磨已，驅出成驅出。除此十三種，
【現代漢語翻譯】 現代漢語譯本：法相似別眾（指僧團在進行羯磨時，雖然形式上相似，但實際上是不同的僧團），在其他地方的僧人聽說那裡的僧團對比丘進行呵責羯磨（一種僧團的處分），這種法相似別眾羯磨是不成立的。『我們應當為他們進行呵責羯磨。』這是法相似和合羯磨（指形式上相似，但實際上是和合僧團進行的羯磨）。那位比丘心想：『我該怎麼辦呢？』於是稟告了眾比丘。眾比丘稟告了佛陀，佛陀說：『像這樣不如法的羯磨是不成立的，像這樣的一切羯磨也都不成立。』
當時，在一個住處，僧團對比丘進行了非法的別眾羯磨（指在不符合規定的情況下，由部分僧團進行的羯磨）。當時，許多僧人都爭論不休，有的說是非法別眾羯磨，有的說是非法和合羯磨，有的說是如法別眾羯磨，有的說是法相似別眾羯磨，有的說是法相似和合羯磨，有的說羯磨成立，有的說不成立。眾比丘不知道該怎麼辦，就告訴了其他比丘。其他比丘去稟告了佛陀，佛陀說：『那個住處的僧團，對比丘進行呵責羯磨，是非法別眾。其中許多僧人各自爭論，有的說非法別眾，有的說非法和合，乃至說成立或不成立。其中僧人說非法別眾的，這是如法的說法，乃至法相似和合的，這也是如法的說法。』
當時，優波離（佛陀的弟子，以持戒精嚴著稱）從座位上站起來，袒露右肩，右膝跪地，合掌對佛陀說：『如果有比丘，僧團先對他進行了羯磨，後來眾僧又解除了這個羯磨，這個解除是否成立呢？』佛陀對優波離說：『有的成立，有的不成立。』優波離又問：『怎樣才成立或不成立呢？』佛陀告訴優波離：『有十三種人，僧團先前為他們作的羯磨是不能解除的。除了這十三種人以外，為其他人作了羯磨后，如果僧團解除這個羯磨，那麼這個解除就成立。』優波離又問佛陀：『如果僧團先前為某人作了羯磨，在解除羯磨后又將他驅逐出去，這個驅逐是成立還是不成立呢？』佛陀說：『有的驅逐成立，有的驅逐不成立。如果為十三種人作了羯磨后，驅逐出去，這個驅逐就成立。除了這十三種人，...』
【English Translation】 English version: Concerning the 'semblance of lawful separate assembly' (referring to a Sangha performing a Karma that appears similar but is actually distinct), monks in other places heard that the Sangha there was performing a censure Karma (a form of disciplinary action by the Sangha) against a Bhikshu. This 'semblance of lawful separate assembly' Karma is invalid. 'We should perform a censure Karma for them.' This is a 'semblance of lawful united assembly' Karma (referring to a Karma that appears similar but is actually performed by a united Sangha). That Bhikshu thought, 'What should I do?' He then reported it to the Bhikshus. The Bhikshus reported it to the Buddha, and the Buddha said, 'Such an unlawful Karma is invalid, and all such Karmas are also invalid.'
At that time, in a certain dwelling place, the Sangha performed an unlawful separate assembly Karma (referring to a Karma performed by a portion of the Sangha in a manner that does not comply with the rules) against a Bhikshu. At that time, many monks were arguing, some saying it was an unlawful separate assembly Karma, some saying it was an unlawful united assembly Karma, some saying it was a lawful separate assembly Karma, some saying it was a 'semblance of lawful separate assembly' Karma, some saying it was a 'semblance of lawful united assembly' Karma, some saying the Karma was valid, and some saying it was invalid. The Bhikshus did not know what to do, so they told other Bhikshus. The other Bhikshus went and reported it to the Buddha, and the Buddha said, 'The Sangha in that dwelling place performed a censure Karma against the Bhikshu, which was an unlawful separate assembly. Among them, many monks were arguing, some saying unlawful separate assembly, some saying unlawful united assembly, and so on, saying valid or invalid. Among the monks who said unlawful separate assembly, this is a lawful statement, and even those who said 'semblance of lawful united assembly,' this is also a lawful statement.'
At that time, Upali (a disciple of the Buddha known for his strict adherence to the precepts) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha, 'If a Bhikshu has had a Karma performed on him by the Sangha, and later the Sangha rescinds this Karma, is the rescission valid or not?' The Buddha said to Upali, 'Sometimes it is valid, and sometimes it is not valid.' He further asked, 'How is it valid or not valid?' The Buddha told Upali, 'There are thirteen types of people for whom a Karma previously performed by the Sangha cannot be rescinded. Except for these thirteen types of people, if a Karma has been performed for others, and the Sangha rescinds this Karma, then the rescission is valid.' Upali further asked the Buddha, 'If the Sangha previously performed a Karma on someone, and after rescinding the Karma, they expel him, is the expulsion valid or not valid?' The Buddha said, 'Sometimes the expulsion is valid, and sometimes the expulsion is not valid. If a Karma has been performed for the thirteen types of people, and they are expelled, the expulsion is valid. Except for these thirteen types of people,...'
為餘人作羯磨，后解羯磨得解，若驅出不成驅出。」(瞻波揵度具足竟)
呵責揵度第十一之一
爾時佛在舍衛國。有二比丘：一名智慧、二名盧醯那，喜斗諍、共相罵詈、口出刀劍、互求長短。彼自共鬥諍罵詈，若復有餘比丘共鬥諍者，即復往彼勸言：「汝等好自勉力莫不如他，汝等多聞智慧、財富亦勝、多有知識。我等為汝作伴黨。」是中眾僧，未有諍事便有諍事，已有諍事而不除滅。諸比丘作如是念：「以何因緣，眾僧未有諍事令諍事起，已有諍事而不除滅？」諸比丘即知此二比丘智慧、盧醯那，喜共鬥諍、共相罵詈、口出刀劍、互求長短自共鬥諍罵詈。若有餘比丘斗諍，即復往彼勸言：「汝等好自勉力莫不如他，汝等多聞智慧、財富亦勝、多有知識。我等當爲汝作伴黨。」是故令僧未有諍事便有諍事，已有諍事而不除滅。時眾中有比丘聞，少欲知足、行頭陀、樂學戒者，嫌責彼二比丘已，往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼二比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何智慧、盧醯那，共相鬥諍罵詈、口出刀劍、互求長短，令僧未有諍事而有諍事、已有諍事而不除滅？」世尊以無數方便呵責已，告諸比丘：「聽諸
【現代漢語翻譯】 現代漢語譯本 為其他人做羯磨（karma，業），之後解開羯磨獲得解脫，如果驅逐（僧人）不成，則不能強行驅逐。」（瞻波揵度（campa khandha，章節名）具足完畢）
呵責揵度（akrosana khandha，章節名）第十一之一
那時，佛陀在舍衛國（sravasti，地名）。有兩位比丘（bhikkhu，佛教僧侶）：一位名叫智慧（panna，人名），一位名叫盧醯那（lohita，人名），他們喜歡爭鬥，互相謾罵，口出惡語，互相爭論長短。他們自己互相爭鬥謾罵，如果還有其他比丘互相爭鬥，他們就去勸說：『你們要好好努力，不要不如別人，你們博學多聞，智慧超群，財富也勝過他人，有很多知識。我們願意為你們做同伴。』因此，僧團中，沒有爭端的事情也產生了爭端，已經有的爭端卻無法消除。眾比丘心想：『因為什麼緣故，僧團中沒有爭端的事情卻產生了爭端，已經有的爭端卻無法消除？』眾比丘知道是因為這兩位比丘智慧和盧醯那，喜歡互相爭鬥謾罵，口出惡語，互相爭論長短，自己互相爭鬥謾罵。如果有其他比丘爭鬥，他們就去勸說：『你們要好好努力，不要不如別人，你們博學多聞，智慧超群，財富也勝過他人，有很多知識。我們願意為你們做同伴。』因此，導致僧團中沒有爭端的事情也產生了爭端，已經有的爭端卻無法消除。當時，僧團中有些比丘，他們少欲知足，奉行頭陀（dhuta，苦行），喜歡學習戒律，他們責備那兩位比丘，然後前往世尊（bhagavan，佛陀的尊稱）處，頭面禮足，退坐一旁，將這些因緣詳細地稟告了世尊。世尊當時因為這個因緣召集了比丘僧團，呵責那兩位比丘：『你們所做的事情是不對的，不合威儀，不合沙門（sramana，出家人）的規範，不是清凈的行為，不隨順修行，是不應該做的。為什麼智慧和盧醯那，互相爭鬥謾罵，口出惡語，互相爭論長短，導致僧團中沒有爭端的事情也產生了爭端，已經有的爭端卻無法消除？』世尊用無數的方法呵責了他們，然後告訴眾比丘：『聽著，』
【English Translation】 English version If one performs karma (karma, action) for others, and later undoes the karma and attains liberation, if the expulsion (of a monk) is unsuccessful, it cannot be forcibly carried out.' (The Campa Khandha (campa khandha, chapter name) is complete.)
Akrosana Khandha (akrosana khandha, chapter name), the Eleventh, Part One
At that time, the Buddha was in Sravasti (sravasti, place name). There were two bhikkhus (bhikkhu, Buddhist monks): one named Panna (panna, person's name) and the other named Lohita (lohita, person's name), who liked to quarrel, revile each other, utter harsh words, and argue over each other's strengths and weaknesses. They quarreled and reviled each other, and if other bhikkhus quarreled, they would go and advise them: 'You should strive hard and not be inferior to others. You are learned and wise, your wealth surpasses others, and you have much knowledge. We are willing to be your companions.' Therefore, in the Sangha (sangha, monastic community), disputes arose where there were none, and existing disputes could not be resolved. The bhikkhus thought: 'For what reason do disputes arise in the Sangha where there were none, and existing disputes cannot be resolved?' The bhikkhus knew that it was because these two bhikkhus, Panna and Lohita, liked to quarrel and revile each other, utter harsh words, and argue over each other's strengths and weaknesses, and they quarreled and reviled each other. If other bhikkhus quarreled, they would go and advise them: 'You should strive hard and not be inferior to others. You are learned and wise, your wealth surpasses others, and you have much knowledge. We are willing to be your companions.' Therefore, it caused disputes to arise in the Sangha where there were none, and existing disputes could not be resolved. At that time, some bhikkhus in the Sangha, who were content with little, practiced dhuta (dhuta, ascetic practices), and liked to study the precepts, rebuked those two bhikkhus, and then went to the Blessed One (bhagavan, epithet of the Buddha), bowed their heads to his feet, sat aside, and reported these causes and conditions to the Blessed One in detail. The Blessed One then gathered the Sangha of bhikkhus because of this cause and condition, and rebuked those two bhikkhus: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the rules of a sramana (sramana, renunciate), not a pure practice, not in accordance with the practice, it should not be done. Why do Panna and Lohita quarrel and revile each other, utter harsh words, and argue over each other's strengths and weaknesses, causing disputes to arise in the Sangha where there were none, and existing disputes cannot be resolved?' The Blessed One rebuked them with countless methods, and then told the bhikkhus: 'Listen,'
比丘與智慧、盧醯那作呵責白四羯磨，應如是作集僧。集僧已為智慧等作舉，作舉已為作憶念，作憶念已應與罪。眾中應差堪能羯磨者如上作如是白：『大德僧聽！此智慧、盧醯那二比丘，喜共鬥諍、共相罵詈、口出刀劍、互求長短，彼自共鬥諍已，若復有餘比丘斗諍者，即復往彼勸言：「汝等勉力莫不如他，汝等多聞智慧、財富亦勝、多有知識。我等當爲汝作伴黨。」令僧未有諍事而有諍事，已有諍事而不除滅。若僧時到僧忍聽，為智慧等二比丘作呵責羯磨。「若后復更斗諍共相罵詈者，眾僧當更增罪治。」白如是。』『大德僧聽！此智慧、盧醯那二比丘，喜共鬥諍、共相罵詈、口出刀劍、互求長短，彼自共鬥諍已，若復有餘比丘斗諍者，即復往彼勸言：「汝等勉力莫不如他，汝等智慧多聞、財富亦勝、多有知識。我等當爲汝作伴黨。」令僧未有諍事而有諍事，已有諍事而不除滅。僧為智慧等二比丘作呵責羯磨。誰諸長老忍僧與智慧等二比丘作呵責羯磨，「若后復更斗諍共相罵詈者，眾僧當更增罪治。」忍者默然，誰不忍者說。此是第一羯磨竟。』如是第二、第三說。『僧已忍為智慧等作呵責羯磨竟，僧忍，默然故，是事如是持。』為作呵責竟，五事不應作：一、不應授人大戒；二、不應受人依止；三、不應畜沙彌
【現代漢語翻譯】 現代漢語譯本： 對於比丘與智慧（Prajna，指有智慧的比丘）、盧醯那（Rohina，人名）進行呵責白四羯磨（admonishment procedure），應當這樣聚集僧團。聚集僧團后，為智慧等人進行舉罪（accusation），舉罪之後為他們進行憶念（reminding of their faults），憶念之後應當給予罪罰。大眾中應當選擇能夠執行羯磨的人，如上所述進行宣告：『尊敬的僧團請聽！這兩位智慧、盧醯那比丘，喜歡互相爭鬥、互相謾罵、口出惡語、互相挑剔，他們自己爭鬥之後，如果還有其他比丘爭鬥，他們就去勸說：『你們要努力，不要不如別人，你們多聞有智慧、財富也勝過別人、有很多知識。我們應當為你們做同伴。』使得僧團本來沒有爭端而產生爭端，已經有的爭端卻不能消除。如果僧團認為時機已到，僧團願意聽從，就為智慧等兩位比丘進行呵責羯磨。「如果以後再發生爭鬥互相謾罵，僧團應當增加罪責進行懲治。」這樣宣告。』 『尊敬的僧團請聽！這兩位智慧、盧醯那比丘，喜歡互相爭鬥、互相謾罵、口出惡語、互相挑剔，他們自己爭鬥之後，如果還有其他比丘爭鬥，他們就去勸說：『你們要努力，不要不如別人，你們多聞有智慧、財富也勝過別人、有很多知識。我們應當為你們做同伴。』使得僧團本來沒有爭端而產生爭端，已經有的爭端卻不能消除。僧團為智慧等兩位比丘進行呵責羯磨。哪位長老能夠容忍僧團對智慧等兩位比丘進行呵責羯磨，「如果以後再發生爭鬥互相謾罵，僧團應當增加罪責進行懲治。」能夠容忍的就默然，不能容忍的就說出來。這是第一次羯磨結束。』 像這樣進行第二次、第三次宣告。『僧團已經容忍對智慧等人進行呵責羯磨結束，僧團容忍，因為默然，所以這件事就這樣成立。』進行呵責之後，五件事不應該做：一、不應該為人授大戒（ordination）；二、不應該接受他人依止（dependence）；三、不應該蓄養沙彌（novice）。
【English Translation】 English version: For a Bhikkhu (monk) and Prajna (wisdom, referring to a wise Bhikkhu), Rohina (a proper noun) to perform the Admonishment White Four Karma (admonishment procedure), the Sangha (monastic community) should be assembled in this way. After assembling the Sangha, accusations should be made against Prajna and others, and after the accusations, they should be reminded of their faults. After the reminding, punishment should be given. Among the assembly, one who is capable of performing the Karma should be selected, and the announcement should be made as described above: 'Venerable Sangha, listen! These two Bhikkhus, Prajna and Rohina, like to fight with each other, curse each other, utter harsh words, and find fault with each other. After they fight with each other, if there are other Bhikkhus fighting, they go to persuade them: 'You should work hard and not be inferior to others. You are learned and wise, your wealth is also superior to others, and you have a lot of knowledge. We should be your companions.' This causes disputes to arise in the Sangha where there were none, and the disputes that already exist cannot be eliminated. If the Sangha thinks the time is right, and the Sangha is willing to listen, then the Admonishment Karma should be performed for the two Bhikkhus, Prajna and others. 'If they fight and curse each other again in the future, the Sangha should increase the punishment.' This is the announcement.' 'Venerable Sangha, listen! These two Bhikkhus, Prajna and Rohina, like to fight with each other, curse each other, utter harsh words, and find fault with each other. After they fight with each other, if there are other Bhikkhus fighting, they go to persuade them: 'You should work hard and not be inferior to others. You are learned and wise, your wealth is also superior to others, and you have a lot of knowledge. We should be your companions.' This causes disputes to arise in the Sangha where there were none, and the disputes that already exist cannot be eliminated. The Sangha performs the Admonishment Karma for the two Bhikkhus, Prajna and others. Which elders can tolerate the Sangha performing the Admonishment Karma for the two Bhikkhus, Prajna and others, 'If they fight and curse each other again in the future, the Sangha should increase the punishment.' Those who can tolerate it should remain silent, and those who cannot tolerate it should speak up. This is the end of the first Karma.' The second and third announcements are made in this way. 'The Sangha has tolerated the completion of the Admonishment Karma for Prajna and others. The Sangha tolerates it, because of the silence, so this matter is established in this way.' After the admonishment, five things should not be done: 1. One should not give higher ordination (ordination) to others; 2. One should not accept dependence (dependence) from others; 3. One should not keep a Samanera (novice).
；四、不應受僧差教授比丘尼；五、若僧差不應教授，是為呵責羯磨竟五事不應作。復有五事不應作：不應說戒、若僧中問毗尼義不應答、若眾僧差作羯磨不應作、若僧中揀集智慧者共評論眾事不得在其例、若僧差作信命不應作，是為呵責羯磨竟五事不應作。復有五事不應作：不得早入聚落、不得逼暮還、應親近比丘不應親近外道、應好順從諸比丘教、不應作異語，呵責竟五事不應作。復有五事不應作：眾僧隨所犯為作呵責羯磨已、不應復更犯此罪余亦不應犯、若相似若從此生者、若復重於此、不應嫌羯磨及羯磨人，呵責竟五事不應作。復有五事不應作：善比丘為敷座供養不應受、不應受他洗足、不應受他安洗足物、不應受他拭革屣、不應受他揩摩身，呵責羯磨竟五事不應作。復有五事不應作：不應受善比丘禮拜、合掌問訊、迎逆、持衣缽，呵責羯磨竟五事不應作。復有五事不應作：不應舉善比丘、為作憶念作自言、不應證他事、不應遮布薩自恣、不應共善比丘諍，是為呵責竟五事不應作。應如是作。」
眾僧為智慧、盧醯那作呵責白四羯磨竟，諸比丘白佛，佛言：「有三法作呵責羯磨，非法非毗尼羯磨不成就。云何三？不作舉、不作憶念、不伏首罪。復有三事：無犯、犯不應懺悔、若犯罪已懺悔竟。復有三事
【現代漢語翻譯】 現代漢語譯本：四、不應該接受僧團的委派去教導比丘尼；五、如果僧團委派了，也不應該去教導，這就是被呵責羯磨后不應該做的五件事。還有五件事不應該做：不應該說戒；如果在僧團中有人問關於毗尼（Vinaya，戒律）的意義，不應該回答；如果眾僧委派你做羯磨（Karma，業），不應該做；如果僧團中挑選有智慧的人一起評論眾事，不得在被呵責者之列；如果僧團委派你送信，不應該去，這就是被呵責羯磨后不應該做的五件事。還有五件事不應該做：不得太早進入村落；不得逼近傍晚才回來；應該親近比丘，不應該親近外道；應該好好順從諸比丘的教導；不應該說不同的語言，這就是被呵責后不應該做的五件事。還有五件事不應該做：眾僧根據所犯的錯誤，已經做了呵責羯磨之後，不應該再犯同樣的罪，其他的罪也不應該犯，無論是相似的罪，還是由此產生的罪，或者比這更嚴重的罪；不應該嫌棄羯磨以及做羯磨的人，這就是被呵責后不應該做的五件事。還有五件事不應該做：善良的比丘為你鋪設座位供養，不應該接受；不應該接受他人為你洗腳；不應該接受他人為你準備的洗腳用具；不應該接受他人為你擦拭鞋子；不應該接受他人為你按摩身體，這就是被呵責羯磨后不應該做的五件事。還有五件事不應該做：不應該接受善良比丘的禮拜、合掌問訊、迎接、遞送衣缽，這就是被呵責羯磨后不應該做的五件事。還有五件事不應該做：不應該舉發善良的比丘；為他做憶念（憶念其所犯之罪）；不應該自言；不應該證明他人的事情；不應該阻止布薩（Posadha，齋戒）和自恣（Pavarana，僧眾自檢）；不應該和善良的比丘爭論，這就是被呵責后不應該做的五件事。應該這樣做。』 眾僧為智慧者盧醯那（Lohita）做了呵責白四羯磨之後，諸比丘稟告佛陀，佛陀說：『有三種情況下做的呵責羯磨，是非法的，不符合毗尼的，羯磨不會成就。是哪三種？不做舉罪、不做憶念、不伏首認罪。還有三種情況：沒有犯戒、犯了戒不應該懺悔、如果犯了罪已經懺悔完畢。還有三種情況』
【English Translation】 English version: Fourth, one should not accept the Sangha's (community of monks) assignment to teach Bhikkhunis (nuns); fifth, if the Sangha assigns it, one should not teach. These are the five things one should not do after a censure Karma (act). There are also five things one should not do: one should not recite the precepts; if someone in the Sangha asks about the meaning of Vinaya (monastic rules), one should not answer; if the Sangha assigns you to perform Karma, you should not do it; if the Sangha selects wise individuals to discuss matters, one should not be among those being censured; if the Sangha assigns you to deliver a message, you should not do it. These are the five things one should not do after a censure Karma. There are also five things one should not do: one should not enter villages too early; one should not return too late in the evening; one should associate with Bhikkhus (monks), not with outsiders; one should diligently follow the teachings of the Bhikkhus; one should not speak differently. These are the five things one should not do after a censure. There are also five things one should not do: after the Sangha has performed a censure Karma for an offense, one should not commit the same offense again, nor should one commit other offenses, whether similar, arising from it, or more serious than it; one should not resent the Karma or the person performing the Karma. These are the five things one should not do after a censure. There are also five things one should not do: one should not accept if a good Bhikkhu offers a seat or offerings; one should not accept someone washing your feet; one should not accept someone preparing washing items for your feet; one should not accept someone wiping your sandals; one should not accept someone massaging your body. These are the five things one should not do after a censure Karma. There are also five things one should not do: one should not accept the prostrations, joined palms in greeting, welcoming, or offering of robes and bowls from good Bhikkhus. These are the five things one should not do after a censure Karma. There are also five things one should not do: one should not accuse a good Bhikkhu; one should not perform a reminder (recalling their offenses) for him; one should not speak on one's own behalf; one should not testify to others' matters; one should not obstruct the Posadha (observance day) and Pavarana (invitation); one should not argue with good Bhikkhus. These are the five things one should not do after a censure. One should act in this way.』 After the Sangha performed the censure white four-Karma for the wise Lohita (name of a monk), the Bhikkhus reported to the Buddha. The Buddha said, 'There are three conditions under which a censure Karma is unlawful, not in accordance with the Vinaya, and the Karma will not be accomplished. What are the three? Not making an accusation, not making a reminder, and not submitting to confess the offense. There are also three conditions: no offense committed, an offense that should not be confessed, and if an offense has been confessed completely. There are also three conditions.'
：不作舉、非法、別眾。復有三事：不作憶念、非法、別眾。復有三事：不伏罪、非法、別眾。復有三事：不犯、非法、別眾。復有三事：犯不應懺罪、非法、別眾。復有三事：犯罪已懺悔竟、非法、別眾。復有三事：不現前、非法、別眾。如是三法作呵責羯磨，非法非毗尼羯磨不成就。復有三事作呵責羯磨，如法如毗尼羯磨成就。何等三？為作舉、作憶念、作自言。復有三事：犯罪、犯可懺罪、犯未懺罪。復有三事：作舉、法、和合；作憶念、法、和合；作自言、法、和合；犯罪、法、和合；犯可懺罪、法、和合；犯未懺悔罪、法、和合；現前、法、和合，是為三法作呵責羯磨，如法如毗尼羯磨成就。
「有五法作呵責羯磨，非法非毗尼羯磨不成就：不在現前、不自言、為清凈者、非法、別眾，是為五事作呵責羯磨，非法非毗尼羯磨不成就。有五法作呵責如法如毗尼羯磨成就。何等五？在現前、自言、不清凈、法、和合，是為五法作呵責羯磨，如法如毗尼羯磨成就。若眾僧在小食上后食上，若說法若布薩，被呵責羯磨人，正衣服脫革屣在一面住，胡跪合掌白如是言：『大德！受我懺悔，自今已去自責心止不復作。』」
時智慧、盧醯那比丘，隨順眾僧無所違逆，求解呵責羯磨。諸比丘白佛，佛言：「若
【現代漢語翻譯】 現代漢語譯本：不做『舉罪』（Ukṣiptaka-karma，僧團對犯戒比丘的懲罰）、非法、『別眾』（separate assembly，指不合法的僧團集會）。又有三種情況：不做『憶念』（Yāpanā，提醒、勸告）、非法、別眾。又有三種情況：不伏罪、非法、別眾。又有三種情況：不犯戒、非法、別眾。又有三種情況：犯了不應懺悔的罪、非法、別眾。又有三種情況：犯罪后已經懺悔完畢、非法、別眾。又有三種情況：不現前（指當事人不在場）、非法、別眾。像這樣三種情況進行『呵責羯磨』（Tajjaniya-kamma，一種較輕的懲罰），都是非法且不符合『毗尼』（Vinaya，戒律）的羯磨，因此不成立。又有三種情況進行呵責羯磨，是如法且符合毗尼的羯磨，因此成立。是哪三種？為作『舉罪』、作『憶念』、作『自言』（指當事人承認錯誤）。又有三種情況：犯罪、犯可懺悔的罪、犯未懺悔的罪。又有三種情況：作『舉罪』、合法、僧團和合；作『憶念』、合法、僧團和合；作『自言』、合法、僧團和合；犯罪、合法、僧團和合；犯可懺悔的罪、合法、僧團和合；犯未懺悔的罪、合法、僧團和合；現前、合法、僧團和合。像這樣三種情況進行呵責羯磨，是如法且符合毗尼的羯磨，因此成立。 有五種情況進行呵責羯磨，是非法且不符合毗尼的羯磨，因此不成立：不在現前、不『自言』、為清凈者（指沒有犯戒的人）、非法、別眾。像這樣五種情況進行呵責羯磨，是非法且不符合毗尼的羯磨，因此不成立。有五種情況進行呵責，是如法且符合毗尼的羯磨，因此成立。是哪五種？在現前、『自言』、不清凈（指犯戒的人）、合法、僧團和合。像這樣五種情況進行呵責羯磨，是如法且符合毗尼的羯磨，因此成立。如果僧團在小食后或正餐后，或者說法或者布薩（Upavasatha，每半月誦戒的儀式）時，被呵責羯磨的人，整理好衣服，脫下革屣（皮鞋），在一旁站立，右膝著地合掌，這樣說：『大德！請接受我的懺悔，從今以後自我責備，停止不再犯。』 當時智慧比丘、盧醯那（Rohiṇa）比丘，隨順僧團，沒有違逆，請求解除呵責羯磨。諸比丘稟告佛陀，佛陀說：「如果...
【English Translation】 English version: Not performing 『Ukṣiptaka-karma』 (舉罪, act of censure, a punishment by the Sangha for a bhikkhu who has violated the precepts), being unlawful, and 『separate assembly』 (別眾, separate assembly, referring to an illegal Sangha gathering). There are also three situations: not performing 『Yāpanā』 (憶念, reminding, admonishing), being unlawful, and separate assembly. There are also three situations: not admitting guilt, being unlawful, and separate assembly. There are also three situations: not violating the precepts, being unlawful, and separate assembly. There are also three situations: committing a sin that should not be repented, being unlawful, and separate assembly. There are also three situations: having committed a sin and completed repentance, being unlawful, and separate assembly. There are also three situations: not being present (不現前, referring to the person concerned not being present), being unlawful, and separate assembly. Performing 『Tajjaniya-kamma』 (呵責羯磨, act of censure, a lighter punishment) in these three situations is unlawful and does not comply with the 『Vinaya』 (毗尼, discipline, precepts), so it is not valid. There are also three situations where performing Tajjaniya-kamma is lawful and complies with the Vinaya, so it is valid. What are the three? Performing 『Ukṣiptaka-karma』, performing 『Yāpanā』, and performing 『self-declaration』 (自言, referring to the person concerned admitting their mistake). There are also three situations: committing a sin, committing a repentable sin, and committing an unrepented sin. There are also three situations: performing 『Ukṣiptaka-karma』, being lawful, and the Sangha being in harmony; performing 『Yāpanā』, being lawful, and the Sangha being in harmony; performing 『self-declaration』, being lawful, and the Sangha being in harmony; committing a sin, being lawful, and the Sangha being in harmony; committing a repentable sin, being lawful, and the Sangha being in harmony; committing an unrepented sin, being lawful, and the Sangha being in harmony; being present, being lawful, and the Sangha being in harmony. Performing Tajjaniya-kamma in these three situations is lawful and complies with the Vinaya, so it is valid. There are five situations where performing Tajjaniya-kamma is unlawful and does not comply with the Vinaya, so it is not valid: not being present, not performing 『self-declaration』, being for the pure (為清凈者, referring to a person who has not violated the precepts), being unlawful, and separate assembly. Performing Tajjaniya-kamma in these five situations is unlawful and does not comply with the Vinaya, so it is not valid. There are five situations where performing censure is lawful and complies with the Vinaya, so it is valid. What are the five? Being present, 『self-declaration』, being impure (不清凈, referring to a person who has violated the precepts), being lawful, and the Sangha being in harmony. Performing Tajjaniya-kamma in these five situations is lawful and complies with the Vinaya, so it is valid. If the Sangha is after a small meal or after a main meal, or is teaching the Dharma or performing 『Upavasatha』 (布薩, fortnightly recitation of precepts), the person being censured should arrange their clothes, take off their leather shoes (革屣), stand to one side, kneel on their right knee, and say with palms together: 『Venerable ones! Please accept my repentance, from now on I will blame myself and stop committing the offense.』 At that time, the bhikkhus Wisdom and Rohiṇa (盧醯那), complying with the Sangha without opposition, requested the lifting of the Tajjaniya-kamma. The bhikkhus reported to the Buddha, and the Buddha said: 『If...』
隨順眾僧無所違逆，求解呵責羯磨者，聽解作白四羯磨。有五法不應為解呵責羯磨：不應授人大戒，乃至與善比丘共鬥。呵責者有如是五法，不應為解呵責羯磨。有五法應解：不授人大戒乃至不與善比丘共鬥。呵責羯磨者有如是五法應解。應如是解，被呵責羯磨人應至眾僧中，偏露右肩、脫革屣、右膝著地，合掌白言：『大德僧聽！我比丘某甲，僧與作呵責羯磨。我今隨順眾僧無所違逆，從僧乞解呵責羯磨。愿僧慈愍故，為我解呵責羯磨。』如是第二、第三白。眾中當差堪能作羯磨者，如上作如是白：『大德僧聽！某甲比丘，僧為作呵責羯磨。彼比丘隨順眾僧無所違逆，從眾僧乞解呵責羯磨。若僧時到僧忍聽，解某甲比丘呵責羯磨。白如是。』『大德僧聽！此某甲比丘，僧為作呵責羯磨。彼比丘隨順眾僧無所違逆，今從眾僧乞解呵責羯磨。誰諸長老忍僧為某甲比丘解呵責羯磨者默然，誰不忍者說。此是第一羯磨。』第二、第三亦如是說。『僧已忍解某甲比丘呵責羯磨竟，僧忍，默然故，是事如是持。』」
爾時世尊在舍衛國。時䩭離那國，有二舊住比丘：一名阿濕卑，二名富那婆娑。在䩭離那國行惡行、污他家，行惡行亦見亦聞，污他家亦見亦聞。彼作如是惡行：自種華樹、教他種、自溉、教他溉、自摘華、教
【現代漢語翻譯】 現代漢語譯本：隨順所有僧眾，不違背、不抗拒，請求解除呵責羯磨（一種僧團的懲罰）的人，可以聽受並進行白四羯磨（一種正式的僧團儀式）。有五種情況下不應該為其解除呵責羯磨：不應該授予其受比丘戒的資格，乃至不應該與善良的比丘爭鬥。受到呵責的人有這五種情況，不應該為其解除呵責羯磨。有五種情況應該解除：不剝奪其授比丘戒的資格，乃至不阻止其與善良比丘共住。對於受到呵責羯磨的人，應該這樣解除：被呵責羯磨的人應該來到僧眾中，袒露右肩，脫掉鞋子，右膝著地，合掌稟告說：『尊敬的僧團，請聽！我比丘某甲（姓名），僧團對我進行了呵責羯磨。我現在隨順所有僧眾，沒有違背和抗拒，向僧團請求解除呵責羯磨。希望僧團慈悲憐憫，為我解除呵責羯磨。』這樣重複第二遍、第三遍稟告。僧眾中應當推選出能夠主持羯磨的人，像上面那樣稟告說：『尊敬的僧團，請聽！某甲比丘，僧團對其進行了呵責羯磨。這位比丘隨順所有僧眾，沒有違背和抗拒，向僧團請求解除呵責羯磨。如果僧團認為時機已到，請允許解除某甲比丘的呵責羯磨。稟告完畢。』『尊敬的僧團，請聽！這位某甲比丘，僧團對其進行了呵責羯磨。這位比丘隨順所有僧眾，沒有違背和抗拒，現在向僧團請求解除呵責羯磨。哪位長老贊同僧團為某甲比丘解除呵責羯磨的請保持沉默，哪位不贊同的請說出來。這是第一次羯磨。』第二遍、第三遍也像這樣說。『僧團已經同意解除某甲比丘的呵責羯磨，僧團同意，因為大家保持沉默，這件事就這樣成立了。』 那時，世尊在舍衛國。當時，在䩭離那國（名稱），有兩位老資格的比丘：一位名叫阿濕卑（名稱），一位名叫富那婆娑（名稱）。他們在䩭離那國（名稱）行為惡劣，玷污他人家庭，他們的惡行有人親眼所見、親耳所聞，他們玷污他人家庭的行為也有人親眼所見、親耳所聞。他們做了這樣的惡行：自己種植花樹、教別人種植、自己澆灌、教別人澆灌、自己採摘花朵、教別人採摘。
【English Translation】 English version: Complying with all the Sangha (monastic community) without opposition or resistance, one who seeks the lifting of a rebuke karma (a type of monastic punishment) may be heard and have a 'white four karma' (a formal monastic procedure) performed. There are five circumstances under which a rebuke karma should not be lifted: one should not be granted the opportunity to receive full ordination as a Bhikkhu (monk), nor should one be allowed to quarrel with virtuous Bhikkhus. If a person under rebuke has these five characteristics, the rebuke karma should not be lifted. There are five circumstances under which it should be lifted: not depriving the opportunity to receive full ordination as a Bhikkhu, nor preventing cohabitation with virtuous Bhikkhus. For one under rebuke karma, the lifting should be done as follows: the person under rebuke karma should come before the Sangha, expose the right shoulder, remove sandals, kneel on the right knee, and with palms together, announce: 'Venerable Sangha, please listen! I, the Bhikkhu named so-and-so, have been placed under rebuke karma by the Sangha. I now comply with all the Sangha, without opposition or resistance, and request the lifting of the rebuke karma from the Sangha. May the Sangha have compassion and lift the rebuke karma for me.' This should be repeated a second and third time. The Sangha should then appoint someone capable of performing the karma, who will announce as above: 'Venerable Sangha, please listen! The Bhikkhu named so-and-so has been placed under rebuke karma by the Sangha. This Bhikkhu complies with all the Sangha, without opposition or resistance, and requests the lifting of the rebuke karma from the Sangha. If the Sangha deems the time appropriate, please allow the lifting of the rebuke karma for the Bhikkhu named so-and-so. The announcement is complete.' 'Venerable Sangha, please listen! This Bhikkhu named so-and-so has been placed under rebuke karma by the Sangha. This Bhikkhu complies with all the Sangha, without opposition or resistance, and now requests the lifting of the rebuke karma from the Sangha. Those elders who approve of the Sangha lifting the rebuke karma for the Bhikkhu named so-and-so, please remain silent; those who disapprove, please speak. This is the first karma.' The second and third times should be spoken in the same way. 'The Sangha has agreed to lift the rebuke karma for the Bhikkhu named so-and-so, the Sangha agrees, because everyone remains silent, this matter is thus established.' At that time, the World-Honored One (世尊, Shìzūn, another name for the Buddha) was in Shravasti (舍衛國, Shèwèiguó, a city in ancient India). At that time, in the country of Kitagiri (䩭離那國, Qílínáguó, a place name), there were two senior Bhikkhus: one named Ashvajit (阿濕卑, Āshípēi, a name), and the other named Punarvasu (富那婆娑, Fùnàpósuō, a name). They behaved badly in Kitagiri (䩭離那國, Qílínáguó, a place name), defiling other people's families. Their bad behavior was seen and heard, and their defilement of other people's families was also seen and heard. They committed such evil deeds as: planting flower trees themselves, teaching others to plant them, watering them themselves, teaching others to water them, picking flowers themselves, and teaching others to pick them.
他摘、自作華鬘、教他作、自持種種華往、教他持往白衣家、有男有女同一床坐、同一器食、同一器飲、歌舞戲笑、作眾伎樂，若他作者即復唱和共作、或吹唇或彈鼓簧、或作吹貝聲、或作孔雀聲、或作鶴鳴、或走或佯跛行、或嘯或作俳說人、或受雇戲笑。時眾多比丘，從伽尸國人間遊行，至䩭離那國，清旦著衣持缽入城乞食。行步進止威儀庠序，視瞻安諦屈申俯仰，執持衣缽直視而前，諸根不亂，于䩭離那國乞食。諸居士見已作如是言：「此復是何等人？諦視而不戲笑、不左右顧視、不相親近娛樂、亦不相慰問。我曹不應與此人食，不如我曹沙門阿濕卑、富那婆娑，亦不諦視、言語戲笑、左右顧視、共相娛樂、而相慰問，如是人我曹當與飯食。」時諸比丘在䩭離那國乞食限得飽足，彼比丘作如是念：「此中舊住比丘惡，惡比丘在中住，遠離善比丘。彼作如是惡行：種若干華樹，乃至受他雇使。」時諸比丘從䩭離那國人間遊行，還舍衛國詣世尊所，頭面禮足卻坐一面。爾時世尊慰勞諸比丘：「汝曹住止和合安樂不？不以飲食為疲苦耶？」白佛言：「眾僧住止和合安樂。我曹從伽尸國人間遊行，至䩭離那國。」具以因緣白世尊。世尊爾時以無數方便呵責言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為
。云何阿濕卑、富那婆娑，污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。作眾惡行：種雜華樹，乃至受他雇使。」爾時世尊呵責阿濕卑、富那婆娑已，告諸比丘：「聽僧為阿濕卑、富那婆娑作擯白四羯磨。應如是作，集僧，集僧已為阿濕卑富那婆娑作舉，作舉已為作憶念，作憶念已與罪。是中應差堪能羯磨者如上，作如是白：『大德僧聽！此阿濕卑、富那婆娑比丘，于䩭離那國污他家、行惡行，彼污他家亦見亦聞，行惡行亦見亦聞。若僧時到僧忍聽，僧為阿濕卑、富那婆娑作擯羯磨。「汝污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。汝可離此住處去，不須在此住處。」白如是。』『大德僧聽！此阿濕卑、富那婆娑比丘，在䩭離那國污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。僧今為阿濕卑、富那婆娑作擯羯磨。「汝污他家、行惡行，污他家亦見亦聞，行惡行亦見亦聞。汝離此住處去，不須在此住。」誰諸長老忍僧為阿濕卑、富那婆娑比丘作擯羯磨者默然，誰不忍者說。此是初羯磨竟。』第二、第三亦如是說。『僧已忍為阿濕卑富那婆娑作擯羯磨竟，僧忍，默然故，是事如是持。』作擯羯磨者，有五法不應作：不得授人大戒，乃至不得與善比丘共鬥。應如是作，如上呵責羯磨，除餘眾中說戒。
【現代漢語翻譯】 現代漢語譯本 『什麼是阿濕卑（Aśvapi，馬主）、富那婆娑（Pūrnapātra，滿缽），他們玷污他人家庭、行為惡劣，他們玷污他人家庭之事，大家親眼所見、親耳所聞，他們行為惡劣之事，大家親眼所見、親耳所聞。他們做各種惡行：種植各種雜花樹木，甚至接受他人僱傭。』當時，世尊呵責阿濕卑、富那婆娑之後，告訴各位比丘：『聽從僧團的意見，為阿濕卑、富那婆娑進行擯除的白四羯磨（formal act of expulsion）。應當這樣做，召集僧團，召集僧團后，為阿濕卑富那婆娑進行舉罪，舉罪之後，為他們進行憶念，憶念之後給予罪罰。其中應當選擇能夠執行羯磨的人，如上所述，這樣宣告：『大德僧團請聽！這位阿濕卑、富那婆娑比丘，在䩭離那國（Śroṇa-koṭiviṣa，地名）玷污他人家庭、行為惡劣，他們玷污他人家庭之事，大家親眼所見、親耳所聞，他們行為惡劣之事，大家親眼所見、親耳所聞。如果僧團認為時機已到，僧團容忍聽取，僧團為阿濕卑、富那婆娑進行擯除羯磨。「你們玷污他人家庭、行為惡劣，你們玷污他人家庭之事，大家親眼所見、親耳所聞，你們行為惡劣之事，大家親眼所見、親耳所聞。你們可以離開這個住處，不需要再住在這裡。」這樣宣告。』『大德僧團請聽！這位阿濕卑、富那婆娑比丘，在䩭離那國玷污他人家庭、行為惡劣，他們玷污他人家庭之事，大家親眼所見、親耳所聞，他們行為惡劣之事，大家親眼所見、親耳所聞。僧團現在為阿濕卑、富那婆娑進行擯除羯磨。「你們玷污他人家庭、行為惡劣，你們玷污他人家庭之事，大家親眼所見、親耳所聞，你們行為惡劣之事，大家親眼所見、親耳所聞。你們離開這個住處，不需要再住在這裡。」哪位長老容忍僧團為阿濕卑、富那婆娑比丘進行擯除羯磨的就默然，哪位不容忍的就說出來。這是第一次羯磨結束。』第二次、第三次也像這樣說。『僧團已經容忍為阿濕卑富那婆娑進行擯除羯磨結束，僧團容忍，因為默然的緣故，這件事就這樣成立。』進行擯除羯磨的人，有五種情況不應當做：不得授予他人大戒（ordination），乃至不得與善良的比丘爭鬥。應當這樣做，如上所述的呵責羯磨，除了在眾人中說戒之外。
【English Translation】 English version 『What about Aśvapi (Aśvapi, horse owner), Pūrnapātra (Pūrnapātra, full bowl), who defile other families and engage in evil conduct, defiling other families is seen and heard, and engaging in evil conduct is seen and heard. They commit all kinds of evil deeds: planting various mixed flower trees, even accepting employment from others.』 At that time, the World-Honored One, having rebuked Aśvapi and Pūrnapātra, told the monks: 『Listen to the Sangha to perform the white four-karma (formal act of expulsion) of expulsion for Aśvapi and Pūrnapātra. It should be done like this: gather the Sangha, and after gathering the Sangha, accuse Aśvapi and Pūrnapātra, and after accusing them, remind them of their offenses, and after reminding them, give them punishment. Among them, those who are capable of performing the karma should be selected as above, and declare as follows: 『Venerable Sangha, listen! This Bhikshu Aśvapi and Pūrnapātra, in Śroṇa-koṭiviṣa (Śroṇa-koṭiviṣa, a place name), defile other families and engage in evil conduct, defiling other families is seen and heard, and engaging in evil conduct is seen and heard. If the Sangha thinks the time is right, the Sangha tolerates listening, the Sangha performs the expulsion karma for Aśvapi and Pūrnapātra. 「You defile other families and engage in evil conduct, defiling other families is seen and heard, and engaging in evil conduct is seen and heard. You can leave this place, you don't need to stay here.」 Declare like this.』 『Venerable Sangha, listen! This Bhikshu Aśvapi and Pūrnapātra, in Śroṇa-koṭiviṣa, defile other families and engage in evil conduct, defiling other families is seen and heard, and engaging in evil conduct is seen and heard. The Sangha is now performing the expulsion karma for Aśvapi and Pūrnapātra. 「You defile other families and engage in evil conduct, defiling other families is seen and heard, and engaging in evil conduct is seen and heard. You leave this place, you don't need to stay here.」 Whoever among the elders tolerates the Sangha performing the expulsion karma for Bhikshu Aśvapi and Pūrnapātra should remain silent, and whoever does not tolerate it should speak up. This is the end of the first karma.』 The second and third times are also said in the same way. 『The Sangha has tolerated the completion of the expulsion karma for Aśvapi and Pūrnapātra, the Sangha tolerates it, because of the silence, this matter is thus established.』 Those who perform the expulsion karma should not do five things: they must not grant the great precepts (ordination) to others, and they must not fight with good Bhikshus. It should be done like this, like the rebuke karma mentioned above, except for reciting the precepts in the assembly.
」
眾僧已為阿濕卑、富那婆娑比丘作擯白四羯磨已，諸比丘白佛，佛言：「有三法、有五法作擯羯磨，非法非毗尼羯磨不成就，如上。有三法、有五法作擯羯磨，如法如毗尼羯磨成就，如上。」
彼被擯比丘不喚自來至界內，諸比丘白佛，佛言：「不應不喚來至界內，聽在外住。遣好信來至僧中白：『大德僧懺悔。自今已去自責心，更不復爾。』」
彼阿濕卑比丘等，隨順眾僧不敢違逆，從僧乞解擯羯磨。諸比丘白佛，佛言：「若隨順眾僧無所違逆，從僧乞解擯羯磨者，應與解作白四羯磨。有五法不應與解擯羯磨，從授人大戒乃至與善比丘共鬥。復有五法應與解擯羯磨，從不授人大戒乃至不與善比丘共鬥。如是解被擯比丘，應至僧中偏露右肩、脫革屣、右膝著地，合掌如是白：『大德僧聽！我某甲比丘，僧與我作擯羯磨。我今隨順眾僧不敢違逆，從僧乞解擯羯磨。愿僧慈愍故，為我解擯羯磨。』如是第二、第三說。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘，僧與作擯羯磨。隨順眾僧不敢違逆，從僧乞解擯羯磨。若僧時到僧忍聽，僧今為某甲比丘解擯羯磨。白如是。』『大德僧聽！此某甲比丘，僧為作擯羯磨。隨順眾僧不敢違逆，從僧乞解擯羯磨。僧今為某甲比丘解擯羯磨。
【現代漢語翻譯】 現代漢語譯本： 眾僧已經為阿濕卑（Āśvajit，人名）、富那婆娑（Pūrnavasu，人名）比丘做了擯出羯磨（Pravrajana-karma，驅逐儀式），眾比丘稟告佛陀，佛陀說：『有三種情況、有五種情況所做的擯出羯磨，是不合法的，不符合毗尼（Vinaya，戒律）的，羯磨不會成功，如上面所說。有三種情況、有五種情況所做的擯出羯磨，是如法的，符合毗尼的，羯磨就會成功，如上面所說。』
那些被擯出的比丘未經允許自己來到僧團的界限內，眾比丘稟告佛陀，佛陀說：『不應該不經允許就來到界限內，允許他們在外面居住。派可靠的人來到僧團中稟告：『尊敬的僧團，我懺悔。從今以後自我反省，不再重犯。』』
那些阿濕卑比丘等人，順從眾僧不敢違背，向僧團請求解除擯出羯磨。眾比丘稟告佛陀，佛陀說：『如果順從眾僧沒有違背，向僧團請求解除擯出羯磨的人，應該為他們解除，做白四羯磨（jñapti-caturtha-karma，一種正式的僧團儀式）。有五種情況不應該解除擯出羯磨，從授予他人大戒（Upasampadā，比丘戒）直到與善良的比丘爭鬥。又有五種情況應該解除擯出羯磨，從不授予他人大戒直到不與善良的比丘爭鬥。』像這樣解除被擯出的比丘，應該來到僧團中，袒露右肩，脫掉鞋子，右膝著地，合掌這樣稟告：『尊敬的僧團請聽！我某甲（姓名）比丘，僧團對我做了擯出羯磨。我現在順從眾僧不敢違背，向僧團請求解除擯出羯磨。希望僧團慈悲憐憫，為我解除擯出羯磨。』像這樣第二遍、第三遍說。眾僧中應當選出能夠主持羯磨的人，如上面所說，這樣稟告：『尊敬的僧團請聽！這位某甲比丘，僧團對他做了擯出羯磨。他順從眾僧不敢違背，向僧團請求解除擯出羯磨。如果僧團時機已到，僧團允許聽取，僧團現在為某甲比丘解除擯出羯磨。稟告完畢。』『尊敬的僧團請聽！這位某甲比丘，僧團為他做了擯出羯磨。他順從眾僧不敢違背，向僧團請求解除擯出羯磨。僧團現在為某甲比丘解除擯出羯磨。
【English Translation】 English version: The Sangha had already performed the expulsion karma (Pravrajana-karma) for the monks Āśvajit (name of a person) and Pūrnavasu (name of a person). The monks reported this to the Buddha, and the Buddha said, 'There are three conditions, there are five conditions under which an expulsion karma is performed that is unlawful, not in accordance with the Vinaya (code of conduct), and the karma will not be successful, as mentioned above. There are three conditions, there are five conditions under which an expulsion karma is performed that is lawful, in accordance with the Vinaya, and the karma will be successful, as mentioned above.'
Those expelled monks came within the boundary of the Sangha without permission. The monks reported this to the Buddha, and the Buddha said, 'They should not come within the boundary without permission; allow them to stay outside. Send a reliable person to the Sangha to report: 'Venerable Sangha, I repent. From now on, I will reflect on myself and not repeat the offense.''
Those monks, such as Āśvajit, complied with the Sangha and dared not disobey, requesting the Sangha to lift the expulsion karma. The monks reported this to the Buddha, and the Buddha said, 'If they comply with the Sangha and do not disobey, and request the Sangha to lift the expulsion karma, they should be released, and the jñapti-caturtha-karma (a formal Sangha ceremony) should be performed. There are five conditions under which the expulsion karma should not be lifted, from bestowing the Upasampadā (higher ordination) on others to fighting with virtuous monks. There are also five conditions under which the expulsion karma should be lifted, from not bestowing the Upasampadā on others to not fighting with virtuous monks.' To release an expelled monk in this way, they should come to the Sangha, expose their right shoulder, take off their shoes, kneel on their right knee, and, with palms together, report thus: 'Venerable Sangha, please listen! I, the monk named so-and-so, have had the expulsion karma performed on me by the Sangha. I now comply with the Sangha and dare not disobey, requesting the Sangha to lift the expulsion karma. May the Sangha have compassion and lift the expulsion karma for me.' Say this a second and third time. Among the Sangha, someone capable of conducting the karma should be chosen, as mentioned above, and report thus: 'Venerable Sangha, please listen! This monk named so-and-so has had the expulsion karma performed on him by the Sangha. He complies with the Sangha and dares not disobey, requesting the Sangha to lift the expulsion karma. If the Sangha deems it timely, and the Sangha permits hearing, the Sangha now lifts the expulsion karma for the monk named so-and-so. The report is complete.' 'Venerable Sangha, please listen! This monk named so-and-so has had the expulsion karma performed on him by the Sangha. He complies with the Sangha and dares not disobey, requesting the Sangha to lift the expulsion karma. The Sangha now lifts the expulsion karma for the monk named so-and-so.
誰諸長老忍僧為某甲比丘解擯羯磨者默然，誰不忍者說。是初羯磨。』如是第二第三說。『僧已忍為某甲比丘解擯羯磨竟，僧忍，默然故，是事如是持。』」
爾時世尊在舍衛國。有比丘名僧芻，癡無所知多犯眾罪，共諸白衣雜住而相親附，不順佛法。諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責僧芻比丘言：「汝癡無所知多犯眾罪，云何共諸白衣雜住而相親附，不隨順佛法耶？」諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時集比丘僧，以無數方便呵責僧芻比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何汝共諸白衣雜住而相親附，癡無所知多犯眾罪不順佛法？」呵責已告諸比丘：「聽僧為僧芻比丘作依止白四羯磨。應如是作，集僧，集僧已與作舉，作舉已與作憶念，作憶念已與罪。眾中當差堪能作羯磨者如上，作如是白：『大德僧聽！此僧芻比丘，癡無所知多犯眾罪，共白衣雜住而相親附不順佛法。若僧時到僧忍聽，與僧芻比丘作依止羯磨。白如是。』『大德僧聽！僧芻比丘，癡無所知多犯眾罪，共白衣雜住而相親附不順佛法。僧今為僧芻比丘作依止羯磨。誰諸長老忍僧為僧芻比丘作依止羯磨者默然，誰不忍者說。此是第一羯磨。』第二、第三
【現代漢語翻譯】 現代漢語譯本：『哪位長老贊同僧團為某甲（比丘的名字）比丘解除擯罰羯磨的，請默然。有誰不贊同的，請說出來。這是第一次羯磨。』像這樣進行第二、第三次宣告。『僧團已經贊同為某甲比丘解除擯罰羯磨完畢，僧團贊同，因為默然的緣故，這件事就這樣決定了。』
當時，世尊在舍衛國。有一位比丘名叫僧芻（比丘的名字），愚癡無知，屢犯多種罪過，與在家信徒混雜居住，並且互相親近依附，不遵循佛法。眾比丘聽說了這件事，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，責備僧芻比丘說：『你愚癡無知，屢犯多種罪過，怎麼能與在家信徒混雜居住，並且互相親近依附，不遵循佛法呢？』眾比丘前往世尊處，頭面頂禮世尊的雙足，在一旁坐下，將這件事的因緣詳細地稟告了世尊。世尊當時召集比丘僧團，用無數種方便法門呵責僧芻比丘：『你所做的事情是不對的，不合乎威儀，不合乎沙門的出家修行方式，不是清凈的行為，不是隨順修行的行為，是不應該做的。你怎麼能與在家信徒混雜居住，並且互相親近依附，愚癡無知，屢犯多種罪過，不遵循佛法呢？』呵責完畢后，世尊告訴眾比丘：『聽著，僧團要為僧芻比丘作依止白四羯磨。應該這樣做：召集僧團，召集僧團完畢后，對他進行舉罪，舉罪完畢后，對他進行憶念，憶念完畢后，給他定罪。從僧團中應當選出能夠如上進行羯磨的人，作這樣的白：『大德僧團請聽！這位僧芻比丘，愚癡無知，屢犯多種罪過，與在家信徒混雜居住，並且互相親近依附，不遵循佛法。如果僧團認為時機已到，僧團贊同，就為僧芻比丘作依止羯磨。白如是。』『大德僧團請聽！僧芻比丘，愚癡無知，屢犯多種罪過，與在家信徒混雜居住，並且互相親近依附，不遵循佛法。僧團現在為僧芻比丘作依止羯磨。哪位長老贊同僧團為僧芻比丘作依止羯磨的，請默然。有誰不贊同的，請說出來。這是第一次羯磨。』第二、第三次宣告...
【English Translation】 English version: 'Whoever among the elders approves of the Sangha absolving Bhikkhu Mǒu jiǎ (name of the Bhikkhu) from the banishment karma, let them be silent. Whoever does not approve, let them speak. This is the first karma.' Thus, the second and third announcements are made. 'The Sangha has approved the completion of absolving Bhikkhu Mǒu jiǎ from the banishment karma. The Sangha approves, and because of the silence, this matter is thus decided.'
At that time, the World Honored One was in Śrāvastī (city in ancient India). There was a Bhikkhu named Saṅghu (name of the Bhikkhu), who was foolish and ignorant, frequently committing various offenses, living mixed with laypeople and being closely attached to them, not following the Buddha's Dharma. When the Bhikkhus heard of this, among them were those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse. They rebuked Bhikkhu Saṅghu, saying, 'You are foolish and ignorant, frequently committing various offenses. How can you live mixed with laypeople and be closely attached to them, not following the Buddha's Dharma?' The Bhikkhus went to the World Honored One, bowed their heads to the feet of the World Honored One, sat on one side, and reported the cause of this matter in detail to the World Honored One. At that time, the World Honored One gathered the Sangha of Bhikkhus and rebuked Bhikkhu Saṅghu with countless skillful means, 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the way of a Śrāmaṇa (renunciate), not a pure practice, not a practice that follows the Dharma, and should not be done. How can you live mixed with laypeople and be closely attached to them, being foolish and ignorant, frequently committing various offenses, and not following the Buddha's Dharma?' After rebuking him, the World Honored One told the Bhikkhus, 'Listen, the Sangha will perform the dependence-granting white four karmas for Bhikkhu Saṅghu. It should be done like this: gather the Sangha, and after gathering the Sangha, accuse him, and after accusing him, remind him, and after reminding him, convict him. From the Sangha, those who are capable of performing the karma as above should be selected, and make such a white announcement: 'Venerable Sangha, please listen! This Bhikkhu Saṅghu is foolish and ignorant, frequently committing various offenses, living mixed with laypeople and being closely attached to them, not following the Buddha's Dharma. If the Sangha deems the time is right, and the Sangha approves, then perform the dependence-granting karma for Bhikkhu Saṅghu. The white announcement is thus.' 'Venerable Sangha, please listen! Bhikkhu Saṅghu is foolish and ignorant, frequently committing various offenses, living mixed with laypeople and being closely attached to them, not following the Buddha's Dharma. The Sangha is now performing the dependence-granting karma for Bhikkhu Saṅghu. Whoever among the elders approves of the Sangha performing the dependence-granting karma for Bhikkhu Saṅghu, let them be silent. Whoever does not approve, let them speak. This is the first karma.' The second and third announcements...
亦如是說。『僧已忍為僧芻比丘作依止羯磨竟，僧忍，默然故，是事如是持。』作依止羯磨竟，五事不應作：不得授人大戒，乃至不得與善比丘共鬥。應如是作。」
是中眾僧與僧芻比丘作依止白四羯磨竟，諸比丘白佛，佛言：「有三法、有五法，得作依止羯磨、不得作依止羯磨，如上。」彼稱方作依止羯磨，彼方破壞人民反叛，佛言：「不應稱方作依止羯磨。」彼稱國土作依止羯磨，彼國土破壞人民散亂，佛言：「不應稱國土作依止羯磨。」彼稱住處作依止羯磨，彼住處人民破壞，佛言：「不應稱住處作依止羯磨。」彼稱人作依止羯磨，彼人或破戒、或破見、或破威儀、或被舉、或滅擯、或應滅擯，不能增益沙門法，佛言：「不應稱人作依止羯磨。」彼稱安居作依止羯磨，彼人安居中得智慧，佛言：「不應依安居作依止羯磨，聽語言：『汝應受依止住。』」
爾時僧芻比丘，與聚落中比丘親厚，多聞、智慧、善能語言。僧芻比丘，即往彼所學法毗尼，安居中得智慧，隨順眾僧不敢違逆，從眾僧乞解依止羯磨。諸比丘白佛，佛言：「若僧芻比丘，隨順眾僧不敢違逆，從眾僧乞解依止羯磨，應與解作白四羯磨。有五法不應與解依止羯磨：從與人受大戒乃至與善比丘共鬥。有五法應與解依止羯磨：從不與人授
【現代漢語翻譯】 現代漢語譯本：也應像這樣說：『僧團已經為僧芻（Samghu，比丘名）比丘作了依止羯磨（nissaya-kamma，依靠羯磨）完畢，僧團同意，因為大家默然不語，此事就這樣決定。』作依止羯磨完畢后，有五件事不應該做：不得給人授大戒，乃至不得與善良的比丘爭鬥。應該這樣做。」
在這件事中，眾僧為僧芻比丘作了依止白四羯磨（ñatti-catuttha-kamma，四次宣告羯磨）完畢，眾比丘稟告佛陀，佛陀說：「有三種情況、有五種情況，可以作依止羯磨、不可以作依止羯磨，如上面所說。」他們以地區為名作依止羯磨，那個地區發生破壞人民反叛，佛陀說：「不應該以地區為名作依止羯磨。」他們以國土為名作依止羯磨，那個國土發生破壞人民離散，佛陀說：「不應該以國土為名作依止羯磨。」他們以住處為名作依止羯磨，那個住處人民發生破壞，佛陀說：「不應該以住處為名作依止羯磨。」他們以人為名作依止羯磨，那個人或者破戒、或者破見、或者破威儀、或者被舉罪、或者被驅逐、或者應該被驅逐，不能增益沙門（samana，出家人）之法，佛陀說：「不應該以人為名作依止羯磨。」他們以安居（vassa，雨季安居）為名作依止羯磨，那個人在安居中得到智慧，佛陀說：「不應該依安居作依止羯磨，允許說：『你應該接受依止而住。』」
當時，僧芻比丘與聚落中的比丘親近友好，他博學多聞、具有智慧、善於言辭。僧芻比丘就去他們那裡學習佛法和戒律，在安居中得到智慧，他順從僧團不敢違逆，於是從僧團請求解除依止羯磨。眾比丘稟告佛陀，佛陀說：「如果僧芻比丘順從僧團不敢違逆，從僧團請求解除依止羯磨，應該為他解除，作白四羯磨。有五種情況不應該為他解除依止羯磨：從給人受大戒乃至與善良比丘爭鬥。有五種情況應該為他解除依止羯磨：從不給人授
【English Translation】 English version: Thus should it be said. 『The Sangha has completed the Nissaya-kamma (nissaya-kamma, dependence procedure) for the monk Samghu (Samghu, name of a monk), the Sangha approves, because they are silent, this matter is thus decided.』 After completing the Nissaya-kamma, five things should not be done: one must not confer higher ordination, nor even quarrel with a virtuous monk. It should be done like this.」
In this case, the Sangha completed the Ñatti-catuttha-kamma (ñatti-catuttha-kamma, declaration procedure with four announcements) for the monk Samghu, the monks reported to the Buddha, and the Buddha said: 「There are three conditions, there are five conditions, under which one may perform the Nissaya-kamma, and under which one may not perform the Nissaya-kamma, as mentioned above.」 They performed the Nissaya-kamma naming a region, and that region experienced destruction and popular rebellion, the Buddha said: 「One should not perform the Nissaya-kamma naming a region.」 They performed the Nissaya-kamma naming a country, and that country experienced destruction and the people scattered, the Buddha said: 「One should not perform the Nissaya-kamma naming a country.」 They performed the Nissaya-kamma naming a dwelling place, and that dwelling place experienced destruction of the people, the Buddha said: 「One should not perform the Nissaya-kamma naming a dwelling place.」 They performed the Nissaya-kamma naming a person, and that person either broke the precepts, or broke the views, or broke the deportment, or was censured, or was expelled, or should be expelled, and could not increase the Dharma of the Samana (samana, renunciate), the Buddha said: 「One should not perform the Nissaya-kamma naming a person.」 They performed the Nissaya-kamma naming the Vassa (vassa, rains retreat), and that person gained wisdom during the Vassa, the Buddha said: 「One should not perform the Nissaya-kamma based on the Vassa, allow the statement: 『You should dwell under dependence.』」
At that time, the monk Samghu was close and friendly with the monks in the village, he was learned, wise, and skilled in speech. The monk Samghu went to them to learn the Dharma and Vinaya, and gained wisdom during the Vassa, he obeyed the Sangha and dared not disobey, so he requested the Sangha to release him from the Nissaya-kamma. The monks reported to the Buddha, and the Buddha said: 「If the monk Samghu obeys the Sangha and dares not disobey, and requests the Sangha to release him from the Nissaya-kamma, he should be released, and the Ñatti-catuttha-kamma should be performed. There are five conditions under which one should not release him from the Nissaya-kamma: from conferring higher ordination to quarreling with a virtuous monk. There are five conditions under which one should release him from the Nissaya-kamma: from not conferring
大戒乃至不與善比丘共鬥，如是五法應與解依止羯磨。應如是解，彼被依止羯磨者應來至僧中，偏露右肩、脫革屣、右膝著地，合掌作如是白：『大德僧聽！我比丘某甲，僧與我作依止羯磨。我今隨順眾僧，從僧乞解依止羯磨。愿僧慈愍故，為我解依止羯磨。』如是第二、第三白。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！某甲比丘，僧與作依止羯磨。彼隨順眾僧不敢違逆，從僧乞解依止羯磨。若僧時到僧忍聽，僧今為某甲比丘解依止羯磨。白如是。』『大德僧聽！某甲比丘，僧為作依止羯磨。隨順眾僧不敢違逆，從僧乞解依止羯磨。僧今與某甲比丘解依止羯磨。誰諸長老忍僧與某甲比丘解依止羯磨者默然，誰不忍者說。是初羯磨。』如是第二第三說。『僧已忍與某甲比丘解依止羯磨竟，僧忍，默然故，是事如是持。』」
爾時世尊在舍衛國。時舍利弗、目連與五百比丘俱，從伽尸國人間遊行，至密林中。時舍利弗、目連，在阿摩梨園中。時有質多羅居士，聞舍利弗、目連從伽尸國人間遊行，至密林中，在阿摩梨園中住。時彼居士至舍利弗、目連所，頭面禮足卻坐一面。舍利弗、目連為種種說法開化，令得歡喜。時居士聞舍利弗等說法，開解歡喜已白言：「愿大德與眾僧俱受我明日請。」舍利弗、目
【現代漢語翻譯】 現代漢語譯本： 對於犯大戒，乃至不與善良比丘共同生活等情況，像這樣的五種情況，應該進行解除依止羯磨（解依止羯磨：解除對某比丘的依止約束的儀式）。應該這樣解除：那個被施以依止羯磨的比丘應該來到僧團中，袒露右肩，脫掉鞋子，右膝著地，合掌這樣稟白：『尊敬的僧團請聽！我比丘某甲，僧團對我進行了依止羯磨。我現在隨順眾僧，向僧團請求解除依止羯磨。愿僧團慈悲憐憫，為我解除依止羯磨。』這樣第二遍、第三遍稟白。僧團中應該選出能夠主持羯磨的人，如前所述，這樣稟白：『尊敬的僧團請聽！某甲比丘，僧團對他進行了依止羯磨。他隨順眾僧不敢違逆，向僧團請求解除依止羯磨。如果僧團時機已到，僧團允許，僧團現在為某甲比丘解除依止羯磨。稟白完畢。』『尊敬的僧團請聽！某甲比丘，僧團對他進行了依止羯磨。他隨順眾僧不敢違逆，向僧團請求解除依止羯磨。僧團現在為某甲比丘解除依止羯磨。哪位長老贊同僧團為某甲比丘解除依止羯磨的請默然，誰不贊同請說出來。這是第一次羯磨。』這樣第二遍、第三遍說。『僧團已經贊同為某甲比丘解除依止羯磨完畢，僧團贊同，因為默然，這件事就這樣確定了。』」
「那時，世尊（世尊：佛陀的尊稱）在舍衛國（舍衛國：古代印度的一個國家）。當時，舍利弗（舍利弗：佛陀的十大弟子之一）、目連（目連：佛陀的十大弟子之一）與五百比丘一起，從伽尸國（伽尸國：古代印度的一個國家）游化人間，到達密林中。當時，舍利弗、目連，在阿摩梨園中。當時有質多羅居士（質多羅居士：一位在家信徒），聽說舍利弗、目連從伽尸國游化人間，到達密林中，住在阿摩梨園中。當時那位居士到舍利弗、目連處，頭面禮足後坐在一旁。舍利弗、目連為他宣說種種佛法，開導化解，使他得到歡喜。當時居士聽了舍利弗等說法，開解歡喜后稟告說：『愿大德（大德：對僧人的尊稱）與眾僧一起接受我明天的齋請。』舍利弗、目
【English Translation】 English version: 'Regarding major precepts, even not living together with virtuous Bhikkhus (Bhikkhus: Buddhist monks), like these five situations, the removal of Nissaya (Nissaya: dependence; here, the dependence on a senior monk or the community) should be performed. It should be removed as follows: The Bhikkhu who has been subjected to Nissaya should come to the Sangha (Sangha: the monastic community), expose his right shoulder, take off his leather sandals, kneel on his right knee, and with palms together, make the following announcement: 'Venerable Sangha, listen! I, Bhikkhu so-and-so, have been subjected to Nissaya by the Sangha. I now comply with the Sangha and request the removal of Nissaya from the Sangha. May the Sangha have compassion and remove the Nissaya for me.' He should announce this a second and third time. The Sangha should appoint someone capable of performing the Karma (Karma: ritual act) as above, and announce as follows: 'Venerable Sangha, listen! Bhikkhu so-and-so has been subjected to Nissaya by the Sangha. He complies with the Sangha and dares not disobey, and requests the removal of Nissaya from the Sangha. If the Sangha is ready and permits, the Sangha will now remove the Nissaya for Bhikkhu so-and-so. The announcement is complete.' 'Venerable Sangha, listen! Bhikkhu so-and-so has been subjected to Nissaya by the Sangha. He complies with the Sangha and dares not disobey, and requests the removal of Nissaya from the Sangha. The Sangha will now remove the Nissaya for Bhikkhu so-and-so. Those elders who approve of the Sangha removing the Nissaya for Bhikkhu so-and-so, please remain silent; those who do not approve, please speak. This is the first Karma.' This should be said a second and third time. 'The Sangha has already approved the removal of Nissaya for Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus established.'"
'At that time, the World Honored One (World Honored One: an epithet for the Buddha) was in Shravasti (Shravasti: an ancient city in India). At that time, Shariputra (Shariputra: one of the Buddha's chief disciples), Maudgalyayana (Maudgalyayana: one of the Buddha's chief disciples), together with five hundred Bhikkhus, were traveling through the country of Kashi (Kashi: an ancient kingdom in India), and arrived at a dense forest. At that time, Shariputra and Maudgalyayana were in the Amra garden. At that time, there was a householder named Chitra (Chitra: a lay devotee), who heard that Shariputra and Maudgalyayana were traveling through the country of Kashi and had arrived at a dense forest, staying in the Amra garden. At that time, that householder went to Shariputra and Maudgalyayana, bowed his head to their feet, and sat to one side. Shariputra and Maudgalyayana preached various Dharmas (Dharmas: teachings of the Buddha), enlightening and gladdening him. At that time, the householder, having heard the teachings of Shariputra and others, and being enlightened and gladdened, reported: 'May the Venerable Ones (Venerable Ones: a term of respect for monks) and the Sangha together accept my invitation for alms tomorrow.' Shariputra, Mau'
連默然受之。居士知舍利弗目連許已，從坐起作禮而去。即還其家辦具種種飲食，世間美饌無味不有。
爾時阿摩梨園中舊住比丘字善法，作如是念：「我寧可往質多羅居士家看其辦具飲食。云何為客比丘作食？云何為舊住比丘作食？」爾時善法比丘即往其家，至作食處看，見其所辦最上世間所有飲食之具無味不有，見已作如是言：「居士為客比丘作異種種食，為舊住比丘作異種飲食。」彼嫉姤心生瞋恚，便作如是惡言：「居士所辦具飲食中，最勝世間所有飲食之具無味不有，唯無胡麻滓。」彼質多羅居士即語言：「長老善法！懷如是多寶，根、力、覺、意、禪定、正受，作如是粗言。善法！我辦如是美食，用胡麻滓作何等？」即復言：「我今當說譬喻，有智之人以喻自解。譬如有國土無雞，是中有賈客，持雌雞來至國中。時彼雌雞，無有雄雞，與烏共通。時雞便生卵有子出，不作雞鳴復不烏喚，即名之為烏雞。如是善法！懷如是多寶，根、力、覺、意、禪定、正受，而作此粗言。辦具如是上饌美食，方求胡麻滓用作何等？」彼作如是言：「居士罵我，我今欲去。」居士言：「大德善法！我不惡言，亦不罵詈。大德善法！可樂在此密林中住，我當供給衣被、臥具、飲食、湯藥。」彼作如是言：「居士罵我，我欲
【現代漢語翻譯】 現代漢語譯本 連默然接受了。質多羅居士知道舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）和目連（Maudgalyayana，神通第一的佛陀十大弟子之一）已經應允，便從座位起身，行禮后離去。隨即返回家中，準備各種飲食，世間美味佳餚，應有盡有。
當時，在阿摩梨園中居住已久的善法比丘，心中這樣想：『我不如去質多羅居士家，看看他準備的飲食。他會如何為新來的比丘準備食物？又會如何為我們這些老住的比丘準備食物呢？』於是，善法比丘便前往質多羅居士家，到了準備食物的地方觀看，看到他所準備的都是世間最上等的飲食，各種美味應有盡有。看到后，他便這樣說：『居士為新來的比丘準備各種不同的食物，卻為我們這些老住的比丘準備另一種不同的飲食。』他心生嫉妒，起了嗔恨，便說了這樣惡毒的話：『居士所準備的飲食中，最上等的世間美味應有盡有，唯獨沒有胡麻滓（芝麻渣）。』質多羅居士便對他說：『長老善法！您懷有如此多的珍寶，如根（五根，信根、精進根、念根、定根、慧根）、力（五力，信力、精進力、念力、定力、慧力）、覺（七覺支，念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、意（四念處，身念處、受念處、心念處、法念處）、禪定、正受（正定），卻說出如此粗俗的話。善法！我準備瞭如此美味的食物，要胡麻滓做什麼呢？』
隨即又說：『我現在要說個譬喻，有智慧的人能通過譬喻理解。譬如有一個國家沒有雞，其中有一個商人，帶著一隻母雞來到這個國家。當時，這隻母雞沒有公雞，便與烏鴉交配。後來雞生了蛋，孵出了小雞，這些小雞既不發出雞的叫聲，也不發出烏鴉的叫聲，就被稱為烏雞。』『像這樣，善法！您懷有如此多的珍寶，如根、力、覺、意、禪定、正受，卻說出如此粗俗的話。準備瞭如此上等的美味佳餚，卻要尋找胡麻滓，那有什麼用呢？』他這樣說：『居士罵我，我現在要走了。』居士說：『大德善法！我沒有說惡語，也沒有謾罵。大德善法！您可以高興地住在這片茂密的樹林中，我將供養您衣服、臥具、飲食、湯藥。』他這樣說：『居士罵我，我想要
【English Translation】 English version He silently accepted. The layman, knowing that Sariputra (Sariputra, foremost in wisdom among the Buddha's ten great disciples) and Maudgalyayana (Maudgalyayana, foremost in supernatural powers among the Buddha's ten great disciples) had agreed, rose from his seat, paid his respects, and departed. He immediately returned to his home, preparing various kinds of food and drink, with all the delicious delicacies of the world.
At that time, a monk named Good Law (Shanfa), who had been residing in the Amra Garden for a long time, thought to himself: 'I might as well go to the house of the layman Cittra (Zhi duo luo) to see the food he is preparing. How will he prepare food for the newly arrived monks? And how will he prepare food for us, the long-term resident monks?' Thereupon, the monk Good Law went to the house of Cittra, and upon arriving at the place where the food was being prepared, he saw that he had prepared the most excellent food and drink in the world, with all kinds of delicacies. Having seen this, he said: 'The layman prepares different kinds of food for the newly arrived monks, but prepares different kinds of food for us, the long-term resident monks.' He became jealous, and anger arose in his heart, and he spoke such malicious words: 'Among the food prepared by the layman, the most excellent delicacies in the world are all present, except for sesame dregs (hú má zi, sesame residue).'
The layman Cittra then said to him: 'Elder Good Law! You possess so many treasures, such as roots (five roots: faith, diligence, mindfulness, concentration, wisdom), powers (five powers: faith, diligence, mindfulness, concentration, wisdom), factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, equanimity), mind (four foundations of mindfulness: body, feeling, mind, phenomena), meditative concentration, and right concentration, yet you speak such coarse words. Good Law! I have prepared such delicious food, what use would I have for sesame dregs?'
He then said: 'I will now tell a parable, and a wise person will understand through the parable. For example, there is a country without chickens, and a merchant brings a hen to this country. At that time, this hen has no rooster, so it mates with a crow. Later, the hen lays eggs and chicks hatch, and these chicks neither make the sound of a chicken nor the sound of a crow, and they are called crow-chickens.' 'In this way, Good Law! You possess so many treasures, such as roots, powers, factors of enlightenment, mind, meditative concentration, and right concentration, yet you speak such coarse words. Having prepared such excellent and delicious food, what use is there in seeking sesame dregs?' He said: 'The layman is scolding me, I am leaving now.' The layman said: 'Virtuous Good Law! I have not spoken evil words, nor have I cursed you. Virtuous Good Law! You may happily reside in this dense forest, and I will provide you with clothing, bedding, food, and medicine.' He said: 'The layman is scolding me, I want to
去。」即問言：「大德！欲至何處去？」答言：「我欲至舍衛國世尊所。」居士言：「如我所共言語具白世尊，無令增減。何以故？汝當還來至我所。」
爾時善法比丘，持衣缽詣世尊所，頭面禮足已卻坐一面。時世尊慰問諸比丘：「住止安樂不？不以飲食疲苦耶？」答言：「住止安樂，不以飲食為苦。」以居士所言之事具白世尊，無有增減。爾時世尊以無數方便呵責善法比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何善法！彼居士有信樂，作檀越多有利益供給眾僧，乃以下賤言罵他？」時世尊呵責善法已，告諸比丘：「聽諸比丘為善法比丘作遮不至白衣家白四羯磨。有五法比丘不應為作遮不至白衣家羯磨：不恭敬父母、不敬沙門婆羅門、所應持者而不堅持，有如是五法，僧不應與作遮不至白衣家羯磨。有五法應為作遮不至白衣家羯磨：恭敬父母、沙門婆羅門、所應持者堅持不捨，有如是五法，僧應為作遮不至白衣家羯磨。比丘有十法，應與作遮不至白衣家羯磨：惡說罵白衣家、方便令白衣家損減、作無利、作無住處、斗亂白衣、于白衣前謗佛法僧、在白衣前作下賤罵、如法許白衣而不實。比丘有如是十法，應與作遮不至白衣家羯磨。如是有九法、八法，乃至一法惡說罵白衣，應
【現代漢語翻譯】 現代漢語譯本： （善法比丘）便說：『我要去。』（居士）就問：『大德（對出家人的尊稱）！您想去哪裡？』（善法比丘）回答說：『我想去舍衛國（Śrāvastī，古印度城市名）去拜見世尊（佛陀的尊稱）。』居士說：『請您把我對您說的話，原原本本地告訴世尊，不要添油加醋。為什麼呢？因為您還會回來到我這裡。』 當時，善法比丘帶著衣缽前往世尊處，以頭面禮拜世尊的雙足后，退到一旁坐下。這時，世尊慰問眾比丘：『你們住得安穩嗎？沒有因為飲食而感到疲憊嗎？』（眾比丘）回答說：『住得安穩，沒有因為飲食而感到困苦。』（善法比丘）便將居士所說的事情，原原本本地告訴了世尊，沒有絲毫增減。當時，世尊用無數種方法呵責善法比丘說：『你所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家修行者）的規範、不合乎清凈的修行、不合乎隨順正法的行為，是不應該做的。善法！為什麼那位居士對佛法有信心和樂於佈施，做了很多功德，經常供養眾僧，你竟然用惡言辱罵他？』當時，世尊呵責善法比丘后，告訴眾比丘：『允許眾比丘為善法比丘作遮止他前往白衣（在家信徒）家的羯磨（Karma，佛教儀式，此處指禁止令），需要經過白四羯磨（一種僧團會議的程式）。有五種情況，比丘不應該被禁止前往白衣家：不恭敬父母、不敬沙門婆羅門（Śramaṇa-brāhmaṇa，指各種出家修行者和婆羅門教修行者）、應該堅持的戒律而不堅持。有這五種情況，僧團不應該為他作遮止前往白衣家的羯磨。有五種情況，應該為比丘作遮止前往白衣家的羯磨：恭敬父母、沙門婆羅門、應該堅持的戒律堅持不捨。有這五種情況，僧團應該為他作遮止前往白衣家的羯磨。比丘有十種行為，應該被禁止前往白衣家：惡語辱罵白衣家、用手段使白衣家遭受損失、製造不利、製造不安寧、挑撥白衣之間的爭鬥、在白衣面前誹謗佛法僧三寶、在白衣面前進行惡語辱罵、答應白衣的事情卻不兌現。比丘有這十種行為，應該被禁止前往白衣家。像這樣有九種行為、八種行為，乃至只有一種行為，即惡語辱罵白衣，就應該（被禁止）。』
【English Translation】 English version: Then (the Bhikshu Sudharma) said: 'I will go.' (The householder) then asked: 'Venerable Sir! Where do you wish to go?' (The Bhikshu) replied: 'I wish to go to Śrāvastī to the World Honored One (a title for the Buddha).' The householder said: 'Please report to the World Honored One exactly what I have said to you, without adding or subtracting anything. Why? Because you will be returning to me.' At that time, the Bhikshu Sudharma, carrying his robes and bowl, went to the World Honored One, bowed his head to the ground at his feet, and sat to one side. Then the World Honored One inquired of the Bhikshus: 'Are you dwelling in peace and comfort? Are you not fatigued by your meals?' They replied: 'We are dwelling in peace and comfort, and we are not troubled by our meals.' The Bhikshu Sudharma then reported to the World Honored One the matter of the householder's words, without adding or subtracting anything. At that time, the World Honored One, with countless skillful means, rebuked the Bhikshu Sudharma, saying: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a Śrāmaṇa (a wandering ascetic), not in accordance with pure conduct, not in accordance with following the path, it is not something that should be done. Sudharma! Why did you use abusive language to scold that householder, who has faith and joy, makes offerings, and provides many benefits to the Sangha (the monastic community)?' Then, after rebuking the Bhikshu Sudharma, the World Honored One told the Bhikshus: 'I allow the Bhikshus to perform a Karma (an act or ritual) of prohibition against the Bhikshu Sudharma from going to the homes of laypeople, using the procedure of fourfold announcement. There are five conditions under which a Bhikshu should not be prohibited from going to the homes of laypeople: not respecting parents, not respecting Śramaṇa-brāhmaṇas (ascetics and Brahmins), not upholding what should be upheld. If there are these five conditions, the Sangha should not perform a Karma of prohibition against him from going to the homes of laypeople. There are five conditions under which a Bhikshu should be prohibited from going to the homes of laypeople: respecting parents, Śramaṇa-brāhmaṇas, upholding what should be upheld without abandoning it. If there are these five conditions, the Sangha should perform a Karma of prohibition against him from going to the homes of laypeople. If a Bhikshu has ten faults, he should be prohibited from going to the homes of laypeople: speaking evil and scolding laypeople, using means to cause loss to laypeople, creating disadvantage, creating instability, causing strife among laypeople, slandering the Buddha, Dharma, and Sangha in front of laypeople, engaging in abusive language in front of laypeople, making promises to laypeople that are not kept. If a Bhikshu has these ten faults, he should be prohibited from going to the homes of laypeople. Likewise, if there are nine faults, eight faults, or even just one fault, such as speaking evil and scolding laypeople, he should (be prohibited).'
與作遮不至白衣家羯磨。應如是作，集僧，集僧已為作舉，作舉已為作憶念，作憶念已與罪。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此善法比丘，質多羅居士信樂檀越，常好佈施供給眾僧，而以下賤惡罵詈之。若僧時到僧忍聽，僧今為善法比丘作遮不至白衣家羯磨。白如是。』『大德僧聽！善法比丘，質多羅居士信樂檀越，常好佈施供給眾僧，而以下賤罵詈之。僧今為善法比丘作遮不至白衣家羯磨。誰諸長老忍僧為善法比丘作遮不至白衣家羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與善法比丘作遮不至白衣家羯磨竟，僧忍，默然故，是事如是持。』彼作遮不至白衣家羯磨已，有五法不應作：不得授人大戒，乃至不得與善比丘共鬥。應如是作。」
僧為善法比丘作遮不至白衣家白四羯磨竟，諸比丘白佛，佛言：「有三法、有五法，作遮不至白衣家羯磨，非法非毗尼羯磨不成就，如上。有三法、有五法，作遮不至白衣家羯磨，如法如毗尼羯磨成就，如上。」佛言：「聽差使至質多羅居士家，為善法比丘懺悔質多羅居士，作白二羯磨。有八法應差使：一、聞。二、能善說。三、已自解。四、能解人意。五、受人語。六、能憶持。七、無闕失。八、解善惡言義。有如是八法應
【現代漢語翻譯】 現代漢語譯本： 對某人作出『遮止前往白衣家』的羯磨（Karma，業），不應隨意進行。正確的做法是：召集僧眾，召集完畢后，進行舉罪，舉罪完畢后，進行憶念（憶念其所犯罪行），憶念完畢后，判處罪行。僧眾中應選擇一位有能力主持羯磨的人，按照上述程式，宣讀如下：『諸位大德僧眾請聽！這位善法比丘（Bhiksu，佛教出家男眾），因為質多羅居士（Cittagahapati，在家信徒）是一位虔誠的檀越（Dānapati，施主），經常樂於佈施供養僧眾，卻用惡語辱罵他。如果僧眾認為時機已到，並且同意，那麼僧眾現在為善法比丘作出『遮止前往白衣家』的羯磨。宣白如上。』『諸位大德僧眾請聽！善法比丘，因為質多羅居士是一位虔誠的檀越，經常樂於佈施供養僧眾，卻用惡語辱罵他。僧眾現在為善法比丘作出『遮止前往白衣家』的羯磨。哪位長老同意僧眾為善法比丘作出『遮止前往白衣家』的羯磨，請保持沉默；哪位不同意，請發言。這是第一次羯磨。』第二次、第三次也同樣宣說。『僧眾已經同意為善法比丘作出『遮止前往白衣家』的羯磨完畢，僧眾同意，因為保持沉默，所以此事就這樣成立。』在對他作出『遮止前往白衣家』的羯磨之後，有五件事不應該做：不得授予他人大戒（Upasampadā，比丘戒），乃至不得與善良的比丘發生爭鬥。應該這樣做。」 僧眾為善法比丘作出『遮止前往白衣家』的白四羯磨完畢后，眾比丘稟告佛陀（Buddha，覺悟者），佛陀說：『有三種情況、有五種情況，作出『遮止前往白衣家』的羯磨，如果不如法、不合毗尼（Vinaya，戒律），羯磨就不會成立，如上所述。有三種情況、有五種情況，作出『遮止前往白衣家』的羯磨，如果如法、合乎毗尼，羯磨就會成立，如上所述。』佛陀說：『可以派遣使者前往質多羅居士家，爲了善法比丘，讓質多羅居士懺悔，進行白二羯磨。有八種條件適合派遣使者：一、博聞。二、善於言說。三、已經自我理解。四、能夠理解他人意圖。五、接受他人意見。六、能夠記憶。七、沒有遺漏。八、理解善惡言語的含義。具備這八種條件的人適合被派遣。
【English Translation】 English version: The Karma (Karma, action) of 'Prohibiting Attendance at a Layperson's Home' should not be performed casually. It should be done as follows: Gather the Sangha (Sangha, monastic community), and after gathering the Sangha, make an accusation, and after making an accusation, make a recollection (recollecting the committed offense), and after making a recollection, assign the penalty. Among the Sangha, one who is capable of performing the Karma should be selected as above, and declare as follows: 'Venerable Sangha, listen! This Bhiksu (Bhiksu, Buddhist monk) named Sudharma, because Cittagahapati (Cittagahapati, householder) is a faithful Dānapati (Dānapati, benefactor), who is always happy to give alms and provide for the Sangha, but he abused him with vile language. If the Sangha deems it the right time and agrees, then the Sangha now performs the Karma of 'Prohibiting Attendance at a Layperson's Home' for Sudharma Bhiksu. The declaration is as above.' 'Venerable Sangha, listen! Sudharma Bhiksu, because Cittagahapati is a faithful benefactor, who is always happy to give alms and provide for the Sangha, but he abused him with vile language. The Sangha now performs the Karma of 'Prohibiting Attendance at a Layperson's Home' for Sudharma Bhiksu. Whoever among the elders agrees that the Sangha should perform the Karma of 'Prohibiting Attendance at a Layperson's Home' for Sudharma Bhiksu, let him remain silent; whoever disagrees, let him speak. This is the first Karma.' The second and third times are also declared in the same way. 'The Sangha has completed the Karma of 'Prohibiting Attendance at a Layperson's Home' for Sudharma Bhiksu, the Sangha agrees, because of silence, so this matter is thus established.' After performing the Karma of 'Prohibiting Attendance at a Layperson's Home' for him, there are five things that should not be done: he must not grant the great precepts (Upasampadā, full ordination) to others, and he must not even quarrel with good Bhiksus. It should be done in this way." After the Sangha has completed the fourfold declaration Karma of 'Prohibiting Attendance at a Layperson's Home' for Sudharma Bhiksu, the Bhiksus reported to the Buddha (Buddha, the awakened one), and the Buddha said: 'There are three conditions, there are five conditions, for performing the Karma of 'Prohibiting Attendance at a Layperson's Home', if it is not in accordance with the Dharma (Dharma, the teachings) and not in accordance with the Vinaya (Vinaya, the monastic code), the Karma will not be established, as mentioned above. There are three conditions, there are five conditions, for performing the Karma of 'Prohibiting Attendance at a Layperson's Home', if it is in accordance with the Dharma and in accordance with the Vinaya, the Karma will be established, as mentioned above.' The Buddha said: 'It is permissible to send a messenger to the home of Cittagahapati, to have Cittagahapati repent for Sudharma Bhiksu, and to perform the twofold declaration Karma. There are eight qualities suitable for sending a messenger: 1. Learned. 2. Able to speak well. 3. Has understood himself. 4. Able to understand the intentions of others. 5. Accepts the opinions of others. 6. Able to remember. 7. Without omissions. 8. Understands the meaning of good and evil words. One who possesses these eight qualities is suitable to be sent.'
差使。」即說偈言：
「在眾智人前， 言無有錯謬； 亦無有增減， 不失所言教。 言不可破壞， 聞不以傾動； 有如此比丘， 堪能為作使。
「有如是八法，阿難盡能持，聞、能善說、己身自解、能解人意、受人語、能憶持、無有闕失，解善惡言義。」佛言：「聽僧差阿難為使，為善法比丘懺悔質多羅居士，作白二羯磨。應如是作，眾中差堪能作羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，差阿難為使，為善法比丘懺悔質多羅居士。白如是。』『大德僧聽！今僧差阿難為使，為善法比丘懺悔質多羅居士。誰諸長老忍差阿難為使，為善法比丘懺悔質多羅居士者默然；誰不忍者說。』『僧已忍差阿難為使，為善法比丘懺悔質多羅居士竟。僧忍，默然故，是事如是持。』僧差使竟，至居士家如是語：『居士！懺悔！僧已為善法比丘作罰謫。』彼若受懺悔者善。若不受，應至眼見耳不聞處，安羯磨比丘著眼見耳不聞處，教令如法懺悔。復來語居士言：『居士！懺悔！彼比丘先犯罪，今已為懺悔，罪已除。』彼若受懺悔者善。若不受者，犯罪比丘應自往懺悔。」
如是阿難聞世尊教已，將善法比丘至質多羅居士家，語言：「懺悔！居士！彼比丘，僧已為作謫罰。」質多羅居士
【現代漢語翻譯】 現代漢語譯本： 『差使。』即說偈言： 『在眾智人前，言無有錯謬； 亦無有增減，不失所言教。 言不可破壞，聞不以傾動； 有如此比丘（bhikkhu，佛教僧侶），堪能為作使。 『有如是八法，阿難（Ānanda，佛陀的十大弟子之一）盡能持，聞、能善說、己身自解、能解人意、受人語、能憶持、無有闕失，解善惡言義。』佛言：『聽僧差阿難為使，為善法比丘懺悔質多羅居士（Cittagupta，一位在家居士），作白二羯磨（karma，佛教術語，指行為、行動）。應如是作，眾中差堪能作羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，差阿難為使，為善法比丘懺悔質多羅居士。白如是。』『大德僧聽！今僧差阿難為使，為善法比丘懺悔質多羅居士。誰諸長老忍差阿難為使，為善法比丘懺悔質多羅居士者默然；誰不忍者說。』『僧已忍差阿難為使，為善法比丘懺悔質多羅居士竟。僧忍，默然故，是事如是持。』僧差使竟，至居士家如是語：『居士！懺悔！僧已為善法比丘作罰謫。』彼若受懺悔者善。若不受，應至眼見耳不聞處，安羯磨比丘著眼見耳不聞處，教令如法懺悔。復來語居士言：『居士！懺悔！彼比丘先犯罪，今已為懺悔，罪已除。』彼若受懺悔者善。若不受者，犯罪比丘應自往懺悔。』 如是阿難聞世尊教已，將善法比丘至質多羅居士家，語言：『懺悔！居士！彼比丘，僧已為作謫罰。』質多羅居士
【English Translation】 English version: 『Messenger.』 Then he spoke in verse: 『Before the wise assembly, Words are without error; Neither adding nor subtracting, Not losing the teachings. Words cannot be destroyed, Hearing is not swayed; A bhikkhu (bhikkhu, Buddhist monk) like this, Is fit to be a messenger. 『Ānanda (Ānanda, one of the Buddha's ten principal disciples) is able to uphold these eight qualities: hearing, speaking well, understanding himself, understanding others' intentions, receiving others' words, remembering without fail, and understanding the meaning of good and evil words.』 The Buddha said, 『Listen to the Sangha (Buddhist monastic community) appointing Ānanda as a messenger to have the bhikkhu of good conduct repent to the layperson Cittagupta (Cittagupta, a lay devotee), and perform the white second karma (karma, Buddhist term referring to action). It should be done as follows: those in the assembly who are capable of performing karma should do as above, making the following announcement: 「Venerable Sangha, listen! If it is the Sangha's time, may the Sangha consent to appoint Ānanda as a messenger to have the bhikkhu of good conduct repent to the layperson Cittagupta. This is the announcement.」 「Venerable Sangha, listen! Now the Sangha appoints Ānanda as a messenger to have the bhikkhu of good conduct repent to the layperson Cittagupta. Those elders who consent to appoint Ānanda as a messenger to have the bhikkhu of good conduct repent to the layperson Cittagupta, let them be silent; those who do not consent, speak.」 「The Sangha has consented to appoint Ānanda as a messenger to have the bhikkhu of good conduct repent to the layperson Cittagupta. The Sangha consents, therefore it is silent, and this matter is thus upheld.」 After the Sangha has appointed the messenger, upon arriving at the layperson's house, speak thus: 「Layperson! Repent! The Sangha has imposed a penalty on the bhikkhu of good conduct.」 If he accepts the repentance, that is good. If he does not accept, he should go to a place where he can be seen but not heard, place the karma bhikkhu in a place where he can be seen but not heard, and instruct him to repent according to the Dharma. Then return and say to the layperson: 「Layperson! Repent! That bhikkhu previously committed an offense, but now he has repented, and the offense has been removed.」 If he accepts the repentance, that is good. If he does not accept, the offending bhikkhu should go and repent himself.』 Thus, Ānanda, having heard the World Honored One's teaching, took the bhikkhu of good conduct to the house of the layperson Cittagupta and said: 『Repent! Layperson! The Sangha has imposed a penalty on that bhikkhu.』 Cittagupta
即共懺悔。
時善法比丘，順從眾僧不敢違逆，從眾僧乞解遮不至白衣家羯磨。諸比丘白佛，佛言：「若善法比丘，隨順眾僧無所違逆，乞解遮不至白衣家羯磨，應與解白四羯磨。有五法不應與解遮不至白衣家羯磨：從授人大戒乃至與善比丘共鬥。有五法應與解遮不至白衣家羯磨：從不授人大戒乃至不與善比丘共鬥。有如是五法，應與解遮不至白衣家羯磨。應如是解，彼被羯磨人應來至僧中，偏露右肩、脫革屣、右膝著地，合掌白如是言：『大德僧聽！我比丘某甲，僧與作遮不至白衣家羯磨。我今隨順眾僧不敢違逆，從眾僧乞解遮不至白衣家羯磨。愿僧慈愍故，為我解遮不至白衣家羯磨。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！某甲比丘，僧為作遮不至白衣家羯磨。彼比丘隨順眾僧不敢違逆，從眾僧乞解遮不至白衣家羯磨。若僧時到僧忍聽，今僧為解遮不至白衣家羯磨。白如是。』『大德僧聽！彼某甲比丘，僧為作遮不至白衣家羯磨。彼比丘隨順眾僧不敢違逆，從僧乞解遮不至白衣家羯磨。僧今為某甲比丘解遮不至白衣家羯磨。誰諸長老忍僧為某甲比丘解遮不至白衣家羯磨者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍為某甲比丘解遮不至白衣家羯磨竟，僧忍
【現代漢語翻譯】 現代漢語譯本： 即共同懺悔。 當時，善法比丘（Sundharma Bhiksu），順從僧眾不敢違逆，向僧眾請求解除『遮止前往白衣家』的羯磨（karma，業）。眾比丘稟告佛陀，佛陀說：『如果善法比丘，隨順僧眾沒有違逆，請求解除『遮止前往白衣家』的羯磨，應當給予解除，用白四羯磨（chaturtha-karma，四次宣告的羯磨）。有五種情況不應給予解除『遮止前往白衣家』的羯磨：從授予他人大戒（upasampada，比丘戒）開始，直到與善良的比丘爭鬥。有五種情況應當給予解除『遮止前往白衣家』的羯磨：從不授予他人大戒開始，直到不與善良的比丘爭鬥。有如此五種情況，應當給予解除『遮止前往白衣家』的羯磨。應當這樣解除：那被羯磨的人應當來到僧眾中，袒露右肩，脫掉革屣（皮鞋），右膝著地，合掌稟告說：『大德僧眾請聽！我比丘某甲，僧眾對我作了『遮止前往白衣家』的羯磨。我現在隨順僧眾不敢違逆，向僧眾請求解除『遮止前往白衣家』的羯磨。愿僧眾慈悲憐憫，為我解除『遮止前往白衣家』的羯磨。』這樣第二、第三次說。僧眾中應當選出能夠執行羯磨的人，如上所述，作如下宣告：『大德僧眾請聽！某甲比丘，僧眾對他作了『遮止前往白衣家』的羯磨。這位比丘隨順僧眾不敢違逆，向僧眾請求解除『遮止前往白衣家』的羯磨。如果僧眾時機已到，僧眾允許，現在僧眾為他解除『遮止前往白衣家』的羯磨。宣告如是。』『大德僧眾請聽！那位某甲比丘，僧眾對他作了『遮止前往白衣家』的羯磨。這位比丘隨順僧眾不敢違逆，向僧眾請求解除『遮止前往白衣家』的羯磨。僧眾現在為某甲比丘解除『遮止前往白衣家』的羯磨。哪位長老贊同僧眾為某甲比丘解除『遮止前往白衣家』的羯磨就默然，誰不贊同就說出來。這是第一次羯磨。』這樣第二、第三次說。『僧眾已經贊同為某甲比丘解除『遮止前往白衣家』的羯磨完畢，僧眾贊同。』
【English Translation】 English version: They then confessed together. At that time, the Bhiksu Sundharma (善法比丘), complying with the Sangha (僧伽，community of monks) and not daring to disobey, requested the Sangha to lift the karma (羯磨，action/deed) of 'prohibition from going to the homes of laypeople'. The Bhiksus reported this to the Buddha. The Buddha said, 'If the Bhiksu Sundharma complies with the Sangha without any opposition and requests the lifting of the karma of 'prohibition from going to the homes of laypeople', it should be lifted using the white four-fold karma (chaturtha-karma，四次宣告的羯磨). There are five situations in which the karma of 'prohibition from going to the homes of laypeople' should not be lifted: starting from bestowing the great precepts (upasampada，比丘戒, full ordination) on others, up to fighting with virtuous Bhiksus. There are five situations in which the karma of 'prohibition from going to the homes of laypeople' should be lifted: starting from not bestowing the great precepts on others, up to not fighting with virtuous Bhiksus. If there are such five situations, the karma of 'prohibition from going to the homes of laypeople' should be lifted. It should be lifted in this way: the person who has been subjected to the karma should come to the Sangha, expose his right shoulder, remove his leather shoes (革屣), kneel on his right knee, and, with palms joined, report as follows: 'Venerable Sangha, please listen! I, Bhiksu so-and-so, have been subjected to the karma of 'prohibition from going to the homes of laypeople' by the Sangha. Now I comply with the Sangha and do not dare to disobey, and I request the Sangha to lift the karma of 'prohibition from going to the homes of laypeople'. May the Sangha have compassion and lift the karma of 'prohibition from going to the homes of laypeople' for me.' Say this a second and third time. Among the Sangha, someone capable of performing the karma should be selected, and as mentioned above, make the following announcement: 'Venerable Sangha, please listen! Bhiksu so-and-so has been subjected to the karma of 'prohibition from going to the homes of laypeople' by the Sangha. This Bhiksu complies with the Sangha and does not dare to disobey, and he requests the Sangha to lift the karma of 'prohibition from going to the homes of laypeople'. If the Sangha deems it the right time, and the Sangha permits, now the Sangha will lift the karma of 'prohibition from going to the homes of laypeople' for him. The announcement is thus.' 'Venerable Sangha, please listen! That Bhiksu so-and-so has been subjected to the karma of 'prohibition from going to the homes of laypeople' by the Sangha. This Bhiksu complies with the Sangha and does not dare to disobey, and he requests the Sangha to lift the karma of 'prohibition from going to the homes of laypeople'. The Sangha now lifts the karma of 'prohibition from going to the homes of laypeople' for Bhiksu so-and-so. Those elders who approve of the Sangha lifting the karma of 'prohibition from going to the homes of laypeople' for Bhiksu so-and-so should remain silent; whoever does not approve should speak up. This is the first karma.' Say this a second and third time. 'The Sangha has already approved the lifting of the karma of 'prohibition from going to the homes of laypeople' for Bhiksu so-and-so, the Sangha approves.'
，默然故，是事如是持。』」
四分律卷第四十四 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十五(三分之九)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯呵責揵度之餘
爾時世尊在拘睒彌。時闡陀比丘犯罪，余比丘語言：「汝犯罪，見不？」答言：「不見。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀比丘言：「云何犯罪，諸比丘語言：『汝犯罪，見不？』答言：『不見。』」時諸比丘即往世尊所，頭面禮足卻住一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責闡陀比丘：「云何闡陀比丘！汝犯罪，諸比丘語言：『汝犯罪，見不？』答言：『不見。』」世尊以無數方便呵責闡陀比丘已，告諸比丘：「聽眾僧與闡陀比丘作不見罪舉白四羯磨。應如是作，應集僧，集僧已作舉，作舉已與作憶念，作憶念已與罪。眾中當差堪能作羯磨者如上，作如是白：『大德僧聽！此闡陀比丘犯罪，余比丘語言：「汝犯罪，見不？」答言：「不見。」若僧時到僧忍聽，今僧為闡陀比丘作不見罪舉羯磨。白如是。』『大德僧聽！闡陀比丘犯罪，余比丘語言：「汝犯罪，見不？」答言：「不見。」今僧為作不見罪舉羯磨。誰諸長老忍僧為闡陀比丘作不見罪舉
【現代漢語翻譯】 現代漢語譯本：『默然的緣故，這件事就這樣保持。』"
《四分律》卷第四十四 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第四十五(三分之九)
姚秦時期罽賓（Kashmir）三藏佛陀耶舍（Buddhayasas）與竺佛念（Dharmaraksa）等共同翻譯呵責揵度（admonition section）的剩餘部分
當時世尊在拘睒彌（Kausambi）。當時闡陀（Chanda）比丘犯了罪，其他比丘對他說：『你犯了罪，看見了嗎？』他回答說：『沒看見。』當時眾比丘聽說了這件事，其中有少欲知足、修頭陀行（ascetic practices）、樂於學習戒律、知慚愧者，責備闡陀比丘說：『怎麼能犯了罪，其他比丘對你說：「你犯了罪，看見了嗎？」你卻回答說：「沒看見。」』當時眾比丘就前往世尊處，頭面禮足後站立在一旁，將這件事的因緣詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責闡陀比丘：『為什麼闡陀比丘！你犯了罪，其他比丘對你說：「你犯了罪，看見了嗎？」你卻回答說：「沒看見。」』世尊用無數種方便呵責了闡陀比丘后，告訴眾比丘：『聽著，僧團應當對闡陀比丘作不見罪舉白四羯磨（formal act of accusation）。應當這樣做，應當召集僧團，召集僧團後作舉罪，作舉罪后與他作憶念，作憶念后定罪。僧團中應當選擇能夠作羯磨者如上所述，作這樣的白：『大德僧團聽著！這位闡陀比丘犯了罪，其他比丘對他說：「你犯了罪，看見了嗎？」他卻回答說：「沒看見。」如果僧團認為時機已到，僧團就忍可聽從，現在僧團為闡陀比丘作不見罪舉羯磨。白如是。』『大德僧團聽著！闡陀比丘犯了罪，其他比丘對他說：「你犯了罪，看見了嗎？」他卻回答說：「沒看見。」現在僧團為他作不見罪舉羯磨。哪位長老忍可僧團為闡陀比丘作不見罪舉
【English Translation】 English version: 『Because of silence, this matter is maintained as such.』"
《Vinaya in Four Parts》 Volume 44 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 45 (Nine-thirds)
Translated by Tripiṭaka Buddhayasas (Buddhayasas) of Kashmir (Kashmir) during the Yao Qin Dynasty, together with Dharmaraksa (Dharmaraksa) and others, the remainder of the Admonition Section (admonition section).
At that time, the World Honored One was in Kausambi (Kausambi). At that time, the Bhikkhu Chanda (Chanda) committed an offense, and the other Bhikkhus said to him: 『You have committed an offense, do you see it?』 He replied: 『I do not see it.』 At that time, the Bhikkhus heard of this, and among them were those who were content with little desire, practiced ascetic practices (ascetic practices), delighted in learning the precepts, and knew shame and remorse, and they rebuked the Bhikkhu Chanda, saying: 『How can you commit an offense, and the other Bhikkhus say to you: 「You have committed an offense, do you see it?」 But you reply: 「I do not see it.」』 At that time, the Bhikkhus went to the World Honored One, prostrated themselves at his feet, and stood to one side, and reported the cause of this matter in detail to the World Honored One. At that time, the World Honored One, because of this matter, gathered the Sangha of Bhikkhus, and rebuked the Bhikkhu Chanda: 『Why, Bhikkhu Chanda! You have committed an offense, and the other Bhikkhus say to you: 「You have committed an offense, do you see it?」 But you reply: 「I do not see it.」』 After the World Honored One rebuked the Bhikkhu Chanda with countless means, he told the Bhikkhus: 『Listen, the Sangha should perform the Act of Accusation (formal act of accusation) for the offense of not seeing against the Bhikkhu Chanda. It should be done like this, the Sangha should be assembled, and after assembling the Sangha, the accusation should be made, and after making the accusation, he should be reminded, and after reminding, the offense should be determined. Among the Sangha, those who are capable of performing the act should be selected as mentioned above, and such a statement should be made: 「Venerable Sangha, listen! This Bhikkhu Chanda has committed an offense, and the other Bhikkhus said to him: 『You have committed an offense, do you see it?』 But he replied: 『I do not see it.』 If the Sangha deems the time is right, the Sangha will consent to listen, now the Sangha is performing the Act of Accusation for the offense of not seeing against the Bhikkhu Chanda. The statement is as such.」 『Venerable Sangha, listen! The Bhikkhu Chanda has committed an offense, and the other Bhikkhus said to him: 「You have committed an offense, do you see it?」 But he replied: 「I do not see it.」 Now the Sangha is performing the Act of Accusation for the offense of not seeing against him. Which elder consents to the Sangha performing the Act of Accusation for the offense of not seeing against the Bhikkhu Chanda?
羯磨者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍為闡陀比丘作不見罪舉羯磨竟，僧忍，默然故，是事如是持。』作不見罪舉羯磨已，有五法不應作：不得授人大戒，乃至不得與善比丘共鬥。應如是作。」
眾僧為闡陀比丘作不見罪舉白四羯磨已，諸比丘白佛，佛言：「有三法、有五法作不見罪舉羯磨，非法非毗尼羯磨不成就，如上。復有三法、有五法作不見罪舉羯磨，如法如毗尼羯磨成就，如上。彼不見罪舉比丘，眾僧若在小食大食上、若說法若布薩時，應往眾僧中在一面住，偏露右肩、脫革屣、右膝著地，合掌白言：『大德！受我懺悔自責心意，從今已去不敢復作。』」
闡陀比丘，隨順眾僧不敢違逆，從僧乞解不見罪舉羯磨。諸比丘白佛，佛言：「若闡陀比丘，隨順眾僧無有違逆，從僧乞解不見罪舉羯磨者，應與作白四羯磨解。有五法不應與解不見罪舉羯磨，從授人大戒乃至與善比丘共鬥。有五法應與解不見罪舉羯磨，從不授人大戒，乃至不與善比丘共鬥。應如是解，眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！彼某甲比丘，僧與作不見罪舉羯磨，隨順眾僧不敢違逆，今從僧乞解不見罪舉羯磨。若僧時到僧忍聽，今僧為某甲比丘解不見罪舉羯磨。白如是。』『大德僧聽
【現代漢語翻譯】 現代漢語譯本：羯磨者保持沉默，有不同意的人可以提出。這是第一次羯磨。』像這樣進行第二、第三次宣告。『僧團已經同意對闡陀(Chandaka)比丘作出不見罪的舉罪羯磨結束，僧團同意，因為沉默，這件事就這樣執行。』在作出不見罪的舉罪羯磨之後，有五件事不應該做：不得授予他人大戒，乃至不得與善良的比丘爭鬥。應該這樣做。」
眾僧為闡陀(Chandaka)比丘作出了不見罪的宣告四次羯磨之後，眾比丘稟告佛陀，佛陀說：『有三種情況、有五種情況作出不見罪的舉罪羯磨，是不如法、不合毗尼的，羯磨不會成功，如前所述。又有三種情況、有五種情況作出不見罪的舉罪羯磨，是如法、合毗尼的，羯磨會成功，如前所述。』那個被作出不見罪舉罪的比丘，僧團無論是在小食或大食的時候、無論是在說法或布薩的時候，應該前往僧團中在一旁站立，袒露右肩、脫掉鞋子、右膝著地，合掌稟告說：『大德！請接受我的懺悔和自責的心意，從今以後不敢再犯。』」
闡陀(Chandaka)比丘，順從僧團不敢違逆，向僧團請求解除不見罪的舉罪羯磨。諸比丘稟告佛陀，佛陀說：『如果闡陀(Chandaka)比丘，順從僧團沒有違逆，向僧團請求解除不見罪的舉罪羯磨，應該為他作出宣告四次的羯磨來解除。有五件事不應該解除不見罪的舉罪羯磨，從授予他人大戒乃至與善良比丘爭鬥。有五件事應該解除不見罪的舉罪羯磨，從不授予他人大戒，乃至不與善良比丘爭鬥。應該這樣解除，眾中應該選出能夠作羯磨的人如前所述，作出這樣的宣告：『大德僧團請聽！某甲比丘，僧團對他作出了不見罪的舉罪羯磨，他順從僧團不敢違逆，現在向僧團請求解除不見罪的舉罪羯磨。如果僧團時機已到，僧團同意，現在僧團為某甲比丘解除不見罪的舉罪羯磨。宣告如是。』『大德僧團請聽！
【English Translation】 English version: The one performing the Karma remains silent; whoever does not approve should speak. This is the first Karma.』 Thus, the second and third announcements are made. 『The Sangha has approved the completion of the act of censure for the offense of not seeing against the Bhikkhu Chandaka (Chandaka - name of a monk), the Sangha approves; because of the silence, this matter is thus carried out.』 After performing the act of censure for the offense of not seeing, there are five things that should not be done: one must not confer the full ordination on others, nor even quarrel with virtuous Bhikkhus. It should be done in this way.」
After the Sangha performed the announcement four times Karma for the Bhikkhu Chandaka (Chandaka - name of a monk) for the offense of not seeing, the Bhikkhus reported to the Buddha. The Buddha said: 『In three cases, in five cases, performing the act of censure for the offense of not seeing is unlawful and not in accordance with the Vinaya; the Karma will not be successful, as mentioned above. Again, in three cases, in five cases, performing the act of censure for the offense of not seeing is lawful and in accordance with the Vinaya; the Karma will be successful, as mentioned above.』 That Bhikkhu who has been censured for the offense of not seeing, whether the Sangha is at a small meal or a large meal, whether it is teaching the Dharma or observing Uposatha, should go to the Sangha and stand to one side, expose the right shoulder, take off the sandals, kneel on the right knee, and with palms together, report: 『Venerable ones! Please accept my repentance and remorseful intention; from now on, I dare not do it again.』
The Bhikkhu Chandaka (Chandaka - name of a monk), complying with the Sangha and not daring to disobey, requested the Sangha to lift the act of censure for the offense of not seeing. The Bhikkhus reported to the Buddha. The Buddha said: 『If the Bhikkhu Chandaka (Chandaka - name of a monk), complying with the Sangha and not disobeying, requests the Sangha to lift the act of censure for the offense of not seeing, one should perform the announcement four times Karma to lift it for him. There are five things for which the act of censure for the offense of not seeing should not be lifted, from conferring full ordination on others to quarreling with virtuous Bhikkhus. There are five things for which the act of censure for the offense of not seeing should be lifted, from not conferring full ordination on others to not quarreling with virtuous Bhikkhus. It should be lifted in this way; among the assembly, one should choose someone capable of performing the Karma as mentioned above, and make such an announcement: 『Venerable Sangha, please listen! The Bhikkhu so-and-so, the Sangha has performed the act of censure for the offense of not seeing against him, he complies with the Sangha and does not dare to disobey, now he requests the Sangha to lift the act of censure for the offense of not seeing. If the Sangha is ready and the Sangha approves, now the Sangha lifts the act of censure for the offense of not seeing for the Bhikkhu so-and-so. The announcement is thus.』 『Venerable Sangha, please listen!
！某甲比丘，僧為作不見罪舉羯磨，隨順眾僧不敢違逆，從僧乞解不見罪舉羯磨。僧今為某甲比丘解不見罪舉羯磨。請諸長老忍僧為某甲比丘解不見罪舉羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍為某甲比丘解不見罪舉羯磨竟，僧忍，默然故，是事如是持。』」
爾時世尊在拘睒彌。時闡陀比丘犯罪，諸比丘語言：「汝有罪，懺悔。」答言：「不懺悔。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責闡陀比丘言：「云何犯罪，余比丘語言：『汝犯罪，懺悔。』答言：『不懺悔。』」諸比丘往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊以此因緣集比丘僧，以無數方便呵責闡陀比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何犯罪，余比丘語言：『汝犯罪，懺悔。』答言：『不懺悔。』」呵責已，告諸比丘言：「聽眾僧與闡陀比丘作不懺悔罪舉白四羯磨。應如是作，應集僧，集僧已與作舉，作舉已與作憶念，作憶念已與罪。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此闡陀比丘犯罪，余比丘語言：「汝犯罪，懺悔。」答言：「不懺悔。」若僧時到僧忍聽，僧今與闡陀作不懺悔罪舉羯磨。白如是。』『大德僧聽！此闡陀比丘
【現代漢語翻譯】 現代漢語譯本：某甲（姓名）比丘，僧團為他做了不見罪舉羯磨（因未見其犯罪而進行的羯磨），他順從僧團不敢違逆，向僧團請求解除不見罪舉羯磨。僧團現在為某甲比丘解除不見罪舉羯磨。請各位長老容忍僧團為某甲比丘解除不見罪舉羯磨的保持沉默，誰不同意就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經容忍為某甲比丘解除不見罪舉羯磨完畢，僧團容忍，因為沉默的緣故，這件事就這樣成立。』
當時世尊在拘睒彌（地名）。當時闡陀（人名）比丘犯了罪，眾比丘對他說：『你有罪，懺悔。』他回答說：『不懺悔。』眾比丘聽了，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，責備闡陀比丘說：『為什麼犯了罪，其他比丘對你說：「你犯了罪，懺悔。」你卻回答說：「不懺悔。」』眾比丘前往世尊處，頭面禮足後退坐在一旁，將這件事的因緣詳細地稟告了世尊。世尊因為這件事召集了比丘僧團，用無數種方便呵責闡陀比丘：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。為什麼犯了罪，其他比丘對你說：「你犯了罪，懺悔。」你卻回答說：「不懺悔。」』呵責完畢，告訴眾比丘說：『聽著，眾僧要給闡陀比丘做不懺悔罪舉白四羯磨（因不懺悔罪行而進行的羯磨）。應該這樣做，應該召集僧眾，召集僧眾後進行舉罪，舉罪後進行憶念，憶念后定罪。僧眾中應該選出能夠做羯磨的人，像上面所說的那樣，這樣宣告：『大德僧眾請聽！這位闡陀比丘犯了罪，其他比丘對他說：「你犯了罪，懺悔。」他回答說：「不懺悔。」如果僧眾認為時機已到，僧眾容忍聽取，僧眾現在給闡陀做不懺悔罪舉羯磨。宣告完畢。』『大德僧眾請聽！這位闡陀比丘
【English Translation】 English version: A certain Bhikkhu, named so-and-so, the Sangha performed an 'unseen offense' act of suspension (舉羯磨) for him. Complying with the Sangha and not daring to disobey, he requested the Sangha to lift the 'unseen offense' act of suspension. The Sangha is now lifting the 'unseen offense' act of suspension for the Bhikkhu, named so-and-so. Let the venerable elders who approve of the Sangha lifting the 'unseen offense' act of suspension for the Bhikkhu, named so-and-so, remain silent; whoever disapproves, speak up. This is the first act of suspension.』 The second and third times are spoken in the same way. 『The Sangha has approved of lifting the 'unseen offense' act of suspension for the Bhikkhu, named so-and-so; the Sangha approves, therefore it is silent. Thus, this matter is upheld.』
At that time, the World-Honored One was in Kausambi (a place name). At that time, the Bhikkhu Chanda (a personal name) committed an offense. The Bhikkhus said to him, 『You have committed an offense, repent.』 He replied, 『I will not repent.』 The Bhikkhus heard this, and among them were those who were content with little, practiced asceticism (頭陀), delighted in learning the precepts, and knew shame and remorse. They criticized the Bhikkhu Chanda, saying, 『Why have you committed an offense, and when other Bhikkhus say to you, 「You have committed an offense, repent,」 you reply, 「I will not repent」?』 The Bhikkhus went to the World-Honored One, prostrated themselves at his feet, and sat to one side, explaining the cause and conditions of this matter in detail to the World-Honored One. The World-Honored One, because of this matter, assembled the Sangha of Bhikkhus and, with countless skillful means, rebuked the Bhikkhu Chanda, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (沙門), not in accordance with pure conduct, not in accordance with compliant conduct; it is something that should not be done. Why have you committed an offense, and when other Bhikkhus say to you, 「You have committed an offense, repent,」 you reply, 「I will not repent」?』 After rebuking him, he told the Bhikkhus, 『Listen, the Sangha will perform an act of suspension for the Bhikkhu Chanda for the offense of not repenting (不懺悔罪舉白四羯磨). It should be done in this way: the Sangha should be assembled, and after assembling the Sangha, the offense should be announced, and after announcing the offense, it should be recollected, and after recollecting, the offense should be determined. Among the Sangha, someone capable of performing the act of suspension should be chosen, as mentioned above, and declare as follows: 『Venerable Sangha, listen! This Bhikkhu Chanda has committed an offense, and other Bhikkhus have said to him, 「You have committed an offense, repent.」 He replied, 「I will not repent.」 If the Sangha deems it the right time, and the Sangha approves of listening, the Sangha will now perform an act of suspension for Chanda for the offense of not repenting. The declaration is thus.』 『Venerable Sangha, listen! This Bhikkhu Chanda
犯罪，余比丘語言：「汝犯罪，懺悔。」答言：「不懺悔。」誰諸長老忍僧與闡陀作不懺悔罪舉羯磨者默然，誰不忍者說。是初羯磨。』第二、第三如是說。『僧已忍為闡陀比丘作不懺悔罪舉羯磨竟，僧忍，默然故，是事如是持。』彼作不懺悔罪舉已，有五法不應作：從不得授人大戒，乃至不得與善比丘共鬥。應如是作。」
眾僧為闡陀作不懺悔舉白四羯磨已，諸比丘白佛，佛言：「有三法、有五法作不懺悔罪舉羯磨，非法非毗尼羯磨不成就，如上。有三法、有五法作不懺悔罪舉羯磨，如法如毗尼羯磨成就，如上。彼被作不懺悔罪舉羯磨人，若眾僧在小食大食上、若說法若布薩時，應至僧中在一面住，偏露右肩、脫革屣、右膝著地，合掌白言：『大德！受我懺悔自責心意，從今已去不敢復作。』」
彼闡陀比丘，隨順眾僧不敢違逆，從僧乞解不懺悔罪舉羯磨。諸比丘白佛，佛言：「若闡陀比丘，隨從眾僧不敢違逆，乞解不懺悔罪舉羯磨者，應與解作白四羯磨。有五法不應與解不懺悔罪舉羯磨：從授人大戒乃至與善比丘共鬥。有五法應與解不懺悔罪舉羯磨：從不授人大戒乃至不與善比丘共鬥。應如是解，彼不懺悔罪舉比丘，應往僧中，偏露右肩、脫革屣、右膝著地，合掌白言：『大德僧聽！我某甲比丘，僧
【現代漢語翻譯】 現代漢語譯本： 犯罪時，其他比丘對比丘闡陀（Chanda，人名）說：『你犯戒了，應當懺悔。』闡陀回答說：『我不懺悔。』如果長老們認可僧團對闡陀作出不懺悔罪的舉罪羯磨，就保持沉默；不認可的就提出異議。這是第一次羯磨。』第二次、第三次也這樣說。『僧團已經認可對比丘闡陀作出不懺悔罪的舉罪羯磨，僧團認可，因為沉默，這件事就這樣確定了。』對他作出不懺悔罪的舉罪之後，有五件事不應該做：不得為人授具足戒，乃至不得與善良的比丘爭鬥。應當這樣做。 眾僧為闡陀作出不懺悔罪的舉罪白四羯磨之後，眾比丘稟告佛陀，佛陀說：『有三種情況、有五種情況作出不懺悔罪的舉罪羯磨，屬於非法非毗尼的羯磨，不會成就，如前所述。有三種情況、有五種情況作出不懺悔罪的舉罪羯磨，屬於如法如毗尼的羯磨，就會成就，如前所述。』那個被作出不懺悔罪舉罪羯磨的人，如果眾僧在進行小食、大食，或者說法，或者布薩時，應當來到僧團中，在一旁站立，袒露右肩，脫掉鞋子，右膝著地，合掌稟告說：『大德！請接受我的懺悔和自責的心意，從今以後不敢再犯。』 那個闡陀比丘，順從眾僧不敢違逆，向僧團請求解除不懺悔罪的舉罪羯磨。眾比丘稟告佛陀，佛陀說：『如果闡陀比丘，順從眾僧不敢違逆，請求解除不懺悔罪的舉罪羯磨，應當為他解除，作白四羯磨。有五種情況不應該解除不懺悔罪的舉罪羯磨：從授為人具足戒乃至與善良比丘爭鬥。有五種情況應該解除不懺悔罪的舉罪羯磨：從不授為人具足戒乃至不與善良比丘爭鬥。應當這樣解除，那個不懺悔罪舉的比丘，應當前往僧團中，袒露右肩，脫掉鞋子，右膝著地，合掌稟告說：『大德僧團請聽！我某甲（姓名）比丘，僧團』
【English Translation】 English version: When an offense occurs, other Bhikkhus (monks) say to the Bhikkhu Chanda (name of a person): 'You have committed an offense, you should confess.' Chanda replies: 'I will not confess.' If the elder monks approve of the Sangha (monastic community) performing an act of censure (舉羯磨, ju-jie-mo) against Chanda for the offense of non-repentance, they remain silent; those who do not approve should speak up. This is the first act of censure.' The second and third times are spoken in the same way. 'The Sangha has approved the act of censure against Bhikkhu Chanda for the offense of non-repentance, the Sangha approves, because of silence, this matter is thus established.' After the act of censure for non-repentance has been performed against him, there are five things that should not be done: he must not administer the full ordination, and he must not quarrel with virtuous Bhikkhus. It should be done in this way. After the Sangha has performed the White Four Karmas (白四羯磨, bai-si-jie-mo) of censure against Chanda for the offense of non-repentance, the Bhikkhus report to the Buddha, who says: 'There are three conditions, there are five conditions under which performing the act of censure for the offense of non-repentance is an unlawful and non-Vinaya (毗尼, discipline) act, and it will not be accomplished, as mentioned above. There are three conditions, there are five conditions under which performing the act of censure for the offense of non-repentance is a lawful and Vinaya act, and it will be accomplished, as mentioned above.' That person against whom the act of censure for the offense of non-repentance has been performed, if the Sangha is engaged in a small meal, a large meal, or teaching the Dharma (佛法, Buddhist teachings), or the Uposatha (布薩, ceremony), should come to the Sangha, stand to one side, expose the right shoulder, remove the leather sandals, kneel on the right knee, and with palms together, report: 'Venerable ones! Please accept my repentance and remorse, from now on I dare not commit the offense again.' That Bhikkhu Chanda, complying with the Sangha and not daring to disobey, requests the Sangha to lift the act of censure for the offense of non-repentance. The Bhikkhus report to the Buddha, who says: 'If Bhikkhu Chanda, complying with the Sangha and not daring to disobey, requests the lifting of the act of censure for the offense of non-repentance, it should be lifted for him, performing the White Four Karmas. There are five conditions under which the act of censure for the offense of non-repentance should not be lifted: from administering the full ordination to quarreling with virtuous Bhikkhus. There are five conditions under which the act of censure for the offense of non-repentance should be lifted: from not administering the full ordination to not quarreling with virtuous Bhikkhus. It should be lifted in this way, that Bhikkhu against whom the act of censure for the offense of non-repentance has been performed, should go to the Sangha, expose the right shoulder, remove the leather sandals, kneel on the right knee, and with palms together, report: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so (name), the Sangha'
與作不懺悔罪舉羯磨，隨順眾僧不敢違逆。今從僧乞解不懺悔罪舉羯磨，愿僧慈愍故，為我解不懺悔罪舉羯磨。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘，僧為作不懺悔罪舉羯磨，彼隨順眾僧不敢違逆，從僧乞解不懺悔罪舉羯磨。若僧時到僧忍聽，今僧為某甲比丘解不懺悔罪舉羯磨。白如是。』『大德僧聽！某甲比丘，僧與作不懺悔罪舉羯磨，順從眾僧不敢違逆，從僧乞解不懺悔罪舉羯磨。誰諸長老忍僧為某甲比丘解不懺悔罪舉羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍，與某甲比丘解不懺悔罪舉羯磨竟，僧忍，默然故是事如是持。』」
爾時世尊在舍衛國。時有比丘字阿利吒，有如是惡見生：「我知佛所說法義，犯淫慾非障道法。」時諸比丘聞阿利吒比丘惡見生，即往阿利吒比丘所，恭敬問訊已在一面坐，語阿利吒言：「汝實知佛所說法行淫慾非障道法耶？」答言：「我實知佛所說法，行淫慾非障道法。」時諸比丘欲除阿利吒比丘惡見，即慇勤問之：「阿利吒！莫作如是語，莫謗世尊，謗世尊者不善。世尊不作如是語。阿利吒！世尊無數方便說斷欲法、斷于欲想、滅慾念、除散欲熱、越度愛結。世尊無數方便說欲如大火坑、如把草炬、
{ "translations": [ "現代漢語譯本：\n\n『（某甲比丘）之前因不懺悔罪被僧團執行了舉罪羯磨（一種僧團的處分），他順從僧團，不敢違逆。現在他向僧團請求解除不懺悔罪的舉罪羯磨，希望僧團慈悲憐憫，為我解除不懺悔罪的舉罪羯磨。』像這樣重複第二遍、第三遍。僧團中應當指派有能力執行羯磨的人，按照上述方式，作如下稟白：『各位大德僧眾請聽！這位某甲比丘，僧團曾因其不懺悔罪而執行了舉罪羯磨，他順從僧團，不敢違逆，現在向僧團請求解除不懺悔罪的舉罪羯磨。如果僧團認為時機已到，請允許僧團為某甲比丘解除不懺悔罪的舉罪羯磨。稟白完畢。』『各位大德僧眾請聽！某甲比丘，僧團曾因其不懺悔罪而執行了舉罪羯磨，他順從僧團，不敢違逆，現在向僧團請求解除不懺悔罪的舉罪羯磨。哪位長老贊同僧團為某甲比丘解除不懺悔罪的舉罪羯磨的，請默然，哪位不贊同的請說出來。這是第一次羯磨。』第二遍、第三遍也像這樣說。『僧團已經贊同，為某甲比丘解除了不懺悔罪的舉罪羯磨完畢，僧團贊同，因為默然，所以此事就這樣成立。』」,\n\n"爾時，世尊（釋迦牟尼佛）在舍衛國（古印度王國）。當時有一位比丘名叫阿利吒（Aritta），生起了這樣的邪見：『我知道佛陀所說的法義，行淫慾並不是障礙修道的法。』當時，眾比丘聽到阿利吒比丘生起了邪見，就前往阿利吒比丘的住所，恭敬地問候之後，在一旁坐下，對比丘阿利吒說：『你真的認為佛陀所說的法義是行淫慾不是障礙修道的法嗎？』阿利吒回答說：『我確實認為佛陀所說的法，行淫慾不是障礙修道的法。』當時，眾比丘想要消除阿利吒比丘的邪見，就慇勤地勸誡他：『阿利吒！不要說這樣的話，不要誹謗世尊（釋迦牟尼佛），誹謗世尊是不好的。世尊沒有說過這樣的話。阿利吒！世尊用無數的方法宣說斷除慾望的法，斷除對慾望的念想，滅除慾望的念頭，消除散發慾望的熱惱，超越愛慾的束縛。世尊用無數的方法說慾望就像大火坑，就像拿著燃燒的草把，』" ], "english_translations": [ "English version:\n\n'(The Bhikkhu so-and-so) previously had a Ukkhepaniyakamma (a type of Sangha punishment) performed by the Sangha for the offense of not confessing. He complies with the Sangha and dares not disobey. Now he requests the Sangha to lift the Ukkhepaniyakamma for the offense of not confessing, hoping that the Sangha will be compassionate and merciful, and lift the Ukkhepaniyakamma for the offense of not confessing for me.' Repeat this a second and third time. The Sangha should appoint someone capable of performing the Kamma as above, and make the following announcement: 'Venerable Sangha, listen! This Bhikkhu so-and-so had an Ukkhepaniyakamma performed by the Sangha for the offense of not confessing. He complies with the Sangha and dares not disobey, and now requests the Sangha to lift the Ukkhepaniyakamma for the offense of not confessing. If the Sangha deems it the right time, may the Sangha listen, now the Sangha will lift the Ukkhepaniyakamma for the offense of not confessing for Bhikkhu so-and-so. The announcement is made.' 'Venerable Sangha, listen! Bhikkhu so-and-so, the Sangha performed an Ukkhepaniyakamma for the offense of not confessing. He complies with the Sangha and dares not disobey, and now requests the Sangha to lift the Ukkhepaniyakamma for the offense of not confessing. Those elders who approve of the Sangha lifting the Ukkhepaniyakamma for the offense of not confessing for Bhikkhu so-and-so, please remain silent; those who do not approve, please speak. This is the first Kamma.' The second and third times are also spoken in the same way. 'The Sangha has approved, the Ukkhepaniyakamma for the offense of not confessing has been lifted for Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus upheld.'", "At one time, the World Honored One (Sakyamuni Buddha) was in Sravasti (an ancient Indian city). At that time, there was a Bhikkhu named Aritta (Aritta), who had such a wrong view arise: 'I know the meaning of the Dharma spoken by the Buddha, that engaging in sexual activity is not an obstacle to the path.' At that time, the Bhikkhus heard that Bhikkhu Aritta had a wrong view arise, and they went to Bhikkhu Aritta's residence, respectfully greeted him, and sat down on one side, saying to Bhikkhu Aritta: 'Do you really know that the Dharma spoken by the Buddha is that engaging in sexual activity is not an obstacle to the path?' Aritta replied: 'I truly know that the Dharma spoken by the Buddha is that engaging in sexual activity is not an obstacle to the path.' At that time, the Bhikkhus wanted to remove Bhikkhu Aritta's wrong view, so they earnestly admonished him: 'Aritta! Do not speak such words, do not slander the World Honored One (Sakyamuni Buddha), it is not good to slander the World Honored One. The World Honored One did not speak such words. Aritta! The World Honored One has spoken of the Dharma of cutting off desire with countless methods, cutting off thoughts of desire, extinguishing thoughts of desire, eliminating the heat of scattered desires, and transcending the bonds of love. The World Honored One has spoken of desire with countless methods, like a great fire pit, like holding a burning torch,'" ] }
亦如熟果、亦如假借、猶如枯骨、欲如段肉、如夢所見、如履鋒刃，欲如新瓦器盛水置日中、欲如毒蛇頭、如輪轉刀、如似利戟。世尊作如是說。阿利吒！如來如是善說法，斷欲無慾、去垢無垢、調伏渴愛、滅除巢窟、出離一切諸結縛、愛盡涅槃。佛如是說法，汝云何言：『行欲非障道法。』」時諸比丘慇勤問阿利吒比丘如是說時，阿利吒比丘堅持惡見審定而言：「此是真實，余皆虛妄。」時諸比丘，不能除阿利吒惡見，往世尊所頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時告異比丘言：「汝持我言往喚阿利吒比丘來。」時彼比丘受世尊教，往阿利吒比丘所語如是言：「世尊喚汝。」阿利吒聞世尊喚，即往世尊所，頭面禮足卻坐一面。世尊告阿利吒言：「汝實有是語：『我知世尊說法，行淫慾非障道法。』耶？」答言：「大德！實有如是語。」問言：「汝云何知我所說如是，我不無數方便說斷欲愛法如上所說耶？」
爾時世尊無數方便呵責阿利吒比丘已，告諸比丘：「聽僧為阿利吒比丘作訶諫舍此事故，作白四羯磨。應如是諫，眾中當差堪能羯磨者如上，作如是白：『大德僧聽！此阿利吒比丘作如是語：「行淫慾非障道法。」若僧時到僧忍聽，僧今與阿利吒比丘作訶諫，舍此事故。「阿利吒！莫作是語，莫
【現代漢語翻譯】 現代漢語譯本 就像成熟的果實、就像虛假的借貸、猶如枯朽的骨頭、慾望就像一塊塊的肉、如同夢中所見、如同行走在刀刃上，慾望就像新瓦罐盛水放在太陽下曝曬、慾望就像毒蛇的頭、就像旋轉的刀輪、就像銳利的戰戟。世尊這樣說。阿利吒（Aritta，人名）！如來如此善巧地說法，斷除慾望，沒有慾望，去除污垢，沒有污垢，調伏渴愛，滅除巢穴，脫離一切諸結縛，愛盡而入涅槃。佛陀這樣說法，你為什麼說：『行淫慾不是障礙修道的法門』呢？」當時，眾比丘慇勤地詢問阿利吒比丘。阿利吒比丘堅持他的錯誤見解，堅定地說：「這是真實的，其餘都是虛妄的。」當時，眾比丘不能消除阿利吒的錯誤見解，就前往世尊處，頂禮佛足後退坐在一旁，將這件事的因由全部稟告了世尊。世尊當時告訴一位比丘說：「你替我把阿利吒比丘叫來。」當時，那位比丘接受了世尊的教導，前往阿利吒比丘處，這樣對他說：「世尊召見你。」阿利吒聽到世尊召見，就前往世尊處，頂禮佛足後退坐在一旁。世尊告訴阿利吒說：「你確實說了這樣的話：『我知道世尊說法，行淫慾不是障礙修道的法門。』是嗎？」阿利吒回答說：「大德！確實說了這樣的話。」世尊問：「你憑什麼認為我所說的是這樣？我不是用無數方便來說斷除欲愛之法，就像上面所說的那樣嗎？」 當時世尊用無數方便呵責阿利吒比丘后，告訴眾比丘：「聽僧團為阿利吒比丘作訶諫，讓他捨棄這件事，作白四羯磨（一種僧團的決議程式）。應該這樣諫責，僧眾中應當推選能夠執行羯磨的人，就像上面所說的那樣，這樣宣告：『大德僧眾請聽！這位阿利吒比丘說了這樣的話：「行淫慾不是障礙修道的法門。」如果僧眾認為時機已到，僧眾允許，僧眾現在與阿利吒比丘作訶諫，讓他捨棄這件事。「阿利吒！不要說這樣的話，不要
【English Translation】 English version It is like a ripe fruit, like a false loan, like a withered bone, desire is like pieces of meat, like something seen in a dream, like walking on a sharp blade, desire is like new earthenware filled with water placed in the sun, desire is like the head of a poisonous snake, like a rotating knife wheel, like a sharp halberd. The World-Honored One spoke thus. Aritta (a name)! The Tathagata thus skillfully teaches the Dharma, cutting off desire, without desire, removing defilement, without defilement, subduing craving, destroying nests, liberating from all bonds, extinguishing love and entering Nirvana. The Buddha teaches thus, why do you say: 'Practicing sexual desire is not an obstacle to the path'?」 At that time, the monks earnestly questioned the monk Aritta. The monk Aritta insisted on his wrong view, firmly saying: 'This is true, the rest is false.' At that time, the monks could not eliminate Aritta's wrong view, so they went to the World-Honored One, prostrated at his feet, and sat to one side, reporting the entire cause of this matter to the World-Honored One. The World-Honored One then told a certain monk: 'Go and summon the monk Aritta for me.' At that time, that monk received the World-Honored One's teaching, went to the monk Aritta, and said to him: 'The World-Honored One summons you.' Aritta, hearing that the World-Honored One summoned him, went to the World-Honored One, prostrated at his feet, and sat to one side. The World-Honored One told Aritta: 'Did you really say such words: 'I know that the World-Honored One teaches that practicing sexual desire is not an obstacle to the path.'?' Aritta replied: 'Venerable One! Indeed, such words were spoken.' The World-Honored One asked: 'How do you know that what I said is like this? Have I not used countless skillful means to teach the Dharma of cutting off desire, as mentioned above?' Then the World-Honored One, using countless skillful means, rebuked the monk Aritta, and told the monks: 'Listen to the Sangha (monastic community) performing a rebuke for the monk Aritta, to make him abandon this matter, performing a white four-karma (a type of Sangha resolution procedure). It should be rebuked in this way, the Sangha should select someone capable of performing the karma, as mentioned above, and declare thus: 'Venerable Sangha, please listen! This monk Aritta has said such words: 'Practicing sexual desire is not an obstacle to the path.' If the Sangha deems the time is right, the Sangha permits, the Sangha now performs a rebuke with the monk Aritta, to make him abandon this matter. 'Aritta! Do not say such words, do not
謗世尊，謗世尊者不善。世尊不作如是語，世尊無數方便說：『行淫慾是障道法。若犯欲即為障道。』」白如是。』『大德僧聽！此阿利吒比丘作如是言：「我知佛所說法，行欲非障道法。」僧今與作訶諫，舍此事故。「阿利吒！莫作如是語，莫謗世尊，謗世尊者不善。世尊不作是語，世尊無數方便說：『欲是障道法，若犯欲者即障道法。』」誰諸長老忍。僧為阿利吒比丘作訶諫舍此事者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧為阿利吒比丘作訶諫竟，僧忍，默然故，是事如是持。』」
彼阿利吒比丘，僧與作訶諫已，故不捨惡見。時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，呵責阿利吒比丘言：「云何僧與作訶諫已，故不捨惡見？」時諸比丘往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責阿利吒比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何僧與作訶諫已，故不捨惡見？」以無數方便呵責已，告諸比丘：「聽諸比丘與阿利吒比丘作不捨惡見白四羯磨。應如是作，集僧，集僧已與作舉，作舉已與作憶念，作憶念已應與罪。眾中當差堪能羯磨者如上，作如是白：『大德僧聽！阿利吒比丘惡見，僧與作訶諫，故不捨
【現代漢語翻譯】 現代漢語譯本：詆譭世尊，詆譭世尊是不好的。世尊不會說這樣的話，世尊用無數方便法門說：『行淫慾是障礙修道的法門。如果犯了淫慾，就是障礙修道。』就這樣稟告。『大德僧眾請聽！這位阿利吒(Arittha)比丘這樣說：「我知道佛所說的法，行淫慾不是障礙修道的法門。」僧眾現在對他進行呵責，讓他放棄這種想法。「阿利吒(Arittha)！不要說這樣的話，不要詆譭世尊，詆譭世尊是不好的。世尊不會說這樣的話，世尊用無數方便法門說：『淫慾是障礙修道的法門，如果犯了淫慾，就是障礙修道的法門。』」哪位長老能夠忍受僧眾為阿利吒(Arittha)比丘進行呵責，讓他放棄這種想法的，就保持沉默；不能忍受的，就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧眾為阿利吒(Arittha)比丘進行呵責完畢，僧眾忍受，因為沉默，這件事就這樣成立。』 那位阿利吒(Arittha)比丘，僧眾對他進行呵責之後，仍然不放棄錯誤的見解。當時，眾比丘聽到這件事，其中那些少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，呵責阿利吒(Arittha)比丘說：『為什麼僧眾已經對你進行呵責，你仍然不放棄錯誤的見解？』當時，眾比丘前往世尊處，頭面頂禮世尊的雙足，然後坐在一旁，將這件事的因緣詳細地稟告世尊。世尊當時因為這件事召集比丘僧眾，呵責阿利吒(Arittha)比丘：『你所做的事情是不對的，不符合威儀、不符合沙門法、不符合清凈的行為、不符合隨順的修行，是不應該做的。為什麼僧眾已經對你進行呵責，你仍然不放棄錯誤的見解？』用無數方便法門呵責之後，告訴眾比丘：『聽著，眾比丘要對阿利吒(Arittha)比丘進行不放棄錯誤見解的白四羯磨。應該這樣做，召集僧眾，召集僧眾之後對他進行舉罪，進行舉罪之後對他進行憶念，進行憶念之後應該給他定罪。僧眾中應當選出能夠進行羯磨的人，像上面那樣，這樣稟告：「大德僧眾請聽！阿利吒(Arittha)比丘有錯誤的見解，僧眾對他進行呵責，但他仍然不放棄。
【English Translation】 English version: To slander the World Honored One, to slander the World Honored One is not good. The World Honored One would not speak such words. The World Honored One, with countless expedient means, said: 'Practicing sexual desire is a Dharma that obstructs the path. If one violates desire, it is an obstruction to the path.' Thus it is reported. 'Venerable Sangha, listen! This Bhikkhu Arittha (Arittha, meaning 'unharmed, safe') says thus: "I know the Dharma spoken by the Buddha, that practicing desire is not a Dharma that obstructs the path." The Sangha now rebukes him, to abandon this thought. "Arittha (Arittha)! Do not speak such words, do not slander the World Honored One, to slander the World Honored One is not good. The World Honored One does not speak such words. The World Honored One, with countless expedient means, said: 'Desire is a Dharma that obstructs the path. If one violates desire, it is a Dharma that obstructs the path.'" Whoever among the elders can endure the Sangha rebuking Bhikkhu Arittha (Arittha), to abandon this thought, let him be silent; whoever cannot endure, let him speak. This is the first Karma.' The second and third times are also spoken in this way. 'The Sangha has completed the rebuke of Bhikkhu Arittha (Arittha). The Sangha endures, because of silence, this matter is thus established.' That Bhikkhu Arittha (Arittha), after the Sangha rebuked him, still did not abandon his evil view. At that time, the Bhikkhus heard of this, and among them were those who were content with little desire, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame and remorse. They rebuked Bhikkhu Arittha (Arittha), saying: 'Why, after the Sangha has rebuked you, do you still not abandon your evil view?' At that time, the Bhikkhus went to the World Honored One, bowed their heads and paid homage to his feet, and sat to one side. They reported the cause and conditions of this matter in detail to the World Honored One. The World Honored One, at that time, gathered the Bhikkhu Sangha because of this matter, and rebuked Bhikkhu Arittha (Arittha): 'What you have done is wrong, not in accordance with deportment, not in accordance with the Dharma of a Shramana, not in accordance with pure conduct, not in accordance with compliant practice, and should not be done. Why, after the Sangha has rebuked you, do you still not abandon your evil view?' After rebuking him with countless expedient means, he told the Bhikkhus: 'Listen, the Bhikkhus should perform the White Four Karmas for Bhikkhu Arittha (Arittha) for not abandoning his evil view. It should be done in this way: gather the Sangha, and after gathering the Sangha, accuse him, and after accusing him, remind him, and after reminding him, he should be convicted. Among the Sangha, those who are capable of performing the Karma should be selected as above, and report thus: "Venerable Sangha, listen! Bhikkhu Arittha (Arittha) has an evil view, the Sangha has rebuked him, but he still does not abandon it."
惡見。若僧時到僧忍聽，僧今與阿利吒比丘作惡見不捨羯磨。白如是。』『大德僧聽！阿利吒比丘惡見不捨，僧與作訶諫，故不捨惡見。僧今為阿利吒比丘作不捨惡見舉羯磨。誰諸長老忍僧今與阿利吒比丘作惡見不捨羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與阿利吒比丘作不捨惡見羯磨竟，僧忍，默然故，是事如是持。』作惡見不捨已，有五事不應作：從不得授人大戒，乃至不得與善比丘共鬥。應如是作。」
僧為阿利吒比丘作惡見不捨白四羯磨竟，諸比丘白佛，佛言：「有三法、有五法作惡見不捨舉羯磨，非法非毗尼羯磨不成就，如上。復有三法、五法作惡見不捨舉羯磨，如法如毗尼羯磨成就，如上。彼被惡見不捨舉比丘，若僧在小食大食上、說法時若布薩時，應往彼在一面住，偏露右肩、脫革屣、右膝著地，合掌白如是言：『大德！我懺悔自責心意，從今已去不復作。』」
彼阿利吒隨順眾僧不敢違逆，從僧乞解不捨惡見舉羯磨。諸比丘白佛，佛言：「若阿利吒比丘隨順眾僧不敢違逆，從僧乞解不捨惡見舉羯磨者，僧應與白四羯磨解。復有五法不應與解惡見不捨羯磨：從授人大戒乃至與善比丘共鬥。復有五法應與解不捨惡見舉羯磨：從不授人大戒乃至不與善比丘共鬥。
【現代漢語翻譯】 現代漢語譯本： 『如果僧團認為時機已到，請允許僧團宣佈，現在僧團將對阿利吒（Arittha）比丘執行因其持有且不願放棄的邪見而進行的羯磨（Kamma，佛教僧團的正式行為）。通告如上。』 『尊敬的僧團請聽！阿利吒（Arittha）比丘持有邪見且不願放棄，僧團曾勸誡他，但他仍然不放棄邪見。現在僧團將對阿利吒（Arittha）比丘執行因其不捨棄邪見而進行的舉罪羯磨。哪位長老贊同僧團現在對阿利吒（Arittha）比丘執行因其不捨棄邪見而進行的羯磨，請保持沉默；哪位不贊同，請說出來。這是第一次羯磨。』 第二次、第三次也如是說。 『僧團已經同意對阿利吒（Arittha）比丘執行因其不捨棄邪見而進行的羯磨，僧團同意，因為大家保持沉默，此事就這樣決定了。』 執行了因不捨棄邪見而進行的羯磨后，有五件事不應該做：從不得授予他人大戒，乃至不得與善良的比丘爭鬥。應該這樣做。』
僧團為阿利吒（Arittha）比丘執行了因其不捨棄邪見而進行的白四羯磨后，眾比丘稟告佛陀，佛陀說：『有三種法、五種法會導致因不捨棄邪見而進行的舉罪羯磨成為非法非律，羯磨不成立，如上所述。又有三種法、五種法會導致因不捨棄邪見而進行的舉罪羯磨如法如律，羯磨成立，如上所述。』 『那位被執行了因不捨棄邪見而進行的舉罪的比丘，如果僧團在小食或大食上、說法時或布薩（Uposatha，佛教的齋戒日）時，應該前往他們所在的地方，在一旁站立，袒露右肩、脫掉革屣（皮鞋）、右膝著地，合掌稟告說：『尊敬的各位！我懺悔並責備自己的心意，從今以後不再這樣做了。』
阿利吒（Arittha）比丘順從僧團，不敢違逆，向僧團請求解除因不捨棄邪見而進行的舉罪羯磨。眾比丘稟告佛陀，佛陀說：『如果阿利吒（Arittha）比丘順從僧團，不敢違逆，向僧團請求解除因不捨棄邪見而進行的舉罪羯磨，僧團應該以白四羯磨解除。』 『又有五種情況不應該解除因不捨棄邪見而進行的羯磨：從授予他人大戒乃至與善良的比丘爭鬥。又有五種情況應該解除因不捨棄邪見而進行的舉罪羯磨：從不授予他人大戒乃至不與善良的比丘爭鬥。
【English Translation】 English version: 'If the Sangha (Buddhist monastic community) deems it the right time, let the Sangha listen. The Sangha will now perform the Kamma (formal act of the Sangha) regarding Arittha (name of a monk) Bhikkhu (monk), for holding and not relinquishing wrong views. The announcement is thus.' 'Venerable Sangha, listen! Arittha (name of a monk) Bhikkhu holds wrong views and does not relinquish them. The Sangha has admonished him, but he still does not relinquish his wrong views. Now the Sangha will perform the act of suspension Kamma regarding Arittha (name of a monk) Bhikkhu for not relinquishing wrong views. Which of the elders approves of the Sangha now performing the Kamma regarding Arittha (name of a monk) Bhikkhu for not relinquishing wrong views, let him remain silent; whoever does not approve, let him speak. This is the first Kamma.' The second and third times, it should be said in the same way. 'The Sangha has agreed to perform the Kamma regarding Arittha (name of a monk) Bhikkhu for not relinquishing wrong views, the Sangha agrees, because everyone remains silent, this matter is thus decided.' After performing the Kamma for not relinquishing wrong views, there are five things that should not be done: from not being allowed to confer higher ordination, up to not being allowed to quarrel with good Bhikkhus. It should be done in this way.'
After the Sangha performed the white four-Kamma regarding Arittha (name of a monk) Bhikkhu for not relinquishing wrong views, the Bhikkhus reported to the Buddha, the Buddha said: 'There are three conditions, five conditions that cause the act of suspension Kamma for not relinquishing wrong views to be unlawful and not in accordance with the Vinaya (monastic code), the Kamma is not valid, as mentioned above. There are also three conditions, five conditions that cause the act of suspension Kamma for not relinquishing wrong views to be lawful and in accordance with the Vinaya, the Kamma is valid, as mentioned above.' 'That Bhikkhu who has been subjected to the act of suspension for not relinquishing wrong views, if the Sangha is at a small meal or a large meal, speaking the Dharma, or during the Uposatha (Buddhist day of observance), should go to where they are, stand to one side, expose the right shoulder, take off leather sandals, kneel on the right knee, and with palms together, report thus: 'Venerable ones! I repent and blame my own mind, from now on I will not do this again.'
Arittha (name of a monk) Bhikkhu obeyed the Sangha, not daring to disobey, and requested the Sangha to lift the act of suspension Kamma for not relinquishing wrong views. The Bhikkhus reported to the Buddha, the Buddha said: 'If Arittha (name of a monk) Bhikkhu obeys the Sangha, not daring to disobey, and requests the Sangha to lift the act of suspension Kamma for not relinquishing wrong views, the Sangha should lift it with a white four-Kamma.' 'There are also five situations in which the Kamma for not relinquishing wrong views should not be lifted: from conferring higher ordination to quarreling with good Bhikkhus. There are also five situations in which the act of suspension Kamma for not relinquishing wrong views should be lifted: from not conferring higher ordination to not quarreling with good Bhikkhus.'
應如是解，彼被惡見不捨舉羯磨比丘應往僧中，偏露右肩、脫革屣、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘，僧與作惡見不捨舉羯磨，今隨順眾僧不敢違逆，從僧乞解惡見不捨舉羯磨，愿僧為我解不捨惡見舉羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘，僧與作惡見不捨舉羯磨，今隨順眾僧不敢違逆，從僧乞解不捨惡見舉羯磨。若僧時到僧忍聽，僧今為某甲比丘解惡見不捨舉羯磨。白如是。』『大德僧聽！此某甲比丘，僧與作惡見不捨舉羯磨，隨順眾僧不敢違逆，從僧乞解惡見不捨舉羯磨。僧今為某甲比丘解不捨惡見舉羯磨。誰諸長老忍僧為某甲比丘解不捨惡見舉羯磨者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍為某甲比丘解不捨惡見舉羯磨竟，僧忍，默然故，是事如是持。』」(呵責揵度具足竟)
人揵度第十二之一
爾時世尊在舍衛國。時有比丘犯僧殘罪覆藏，作如是念：「我當云何？」白諸比丘，諸比丘白佛，佛言：「聽僧為彼比丘隨覆藏日，與治覆藏罪作白四羯磨。應如是與，彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足、合掌胡跪，白如是言：『大德僧聽！我某甲比丘犯僧殘罪覆藏。我某甲比丘犯僧
【現代漢語翻譯】 現代漢語譯本： 應如此理解，對於那些被施以『不捨惡見舉羯磨』（不放棄錯誤見解的懲罰）的比丘，他們應當來到僧團中，袒露右肩，脫掉鞋子，右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲（比丘的名字）比丘，僧團對我施以了『不捨惡見舉羯磨』，現在我順從僧團，不敢違逆，向僧團請求解除『不捨惡見舉羯磨』，希望僧團爲了慈悲憐憫我而解除這個懲罰。』這樣重複說第二遍、第三遍。僧團中應當選出有能力進行羯磨的人，按照上述方式，這樣稟告：『尊敬的僧團請聽！這位某甲（比丘的名字）比丘，僧團對他施以了『不捨惡見舉羯磨』，現在他順從僧團，不敢違逆，向僧團請求解除『不捨惡見舉羯磨』。如果僧團認為時機已到，僧團同意，僧團現在為某甲（比丘的名字）比丘解除『不捨惡見舉羯磨』。稟告完畢。』『尊敬的僧團請聽！這位某甲（比丘的名字）比丘，僧團對他施以了『不捨惡見舉羯磨』，他順從僧團，不敢違逆，向僧團請求解除『不捨惡見舉羯磨』。僧團現在為某甲（比丘的名字）比丘解除『不捨惡見舉羯磨』。哪位長老同意僧團為某甲（比丘的名字）比丘解除『不捨惡見舉羯磨』的請默然，哪位不同意的請說出來。這是第一次羯磨。』這樣重複說第二遍、第三遍。『僧團已經同意為某甲（比丘的名字）比丘解除『不捨惡見舉羯磨』完畢，僧團同意，因為默然，這件事就這樣成立。』（呵責揵度全部結束）
人揵度第十二之一
那時，世尊在舍衛國（Śrāvastī）。當時有比丘犯了僧殘罪（saṃghāvaśeṣa）並隱瞞，心中想：『我該怎麼辦？』於是稟告其他比丘，其他比丘稟告佛陀，佛陀說：『允許僧團根據他隱瞞的天數，給予他『治覆藏罪』的白四羯磨（一種正式的懺悔儀式）。應當這樣進行：那位比丘應當來到僧團中，袒露右肩，脫掉鞋子，禮拜僧團的腳，合掌跪下，稟告說：『尊敬的僧團請聽！我某甲（比丘的名字）比丘犯了僧殘罪並隱瞞。我某甲（比丘的名字）比丘犯了僧
【English Translation】 English version: It should be understood in this way: For those Bhikkhus (monks) who have been given the 'Akkhanti Ditthi Ukkhepanīya Kamma' (Suspension for Not Abandoning Wrong Views), they should go to the Sangha (monastic community), expose their right shoulder, remove their sandals, kneel on their right knee, and, with palms joined, announce thus: 'Venerable Sangha, please listen! I, Bhikkhu (name of the Bhikkhu) , have been given the 'Akkhanti Ditthi Ukkhepanīya Kamma' by the Sangha. Now, I comply with the Sangha, not daring to disobey, and request the Sangha to lift the 'Akkhanti Ditthi Ukkhepanīya Kamma'. I hope the Sangha will lift this punishment out of compassion for me.' This should be repeated a second and third time. The Sangha should select someone capable of performing the Kamma, and in the manner described above, announce thus: 'Venerable Sangha, please listen! This Bhikkhu (name of the Bhikkhu) has been given the 'Akkhanti Ditthi Ukkhepanīya Kamma' by the Sangha. Now, he complies with the Sangha, not daring to disobey, and requests the Sangha to lift the 'Akkhanti Ditthi Ukkhepanīya Kamma'. If the Sangha deems it the right time, and the Sangha agrees, the Sangha will now lift the 'Akkhanti Ditthi Ukkhepanīya Kamma' for Bhikkhu (name of the Bhikkhu). The announcement is complete.' 'Venerable Sangha, please listen! This Bhikkhu (name of the Bhikkhu) has been given the 'Akkhanti Ditthi Ukkhepanīya Kamma' by the Sangha. He complies with the Sangha, not daring to disobey, and requests the Sangha to lift the 'Akkhanti Ditthi Ukkhepanīya Kamma'. The Sangha will now lift the 'Akkhanti Ditthi Ukkhepanīya Kamma' for Bhikkhu (name of the Bhikkhu). Those elders who agree that the Sangha should lift the 'Akkhanti Ditthi Ukkhepanīya Kamma' for Bhikkhu (name of the Bhikkhu), please remain silent; those who disagree, please speak up. This is the first Kamma.' This should be repeated a second and third time. 'The Sangha has agreed to lift the 'Akkhanti Ditthi Ukkhepanīya Kamma' for Bhikkhu (name of the Bhikkhu). The Sangha agrees, because of the silence, this matter is thus established.' (The Khandhaka (section) on Rebuke is completely finished)
The Twelfth Khandhaka (section) on People, Part One
At that time, the Blessed One (Bhagavan) was in Śrāvastī (a major city in ancient India). At that time, there was a Bhikkhu (monk) who committed a Saṃghāvaśeṣa (an offense requiring a meeting of the Sangha) offense and concealed it, thinking: 'What should I do?' He reported to the other Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha said: 'Allow the Sangha to give him the 'Treatment for Concealment' (Paṭicchanna) with a formal act (Kamma) involving four announcements (Ñatti-catuttha-kamma), according to the number of days he concealed it. It should be done in this way: That Bhikkhu should come to the Sangha, expose his right shoulder, remove his sandals, prostrate at the feet of the Sangha, kneel with palms joined, and announce thus: 'Venerable Sangha, please listen! I, Bhikkhu (name of the Bhikkhu), have committed a Saṃghāvaśeṣa offense and concealed it. I, Bhikkhu (name of the Bhikkhu), have committed a Samgha'
殘罪隨覆藏日，今從僧乞覆藏羯磨。愿僧與我隨覆藏日羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！某甲比丘犯僧殘罪覆藏。彼某甲比丘犯僧殘罪，隨覆藏日從僧乞覆藏羯磨。若僧時到僧忍聽，僧與某甲比丘隨覆藏日羯磨。白如是。』『大德僧聽！某甲比丘犯僧殘罪覆藏。彼某甲比丘犯僧殘罪，隨覆藏日從僧乞覆藏羯磨。僧今與某甲比丘隨覆藏日羯磨。誰諸長老忍僧與某甲比丘隨覆藏日羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與某甲比丘隨覆藏日羯磨竟，僧忍，默然故，是事如是持。』」
彼行覆藏時更重犯，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧為彼比丘作本日治白四羯磨。應如是治，彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯僧殘罪覆藏。我某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨。僧已與我隨覆藏日羯磨。我某甲行覆藏時更重犯。我某甲今從僧乞覆藏本日治羯磨，愿僧與我某甲比丘覆藏本日治羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！某甲比丘犯僧殘罪覆藏。此某甲比丘犯僧殘罪，
【現代漢語翻譯】 現代漢語譯本： 『我（某甲比丘）之前因為犯了僧殘罪（Sanghādisesa，一種較重的罪行）而隱瞞了罪行經過的時間，現在我向僧團請求進行隨覆藏日羯磨（Paṭicchannakamma，一種懺悔儀式）。愿僧團慈悲，允許我進行隨覆藏日羯磨。』像這樣重複第二遍、第三遍。僧團中應該選出一位能夠主持羯磨的人，按照之前的程式，這樣宣告：『尊敬的僧團請聽！某甲比丘犯了僧殘罪並隱瞞了罪行。現在，這位某甲比丘因為犯了僧殘罪，並隱瞞了罪行經過的時間，向僧團請求進行隨覆藏日羯磨。如果僧團認為時機已到，請允許僧團為某甲比丘進行隨覆藏日羯磨。』宣告完畢。 『尊敬的僧團請聽！某甲比丘犯了僧殘罪並隱瞞了罪行。現在，這位某甲比丘因為犯了僧殘罪，並隱瞞了罪行經過的時間，向僧團請求進行隨覆藏日羯磨。現在僧團將為某甲比丘進行隨覆藏日羯磨。哪位長老同意僧團為某甲比丘進行隨覆藏日羯磨，請保持沉默；哪位不同意，請說出來。這是第一次羯磨。』第二遍、第三遍也像這樣宣告。 『僧團已經同意為某甲比丘進行隨覆藏日羯磨，僧團同意了，因為大家保持沉默，這件事就這樣決定了。』
如果他在進行覆藏期間又犯了更重的罪行，他這樣想：『我該怎麼辦？』於是他告訴了其他的比丘。比丘們稟告了佛陀（Buddha）。佛陀說：『允許僧團為這位比丘進行本日治白四羯磨（abbhānadinakamma，一種更嚴厲的懺悔儀式）。』應該這樣進行：這位比丘應該來到僧團中，袒露右肩，脫掉鞋子，禮拜僧團的腳，右膝著地，合掌這樣說：『尊敬的僧團請聽！我（某甲比丘）犯了僧殘罪並隱瞞了罪行。我（某甲比丘）因為犯了僧殘罪，並隱瞞了罪行經過的時間，已經向僧團請求進行隨覆藏日羯磨。僧團已經允許我進行隨覆藏日羯磨。我（某甲比丘）在進行覆藏期間又犯了更重的罪行。現在我（某甲比丘）向僧團請求進行覆藏本日治羯磨，愿僧團慈悲，允許我（某甲比丘）進行覆藏本日治羯磨。』像這樣重複第二遍、第三遍。僧團中應該選出一位能夠主持羯磨的人，按照之前的程式，這樣宣告：『尊敬的僧團請聽！某甲比丘犯了僧殘罪並隱瞞了罪行。這位某甲比丘犯了僧殘罪，』
【English Translation】 English version: 'I, (Bhikkhu name), having concealed the Sanghādisesa (a type of serious offense) for a certain period, now request the Sangha for a Paṭicchannakamma (a ceremony of confession and penance). May the Sangha, out of compassion, grant me the Paṭicchannakamma.' This should be repeated a second and third time. A competent person in the Sangha should be appointed to perform the Kamma (formal act), as before, and announce thus: 'Venerable Sangha, listen! Bhikkhu (name) has committed a Sanghādisesa offense and concealed it. Now, this Bhikkhu (name), having committed a Sanghādisesa offense and concealed it for a certain period, requests the Sangha for a Paṭicchannakamma. If the Sangha is ready, let the Sangha grant Bhikkhu (name) the Paṭicchannakamma.' The announcement is made. 'Venerable Sangha, listen! Bhikkhu (name) has committed a Sanghādisesa offense and concealed it. Now, this Bhikkhu (name), having committed a Sanghādisesa offense and concealed it for a certain period, requests the Sangha for a Paṭicchannakamma. Now the Sangha will grant Bhikkhu (name) the Paṭicchannakamma. Those elders who approve of the Sangha granting Bhikkhu (name) the Paṭicchannakamma, let them remain silent; those who do not approve, let them speak. This is the first Kamma.' The second and third times are also announced in the same way. 'The Sangha has approved granting Bhikkhu (name) the Paṭicchannakamma, the Sangha approves, because they are silent, this matter is thus decided.'
If, while undergoing concealment, he commits a further serious offense, he thinks: 'What should I do?' He tells the other Bhikkhus. The Bhikkhus report to the Buddha (Buddha). The Buddha says: 'Let the Sangha perform an Abbhānadinakamma (a more severe ceremony of penance) for that Bhikkhu.' It should be done thus: That Bhikkhu should come to the Sangha, uncover his right shoulder, remove his sandals, bow at the feet of the Sangha, kneel on his right knee, and with joined palms say thus: 'Venerable Sangha, listen! I, (Bhikkhu name), have committed a Sanghādisesa offense and concealed it. I, (Bhikkhu name), having committed a Sanghādisesa offense and concealed it for a certain period, have requested the Sangha for a Paṭicchannakamma. The Sangha has granted me the Paṭicchannakamma. I, (Bhikkhu name), while undergoing concealment, have committed a further serious offense. Now I, (Bhikkhu name), request the Sangha for an Abbhānadinakamma, may the Sangha, out of compassion, grant me, Bhikkhu (name), the Abbhānadinakamma.' This should be repeated a second and third time. A competent person in the Sangha should be appointed to perform the Kamma, as before, and announce thus: 'Venerable Sangha, listen! Bhikkhu (name) has committed a Sanghādisesa offense and concealed it. This Bhikkhu (name) has committed a Sanghādisesa offense,'
隨覆藏日已從僧乞覆藏羯磨。僧已與某甲比丘隨覆藏日羯磨。彼行覆藏時更重犯罪，今從僧乞覆藏本日治羯磨。若僧時到僧忍聽，僧與某甲比丘覆藏本日治羯磨。白如是。』『大德僧聽！某甲比丘犯僧殘罪覆藏。此某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏日羯磨。僧已與某甲比丘隨覆藏日羯磨，彼行覆藏時更重犯罪，彼從僧乞覆藏本日治羯磨。僧今與某甲比丘覆藏本日治羯磨。誰諸長老忍僧與某甲比丘覆藏本日治羯磨者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍與某甲比丘覆藏本日治羯磨竟，僧忍，默然故，是事如是持。』」
彼比丘行覆藏竟白諸比丘，諸比丘白佛，佛言：「聽僧為彼比丘作六夜摩那埵白四羯磨。應如是與，彼比丘應至僧中，偏露右肩、脫革屣、禮僧足、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯僧殘罪覆藏。我某甲比丘犯僧殘罪，隨覆藏日已從僧乞隨覆藏日羯磨。僧已與我隨覆藏日羯磨，我行覆藏時更重犯罪，從僧乞覆藏本日治羯磨。僧已與我覆藏本日治羯磨。我某甲比丘行覆藏本日治竟，今從僧乞六夜摩那埵，愿僧與我六夜摩那埵，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪覆藏。某甲比丘犯僧
【現代漢語翻譯】 現代漢語譯本： 『某某比丘（比丘的名字）已經從僧團請求進行隨覆藏日的羯磨（一種宗教儀式）。僧團已經為某某比丘進行了隨覆藏日的羯磨。他在進行覆藏期間又犯了更重的罪，現在從僧團請求進行覆藏本日的懲治羯磨。如果僧團時間允許，僧團願意聽取，僧團將為某某比丘進行覆藏本日的懲治羯磨。告知如上。』 『各位長老聽著！某某比丘犯了僧殘罪（一種較重的罪行）並加以覆藏。這位某某比丘犯了僧殘罪，在隨覆藏日之後，已經從僧團請求進行隨覆藏日的羯磨。僧團已經為某某比丘進行了隨覆藏日的羯磨，他在進行覆藏期間又犯了更重的罪，他從僧團請求進行覆藏本日的懲治羯磨。僧團現在將為某某比丘進行覆藏本日的懲治羯磨。哪位長老同意僧團為某某比丘進行覆藏本日的懲治羯磨就保持沉默，哪位不同意就請說出來。這是第一次羯磨。』 像這樣重複第二遍、第三遍。『僧團已經同意為某某比丘進行覆藏本日的懲治羯磨完畢，僧團同意，因為大家保持沉默，這件事就這樣決定了。』
那位比丘在完成覆藏之後，告知各位比丘，各位比丘稟告佛陀，佛陀說：『允許僧團為那位比丘進行六夜摩那埵（一種懺悔期）的白四羯磨（一種正式的儀式）。應該這樣進行：那位比丘應該來到僧團中，袒露右肩、脫掉鞋子、禮拜僧團的腳、右膝著地，合掌稟告說：『各位長老聽著！我某某比丘犯了僧殘罪並加以覆藏。我某某比丘犯了僧殘罪，在隨覆藏日之後，已經從僧團請求進行隨覆藏日的羯磨。僧團已經為我進行了隨覆藏日的羯磨，我在進行覆藏期間又犯了更重的罪，從僧團請求進行覆藏本日的懲治羯磨。僧團已經為我進行了覆藏本日的懲治羯磨。我某某比丘完成了覆藏本日的懲治，現在從僧團請求六夜摩那埵，希望僧團能給我六夜摩那埵，因為慈悲憐憫的緣故。』 像這樣重複第二遍、第三遍。大眾中應該選出能夠進行羯磨的人，像上面那樣，這樣稟告：『各位長老聽著！這位某某比丘犯了僧殘罪並加以覆藏。某某比丘犯了僧
【English Translation】 English version: 'So-and-so Bhikkhu (the name of the Bhikkhu) has requested from the Sangha (the monastic community) the Sangha-covering-day Karma (a type of religious ceremony). The Sangha has performed the Sangha-covering-day Karma for So-and-so Bhikkhu. While he was undergoing the covering, he committed a more serious offense, and now requests from the Sangha the punishment Karma for the original covering day. If the Sangha has time, may the Sangha listen, and the Sangha will perform the punishment Karma for the original covering day for So-and-so Bhikkhu. Let it be known as such.' 'Venerable Sangha, listen! So-and-so Bhikkhu has committed a Sanghadisesa offense (a serious offense) and concealed it. This So-and-so Bhikkhu has committed a Sanghadisesa offense, and after the Sangha-covering-day, has requested from the Sangha the Sangha-covering-day Karma. The Sangha has performed the Sangha-covering-day Karma for So-and-so Bhikkhu, and while he was undergoing the covering, he committed a more serious offense, and he requests from the Sangha the punishment Karma for the original covering day. The Sangha will now perform the punishment Karma for the original covering day for So-and-so Bhikkhu. Whoever among the elders approves of the Sangha performing the punishment Karma for the original covering day for So-and-so Bhikkhu, let him remain silent; whoever does not approve, let him speak. This is the first Karma.' Thus, it is said the second and third time. 'The Sangha has approved of performing the punishment Karma for the original covering day for So-and-so Bhikkhu, the Sangha approves, because everyone remains silent, this matter is thus decided.'
That Bhikkhu, having completed the covering, informs the Bhikkhus, and the Bhikkhus inform the Buddha, and the Buddha says: 'Allow the Sangha to perform the six-night Manatta (a period of penance) white four-Karma (a formal ceremony) for that Bhikkhu. It should be done thus: that Bhikkhu should come into the Sangha, expose his right shoulder, remove his sandals, prostrate at the feet of the Sangha, kneel on his right knee, and with palms joined, inform them thus: 'Venerable Sangha, listen! I, So-and-so Bhikkhu, have committed a Sanghadisesa offense and concealed it. I, So-and-so Bhikkhu, have committed a Sanghadisesa offense, and after the Sangha-covering-day, have requested from the Sangha the Sangha-covering-day Karma. The Sangha has performed the Sangha-covering-day Karma for me, and while I was undergoing the covering, I committed a more serious offense, and I request from the Sangha the punishment Karma for the original covering day. The Sangha has performed the punishment Karma for the original covering day for me. I, So-and-so Bhikkhu, have completed the punishment for the original covering day, and now request from the Sangha the six-night Manatta, and I hope that the Sangha will grant me the six-night Manatta, for the sake of compassion.' Thus, it is said the second and third time. Among the assembly, one who is capable of performing the Karma should be chosen, as above, and inform them thus: 'Venerable Sangha, listen! This So-and-so Bhikkhu has committed a Sanghadisesa offense and concealed it. So-and-so Bhikkhu has committed a Sangha
殘罪，隨覆藏日已從僧乞覆藏羯磨。僧已與某甲比丘隨覆藏日羯磨，彼行覆藏時更重犯罪。此某甲比丘從僧乞覆藏本日治羯磨，僧已與某甲比丘覆藏本日治羯磨。此某甲比丘行覆藏本日治竟，今從僧乞六夜摩那埵羯磨。若僧時到僧忍聽，僧與某甲比丘六夜摩那埵羯磨。白如是。』『大德僧聽！此某甲比丘犯僧殘罪覆藏。此某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨，僧已與某甲比丘隨覆藏日羯磨。此某甲比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與此某甲比丘覆藏本日治羯磨。此某甲比丘行覆藏本日治竟，今從僧乞六夜摩那埵羯磨。僧今與某甲比丘六夜摩那埵羯磨。誰諸長老忍僧與某甲比丘六夜摩那埵羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與某甲比丘六夜摩那埵羯磨竟，僧忍，默然故，是事如是持。』」
彼行摩那埵竟白諸比丘，諸比丘白佛，佛言：「聽僧與彼比丘作白四羯磨出罪。應如是出罪，彼比丘應至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯僧殘罪覆藏。我某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏日羯磨，僧已與我隨覆藏日羯磨。我某甲比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與我覆藏本
【現代漢語翻譯】 現代漢語譯本： 『某甲比丘犯了僧殘罪（Sanghavasesa，一種較重的罪），並且隱瞞了罪行。他已經按照隱瞞的天數，向僧團請求了覆藏羯磨（Patichanna-kamma，一種懺悔儀式）。僧團已經給予了某甲比丘按照隱瞞天數的覆藏羯磨。此某甲比丘在進行覆藏期間，又犯了更重的罪。現在，此某甲比丘向僧團請求覆藏本日治羯磨（Patichanna-mulaya-patikassana-kamma，一種針對覆藏罪行的治療儀式）。僧團已經給予了某甲比丘覆藏本日治羯磨。此某甲比丘在進行覆藏本日治結束后，現在向僧團請求六夜摩那埵羯磨（Manatta-kamma，一種六夜的懺悔儀式）。如果僧團認為時機已到，僧團願意聽取，僧團將給予某甲比丘六夜摩那埵羯磨。稟白如上。』 『大德僧團請聽！此某甲比丘犯了僧殘罪並且覆藏。此某甲比丘犯了僧殘罪，按照覆藏的天數已經向僧團請求覆藏羯磨，僧團已經給予某甲比丘按照覆藏天數的羯磨。此某甲比丘在進行覆藏時又犯了更重的罪，向僧團請求覆藏本日治羯磨，僧團已經給予此某甲比丘覆藏本日治羯磨。此某甲比丘在進行覆藏本日治結束后，現在向僧團請求六夜摩那埵羯磨。僧團現在給予某甲比丘六夜摩那埵羯磨。哪位長老贊同僧團給予某甲比丘六夜摩那埵羯磨的請默然，哪位不贊同的請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧團已經贊同給予某甲比丘六夜摩那埵羯磨完畢，僧團贊同，因為默然的緣故，此事就這樣執行。』 此比丘在進行摩那埵結束后，稟告諸位比丘，諸位比丘稟告佛陀，佛陀說：『允許僧團給予此比丘作白四羯磨（Ubbahana-kamma，一種解除罪行的儀式）出罪。應該這樣出罪，此比丘應該來到僧團中，袒露右肩、脫掉鞋子、禮拜僧團的腳，右膝著地，合掌稟白如下：『大德僧團請聽！我某甲比丘犯了僧殘罪並且覆藏。我某甲比丘犯了僧殘罪，按照覆藏的天數已經向僧團請求覆藏日羯磨，僧團已經給予我按照覆藏天數的羯磨。我某甲比丘在進行覆藏時又犯了更重的罪，向僧團請求覆藏本'
【English Translation】 English version: 'This Bhikkhu (monk) has committed a Sanghavasesa (an offense requiring a meeting of the Sangha), and concealed it. He has requested Patichanna-kamma (concealment penance) from the Sangha according to the number of days of concealment. The Sangha has granted Patichanna-kamma to this Bhikkhu according to the number of days of concealment. This Bhikkhu, while undergoing Patichanna, committed a further serious offense. Now, this Bhikkhu requests Mulaya-patikassana-kamma (removal from the root) from the Sangha. The Sangha has granted Mulaya-patikassana-kamma to this Bhikkhu. This Bhikkhu, having completed Mulaya-patikassana, now requests Manatta-kamma (six-night penance) from the Sangha. If it seems the right time to the Sangha, the Sangha will listen, and the Sangha will grant Manatta-kamma for six nights to this Bhikkhu. This is the announcement.' 'Listen, venerable Sangha! This Bhikkhu has committed a Sanghavasesa and concealed it. This Bhikkhu has committed a Sanghavasesa, and according to the number of days of concealment, has requested Patichanna-kamma from the Sangha, and the Sangha has granted Patichanna-kamma to this Bhikkhu according to the number of days of concealment. This Bhikkhu, while undergoing Patichanna, committed a further serious offense, and requested Mulaya-patikassana-kamma from the Sangha, and the Sangha has granted Mulaya-patikassana-kamma to this Bhikkhu. This Bhikkhu, having completed Mulaya-patikassana, now requests Manatta-kamma for six nights from the Sangha. The Sangha now grants Manatta-kamma for six nights to this Bhikkhu. Those venerable ones who approve of the Sangha granting Manatta-kamma for six nights to this Bhikkhu, let them remain silent; those who do not approve, let them speak. This is the first Kamma (formal act).』 The second and third times are also to be spoken in the same way. 'The Sangha has approved the granting of Manatta-kamma for six nights to this Bhikkhu, the Sangha approves, therefore it is silent; thus, this matter is to be carried out.' Having completed the Manatta, that Bhikkhu informs the Bhikkhus, and the Bhikkhus inform the Buddha, and the Buddha says: 'Allow the Sangha to perform Ubbahana-kamma (raising up) with four announcements for that Bhikkhu to absolve him of the offense. He should be absolved in this way: that Bhikkhu should come into the midst of the Sangha, expose his right shoulder, remove his sandals, pay homage at the feet of the Sangha, kneel on his right knee, join his palms, and announce thus: 'Listen, venerable Sangha! I, Bhikkhu so-and-so, have committed a Sanghavasesa and concealed it. I, Bhikkhu so-and-so, have committed a Sanghavasesa, and according to the number of days of concealment, have requested Patichanna-kamma from the Sangha, and the Sangha has granted me Patichanna-kamma according to the number of days of concealment. I, Bhikkhu so-and-so, while undergoing Patichanna, committed a further serious offense, and requested Mulaya-patikassana'
日治羯磨。我某甲比丘行覆藏本日治竟，從僧乞六夜摩那埵羯磨，僧已與我六夜摩那埵羯磨。我比丘某甲行六夜摩那埵竟，今從僧乞出罪羯磨，愿僧與我出罪羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪覆藏。此某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨，僧已與某甲比丘隨覆藏日羯磨。此某甲比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與某甲比丘覆藏本日治羯磨。此比丘行覆藏本日治竟，從僧乞六夜摩那埵羯磨。僧已與某甲比丘六夜摩那埵羯磨。此比丘行六夜摩那埵竟，從僧乞出罪羯磨。若僧時到僧忍聽，僧今為某甲比丘出罪。白如是。』『大德僧聽！此某甲比丘犯僧殘罪覆藏。某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨，僧已與某甲比丘隨覆藏日羯磨。此比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與某甲比丘覆藏本日治羯磨。此某甲比丘行覆藏本日治竟，從僧乞六夜摩那埵羯磨，僧已與比丘某甲六夜摩那埵羯磨。此某甲比丘行六夜摩那埵竟，從僧乞出罪羯磨，僧今為比丘某甲出罪。誰諸長老忍僧與此某甲比丘出罪者默然，誰不忍者說。此是初羯磨。』第二、第三亦如是說。『僧已忍為某甲比丘出罪竟，僧忍，默然故
【現代漢語翻譯】 現代漢語譯本： 『日治羯磨（Divasa-pratikacchanna，日數遮藏）。我某甲比丘行覆藏（pracchanna，覆藏）本日治竟，從僧乞六夜摩那埵羯磨（ṣaṭ-rātri mānatva karma，六夜摩那埵羯磨），僧已與我六夜摩那埵羯磨。我比丘某甲行六夜摩那埵竟，今從僧乞出罪羯磨（utthāpana karma，出罪羯磨），愿僧與我出罪羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪（saṃghāvaśeṣa，僧殘罪）覆藏。此某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨，僧已與某甲比丘隨覆藏日羯磨。此某甲比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與某甲比丘覆藏本日治羯磨。此比丘行覆藏本日治竟，從僧乞六夜摩那埵羯磨。僧已與某甲比丘六夜摩那埵羯磨。此比丘行六夜摩那埵竟，從僧乞出罪羯磨。若僧時到僧忍聽，僧今為某甲比丘出罪。白如是。』 『大德僧聽！此某甲比丘犯僧殘罪覆藏。某甲比丘犯僧殘罪，隨覆藏日已從僧乞覆藏羯磨，僧已與某甲比丘隨覆藏日羯磨。此比丘行覆藏時更重犯罪，從僧乞覆藏本日治羯磨，僧已與某甲比丘覆藏本日治羯磨。此某甲比丘行覆藏本日治竟，從僧乞六夜摩那埵羯磨，僧已與比丘某甲六夜摩那埵羯磨。此某甲比丘行六夜摩那埵竟，從僧乞出罪羯磨，僧今為比丘某甲出罪。誰諸長老忍僧與此某甲比丘出罪者默然，誰不忍者說。此是初羯磨。』第二、第三亦如是說。 『僧已忍為某甲比丘出罪竟，僧忍，默然故。』
【English Translation】 English version: 'Divasa-pratikacchanna (Day-concealment). I, Bhikṣu (monk) So-and-so, having completed the day-concealment of Pracchanna (concealment), request from the Sangha (community) the Ṣaṭ-rātri mānatva karma (Six-night penance karma), and the Sangha has granted me the Six-night mānatva karma. I, Bhikṣu So-and-so, having completed the Six-night mānatva, now request from the Sangha the Utthāpana karma (Rehabilitation karma), and I wish the Sangha would grant me the Rehabilitation karma, out of compassion.' Thus, the second and third times are spoken. Among the assembly, one who is capable of performing the karma should be appointed as above, and make such an announcement: 'Venerable Sangha, listen! This Bhikṣu So-and-so has committed a Saṃghāvaśeṣa (offense requiring community penance) and concealed it. This Bhikṣu So-and-so has committed a Saṃghāvaśeṣa, and according to the days of concealment, has requested the concealment karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the karma according to the days of concealment. This Bhikṣu, while practicing concealment, committed a further offense, and requested the Divasa-pratikacchanna (Day-concealment) karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the Day-concealment karma. This Bhikṣu, having completed the Day-concealment, requests the Six-night mānatva karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the Six-night mānatva karma. This Bhikṣu, having completed the Six-night mānatva, requests the Rehabilitation karma from the Sangha. If it is the Sangha's time, may the Sangha consent to listen, the Sangha now rehabilitates Bhikṣu So-and-so. The announcement is thus.' 'Venerable Sangha, listen! This Bhikṣu So-and-so has committed a Saṃghāvaśeṣa and concealed it. Bhikṣu So-and-so has committed a Saṃghāvaśeṣa, and according to the days of concealment, has requested the concealment karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the karma according to the days of concealment. This Bhikṣu, while practicing concealment, committed a further offense, and requested the Day-concealment karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the Day-concealment karma. This Bhikṣu So-and-so, having completed the Day-concealment, requests the Six-night mānatva karma from the Sangha, and the Sangha has granted Bhikṣu So-and-so the Six-night mānatva karma. This Bhikṣu So-and-so, having completed the Six-night mānatva, requests the Rehabilitation karma from the Sangha, the Sangha now rehabilitates Bhikṣu So-and-so. Whoever among the elders consents to the Sangha rehabilitating this Bhikṣu So-and-so, let them be silent; whoever does not consent, let them speak. This is the first karma.' The second and third times are also spoken thus. 'The Sangha has consented to rehabilitate Bhikṣu So-and-so, the Sangha consents, therefore is silent.'
。是事如是持。』」
爾時有比丘犯僧殘罪不覆藏，作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘六夜摩那埵白四羯磨。應如是與，彼比丘應至僧中，偏露右肩、脫革屣、禮僧足已。右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯僧殘罪不覆藏，今從僧乞六夜摩那埵，愿僧與我六夜摩那埵，慈愍故。』如是第二、第三說。僧中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪不覆藏，今從僧乞六夜摩那埵。若僧時到僧忍聽，僧與某甲比丘六夜摩那埵。白如是。』『大德僧聽！此某甲比丘犯僧殘罪不覆藏，今從僧乞六夜摩那埵。僧今與某甲比丘六夜摩那埵。誰諸長老忍僧與某甲比丘六夜摩那埵者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍，與某甲比丘六夜摩那埵竟，僧忍，默然故，是事如是持。』」
彼行摩那埵中間更犯，彼比丘作如是言：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘作摩那埵本日治白四羯磨。應如是與，彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯僧殘罪不覆藏。我某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與我六夜摩那埵。
【現代漢語翻譯】 現代漢語譯本：『就這樣接受和奉行這件事。』
當時，有一位比丘犯了僧殘罪（Sanghavasesa，一種較重的罪），卻沒有坦白隱瞞，他心中想：『我該怎麼辦呢？』於是去請教其他比丘。其他比丘將此事稟告佛陀，佛陀說：『允許僧團給予那位比丘六夜摩那埵（Manatta，一種懺悔期），通過白四羯磨（白四羯磨，一種正式的僧團決議程式）進行。』應該這樣進行：那位比丘應當來到僧團中，袒露右肩，脫掉革屣（皮鞋），禮拜僧團的腳，然後右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲比丘犯了僧殘罪，沒有坦白隱瞞，現在向僧團請求六夜摩那埵，希望僧團慈悲憐憫我，給予我六夜摩那埵。』像這樣重複第二遍、第三遍。僧團中應當選出一位有能力主持羯磨的人，像上面那樣，作這樣的宣告：『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，沒有坦白隱瞞，現在向僧團請求六夜摩那埵。如果僧團認為時機已到，請允許僧團給予某甲比丘六夜摩那埵。宣告完畢。』『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，沒有坦白隱瞞，現在向僧團請求六夜摩那埵。僧團現在給予某甲比丘六夜摩那埵。哪位長老贊同僧團給予某甲比丘六夜摩那埵的請默然，哪位不贊同的請說出來。這是第一次羯磨。』像這樣重複第二遍、第三遍。『僧團已經贊同，給予某甲比丘六夜摩那埵完畢，僧團贊同，因為默然的緣故，就這樣接受和奉行這件事。』
他在進行摩那埵（Manatta）期間再次犯戒，那位比丘這樣想：『我該怎麼辦呢？』於是去請教其他比丘。其他比丘將此事稟告佛陀，佛陀說：『允許僧團給予那位比丘作摩那埵本日治（Manatta，一種懺悔期）白四羯磨。』應該這樣進行：那位比丘應當來到僧團中，袒露右肩，脫掉革屣，禮拜僧團的腳，然後右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲比丘犯了僧殘罪，沒有坦白隱瞞。我某甲比丘犯了僧殘罪，沒有坦白隱瞞，向僧團請求六夜摩那埵，僧團已經給予我六夜摩那埵。
【English Translation】 English version: 'This is how the matter should be received and practiced.'
At that time, there was a Bhikkhu (monk) who committed a Sanghavasesa (a type of serious offense) and did not conceal it, thinking, 'What should I do?' He consulted the other Bhikkhus. The Bhikkhus reported this to the Buddha, who said, 'Allow the Sangha (monastic community) to grant that Bhikkhu a six-night Manatta (a period of penance), through a formal declaration with four motions (白四羯磨).' It should be done as follows: That Bhikkhu should come into the Sangha, expose his right shoulder, remove his leather sandals, and bow at the feet of the Sangha. Then, kneeling on his right knee, he should join his palms and announce, 'Venerable Sangha, please listen! I, Bhikkhu (name), have committed a Sanghavasesa and did not conceal it. Now I request a six-night Manatta from the Sangha. May the Sangha have compassion and grant me a six-night Manatta.' He should repeat this a second and third time. A competent person should be appointed from the Sangha to conduct the procedure, as described above, making this announcement: 'Venerable Sangha, please listen! This Bhikkhu (name) has committed a Sanghavasesa and did not conceal it. Now he requests a six-night Manatta from the Sangha. If the Sangha deems it the right time, may the Sangha grant Bhikkhu (name) a six-night Manatta. The announcement is complete.' 'Venerable Sangha, please listen! This Bhikkhu (name) has committed a Sanghavasesa and did not conceal it. Now the Sangha grants Bhikkhu (name) a six-night Manatta. Those elders who approve of the Sangha granting Bhikkhu (name) a six-night Manatta, please remain silent; those who disapprove, please speak. This is the first motion.' He should repeat this a second and third time. 'The Sangha has approved, the six-night Manatta has been granted to Bhikkhu (name), the Sangha approves, because of the silence. This is how the matter should be received and practiced.'
While he was undergoing Manatta, he committed another offense. That Bhikkhu thought, 'What should I do?' He consulted the other Bhikkhus. The Bhikkhus reported this to the Buddha, who said, 'Allow the Sangha to grant that Bhikkhu a Manatta for the day of the offense, through a formal declaration with four motions.' It should be done as follows: That Bhikkhu should come into the Sangha, expose his right shoulder, remove his leather sandals, and bow at the feet of the Sangha. Then, kneeling on his right knee, he should join his palms and announce, 'Venerable Sangha, please listen! I, Bhikkhu (name), have committed a Sanghavasesa and did not conceal it. I, Bhikkhu (name), have committed a Sanghavasesa and did not conceal it. I requested a six-night Manatta from the Sangha, and the Sangha has granted me a six-night Manatta.'
我行摩那埵時更重犯罪，今從僧乞摩那埵本日治羯磨，愿僧與我摩那埵本日治羯磨，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與六夜摩那埵。彼比丘行六夜摩那埵時更重犯罪，從僧乞摩那埵本日治羯磨。若僧時到僧忍聽，僧與某甲比丘摩那埵本日治羯磨。白如是。』『大德僧聽！此某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與六夜摩那埵。此比丘行六夜摩那埵時更重犯罪，從僧乞摩那埵本日治羯磨。僧今與某甲比丘摩那埵本日治羯磨。誰諸長老忍僧與某甲比丘摩那埵本日治羯磨者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與某甲比丘摩那埵本日治羯磨竟，僧忍，默然故，是事如是持。』」
彼行摩那埵竟白諸比丘，諸比丘白佛，佛言：「聽僧為彼比丘出罪作白四羯磨。應如是作，彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白言：『大德僧聽！我某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與我六夜摩那埵。我行六夜摩那埵時更重犯罪，從僧乞六夜摩那埵本日治羯磨，僧已與我摩那埵本日治羯磨。我某甲比丘行摩那埵本日治竟，今從僧乞出罪羯磨，愿僧與
【現代漢語翻譯】 現代漢語譯本： 『我進行摩那埵（Manatva，一種懺悔罪行的修行）時又犯了更重的罪，現在向僧團請求摩那埵本日治羯磨（Manatva-bonorhita-kamma，一種特殊的羯磨，用於在摩那埵期間再次犯戒的情況），希望僧團能慈悲地給予我摩那埵本日治羯磨。』像這樣重複第二遍、第三遍。僧團中應當指派有能力進行羯磨的人，按照上面的方式，這樣宣告：『各位大德僧眾請聽！這位名叫某甲的比丘犯了僧殘罪（Sanghavasesa，一種較重的罪行）沒有隱瞞，向僧團請求六夜摩那埵（6-night Manatva，六夜的懺悔期），僧團已經給予了他六夜摩那埵。這位比丘在進行六夜摩那埵時又犯了更重的罪，現在向僧團請求摩那埵本日治羯磨。如果僧團認為時機已到，請僧團允許，僧團將給予某甲比丘摩那埵本日治羯磨。宣告完畢。』 『各位大德僧眾請聽！這位名叫某甲的比丘犯了僧殘罪沒有隱瞞，向僧團請求六夜摩那埵，僧團已經給予了他六夜摩那埵。這位比丘在進行六夜摩那埵時又犯了更重的罪，現在向僧團請求摩那埵本日治羯磨。僧團現在給予某甲比丘摩那埵本日治羯磨。哪位長老贊同僧團給予某甲比丘摩那埵本日治羯磨的請默然，哪位不贊同的請說出來。這是第一次羯磨。』第二遍、第三遍也像這樣說。『僧團已經贊同給予某甲比丘摩那埵本日治羯磨完畢，僧團贊同，因為大家默然，這件事就這樣確定了。』 他進行摩那埵完畢后稟告各位比丘，各位比丘稟告佛陀，佛陀說：『允許僧團為這位比丘進行出罪的白四羯磨（Tajjaniya-kamma，一種恢復僧人資格的羯磨）。應當這樣做，這位比丘應當來到僧團中，袒露右肩、脫掉鞋子、禮拜僧團的腳后、右膝著地，合掌稟告說：『各位大德僧眾請聽！我某甲比丘犯了僧殘罪沒有隱瞞，向僧團請求六夜摩那埵，僧團已經給予了我六夜摩那埵。我進行六夜摩那埵時又犯了更重的罪，向僧團請求摩那埵本日治羯磨，僧團已經給予了我摩那埵本日治羯磨。我某甲比丘進行摩那埵本日治完畢，現在向僧團請求出罪羯磨，希望僧團給予我出罪羯磨，慈悲憐憫的緣故。』
【English Translation】 English version: 'While I was undergoing Manatva (Manatva, a practice of repentance for offenses), I committed a more serious offense. Now I request from the Sangha Manatva-bonorhita-kamma (Manatva-bonorhita-kamma, a special Kamma for cases where one re-offends during Manatva), hoping the Sangha will compassionately grant me Manatva-bonorhita-kamma.' Thus, it should be repeated a second and third time. Among the Sangha, one who is capable of performing Kamma should be appointed as above, and make the following announcement: 'Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Sanghavasesa (Sanghavasesa, a serious offense) and did not conceal it. He requested six-night Manatva (6-night Manatva, a six-night period of repentance) from the Sangha, and the Sangha has granted him six-night Manatva. This Bhikkhu, while undergoing six-night Manatva, committed a more serious offense. Now he requests Manatva-bonorhita-kamma from the Sangha. If the Sangha deems it the right time, may the Sangha permit, and the Sangha will grant Bhikkhu so-and-so Manatva-bonorhita-kamma. The announcement is made.' 'Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Sanghavasesa and did not conceal it. He requested six-night Manatva from the Sangha, and the Sangha has granted him six-night Manatva. This Bhikkhu, while undergoing six-night Manatva, committed a more serious offense. Now he requests Manatva-bonorhita-kamma from the Sangha. The Sangha now grants Bhikkhu so-and-so Manatva-bonorhita-kamma. Those elders who approve of the Sangha granting Bhikkhu so-and-so Manatva-bonorhita-kamma, please remain silent; those who do not approve, please speak. This is the first Kamma.' The second and third times should also be said in the same way. 'The Sangha has approved granting Bhikkhu so-and-so Manatva-bonorhita-kamma. The Sangha approves, because of the silence. This matter is thus established.' After he has completed the Manatva, he informs the Bhikkhus, and the Bhikkhus inform the Buddha. The Buddha says: 'Allow the Sangha to perform Tajjaniya-kamma (Tajjaniya-kamma, a Kamma to restore a monk's status) for this Bhikkhu, a white four-Kamma. It should be done as follows: This Bhikkhu should come into the Sangha, expose his right shoulder, remove his sandals, prostrate at the feet of the Sangha, kneel on his right knee, and with joined palms, announce: 'Venerable Sangha, listen! I, Bhikkhu so-and-so, have committed a Sanghavasesa and did not conceal it. I requested six-night Manatva from the Sangha, and the Sangha has granted me six-night Manatva. While I was undergoing six-night Manatva, I committed a more serious offense. I requested Manatva-bonorhita-kamma from the Sangha, and the Sangha has granted me Manatva-bonorhita-kamma. I, Bhikkhu so-and-so, have completed the Manatva-bonorhita. Now I request Tajjaniya-kamma from the Sangha, hoping the Sangha will grant me Tajjaniya-kamma, out of compassion.'
我出罪羯磨，慈愍故。』如是第二、第三說。僧中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與六夜摩那埵。彼比丘行六夜摩那埵時更重犯罪，從僧乞摩那埵本日治羯磨，僧已與彼比丘摩那埵本日治羯磨。彼行摩那埵本日治竟，今從僧乞出罪羯磨。若僧時到僧忍聽，僧為某甲比丘出罪。白如是。』『大德僧聽！此某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與六夜摩那埵。彼行摩那埵時更重犯罪，從僧乞摩那埵本日治羯磨，僧已與摩那埵本日治羯磨。此比丘行摩那埵本日治竟，今從僧乞出罪羯磨。僧今與某甲比丘出罪羯磨。誰諸長老忍僧與某甲比丘出罪羯磨者默然，誰不忍者說。』第二、第三亦如是說。『僧已忍與某甲比丘出罪羯磨竟，僧忍，默然故，是事如是持。』」
時有一比丘犯眾多僧殘罪，或有犯覆藏一夜、或有犯覆藏二夜，如是乃至十夜。彼比丘作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘共作犯眾多僧殘罪覆藏十夜白四羯磨。應如是與。彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白言：『大德僧聽！我某甲比丘犯眾多僧殘罪，或覆藏一夜、或覆藏二夜乃至十夜者。今從僧乞覆藏
【現代漢語翻譯】 現代漢語譯本： 『我請求出罪羯磨（Śuddhi-karma，一種佛教儀式），因為慈悲的緣故。』像這樣第二、第三次說。僧團中應該選擇能夠執行羯磨的人，如前所述，作如下稟白：『各位大德僧眾請聽！這位某甲比丘（姓名）犯了僧殘罪（Saṃghāvaśeṣa，佛教戒律中的一種重罪）而不隱瞞，向僧團請求六夜摩那埵（ṣaḍrātra-mānatva，一種懺悔期），僧團已經給予了六夜摩那埵。這位比丘在行六夜摩那埵時又犯了更重的罪，向僧團請求摩那埵本日治羯磨（mānatva-mūlāya paṭikassanāya karma，一種更嚴格的懺悔儀式），僧團已經給予了這位比丘摩那埵本日治羯磨。他行摩那埵本日治結束后，現在向僧團請求出罪羯磨。如果僧團認為時機已到，僧團允許，僧團就為某甲比丘出罪。稟白完畢。』 『各位大德僧眾請聽！這位某甲比丘犯了僧殘罪而不隱瞞，向僧團請求六夜摩那埵，僧團已經給予了六夜摩那埵。他在行摩那埵時又犯了更重的罪，向僧團請求摩那埵本日治羯磨，僧團已經給予了摩那埵本日治羯磨。這位比丘行摩那埵本日治結束后，現在向僧團請求出罪羯磨。僧團現在給予某甲比丘出罪羯磨。哪位長老贊同僧團給予某甲比丘出罪羯磨的請默然，哪位不贊同的請說出來。』第二、第三次也像這樣說。 『僧團已經贊同給予某甲比丘出罪羯磨完畢，僧團贊同，因為默然的緣故，這件事就這樣成立。』
當時有一位比丘犯了許多僧殘罪，有的犯了隱瞞一夜的罪，有的犯了隱瞞兩夜的罪，像這樣乃至十夜。這位比丘這樣想：『我應當怎麼辦？』稟告了各位比丘。各位比丘稟告了佛陀，佛陀說：『允許僧團給予這位比丘共同進行犯眾多僧殘罪隱瞞十夜的白四羯磨（jñapticaturtha-karma，一種正式的僧團決議）。應當這樣給予。這位比丘應當來到僧團中，袒露右肩、脫掉革屣（皮鞋）、禮拜僧團的腳，右膝著地，合掌稟白說：『各位大德僧眾請聽！我某甲比丘犯了許多僧殘罪，有的隱瞞一夜，有的隱瞞兩夜乃至十夜。現在向僧團請求隱瞞
【English Translation】 English version: 'I request the Śuddhi-karma (a Buddhist ritual for purification), out of compassion.' Thus, he should say it the second and third time. The Sangha (Buddhist monastic community) should appoint someone capable of performing the karma (formal act of the Sangha) as mentioned above, and make the following announcement: 'Venerable Sangha, listen! This Bhikkhu (monk) named so-and-so has committed a Saṃghāvaśeṣa (a serious offense in Buddhist monastic rules) without concealing it, and has requested six nights of ṣaḍrātra-mānatva (a period of probation), which the Sangha has granted. While undergoing the six nights of mānatva, this Bhikkhu committed a further offense, and has requested mānatva-mūlāya paṭikassanāya karma (a more rigorous form of probation) from the Sangha, which the Sangha has granted to this Bhikkhu. Having completed the mānatva-mūlāya paṭikassanāya karma, he now requests Śuddhi-karma from the Sangha. If the Sangha deems it the right time and approves, the Sangha will grant Śuddhi-karma to Bhikkhu so-and-so. This is the announcement.' 'Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Saṃghāvaśeṣa without concealing it, and has requested six nights of ṣaḍrātra-mānatva, which the Sangha has granted. While undergoing the mānatva, he committed a further offense, and has requested mānatva-mūlāya paṭikassanāya karma from the Sangha, which the Sangha has granted. Having completed the mānatva-mūlāya paṭikassanāya karma, this Bhikkhu now requests Śuddhi-karma from the Sangha. The Sangha now grants Śuddhi-karma to Bhikkhu so-and-so. Those elders who approve of the Sangha granting Śuddhi-karma to Bhikkhu so-and-so, please remain silent; those who do not approve, please speak.' The second and third times, it should be said in the same way. 'The Sangha has approved the granting of Śuddhi-karma to Bhikkhu so-and-so, the Sangha approves, because of the silence, this matter is thus established.'"
At one time, there was a Bhikkhu who had committed many Saṃghāvaśeṣa offenses, some involving concealing for one night, some for two nights, and so on up to ten nights. This Bhikkhu thought: 'What should I do?' He reported it to the Bhikkhus. The Bhikkhus reported it to the Buddha, who said: 'Allow the Sangha to jointly perform a jñapticaturtha-karma (a formal Sangha resolution) for this Bhikkhu who has committed many Saṃghāvaśeṣa offenses involving concealing for ten nights. It should be granted in this way. This Bhikkhu should come into the Sangha, expose his right shoulder, remove his leather sandals, bow at the feet of the Sangha, kneel on his right knee, and with palms together, announce: 'Venerable Sangha, listen! I, Bhikkhu so-and-so, have committed many Saṃghāvaśeṣa offenses, some involving concealing for one night, some for two nights, and so on up to ten nights. Now I request from the Sangha the concealing
一夜乃至十夜羯磨，愿僧與我覆藏一夜乃至十夜羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯眾多僧殘罪，或有覆藏一夜乃至十夜，今從僧乞覆藏一夜乃至十夜羯磨。若僧時到僧忍聽，僧與某甲比丘覆藏一夜乃至十夜羯磨。白如是。』『大德僧聽！此某甲比丘犯眾多僧殘罪，或有覆藏一夜乃至十夜，今從僧乞覆藏一夜乃至十夜羯磨。今僧與某甲比丘覆藏一夜乃至十夜羯磨。誰諸長老忍僧與彼比丘覆藏一夜乃至十夜羯磨者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍與某甲比丘覆藏一夜乃至十夜羯磨竟，僧忍，默然故，是事如是持。』」
彼比丘行覆藏竟白諸比丘，諸比丘白佛，佛言：「聽僧與彼比丘六夜摩那埵白四羯磨。彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯眾多僧殘罪，覆藏一夜或二夜乃至十夜，從僧乞覆藏一夜乃至十夜羯磨，僧已與我覆藏羯磨。我某甲比丘已行覆藏竟，今從僧乞六夜摩那埵，愿僧與我六夜摩那埵，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯眾多僧殘罪，覆藏或一夜或二夜乃至十夜，從僧乞覆
【現代漢語翻譯】 現代漢語譯本 『（某甲比丘說）我犯了眾多僧殘罪（Sanghavasesa，一種較重的罪），或許覆藏了一夜乃至十夜，希望僧團慈悲，允許我進行一夜乃至十夜的覆藏羯磨（Kamma，佛教儀式）。』這樣重複說第二遍、第三遍。僧團中應指派一位有能力進行羯磨的人，如前所述，作如下宣告：『大德僧團請聽！這位某甲比丘犯了眾多僧殘罪，或許覆藏了一夜乃至十夜，現在向僧團請求進行一夜乃至十夜的覆藏羯磨。如果僧團認為時機已到，請允許僧團為某甲比丘進行一夜乃至十夜的覆藏羯磨。宣告完畢。』『大德僧團請聽！這位某甲比丘犯了眾多僧殘罪，或許覆藏了一夜乃至十夜，現在向僧團請求進行一夜乃至十夜的覆藏羯磨。現在僧團將為某甲比丘進行一夜乃至十夜的覆藏羯磨。哪位長老同意僧團為這位比丘進行一夜乃至十夜的覆藏羯磨，請保持沉默；不同意者請說出來。這是第一次羯磨。』這樣重複說第二遍、第三遍。『僧團已經同意為某甲比丘進行一夜乃至十夜的覆藏羯磨完畢，僧團同意，因為保持沉默，此事就這樣決定了。』 那位比丘完成覆藏后，告知諸位比丘，諸位比丘稟告佛陀，佛陀說：『允許僧團給予那位比丘六夜的摩那埵（Manatta，一種懺悔期）和白四羯磨。』那位比丘應該來到僧團中，袒露右肩，脫掉革屣（鞋子），禮拜僧團的腳，右膝著地，合掌作如下稟告：『大德僧團請聽！我某甲比丘犯了眾多僧殘罪，覆藏了一夜或二夜乃至十夜，向僧團請求進行一夜乃至十夜的覆藏羯磨，僧團已經為我進行了覆藏羯磨。我某甲比丘已經完成覆藏，現在向僧團請求六夜的摩那埵，希望僧團慈悲，允許我進行六夜的摩那埵。』這樣重複說第二遍、第三遍。僧團中應指派一位有能力進行羯磨的人，如前所述，作如下宣告：『大德僧團請聽！這位某甲比丘犯了眾多僧殘罪，覆藏了一夜或二夜乃至十夜，向僧團請求覆藏
【English Translation】 English version 'I (Bhikkhu so-and-so) have committed many Sanghavasesa (a type of serious offense), perhaps concealing it for one night up to ten nights. I ask the Sangha (the monastic community) to grant me the Kamma (a Buddhist ritual) of concealment for one night up to ten nights, out of compassion.' This is said a second and third time. Among the Sangha, one who is capable of performing the Kamma should be appointed as above, and make the following announcement: 'Venerable Sangha, please listen! This Bhikkhu so-and-so has committed many Sanghavasesa offenses, perhaps concealing them for one night up to ten nights. Now he requests from the Sangha the Kamma of concealment for one night up to ten nights. If the Sangha is ready, let the Sangha grant Bhikkhu so-and-so the Kamma of concealment for one night up to ten nights. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so has committed many Sanghavasesa offenses, perhaps concealing them for one night up to ten nights. Now he requests from the Sangha the Kamma of concealment for one night up to ten nights. Now the Sangha will grant Bhikkhu so-and-so the Kamma of concealment for one night up to ten nights. Those elders who approve of the Sangha granting this Bhikkhu the Kamma of concealment for one night up to ten nights, please remain silent; those who do not approve, please speak. This is the first Kamma.' This is said a second and third time. 'The Sangha has agreed to grant Bhikkhu so-and-so the Kamma of concealment for one night up to ten nights. The Sangha approves, because of silence. This matter is thus decided.' After that Bhikkhu has completed the period of concealment, he informs the Bhikkhus, and the Bhikkhus inform the Buddha. The Buddha says: 'Allow the Sangha to grant that Bhikkhu six nights of Manatta (a period of probation) and the White Four Kamma.' That Bhikkhu should come to the Sangha, expose his right shoulder, remove his leather sandals, prostrate himself at the feet of the Sangha, kneel on his right knee, and with joined palms make the following announcement: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed many Sanghavasesa offenses, concealing them for one night or two nights up to ten nights. I requested from the Sangha the Kamma of concealment for one night up to ten nights, and the Sangha has granted me the Kamma of concealment. I, Bhikkhu so-and-so, have completed the period of concealment, and now I request from the Sangha six nights of Manatta. I ask the Sangha to grant me six nights of Manatta, out of compassion.' This is said a second and third time. Among the Sangha, one who is capable of performing the Kamma should be appointed as above, and make the following announcement: 'Venerable Sangha, please listen! This Bhikkhu so-and-so has committed many Sanghavasesa offenses, concealing them for one night or two nights up to ten nights. He requested concealment
藏十夜羯磨，僧已與此某甲比丘覆藏十夜羯磨。此比丘行覆藏竟，今從僧乞六夜摩那埵。若僧時到僧忍聽，僧今與某甲比丘六夜摩那埵。白如是。』『大德僧聽！此某甲比丘犯眾多僧殘罪，覆藏或一夜或二夜乃至十夜，已從僧乞覆藏十夜羯磨，僧已與覆藏十夜羯磨。彼比丘行十夜覆藏竟，今從僧乞六夜摩那埵。僧今與彼比丘六夜摩那埵。誰諸長老忍僧與彼比丘六夜摩那埵者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與彼比丘六夜摩那埵竟，僧忍，默然故，是事如是持。』」
彼行摩那埵竟白諸比丘，諸比丘白佛，佛言：「聽僧與彼比丘出罪白四羯磨。彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，白如是言：『大德僧聽！我某甲比丘犯眾多僧殘罪，覆藏或一夜或二夜乃至十夜，從僧乞覆藏十夜羯磨，僧已與我覆藏十夜羯磨。我行覆藏竟，從僧乞六夜摩那埵，僧已與我六夜摩那埵。我行六夜摩那埵竟，今從僧乞出罪羯磨，愿僧與我出罪羯磨，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯眾多僧殘罪，覆藏或一夜或二夜乃至十夜，從僧乞覆藏十夜羯磨，僧已與十夜羯磨。彼某甲比丘行十夜覆藏竟，從僧乞六夜摩那埵，僧已與彼
【現代漢語翻譯】 現代漢語譯本 藏十夜羯磨，僧團已經給予這位名叫某甲（比丘名）的比丘覆藏十夜的羯磨（羯磨：僧團的事務處理，此處指責罰）。這位比丘執行覆藏結束后，現在向僧團請求六夜的摩那埵（摩那埵：一種懺悔期）。如果僧團時機成熟且同意，僧團現在給予某甲比丘六夜的摩那埵。告知如上。 『大德僧團請聽！這位名叫某甲的比丘犯了眾多僧殘罪（僧殘罪：僅次於波羅夷罪的重罪），覆藏一夜或二夜乃至十夜，已經向僧團請求覆藏十夜的羯磨，僧團已經給予覆藏十夜的羯磨。這位比丘執行十夜覆藏結束后，現在向僧團請求六夜的摩那埵。僧團現在給予這位比丘六夜的摩那埵。哪位長老同意僧團給予這位比丘六夜的摩那埵就默然，哪位不同意就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。 『僧團已經同意給予這位比丘六夜的摩那埵，僧團同意，因為默然，這件事就這樣成立。』 他執行摩那埵結束后，告知各位比丘，各位比丘告知佛陀，佛陀說：『允許僧團給予這位比丘出罪的白四羯磨（白四羯磨：一種正式的僧團決議程式）。這位比丘應該來到僧團中，袒露右肩、脫掉鞋子、禮拜僧團的腳，右膝著地，告知如下：『大德僧團請聽！我，名叫某甲的比丘，犯了眾多僧殘罪，覆藏一夜或二夜乃至十夜，向僧團請求覆藏十夜的羯磨，僧團已經給予我覆藏十夜的羯磨。我執行覆藏結束后，向僧團請求六夜的摩那埵，僧團已經給予我六夜的摩那埵。我執行六夜摩那埵結束后，現在向僧團請求出罪羯磨，希望僧團給予我出罪羯磨，因為慈悲憐憫的緣故。』像這樣第二次、第三次說。眾中應該選出能夠執行羯磨的人，像上面一樣，作如下告知：『大德僧團請聽！這位名叫某甲的比丘犯了眾多僧殘罪，覆藏一夜或二夜乃至十夜，向僧團請求覆藏十夜的羯磨，僧團已經給予十夜的羯磨。這位某甲比丘執行十夜覆藏結束后，向僧團請求六夜的摩那埵，僧團已經給予他六夜的摩那埵。
【English Translation】 English version The Sangha has already given this Bhikshu (Bhikshu: a Buddhist monk) named 'Someone' ten nights of Parivasa Karma (Parivasa Karma: a formal act of the Sangha, here referring to a penalty) for concealing his offense for ten nights. This Bhikshu, having completed the Parivasa, now requests six nights of Manatta (Manatta: a period of probation). If the Sangha is ready and agrees, the Sangha now grants Bhikshu 'Someone' six nights of Manatta. This is announced as such. 'Venerable Sangha, listen! This Bhikshu named 'Someone' has committed numerous Sanghavasesa offenses (Sanghavasesa offenses: serious offenses second only to Parajika offenses), concealing them for one night, two nights, or even ten nights. He has requested ten nights of Parivasa Karma from the Sangha, and the Sangha has granted him ten nights of Parivasa Karma. This Bhikshu, having completed ten nights of Parivasa, now requests six nights of Manatta from the Sangha. The Sangha now grants this Bhikshu six nights of Manatta. Whoever among the elders agrees to the Sangha granting this Bhikshu six nights of Manatta, let them remain silent; whoever disagrees, let them speak. This is the first Karma.' The second and third times are also spoken in the same way. 'The Sangha has agreed to grant this Bhikshu six nights of Manatta. The Sangha agrees, because of the silence. This matter is thus established.' Having completed the Manatta, he informs the Bhikshus, and the Bhikshus inform the Buddha. The Buddha says: 'Allow the Sangha to grant this Bhikshu the Abbhana (Abbhana: reinstatement) with a formal motion and three announcements (白四羯磨). This Bhikshu should come into the Sangha, uncover his right shoulder, remove his sandals, prostrate at the feet of the Sangha, kneel on his right knee, and announce as follows: 'Venerable Sangha, listen! I, the Bhikshu named 'Someone', have committed numerous Sanghavasesa offenses, concealing them for one night, two nights, or even ten nights. I requested ten nights of Parivasa Karma from the Sangha, and the Sangha granted me ten nights of Parivasa Karma. Having completed the Parivasa, I requested six nights of Manatta from the Sangha, and the Sangha granted me six nights of Manatta. Having completed six nights of Manatta, I now request Abbhana Karma from the Sangha. I hope the Sangha will grant me Abbhana Karma, out of compassion.' The second and third times are spoken in this way. Among the assembly, someone capable of performing the Karma should be chosen, as above, and make the following announcement: 'Venerable Sangha, listen! This Bhikshu named 'Someone' has committed numerous Sanghavasesa offenses, concealing them for one night, two nights, or even ten nights. He requested ten nights of Parivasa Karma from the Sangha, and the Sangha granted ten nights of Parivasa Karma. This Bhikshu 'Someone', having completed ten nights of Parivasa, requested six nights of Manatta from the Sangha, and the Sangha granted him six nights of Manatta.
比丘六夜摩那埵。彼比丘行六夜摩那埵竟，今從僧乞出罪羯磨。若僧時到僧忍聽，僧今與某甲比丘出罪羯磨。白如是。』『大德僧聽！此某甲比丘犯眾多僧殘罪，覆藏或一夜或二夜乃至十夜，從僧乞覆藏十夜羯磨，僧已與十夜羯磨。彼某甲比丘行十夜覆藏竟，從僧乞六夜摩那埵，僧已與彼比丘六夜摩那埵。彼某甲比丘行六夜摩那埵竟，今從僧乞出罪羯磨。僧今與彼某甲比丘出罪羯磨。誰諸長老忍僧與彼某甲比丘出罪羯磨者默然，誰不忍者說。』如是第二、第三說。『僧已忍與彼某甲比丘出罪羯磨竟，僧忍，默然故，是事如是持。』」
時有一比丘，犯二僧殘罪二俱覆藏，憶一罪、不憶一罪。彼比丘隨所憶罪隨覆藏日，從僧乞覆藏日羯磨。僧與彼比丘隨所憶罪隨覆藏日羯磨。彼比丘行覆藏時憶第二罪，不知云何？白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘隨憶第二罪覆藏日與覆藏羯磨。」
時有比丘，犯二僧殘罪二俱覆藏，一有疑、二無疑。彼于無疑罪中隨覆藏日，從僧乞覆藏日羯磨，僧與彼比丘隨覆藏日羯磨。彼比丘行覆藏時于第二罪中即得無疑，自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧隨覆藏日與覆藏羯磨。」
時有比丘犯二僧殘罪二俱覆藏，識一罪、不識一罪。彼所識
【現代漢語翻譯】 現代漢語譯本：比丘六夜摩那埵（Six nights of Manatva）。這位比丘在完成六夜摩那埵后，現在向僧團請求出罪羯磨（expiation karma）。如果僧團時機已到，僧團願意聽取，僧團現在給予某甲比丘出罪羯磨。白如是（The announcement is thus）。『尊敬的僧團請聽！這位某甲比丘犯了眾多僧殘罪（Sanghavasesa），隱瞞了一夜或兩夜，乃至十夜，向僧團請求隱瞞十夜的羯磨，僧團已經給予了十夜羯磨。這位某甲比丘在完成十夜隱瞞后，向僧團請求六夜摩那埵，僧團已經給予了這位比丘六夜摩那埵。這位某甲比丘在完成六夜摩那埵后，現在向僧團請求出罪羯磨。僧團現在給予這位某甲比丘出罪羯磨。哪位長老贊同僧團給予這位某甲比丘出罪羯磨的請默然，哪位不贊同的請說出來。』如是第二、第三說。『僧團已經贊同給予這位某甲比丘出罪羯磨，僧團贊同，因為默然，此事就這樣成立。』 當時有一位比丘，犯了兩個僧殘罪，兩個都隱瞞了，記得一個罪，不記得一個罪。這位比丘根據所記得的罪和隱瞞的天數，向僧團請求隱瞞天數的羯磨。僧團給予了這位比丘根據所記得的罪和隱瞞的天數的羯磨。這位比丘在進行隱瞞時，記起了第二個罪，不知道該怎麼辦？告訴了各位比丘。各位比丘告訴了佛陀，佛陀說：『允許僧團給予這位比丘根據記起的第二個罪的隱瞞天數給予隱瞞羯磨。』 當時有比丘，犯了兩個僧殘罪，兩個都隱瞞了，一個有疑問，一個沒有疑問。他在沒有疑問的罪中，根據隱瞞的天數，向僧團請求隱瞞天數的羯磨，僧團給予了這位比丘根據隱瞞的天數的羯磨。這位比丘在進行隱瞞時，對第二個罪立刻沒有了疑問，心想：『我應當怎麼辦？』告訴了各位比丘。各位比丘告訴了佛陀，佛陀說：『允許僧團根據隱瞞的天數給予隱瞞羯磨。』 當時有比丘犯了兩個僧殘罪，兩個都隱瞞了，知道一個罪，不知道一個罪。他所知道的
【English Translation】 English version: The Bhikkhu (monk) of six nights of Manatva (penance). That Bhikkhu, having completed the six nights of Manatva, now requests from the Sangha (monastic community) the expiation karma (act of purification). If the Sangha is ready and willing, the Sangha now grants the expiation karma to Bhikkhu so-and-so. The announcement is thus. 'Venerable Sangha, listen! This Bhikkhu so-and-so has committed numerous Sanghavasesa (offenses requiring formal meeting of the Sangha) offenses, concealing them for one night or two nights, up to ten nights, requesting from the Sangha the karma of concealing for ten nights, and the Sangha has granted the ten nights of karma. That Bhikkhu so-and-so, having completed the ten nights of concealment, requests from the Sangha six nights of Manatva, and the Sangha has granted that Bhikkhu six nights of Manatva. That Bhikkhu so-and-so, having completed the six nights of Manatva, now requests from the Sangha the expiation karma. The Sangha now grants the expiation karma to that Bhikkhu so-and-so. Those elders who approve of the Sangha granting the expiation karma to that Bhikkhu so-and-so, let them be silent; those who do not approve, let them speak.' Thus it is said the second and third time. 'The Sangha has approved of granting the expiation karma to that Bhikkhu so-and-so, the Sangha approves, because of silence; this matter is thus established.'" At that time, there was a Bhikkhu who committed two Sanghavasesa offenses, both of which he concealed, remembering one offense and not remembering one offense. That Bhikkhu, according to the offense he remembered and the number of days he concealed it, requested from the Sangha the karma of concealing for those days. The Sangha granted that Bhikkhu the karma of concealing for those days according to the offense he remembered. That Bhikkhu, while undergoing the concealment, remembered the second offense, and did not know what to do? He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said: 'Allow the Sangha to grant that Bhikkhu the karma of concealing for the number of days of concealment for the second offense he remembered.' At that time, there was a Bhikkhu who committed two Sanghavasesa offenses, both of which he concealed, one with doubt and one without doubt. In the offense without doubt, according to the number of days he concealed it, he requested from the Sangha the karma of concealing for those days, and the Sangha granted that Bhikkhu the karma of concealing for those days. That Bhikkhu, while undergoing the concealment, immediately had no doubt about the second offense, and thought to himself: 'What should I do?' He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said: 'Allow the Sangha to grant the karma of concealing according to the number of days of concealment.' At that time, there was a Bhikkhu who committed two Sanghavasesa offenses, both of which he concealed, knowing one offense and not knowing one offense. The one he knew
罪從僧乞覆藏羯磨，僧與隨覆藏日羯磨。彼行覆藏時即還識第二罪，自念：「我當云何？」即白諸比丘。諸比丘白佛，佛言：「聽僧為彼比丘隨所還識第二罪覆藏日與覆藏羯磨。」
時有比丘犯二僧殘罪二俱覆藏，彼乞覆藏時說一罪、覆藏一罪。彼隨所說罪從僧乞覆藏羯磨，僧與覆藏羯磨。彼行覆藏時于第二犯慚愧心生，自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「僧應隨所犯第二罪覆藏日與覆藏羯磨。」佛言：「汝曹善聽！若比丘犯二僧殘罪二俱覆藏，憶一罪、不憶一罪。彼比丘所憶罪、不憶罪俱從僧乞覆藏羯磨，僧與彼犯二罪覆藏羯磨。彼行覆藏時有客比丘來，知法知律知摩夷。彼客比丘問舊比丘：『長老！此比丘何所犯？何故行覆藏？』舊比丘答言：『長老！此比丘犯二僧殘罪二俱覆藏，憶一罪不憶一罪，二俱從僧乞覆藏羯磨，僧與彼俱覆藏羯磨，是故彼比丘行覆藏。』彼客比丘言：『長老！不成與彼覆藏羯磨。何以故？彼比丘所憶罪，與覆藏羯磨善。彼不憶罪，與覆藏羯磨不善，非法羯磨不成就，眾僧應作突吉羅懺。』彼應與摩那埵。疑不疑、識不識亦如是。」
時有比丘，犯僧殘罪覆藏兩月，彼憶一月、不憶一月。彼隨所憶一月，從僧乞覆藏羯磨，僧與一月覆藏羯磨。彼行覆藏時憶
【現代漢語翻譯】 現代漢語譯本： 罪是從僧團請求進行覆藏羯磨（Patichchhanna-kamma，一種懺悔儀式），僧團也同意給予相應覆藏日期的羯磨。當他在進行覆藏時，又意識到自己犯了第二條罪，心想：『我該怎麼辦？』於是告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『允許僧團為這位比丘，就他後來意識到的第二條罪，給予相應覆藏日期的覆藏羯磨。』 當時，有一位比丘犯了兩條僧殘罪（Sanghadisesa，僅次於波羅夷的重罪），並且兩條罪都進行了覆藏。他在請求覆藏時，只說了一條罪，覆藏了一條罪。他按照所說的罪，從僧團請求覆藏羯磨，僧團也給予了覆藏羯磨。當他在進行覆藏時，對第二條罪生起了慚愧心，心想：『我該怎麼辦？』於是告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『僧團應該就他所犯的第二條罪，給予相應覆藏日期的覆藏羯磨。』佛陀說：『你們好好聽著！如果比丘犯了兩條僧殘罪，兩條罪都進行了覆藏，記得一條罪，不記得一條罪。這位比丘將記得的罪和不記得的罪，都從僧團請求覆藏羯磨，僧團也給予了他兩條罪的覆藏羯磨。當他在進行覆藏時，有位客比丘來了，他精通佛法、戒律和摩夷（Matika，戒律的綱要）。這位客比丘問舊比丘：『長老！這位比丘犯了什麼罪？為什麼要進行覆藏？』舊比丘回答說：『長老！這位比丘犯了兩條僧殘罪，兩條罪都進行了覆藏，記得一條罪，不記得一條罪，兩條罪都從僧團請求覆藏羯磨，僧團也給予了他兩條罪的覆藏羯磨，所以這位比丘在進行覆藏。』這位客比丘說：『長老！給予他的覆藏羯磨是不成立的。為什麼呢？因為比丘記得的罪，給予覆藏羯磨是好的。他不記得的罪，給予覆藏羯磨是不好的，這是非法的羯磨，不會成就，眾僧應該進行突吉羅（Dukkata，一種輕罪）懺悔。』應該給予他摩那埵（Manatta，一種懺悔期）。懷疑或不懷疑，知道或不知道的情況也是如此。』 當時，有一位比丘，犯了僧殘罪，覆藏了兩個月，他記得一個月，不記得一個月。他按照記得的一個月，從僧團請求覆藏羯磨，僧團也給予了一個月的覆藏羯磨。當他在進行覆藏時，又記起了...
【English Translation】 English version: The offense is that of requesting Patichchhanna-kamma (concealment penance) from the Sangha (monastic community), and the Sangha grants the Patichchhanna-kamma for the corresponding number of days of concealment. While he is undergoing the concealment, he then recognizes a second offense and thinks, 『What should I do?』 He then tells the Bhikkhus (monks). The Bhikkhus tell the Buddha, and the Buddha says, 『The Sangha should be allowed to grant the Bhikkhu Patichchhanna-kamma for the corresponding number of days of concealment for the second offense that he later recognized.』 At that time, there was a Bhikkhu who committed two Sanghadisesa (offenses requiring initial and subsequent meetings of the Sangha) offenses, and both were concealed. When he requested concealment, he stated one offense and concealed one offense. He requested Patichchhanna-kamma from the Sangha for the offense he stated, and the Sangha granted the Patichchhanna-kamma. While he was undergoing the concealment, a sense of shame arose regarding the second offense, and he thought, 『What should I do?』 He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said, 『The Sangha should grant Patichchhanna-kamma for the corresponding number of days of concealment for the second offense he committed.』 The Buddha said, 『Listen carefully! If a Bhikkhu commits two Sanghadisesa offenses, and both are concealed, remembers one offense and does not remember one offense. That Bhikkhu requests Patichchhanna-kamma from the Sangha for both the offense he remembers and the offense he does not remember, and the Sangha grants him Patichchhanna-kamma for both offenses. While he is undergoing the concealment, a visiting Bhikkhu arrives, who knows the Dhamma (teachings), the Vinaya (monastic rules), and the Matika (a summary of the Vinaya). That visiting Bhikkhu asks the resident Bhikkhus, 『Venerable ones! What offense did this Bhikkhu commit? Why is he undergoing concealment?』 The resident Bhikkhus reply, 『Venerable one! This Bhikkhu committed two Sanghadisesa offenses, and both were concealed, he remembers one offense and does not remember one offense, and he requested Patichchhanna-kamma from the Sangha for both offenses, and the Sangha granted him Patichchhanna-kamma for both offenses, therefore this Bhikkhu is undergoing concealment.』 That visiting Bhikkhu says, 『Venerable ones! The Patichchhanna-kamma granted to him is not valid. Why? Because the offense that the Bhikkhu remembers, granting Patichchhanna-kamma is good. The offense that he does not remember, granting Patichchhanna-kamma is not good, this is an unlawful Kamma (act), it will not be accomplished, the Sangha should perform Dukkata (an offense of wrong doing) confession.』 He should be given Manatta (probation). The same applies to doubt or no doubt, knowing or not knowing.』 At that time, there was a Bhikkhu who committed a Sanghadisesa offense and concealed it for two months, he remembers one month and does not remember one month. He requested Patichchhanna-kamma from the Sangha for the one month he remembers, and the Sangha granted Patichchhanna-kamma for one month. While he was undergoing the concealment, he remembered...
第二月，自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘隨憶第二月覆藏羯磨。疑不疑亦如是，識不識亦如是。乞覆藏時，覆藏一月、發露一月亦如是。」佛告諸比丘：「善聽！若比丘犯僧殘罪覆藏兩月，憶一月不憶一月，二俱從僧乞覆藏羯磨，僧與彼兩月覆藏羯磨。彼行覆藏時有客比丘來，知法知律知摩夷。彼客比丘問舊比丘言：『長老！彼何所犯？何故行覆藏？』答言：『此比丘犯僧殘罪，覆藏兩月，憶一月不憶一月。彼憶不憶二俱從僧乞兩月覆藏，僧隨彼與兩月覆藏羯磨，是故彼比丘行覆藏。』彼客比丘語舊比丘言：『不善與覆藏。何以故？彼比丘憶一月與覆藏者善，不憶一月與覆藏者不善，非法羯磨不成就，僧應作突吉羅懺。』彼比丘應與摩那埵。疑不疑亦如是，識不識亦如是。」
時有比丘犯二僧殘罪，二俱覆藏，彼罷道。罷道已，復還受大戒。受大戒已覆藏二罪，自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯二僧殘覆藏二罪，彼罷道。罷道已還受大戒，受大戒已覆藏二罪。僧應隨先所犯覆藏日及后覆藏日與覆藏羯磨。與覆藏羯磨已，與摩那埵。」
時有比丘犯二僧殘罪，二俱覆藏，彼罷道。罷道已還受大戒，受大戒已發露二罪。「僧應隨彼比丘先所
【現代漢語翻譯】 現代漢語譯本 第二個月，這位比丘自己思忖：『我該怎麼辦呢？』於是稟告各位比丘。各位比丘稟告佛陀，佛陀說：『允許僧團給予這位比丘隨其記憶的第二個月的覆藏羯磨（Patichanna-kamma，覆藏罪過的儀式）。懷疑或不懷疑的情況也一樣，知道或不知道的情況也一樣。』在請求覆藏時，覆藏一個月、發露一個月的情況也一樣。』 佛陀告訴各位比丘：『仔細聽！如果一位比丘犯了僧殘罪（Sanghadisesa，僅次於波羅夷的重罪），覆藏了兩個月，記得一個月，不記得一個月，這兩種情況都應該向僧團請求覆藏羯磨，僧團應該給予他兩個月的覆藏羯磨。當他進行覆藏時，有客比丘到來，他通曉佛法、戒律和摩夷（Matika，論藏）。這位客比丘問舊比丘說：『長老！這位比丘犯了什麼罪？為什麼要進行覆藏？』舊比丘回答說：『這位比丘犯了僧殘罪，覆藏了兩個月，記得一個月，不記得一個月。他記得和不記得這兩種情況都向僧團請求兩個月的覆藏，僧團隨順他給予了兩個月的覆藏羯磨，所以這位比丘在進行覆藏。』 這位客比丘對舊比丘說：『給予覆藏是不正確的。為什麼呢？因為這位比丘記得一個月，給予覆藏是正確的；不記得一個月，給予覆藏是不正確的。這是非法的羯磨，不會成就，僧團應該進行突吉羅（Dukkata，一種輕罪）懺悔。』這位比丘應該被給予摩那埵（Manatta，一種贖罪的處分）。懷疑或不懷疑的情況也一樣，知道或不知道的情況也一樣。』 當時，有一位比丘犯了兩種僧殘罪，兩種罪都進行了覆藏，後來他放棄了出家。放棄出家后，又重新受了具足戒。受了具足戒后，又覆藏了這兩種罪，他自己思忖：『我該怎麼辦呢？』於是稟告各位比丘。各位比丘稟告佛陀，佛陀說：『如果一位比丘犯了兩種僧殘罪，兩種罪都進行了覆藏，他放棄了出家。放棄出家后又重新受了具足戒，受了具足戒后又覆藏了這兩種罪。僧團應該根據他先前所犯覆藏的日期以及後來覆藏的日期，給予覆藏羯磨。給予覆藏羯磨后，再給予摩那埵。』 當時，有一位比丘犯了兩種僧殘罪，兩種罪都進行了覆藏，後來他放棄了出家。放棄出家后又重新受了具足戒，受了具足戒后發露了這兩種罪。『僧團應該根據這位比丘先前所
【English Translation】 English version The second month, he thought to himself: 'What should I do?' He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said: 'The Sangha should grant that Bhikkhu a Patichanna-kamma (concealment procedure) for the second month according to his recollection. The same applies to doubt or no doubt, knowledge or no knowledge. When requesting concealment, the same applies to concealing for one month and revealing for one month.' The Buddha told the Bhikkhus: 'Listen carefully! If a Bhikkhu commits a Sanghadisesa (an offense requiring a meeting of the Sangha), conceals it for two months, remembers one month, and does not remember one month, both cases should request a Patichanna-kamma from the Sangha, and the Sangha should grant him a two-month Patichanna-kamma. When he is undergoing concealment, a visiting Bhikkhu arrives, who knows the Dhamma, the Vinaya, and the Matika (a list, table or index). That visiting Bhikkhu asks the old Bhikkhus: 'Venerable ones! What offense did he commit? Why is he undergoing concealment?' The old Bhikkhus answer: 'This Bhikkhu committed a Sanghadisesa, concealed it for two months, remembers one month, and does not remember one month. He remembers and does not remember both requested two months of concealment from the Sangha, and the Sangha granted him a two-month Patichanna-kamma, so that Bhikkhu is undergoing concealment.' That visiting Bhikkhu says to the old Bhikkhus: 'The concealment was not properly granted. Why? Because the Bhikkhu remembers one month, granting concealment is proper; does not remember one month, granting concealment is not proper. This is an unlawful Kamma, it will not be accomplished, and the Sangha should perform a Dukkata (an offense of wrong-doing) confession.' That Bhikkhu should be given Manatta (a period of probation). The same applies to doubt or no doubt, knowledge or no knowledge.' At that time, there was a Bhikkhu who committed two Sanghadisesa offenses, both of which he concealed, and then he renounced the monastic life. After renouncing, he again received the full ordination. After receiving the full ordination, he concealed the two offenses, and he thought to himself: 'What should I do?' He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said: 'If a Bhikkhu commits two Sanghadisesa offenses, both of which he concealed, and he renounces the monastic life. After renouncing, he again receives the full ordination, and after receiving the full ordination, he conceals the two offenses. The Sangha should grant a Patichanna-kamma according to the date of the previous concealment and the date of the subsequent concealment. After granting the Patichanna-kamma, then grant Manatta.' At that time, there was a Bhikkhu who committed two Sanghadisesa offenses, both of which he concealed, and then he renounced the monastic life. After renouncing, he again received the full ordination, and after receiving the full ordination, he confessed the two offenses. 'The Sangha should according to that Bhikkhu's previous
覆藏日，與覆藏羯磨。與覆藏羯磨已，與摩那埵。」
時有比丘犯二僧殘罪，二俱不覆藏，彼罷道。罷道已還受大戒，受大戒已覆藏二罪，彼自念言：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯二僧殘罪，二俱不覆藏，彼罷道。罷道已還受大戒，受大戒已覆藏二罪。僧應隨彼比丘后覆藏日與覆藏羯磨，然後與摩那埵。」
時有比丘犯二僧殘罪，二俱不覆藏，彼罷道。罷道已還受大戒，受大戒已發露二罪，僧即應與二罪摩那埵。
時有比丘犯二僧殘罪，覆藏一罪不覆藏一罪，彼罷道。罷道已復還受大戒，受大戒已，先發露一罪，后二俱覆藏。彼作是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯二僧殘罪，覆藏一罪不覆藏一罪，彼罷道。罷道已還受大戒，受大戒已，先發露一罪，后二俱覆藏。聽僧與彼比丘隨所犯一罪前後覆藏，一罪后覆藏日羯磨。」
時有比丘犯二僧殘罪，覆藏一罪、發露一罪，彼罷道。罷道已還受大戒，受大戒已，先所覆藏后復覆藏，先發露者后亦發露。「僧應隨前後所覆藏一罪與覆藏羯磨，所不覆藏第二罪應與摩那埵。」
時有比丘犯二僧殘罪，覆藏一罪、發露一罪，彼罷道。罷道已還受大戒，受大戒已，先所覆藏后發露，先所發露
【現代漢語翻譯】 現代漢語譯本： 『覆藏日』（Parivāsa-divasa，指覆藏罪行的日數），以及『覆藏羯磨』（Parivāsa-kamma，指覆藏罪行的儀式）。在進行『覆藏羯磨』之後，再給予『摩那埵』（Mānatta，指懺悔期）。
當時，有一位比丘犯了兩種僧殘罪（Sanghādisesa，佛教戒律中的一種重罪），兩種罪行都沒有覆藏，他便還俗了。還俗之後又重新受了大戒，受戒之後卻覆藏了這兩種罪。他自己心中想：『我該怎麼辦呢？』於是稟告了各位比丘。比丘們稟告了佛陀，佛陀說：『如果比丘犯了兩種僧殘罪，兩種罪行都沒有覆藏，他便還俗了。還俗之後又重新受了大戒，受戒之後卻覆藏了這兩種罪。僧團應該按照這位比丘先前未覆藏罪行的日數，給予覆藏羯磨，然後再給予摩那埵。』
當時，有一位比丘犯了兩種僧殘罪，兩種罪行都沒有覆藏，他便還俗了。還俗之後又重新受了大戒，受戒之後發露了這兩種罪，僧團就應該給予這兩種罪行的摩那埵。
當時，有一位比丘犯了兩種僧殘罪，覆藏了一種罪行，沒有覆藏另一種罪行，他便還俗了。還俗之後又重新受了大戒，受戒之後，先發露了一種罪行，後來又把兩種罪行都覆藏了。他心中想：『我該怎麼辦呢？』於是稟告了各位比丘。比丘們稟告了佛陀，佛陀說：『如果比丘犯了兩種僧殘罪，覆藏了一種罪行，沒有覆藏另一種罪行，他便還俗了。還俗之後又重新受了大戒，受戒之後，先發露了一種罪行，後來又把兩種罪行都覆藏了。允許僧團按照這位比丘所犯的一種罪行，給予前後覆藏，並按照一種罪行給予后覆藏日羯磨。』
當時，有一位比丘犯了兩種僧殘罪，覆藏了一種罪行，發露了一種罪行，他便還俗了。還俗之後又重新受了大戒，受戒之後，先前所覆藏的罪行後來又覆藏了，先前所發露的罪行後來也發露了。『僧團應該按照前後所覆藏的一種罪行，給予覆藏羯磨，對於沒有覆藏的第二種罪行，應該給予摩那埵。』
當時，有一位比丘犯了兩種僧殘罪，覆藏了一種罪行，發露了一種罪行，他便還俗了。還俗之後又重新受了大戒，受戒之後，先前所覆藏的罪行後來發露了，先前所發露的罪行……
【English Translation】 English version: 'Parivāsa-divasa' (period of concealment), and 'Parivāsa-kamma' (act of concealment). After performing 'Parivāsa-kamma', then give 'Mānatta' (probation).
At that time, there was a bhikkhu (Buddhist monk) who committed two Sanghādisesa offenses (a type of serious offense in Buddhist monastic rules), and he did not conceal either of them, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, he concealed the two offenses. He thought to himself: 'What should I do?' He reported it to the bhikkhus. The bhikkhus reported it to the Buddha, and the Buddha said: 'If a bhikkhu commits two Sanghādisesa offenses, and he does not conceal either of them, so he disrobes. After disrobing, he receives the full ordination again, and after receiving the full ordination, he conceals the two offenses. The Sangha (Buddhist monastic community) should give Parivāsa-kamma to that bhikkhu according to the number of days he did not conceal the offenses, and then give Mānatta.'
At that time, there was a bhikkhu who committed two Sanghādisesa offenses, and he did not conceal either of them, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, he confessed the two offenses, the Sangha should then give Mānatta for the two offenses.
At that time, there was a bhikkhu who committed two Sanghādisesa offenses, he concealed one offense and did not conceal the other offense, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, he first confessed one offense, and later concealed both offenses. He thought to himself: 'What should I do?' He reported it to the bhikkhus. The bhikkhus reported it to the Buddha, and the Buddha said: 'If a bhikkhu commits two Sanghādisesa offenses, he concealed one offense and did not conceal the other offense, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, he first confessed one offense, and later concealed both offenses. The Sangha is allowed to give that bhikkhu Parivāsa for the offense he committed, both before and after concealment, and give post-concealment day Kamma for one offense.'
At that time, there was a bhikkhu who committed two Sanghādisesa offenses, he concealed one offense and confessed one offense, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, the offense he had previously concealed was concealed again later, and the offense he had previously confessed was also confessed later. 'The Sangha should give Parivāsa-kamma for the one offense that was concealed before and after, and for the second offense that was not concealed, Mānatta should be given.'
At that time, there was a bhikkhu who committed two Sanghādisesa offenses, he concealed one offense and confessed one offense, so he disrobed. After disrobing, he received the full ordination again, and after receiving the full ordination, the offense he had previously concealed was confessed later, and the offense he had previously confessed...
后便覆藏。「僧應與彼隨前所覆藏一罪與覆藏羯磨，隨後所覆藏第二罪與覆藏羯磨。」
時有比丘犯二僧殘罪，覆藏一罪發露一罪，彼罷道。罷道已還受大戒，受大戒已，先所覆藏后二俱發露。「僧應與彼比丘隨前所犯一罪覆藏日與覆藏羯磨，第二罪二俱與摩那埵。憶一罪不憶一罪，作四句亦如是。疑一罪不疑一罪，作四句亦如是。識一罪不識一罪，作四句亦如是。乞覆藏時覆藏一罪、發露一罪，作四句亦如是。(此中從覆藏一罪、不覆藏一罪，至此凡有五句，一句各有四句，如覆一、不覆一，作四句，凡有二十句)行覆藏時二十句亦如是，行覆藏竟二十句亦如是，行摩那埵時二十句亦如是，行摩那埵竟二十句亦如是。作沙彌還受大戒百句亦如是，癲狂百句亦如是，心亂百句亦如是，痛惱百句亦如是，僧與作不見罪舉百句亦如是，不懺悔罪百句亦如是，惡見不捨罪百句亦如是。」
爾時行覆藏比丘罷道，罷道已還受大戒。受大戒已自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「行覆藏比丘罷道，罷道已還受大戒。受大戒已，應續行前日次行覆藏。」
時有比丘應與作本日治，彼比丘罷道。罷道已還受大戒。受大戒已，「僧應為彼比丘作本日治白四羯磨。」
時有比丘行覆藏竟罷道。
{ "translations": [ "現代漢語譯本：", "之後便加以隱瞞。『僧團應該根據他先前所隱瞞的第一條罪行，給予覆藏羯磨（Patisaraniya-kamma，一種懺悔儀式），隨後根據他所隱瞞的第二條罪行，給予覆藏羯磨。』", "", "當時有一位比丘犯了兩條僧殘罪（Sanghadisesa，一種較重的罪），隱瞞了一條罪行，坦白了一條罪行，後來他放棄了出家。放棄出家后又重新受了具足戒（Upasampada，比丘的正式戒律），受戒后，先前隱瞞的罪行和後來的罪行都坦白了。『僧團應該根據他先前所犯並隱瞞的一條罪行，按照隱瞞的天數給予覆藏羯磨；對於第二條罪行，兩條罪行都給予摩那埵（Manatta，一種贖罪期）。』回憶起一條罪行，不回憶起一條罪行，可以分為四種情況，也是如此處理。懷疑一條罪行，不懷疑一條罪行，可以分為四種情況，也是如此處理。知道一條罪行，不知道一條罪行，可以分為四種情況，也是如此處理。請求覆藏時，隱瞞一條罪行，坦白一條罪行，可以分為四種情況，也是如此處理。（這裡從隱瞞一條罪行、不隱瞞一條罪行開始，到這裡共有五種情況，每種情況各有四句，如隱瞞一條、不隱瞞一條，分為四種情況，共有二十句）在進行覆藏期間，這二十句也是如此處理；覆藏結束后，這二十句也是如此處理；在進行摩那埵期間，這二十句也是如此處理；摩那埵結束后，這二十句也是如此處理。作為沙彌（Sramanera，佛教的見習僧侶）後重新受具足戒，有一百句也是如此處理；癲狂時有一百句也是如此處理；心煩意亂時有一百句也是如此處理；痛苦煩惱時有一百句也是如此處理；僧團對他作出不見罪舉（Ukkhepaniya-kamma，一種懲罰措施），有一百句也是如此處理；不懺悔罪，有一百句也是如此處理；持有邪見不肯放棄，有一百句也是如此處理。』", "", "當時，正在進行覆藏的比丘放棄了出家，放棄出家后又重新受了具足戒。受戒后他自己想：『我應該怎麼辦呢？』便告訴了其他比丘。其他比丘告訴了佛陀，佛陀說：『正在進行覆藏的比丘放棄出家，放棄出家后又重新受了具足戒。受戒后，應該繼續按照之前的日期次序進行覆藏。』", "", "當時有一位比丘應該被處以本日治（Tajjaniya-kamma，一種懲罰措施），這位比丘放棄了出家。放棄出家后又重新受了具足戒。受戒后，『僧團應該為這位比丘進行本日治的白四羯磨。』", "", "當時有一位比丘在覆藏結束後放棄了出家。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Afterwards, he conceals it. 'The Sangha should give him Patisaraniya-kamma (a form of penance) for the first offense he concealed, corresponding to the number of days concealed, and then give him Patisaraniya-kamma for the second offense he concealed.'", "", "At one time, a bhikkhu (Buddhist monk) committed two Sanghadisesa (a serious offense requiring a meeting of the Sangha) offenses, concealed one offense, and confessed one offense. Later, he renounced the monastic life. After renouncing, he again received Upasampada (full ordination). After receiving Upasampada, he confessed both the previously concealed offense and the later offense. 'The Sangha should give that bhikkhu Patisaraniya-kamma for the first offense he committed and concealed, corresponding to the number of days concealed; for the second offense, give him Manatta (a period of probation) for both offenses.' Remembering one offense and not remembering one offense should be treated in four ways in the same manner. Doubting one offense and not doubting one offense should be treated in four ways in the same manner. Knowing one offense and not knowing one offense should be treated in four ways in the same manner. When requesting concealment, concealing one offense and confessing one offense should be treated in four ways in the same manner. (Here, starting from concealing one offense and not concealing one offense, there are five cases, each with four possibilities, such as concealing one and not concealing one, resulting in twenty cases.) During the period of concealment, these twenty cases should be treated in the same manner; after the period of concealment, these twenty cases should be treated in the same manner; during the period of Manatta, these twenty cases should be treated in the same manner; after the period of Manatta, these twenty cases should be treated in the same manner. Becoming a Sramanera (novice monk) and then receiving Upasampada again should be treated in the same manner for one hundred cases; being insane should be treated in the same manner for one hundred cases; being mentally disturbed should be treated in the same manner for one hundred cases; being in pain and distress should be treated in the same manner for one hundred cases; the Sangha performing Ukkhepaniya-kamma (suspension) for not seeing the offense should be treated in the same manner for one hundred cases; not confessing the offense should be treated in the same manner for one hundred cases; holding wrong views and not abandoning them should be treated in the same manner for one hundred cases.'", "", "At one time, a bhikkhu undergoing Patisaraniya-kamma renounced the monastic life, and after renouncing, he again received Upasampada. After receiving Upasampada, he thought to himself, 'What should I do?' He told the other bhikkhus. The bhikkhus told the Buddha, and the Buddha said, 'A bhikkhu undergoing Patisaraniya-kamma who renounces the monastic life and then receives Upasampada again should continue the Patisaraniya-kamma according to the previous schedule.'", "", "At one time, a bhikkhu was to be given Tajjaniya-kamma (censure). That bhikkhu renounced the monastic life. After renouncing, he again received Upasampada. After receiving Upasampada, 'the Sangha should perform the white four-kamma procedure for Tajjaniya-kamma for that bhikkhu.'", "", "At one time, a bhikkhu renounced the monastic life after completing Patisaraniya-kamma." ] }
罷道已還受大戒。受大戒已，「僧應與彼比丘六夜摩那埵白四羯磨。」
時有比丘行摩那埵罷道，罷道已還受大戒。受大戒已，「彼比丘已行摩那埵日便止，未行日應還續行。」
時有比丘行摩那埵竟罷道，罷道已還受大戒。受大戒已，「僧應與彼出罪白四羯磨。還作沙彌五句亦如是，癲狂五句亦如是，心亂五句亦如是，痛惱五句亦如是，僧與作不見罪舉、不懺悔、惡見不捨舉羯磨，各五句亦如是。」
時有行覆藏比丘，中間犯罪知日數而覆藏，彼自念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若行覆藏比丘中間犯罪知日數覆藏，僧應隨中間犯罪與覆藏羯磨。與覆藏羯磨竟與本日治，行覆藏本日治竟與摩那埵，與摩那埵竟應為出罪。不知日數覆藏亦如是。知數、不知數覆藏亦如是。行覆藏竟亦如是。」
爾時有行摩那埵比丘，中間犯罪知日數不覆藏，彼作是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若行摩那埵比丘，中間重犯知日數不覆藏，僧應與摩那埵，與摩那埵已應與摩那埵本日治，行摩那埵本日治已應與出罪羯磨。不知日數不覆藏亦如是，知日數、不知日數不覆藏亦如是。行摩那埵竟知日數不覆藏亦如是，不知日數不覆藏亦如是。知日數、不知日數不覆藏亦如是。
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘放棄修行（罷道）后又重新受了大戒（受大戒），『僧團應該給予這位比丘六夜的摩那埵（Mānatta，一種懺悔期），通過白四羯磨（白四羯磨，一種僧團決議程式）』。 當時，有一位比丘在進行摩那埵期間放棄修行，放棄修行后又重新受了大戒。受大戒后，『這位比丘已經進行的摩那埵日數應該停止計算，未進行的日數應該繼續進行』。 當時，有一位比丘完成摩那埵後放棄修行，放棄修行后又重新受了大戒。受大戒后，『僧團應該給予他出罪的白四羯磨。還俗後重新做沙彌（Śrāmaṇera，佛教出家男眾）的五種情況也如此，癲狂的五種情況也如此，心神錯亂的五種情況也如此，痛苦煩惱的五種情況也如此，僧團對他作出不見罪舉（不見罪舉，指控其犯戒但不承認）、不懺悔、惡見不捨的羯磨，每種情況的五種情況也如此』。 當時，有一位比丘犯了覆藏罪（覆藏罪，隱瞞自己所犯的戒律），在中間犯罪後知道日數卻加以隱瞞，他自己想：『我該怎麼辦？』於是告訴了其他比丘。其他比丘稟告佛陀，佛陀說：『如果一位比丘犯了覆藏罪，在中間犯罪後知道日數卻加以隱瞞，僧團應該根據他中間犯罪的情況給予覆藏羯磨。給予覆藏羯磨后，再給予他原本應受的懲罰（本日治）。完成覆藏罪的本日治后，再給予摩那埵，完成摩那埵后，應該為他進行出罪。不知道日數而覆藏的情況也如此。知道日數和不知道日數而覆藏的情況也如此。完成覆藏罪的情況也如此』。 當時，有一位比丘在進行摩那埵期間，在中間犯罪後知道日數卻沒有隱瞞，他心想：『我該怎麼辦？』於是告訴了其他比丘。其他比丘稟告佛陀，佛陀說：『如果一位比丘在進行摩那埵期間，在中間犯了重罪，知道日數卻沒有隱瞞，僧團應該繼續給予他摩那埵，完成摩那埵后，應該給予他摩那埵期間原本應受的懲罰（摩那埵本日治）。完成摩那埵的本日治后，應該為他進行出罪羯磨。不知道日數卻沒有隱瞞的情況也如此，知道日數和不知道日數卻沒有隱瞞的情況也如此。完成摩那埵后，知道日數卻沒有隱瞞的情況也如此，不知道日數卻沒有隱瞞的情況也如此。知道日數和不知道日數卻沒有隱瞞的情況也如此』。
【English Translation】 English version: If a Bhikṣu (Bhikṣu, Buddhist monk) has renounced the monastic life (罷道) and then receives the full ordination (受大戒) again, 'the Sangha (Sangha, monastic community) should give that Bhikṣu a six-night Mānatta (Mānatta, a period of penance) through a Bai Si Karma (白四羯磨, a formal Sangha procedure).' At that time, there was a Bhikṣu who renounced the monastic life while undergoing Mānatta, and after renouncing, he received the full ordination again. After receiving the full ordination, 'the days of Mānatta that this Bhikṣu has already performed should be stopped, and the days not yet performed should continue.' At that time, there was a Bhikṣu who renounced the monastic life after completing Mānatta, and after renouncing, he received the full ordination again. After receiving the full ordination, 'the Sangha should give him a Bai Si Karma for absolution. The five cases of returning to be a Śrāmaṇera (Śrāmaṇera, novice monk) are also the same, the five cases of madness are also the same, the five cases of mental confusion are also the same, the five cases of painful affliction are also the same, and the five cases each of the Sangha giving a Karma for not seeing the offense, not repenting, and not abandoning wrong views are also the same.' At that time, there was a Bhikṣu who committed the offense of concealment (覆藏罪, concealing one's own transgressions), and after committing an offense in between, he knew the number of days but concealed it. He thought to himself, 'What should I do?' He told the other Bhikṣus. The Bhikṣus told the Buddha. The Buddha said, 'If a Bhikṣu commits the offense of concealment, and after committing an offense in between, he knows the number of days but conceals it, the Sangha should give a concealment Karma according to the offense committed in between. After giving the concealment Karma, then give him the original punishment (本日治). After completing the original punishment for the concealment offense, then give Mānatta, and after completing Mānatta, he should be absolved. The case of concealing without knowing the number of days is also the same. The case of concealing knowing and not knowing the number of days is also the same. The case of completing the concealment offense is also the same.' At that time, there was a Bhikṣu undergoing Mānatta who, in between, committed an offense and knew the number of days but did not conceal it. He thought to himself, 'What should I do?' He told the other Bhikṣus. The Bhikṣus told the Buddha. The Buddha said, 'If a Bhikṣu undergoing Mānatta commits a serious offense in between, and knows the number of days but does not conceal it, the Sangha should continue to give him Mānatta, and after completing Mānatta, should give him the original punishment during Mānatta (摩那埵本日治). After completing the original punishment for Mānatta, he should be given a Karma for absolution. The case of not concealing without knowing the number of days is also the same, the case of knowing and not knowing the number of days without concealing is also the same. After completing Mānatta, the case of knowing the number of days without concealing is also the same, the case of not knowing the number of days without concealing is also the same. The case of knowing and not knowing the number of days without concealing is also the same.'
」
爾時有比丘犯僧殘罪，知日數不知日數，覆藏不覆藏，等覆不等覆、一名多種、自性非自性、住別異，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘隨所覆藏日與覆藏羯磨。應如是與，彼比丘應至僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白言：『大德僧聽！我某甲比丘犯僧殘罪，知日數不知日數、覆藏不覆藏、等覆不等覆，乃至住別異，隨覆藏日從僧乞覆藏羯磨，愿僧與我隨覆藏日羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪，知日數不知日數、覆藏不覆藏、等覆不等覆，乃至住別異。彼隨覆藏日從僧乞覆藏羯磨。若僧時到僧忍聽，僧與彼比丘隨覆藏日羯磨。白如是。』『大德僧聽！彼某甲比丘犯僧殘罪，知日數不知日數乃至住別異，彼隨覆藏日從僧乞隨覆藏日羯磨。僧今與某甲比丘隨覆藏日羯磨。誰諸長老忍僧與彼某甲比丘作覆藏日羯磨者默然，誰不忍者說。』如是第二、第三說。『僧已忍與某甲比丘隨覆藏日羯磨竟，僧忍，默然故，是事如是持。』」
彼行覆藏時中間重更犯罪，知日數覆藏，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與彼比丘前罪中間覆藏與
【現代漢語翻譯】 現代漢語譯本： 當時，有一位比丘犯了僧殘罪（Sanghavasesa，一種較重的罪），他知道天數但又不能完全確定天數，隱瞞了罪行但又不能確定是否完全隱瞞，部分隱瞞或不完全隱瞞，罪名繁多，自性與非自性混雜，居住地也與衆不同。他心中想：『我該怎麼辦呢？』於是向其他比丘請教。其他比丘將此事稟告佛陀，佛陀說：『允許僧團給予這位比丘與其所隱瞞的天數相應的覆藏羯磨（Patichchanna-kamma，一種懺悔儀式）。』應該這樣進行：那位比丘應當來到僧團中，袒露右肩，脫掉鞋子，禮拜僧眾的雙足后，右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲比丘犯了僧殘罪，知道天數但又不能完全確定天數，隱瞞了罪行但又不能確定是否完全隱瞞，部分隱瞞或不完全隱瞞，乃至居住地與衆不同。我根據所隱瞞的天數，向僧團請求覆藏羯磨，希望僧團慈悲憐憫。』這樣重複第二遍、第三遍。僧眾中應當推選一位能夠主持羯磨的人，如前所述，作如下宣告：『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，知道天數但又不能完全確定天數，隱瞞了罪行但又不能確定是否完全隱瞞，部分隱瞞或不完全隱瞞，乃至居住地與衆不同。他根據所隱瞞的天數，向僧團請求覆藏羯磨。如果僧團認為時機已到，僧團允許，僧團就給予這位比丘與其所隱瞞的天數相應的羯磨。宣告完畢。』『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，知道天數但又不能完全確定天數，乃至居住地與衆不同。他根據所隱瞞的天數，向僧團請求與其所隱瞞的天數相應的覆藏羯磨。現在僧團給予某甲比丘與其所隱瞞的天數相應的羯磨。哪位長老贊同僧團給予這位某甲比丘覆藏天數的羯磨，就保持沉默；哪位不贊同，就請說出來。』這樣重複第二遍、第三遍。『僧團已經贊同給予某甲比丘與其所隱瞞天數相應的羯磨完畢，僧團贊同，因為保持沉默的緣故，此事就這樣成立。』 他在進行覆藏期間，中間又再次犯了罪，並且知道天數並加以隱瞞。他心中想：『我該怎麼辦呢？』於是向其他比丘請教。其他比丘將此事稟告佛陀，佛陀說：『允許僧團給予這位比丘前罪和中間覆藏的罪行相應的羯磨。』
【English Translation】 English version: At that time, there was a Bhikkhu (Buddhist monk) who had committed a Sanghavasesa offense (a serious offense requiring a formal meeting of the Sangha for absolution), who knew the number of days but did not know the exact number of days, concealed the offense but was not sure if he had fully concealed it, partially concealed or not fully concealed, with various names for the offense, the nature of the offense being both self-caused and not self-caused, and residing separately. He thought to himself: 'What should I do?' He asked the other Bhikkhus. The Bhikkhus reported this to the Buddha. The Buddha said: 'The Sangha (Buddhist monastic community) should grant that Bhikkhu a Patichchanna-kamma (concealment act) corresponding to the number of days he concealed the offense. It should be done as follows: That Bhikkhu should come into the Sangha, expose his right shoulder, remove his sandals, bow to the feet of the Sangha, kneel on his right knee, and with joined palms, say: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a Sanghavasesa offense, knowing the number of days but not knowing the exact number of days, concealing the offense but not being sure if I have fully concealed it, partially concealed or not fully concealed, even residing separately. According to the number of days I have concealed, I request a Patichchanna-kamma from the Sangha, hoping that the Sangha will have compassion.' He should say this a second and third time. Among the Sangha, one who is capable of performing the Kamma should be appointed as above, and make the following announcement: 'Venerable Sangha, please listen! This Bhikkhu so-and-so has committed a Sanghavasesa offense, knowing the number of days but not knowing the exact number of days, concealing the offense but not being sure if he has fully concealed it, partially concealed or not fully concealed, even residing separately. According to the number of days he has concealed, he requests a Patichchanna-kamma from the Sangha. If the Sangha deems it the right time, and the Sangha agrees, the Sangha will grant that Bhikkhu a Kamma corresponding to the number of days he has concealed. The announcement is complete.' 'Venerable Sangha, please listen! That Bhikkhu so-and-so has committed a Sanghavasesa offense, knowing the number of days but not knowing the exact number of days, even residing separately. According to the number of days he has concealed, he requests a Patichchanna-kamma corresponding to the number of days he has concealed. Now the Sangha is granting Bhikkhu so-and-so a Kamma corresponding to the number of days he has concealed. Those elders who approve of the Sangha granting that Bhikkhu so-and-so a Kamma for the number of days he has concealed, should remain silent; those who do not approve, should speak up.' This should be repeated a second and third time. 'The Sangha has already approved granting Bhikkhu so-and-so a Kamma corresponding to the number of days he has concealed, the Sangha approves, because of the silence, this matter is thus established.' While he was undergoing the concealment period, he committed another offense in between, and knew the number of days and concealed it. He thought to himself: 'What should I do?' He asked the other Bhikkhus. The Bhikkhus reported this to the Buddha. The Buddha said: 'The Sangha should grant that Bhikkhu a Kamma corresponding to the previous offense and the offense concealed in between.'
本日治白四羯磨。應如是與。彼比丘應來至僧中，偏露右肩禮僧足已，右膝著地，合掌作如是白：『大德僧聽！我某甲比丘犯僧殘罪，知日數不知日數乃至住別異，我隨所覆藏日從僧乞覆藏羯磨，僧已與我覆藏羯磨。我某甲比丘行覆藏時重更犯罪，知日數覆藏。從僧乞前犯中間重犯覆藏本日治羯磨，愿僧與我前犯中間重犯覆藏本日治羯磨，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪，知日數不知日數乃至住別異，此比丘從僧乞隨覆藏日羯磨。此比丘行覆藏時中間重更犯罪，知日數覆藏，今從僧乞前犯中間重犯覆藏本日治羯磨。若僧時到僧忍聽，僧與此比丘前犯中間重犯覆藏本日治羯磨。白如是。』『大德僧聽！此某甲比丘犯僧殘罪，知日數不知日數乃至住別異。此比丘隨覆藏日從僧乞覆藏羯磨，僧已與此比丘隨覆藏日羯磨。此比丘行覆藏時中間更重犯罪，知日數覆藏，今從僧乞前犯中間重犯覆藏本日治羯磨。僧今與此比丘前犯中間重犯覆藏本日治羯磨。誰諸長老忍僧與某甲比丘前犯中間重犯覆藏本日治羯磨者默然，誰不忍者說。』如是第二、第三說。『僧已忍與某甲比丘前犯中間重犯覆藏本日治羯磨竟，僧忍，默然故，是事如是持。』彼比丘行覆藏時中間
【現代漢語翻譯】 現代漢語譯本 本日應進行白四羯磨（Baisi Jiemo，通過四次宣告完成的儀式）。應如此進行：那位比丘（Biqiu，佛教出家男眾）應來到僧團中，袒露右肩，禮拜僧眾的雙足后，右膝著地，合掌作如下稟白：『尊敬的僧團請聽！我某甲比丘犯了僧殘罪（Sengcan Zui，僅次於波羅夷罪的重罪），知道天數或不知道天數，乃至需要別住（Biezhu，一種懺悔期間的隔離生活），我根據所覆藏的天數，向僧團請求覆藏羯磨（Fucang Jiemo，一種懺悔儀式），僧團已經給予我覆藏羯磨。我某甲比丘在進行覆藏期間，又再次犯了罪，知道天數的覆藏。現在向僧團請求先前所犯和中間重犯的覆藏本日治羯磨（Benri Zhi Jiemo，一種懺悔儀式），希望僧團慈悲憐憫。』像這樣第二、第三次稟告。僧眾中應選出能夠進行羯磨的人，如前所述，作如下稟白：『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，知道天數或不知道天數，乃至需要別住，這位比丘向僧團請求隨覆藏天數的羯磨。這位比丘在進行覆藏期間，中間又再次犯了罪，知道天數的覆藏，現在向僧團請求先前所犯和中間重犯的覆藏本日治羯磨。如果僧團時間已到，僧團允許聽取，僧團就給予這位比丘先前所犯和中間重犯的覆藏本日治羯磨。稟白完畢。』 『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，知道天數或不知道天數，乃至需要別住。這位比丘根據覆藏的天數，向僧團請求覆藏羯磨，僧團已經給予這位比丘隨覆藏天數的羯磨。這位比丘在進行覆藏期間，中間又再次犯了罪，知道天數的覆藏，現在向僧團請求先前所犯和中間重犯的覆藏本日治羯磨。現在僧團給予這位比丘先前所犯和中間重犯的覆藏本日治羯磨。哪位長老（Zhanglao，資深的出家人）同意僧團給予某甲比丘先前所犯和中間重犯的覆藏本日治羯磨的就默然，哪位不同意的就說出來。』像這樣第二、第三次稟告。『僧團已經同意給予某甲比丘先前所犯和中間重犯的覆藏本日治羯磨完畢，僧團同意，因為默然的緣故，這件事就這樣確定了。』那位比丘在進行覆藏期間，中間
【English Translation】 English version This is the White Fourth Karma (Baisi Jiemo, a ritual completed through four declarations) for today. It should be performed as follows: That Bhikshu (Biqiu, a Buddhist monk) should come to the Sangha (Seng, the Buddhist monastic community), expose his right shoulder, bow to the feet of the Sangha, kneel on his right knee, and with palms joined, make the following announcement: 'Venerable Sangha, please listen! I, Bhikshu so-and-so, have committed a Sanghavasesa offense (Sengcan Zui, a serious offense second only to Parajika), knowing the number of days or not knowing the number of days, even needing to dwell separately (Biezhu, a period of isolation for repentance). According to the number of days I have concealed, I request a covering Karma (Fucang Jiemo, a type of repentance ritual) from the Sangha, and the Sangha has already granted me the covering Karma. I, Bhikshu so-and-so, while undergoing the covering period, have again committed an offense, knowing the number of days of covering. Now I request from the Sangha the original offense, the intermediate repeated offense, and the covering for today's healing Karma (Benri Zhi Jiemo, a type of repentance ritual), hoping the Sangha will have compassion and pity.' Thus, he speaks a second and third time. Among the Sangha, one who is capable of performing the Karma should be selected, as mentioned above, and make the following announcement: 'Venerable Sangha, please listen! This Bhikshu so-and-so has committed a Sanghavasesa offense, knowing the number of days or not knowing the number of days, even needing to dwell separately. This Bhikshu requests from the Sangha a Karma according to the number of days of covering. This Bhikshu, while undergoing the covering period, has again committed an offense in the middle, knowing the number of days of covering. Now he requests from the Sangha the original offense, the intermediate repeated offense, and the covering for today's healing Karma. If the Sangha's time has come, and the Sangha agrees to listen, the Sangha will grant this Bhikshu the original offense, the intermediate repeated offense, and the covering for today's healing Karma. The announcement is complete.' 'Venerable Sangha, please listen! This Bhikshu so-and-so has committed a Sanghavasesa offense, knowing the number of days or not knowing the number of days, even needing to dwell separately. This Bhikshu, according to the number of days of covering, requests a covering Karma from the Sangha, and the Sangha has already granted this Bhikshu the Karma according to the number of days of covering. This Bhikshu, while undergoing the covering period, has again committed an offense in the middle, knowing the number of days of covering. Now he requests from the Sangha the original offense, the intermediate repeated offense, and the covering for today's healing Karma. Now the Sangha grants this Bhikshu the original offense, the intermediate repeated offense, and the covering for today's healing Karma. Whoever among the elders (Zhanglao, senior monastic) agrees that the Sangha should grant Bhikshu so-and-so the original offense, the intermediate repeated offense, and the covering for today's healing Karma, let him remain silent; whoever disagrees, let him speak.' Thus, he speaks a second and third time. 'The Sangha has agreed to grant Bhikshu so-and-so the original offense, the intermediate repeated offense, and the covering for today's healing Karma. The Sangha agrees, because of the silence, this matter is thus established.' That Bhikshu, while undergoing the covering period, in the middle
第二重犯亦如是。」
彼比丘行覆藏竟白佛，佛言：「聽僧與此比丘六夜摩那埵白四羯磨。應如是與，彼比丘應來至僧中，偏露右肩、脫革屣、禮僧足已，右膝著地，合掌白言：『大德僧聽！我某甲比丘犯僧殘罪，知日數不知日數乃至住別異，隨覆藏日從僧乞隨覆藏日羯磨，僧已與我隨覆藏日羯磨。我行覆藏時中間重犯，知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧已與我前犯中間重犯覆藏本日治羯磨。我行覆藏時中間更第二犯，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧已與我前犯中間重犯第二犯覆藏本日治羯磨。我某甲比丘行覆藏竟，今從僧乞六夜摩那埵，愿僧與我六夜摩那埵，慈愍故。』如是第二、第三說。眾中應差堪能作羯磨者如上，作如是白：『大德僧聽！此某甲比丘犯僧殘罪，知日數不知日數乃至住別異，此某甲比丘隨覆藏日從僧乞覆藏羯磨，僧已與此比丘覆藏羯磨。此比丘行覆藏時中間重犯，知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧已與此比丘前犯中間重犯覆藏本日治羯磨。此比丘行覆藏時中間更第二重犯，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧已與此比丘前犯中間重犯第二犯覆藏本日治羯磨。彼比丘行覆藏竟，今從僧乞六夜摩那埵。若僧時到僧忍聽，僧與某
【現代漢語翻譯】 現代漢語譯本： 「第二重犯也像這樣處理。」
那位比丘在行覆藏結束后稟告佛陀，佛陀說：『允許僧團給予這位比丘六夜的摩那埵（Mānatta，一種懺悔期），通過四次羯磨（Kamma，儀式）。應該這樣進行：那位比丘應當來到僧團中，袒露右肩，脫掉革屣（鞋子），禮拜僧團的腳，然後右膝著地，合掌稟告說：「尊敬的僧團請聽！我某甲（比丘的名字）比丘犯了僧殘罪（Saṃghādisesa，一種較重的罪），知道天數或不知道天數，乃至住在別處，隨著覆藏的天數向僧團請求隨覆藏日羯磨，僧團已經給予我隨覆藏日羯磨。我行覆藏時中間重犯，知道天數覆藏，向僧團請求前犯、中間重犯覆藏本日治羯磨，僧團已經給予我前犯、中間重犯覆藏本日治羯磨。我行覆藏時中間又第二次重犯，向僧團請求前犯、中間重犯、第二次犯覆藏本日治羯磨，僧團已經給予我前犯、中間重犯、第二次犯覆藏本日治羯磨。我某甲比丘行覆藏結束，現在向僧團請求六夜摩那埵，希望僧團給予我六夜摩那埵，因為慈悲憐憫的緣故。」』這樣說第二遍、第三遍。僧眾中應當選出能夠主持羯磨的人，像上面一樣，作這樣的稟告：『尊敬的僧團請聽！這位某甲比丘犯了僧殘罪，知道天數或不知道天數，乃至住在別處，這位某甲比丘隨著覆藏的天數向僧團請求覆藏羯磨，僧團已經給予這位比丘覆藏羯磨。這位比丘行覆藏時中間重犯，知道天數覆藏，向僧團請求前犯、中間重犯覆藏本日治羯磨，僧團已經給予這位比丘前犯、中間重犯覆藏本日治羯磨。這位比丘行覆藏時中間又第二次重犯，向僧團請求前犯、中間重犯、第二次犯覆藏本日治羯磨，僧團已經給予這位比丘前犯、中間重犯、第二次犯覆藏本日治羯磨。這位比丘行覆藏結束，現在向僧團請求六夜摩那埵。如果僧團認為時機已到，僧團允許，僧團給予某甲
【English Translation】 English version: 『The second repeated offense is also to be dealt with in the same way.』
That Bhikkhu (monk) having completed the concealment, reported to the Buddha. The Buddha said: 『The Sangha (community of monks) may grant this Bhikkhu six nights of Mānatta (penance period) through four Kamma (formal acts). It should be granted as follows: That Bhikkhu should come into the midst of the Sangha, expose his right shoulder, remove his leather sandals, bow to the feet of the Sangha, then kneel on his right knee, join his palms, and announce: 「Venerable Sangha, please listen! I, Bhikkhu (name of the monk), have committed a Saṃghādisesa (a type of serious offense), knowing the number of days or not knowing the number of days, even dwelling separately, according to the number of days of concealment, I request from the Sangha the Kamma for the days of concealment, and the Sangha has granted me the Kamma for the days of concealment. While I was practicing concealment, I committed a repeated offense in the middle, knowing the number of days of concealment, I request from the Sangha the Kamma for the original offense, the intermediate repeated offense, and the treatment for the day of concealment, and the Sangha has granted me the Kamma for the original offense, the intermediate repeated offense, and the treatment for the day of concealment. While I was practicing concealment, I committed a second repeated offense in the middle, I request from the Sangha the Kamma for the original offense, the intermediate repeated offense, and the second offense, and the treatment for the day of concealment, and the Sangha has granted me the Kamma for the original offense, the intermediate repeated offense, and the second offense, and the treatment for the day of concealment. I, Bhikkhu (name of the monk), having completed the concealment, now request from the Sangha six nights of Mānatta. May the Sangha grant me six nights of Mānatta, out of compassion.」』 He should say this a second and third time. Among the Sangha, one who is capable of performing the Kamma should be appointed as above, and make this announcement: 『Venerable Sangha, please listen! This Bhikkhu (name of the monk) has committed a Saṃghādisesa, knowing the number of days or not knowing the number of days, even dwelling separately, this Bhikkhu (name of the monk), according to the number of days of concealment, requests from the Sangha the concealment Kamma, and the Sangha has granted this Bhikkhu the concealment Kamma. While this Bhikkhu was practicing concealment, he committed a repeated offense in the middle, knowing the number of days of concealment, he requests from the Sangha the Kamma for the original offense, the intermediate repeated offense, and the treatment for the day of concealment, and the Sangha has granted this Bhikkhu the Kamma for the original offense, the intermediate repeated offense, and the treatment for the day of concealment. While this Bhikkhu was practicing concealment, he committed a second repeated offense in the middle, he requests from the Sangha the Kamma for the original offense, the intermediate repeated offense, and the second offense, and the treatment for the day of concealment, and the Sangha has granted this Bhikkhu the Kamma for the original offense, the intermediate repeated offense, and the second offense, and the treatment for the day of concealment. This Bhikkhu having completed the concealment, now requests from the Sangha six nights of Mānatta. If it seems the right time to the Sangha, and the Sangha agrees, the Sangha may grant (name of the monk)
甲比丘六夜摩那埵。白如是。』『大德僧聽！此某甲比丘犯僧殘罪，知日數不知日數乃至住別異，隨覆藏日從僧乞覆藏羯磨，僧已與此比丘隨覆藏日羯磨。此比丘行覆藏時中間重犯，知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧與彼比丘前犯中間重犯覆藏本日治羯磨。彼比丘行覆藏時中間重犯第二犯知日數覆藏，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧與彼比丘前犯中間重犯第二犯覆藏本日治羯磨。彼比丘行覆藏竟，今從僧乞六夜摩那埵。僧今與彼比丘六夜摩那埵。誰諸長老忍僧與某甲比丘六夜摩那埵者默然，誰不忍者說。』如是第二、第三說。『僧已忍與某甲比丘六夜摩那埵竟，僧忍，默然故，是事如是持。』」
時彼比丘行摩那埵竟，白諸比丘。諸比丘白佛，佛言：「僧應與彼比丘出罪白四羯磨，如上，應如是出罪。」若眾僧為彼比丘出罪不如法，佛告諸比丘：「善聽！若比丘犯僧殘罪，知日數不知日數乃至住別異，彼比丘從僧乞隨覆藏日羯磨，僧與隨覆藏日羯磨。彼行覆藏時中間重犯，知日數覆藏，彼從僧乞前犯中間重犯覆藏本日治羯磨，僧與彼比丘前犯中間重犯覆藏本日治羯磨。彼比丘行覆藏時中間第二犯，知日數覆藏，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧已與彼比丘前犯中
【現代漢語翻譯】 現代漢語譯本： 甲比丘（一個比丘的名字）請求六夜摩那埵（Six-night Manatta，一種懺悔期）。他這樣稟告：『尊敬的僧團請聽！這位甲比丘犯了僧殘罪（Sanghadisesa，一種較重的罪），知道犯罪的天數或不知道犯罪的天數，乃至需要別住（stay separately），他隨覆藏（concealment）的天數向僧團請求覆藏羯磨（concealment karma，一種懺悔儀式），僧團已經給予這位比丘隨覆藏天數的羯磨。這位比丘在行覆藏期間再次犯戒，知道覆藏的天數，他向前犯和中間重犯請求覆藏本日治羯磨（treatment karma on the day of concealment），僧團給予這位比丘前犯和中間重犯的覆藏本日治羯磨。這位比丘在行覆藏時，中間第二次犯戒，知道覆藏的天數，他向前犯、中間重犯和第二次犯戒請求覆藏本日治羯磨，僧團已經給予這位比丘前犯、中間重犯和第二次犯戒的覆藏本日治羯磨。這位比丘行覆藏完畢，現在向僧團請求六夜摩那埵。僧團現在給予這位比丘六夜摩那埵。哪位長老贊同僧團給予某甲比丘六夜摩那埵的就默然，哪位不贊同就說出來。』這樣重複第二遍、第三遍。『僧團已經贊同給予某甲比丘六夜摩那埵，僧團贊同，因為默然的緣故，這件事就這樣決定了。』」 當時，那位比丘行摩那埵完畢，稟告諸位比丘。諸位比丘稟告佛陀，佛陀說：『僧團應該給予那位比丘出罪白四羯磨（formal act with four announcements for absolution），如上所述，應該這樣出罪。』如果眾僧為那位比丘出罪不如法，佛陀告訴諸位比丘：『仔細聽！如果比丘犯僧殘罪，知道犯罪的天數或不知道犯罪的天數，乃至需要別住，那位比丘向僧團請求隨覆藏天數的羯磨，僧團給予隨覆藏天數的羯磨。他在行覆藏時中間重犯，知道覆藏的天數，他向僧團請求前犯和中間重犯的覆藏本日治羯磨，僧團給予那位比丘前犯和中間重犯的覆藏本日治羯磨。那位比丘在行覆藏時中間第二次犯戒，知道覆藏的天數，他向僧團請求前犯、中間重犯和第二次犯戒的覆藏本日治羯磨，僧團已經給予那位比丘前犯、中間重犯
【English Translation】 English version: That Bhikkhu (a monk's name), requesting six-night Manatta (Six-night Manatta, a period of penance). He reported thus: 'Venerable Sangha (monastic community), please listen! This Bhikkhu 甲 (a monk's name) has committed a Sanghadisesa (Sanghadisesa, a serious offense), knowing the number of days of the offense or not knowing the number of days of the offense, even needing to stay separately (stay separately), he requests from the Sangha a concealment karma (concealment karma, a ritual of penance) according to the number of days of concealment (concealment), and the Sangha has given this Bhikkhu the karma according to the number of days of concealment. This Bhikkhu, while practicing concealment, commits another offense in between, knowing the number of days of concealment, he requests from the Sangha a treatment karma on the day of concealment (treatment karma on the day of concealment) for the previous offense and the intermediate repeated offense, and the Sangha gives this Bhikkhu the treatment karma on the day of concealment for the previous offense and the intermediate repeated offense. This Bhikkhu, while practicing concealment, commits a second offense in between, knowing the number of days of concealment, he requests from the Sangha a treatment karma on the day of concealment for the previous offense, the intermediate repeated offense, and the second offense, and the Sangha has given this Bhikkhu the treatment karma on the day of concealment for the previous offense, the intermediate repeated offense, and the second offense. This Bhikkhu has completed the practice of concealment and now requests six-night Manatta from the Sangha. The Sangha now gives this Bhikkhu six-night Manatta. Whoever among the elders approves of the Sangha giving Bhikkhu 甲 six-night Manatta, let him be silent; whoever does not approve, let him speak.' This is repeated a second and third time. 'The Sangha has approved of giving Bhikkhu 甲 six-night Manatta; the Sangha approves, because of the silence, this matter is thus decided.'" At that time, that Bhikkhu, having completed the practice of Manatta, reported to the Bhikkhus. The Bhikkhus reported to the Buddha, and the Buddha said: 'The Sangha should give that Bhikkhu absolution with a formal act with four announcements (formal act with four announcements for absolution), as described above, absolution should be given in this way.' If the Sangha gives absolution to that Bhikkhu improperly, the Buddha told the Bhikkhus: 'Listen carefully! If a Bhikkhu commits a Sanghadisesa, knowing the number of days of the offense or not knowing the number of days of the offense, even needing to stay separately, that Bhikkhu requests from the Sangha a karma according to the number of days of concealment, and the Sangha gives the karma according to the number of days of concealment. While practicing concealment, he commits another offense in between, knowing the number of days of concealment, he requests from the Sangha a treatment karma on the day of concealment for the previous offense and the intermediate repeated offense, and the Sangha gives that Bhikkhu the treatment karma on the day of concealment for the previous offense and the intermediate repeated offense. That Bhikkhu, while practicing concealment, commits a second offense in between, knowing the number of days of concealment, he requests from the Sangha a treatment karma on the day of concealment for the previous offense, the intermediate repeated offense,
間重犯第二犯覆藏本日治羯磨非法，彼比丘謂便行覆藏竟。從僧乞六夜摩那埵，僧與彼比丘六夜摩那埵非法，彼比丘謂便行摩那埵竟。從僧乞出罪羯磨，僧與彼比丘出罪非法，我說此比丘非清凈、罪不出。
「是中有比丘犯僧殘罪，知日數不知日數乃至住別異。彼比丘隨覆藏日從僧乞覆藏羯磨，僧已與彼比丘隨覆藏日羯磨。彼比丘行覆藏時中間重犯，知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧已與彼比丘前犯中間重犯覆藏本日治羯磨。彼比丘行覆藏時中間第二犯，知日數覆藏，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧已與彼比丘前犯中間重犯第二犯覆藏本日治羯磨如法。彼比丘行覆藏竟，從僧乞六夜摩那埵，僧與彼比丘六夜摩那埵羯磨不如法，彼比丘謂行摩那埵竟，從僧乞出罪羯磨，僧與彼比丘出罪非法，我說彼比丘不清凈、罪不出。
「時有比丘犯僧殘罪，知日數不知日數乃至住別異。彼比丘隨所犯，從僧乞覆藏羯磨，僧已與彼比丘隨覆藏日羯磨。彼比丘行覆藏時中間重犯，知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧已與彼比丘前犯中間重犯覆藏本日治羯磨。彼比丘行覆藏時中間第二重犯，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧已與彼比丘前犯中間重犯第二犯覆藏
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘犯了僧殘罪（Sanghavasesa，一種較重的罪），他隱瞞了罪行，並且在隱瞞期間再次犯了罪，他隱瞞了罪行，並且今天的羯磨（kamma，業）是不合法的，這個比丘說他已經完成了隱瞞。他向僧團請求六夜摩那埵（Manatta，一種贖罪的儀式），僧團給予他的六夜摩那埵是不合法的，這個比丘說他已經完成了摩那埵。他向僧團請求出罪羯磨，僧團給予他的出罪是不合法的，我說這個比丘不清凈，罪沒有消除。
如果一個比丘犯了僧殘罪，他知道或不知道所犯天數，乃至別住（parivasa，一種懺悔期）。這個比丘按照隱瞞的天數向僧團請求覆藏羯磨，僧團已經給予他按照隱瞞天數的羯磨。這個比丘在進行覆藏期間再次犯了罪，他知道所犯天數並繼續覆藏，他向僧團請求先前所犯、中間重犯的覆藏本日治羯磨，僧團已經給予他先前所犯、中間重犯的覆藏本日治羯磨。這個比丘在進行覆藏期間第二次犯了罪，他知道所犯天數並繼續覆藏，他向僧團請求先前所犯、中間重犯、第二次犯的覆藏本日治羯磨，僧團已經如法地給予他先前所犯、中間重犯、第二次犯的覆藏本日治羯磨。這個比丘完成覆藏后，向僧團請求六夜摩那埵，僧團給予他的六夜摩那埵羯磨不如法，這個比丘說他已經完成了摩那埵，他向僧團請求出罪羯磨，僧團給予他的出罪是不合法的，我說這個比丘不清凈，罪沒有消除。
有時一個比丘犯了僧殘罪，他知道或不知道所犯天數，乃至別住。這個比丘根據所犯的罪行，向僧團請求覆藏羯磨，僧團已經給予他按照覆藏天數的羯磨。這個比丘在進行覆藏期間再次犯了罪，他知道所犯天數並繼續覆藏，他向僧團請求先前所犯、中間重犯的覆藏本日治羯磨，僧團已經給予他先前所犯、中間重犯的覆藏本日治羯磨。這個比丘在進行覆藏期間第二次重犯，他向僧團請求先前所犯、中間重犯、第二次犯的覆藏
【English Translation】 English version: If a bhikkhu (monk) commits a Sanghavasesa offense (a serious offense requiring a formal meeting of the Sangha), he conceals the offense, and during the period of concealment, he commits another offense, he conceals the offense, and the kamma (action, ritual) performed on that day is unlawful. The bhikkhu says he has completed the concealment. He requests six nights of Manatta (a period of probation) from the Sangha (monastic community), and the Sangha grants him six nights of Manatta unlawfully. The bhikkhu says he has completed the Manatta. He requests absolution kamma from the Sangha, and the Sangha grants him absolution unlawfully. I say this bhikkhu is not pure, and his offense is not absolved.
If a bhikkhu commits a Sanghavasesa offense, he knows or does not know the number of days he has committed the offense, and undergoes parivasa (a period of penance). This bhikkhu requests concealment kamma from the Sangha according to the number of days he has concealed the offense, and the Sangha has granted him kamma according to the number of days he has concealed the offense. While this bhikkhu is undergoing concealment, he commits another offense. He knows the number of days he has committed the offense and continues the concealment. He requests from the Sangha the kamma for the original offense and the subsequent offense committed during the concealment period, and the Sangha has granted him the kamma for the original offense and the subsequent offense committed during the concealment period. While this bhikkhu is undergoing concealment, he commits a second offense. He knows the number of days he has committed the offense and continues the concealment. He requests from the Sangha the kamma for the original offense, the subsequent offense, and the second offense committed during the concealment period, and the Sangha has lawfully granted him the kamma for the original offense, the subsequent offense, and the second offense committed during the concealment period. After this bhikkhu has completed the concealment, he requests six nights of Manatta from the Sangha, and the Sangha grants him six nights of Manatta kamma unlawfully. The bhikkhu says he has completed the Manatta. He requests absolution kamma from the Sangha, and the Sangha grants him absolution unlawfully. I say this bhikkhu is not pure, and his offense is not absolved.
At times, a bhikkhu commits a Sanghavasesa offense, he knows or does not know the number of days he has committed the offense, and undergoes parivasa. This bhikkhu requests concealment kamma from the Sangha according to the offense he has committed, and the Sangha has granted him kamma according to the number of days he has concealed the offense. While this bhikkhu is undergoing concealment, he commits another offense. He knows the number of days he has committed the offense and continues the concealment. He requests from the Sangha the kamma for the original offense and the subsequent offense committed during the concealment period, and the Sangha has granted him the kamma for the original offense and the subsequent offense committed during the concealment period. While this bhikkhu is undergoing concealment, he commits a second offense, he requests from the Sangha the kamma for the original offense, the subsequent offense, and the second offense committed during the concealment
本日治羯磨如法。彼比丘行覆藏已，從僧乞六夜摩那埵，僧已與彼比丘六夜摩那埵如法。彼比丘行摩那埵竟，從僧乞出罪羯磨，僧與彼比丘出罪非法。我說此人不清凈、罪不出。
「此中知日數不覆藏三句亦如是，知日數覆藏不覆藏三句亦如是，不知日數覆藏三句亦如是，不知日數不覆藏三句亦如是，不知日數覆藏不覆藏三句亦如是。知日數不知日數覆藏三句亦如是，知日數不知日數不覆藏三句亦如是，知日數不知日數、覆藏不覆藏三句亦如是。
「是中有比丘犯僧殘罪，知日數不知日數乃至別異。彼比丘隨覆藏日，已從僧乞覆藏羯磨，僧已與彼比丘隨覆藏日羯磨。彼比丘行覆藏時中間重犯知日數覆藏，從僧乞前犯中間重犯覆藏本日治羯磨，僧已與彼比丘前犯中間重犯覆藏本日治羯磨。彼比丘行覆藏時中間第二重犯，知日數覆藏，從僧乞前犯中間重犯第二犯覆藏本日治羯磨，僧與彼比丘前犯中間重犯第二犯覆藏本日治羯磨如法。彼比丘行覆藏竟，從僧乞六夜摩那埵，僧與彼比丘六夜摩那埵如法。彼比丘行摩那埵竟，從僧乞出罪羯磨，僧與彼比丘出罪如法。我說此比丘清凈無犯、罪得出。
「知數不覆藏三句亦如是，知數覆藏不覆藏三句亦如是，不知數覆藏三句亦如是，不知數不覆藏三句亦如是，不
【現代漢語翻譯】 現代漢語譯本： 如果今天的羯磨（Karma）不如法，因為那個比丘（Bhikshu，男性出家人）在懺悔期間隱瞞了自己的過失，然後他向僧團請求六夜摩那埵（six-night Manatta，一種懺悔期），僧團如法地給了他六夜摩那埵。當這個比丘完成摩那埵后，他向僧團請求出罪羯磨，但僧團給予他的出罪羯磨不如法。我說這個人不清凈，罪業沒有消除。
『這裡，關於『知道天數但不隱瞞』的三種情況也是如此，『知道天數、隱瞞與不隱瞞』的三種情況也是如此，『不知道天數但隱瞞』的三種情況也是如此，『不知道天數也不隱瞞』的三種情況也是如此，『不知道天數、隱瞞與不隱瞞』的三種情況也是如此。『知道天數與不知道天數但隱瞞』的三種情況也是如此，『知道天數與不知道天數也不隱瞞』的三種情況也是如此，『知道天數與不知道天數、隱瞞與不隱瞞』的三種情況也是如此。』
『這裡，如果有一個比丘犯了僧殘罪（Sanghavasesa，一種較重的罪），知道天數與不知道天數，乃至情況有所不同。這個比丘按照他所隱瞞的天數，已經向僧團請求了覆藏羯磨，僧團也已經給予了他按照隱瞞天數的覆藏羯磨。當這個比丘在進行覆藏期間，中間又再次犯了罪，並且知道天數並隱瞞了，他向僧團請求對之前的罪和中間重犯的罪進行覆藏的本日治羯磨，僧團也如法地給予了他對之前罪和中間重犯的罪進行覆藏的本日治羯磨。當這個比丘在進行覆藏期間，中間第二次重犯，知道天數並隱瞞，他向僧團請求對之前的罪、中間重犯的罪和第二次犯的罪進行覆藏的本日治羯磨，僧團也如法地給予了他對之前罪、中間重犯的罪和第二次犯的罪進行覆藏的本日治羯磨。當這個比丘完成覆藏后，他向僧團請求六夜摩那埵，僧團也如法地給予了他六夜摩那埵。當這個比丘完成摩那埵后，他向僧團請求出罪羯磨，僧團也如法地給予了他出罪羯磨。我說這個比丘清凈無犯，罪業已經消除。』
『知道天數但不隱瞞的三種情況也是如此，知道天數、隱瞞與不隱瞞的三種情況也是如此，不知道天數但隱瞞的三種情況也是如此，不知道天數也不隱瞞的三種情況也是如此，不
【English Translation】 English version: If today's Karma (action; here, a formal monastic procedure) is not in accordance with the Dharma (law, truth), because that Bhikshu (monk) has concealed his faults during the period of penance, and then he requests six-night Manatta (a period of probation) from the Sangha (monastic community), and the Sangha has lawfully granted him six-night Manatta. When this Bhikshu has completed the Manatta, he requests absolution Karma from the Sangha, but the absolution Karma given to him by the Sangha is not in accordance with the Dharma. I say that this person is not pure, and his sins have not been expunged.
'Here, the three cases of 'knowing the number of days but not concealing' are also the same; the three cases of 'knowing the number of days, concealing and not concealing' are also the same; the three cases of 'not knowing the number of days but concealing' are also the same; the three cases of 'not knowing the number of days and not concealing' are also the same; the three cases of 'not knowing the number of days, concealing and not concealing' are also the same. The three cases of 'knowing the number of days and not knowing the number of days but concealing' are also the same; the three cases of 'knowing the number of days and not knowing the number of days and not concealing' are also the same; the three cases of 'knowing the number of days and not knowing the number of days, concealing and not concealing' are also the same.'
'Here, if there is a Bhikshu who has committed a Sanghavasesa (a serious offense requiring formal penance), knowing the number of days and not knowing the number of days, and even if the circumstances are different. This Bhikshu, according to the number of days he has concealed, has already requested concealment Karma from the Sangha, and the Sangha has already granted him concealment Karma according to the number of days concealed. When this Bhikshu is undergoing concealment, he commits another offense in the middle, and knows the number of days and conceals it, he requests from the Sangha the Karma for the present day's treatment of concealing the previous offense and the intermediate repeated offense, and the Sangha has lawfully granted him the Karma for the present day's treatment of concealing the previous offense and the intermediate repeated offense. When this Bhikshu is undergoing concealment, he commits a second repeated offense in the middle, knows the number of days and conceals it, he requests from the Sangha the Karma for the present day's treatment of concealing the previous offense, the intermediate repeated offense, and the second offense, and the Sangha has lawfully granted him the Karma for the present day's treatment of concealing the previous offense, the intermediate repeated offense, and the second offense. When this Bhikshu has completed the concealment, he requests six-night Manatta from the Sangha, and the Sangha has lawfully granted him six-night Manatta. When this Bhikshu has completed the Manatta, he requests absolution Karma from the Sangha, and the Sangha has lawfully granted him absolution Karma. I say that this Bhikshu is pure and without offense, and his sins have been expunged.'
'The three cases of knowing the number of days but not concealing are also the same; the three cases of knowing the number of days, concealing and not concealing are also the same; the three cases of not knowing the number of days but concealing are also the same; the three cases of not knowing the number of days and not concealing are also the same; not
知數覆藏不覆藏三句亦如是，知數不知數覆藏三句亦如是，知數不知數不覆藏三句亦如是，知數不知數、覆藏不覆藏三句亦如是。」
爾時有異住處，有二比丘犯僧殘罪。彼比丘即日從住處出去言：「若得清凈比丘我當懺悔。」一比丘初去時覆藏，第二比丘見異比丘便覆藏，是為二俱覆藏，一憶罪、第二不憶。彼憶而覆藏者是為覆藏，不憶者非覆藏。一疑、二不疑，彼疑而覆藏者是為不覆藏，不疑而覆藏者是為覆藏。一知、二不知，彼知而覆藏者是謂覆藏，彼不知而覆藏者是為不覆藏。
時有比丘犯僧殘罪，謂犯波羅夷覆藏，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯僧殘罪，謂是波羅夷覆藏，應與作突吉羅懺，后與摩那埵。」
時有比丘犯僧殘罪，彼謂是波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說覆藏，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯僧殘罪，謂是波逸提乃至惡說故覆藏者，應教作突吉羅懺悔已與摩那埵。」
時有比丘犯波逸提，謂是波羅夷覆藏，佛言：「若比丘犯波逸提，謂是波羅夷覆藏者，教作突吉羅懺，后如法懺。」
時有比丘犯波逸提，謂犯僧殘乃至惡說覆藏，佛言：「應教突吉羅懺。懺已后如法懺
【現代漢語翻譯】 現代漢語譯本： 『知道數量』而『覆藏』、『不知道數量』而『不覆藏』這三種情況也是如此，『知道數量』而『不知道數量』而『覆藏』這三種情況也是如此，『知道數量』而『不知道數量』而『不覆藏』這三種情況也是如此，『知道數量』而『不知道數量』、『覆藏』而『不覆藏』這三種情況也是如此。
當時在不同的住所，有兩個比丘犯了僧殘罪（Sanghadisesa，一種較重的罪）。這些比丘當天就離開了住所，說：『如果我能找到清凈的比丘，我就懺悔。』其中一個比丘最初離開時覆藏（罪行），第二個比丘見到其他比丘也覆藏，這就是兩個人都覆藏了，一個憶起罪行，第二個沒有憶起。那憶起而覆藏的人就是覆藏，不憶起的人就不是覆藏。一個懷疑，第二個不懷疑，那懷疑而覆藏的人就不是覆藏，不懷疑而覆藏的人就是覆藏。一個知道，第二個不知道，那知道而覆藏的人就是覆藏，那不知道而覆藏的人就不是覆藏。
當時有個比丘犯了僧殘罪，卻認為是波羅夷（Parajika，最重的罪）而覆藏，他這樣想：『我該怎麼辦？』就告訴了各位比丘。各位比丘稟告了佛陀，佛陀說：『如果比丘犯了僧殘罪，卻認為是波羅夷而覆藏，應該讓他做突吉羅懺（Dukkata，一種輕罪的懺悔），之後再給予摩那埵（Manatta，一種贖罪的處分）。』
當時有個比丘犯了僧殘罪，卻認為是波逸提（Pacittiya，一種輕罪）、波羅提提舍尼（Patidesaniya，一種應懺悔罪）、偷蘭遮（Thullaccaya，一種中等罪）、突吉羅（Dukkata，一種輕罪）、惡說而覆藏，他這樣想：『我該怎麼辦？』就告訴了各位比丘。各位比丘稟告了佛陀，佛陀說：『如果比丘犯了僧殘罪，卻認為是波逸提乃至惡說而覆藏，應該教他做突吉羅懺悔之後，再給予摩那埵。』
當時有個比丘犯了波逸提，卻認為是波羅夷而覆藏，佛陀說：『如果比丘犯了波逸提，卻認為是波羅夷而覆藏，教他做突吉羅懺，之後如法懺悔。』
當時有個比丘犯了波逸提，卻認為是僧殘乃至惡說而覆藏，佛陀說：『應該教他做突吉羅懺。懺悔之後如法懺悔。』
【English Translation】 English version: The three cases of 'knowing the number' and 'concealing', 'not knowing the number' and 'not concealing' are also the same. The three cases of 'knowing the number' and 'not knowing the number' and 'concealing' are also the same. The three cases of 'knowing the number' and 'not knowing the number' and 'not concealing' are also the same. The three cases of 'knowing the number' and 'not knowing the number', 'concealing' and 'not concealing' are also the same.
At that time, in different residences, there were two bhikkhus who committed Sanghadisesa (an offense requiring a meeting of the Sangha). Those bhikkhus left the residence that day, saying, 'If I can find pure bhikkhus, I will confess.' One bhikkhu initially concealed (the offense) when leaving, and the second bhikkhu concealed it upon seeing other bhikkhus. This is the case of both concealing, one remembering the offense, and the second not remembering. The one who remembers and conceals is concealing, the one who does not remember is not concealing. One doubts, the second does not doubt, the one who doubts and conceals is not concealing, the one who does not doubt and conceals is concealing. One knows, the second does not know, the one who knows and conceals is concealing, the one who does not know and conceals is not concealing.
At that time, there was a bhikkhu who committed Sanghadisesa, but concealed it thinking it was Parajika (the most severe offense). He thought, 'What should I do?' and told the bhikkhus. The bhikkhus told the Buddha, and the Buddha said, 'If a bhikkhu commits Sanghadisesa, but conceals it thinking it is Parajika, he should be made to do a Dukkata (an offense of wrong-doing) confession, and then be given Manatta (a period of penance).'
At that time, there was a bhikkhu who committed Sanghadisesa, but concealed it thinking it was Pacittiya (an offense requiring confession), Patidesaniya (an offense requiring acknowledgement), Thullaccaya (a grave offense), Dukkata (an offense of wrong-doing), or evil speech. He thought, 'What should I do?' and told the bhikkhus. The bhikkhus told the Buddha, and the Buddha said, 'If a bhikkhu commits Sanghadisesa, but conceals it thinking it is Pacittiya, up to evil speech, he should be taught to do a Dukkata confession, and then be given Manatta.'
At that time, there was a bhikkhu who committed Pacittiya, but concealed it thinking it was Parajika. The Buddha said, 'If a bhikkhu commits Pacittiya, but conceals it thinking it is Parajika, he should be taught to do a Dukkata confession, and then confess according to the Dharma.'
At that time, there was a bhikkhu who committed Pacittiya, but concealed it thinking it was Sanghadisesa, up to evil speech. The Buddha said, 'He should be taught to do a Dukkata confession. After confessing, he should confess according to the Dharma.'
。波羅提提舍尼、偷蘭遮、突吉羅、惡說亦如是。」
時有比丘犯僧殘罪，「若作僧殘意覆藏，應教作突吉羅懺。懺已與覆藏，犯波逸提乃至惡說亦如是。」
時異住處有比丘，犯眾多僧殘罪。彼比丘不憶犯數不憶日數，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯僧殘罪，不憶犯數不憶日數，應與清凈已來覆藏。若憶犯數不憶日數，亦應與清凈已來覆藏。若憶日數不憶犯數，應數日與覆藏。疑不疑亦如是。識不識亦如是。彼比丘或憶一罪數、或不憶一罪數、或憶一罪日數、或不憶一罪日數，應與清凈已來覆藏。若憶犯數、或憶一罪日數不憶一罪日數，應與清凈已來覆藏。若憶日數、或憶犯數、或不憶犯數，應數日與覆藏。疑不疑亦如是。識不識亦如是。」
時有比丘犯僧殘罪，知數不覆藏，彼從僧乞六夜摩那埵，僧與彼六夜摩那埵，即于其日中間重犯，知數覆藏，彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若比丘犯僧殘罪，知數不覆藏，從僧乞六夜摩那埵，僧與六夜摩那埵，即于其日中間重犯，知數覆藏，僧應更與彼比丘摩那埵，語言：『汝比丘，應更行摩那埵。』若行摩那埵，一夜乃至六夜中間重犯，知數覆藏，僧應與此比丘摩那埵。與摩那埵已
【現代漢語翻譯】 現代漢語譯本：波羅提提舍尼（Patidesaniya，應懺悔罪）、偷蘭遮（Thullanaccaya，粗罪）、突吉羅（Dukkata，惡作罪）、惡說（Dubbhasita，惡說罪）也是如此。」
當時有比丘犯了僧殘罪（Sanghadisesa，僧團所治罪），『如果犯了僧殘罪故意隱瞞，應該教他作突吉羅懺悔。懺悔完畢后，對於隱瞞的行為，犯波逸提（Pacittiya，墮罪），乃至惡說罪也是如此。』
當時在不同的住處有比丘，犯了許多僧殘罪。那位比丘不記得犯了多少次，也不記得過了多少天，他這樣想：『我該怎麼辦？』便告訴了其他比丘。其他比丘稟告了佛陀，佛陀說：『如果比丘犯了僧殘罪，不記得犯了多少次，也不記得過了多少天，應該從清凈之日起計算隱瞞的天數。如果記得犯了多少次，但不記得過了多少天，也應該從清凈之日起計算隱瞞的天數。如果記得過了多少天，但不記得犯了多少次，應該按照天數給予隱瞞的處分。懷疑或不懷疑也是如此。知道或不知道也是如此。』那位比丘或者記得一次犯罪的次數，或者不記得一次犯罪的次數，或者記得一次犯罪的天數，或者不記得一次犯罪的天數，都應該從清凈之日起計算隱瞞的天數。如果記得犯罪的次數，或者記得一次犯罪的天數，但不記得一次犯罪的天數，也應該從清凈之日起計算隱瞞的天數。如果記得天數，或者記得犯罪的次數，或者不記得犯罪的次數，應該按照天數給予隱瞞的處分。懷疑或不懷疑也是如此。知道或不知道也是如此。
當時有比丘犯了僧殘罪，知道次數卻沒有隱瞞，他向僧團請求六夜摩那埵（Manatta，意樂），僧團給了他六夜摩那埵，當天中間又再次犯戒，知道次數並隱瞞了，他這樣想：『我該怎麼辦？』便告訴了其他比丘。其他比丘稟告了佛陀，佛陀說：『如果比丘犯了僧殘罪，知道次數卻沒有隱瞞，從僧團請求六夜摩那埵，僧團給了他六夜摩那埵，當天中間又再次犯戒，知道次數並隱瞞了，僧團應該再次給予那位比丘摩那埵，說：『你這位比丘，應該重新進行摩那埵。』如果進行摩那埵，一夜乃至六夜中間再次犯戒，知道次數並隱瞞了，僧團應該給予這位比丘摩那埵。給予摩那埵后
【English Translation】 English version: 'Patidesaniya (that which ought to be confessed), Thullanaccaya (a grave offense), Dukkata (an offense of wrong-doing), and Dubbhasita (an offense of wrong speech) are also the same.'
At one time, a bhikkhu committed a Sanghadisesa (an offense requiring a meeting of the Sangha) offense. 'If, having committed a Sanghadisesa offense, he intentionally conceals it, he should be taught to confess a Dukkata offense. Having confessed, for the concealment, he commits a Pacittiya (an offense entailing expiation), and so on up to a Dubbhasita offense is also the same.'
At one time, bhikkhus in different residences committed many Sanghadisesa offenses. That bhikkhu did not remember the number of offenses or the number of days. He thought, 'What should I do?' He told the other bhikkhus. The bhikkhus told the Buddha. The Buddha said, 'If a bhikkhu commits a Sanghadisesa offense, and does not remember the number of offenses or the number of days, he should be given concealment from the time of purity. If he remembers the number of offenses but does not remember the number of days, he should also be given concealment from the time of purity. If he remembers the number of days but does not remember the number of offenses, he should be given concealment for the number of days. Doubt or no doubt is also the same. Knowing or not knowing is also the same.' That bhikkhu either remembers the number of one offense, or does not remember the number of one offense, or remembers the number of days of one offense, or does not remember the number of days of one offense, he should be given concealment from the time of purity. If he remembers the number of offenses, or remembers the number of days of one offense but does not remember the number of days of one offense, he should be given concealment from the time of purity. If he remembers the number of days, or remembers the number of offenses, or does not remember the number of offenses, he should be given concealment for the number of days. Doubt or no doubt is also the same. Knowing or not knowing is also the same.'
At one time, a bhikkhu committed a Sanghadisesa offense, knew the number but did not conceal it. He asked the Sangha for six nights of Manatta (probation), and the Sangha gave him six nights of Manatta. On that same day, in the middle of it, he committed another offense, knew the number and concealed it. He thought, 'What should I do?' He told the other bhikkhus. The bhikkhus told the Buddha. The Buddha said, 'If a bhikkhu commits a Sanghadisesa offense, knows the number but does not conceal it, asks the Sangha for six nights of Manatta, and the Sangha gives him six nights of Manatta, and on that same day, in the middle of it, he commits another offense, knows the number and conceals it, the Sangha should give that bhikkhu Manatta again, saying, 'You, bhikkhu, should undergo Manatta again.' If he undergoes Manatta, and in the middle of one night to six nights he commits another offense, knows the number and conceals it, the Sangha should give this bhikkhu Manatta. Having given Manatta
，應與摩那埵本日治。行摩那埵本日治已，應與出罪。」
時有比丘犯僧殘罪，知數不覆藏，從僧乞六夜摩那埵，僧與彼比丘六夜摩那埵，彼比丘即于其日中間重犯，不知數覆藏。「僧應與彼比丘六夜摩那埵，語言：『比丘汝更行摩那埵。』若行一夜乃至六夜中間重犯，不知數覆藏，僧應與彼比丘摩那埵。與彼摩那埵已，應與摩那埵本日治。與摩那埵本日治已，應與出罪。」
時有比丘犯僧殘罪，知日數不覆藏，從僧乞六夜摩那埵，僧與彼比丘六夜摩那埵。彼比丘即于其日中間重犯，知數不知數覆藏。「僧應與彼比丘六夜摩那埵，語言：『汝比丘更行摩那埵。』若行一夜乃至六夜中間重犯，知數不知數覆藏，僧應與彼比丘六夜摩那埵。彼行摩那埵已，應與摩那埵本日治。與摩那埵本日治已，應與出罪。不知數不覆藏亦如是。知數不知數不覆藏亦如是。」(人揵度具足竟)
四分律卷第四十五 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十六(三分之十)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
覆藏揵度第十三
爾時世尊在舍衛國。時六群比丘自行覆藏，更互與覆藏羯磨、本日治、摩那埵、出罪羯磨。諸比丘白佛，佛言：「不應自行覆藏與他覆藏羯
【現代漢語翻譯】 現代漢語譯本： 『應該給予該比丘摩那埵（Mānatta，一種懺悔期），並且在完成摩那埵后，給予摩那埵本日治（Mānatta parihāra，摩那埵期間的額外功德）。完成摩那埵本日治后，應該給予出罪。』
當時，有一位比丘犯了僧殘罪（Saṃghāvaśeṣa，一種較重的罪），他知道罪行的數量但沒有隱瞞，於是向僧團請求六夜的摩那埵。僧團給予了這位比丘六夜的摩那埵。然而，這位比丘在同一天的中間又再次犯了罪，並且不知道罪行的數量而隱瞞了。『僧團應該給予這位比丘六夜的摩那埵，並告訴他：『比丘，你必須重新進行摩那埵。』如果他在進行一夜乃至六夜的摩那埵期間再次犯了罪，並且不知道罪行的數量而隱瞞了，僧團應該給予這位比丘摩那埵。在給予他摩那埵后，應該給予摩那埵本日治。完成摩那埵本日治后，應該給予出罪。』
當時，有一位比丘犯了僧殘罪，他知道罪行的天數但沒有隱瞞，於是向僧團請求六夜的摩那埵。僧團給予了這位比丘六夜的摩那埵。然而，這位比丘在同一天的中間又再次犯了罪，並且知道罪行的數量或不知道罪行的數量而隱瞞了。『僧團應該給予這位比丘六夜的摩那埵，並告訴他：『你，比丘，必須重新進行摩那埵。』如果他在進行一夜乃至六夜的摩那埵期間再次犯了罪，並且知道罪行的數量或不知道罪行的數量而隱瞞了，僧團應該給予這位比丘六夜的摩那埵。在他進行摩那埵后，應該給予摩那埵本日治。完成摩那埵本日治后，應該給予出罪。』不知道罪行的數量但沒有隱瞞的情況也是如此。知道罪行的數量或不知道罪行的數量但沒有隱瞞的情況也是如此。（人揵度具足完畢）
《四分律》卷第四十五 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第四十六（三分之十）
姚秦 罽賓（Kashmir）三藏 佛陀耶舍（Buddhayasas）共 竺佛念（Dharmajñāna）等譯
覆藏揵度第十三
那時，世尊在舍衛國（Śrāvastī）。當時，六群比丘（Ṣaḍvargika bhikṣu，指六個行為不端的比丘）自行進行覆藏，互相給予覆藏羯磨（pracchanna-kamma，隱瞞罪行的羯磨）、本日治、摩那埵、出罪羯磨（abbhāna-kamma，恢復清凈的羯磨）。諸位比丘稟告佛陀，佛陀說：『不應該自行覆藏，也不應該給予他人覆藏羯磨。』
【English Translation】 English version: 『The Saṃgha should grant that bhikkhu Mānatta (probation), and having performed Mānatta, should grant Mānatta parihāra (additional merit during Mānatta). Having performed Mānatta parihāra, the Saṃgha should grant absolution.』
At one time, there was a bhikkhu who committed a Saṃghāvaśeṣa (a serious offense requiring penance), knew the number of offenses but did not conceal them, and requested six nights of Mānatta from the Saṃgha. The Saṃgha granted that bhikkhu six nights of Mānatta. However, that bhikkhu committed another offense in the middle of the same day, and did not know the number of offenses and concealed them. 『The Saṃgha should grant that bhikkhu six nights of Mānatta, and say: 『Bhikkhu, you must perform Mānatta again.』 If he commits another offense during the performance of one night to six nights of Mānatta, and does not know the number of offenses and conceals them, the Saṃgha should grant that bhikkhu Mānatta. Having granted him Mānatta, the Saṃgha should grant Mānatta parihāra. Having performed Mānatta parihāra, the Saṃgha should grant absolution.』
At one time, there was a bhikkhu who committed a Saṃghāvaśeṣa, knew the number of days but did not conceal them, and requested six nights of Mānatta from the Saṃgha. The Saṃgha granted that bhikkhu six nights of Mānatta. However, that bhikkhu committed another offense in the middle of the same day, and knew the number of offenses or did not know the number of offenses and concealed them. 『The Saṃgha should grant that bhikkhu six nights of Mānatta, and say: 『You, bhikkhu, must perform Mānatta again.』 If he commits another offense during the performance of one night to six nights of Mānatta, and knows the number of offenses or does not know the number of offenses and conceals them, the Saṃgha should grant that bhikkhu six nights of Mānatta. Having performed Mānatta, the Saṃgha should grant Mānatta parihāra. Having performed Mānatta parihāra, the Saṃgha should grant absolution.』 The same applies if he does not know the number of offenses but does not conceal them. The same applies if he knows the number of offenses or does not know the number of offenses but does not conceal them. (The section on individuals is complete.)
Vinaya-pitaka in Four Parts, Scroll 45 Taisho Tripitaka, Volume 22, No. 1428, Vinaya-pitaka in Four Parts
Vinaya-pitaka in Four Parts, Scroll 46 (Tenth of Three Parts)
Translated by Tripiṭaka Buddhayasas (Buddhayasas) from Kashmir (Kashmir) of the Yao Qin Dynasty, together with Dharmajñāna (Dharmajñāna) and others
Chapter 13 on Concealment
At that time, the World-Honored One was in Śrāvastī (Śrāvastī). At that time, the group of six bhikkhus (Ṣaḍvargika bhikṣu) were themselves practicing concealment, and were mutually granting each other pracchanna-kamma (act of concealment), parihāra, Mānatta, and abbhāna-kamma (act of reinstatement). The bhikkhus reported this to the Buddha, and the Buddha said: 『One should not practice concealment oneself, nor should one grant the act of concealment to others.』
磨、本日治、摩那埵、出罪。」
彼行本日治比丘，更互作覆藏、本日治、摩那埵、出罪，佛言：「不應自行本日治，更互作覆藏、本日治、摩那埵、出罪。」
彼自行摩那埵比丘，更互作覆藏，佛言：「不應自行摩那埵、與他作覆藏羯磨乃至出罪。」
彼自出罪，更互作覆藏羯磨乃至出罪，佛言：「不應自出罪、與他覆藏羯磨乃至出罪。」
彼行覆藏，更互作覆藏羯磨、本日治、摩那埵、足滿二十人出罪，佛言：「不應爾。自行覆藏、本日治亦如是，自行摩那埵亦如是，自行出罪亦如是。」
彼行覆藏者，與他受大戒、與他依止、畜沙彌、受僧差、差已教授比丘尼，佛言：「行覆藏者不應爾。」
彼行覆藏者，知有餘比丘能說戒者而為他說戒、于僧中或問毗尼義或答、在眾僧作羯磨人數中、受僧羯磨差平斷事、受眾僧差使，佛言：「行覆藏者不應爾。」
彼行覆藏者，或早入聚落逼暮還、或不親附沙門親近外道、不隨順比丘說異教，佛言：「不應爾。」
彼行覆藏者，若犯此罪、若相似、若從此生、若重於彼、呵他羯磨及作羯磨者，佛言：「不應爾。」
彼行覆藏者，受清凈比丘敷座、洗腳、拭革屣、揩摩身，佛言：「不應爾。」
彼行覆藏者，受
【現代漢語翻譯】 現代漢語譯本： '磨（懺悔）'、'本日治（對犯戒比丘的懲罰）'、'摩那埵（六夜懺悔）'、'出罪（恢復清凈）'。
那些正在接受'本日治（對犯戒比丘的懲罰）'的比丘，互相進行覆藏（隱瞞罪行）、'本日治（對犯戒比丘的懲罰）'、'摩那埵（六夜懺悔）'、'出罪（恢復清凈）'。佛說：'不應該自己進行本日治，然後互相進行覆藏、本日治、摩那埵、出罪。'
那些正在進行'摩那埵（六夜懺悔）'的比丘，互相進行覆藏（隱瞞罪行）。佛說：'不應該自己進行摩那埵，然後為他人進行覆藏羯磨（僧團儀式）乃至出罪。'
那些自己已經出罪（恢復清凈）的比丘，互相進行覆藏羯磨（僧團儀式）乃至出罪。佛說：'不應該自己出罪，然後為他人進行覆藏羯磨乃至出罪。'
那些正在進行覆藏（隱瞞罪行）的比丘，互相進行覆藏羯磨、'本日治（對犯戒比丘的懲罰）'、'摩那埵（六夜懺悔）'，並且在滿足二十人時出罪。佛說：'不應該這樣做。自己進行覆藏、本日治也一樣，自己進行摩那埵也一樣，自己出罪也一樣。'
那些正在進行覆藏（隱瞞罪行）的人，為他人授大戒（成為正式比丘）、為他人提供依止（作為導師）、蓄養沙彌（小和尚）、接受僧團的委派、委派后教授比丘尼。佛說：'正在進行覆藏的人不應該這樣做。'
那些正在進行覆藏（隱瞞罪行）的人，明知有其他比丘能說戒（講解戒律）卻自己為他說戒，在僧團中或詢問毗尼義（戒律的意義）或回答，在眾僧進行羯磨（僧團儀式）的人數中，接受僧團羯磨的委派來公平地判斷事務，接受眾僧的委派。佛說：'正在進行覆藏的人不應該這樣做。'
那些正在進行覆藏（隱瞞罪行）的人，或者早早進入聚落傍晚才回來，或者不親近沙門（出家人）而親近外道（其他宗教），不隨順比丘而宣說不同的教義。佛說：'不應該這樣做。'
那些正在進行覆藏（隱瞞罪行）的人，如果犯了此罪、或者相似的罪、或者從此罪產生的罪、或者比此罪更重的罪，呵斥他人羯磨（僧團儀式）以及進行羯磨的人。佛說：'不應該這樣做。'
那些正在進行覆藏（隱瞞罪行）的人，接受清凈比丘為他鋪設座位、洗腳、擦拭鞋子、按摩身體。佛說：'不應該這樣做。'
那些正在進行覆藏（隱瞞罪行）的人，接受
【English Translation】 English version: 'Mara (Repentance)', 'Parivāsa (Penalty for offending Bhikkhus)', 'Mānatta (Six-night penance)', 'Abbāna (Restoration of purity).'
Those Bhikkhus undergoing 'Parivāsa (Penalty for offending Bhikkhus)' are mutually performing concealment (hiding transgressions), 'Parivāsa (Penalty for offending Bhikkhus)', 'Mānatta (Six-night penance)', 'Abbāna (Restoration of purity)'. The Buddha said: 'One should not self-administer Parivāsa, and then mutually perform concealment, Parivāsa, Mānatta, Abbāna.'
Those Bhikkhus undergoing 'Mānatta (Six-night penance)' are mutually performing concealment (hiding transgressions). The Buddha said: 'One should not self-administer Mānatta, and then perform concealment 'Kamma (Sangha ritual)' for others, up to Abbāna.'
Those Bhikkhus who have self-administered Abbāna (Restoration of purity) are mutually performing concealment 'Kamma (Sangha ritual)' up to Abbāna. The Buddha said: 'One should not self-administer Abbāna, and then perform concealment Kamma for others, up to Abbāna.'
Those Bhikkhus undergoing concealment (hiding transgressions) are mutually performing concealment Kamma, 'Parivāsa (Penalty for offending Bhikkhus)', 'Mānatta (Six-night penance)', and Abbāna when twenty people are present. The Buddha said: 'It should not be so. Self-administering concealment, Parivāsa is the same, self-administering Mānatta is the same, self-administering Abbāna is the same.'
Those undergoing concealment (hiding transgressions) are giving higher ordination to others (becoming a formal Bhikkhu), providing dependence for others (as a mentor), keeping novices (young monks), receiving assignments from the Sangha, and after being assigned, teaching Bhikkhunis. The Buddha said: 'Those undergoing concealment should not do this.'
Those undergoing concealment (hiding transgressions), knowing that there are other Bhikkhus who can recite the precepts (explain the precepts) but reciting the precepts themselves, asking or answering questions about the meaning of Vinaya (discipline) in the Sangha, being among the number of people performing Kamma (Sangha ritual) in the Sangha, accepting assignments from the Sangha Kamma to fairly judge matters, and accepting assignments from the Sangha. The Buddha said: 'Those undergoing concealment should not do this.'
Those undergoing concealment (hiding transgressions), either entering the village early and returning late in the evening, or not associating with Samanas (ascetics) but associating with outsiders (other religions), not following Bhikkhus but proclaiming different teachings. The Buddha said: 'It should not be so.'
Those undergoing concealment (hiding transgressions), if they commit this offense, or a similar offense, or an offense arising from this offense, or an offense heavier than this offense, scolding others' Kamma (Sangha ritual) and those performing Kamma. The Buddha said: 'It should not be so.'
Those undergoing concealment (hiding transgressions), accepting a clean Bhikkhu to spread a seat for them, wash their feet, wipe their shoes, and massage their body. The Buddha said: 'It should not be so.'
Those undergoing concealment (hiding transgressions), accepting
清凈比丘起迎逆、禮拜、執手、恭敬問訊、為持衣缽，佛言：「不應爾。」
彼行覆藏者，舉清凈比丘、作憶念、作自言、為他作證、遮說戒、遮自恣、與清凈比丘共鬥，佛言：「不應爾。」
彼行覆藏者，共清凈比丘行入白衣家、或隨他比丘行、或將他比丘行、或受他供養、或受清凈比丘剃髮、或受清凈比丘作使，佛言：「不應爾。」
彼行覆藏比丘，共清凈比丘行、至前食后食上在前行、或並語並行、或反抄衣、或通肩披衣、或裹頭、或覆兩肩、或著革屣，佛言：「不應爾。自今已去聽偏露右肩、脫革屣隨從後行。」
彼行覆藏者，作如是意：「不往食上，恐余比丘知我行覆藏。」佛言：「不應爾。」
彼行覆藏者作如是意：「至食上不坐，恐余比丘知我行覆藏。」彼行覆藏比丘，作如是意：「請取食食，恐余比丘知我行覆藏。」佛言：「不應爾。」
彼行覆藏者，與清凈比丘隨次坐，佛言：「不應爾。聽在末行坐。」世尊有如是教，犯罪人應在下行坐。彼在白衣下坐，佛言：「不應爾。」彼在沙彌下坐，佛言：「不應爾。應在大比丘末行坐。」
彼行覆藏者，與清凈比丘共經行處行，彼在下經行處，己在高經行處，或在前行、或並語、或共行、反抄衣、通肩披衣、
【現代漢語翻譯】 現代漢語譯本：清凈的比丘起身迎接、禮拜、執手、恭敬問候、為（行覆藏者）拿著衣和缽，佛說：『不應該這樣做。』 那行為覆藏罪業的人，舉發清凈的比丘，對（清凈比丘）進行憶念（僧團通過正式程式提醒比丘注意其行為），自己說（清凈比丘的過失），為他人作證（指證清凈比丘的過失），阻止（清凈比丘）說戒（在布薩日宣說戒律），阻止（清凈比丘）自恣（僧團成員在自恣日互相指出對方的過失），與清凈的比丘爭鬥，佛說：『不應該這樣做。』 那行為覆藏罪業的人，與清凈的比丘一起進入在家居士的家，或者跟隨其他比丘行走，或者帶領其他比丘行走，或者接受他人的供養，或者接受清凈比丘的剃髮，或者接受清凈比丘的使喚，佛說：『不應該這樣做。』 那行為覆藏罪業的比丘，與清凈的比丘一起行走，在（清凈比丘）前方的用餐地點，在用餐之後（才到），在（清凈比丘）前面行走，或者並排說話一起行走，或者反抄著衣，或者袒露一側肩膀披著衣，或者裹著頭，或者覆蓋著雙肩，或者穿著革屣（皮鞋），佛說：『不應該這樣做。從今以後，允許偏袒露出右肩，脫掉革屣，跟隨在後面行走。』 那行為覆藏罪業的人，產生這樣的想法：『我不去用餐地點，恐怕其他比丘知道我行為覆藏罪業。』佛說：『不應該這樣做。』 那行為覆藏罪業的人，產生這樣的想法：『到了用餐地點我不坐下，恐怕其他比丘知道我行為覆藏罪業。』那行為覆藏罪業的比丘，產生這樣的想法：『請（別人）取食物給我，恐怕其他比丘知道我行為覆藏罪業。』佛說：『不應該這樣做。』 那行為覆藏罪業的人，與清凈的比丘按照次序坐在一起，佛說：『不應該這樣做。允許在末座就坐。』世尊有這樣的教導，犯罪的人應該在下座就坐。那（行覆藏者）在白衣（在家居士）的下座就坐，佛說：『不應該這樣做。』那（行覆藏者）在沙彌的下座就坐，佛說：『不應該這樣做。應該在大比丘的末座就坐。』 那行為覆藏罪業的人，與清凈的比丘一起在經行處行走，那（行覆藏者）在較低的經行處，自己卻在高處的經行處，或者在（清凈比丘）前面行走，或者並排說話，或者一起行走，反抄著衣，袒露一側肩膀披著衣。
【English Translation】 English version: A pure Bhikkhu (monk) rises to greet, bows, takes the hand, respectfully inquires, and carries the robe and bowl for (the one who practices concealment). The Buddha said, 'It should not be so.' That one who practices concealment, accuses a pure Bhikkhu (monk), makes an '憶念' (yi nian) [formal procedure to remind a monk of his behavior], speaks of (the pure Bhikkhu's faults) himself, testifies against him, prevents (the pure Bhikkhu) from reciting the precepts (on Uposatha day), prevents (the pure Bhikkhu) from '自恣' (zi zi) [inviting others to point out one's faults on Pavarana day], and quarrels with the pure Bhikkhu. The Buddha said, 'It should not be so.' That one who practices concealment, goes with a pure Bhikkhu into a layperson's home, or follows another Bhikkhu, or leads another Bhikkhu, or receives offerings from others, or receives a haircut from a pure Bhikkhu, or receives service from a pure Bhikkhu. The Buddha said, 'It should not be so.' That Bhikkhu who practices concealment, walks with a pure Bhikkhu, arrives before (the pure Bhikkhu) at the meal location, arrives after the meal (has started), walks in front of (the pure Bhikkhu), or walks alongside speaking, or folds his robe behind his back, or drapes his robe over one shoulder, or wraps his head, or covers both shoulders, or wears '革屣' (ge xi) [leather shoes]. The Buddha said, 'It should not be so. From now on, it is permitted to partially expose the right shoulder, remove the '革屣' (ge xi) [leather shoes], and follow behind.' That one who practices concealment, has this thought: 'I will not go to the meal location, lest other Bhikkhus know that I practice concealment.' The Buddha said, 'It should not be so.' That one who practices concealment, has this thought: 'When I arrive at the meal location, I will not sit down, lest other Bhikkhus know that I practice concealment.' That Bhikkhu who practices concealment, has this thought: 'Ask (others) to get food for me, lest other Bhikkhus know that I practice concealment.' The Buddha said, 'It should not be so.' That one who practices concealment, sits with a pure Bhikkhu in order, The Buddha said, 'It should not be so. It is permitted to sit in the last row.' The World-Honored One has such a teaching, a guilty person should sit in the lower row. That (one who practices concealment) sits below a layperson, The Buddha said, 'It should not be so.' That (one who practices concealment) sits below a '沙彌' (sha mi) [novice monk], The Buddha said, 'It should not be so. He should sit in the last row of the senior Bhikkhus.' That one who practices concealment, walks with a pure Bhikkhu in the walking meditation area, that (one who practices concealment) is in the lower walking meditation area, while he himself is in the higher walking meditation area, or walks in front of (the pure Bhikkhu), or speaks alongside, or walks together, folds his robe behind his back, drapes his robe over one shoulder.
或裹頭覆兩肩、著革屣，佛言：「不應爾。」佛言：「聽偏露右肩、脫革屣在後行。」
彼行覆藏者，道路行作如是意：「不在正道行，恐余比丘知我行覆藏。」佛言：「不應爾。」
彼行覆藏者，在道行作如是意：「在後行，恐余比丘知我行覆藏。」佛言：「不應爾。」
彼行覆藏者，共清凈比丘共一座一床一板，佛言：「不應爾。」若長牀板，佛言：「聽作隔斷然後坐，若取余床在後坐。彼行覆藏者，若在小食大食上，應掃灑敷坐具、水瓶、洗瓶、具盛殘食器，應為清凈比丘敷坐具，乃至洗足器物、拭足巾、盛水器。清凈比丘來，應出遠迎為持衣缽。若有缽、床缽支應安置上。若僧伽梨在頭上肩上，應取看之，無垢穢污不？若有塵垢穢污，應卻便卻，應浣當浣。浣已曬著繩床上、木床上，應與清凈比丘具洗足器、拭足巾、水器，拭革屣已著左面看之，不令泥水污不？若有泥水污者，當移避之，為清凈比丘洗足已除去石水器安置本處。彼應凈洗手，與清凈比丘過食。清凈比丘食時，應供給所須，若酪漿、若蔓㝹苦酒、鹽菜應與，若熱當扇，須水應與水。若恐時過當俱食。清凈比丘食已，當爲取缽與洗手。若自食已有殘食，應與人若非人，若著無蟲水中若無草處，洗食器還複本處，應掃灑食堂除去
【現代漢語翻譯】 現代漢語譯本：如果（犯戒比丘）裹著頭，遮蓋雙肩，穿著皮鞋，佛說：『不應該這樣做。』佛說：『允許袒露右肩，脫掉皮鞋在後面行走。』
那個行為覆藏的比丘，在道路上行走時這樣想：『我沒有在正道上行走，恐怕其他比丘知道我行為覆藏。』佛說：『不應該這樣做。』
那個行為覆藏的比丘，在道路上行走時這樣想：『我在後面行走，恐怕其他比丘知道我行為覆藏。』佛說：『不應該這樣做。』
那個行為覆藏的比丘，和清凈的比丘共用一個座位、一張床、一塊木板，佛說：『不應該這樣做。』如果是長床或木板，佛說：『允許設定隔斷然後坐，或者拿其他的床在後面坐。』那個行為覆藏的比丘，如果在小的或大的齋會上，應該打掃並鋪設坐具、放置水瓶、洗瓶，準備盛放殘餘食物的器皿，應該為清凈的比丘鋪設坐具，乃至準備洗腳的器物、擦腳的毛巾、盛水的器皿。清凈的比丘來了，應該出門遠迎，為他拿著衣和缽（patra，比丘的食器）。如果有缽、床缽支（床的支撐物），應該安置在上面。如果僧伽梨（saṃghāṭī，比丘的大衣）在頭上或肩上，應該取下來檢視，有沒有污垢？如果有塵垢，應該立即去除，應該洗滌的就洗滌。洗完后曬在繩床上、木床上，應該為清凈的比丘準備洗腳的器物、擦腳的毛巾、水器，擦拭皮鞋後放在左邊檢視，有沒有泥水污漬？如果有泥水污漬，應當移開避讓，為清凈的比丘洗完腳后，除去石頭和水器，安置在原來的地方。他應該洗乾淨手，給清凈的比丘送上食物。清凈的比丘吃飯時，應該供給所需，如果需要酪漿、蔓㝹苦酒、鹽菜，應該給他，如果熱了應當扇風，需要水就給他水。如果擔心時間過了，應當一起吃飯。清凈的比丘吃完飯後，應當為他取缽並洗手。如果自己吃完飯後有殘餘食物，應該給人或非人，或者放在沒有蟲的水中或沒有草的地方，洗完餐具放回原處，應該打掃食堂，除去污垢。
【English Translation】 English version: If (a bhikkhu who has violated precepts) wraps his head, covers both shoulders, and wears leather shoes, the Buddha said, 'It should not be so.' The Buddha said, 'It is permitted to partially expose the right shoulder and take off leather shoes to walk behind.'
That bhikkhu who conceals his actions, while walking on the road, thinks thus: 'I am not walking on the right path, I fear other bhikkhus will know that I am concealing my actions.' The Buddha said, 'It should not be so.'
That bhikkhu who conceals his actions, while walking on the road, thinks thus: 'I am walking behind, I fear other bhikkhus will know that I am concealing my actions.' The Buddha said, 'It should not be so.'
That bhikkhu who conceals his actions shares a seat, a bed, or a plank with a pure bhikkhu, the Buddha said, 'It should not be so.' If it is a long bed or plank, the Buddha said, 'It is permitted to make a partition and then sit, or take another bed and sit behind.' That bhikkhu who conceals his actions, if at a small or large meal gathering, should sweep and spread out seating, place water bottles, washing bottles, and prepare utensils for leftover food. He should spread out seating for the pure bhikkhu, and even prepare washing utensils for the feet, a towel for wiping the feet, and water containers. When the pure bhikkhu arrives, he should go out to greet him from afar and carry his robe and bowl (patra, a bhikkhu's food bowl). If there is a bowl or bed-bowl support (a support for the bed), it should be placed on top. If the saṃghāṭī (saṃghāṭī, a bhikkhu's outer robe) is on the head or shoulder, it should be taken down and examined for dirt. If there is dust or dirt, it should be removed immediately, and what should be washed should be washed. After washing, it should be dried on a rope bed or wooden bed. He should prepare washing utensils for the feet, a towel for wiping the feet, and water containers for the pure bhikkhu. After wiping the leather shoes, he should place them on the left side and check if there is mud or water. If there is mud or water, it should be moved away. After washing the pure bhikkhu's feet, he should remove the stones and water containers and place them in their original place. He should wash his hands clean and offer food to the pure bhikkhu. When the pure bhikkhu is eating, he should provide what is needed, such as whey, manu bitter wine, or salted vegetables. If it is hot, he should fan him, and if he needs water, he should give him water. If he is worried about the time passing, they should eat together. After the pure bhikkhu has finished eating, he should take the bowl for him and wash his hands. If he has leftover food after eating, he should give it to a human or non-human being, or place it in water without insects or a place without grass. After washing the dishes, he should return them to their original place, and he should sweep the dining hall and remove dirt.
糞土。」
彼比丘便用已，常食缽盛糞掃棄，余比丘見惡之，佛言：「不應用缽棄糞掃，聽以瓫若澡盤若掃帚。缽應凈潔畜。
「彼行覆藏比丘，若僧洗浴，應至清凈比丘所問言：『大德洗不？』若彼答言：『當洗。』此比丘便應先看浴室，無塵穢不？若有塵穢，應掃便掃，應水灑便灑，應取薪便取，應破便破，應然火便然火，應著薪便著，應與清凈比丘具洗浴瓶、若浴床、若刮汗刀、若水器、若泥器、若樹皮、若細末藥、若泥。應問上座已燃火。若清凈比丘病若老羸，應扶將至浴室所。若不能行者，以繩床、木床、若衣舁至浴室所，應取清凈比丘衣安著衣架上、若龍牙杙上。若有油應為涂身，彼油器無安處不堅牢。」佛言：「安著龍牙杙上、若懸著壁上。若清凈比丘病老羸，應扶將入浴室中，與繩床、木床、浴瓶、刮汗刀、水器、泥器，與樹皮細末藥泥。若煙來熏眼，當爲安障。若頭熱背熱應為覆，若欲洗浴入浴室，應白清凈比丘。若作如是意：『欲白清凈比丘，恐煩亂共相逼迮。』者，直爾入浴室，在清凈比丘后揩摩身，彼即入浴室，至清凈比丘后住，應為余比丘揩摩身，不應受他揩摩身。為清凈比丘洗浴已，然後自浴。若清凈比丘老，應扶將出，若病以繩床、若木床，舁出浴室。應與清凈比丘敷座
【現代漢語翻譯】 現代漢語譯本： 『糞土。』
那位比丘於是就用了，經常用缽盛糞便掃棄物，其他比丘見了厭惡他。佛說：『不應用缽丟棄糞便掃棄物，允許用瓦罐、或澡盆、或掃帚。缽應該乾淨整潔地儲存。』
『那位負責遮掩的比丘，如果僧團要洗浴，應該到清凈比丘那裡去，問道：『大德要洗浴嗎？』如果他回答說：『要洗。』這位比丘就應該先檢視浴室，有沒有塵土污穢？如果有塵土污穢，應該掃的就掃，應該灑水的就灑水，應該取柴的就取柴，應該劈的就劈，應該點火的就點火，應該放柴的就放柴，應該為清凈比丘準備好洗浴用的瓶子、浴床、刮汗刀、水器、泥器、樹皮、細末藥、泥土。應該問過上座後點火。如果清凈比丘生病或年老體弱，應該攙扶他到浴室。如果不能行走，用繩床、木床、或衣服抬到浴室，應該取清凈比丘的衣服安放在衣架上、或龍牙樁上。如果有油，應該為他涂身，那油器沒有安放穩固的地方。』佛說：『安放在龍牙樁上、或懸掛在墻壁上。如果清凈比丘生病年老體弱，應該攙扶他進入浴室，給他繩床、木床、浴瓶、刮汗刀、水器、泥器，給他樹皮細末藥泥。如果煙燻到眼睛，應當為他遮擋。如果頭熱背熱，應當為他覆蓋，如果想要洗浴進入浴室，應該告訴清凈比丘。如果這樣想：『想告訴清凈比丘，恐怕打擾到他，大家互相擁擠。』那麼，就直接進入浴室，在清凈比丘後面擦身，他進入浴室后，到清凈比丘身後站立，應該為其他比丘擦身，不應該接受他人擦身。為清凈比丘洗浴完畢后，然後自己洗浴。如果清凈比丘年老，應該攙扶他出來，如果生病，用繩床、或木床，擡出浴室。應該為清凈比丘鋪設座位。
【English Translation】 English version: 『Excrement and dirt.』
That Bhikkhu then used it, regularly using the bowl to hold excrement and sweepings, which other Bhikkhus saw and disliked. The Buddha said, 『One should not use the bowl to discard excrement and sweepings; one is permitted to use earthenware pots, or washbasins, or brooms. The bowl should be kept clean and pure.』
『That concealing Bhikkhu, if the Sangha is to bathe, should go to a pure Bhikkhu and ask, 『Venerable one, are you bathing?』 If he answers, 『I am bathing,』 this Bhikkhu should first inspect the bathroom, whether there is dust or dirt. If there is dust or dirt, he should sweep what needs sweeping, sprinkle water where needed, fetch firewood, chop what needs chopping, light the fire, add firewood, and provide the pure Bhikkhu with bathing bottles, bathing beds, sweat-scraping knives, water vessels, mud vessels, tree bark, fine powder medicine, and mud. He should light the fire after asking the senior monk. If the pure Bhikkhu is sick or old and weak, he should help him to the bathroom. If he cannot walk, he should carry him to the bathroom on a rope bed, wooden bed, or clothes. He should take the pure Bhikkhu's clothes and place them on a clothes rack or a dragon-tooth post. If there is oil, he should apply it to his body, but there is no secure place to put the oil container.』 The Buddha said, 『Place it on a dragon-tooth post or hang it on the wall. If the pure Bhikkhu is sick, old, and weak, he should help him into the bathroom, giving him a rope bed, wooden bed, bathing bottle, sweat-scraping knife, water vessel, mud vessel, tree bark, fine powder medicine, and mud. If smoke stings the eyes, he should provide a screen. If the head is hot or the back is hot, he should cover him. If he wants to bathe and enter the bathroom, he should inform the pure Bhikkhu. If he thinks, 『I want to inform the pure Bhikkhu, but I am afraid of disturbing him and causing crowding,』 then he should enter the bathroom directly, rub his body behind the pure Bhikkhu. After he enters the bathroom, he should stand behind the pure Bhikkhu and rub the bodies of other Bhikkhus, and should not receive rubbing from others. After bathing the pure Bhikkhu, he should bathe himself. If the pure Bhikkhu is old, he should help him out. If he is sick, he should carry him out of the bathroom on a rope bed or wooden bed. He should prepare a seat for the pure Bhikkhu.
、與洗腳器、拭巾、洗腳革屣，應取清凈比丘衣舒看抖擻，勿令有蛇蝎諸毒蟲，然後授與。若有眼藥丸香應與，若有甜蒱桃漿、蜜、石蜜，凈洗手受，授與清凈比丘。若清凈比丘老病乏氣力者，應扶若以繩床、木床、若衣舁還房。應先入清凈比丘房內敷臥具，若氈手捫摸看，扶清凈比丘臥，以襯體衣著內被覆上。若出房應閉戶，至浴室中看，若有繩床、木床、若浴瓶、若刮汗刀、水器、泥器、樹皮、細末藥泥，還複本處。應洗浴室便洗，有不凈水應出便出，有火應滅便滅、應覆便覆。若浴室戶應閉便閉應脫舉便舉。應日三時見清凈比丘，彼應作者一切應如法作。若清凈比丘有所作不應違逆，若違逆應如法治。
「彼行覆藏者至布薩日應掃灑布薩處、敷坐具、水瓶、洗腳瓶、然燈、具舍羅。彼行覆藏者布薩竟應還復床座、水瓶、洗腳瓶、舍羅著本處。」
彼行覆藏比丘，在上好房中住，余客比丘無住處。諸比丘白佛，佛言：「行覆藏比丘，不應在上好房中住，聽在小房中住。」
客比丘來遣行覆藏者出，佛言：「不應遣亦不應去，聽作如是語：『大德！我曹不得二三人共宿。』」
行覆藏比丘作如是念：「眾僧衣物為隨次取、應坐處取耶？」佛言：「應隨次取已在下行坐。」
彼行覆藏
【現代漢語翻譯】 現代漢語譯本： 如果提供洗腳器、擦腳巾和洗腳鞋，應該拿起清凈比丘（指持戒清凈的比丘）的衣服，舒展開抖擻，確保沒有蛇蝎等毒蟲，然後交給比丘。如果有眼藥丸或香，也應該給予。如果有甜葡萄漿、蜂蜜或石蜜，要洗凈手後接受，再交給清凈比丘。如果清凈比丘年老體弱，沒有力氣，應該攙扶，或者用繩床、木床，或者用衣服擡回房間。應該先進入清凈比丘的房間，鋪好臥具，用氈子或手摸索檢查，然後扶清凈比丘躺下，用貼身衣服作為內襯，再蓋上被子。離開房間時應該關好門。到浴室檢查，如果浴室裡有繩床、木床、浴瓶、刮汗刀、水器、泥器、樹皮、細末藥泥，都放回原來的地方。應該清洗浴室，把不乾淨的水倒掉，有火就熄滅，應該覆蓋的就覆蓋。浴室的門應該關上的就關上，應該拿走的就拿走。應該每天三次探望清凈比丘，他應該做的一切事情都應該如法地去做。如果清凈比丘有什麼要求，不應該違逆，如果違逆了，應該依法處理。
『那個正在進行覆藏羯磨的比丘，到了布薩日，應該打掃布薩場所，鋪設座位，準備水瓶、洗腳瓶，點燈，準備具舍羅（可能是一種容器或工具）。布薩結束后，那個正在進行覆藏羯磨的比丘應該把床座、水瓶、洗腳瓶、具舍羅放回原來的地方。』
那個正在進行覆藏羯磨的比丘，住在上好的房間里，其他的客比丘沒有地方住。眾比丘稟告佛陀，佛陀說：『正在進行覆藏羯磨的比丘，不應該住在上好的房間里，允許住在小房間里。』
有客比丘來，想讓正在進行覆藏羯磨的比丘離開，佛陀說：『不應該讓他離開，也不應該自己離開，可以這樣說：「大德！我們不能兩三個人一起住。」』
正在進行覆藏羯磨的比丘這樣想：「眾僧的衣物是按照順序拿取，還是應該在座位上拿取呢？」佛陀說：「應該按照順序拿取，已經在下座的人就坐在下座。」
那個正在進行覆藏羯磨的比丘
【English Translation】 English version: If foot washing basins, wiping cloths, and foot washing sandals are provided, one should take the clean Bhikkhu's (referring to a Bhikkhu who upholds the precepts purely) robe, unfold it, and shake it to ensure there are no snakes, scorpions, or other poisonous insects, and then hand it over to the Bhikkhu. If there are eye medicine pills or incense, they should also be given. If there are sweet grape juice, honey, or rock candy, one should wash their hands before receiving them and then hand them over to the clean Bhikkhu. If the clean Bhikkhu is old, sick, and lacks strength, one should assist them, or use a rope bed, wooden bed, or carry them back to their room with robes. One should first enter the clean Bhikkhu's room, prepare the bedding, and check it with a felt cloth or by hand, then help the clean Bhikkhu lie down, using personal clothing as an inner lining and covering them with a blanket. When leaving the room, one should close the door. Go to the bathroom and check if there are rope beds, wooden beds, bathing bottles, sweat scraping knives, water containers, mud containers, tree bark, or fine powdered mud, and return them to their original places. One should clean the bathroom, dispose of unclean water, extinguish any fire, and cover what should be covered. The bathroom door should be closed if it should be closed, and what should be removed should be removed. One should visit the clean Bhikkhu three times a day, and everything he should do should be done according to the Dharma. If the clean Bhikkhu has any requests, one should not go against them, and if one does, it should be dealt with according to the Dharma.
'The Bhikkhu undergoing Parivasa (period of probation), on the day of Uposatha (observance day), should sweep the Uposatha place, lay out the seats, prepare water bottles, foot washing bottles, light lamps, and prepare the 'Kusala' (possibly a container or tool). After the Uposatha, the Bhikkhu undergoing Parivasa should return the bed, seat, water bottle, foot washing bottle, and 'Kusala' to their original places.'
The Bhikkhu undergoing Parivasa lives in a good room, while other visiting Bhikkhus have no place to stay. The Bhikkhus reported this to the Buddha, and the Buddha said: 'The Bhikkhu undergoing Parivasa should not live in a good room, but is allowed to live in a small room.'
When a visiting Bhikkhu comes, wanting the Bhikkhu undergoing Parivasa to leave, the Buddha said: 'He should not be asked to leave, nor should he leave himself, but can say: "Venerable Sir, we cannot stay together in twos or threes."'
The Bhikkhu undergoing Parivasa thinks: 'Should the Sangha's (community) belongings be taken in order, or should they be taken from the seat?' The Buddha said: 'They should be taken in order, and those already in the lower seat should sit in the lower seat.'
The Bhikkhu undergoing Parivasa
比丘作如是念：「我曹得更互作使不？」佛言：「聽。」
「我曹得自相恭敬禮拜迎逆執手問訊不？」佛言：「聽。」
彼如是念：「我曹得使僧伽藍人沙彌不？」佛言：「聽。」
「我曹得受僧伽藍人、沙彌禮拜迎逆執手問訊不？」佛言：「得受。」
彼行覆藏者，不白清凈比丘，佛言：「聽白。應如是白。布薩日彼比丘應至僧中，偏露右肩、脫革屣、右膝著地，作如是白：『大德僧聽！我某甲比丘犯僧殘罪，隨覆藏日從僧乞覆藏羯磨，僧已與我隨覆藏日羯磨。我某甲已行若干日，余有若干日在。白大德令知我行覆藏。』若大眾難集、若不欲行、若彼人軟弱多有羞愧，應至清凈比丘所白言：『大德上座！我今日舍教敕不作。』若欲作時，應至清凈比丘所白言：『我今日隨所教敕當作。』」
彼行覆藏者，至余處見余比丘不白，佛言：「應白。不白失一夜，得突吉羅。」
世尊既聽白，余比丘便從此至余處白，從此至余處疲極。佛言：「不應從此處至余處白，聽若有因緣往應白，若復不白，失一夜，得突吉羅罪。」
彼行覆藏者，有客比丘來不白，佛言：「應白，若不白失一夜，得突吉羅罪。」
世尊既聽彼白客比丘，便至道路白諸疾行比丘遂疲極，佛言：「不應
【現代漢語翻譯】 現代漢語譯本：比丘們這樣想：『我們可以互相使喚嗎？』 佛說：『可以。』 『我們可以互相恭敬禮拜、迎接、握手問訊嗎？』 佛說：『可以。』 他們這樣想：『我們可以役使僧伽藍（Saṃghārāma，僧院）里的人和沙彌（Śrāmaṇera，小沙彌）嗎？』 佛說：『可以。』 『我們可以接受僧伽藍里的人和沙彌的禮拜、迎接、握手問訊嗎？』 佛說：『可以接受。』 那些正在進行覆藏（paṭicchanna，懺悔的一種形式）的比丘，不向清凈的比丘坦白。佛說：『應該坦白。應該這樣坦白：在布薩（Poṣadha，每半月誦戒的儀式）日，那位比丘應該來到僧團中，袒露右肩，脫掉革屣（鞋子），右膝著地，這樣坦白：『大德僧眾請聽！我某甲比丘犯了僧殘罪（Saṃghāvaśeṣa，僅次於波羅夷的重罪），隨著覆藏的日期，向僧團請求覆藏羯磨（kamma，儀式），僧團已經給了我隨著覆藏日期的羯磨。我某甲已經進行了若干天，還剩下若干天。稟告大德，讓你們知道我正在進行覆藏。』如果大眾難以聚集，或者不想進行，或者那個人軟弱，多有羞愧，應該到清凈的比丘那裡坦白說：『大德上座！我今天捨棄教敕，不去做。』如果想要做的時候，應該到清凈的比丘那裡坦白說：『我今天將遵照所教敕去做。』』 那些正在進行覆藏的比丘，到其他地方見到其他比丘不坦白。佛說：『應該坦白。不坦白失去一夜，得突吉羅（dukkata，一種輕罪）。』 世尊既然允許坦白，其他比丘便從這裡到其他地方坦白，從這裡到其他地方，疲憊不堪。佛說：『不應該從此處到彼處坦白，允許如果有因緣前往應該坦白，如果又不坦白，失去一夜，得突吉羅罪。』 那些正在進行覆藏的比丘，有客比丘來不坦白。佛說：『應該坦白，如果不坦白失去一夜，得突吉羅罪。』 世尊既然允許向客比丘坦白，便在道路上向那些快速行走的比丘坦白，於是疲憊不堪。佛說：『不應該』
【English Translation】 English version: The Bhikkhus (monks) thought thus: 'May we make each other do things?' The Buddha said: 'You may.' 'May we mutually respect, bow, greet, hold hands, and inquire after each other?' The Buddha said: 'You may.' They thought thus: 'May we employ people and Śrāmaṇeras (novice monks) from the Saṃghārāma (monastery)?' The Buddha said: 'You may.' 'May we receive the respect, bows, greetings, handshakes, and inquiries of the people and Śrāmaṇeras from the Saṃghārāma?' The Buddha said: 'You may receive.' Those Bhikkhus who are undergoing paṭicchanna (concealment, a form of penance), do not confess to pure Bhikkhus. The Buddha said: 'You should confess. You should confess thus: On the Poṣadha (fortnightly observance day), that Bhikkhu should come into the Saṃgha (community), expose his right shoulder, remove his sandals, kneel on his right knee, and confess thus: 'Venerable Saṃgha, please listen! I, Bhikkhu so-and-so, have committed a Saṃghāvaśeṣa (an offense requiring initial and subsequent meetings of the Saṃgha) offense. According to the days of concealment, I request a concealment kamma (act) from the Saṃgha. The Saṃgha has given me a kamma according to the days of concealment. I, Bhikkhu so-and-so, have performed it for so many days, and so many days remain. I inform the Venerable Ones, so that you know I am undergoing concealment.' If the assembly is difficult to gather, or if they do not wish to do it, or if that person is weak and very ashamed, he should go to a pure Bhikkhu and confess: 'Venerable Elder, today I abandon the instruction and will not do it.' If he wants to do it, he should go to a pure Bhikkhu and confess: 'Today I will do as instructed.' Those Bhikkhus who are undergoing concealment, go to other places and do not confess to other Bhikkhus. The Buddha said: 'You should confess. If you do not confess, you lose one night and incur a dukkata (wrongdoing).' Since the Blessed One has allowed confession, other Bhikkhus go from here to other places to confess, and from here to other places, becoming exhausted. The Buddha said: 'You should not confess from here to there. It is allowed if there is a reason to go and confess. If you do not confess again, you lose one night and incur a dukkata offense.' Those Bhikkhus who are undergoing concealment, do not confess when guest Bhikkhus come. The Buddha said: 'You should confess. If you do not confess, you lose one night and incur a dukkata offense.' Since the Blessed One has allowed confession to guest Bhikkhus, they confess on the road to those Bhikkhus who are walking quickly, and thus become exhausted. The Buddha said: 'You should not'
往道路白疾行比丘，應在僧伽藍內徐行者白。若不白，失一夜，得突吉羅罪。」
彼行覆藏者，病不遣信白，佛言：「應白。若不白，失一夜，得突吉羅罪。」
彼行覆藏者，二、三人共一屋宿，佛言：「不應爾。若二、三人共一屋宿，失一夜，得突吉羅罪。」
彼行覆藏者，在無比丘處住，佛言：「不應爾。若住，失一夜，得突吉羅罪。」
彼行覆藏者，不半月半月說戒時白，佛言：「聽白。若不白，失一夜，得突吉羅罪。有八事失夜：往余寺不白、有客比丘來不白、有緣事自出外不白、寺內徐行者不白、病不遣信白、二三人共一屋宿、在無比丘處住、不半月半月說戒時白，是為八事失夜。佛聽半月半月說戒時白，應如是白。彼行覆藏者應至僧中，偏露右肩、脫革屣、右膝著地，合掌白言：『大德僧聽！我某甲比丘犯僧殘罪覆藏。我某甲比丘隨覆藏日，從僧乞覆藏日羯磨，僧已與我隨覆藏日羯磨。我某甲比丘，已行若干日，未行若干日。白大德令知我行覆藏。』」
佛言：「聽行摩那埵比丘亦行如上諸事。行摩那埵者，應常在僧中宿日日白。應如是白，偏露右肩、脫革屣、右膝著地，合掌白：『大德僧聽！我某甲比丘犯僧殘罪不覆藏，從僧乞六夜摩那埵，僧已與我六夜摩那埵。我某
【現代漢語翻譯】 現代漢語譯本： 疾行比丘向道路管理者報告，應在僧伽藍（僧侶居住的寺院）內緩慢行走的比丘也應報告。如果不報告，則失去一夜的資格，並犯下突吉羅罪（輕罪）。 對於那些隱瞞自己行為的比丘，生病時沒有派人送信報告，佛陀說：『應該報告。如果不報告，則失去一夜的資格，並犯下突吉羅罪。』 對於那些隱瞞自己行為的比丘，兩三個人共住一間屋子，佛陀說：『不應該這樣。如果兩三個人共住一間屋子，則失去一夜的資格，並犯下突吉羅罪。』 對於那些隱瞞自己行為的比丘，住在沒有其他比丘的地方，佛陀說：『不應該這樣。如果住在沒有其他比丘的地方，則失去一夜的資格，並犯下突吉羅罪。』 對於那些隱瞞自己行為的比丘，不在每半月一次的誦戒時報告，佛陀說：『允許報告。如果不報告，則失去一夜的資格，並犯下突吉羅罪。』有八種情況會導致失去一夜的資格：前往其他寺院不報告、有客人比丘來訪不報告、有事自己外出不報告、在寺內緩慢行走的比丘不報告、生病沒有派人送信報告、兩三個人共住一間屋子、住在沒有其他比丘的地方、不在每半月一次的誦戒時報告，這便是八種會導致失去一夜資格的情況。佛陀允許在每半月一次的誦戒時報告，應該這樣報告：那些隱瞞自己行為的比丘應該到僧團中，袒露右肩、脫掉鞋子、右膝著地，合掌報告說：『尊敬的僧團請聽！我某甲（比丘的名字）比丘犯了僧殘罪（僅次於斷頭的重罪），並隱瞞了。我某甲比丘根據隱瞞的天數，向僧團請求進行相應天數的覆藏羯磨（一種懺悔儀式），僧團已經給予了我相應天數的覆藏羯磨。我某甲比丘，已經完成了若干天的覆藏，還有若干天未完成。報告給尊敬的僧團，讓大家知道我正在進行覆藏。』 佛陀說：『允許正在進行摩那埵（一種贖罪期）的比丘也進行如上所述的各種事情。正在進行摩那埵的比丘，應該經常在僧團中住宿，並且每天報告。應該這樣報告，袒露右肩、脫掉鞋子、右膝著地，合掌報告：『尊敬的僧團請聽！我某甲比丘犯了僧殘罪，沒有隱瞞，向僧團請求六夜的摩那埵，僧團已經給予了我六夜的摩那埵。我某
【English Translation】 English version: A fast-walking Bhikkhu (Buddhist monk) should report to the road manager, and a Bhikkhu who should walk slowly within the Sangharama (monastery) should also report. If they do not report, they lose one night and incur a Thullaccaya (minor offense). For those Bhikkhus who conceal their actions, if they are sick and do not send a messenger to report, the Buddha said: 'They should report. If they do not report, they lose one night and incur a Thullaccaya.' For those Bhikkhus who conceal their actions, if two or three people share one room, the Buddha said: 'It should not be so. If two or three people share one room, they lose one night and incur a Thullaccaya.' For those Bhikkhus who conceal their actions, if they live in a place where there are no other Bhikkhus, the Buddha said: 'It should not be so. If they live in a place where there are no other Bhikkhus, they lose one night and incur a Thullaccaya.' For those Bhikkhus who conceal their actions, if they do not report during the Patimokkha (recitation of monastic rules) every half-month, the Buddha said: 'It is permitted to report. If they do not report, they lose one night and incur a Thullaccaya.' There are eight things that cause the loss of a night: going to another monastery without reporting, a guest Bhikkhu arriving without reporting, going out on one's own for some reason without reporting, a Bhikkhu walking slowly within the monastery without reporting, being sick and not sending a messenger to report, two or three people sharing one room, living in a place where there are no other Bhikkhus, not reporting during the Patimokkha every half-month. These are the eight things that cause the loss of a night. The Buddha permitted reporting during the Patimokkha every half-month, and it should be reported as follows: Those Bhikkhus who conceal their actions should go to the Sangha (monastic community), expose their right shoulder, take off their sandals, kneel on their right knee, and with palms together, report: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so (name of the Bhikkhu), have committed a Sanghadisesa (offense requiring formal meeting of the Sangha) and concealed it. I, Bhikkhu so-and-so, according to the number of days of concealment, request Parivasa (period of probation) for the corresponding number of days from the Sangha, and the Sangha has granted me Parivasa for the corresponding number of days. I, Bhikkhu so-and-so, have completed so many days of Parivasa, and have so many days remaining. I report to the Venerable Sangha, so that you may know that I am undergoing Parivasa.' The Buddha said: 'Bhikkhus undergoing Manatta (period of penance) are also permitted to do all the things mentioned above. A Bhikkhu undergoing Manatta should always stay in the Sangha and report daily. It should be reported as follows: exposing the right shoulder, taking off the sandals, kneeling on the right knee, and with palms together, reporting: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a Sanghadisesa and did not conceal it, and requested six nights of Manatta from the Sangha, and the Sangha has granted me six nights of Manatta. I, Bhikkhu so-
甲比丘，已行若干日，未行若干日。白諸大德僧，令知我行摩那埵。』」(覆藏揵度具足竟)
遮揵度第十四
爾時世尊在舍衛國。時六群比丘作如是念：「世尊無數方便教諸比丘，展轉相教更相受語。」便舉清凈無罪比丘。佛言：「不應舉清凈無罪比丘。」佛言：「聽先求聽。」六群比丘聞佛教先求聽，彼即清凈比丘先從六群比丘求聽者求聽，佛言：「不應爾。自今已去聽內有五法應求聽：知時不以非時、真實不以不實、利益不以損減、柔軟不以粗獷、慈心不以瞋恚。」
時六群比丘內無五法，余比丘內有五法，從六群比丘求聽而不與聽。諸比丘白佛，佛言：「若內有五法求聽者應與。」
時六群比丘，他求聽便去、許他聽已亦去，佛言：「不應爾，聽作自言。」
時六群比丘，許他求自言已便去、自作自言已復去，佛言：「不應爾。」佛言：「聽布薩說戒時應遮說戒。」
時六群比丘，聞佛聽遮說戒，便遮清凈比丘說戒，佛言：「不應爾。」佛言：「汝曹善聽！有如法遮說戒，有不如法遮說戒：一非法一如法、二非法二如法、三非法三如法、四非法四如法、五非法五如法、六非法六如法、七非法七如法、八非法八如法、九非法九如法、十非法十如法。何等一非法？若遮無根
【現代漢語翻譯】 現代漢語譯本： 『某某比丘，已經行了若干日，尚未行若干日。稟告諸位大德僧，請允許我進行摩那埵（懺悔期）。』」（覆藏揵度全部結束）
遮揵度第十四
當時，世尊在舍衛國。當時，六群比丘這樣想：『世尊用無數方便教導各位比丘，輾轉相教，互相傳授言語。』便舉發清凈無罪的比丘。佛說：『不應該舉發清凈無罪的比丘。』佛說：『允許先求聽。』六群比丘聽聞佛陀教導要先求聽，他們就讓清凈比丘先向六群比丘求聽，佛說：『不應該這樣。從今以後，允許內心具有五種法的人求聽：知時，不以非時；真實，不以不實；利益，不以損減；柔軟，不以粗獷；慈心，不以瞋恚。』
當時，六群比丘內心沒有五種法，其他比丘內心有五種法，（其他比丘）向六群比丘求聽，（六群比丘）卻不給予聽。諸位比丘稟告佛陀，佛說：『如果內心具有五種法的人求聽，應該給予。』
當時，六群比丘，別人求聽就離開、答應別人聽也離開，佛說：『不應該這樣，聽后要作自言（羯磨）。』
當時，六群比丘，答應別人求自言后就離開、自己作自言后又離開，佛說：『不應該這樣。』佛說：『允許在布薩（每半月誦戒）說戒時遮止說戒。』
當時，六群比丘，聽聞佛陀允許遮止說戒，便遮止清凈比丘說戒，佛說：『不應該這樣。』佛說：『你們好好聽著！有如法遮止說戒，有不如法遮止說戒：一非法一如法、二非法二如法、三非法三如法、四非法四如法、五非法五如法、六非法六如法、七非法七如法、八非法八如法、九非法九如法、十非法十如法。什麼是一非法？如果遮止沒有根據的（指控）。』
【English Translation】 English version: 'So-and-so Bhikkhu, has observed so many days, and has not observed so many days. I inform the Sangha of venerable ones, requesting that I may perform Manatta (penance period).'" (The Covering Up Khandhaka is complete)
The Preventing Khandhaka, the Fourteenth
At one time the Blessed One was staying at Savatthi. At that time the group-of-six bhikkhus thought thus: 'The Blessed One has taught the bhikkhus with countless skillful means, teaching each other in turn, and passing on the words to each other.' They then accused bhikkhus who were pure and without fault. The Buddha said: 'One should not accuse bhikkhus who are pure and without fault.' The Buddha said: 'It is permitted to first ask for a hearing.' The group-of-six bhikkhus, hearing the Buddha's teaching to first ask for a hearing, then had pure bhikkhus first ask the group-of-six bhikkhus for a hearing. The Buddha said: 'It should not be so. From now on, it is permitted that one who has these five qualities should ask for a hearing: knowing the time, not at the wrong time; truthful, not untruthful; beneficial, not harmful; gentle, not harsh; with loving-kindness, not with hatred.'
At that time, the group-of-six bhikkhus did not have these five qualities, while other bhikkhus did have these five qualities. (The other bhikkhus) asked the group-of-six bhikkhus for a hearing, but (the group-of-six bhikkhus) did not grant it. The bhikkhus reported this to the Buddha. The Buddha said: 'If one who has these five qualities asks for a hearing, it should be granted.'
At that time, the group-of-six bhikkhus, when others asked for a hearing, would leave; having granted others a hearing, they would also leave. The Buddha said: 'It should not be so; after the hearing, one should make a self-declaration (kamma).'
At that time, the group-of-six bhikkhus, having granted others' request for a self-declaration, would leave; having made a self-declaration, they would again leave. The Buddha said: 'It should not be so.' The Buddha said: 'It is permitted to prevent the recitation of the Patimokkha (code of monastic rules) during the Uposatha (fortnightly observance).'
At that time, the group-of-six bhikkhus, hearing that the Buddha permitted preventing the recitation of the Patimokkha, then prevented pure bhikkhus from reciting the Patimokkha. The Buddha said: 'It should not be so.' The Buddha said: 'Listen carefully, monks! There is a lawful prevention of the recitation of the Patimokkha, and there is an unlawful prevention of the recitation of the Patimokkha: one unlawful, one lawful; two unlawful, two lawful; three unlawful, three lawful; four unlawful, four lawful; five unlawful, five lawful; six unlawful, six lawful; seven unlawful, seven lawful; eight unlawful, eight lawful; nine unlawful, nine lawful; ten unlawful, ten lawful. What is one unlawful? If one prevents (an accusation) without basis.'
作，是為一非法。何等一如法？遮有根作，是為一如法。何等二非法？遮無根作、不作，是為二非法。何等二如法？遮有根作、不作，是為二如法。何等三非法？遮無根破戒、破見、破威儀，是為三非法。何等三如法？遮有根破戒、破見、破威儀，是為三如法。何等四非法？遮無根破戒、破見、破威儀、無根邪命，是為四非法。何等四如法？遮有根破戒、破見、破威儀、有根邪命，是為四如法。何等五非法？遮無根波羅夷、僧殘、波逸提、波羅提提舍尼、遮無根突吉羅，是為五非法。何等五如法？遮有根波羅夷、僧殘、波逸提、波羅提提舍尼、遮有根突吉羅，是為五如法。何等六非法？遮無根破戒作、不作，破見作、不作，破威儀作、不作，是為六非法。何等六如法？遮有根破戒作、不作，破見作、不作，破威儀作、不作，是為六如法。何等七非法？遮無根波羅夷、僧殘、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說，是為七非法。何等七如法？遮有根波羅夷、僧殘、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說，是為七如法。何等八非法？遮無根破戒作、不作，破見、破威儀，無根邪命作、不作，是為八非法。何等八如法？遮有根破戒作、不作，破見、破威儀，有根邪命，是為八如法。何等九非法？遮無根破戒
【現代漢語翻譯】 現代漢語譯本 作，這是一種不如法（非法的）行為。什麼是一種如法（合法的）行為？阻止有根源的造作，這是一種如法的行為。什麼是兩種不如法的行為？阻止沒有根源的造作和不造作，這是兩種不如法的行為。什麼是兩種如法的行為？阻止有根源的造作和不造作，這是兩種如法的行為。 什麼是三種不如法的行為？阻止沒有根源的破戒、破見、破威儀，這是三種不如法的行為。什麼是三種如法的行為？阻止有根源的破戒、破見、破威儀，這是三種如法的行為。 什麼是四種不如法的行為？阻止沒有根源的破戒、破見、破威儀、沒有根源的邪命（不正當的謀生方式），這是四種不如法的行為。什麼是四種如法的行為？阻止有根源的破戒、破見、破威儀、有根源的邪命，這是四種如法的行為。 什麼是五種不如法的行為？阻止沒有根源的波羅夷（Pārājika，斷頭罪）、僧殘（Saṃghādisesa，僧團殘罪）、波逸提（Pācittiya，單墮罪）、波羅提提舍尼（Pāṭidesanīya，向彼悔罪）、阻止沒有根源的突吉羅（Dukkaṭa，惡作罪），這是五種不如法的行為。什麼是五種如法的行為？阻止有根源的波羅夷、僧殘、波逸提、波羅提提舍尼、阻止有根源的突吉羅，這是五種如法的行為。 什麼是六種不如法的行為？阻止沒有根源的破戒的造作和不造作，破見的造作和不造作，破威儀的造作和不造作，這是六種不如法的行為。什麼是六種如法的行為？阻止有根源的破戒的造作和不造作，破見的造作和不造作，破威儀的造作和不造作，這是六種如法的行為。 什麼是七種不如法的行為？阻止沒有根源的波羅夷、僧殘、波逸提、波羅提提舍尼、偷蘭遮（Thullaccaya，粗罪）、突吉羅、惡說，這是七種不如法的行為。什麼是七種如法的行為？阻止有根源的波羅夷、僧殘、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說，這是七種如法的行為。 什麼是八種不如法的行為？阻止沒有根源的破戒的造作和不造作，破見、破威儀，沒有根源的邪命的造作和不造作，這是八種不如法的行為。什麼是八種如法的行為？阻止有根源的破戒的造作和不造作，破見、破威儀，有根源的邪命，這是八種如法的行為。 什麼是九種不如法的行為？阻止沒有根源的破戒
【English Translation】 English version To do, that is one unlawful thing. What is one lawful thing? To prevent actions with roots, that is one lawful thing. What are two unlawful things? To prevent actions without roots, and non-actions, these are two unlawful things. What are two lawful things? To prevent actions with roots, and non-actions, these are two lawful things. What are three unlawful things? To prevent the breaking of precepts, views, and demeanor without roots, these are three unlawful things. What are three lawful things? To prevent the breaking of precepts, views, and demeanor with roots, these are three lawful things. What are four unlawful things? To prevent the breaking of precepts, views, and demeanor without roots, and wrong livelihood without roots, these are four unlawful things. What are four lawful things? To prevent the breaking of precepts, views, and demeanor with roots, and wrong livelihood with roots, these are four lawful things. What are five unlawful things? To prevent Pārājika (expulsion offense), Saṃghādisesa (formal meeting offense), Pācittiya (expiation offense), Pāṭidesanīya (confession offense) without roots, and to prevent Dukkaṭa (wrongdoing offense) without roots, these are five unlawful things. What are five lawful things? To prevent Pārājika, Saṃghādisesa, Pācittiya, Pāṭidesanīya with roots, and to prevent Dukkaṭa with roots, these are five lawful things. What are six unlawful things? To prevent the making and non-making of breaking precepts without roots, the making and non-making of breaking views, the making and non-making of breaking demeanor, these are six unlawful things. What are six lawful things? To prevent the making and non-making of breaking precepts with roots, the making and non-making of breaking views, the making and non-making of breaking demeanor, these are six lawful things. What are seven unlawful things? To prevent Pārājika, Saṃghādisesa, Pācittiya, Pāṭidesanīya, Thullaccaya (serious offense), Dukkaṭa, and wrong speech without roots, these are seven unlawful things. What are seven lawful things? To prevent Pārājika, Saṃghādisesa, Pācittiya, Pāṭidesanīya, Thullaccaya, Dukkaṭa, and wrong speech with roots, these are seven lawful things. What are eight unlawful things? To prevent the making and non-making of breaking precepts without roots, breaking views, breaking demeanor, the making and non-making of wrong livelihood without roots, these are eight unlawful things. What are eight lawful things? To prevent the making and non-making of breaking precepts with roots, breaking views, breaking demeanor, wrong livelihood with roots, these are eight lawful things. What are nine unlawful things? To prevent the breaking of precepts without roots
若作、若不作、若作不作；破見若作、若不作、若作不作；破威儀若作、若不作、若作不作，是為九非法。何等九如法？遮有根破戒若作、若不作、若作不作；破見、破威儀若作、若不作、若作不作，是為九如法。何等十非法？非波羅夷不入波羅夷說中，非舍戒不入舍戒說中，隨如法僧要，隨如法僧要不違逆，如法僧要不入違逆說中。破戒不見、不聞、不疑，破見、破威儀不見、不聞、不疑，是為十非法。何等十如法？波羅夷入波羅夷說中，舍戒入舍戒說中，如法僧要、如法僧要違犯、如法僧要呵說，入如法僧要呵說中，破戒見聞疑，破見破威儀見聞疑，是為十如法。云何犯波羅夷如因緣相貌犯波羅夷？比丘見此相貌知犯波羅夷，若不見此比丘犯波羅夷，聞彼比丘犯波羅夷。比丘若欲以此見聞疑，于彼比丘前，布薩時從坐起，偏露右肩、右膝著地，合掌作如是言：『此某甲比丘犯波羅夷，眾僧不應在此比丘前說戒。今遮此比丘說戒。』成遮說戒。遮說戒時，眾僧八難事，一一難事起：王難、賊難、火難、水難、病難、人難、非人難、惡蟲難。此比丘若欲以此見聞疑此住處、彼住處說戒時，于彼比丘前，從坐起，偏露右肩、右膝著地，合掌作如是言：『某甲比丘入波羅夷說中，此事未決定，今應決定，不應在此比丘前說
【現代漢語翻譯】 現代漢語譯本： 若作（如果做了）、若不作（如果不做）、若作不作（如果做了又不做）；破見（破除邪見）若作、若不作、若作不作；破威儀（破壞威儀）若作、若不作、若作不作，這稱為九種非法。什麼是九種如法呢？遮止有根本的破戒若作、若不作、若作不作；破見、破威儀若作、若不作、若作不作，這稱為九種如法。什麼是十種非法呢？不是波羅夷（斷頭罪）卻被說成是波羅夷，不是舍戒（放棄戒律）卻被說成是舍戒，隨順如法的僧團要事，隨順如法的僧團要事不違逆，如法的僧團要事不被說成是違逆。破戒不見、不聞、不疑，破見、破威儀不見、不聞、不疑，這稱為十種非法。什麼是十種如法呢？波羅夷被說成是波羅夷，舍戒被說成是舍戒，如法的僧團要事、如法的僧團要事違犯、如法的僧團要事呵責，被說成是如法的僧團要事呵責，破戒見聞疑，破見破威儀見聞疑，這稱為十種如法。如何因緣相貌犯波羅夷呢？比丘見到這種相貌知道犯了波羅夷，如果沒見到，那麼比丘犯波羅夷，聽到那個比丘犯波羅夷。比丘如果想用這種見聞疑，在那比丘面前，在布薩（每半月誦戒）時從座位上站起來，袒露右肩、右膝著地，合掌這樣說：『這個某甲比丘犯了波羅夷，眾僧不應該在這個比丘面前說戒。現在遮止這個比丘說戒。』就完成了遮止說戒。遮止說戒時，眾僧的八難事，一一難事發生：王難、賊難、火難、水難、病難、人難、非人難、惡蟲難。這個比丘如果想用這種見聞疑，在這個住處、那個住處說戒時，在那比丘面前，從座位上站起來，袒露右肩、右膝著地，合掌這樣說：『某甲比丘進入波羅夷的討論中，這件事還沒有決定，現在應該決定，不應該在這個比丘面前說
【English Translation】 English version: If one acts, if one does not act, if one acts and does not act; breaking views (abandoning wrong views) if one acts, if one does not act, if one acts and does not act; breaking demeanor (destroying proper conduct) if one acts, if one does not act, if one acts and does not act, these are called the nine unlawful things. What are the nine lawful things? Preventing someone with a root offense from reciting the precepts if one acts, if one does not act, if one acts and does not act; breaking views, breaking demeanor if one acts, if one does not act, if one acts and does not act, these are called the nine lawful things. What are the ten unlawful things? Something that is not a Parajika (defeat) being spoken of as a Parajika, something that is not renouncing the precepts being spoken of as renouncing the precepts, following the lawful Sangha's (community) affairs, following the lawful Sangha's affairs without opposition, the lawful Sangha's affairs not being spoken of as opposition. Breaking precepts unseen, unheard, un-doubted, breaking views, breaking demeanor unseen, unheard, un-doubted, these are called the ten unlawful things. What are the ten lawful things? A Parajika being spoken of as a Parajika, renouncing the precepts being spoken of as renouncing the precepts, the lawful Sangha's affairs, the lawful Sangha's affairs being violated, the lawful Sangha's affairs being rebuked, being spoken of as the lawful Sangha's affairs being rebuked, breaking precepts seen, heard, doubted, breaking views, breaking demeanor seen, heard, doubted, these are called the ten lawful things. How does one commit a Parajika due to conditions and appearances? A Bhikkhu (monk) seeing this appearance knows that a Parajika has been committed, if he has not seen it, then the Bhikkhu commits a Parajika, hearing that Bhikkhu has committed a Parajika. If the Bhikkhu wants to use this seeing, hearing, and doubt, in front of that Bhikkhu, during the Uposatha (fortnightly recitation of precepts), he rises from his seat, exposes his right shoulder, puts his right knee on the ground, and joins his palms together saying: 'This Bhikkhu so-and-so has committed a Parajika, the Sangha should not recite the precepts in front of this Bhikkhu. Now I prevent this Bhikkhu from reciting the precepts.' This completes the prevention of reciting the precepts. When preventing the recitation of the precepts, the Sangha's eight difficulties, each and every difficulty arises: difficulty with the king, difficulty with thieves, difficulty with fire, difficulty with water, difficulty with illness, difficulty with people, difficulty with non-humans, difficulty with evil insects. If this Bhikkhu wants to use this seeing, hearing, and doubt, when reciting the precepts in this dwelling, that dwelling, in front of that Bhikkhu, he rises from his seat, exposes his right shoulder, puts his right knee on the ground, and joins his palms together saying: 'Bhikkhu so-and-so has entered into the discussion of Parajika, this matter has not been decided, now it should be decided, one should not recite in front of this Bhikkhu'
戒。今遮此比丘說戒。』成遮說戒。
「云何舍戒如因緣相貌？知是舍戒比丘，見是相貌知此比丘舍戒。若不見此比丘舍戒，聞彼某甲比丘舍戒。比丘若欲以此見聞疑于布薩時，在比丘前偏露右肩、右膝著地，合掌作如是言：『某甲比丘舍戒，不應在此比丘前說戒。我今遮此比丘說戒。』成遮。遮說戒時有八難事起：王難乃至惡蟲難。彼比丘若欲以此見聞疑布薩時此住處、彼住處，在彼比丘前從坐起，偏露右肩、右膝著地，合掌作如是言：『某甲比丘入舍戒說中，此事未決定，今應決定此事，不應在此比丘前說戒。我今遮此比丘說戒。』成遮。
「云何如法僧要不隨如因緣相貌？如法僧要不隨比丘，見此相貌知此比丘如法僧要不隨。若不見此比丘如法僧要不隨，聞彼某甲比丘如法僧要不隨。比丘若欲以此見聞疑布薩時，在此比丘前偏露右肩、右膝著地，合掌作如是言：『某甲比丘如法僧要不隨，不應在此比丘前說戒，我今遮此比丘說戒。』成遮。
「云何如法僧要違逆如因緣相貌？如法僧要違逆比丘，見此相貌知此比丘如法僧要違逆。若不見此比丘如法僧要違逆，聞彼某甲比丘如法僧要違逆。比丘若欲以此見聞疑布薩時，在彼比丘前從坐起，偏露右肩、右膝著地，合掌作如是言：『某甲比丘如法僧
【現代漢語翻譯】 現代漢語譯本： 『如何遮止比丘說戒？』如因緣相貌所示：知道這是犯戒的比丘，見到這種情形就知道這個比丘犯戒了。如果沒有親眼見到這個比丘犯戒，但聽說了某個比丘犯戒。如果比丘想用這個見聞在布薩（Upavasatha，佛教節日，指每月四齋日舉行的集會）時提出疑問，應該在比丘面前袒露右肩，右膝著地，合掌說：『某甲比丘犯戒，不應該在這個比丘面前說戒。我現在遮止這個比丘說戒。』這樣就構成了遮止說戒。
『如何舍戒如因緣相貌？』知道這是舍戒的比丘，見到這種情形就知道這個比丘舍戒了。如果沒有親眼見到這個比丘舍戒，但聽說了某個比丘舍戒。如果比丘想用這個見聞在布薩時提出疑問，應該在比丘面前袒露右肩，右膝著地，合掌說：『某甲比丘舍戒，不應該在這個比丘面前說戒。我現在遮止這個比丘說戒。』這樣就構成了遮止。遮止說戒時可能會有八種困難發生：國王的災難，乃至惡蟲的災難。如果比丘想用這個見聞在布薩時對這個住處、那個住處產生疑問，應該在那位比丘面前從座位上站起來，袒露右肩，右膝著地，合掌說：『某甲比丘進入了舍戒的討論中，這件事還沒有決定，現在應該決定這件事，不應該在這個比丘面前說戒。我現在遮止這個比丘說戒。』這樣就構成了遮止。
『如何如法的僧團要求不隨順如因緣相貌？』如法的僧團要求不隨順比丘，見到這種情形就知道這個比丘如法的僧團要求不隨順。如果沒有親眼見到這個比丘如法的僧團要求不隨順，但聽說了某個比丘如法的僧團要求不隨順。如果比丘想用這個見聞在布薩時提出疑問，應該在這個比丘面前袒露右肩，右膝著地，合掌說：『某甲比丘如法的僧團要求不隨順，不應該在這個比丘面前說戒，我現在遮止這個比丘說戒。』這樣就構成了遮止。
『如何如法的僧團要求違逆如因緣相貌？』如法的僧團要求違逆比丘，見到這種情形就知道這個比丘如法的僧團要求違逆。如果沒有親眼見到這個比丘如法的僧團要求違逆，但聽說了某個比丘如法的僧團要求違逆。如果比丘想用這個見聞在布薩時提出疑問，應該在那位比丘面前從座位上站起來，袒露右肩，右膝著地，合掌說：『某甲比丘如法的僧團
【English Translation】 English version: 'How to prevent a Bhikkhu (Buddhist monk) from reciting the precepts?' As indicated by the causes and conditions: Knowing that this is a Bhikkhu who has violated the precepts, seeing this situation, one knows that this Bhikkhu has violated the precepts. If one has not personally seen this Bhikkhu violate the precepts, but has heard that a certain Bhikkhu has violated the precepts. If a Bhikkhu wants to use this knowledge from seeing or hearing during the Upavasatha (Buddhist holy day, referring to the assembly held on the four monthly fast days), he should expose his right shoulder in front of the Bhikkhu, kneel on his right knee, and say with palms together: 'Bhikkhu so-and-so has violated the precepts and should not recite the precepts in front of this Bhikkhu. I now prevent this Bhikkhu from reciting the precepts.' This constitutes prevention of reciting the precepts.
'How to renounce the precepts according to causes and conditions?' Knowing that this is a Bhikkhu who has renounced the precepts, seeing this situation, one knows that this Bhikkhu has renounced the precepts. If one has not personally seen this Bhikkhu renounce the precepts, but has heard that a certain Bhikkhu has renounced the precepts. If a Bhikkhu wants to use this knowledge from seeing or hearing during the Upavasatha, he should expose his right shoulder in front of the Bhikkhu, kneel on his right knee, and say with palms together: 'Bhikkhu so-and-so has renounced the precepts and should not recite the precepts in front of this Bhikkhu. I now prevent this Bhikkhu from reciting the precepts.' This constitutes prevention. When preventing the recitation of the precepts, eight kinds of difficulties may arise: the difficulty of the king, and even the difficulty of evil insects. If a Bhikkhu wants to use this knowledge from seeing or hearing to raise doubts about this dwelling place or that dwelling place during the Upavasatha, he should stand up from his seat in front of that Bhikkhu, expose his right shoulder, kneel on his right knee, and say with palms together: 'Bhikkhu so-and-so has entered into the discussion of renouncing the precepts. This matter has not been decided yet, and this matter should be decided now. He should not recite the precepts in front of this Bhikkhu. I now prevent this Bhikkhu from reciting the precepts.' This constitutes prevention.
'How does the lawful Sangha (Buddhist monastic community) demand non-compliance according to causes and conditions?' The lawful Sangha demands non-compliance from a Bhikkhu. Seeing this situation, one knows that this Bhikkhu is being demanded non-compliance by the lawful Sangha. If one has not personally seen this Bhikkhu being demanded non-compliance by the lawful Sangha, but has heard that a certain Bhikkhu is being demanded non-compliance by the lawful Sangha. If a Bhikkhu wants to use this knowledge from seeing or hearing during the Upavasatha, he should expose his right shoulder in front of this Bhikkhu, kneel on his right knee, and say with palms together: 'Bhikkhu so-and-so is being demanded non-compliance by the lawful Sangha and should not recite the precepts in front of this Bhikkhu. I now prevent this Bhikkhu from reciting the precepts.' This constitutes prevention.
'How does the lawful Sangha demand opposition according to causes and conditions?' The lawful Sangha demands opposition from a Bhikkhu. Seeing this situation, one knows that this Bhikkhu is being demanded opposition by the lawful Sangha. If one has not personally seen this Bhikkhu being demanded opposition by the lawful Sangha, but has heard that a certain Bhikkhu is being demanded opposition by the lawful Sangha. If a Bhikkhu wants to use this knowledge from seeing or hearing during the Upavasatha, he should stand up from his seat in front of that Bhikkhu, expose his right shoulder, kneel on his right knee, and say with palms together: 'Bhikkhu so-and-so is being demanded
要違逆，不應在此比丘前說戒。我今遮此比丘說戒。』成遮。遮說戒時，八難事中有一一事起，從王難乃至惡蟲難。彼比丘若欲以此見聞疑此住處、彼住處布薩時，在此比丘前從坐起，偏露右肩、右膝著地，合掌作如是言：『某甲比丘入如法僧要違逆說中，此事未決定，今應決定，不應在此比丘前說戒。我今遮此比丘說戒。』成遮。
「云何破戒如因緣相貌？是破戒比丘，見此相貌知彼比丘破戒。若不見此比丘破戒，聞彼某甲比丘破戒。此比丘若欲以此見聞疑布薩時，在此比丘前偏露右肩、右膝著地，合掌作如是言：『某甲比丘破戒，不應在此比丘前說戒。我今遮此比丘說戒。』成遮。破見、破威儀亦如是，是為十如法。
「若比丘欲舉他者，內有五法應舉他。何等五？以時不以非時、真實不以不實、有益不以損減、柔軟不以粗獷、慈心不以瞋恚。比丘有此五法應得舉他。何以故？我見比丘舉他，以非時不以時、不實不以實、或以損減不以利益、或以粗獷不以柔軟、或以瞋恚不以慈心，彼余比丘應語此比丘言：『舉汝！非時不以時，莫起瞋恨。以不真實不以實，以損減不以利益，以粗獷不以柔軟，以瞋恚不以慈心，莫以此語瞋恚。』若比丘被他不實舉者，應以此五事解喻：『舉汝！非時、不真實、損減、
【現代漢語翻譯】 現代漢語譯本： 『如果想要違逆，不應該在這位比丘面前說戒。我現在遮止這位比丘說戒。』這樣就構成了遮止。在遮止說戒的時候，八難（Ashta-pratibhaana，八種障礙修行的困難）中的任何一種情況發生，從王難（Raja-pratibhaana，國王的迫害）乃至惡蟲難（Dushta-keeta-pratibhaana，惡劣昆蟲的侵擾）。如果那位比丘想要憑藉自己所見、所聞來懷疑這個住處、那個住處在布薩（Upavasatha，每半月舉行的誦戒儀式）時的情況，應該在這位比丘面前從座位上站起來，袒露右肩，右膝著地，合掌這樣說：『某甲比丘進入了不如法的僧團，想要違逆說戒，這件事還沒有決定，現在應該決定，不應該在這位比丘面前說戒。我現在遮止這位比丘說戒。』這樣就構成了遮止。
『什麼是破戒的因緣相貌？』就是破戒的比丘，見到這種相貌就知道那位比丘破戒了。如果沒有見到那位比丘破戒，就聽聞某甲比丘破戒了。這位比丘如果想要憑藉自己所見、所聞來懷疑布薩時的情況，應該在這位比丘面前袒露右肩，右膝著地，合掌這樣說：『某甲比丘破戒，不應該在這位比丘面前說戒。我現在遮止這位比丘說戒。』這樣就構成了遮止。破見（Drishti-bheda，錯誤的見解）、破威儀（Shila-bheda，違背戒律的威儀）也是這樣，這就是十種如法的情況。
『如果比丘想要檢舉他人，內心有五種條件才能檢舉他人。是哪五種？』以適當的時間而不是不適當的時間、真實的情況而不是不真實的情況、有益處而不是損害、柔和的態度而不是粗暴的態度、慈悲的心而不是嗔恨。比丘具備這五種條件才能檢舉他人。『為什麼呢？』我看到有些比丘檢舉他人，以不適當的時間而不是適當的時間、不真實的情況而不是真實的情況、或者以損害而不是利益、或者以粗暴而不是柔和、或者以嗔恨而不是慈悲，其他的比丘應該對這位比丘說：『你被檢舉了！因為你沒有選擇適當的時間，不要因此而生氣。因為你不真實而不是真實，因為你損害而不是利益，因為你粗暴而不是柔和，因為你嗔恨而不是慈悲，不要因為這些話而生氣。』如果比丘被他人不真實地檢舉，應該用這五件事來解釋：『你被檢舉了！因為不合時宜、不真實、損害、粗暴、
【English Translation】 English version: 『If one wishes to oppose, one should not recite the precepts before this Bhikkhu (monk). I now forbid this Bhikkhu from reciting the precepts.』 This constitutes a prohibition. When prohibiting the recitation of precepts, if any one of the eight difficulties (Ashta-pratibhaana, eight kinds of difficulties that hinder practice) arises, from the difficulty of the king (Raja-pratibhaana, persecution by the king) to the difficulty of evil insects (Dushta-keeta-pratibhaana, infestation of evil insects). If that Bhikkhu wishes to use what he has seen and heard to doubt the situation of this place or that place during the Upavasatha (Upavasatha, a bi-monthly ceremony of reciting precepts), he should rise from his seat before this Bhikkhu, expose his right shoulder, kneel on his right knee, and say with his palms together: 『Bhikkhu so-and-so has entered an unlawful Sangha (community), wishing to oppose the recitation of precepts. This matter has not been decided, and should be decided now. One should not recite the precepts before this Bhikkhu. I now forbid this Bhikkhu from reciting the precepts.』 This constitutes a prohibition.
『What are the causes and appearances of breaking the precepts?』 It is that a Bhikkhu who has broken the precepts, seeing such appearances, knows that that Bhikkhu has broken the precepts. If he has not seen that Bhikkhu break the precepts, he has heard that Bhikkhu so-and-so has broken the precepts. If this Bhikkhu wishes to use what he has seen and heard to doubt the situation during the Upavasatha, he should expose his right shoulder before this Bhikkhu, kneel on his right knee, and say with his palms together: 『Bhikkhu so-and-so has broken the precepts. One should not recite the precepts before this Bhikkhu. I now forbid this Bhikkhu from reciting the precepts.』 This constitutes a prohibition. Breaking views (Drishti-bheda, wrong views) and breaking deportment (Shila-bheda, deportment that violates the precepts) are also like this. These are the ten lawful situations.
『If a Bhikkhu wishes to accuse another, he should have five qualities within himself to accuse another. What are the five?』 At the proper time and not at the improper time, with the truth and not with untruth, with benefit and not with harm, with gentleness and not with harshness, with a compassionate heart and not with anger. A Bhikkhu with these five qualities may accuse another. 『Why is that?』 I have seen Bhikkhus accuse others, at the improper time and not at the proper time, with untruth and not with truth, or with harm and not with benefit, or with harshness and not with gentleness, or with anger and not with a compassionate heart. The other Bhikkhus should say to this Bhikkhu: 『You are being accused! Because you did not choose the proper time, do not be angry because of this. Because you are untruthful and not truthful, because you are harmful and not beneficial, because you are harsh and not gentle, because you are angry and not compassionate, do not be angry because of these words.』 If a Bhikkhu is falsely accused by another, he should explain with these five things: 『You are being accused! Because it is untimely, untrue, harmful, harsh,』
粗獷、瞋恚，莫以是愁憂。』被不實舉者，應以此五事解喻。彼不實舉他者，應與五事呵責：『汝舉他，非時不以時、以不實不以實、以損減不以利益、以粗獷不以柔軟、以瞋恚不以慈心，可慚愧！』以不實舉他者應以此五事呵責。何以故？令后不復以不實舉清凈比丘，呵責已應如法治。
「被真實舉比丘，應以五事呵責：『舉汝得時不以非時，莫生瞋恨，真實不以不實、利益不以損減、柔軟不以粗獷、慈心不以瞋恚，莫生瞋恨！』被真實舉比丘，應以此五事呵責，呵責已如法治。
「彼真實舉他者，應以五事讚美：『舉他，得時不以非時，莫生悔恨！真實不以不實、利益不以損減、柔軟不以粗獷、慈心不以瞋恚，莫生悔恨！』真實舉他者，應以此五事讚美。何以故？后若復舉他者，當以真實舉。
「遮說戒比丘，至上座前作如是語：『我欲遮某甲比丘說戒，愿見聽。』上座應問：『汝內有五法不？』若言：『無。』教令莫遮。若言：『有。』當問何等五？若不能說，應語令莫遮。若能說，應問言：『汝已問中座未？』若言：『未問。』應教令問。彼應至中座比丘前語言：『我欲遮某甲比丘說戒，愿長老聽。』中座應問：『汝內有五法不？』若言：『無。』應語令莫遮。若言：『有。』應問言：『
【現代漢語翻譯】 現代漢語譯本： 『不要因為粗暴、嗔恨而憂愁。』對於被不實指控的比丘，應該用這五件事來開導他。對於不實指控他人的比丘，應該用五件事來呵責他：『你指控他人，不合時宜、用不實代替真實、用損害代替利益、用粗暴代替柔和、用嗔恨代替慈悲，真是可恥！』對於不實指控他人的比丘，應該用這五件事來呵責。為什麼呢？爲了使以後不再發生用不實之詞指控清凈比丘的事情，呵責之後應該依法處理。
『對於被真實指控的比丘，應該用五件事來告誡他：『指控你合乎時宜，不要因此而生嗔恨；指控是真實的而不是虛假的，是爲了利益而不是損害，是柔和的而不是粗暴的，是慈悲的而不是嗔恨的，不要因此而生嗔恨！』對於被真實指控的比丘，應該用這五件事來告誡，告誡之後依法處理。
『對於真實指控他人的比丘，應該用五件事來讚美他：『指控他人，合乎時宜，不要因此而後悔！指控是真實的而不是虛假的，是爲了利益而不是損害，是柔和的而不是粗暴的，是慈悲的而不是嗔恨的，不要因此而後悔！』對於真實指控他人的比丘，應該用這五件事來讚美。為什麼呢？爲了使以後如果再有人指控他人，都能以真實情況指控。
遮說戒的比丘，到上座（寺院中資歷最高的僧人）面前這樣說：『我想要阻止某甲（某位比丘的名字）比丘說戒，希望您允許。』上座應該問：『你內心有五種不好的想法嗎？』如果回答：『沒有。』就教導他不要阻止。如果回答：『有。』就應當問是什麼五種。如果不能說出來，就應該告訴他不要阻止。如果能說出來，就應該問他說：『你已經問過中座（寺院中資歷中等的僧人）了嗎？』如果回答：『沒有問過。』就應該教導他去問。他應該到中座比丘面前說：『我想要阻止某甲比丘說戒，希望長老允許。』中座應該問：『你內心有五種不好的想法嗎？』如果回答：『沒有。』就應該告訴他不要阻止。如果回答：『有。』應該問：『
【English Translation】 English version: 'Do not be sorrowful because of roughness and anger.' Those who are falsely accused should be enlightened with these five things. Those who falsely accuse others should be rebuked with five things: 'You accuse others, not at the right time, with falsehood instead of truth, with harm instead of benefit, with roughness instead of gentleness, with anger instead of compassion, how shameful!' Those who falsely accuse others should be rebuked with these five things. Why? So that in the future, there will be no more false accusations against pure Bhikkhus (monks). After rebuking, they should be dealt with according to the Dharma (Buddhist teachings).
'Those Bhikkhus who are truthfully accused should be admonished with five things: 'Accusations against you are timely, do not be angry; they are truthful and not false, for benefit and not harm, gentle and not rough, compassionate and not angry, do not be angry!' Bhikkhus who are truthfully accused should be admonished with these five things, and after admonishing, they should be dealt with according to the Dharma.
'Those who truthfully accuse others should be praised with five things: 'Accusing others is timely, do not regret it! It is truthful and not false, for benefit and not harm, gentle and not rough, compassionate and not angry, do not regret it!' Those who truthfully accuse others should be praised with these five things. Why? So that in the future, if anyone accuses others, they will do so truthfully.
A Bhikkhu who obstructs the recitation of precepts should go before the most senior monk (the most senior monk in the monastery) and say: 'I wish to obstruct Bhikkhu 'so and so' (name of a Bhikkhu) from reciting the precepts, I hope you will allow it.' The most senior monk should ask: 'Do you have five unwholesome thoughts within you?' If he says: 'No,' he should be taught not to obstruct. If he says: 'Yes,' he should be asked what the five are. If he cannot say, he should be told not to obstruct. If he can say, he should be asked: 'Have you asked the middle-ranking monk (a monk of middle seniority in the monastery)?' If he says: 'Have not asked,' he should be taught to ask. He should go before the middle-ranking Bhikkhu and say: 'I wish to obstruct Bhikkhu 'so and so' from reciting the precepts, I hope Elder will allow it.' The middle-ranking monk should ask: 'Do you have five unwholesome thoughts within you?' If he says: 'No,' he should be told not to obstruct. If he says: 'Yes,' he should ask: '
何等五？』若不能說，應語令莫遮。若能說，應問言：『汝已問上座未？』若言：『未。』應語令問。若言：『已問。』應問言：『汝復問下座未？』若言：『未。』應教令問。彼應至下座比丘前作如是言：『我遮某甲比丘說戒，愿見聽。』彼應問：『汝內有五法不？』若言：『無。』應語令莫遮。若言：『有。』應問言：『何等五？』若不能說，應教令莫遮。若能說，應問言：『汝問上座未？』若言：『未。』應教令問。若言：『已問。』應問言：『汝問中座未？』若言：『未。』應教令問。若言：『已問。』應問：『汝已問彼比丘未？』若言：『未問。』應教令問。此比丘應往彼比丘所語言：『我欲遮長老說戒，愿見聽。』彼應問言：『汝內有五法不？』若言：『無。』應教令莫遮。若言：『有。』應問言：『何等五？』若不能說，應教令莫遮。若能說，應問言：『汝問上座未？』若未問，應教令問；中下座亦如是。彼比丘應自觀察，我此事得比丘伴不？若不得伴，應語彼比丘言：『莫遮。』得比丘伴，應語言：『便可隨時。』」
爾時有異住處，布薩時有比丘犯僧殘，作如是念：「我當云何？」即白諸比丘。諸比丘白佛，佛言：「若有異住處，有比丘犯僧殘罪，眾僧應與波利婆沙與波利婆沙，應與本日治
【現代漢語翻譯】 現代漢語譯本： 『是哪五種情況？』如果他不能說出來，就應該告訴他不要遮止。如果他能說出來，就應該問他說：『你已經問過上座（長老比丘）了嗎？』如果他說：『沒有。』就應該告訴他去問。如果他說：『已經問過了。』就應該問他說：『你又問過下座（年輕比丘）了嗎？』如果他說：『沒有。』就應該教他去問。他應該到下座比丘面前這樣說：『我遮止某甲比丘說戒，希望您允許。』他應該問：『你內心有五種法嗎？』如果他說：『沒有。』就應該告訴他不要遮止。如果他說：『有。』就應該問他說：『是哪五種情況？』如果他不能說出來，就應該教他不要遮止。如果他能說出來，就應該問他說：『你問過上座了嗎？』如果沒問過，就應該教他去問；如果他說：『已經問過了。』就應該問他說：『你問過中座（中間資歷的比丘）了嗎？』如果他說：『沒有。』就應該教他去問。如果他說：『已經問過了。』就應該問：『你已經問過那位比丘了嗎？』如果他說：『沒有問。』就應該教他去問。這位比丘應該到那位比丘那裡說：『我想要遮止長老說戒，希望您允許。』他應該問他說：『你內心有五種法嗎？』如果他說：『沒有。』就應該教他不要遮止。如果他說：『有。』就應該問他說：『是哪五種情況？』如果他不能說出來，就應該教他不要遮止。如果他能說出來，就應該問他說：『你問過上座了嗎？』如果沒問過，就應該教他去問；中座、下座也像這樣。那位比丘應該自己觀察，我這件事能得到比丘們的支援嗎？如果得不到支援，就應該告訴那位比丘說：『不要遮止。』如果得到比丘們的支援，就應該說：『就可以隨你的意思了。』
當時，在不同的住處，布薩（uposatha）時有比丘犯了僧殘（saṃghāvaśeṣa）罪，心裡想：『我該怎麼辦呢？』就告訴了各位比丘。各位比丘稟告了佛陀，佛陀說：『如果有不同的住處，有比丘犯了僧殘罪，僧團應該給予波利婆沙（parivāsa），給予波利婆沙，應該給予本日治（mūlāya paṭikassanāya）。』
【English Translation】 English version: 『What are the five?』 If he cannot say, he should be told not to obstruct. If he can say, he should be asked: 『Have you asked the senior monk (upari-āsana) yet?』 If he says: 『No,』 he should be told to ask. If he says: 『Yes,』 he should be asked: 『Have you asked the junior monk (heṭṭhā-āsana) yet?』 If he says: 『No,』 he should be taught to ask. He should go to the junior monk and say: 『I am obstructing so-and-so monk from reciting the Pāṭimokkha, please allow me.』 He should ask: 『Do you have five qualities within you?』 If he says: 『No,』 he should be told not to obstruct. If he says: 『Yes,』 he should be asked: 『What are the five?』 If he cannot say, he should be taught not to obstruct. If he can say, he should be asked: 『Have you asked the senior monk yet?』 If he has not asked, he should be taught to ask; if he says: 『Yes,』 he should be asked: 『Have you asked the middle monk (majjhima-āsana) yet?』 If he says: 『No,』 he should be taught to ask. If he says: 『Yes,』 he should ask: 『Have you asked that monk yet?』 If he says: 『No,』 he should be taught to ask. This monk should go to that monk and say: 『I want to obstruct the elder from reciting the Pāṭimokkha, please allow me.』 He should ask: 『Do you have five qualities within you?』 If he says: 『No,』 he should be taught not to obstruct. If he says: 『Yes,』 he should be asked: 『What are the five?』 If he cannot say, he should be taught not to obstruct. If he can say, he should be asked: 『Have you asked the senior monk yet?』 If he has not asked, he should be taught to ask; the middle and junior monks are also like this. That monk should observe himself, 『Can I get the support of the monks for this matter?』 If he does not get support, he should tell that monk: 『Do not obstruct.』 If he gets the support of the monks, he should say: 『Then you may do as you please.』
At that time, in a different dwelling place, during the Uposatha, a monk committed a Saṃghāvaśeṣa offense, and thought: 『What should I do?』 He told the monks. The monks told the Buddha, and the Buddha said: 『If there is a different dwelling place, and a monk has committed a Saṃghāvaśeṣa offense, the Saṃgha should grant Parivāsa, grant Parivāsa, and should grant Mūlāya paṭikassanāya.』
便與，應與摩那埵便與，應與出罪便與出罪。」
爾時有異住處，有比丘犯波逸提。是中有比丘，或言犯波逸提，或言犯波羅提提舍尼。彼比丘作是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若有異住處比丘犯波逸提。或言犯波逸提，或言犯波羅提提舍尼。是中有見犯波逸提比丘者，將彼比丘至眼見不聞處，教如法懺悔。懺悔已，至彼比丘所語言：『此比丘已如法懺悔。』應作如是已說戒。」
時有異住處，有比丘犯偷蘭遮。是中比丘，或言犯偷蘭遮，或言犯波羅夷。是中言犯偷蘭遮者，皆是多聞、學阿含、持法、持律、持摩夷，得伴黨比丘、比丘尼、優婆塞、優婆夷、國王、大臣、種種外道、沙門、婆羅門。是中言犯波羅夷者，皆多聞、學阿含、持法、持律、持摩夷，得伴黨比丘、比丘尼、優婆塞、優婆私、國王、大臣、種種外道、沙門、婆羅門。彼作如是念：「若今日說戒，令僧斗諍共相誹謗、令僧破壞、令僧塵垢、令僧別異住，我當云何？」白諸比丘。諸比丘白佛，佛言：「若有異住處比丘犯偷蘭遮，是中或言犯偷蘭遮、或言犯波羅夷。言犯偷蘭遮者，皆是多聞乃至持摩夷，得比丘比丘尼伴黨，乃至沙門外道婆羅門。言犯波羅夷者，皆是多聞乃至持摩夷，得比丘比丘尼伴黨，乃至沙門外
【現代漢語翻譯】 現代漢語譯本：『應該給予，應該給予摩那埵（Manatta，一種懺悔方法）的給予，應該給予出罪的給予，給予出罪。』
當時，在不同的住處，有比丘犯了波逸提（Payantika，一種戒律）。其中有比丘，有的說犯了波逸提，有的說犯了波羅提提舍尼（Patidesaniya，一種戒律）。那位比丘這樣想：『我該怎麼辦？』便告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『如果有不同住處的比丘犯了波逸提，有的說犯了波逸提，有的說犯了波羅提提舍尼。其中有看見比丘犯波逸提的人，將那位比丘帶到眼見不聞的地方，教他如法懺悔。懺悔完畢后，到那位比丘處說：『這位比丘已經如法懺悔。』應該這樣做之後再說戒。』
當時，在不同的住處，有比丘犯了偷蘭遮（Thullanajjaya，一種戒律）。其中的比丘，有的說犯了偷蘭遮，有的說犯了波羅夷（Parajika，一種戒律）。那些說犯了偷蘭遮的人，都是博學多聞、學習阿含（Agama，佛教經典）、持法、持律、持摩夷（Matrika，戒本），得到同伴黨羽，包括比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、國王、大臣、各種外道、沙門（Sramana，出家修行者）、婆羅門（Brahmana，婆羅門教修行者）。那些說犯了波羅夷的人，都是博學多聞、學習阿含、持法、持律、持摩夷，得到同伴黨羽，包括比丘、比丘尼、優婆塞、優婆夷、國王、大臣、各種外道、沙門、婆羅門。他這樣想：『如果今天說戒，導致僧團爭鬥互相誹謗、導致僧團破壞、導致僧團蒙受塵垢、導致僧團分離居住，我該怎麼辦？』便告訴了眾比丘。眾比丘稟告佛陀，佛陀說：『如果有不同住處的比丘犯了偷蘭遮，其中有的說犯了偷蘭遮，有的說犯了波羅夷。說犯了偷蘭遮的人，都是博學多聞乃至持摩夷，得到比丘比丘尼的同伴黨羽，乃至沙門外道婆羅門。說犯了波羅夷的人，都是博學多聞乃至持摩夷，得到比丘比丘尼的同伴黨羽，乃至沙門外
【English Translation】 English version: 『Should be given, should be given the giving of Manatta (a method of repentance), should be given the giving of absolution, giving absolution.』
At that time, in different residences, there were Bhikkhus (monks) who had committed Payantika (an offense requiring confession). Among them were Bhikkhus who said that they had committed Payantika, and some said they had committed Patidesaniya (an offense requiring confession). That Bhikkhu thought, 『What should I do?』 He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said, 『If there are Bhikkhus in different residences who have committed Payantika, some saying they have committed Payantika, and some saying they have committed Patidesaniya, and among them there are those who have seen a Bhikkhu commit Payantika, they should take that Bhikkhu to a place where they can see but not hear, and teach him to repent according to the Dharma. After he has repented, they should go to that Bhikkhu and say, 『This Bhikkhu has repented according to the Dharma.』 After doing this, they should recite the precepts.』
At that time, in different residences, there were Bhikkhus who had committed Thullanajjaya (a serious offense). Among the Bhikkhus, some said they had committed Thullanajjaya, and some said they had committed Parajika (an offense resulting in expulsion from the Sangha). Those who said they had committed Thullanajjaya were all learned, studied the Agamas (Buddhist scriptures), upheld the Dharma, upheld the Vinaya (monastic rules), upheld the Matrika (a list of rules), and had companions and supporters including Bhikkhus, Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), kings, ministers, various heretics, Sramanas (ascetics), and Brahmanas (priests). Those who said they had committed Parajika were all learned, studied the Agamas, upheld the Dharma, upheld the Vinaya, upheld the Matrika, and had companions and supporters including Bhikkhus, Bhikkhunis, Upasakas, Upasikas, kings, ministers, various heretics, Sramanas, and Brahmanas. He thought, 『If the precepts are recited today, causing the Sangha (monastic community) to quarrel and slander each other, causing the Sangha to be destroyed, causing the Sangha to be defiled, causing the Sangha to live separately, what should I do?』 He told the Bhikkhus. The Bhikkhus told the Buddha, and the Buddha said, 『If there are Bhikkhus in different residences who have committed Thullanajjaya, some saying they have committed Thullanajjaya, and some saying they have committed Parajika. Those who say they have committed Thullanajjaya are all learned, up to and including upholding the Matrika, and have companions and supporters of Bhikkhus and Bhikkhunis, up to and including Sramanas, heretics, and Brahmanas. Those who say they have committed Parajika are all learned, up to and including upholding the Matrika, and have companions and supporters of Bhikkhus and Bhikkhunis, up to and including Sramanas
道婆羅門，彼作如是念：『若今日說戒，令僧斗諍共相誹謗、令僧破壞、令僧塵垢、令僧別異住。』若比丘重此破僧事者，不應此日說戒。」佛言：「聽遮說戒。」
時六群比丘聞佛聽遮說戒，便遮清凈比丘說戒。佛言：「不應遮清凈比丘說戒。汝曹善聽！雖遮說戒不成遮，遮無根作不成遮，遮有根作成遮；遮無根不作不成遮，遮有根不作成遮；遮無根作不作不成遮，遮有根作不作成遮；遮無根有餘作不作亦如是，遮無根無餘作不作亦如是。若五種說戒，未說戒遮說戒不成遮，若說戒竟遮說戒不成遮，若說戒時遮說戒成遮。若遮說戒比丘，身行不清凈、口行不清凈、邪命癡不能言、不知方便不解問答，余比丘應語言：『長老止！不須作此斗諍。』應作如是已說戒。遮說戒比丘，身行清凈，口行不清凈、邪命癡不能言、不知方便不解問答，余比丘應語言：『長老止！不須作此斗諍。』應如是已說戒。若遮說戒比丘，身行清凈、口行清凈、邪命癡不能言、不知方便不解問答，余比丘應語言：『長老止！不須作此斗諍。』應作如是已說戒。遮說戒比丘，身行清凈、口行清凈、不邪命，有智慧能言、知方便能問答，余比丘應問言：『長老！遮此比丘說戒，為以何事故？為破戒耶？為破見、破威儀耶？』若言：『破戒。』
【現代漢語翻譯】 現代漢語譯本： 道婆羅門（Brahmins），他們這樣想：『如果今天說戒，會使僧團爭鬥互相誹謗，使僧團破壞，使僧團蒙受塵垢，使僧團各自 अलग अलग 住。』如果比丘重視這種破壞僧團的事情，就不應該在今天說戒。」佛說：「允許遮止說戒。」
當時六群比丘聽到佛允許遮止說戒，便遮止清凈比丘說戒。佛說：「不應該遮止清凈比丘說戒。你們好好聽著！即使遮止說戒，也不算遮止；遮止沒有根據的事情，不算遮止；遮止有根據的事情，才算遮止。遮止沒有根據的事情，做了也不算遮止；遮止有根據的事情，不做也不算遮止；遮止沒有根據的事情，做了或沒做，都不算遮止；遮止有根據的事情，做了或沒做，都不算遮止；遮止沒有根據的事情，有剩餘的做了或沒做，也像這樣；遮止沒有根據的事情，沒有剩餘的做了或沒做，也像這樣。如果五種說戒，未說戒時遮止說戒，不算遮止；如果說戒完畢后遮止說戒，不算遮止；如果在說戒時遮止說戒，才算遮止。如果遮止說戒的比丘，身行不清凈、口行不清凈、以邪命維生、愚癡不能言說、不知道方便、不理解問答，其他比丘應該說：『長老停止！不需要製造這種爭鬥。』應該這樣做之後說戒。遮止說戒的比丘，身行清凈，口行不清凈、以邪命維生、愚癡不能言說、不知道方便、不理解問答，其他比丘應該說：『長老停止！不需要製造這種爭鬥。』應該這樣做之後說戒。如果遮止說戒的比丘，身行清凈、口行清凈、以邪命維生、愚癡不能言說、不知道方便、不理解問答，其他比丘應該說：『長老停止！不需要製造這種爭鬥。』應該這樣做之後說戒。遮止說戒的比丘，身行清凈、口行清凈、不以邪命維生，有智慧能言說、知道方便能問答，其他比丘應該問：『長老！遮止這位比丘說戒，是因為什麼緣故？是因為破戒嗎？是因為破見、破威儀嗎？』如果說：『破戒。』
【English Translation】 English version: The Brahmins thought thus: 'If the precepts are recited today, it will cause the Sangha to quarrel and slander each other, cause the Sangha to be destroyed, cause the Sangha to be defiled, and cause the Sangha to live separately.' If a Bhikkhu values such matters that destroy the Sangha, then the precepts should not be recited today.' The Buddha said, 'It is permissible to prevent the recitation of the precepts.'
At that time, the group of six Bhikkhus, upon hearing that the Buddha permitted the prevention of the recitation of the precepts, then prevented the pure Bhikkhus from reciting the precepts. The Buddha said, 'It is not permissible to prevent the pure Bhikkhus from reciting the precepts. Listen carefully! Even if the recitation of the precepts is prevented, it is not considered prevented; preventing something without basis is not considered prevented; preventing something with basis is considered prevented. Preventing something without basis, whether done or not, is not considered prevented; preventing something with basis, whether not done, is not considered prevented; preventing something without basis, whether done or not done, is not considered prevented; preventing something with basis, whether done or not done, is not considered prevented; preventing something without basis, with remainder done or not done, is also like this; preventing something without basis, without remainder done or not done, is also like this. If the five kinds of recitation of precepts, preventing the recitation of precepts before the recitation, is not considered prevented; if preventing the recitation of precepts after the recitation is completed, is not considered prevented; if preventing the recitation of precepts during the recitation, then it is considered prevented. If the Bhikkhu who prevents the recitation of precepts, his bodily conduct is impure, his verbal conduct is impure, he lives by wrong livelihood (邪命), he is foolish and cannot speak, he does not know skillful means, he does not understand questions and answers, the other Bhikkhus should say: 'Elder, stop! There is no need to create this quarrel.' Having done this, the precepts should be recited. If the Bhikkhu who prevents the recitation of precepts, his bodily conduct is pure, his verbal conduct is impure, he lives by wrong livelihood (邪命), he is foolish and cannot speak, he does not know skillful means, he does not understand questions and answers, the other Bhikkhus should say: 'Elder, stop! There is no need to create this quarrel.' Having done this, the precepts should be recited. If the Bhikkhu who prevents the recitation of precepts, his bodily conduct is pure, his verbal conduct is pure, he lives by wrong livelihood (邪命), he is foolish and cannot speak, he does not know skillful means, he does not understand questions and answers, the other Bhikkhus should say: 'Elder, stop! There is no need to create this quarrel.' Having done this, the precepts should be recited. If the Bhikkhu who prevents the recitation of precepts, his bodily conduct is pure, his verbal conduct is pure, he does not live by wrong livelihood (邪命), he has wisdom and can speak, he knows skillful means and can answer questions, the other Bhikkhus should ask: 'Elder! Why do you prevent this Bhikkhu from reciting the precepts? Is it because of breaking the precepts? Is it because of breaking views or breaking decorum?' If he says: 'Breaking the precepts.'
應問言：『破何等戒？』若言：『波羅夷。』若言：『僧殘、若偷蘭遮。』是為破戒。若言：『不破戒，破見故遮。』應問言：『破何等見？』若言：『六十二見。』此是破見。若言：『不破見，破威儀故遮。』應問言：『破何等威儀？』若言：『破波逸提、波羅提提舍尼、突吉羅、惡說。』是為破威儀。應問言：『以何故遮此比丘說戒？以見故耶？以聞疑故耶？』若言：『見。』應問言：『見何事？云何見？汝在何處？彼在何處？見何等為是波羅夷？為是僧殘？為是波逸提？為是波羅提提舍尼、偷蘭遮、突吉羅、惡說耶？』若言：『不見。』言：『聞。』應問言：『聞何事？從誰聞？為是比丘？為是比丘尼耶？為是優婆塞優婆夷耶？何所聞此比丘為犯波羅夷？為僧殘？為波逸提？為波羅提提舍尼？為偷蘭遮？為突吉羅？為惡說耶？』若言：『不聞。為疑故遮。』應問言：『疑何事？云何疑？從誰許聞疑耶？為比丘、比丘尼、優婆塞、優婆私？為疑犯何事？為波羅夷？為僧殘、波逸提、波羅提提舍尼、偷蘭遮、突吉羅、惡說耶？』遮說戒比丘不能答智慧持戒比丘令歡喜者，若遮波羅夷，應與作僧殘已便說戒；若遮僧殘，應與波逸提已便說戒；若遮波逸提，應以餘罪懺悔已便說戒。若遮說戒比丘能答智慧持戒比丘令歡喜
者，若以波羅夷遮，應與滅擯已便說戒；若遮僧殘，應與覆藏已說戒；若應與本日治，與本日治已說戒；若應與摩那埵，與摩那埵已便說戒；應與出罪羯磨，與出罪已說戒；若以波逸提遮者，應如法懺悔已說戒；若以餘事遮，應如法懺悔已說戒。」
爾時異住處說戒，病比丘遮病比丘說戒，病比丘作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「若病比丘遮病比丘說戒，余比丘應語言：『世尊有如是教，不應遮病比丘，須長老病差、彼比丘病亦差，長老如法說、彼比丘亦當如法說。』應作如是已說戒。」
時有異處說戒，時病比丘遮不病比丘說戒。「余比丘應語言：『世尊有如是教，病人不應遮他說戒，須病差當如法說，彼亦當如法說。』應作如是已說戒。」
時有異處說戒，時有無病比丘遮病比丘說戒。「余比丘應語言：『長老！世尊有如是教，不應遮病比丘，須病差如法問、彼比丘如法說。』應作如是已說戒。」
時有異處，眾多比丘說戒日，聞彼處有比丘喜斗諍罵詈共相誹謗、口出刀劍，欲來此說戒。「我曹當云何？」諸比丘白佛，佛言：「若有如此事起，應作二三種布薩，若應十五日說十四日作，若應十四日說十三日作。若聞今日來，即應疾疾集一處布薩。若聞已至界內
【現代漢語翻譯】 現代漢語譯本：如果因為犯了波羅夷罪（Parajika，斷頭罪）而被遮止，應該在執行滅擯（永久驅逐）后才說戒；如果因為犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪）而被遮止，應該在完成覆藏（隱瞞罪行）后才說戒；如果應該給予本日治（當日的懲罰），在給予本日治后才說戒；如果應該給予摩那埵（Manatta，一種懺悔期），在給予摩那埵后才說戒；如果應該給予出罪羯磨（儀式，恢復資格），在完成出罪后才說戒；如果因為犯了波逸提罪（Payantika，一種輕罪）而被遮止，應該如法懺悔后才說戒；如果因為其他事情被遮止，也應該如法懺悔后才說戒。
當時，在不同的住處說戒，生病的比丘遮止生病的比丘說戒，生病的比丘這樣想：『我應當怎麼辦？』便去請問其他比丘。比丘們稟告佛陀，佛陀說：『如果生病的比丘遮止生病的比丘說戒，其他比丘應該這樣說：『世尊有這樣的教導，不應該遮止生病的比丘，須要等長老的病好了，那位比丘的病也好了，長老如法地說戒，那位比丘也應當如法地說戒。』應該這樣做之後再說戒。』
當時，在不同的住處說戒，有生病的比丘遮止沒有生病的比丘說戒。『其他比丘應該這樣說：『世尊有這樣的教導，生病的人不應該遮止他人說戒，須要等病好了，應當如法地說戒，那位比丘也應當如法地說戒。』應該這樣做之後再說戒。』
當時，在不同的住處說戒，有沒生病的比丘遮止生病的比丘說戒。『其他比丘應該這樣說：『長老！世尊有這樣的教導，不應該遮止生病的比丘，須要等病好了，如法地提問，那位比丘如法地說戒。』應該這樣做之後再說戒。』
當時，在不同的住處，眾多比丘在說戒日，聽說那個地方有比丘喜歡爭鬥、謾罵、互相誹謗、口出惡語，想要來這裡說戒。『我們應當怎麼辦？』比丘們稟告佛陀，佛陀說：『如果發生這樣的事情，應該舉行二三種布薩（Upavasatha，每半月舉行的集會，誦戒並懺悔），如果應該是十五日說戒，就十四日舉行，如果應該是十四日說戒，就十三日舉行。如果聽說今天來，就應該趕快聚集一處舉行布薩。如果聽說已經到達界內
【English Translation】 English version: If someone is prohibited due to a Parajika (expulsion offense), the recitation of the precepts should occur after the expulsion has been carried out. If prohibited due to a Sanghavasesa (suspension offense), the recitation should occur after the concealment period is completed. If a 'punishment of the day' is to be given, the recitation should occur after it is administered. If Manatta (probation) is to be given, the recitation should occur after it is given. If an Abhāna (rehabilitation) ceremony is to be given, the recitation should occur after it is given. If prohibited due to a Payantika (confessional offense), the recitation should occur after proper confession. If prohibited due to other reasons, the recitation should occur after proper confession.
At that time, in different residences, a sick Bhikkhu (monk) prevented another sick Bhikkhu from reciting the precepts. The sick Bhikkhu thought, 'What should I do?' He asked the other Bhikkhus. The Bhikkhus reported this to the Buddha. The Buddha said, 'If a sick Bhikkhu prevents another sick Bhikkhu from reciting the precepts, the other Bhikkhus should say, 'The World-Honored One has taught that one should not prevent a sick Bhikkhu. Wait until the elder's illness is cured, and that Bhikkhu's illness is also cured. The elder should recite the precepts according to the Dharma, and that Bhikkhu should also recite the precepts according to the Dharma.' After doing this, the precepts should be recited.'
At that time, in different residences, a sick Bhikkhu prevented a healthy Bhikkhu from reciting the precepts. 'The other Bhikkhus should say, 'The World-Honored One has taught that a sick person should not prevent others from reciting the precepts. Wait until the illness is cured, and then recite the precepts according to the Dharma, and that Bhikkhu should also recite the precepts according to the Dharma.' After doing this, the precepts should be recited.'
At that time, in different residences, a healthy Bhikkhu prevented a sick Bhikkhu from reciting the precepts. 'The other Bhikkhus should say, 'Elder! The World-Honored One has taught that one should not prevent a sick Bhikkhu. Wait until the illness is cured, and then ask according to the Dharma, and that Bhikkhu should recite the precepts according to the Dharma.' After doing this, the precepts should be recited.'
At that time, in different residences, many Bhikkhus were observing the recitation day. They heard that in that place, there were Bhikkhus who liked to quarrel, scold, slander each other, and speak harsh words, and they wanted to come here to recite the precepts. 'What should we do?' The Bhikkhus reported this to the Buddha. The Buddha said, 'If such a thing happens, two or three kinds of Uposatha (observance day) should be held. If the recitation should be on the fifteenth day, it should be held on the fourteenth day. If the recitation should be on the fourteenth day, it should be held on the thirteenth day. If you hear that they are coming today, you should quickly gather in one place to hold the Uposatha. If you hear that they have already arrived within the boundary
，應出外布薩。若言已入僧伽藍，便應掃除浴室、具浴床、浴瓶、刮汗刀、水器、泥器、樹皮、細末藥、若泥，問上座已與然火。彼客比丘入浴室浴時，應一一從浴室中出界外說戒。若客比丘喚舊比丘共說戒，應答言：『我曹已說戒。』若舊比丘說戒已，客比丘遮說戒者不成遮。若客比丘說戒時，舊比丘遮說戒成遮。若能如是者善；若不能，應作白卻說戒日。應作如是白：『大德僧聽！僧今不說戒，至黑月當說戒。白如是。』應作如是白卻說戒。若客比丘便待不去，彼比丘應作白第二卻說戒，應作如是白：『大德僧聽！僧今不說戒，至白月當說戒。』應如是白第二卻說戒。若客比丘不去，至白月，舊比丘應如法強與客比丘問答。」(遮揵度具足竟)
破僧揵度第十五
爾時世尊在王舍城，有因緣眾僧集會。時提婆達多從坐起行舍羅：「誰諸長老忍此五事是法是毗尼是佛所教者便捉籌。」時有五百新學無智比丘捉籌。爾時阿難從坐起，以郁多羅僧著一面，作如是言：「誰諸長老忍此五事非法非毗尼非佛教者，以郁多羅僧著一面。」是中有六十長老比丘，以郁多羅僧著一面。時提婆達多語諸比丘言：「長老！我曹不須佛及眾僧，自共作羯磨說戒。」即往至伽耶山中。爾時提婆達多至伽耶山中，離佛及僧自作羯
【現代漢語翻譯】 現代漢語譯本：如果應該舉行布薩，就應該到外面去舉行。如果（客比丘）說已經進入僧伽藍（僧眾居住的場所），就應該打掃浴室，準備浴床、浴瓶、刮汗刀、水器、泥器、樹皮、細末藥、或者泥土，詢問上座（資歷高的比丘）是否已經生火。當客比丘進入浴室洗浴時，應該一一從浴室中出來，在界外說戒。如果客比丘叫舊比丘一起說戒，應該回答說：『我們已經說戒了。』如果舊比丘已經說戒，客比丘阻止說戒的行為不成立。如果客比丘在舊比丘說戒時阻止，阻止的行為成立。如果能夠這樣做就好；如果不能，就應該宣告延緩說戒的日子。應該這樣宣告：『大德僧眾請聽！僧眾現在不說戒，到黑月（陰曆月末）時再說戒。宣告完畢。』應該這樣宣告延緩說戒。如果客比丘仍然等待不離開，這些比丘應該作第二次宣告延緩說戒，應該這樣宣告：『大德僧眾請聽！僧眾現在不說戒，到白月（陰曆月初）時再說戒。』應該這樣作第二次宣告延緩說戒。如果客比丘仍然不離開，到白月時，舊比丘應該如法地與客比丘進行問答。」（遮揵度（關於阻止非法行為的章節）結束）
破僧揵度（關於僧團分裂的章節）第十五
那時，世尊（釋迦牟尼佛）在王舍城，因為一些因緣，僧眾之間發生了爭執。當時，提婆達多（佛陀的堂弟，後背叛佛陀）從座位上站起來，分發籌碼說：『哪位長老認可這五件事是佛法、是毗尼（戒律）、是佛陀所教導的，就拿取籌碼。』當時有五百位新學、沒有智慧的比丘拿取了籌碼。當時，阿難（佛陀的十大弟子之一）從座位上站起來，將郁多羅僧（上衣）搭在一邊，這樣說：『哪位長老認可這五件事不是佛法、不是毗尼、不是佛陀所教導的，就將郁多羅僧搭在一邊。』其中有六十位長老比丘，將郁多羅僧搭在一邊。當時，提婆達多對比丘們說：『長老們！我們不需要佛陀和僧眾，自己一起作羯磨（僧團的議事程式）說戒。』就前往伽耶山中。當時，提婆達多到達伽耶山中，離開佛陀和僧眾，自己作羯磨。
【English Translation】 English version: If a Posadha (Uposatha, fortnightly observance) should be held, it should be held outside. If (the visiting Bhikkhu) says that he has already entered the Sangharama (monastery), then one should clean the bathroom, prepare the bathing bed, bathing bottle, sweat-scraping knife, water vessel, mud vessel, tree bark, fine powder medicine, or mud, and ask the senior Bhikkhu whether the fire has been lit. When the visiting Bhikkhu enters the bathroom to bathe, one should come out of the bathroom one by one and recite the precepts outside the boundary. If the visiting Bhikkhu calls the old Bhikkhus to recite the precepts together, one should answer: 'We have already recited the precepts.' If the old Bhikkhus have already recited the precepts, the visiting Bhikkhu's obstruction of the recitation of the precepts is not valid. If the visiting Bhikkhu obstructs the recitation of the precepts when the old Bhikkhus are reciting the precepts, the obstruction is valid. If one can do this, it is good; if not, one should announce the postponement of the recitation of the precepts. One should announce as follows: 'Venerable Sangha, please listen! The Sangha will not recite the precepts now, but will recite the precepts at the dark month (end of the lunar month).' The announcement is complete.' One should announce the postponement of the recitation of the precepts in this way. If the visiting Bhikkhu still waits and does not leave, these Bhikkhus should make a second announcement to postpone the recitation of the precepts, and should announce as follows: 'Venerable Sangha, please listen! The Sangha will not recite the precepts now, but will recite the precepts at the white month (beginning of the lunar month).' One should make a second announcement to postpone the recitation of the precepts in this way. If the visiting Bhikkhu still does not leave, when the white month arrives, the old Bhikkhus should lawfully question and answer the visiting Bhikkhu.」 (The Khandhaka (section) on preventing illegal acts ends)
The fifteenth Khandhaka (section) on the schism of the Sangha
At that time, the World Honored One (Sakyamuni Buddha) was in Rajagriha, and due to some causes, there was a dispute among the Sangha. At that time, Devadatta (Buddha's cousin, who later betrayed the Buddha) rose from his seat and distributed tokens, saying: 'Which elders approve of these five things as Dharma, as Vinaya (discipline), as taught by the Buddha, take a token.' At that time, five hundred newly learned, unwise Bhikkhus took tokens. At that time, Ananda (one of the Buddha's ten great disciples) rose from his seat, draped his Uttarasanga (upper robe) on one side, and said: 'Which elders approve of these five things as not Dharma, not Vinaya, not taught by the Buddha, drape the Uttarasanga on one side.' Among them were sixty elder Bhikkhus who draped the Uttarasanga on one side. At that time, Devadatta said to the Bhikkhus: 'Elders! We do not need the Buddha and the Sangha, let us perform the Karma (Sangha's procedural acts) and recite the precepts ourselves.' Then he went to Gaya Mountain. At that time, Devadatta arrived at Gaya Mountain, separated from the Buddha and the Sangha, and performed the Karma himself.
磨說戒。爾時眾多比丘往世尊所，禮足已卻坐一面，白世尊言：「王舍城中有因緣事眾僧集會。時提婆達多從坐起行籌言：『誰諸長老忍此五事是法是毗尼是佛所教者便捉籌。』中有五百新學無智比丘即捉籌。時長老阿難即從坐起，以郁多羅僧著一面言：『誰諸長老忍此五法非法非毗尼非是佛教者，舍郁多羅僧著一面。』時有六十長老比丘舍郁多羅僧著一面。時提婆達多語諸比丘：『我等可舍佛及僧自作羯磨說戒。』即往伽耶山中，舍佛及僧作羯磨說戒。」佛言：「此癡人破僧，有八非正法纏縛覆障消滅善心，提婆達多趣于非道，在泥犁中一劫不救。何等八？利無利、譽不譽、恭敬不恭敬、惡知識、樂惡友。有如是八非正法纏縛覆翳消滅善心，提婆達多趣于非道，在泥犁中一劫不救。我若見提婆達多有如毛髮善法者，終不記言：『在泥犁中一劫不救。』以不見提婆達多有如毛髮善法故，記言：『在泥犁中一劫不救。』譬如有人沒在屎中，有人慾出，都不見有如毛髮處凈可以手捉出之。今觀提婆達多亦復如是，不見有如毛髮許白法，是故我言：『提婆達多在泥犁中一劫不救。』」
爾時舍利弗、目連往伽耶山中，有比丘見，涕泣流淚往世尊所，頭面禮足卻坐一面，白世尊言：「世尊第一弟子亦往伽耶山中。」佛告
【現代漢語翻譯】 現代漢語譯本：磨說戒。當時，許多比丘前往世尊處，禮拜佛足後退坐在一旁，稟告世尊說：『王舍城中發生了與僧團有關的事件。當時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）從座位上起身，分發竹籌說：「哪位長老認可這五件事是佛法、是毗尼（Vinaya，戒律）、是佛陀的教導，就拿取竹籌。」其中有五百位新學且沒有智慧的比丘就拿取了竹籌。當時，長老阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）也從座位上起身，將郁多羅僧（Uttarasanga，上衣）搭在一旁說：「哪位長老認可這五件事不是佛法、不是毗尼、不是佛陀的教導，就捨棄郁多羅僧搭在一旁。」當時有六十位長老比丘捨棄郁多羅僧搭在一旁。當時提婆達多對眾比丘說：「我們可以捨棄佛陀和僧團，自己舉行羯磨（Karma，儀式）和說戒。」隨即前往伽耶山中，捨棄佛陀和僧團，自己舉行羯磨和說戒。』 佛陀說：『這個愚癡的人破壞僧團，有八種不正法纏縛、覆蓋、障蔽，消滅了他的善心。提婆達多走向邪路，將在泥犁（Naraka，地獄）中受苦一劫（Kalpa，極長的時間單位），無法救拔。是哪八種呢？利得與無利得、稱譽與不稱譽、恭敬與不恭敬、惡知識、樂於結交惡友。有這八種不正法纏縛、覆蓋、障蔽，消滅了他的善心，提婆達多走向邪路，將在泥犁中受苦一劫，無法救拔。如果我見到提婆達多有如毛髮般微小的善法，終究不會斷言說：「將在泥犁中受苦一劫，無法救拔。」正因為我沒有見到提婆達多有如毛髮般微小的善法，所以才斷言說：「將在泥犁中受苦一劫，無法救拔。」譬如有人陷落在糞便中，有人想要救他出來，卻找不到一處如毛髮般乾淨的地方可以下手。現在觀察提婆達多也是如此，沒有見到他有如毛髮般微小的白凈之法，因此我說：「提婆達多將在泥犁中受苦一劫，無法救拔。」』 當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）前往伽耶山中，有比丘見到他們，涕淚交流地前往世尊處，頭面禮拜佛足後退坐在一旁，稟告世尊說：『世尊的第一弟子也前往伽耶山中了。』佛陀告訴
【English Translation】 English version: The Recitation of Precepts after Division. At that time, many Bhikshus (monks) went to the World Honored One, bowed at his feet, and sat to one side. They reported to the World Honored One, 'In Rajagrha (city in ancient India), an incident concerning the Sangha (monastic community) has occurred. At that time, Devadatta (Buddha's cousin who later became his rival) rose from his seat and distributed counting sticks, saying, 'Which elders agree that these five things are Dharma (teachings), are Vinaya (monastic discipline), and are taught by the Buddha, take a stick.' Among them, five hundred newly ordained and unwise Bhikshus took the sticks. At that time, the elder Ananda (one of the Buddha's ten principal disciples, known for his memory) also rose from his seat, placing his Uttarasanga (upper robe) to one side, saying, 'Which elders agree that these five things are not Dharma, not Vinaya, and not taught by the Buddha, discard the Uttarasanga to one side.' At that time, sixty elder Bhikshus discarded their Uttarasangas to one side. Then Devadatta said to the Bhikshus, 'We can abandon the Buddha and the Sangha and perform Karma (actions, rituals) and recite the precepts ourselves.' Immediately, they went to Gaya Mountain, abandoned the Buddha and the Sangha, and performed Karma and recited the precepts themselves.' The Buddha said, 'This foolish person destroys the Sangha. Eight non-righteous dharmas bind, cover, and obscure him, extinguishing his good mind. Devadatta goes down an evil path and will suffer in Naraka (hell) for one Kalpa (an extremely long period of time), beyond salvation. What are the eight? Gain and no gain, praise and no praise, respect and no respect, evil knowledge, delighting in evil friends. These eight non-righteous dharmas bind, cover, and obscure him, extinguishing his good mind. Devadatta goes down an evil path and will suffer in Naraka for one Kalpa, beyond salvation. If I were to see even a hair's breadth of good dharma in Devadatta, I would never declare, 'He will suffer in Naraka for one Kalpa, beyond salvation.' Because I do not see even a hair's breadth of good dharma in Devadatta, I declare, 'He will suffer in Naraka for one Kalpa, beyond salvation.' It is like a person who is submerged in excrement. Someone wants to pull him out but cannot find even a hair's breadth of clean place to grab onto. Now, observing Devadatta is also like this. I do not see even a hair's breadth of pure dharma in him. Therefore, I say, 'Devadatta will suffer in Naraka for one Kalpa, beyond salvation.' At that time, Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) went to Gaya Mountain. A Bhikshu saw them, weeping with tears, and went to the World Honored One, bowed his head to his feet, and sat to one side, reporting to the World Honored One, 'The World Honored One's foremost disciples have also gone to Gaya Mountain.' The Buddha told
比丘：「汝莫恐怖！舍利弗、目連往伽耶山中求利益故。」爾時提婆達多在伽耶山中與無數眾圍繞說法，遙見舍利弗、目連來即言：「善來！汝大弟子，雖先不忍而今忍者，雖后而善。」舍利弗、目連到已敷座而坐。爾時提婆達多，于大眾前如佛常法，告舍利弗：「為眾僧說法，我今背痛小自停息。」時提婆達多法像世尊，自襞疊僧伽梨為四重，以右脅著地，猶如師子。不覺左脅著地，猶如野干偃臥鼾眠。時舍利弗語目連言：「今可為此大眾示生厭離心。」目連聞舍利弗語已，即以神通上升虛空，或現形說法、或不現形而說法、或現半形而說法、或不現半形而說法、或時出煙、或時出火、或時身下出火身上出水流、或時身上出火身下水流、或時通身火然毛孔出水。時舍利弗知大目連為此大眾示生厭離心已，即為說四諦法苦集盡道。時諸比丘，即于座上遠塵離垢得法眼凈。爾時舍利弗、目連告諸比丘：「其有是世尊弟子者便隨我來。」時舍利弗、目連，與五百比丘即從坐起而去。
舍利弗、目連出外未久，三聞達多觸提婆達多腳指言：「提婆達多可起，舍利弗、目連將五百比丘從坐而去。」彼即驚怖而起，熱血從面孔出。
諸比丘見舍利弗、目連將五百比丘來，歡喜往詣佛所，頭面禮足卻坐一面，白佛言：
【現代漢語翻譯】 現代漢語譯本 比丘說：『你們不要害怕！舍利弗（Śāriputra，智慧第一的佛陀弟子）、目連（Maudgalyāyana，神通第一的佛陀弟子）前往伽耶山是爲了尋求利益。』當時，提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）在伽耶山中被無數人圍繞著說法，遠遠地看見舍利弗、目連前來，就說：『歡迎！你們這些大弟子，雖然先前不能忍耐而現在能忍耐了，雖然來得晚但總歸是好的。』舍利弗、目連到達后鋪設座位坐下。當時，提婆達多在大眾面前像佛陀通常的做法一樣，告訴舍利弗：『為眾僧說法，我現在背痛，稍微休息一下。』這時，提婆達多模仿世尊的姿態，自己將僧伽梨（saṃghāṭī，袈裟）疊成四層，用右脅著地，猶如獅子。不覺間左脅也著地，猶如野干（豺狼）一樣仰臥打鼾。這時，舍利弗對目連說：『現在可以為這些大眾展示生起厭離之心。』目連聽了舍利弗的話后，立即以神通上升虛空，或者顯現身形說法，或者不顯現身形而說法，或者顯現半個身形而說法，或者不顯現半個身形而說法，有時出煙，有時出火，有時身體下部出火上部出水，有時身體上部出火下部出水，有時全身燃燒火焰，毛孔出水。這時，舍利弗知道大目連為這些大眾展示生起厭離之心后，就為他們說四諦法（catvāri-āryasatyāni，苦、集、滅、道）。當時，眾比丘立刻在座位上遠離塵垢，得到法眼凈（dharma-cakṣus-viśuddhi，對佛法的清凈之眼）。當時，舍利弗、目連告訴眾比丘：『凡是世尊的弟子，就跟隨我來。』當時，舍利弗、目連與五百比丘立刻從座位上起身離去。 舍利弗、目連離開后沒多久，三聞達多（Samvandatta）用手指觸碰提婆達多的腳趾說：『提婆達多可以起來了，舍利弗、目連帶著五百比丘從座位上離開了。』提婆達多立刻驚恐地起身，熱血從面孔流出。 眾比丘看見舍利弗、目連帶著五百比丘前來，歡喜地前往佛陀處，頂禮佛足後退坐在一旁，稟告佛陀說：
【English Translation】 English version The Bhikṣu (monk) said: 'Do not be afraid! Śāriputra (the disciple of the Buddha foremost in wisdom) and Maudgalyāyana (the disciple of the Buddha foremost in supernatural powers) are going to Gayā Mountain to seek benefit.' At that time, Devadatta (Buddha's cousin who tried to create a schism in the Sangha) was in Gayā Mountain, surrounded by countless people, preaching the Dharma. Seeing Śāriputra and Maudgalyāyana coming from afar, he said: 'Welcome! You great disciples, although you were previously unable to endure, now you are able to endure; although you came late, it is good nonetheless.' Śāriputra and Maudgalyāyana arrived and spread out their seats and sat down. At that time, Devadatta, in front of the assembly, as the Buddha usually did, told Śāriputra: 'Preach the Dharma to the Sangha (community of monks); my back hurts now, I will rest a little.' Then, Devadatta imitated the posture of the World-Honored One (Buddha), folding his saṃghāṭī (monk's robe) into four layers, placing his right side on the ground, like a lion. Unknowingly, his left side also touched the ground, and he lay on his back snoring like a jackal. At that time, Śāriputra said to Maudgalyāyana: 'Now you can show these people the mind of aversion to birth and death.' After hearing Śāriputra's words, Maudgalyāyana immediately used his supernatural powers to rise into the sky, sometimes appearing in form to preach the Dharma, sometimes not appearing in form to preach the Dharma, sometimes appearing in half form to preach the Dharma, sometimes not appearing in half form to preach the Dharma, sometimes emitting smoke, sometimes emitting fire, sometimes fire coming out from the lower part of his body and water flowing from the upper part, sometimes fire coming out from the upper part of his body and water flowing from the lower part, sometimes his whole body burning with flames and water flowing from his pores. At that time, Śāriputra, knowing that Mahā-Maudgalyāyana had shown these people the mind of aversion to birth and death, then preached the Four Noble Truths (catvāri-āryasatyāni, suffering, origin, cessation, path) for them. At that time, the Bhikṣus immediately, in their seats, were far from dust and impurity, and obtained the pure Dharma Eye (dharma-cakṣus-viśuddhi, the pure eye of Dharma). At that time, Śāriputra and Maudgalyāyana told the Bhikṣus: 'Those who are disciples of the World-Honored One, follow me.' At that time, Śāriputra and Maudgalyāyana, with five hundred Bhikṣus, immediately rose from their seats and left. Not long after Śāriputra and Maudgalyāyana left, Samvandatta touched Devadatta's toe and said: 'Devadatta, you can get up, Śāriputra and Maudgalyāyana have left with five hundred Bhikṣus.' He immediately got up in fright, and hot blood flowed from his face. The Bhikṣus, seeing Śāriputra and Maudgalyāyana coming with five hundred Bhikṣus, joyfully went to the Buddha, prostrated at his feet, and sat down to one side, reporting to the Buddha:
「舍利弗、目連將五百比丘來。」佛告比丘：「舍利弗非直今者破提婆達多，此是第二舍利弗破提婆達多。乃往過去世時，有年少婆羅門，字散若，往詣射師所白言：『師！我欲學射術。』即答言：『可學。』時散若於七年中學射，過七年已便作如是念：『我今學射何時可已？』即往師所白言：『我今故可幾時學射？』師即教令牽弓著箭語言：『我有因緣入村，須我還乃可放箭。』時師敕已便入村。時散若作是念：『師何故教我牽弓著箭待還而放耶？我今可放箭，知有何事？』散若前有大娑羅樹，即放箭著樹，箭過入地不現。時師入村事訖便還，至散若所問言：『汝未放箭耶？』答言：『已放。』師言：『汝作不善，若汝不放箭者，于閻浮提最為大師。今我為閻浮提第一大師，若我死者次當有汝。』時師即莊嚴其女，以五百枚箭並一馬車與之。時散若受已當度曠野，散若即安其婦著車上，持五百枚箭度曠野。時有五百群賊于曠野中食，時散若即語婦言：『汝往賊所乞食。』時婦即往語賊言：『散若從汝乞食。』時賊帥言：『今觀其所使非是常人，宜可與食。』時有一賊便起，作是言：『我曹猶活此人將婦乘車而去耶？』時散若即放箭，應箭而死。餘者復起作如是言：『我曹猶活此人將婦乘車而去耶？』散若復放一箭，
【現代漢語翻譯】 現代漢語譯本： 『舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）帶領五百比丘前來。』佛告訴比丘們：『舍利弗並非只是現在才破斥提婆達多（佛陀的堂兄弟，後背叛佛教），這是舍利弗第二次破斥提婆達多。在過去世時，有一位名叫散若的年輕婆羅門，前往一位射師那裡，稟告說：『老師！我想學習射箭的技藝。』射師回答說：『可以學。』當時，散若花了七年的時間學習射箭，過了七年之後，他心中便生起這樣的念頭：『我如今學習射箭，什麼時候才能學完呢？』於是前往老師那裡稟告說：『我如今大概還要多久才能學完射箭？』老師便教他拉弓搭箭，並說：『我有些事情要進村一趟，等我回來你才可以放箭。』當時，老師吩咐完畢便進了村。當時，散若心中想：『老師為什麼教我拉弓搭箭，要等他回來才能放箭呢？我現在就可以放箭，知道會發生什麼事呢？』散若前面有一棵大的娑羅樹，便放箭射向那棵樹，箭穿過樹身射入地裡，不見蹤影。當時，老師進村辦完事便回來了，到了散若那裡，問道：『你還沒放箭嗎？』散若回答說：『已經放了。』老師說：『你做得不好，如果你不放箭的話，在閻浮提（我們所居住的這個世界）你就是最偉大的大師。現在我是閻浮提第一的大師，如果我死了，接下來就該輪到你了。』當時，老師便為他的女兒打扮一番，給了她五百支箭和一輛馬車。當時，散若接受了這些東西，準備穿過曠野，散若便讓他的妻子坐在車上，帶著五百支箭穿過曠野。當時，有五百個強盜在曠野中吃飯，散若便對他的妻子說：『你到強盜那裡去乞討食物。』當時，他的妻子便去對強盜說：『散若向你們乞討食物。』當時，強盜的首領說：『現在看他所使喚的人，不是普通人，應該給他食物。』當時，有一個強盜便站起來，這樣說：『我們還活著，這個人卻帶著妻子乘車而去嗎？』當時，散若便放箭，那個強盜應聲倒地而死。其餘的強盜又站起來，這樣說：『我們還活著，這個人卻帶著妻子乘車而去嗎？』散若又放出一箭，』
【English Translation】 English version: 『Shariputra (the foremost in wisdom among the Buddha's disciples) and Maudgalyayana (the foremost in supernatural powers among the Buddha's disciples) are coming with five hundred Bhikshus.』 The Buddha told the Bhikshus: 『Shariputra is not only refuting Devadatta (Buddha's cousin who later betrayed Buddhism) now; this is the second time Shariputra has refuted Devadatta. In the past, there was a young Brahmin named Sanjna, who went to an archery master and said: 『Master! I want to learn the art of archery.』 The master replied: 『You may learn.』 At that time, Sanjna spent seven years learning archery. After seven years, he thought to himself: 『When will I ever finish learning archery?』 So he went to his master and said: 『How much longer do I need to learn archery?』 The master then taught him to draw the bow and nock the arrow, saying: 『I have some business to attend to in the village. You must wait for me to return before you release the arrow.』 Then the master instructed him and went into the village. At that time, Sanjna thought: 『Why did the master teach me to draw the bow and nock the arrow, and wait for him to return before releasing it? I can release the arrow now; what could happen?』 In front of Sanjna was a large Sala tree, so he released the arrow at the tree. The arrow passed through the tree and entered the ground, disappearing from sight. When the master finished his business in the village, he returned and asked Sanjna: 『Have you not released the arrow yet?』 Sanjna replied: 『I have already released it.』 The master said: 『You have done wrong. If you had not released the arrow, you would have been the greatest master in Jambudvipa (the world we live in). Now I am the first master in Jambudvipa, and if I die, it will be your turn next.』 Then the master adorned his daughter and gave her five hundred arrows and a chariot. Sanjna accepted these things and prepared to cross the wilderness. Sanjna then had his wife sit in the chariot and carried five hundred arrows across the wilderness. At that time, there were five hundred bandits eating in the wilderness. Sanjna then said to his wife: 『Go to the bandits and beg for food.』 Then his wife went to the bandits and said: 『Sanjna is begging you for food.』 Then the leader of the bandits said: 『Now, looking at the person he employs, he is no ordinary person; we should give him food.』 Then one of the bandits stood up and said: 『We are still alive, and this man is taking his wife and riding away in a chariot?』 Then Sanjna released an arrow, and the bandit fell dead. The remaining bandits stood up again and said: 『We are still alive, and this man is taking his wife and riding away in a chariot?』 Sanjna released another arrow,』
應箭而死。如是其有一一起者，應箭而死。時散若余有一箭，唯有賊帥在，未得其便而不放箭，即語婦言：『汝脫衣置地。』婦即脫衣，即得賊便放箭，應箭而死。」
佛告諸比丘：「汝欲知不？昔五百賊者，即今五百比丘是。賊帥者，提婆達多是。散若婆羅門者，豈異人乎！即舍利弗是。是為舍利弗昔日破，今第二破。」
爾時舍利弗、目連，將五百比丘往至佛所，頭面禮足卻坐一面，白佛言：「此五百比丘，隨順提婆達多作別眾，今應更受大戒。」佛告舍利弗、目連：「隨順提婆達多比丘，先戒即是，但應教令作偷蘭遮懺悔。」目連白佛言：「世尊在無數眾中告舍利弗：『汝可說法，我今背痛小自停息。』提婆達多亦復如是，法像世尊，自疊僧伽梨為四重，以右脅著地，猶如師子。不覺左脅著地，猶若野干，偃臥鼾眠。」
佛告目連：「提婆達多非但今日法像我得此苦惱，此是第二苦惱。目連！乃往過去世，雪山王右面有大池水，有一大象在邊止住。時彼大象入池水中洗浴飲水，以鼻拔取藕根，洗令凈而食之，氣力充足形體光澤。復有一小象，常相隨逐。彼小象法學大象，入池水洗浴，拔取藕根不洗合泥而食。彼食藕根，氣力不足，形無光澤，遂便致病。」而說偈言：
「我曹大無慾，
【現代漢語翻譯】 被箭射死。如果其中有一個人起身，就會被箭射死。當時散若（San Ruo，人名）身邊還有一支箭，只有賊首還在，沒有找到機會放箭，就對婦女說：『你脫下衣服放在地上。』婦女就脫下衣服，賊首就找到了機會放箭，（婦女）被箭射死。
佛告訴眾比丘：『你們想知道嗎？以前的五百個賊寇，就是現在的五百個比丘。賊首就是提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）。散若婆羅門（San Ruo Brahman，人名），難道是別人嗎！就是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。這是舍利弗過去被破壞，現在是第二次被破壞。』
當時舍利弗、目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）帶領五百比丘前往佛陀處，頭面禮足後坐在一旁，稟告佛陀說：『這五百比丘，跟隨提婆達多做了別眾的行為，現在應該重新接受大戒。』佛告訴舍利弗、目連：『跟隨提婆達多的比丘，之前的戒律仍然有效，但應該教導他們做偷蘭遮（Sthulanacchaya，一種罪名）懺悔。』目連稟告佛陀說：『世尊在無數大眾中告訴舍利弗：『你可以說法，我現在背痛需要休息一下。』提婆達多也像世尊一樣，自己疊僧伽梨（Sanghati，袈裟）為四重，用右脅著地，好像獅子一樣。卻不覺左脅著地，就像野幹一樣，仰臥鼾睡。』
佛告訴目連：『提婆達多不僅僅是今天模仿我才得到這種苦惱，這是他第二次得到這種苦惱。目連！過去世，雪山王（Snow Mountain King）的右面有一個大池水，有一隻大象在旁邊居住。當時那隻大象進入池水中洗浴飲水，用鼻子拔取藕根，洗乾淨后食用，氣力充足，形體光澤。又有一隻小象，常常跟隨它。那隻小象學習大象的做法，進入池水洗浴，拔取藕根卻不洗，帶著泥土就吃。它吃了藕根，氣力不足，形體沒有光澤，於是就生病了。』佛陀並說了偈語：
『我們這些大象沒有貪慾，
【English Translation】 He died by the arrow. If one of them got up, he would die by the arrow. At that time, San Ruo (San Ruo, a personal name) still had an arrow, but only the bandit leader was there, not finding an opportunity to release the arrow, so he said to the woman: 'Take off your clothes and put them on the ground.' The woman took off her clothes, and the bandit leader found an opportunity to release the arrow, and (the woman) died by the arrow.
The Buddha told the Bhikkhus: 'Do you want to know? The five hundred bandits of the past are the five hundred Bhikkhus of today. The bandit leader is Devadatta (Devadatta, the Buddha's cousin, who later betrayed Buddhism). San Ruo Brahman (San Ruo Brahman, a personal name), is it someone else! It is Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom). This is Sariputra's past destruction, and now it is the second destruction.'
At that time, Sariputra and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) led five hundred Bhikkhus to the Buddha, prostrated themselves at his feet, and sat on one side, reporting to the Buddha: 'These five hundred Bhikkhus, following Devadatta, have committed the act of separation, and now they should receive the great precepts again.' The Buddha told Sariputra and Maudgalyayana: 'The precepts of the Bhikkhus who followed Devadatta are still valid, but they should be taught to do Sthulanacchaya (Sthulanacchaya, a type of offense) repentance.' Maudgalyayana reported to the Buddha: 'The World Honored One told Sariputra in the midst of countless people: 'You can preach the Dharma, I need to rest a little because of my back pain.' Devadatta also imitated the World Honored One, folding his Sanghati (Sanghati, a robe) into four layers, resting his right side on the ground, like a lion. But he unconsciously rested his left side on the ground, like a jackal, lying down and snoring.'
The Buddha told Maudgalyayana: 'Devadatta is not only suffering today from imitating me, this is the second time he has suffered this. Maudgalyayana! In the past, on the right side of Snow Mountain King (Snow Mountain King) there was a large pool of water, and a large elephant lived beside it. At that time, the elephant entered the pool to bathe and drink water, using its trunk to pull out lotus roots, washing them clean and eating them, its strength was sufficient, and its body was radiant. There was also a small elephant, which often followed it. The small elephant learned from the large elephant, entering the pool to bathe, pulling out lotus roots but not washing them, eating them with mud. After eating the lotus roots, its strength was insufficient, its body was not radiant, and it became ill.' The Buddha then spoke a verse:
'We elephants have no greed,'
食藕甚清凈； 小象雜泥食， 學我而致病。 死屍臭有息， 食消噫自止； 人行非法者， 長夜氣不滅。 貪慾瞋恚癡， 丈夫有噁心； 癡人自毀傷， 如果繁枝折。 芭蕉以實死， 竹籚亦復然； 儜人傷利養， 駏驉懷妊死。」
佛告目連：「時大象者即我身是，小象者提婆達多是。」佛告目連：「此是提婆達多第二學我致此苦惱。」
時諸比丘作如是念：「未曾有，提婆達多是世尊弟子，乃作如是背恩作非法，以邪教破壞五百弟子。」
爾時世尊知諸比丘心之所念，即告諸比丘：「提婆達多非但今日破壞我弟子。乃往過去世，有二閻浮提王：一名月、二名月益，十四日生故名為月，十五日生故名為月益，彼此同意無有嫌隙。閻浮提中有一河水，名修羅吒，其水兩邊各有四萬二千城，國土平博嚴好，人民財富熾盛，飲食豐饒。時月益王，修羅吒河水邊有城，亦名修羅吒，東西十二由旬、南北七由旬。二王作要：『若我生男當取汝女，若汝生男當取我女。』時王月益不生男女，為求兒故，祠祀水神，禮事種種諸天：滿善天、寶善天、日月、釋梵、地火風神、摩醯首羅天、園神、林神、空野神、市神、鬼子母神、城郭神，為天作福希望有兒。時修羅吒河邊，有
【現代漢語翻譯】 現代漢語譯本： 食藕是極其清凈的食物； 小象混著泥土吃東西，學我（大象）的樣子卻導致生病。 死屍散發著臭氣，但氣息會消散，吃下去的東西消化后打嗝也會停止； 人如果做了不合法的事情，長夜漫漫，那股惡氣是不會消滅的。 貪婪、嗔恨、愚癡，這些是男人心中的惡念； 愚蠢的人自我傷害，就像繁茂的樹枝被折斷一樣。 芭蕉因為結實而死，竹子也是這樣； 諂媚的人因為貪圖利養而受傷，母熊因為懷著幼崽而死。」
佛陀告訴目連（Maudgalyayana，佛陀的十大弟子之一）：「當時的大象就是我的前身，小象就是提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）。」佛陀告訴目連：「這是提婆達多第二次學我而導致這樣的苦惱。」
當時，眾比丘（bhiksu，佛教僧侶）這樣想：「真是前所未有，提婆達多是世尊（Bhagavan，佛陀的尊稱）的弟子，竟然做出這樣背恩忘義的事情，用邪惡的教義破壞了五百弟子的修行。」
這時，世尊知道眾比丘心中所想，就告訴眾比丘：「提婆達多並非只是今天才破壞我的弟子。過去很久以前，有兩個閻浮提（Jambudvipa，古印度）的國王：一個叫月（Chandra），一個叫月益（Chandra-vardhana），因為一個是十四日生的，所以叫月，一個是十五日生的，所以叫月益，他們彼此同意，沒有嫌隙。在閻浮提中有一條河，名叫修羅吒（Suratha），河的兩邊各有四萬二千座城，國土平坦廣闊，非常美好，人民財富充足，飲食豐饒。當時月益王在修羅吒河邊有一座城，也叫修羅吒，東西十二由旬（yojana，古印度長度單位）、南北七由旬。兩位國王約定：『如果我生了男孩，就娶你的女兒，如果你生了男孩，就娶我的女兒。』當時月益王沒有生男孩或女孩，爲了求子，他祭祀水神，禮拜各種各樣的天神：滿善天（Purna-bhadra）、寶善天（Mani-bhadra）、日月神、釋梵天（Indra-Brahma）、地火風神、摩醯首羅天（Mahesvara，濕婆神）、園神、林神、空野神、市神、鬼子母神（Hariti，保護兒童的女神）、城郭神，為這些天神做福，希望能夠生個兒子。當時在修羅吒河邊，有 English version: Eating lotus roots is very pure; A small elephant eats mixed with mud, learning from me (the big elephant) but causing illness. The corpse emits a foul odor, but the breath will dissipate, and the hiccups will stop after the food is digested; If a person does unlawful things, the long night will be long, and that evil breath will not be extinguished. Greed, hatred, and delusion are evil thoughts in a man's heart; A foolish person harms himself, just like a lush branch being broken. The banana tree dies because of its fruit, and so does the bamboo; A flattering person is hurt by greed for profit, and a female bear dies while pregnant."
The Buddha told Maudgalyayana (one of the Buddha's ten great disciples), "The elephant at that time was my past life, and the small elephant was Devadatta (the Buddha's cousin who later betrayed the Buddha)." The Buddha told Maudgalyayana, "This is the second time Devadatta has learned from me and caused such suffering."
At that time, the bhiksus (Buddhist monks) thought, "This is unprecedented. Devadatta is a disciple of the Bhagavan (the Buddha's title), yet he does such ungrateful things, destroying the practice of five hundred disciples with evil teachings."
At this time, the Bhagavan, knowing what the bhiksus were thinking, told the bhiksus, "Devadatta is not only destroying my disciples today. Long ago, there were two Jambudvipa (ancient India) kings: one named Chandra and the other named Chandra-vardhana. One was born on the fourteenth day, so he was named Chandra, and the other was born on the fifteenth day, so he was named Chandra-vardhana. They agreed with each other and had no discord. In Jambudvipa, there was a river called Suratha, with forty-two thousand cities on each side of the river. The country was flat and vast, very beautiful, and the people were wealthy and prosperous, with abundant food and drink. At that time, King Chandra-vardhana had a city on the bank of the Suratha River, also called Suratha, twelve yojanas (ancient Indian unit of length) east to west and seven yojanas north to south. The two kings made an agreement: 'If I have a son, I will marry your daughter, and if you have a son, I will marry my daughter.' At that time, King Chandra-vardhana had no sons or daughters. In order to seek a child, he sacrificed to the water god and worshiped various gods: Purna-bhadra, Mani-bhadra, the sun and moon gods, Indra-Brahma, the earth, fire, and wind gods, Mahesvara (Shiva), the garden god, the forest god, the wilderness god, the market god, Hariti (goddess protecting children), and the city gods, making offerings to these gods in the hope of having a son. At that time, on the bank of the Suratha River, there was
【English Translation】 Eating lotus roots is very pure; A small elephant eats mixed with mud, learning from me and getting sick. The corpse has a foul odor, but the breath dissipates; digestion stops hiccups; A person who acts unlawfully, the long night's breath does not extinguish. Greed, hatred, and delusion, a man has evil thoughts; A foolish person injures himself, like a broken branch. The banana dies with fruit, and so does the bamboo; A flattering person is hurt by profit, and a pregnant bear dies."
The Buddha told Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples): "The elephant was me, and the small elephant was Devadatta (Devadatta, Buddha's cousin, who later betrayed him)." The Buddha told Maudgalyayana: "This is the second time Devadatta has learned from me and caused this suffering."
At that time, the monks (bhiksu, Buddhist monks) thought: "Unprecedented, Devadatta is the disciple of the World Honored One (Bhagavan, the Buddha's honorific title), and he is so ungrateful and unlawful, destroying five hundred disciples with evil teachings."
At that time, the World Honored One knew what the monks were thinking and told the monks: "Devadatta is not only destroying my disciples today. In the past, there were two Jambudvipa (Jambudvipa, ancient India) kings: one named Chandra and the other named Chandra-vardhana. One was born on the fourteenth day, so he was named Chandra, and the other was born on the fifteenth day, so he was named Chandra-vardhana. They agreed with each other and had no discord. In Jambudvipa, there was a river called Suratha, with forty-two thousand cities on each side of the river. The country was flat and vast, beautiful, and the people were wealthy and prosperous, with abundant food and drink. At that time, King Chandra-vardhana had a city on the bank of the Suratha River, also called Suratha, twelve yojanas (yojana, ancient Indian unit of length) east to west and seven yojanas north to south. The two kings made an agreement: 'If I have a son, I will take your daughter, and if you have a son, I will take my daughter.' At that time, King Chandra-vardhana had no sons or daughters. In order to seek a child, he sacrificed to the water god and worshiped various gods: Purna-bhadra, Mani-bhadra, the sun and moon, Indra-Brahma, the earth, fire, and wind gods, Mahesvara (Shiva), the garden god, the forest god, the empty field god, the market god, Hariti (goddess protecting children), the city god, doing good deeds for the gods in the hope of having a child. At that time, on the bank of the Suratha River, there was
二五通仙人住，時河水神白王言：『修羅吒河邊有二五通仙人住，若彼求愿生王家者，王當有兒。』時王月益即至河邊，漸行求覓至仙人所，語仙人言：『知不？我家無兒，若汝等能求愿生我家者命終便得生，若生我家者五欲自恣快樂無乏。』仙人答言：『可爾。』時王月益歡喜還歸。時一仙人於後七日命終，即處彼第一夫人胎中。女人有三種智：知有娠時、知所從得、知男子有欲意看。時夫人白王言：『王今知不？我今有娠。』王言：『善快，當重供養。』即敕一切供具增益一倍。時第二仙人七日覆命終，即處第二夫人胎中。夫人白王：『王今知不？我今有娠。』王即增供具如上。時王即遣人往看修羅吒河邊有幾仙人？使即往看，見二仙人已死，即還白王言：『仙人已死。』王自念言：『彼二仙人命終，生我二夫人胎中。』彼九月滿，生一男兒顏貌端正。王第一夫人生男兒時，眾善自至，有五百賈客來至。五百賈客從海取寶而還，有五百伏藏悉自發出，有五百死囚從獄得出。時王月益自思惟言：『當爲此兒作何等字？』彼國法，若初生男兒，或父母若沙門婆羅門作字。時王自念：『何須沙門婆羅門作字為？此兒生日，多有善事現，即字為善行。』時王即與四種母：一者治身，二者洗浴浣濯，三者與乳，四者當爲娛樂
【現代漢語翻譯】 現代漢語譯本： 二五通仙人住在修羅吒河邊，當時河水神白王說：『修羅吒河邊有二五通仙人居住，如果他們求愿投生到您王家，您就會有兒子。』當時月益王就來到河邊，逐漸尋找到達仙人所在的地方，對仙人說：『你們知道嗎？我家沒有兒子，如果你們能夠求愿投生到我家，命終后便可以投生，如果投生到我家，就能享受五欲的快樂，什麼都不缺乏。』仙人回答說：『可以。』當時月益王歡喜地返回王宮。之後七天，一位仙人命終，就投生到第一夫人的胎中。女人有三種智慧：知道自己懷孕的時候、知道從哪裡得到的（孩子）、知道男子有性慾地看她。當時夫人對王說：『大王您知道嗎？我現在懷孕了。』王說：『太好了，應當加倍供養。』就命令一切供養的器具增加一倍。之後七天，第二位仙人也命終，就投生到第二夫人的胎中。夫人對王說：『大王您知道嗎？我現在懷孕了。』王就增加供養的器具，和上次一樣。當時王就派人去檢視修羅吒河邊還有多少仙人？使者就前去檢視，看到兩位仙人已經死了，就回來稟告王說：『仙人已經死了。』王自己心想：『那兩位仙人命終，投生到我的兩位夫人的胎中。』九個月期滿，生下一個男兒，容貌端正。王的第一夫人生下男兒時，許多好事自然而然地發生，有五百個商人來到這裡。五百個商人從海上取得寶物返回，有五百個伏藏全部自動出現，有五百個死囚從監獄裡出來。當時月益王自己思量說：『應當給這個兒子取什麼名字呢？』按照那個國家的習俗，如果初生的男兒，或者父母或者沙門（Śrāmaṇa，指出家修道者）婆羅門（Brāhmaṇa，指祭司）來取名字。當時王自己想：『何必沙門婆羅門來取名字呢？這個兒子出生的日子，出現了很多好事，就取名為善行吧。』當時王就給他配備四種乳母：一種是管理身體的，一種是洗浴浣洗衣物的，一種是餵乳的，一種是負責娛樂的。
【English Translation】 English version: The Two-Five Penetrations Immortals lived by the Śurāṣṭra River. At that time, the river deity, White King, said, 'There are Two-Five Penetrations Immortals living by the Śurāṣṭra River. If they seek to be reborn into your royal family, you will have a son.' Then King Candra-vardhana went to the riverbank, gradually searching until he reached the place where the immortals were. He said to the immortals, 'Do you know? I have no son. If you can seek to be reborn into my family, you will be reborn after death. If you are born into my family, you will enjoy the pleasures of the five desires without any lack.' The immortals replied, 'It is possible.' Then King Candra-vardhana joyfully returned to the palace. After seven days, one immortal died and was reborn in the womb of the first queen. Women have three kinds of wisdom: knowing when they are pregnant, knowing where it came from, and knowing when a man looks at them with desire. Then the queen said to the king, 'Do you know, O King? I am now pregnant.' The king said, 'Excellent! We should increase the offerings.' He ordered that all the offering implements be doubled. After another seven days, the second immortal also died and was reborn in the womb of the second queen. The queen said to the king, 'Do you know, O King? I am now pregnant.' The king increased the offerings as before. Then the king sent someone to see how many immortals were still by the Śurāṣṭra River. The messenger went and saw that two immortals had died, and returned to report to the king, 'The immortals have died.' The king thought to himself, 'Those two immortals have died and been reborn in the wombs of my two queens.' After nine months, a son was born, with a handsome appearance. When the king's first queen gave birth to the son, many good things happened spontaneously. Five hundred merchants arrived. Five hundred merchants returned from the sea with treasures, five hundred hidden treasures all appeared automatically, and five hundred condemned prisoners were released from prison. Then King Candra-vardhana thought to himself, 'What name should I give this son?' According to the custom of that country, if a son is born, either the parents or a Śrāmaṇa (ascetic) or a Brāhmaṇa (priest) would give him a name. Then the king thought to himself, 'Why do we need a Śrāmaṇa or Brāhmaṇa to give him a name? On the day this son was born, many good things appeared, so let's name him Good Conduct (Śubhakara).' Then the king provided him with four kinds of nurses: one to care for his body, one to bathe and wash his clothes, one to give him milk, and one to entertain him.
。像馬車乘作眾伎樂種種戲笑，又持孔雀尾在後，如是嚴飾娛樂。善行王子年至八九，教種種技藝、書數、印畫、戲笑、歌舞、伎樂，又學騎象馬車乘、射御鬥戰之事，時彼王子一切皆學。時王第二夫人生子，時多有眾惡事起，野干鳴、阿修羅捉日、五百應死者來至。彼國法，若初生兒，當令沙門婆羅門作字。王自念言：『何須沙門婆羅門作字為？此兒生日，多眾惡事出，即字之為惡行。』王亦復與四母：一者治身，二者洗浴浣濯，三者與乳，四者當爲娛樂。像馬車乘、作眾伎樂、種種戲笑，乃至教學鬥戰之事。時善行王子，王甚愛念，及諸餘小國王子、夫人、大臣、侍從，一切人民亦無不愛念。而惡行王子，王不愛念，諸餘一切亦不愛念。時惡行王子，作如是念：『善行王子，王及一切人民甚愛念之；而我獨爾，王不愛念，及餘一切亦不愛念。我伺求方便當斷其命。』
「爾時鄰國王月第一夫人生女，即遣使來至月益王所語言：『我第一夫人生女，當與汝兒善行作婦。』于異時善行王子作如是念：『閻浮提眾生皆多貧苦，我當入海取如意珠，令閻浮提眾生無有貧者。』時即至王所白言：『閻浮提眾生皆多貧苦，我欲入海取如意珠，令閻浮提眾生無有貧者。』王即答言：『我大有金銀七寶無數，庫藏盈滿，可隨
【現代漢語翻譯】 現代漢語譯本 他們乘坐裝飾華麗的象車和馬車，欣賞各種樂器演奏和嬉戲歡笑，還有人手持孔雀尾在後面跟隨，以此來享受娛樂。善行王子（Sànxíng wángzǐ）長到八九歲時，人們教他各種技藝，包括書寫、算術、印章雕刻、繪畫、嬉戲、歌舞、音樂演奏，還學習騎象、駕馭馬車、射箭和格鬥等技能。當時，這位王子什麼都學。那時，國王的第二位夫人也生了一個兒子，但與此同時發生了許多不祥之事，例如野狼嚎叫、阿修羅（Āxiūluó，一種神）吞噬太陽、五百個本應死去的人來到這裡。按照這個國家的習俗，新生兒應該請沙門（shāmén，出家修行者）和婆羅門（Póluómén，祭司）來取名字。國王心想：『何必請沙門和婆羅門來取名字呢？這個孩子出生的日子，發生了這麼多不祥之事，就叫他惡行（Èxíng）吧。』國王也為他安排了四位母親：一位負責照料身體，一位負責洗浴和清潔，一位負責餵奶，一位負責娛樂。也讓他乘坐象車和馬車，欣賞各種樂器演奏和嬉戲歡笑，甚至教他格鬥等技能。當時的善行王子，國王非常疼愛，其他小國的王子、夫人、大臣、侍從以及所有人民也都非常喜愛他。而惡行王子，國王不喜愛他，其他所有人也不喜愛他。當時，惡行王子心想：『善行王子，國王和所有人民都非常喜愛他；而我卻如此，國王不喜愛我，其他人也不喜愛我。我要伺機尋找機會，除掉他的性命。』 『那時，鄰國國王的第一位夫人生了一個女兒，就派使者來到月益王（Yuèyì wáng）這裡說：『我的第一位夫人生了一個女兒，應當把她許配給你的兒子善行做妻子。』在其他時候，善行王子心想：『閻浮提（Yánfú tí，我們所居住的世界）的眾生大多貧困，我應當入海去取如意珠（Rúyì zhū，能滿足人們願望的寶珠），讓閻浮提的眾生不再貧困。』當時，他就去到國王那裡稟告說：『閻浮提的眾生大多貧困，我想要入海去取如意珠，讓閻浮提的眾生不再貧困。』國王立刻回答說：『我有很多金銀七寶，數不勝數，庫藏都滿了，你可以隨意
【English Translation】 English version They rode on elaborately decorated elephant and horse-drawn carriages, enjoying various musical performances and playful laughter, with attendants holding peacock feathers behind them, indulging in such entertainment. When Prince Sh善行 (Shànxíng, 'Good Conduct') reached the age of eight or nine, he was taught various skills, including writing, arithmetic, seal carving, painting, games, singing, dancing, and musical performances. He also learned to ride elephants, drive carriages, shoot arrows, and engage in combat. At that time, the prince learned everything. Then, the king's second wife gave birth to a son, but at the same time, many inauspicious events occurred, such as the howling of jackals, the Asura (Āxiūluó, a type of deity) seizing the sun, and five hundred people who were supposed to die arriving. According to the custom of that country, a newborn child should have a name given by a Shramana (shāmén, a wandering ascetic) and a Brahmin (Póluómén, a priest). The king thought to himself, 'Why should I have a Shramana and a Brahmin give him a name? On the day this child was born, so many inauspicious events occurred, let's name him 惡行 (Èxíng, 'Evil Conduct').' The king also provided him with four mothers: one to care for his body, one to bathe and cleanse him, one to nurse him, and one to entertain him. He also had him ride elephant and horse-drawn carriages, enjoy various musical performances and playful laughter, and even taught him combat skills. At that time, the king deeply loved Prince 善行, and the princes, consorts, ministers, attendants, and all the people of other small countries also loved him. But the king did not love Prince 惡行, and neither did anyone else. At that time, Prince 惡行 thought to himself, 'The king and all the people deeply love Prince 善行; but I am alone, the king does not love me, and neither does anyone else. I will seek an opportunity to take his life.' At that time, the first wife of the neighboring king gave birth to a daughter and sent a messenger to King 月益 (Yuèyì, 'Moon Increase') saying, 'My first wife has given birth to a daughter, and she should be betrothed to your son 善行.' At another time, Prince 善行 thought to himself, 'The beings of Jambudvipa (Yánfú tí, the world we live in) are mostly poor, I should enter the sea to obtain the wish-fulfilling jewel (Rúyì zhū, a jewel that grants wishes), so that the beings of Jambudvipa will no longer be poor.' At that time, he went to the king and reported, 'The beings of Jambudvipa are mostly poor, I want to enter the sea to obtain the wish-fulfilling jewel, so that the beings of Jambudvipa will no longer be poor.' The king immediately replied, 'I have countless gold, silver, and seven treasures, the storehouses are full, you can take whatever you want.'
意所與。』即答王言：『不能，必欲入大海取如意珠，令閻浮提眾生無有貧者。』王言：『隨汝意。』時惡行王子即作是念：『今正是時，可得其便而斷其命。』即至王所白王言：『善行是我所敬重，今欲入海，若我不見將恐喪命，今欲與相隨入海。』王言：『隨意。』時王子與王及夫人眷屬辭別已，往詣修婆羅城中，搖鈴唱言：『誰能捨離父母、妻子、兄弟、姊妹，及諸親屬，欲須金銀珍寶無價寶珠者，隨我入海，一切所須飲食莊嚴之具，我當供給。』時即有五百賈客來集其所。時善行與五百賈客俱至須波羅城，于彼城中買船並求船師。船師知海中諸難：涌浪難、洄澓難、大魚難，莊嚴船已，復重唱令如上，即放船入海。以善行福德故，風吹其船詣七寶所，告諸賈人言：『今已至寶渚，好牢堅莊船，自恣取寶滿船勿令沉沒。』時諸賈人受教取寶。善行教授眾賈人已，更詣余處。惡行王子以惡言向眾賈人說之：『善行王子若安隱還至，當奪汝等寶。曼今未還，可推船置海而去。』時惡行說五百賈人，賈人已受其說，推船入海而去。彼薄福果報，風破其船，五百賈人沒海而死，惡行王子得一船板，風吹展轉得還趣岸，彼于海邊在貧賤聚落，家家乞食自活。時善行還至故處，不見眾賈人亦不見船，即便椎胸啼泣懊惱，恐諸
【現代漢語翻譯】 『你的意願是什麼？』他回答國王說：『我不能停止，我一定要進入大海去取如意珠（能滿足願望的寶珠），讓閻浮提（我們所居住的世界）的眾生不再貧窮。』國王說：『隨你的意願吧。』當時，惡行王子心想：『現在正是時候，可以找到機會殺了他。』於是他去到國王那裡，對國王說：『善行王子是我所敬重的人，現在他要入海，如果我不在他身邊，恐怕他會喪命，我現在想跟隨他一起入海。』國王說：『隨你的意願吧。』當時，王子與國王、夫人以及眷屬告別后，前往修婆羅城中，搖著鈴鐺喊道：『誰能捨棄父母、妻子、兄弟、姐妹，以及所有親屬，想要金銀珍寶和無價寶珠的，就跟我一起入海，一切所需的飲食和裝飾用品，我都供給。』當時，就有五百個商人聚集到他那裡。當時，善行王子與五百個商人一起到達須波羅城，在那座城中購買船隻並尋找船師。船師知道海中的各種災難：涌浪的災難、迴流的災難、大魚的災難。莊嚴好船隻后，又重複喊叫，就像之前一樣，然後就放船入海。因為善行王子的福德，風吹著船隻到達七寶（七種珍寶）所在的地方，他告訴眾商人說：『現在已經到達寶藏之地，好好地牢固地裝飾船隻，隨意地拿取寶物裝滿船隻，但不要讓船沉沒。』當時，眾商人接受教導，拿取寶物。善行王子教導完眾商人後，又前往其他地方。惡行王子用惡毒的語言對眾商人說：『善行王子如果平安回來，一定會奪走你們的寶物。趁他現在還沒回來，可以把他的船推到海里去。』當時，惡行王子說服了五百個商人，商人們聽從了他的話，把船推入海中離開了。因為他們福報淺薄，風浪打破了他們的船，五百個商人沉入海中而死，惡行王子得到一塊船板，被風吹著漂流到岸邊，他在海邊的貧民聚落里，挨家挨戶乞討食物為生。當時，善行王子回到原來的地方，沒有看到眾商人，也沒有看到船隻，就捶胸痛哭，懊惱不已，擔心眾商人。
【English Translation】 'What is your intention?' He replied to the king, 'I cannot stop. I must enter the great sea to obtain the Cintamani jewel (a wish-fulfilling jewel), so that the beings of Jambudvipa (the world we live in) will no longer be poor.' The king said, 'As you wish.' At that time, the wicked prince thought, 'Now is the time to find an opportunity to kill him.' So he went to the king and said, 'Prince Good Conduct is someone I respect. Now he wants to enter the sea. If I am not by his side, I am afraid he will lose his life. I now want to follow him into the sea.' The king said, 'As you wish.' At that time, the prince bid farewell to the king, the queen, and their family, and went to the city of Shurparaka, ringing a bell and shouting, 'Who can abandon their parents, wives, brothers, sisters, and all relatives, and wants gold, silver, treasures, and priceless jewels, follow me into the sea. I will provide all the necessary food, drink, and decorations.' At that time, five hundred merchants gathered to him. At that time, Prince Good Conduct and five hundred merchants arrived at the city of Surparaka, bought ships in that city, and sought shipmasters. The shipmasters knew the various dangers in the sea: the danger of surging waves, the danger of whirlpools, the danger of large fish. After decorating the ships well, they repeated the shout, just like before, and then launched the ships into the sea. Because of the merit of Prince Good Conduct, the wind blew the ships to the place where the seven treasures (seven kinds of treasures) were located. He told the merchants, 'Now we have arrived at the treasure land. Decorate the ships well and firmly, and freely take treasures to fill the ships, but do not let the ships sink.' At that time, the merchants accepted the teachings and took treasures. After Prince Good Conduct taught the merchants, he went to other places. The wicked prince spoke to the merchants with malicious words, 'If Prince Good Conduct returns safely, he will definitely take your treasures. While he has not returned yet, you can push his ship into the sea.' At that time, the wicked prince persuaded five hundred merchants, and the merchants listened to his words and pushed the ship into the sea and left. Because of their shallow blessings, the wind and waves broke their ships, and five hundred merchants sank into the sea and died. The wicked prince obtained a piece of driftwood, which was blown by the wind to the shore. He lived in a poor village by the sea, begging for food from house to house. At that time, Prince Good Conduct returned to the original place, did not see the merchants, and did not see the ships, so he beat his chest and cried, feeling remorse, and worried about the merchants.
賈人為惡鬼羅剎等所害。時寶渚神語善行言：『五百賈人非惡鬼羅剎等所害，是惡行王子惡言破壞五百賈人，使推船入海而去。薄福果報風破其船，五百賈人沒海而死。惡行王子得一船板，風吹至岸，彼于海邊乞食自活。』善行自念：『我今寧可前至海龍王宮乞如意珠。』即便引道而去到羅剎渚。時五百羅剎女出迎，遙見慰問：『善來童子！欲至何所？』答曰：『閻浮提眾生皆多貧苦，欲往海龍王宮乞如意寶珠，令閻浮提眾生無貧苦者。』即復問言：『欲取何乘？』答言：『欲取大乘。』羅剎女言：『善哉！若汝成最正覺，我當出家作汝弟子。』報言：『可爾。』彼遙見金城中有一金床，龍坐其上。時善行王子即往金城至彼龍所。時龍王遙見慰問：『善來童子！欲何所至？』答言：『龍王知不？閻浮提眾生皆多貧苦，我欲至海龍王宮取如意珠，令閻浮提人無有貧苦。』彼即答言：『海龍王宮難可得至，七日中行水常至膝，復七日中行水至臍，七日中行水至腋，七日中浮而過，七日中行蓮華上，七日中行毒蛇頭上，然後乃至海龍王宮。汝今可止，我有寶珠，能雨東方二千由旬七寶，今當與汝。』答言：『不取，要當至海龍王宮。』即復問言：『欲取何乘？』答言：『欲取大乘。』復言：『若汝成最正覺者，我當出家為汝
【現代漢語翻譯】 現代漢語譯本： 有五百個商人被惡鬼羅剎等所加害。當時寶渚神告訴善行說：『這五百個商人不是被惡鬼羅剎等所害，而是惡行王子用惡語破壞了這五百個商人，使他們推船入海而去。由於他們福報淺薄，遭遇風暴而船隻破損，五百個商人沉入海中而死。惡行王子得到一塊船板，被風吹到岸邊，他在海邊乞討食物以維持生計。』善行心想：『我現在寧願前往海龍王宮乞求如意珠。』於是便出發前往羅剎渚。當時五百個羅剎女出來迎接，遠遠地看到他便慰問說：『歡迎你，童子！想要到哪裡去？』他回答說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生大多貧困，我想要前往海龍王宮乞求如意寶珠，使閻浮提的眾生不再貧困。』羅剎女又問：『你想要乘坐什麼交通工具？』他回答說：『想要乘坐大乘（Mahayana，佛教教義，意為偉大的交通工具）。』羅剎女說：『太好了！如果你能成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺，指最高的覺悟），我將出家做你的弟子。』他回答說：『可以。』他遠遠地看到金城中有一張金床，龍坐在上面。當時善行王子便前往金城，到達龍的所在地。龍王遠遠地看到他便慰問說：『歡迎你，童子！想要到哪裡去？』他回答說：『龍王您知道嗎？閻浮提的眾生大多貧困，我想要到海龍王宮去取如意珠，使閻浮提的人民不再貧困。』龍王便回答說：『海龍王宮難以到達，需要七天時間在水中行走，水深及膝，再七天時間在水中行走，水深及腰，再七天時間在水中行走，水深及腋下，再七天時間漂浮而過，再七天時間行走在蓮花上，再七天時間行走在毒蛇頭上，然後才能到達海龍王宮。你現在可以停止前進了，我這裡有寶珠，能夠向東方降下二千由旬（Yojana，古印度長度單位）的七寶（Seven Treasures，佛教中象徵吉祥的七種寶物），現在就給你。』他回答說：『我不取，一定要到海龍王宮。』龍王又問：『你想要乘坐什麼交通工具？』他回答說：『想要乘坐大乘。』龍王又說：『如果你能成就最正覺，我將出家做你的弟子。』
【English Translation】 English version: Five hundred merchants were harmed by evil spirits, Rakshasas (Rakshasa, a type of demon or goblin), and others. At that time, the deity of Baozhu (Baozhu, name of a place) spoke to Shanxing (Shanxing, name of a person) saying, 'These five hundred merchants were not harmed by evil spirits, Rakshasas, and others, but by the evil prince Exing (Exing, name of a person), who destroyed the five hundred merchants with evil words, causing them to push their ships into the sea and leave. Due to their meager blessings, they encountered a storm that wrecked their ships, and the five hundred merchants drowned in the sea. The evil prince Exing obtained a plank from a ship, which was blown to shore by the wind, and he begged for food by the sea to sustain himself.' Shanxing thought to himself, 'I would rather go to the palace of the Sea Dragon King now to beg for the Mani jewel (Cintamani, a wish-fulfilling jewel).' Then he set off and went to Rakshasa Isle. At that time, five hundred Rakshasa women came out to greet him, and seeing him from afar, they asked with concern, 'Welcome, young man! Where do you wish to go?' He replied, 'The beings of Jambudvipa (Jambudvipa, the continent where humans live) are mostly poor, and I wish to go to the palace of the Sea Dragon King to beg for the Mani jewel, so that the beings of Jambudvipa will no longer be poor.' They then asked, 'What vehicle do you wish to take?' He replied, 'I wish to take the Mahayana (Mahayana, the Great Vehicle, a major branch of Buddhism).' The Rakshasa women said, 'Excellent! If you attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), I will renounce the world and become your disciple.' He replied, 'So be it.' He saw from afar a golden bed in a golden city, with a dragon sitting on it. At that time, Prince Shanxing went to the golden city to the dragon's location. The Dragon King, seeing him from afar, asked with concern, 'Welcome, young man! Where do you wish to go?' He replied, 'Does the Dragon King know? The beings of Jambudvipa are mostly poor, and I wish to go to the palace of the Sea Dragon King to obtain the Mani jewel, so that the people of Jambudvipa will no longer be poor.' The Dragon King then replied, 'The palace of the Sea Dragon King is difficult to reach. For seven days, you must walk in water that is knee-deep, then for seven days in water that is waist-deep, then for seven days in water that is armpit-deep, then for seven days you must float across, then for seven days you must walk on lotuses, then for seven days you must walk on the heads of poisonous snakes, and then you will reach the palace of the Sea Dragon King. You may stop now, I have a jewel that can rain down the Seven Treasures (Seven Treasures, precious materials in Buddhism) for two thousand Yojana (Yojana, an ancient Indian unit of distance) to the east, and I will give it to you now.' He replied, 'I will not take it, I must go to the palace of the Sea Dragon King.' The Dragon King then asked, 'What vehicle do you wish to take?' He replied, 'I wish to take the Mahayana.' The Dragon King then said, 'If you attain Anuttara-samyak-sambodhi, I will renounce the world and become your disciple.'
作第一智慧弟子。』即舍金城。遙見銀城中有龍王在銀床上坐。時善行王子往詣銀城至龍王所，龍王遙見慰問：『善來童子！欲何所至？』答言：『龍王知不？閻浮提眾生皆多貧苦，我欲至海龍王宮取如意珠，令閻浮提人無有貧苦。』答言：『海龍王宮難可得至，七日中行水常至膝，七日中至臍，七日中至腋，七日中浮過，七日中行蓮華上，七日中行毒蛇頭上，然後乃至海龍王宮。汝今可止，我有寶珠，能雨南方四千由旬七寶，今當與汝。』答言：『不取，我要當至海龍王宮。』即復問言：『欲取何乘？』答言：『欲取大乘。』復言：『汝若成最正覺者，我當出家為汝作第一神足弟子。』即舍銀城去。復見有琉璃城，有龍王坐如上，即與如意珠能雨西方六千由旬寶。答言：『不取，我要當至海龍王宮。』復問言：『欲取何乘？』答言：『欲取大乘。』『若汝成最正覺時，我當出家為汝作第一多聞弟子。』時善行即復前行，七日中水至於膝，乃至行蓮花上，乃至毒蛇處，作如是念：『以何行報生毒蛇中，豈非前世瞋毒報耶？當以何法而降伏之？唯有慈心。』即思惟慈心三昧。時諸毒蛇皆悉垂頭，行上而過，至海龍王宮。時海龍王遙見慰問言：『善來童子！何所須欲？』答言：『我今欲得汝髻中如意寶珠。』答言：『汝等
【現代漢語翻譯】 現代漢語譯本 『（你）將成為第一智慧弟子。』於是（善行王子）離開了金城。遠遠地看見銀城中有一位龍王坐在銀床上。當時善行王子前往銀城，到了龍王那裡，龍王遠遠地看見他，慰問說：『善來童子！（你）想去哪裡？』（善行王子）回答說：『龍王知道嗎？閻浮提（Jambudvipa，我們所居住的這個世界）的眾生大多貧困，我想要到海龍王宮去取如意珠，讓閻浮提的人民不再有貧困。』（龍王）回答說：『海龍王宮難以到達，七天中在水中行走，水常常到膝蓋，七天中到臍部，七天中到腋下，七天中漂浮過去，七天中行走在蓮花上，七天中行走在毒蛇頭上，然後才能到達海龍王宮。你現在可以停止（前進），我有一顆寶珠，能夠降雨南方四千由旬（yojana，古印度長度單位）的七寶（七種珍寶），現在就給你。』（善行王子）回答說：『不取，我一定要到海龍王宮。』（龍王）又問：『想要取得什麼乘（yana，佛教的運輸工具，比喻教法）？』（善行王子）回答說：『想要取得大乘（Mahayana，佛教的一個主要流派）。』（龍王）又說：『你如果成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺，即成佛）時，我應當出家為你做第一神足（神通）弟子。』於是（善行王子）離開了銀城。又看見有一座琉璃城，有一位龍王坐在上面，如同之前一樣，就給了（善行王子）如意珠，能夠降雨西方六千由旬的寶物。（善行王子）回答說：『不取，我一定要到海龍王宮。』（龍王）又問：『想要取得什麼乘？』（善行王子）回答說：『想要取得大乘。』『如果你成就最正覺時，我應當出家為你做第一多聞弟子。』當時善行（王子）又繼續前行，七天中水到膝蓋，乃至行走在蓮花上，乃至毒蛇處，（善行王子）這樣想：『以什麼樣的行為果報會出生在毒蛇中呢？難道不是前世的嗔毒（嗔恨的毒害）的果報嗎？應當用什麼法來降伏它們呢？只有慈心。』於是思惟慈心三昧（慈心禪定）。當時所有的毒蛇都低下頭，（善行王子）在它們身上行走而過，到達海龍王宮。當時海龍王遠遠地看見（善行王子），慰問說：『善來童子！有什麼需要？』（善行王子）回答說：『我現在想要得到你髮髻中的如意寶珠。』（海龍王）回答說：『你們
【English Translation】 English version '[You] will become the foremost disciple in wisdom.' Thereupon, [Prince Good Conduct] departed from the Gold City. From afar, he saw in the Silver City a Dragon King seated upon a silver bed. Then, Prince Good Conduct proceeded to the Silver City and arrived at the Dragon King's abode. The Dragon King, seeing him from afar, greeted him with words of comfort: 'Welcome, young boy! Where do you wish to go?' He replied, 'Does the Dragon King know? The beings of Jambudvipa (the world we live in) are mostly impoverished. I wish to go to the palace of the Sea Dragon King to obtain the wish-fulfilling pearl, so that the people of Jambudvipa may be free from poverty.' The Dragon King replied, 'The palace of the Sea Dragon King is difficult to reach. For seven days, the water you walk through will constantly reach your knees; for seven days, it will reach your navel; for seven days, it will reach your armpits; for seven days, you will float across; for seven days, you will walk upon lotuses; for seven days, you will walk upon the heads of poisonous snakes; only then will you reach the palace of the Sea Dragon King. You may stop now, for I have a precious pearl that can rain down the seven treasures (seven kinds of precious gems) over four thousand yojanas (an ancient Indian unit of distance) to the south. I shall give it to you now.' [Prince Good Conduct] replied, 'I will not take it; I must go to the palace of the Sea Dragon King.' The Dragon King then asked, 'What yana (vehicle, a metaphor for Buddhist teachings) do you wish to obtain?' He replied, 'I wish to obtain the Mahayana (the Great Vehicle, a major branch of Buddhism).' The Dragon King further said, 'If you attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, i.e., Buddhahood), I shall renounce the world and become your foremost disciple in supernatural powers.' Thereupon, [Prince Good Conduct] departed from the Silver City. Again, he saw a Crystal City, where a Dragon King was seated as before. The Dragon King gave [Prince Good Conduct] a wish-fulfilling pearl that could rain down treasures over six thousand yojanas to the west. [Prince Good Conduct] replied, 'I will not take it; I must go to the palace of the Sea Dragon King.' The Dragon King asked again, 'What yana do you wish to obtain?' He replied, 'I wish to obtain the Mahayana.' 'If you attain Anuttara-samyak-sambodhi, I shall renounce the world and become your foremost disciple in learning.' Then, Prince Good Conduct continued forward. For seven days, the water reached his knees, and so on, until he walked upon the lotuses, and even to the place of the poisonous snakes. [Prince Good Conduct] thought thus: 'By what karmic retribution am I born among poisonous snakes? Is it not the result of the poison of anger from a previous life? By what Dharma (teachings) shall I subdue them? Only with loving-kindness.' Thereupon, he contemplated the Samadhi (meditative state) of loving-kindness. At that time, all the poisonous snakes lowered their heads, and [Prince Good Conduct] walked over them and arrived at the palace of the Sea Dragon King. Then, the Sea Dragon King, seeing [Prince Good Conduct] from afar, greeted him with words of comfort: 'Welcome, young boy! What do you need?' [Prince Good Conduct] replied, 'I now wish to obtain the wish-fulfilling pearl from your hair knot.' The Sea Dragon King replied, 'You'
短壽，此珠價大，非不相與。今當與汝，但汝命欲終時，還送珠來。』即解珠與之，並遣二龍，后持珠還。時善行捉珠求愿言：『若是如意珠者，便當忽然還至修波羅城。』如意念頃即還修波羅城。
「時惡行王子，聞善行從海安隱而還，即往善行所語言：『汝知不？我今在貧窮聚落，家家乞食以自生活。汝從大海安隱而還，為何所得耶？』即答言：『得此如意寶珠來。』時善行語言：『我今疲極，欲小眠息。』即枕惡行膝上而眠。時惡行即以佉陀羅木刺刺其兩眼，持珠而去。彼傷兩眼血流污身，東西慞惶行不見道，遂至月王園中。時守園老母有二小兒，遙見其來血流污身行不見道，即愍傷之，問言：『汝何故乃于月王園中行東西慞惶而不見道？』即具為說因緣。老母語言：『我有二兒，可共汝戲。汝今可在此住，當相看視，猶如二兒。』時惡行即還修羅吒城，至王月益所，白王言：『王今知不？我海中遇大風破船，五百賈人沒在海中，唯我安隱而還。』王言：『汝從海安隱而還，為得何等？』答言：『得此如意寶珠。』王即問言：『此珠何所能作耶？』答言：『不知。』時王即取珠付藏，賞之。時惡行即遣使語鄰國王月：『善行與五百賈人入海取寶，水所漂沒，汝今可與我女。』王即報言：『須我語女。』王
【現代漢語翻譯】 現代漢語譯本： 『壽命不長的人啊，這顆寶珠價值連城，並非我不願意給你。現在可以給你，但你壽命將盡的時候，要送還這顆寶珠。』於是解下寶珠給了他，並派遣兩條龍，以後拿著寶珠回來歸還。 當時善行拿著寶珠祈願說：『如果是如意珠的話，就應當忽然回到修波羅城（Śūrpāraka，古代印度城市）。』如他所愿，瞬間就回到了修波羅城。
當時惡行王子，聽說善行從海上平安歸來，就前往善行處說：『你知道嗎？我現在在貧窮的村落里，挨家挨戶乞討為生。你從大海平安歸來，得到了什麼？』善行回答說：『得到了這顆如意寶珠。』當時善行說：『我現在非常疲憊，想稍微休息一下。』就枕在惡行的膝上睡著了。當時惡行就用佉陀羅木（khadira，一種樹木）刺瞎了他的雙眼，拿著寶珠離開了。他雙眼受傷，血流滿身，東西驚慌地走著，看不見路，於是到了月王的花園中。當時守園的老婦有兩個小孩，遠遠地看見他走來，血流滿身，看不見路，就憐憫他，問道：『你為什麼在月王的花園裡東西驚慌地走著，看不見路？』善行就詳細地說了原因。老婦說：『我有兩個兒子，可以和你一起玩。你現在可以住在這裡，我會照顧你，就像對待我的兩個兒子一樣。』 當時惡行就回到修羅吒城（Surāṣṭra，古印度地區名），到月益王（King Candra-vardhana）那裡，對國王說：『國王您知道嗎？我在海中遇到大風，船被摧毀，五百個商人淹沒在海中，只有我平安歸來。』國王說：『你從海上平安歸來，得到了什麼？』惡行回答說：『得到了這顆如意寶珠。』國王問道：『這顆寶珠有什麼用處呢？』惡行回答說：『不知道。』當時國王就拿走寶珠放入倉庫，賞賜了惡行。當時惡行就派使者告訴鄰國國王月：『善行和五百個商人入海取寶，被水淹沒了，你現在可以把女兒嫁給我。』國王回答說：『需要我問問女兒。』
【English Translation】 English version: 'Short-lived one, this pearl is of great value, it's not that I don't want to give it to you. Now I will give it to you, but when your life is about to end, return the pearl.' Then he untied the pearl and gave it to him, and sent two dragons to bring the pearl back later. At that time, Śubhacārin (善行, he who practices good deeds), holding the pearl, prayed: 'If this is a Cintāmaṇi (如意珠, wish-fulfilling jewel), then it should suddenly return to Śūrpāraka (修波羅城, an ancient Indian city).' As he wished, it instantly returned to Śūrpāraka.
At that time, the prince Durācārin (惡行, he who practices evil deeds), hearing that Śubhacārin had returned safely from the sea, went to Śubhacārin and said: 'Do you know? I am now in a poor village, begging from house to house to support myself. You have returned safely from the sea, what did you obtain?' Śubhacārin replied: 'I obtained this Cintāmaṇi.' Then Śubhacārin said: 'I am very tired now, I want to rest a little.' He then rested his head on Durācārin's lap and fell asleep. At that time, Durācārin used khadira (佉陀羅木, a type of tree) wood to stab his eyes, took the pearl, and left. He, wounded in both eyes, blood flowing all over his body, walked around in panic, unable to see the road, and thus arrived at the garden of King Candra (月王, Moon King). At that time, the old woman guarding the garden had two children, and seeing him coming from afar, blood flowing all over his body, unable to see the road, they took pity on him and asked: 'Why are you walking around in panic in the garden of King Candra, unable to see the road?' Śubhacārin then explained the reason in detail. The old woman said: 'I have two sons, they can play with you. You can stay here now, and I will take care of you, just like my two sons.' At that time, Durācārin returned to Surāṣṭra (修羅吒城, an ancient Indian region), to King Candra-vardhana (月益王, King Increasing Moon), and said to the king: 'Does the king know? I encountered a great storm at sea, the ship was destroyed, and five hundred merchants were drowned in the sea, only I returned safely.' The king said: 'You have returned safely from the sea, what did you obtain?' Durācārin replied: 'I obtained this Cintāmaṇi.' The king asked: 'What can this pearl do?' Durācārin replied: 'I don't know.' At that time, the king took the pearl and put it in the treasury, and rewarded Durācārin. At that time, Durācārin sent a messenger to tell the neighboring King Candra (月, Moon): 'Śubhacārin and five hundred merchants entered the sea to obtain treasure, and were drowned by the water, you can now marry your daughter to me.' The king replied: 'I need to ask my daughter.'
即喚女告之：『善行與五百賈人入海取寶為水所漂，惡行安隱而還，今欲索汝為婦。』答言：『不能，我欲自出求夫。』時王即令國中皆令聚集；莊嚴其女，出外東西求覓夫。時善行即調其琴而彈之，出美音聲在園中住。時王女見之，即往白王言：『王今知不？我欲得此人為夫。』王言：『此是盲人。』女答王言：『無苦。』時王月即喚善行，問言：『童子！汝是何人？』答言：『王今知不？我是王月益第一太子善行。』王言：『何故傷眼耶？』即以上因緣具白王。王言：『汝若是王月益子者，今當發願令眼平復。』善行即發善愿：『若我為閻浮提眾生貧苦苦厄故，入海求如意寶珠，欲令閻浮提眾生無有窮乏，並及惡行王子，以惡言破壞五百賈人，舍我而還。復以佉陀羅木刺破我兩眼，持我如意珠而還，我于彼人無有噁心。若我真誠無虛者，眼當平復如故。』時發願亦竟眼尋平復。時王即極好莊嚴其女以適之。王即遣使，語王月益言：『汝今知不？王子善行，安隱從海而還，今極好莊嚴，我女以適之，今當往修羅吒城。』時王月益即敕國內種種莊嚴。於是王子善行往修羅吒城，頭面禮王足已，具以因緣白王。王即敕人殺惡行。善行白王言：『愿不須殺。』時王月益遣惡行令出國，善行問王言：『惡行持珠來，今為所在
【現代漢語翻譯】 現代漢語譯本：國王隨即叫來女兒告訴她：『善行（Śubhacāra，人名）和五百商人入海取寶，被水漂走，而惡行（Duścāra，人名）平安返回，現在我想讓你嫁給惡行。』女兒回答說：『我不能，我想自己出去尋找丈夫。』當時國王就命令全國人民聚集起來，莊嚴打扮他的女兒，讓她到外面東西方向去尋找丈夫。這時，善行就調整他的琴並彈奏起來，發出美妙的聲音，住在園中。當時，國王的女兒看見了他，就立刻去告訴國王說：『父王您知道嗎？我想得到這個人做我的丈夫。』國王說：『他是個瞎子。』女兒回答國王說：『沒有關係。』當時國王就叫來善行，問道：『年輕人！你是什麼人？』善行回答說：『父王您知道嗎？我是王月益（Rājacandra，人名）的大兒子善行。』國王說：『為什麼眼睛受傷了呢？』善行就把以上因緣全部告訴了國王。國王說：『如果你是王月益的兒子，現在應當發願讓眼睛恢復。』善行就發了善愿：『如果我爲了閻浮提（Jambudvīpa，我們所居住的這個世界）眾生貧困苦厄的緣故，入海去尋找如意寶珠，想要讓閻浮提眾生沒有窮乏，並且惡行王子用惡語破壞五百商人，拋棄我而返回。又用佉陀羅（khadira，一種樹木）木刺破我的雙眼，拿著我的如意珠返回，我對那個人沒有噁心。如果我真誠沒有虛假，眼睛應當恢復如初。』當時發願完畢，眼睛立刻恢復了。當時國王就極好地莊嚴打扮他的女兒，把她嫁給善行。國王就派遣使者，告訴王月益說：『您現在知道嗎？王子善行，平安地從海里回來了，現在極好地莊嚴打扮，把我的女兒嫁給他，現在將要前往修羅吒（Surāṣṭra，地名）城。』當時王月益就命令國內進行各種莊嚴佈置。於是王子善行前往修羅吒城，頭面頂禮國王的腳，詳細地把因緣告訴了國王。國王就命令人殺死惡行。善行對國王說：『希望不要殺他。』當時王月益命令惡行離開國家，善行問國王說：『惡行拿來的寶珠，現在在哪裡？』 English version: Then he called his daughter and told her: 'Śubhacāra (Good Conduct, a name) and five hundred merchants went to sea to collect treasures and were swept away by the water, while Duścāra (Bad Conduct, a name) returned safely. Now I want to marry you to Duścāra.' The daughter replied: 'I cannot, I want to find a husband myself.' At that time, the king ordered all the people in the country to gather together, adorned his daughter, and sent her out to the east and west to find a husband. At this time, Śubhacāra adjusted his lute and played it, emitting beautiful sounds, and lived in the garden. At that time, the king's daughter saw him and immediately went to tell the king: 'Father, do you know? I want to have this man as my husband.' The king said: 'He is blind.' The daughter replied to the king: 'It doesn't matter.' At that time, the king called Śubhacāra and asked: 'Young man! Who are you?' Śubhacāra replied: 'Father, do you know? I am Śubhacāra, the eldest son of King Rājacandra (Moon Increase, a name).' The king said: 'Why are your eyes injured?' Śubhacāra then told the king all the above causes and conditions. The king said: 'If you are the son of King Rājacandra, you should now make a vow to restore your eyes.' Śubhacāra then made a good vow: 'If I, for the sake of the poor and suffering beings of Jambudvīpa (the world we live in), go to sea to seek the Cintāmaṇi (wish-fulfilling jewel), wanting to make the beings of Jambudvīpa free from poverty, and the prince Duścāra destroys the five hundred merchants with evil words, abandons me and returns, and pierces my eyes with khadira (acacia catechu, a type of tree) wood, and takes my Cintāmaṇi jewel and returns, I have no malice towards that person. If I am sincere and not false, my eyes should be restored as before.' At that time, after the vow was made, his eyes were immediately restored. At that time, the king adorned his daughter very well and married her to Śubhacāra. The king then sent an envoy to tell King Rājacandra: 'Do you know now? Prince Śubhacāra has returned safely from the sea, and now I have adorned him very well and married my daughter to him, and now he is going to the city of Surāṣṭra (a place name).' At that time, King Rājacandra ordered various adornments to be made in the country. Then Prince Śubhacāra went to the city of Surāṣṭra, prostrated himself at the king's feet, and told the king the causes and conditions in detail. The king then ordered people to kill Duścāra. Śubhacāra said to the king: 'I hope you don't kill him.' At that time, King Rājacandra ordered Duścāra to leave the country, and Śubhacāra asked the king: 'Where is the jewel that Duścāra brought?'
【English Translation】 English version: Then he called his daughter and told her: 'Śubhacāra (Good Conduct, a name) and five hundred merchants went to sea to collect treasures and were swept away by the water, while Duścāra (Bad Conduct, a name) returned safely. Now I want to marry you to Duścāra.' The daughter replied: 'I cannot, I want to find a husband myself.' At that time, the king ordered all the people in the country to gather together, adorned his daughter, and sent her out to the east and west to find a husband. At this time, Śubhacāra adjusted his lute and played it, emitting beautiful sounds, and lived in the garden. At that time, the king's daughter saw him and immediately went to tell the king: 'Father, do you know? I want to have this man as my husband.' The king said: 'He is blind.' The daughter replied to the king: 'It doesn't matter.' At that time, the king called Śubhacāra and asked: 'Young man! Who are you?' Śubhacāra replied: 'Father, do you know? I am Śubhacāra, the eldest son of King Rājacandra (Moon Increase, a name).' The king said: 'Why are your eyes injured?' Śubhacāra then told the king all the above causes and conditions. The king said: 'If you are the son of King Rājacandra, you should now make a vow to restore your eyes.' Śubhacāra then made a good vow: 'If I, for the sake of the poor and suffering beings of Jambudvīpa (the world we live in), go to sea to seek the Cintāmaṇi (wish-fulfilling jewel), wanting to make the beings of Jambudvīpa free from poverty, and the prince Duścāra destroys the five hundred merchants with evil words, abandons me and returns, and pierces my eyes with khadira (acacia catechu, a type of tree) wood, and takes my Cintāmaṇi jewel and returns, I have no malice towards that person. If I am sincere and not false, my eyes should be restored as before.' At that time, after the vow was made, his eyes were immediately restored. At that time, the king adorned his daughter very well and married her to Śubhacāra. The king then sent an envoy to tell King Rājacandra: 'Do you know now? Prince Śubhacāra has returned safely from the sea, and now I have adorned him very well and married my daughter to him, and now he is going to the city of Surāṣṭra (a place name).' At that time, King Rājacandra ordered various adornments to be made in the country. Then Prince Śubhacāra went to the city of Surāṣṭra, prostrated himself at the king's feet, and told the king the causes and conditions in detail. The king then ordered people to kill Duścāra. Śubhacāra said to the king: 'I hope you don't kill him.' At that time, King Rājacandra ordered Duścāra to leave the country, and Śubhacāra asked the king: 'Where is the jewel that Duścāra brought?'
？』王言：『今在庫中。』白王言：『可出珠。』王即出珠。善行即凈洗浴身著新白凈衣，取珠安置幢頭，著高好殿上，發願言：『若審是如意寶珠者，當雨滿閻浮提七寶，其有病者皆令除愈。』發願頃間即雨滿閻浮提七寶。
「後於異時，王月益喪，即以善行為王。時王子惡行，來至善行所白言：『我今在外，家家乞食以自存活。』王答言：『汝可守護我頭，當以我所食與汝。』答王言：『爾。』後於異時，王小眠睡，惡行念言：『今可斷命。』即拔刀斫之。時惡行臂尋自墮，即自稱禍。王便覺問言：『童子何故稱禍？』答王言：『天自造其業。』王言：『何故耶？』以此因緣白王。王言：『實是汝自造其業。』」
佛告諸比丘：「王月益者豈異人乎！今白凈王是。第一夫人者，即今母摩耶是。爾時月王者，今執仗釋種是。時月王女者，今瞿夷是。時守園老母者，今摩訶波阇波提比丘尼是。二兒者，今難陀、阿難是。時善行者，我身是。時惡行者，今提婆達多是。五百賈人者，今五百比丘是。昔以惡教破此諸人，今亦復以惡教破之。」
爾時優波離即從坐起，偏露右肩、右膝著地，合掌白佛言：「云何破僧？齊幾人名為破僧？誰破和合僧？」佛言：「優波離！有二事破僧：妄語、相似語，以此二
【現代漢語翻譯】 現代漢語譯本：國王說：『現在在倉庫里。』善行對國王說：『可以取出寶珠。』國王就取出寶珠。善行就沐浴凈身，穿上新的潔白衣服，取出寶珠安放在幢頂上，放在高大的殿堂上，發願說：『如果這確實是如意寶珠，應當降下遍滿閻浮提（Jambudvipa，指我們所居住的這個世界）的七寶，讓所有生病的人都痊癒。』發願不久，就降下遍滿閻浮提的七寶。
後來在不同的時間，月益國王去世，就由善行繼位為國王。當時王子惡行，來到善行這裡，告訴他說：『我現在在外面，挨家挨戶乞討食物來維持生活。』國王回答說：『你可以守護我的頭，我會把我吃的食物給你。』惡行回答國王說：『好的。』後來在不同的時間，國王稍微睡著了，惡行心想：『現在可以殺了他。』就拔出刀砍向國王。當時惡行的手臂立刻自己掉落，他自己就喊叫遭殃了。國王就醒來，問他說：『童子為什麼喊叫遭殃？』惡行回答國王說：『這是天自己造的業。』國王說：『為什麼呢？』惡行就把這個原因告訴了國王。國王說：『確實是你自己造的業。』
佛告訴各位比丘：『月益國王難道是別人嗎！就是現在的白凈王。第一夫人，就是現在的摩耶夫人。當時的月王者，就是現在執仗的釋迦族人。當時的月王女兒，就是現在的瞿夷。當時守護園子的老婦人，就是現在摩訶波阇波提比丘尼。兩個兒子，就是現在的難陀、阿難。當時的善行，就是我的前身。當時的惡行，就是現在的提婆達多。五百個商人，就是現在的五百個比丘。過去用邪惡的教導破壞這些人，現在又用邪惡的教導破壞他們。』
當時優波離立刻從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『如何算是破僧？多少人才能稱為破僧？誰會破壞和合僧？』佛說：『優波離！有兩種事會破壞僧團：妄語、相似語，用這兩種』
【English Translation】 English version: The king said, 'It is now in the treasury.' Shanhang (Good Conduct) said to the king, 'May the pearl be brought forth.' The king then brought forth the pearl. Shanhang then purified himself with a bath, donned new, clean white clothes, took the pearl, placed it atop a banner, and set it in a high and beautiful hall, making a vow: 'If this is truly a wish-fulfilling jewel, may it rain down seven treasures throughout Jambudvipa (the world we inhabit), and may all who are ill be healed.' Before the vow was finished, it rained down seven treasures throughout Jambudvipa.
Later, at a different time, King Yueyi (Moon Increase) passed away, and Shanhang succeeded him as king. At that time, Prince Exing (Evil Conduct) came to Shanhang and said, 'I am now outside, begging for food from house to house to sustain myself.' The king replied, 'You may guard my head, and I will give you what I eat.' Exing replied to the king, 'Yes.' Later, at a different time, the king fell into a light sleep, and Exing thought, 'Now I can kill him.' He drew his sword and struck the king. At that moment, Exing's arm immediately fell off, and he cried out in misfortune. The king awoke and asked, 'Boy, why do you cry out in misfortune?' Exing replied to the king, 'Heaven has created its own karma.' The king said, 'Why?' Exing told the king the reason. The king said, 'Indeed, you have created your own karma.'
The Buddha told the bhikshus (monks), 'King Yueyi, is he someone else? He is now King Baijing (White Purity). The first queen is now Mother Maya. The Yue Wang (Moon King) of that time is now the Shakya (Shakya clan) holding the staff. The daughter of the Yue Wang of that time is now Goyi. The old woman guarding the garden at that time is now Mahaprajapati Bhikshuni. The two sons are now Nanda and Ananda. Shanhang at that time was my past self. Exing at that time is now Devadatta. The five hundred merchants are now the five hundred bhikshus. In the past, he used evil teachings to destroy these people, and now he uses evil teachings to destroy them again.'
At that time, Upali immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms together, said to the Buddha, 'What constitutes breaking the Sangha (monastic community)? How many people are required to be considered breaking the Sangha? Who breaks the harmonious Sangha?' The Buddha said, 'Upali! There are two things that break the Sangha: false speech and similar speech, using these two'
事故破僧。優波離！復有二事破僧：作羯磨、取捨羅。優波離！一比丘不能破僧，雖求方便亦不能破僧，亦非比丘尼，非式叉摩那、沙彌、沙彌尼破僧，雖求方便破僧亦不能破僧。優波離！此眾一比丘、彼眾一比丘，彼行破僧舍羅、作羯磨，如是不能破僧，但令僧塵垢，二人、三人亦如是。優波離！若此眾四人若過、彼眾四人若過，行破僧舍羅、作羯磨。優波離！齊是名為破僧，是為破和合僧。」
優波離復問：「破和合僧為得何等？」佛言：「破和合僧者，泥犁中受罪一劫不療。」「僧破已能和合者得何等？」佛言：「得梵天福一劫受樂。」而說偈言：
「眾僧和合樂， 和合不諍競； 和合則有法， 常得勤修道； 能和合眾僧， 一劫受天樂。」
優波離復問：「一切破僧者皆墮地獄一劫受苦不？」佛語：「優波離！一切破僧人，不必盡墮地獄受苦一劫。優波離！若比丘非法言法，堅持此法破和合僧，彼自知非法想破，便作非法想說如是言：『此是法、此是毗尼、是佛所教。』異見畏忍行破僧舍羅。優波離！如此破僧者，一劫泥犁中受苦不療。若比丘，非法說法，堅持此事，方便破僧，非法想破法想說：『此是法、是毗尼、是佛所教。』行破僧舍羅、作羯磨。優波離！如是破僧人，一
【現代漢語翻譯】 現代漢語譯本 事故破僧。優波離（Upali，佛陀十大弟子之一，持戒第一）！還有兩種情況會破壞僧團：進行羯磨（Karma，佛教儀式），以及使用舍羅（Sarana，一種破壞僧團和諧的行為）。 優波離！一個比丘（Bhiksu，男性出家人）不能破壞僧團，即使想方設法也不能破壞僧團。比丘尼（Bhiksuni，女性出家人）、式叉摩那（Siksamana，預備出家的女性）、沙彌（Sramanera，年輕的男性出家人）、沙彌尼（Sramanerika，年輕的女性出家人）也不能破壞僧團，即使想方設法也不能破壞僧團。 優波離！如果這個僧團里有一個比丘，那個僧團里有一個比丘，他們進行破壞僧團的舍羅和羯磨，這樣也不能破壞僧團，只能使僧團產生塵垢。兩個人、三個人也一樣。 優波離！如果這個僧團里有四個人或更多，那個僧團里有四個人或更多，他們進行破壞僧團的舍羅和羯磨。 優波離！達到這種程度才叫做破壞僧團，這就是破壞和合的僧團。」
優波離又問：「破壞和合的僧團會得到什麼樣的果報？」佛說：「破壞和合的僧團的人，會在泥犁（Naraka，地獄）中受罪一劫（Kalpa，佛教時間單位），無法痊癒。」「僧團被破壞后，如果能使之和合，會得到什麼樣的果報？」佛說：「會得到梵天（Brahma，色界天的總稱）的福報，享受快樂一劫。」佛陀並說了偈語：
『眾僧和合樂， 和合不諍競； 和合則有法， 常得勤修道； 能和合眾僧， 一劫受天樂。』
優波離又問：「所有破壞僧團的人都會墮入地獄，受苦一劫嗎？」佛說：「優波離！所有破壞僧團的人，不一定都會墮入地獄，受苦一劫。優波離！如果比丘把非法說成是法，堅持這種說法來破壞和合的僧團，並且他自己知道這是非法，卻故意想破壞，於是就以非法的想法說：『這是法、這是毗尼（Vinaya，戒律）、這是佛所教。』由於不同的見解，心懷畏懼而進行破壞僧團的舍羅。優波離！這樣破壞僧團的人，會在泥犁中受苦一劫，無法痊癒。如果比丘把非法說成是法，堅持這種說法，想方設法破壞僧團，明明知道是非法，卻以非法的想法，說法想說：『這是法、是毗尼、是佛所教。』進行破壞僧團的舍羅和羯磨。優波離！這樣破壞僧團的人，一
【English Translation】 English version An incident of breaking the Sangha. Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts)! There are two other ways to break the Sangha: performing Karma (Karma, Buddhist ritual) and using Sarana (Sarana, an act that disrupts the harmony of the Sangha). Upali! A Bhiksu (Bhiksu, a male monastic) cannot break the Sangha, even if he tries to. Neither a Bhiksuni (Bhiksuni, a female monastic), a Siksamana (Siksamana, a female novice), a Sramanera (Sramanera, a young male monastic), nor a Sramanerika (Sramanerika, a young female monastic) can break the Sangha, even if they try to. Upali! If there is one Bhiksu in this Sangha and one Bhiksu in that Sangha, and they perform Sarana and Karma to break the Sangha, they cannot break the Sangha, but only cause defilement in the Sangha. The same is true for two or three people. Upali! If there are four or more people in this Sangha and four or more people in that Sangha, and they perform Sarana and Karma to break the Sangha. Upali! Only when it reaches this level is it called breaking the Sangha, and this is breaking the harmonious Sangha.'
Upali then asked: 'What kind of retribution does one receive for breaking the harmonious Sangha?' The Buddha said: 'Those who break the harmonious Sangha will suffer in Naraka (Naraka, hell) for one Kalpa (Kalpa, a Buddhist unit of time), without recovery.' 'What kind of merit does one receive if one can reconcile a broken Sangha?' The Buddha said: 'One will receive the blessings of Brahma (Brahma, the realm of form), enjoying happiness for one Kalpa.' The Buddha then spoke in verse:
'The Sangha is happy in harmony, harmonious without contention; In harmony, there is Dharma, constantly diligently cultivating the Way; Those who can reconcile the Sangha, will enjoy heavenly bliss for one Kalpa.'
Upali then asked: 'Will all those who break the Sangha fall into hell and suffer for one Kalpa?' The Buddha said: 'Upali! Not all those who break the Sangha will necessarily fall into hell and suffer for one Kalpa. Upali! If a Bhiksu says that what is not Dharma is Dharma, and insists on this view to break the harmonious Sangha, and he himself knows that it is not Dharma, but deliberately wants to break it, so he says with an unlawful intention: 'This is Dharma, this is Vinaya (Vinaya, precepts), this is what the Buddha taught.' Because of different views, he harbors fear and performs Sarana to break the Sangha. Upali! Those who break the Sangha in this way will suffer in Naraka for one Kalpa, without recovery. If a Bhiksu says that what is not Dharma is Dharma, insists on this view, and tries to break the Sangha, knowing that it is not Dharma, but with an unlawful intention, he says that what is not Dharma is Dharma: 'This is Dharma, this is Vinaya, this is what the Buddha taught.' He performs Sarana and Karma to break the Sangha. Upali! Those who break the Sangha in this way, one
劫泥犁中受苦不療。法想破非法想說亦如是。優波離！若比丘非法說法，堅持此事，破和合僧，彼法想破法想說：『此是法、是毗尼、是佛所教。』不異見、不異忍，行破僧舍羅、作羯磨。如是優波離！此人不墮地獄一劫受苦。疑不疑四句亦如是，非法想疑四句亦如是，如是乃至說不說亦如是。」(破僧揵度具足竟)
四分律卷第四十六 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十七(三分之十一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
滅諍揵度第十六之一
爾時世尊在舍衛國。時迦留陀夷，與六群比丘往阿夷羅跋提河中浴。時迦留陀夷浴竟上岸，著六群比丘衣，謂是己衣，不看而去。六群比丘洗浴已上岸，不見己衣，正見迦留陀夷衣，即言：「迦留陀夷偷我衣。」人不在現前，便作滅擯羯磨。迦留陀夷聞已有疑，即往世尊所，頭面禮足卻坐一面，以此因緣具白佛。佛問言：「汝以何心取？」答言：「謂是我衣取，不以賊心。」佛言：「不犯，不應不看衣而著，不應人不現前而作羯磨：呵責羯磨、擯羯磨、依止羯磨、遮不至白衣家羯磨、舉羯磨、滅擯羯磨。若作羯磨，不成，得突吉羅。自今已去，為諸比丘結現前毗尼滅諍，應如是說現前毗尼。」
【現代漢語翻譯】 現代漢語譯本：在劫泥犁（kalpaniraya，地獄名）中受苦沒有止境。對於『法想』（dharma-samjna，對佛法的正確觀念）破除『非法想』（adharma-samjna，對非佛法的錯誤觀念）的說法，也是如此。優波離（Upali，佛陀十大弟子之一）！如果比丘（bhikkhu，佛教出家男眾）非法地宣說佛法，並且堅持這種錯誤的行為，破壞僧團（sangha，佛教僧侶團體）的和合，他以『法想』破除『法想』，並且說：『這是法（dharma，佛法）、這是毗尼（vinaya，戒律）、這是佛陀（Buddha，佛教創始人）所教導的。』他的見解和忍耐與正法相異，他進行破僧的舍羅（sara，抽籤）儀式，進行羯磨（karma，儀式）。像這樣，優波離！這個人會墮入地獄一劫（kalpa，極長的時間單位）受苦。對於『疑』與『不疑』的四句判斷也是如此，對於『非法想』的四句判斷也是如此，乃至對於『說』與『不說』的判斷也是如此。」（破僧揵度（sanghabheda-skandhaka，關於僧團分裂的章節）全部結束）
四分律卷第四十七(三分之十一)
姚秦罽賓三藏佛陀耶舍（Buddhayasas，譯經師）共竺佛念（Dharmajnanin，譯經師）等譯
滅諍揵度（adhikaranasamatha-skandhaka，關於平息爭端的章節）第十六之一
爾時世尊（Bhagavan，佛陀的尊稱）在舍衛國（Sravasti，古印度城市）。當時，迦留陀夷（Kaludayi，比丘名）與六群比丘（chabbaggiya bhikkhu，六個行為不端的比丘）前往阿夷羅跋提河（Ajiravati，河流名）中沐浴。迦留陀夷沐浴完畢後上岸，穿了六群比丘的衣服，以為是自己的衣服，沒有仔細看就離開了。六群比丘洗浴完畢後上岸，沒有看到自己的衣服，只看到迦留陀夷的衣服，就說：『迦留陀夷偷了我們的衣服。』在當事人不在場的情況下，就進行了滅擯羯磨（ukshepaniya-kamma，驅逐出僧團的儀式）。迦留陀夷聽說後心生疑慮，就前往世尊處，頂禮佛足後坐在一旁，將事情的經過詳細地告訴了佛陀。佛陀問道：『你以什麼樣的心態拿取衣服？』他回答說：『我以為是自己的衣服才拿的，沒有偷盜的心。』佛陀說：『這不算犯戒，不應該不仔細看就穿衣服，不應該在當事人不在場的情況下就進行羯磨：呵責羯磨（tajjaniya-kamma，譴責的儀式）、擯羯磨（pabbajaniya-kamma，驅逐出僧團的儀式）、依止羯磨（nissaya-kamma，要求依止的儀式）、遮不至白衣家羯磨（patisaraniya-kamma，禁止前往在家信徒家的儀式）、舉羯磨（ukkhepaniya-kamma，暫停資格的儀式）、滅擯羯磨（ukshepaniya-kamma，驅逐出僧團的儀式）。如果進行了這些羯磨，則羯磨無效，會犯突吉羅（dukkhata，輕罪）。從今以後，爲了比丘們能夠通過現前毗尼（sammukha-vinaya，當面解決爭端的規則）來平息爭端，應當這樣宣說現前毗尼。』
【English Translation】 English version: Suffering in the kalpaniraya (hell realm) is endless. The same applies to the statement of 'dharma-samjna' (perception of the Dharma) overcoming 'adharma-samjna' (perception of non-Dharma). Upali (one of the ten great disciples of the Buddha)! If a bhikkhu (Buddhist monk) speaks the Dharma unlawfully and persists in this wrong action, disrupting the harmony of the sangha (Buddhist monastic community), he uses 'dharma-samjna' to overcome 'dharma-samjna' and says: 'This is Dharma (the teachings), this is Vinaya (the monastic rules), this is what the Buddha (the founder of Buddhism) taught.' His views and tolerance are different from the true Dharma, and he performs the sara (lottery) ceremony to divide the sangha, and performs karma (ritual). Like this, Upali! This person will fall into hell and suffer for one kalpa (an extremely long period of time). The same applies to the fourfold judgment of 'doubt' and 'no doubt,' the same applies to the fourfold judgment of 'adharma-samjna,' and so on, even to the judgment of 'speaking' and 'not speaking.' (The Sanghabheda-skandhaka (section on the division of the sangha) is completely finished)
Four-Part Vinaya, Volume 47 (11/3)
Translated by Tripiṭaka Master Buddhayasas (translator) from Kipin of the Yao Qin Dynasty, together with Dharmajnanin (translator) and others
Adhikaranasamatha-skandhaka (section on the settlement of disputes), the first of the sixteenth
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was in Sravasti (an ancient Indian city). At that time, Kaludayi (name of a bhikkhu) and the group of six bhikkhus (chabbaggiya bhikkhu, a group of six misbehaving monks) went to bathe in the Ajiravati River (name of a river). After Kaludayi finished bathing and came ashore, he put on the clothes of the group of six bhikkhus, thinking they were his own, and left without looking carefully. After the group of six bhikkhus finished bathing and came ashore, they did not see their own clothes, but only saw Kaludayi's clothes, and said: 'Kaludayi stole our clothes.' Without the person being present, they performed the ukshepaniya-kamma (act of suspension from the sangha). When Kaludayi heard this, he became suspicious and went to the Bhagavan, prostrated at his feet, and sat to one side, explaining the matter in detail to the Buddha. The Buddha asked: 'With what intention did you take the clothes?' He replied: 'I took them because I thought they were my own clothes, not with the intention of stealing.' The Buddha said: 'This is not an offense, one should not put on clothes without looking carefully, and one should not perform karma without the person being present: tajjaniya-kamma (act of censure), pabbajaniya-kamma (act of expulsion), nissaya-kamma (act of dependence), patisaraniya-kamma (act of forbidding access to laypeople's homes), ukkhepaniya-kamma (act of suspension), ukshepaniya-kamma (act of expulsion). If these karmas are performed, the karma is invalid, and one commits a dukkata (minor offense). From now on, in order for the bhikkhus to settle disputes through sammukha-vinaya (rules for settling disputes in the presence of all parties), the sammukha-vinaya should be proclaimed in this way.'
爾時世尊在王舍城。時沓婆摩羅子，不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。時諸比丘皆言：「犯重罪。」即問言：「汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」彼不憶犯波羅夷、僧伽婆尸沙、偷蘭遮，答言：「我不憶犯如是罪。」即語諸比丘言：「長老！莫數詰問我。」諸比丘故詰問不止。彼作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「自今已去，聽為沓婆摩羅子作憶念毗尼白四羯磨。應如是與。沓婆摩羅子應往僧中，偏露右肩、脫革屣、右膝著地，合掌白如是言：『大德僧聽！我沓婆摩羅子不犯重罪，諸比丘言：「我犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。」諸比丘問我言：「汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」我不憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，答言：「我不憶犯如是重罪。諸長老！不須數數難詰問我。」而諸比丘故難詰不止。我今不憶念，從僧乞憶念毗尼，愿僧與我憶念毗尼，慈愍故。』如是第二、第三乞。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此沓婆摩羅子，不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。諸比丘皆言：「犯重罪波羅夷乃至偷蘭遮。」諸比丘問言：「汝憶犯重罪波羅夷乃至偷蘭遮不？」彼不憶犯重罪，即答言：「我不犯重罪。諸長老！不須難詰我
【現代漢語翻譯】 現代漢語譯本 當時，世尊在王舍城（Rājagṛha）。當時，沓婆摩羅子（Tābamālaputta），沒有犯下波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Saṃghādisesa，僧殘罪）、偷蘭遮（Thullaccaya，粗罪）等重罪。但當時的比丘們都說：『他犯了重罪。』於是就問他：『你記得犯過波羅夷、僧伽婆尸沙、偷蘭遮等重罪嗎？』他回憶不起來犯過波羅夷、僧伽婆尸沙、偷蘭遮等罪，回答說：『我不記得犯過這樣的罪。』於是就對那些比丘們說：『長老們！不要再三詰問我了。』但比丘們仍然不停地詰問。他這樣想：『我該怎麼辦呢？』就稟告了眾比丘。眾比丘稟告了佛陀，佛陀說：『從今以後，允許為沓婆摩羅子作憶念毗尼（憶念律）的白四羯磨（四次宣告的羯磨）。應該這樣進行：沓婆摩羅子應該前往僧團中，袒露右肩、脫掉革屣（皮鞋）、右膝著地，合掌稟白說：『大德僧眾請聽！我沓婆摩羅子沒有犯下重罪，但眾比丘說：「我犯了波羅夷、僧伽婆尸沙、偷蘭遮等重罪。」眾比丘問我：「你記得犯過波羅夷、僧伽婆尸沙、偷蘭遮等重罪嗎？」我不記得犯過波羅夷、僧伽婆尸沙、偷蘭遮等重罪，回答說：「我不記得犯過這樣的重罪。諸位長老！不需要再三為難詰問我。」」但眾比丘仍然不停地為難詰問。我現在不記得了，所以向僧團請求憶念毗尼，希望僧團能慈悲地賜予我憶念毗尼。』這樣請求第二遍、第三遍。僧團中應該選出有能力進行羯磨的人，如上所述，作如下宣告：『大德僧眾請聽！這位沓婆摩羅子，沒有犯下波羅夷、僧伽婆尸沙、偷蘭遮等重罪。眾比丘都說：「他犯了波羅夷乃至偷蘭遮等重罪。」眾比丘問他說：「你記得犯過波羅夷乃至偷蘭遮等重罪嗎？」他不記得犯過重罪，就回答說：「我沒有犯過重罪。諸位長老！不需要為難詰問我。
【English Translation】 English version At that time, the World-Honored One was in Rājagṛha (王舍城). At that time, Tābamālaputta (沓婆摩羅子) had not committed any grave offenses such as Pārājika (波羅夷, expulsion offense), Saṃghādisesa (僧伽婆尸沙, formal meeting offense), or Thullaccaya (偷蘭遮, serious offense). However, the monks were saying, 'He has committed a grave offense.' They asked him, 'Do you remember committing grave offenses such as Pārājika, Saṃghādisesa, or Thullaccaya?' He did not remember committing Pārājika, Saṃghādisesa, or Thullaccaya, and replied, 'I do not remember committing such offenses.' Then he said to the monks, 'Venerable elders! Do not repeatedly question me.' But the monks continued to question him incessantly. He thought to himself, 'What should I do?' He reported this to the monks. The monks reported it to the Buddha. The Buddha said, 'From now on, I allow the Saṃgha to perform the Act of Remembrance (憶念毗尼) with four announcements (白四羯磨) for Tābamālaputta. It should be done as follows: Tābamālaputta should go to the Saṃgha, expose his right shoulder, remove his leather sandals (革屣), kneel on his right knee, and with palms joined together, announce: 'Venerable Saṃgha, please listen! I, Tābamālaputta, have not committed any grave offenses, but the monks say, "I have committed grave offenses such as Pārājika, Saṃghādisesa, and Thullaccaya." The monks asked me, "Do you remember committing grave offenses such as Pārājika, Saṃghādisesa, and Thullaccaya?" I do not remember committing grave offenses such as Pārājika, Saṃghādisesa, and Thullaccaya, and replied, "I do not remember committing such grave offenses. Venerable elders! There is no need to repeatedly trouble me with questions."' But the monks continued to trouble him with questions incessantly. Now, I do not remember, so I request the Act of Remembrance from the Saṃgha, hoping that the Saṃgha will compassionately grant me the Act of Remembrance.' He should request this a second and third time. Among the Saṃgha, someone capable of performing the act should be chosen, as described above, and make the following announcement: 'Venerable Saṃgha, please listen! This Tābamālaputta has not committed any grave offenses such as Pārājika, Saṃghādisesa, or Thullaccaya. The monks are saying, "He has committed grave offenses such as Pārājika, and even Thullaccaya." The monks asked him, "Do you remember committing grave offenses such as Pārājika, and even Thullaccaya?" He does not remember committing grave offenses, and replied, "I have not committed grave offenses. Venerable elders! There is no need to trouble me with questions."
。」而諸比丘故難詰不止。彼不憶犯罪，今從僧乞憶念毗尼。若僧時到僧忍聽，與彼憶念毗尼。白如是。』『大德僧聽！此沓婆摩羅子，不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。諸比丘皆言：「犯波羅夷、僧伽婆尸沙、偷蘭遮。」即問言：「汝憶犯重罪波羅夷乃至偷蘭遮不？」彼不憶犯重罪，即答言：「我不憶犯重罪。諸長老！不須數難詰問我。」而諸比丘故數數難詰不疑。彼不憶罪，今從僧乞憶念毗尼。今僧與沓婆摩羅子作憶念毗尼。誰諸長老忍僧與沓婆摩羅子憶念毗尼者默然，誰不忍者說。此是初羯磨。』第二、第三亦如是說。『僧已忍與沓婆摩羅子憶念羯磨竟，僧忍，默然故，是事如是持。』自今已去，與諸比丘結憶念毗尼滅諍，應如是說憶念毗尼。」
爾時世尊在王舍城。時有比丘名難提，癲狂心亂，多犯眾罪非沙門法，言無齊限，行來出入不順威儀。后還得心，時諸比丘言：「彼犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。」諸比丘問言：「難提！汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」彼即答言：「我先癲狂心亂時多犯眾罪，行來出入不順威儀，非我故作，是癲狂故耳。諸長老！不須數見難詰。」諸比丘故難詰不止。彼比丘作如是念：「我當云何？」白諸比丘。諸比丘白佛，佛言：「聽僧與難提比
【現代漢語翻譯】 現代漢語譯本：』然而那些比丘仍然不停地為難詰問他。他並不記得自己犯了罪，現在向僧團請求憶念毗尼（憶念戒律的羯磨）。如果僧團時機成熟，願意聽取，就給予他憶念毗尼。白如是（宣告如上）。』『大德僧團請聽！這位沓婆摩羅子（Dabba Mallaputta），沒有犯下重罪波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Saṃghādisesa，僧殘罪）、偷蘭遮（Thullaccaya，粗罪）。一些比丘卻說：『犯了波羅夷、僧伽婆尸沙、偷蘭遮。』於是問他說：『你記得犯過重罪波羅夷乃至偷蘭遮嗎？』他不記得犯過重罪，就回答說：『我不記得犯過重罪。諸位長老！不需要多次為難詰問我。』然而那些比丘仍然多次為難詰問，不肯罷休。他不記得自己有罪，現在向僧團請求憶念毗尼。現在僧團要為沓婆摩羅子作憶念毗尼。哪位長老贊同僧團給予沓婆摩羅子憶念毗尼的就默然，誰不贊同就說出來。這是初羯磨（第一次宣告）。』第二次、第三次也像這樣宣告。』僧團已經贊同給予沓婆摩羅子憶念羯磨完畢，僧團贊同，因為默然的緣故，這件事就這樣成立了。』從今以後，與諸位比丘結憶念毗尼以平息爭端，應當像這樣宣告憶念毗尼。 爾時世尊（Bhagavān，佛陀）在王舍城（Rājagṛha）。當時有一位比丘名叫難提（Nanda），癲狂心亂，多次犯下各種罪行，做出不符合沙門（Śrāmaṇa，出家人）身份的事情，言語沒有節制，行為舉止不合威儀。後來他恢復了理智，當時諸位比丘說：『他犯了重罪波羅夷、僧伽婆尸沙、偷蘭遮。』諸位比丘問他說：『難提！你記得犯過重罪波羅夷、僧伽婆尸沙、偷蘭遮嗎？』他回答說：『我先前癲狂心亂的時候，多次犯下各種罪行，行為舉止不合威儀，這不是我故意做的，而是因為癲狂的緣故。諸位長老！不需要多次見到我就為難詰問。』諸位比丘仍然不停地為難詰問。那位比丘這樣想：『我該怎麼辦呢？』就告訴了諸位比丘。諸位比丘稟告了佛陀，佛陀說：『聽從僧團給予難提比
【English Translation】 English version: 'However, those monks continued to press him with questioning. He did not remember committing any offense, and now he requested the Saṃgha for a Mindfulness Vinaya (a Karma for remembering the precepts). If the Saṃgha is ready and willing to listen, then grant him the Mindfulness Vinaya. Announce it thus. 'Listen, venerable Saṃgha! This Dabba Mallaputta (Dabba Mallaputta), has not committed the grave offenses of Pārājika (Pārājika, defeat), Saṃghādisesa (Saṃghādisesa, formal meeting), or Thullaccaya (Thullaccaya, serious offense). Some monks say: 'He has committed Pārājika, Saṃghādisesa, and Thullaccaya.' So they asked him: 'Do you remember committing the grave offenses of Pārājika, and even Thullaccaya?' He did not remember committing any grave offense, and replied: 'I do not remember committing any grave offense. Venerable elders! There is no need to repeatedly question me.' However, those monks still repeatedly questioned him, unwilling to stop. He did not remember any offense, and now he requested the Saṃgha for a Mindfulness Vinaya. Now the Saṃgha will perform the Mindfulness Vinaya for Dabba Mallaputta. Which elders approve of the Saṃgha granting Dabba Mallaputta the Mindfulness Vinaya, let them remain silent; whoever disapproves, let them speak. This is the first Karma (first announcement).' The second and third times are announced in the same way. 'The Saṃgha has approved the completion of the Karma for granting Dabba Mallaputta Mindfulness. The Saṃgha approves, because of the silence, this matter is thus established.' From now on, to resolve disputes by establishing Mindfulness Vinaya with the monks, the Mindfulness Vinaya should be announced in this way. At that time, the Blessed One (Bhagavān, Buddha) was in Rājagṛha (Rājagṛha). At that time, there was a monk named Nanda (Nanda), who was mad and mentally disturbed, and had committed many offenses, acting in ways unbecoming of a Śrāmaṇa (Śrāmaṇa, ascetic), speaking without restraint, and behaving improperly. Later, he regained his senses. At that time, the monks said: 'He has committed the grave offenses of Pārājika, Saṃghādisesa, and Thullaccaya.' The monks asked him: 'Nanda! Do you remember committing the grave offenses of Pārājika, Saṃghādisesa, and Thullaccaya?' He replied: 'When I was previously mad and mentally disturbed, I committed many offenses, behaving improperly, but this was not done intentionally by me, but because of my madness. Venerable elders! There is no need to repeatedly question me.' The monks still continued to press him with questioning. That monk thought: 'What should I do?' He told the monks. The monks reported to the Buddha, and the Buddha said: 'Listen to the Saṃgha granting Nanda
丘不癡毗尼白四羯磨。應如是與。難提比丘應至僧中，偏露右肩、脫革屣、右膝著地，合掌作如是白言：『大德僧聽！我難提比丘，癲狂心亂時多犯眾罪，行來出入不順威儀。后還得心，諸比丘問我言：「汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」我答言：「先癲狂心亂時多犯眾罪，行來出入不順威儀，非我故作，是癲狂心故。諸長老！不須數難詰問我。」而諸比丘故難問不止。我今不癡，從僧乞不癡毗尼。愿僧與我不癡毗尼，慈愍故。』如是第二、第三說。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此難提比丘，癲狂心亂多犯眾罪，言無齊限，出入行來不順威儀。后還得心，諸比丘語言：「汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」即答言：「我先癲狂時多犯眾罪，言無齊限，出入行來不順威儀，此是癲狂，非是故作。諸長老！莫數難詰我。」而諸比丘故難詰不止。此比丘今不癡，從僧乞不癡毗尼。若僧時到僧忍聽，與難提比丘不癡毗尼。白如是。』『大德僧聽！此難提比丘，癲狂心亂多犯眾罪，言無齊限，出入行來不順威儀。后還得心，諸比丘語言：「汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？」即答言：「我先癲狂心亂，多犯眾罪，出入行來不順威儀。此是我癲狂心亂，非是故作。諸長老！
莫數難詰問我。」而諸比丘故難詰不止。此比丘今不癡，從僧乞不癡毗尼。僧今與難提比丘不癡毗尼。誰諸長老忍僧與難提比丘不癡毗尼者默然，誰不忍者說。是初羯磨。』如是第二第三說。『僧已忍與難提比丘不癡毗尼竟，僧忍，默然故，是事如是持。』自今以去，與諸比丘結不癡毗尼滅諍，應如是說不癡毗尼。」
爾時世尊在瞻婆城在伽渠池邊。時世尊十五日布薩白月滿時，前後圍繞，在眾僧前于露地坐。時阿難初夜過已從坐起，偏露右肩、右膝著地、合掌白言：「初夜已過，愿世尊說戒。」時世尊默然，阿難即還復坐。時阿難中夜后夜過、明相已出，復從坐起偏露右肩、右膝著地、合掌白佛言：「中夜后夜已過、明相已出。眾僧坐久，唯愿說戒。」佛告阿難：「眾中不清凈，欲令如來於不清凈眾中羯磨說戒，無有是處。」時阿難默然復坐。爾時長老目連作如是念：「眾中有何等人不清凈？如來作如是言：『眾中不清凈。欲令如來於不清凈眾中羯磨說戒，無有是處。』」時目連即自思惟觀察眾中，以天眼清凈見彼比丘坐，去佛不遠，非沙門自言是沙門、非凈行自言是凈行，但有破戒諸惡不凈，無有白法，邪見覆藏所犯眾惡，如空中樹，雖外有枝葉而內無實。見已念言：「世尊見此比丘故作如是言：『欲令如
【現代漢語翻譯】 現代漢語譯本：『不要再為難地質問我了。』但眾比丘仍然不停地為難地質問。這位比丘現在沒有瘋癲，他向僧團請求授予不癡毗尼（Acittaka-vinaya，不癡罪的懺悔法）。僧團現在授予難提（Nandi）比丘不癡毗尼。哪位長老同意僧團授予難提比丘不癡毗尼的就默然，不同意的請說出來。這是第一次羯磨（kamma，儀式）。』像這樣進行第二、第三次宣告。『僧團已經同意授予難提比丘不癡毗尼，僧團同意，因為默然，此事就這樣決定了。』從今以後，爲了平息比丘之間的爭端，授予不癡毗尼，應該這樣宣告不癡毗尼。」
當時，世尊（Bhagavan）在瞻婆城（Campā）的伽渠池（Gaggara Pokkharani）邊。那時，世尊在十五日布薩（Uposatha，齋戒日）白月圓滿之時，被前後圍繞，在眾僧面前于露天而坐。當時，阿難（Ānanda）在初夜過後從座位上起身，袒露右肩、右膝著地、合掌稟告說：『初夜已經過去，愿世尊宣說戒律。』當時世尊默然不語，阿難就回到座位上坐下。當時，阿難在中夜后夜過去、黎明將要出現時，再次從座位上起身，袒露右肩、右膝著地、合掌稟告佛陀說：『中夜后夜已經過去、黎明將要出現。眾僧已經坐了很久，唯愿世尊宣說戒律。』佛陀告訴阿難：『大眾之中不清凈，要讓如來（Tathāgata）在不清凈的大眾之中進行羯磨宣說戒律，這是不可能的。』當時阿難默然地回到座位上坐下。當時，長老目犍連（Moggallāna）這樣想：『大眾之中有什麼樣的人不清凈？如來說這樣的話：『大眾之中不清凈。要讓如來在不清凈的大眾之中進行羯磨宣說戒律，這是不可能的。』』當時目犍連就自己思惟觀察大眾，以清凈的天眼看見那位比丘坐在離佛陀不遠的地方，不是沙門（Samaṇa，出家人）卻自稱是沙門、不是凈行者卻自稱是凈行者，只有破戒的各種邪惡不凈，沒有任何清白的法，邪見覆蓋隱藏所犯的各種罪惡，就像空中的樹，雖然外面有枝葉而裡面沒有實質。看見之後心想：『世尊因為看見這位比丘的緣故才這樣說：『要讓如來於不清凈的大眾之中進行羯磨宣說戒律，這是不可能的。』
【English Translation】 English version: 『Do not continue to harass me with difficult questions.』 But the bhikkhus continued to harass him with difficult questions. This bhikkhu is now not insane; he asks the Sangha for the Acittaka-vinaya (procedure for expiation of an offense committed in insanity). The Sangha now grants the Acittaka-vinaya to the bhikkhu Nandi. Let those elders who approve of the Sangha granting the Acittaka-vinaya to the bhikkhu Nandi remain silent; let those who do not approve speak. This is the first kamma (formal act).』 Thus it is proclaimed a second and third time. 『The Sangha has approved granting the Acittaka-vinaya to the bhikkhu Nandi; the Sangha approves, because it is silent; thus this matter is decided.』 From now on, to settle disputes among the bhikkhus, in granting the Acittaka-vinaya, the Acittaka-vinaya should be proclaimed in this way.」
At that time, the Blessed One (Bhagavan) was dwelling in Campā (city), near the Gaggara Pokkharani (lotus pond). Then, on the fifteenth day, the Uposatha (day of observance), when the white moon was full, the Blessed One, surrounded by bhikkhus before and behind, was seated in the open. Then, after the first watch of the night had passed, Ānanda (disciple) rose from his seat, arranged his upper robe over one shoulder, knelt with his right knee on the ground, and, raising his joined hands, said: 『The first watch of the night has passed; may the Blessed One recite the Pāṭimokkha (code of monastic rules).』 The Blessed One remained silent, and Ānanda sat down again. Then, after the middle watch and the last watch of the night had passed, and the dawn was breaking, Ānanda rose from his seat again, arranged his upper robe over one shoulder, knelt with his right knee on the ground, and, raising his joined hands, said to the Buddha: 『The middle watch and the last watch of the night have passed, and the dawn is breaking. The Sangha has been sitting for a long time; may the Blessed One recite the Pāṭimokkha.』 The Buddha said to Ānanda: 『The assembly is not pure; it is not possible for the Tathāgata (the thus-gone one) to perform the kamma and recite the Pāṭimokkha in an impure assembly.』 Then Ānanda silently sat down again. At that time, the elder Moggallāna (disciple) thought to himself: 『What kind of person in the assembly is impure? The Tathāgata said: 『The assembly is not pure; it is not possible for the Tathāgata to perform the kamma and recite the Pāṭimokkha in an impure assembly.』』 Then Moggallāna contemplated the assembly with his purified divine eye and saw a certain bhikkhu sitting not far from the Buddha, who was not a Samaṇa (ascetic) but claimed to be a Samaṇa, not a pure-liver but claimed to be a pure-liver, full of broken precepts, evil, and impurity, without any white (pure) qualities, his evil deeds covered by wrong views, like a tree in the sky, with branches and leaves on the outside but no substance inside. Having seen this, he thought: 『The Blessed One said this because he saw this bhikkhu: 『It is not possible for the Tathāgata to perform the kamma and recite the Pāṭimokkha in an impure assembly.』
來於不清凈眾中羯磨說戒者無有是處。』」時目連從坐起，往彼比丘所語言：「汝今可起，世尊知汝見汝，出去滅去，汝不應此中住。」時目連捉彼比丘臂牽著門外，還白世尊言：「眾已清凈，愿世尊說戒。」佛告目連：「不應如是，若於異時亦不應如是。目連！令彼伏罪然後與罪，不應不自伏罪而與罪。自今已去，為諸比丘結自言治滅諍，應如是說自言治。」
爾時世尊在舍衛國。時舍衛諸比丘諍，眾僧求覓罪，如法、如毗尼、如佛所教。爾時佛告諸比丘：「應多求覓罪用多人知法者語。自今已去，為諸比丘結用多人語滅諍法，應如是說用多人語。」
爾時世尊在釋翅瘦。有比丘字象力，喜論議共外道論，得切問時，前後言語相違。于僧中問時，亦復如是前後言語相違，在眾中故作妄語。時諸外道皆共譏嫌：「沙門釋子！不知慚愧，但作妄語，自言：『我知正法。』如是有何正法？得切問時，前後言語相違，故作妄語。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責象力釋子言：「云何與外道論，得切問時，前後言語相違；在眾僧中問時，亦前後言語相違耶？」諸比丘往佛所，頭面禮足以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責象力釋子言：「汝所為非，非威儀、非沙門法
【現代漢語翻譯】 現代漢語譯本：'在不清凈的僧團中羯磨（Karma，業）說戒是不允許的。'當時，目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）從座位上起身，走到那位比丘面前說：'你現在可以離開了，世尊（Lord Buddha）知道你、看見你，出去，消失吧，你不應該住在這裡。'當時，目連抓住那位比丘的手臂，把他拉到門外，然後回來稟告世尊說：'僧團已經清凈了，希望世尊說戒。'佛告訴目連：'不應該這樣做，如果是在其他時候也不應該這樣做。目連！讓他先伏罪，然後再給他罪，不應該不自己伏罪就給他罪。從今以後，為各位比丘制定自言治（self-declaration resolution）來平息爭端，應該這樣說自言治。' 當時，世尊在舍衛國（Sravasti，古印度城市）。當時，舍衛國的各位比丘發生爭執，僧團尋找罪過，如法、如毗尼（Vinaya，戒律）、如佛所教導的那樣。當時，佛告訴各位比丘：'應該多多尋找罪過，用多數人知法者的意見。從今以後，為各位比丘制定用多數人語（majority vote resolution）來平息爭端的方法，應該這樣說用多數人語。' 當時，世尊在釋翅瘦（釋迦族居住地附近的一個地方）。有一位比丘名叫象力（Hastabala），喜歡與外道（non-Buddhist ascetics）辯論，當被追問時，前後言語自相矛盾。在僧團中被提問時，也同樣前後言語自相矛盾，在眾人面前故意說謊。當時，各位外道都一起譏諷：'沙門釋子（Shramana Shakya，釋迦族的出家弟子）！不知羞愧，只會說謊，還自稱：『我知道正法（Righteous Dharma）。』像這樣有什麼正法可言？當被追問時，前後言語自相矛盾，故意說謊。'當時，各位比丘聽了這些話，其中少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知慚愧的人，責備象力釋子說：'為什麼與外道辯論，當被追問時，前後言語自相矛盾；在僧團中被提問時，也前後言語自相矛盾呢？'各位比丘前往佛所，頭面禮足，將這些因緣詳細地稟告世尊。世尊當時因為這些因緣召集比丘僧團，呵責象力釋子說：'你所做的事情是不對的，不是威儀、不是沙門（Shramana，出家人）的法
【English Translation】 English version: 'It is not permissible to recite the precepts through Karma (action, deed) in an impure assembly.' Then, Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) rose from his seat, went to that bhikkhu (monk) and said: 'You may now leave, the Lord Buddha knows you, sees you, go out, disappear, you should not stay here.' Then, Maudgalyayana grabbed the bhikkhu's arm, dragged him outside the door, and returned to report to the Lord Buddha: 'The Sangha (monastic community) is now pure, may the Lord Buddha recite the precepts.' The Buddha told Maudgalyayana: 'It should not be done like this, nor should it be done like this at other times. Maudgalyayana! Let him confess his offense first, and then give him the punishment, one should not give punishment without confessing the offense oneself. From now on, establish self-declaration resolution for the bhikkhus to resolve disputes, one should say self-declaration resolution like this.' At that time, the Lord Buddha was in Sravasti (an ancient Indian city). At that time, the bhikkhus in Sravasti were in dispute, and the Sangha was seeking the offense, according to the Dharma (teachings), according to the Vinaya (monastic rules), as taught by the Buddha. At that time, the Buddha told the bhikkhus: 'One should seek the offense more diligently, and use the opinion of those who know the Dharma among the majority. From now on, establish the method of using the majority vote resolution for the bhikkhus to resolve disputes, one should say using the majority vote like this.' At that time, the Lord Buddha was in Shishoushou (a place near where the Shakya clan lived). There was a bhikkhu named Hastabala (Elephant Strength), who liked to debate with non-Buddhist ascetics, and when questioned closely, his words contradicted each other. When questioned in the Sangha, his words also contradicted each other, and he deliberately lied in front of the assembly. At that time, all the non-Buddhist ascetics ridiculed him together: 'Shramana Shakya (ascetic of the Shakya clan)! You are shameless, you only lie, and you claim: 『I know the Righteous Dharma.』 What Righteous Dharma is there like this? When questioned closely, your words contradict each other, and you deliberately lie.' At that time, the bhikkhus heard these words, and among them, those who were content with little desire, practiced dhuta (ascetic practices), were happy to learn the precepts, and knew shame, rebuked the Shramana Hastabala, saying: 'Why do you debate with non-Buddhist ascetics, and when questioned closely, your words contradict each other; and when questioned in the Sangha, your words also contradict each other?' The bhikkhus went to the Buddha, prostrated themselves at his feet, and reported these causes and conditions to the Lord Buddha in detail. The Lord Buddha then gathered the bhikkhu Sangha because of these causes and conditions, and rebuked the Shramana Hastabala, saying: 'What you have done is wrong, it is not dignified, it is not the Dharma of a Shramana (ascetic)'
、非凈行、非隨順行，所不應為。云何汝與外道論議，得切問時，前後言語相違；在眾中問，亦復前後言語相違，故作妄語耶？」世尊以無數方便訶責象力已，告諸比丘：「應與彼比丘作罪處所白四羯磨。應如是與。集僧，集僧已為作舉，作舉已為作憶念，作憶念已與罪。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此象力釋子好論議，與外道論，得切問時前後言語相違；設於眾僧中問，亦前後言語相違，眾中故作妄語。若僧時到僧忍聽，僧今與象力釋子作罪處所羯磨。「汝象力！無利不善得。汝得切問時，前後言語相違；設眾僧中問時亦復如是，在眾中故作妄語。」白如是。』『大德僧聽！此象力釋子好論議，與外道論得切問時，前後言語相違；在眾僧中問時亦復如是，在眾中故作妄語。今僧與象力釋子作罪處所羯磨。「汝象力！無利不善得，汝得切問時前後言語相違，在眾中問時亦復如是，在眾中故作妄語。」誰諸長老忍僧與象力釋子作罪處所羯磨者默然，誰不忍者說。是初羯磨。』第二、第三如是說。『僧已忍與象力釋子作罪處所羯磨竟，僧忍，默然故，是事如是持。』自今已去，為諸比丘結罪處所滅諍法，應作如是說結罪處所。」
爾時世尊在舍衛國。時舍衛諸比丘共諍，諸比丘多犯眾戒非沙門
【現代漢語翻譯】 現代漢語譯本： 『不符合清凈的行為，不符合隨順正法的行為，這些都是不應該做的。你為什麼與外道辯論，在被追問要點時，前後言語自相矛盾；在僧眾中被提問時，也同樣前後言語自相矛盾，所以你是在說謊嗎？』世尊用無數種方便法門呵斥象力（Xiangli，比丘的名字）之後，告訴各位比丘：『應當對比丘象力進行罪處所白四羯磨（zuichusu bai si jiemo，一種僧團的處分儀式）。應當這樣做：召集僧眾，召集僧眾后，對他進行舉罪，舉罪之後，對他進行憶念（憶念他所犯的錯誤），憶念之後，給予他罪罰。僧眾中應當選擇能夠執行羯磨的人，按照上面的方法，這樣宣告：『大德僧眾請聽！這位象力釋子（Xiangli Shizi，像力的另一個稱呼）喜歡辯論，與外道辯論，在被追問要點時前後言語自相矛盾；如果在僧眾中被提問，也同樣前後言語自相矛盾，所以在僧眾中說謊。如果僧眾認為時機已到，僧眾願意聽取，僧眾現在對比丘象力釋子進行罪處所羯磨。「你像力！你獲得了無利益和不善的結果。你在被追問要點時，前後言語自相矛盾；在僧眾中被提問時也同樣如此，所以在僧眾中說謊。」這樣宣告。』『大德僧眾請聽！這位象力釋子喜歡辯論，與外道辯論，在被追問要點時前後言語自相矛盾；在僧眾中被提問時也同樣如此，所以在僧眾中說謊。現在僧眾對比丘象力釋子進行罪處所羯磨。「你像力！你獲得了無利益和不善的結果，你在被追問要點時前後言語自相矛盾，在僧眾中被提問時也同樣如此，所以在僧眾中說謊。」哪位長老贊同僧眾對比丘象力釋子進行罪處所羯磨的請默然，不贊同的請說出來。這是第一次羯磨。』第二次、第三次也這樣說。『僧眾已經贊同對比丘象力釋子進行罪處所羯磨完畢，僧眾贊同，因為默然，這件事就這樣成立了。』從今以後，爲了各位比丘制定罪處所滅諍法（zuichusu miezheng fa，一種解決僧團內部爭端的法規），應當這樣宣告罪處所。
當時，世尊在舍衛國（Shewei Guo，古印度國家）。當時舍衛國的各位比丘互相爭吵，很多比丘違反了眾多的戒律，行為不像沙門（Shamen，出家修行者）。
【English Translation】 English version: 『Actions that are not pure conduct, actions that are not in accordance with the Dharma, these are things that should not be done. Why do you debate with outsiders, and when questioned closely, your words contradict themselves; when questioned in the Sangha (sengzhong, monastic community), your words also contradict themselves, so are you lying?』 After the World-Honored One (Shizun, another name for Buddha) rebuked Xiangli (Xiangli, name of a bhikkhu) with countless skillful means, he told the bhikkhus (biqiu, monks): 『The bhikkhu Xiangli should be given a 'zuichusu bai si jiemo' (zuichusu bai si jiemo, a type of disciplinary procedure in the Sangha). It should be done like this: Gather the Sangha, and after gathering the Sangha, accuse him, and after accusing him, remind him (remind him of the mistakes he has made), and after reminding him, give him punishment. Among the Sangha, one should choose someone who is capable of performing the karma (jiemo, ritual), and declare it in this way according to the above method: 『Venerable Sangha, please listen! This Xiangli Shizi (Xiangli Shizi, another name for Xiangli) likes to debate, and when debating with outsiders, his words contradict themselves when questioned closely; if he is questioned in the Sangha, his words also contradict themselves, so he is lying in the Sangha. If the Sangha thinks the time has come, and the Sangha is willing to listen, the Sangha will now perform the 'zuichusu jiemo' for the bhikkhu Xiangli Shizi. 「You Xiangli! You have obtained unprofitable and unwholesome results. When you are questioned closely, your words contradict themselves; when you are questioned in the Sangha, it is also the same, so you are lying in the Sangha.」 Declare it like this.』 『Venerable Sangha, please listen! This Xiangli Shizi likes to debate, and when debating with outsiders, his words contradict themselves when questioned closely; when he is questioned in the Sangha, it is also the same, so he is lying in the Sangha. Now the Sangha will perform the 'zuichusu jiemo' for the bhikkhu Xiangli Shizi. 「You Xiangli! You have obtained unprofitable and unwholesome results, when you are questioned closely, your words contradict themselves, when you are questioned in the Sangha, it is also the same, so you are lying in the Sangha.」 Which elders agree that the Sangha should perform the 'zuichusu jiemo' for the bhikkhu Xiangli should remain silent, and those who do not agree should speak up. This is the first karma.』 The second and third times should be said in the same way. 『The Sangha has already agreed to perform the 'zuichusu jiemo' for the bhikkhu Xiangli, the Sangha agrees, because of the silence, this matter is established. From now on, in order to establish the 'zuichusu miezheng fa' (zuichusu miezheng fa, a regulation to resolve disputes within the Sangha) for the bhikkhus, the 'zuichusu' should be declared in this way.
At that time, the World-Honored One was in Shewei Guo (Shewei Guo, an ancient Indian country). At that time, the bhikkhus in Shewei Guo were arguing with each other, and many bhikkhus violated many precepts, and their behavior was not like that of a Shamen (Shamen, a renunciate practitioner).
法，亦作亦說出入無限。彼諸比丘自作如是念：「我曹多犯眾戒非沙門法，亦作亦說出入無限。若我曹還自共善問此事，或能令此諍事轉深重經歷年月，不得如法、如毗尼、如佛所教滅除諍事，令僧不得安樂。」時諸比丘白佛，佛言：「應滅此諍猶如草覆。自今已去，為諸比丘結如草覆地滅諍法，應如是說如草覆地。」
爾時世尊在拘睒彌。拘睒彌比丘共比丘諍，比丘共比丘尼諍，比丘尼共比丘諍，比丘尼共比丘尼諍。有闡陀比丘，舍比丘助比丘尼作伴黨。時諸比丘聞，中有少欲知足行頭陀、樂行學戒、知慚愧者，嫌責諸比丘已，往世尊所，頭面禮足，在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，以無數方便訶責諸比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何拘睒彌比丘共諍，比丘共比丘諍、比丘共比丘尼諍、比丘尼共比丘諍、比丘尼共比丘尼諍，闡陀比丘舍比丘助比丘尼與作伴黨耶？」以無數方便呵責已，告諸比丘：「有四種諍：言諍、覓諍、犯諍、事諍。云何言諍？比丘共比丘諍，言引十八諍事：法非法、若毗尼非毗尼，乃至說不說。若以如是相共諍言語，遂彼此共鬥，是為言諍。云何覓諍？若比丘與比丘覓罪，以三舉事：破戒、破見、破威儀見聞疑，作如是
【現代漢語翻譯】 現代漢語譯本：法，也作法，也說出入無限。那些比丘自己這樣想：『我們多次違犯戒律，不像沙門（Śrāmaṇa）[出家修行者]那樣，也作法，也說出入無限。如果我們再互相爭論這件事，或許會使這場爭端變得更加嚴重，經歷漫長的歲月，不能如法、如毗尼（Vinaya）[戒律]、如佛所教導的那樣消除爭端，使僧團不得安樂。』當時，眾比丘稟告佛陀，佛陀說：『應當像用草覆蓋地面一樣平息這場爭端。從今以後，為眾比丘制定如草覆地滅諍法，應當像這樣說如草覆地。』
當時，世尊在拘睒彌（Kauśāmbī）。拘睒彌的比丘和比丘爭吵，比丘和比丘尼（Bhikṣuṇī）[出家女修行者]爭吵，比丘尼和比丘爭吵，比丘尼和比丘尼爭吵。有一位闡陀（Chanda）比丘，捨棄比丘而幫助比丘尼結黨。當時，眾比丘聽到這件事，其中有少欲知足、奉行頭陀行（dhūta）[苦行]、樂於學習戒律、知慚愧的人，責備那些比丘后，前往世尊處，頭面禮足，在一旁坐下，將這件事的緣由詳細地稟告世尊。世尊當時因為這件事召集比丘僧團，用無數種方法呵責那些比丘：『你們所做的事情不對，不合威儀、不像沙門法、不是清凈的行為、不隨順修行，是不應該做的。為什麼拘睒彌的比丘互相爭吵，比丘和比丘爭吵、比丘和比丘尼爭吵、比丘尼和比丘爭吵、比丘尼和比丘尼爭吵，闡陀比丘捨棄比丘而幫助比丘尼結黨呢？』用無數種方法呵責后，告訴眾比丘：『有四種爭端：言諍、覓諍、犯諍、事諍。什麼是言諍？比丘和比丘爭吵，言語牽扯到十八種爭端：法與非法、毗尼與非毗尼，乃至說與不說。如果因為這樣互相爭吵，於是彼此爭鬥，這就是言諍。什麼是覓諍？如果比丘尋找比丘的罪過，用三種舉罪的方式：破戒、破見、破威儀，通過見聞疑，做出這樣的行為』
【English Translation】 English version: The Dharma, also acting, also speaking, has limitless entrances and exits. Those Bhikshus (monks) thought to themselves: 'We have repeatedly violated the precepts, not like Śrāmaṇas (ascetics), also acting, also speaking, with limitless entrances and exits. If we continue to argue about this matter, it may make this dispute even more serious, lasting for many years, unable to eliminate the dispute according to the Dharma, the Vinaya (monastic rules), and the Buddha's teachings, preventing the Sangha (monastic community) from being at peace.' At that time, the Bhikshus reported to the Buddha, who said: 'This dispute should be extinguished as if covering the ground with grass. From now on, establish the method of extinguishing disputes like covering the ground with grass for the Bhikshus, and it should be said like covering the ground with grass.'
At that time, the World Honored One was in Kauśāmbī. The Bhikshus in Kauśāmbī argued with Bhikshus, Bhikshus argued with Bhikṣuṇīs (nuns), Bhikṣuṇīs argued with Bhikshus, and Bhikṣuṇīs argued with Bhikṣuṇīs. There was a Bhikshu named Chanda who abandoned the Bhikshus and helped the Bhikṣuṇīs form a faction. When the Bhikshus heard about this, some who were content with little desire, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked those Bhikshus and went to the World Honored One, bowed their heads to his feet, sat on one side, and reported the cause of this matter in detail to the World Honored One. The World Honored One then gathered the Bhikshu Sangha because of this matter, and rebuked those Bhikshus with countless methods: 'What you have done is wrong, not in accordance with proper conduct, not like the Dharma of a Śrāmaṇa, not pure conduct, not in accordance with practice, and should not be done. Why are the Bhikshus in Kauśāmbī arguing with each other, Bhikshus arguing with Bhikshus, Bhikshus arguing with Bhikṣuṇīs, Bhikṣuṇīs arguing with Bhikshus, and Bhikṣuṇīs arguing with Bhikṣuṇīs, and why did Bhikshu Chanda abandon the Bhikshus and help the Bhikṣuṇīs form a faction?' After rebuking them with countless methods, he told the Bhikshus: 'There are four kinds of disputes: verbal disputes, seeking disputes, offense disputes, and matter disputes. What is a verbal dispute? Bhikshus arguing with Bhikshus, words involving eighteen kinds of disputes: Dharma and non-Dharma, Vinaya and non-Vinaya, and even speaking and not speaking. If they argue with each other in this way, and then fight each other, this is a verbal dispute. What is a seeking dispute? If a Bhikshu seeks the faults of another Bhikshu, using three ways of accusing: breaking precepts, breaking views, breaking proper conduct, through seeing, hearing, and doubt, doing such actions.'
相覓罪，共語不妄，求伴勢力，安慰其意。若舉作憶念，若安此事不安此事，不癡不脫，是為覓諍。云何犯諍？犯七種罪：波羅夷、僧伽婆尸沙，乃至惡說，是為犯諍。云何事諍？言諍中事作，覓諍中事作，犯諍中事作，是為事諍。
「言諍以何為根？貪恚癡為根、無貪無恚無癡為根、僧為根、界為根、人為根、六諍為根、十八破事為根，是為言諍根。覓諍以何為根？貪恚癡為根、無貪無恚無癡為根、僧為根、界為根、人為根、三舉事為根，是為覓諍根。犯諍以何為根？貪恚癡為根、僧為根、界為根、人為根、三舉事為根、六犯所起為根，是為犯諍根。事諍以何為根？貪恚癡為根、無貪無恚無癡為根、僧為根、界為根、人為根，是為事諍根。
「言諍是善、不善、無記。言諍或善、或不善、或無記。云何言諍是善？比丘共比丘善心諍言，法非法乃至說不說，作如是相共彼此諍言，是為言諍善。云何言諍不善？若比丘共比丘不善心諍言，法非法乃至說不說，以如是相共諍言諍，以此遂成斗諍，是為言諍不善。云何言諍無記？若比丘以無記心諍言，引十八事法非法乃至說不說，以如此事互共諍言，是為言諍無記。覓諍是善、不善、無記耶？覓諍或善、或不善、或無記。云何覓諍是善？是中比丘善心共相伺覓，
【現代漢語翻譯】 現代漢語譯本：尋找罪過，共同談論不妄語，尋求同伴勢力，安慰他們的心意。如果提起（過去）的行為作為憶念，或者安立這件事不安立這件事，不愚癡不脫離（正道），這就是尋找爭端。什麼是觸犯爭端？觸犯七種罪：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪），乃至惡劣的言說，這就是觸犯爭端。什麼是爭端之事？在言語爭端中做事，在尋找爭端中做事，在觸犯爭端中做事，這就是爭端之事。
『言語爭端以什麼為根源？貪、嗔、癡為根源，無貪、無嗔、無癡為根源，僧團為根源，地域為根源，人為根源，六種爭端為根源，十八種破滅之事為根源，這就是言語爭端的根源。尋找爭端以什麼為根源？貪、嗔、癡為根源，無貪、無嗔、無癡為根源，僧團為根源，地域為根源，人為根源，三種舉罪之事為根源，這就是尋找爭端的根源。觸犯爭端以什麼為根源？貪、嗔、癡為根源，僧團為根源，地域為根源，人為根源，三種舉罪之事為根源，六種因觸犯而生起的事為根源，這就是觸犯爭端的根源。爭端之事以什麼為根源？貪、嗔、癡為根源，無貪、無嗔、無癡為根源，僧團為根源，地域為根源，人為根源，這就是爭端之事的根源。』
『言語爭端是善、不善、還是無記？言語爭端或者善，或者不善，或者無記。什麼言語爭端是善？比丘與比丘以善心爭論，關於法與非法，乃至說與不說，以這樣的方式互相爭論，這就是言語爭端是善。什麼言語爭端是不善？如果比丘與比丘以不善心爭論，關於法與非法，乃至說與不說，以這樣的方式互相爭論，因此就形成了鬥爭，這就是言語爭端是不善。什麼言語爭端是無記？如果比丘以無記心爭論，引用十八種事，關於法與非法，乃至說與不說，以這樣的事情互相爭論，這就是言語爭端是無記。尋找爭端是善、不善、還是無記呢？尋找爭端或者善，或者不善，或者無記。什麼尋找爭端是善？這裡面的比丘以善心互相伺察尋找，
【English Translation】 English version: Seeking faults, speaking together without falsehood, seeking companionship and influence, comforting their intentions. If recalling past actions as a remembrance, or establishing this matter or not establishing it, not being foolish and not deviating (from the right path), this is seeking contention. What is transgressing contention? Transgressing seven kinds of offenses: Parajika (expulsion offense), Sanghavasesa (suspension offense), and even evil speech, this is transgressing contention. What are the matters of contention? Acting in matters of verbal contention, acting in matters of seeking contention, acting in matters of transgressing contention, these are the matters of contention.
'What is the root of verbal contention? Greed, hatred, and delusion are the root; non-greed, non-hatred, and non-delusion are the root; the Sangha (community) is the root; the territory is the root; the person is the root; the six contentions are the root; the eighteen matters of destruction are the root, this is the root of verbal contention. What is the root of seeking contention? Greed, hatred, and delusion are the root; non-greed, non-hatred, and non-delusion are the root; the Sangha is the root; the territory is the root; the person is the root; the three acts of accusation are the root, this is the root of seeking contention. What is the root of transgressing contention? Greed, hatred, and delusion are the root; the Sangha is the root; the territory is the root; the person is the root; the three acts of accusation are the root; the six offenses that arise are the root, this is the root of transgressing contention. What is the root of matters of contention? Greed, hatred, and delusion are the root; non-greed, non-hatred, and non-delusion are the root; the Sangha is the root; the territory is the root; the person is the root, this is the root of matters of contention.'
'Is verbal contention good, unwholesome, or neutral? Verbal contention is either good, or unwholesome, or neutral. What verbal contention is good? When monks contend with each other with good intentions, regarding what is Dharma (law, truth) and what is not Dharma, and even regarding what should be said and what should not be said, contending with each other in this way, this is verbal contention that is good. What verbal contention is unwholesome? If monks contend with each other with unwholesome intentions, regarding what is Dharma and what is not Dharma, and even regarding what should be said and what should not be said, contending with each other in this way, and thereby forming a struggle, this is verbal contention that is unwholesome. What verbal contention is neutral? If monks contend with a neutral mind, citing the eighteen matters, regarding what is Dharma and what is not Dharma, and even regarding what should be said and what should not be said, contending with each other about these matters, this is verbal contention that is neutral. Is seeking contention good, unwholesome, or neutral? Seeking contention is either good, or unwholesome, or neutral. What seeking contention is good? Here, monks observe and seek each other with good intentions,'
以三舉事：破戒、破見、破威儀見聞疑，內有五法，令此人無犯無垢污、清凈罪得出，莫令此人有惡名稱流佈，以如是相覓罪共語，不妄求伴勢力安慰其心，作舉作憶念、安此事不安此事、不癡令脫，是為覓諍事善。云何覓諍事不善？若比丘共比丘以不善心覓罪，以三舉事：破戒、破見、破威儀見聞疑，內無五法，欲令此人有犯垢穢不清凈、罪不出，欲令此人不善名流佈，以如是相覓罪共語，不妄求伴勢力、不安慰其心，作舉作憶念、安此事不安此事、癡不脫，是為覓諍事不善。云何覓諍事無記？比丘共比丘無記心覓罪，以三舉事：破戒、破見、破威儀見聞疑，以如是相覓罪共語，不妄求伴勢力安慰其心，作舉作憶念、安此事不安此事、無癡令脫，是為覓諍事無記。
「犯諍是善、是不善、是無記也。犯諍或不善、或無記。云何犯諍是不善？若凡夫人學人故犯罪，是為犯諍不善。云何犯諍無記？若凡夫人學人不故犯戒，無著人不故犯戒，是為犯諍無記。
「事諍是善、是不善、是無記，事諍或善、或不善、或無記。云何事諍善？比丘以善心言諍中事作、覓諍中事作、犯諍中事作，是為事諍善。云何事諍不善？以不善心言諍中事作、覓諍中事作、犯諍中事作，是為事諍不善。若以無記心作，是為事諍無記。
【現代漢語翻譯】 現代漢語譯本 以三種方式處理爭端：觸犯戒律（破戒）、持有邪見（破見）、行為不端（破威儀），基於見聞和懷疑。在處理過程中，如果具備五種條件，就能使這個人沒有過犯、沒有污垢、清凈，罪過得以解除，不讓這個人的惡名傳播。以這樣的方式尋找罪過並一起討論，不虛假地尋求同伴勢力，安慰他的心，進行指控和憶念，確定這件事是否成立，不愚癡，使他解脫。這被稱為善的爭端處理方式。 什麼是不善的爭端處理方式？如果比丘以不善的心尋找其他比丘的罪過，以三種方式：觸犯戒律、持有邪見、行為不端，基於見聞和懷疑。在處理過程中，如果不具備五種條件，就想要使這個人有過犯、有污垢、不清凈，罪過不能解除，想要讓這個人的惡名傳播。以這樣的方式尋找罪過並一起討論，不虛假地尋求同伴勢力，不安慰他的心，進行指控和憶念，確定這件事是否成立，愚癡，不能使他解脫。這被稱為不善的爭端處理方式。 什麼是無記的爭端處理方式？比丘以無記的心尋找其他比丘的罪過，以三種方式：觸犯戒律、持有邪見、行為不端，基於見聞和懷疑。以這樣的方式尋找罪過並一起討論，不虛假地尋求同伴勢力，安慰他的心，進行指控和憶念，確定這件事是否成立，沒有愚癡，使他解脫。這被稱為無記的爭端處理方式。 觸犯爭端是善、不善還是無記？觸犯爭端或者是不善，或者是無記。什麼情況下觸犯爭端是不善的？如果是凡夫或學人故意犯罪，這就是觸犯爭端的不善。 什麼情況下觸犯爭端是無記的？如果是凡夫或學人非故意犯戒，無著者（無著人）非故意犯戒，這就是觸犯爭端的無記。 事件爭端是善、不善還是無記？事件爭端或者是善，或者是不善，或者是無記。什麼情況下事件爭端是善的？比丘以善心在爭端中處理事情、尋找爭端中的事情、觸犯爭端中的事情，這就是事件爭端的善。 什麼情況下事件爭端是不善的？以不善心在爭端中處理事情、尋找爭端中的事情、觸犯爭端中的事情，這就是事件爭端的不善。如果以無記心處理，這就是事件爭端的無記。
【English Translation】 English version There are three ways to handle disputes: breaking precepts (破戒, pò jiè), holding wrong views (破見, pò jiàn), and improper behavior (破威儀, pò wēi yí), based on what is seen, heard, and suspected. If, in the process, five conditions are met, this person can be free from offenses, impurities, and be purified, their sins can be resolved, and their bad reputation will not spread. In this way, seek out faults and discuss them together, do not falsely seek companions for power, comfort their heart, make accusations and recollections, determine whether the matter is established, and without delusion, allow them to be liberated. This is called a good way of handling disputes. What is an unwholesome way of handling disputes? If a Bhikkhu (比丘, bǐ qiū) seeks the faults of another Bhikkhu with an unwholesome mind, in three ways: breaking precepts, holding wrong views, and improper behavior, based on what is seen, heard, and suspected. If, in the process, five conditions are not met, they want this person to have offenses, impurities, and be unpurified, their sins cannot be resolved, and they want this person's bad reputation to spread. In this way, seek out faults and discuss them together, do not falsely seek companions for power, do not comfort their heart, make accusations and recollections, determine whether the matter is established, and with delusion, they cannot be liberated. This is called an unwholesome way of handling disputes. What is an indeterminate way of handling disputes? A Bhikkhu seeks the faults of another Bhikkhu with an indeterminate mind, in three ways: breaking precepts, holding wrong views, and improper behavior, based on what is seen, heard, and suspected. In this way, seek out faults and discuss them together, do not falsely seek companions for power, comfort their heart, make accusations and recollections, determine whether the matter is established, and without delusion, allow them to be liberated. This is called an indeterminate way of handling disputes. Is the offense of dispute wholesome, unwholesome, or indeterminate? The offense of dispute is either unwholesome or indeterminate. When is the offense of dispute unwholesome? If an ordinary person or a learner intentionally commits an offense, this is the unwholesome offense of dispute. When is the offense of dispute indeterminate? If an ordinary person or a learner unintentionally breaks a precept, or a non-attached person (無著人, wú zhuó rén) unintentionally breaks a precept, this is the indeterminate offense of dispute. Is the matter of dispute wholesome, unwholesome, or indeterminate? The matter of dispute is either wholesome, unwholesome, or indeterminate. When is the matter of dispute wholesome? If a Bhikkhu handles matters in a dispute with a wholesome mind, seeks matters in a dispute, or commits matters in a dispute, this is the wholesome matter of dispute. When is the matter of dispute unwholesome? If one handles matters in a dispute with an unwholesome mind, seeks matters in a dispute, or commits matters in a dispute, this is the unwholesome matter of dispute. If one handles it with an indeterminate mind, this is the indeterminate matter of dispute.
「言 言諍 言諍言 言諍諍言
「或有言即是言諍，或有言非言諍，或有言諍即是言，或有言即是諍。或有言非諍，或有諍即是言，或有諍非言。云何有言即是言諍？若比丘共比丘諍言，以十八事法非法乃至說不說，以如是相共諍言，互共鬥彼此不和，是為有言即是言諍。云何有言非言諍？若父共兒語、兒共父語、兒共母語、母共兒語、兄共弟語、弟共兄語、妹共姊語、姊共妹語，若復餘人共語，是為有言非言諍。云何言諍即是言？若比丘共比丘諍言，以十八事法非法乃至說不說，以如是相共諍言，互共鬥彼此不和，是為言諍即是言。云何言即是諍？若比丘共比丘諍言，以十八事法非法乃至說不說，以如是相共諍言，互共鬥彼此不和，是為有言即是諍。云何言不諍？兒共父語、父共兒語、兒共母語、母共兒語、弟共兄語、兄共弟語、妹共姊語、姊共妹語，若復與餘人共語，是為言而不諍。云何諍即是言？若比丘共比丘諍，以十八事法非法乃至說不說，以如是相共諍言，互共鬥彼此不和，是為諍即是言。云何諍而非言？除言諍，若余諍事，覓諍、犯諍、事諍，是為諍而非言。覓覓諍，覓諍覓，覓諍，諍覓(此四句曲解，如上言諍四句不異，故不復重出，此言覓即是覓諍，犯諍、事諍亦如上)。
【現代漢語翻譯】 現代漢語譯本 『言、言諍、言諍言、言諍諍言。』
『有時』言『就是』言諍『，有時』言『不是』言諍『，有時』言諍『就是』言『，有時』言『就是』諍『。有時』言『不是』諍『，有時』諍『就是』言『，有時』諍『不是』言『。什麼叫做』言『就是』言諍『？如果比丘（bhikkhu，佛教僧侶）與比丘之間爭論，以十八事（關於佛法的各種議題）的法與非法，乃至說與不說，以這樣的方式互相爭論，互相爭鬥，彼此不和，這就是』言『就是』言諍『。什麼叫做』言『不是』言諍『？如果是父親和兒子說話，兒子和父親說話，兒子和母親說話，母親和兒子說話，哥哥和弟弟說話，弟弟和哥哥說話，妹妹和姐姐說話，姐姐和妹妹說話，或者其他人互相說話，這就是』言『不是』言諍『。什麼叫做』言諍『就是』言『？如果比丘與比丘之間爭論，以十八事的法與非法，乃至說與不說，以這樣的方式互相爭論，互相爭鬥，彼此不和，這就是』言諍『就是』言『。什麼叫做』言『就是』諍『？如果比丘與比丘之間爭論，以十八事的法與非法，乃至說與不說，以這樣的方式互相爭論，互相爭鬥，彼此不和，這就是』言『就是』諍『。什麼叫做』言『不是』諍『？兒子和父親說話，父親和兒子說話，兒子和母親說話，母親和兒子說話，弟弟和哥哥說話，哥哥和弟弟說話，妹妹和姐姐說話，姐姐和妹妹說話，或者與其他人互相說話，這就是』言『而不是』諍『。什麼叫做』諍『就是』言『？如果比丘與比丘之間爭論，以十八事的法與非法，乃至說與不說，以這樣的方式互相爭論，互相爭鬥，彼此不和，這就是』諍『就是』言『。什麼叫做』諍『而不是』言『？除了』言諍『，如果還有其他的爭端，如尋覓爭端、違犯爭端、事件爭端，這就是』諍『而不是』言『。尋覓尋覓爭端，尋覓爭端尋覓，尋覓爭端，爭端尋覓（這四句曲解，如同上面的』言諍『四句一樣，所以不再重複，這裡說尋覓就是尋覓爭端，違犯爭端、事件爭端也如同上面一樣）。
【English Translation】 English version 『Speech, speech-quarrel, speech-quarrel-speech, speech-quarrel-quarrel-speech.』
『Sometimes speech is speech-quarrel, sometimes speech is not speech-quarrel, sometimes speech-quarrel is speech, sometimes speech is quarrel. Sometimes speech is not quarrel, sometimes quarrel is speech, sometimes quarrel is not speech. What is speech that is speech-quarrel? If a bhikkhu (Buddhist monk) quarrels with another bhikkhu, concerning the eighteen matters of Dharma and non-Dharma, even to saying and not saying, in such a way that they quarrel with each other, fight with each other, and are not in harmony with each other, this is speech that is speech-quarrel. What is speech that is not speech-quarrel? If a father speaks with a son, a son speaks with a father, a son speaks with a mother, a mother speaks with a son, a brother speaks with a younger brother, a younger brother speaks with an elder brother, a younger sister speaks with an elder sister, an elder sister speaks with a younger sister, or if other people speak with each other, this is speech that is not speech-quarrel. What is speech-quarrel that is speech? If a bhikkhu quarrels with another bhikkhu, concerning the eighteen matters of Dharma and non-Dharma, even to saying and not saying, in such a way that they quarrel with each other, fight with each other, and are not in harmony with each other, this is speech-quarrel that is speech. What is speech that is quarrel? If a bhikkhu quarrels with another bhikkhu, concerning the eighteen matters of Dharma and non-Dharma, even to saying and not saying, in such a way that they quarrel with each other, fight with each other, and are not in harmony with each other, this is speech that is quarrel. What is speech that is not quarrel? A son speaks with a father, a father speaks with a son, a son speaks with a mother, a mother speaks with a son, a younger brother speaks with an elder brother, an elder brother speaks with a younger brother, a younger sister speaks with an elder sister, an elder sister speaks with a younger sister, or if speaking with other people, this is speech that is not quarrel. What is quarrel that is speech? If a bhikkhu quarrels with another bhikkhu, concerning the eighteen matters of Dharma and non-Dharma, even to saying and not saying, in such a way that they quarrel with each other, fight with each other, and are not in harmony with each other, this is quarrel that is speech. What is quarrel that is not speech? Apart from speech-quarrel, if there are other disputes, such as seeking disputes, offense disputes, event disputes, this is quarrel that is not speech. Seeking seeking disputes, seeking disputes seeking, seeking disputes, disputes seeking (these four sentences are distorted, like the above four sentences of 'speech-quarrel', so they are not repeated, here it says seeking is seeking disputes, offense disputes, event disputes are also like the above).
「若一比丘，在一比丘現前好言教語，若擯非法非毗尼非佛所教。彼作如是言：『是法是毗尼是佛所教，當受行是。』如是諍事得滅。是為非法滅諍非法相似現前毗尼。一比丘，為二比丘、為三比丘、為僧亦如是。二比丘，為一比丘、為二比丘、為三比丘、為僧亦如是。三比丘，為一比丘、為二比丘、為三比丘、為僧亦如是。若僧，為一比丘、為二比丘、為三比丘、為僧亦如是。若一比丘，在一比丘前好言教語，如法、如毗尼、如佛所教。彼作如是言：『此是法是毗尼是佛所教，汝當受是忍可。』若作如是諍得滅，是為如法滅諍現前毗尼。是中雲何現前法、毗尼、人。云何法現前？所持法滅諍者是。云何毗尼現前？所持毗尼滅諍者是。云何人現前？言議往返者是。若比丘諍事滅已，若更發起者波逸提。若後來比丘，若新受戒者，謂是初諍，若更發起者波逸提。如是一比丘，為二比丘、為三比丘、為僧亦如是。二比丘，為一比丘、二比丘、三比丘、為僧亦如是。三比丘，為一比丘、二比丘、三比丘、為僧亦如是。僧為一比丘好言教語，如法、如毗尼、如佛所教。彼作如是言：『是法、是毗尼、是佛所教，受是忍是。』若如是諍事滅，是為如法滅諍現前毗尼。云何現前法、毗尼、人、僧界。云何法現前？所持法滅諍者是。
【現代漢語翻譯】 現代漢語譯本： 『如果一位比丘（bhikkhu，佛教僧侶），在另一位比丘面前好好地教導，指出哪些不是佛法、不是戒律、不是佛陀的教導。那人這樣說：『這是佛法，這是戒律，這是佛陀的教導，應當接受並奉行。』這樣，爭端就能平息。這被稱為用非佛法來平息爭端，用類似非佛法的方式來實行現前毗尼（vinaya，戒律）。一位比丘，對兩位比丘、三位比丘、僧團（sangha，佛教僧侶團體）也是如此。兩位比丘，對一位比丘、兩位比丘、三位比丘、僧團也是如此。三位比丘，對一位比丘、兩位比丘、三位比丘、僧團也是如此。如果僧團，對一位比丘、兩位比丘、三位比丘、僧團也是如此。 如果一位比丘，在另一位比丘面前好好地教導，指出什麼是如法、如律、如佛所教。那人這樣說：『這是佛法，這是戒律，這是佛陀的教導，你應該接受並認可。』如果這樣爭端得以平息，這被稱為用如法的方式平息爭端，實行現前毗尼。這裡面什麼是現前法、毗尼、人呢？什麼是法現前？就是用所持的佛法來平息爭端。什麼是毗尼現前？就是用所持的戒律來平息爭端。什麼是人現前？就是那些參與討論和辯論的人。 如果比丘之間的爭端已經平息，又再次發起爭端，就犯了波逸提（pācittiya，一種戒律）。如果是後來的比丘，或者新受戒的比丘，聲稱這是最初的爭端，如果再次發起爭端，也犯了波逸提。像這樣，一位比丘，對兩位比丘、三位比丘、僧團也是如此。兩位比丘，對一位比丘、兩位比丘、三位比丘、僧團也是如此。三位比丘，對一位比丘、兩位比丘、三位比丘、僧團也是如此。僧團對一位比丘好好地教導，指出什麼是如法、如律、如佛所教。那人這樣說：『這是佛法，這是戒律，這是佛陀的教導，接受並認可它。』如果這樣爭端得以平息，這被稱為用如法的方式平息爭端，實行現前毗尼。什麼是現前法、毗尼、人、僧團的界限呢？什麼是法現前？就是用所持的佛法來平息爭端。
【English Translation】 English version: 『If a bhikkhu (Buddhist monk), in the presence of another bhikkhu, teaches well, pointing out what is not Dhamma (Buddhist teachings), not Vinaya (monastic rules), and not what the Buddha taught. And that person says: 『This is Dhamma, this is Vinaya, this is what the Buddha taught, you should accept and practice it.』 Thus, the dispute can be settled. This is called settling a dispute with what is not Dhamma, practicing present Vinaya in a way that resembles what is not Dhamma. One bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha (Buddhist monastic community) is also the same. Two bhikkhus, to one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. Three bhikkhus, to one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. If the Sangha, to one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. If a bhikkhu, in the presence of another bhikkhu, teaches well, pointing out what is according to Dhamma, according to Vinaya, and according to what the Buddha taught. And that person says: 『This is Dhamma, this is Vinaya, this is what the Buddha taught, you should accept and approve of it.』 If the dispute is settled in this way, this is called settling a dispute in accordance with Dhamma, practicing present Vinaya. What is present Dhamma, Vinaya, and person here? What is Dhamma present? It is using the Dhamma held to settle the dispute. What is Vinaya present? It is using the Vinaya held to settle the dispute. What is the person present? It is those who participate in the discussion and debate. If a dispute between bhikkhus has been settled, and then it is raised again, it is a pācittiya (an offense requiring confession). If it is a later bhikkhu, or a newly ordained bhikkhu, claiming that this is the initial dispute, if the dispute is raised again, it is also a pācittiya. Like this, one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. Two bhikkhus, to one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. Three bhikkhus, to one bhikkhu, to two bhikkhus, to three bhikkhus, to the Sangha is also the same. The Sangha teaches a bhikkhu well, pointing out what is according to Dhamma, according to Vinaya, and according to what the Buddha taught. And that person says: 『This is Dhamma, this is Vinaya, this is what the Buddha taught, accept and approve of it.』 If the dispute is settled in this way, this is called settling a dispute in accordance with Dhamma, practicing present Vinaya. What are present Dhamma, Vinaya, person, and the boundary of the Sangha? What is Dhamma present? It is using the Dhamma held to settle the dispute.』
云何毗尼現前？所持毗尼滅諍者是。云何人現前？言義往返者是。云何僧現前？同羯磨和合集一處，不來者囑授在現前，應呵者不呵者是。云何界現前？在界內羯磨作制限者是。若諍事滅，若更發起者波逸提。若後來比丘、新受戒者，謂是初諍而更發起者，波逸提。與欲已後悔者波逸提。僧為二比丘、三比丘僧亦如是。」
爾時阿難從坐起，偏露右肩、右膝著地，合掌白世尊言：「言諍以幾滅滅？」佛告阿難：「言諍以二滅滅，以現前毗尼，用多人語。」阿難又問：「頗有言諍以一滅滅，現前毗尼不用多人語耶？」佛告阿難：「有。」問言：「何者是？」佛言：「若一比丘，為一比丘現前好言教語，如法、如毗尼、如佛所教。彼作如是言：『是法是毗尼是佛所教，受是忍是。』如是諍事得滅，是為阿難！言諍以一滅滅！不用多人語。現前義如上。一比丘，為二比丘、三比丘、僧亦如是。二比丘。為一比丘、二比丘、三比丘、僧亦如是。三比丘，為一比丘、二比丘、三比丘、僧亦如是。僧為一比丘好言教語，如法、如毗尼、如佛所教。彼作如是言：『是法是毗尼是佛所教，受是忍是。』若如是諍事滅，是為阿難！言諍以一滅滅，現前毗尼不用多人語。現前義如上。僧為二比丘、三比丘、僧亦如是。」
佛語
【現代漢語翻譯】 現代漢語譯本 什麼是毗尼現前？就是通過持守毗尼（Vinaya，戒律）來平息爭端。 什麼是人現前？就是指在討論中進行義理的往來辯論。 什麼是僧現前？就是指在同一戒場中，僧眾和合聚集在一起，對於未到場的，已委託授權，對於應該呵責的沒有進行呵責。 什麼是界現前？就是在戒場範圍內，羯磨（Karma，業）的運作受到限制。 如果爭端已經平息，又重新發起，則犯波逸提（Pācittiya，一種戒律）。如果後來的比丘（Bhikkhu，佛教僧侶）或新受戒者，聲稱是最初的爭端並重新發起，則犯波逸提。已經同意授權，之後又後悔，則犯波逸提。僧團為兩位比丘、三位比丘，乃至整個僧團的情況也是如此。
這時，阿難（Ānanda，佛陀的十大弟子之一）從座位上起身，袒露右肩，右膝著地，合掌向世尊（Buddha，佛陀）稟告說：『言語上的爭端通過幾種方式可以平息？』佛陀告訴阿難：『言語上的爭端可以通過兩種方式平息，即通過現前毗尼，以及使用多數人的意見。』阿難又問：『是否有一種言語上的爭端可以通過一種方式平息，即現前毗尼，但不使用多數人的意見呢？』佛陀告訴阿難：『有。』阿難問：『是哪一種呢？』佛陀說：『如果一位比丘，為另一位比丘現前好好地教導，如法、如毗尼、如佛所教導的那樣。對方這樣說：『這是法，這是毗尼，這是佛所教導的，我接受並忍受。』這樣，爭端就可以平息。阿難！這就是言語上的爭端通過一種方式平息！不用多數人的意見。現前義如上所述。一位比丘，為兩位比丘、三位比丘、僧團的情況也是如此。兩位比丘，為一位比丘、兩位比丘、三位比丘、僧團的情況也是如此。三位比丘，為一位比丘、兩位比丘、三位比丘、僧團的情況也是如此。僧團為一位比丘好好地教導，如法、如毗尼、如佛所教導的那樣。對方這樣說：『這是法，這是毗尼，這是佛所教導的，我接受並忍受。』如果這樣爭端平息，這就是阿難！言語上的爭端通過一種方式平息，現前毗尼不用多數人的意見。現前義如上所述。僧團為兩位比丘、三位比丘、僧團的情況也是如此。』
佛陀說
【English Translation】 English version What is 'Vinaya (rules of conduct) being present'? It is to quell disputes by upholding the Vinaya. What is 'person being present'? It is referring to the back-and-forth discussion of meanings and principles. What is 'Sangha (community of monks) being present'? It is referring to the Sangha harmoniously gathering in one place for the same Karma (action), those who are absent have entrusted their consent, and those who should be reproached are not reproached. What is 'boundary being present'? It is that within the boundary of the monastic territory, the performance of Karma is restricted. If a dispute has been settled and is then re-ignited, it is a Pācittiya (minor offense). If a later Bhikkhu (monk) or newly ordained person claims it is the initial dispute and re-ignites it, it is a Pācittiya. If consent has been given and is later regretted, it is a Pācittiya. The same applies to the Sangha for two Bhikkhus, three Bhikkhus, or the entire Sangha.
Then Ānanda (one of the ten principal disciples of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms together, said to the Buddha (the enlightened one): 'By how many means are verbal disputes settled?' The Buddha told Ānanda: 'Verbal disputes are settled by two means: by the presence of Vinaya and by using the opinion of the majority.' Ānanda then asked: 'Is there a verbal dispute that can be settled by one means, that is, by the presence of Vinaya, without using the opinion of the majority?' The Buddha told Ānanda: 'There is.' Ānanda asked: 'Which is it?' The Buddha said: 'If one Bhikkhu teaches another Bhikkhu well in person, according to the Dharma (teachings), according to the Vinaya, and according to what the Buddha taught. And the other says: 'This is the Dharma, this is the Vinaya, this is what the Buddha taught, I accept and endure it.' In this way, the dispute can be settled. Ānanda! This is how a verbal dispute is settled by one means! Without using the opinion of the majority. The meaning of 'presence' is as described above. The same applies to one Bhikkhu for two Bhikkhus, three Bhikkhus, or the Sangha. Two Bhikkhus for one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha. Three Bhikkhus for one Bhikkhu, two Bhikkhus, three Bhikkhus, or the Sangha. The Sangha teaches one Bhikkhu well, according to the Dharma, according to the Vinaya, and according to what the Buddha taught. And the other says: 'This is the Dharma, this is the Vinaya, this is what the Buddha taught, I accept and endure it.' If the dispute is settled in this way, this is Ānanda! A verbal dispute is settled by one means, the presence of Vinaya without using the opinion of the majority. The meaning of 'presence' is as described above. The same applies to the Sangha for two Bhikkhus, three Bhikkhus, or the Sangha.'
The Buddha said
阿難：「彼諍比丘，不忍可僧作如是滅諍，聞異住處有好眾僧好上座智慧人，彼諍比丘以此諍事故應往彼住處。若在道路，能得如法、如毗尼、如佛所教滅諍者，是為阿難！言諍以一滅滅，現前毗尼不用多人語。是中現前義如上。若彼諍比丘在道路，不能得如法、如毗尼、如佛所教滅諍者，彼諍比丘應至彼僧中上座有智慧人前作如是言：『我此諍事如是起、如實因是起，僧作如是滅，我不忍可，是故來至長老所。善哉長老！為我如法、如毗尼、如佛所教滅此諍事。若長老能為我等滅此諍事，如法、如毗尼、如佛所教者，我等當於長老前舍此諍事。若長老不能如法、如毗尼、如佛所教滅此諍事者，我等自在作諍，更令罪深重，不如法如毗尼如佛所教滅諍，諸比丘住止不安樂。』彼諍比丘應如是在僧前舍此諍事。此僧應語彼諍比丘言：『長老！諍事若如是起、如實如所因起，如彼眾僧滅諍，若能如實說者，我等當量宜能滅此諍事不？若長老諍事如是起、如實如所因起，如眾僧滅諍，而不如實說。如是長老此諍事更深重，非法非毗尼非佛所教，諍事不得滅，諸比丘不得安樂住。』彼僧應作如是受諍，受已應斷決。若彼諍比丘是下座者，應語言：『小出！我等自共評此事，如法、如毗尼、如佛所教。』若諍比丘是上座者，僧應
【現代漢語翻譯】 現代漢語譯本 阿難問道：『如果那些爭論的比丘，不接受僧團如此平息爭端的方式，聽說其他地方有好的僧團，好的上座（長老），有智慧的人，那麼這些爭論的比丘就應該因為這個爭端前往那些地方。如果在路上，能夠找到如法（符合佛法）、如毗尼（符合戒律）、如佛所教導的方式來平息爭端的人，這就是阿難所說的，用一種方式來平息爭端，即現前毗尼，不需要很多人蔘與討論。這裡所說的「現前」的含義如前所述。如果那些爭論的比丘在路上，找不到如法、如毗尼、如佛所教導的方式來平息爭端的人，那麼這些爭論的比丘應該到僧團中上座（長老）且有智慧的人面前，這樣說：『我的這個爭端是這樣發生的，確實是因為這個原因發生的，僧團這樣平息爭端，我不接受，所以來到長老這裡。希望長老能夠如法、如毗尼、如佛所教導的方式來平息這個爭端。如果長老能夠為我們平息這個爭端，如法、如毗尼、如佛所教導，我們就會在長老面前放棄這個爭端。如果長老不能如法、如毗尼、如佛所教導的方式來平息這個爭端，我們就會繼續爭論，使得罪過更加深重，不如法、不如毗尼、不如佛所教導的方式來平息爭端，眾比丘無法安寧地居住。』這些爭論的比丘應該像這樣在僧團面前放棄這個爭端。這個僧團應該對那些爭論的比丘說：『長老，如果爭端是這樣發生的，確實是因為這個原因發生的，就像僧團平息爭端的方式一樣，如果能夠如實說出，我們就會衡量是否能夠平息這個爭端。如果長老爭端是這樣發生的，確實是因為這個原因發生的，就像僧團平息爭端的方式一樣，但是不如實說出。這樣，長老，這個爭端就會更加深重，不符合佛法、不符合戒律、不符合佛陀的教導，爭端無法平息，眾比丘無法安寧地居住。』這個僧團應該像這樣接受爭端，接受后應該做出決斷。如果那些爭論的比丘是下座（年輕的比丘），應該對他們說：『請稍稍離開！我們自己來評判這件事，如法、如毗尼、如佛所教導。』如果爭論的比丘是上座（年長的比丘），僧團應該……』
【English Translation】 English version Ānanda: 'If those disputing bhikkhus (monks), do not accept the Sangha (monastic community) settling the dispute in this way, and hear that in another place there are good Sanghas, good elder Theras (senior monks), and wise people, then these disputing bhikkhus should go to those places because of this dispute. If on the road, they can find someone who can settle the dispute according to the Dhamma (Buddhist teachings), according to the Vinaya (monastic rules), and according to the Buddha's teachings, this is what Ānanda means by settling the dispute in one way, that is, present Vinaya, without the need for many people to participate in the discussion. The meaning of 'present' here is as mentioned above. If those disputing bhikkhus on the road cannot find someone who can settle the dispute according to the Dhamma, according to the Vinaya, and according to the Buddha's teachings, then these disputing bhikkhus should go before the Theras (senior monks) in the Sangha who are wise, and say this: 'This dispute of mine arose in this way, and indeed arose because of this reason, the Sangha settled the dispute in this way, I do not accept it, so I have come to the Thera. May the Thera settle this dispute for me according to the Dhamma, according to the Vinaya, and according to the Buddha's teachings. If the Thera can settle this dispute for us, according to the Dhamma, according to the Vinaya, and according to the Buddha's teachings, we will abandon this dispute before the Thera. If the Thera cannot settle this dispute according to the Dhamma, according to the Vinaya, and according to the Buddha's teachings, we will continue to dispute, making the offense even more serious, settling the dispute in a way that is not according to the Dhamma, not according to the Vinaya, and not according to the Buddha's teachings, the bhikkhus cannot live in peace.' These disputing bhikkhus should abandon this dispute before the Sangha in this way. This Sangha should say to those disputing bhikkhus: 'Thera, if the dispute arose in this way, and indeed arose because of this reason, just like the way the Sangha settled the dispute, if you can speak truthfully, we will measure whether we can settle this dispute appropriately. If the Thera's dispute arose in this way, and indeed arose because of this reason, just like the way the Sangha settled the dispute, but you do not speak truthfully. In this way, Thera, this dispute will become even more serious, not in accordance with the Dhamma, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings, the dispute cannot be settled, and the bhikkhus cannot live in peace.' This Sangha should accept the dispute in this way, and after accepting it, should make a decision. If those disputing bhikkhus are junior bhikkhus (younger monks), they should be told: 'Please step aside! We will judge this matter ourselves, according to the Dhamma, according to the Vinaya, and according to the Buddha's teachings.' If the disputing bhikkhu is a senior Thera (elder monk), the Sangha should...'
自避至余處共評斷此事，如法、如毗尼、如佛所教。眾僧作如是念：『我等若在僧前評此事，恐更有餘事起，令彼此善惡言說不了。我等寧可與諸智慧人別集一處共評此事。』」
佛告阿難：「彼時僧即應作白，共評此事。作如是白：『大德僧聽！若僧時到僧忍聽，僧今集諸智慧者共別評斷事。白如是。』應作如是白已共評斷事。若比丘有十法者，應差別評斷事。何等十？一、持戒具足。二、多聞。三、若誦二部毗尼極利。四、若廣解其義。五、若善巧言語辭辯了了，堪任問答令彼歡喜。六、若諍事起能滅。七、不愛。八、不恚。九、不怖。十、不癡。有如此十法者，應差共別評斷事。彼有十法者，應別住一處共評斷此事。斷事比丘中，有不誦戒者，不知戒毗尼，便舍正義作非法語。僧應白遣此比丘出，應如是白：『大德僧聽！彼某甲比丘，不誦戒不知戒毗尼，便舍正義作非法語。若僧時到僧忍聽，僧今遣此比丘出。白如是。』應作如是白已遣出。」
佛語阿難：「彼坐斷事比丘中，有誦戒不誦戒毗尼。彼舍正義說少許文。」佛告阿難：「僧應作白遣此斷事比丘出。應如是白：『大德僧聽！彼某甲比丘，誦戒不誦戒毗尼，彼舍正義說少許文。若僧時到僧忍聽，僧今遣此比丘出。白如是。』白已遣出。若評
【現代漢語翻譯】 現代漢語譯本：他們自行迴避到其他地方，共同評判這件事，依照佛法（Dharma）、戒律（Vinaya），以及佛陀的教導。眾僧這樣想：『我們如果在大眾面前評判此事，恐怕會引發更多事端，導致彼此善惡之言無法了結。我們寧可與有智慧的人另外聚集一處，共同評判此事。』
佛陀告訴阿難（Ananda）：『那時僧團就應該作白（正式宣告），共同評判此事。這樣作白：『大德僧眾請聽！如果僧團時機已到，僧團同意，僧團現在聚集有智慧的人，另外評斷此事。作白如是。』應該這樣作白之後，共同評判此事。如果比丘有十種特質，應該特別選出來評判此事。是哪十種？一、持戒圓滿。二、博學多聞。三、如果能背誦二部戒律（毗尼）極其精通。四、如果能廣泛理解其意義。五、如果善於言辭，辯才了了分明，能夠勝任問答，使對方歡喜。六、如果爭端發生時能夠平息。七、不偏愛。八、不嗔恚。九、不畏懼。十、不愚癡。具有如此十種特質的人，應該選出來另外評判此事。那些具有這十種特質的人，應該另外住在一處，共同評判此事。在評斷事情的比丘中，有不背誦戒律的人，不瞭解戒律（毗尼），就捨棄正義，說非法之語。僧團應該作白，遣送此比丘離開，應該這樣作白：『大德僧眾請聽！彼某甲比丘，不背誦戒律，不瞭解戒律（毗尼），就捨棄正義，說非法之語。如果僧團時機已到，僧團同意，僧團現在遣送此比丘離開。作白如是。』應該這樣作白之後遣送離開。』
佛陀告訴阿難（Ananda）：『在坐著評斷事情的比丘中，有背誦戒律但不背誦戒律（毗尼）的人。他捨棄正義，只說少許文句。』佛陀告訴阿難（Ananda）：『僧團應該作白，遣送此評斷事情的比丘離開。應該這樣作白：『大德僧眾請聽！彼某甲比丘，背誦戒律但不背誦戒律（毗尼），他捨棄正義，只說少許文句。如果僧團時機已到，僧團同意，僧團現在遣送此比丘離開。作白如是。』作白之後遣送離開。如果評
【English Translation】 English version: They withdrew themselves to another place to jointly judge this matter, according to the Dharma (law), the Vinaya (discipline), and the teachings of the Buddha. The Sangha (community) thought thus: 『If we judge this matter before the assembly, we fear that more incidents will arise, causing the good and bad words of each other to be unresolved. We would rather gather separately with wise people in one place to jointly judge this matter.』
The Buddha told Ananda: 『At that time, the Sangha should make a formal announcement (motion), jointly judging this matter. Make such an announcement: 『Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha agrees, the Sangha now gathers wise people to separately judge this matter. The announcement is thus.』 After making such an announcement, they should jointly judge this matter. If a Bhikkhu (monk) has ten qualities, he should be specially selected to judge this matter. What are the ten? First, he is complete in upholding the precepts. Second, he is learned and knowledgeable. Third, if he can recite the two parts of the Vinaya (discipline) extremely proficiently. Fourth, if he can broadly understand its meaning. Fifth, if he is skilled in speech, with clear and distinct eloquence, capable of answering questions and making others happy. Sixth, if he can resolve disputes when they arise. Seventh, he is not biased. Eighth, he is not angry. Ninth, he is not fearful. Tenth, he is not foolish. Those who have these ten qualities should be selected to separately judge this matter. Those who have these ten qualities should live separately in one place to jointly judge this matter. Among the Bhikkhus who judge matters, if there are those who do not recite the precepts, do not understand the Vinaya (discipline), then they abandon the right meaning and speak unlawful words. The Sangha should make an announcement to send this Bhikkhu away, and should make such an announcement: 『Venerable Sangha, please listen! That Bhikkhu so-and-so does not recite the precepts, does not understand the Vinaya (discipline), then he abandons the right meaning and speaks unlawful words. If the time is right for the Sangha, and the Sangha agrees, the Sangha now sends this Bhikkhu away. The announcement is thus.』 After making such an announcement, he should be sent away.』
The Buddha told Ananda: 『Among the Bhikkhus sitting to judge matters, there are those who recite the precepts but do not recite the Vinaya (discipline). He abandons the right meaning and only speaks a few sentences.』 The Buddha told Ananda: 『The Sangha should make an announcement to send this Bhikkhu who judges matters away. They should make such an announcement: 『Venerable Sangha, please listen! That Bhikkhu so-and-so recites the precepts but does not recite the Vinaya (discipline), he abandons the right meaning and only speaks a few sentences. If the time is right for the Sangha, and the Sangha agrees, the Sangha now sends this Bhikkhu away. The announcement is thus.』 After making the announcement, he should be sent away. If judging
斷事比丘中，有法師在座，彼舍正義，以言辭力強說。」佛告阿難：「僧應作白遣此比丘出。作如是白：『大德僧聽！此某甲比丘法師，舍正法義以言辭力強說。若僧時到僧忍聽，僧今遣此比丘出。白如是。』應作如是白已遣出。若評斷事比丘坐中，誦戒誦毗尼，彼順正義如法說。」佛告阿難：「僧應如法、如毗尼、如佛所教佐助此比丘。若彼諍事，彼僧不如法、如毗尼、如佛所教滅此諍者，今此僧應如法、如毗尼、如佛所教滅此諍事。若彼僧如法、如毗尼、如佛所教滅此諍事者，今此僧亦忍可此事。僧即應語彼諍比丘言：『若彼僧如法、如毗尼、如佛所教滅此諍事，我等亦忍可此事如法滅諍。今我等亦當作如是滅諍。』若作如是得滅諍者，是為阿難！言諍以一滅滅，現前毗尼不用多人語。現前義法乃至界亦如上。若諍事如法滅已，后發起者波逸提如上。
「彼諍比丘不忍可第二僧作如是滅諍，聞彼住處有眾多比丘持法持律持摩夷。彼諍比丘應往彼持法持律持摩夷比丘所。若彼比丘至中道能滅諍事者，是為阿難！言諍以一滅滅，現前毗尼不用多人語。是中現前者，云何現前？法、毗尼、人、僧界如上。如法滅諍已，后更發起者，得波逸提如上。若彼諍比丘，不能中道如法、如毗尼、如佛所教滅諍事，彼諍比丘應
【現代漢語翻譯】 現代漢語譯本： 如果斷事比丘中，有法師在座，他捨棄正確的佛法要義，憑藉自己的辯論口才來強行解說。」佛陀告訴阿難：「僧團應該通過表決，遣送這位比丘離開。表決時應這樣說：『各位大德僧眾請聽！這位某甲（比丘的名字）比丘法師，捨棄正確的佛法要義，憑藉自己的辯論口才來強行解說。如果僧團認為時機已到，請允許僧團現在遣送這位比丘離開。』表決應該這樣進行完畢后，就遣送他離開。如果在評斷事情的比丘座位中，有人誦戒、誦毗尼（戒律），他順應正確的佛法要義，如法解說。」佛陀告訴阿難：「僧團應該依照佛法、依照毗尼、依照佛陀的教導，佐助這位比丘。如果他們爭論的事情，僧團不能依照佛法、依照毗尼、依照佛陀的教導來平息這場爭論，那麼現在的僧團應該依照佛法、依照毗尼、依照佛陀的教導來平息這場爭論。如果僧團依照佛法、依照毗尼、依照佛陀的教導平息了這場爭論，那麼現在的僧團也認可這件事。僧團就應該告訴爭論的比丘說：『如果僧團依照佛法、依照毗尼、依照佛陀的教導平息了這場爭論，我們也會認可這件事，如法平息爭論。現在我們也將這樣來平息爭論。』如果這樣做能夠平息爭論，這就是阿難！爭論應該用一種方式來平息，即現前毗尼，不需要太多人說話。現前的義法乃至界（僧團的管轄範圍）也如上面所說。如果爭論的事情已經如法平息，之後又有人發起爭論，那麼他將犯波逸提罪（一種輕罪），如上面所說。
如果爭論的比丘不認可第二個僧團這樣做來平息爭論，他聽說自己居住的地方有很多比丘，他們持有佛法、持有戒律、持有摩夷（智慧）。這位爭論的比丘應該前往那些持有佛法、持有戒律、持有摩夷的比丘那裡。如果在比丘到達的途中能夠平息爭論，這就是阿難！爭論應該用一種方式來平息，即現前毗尼，不需要太多人說話。這裡所說的現前，什麼是現前呢？佛法、毗尼、人、僧團的管轄範圍如上面所說。如果如法平息了爭論之後，又有人發起爭論，那麼他將犯波逸提罪，如上面所說。如果這位爭論的比丘，不能在途中依照佛法、依照毗尼、依照佛陀的教導來平息爭論，這位爭論的比丘應該...
【English Translation】 English version: If among the adjudicating Bhikkhus (monks), there is a Dharma master present, and he abandons the correct meaning of the Dharma, using forceful language to argue his point.' The Buddha told Ananda (Buddha's attendant): 'The Sangha (monastic community) should make a motion to expel this Bhikkhu. The motion should be made as follows: 'Venerable Sangha, listen! This Bhikkhu Dharma master, named so-and-so, abandons the correct meaning of the Dharma, using forceful language to argue his point. If the Sangha deems it the right time, let the Sangha now expel this Bhikkhu.' The motion should be made in this way, and then he should be expelled. If, in the seat of the adjudicating Bhikkhus, someone recites the precepts, recites the Vinaya (monastic rules), and speaks in accordance with the correct meaning of the Dharma, according to the Dharma,' The Buddha told Ananda: 'The Sangha should, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, assist this Bhikkhu. If they are disputing a matter, and the Sangha cannot, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, resolve this dispute, then this Sangha should now, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, resolve this dispute. If the Sangha, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, resolves this dispute, then this Sangha also approves of this matter. The Sangha should then say to the disputing Bhikkhus: 'If the Sangha, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, resolves this dispute, we will also approve of this matter, resolving the dispute according to the Dharma. Now we will also resolve the dispute in this way.' If resolving the dispute in this way is successful, this, Ananda, is how a dispute is resolved by a single method, the present Vinaya, without the need for many people to speak. The present meaning of the Dharma, and even the boundary (of the Sangha's jurisdiction), are as described above. If a disputed matter has been resolved according to the Dharma, and someone later initiates the dispute again, he commits a Pacittiya (a minor offense), as described above.
If the disputing Bhikkhu does not approve of the second Sangha resolving the dispute in this way, and he hears that in his dwelling place there are many Bhikkhus who uphold the Dharma, uphold the Vinaya, and uphold the Mayi (wisdom), the disputing Bhikkhu should go to those Bhikkhus who uphold the Dharma, uphold the Vinaya, and uphold the Mayi. If the dispute can be resolved on the way, this, Ananda, is how a dispute is resolved by a single method, the present Vinaya, without the need for many people to speak. What is meant by 'present' here? The Dharma, the Vinaya, the person, and the Sangha's boundary are as described above. If a dispute has been resolved according to the Dharma, and someone later initiates the dispute again, he commits a Pacittiya, as described above. If this disputing Bhikkhu cannot, on the way, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, resolve the dispute, this disputing Bhikkhu should...
往彼眾多比丘持法、持律、持摩夷者所作如是言：『長老！我此諍事因如是起，如是實因是起，僧作如是滅諍，第二僧亦作如是滅。我不忍可，故來至長老間。善哉長老！能如法、如毗尼、如佛所教滅此諍事者，我當於長老間舍此諍事。若長老不能如法、如毗尼如佛所教滅此諍事者，我等便自在作諍，更令罪深重。不如法如毗尼如佛所教滅此諍事者，諸比丘住止不安樂。』彼諍比丘應在彼眾多比丘前舍此諍事。彼眾多比丘應語此諍比丘言：『若長老此諍事如所起、如實如所因起，如第二僧滅諍如實說，說已舍諍，我等當量宜能滅此諍不？若長老不如實說者，此諍事自在，作罪更深重，不如法、如毗尼、如佛所教滅諍者，諸比丘住止不安樂。』阿難！彼眾多比丘，應作如是受諍，受諍已決斷。若彼諍比丘是下座者，應語言：『汝小避！我等欲評斷事。』若是上座者，應自避余處共評斷此事。若彼僧不如法、如毗尼、如佛所教滅諍，第二僧亦不如法、如毗尼、如佛所教滅此諍事，眾多比丘應如法、如毗尼、如佛所教滅此諍事。若彼僧如法滅諍，第二僧亦如法滅諍，眾多比丘亦應忍可此事，應語彼諍比丘言：『如彼第二僧滅諍，我等亦忍可，今當作如是滅諍。』是為阿難！言諍以一滅滅！現前毗尼不用多人語。是中現前者，
【現代漢語翻譯】 現代漢語譯本 前往那些持有佛法（Dharma）、戒律（Vinaya）和摩夷（Matrika，論藏）的眾多比丘處，這樣說：『長老們！我這爭端是這樣引起的，確實是這樣的原因引起的，僧團這樣平息爭端，第二個僧團也這樣平息。我不認可，所以來到長老們這裡。善哉，長老們！如果能如法、如毗尼、如佛陀所教導的那樣平息這爭端，我將在這長老們之間放棄這爭端。如果長老們不能如法、如毗尼、如佛陀所教導的那樣平息這爭端，我們便會隨意爭論，使罪過更加深重。不如法、如毗尼、如佛陀所教導的那樣平息爭端，眾比丘居住不安樂。』那爭論的比丘應當在那眾多比丘面前放棄這爭端。那眾多比丘應當對這爭論的比丘說：『如果長老這爭端如所起、如實、如所因起，如第二個僧團平息爭端那樣如實說，說完後放棄爭端，我們應當衡量能否平息這爭端？如果長老不如實說，這爭端就會隨意發展，造作更深的罪過，不如法、如毗尼、如佛陀所教導的那樣平息爭端，眾比丘居住不安樂。』阿難（Ananda）！那眾多比丘，應當這樣接受爭端，接受爭端后決斷。如果那爭論的比丘是下座者，應當對他說：『你稍微避開！我們想要評判此事。』如果是上座者，應當自己避開到別處共同評判此事。如果那僧團不如法、如毗尼、如佛陀所教導的那樣平息爭端，第二個僧團也不如法、如毗尼、如佛陀所教導的那樣平息這爭端，眾多比丘應當如法、如毗尼、如佛陀所教導的那樣平息這爭端。如果那僧團如法平息爭端，第二個僧團也如法平息爭端，眾多比丘也應當認可此事，應當對那爭論的比丘說：『如那第二個僧團平息爭端，我們也認可，現在應當這樣平息爭端。』阿難！這就是用一種平息方式來平息爭端！現前毗尼（Pratyaksha-vinaya）不用多人語。這其中的現前是
【English Translation】 English version Going to those many Bhikkhus (monks) who uphold the Dharma (teachings), the Vinaya (discipline), and the Matrika (commentaries), one should say: 'Venerable elders! This dispute of mine arose in this way, it truly arose from this cause, the Sangha (community) settled the dispute in this way, and the second Sangha also settled it in this way. I do not approve of it, therefore I have come to the elders. Good, venerable elders! If you can settle this dispute according to the Dharma, according to the Vinaya, and according to what the Buddha taught, I will abandon this dispute among the elders. If the elders cannot settle this dispute according to the Dharma, according to the Vinaya, and according to what the Buddha taught, we will then dispute as we please, making the offense even more serious. If the dispute is not settled according to the Dharma, according to the Vinaya, and according to what the Buddha taught, the Bhikkhus will not dwell in peace.' That disputing Bhikkhu should abandon this dispute in front of those many Bhikkhus. Those many Bhikkhus should say to this disputing Bhikkhu: 'If this dispute of yours arose as it did, truthfully, and from the cause it did, and if you speak truthfully as the second Sangha settled the dispute, and having spoken, abandon the dispute, should we then consider whether we can settle this dispute appropriately? If you do not speak truthfully, this dispute will develop as it pleases, creating even deeper offenses, and if the dispute is not settled according to the Dharma, according to the Vinaya, and according to what the Buddha taught, the Bhikkhus will not dwell in peace.' Ananda! Those many Bhikkhus should accept the dispute in this way, and having accepted the dispute, they should make a decision. If that disputing Bhikkhu is a junior, they should say to him: 'Please step aside! We want to judge this matter.' If he is a senior, he should himself step aside to another place and jointly judge this matter. If that Sangha does not settle the dispute according to the Dharma, according to the Vinaya, and according to what the Buddha taught, and the second Sangha also does not settle this dispute according to the Dharma, according to the Vinaya, and according to what the Buddha taught, the many Bhikkhus should settle this dispute according to the Dharma, according to the Vinaya, and according to what the Buddha taught. If that Sangha settles the dispute according to the Dharma, and the second Sangha also settles the dispute according to the Dharma, the many Bhikkhus should also approve of this matter, and should say to that disputing Bhikkhu: 'As that second Sangha settled the dispute, we also approve, and now we should settle the dispute in this way.' This, Ananda, is how disputes are settled with one kind of settlement! Pratyaksha-vinaya (Presence-Vinaya) does not require many people to speak. The 'presence' in this is
法、毗尼、人亦如上。如法滅諍已，后更發起者，得波逸提如上。往二比丘所持法、持律、持摩夷亦如是。往一比丘所持法乃至持摩夷亦如是。」
爾時舍衛國比丘諍，時舍衛眾僧如法滅諍。彼諍比丘，不忍可僧滅諍事，聞彼住處亦如上。眾多比丘亦如上。二比丘一比丘亦如上。彼諍比丘，不忍可舍衛僧滅諍，乃至一比丘，便往至佛所，頭面禮足在一面坐，以此因緣具白世尊。世尊即集比丘僧，無數方便呵責彼諍比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人！舍衛僧如法滅諍而不忍可，乃至一比丘滅諍亦不忍可？」世尊以無數方便呵責已，告諸比丘：「應滅此諍用多人語，聽行舍羅差行舍羅人白二羯磨。有五法不應差使行舍羅：有愛、有恚、有怖、有癡、不知己行不行，有如是五法，不應差使行舍羅。不愛、不恚、不怖、不癡、知己行不行，有如是五法，應差行舍羅。眾中應如是差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，僧差某甲比丘行舍羅。白如是。』『大德僧聽！僧今差某甲比丘行舍羅。誰諸長老忍僧差某甲比丘行舍羅者默然，誰不忍者說。』『僧已忍差某甲比丘行舍羅竟，僧忍，默然故，是事如是持。』有三種行舍羅：一顯露、二覆藏、三就耳語
【現代漢語翻譯】 現代漢語譯本：法（Dharma，佛法）、毗尼（Vinaya，戒律）、人（指比丘）的處理也如上述方法。如法平息爭端后，如果有人再次發起爭端，則犯波逸提罪，處理方法如上所述。前往兩位比丘處，他們持有佛法、戒律、摩夷（可能是指某種特定的教義或實踐），處理方法也是如此。前往一位比丘處，他持有佛法乃至摩夷，處理方法也是如此。
當時，舍衛國（Śrāvastī）的比丘們發生爭端，舍衛國的僧團如法地平息了爭端。但那些爭端的比丘，不接受僧團平息爭端的結果，聽說他們居住的地方也發生了類似的事情，處理方法如上所述。眾多比丘也如上處理。兩位比丘、一位比丘也如上處理。那些爭端的比丘，不接受舍衛國僧團平息爭端的結果，乃至一位比丘平息爭端的結果也不接受，於是前往佛陀（Buddha）處，頭面接足禮拜后在一旁坐下，將事情的緣由詳細地稟告了世尊（Bhagavan）。世尊隨即召集比丘僧團，用無數種方法呵責那些爭端的比丘說：『你們所做的事情是不對的，不合乎威儀、不合乎沙門（Śrāmaṇa，出家人）的規範、不合乎清凈的修行、不合乎隨順的修行，是不應該做的。你們這些愚癡的人啊！舍衛國的僧團如法地平息了爭端，你們卻不接受，乃至一位比丘平息爭端的結果你們也不接受？』世尊用無數種方法呵責之後，告訴眾比丘：『應該用多數人的意見來平息這場爭端，允許進行舍羅（Śalākā，籌）的分配，並指派分配舍羅的人，通過白二羯磨（一種僧團決議程式）來決定。有五種情況不應該指派人去分配舍羅：有愛（偏愛）、有恚（憎恨）、有怖（恐懼）、有癡（愚癡）、不知道自己是否如法行事。具有這五種情況的人，不應該被指派去分配舍羅。沒有偏愛、沒有憎恨、沒有恐懼、沒有愚癡、知道自己是否如法行事。具有這五種情況的人，應該被指派去分配舍羅。』僧團中應該像上面所說的那樣，指派有能力進行羯磨的人，作這樣的稟白：『大德僧眾請聽！如果僧眾認為時機已到，僧眾允許，僧眾指派某甲比丘去分配舍羅。稟白完畢。』『大德僧眾請聽！僧眾現在指派某甲比丘去分配舍羅。哪位長老認可僧眾指派某甲比丘去分配舍羅的請默然，哪位不認可的請說出來。』『僧眾已經認可指派某甲比丘去分配舍羅完畢，僧眾認可，因為默然的緣故，這件事就這樣決定了。』有三種分配舍羅的方式：一是顯露地分配，二是隱蔽地分配，三是私下耳語地分配。
【English Translation】 English version: The handling of Dharma (teachings), Vinaya (discipline), and people (referring to monks) is also as described above. If, after a dispute has been resolved according to the Dharma, someone initiates the dispute again, they commit a Pācittiya offense, and the handling is as described above. Going to two monks who uphold the Dharma, the Vinaya, and Māyī (possibly referring to a specific doctrine or practice), the handling is also the same. Going to one monk who upholds the Dharma, even Māyī, the handling is also the same.
At that time, the monks in Śrāvastī (舍衛國) were in dispute, and the Saṃgha (僧團) in Śrāvastī resolved the dispute according to the Dharma. However, those monks who were in dispute did not accept the Saṃgha's resolution of the dispute. Hearing that similar things had happened in the places where they lived, the handling was as described above. Many monks were also handled as described above. Two monks, one monk, were also handled as described above. Those monks who were in dispute did not accept the Śrāvastī Saṃgha's resolution of the dispute, not even the resolution of one monk, so they went to the Buddha (佛陀), prostrated themselves at his feet, and sat to one side, explaining the cause of the matter in detail to the Bhagavan (世尊). The Bhagavan then gathered the Saṃgha of monks and rebuked those monks in dispute in countless ways, saying: 'What you have done is wrong, it is not in accordance with decorum, not in accordance with the rules of a Śrāmaṇa (沙門, renunciant), not in accordance with pure practice, not in accordance with compliant practice, it should not be done. You foolish people! The Saṃgha of Śrāvastī resolved the dispute according to the Dharma, but you did not accept it, not even the resolution of one monk?' After rebuking them in countless ways, the Bhagavan told the monks: 'This dispute should be resolved using the opinion of the majority, allowing for the distribution of Śalākā (舍羅, voting sticks), and appointing people to distribute the Śalākā, decided by a formal motion with two announcements (白二羯磨). There are five situations in which a person should not be appointed to distribute Śalākā: having love (partiality), having hatred (resentment), having fear (apprehension), having delusion (ignorance), not knowing whether one is acting in accordance with the Dharma. A person with these five qualities should not be appointed to distribute Śalākā. Without partiality, without hatred, without fear, without delusion, knowing whether one is acting in accordance with the Dharma. A person with these five qualities should be appointed to distribute Śalākā.' In the Saṃgha, one should appoint someone capable of performing the Karma (羯磨) as described above, making such an announcement: 'Venerable Saṃgha, please listen! If the Saṃgha deems it the right time, the Saṃgha permits, the Saṃgha appoints so-and-so monk to distribute Śalākā. The announcement is complete.' 'Venerable Saṃgha, please listen! The Saṃgha now appoints so-and-so monk to distribute Śalākā. Whoever among the elders approves of the Saṃgha appointing so-and-so monk to distribute Śalākā, please remain silent; whoever does not approve, please speak up.' 'The Saṃgha has approved the appointment of so-and-so monk to distribute Śalākā, the Saṃgha approves, because of the silence, this matter is thus decided.' There are three ways to distribute Śalākā: one is to distribute openly, two is to distribute secretly, and three is to distribute privately by whispering.
。云何顯露？彼諸比丘作如是念：『眾中非法比丘多，然彼和尚、阿阇梨皆如法。』應顯露行舍羅。彼諸比丘作如是念：『眾中多非法人，而上座智人持法、持毗尼、持摩夷者皆如法語。』應顯露行舍羅。諸比丘作如是念：『不知此諍事為如法語者多、非法語者多？然彼和尚、阿阇梨皆如法。』彼比丘應顯露行舍羅。諸比丘作如是念：『不知此諍事為法語多、非法語多？然彼上座智人持法、持毗尼、持摩夷皆如法說。』彼比丘應顯露行舍羅。彼諸比丘作如是念：『此諍事法語人多。』即應顯露行舍羅。應如是行，應作二種舍羅：一破、二完。作舍羅已，應作白：『作如是語者捉不破舍羅；作如是語者捉破舍羅。』行舍羅已，應別處數。若如法語比丘多者，彼應作白：『作如是語者諍事滅。』若如法語比丘少者，即應作亂已便起去，應遣信往比丘住處，僧中白言：『彼住處非法比丘多。善哉長老！能往至彼若如法語比丘多，諍事滅功德多。』此比丘聞應往，若不往如法治。若作如是諍事滅者，是為阿難！言諍以二滅滅，現前毗尼用多人語。是中現前者，法、毗尼、人、界、僧義如上。是中雲何用多人語？若用多人說，持法、持毗尼、持摩夷。若如法滅已，后更發起者，波逸提如上。
「云何覆藏行舍羅？諸比丘作
【現代漢語翻譯】 現代漢語譯本：什麼是顯露？那些比丘這樣想：『僧團中不如法的比丘多，然而他們的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）都如法。』應該顯露地進行舍羅（Śalākā，籌）。那些比丘這樣想：『僧團中多是不如法的人，而上座（長老）智者，持有佛法、持有毗尼（Vinaya，戒律）、持有摩夷（Matrka，論母）的人都如法語。』應該顯露地進行舍羅。眾比丘這樣想：『不知道這場爭端是如法語的人多，還是不如法語的人多？然而他們的和尚、阿阇梨都如法。』這些比丘應該顯露地進行舍羅。眾比丘這樣想：『不知道這場爭端是法語多，還是非法語多？然而那些上座智者，持有佛法、持有毗尼、持有摩夷的人都如法說。』這些比丘應該顯露地進行舍羅。那些比丘這樣想：『這場爭端中如法語的人多。』就應該顯露地進行舍羅。應該這樣進行，應該製作兩種舍羅：一種是破的，一種是完整的。製作舍羅后，應該作白（宣佈）：『說這樣話的人拿不破的舍羅；說那樣話的人拿破的舍羅。』進行舍羅后，應該在別處計數。如果如法語的比丘多，他們應該作白：『說這樣話的人爭端平息。』如果如法語的比丘少，就應該製造混亂然後離開，應該派信使去比丘居住的地方，在僧團中宣佈：『那個住處不如法的比丘多。善哉長老！能前往那裡，如果如法語的比丘多，平息爭端功德大。』這位比丘聽到后應該前往，如果不前往，就依法懲治。如果這樣平息爭端，阿難（Ananda，阿難尊者）！這就是說爭端用兩種平息方式平息，現前毗尼用多數人的意見。這裡說的現前，法（Dharma，佛法）、毗尼、人、界（Sima，結界）、僧義（Sangha，僧伽）如上所述。這裡什麼是用多數人的意見？如果用多數人說，持有佛法、持有毗尼、持有摩夷。如果如法平息后，後來又發起爭端，犯波逸提（Pacittiya，單墮罪），如上所述。 什麼是覆藏行舍羅？眾比丘這樣想：
【English Translation】 English version: What is 'manifest' (顯露)? Those Bhikshus (比丘, monks) think thus: 'There are many Bhikshus in the Sangha (僧伽, monastic community) who are not in accordance with the Dharma (佛法, the teachings), but their Upadhyayas (和尚, preceptors) and Acaryas (阿阇梨, teachers) are all in accordance with the Dharma.' They should openly conduct Śalākā (舍羅, voting tokens). Those Bhikshus think thus: 'There are many people in the Sangha who are not in accordance with the Dharma, but the senior, wise monks who uphold the Dharma, uphold the Vinaya (毗尼, monastic discipline), and uphold the Matrka (摩夷, the Abhidhamma) all speak in accordance with the Dharma.' They should openly conduct Śalākā. The Bhikshus think thus: 'It is not known whether there are more people in this dispute who are in accordance with the Dharma or not in accordance with the Dharma? But their Upadhyayas and Acaryas are all in accordance with the Dharma.' These Bhikshus should openly conduct Śalākā. The Bhikshus think thus: 'It is not known whether there is more Dharma or non-Dharma in this dispute? But those senior, wise monks who uphold the Dharma, uphold the Vinaya, and uphold the Matrka all speak in accordance with the Dharma.' These Bhikshus should openly conduct Śalākā. Those Bhikshus think thus: 'There are more people in this dispute who are in accordance with the Dharma.' Then they should openly conduct Śalākā. It should be conducted in this way, and two kinds of Śalākā should be made: one broken and one whole. After making the Śalākā, a formal announcement (白) should be made: 'Those who speak in this way take the unbroken Śalākā; those who speak in that way take the broken Śalākā.' After conducting the Śalākā, they should count them in a separate place. If there are more Bhikshus who are in accordance with the Dharma, they should make a formal announcement: 'Those who speak in this way, the dispute is resolved.' If there are fewer Bhikshus who are in accordance with the Dharma, then they should create confusion and then leave, and should send a messenger to the place where the Bhikshus reside, announcing in the Sangha: 'There are many Bhikshus in that place who are not in accordance with the Dharma. Excellent elders! If you can go there, and if there are more Bhikshus who are in accordance with the Dharma, the merit of resolving the dispute is great.' This Bhikshu should go upon hearing this, and if he does not go, he should be punished according to the Dharma. If the dispute is resolved in this way, Ananda (阿難, Ananda)! This is to say that disputes are resolved by two methods of resolution, and the present Vinaya uses the opinion of the majority. Here, 'present' refers to Dharma, Vinaya, people, Sima (界, boundary), and the meaning of Sangha as mentioned above. Here, what is 'using the opinion of the majority'? If it is said by the majority, upholding the Dharma, upholding the Vinaya, upholding the Matrka. If it is resolved in accordance with the Dharma, and later the dispute is raised again, it is a Pacittiya (波逸提, expiable offense) as mentioned above. What is 'covert' (覆藏) Śalākā? The Bhikshus think thus:
如是念：『此諍事如法比丘多，而彼和尚、阿阇梨不如法，我等若顯露行舍羅，恐諸比丘隨和尚、阿阇梨捉舍羅。』彼比丘應覆藏行舍羅。彼作如是念：『此諍事如法比丘多，彼眾中有上座標首智人者，持法、持毗尼、持摩夷而住非法。若我等顯露行舍羅者，諸比丘隨彼眾中上座標首智人住非法者捉舍羅。』是比丘應覆藏行舍羅。二句不知亦如上。應如是行舍羅，從二種乃至如法滅諍已，后更發起得波逸提，如上顯露行舍羅。
「云何為耳語行舍羅？彼比丘作如是念：『如法比丘多，彼和尚、阿阇梨非法說。』彼應耳語行舍羅。彼比丘作如是念：『此諍事如法比丘多，而彼眾中上座智人標首比丘住非法持法、持毗尼、持摩夷。』彼比丘應耳語行舍羅。二句不知亦如上。應作二種舍羅：一破、二完。應作白『如是語者捉完舍羅；如是語者捉破舍羅。』彼行舍羅時，應希坐間容一人身小障翳，彼比丘作耳語，語言：『汝和尚、同和尚、阿阇梨、同阿阇梨、親厚知識已捉舍羅。善哉！汝亦當捉舍羅，慈愍故。』若如法比丘多，諍事得滅得功德多。行舍羅已，在一面數之，從此乃至如法滅諍已，后更發起得波逸提如上。有十不如法捉舍羅：不解捉舍羅、不與善伴共捉舍羅、欲令非法者多捉舍羅、知非法比丘多捉舍羅、欲
【現代漢語翻譯】 現代漢語譯本： 如果這樣想：『這次爭端中如法的比丘多，而那些和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）不如法，我們如果公開進行舍羅（Śalākā，籌）的表決，恐怕那些比丘會跟隨和尚、阿阇梨去拿籌。』這位比丘應該隱藏地進行舍羅表決。他又這樣想：『這次爭端中如法的比丘多，但僧團中有上座（長老）和自以為聰明的人，他們堅持佛法、戒律、摩夷（Mātrka，論藏）卻住在非法之中。如果我們公開進行舍羅表決，那些比丘會跟隨僧團中堅持佛法、戒律、摩夷卻住在非法的上座和自以為聰明的人去拿籌。』這位比丘應該隱藏地進行舍羅表決。如果兩種情況都不清楚，也如上面所說。應該這樣進行舍羅表決，從兩種情況開始，直到如法地平息爭端之後，如果再發起爭端，就犯波逸提罪（Pāyantika，一種戒律），如同上面公開進行舍羅表決的情況一樣。
什麼是耳語進行舍羅表決？那位比丘這樣想：『如法的比丘多，而那些和尚、阿阇梨說非法。』他應該耳語進行舍羅表決。那位比丘這樣想：『這次爭端中如法的比丘多，但僧團中有上座和自以為聰明的比丘，他們堅持佛法、戒律、摩夷卻住在非法之中。』這位比丘應該耳語進行舍羅表決。如果兩種情況都不清楚，也如上面所說。應該製作兩種籌：一種是破籌，一種是完籌。應該宣告說：『說這樣話的人拿完籌；說那樣話的人拿破籌。』他進行舍羅表決時，應該找一個座位之間只能容納一個人身體的小障礙物，那位比丘進行耳語，說：『你的和尚、同和尚、阿阇梨、同阿阇梨、親近的知識已經拿了籌。很好！你也應當拿籌，因為慈悲憐憫的緣故。』如果如法的比丘多，爭端就能平息，功德就多。進行舍羅表決之後，在一面清點籌的數量，從此直到如法地平息爭端之後，如果再發起爭端，就犯波逸提罪，如同上面所說。有十種不如法地拿籌的情況：不理解而拿籌、不與好的同伴一起拿籌、想要讓非法的人多拿籌、知道非法比丘多而拿籌、想要
【English Translation】 English version: Thus he thinks: 'In this dispute, there are many Bhikshus (monks) who are in accordance with the Dharma (law), but those Upadhyayas (teachers) and Acaryas (preceptors) are not in accordance with the Dharma. If we openly conduct Śalākā (ballot) voting, I fear that the Bhikshus will follow the Upadhyayas and Acaryas to take the ballots.' That Bhikshu should secretly conduct Śalākā voting. He thinks thus: 'In this dispute, there are many Bhikshus who are in accordance with the Dharma, but among the Sangha (community) there are elders and those who consider themselves wise, who uphold the Dharma, Vinaya (discipline), and Mātrka (commentaries), but abide in what is not in accordance with the Dharma. If we openly conduct Śalākā voting, the Bhikshus will follow those elders and those who consider themselves wise in the Sangha who uphold the Dharma, Vinaya, and Mātrka but abide in what is not in accordance with the Dharma to take the ballots.' That Bhikshu should secretly conduct Śalākā voting. If both situations are unclear, it is also as mentioned above. Śalākā voting should be conducted in this way, starting from the two situations, until the dispute is resolved in accordance with the Dharma. If the dispute is initiated again later, a Pāyantika (expiation) offense is committed, as in the case of openly conducting Śalākā voting.
What is whispering Śalākā voting? That Bhikshu thinks thus: 'There are many Bhikshus who are in accordance with the Dharma, but those Upadhyayas and Acaryas speak of what is not in accordance with the Dharma.' He should whisper Śalākā voting. That Bhikshu thinks thus: 'In this dispute, there are many Bhikshus who are in accordance with the Dharma, but among the Sangha there are elders and Bhikshus who consider themselves wise, who uphold the Dharma, Vinaya, and Mātrka but abide in what is not in accordance with the Dharma.' That Bhikshu should whisper Śalākā voting. If both situations are unclear, it is also as mentioned above. Two types of ballots should be made: one 'broken' and one 'whole'. It should be announced: 'Those who speak in this way take the 'whole' ballot; those who speak in that way take the 'broken' ballot.' When he conducts Śalākā voting, he should find a small obstacle between the seats that can only accommodate one person's body. That Bhikshu whispers, saying: 'Your Upadhyaya, fellow Upadhyaya, Acarya, fellow Acarya, close acquaintance has already taken the ballot. Good! You should also take the ballot, for the sake of compassion.' If there are many Bhikshus who are in accordance with the Dharma, the dispute can be resolved, and there will be much merit. After conducting Śalākā voting, count the number of ballots on one side. From this point until the dispute is resolved in accordance with the Dharma, if the dispute is initiated again later, a Pāyantika offense is committed, as mentioned above. There are ten ways to improperly take ballots: taking ballots without understanding, not taking ballots with good companions, wanting to have more people who are not in accordance with the Dharma take ballots, knowing that there are many Bhikshus who are not in accordance with the Dharma taking ballots, wanting to
令眾僧破故捉舍羅、知眾僧當破故捉舍羅、非法捉舍羅、別眾捉舍羅、以小犯故捉舍羅、不如所見故捉舍羅。云何不解捉舍羅？於此諍事不決了，不知是法非法乃至說不說，是為不解捉舍羅。云何不與善伴共捉舍羅？若比丘多聞持法、持毗尼、持摩夷，不與作伴法非法乃至說不說，是為不與善伴捉舍羅。云何令非法比丘多捉舍羅？彼比丘作如是念：『此諍事多有如法比丘，我今當捉非法舍羅，令非法比丘多。』是為令非法比丘多捉舍羅。云何知多非法比丘多捉舍羅？彼比丘作如是念：『此諍事非法比丘多為非法伴捉舍羅。』是為知非法比丘多捉舍羅。云何欲令僧破捉舍羅？彼作如是念：『此諍事如法比丘多，我今捉非法舍羅令眾僧破。』是為欲令眾僧破捉舍羅。云何知僧當破捉舍羅？彼比丘知非法比丘多，為非法伴黨捉舍羅，是為知僧當破捉舍羅。云何非法捉舍羅？白二白四羯磨，白異羯磨異，是為非法捉舍羅。云何別眾捉舍羅？同一界羯磨不盡集，應囑授者不囑授，在現前應呵者便呵，是為別眾捉舍羅。云何以小犯事捉舍羅？或念犯罪、或不故犯、或發心作如是捉舍羅，是為小犯事捉舍羅。云何不如所見捉舍羅？異見異忍捉舍羅，是為不如所見捉舍羅。是為十種非法捉舍羅。復有十如法捉舍羅，解捉舍羅乃至如所見
【現代漢語翻譯】 現代漢語譯本 令眾僧破故捉舍羅（śalākā，籌），知道眾僧將要破散而捉舍羅，以非法的方式捉舍羅，以別眾的方式捉舍羅，因為小的過犯而捉舍羅，不如自己所見而捉舍羅。什麼是不理解而捉舍羅呢？對於這個諍事不能決斷，不知道這是如法還是不如法，乃至不知道應該說還是不應該說，這就是不理解而捉舍羅。什麼是不與善伴共同捉舍羅呢？如果有比丘多聞持法、持毗尼（vinaya，戒律）、持摩夷（mātṛkā，本母，此處指論藏），不與他作伴，分辨如法不如法，乃至應該說不應該說，這就是不與善伴捉舍羅。什麼是令非法比丘多捉舍羅呢？那個比丘這樣想：『這個諍事中如法的比丘多，我現在應當捉非法舍羅，令非法比丘增多。』這就是令非法比丘多捉舍羅。什麼是知道非法比丘多捉舍羅呢？那個比丘這樣想：『這個諍事中非法比丘多，為非法同伴黨羽捉舍羅。』這就是知道非法比丘多捉舍羅。什麼是想要令僧團破散而捉舍羅呢？他這樣想：『這個諍事中如法的比丘多，我現在捉非法舍羅，令眾僧破散。』這就是想要令眾僧破散而捉舍羅。什麼是知道僧團將要破散而捉舍羅呢？那個比丘知道非法比丘多，為非法同伴黨羽捉舍羅，這就是知道僧團將要破散而捉舍羅。什麼是非法捉舍羅呢？白二羯磨（jñapti-dvitiya-karma，兩次表決的羯磨）、白四羯磨（jñapti-caturtha-karma，四次表決的羯磨），白是不同的，羯磨也是不同的，這就是非法捉舍羅。什麼是別眾捉舍羅呢？在同一個界內作羯磨，沒有完全集合，應該囑授的人沒有囑授，在現前應該呵責的人就呵責，這就是別眾捉舍羅。什麼是因小過犯而捉舍羅呢？或者憶念犯罪、或者不是故意犯、或者發心這樣做而捉舍羅，這就是因小過犯而捉舍羅。什麼是不如自己所見而捉舍羅呢？不同的見解不同的忍可而捉舍羅，這就是不如自己所見而捉舍羅。以上是十種非法捉舍羅。還有十種如法捉舍羅，理解而捉舍羅乃至如自己所見而捉舍羅。
【English Translation】 English version To cause the Sangha (saṃgha, monastic community) to break up, one grasps the śalākā (voting sticks); knowing that the Sangha will break up, one grasps the śalākā; grasping the śalākā unlawfully; grasping the śalākā with a separate assembly; grasping the śalākā because of a minor offense; grasping the śalākā not according to what one has seen. What is grasping the śalākā without understanding? Regarding this dispute, it is not resolved, not knowing whether it is in accordance with the Dharma (law, teachings) or not, even whether it should be spoken or not, this is grasping the śalākā without understanding. What is grasping the śalākā without a good companion? If a Bhikṣu (monk) is learned, upholds the Dharma, upholds the Vinaya (monastic discipline), upholds the Mātṛkā (matrix, here referring to the Abhidharma), not making him a companion, distinguishing what is in accordance with the Dharma and what is not, even what should be spoken and what should not, this is grasping the śalākā without a good companion. What is causing unlawful Bhikṣus to grasp the śalākā more? That Bhikṣu thinks thus: 'In this dispute, there are many Bhikṣus who are in accordance with the Dharma, now I should grasp the unlawful śalākā, causing unlawful Bhikṣus to increase.' This is causing unlawful Bhikṣus to grasp the śalākā more. What is knowing that many unlawful Bhikṣus are grasping the śalākā? That Bhikṣu thinks thus: 'In this dispute, many unlawful Bhikṣus are grasping the śalākā as companions of the unlawful.' This is knowing that many unlawful Bhikṣus are grasping the śalākā. What is desiring to cause the Sangha to break up by grasping the śalākā? He thinks thus: 'In this dispute, there are many Bhikṣus who are in accordance with the Dharma, now I grasp the unlawful śalākā, causing the Sangha to break up.' This is desiring to cause the Sangha to break up by grasping the śalākā. What is knowing that the Sangha will break up by grasping the śalākā? That Bhikṣu knows that there are many unlawful Bhikṣus, grasping the śalākā as companions of the unlawful, this is knowing that the Sangha will break up by grasping the śalākā. What is unlawfully grasping the śalākā? Jñapti-dvitiya-karma (motion and one announcement), jñapti-caturtha-karma (motion and three announcements), the announcement is different, the Karma (act, procedure) is also different, this is unlawfully grasping the śalākā. What is grasping the śalākā with a separate assembly? Performing Karma within the same boundary without complete assembly, those who should be entrusted are not entrusted, those who should be reproached in the present are reproached, this is grasping the śalākā with a separate assembly. What is grasping the śalākā because of a minor offense? Either remembering an offense, or not intentionally committing it, or resolving to do so and grasping the śalākā, this is grasping the śalākā because of a minor offense. What is grasping the śalākā not according to what one has seen? Grasping the śalākā with different views and different acceptances, this is grasping the śalākā not according to what one has seen. These are the ten kinds of unlawful grasping of the śalākā. There are also ten kinds of lawful grasping of the śalākā, understanding and grasping the śalākā, even grasping the śalākā according to what one has seen.
捉舍羅，是為十如法捉舍羅(此即反上十不如法捉舍羅也。)有五種平當人：或有人身不作口作，或有人口不作身作，或有人身不作口不作，或有人身作口作，或有人不愛、不恚、不怖、不癡。云何有人身不作口作？有人身不現相、口說言教，是為有人身不作口作。云何有人口不作身作？有人身現相、口不說言教，是為有人口不作身作。云何有人身不作口不作？有人身不現相、口不說言教，是為身不作口不作。云何身作口作？有人身現相、口說言教，是為身作口作。是中有人，不愛、不恚、不怖、不癡，此人于彼人中，最為尊貴殊勝第一，猶若乳出酪、酪出酥、酥出醍醐最勝無比。如是不愛、不恚、不怖、不癡，于彼人中，最為尊貴殊勝無比，是為五種平當人。」
四分律卷第四十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十八(三分之十二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯滅諍揵度之二
爾時阿難從坐起，偏袒右肩、右膝著地，合掌白佛言：「覓諍以幾滅滅？」佛告阿難：「覓諍以四滅滅：現前毗尼、憶念毗尼、不癡毗尼、罪處所毗尼。」阿難復問：「頗有覓諍以二滅滅，不以不癡毗尼、罪處所毗尼滅耶？」佛告阿難：「有。」又問：「何者是？」佛告
【現代漢語翻譯】 現代漢語譯本 『捉舍羅』，這就是與十種不如法『捉舍羅』相反的十種如法『捉舍羅』（捉舍羅，梵文：Lakshana，指相、特徵）。有五種正直的人：有的人身體不做而口說，有的人口不說而身體做，有的人身體不做口也不說，有的人身體做口也說，有的人不愛、不恚（嗔恨）、不怖（恐懼）、不癡（愚癡）。 什麼叫做有的人身體不做而口說？有的人身體不顯現行為，口裡卻說教導之言，這叫做有的人身體不做而口說。什麼叫做有的人口不說而身體做？有的人身體顯現行為，口裡卻不說教導之言，這叫做有的人口不說而身體做。什麼叫做有的人身體不做口也不說？有的人身體不顯現行為，口裡也不說教導之言，這叫做身體不做口也不說。什麼叫做身體做口也說？有的人身體顯現行為，口裡也說教導之言，這叫做身體做口也說。這裡面有不愛、不恚、不怖、不癡的人，這種人在那些人當中，最為尊貴殊勝第一，就像從牛乳中提煉出酪，從酪中提煉出酥，從酥中提煉出醍醐一樣，最為殊勝無比。像這樣不愛、不恚、不怖、不癡的人，在那些人當中，最為尊貴殊勝無比，這就是五種正直的人。』
《四分律》卷第四十七 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第四十八(三分之十二)
姚秦 罽賓（梵文：Kashmir）三藏 佛陀耶舍（梵文：Buddhayasas）共 竺佛念（竺，音：zhú）等譯 《滅諍揵度》之二
這時，阿難（梵文：Ananda）從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『用幾種方法可以平息爭端？』佛告訴阿難：『用四種方法可以平息爭端：現前毗尼（梵文：Vinaya，戒律）、憶念毗尼、不癡毗尼、罪處所毗尼。』阿難又問：『有沒有用兩種方法可以平息爭端，而不用不癡毗尼、罪處所毗尼來平息的呢？』佛告訴阿難：『有。』又問：『是什麼呢？』佛告訴
【English Translation】 English version 'Taking hold of the essence', this is the ten lawful 'taking hold of the essence' which is the opposite of the ten unlawful 'taking hold of the essence'. (Lakshana: characteristic, attribute). There are five kinds of upright people: some people do not act with their body but speak with their mouth; some people do not speak with their mouth but act with their body; some people do not act with their body nor speak with their mouth; some people act with their body and speak with their mouth; some people do not love, do not hate (anger), do not fear (terror), do not are not foolish (ignorance). What is meant by someone who does not act with their body but speaks with their mouth? Someone whose body does not manifest actions, but whose mouth speaks words of teaching, this is called someone who does not act with their body but speaks with their mouth. What is meant by someone who does not speak with their mouth but acts with their body? Someone whose body manifests actions, but whose mouth does not speak words of teaching, this is called someone who does not speak with their mouth but acts with their body. What is meant by someone who does not act with their body nor speak with their mouth? Someone whose body does not manifest actions, nor does their mouth speak words of teaching, this is called someone who does not act with their body nor speak with their mouth. What is meant by someone who acts with their body and speaks with their mouth? Someone whose body manifests actions, and whose mouth speaks words of teaching, this is called someone who acts with their body and speaks with their mouth. Among these people, there are those who do not love, do not hate, do not fear, and are not foolish. This person, among those people, is the most venerable, supremely excellent, and foremost, just as from milk comes curds, from curds comes butter, and from butter comes ghee, which is the most excellent and incomparable. Likewise, those who do not love, do not hate, do not fear, and are not foolish, among those people, are the most venerable, supremely excellent, and incomparable. These are the five kinds of upright people.'
《Vinaya in Four Parts》 Volume 47 《Taisho Tripitaka》 Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 48 (12 of 3)
Translated by Tripiṭaka Buddhayasas (Sanskrit: Buddhayasas) from Kashmir (Sanskrit: Kashmir) of Yao Qin Dynasty, together with Zhu Fonian (竺，pronounced zhú) and others, 《Khandhaka on Quelling Disputes》 Part 2
At that time, Ananda (Sanskrit: Ananda) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'By how many means are disputes quelled?' The Buddha told Ananda: 'By four means are disputes quelled: Presence Vinaya (Sanskrit: Vinaya, discipline), Remembrance Vinaya, Non-delusion Vinaya, and Confession Vinaya.' Ananda further asked: 'Are there disputes quelled by two means, without quelling by Non-delusion Vinaya and Confession Vinaya?' The Buddha told Ananda: 'There are.' He asked again: 'What are they?' The Buddha told
阿難：「若比丘不犯重罪波羅夷、僧殘、偷蘭遮，諸比丘言犯波羅夷、僧殘、偷蘭遮，而諸比丘語言：『汝憶犯波羅夷、僧殘、偷蘭遮不？』彼不憶，即答言：『我不憶犯波羅夷乃至偷蘭遮。長老！莫數難詰問我。』而彼比丘故難詰不止，阿難！僧應與此比丘憶念毗尼白四羯磨如上。有三非法與憶念毗尼：若比丘犯重罪波羅夷、僧殘、偷蘭遮，諸比丘言犯重罪波羅夷、僧殘、偷蘭遮。彼比丘語言：『汝憶犯重罪波羅夷乃至偷蘭遮不？』答言：『我不憶犯。長老！莫數難詰問我。』而彼比丘故難詰不止。彼從僧乞憶念毗尼，僧若與作憶念毗尼者非法。若比丘犯重罪波羅夷、僧殘、偷蘭遮，諸比丘亦言犯重罪波羅夷、僧殘、偷蘭遮。問言：『汝憶犯重罪波羅夷乃至偷蘭遮不？』答言：『我不憶犯重罪波羅夷乃至偷蘭遮，我憶犯小罪當如法懺悔。諸長老！莫數難詰問我。』而諸比丘故難詰不止。彼從僧乞憶念毗尼，僧若與憶念毗尼者非法。若比丘犯重罪波羅夷、僧殘、偷蘭遮。諸比丘亦言犯重罪波羅夷、僧殘、偷蘭遮。問言：『汝憶犯重罪不？』答言：『我不憶犯重罪波羅夷、僧殘、偷蘭遮，我憶犯小罪已如法懺悔。諸長老！莫數難詰問我。』而諸比丘故難詰不止。彼從僧乞憶念毗尼，若僧與憶念毗尼者非法。是為三種與非
【現代漢語翻譯】 現代漢語譯本 阿難問：『如果一位比丘沒有犯下重罪，如波羅夷（Pārājika，斷頭罪）、僧殘（Saṃghādisesa，僧團殘餘罪）、偷蘭遮（Thullanacca，粗罪），但其他比丘卻說他犯了波羅夷、僧殘、偷蘭遮。這些比丘問他說：『你記得犯過波羅夷、僧殘、偷蘭遮嗎？』他回答說不記得，並說：『我不記得犯過波羅夷乃至偷蘭遮。長老們！請不要再三詰問我。』但那些比丘仍然不停地詰問。阿難！僧團應該按照上述方法，對此比丘進行憶念毗尼（憶念律）的白四羯磨（通過四次宣告進行的羯磨）。有三種非法的情況與憶念毗尼有關：如果一位比丘犯了重罪，如波羅夷、僧殘、偷蘭遮，其他比丘也說他犯了重罪，如波羅夷、僧殘、偷蘭遮。那位比丘說：『你記得犯過重罪，如波羅夷乃至偷蘭遮嗎？』他回答說：『我不記得犯過。長老們！請不要再三詰問我。』但那些比丘仍然不停地詰問。他向僧團請求憶念毗尼，如果僧團同意為他進行憶念毗尼，這是非法的。如果一位比丘犯了重罪，如波羅夷、僧殘、偷蘭遮，其他比丘也說他犯了重罪，如波羅夷、僧殘、偷蘭遮。問他說：『你記得犯過重罪，如波羅夷乃至偷蘭遮嗎？』他回答說：『我不記得犯過重罪，如波羅夷乃至偷蘭遮，但我記得犯過小罪，並且已經如法懺悔。長老們！請不要再三詰問我。』但那些比丘仍然不停地詰問。他向僧團請求憶念毗尼，如果僧團同意為他進行憶念毗尼，這是非法的。如果一位比丘犯了重罪，如波羅夷、僧殘、偷蘭遮，其他比丘也說他犯了重罪，如波羅夷、僧殘、偷蘭遮。問他說：『你記得犯過重罪嗎？』他回答說：『我不記得犯過重罪，如波羅夷、僧殘、偷蘭遮，但我記得犯過小罪，並且已經如法懺悔。長老們！請不要再三詰問我。』但那些比丘仍然不停地詰問。他向僧團請求憶念毗尼，如果僧團同意為他進行憶念毗尼，這是非法的。這就是三種非法的情況。』
【English Translation】 English version Ānanda asked: 'If a bhikkhu (monk) has not committed grave offenses such as Pārājika (defeat, expulsion), Saṃghādisesa (formal meeting), or Thullanacca (serious offense), but other bhikkhus say he has committed Pārājika, Saṃghādisesa, or Thullanacca, and these bhikkhus ask him: 'Do you remember committing Pārājika, Saṃghādisesa, or Thullanacca?' He does not remember, and replies: 'I do not remember committing Pārājika, or even Thullanacca. Elders! Do not repeatedly question me.' But those bhikkhus continue to question him relentlessly. Ānanda! The Sangha (monastic community) should perform a white four-kamma (formal act done by the sangha) of memory-vinaya (rules of discipline regarding memory) for this bhikkhu as described above. There are three unlawful situations related to memory-vinaya: If a bhikkhu has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca, and other bhikkhus also say he has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca. That bhikkhu says: 'Do you remember committing grave offenses, such as Pārājika, or even Thullanacca?' He replies: 'I do not remember committing them. Elders! Do not repeatedly question me.' But those bhikkhus continue to question him relentlessly. He requests memory-vinaya from the Sangha, and if the Sangha agrees to perform memory-vinaya for him, it is unlawful. If a bhikkhu has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca, and other bhikkhus also say he has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca. They ask him: 'Do you remember committing grave offenses, such as Pārājika, or even Thullanacca?' He replies: 'I do not remember committing grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca, but I remember committing minor offenses and have confessed them according to the Dharma. Elders! Do not repeatedly question me.' But those bhikkhus continue to question him relentlessly. He requests memory-vinaya from the Sangha, and if the Sangha agrees to perform memory-vinaya for him, it is unlawful. If a bhikkhu has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca, and other bhikkhus also say he has committed grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca. They ask him: 'Do you remember committing grave offenses?' He replies: 'I do not remember committing grave offenses such as Pārājika, Saṃghādisesa, or Thullanacca, but I remember committing minor offenses and have already confessed them according to the Dharma. Elders! Do not repeatedly question me.' But those bhikkhus continue to question him relentlessly. He requests memory-vinaya from the Sangha, and if the Sangha agrees to perform memory-vinaya for him, it is unlawful. These are the three unlawful situations.'
法憶念毗尼。有三種與如法憶念毗尼(即反上三句是如法與憶念毗尼)。有五不如法與憶念毗尼：不現前、不自言、不清凈、非法、別眾，是為五非法與憶念毗尼。有五如法與憶念毗尼：現前、自言、清凈、法、和合，是為五如法與憶念毗尼。若如是諍事滅，是為阿難！覓諍以二滅滅，現前毗尼、憶念毗尼，不用不癡毗尼、罪處所。是中雲何現前法、毗尼、人、僧界？如上。是中雲何憶念毗尼？彼比丘此罪更不應舉、不應作憶念。若比丘如法諍事滅已，后更發起者，得波逸提如上。」
阿難復問：「頗有覓諍以二滅滅，現前毗尼、不癡毗尼，不用憶念毗尼、罪處所耶？」
佛告阿難：「有。」問言：「何者是？」佛告阿難：「是中有比丘，癲狂心亂多犯眾罪，后還得心。諸比丘皆言犯重罪波羅夷、僧殘、偷蘭遮。即問言：『汝憶犯重罪波羅夷、僧殘、偷蘭遮不？』彼不憶犯重罪，答言：『我不犯重罪波羅夷乃至偷蘭遮，我癲狂心亂時多犯眾罪，此非故作，是我癲狂故耳。諸長老！莫數難詰問我。』而諸比丘故難詰不止。彼作如是念：『我當云何？』白諸比丘。諸比丘白佛，佛言：『聽僧與此比丘不癡毗尼白四羯磨如上。』有三非法與不癡毗尼，若比丘不癡而詐作癡，多犯眾罪非沙門法。諸比丘言犯重罪波
【現代漢語翻譯】 現代漢語譯本：法憶念毗尼（Vinaya，戒律）。有三種與如法憶念毗尼（即反上三句是如法與憶念毗尼）。有五種不如法與憶念毗尼：不現前、不自言、不清凈、非法、別眾，這便是五種不如法與憶念毗尼。有五種如法與憶念毗尼：現前、自言、清凈、法、和合，這便是五種如法與憶念毗尼。如果這樣諍事平息，阿難（Ananda，佛陀的十大弟子之一）！覓諍以二滅滅，現前毗尼、憶念毗尼，不用不癡毗尼、罪處所。這裡面什麼是現前法、毗尼、人、僧界？如上所述。這裡面什麼是憶念毗尼？那位比丘（bhiksu，佛教出家男眾）的這個罪行更不應該提起、不應該作憶念。如果比丘如法諍事平息后，又再發起，得波逸提（Payantika，一種戒律名稱），如上所述。」
阿難又問：『有沒有覓諍以二滅滅，現前毗尼、不癡毗尼，不用憶念毗尼、罪處所呢？』
佛告阿難：『有。』問：『什麼情況是這樣呢？』佛告阿難：『這裡面有比丘，癲狂心亂時多次犯下各種罪行，後來恢復了理智。眾比丘都說他犯了重罪，如波羅夷（Parajika，斷頭罪）、僧殘（Sanghavasesa，僅次於波羅夷的重罪）、偷蘭遮（Sthulatyaya，一種輕罪）。於是問他：『你記得犯過重罪波羅夷、僧殘、偷蘭遮嗎？』他不記得犯過重罪，回答說：『我沒有犯過重罪波羅夷乃至偷蘭遮，我癲狂心亂的時候多次犯下各種罪行，這不是我故意做的，是我因為癲狂的緣故。各位長老！不要再三為難詰問我了。』但是眾比丘仍然為難詰問不止。他這樣想：『我該怎麼辦呢？』於是稟告眾比丘。眾比丘稟告佛陀，佛陀說：『聽從僧團給予這位比丘不癡毗尼，用白四羯磨（Jnapti-caturtha-karma，一種僧團的決議方式），如上所述。』有三種不如法與不癡毗尼，如果比丘沒有癡呆卻假裝癡呆，多次犯下各種罪行，這不是沙門（Sramana，出家修行者）應有的行為。眾比丘說他犯了重罪波
【English Translation】 English version: The Vinaya (discipline) of mindfulness. There are three aspects related to the Vinaya of lawful mindfulness (i.e., the reverse of the above three sentences constitutes lawful mindfulness of the Vinaya). There are five unlawful aspects related to the Vinaya of mindfulness: non-presence, non-confession, impurity, unlawfulness, and separation from the assembly. These are the five unlawful aspects related to the Vinaya of mindfulness. There are five lawful aspects related to the Vinaya of mindfulness: presence, confession, purity, lawfulness, and harmony. These are the five lawful aspects related to the Vinaya of mindfulness. If a dispute is settled in this way, Ananda (one of the ten principal disciples of the Buddha)! Seeking dispute is extinguished by two means: the Vinaya of presence and the Vinaya of mindfulness, without resorting to the Vinaya of non-insanity or the place of offense. What are the law, Vinaya, person, and Sangha (community) boundaries of presence in this context? As mentioned above. What is the Vinaya of mindfulness in this context? That bhiksu (Buddhist monk) should no longer have this offense brought up or remembered. If a bhiksu, after a lawful dispute is settled, initiates it again, he incurs a Payantika (a type of monastic offense), as mentioned above.'
Ananda further asked, 'Is there a seeking of dispute that is extinguished by two means: the Vinaya of presence and the Vinaya of non-insanity, without resorting to the Vinaya of mindfulness or the place of offense?'
The Buddha told Ananda, 'There is.' He asked, 'What is it?' The Buddha told Ananda, 'In this case, there is a bhiksu who, when mad and mentally disturbed, commits various offenses, and later regains his sanity. The bhiksus all say that he has committed grave offenses such as Parajika (defeat, expulsion from the Sangha), Sanghavasesa (formal meeting of the Sangha required), and Sthulatyaya (serious offense). They then ask him, 'Do you remember committing the grave offenses of Parajika, Sanghavasesa, and Sthulatyaya?' He does not remember committing grave offenses and replies, 'I have not committed the grave offenses of Parajika, and so on, up to Sthulatyaya. When I was mad and mentally disturbed, I committed various offenses. This was not done intentionally, but because of my madness. Venerable elders! Do not repeatedly interrogate me.' But the bhiksus continue to interrogate him without stopping. He thinks to himself, 'What should I do?' He reports to the bhiksus. The bhiksus report to the Buddha. The Buddha says, 'Listen to the Sangha giving this bhiksu the Vinaya of non-insanity, using the Jnapti-caturtha-karma (formal act of the Sangha with four announcements), as mentioned above.' There are three unlawful aspects related to the Vinaya of non-insanity. If a bhiksu is not insane but pretends to be insane, he commits various offenses, which is not the conduct of a Sramana (ascetic). The bhiksus say that he has committed a grave offense of Pa
羅夷、僧殘、偷蘭遮。諸比丘即問言：『汝憶犯重罪波羅夷乃至偷蘭遮不？』答言：『我癡狂時多犯眾罪非沙門法，非是我故作，是癡狂故耳。諸長老！莫數難詰問我。』而諸比丘故難詰不止。彼從僧乞不癡毗尼，僧若與不癡毗尼是為非法(此是初句。次第二句亦同上，正以言我憶犯眾罪，如人夢中所作耳；次第三句亦同，正以言我憶犯眾罪，如人從高山墮地攬捉少片物，我亦如是)。是為三非法與不癡毗尼。有三如法與不癡毗尼(即反三句是如法)。有五非法與不癡毗尼，有五如法與不癡毗尼如上。若如是諍事滅者，是為阿難！覓諍以二滅滅，現前毗尼、不癡毗尼，不用憶念毗尼、罪處所。是中現前如上。云何不癡毗尼？彼比丘此罪，更不應舉、不應作憶念者是。彼比丘如法諍事滅已，后更發起者，得波逸提如上。」
阿難又問：「頗有覓諍以二滅滅，現前毗尼、罪處所，不用憶念毗尼、不癡毗尼耶？」佛言：「有。」問言：「何者是？」「若比丘好論議，與外道論時得切難，便前後言語相違；若在眾僧中問時，亦前後言語相違，眾中故妄語。阿難！僧應與此比丘罪處所白四羯磨如上。有三非法與罪處所毗尼：不作舉、不作憶念、不作自言，是為三。復有三：無犯、犯不可懺罪、若犯罪已懺。復有三：不舉、
【現代漢語翻譯】 現代漢語譯本：羅夷（Parajika，斷頭罪）、僧殘（Sanghavasesa，僧團殘餘罪）、偷蘭遮（Thullanaccaya，粗罪）。眾比丘問他說：『你記得犯過波羅夷等重罪，乃至偷蘭遮罪嗎？』他回答說：『我癡狂時，多犯了不合沙門規矩的罪，不是我故意做的，是癡狂的緣故。諸位長老！不要再三詰問我。』但眾比丘仍然詰問不止。他向僧團請求不癡毗尼（Amata-vinaya，不癡罪處理），僧團如果給予不癡毗尼，這是不合法的（這是第一句。第二句也相同，只是他說我記得犯過眾罪，就像人在夢中所做一樣；第三句也相同，只是他說我記得犯過眾罪，就像人從高山墜落抓住少許東西一樣，我也是這樣）。這是三種非法給予不癡毗尼的情況。有三種如法給予不癡毗尼的情況（即反過來說這三種情況就是如法）。有五種非法給予不癡毗尼的情況，有五種如法給予不癡毗尼的情況，如上所述。如果這樣平息爭端，阿難！這是通過兩種平息爭端的方式：現前毗尼（Sammukha-vinaya，現前調伏）、不癡毗尼，不用憶念毗尼（Sati-vinaya，憶念調伏）、罪處所（Tajjaniyamma-kamma，治罰羯磨）。其中現前毗尼如上所述。什麼是不癡毗尼？對比丘的這個罪行，不應該再提起、不應該再作憶念。對比丘如法平息爭端后，後來又再發起爭端，就犯了波逸提（Pacittiya，墮罪），如上所述。 阿難又問：『有沒有通過兩種平息爭端的方式：現前毗尼、罪處所，不用憶念毗尼、不癡毗尼呢？』佛說：『有。』阿難問：『是什麼呢？』佛說：『如果比丘喜歡辯論，與外道辯論時被難倒，就前後言語矛盾；如果在僧團中被提問時，也前後言語矛盾，在眾僧中故意說謊。阿難！僧團應該對比丘進行罪處所白四羯磨，如上所述。有三種非法給予罪處所毗尼的情況：不作舉罪（Ukkhittaka，舉罪）、不作憶念罪（Sāreti，憶罪）、不作自言罪（Apattidesana，自首罪），這是三種。還有三種情況：無犯、犯了不可懺悔的罪、如果犯了罪已經懺悔。還有三種情況：不舉罪、
【English Translation】 English version: Parajika (defeat), Sanghavasesa (formal meeting), Thullanaccaya (serious offense). The bhikkhus then asked him: 'Do you remember committing serious offenses such as Parajika, or even Thullanaccaya?' He replied: 'When I was insane, I committed many offenses that are not in accordance with the rules of a renunciant, but I did not do it intentionally, it was because of my insanity. Elders! Do not repeatedly question me.' But the bhikkhus continued to question him. He requested Amata-vinaya (decision of innocence) from the Sangha, and if the Sangha grants Amata-vinaya, it is illegal (this is the first sentence. The second sentence is the same, except that he says I remember committing many offenses, like what a person does in a dream; the third sentence is also the same, except that he says I remember committing many offenses, like a person falling from a high mountain grabbing onto a small piece of something, I am also like that). These are three illegal situations of granting Amata-vinaya. There are three legal situations of granting Amata-vinaya (that is, the opposite of the three situations is legal). There are five illegal situations of granting Amata-vinaya, and there are five legal situations of granting Amata-vinaya, as mentioned above. If the dispute is resolved in this way, Ananda! This is through two ways of resolving disputes: Sammukha-vinaya (presence-decision), Amata-vinaya, without using Sati-vinaya (memory-decision), Tajjaniyamma-kamma (act of censure). Among them, Sammukha-vinaya is as mentioned above. What is Amata-vinaya? For this offense of the bhikkhu, it should not be brought up again, and it should not be remembered. If the dispute of the bhikkhu is resolved legally, and later the dispute is raised again, then he commits Pacittiya (expiation), as mentioned above. Ananda then asked: 'Are there any situations where disputes are resolved through two ways: Sammukha-vinaya, Tajjaniyamma-kamma, without using Sati-vinaya, Amata-vinaya?' The Buddha said: 'Yes.' Ananda asked: 'What are they?' The Buddha said: 'If a bhikkhu likes to argue, and is defeated when arguing with outsiders, then his words contradict each other; if he is asked in the Sangha, his words also contradict each other, and he deliberately lies in the Sangha. Ananda! The Sangha should perform Tajjaniyamma-kamma (act of censure) with white four kamma for this bhikkhu, as mentioned above. There are three illegal situations of granting Tajjaniyamma-kamma: not making Ukkhittaka (suspension), not making Sāreti (reminding), not making Apattidesana (confession), these are three. There are also three situations: no offense, committing an unpardonable offense, if an offense has been confessed. There are also three situations: not suspending,
非法、別眾；不作憶念、非法、別眾；不作自言、非法、別眾；不犯、非法、別眾；犯不可懺罪、非法、別眾；犯罪已懺、非法、別眾；不現前、非法、別眾；是為三非法與罪處所。復有三如法與罪處所(即反上事更不異，故不出是如法也)，是為三如法與罪處所。有五非法與罪處所：不現前、不作自言、不清凈、非法、別眾，是為五非法與罪處所(次有五句如法，反上事是，更無異，故不出)。若如是諍事滅，是為覓諍以二滅滅，現前毗尼、罪處所，不用憶念毗尼、不癡毗尼。是中現前義如上。云何罪處所？彼比丘此罪，與作舉、作憶念者是。彼比丘若諍事如法滅已，后更發起，得波逸提如上。」
阿難復問：「犯諍以幾滅滅？」佛告阿難：「犯諍以三滅滅：現前毗尼、自言治、草覆地。」阿難復問：「頗有犯諍以二滅滅，現前毗尼、自言治，不用草覆地耶？」佛言：「有。」問言：「何者是？」佛告阿難：「若比丘犯罪，若欲在一比丘前懺，應至一清凈比丘所偏露右肩，若上座禮足、右膝著地，合掌說罪名、說罪種，作如是言：『長老一心念！我某甲比丘犯某甲罪，今從長老懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。長老憶我清凈，戒身具足清凈布薩。』如是第二、第三說。
【現代漢語翻譯】 現代漢語譯本 非法、別眾（指不符合僧團規定的行為）；不作憶念（指不進行憶念羯磨）、非法、別眾；不作自言（指不坦白承認錯誤）、非法、別眾；不犯（指沒有犯戒）、非法、別眾；犯不可懺罪（指犯了無法通過懺悔消除的罪行）、非法、別眾；犯罪已懺（指犯了罪已經懺悔）、非法、別眾；不現前（指當事人不在場）、非法、別眾；這被稱為三種非法和罪的處所。還有三種如法和罪的處所（與上述情況相反，沒有不同，因此不再贅述），這被稱為三種如法和罪的處所。有五種非法和罪的處所：不現前、不作自言、不清凈（指不清凈的行為）、非法、別眾，這被稱為五種非法和罪的處所（接下來有五句如法，與上述情況相反，沒有不同，因此不再贅述）。如果像這樣平息爭端，這就是用兩種平息方式來尋找爭端：現前毗尼（指當面解決）、罪處所，不用憶念毗尼（指不需要憶念羯磨）、不癡毗尼（指不因愚癡而犯戒）。這裡現前的意義如上所述。什麼是罪處所？那個比丘犯了罪，被施以舉罪、憶念羯磨就是罪處所。那個比丘如果爭端如法平息后，後來又重新發起，就會得到波逸提罪，如上所述。
阿難（Ananda）又問：『犯諍用幾種方法平息？』佛（Buddha）告訴阿難：『犯諍用三種方法平息：現前毗尼、自言治（指坦白認錯）、草覆地（指息事寧人）。』阿難又問：『有沒有犯諍用兩種方法平息，現前毗尼、自言治，不用草覆地呢？』佛說：『有。』問：『是什麼情況？』佛告訴阿難：『如果比丘犯罪，如果想在一個比丘面前懺悔，應該到一位清凈比丘那裡，袒露右肩，如果是上座（長老），就禮足、右膝著地，合掌說罪名、說罪種，這樣說：『長老（Elder）一心念！我某甲比丘犯某甲罪，現在從長老懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。長老憶我清凈，戒身具足清凈布薩。』像這樣第二、第三次說。
【English Translation】 English version 'Unlawful, separate assembly (referring to actions that do not comply with the Sangha's regulations); not performing recollection (referring to not conducting the recollection karma), unlawful, separate assembly; not confessing oneself (referring to not frankly admitting mistakes), unlawful, separate assembly; not transgressing (referring to not violating precepts), unlawful, separate assembly; committing an unatonable offense (referring to committing a sin that cannot be eliminated through repentance), unlawful, separate assembly; having repented after committing an offense (referring to having repented after committing a sin), unlawful, separate assembly; not being present (referring to the person involved not being present), unlawful, separate assembly; these are called the three unlawful and places of offense. There are also three lawful and places of offense (the opposite of the above, with no difference, so they are not repeated), these are called the three lawful and places of offense. There are five unlawful and places of offense: not being present, not confessing oneself, being impure (referring to impure actions), unlawful, separate assembly, these are called the five unlawful and places of offense (next there are five sentences of lawful, the opposite of the above, with no difference, so they are not repeated). If disputes are settled in this way, this is seeking to settle disputes with two methods of settlement: present Vinaya (referring to resolving face-to-face), place of offense, without using recollection Vinaya (referring to not needing recollection karma), non-deluded Vinaya (referring to not violating precepts due to delusion). Here, the meaning of 'present' is as described above. What is the place of offense? That bhikkhu (monk) who has committed an offense, being subjected to suspension and recollection karma, that is the place of offense. If that bhikkhu, after a dispute has been lawfully settled, later reinitiates it, he will incur a Pacittiya offense, as described above.'
Ananda (Ananda) further asked: 'With how many methods is a transgression settled?' The Buddha (Buddha) told Ananda: 'A transgression is settled with three methods: present Vinaya, confession (referring to frankly admitting mistakes), covering the ground with grass (referring to settling things peacefully).' Ananda further asked: 'Are there transgressions settled with two methods, present Vinaya, confession, without using covering the ground with grass?' The Buddha said: 'Yes.' He asked: 'What are they?' The Buddha told Ananda: 'If a bhikkhu commits an offense, if he wants to confess before one bhikkhu, he should go to a pure bhikkhu, expose his right shoulder, if it is a senior (elder), he should prostrate at his feet, kneel on his right knee, join his palms and state the name of the offense, state the type of offense, saying thus: 'Venerable Elder (Elder), pay attention with one mind! I, bhikkhu so-and-so, have committed offense so-and-so, now I confess to the Elder, not daring to conceal it. Repentance brings happiness, not repenting brings unhappiness, remembering the offense and disclosing it, knowing it and not concealing it. Elder, remember my purity, my body of precepts is complete with pure Uposatha.' Say this a second and third time.'
彼應語言：『自責汝心應生厭離。』答言：『爾。』若作如是諍事滅者，是為阿難！犯諍以二滅滅，現前毗尼、自言治，不用如草覆地。是中現前者，法、毗尼如上。人現前者，受懺悔者是也。是中雲何自言？說罪名、說罪種懺悔者是。云何治？自責汝心生厭離也。若諍事滅已，后更發起者波逸提。除受欲已，餘者如上。若欲在二比丘邊懺悔，應至彼二清凈比丘所偏露右肩，若是上座，禮足已右膝著地，合掌說罪名、說罪種，作如是言懺法如上。受懺者應先問彼第二比丘：『若長老聽我受某甲比丘懺者我當受。』彼第二比丘應言：『可爾。』若欲在三比丘邊懺亦如是。若欲在僧中懺者，應往僧中，偏露右肩、脫革屣、禮僧足已、右膝著地，合掌白如是言：『大德僧聽！我某甲比丘犯某甲罪，今從僧懺悔。』如是三說。受懺者應作白然後受彼懺，應作如是白：『大德僧聽！彼某甲比丘犯某甲罪，今從僧懺悔。若僧時到僧忍聽，我受某甲比丘懺。白如是。』應作如是白已受懺。受懺者應語言：『自責汝心，生厭離。』彼應答言：『爾。』若作如是諍事滅者，是為阿難！犯諍以二滅滅，現前毗尼、自言治，不用如草覆地。是中現前者，法、毗尼乃至界如上。是中雲何自言？說罪名、說罪種懺悔者是。云何治？自責汝心生厭離
【現代漢語翻譯】 現代漢語譯本：他應該這樣說：『你應該責備自己，內心生起厭惡和遠離。』他回答說：『是的。』如果這樣做了，爭端就平息了，阿難！這就是用兩種方式平息爭端：現前毗尼（指當面處理）、自言治（指自我坦白和改正），而不是像用草蓋住地面一樣掩蓋問題。這裡說的『現前』，指的是法和毗尼，如前所述。這裡說的『人現前』，指的是接受懺悔的人。這裡說的『自言』是什麼意思呢？就是說出罪行的名稱和種類，並進行懺悔。什麼是『治』呢？就是責備自己，內心生起厭惡和遠離。 如果爭端平息后，又再次發生，就犯了波逸提（一種戒律）。除了受欲（指接受供養）之外，其餘的都和上面一樣。如果想在兩位比丘面前懺悔，應該到這兩位清凈的比丘那裡，袒露右肩，如果是上座，就禮拜他們的雙足，然後右膝著地，合掌說出罪行的名稱和種類，像上面那樣懺悔。接受懺悔的人應該先問第二位比丘：『如果長老允許我接受某甲比丘的懺悔，我就接受。』第二位比丘應該說：『可以。』如果想在三位比丘面前懺悔，也像這樣。如果想在僧團中懺悔，應該到僧團中，袒露右肩，脫掉鞋子，禮拜僧團的雙足，然後右膝著地，合掌稟告說：『尊敬的僧團請聽！我某甲比丘犯了某甲罪，現在向僧團懺悔。』這樣說三遍。接受懺悔的人應該作白（一種宣告），然後接受他的懺悔，應該這樣作白：『尊敬的僧團請聽！這位某甲比丘犯了某甲罪，現在向僧團懺悔。如果僧團認為時機已到，僧團允許，我就接受某甲比丘的懺悔。稟告完畢。』應該這樣作白後接受懺悔。接受懺悔的人應該說：『你應該責備自己，內心生起厭惡和遠離。』他應該回答說：『是的。』如果這樣做了，爭端就平息了，阿難！這就是用兩種方式平息爭端：現前毗尼、自言治，而不是像用草蓋住地面一樣掩蓋問題。這裡說的『現前』，指的是法、毗尼乃至界（指戒律的範圍），如前所述。這裡說的『自言』是什麼意思呢？就是說出罪行的名稱和種類，並進行懺悔。什麼是『治』呢？就是責備自己，內心生起厭惡和遠離。
【English Translation】 English version: He should say: 'You should blame yourself, and generate disgust and detachment in your heart.' He replies: 'Yes.' If the dispute is settled in this way, Ānanda! This is how disputes are settled by two means: present Vinaya (referring to face-to-face handling), self-declaration remedy (referring to self-confession and correction), instead of covering up the problem like covering the ground with grass. Here, 'present' refers to the Dharma and Vinaya, as mentioned above. Here, 'person present' refers to the one who receives the confession. What does 'self-declaration' mean here? It means stating the name and type of the offense and confessing. What is 'remedy'? It is blaming oneself and generating disgust and detachment in one's heart. If the dispute is settled but arises again later, it constitutes a Pācittiya (a type of precept violation). Except for receiving offerings, the rest is the same as above. If one wants to confess before two bhikkhus (monks), one should go to those two pure bhikkhus, expose the right shoulder, and if it is a senior monk, bow to their feet, then kneel on the right knee, clasp the palms and state the name and type of the offense, confessing as above. The one who receives the confession should first ask the second bhikkhu: 'If the elder allows me to receive the confession of so-and-so bhikkhu, I will receive it.' The second bhikkhu should say: 'It is permissible.' If one wants to confess before three bhikkhus, it is also like this. If one wants to confess in the Sangha (monastic community), one should go to the Sangha, expose the right shoulder, take off the shoes, bow to the feet of the Sangha, then kneel on the right knee, clasp the palms and report: 'Venerable Sangha, please listen! I, so-and-so bhikkhu, have committed so-and-so offense, and now I confess to the Sangha.' Say this three times. The one who receives the confession should make a motion (a formal announcement), and then accept his confession, making the motion as follows: 'Venerable Sangha, please listen! This so-and-so bhikkhu has committed so-and-so offense, and now confesses to the Sangha. If the Sangha deems it the right time, and the Sangha permits, I will accept the confession of so-and-so bhikkhu. The announcement is complete.' One should accept the confession after making this announcement. The one who receives the confession should say: 'You should blame yourself, and generate disgust and detachment in your heart.' He should reply: 'Yes.' If the dispute is settled in this way, Ānanda! This is how disputes are settled by two means: present Vinaya, self-declaration remedy, instead of covering up the problem like covering the ground with grass. Here, 'present' refers to the Dharma, Vinaya, and even the boundary (referring to the scope of the precepts), as mentioned above. What does 'self-declaration' mean here? It means stating the name and type of the offense and confessing. What is 'remedy'? It is blaming oneself and generating disgust and detachment in one's heart.
者是。如法諍事滅已，后更發起者如上。」
阿難又問：「大德！頗有犯諍以二滅滅，現前毗尼、草覆地，不用自言治耶？」佛言「有。」又問：「何者是？」答言：「若比丘諍事，是中比丘多犯眾罪非沙門法，言無齊限，出入行來不順威儀。彼作如是念：『我等此諍事，多犯眾罪非沙門法，言無齊限，出入行來不順威儀。我等若自共尋究此事，恐令罪深重，不得如法、如毗尼、如佛所教諍事滅，令諸比丘住止不安樂。』阿難！彼一眾中有智慧堪能比丘，從座起，偏露右肩、右膝著地，合掌作如是言：『諸長老！我等此諍事，多犯眾罪非沙門法，言無齊限，出入行來不順威儀。若我等尋究此事，恐令罪深重，不得如法、如毗尼、如佛所教諍事滅，令諸比丘住止不安樂。若長老忍者，我今為諸長老作如草覆地懺悔此罪。』第二眾中亦如是說。阿難！彼諸比丘應作白如草覆地懺，如是白：『大德僧聽！若僧時到僧忍聽，僧今此諍事作草覆地懺悔。白如是。』應作如是白已，作如草覆地懺悔。阿難！是一眾中有智慧堪能者從座起，偏露右肩、右膝著地，合掌作如是白：『諸長老！我今此諸諍事己所犯罪，除重罪遮不至白衣家羯磨，若諸長老聽者，為諸長老及己作草覆地懺悔。』第二眾亦應作如是說。若作如是諍事滅者
【現代漢語翻譯】 現代漢語譯本 阿難問：『大德！有沒有這樣的情況：已經犯了爭端，通過二滅（現前毗尼、草覆地）來平息，不用自言治呢？』佛回答說：『有。』阿難又問：『是哪種情況呢？』佛回答說：『如果比丘們發生了爭端，其中很多比丘都犯了眾多的罪過，做了不符合沙門（Śrāmaṇa）[出家修行者] 規範的事情，言語沒有節制，出入行走不合威儀。他們這樣想：『我們這次爭端，很多人都犯了眾多的罪過，做了不符合沙門規範的事情，言語沒有節制，出入行走不合威儀。如果我們自己去追究這件事，恐怕會使罪過更加深重，不能如法、如律、如佛所教導的那樣平息爭端，使眾比丘居住不安寧。』阿難！這時，其中一個僧團中，有智慧和能力的比丘，從座位上站起來，袒露右肩，右膝著地，合掌說道：『諸位長老！我們這次爭端，很多人都犯了眾多的罪過，做了不符合沙門規範的事情，言語沒有節制，出入行走不合威儀。如果我們追究這件事，恐怕會使罪過更加深重，不能如法、如律、如佛所教導的那樣平息爭端，使眾比丘居住不安寧。如果長老們允許，我現在為諸位長老做草覆地懺悔（Tṛṇa-prastāraka-vinaya）[一種懺悔方式]，懺悔這些罪過。』第二個僧團中也這樣說。阿難！這些比丘應該作白（jñapti）[宣告] 如草覆地懺悔，這樣宣告：『大德僧眾聽著！如果僧眾認為時機已到，僧眾允許，僧眾現在對此爭端作草覆地懺悔。宣告完畢。』應該這樣宣告完畢后，作如草覆地懺悔。阿難！這時，其中一個僧團中，有智慧和能力的人從座位上站起來，袒露右肩，右膝著地，合掌作白：『諸位長老！我現在對此諸爭端中所犯的罪過，除了重罪和遮不至白衣家羯磨（karma）[業] 之外，如果諸位長老允許，為諸位長老和我自己作草覆地懺悔。』第二個僧團也應該這樣說。如果這樣平息爭端，』
【English Translation】 English version 『Venerable Sir,』 Ānanda asked, 『is there a case where a dispute, once settled by two means of settlement (present Vinaya, covering with grass), is not treated with self-pronouncement?』 The Buddha said, 『There is.』 He asked again, 『What is it?』 The Buddha answered, 『If a dispute arises among the monks, and many of the monks involved have committed numerous offenses, acts that are not in accordance with the Dharma of a Śrāmaṇa (ascetic) [出家修行者], their speech is unrestrained, and their comings and goings are not in accordance with proper conduct. They think thus: 『In this dispute of ours, many have committed numerous offenses, acts that are not in accordance with the Dharma of a Śrāmaṇa, our speech is unrestrained, and our comings and goings are not in accordance with proper conduct. If we were to investigate this matter ourselves, we fear that the offenses would become even more serious, and we would not be able to settle the dispute in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teachings, causing the monks to live in unease.』 Ānanda, in one of these assemblies, a monk who is wise and capable rises from his seat, bares his right shoulder, kneels on his right knee, and, with palms joined, says thus: 『Venerable Elders, in this dispute of ours, many have committed numerous offenses, acts that are not in accordance with the Dharma of a Śrāmaṇa, our speech is unrestrained, and our comings and goings are not in accordance with proper conduct. If we were to investigate this matter, we fear that the offenses would become even more serious, and we would not be able to settle the dispute in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teachings, causing the monks to live in unease. If the Elders permit, I will now perform the Tṛṇa-prastāraka-vinaya (covering with grass Vinaya) [一種懺悔方式] for the Elders, confessing these offenses.』 The second assembly should also say likewise. Ānanda, those monks should make a formal announcement (jñapti) [宣告] of the covering with grass confession, announcing thus: 『Venerable Sangha, listen! If the Sangha deems it the right time, and the Sangha permits, the Sangha now performs the covering with grass confession for this dispute. The announcement is made.』 Having made such an announcement, they should perform the covering with grass confession. Ānanda, in one of these assemblies, a person who is wise and capable rises from his seat, bares his right shoulder, kneels on his right knee, and, with palms joined, makes the announcement: 『Venerable Elders, I now confess the offenses I have committed in these disputes, except for grave offenses and acts that prevent going to the homes of laypeople (karma) [業], if the Elders permit, I will perform the covering with grass confession for the Elders and myself.』 The second assembly should also say likewise. If the dispute is settled in this way,』
，是為阿難！犯諍以二滅滅，現前毗尼、草覆地，不用自言治。現前義如上。云何草覆地？不稱說罪名、罪種懺悔者是。若諍事滅已，后更發起者如上。」
阿難又問：「事諍以幾滅滅？」佛言：「以一切滅滅，隨所犯。」
爾時長老優波離從坐起，偏露右肩、右膝著地，白佛言：「作自言治，一切如法不？」佛語優波離：「自言治不一切如法。是中比丘不犯波羅夷，彼不作舉、不作憶念，自言犯波羅夷，諸比丘即與作波羅夷罪治。優波離！是為非法自言治。優波離！是中比丘不犯波羅夷，彼不作舉、不作憶念，彼自言犯僧殘，諸比丘即與作僧殘罪治。優波離！是為非法與自言治；乃至自言犯惡說亦如是。優波離！是中比丘不犯僧殘，彼不作舉、不作憶念，彼比丘自言犯波羅夷，諸比丘與作波羅夷罪治。優波離！是為非法自言治。優波離！是中比丘不犯僧殘，諸比丘不作舉、不作憶念，彼比丘自言犯僧殘，諸比丘與作僧殘法治，是為非法與自言治。是中比丘不犯僧殘，自言犯波逸提乃至惡說亦如是。是中比丘不犯波逸提，自言犯波羅夷乃至惡說亦如是。是中比丘不犯波羅提提舍尼，自言犯波羅夷乃至惡說亦如是；偷蘭遮乃至惡說亦如是；突吉羅乃至惡說亦如是。惡說從自言犯波羅夷還至惡說亦如是。優波
離！是中比丘不犯波羅夷，彼作舉、作憶念，便自言犯波羅夷，諸比丘即與作波羅夷法治，是為非法作自言治。乃至自言犯惡說，七句互作頭亦如上。優波離！是中比丘犯波羅夷，彼不作舉、不作憶念，自言犯僧殘，諸比丘即與作僧殘治，是為非法自言治；乃至自言犯惡說亦如是。是中比丘犯僧殘，彼比丘不作舉、不作憶念，便自言犯波羅夷，諸比丘即與作波羅夷罪治，是為非法與自言治。是中比丘犯僧殘，彼比丘不作舉、不作憶念，便自言犯波逸提，諸比丘即與作波逸提罪治，是為非法與自言治；乃至自言犯惡說，互作頭亦如是。優波離！是中比丘犯波羅夷，彼比丘作舉、作憶念，便言犯僧殘，諸比丘即與作僧殘罪治，乃至惡說互作句亦如是。是為優波離！非法與自言治。」
優波離復問：「云何如法自言治？」佛言：「若比丘犯波羅夷，彼不作舉、不作憶念，彼自言犯波羅夷，諸比丘即為作波羅夷罪治，是為如法與自言治。乃至惡說亦如是。優波離！是中比丘犯波羅夷，彼作舉、作憶念，彼自言犯波羅夷，諸比丘即與作波羅夷治，是為如法與自言治。乃至惡說亦如是。優波離！是為如法與自言治。」
時有比丘語余比丘言：「我犯不凈行，欲休道。」彼比丘語言：「宜知是時。」彼比丘去優波離不遠
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『優波離（Upali，佛陀十大弟子之一，持戒第一）！如果一位比丘（bhiksu，佛教出家男眾）犯了波羅夷（Parajika，佛教戒律中最嚴重的罪，會導致逐出僧團），但他沒有被其他比丘舉罪（作舉）或憶念（作憶念，即提醒他所犯的罪行），他自己卻說犯了波羅夷，其他比丘就按照波羅夷的罪行來懲治他，這是非法的按照他自己的陳述來定罪。』乃至他自己說犯了惡說（Dukkata，佛教戒律中最輕微的罪），七種罪名互相作為開頭的情況也如上所述。 『優波離！如果一位比丘犯了波羅夷，但他沒有被其他比丘舉罪或憶念，他自己卻說犯了僧殘（Sanghavasesa，佛教戒律中第二嚴重的罪，需要通過僧團的儀式才能懺悔），其他比丘就按照僧殘的罪行來懲治他，這是非法的按照他自己的陳述來定罪；』乃至他自己說犯了惡說也是如此。 『如果一位比丘犯了僧殘，但他沒有被其他比丘舉罪或憶念，他自己卻說犯了波羅夷，其他比丘就按照波羅夷的罪行來懲治他，這是非法的按照他自己的陳述來定罪。』 『如果一位比丘犯了僧殘，但他沒有被其他比丘舉罪或憶念，他自己卻說犯了波逸提（Pacittiya，佛教戒律中一種較輕的罪），其他比丘就按照波逸提的罪行來懲治他，這是非法的按照他自己的陳述來定罪；』乃至他自己說犯了惡說，互相作為開頭的情況也是如此。 『優波離！如果一位比丘犯了波羅夷，他被其他比丘舉罪或憶念，他卻說犯了僧殘，其他比丘就按照僧殘的罪行來懲治他，乃至惡說互相作為開頭的情況也是如此。 『優波離！這就是非法的按照他自己的陳述來定罪。』
優波離又問：『怎樣才算是如法地按照他自己的陳述來定罪呢？』佛陀說：『如果一位比丘犯了波羅夷，但他沒有被其他比丘舉罪或憶念，他自己說犯了波羅夷，其他比丘就按照波羅夷的罪行來懲治他，這才是如法地按照他自己的陳述來定罪。』乃至惡說也是如此。 『優波離！如果一位比丘犯了波羅夷，他被其他比丘舉罪或憶念，他自己說犯了波羅夷，其他比丘就按照波羅夷的罪行來懲治他，這才是如法地按照他自己的陳述來定罪。』乃至惡說也是如此。 『優波離！這就是如法地按照他自己的陳述來定罪。』
當時，有一位比丘對另一位比丘說：『我犯了不凈行（brahmacarya，指性行為），想要放棄修行。』那位比丘對他說：『應該知道現在是什麼時候。』那位比丘離開了優波離不遠。
【English Translation】 English version: The Buddha said: 'Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts)! If a bhiksu (Buddhist monk) commits a Parajika (the most serious offense in Buddhist monastic rules, leading to expulsion from the Sangha), but he has not been formally accused (作舉) or reminded (作憶念, i.e., reminded of the offense he committed) by other bhiksus, and he himself says that he has committed a Parajika, and the other bhiksus punish him according to the Parajika offense, this is unlawfully judging him based on his own statement.' And so on, up to when he himself says he has committed a Dukkata (the lightest offense in Buddhist monastic rules), the cases where the seven offenses are interchanged as the starting point are also as described above. 'Upali! If a bhiksu commits a Parajika, but he has not been formally accused or reminded by other bhiksus, and he himself says that he has committed a Sanghavasesa (the second most serious offense in Buddhist monastic rules, requiring a formal Sangha procedure for repentance), and the other bhiksus punish him according to the Sanghavasesa offense, this is unlawfully judging him based on his own statement;' and so on, up to when he himself says he has committed a Dukkata. 'If a bhiksu commits a Sanghavasesa, but he has not been formally accused or reminded by other bhiksus, and he himself says that he has committed a Parajika, and the other bhiksus punish him according to the Parajika offense, this is unlawfully judging him based on his own statement.' 'If a bhiksu commits a Sanghavasesa, but he has not been formally accused or reminded by other bhiksus, and he himself says that he has committed a Pacittiya (a less serious offense in Buddhist monastic rules), and the other bhiksus punish him according to the Pacittiya offense, this is unlawfully judging him based on his own statement;' and so on, up to when he himself says he has committed a Dukkata, the cases where they are interchanged as the starting point are also as described above. 'Upali! If a bhiksu commits a Parajika, and he has been formally accused or reminded by other bhiksus, but he says that he has committed a Sanghavasesa, and the other bhiksus punish him according to the Sanghavasesa offense, and so on, up to when Dukkata is interchanged as the starting point. 'Upali! This is unlawfully judging him based on his own statement.'
Upali then asked: 'How is it considered lawful to judge him based on his own statement?' The Buddha said: 'If a bhiksu commits a Parajika, but he has not been formally accused or reminded by other bhiksus, and he himself says that he has committed a Parajika, and the other bhiksus punish him according to the Parajika offense, this is lawfully judging him based on his own statement.' And so on, up to Dukkata. 'Upali! If a bhiksu commits a Parajika, and he has been formally accused or reminded by other bhiksus, and he himself says that he has committed a Parajika, and the other bhiksus punish him according to the Parajika offense, this is lawfully judging him based on his own statement.' And so on, up to Dukkata. 'Upali! This is lawfully judging him based on his own statement.'
At that time, there was a bhiksu who said to another bhiksu: 'I have committed unchaste conduct (brahmacarya, referring to sexual activity), and I want to give up the practice.' That bhiksu said to him: 'It is appropriate to know what time it is.' That bhiksu went not far from Upali.
經行，優波離聞，至彼比丘所問言：「何所論說？」彼言：「我犯不凈行，欲休道。」問言：「汝誰邊犯？」答言：「與故二俱。」問言：「故二在何處？」答言：「在憂禪國。」問言：「汝往彼耶？」答言：「不往。」「彼來耶？」答言：「不來。」問言：「汝云何犯？」答言：「我于夢中犯。」優波離言：「汝去，乃至不犯突吉羅。」(滅諍揵度具足竟)
比丘尼揵度第十七
爾時世尊在釋翅瘦尼拘律園。時摩訶波阇波提與五百舍夷女人俱詣世尊所，頭面禮足卻住一面，白佛言：「善哉世尊！愿聽女人于佛法中得出家為道。」佛言：「且止，瞿曇彌！莫作是言：『欲令女人出家為道。』何以故？瞿曇彌！若女人于佛法中出家為道，令佛法不久。」爾時摩訶波阇波提聞世尊教已，前禮佛足繞已而去。爾時世尊從釋翅瘦與千二百五十弟子人間遊行往拘薩羅國，從拘薩羅還至舍衛國祇桓精舍。時摩訶波阇波提聞佛在祇桓精舍，與五百舍夷女人俱共剃髮被袈裟，往舍衛國祇桓精舍，在門外立，步涉破腳塵土坌身涕泣流淚。
爾時阿難見已即往問言：「瞿曇彌！何故與舍夷五百女人剃髮被袈裟，步涉破腳塵土坌身，在此涕泣流淚而立耶？」彼即答言：「我等女人，于佛法中不得出家受大戒。」阿難語言：
【現代漢語翻譯】 現代漢語譯本： 經行時，優波離（Upali，佛陀十大弟子之一，持戒第一）聽說了這件事，來到那位比丘處，問道：『你們在討論什麼？』那比丘說：『我犯了不清凈的行為，想要放棄修行。』優波離問：『你和誰一起犯的？』回答說：『和一個已故的女子。』優波離問：『那個已故的女子在哪裡？』回答說：『在憂禪國（Udyana）。』優波離問：『你到那裡去過嗎？』回答說：『沒有去過。』『她來過這裡嗎？』回答說：『沒有來過。』優波離問：『那你怎麼犯的？』回答說：『我在夢中犯的。』優波離說：『你回去吧，只要不再犯突吉羅（Dukkata，輕罪）。』（滅諍揵度具足完畢）
比丘尼揵度第十七
那時，世尊（Bhagavan，對佛陀的尊稱）在釋翅瘦（Sakya）的尼拘律園（Nigrodharama）。當時，摩訶波阇波提（Mahapajapati，佛陀的姨母）與五百位舍夷（Sakya）女子一同前往世尊處，頂禮佛足後站在一旁，對佛說：『太好了，世尊！希望允許女子在佛法中出家修行。』佛說：『先停下，瞿曇彌（Gotami，摩訶波阇波提的姓）！不要說這樣的話：『想要讓女人出家修行。』為什麼呢？瞿曇彌！如果女人在佛法中出家修行，會使佛法衰敗得更快。』當時，摩訶波阇波提聽了世尊的教誨后，向前頂禮佛足，繞佛三匝后離開了。當時，世尊從釋翅瘦與一千二百五十位弟子一起在人間游化，前往拘薩羅國（Kosala），從拘薩羅國返回舍衛國（Sravasti）的祇桓精舍（Jetavana Vihara）。當時，摩訶波阇波提聽說佛在祇桓精舍，與五百位舍夷女子一同剃除了頭髮，穿上了袈裟，前往舍衛國的祇桓精舍，站在門外，因為長途跋涉而腳都破了，身上沾滿了塵土，哭泣流淚。
當時，阿難（Ananda，佛陀十大弟子之一，多聞第一）看見了，就前去問道：『瞿曇彌！為什麼與五百位舍夷女子剃除了頭髮，穿上了袈裟，因為長途跋涉而腳都破了，身上沾滿了塵土，在這裡哭泣流淚地站著呢？』她回答說：『我們女人，在佛法中不能出家受具足戒。』阿難說：
【English Translation】 English version: While walking, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) heard about this and went to the bhikkhu (monk) and asked, 'What are you discussing?' The bhikkhu said, 'I have committed an impure act and want to give up the practice.' Upali asked, 'With whom did you commit it?' He replied, 'With a deceased woman.' Upali asked, 'Where is the deceased woman?' He replied, 'In Udyana (a country).' Upali asked, 'Did you go there?' He replied, 'I did not go.' 'Did she come here?' He replied, 'She did not come.' Upali asked, 'How did you commit it?' He replied, 'I committed it in a dream.' Upali said, 'Go back, and do not commit a Dukkata (minor offense) again.' (The Khandhaka (section) on settling disputes is complete.)
Bhikkhuni (nun) Khandhaka (section) Seventeenth
At that time, the Bhagavan (the Blessed One, a title for the Buddha) was in the Nigrodharama (Banyan Tree Park) in Sakya (a region). At that time, Mahapajapati (Buddha's aunt and foster mother) and five hundred Sakya women went to the Bhagavan, bowed their heads to his feet, stood to one side, and said to the Buddha, 'Excellent, Bhagavan! May you allow women to leave home and practice the Dharma (teachings of the Buddha) in the Buddha's Dharma.' The Buddha said, 'Stop, Gotami (Mahapajapati's clan name)! Do not say such things: 'Wanting to allow women to leave home and practice the Dharma.' Why? Gotami! If women leave home and practice the Dharma in the Buddha's Dharma, it will cause the Buddha's Dharma to decline sooner.' At that time, Mahapajapati, having heard the Buddha's teaching, bowed her head to the Buddha's feet, circumambulated him, and left. At that time, the Bhagavan, with twelve hundred and fifty disciples, traveled among humans from Sakya to Kosala (a kingdom), and from Kosala returned to the Jetavana Vihara (Jetavana Monastery) in Sravasti (a city). At that time, Mahapajapati, having heard that the Buddha was in the Jetavana Vihara, together with five hundred Sakya women, shaved their heads, wore robes, and went to the Jetavana Vihara in Sravasti, standing outside the gate, their feet broken from walking, their bodies covered in dust, weeping and shedding tears.
At that time, Ananda (one of the ten great disciples of the Buddha, foremost in hearing the teachings) saw them and went to ask, 'Gotami! Why have you and five hundred Sakya women shaved your heads, worn robes, your feet broken from walking, your bodies covered in dust, standing here weeping and shedding tears?' She replied, 'We women are not allowed to leave home and receive full ordination in the Buddha's Dharma.' Ananda said:
「且止！我為汝往佛所求請。」
爾時阿難即至世尊所，頭面禮足卻住一面，白佛言：「善哉世尊！愿聽女人在佛法中出家受大戒。」佛告阿難：「且止！莫欲令女人于佛法中出家受大戒。何以故？若女人在佛法中出家受大戒，則令佛法不久。譬如阿難！有長者家男少女多，則知其家衰微。如是阿難！若女人在佛法中出家受大戒，則令佛法不久。又如好稻田而被霜雹即時破壞。如是阿難！若女人在佛法中出家受大戒，即令佛法不久。」阿難白佛言：「摩訶波阇波提于佛有大恩，佛母命過，乳養世尊長大。」佛語阿難：「如是！如是！於我有大恩，我母命過，乳養令我長大。我亦于摩訶波阇波提有大恩，若人因他得知佛法僧，此恩難報，非衣食、床、臥具、醫藥所能報恩。我出世令摩訶波阇波提知佛法僧亦如是。」佛告阿難：「若有人因他信佛法僧，此恩難報，非衣食、床、臥具、醫藥所能報恩。我出世令摩訶波阇波提信樂佛法僧亦如是。」佛語阿難：「若有人因他得歸依佛法僧，受持五戒，知苦知集知盡知道，于苦集盡道無有狐疑，若得須陀洹果斷諸惡趣，得決定入正道，七返生死便盡苦際。阿難！如是人恩難可報，非衣食、床、臥具、醫藥所能報恩。我出世令摩訶波阇波提受三自歸，乃至決定得入正道亦如是
【現代漢語翻譯】 現代漢語譯本： 『且慢！我為你去佛陀那裡請求。』
當時，阿難（Ānanda，佛陀的十大弟子之一）立刻來到世尊（Śākyamuni，釋迦牟尼佛）處，以頭面禮拜佛足，然後退到一旁站立，對佛說：『太好了，世尊！愿您允許女人們在佛法中出家，受持具足戒（Bhikkhunī Pāṭimokkha，比丘尼戒）。』佛陀告訴阿難：『且慢！不要讓女人們在佛法中出家，受持具足戒。為什麼呢？如果女人們在佛法中出家，受持具足戒，就會使佛法衰敗得很快。譬如阿難！如果一個富裕的家庭男孩少而女孩多，就知道這個家庭要衰敗了。同樣，阿難！如果女人們在佛法中出家，受持具足戒，就會使佛法衰敗得很快。又如好的稻田被霜雹襲擊，立刻就會被破壞。同樣，阿難！如果女人們在佛法中出家，受持具足戒，就會使佛法衰敗得很快。』阿難對佛說：『摩訶波阇波提（Mahāprajāpatī，佛陀的姨母）對佛有大恩德，佛母去世后，是她哺乳養育世尊長大。』佛陀告訴阿難：『是的！是的！她對我有大恩德，我母親去世后，是她哺乳養育我長大。我對摩訶波阇波提也有大恩德，如果有人因為他人而得知佛法僧（Buddha-Dharma-Sangha，佛教三寶），這種恩德難以報答，不是衣食、床、臥具、醫藥所能報答的。我出世使摩訶波阇波提得知佛法僧也是如此。』
佛陀告訴阿難：『如果有人因為他人而信仰佛法僧，這種恩德難以報答，不是衣食、床、臥具、醫藥所能報答的。我出世使摩訶波阇波提信樂佛法僧也是如此。』佛陀告訴阿難：『如果有人因為他人而皈依佛法僧，受持五戒（Pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒），瞭解苦（duhkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（marga，通往止息痛苦的道路），對苦集滅道不再有疑惑，如果證得須陀洹果（Sotāpanna，預流果），斷除各種惡趣，決定進入正道，經歷七次生死輪迴便能徹底解脫痛苦。阿難！這樣的人恩德難以報答，不是衣食、床、臥具、醫藥所能報答的。我出世使摩訶波阇波提受持三皈依（Tri-ratna，皈依佛、皈依法、皈依僧），乃至最終決定進入正道也是如此。』
【English Translation】 English version: 『Stop! I will go to the Buddha to request on your behalf.』
At that time, Ānanda immediately went to the World Honored One (Śākyamuni), bowed his head to the ground at the Buddha's feet, stepped back and stood to one side, and said to the Buddha: 『Excellent, World Honored One! May you allow women to leave the household life in the Buddha's Dharma and receive the full precepts (Bhikkhunī Pāṭimokkha).』 The Buddha told Ānanda: 『Stop! Do not desire to allow women to leave the household life in the Buddha's Dharma and receive the full precepts. Why? If women leave the household life in the Buddha's Dharma and receive the full precepts, then the Buddha's Dharma will not last long. For example, Ānanda! If a wealthy family has few sons and many daughters, then it is known that the family will decline. Likewise, Ānanda! If women leave the household life in the Buddha's Dharma and receive the full precepts, then the Buddha's Dharma will not last long. Also, like a good rice field that is immediately destroyed by frost and hail. Likewise, Ānanda! If women leave the household life in the Buddha's Dharma and receive the full precepts, then the Buddha's Dharma will not last long.』 Ānanda said to the Buddha: 『Mahāprajāpatī (佛陀的姨母) has great kindness to the Buddha, after the Buddha's mother passed away, she nursed and raised the World Honored One to adulthood.』 The Buddha told Ānanda: 『So it is! So it is! She has great kindness to me, after my mother passed away, she nursed and raised me to adulthood. I also have great kindness to Mahāprajāpatī, if someone learns about the Buddha, Dharma, and Sangha (佛教三寶) because of another person, this kindness is difficult to repay, it cannot be repaid by clothing, food, beds, bedding, or medicine. My appearance in the world to allow Mahāprajāpatī to know the Buddha, Dharma, and Sangha is also like that.』
The Buddha told Ānanda: 『If someone believes in the Buddha, Dharma, and Sangha because of another person, this kindness is difficult to repay, it cannot be repaid by clothing, food, beds, bedding, or medicine. My appearance in the world to allow Mahāprajāpatī to believe in and rejoice in the Buddha, Dharma, and Sangha is also like that.』 The Buddha told Ānanda: 『If someone takes refuge in the Buddha, Dharma, and Sangha because of another person, upholds the five precepts (Pañca-śīla), understands suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga), and has no doubts about suffering, its origin, its cessation, and the path, if they attain the fruit of Sotāpanna (預流果), cut off all evil destinies, and are determined to enter the right path, they will exhaust suffering at the end of seven rebirths. Ānanda! The kindness of such a person is difficult to repay, it cannot be repaid by clothing, food, beds, bedding, or medicine. My appearance in the world to allow Mahāprajāpatī to take the three refuges (Tri-ratna), and even to be determined to enter the right path is also like that.』
。」
阿難白佛：「女人于佛法中出家受戒，可得須陀洹果乃至阿羅漢果不？」佛告阿難：「可得。」阿難白佛：「若女人于佛法中出家受大戒，得須陀洹果乃至阿羅漢果者，愿佛聽出家受大戒。」佛告阿難：「今為女人制八盡形壽不可過法，若能行者即是受戒。何等八？雖百歲比丘尼見新受戒比丘，應起迎逆禮拜與敷凈座請令坐。如此法應尊重恭敬讚歎，盡形壽不得過。阿難！比丘尼不應罵詈比丘呵責，不應誹謗言破戒破見破威儀。此法應尊重恭敬讚歎，盡形壽不得過。阿難！比丘尼不應為比丘作舉、作憶念、作自言，不應遮他覓罪、遮說戒、遮自恣，比丘尼不應呵比丘，比丘應呵比丘尼。此法應尊重恭敬讚歎，盡形壽不得過。式叉摩那學戒已，從比丘僧乞受大戒。此法應尊重恭敬讚歎，盡形壽不得過。比丘尼犯僧殘罪，應在二部僧中半月行摩那埵。此法應尊重恭敬讚歎，盡形壽不得過。比丘尼半月從僧乞教授。此法應尊重恭敬讚歎，盡形壽不得過。比丘尼不應在無比丘處夏安居。此法應尊重恭敬讚歎，盡形壽不得過。比丘尼僧安居竟，應比丘僧中求三事自恣見聞疑。此法應尊重恭敬讚歎，盡形壽不得過。如是阿難！我今說此八不可過法，若女人能行者即是受戒。譬如有人于大水上安橋樑而渡。如是阿難！我
【現代漢語翻譯】 現代漢語譯本 阿難問佛：『女人在佛法中出家受戒，可以證得須陀洹果（Sotapanna-phala，預流果）乃至阿羅漢果（Arahat-phala，無學果）嗎？』 佛告訴阿難：『可以證得。』 阿難問佛：『如果女人在佛法中出家受大戒，能證得須陀洹果乃至阿羅漢果，希望佛允許女人出家受大戒。』 佛告訴阿難：『現在為女人制定八條終身不可違越的戒法，如果能夠奉行，就是受戒。是哪八條呢？即使是百歲比丘尼見到新受戒的比丘，也應該起身迎接、禮拜，併爲他鋪設乾淨的座位，請他坐下。這條戒法應當尊重、恭敬、讚歎，終身不得違越。阿難！比丘尼不應該辱罵、呵斥比丘，不應該誹謗比丘破戒、破見解、破威儀。這條戒法應當尊重、恭敬、讚歎，終身不得違越。阿難！比丘尼不應該對比丘作舉罪、作憶念、作自言，不應該阻止他人尋求比丘的罪過、阻止比丘說戒、阻止比丘自恣，比丘尼不應該呵斥比丘，比丘可以呵斥比丘尼。這條戒法應當尊重、恭敬、讚歎，終身不得違越。式叉摩那（Siksamana，學戒女）學戒完畢后，應該從比丘僧團請求受大戒。這條戒法應當尊重、恭敬、讚歎，終身不得違越。比丘尼犯僧殘罪（Sanghadisesa），應該在兩個僧團中進行半個月的摩那埵（Manatta，行罪）懺悔。這條戒法應當尊重、恭敬、讚歎，終身不得違越。比丘尼每半個月要從比丘僧團請求教授。這條戒法應當尊重、恭敬、讚歎，終身不得違越。比丘尼不應該在沒有比丘的地方進行夏安居。這條戒法應當尊重、恭敬、讚歎，終身不得違越。比丘尼僧團安居結束后，應該在比丘僧團中請求通過見、聞、疑三種方式進行自恣。這條戒法應當尊重、恭敬、讚歎，終身不得違越。像這樣，阿難！我現在說這八條不可違越的戒法，如果女人能夠奉行，就是受戒。譬如有人在大水上架設橋樑以便渡過。像這樣，阿難！我』
【English Translation】 English version Ananda asked the Buddha: 'Can women who leave home and receive precepts in the Buddha's Dharma attain the Sotapanna-phala (stream-enterer fruit) or even the Arahat-phala (arahant fruit)?' The Buddha told Ananda: 'They can attain it.' Ananda asked the Buddha: 'If women who leave home and receive the great precepts in the Buddha's Dharma can attain the Sotapanna-phala or even the Arahat-phala, I hope the Buddha will allow women to leave home and receive the great precepts.' The Buddha told Ananda: 'Now I am establishing eight lifelong, inviolable rules for women. If they can follow them, that is considered receiving the precepts. What are the eight? Even a hundred-year-old Bhikkhuni (nun) should rise to greet, bow to, and offer a clean seat to a newly ordained Bhikkhu (monk), inviting him to sit. This rule should be respected, honored, and praised, and should not be violated for life. Ananda! Bhikkhunis should not scold or rebuke Bhikkhus, and should not slander Bhikkhus by saying they have broken the precepts, broken their views, or broken their deportment. This rule should be respected, honored, and praised, and should not be violated for life. Ananda! Bhikkhunis should not perform Uposatha (confession), make reminders, or speak on their own regarding Bhikkhus. They should not prevent others from seeking the faults of Bhikkhus, prevent Bhikkhus from reciting the precepts, or prevent Bhikkhus from performing Pavarana (invitation). Bhikkhunis should not rebuke Bhikkhus; Bhikkhus may rebuke Bhikkhunis. This rule should be respected, honored, and praised, and should not be violated for life. A Siksamana (probationary nun), having learned the precepts, should request the great precepts from the Bhikkhu Sangha (monk community). This rule should be respected, honored, and praised, and should not be violated for life. If a Bhikkhuni commits a Sanghadisesa (formal meeting offense), she should undergo Manatta (penance) for half a month in both Sanghas (monk and nun communities). This rule should be respected, honored, and praised, and should not be violated for life. Bhikkhunis should request instruction from the Bhikkhu Sangha every half month. This rule should be respected, honored, and praised, and should not be violated for life. Bhikkhunis should not observe the Vassa (rain retreat) in a place where there are no Bhikkhus. This rule should be respected, honored, and praised, and should not be violated for life. After the Bhikkhuni Sangha has completed the Vassa, they should request Pavarana from the Bhikkhu Sangha through the three means of sight, hearing, and suspicion. This rule should be respected, honored, and praised, and should not be violated for life. In this way, Ananda! I now speak of these eight inviolable rules. If women can follow them, that is considered receiving the precepts. It is like someone building a bridge over a great river to cross it. In this way, Ananda! I'
今為女人說此八不可過法，若能行者即是受戒。」
爾時阿難聞世尊教已，即往摩訶波阇波提所語言：「女人得在佛法中出家受大戒。世尊為女人制八不可過法，若能行者即是受戒。」即為說八事如上。摩訶波阇波提言：「若世尊為女人說此八不可過法，我及五百舍夷女人當共頂受。阿難！譬如男子、女人年少凈潔莊嚴，若有人與洗沐頭已止於堂上，持優缽羅華鬘、阿希物多華鬘、瞻婆華鬘、蘇曼那華鬘、婆師華鬘授與彼，彼即受之系置頭上。如是阿難！世尊為女人說八不可過法，我及五百舍夷女人當共頂受。」
時阿難即往世尊所，頭面禮足已卻住一面，白佛言：「世尊為女人說八不可過法，摩訶波阇波提等聞已頂受，譬如男子、女人年少凈潔莊嚴，若有人洗沐頭已止於堂上，持諸華鬘授與彼，彼即兩手受之系置頭上。」「如是阿難！摩訶波阇波提及五百女人得受戒。」佛告阿難：「若女人不于佛法出家者，佛法當得久住五百歲。」阿難聞之不樂，心懷悔恨憂惱涕泣流淚，前禮佛足繞已而去。
時有餘女人慾受戒者，彼比丘尼將往佛所，中道遇賊，賊即將毀辱戲弄。諸比丘尼語諸比丘，諸比丘白佛，佛言：「自今已去，聽彼比丘尼即與出家受大戒。應如是與出家。若欲在比丘尼寺內剃髮者應白僧
【現代漢語翻譯】 現代漢語譯本：現在我為女人宣說這八條不可違越之法，如果能夠奉行，就算是受戒了。
當時，阿難（Ananda，佛陀的十大弟子之一）聽了世尊的教誨后，就前往摩訶波阇波提（Mahapajapati，佛陀的姨母）那裡，對她說：『女人可以在佛法中出家受大戒了。世尊為女人制定了八條不可違越之法，如果能夠奉行，就算是受戒了。』隨即為她說了以上所說的八件事。摩訶波阇波提說：『如果世尊為女人說了這八條不可違越之法，我和五百位釋迦族的女人應當共同頂戴奉行。阿難！譬如男子、女人年輕乾淨且經過妝扮，如果有人為他洗頭后，讓他待在殿堂上，並拿優缽羅華鬘（utpala-mala，青蓮花環）、阿希物多華鬘（ahimutta-mala，一種花環）、瞻婆華鬘（campaka-mala，黃玉蘭花環）、蘇曼那華鬘（sumana-mala，素馨花環）、婆師華鬘（bhasi-mala，一種花環）授予他，他就會接受並將它們戴在頭上。阿難！世尊為女人說了這八條不可違越之法，我和五百位釋迦族的女人應當共同頂戴奉行。』
當時，阿難就前往世尊那裡，以頭面禮拜佛足后，退到一旁站立，稟告佛說：『世尊為女人說了這八條不可違越之法，摩訶波阇波提等人聽了之後都頂戴奉行，譬如男子、女人年輕乾淨且經過妝扮，如果有人為他洗頭后，讓他待在殿堂上，並拿各種花環授予他，他就會用雙手接受並將它們戴在頭上。』『是的，阿難！摩訶波阇波提和五百位女人可以受戒了。』佛告訴阿難：『如果女人不于佛法中出家，佛法本應能住世一千年，現在只能住世五百年了。』阿難聽了之後很不高興，心中感到後悔、憂愁、苦惱，流著眼淚，上前禮拜佛足后，繞佛三匝離去了。
當時，有其他女人想要受戒，那些比丘尼帶領她們前往佛陀那裡，途中遇到盜賊，盜賊即將要凌辱戲弄她們。比丘尼們告訴了比丘們，比丘們稟告了佛陀，佛說：『從今以後，允許比丘尼直接為她們出家受大戒。應當這樣為她們出家。如果想要在比丘尼寺內剃髮，應當稟告僧團。
【English Translation】 English version: 'Now I will speak of these eight irreversible rules for women. If they can practice them, it is considered as receiving the precepts.'
At that time, Ananda (one of the Buddha's ten principal disciples), having heard the World Honored One's teachings, went to Mahapajapati (Buddha's foster mother) and said, 'Women can now leave home and receive the great precepts in the Buddha's Dharma. The World Honored One has established eight irreversible rules for women. If they can practice them, it is considered as receiving the precepts.' Then he spoke the eight matters as above. Mahapajapati said, 'If the World Honored One has spoken these eight irreversible rules for women, I and five hundred Shakya women shall together accept them with the crown of our heads. Ananda! It is like a young, clean, and adorned man or woman. If someone washes their head and has them stay in a hall, and then presents them with utpala-mala (blue lotus garland), ahimutta-mala (a type of garland), campaka-mala (champak garland), sumana-mala (jasmine garland), and bhasi-mala (a type of garland), they will receive them and place them on their head. Ananda! The World Honored One has spoken these eight irreversible rules for women, and I and five hundred Shakya women shall together accept them with the crown of our heads.'
At that time, Ananda went to the World Honored One, bowed his head to the ground at the Buddha's feet, and stood to one side. He said to the Buddha, 'The World Honored One has spoken these eight irreversible rules for women, and Mahapajapati and others have heard and accepted them with the crown of their heads, just like a young, clean, and adorned man or woman. If someone washes their head and has them stay in a hall, and then presents them with various garlands, they will receive them with both hands and place them on their head.' 'Yes, Ananda! Mahapajapati and five hundred women can receive the precepts.' The Buddha told Ananda, 'If women did not leave home in the Buddha's Dharma, the Dharma would have lasted for one thousand years, but now it will only last for five hundred years.' Ananda was unhappy upon hearing this, and felt regret, sorrow, and distress in his heart. Shedding tears, he went forward, bowed at the Buddha's feet, circumambulated the Buddha three times, and then departed.
At that time, there were other women who wished to receive the precepts. The Bhikkhunis (female monks) were leading them to the Buddha, but on the way they encountered thieves, who were about to violate and mock them. The Bhikkhunis told the Bhikkhus (male monks), and the Bhikkhus reported to the Buddha. The Buddha said, 'From now on, allow the Bhikkhunis to directly ordain them and give them the great precepts. They should be ordained in this way. If they wish to shave their heads within the Bhikkhuni monastery, they should inform the Sangha (monastic community).'
、若一一語令知，然後剃髮。應作如是白：『大姊僧聽！此某甲欲從某甲求剃髮。若僧時到僧忍聽，為某甲剃髮。白如是。』應作如是白已為剃髮。若欲在比丘尼寺內出家者，若白僧、若一一語令知，應作如是白：『大姊僧聽！此某甲從某甲求出家。若僧時到僧忍聽，與某甲出家。白如是。』應作如是白已與出家。應作如是出家，教出家者與著袈裟已，右膝著地合掌，教作如是言：『我阿姨某甲，歸依佛法僧，我今隨佛出家。和尚某甲，如來、無所著、等正覺是我世尊。』第二、第三亦如是說。『我阿姨某甲，歸依佛法僧竟，我今隨佛出家已。和尚某甲，如來、無所著、等正覺是我世尊。』如是第二、第三說已應授戒，『盡形壽不殺生，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得偷盜，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得淫，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得妄語，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得飲酒，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得著華鬘香油涂身，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得歌舞倡伎亦不得往觀，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得高廣大床上坐，是沙彌尼戒。若能持者答言
【現代漢語翻譯】 現代漢語譯本： 如果（要）逐一告知，然後剃髮。應該這樣稟告：『大姐們，僧團請聽！這位某甲想從某甲處請求剃髮。如果僧團時機已到，僧團容忍聽許，為某甲剃髮。稟告完畢。』應該這樣稟告完畢后為她剃髮。如果想在比丘尼寺內出家，無論是稟告僧團，還是逐一告知，都應該這樣稟告：『大姐們，僧團請聽！這位某甲從某甲處請求出家。如果僧團時機已到，僧團容忍聽許，允許某甲出家。稟告完畢。』應該這樣稟告完畢后允許她出家。應該這樣出家，教導出家者穿上袈裟后，右膝著地合掌，教導她說這樣的話：『我的阿姨某甲，歸依佛、法、僧（三寶），我今跟隨佛陀出家。和尚某甲，如來（Tathagata，意為「如來」）、無所著（Arhat，意為「阿羅漢」）、等正覺（Samyaksambuddha，意為「正等覺者」）是我的世尊。』第二次、第三次也像這樣說。『我的阿姨某甲，歸依佛、法、僧完畢，我今跟隨佛陀出家完畢。和尚某甲，如來（Tathagata）、無所著（Arhat）、等正覺（Samyaksambuddha）是我的世尊。』像這樣第二次、第三次說完后，應該授予戒律，『盡形壽（終身）不殺生，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得偷盜，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得淫慾，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得妄語，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得飲酒，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得佩戴花鬘、香油涂身，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得歌舞倡伎，也不得前往觀看，這是沙彌尼戒。如果能持守，回答「能」。』『盡形壽（終身）不得坐在高廣大床上，這是沙彌尼戒。
【English Translation】 English version: If (it is necessary) to inform one by one, then shave the head. One should make such an announcement: 'Venerable sisters, may the Sangha listen! This so-and-so wishes to request shaving from so-and-so. If the Sangha deems it the right time and consents, then shave the head for so-and-so. The announcement is complete.' After making such an announcement, one should shave the head for her. If one wishes to ordain within a Bhikkhuni (female monastic) monastery, whether announcing to the Sangha or informing one by one, one should make such an announcement: 'Venerable sisters, may the Sangha listen! This so-and-so requests ordination from so-and-so. If the Sangha deems it the right time and consents, then grant ordination to so-and-so. The announcement is complete.' After making such an announcement, one should grant her ordination. One should ordain in this way, instructing the one being ordained to wear the Kasaya (袈裟，monastic robe), kneeling on the right knee with palms together, and teaching her to say these words: 'My aunt so-and-so, I take refuge in the Buddha, the Dharma, and the Sangha (三寶，Three Jewels). I now follow the Buddha into homelessness. My preceptor so-and-so, the Tathagata (如來，'Thus Gone One'), Arhat (無所著，'Worthy One'), Samyaksambuddha (等正覺，'Perfectly Enlightened One') is my World-Honored One.' The second and third times should also be said in this way. 'My aunt so-and-so, I have completed taking refuge in the Buddha, the Dharma, and the Sangha. I have now followed the Buddha into homelessness. My preceptor so-and-so, the Tathagata (如來), Arhat (無所著), Samyaksambuddha (等正覺) is my World-Honored One.' After saying this the second and third times, one should administer the precepts: 'For the rest of your life, you shall not kill living beings; this is the Sramaneri (沙彌尼，female novice) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not steal; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not engage in unchastity; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not lie; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not drink intoxicants; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not wear garlands, perfumes, or ointments on the body; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not engage in singing, dancing, or instrumental music, nor shall you go to watch them; this is the Sramaneri (沙彌尼) precept. If you can uphold it, answer "I can."' 'For the rest of your life, you shall not sit on a high or large bed; this is the Sramaneri precept.
：「能。」』『盡形壽不得非時食，是沙彌尼戒。若能持者答言：「能。」』『盡形壽不得捉持生像金銀寶物，是沙彌尼戒。若能持者答言：「能。」』『如是沙彌尼十戒，盡形壽不應犯。』
「聽童女十八者，二年中學戒、年滿二十，比丘尼僧中受大戒。若年十歲曾出嫡者，聽二年學戒、滿十二與受戒。應如是與二歲學戒。沙彌尼應往比丘尼僧中，偏露右肩、脫革屣、禮比丘尼僧足已，右膝著地，合掌白如是言：『大姊僧聽！我某甲沙彌尼，從僧乞二歲學戒，和尚尼某甲。愿僧慈愍故，與我二歲學戒。』如是第二、第三說。應將沙彌尼往離聞處著見處已，眾中應差堪能作羯磨者如上，應作白：『大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲。若僧時到僧忍聽，與某甲沙彌尼二歲學戒，和尚尼某甲。白如是。』『大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲。僧今與某甲沙彌尼二歲學戒，和尚尼某甲。誰諸大姊忍僧與沙彌尼某甲二歲學戒、和尚尼某甲者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍與某甲沙彌尼二歲學戒，和尚尼某甲竟。僧忍，默然故，是事如是持。』
「應如是與六法，『某甲諦聽，如來、無所著、等正覺說六法：不得犯不凈行行淫慾法，若
【現代漢語翻譯】 現代漢語譯本： 『能。』『盡形壽不得非時食，是沙彌尼戒。若能持者答言：『能。』『盡形壽不得捉持生像金銀寶物，是沙彌尼戒。若能持者答言：『能。』『如是沙彌尼十戒，盡形壽不應犯。』
『聽童女十八者，二年中學戒、年滿二十，比丘尼僧中受大戒。若年十歲曾出嫡者，聽二年學戒、滿十二與受戒。應如是與二歲學戒。沙彌尼應往比丘尼僧中，偏露右肩、脫革屣、禮比丘尼僧足已，右膝著地，合掌白如是言：『大姊僧聽！我某甲（姓名）沙彌尼，從僧乞二歲學戒，和尚尼某甲（姓名）。愿僧慈愍故，與我二歲學戒。』如是第二、第三說。應將沙彌尼往離聞處著見處已，眾中應差堪能作羯磨者如上，應作白：『大姊僧聽！此某甲（姓名）沙彌尼，今從僧乞二歲學戒，和尚尼某甲（姓名）。若僧時到僧忍聽，與某甲（姓名）沙彌尼二歲學戒，和尚尼某甲（姓名）。白如是。』『大姊僧聽！此某甲（姓名）沙彌尼，今從僧乞二歲學戒，和尚尼某甲（姓名）。僧今與某甲（姓名）沙彌尼二歲學戒，和尚尼某甲（姓名）。誰諸大姊忍僧與沙彌尼某甲（姓名）二歲學戒、和尚尼某甲（姓名）者默然，誰不忍者說。是初羯磨。』如是第二、第三說。『僧已忍與某甲（姓名）沙彌尼二歲學戒，和尚尼某甲（姓名）竟。僧忍，默然故，是事如是持。』
『應如是與六法，『某甲（姓名）諦聽，如來、無所著、等正覺說六法：不得犯不凈行行淫慾法，若
【English Translation】 English version: 『Able.』 『For the rest of your life, you must not eat at improper times; this is the Śrāmaṇerī (female novice) precept. If you are able to uphold it, answer, 『Able.』 『For the rest of your life, you must not handle or hold raw images of gold, silver, or precious objects; this is the Śrāmaṇerī precept. If you are able to uphold it, answer, 『Able.』 『Thus, these are the ten Śrāmaṇerī precepts, which you should not violate for the rest of your life.』
『For a virgin of eighteen, allow two years of studying the precepts, and upon reaching the age of twenty, she may receive the full precepts in the Bhikṣuṇī (female monastic) Sangha (community). If she is ten years old and has previously been given away as a bride, allow two years of studying the precepts, and upon reaching the age of twelve, she may receive the precepts. The two years of studying the precepts should be given in this way. The Śrāmaṇerī should go to the Bhikṣuṇī Sangha, expose her right shoulder, remove her leather shoes, and bow to the feet of the Bhikṣuṇī Sangha. Then, kneeling on her right knee, with palms together, she should say: 『Venerable Sangha, listen! I, Śrāmaṇerī N.N. (name), request from the Sangha two years of studying the precepts, with my Upadhyayani (preceptor) N.N. (name). May the Sangha have compassion and grant me two years of studying the precepts.』 This should be said a second and third time. The Śrāmaṇerī should be taken to a place out of earshot but within sight. In the assembly, someone capable of performing the Karma (act) should be appointed as above, and the announcement should be made: 『Venerable Sangha, listen! This Śrāmaṇerī N.N. (name) now requests from the Sangha two years of studying the precepts, with her Upadhyayani N.N. (name). If it is the Sangha』s time and the Sangha agrees, let the Sangha grant Śrāmaṇerī N.N. (name) two years of studying the precepts, with her Upadhyayani N.N. (name). This is the announcement.』 『Venerable Sangha, listen! This Śrāmaṇerī N.N. (name) now requests from the Sangha two years of studying the precepts, with her Upadhyayani N.N. (name). The Sangha now grants Śrāmaṇerī N.N. (name) two years of studying the precepts, with her Upadhyayani N.N. (name). Whoever among the venerable sisters agrees that the Sangha should grant Śrāmaṇerī N.N. (name) two years of studying the precepts, with her Upadhyayani N.N. (name), let her be silent; whoever does not agree, let her speak. This is the first Karma.』 This should be said a second and third time. 『The Sangha has agreed to grant Śrāmaṇerī N.N. (name) two years of studying the precepts, with her Upadhyayani N.N. (name). The Sangha agrees; therefore, it is silent. This matter is thus upheld.』
『The six Dharmas (teachings) should be given in this way: 『N.N. (name), listen carefully. The Tathāgata (the thus-gone one), Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one) teaches six Dharmas: You must not engage in impure conduct, the act of sexual intercourse; if
式叉摩那行淫慾法，非式叉摩那、非釋種女，與染污心男子共身相摩觸犯戒，應更與戒，是中盡形壽不得犯。若能持者答言：「能。」』『不得偷盜乃至草葉，若式叉摩那取人五錢若過五錢，若自取教人取、若自斫教人斫、若自破教人破、若燒若埋若壞色，非式叉摩那、非釋種女，若取減五錢犯戒，應更與戒，是中盡形壽不得犯。若能者答言：「能。」』『不得故斷眾生命乃至蟻子，若式叉摩那故自手斷人命，求刀授與、教死勸死贊死、若與人非藥、若墮人胎、厭禱咒術、自作教人作，非式叉摩那、非釋種女，若斷畜生不能變化者命犯戒，應更與戒，是中盡形壽不得犯。若能者答言：「能。」』『不得妄語乃至戲笑，若式叉摩那不真實無所有，自稱言得上人法，言得禪得解脫得定得正受，得須陀洹果乃至阿羅漢果、天來、龍來、鬼神來供養我，此非式叉摩那、非釋種女，若於眾中故作妄語犯戒，應更與戒，是中盡形壽不得犯。若能者答言：「能。」』『不得非時食，若式叉摩那非時食犯戒，應更與戒，是中盡形壽不得犯。若能者答言：「能。」』『不得飲酒，若式叉摩那飲酒犯戒應更與戒，是中盡形壽不得犯。若能者答言：「能。」』式叉摩那於一切比丘尼戒中應學，除為比丘尼過食、自取食食。應求和尚，作如是言
【現代漢語翻譯】 現代漢語譯本 『如果式叉摩那（Śikṣamāṇā，預備沙彌尼）行淫慾之事，或者不是式叉摩那、不是釋迦族女子，與心懷染污的男子發生身體上的摩擦接觸，就犯了戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 『不得偷盜，哪怕是一根草葉。如果式叉摩那偷取他人五錢或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己砍伐、教唆他人砍伐，自己破壞、教唆他人破壞，或者焚燒、埋藏、改變顏色，如果不是式叉摩那、不是釋迦族女子，偷取少於五錢的財物也算犯戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 『不得故意殺害眾生的性命，哪怕是一隻螞蟻。如果式叉摩那故意親手殺人，或者尋找刀具交給他人、教唆他人去死、勸說他人去死、讚美死亡，或者給人服用有害的藥物，或者墮胎，或者使用厭勝巫術，無論是自己做還是教唆他人做，如果不是式叉摩那、不是釋迦族女子，殺害不能變化的畜生的性命也算犯戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 『不得說謊，哪怕是開玩笑。如果式叉摩那沒有真實的證悟，卻自稱證得上人法（殊勝的修行境界），說自己得到禪定、得到解脫、得到正定、得到正受，得到須陀洹果（Srota-āpanna，入流果）乃至阿羅漢果（Arhat，無學果），天神、龍、鬼神前來供養我，這就不是式叉摩那、不是釋迦族女子，如果在眾人面前故意說謊，就犯了戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 『不得非時食（過了中午以後進食），如果式叉摩那非時食，就犯了戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 『不得飲酒，如果式叉摩那飲酒，就犯了戒，應該重新接受戒律，並且終身不得再犯。如果能夠遵守，就回答：『能』。 式叉摩那應該學習所有的比丘尼戒（bhikṣuṇī-śīla，比丘尼的戒律），除了為比丘尼過量取食、自己取食。應該請求和尚（upādhyāya，親教師），這樣說：
【English Translation】 English version 『If a Śikṣamāṇā (probationary nun) engages in sexual activity, or if someone who is not a Śikṣamāṇā, nor a woman of the Shakya clan, engages in physical contact with a man with defiled intentions, she has violated the precepts and should receive the precepts again, and must not violate them for the rest of her life. If she can uphold this, she should answer: 『I can.』 『She must not steal, not even a blade of grass. If a Śikṣamāṇā takes five coins or more from someone, whether she takes it herself, instructs others to take it, cuts it herself, instructs others to cut it, destroys it herself, instructs others to destroy it, burns it, buries it, or changes its color; if she is not a Śikṣamāṇā, nor a woman of the Shakya clan, taking less than five coins is also a violation of the precepts, and she should receive the precepts again, and must not violate them for the rest of her life. If she can, she should answer: 『I can.』 『She must not intentionally kill living beings, not even an ant. If a Śikṣamāṇā intentionally kills a person with her own hands, seeks a knife and gives it to someone, instructs someone to die, encourages someone to die, praises death, gives someone harmful medicine, performs an abortion, or uses witchcraft, whether she does it herself or instructs others to do it; if she is not a Śikṣamāṇā, nor a woman of the Shakya clan, killing an animal that cannot transform is also a violation of the precepts, and she should receive the precepts again, and must not violate them for the rest of her life. If she can, she should answer: 『I can.』 『She must not lie, not even in jest. If a Śikṣamāṇā does not have genuine realization, but claims to have attained the Dharma of superiors (superior states of practice), saying that she has attained dhyana (meditative absorption), attained liberation, attained samadhi (concentration), attained samāpatti (attainment), attained the Srota-āpanna fruit (stream-enterer), or even the Arhat fruit (one who is free from learning), that gods, dragons, and spirits come to make offerings to her, then she is not a Śikṣamāṇā, nor a woman of the Shakya clan. If she deliberately lies in front of the assembly, she has violated the precepts and should receive the precepts again, and must not violate them for the rest of her life. If she can, she should answer: 『I can.』 『She must not eat at the wrong time (after noon). If a Śikṣamāṇā eats at the wrong time, she has violated the precepts and should receive the precepts again, and must not violate them for the rest of her life. If she can, she should answer: 『I can.』 『She must not drink alcohol. If a Śikṣamāṇā drinks alcohol, she has violated the precepts and should receive the precepts again, and must not violate them for the rest of her life. If she can, she should answer: 『I can.』 A Śikṣamāṇā should study all the bhikṣuṇī-śīla (precepts for nuns), except for taking excessive food for the bhikṣuṇīs and taking food for herself. She should request an upādhyāya (preceptor), saying:
：『大姊！我某甲今求阿姨為和尚。愿阿姨為我作和尚，我依阿姨故得受大戒。』如是第二、第三說。和尚應答言：『可爾。』
「若式叉摩那學戒已，若年滿二十、若滿十二，應與受大戒白四羯磨。應如是與戒。將受戒人離聞處著見處，是中戒師應差教授師。『大姊僧聽！此某甲從和尚尼某甲求受大戒。若僧時到僧忍聽，某甲為教授師。白如是。』教授者應至受戒人所語言：『汝此安陀會、郁多羅僧、僧伽梨、此僧竭支覆肩衣、此是缽，此是汝衣缽不？諦聽！今是真誠時，我今問汝，有便言有，無當言無。汝字何等？和尚字誰？年滿二十不？衣缽具不？父母若夫主為聽汝不？不負人債不？非婢不？是女人不？女人有如是諸病：癩、白癩、癰疽、干疽、癲狂、二根、二道合、道小、大小便常漏、大小便涕唾常出。汝有如是諸病不？』若答言：『無。』應語言：『如我向者所問，僧中亦當如是問汝。汝亦當作如是答。』彼教授師問已，應還至僧中，如常威儀至舒手及比丘尼處立，應作白：『大姊僧聽！此某甲從和尚尼某甲求受大戒。若僧時到僧忍聽，我已教授竟聽使來。白如是。』彼應語言：『來。』來已應為捉缽，教禮比丘尼僧足，在戒師前胡跪合掌，白如是言：『大姊僧聽！我某甲從和尚尼某甲求受大戒，我
【現代漢語翻譯】 現代漢語譯本：『大姐！我某甲（此處指代人名）現在請求阿姨（此處指代尼姑）為我和尚（此處指代授戒的尼姑）。希望阿姨為我作和尚，我依靠阿姨的緣故得以受大戒。』像這樣重複第二遍、第三遍。和尚（此處指代授戒的尼姑）應該回答說：『可以。』 『如果式叉摩那（此處指代沙彌尼）已經學習戒律，如果年滿二十歲，或者滿十二歲，應該為她授大戒，進行白四羯磨（此處指代一種授戒儀式）。應該這樣授戒：將受戒的人帶離能聽到聲音的地方，安置在能看到的地方，這裡戒師（此處指代授戒的尼姑）應該委派教授師。『大姐，僧眾聽著！這位某甲從和尚尼某甲處請求受大戒。如果僧眾認為時機已到，僧眾允許，就讓某甲擔任教授師。稟告完畢。』教授師應該到受戒人那裡，告訴她：『這是你的安陀會（此處指代五條衣）、郁多羅僧（此處指代七條衣）、僧伽梨（此處指代九條衣）、這是僧竭支覆肩衣（此處指代覆肩衣）、這是缽，這些是你的衣缽嗎？仔細聽著！現在是真誠的時候，我現在問你，有就說有，沒有就說沒有。你叫什麼名字？你的和尚（此處指代授戒的尼姑）法號是什麼？年滿二十歲了嗎？衣缽齊全嗎？父母或者丈夫允許你出家嗎？不欠別人的債嗎？不是奴婢嗎？是女人嗎？女人有這些疾病：癩病、白癩病、癰疽、干疽、癲狂、二根（此處指代雙性人）、二道合（此處指代生殖器官畸形）、道小（此處指代生殖器官狹小）、大小便經常滲漏、大小便涕唾經常流出。你有這些疾病嗎？』如果回答說：『沒有。』應該告訴她：『就像我剛才問你的，僧眾中也會這樣問你。你也應該這樣回答。』那位教授師問完后，應該回到僧眾中，像平常一樣威儀具足，走到伸出手臂及比丘尼處站立，應該稟告說：『大姐，僧眾聽著！這位某甲從和尚尼某甲處請求受大戒。如果僧眾認為時機已到，僧眾允許，我已經教授完畢，聽憑她前來。稟告完畢。』尼姑應該說：『來。』她來后，應該為她拿著缽，教她禮拜比丘尼僧的腳，在戒師（此處指代授戒的尼姑）面前胡跪合掌，這樣稟告說：『大姐，僧眾聽著！我某甲從和尚尼某甲處請求受大戒，我
【English Translation】 English version: 'Elder Sister! I, so-and-so (referring to a person's name), now request Aunt (referring to a nun) to be my Upadhyayani (referring to the precept-giving nun). I hope Aunt will be my Upadhyayani, and I rely on Aunt's cause to receive the Great Precepts.' Repeat this a second and third time. The Upadhyayani (referring to the precept-giving nun) should answer: 'It is permissible.' 'If a Śikṣamāṇā (referring to a novice nun) has already studied the precepts, if she is twenty years old, or twelve years old, she should be given the Great Precepts, and the Bai Si Karma (referring to a type of precept-giving ceremony) should be performed. The precepts should be given in this way: the person receiving the precepts should be taken away from the place where sounds can be heard and placed in a place where they can be seen. Here, the precept-giving master (referring to the precept-giving nun) should appoint a professor. 'Elder Sister, the Sangha listens! This so-and-so requests to receive the Great Precepts from Upadhyayani so-and-so. If the Sangha thinks the time has come, and the Sangha permits, let so-and-so be the professor. The report is finished.' The professor should go to the person receiving the precepts and tell her: 'This is your Antarvāsa (referring to the five-stripes robe), Uttarāsaṅga (referring to the seven-stripes robe), Saṃghāṭī (referring to the nine-stripes robe), this is the Saṃkakṣikā (referring to the shoulder covering robe), this is the bowl, are these your robes and bowl? Listen carefully! Now is the time for sincerity, I will now ask you, if you have it, say you have it, if you don't have it, say you don't have it. What is your name? What is the Dharma name of your Upadhyayani (referring to the precept-giving nun)? Are you twenty years old? Are your robes and bowl complete? Do your parents or husband allow you to leave home? Do you not owe anyone debts? Are you not a slave? Are you a woman? Women have these diseases: leprosy, vitiligo, carbuncles, dry gangrene, epilepsy, two roots (referring to hermaphroditism), two passages combined (referring to genital malformation), small passage (referring to small genitals), constant leakage of urine and feces, constant discharge of urine, feces, mucus, and saliva. Do you have these diseases?' If she answers: 'No.' She should be told: 'Just as I asked you just now, the Sangha will also ask you in the same way. You should also answer in the same way.' After the professor has asked, she should return to the Sangha, with the usual dignified manner, and stand at the place where she can extend her hand and the Bhikṣuṇī is, and should report: 'Elder Sister, the Sangha listens! This so-and-so requests to receive the Great Precepts from Upadhyayani so-and-so. If the Sangha thinks the time has come, and the Sangha permits, I have finished teaching, let her come. The report is finished.' The nun should say: 'Come.' After she comes, she should hold the bowl for her, teach her to bow to the feet of the Bhikṣuṇī Sangha, kneel with her right knee on the ground with palms together in front of the precept-giving master (referring to the precept-giving nun), and report in this way: 'Elder Sister, the Sangha listens! I, so-and-so, request to receive the Great Precepts from Upadhyayani so-and-so, I
某甲今從僧乞受大戒，和尚尼某甲。眾僧拔濟我，慈愍故。』如是第二、第三說。是中戒師應作白：『大姊僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。若僧時到僧忍聽，我問諸難事。白如是。』『汝諦聽！今是真誠時、實語時。我今問汝，有當言有，無當言無。汝字何等？和尚字誰？年滿二十不？衣缽具不？父母若夫主聽汝不？汝非負人債不？汝非婢不？汝是女人不？女人有如是諸病：癩、白癩、癰疽、干痟、癲狂、二根、二道合、道小、大小便常漏、大小便涕唾常出。汝有如是諸病不？』答言：『無。』應作白：『大姊僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年滿二十，衣缽具足。若僧時到僧忍聽，為某甲受大戒，和尚尼某甲。白如是。』『大姊僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從眾僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年滿二十、衣缽具足。僧今授某甲大戒，和尚尼某甲。誰諸大姊忍僧授某甲大戒、和尚尼某甲者默然，誰不忍者說。是初羯磨竟。』第二、第三亦如是說。『僧已忍與某甲受大戒竟、和尚尼某甲，僧忍，默然故，是事如是持。』
「彼受戒者，與比丘尼僧俱，至比丘僧
【現代漢語翻譯】 現代漢語譯本：某甲（受戒者的代稱）現在從尼和尚某甲（尼僧的戒和尚）處請求從僧團接受大戒（比丘尼戒），眾僧請救濟我，因為慈悲憐憫的緣故。』像這樣重複第二遍、第三遍。這時，戒師應該作白（向僧團稟告）：『大姊（對尼僧的尊稱）僧團請聽！這位某甲從尼和尚某甲處請求接受大戒，這位某甲現在從僧團請求接受大戒，尼和尚是某甲。如果僧團時間允許，僧團同意聽，我將詢問她一些關於受戒的難事。稟告完畢。』 『你仔細聽！現在是真誠的時候，是說實話的時候。我現在問你，有就說有，沒有就說沒有。你的名字是什麼？你的和尚的名字是誰？年滿二十歲了嗎？衣和缽都具備了嗎？父母或者丈夫允許你出家嗎？你不是欠別人債的人吧？你不是奴婢吧？你是女人嗎？女人有這些疾病：癩病、白癩病、癰疽、乾瘦病、癲狂病、二根（雙性人）、二道合（生殖器官畸形）、陰道狹小、大小便經常滲漏、大小便涕唾經常流出。你有這些疾病嗎？』回答說：『沒有。』應該作白：『大姊僧團請聽！這位某甲從尼和尚某甲處請求接受大戒，這位某甲現在從僧團請求接受大戒，尼和尚是某甲。某甲所說清凈，沒有這些難事，年滿二十歲，衣和缽都具備。如果僧團時間允許，僧團同意聽，為某甲授大戒，尼和尚是某甲。稟告完畢。』 『大姊僧團請聽！這位某甲從尼和尚某甲處請求接受大戒，這位某甲現在從眾僧處請求接受大戒，尼和尚是某甲。某甲所說清凈，沒有這些難事，年滿二十歲、衣和缽都具備。僧團現在授予某甲大戒，尼和尚是某甲。哪位大姊同意僧團授予某甲大戒、尼和尚是某甲的就默然，誰不同意的就說出來。這是第一次羯磨（僧團決議）結束。』第二遍、第三遍也像這樣說。『僧團已經同意授予某甲接受大戒完畢、尼和尚是某甲，僧團同意，因為默然的緣故，這件事就這樣成立。』 「那位受戒者，與比丘尼僧一起，到達比丘僧（比丘組成的僧團）處。
【English Translation】 English version: 'So-and-so (a substitute name for the ordinand) now requests from the nun preceptor So-and-so (the female monastic preceptor) to receive the great precepts (Bhikkhuni ordination) from the Sangha. May the Sangha deliver me, out of compassion and mercy.' Thus, it is said a second and third time. Thereupon, the precept master should make an announcement: 'Venerable sisters, may the Sangha listen! This So-and-so requests from the nun preceptor So-and-so to receive the great precepts. This So-and-so now requests from the Sangha to receive the great precepts, the nun preceptor being So-and-so. If it is the Sangha's time, may the Sangha consent to listen while I ask about the impediments. Announcement is made thus.' 'Listen carefully! Now is the time for truthfulness, the time for speaking the truth. I now ask you, if you have, say you have; if you do not have, say you do not have. What is your name? Who is your preceptor? Are you twenty years old? Are your robes and bowl complete? Do your parents or husband permit you? Are you in debt to anyone? Are you a slave? Are you a woman? Women have such diseases: leprosy, white leprosy, carbuncles, consumption, epilepsy, hermaphroditism, malformed genitalia, small vagina, constant leakage of urine and feces, constant discharge of urine, feces, mucus, and saliva. Do you have such diseases?' She answers: 'No.' An announcement should be made: 'Venerable sisters, may the Sangha listen! This So-and-so requests from the nun preceptor So-and-so to receive the great precepts. This So-and-so now requests from the Sangha to receive the great precepts, the nun preceptor being So-and-so. What So-and-so has said is pure, without impediments, twenty years old, with robes and bowl complete. If it is the Sangha's time, may the Sangha consent to listen, to ordain So-and-so with the great precepts, the nun preceptor being So-and-so. Announcement is made thus.' 'Venerable sisters, may the Sangha listen! This So-and-so requests from the nun preceptor So-and-so to receive the great precepts. This So-and-so now requests from the Sangha to receive the great precepts, the nun preceptor being So-and-so. What So-and-so has said is pure, without impediments, twenty years old, with robes and bowl complete. The Sangha now ordains So-and-so with the great precepts, the nun preceptor being So-and-so. Whoever among the venerable sisters approves of the Sangha ordaining So-and-so with the great precepts, the nun preceptor being So-and-so, let her be silent; whoever does not approve, let her speak. This is the end of the first Kamma (Sangha resolution).' The second and third times are also said in this way. 'The Sangha has approved the completion of ordaining So-and-so with the great precepts, the nun preceptor being So-and-so. The Sangha approves, because of silence; this matter is thus established.' 「That ordinand, together with the Bhikkhuni Sangha, arrives at the Bhikkhu Sangha (the monastic community composed of Bhikkhus).
中，禮僧足已，右膝著地合掌，作如是言：『大德僧聽！我某甲從和尚尼某甲求受大戒，我某甲今從僧乞受大戒，和尚尼某甲。愿僧拔濟我，慈愍故。』如是第二、第三說(此中戒師應問如上問法)。問已應問言：『汝學戒未？汝清凈不？』若答言：『已學戒、清凈。』應問余比丘尼：『已學戒未？清凈不？』若答言：『已學戒、清凈。』即應作白：『大德僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年歲已滿，衣缽具足，已學戒清凈。若僧時到僧忍聽，僧今為某甲受大戒，和尚尼某甲。白如是。』『大德僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年歲已滿、衣缽具足、已學戒清凈。僧今為某甲受大戒，和尚尼某甲。誰諸長老忍僧與某甲受大戒、和尚尼某甲者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍為某甲受大戒竟、和尚尼某甲，僧忍，默然故，是事如是持。』
「『善女人諦聽！如來、無所著、等正覺說八波羅夷法，若比丘尼犯者，非比丘尼、非釋種女。不得作不凈行行淫慾法。若比丘尼作不凈行行淫慾法，乃至共畜生，非比丘尼、非釋種女。汝是中盡形壽不得犯，
【現代漢語翻譯】 現代漢語譯本： 在僧團中，行禮時，先禮敬僧眾的雙足，然後右膝著地，雙手合掌，這樣說：『尊敬的僧團請聽！我某甲（姓名）從和尚尼某甲（戒師姓名）處請求受比丘尼大戒。我某甲現在從僧團請求受比丘尼大戒，我的戒師是和尚尼某甲。愿僧團救拔我，以慈悲憐憫之心。』像這樣重複第二遍、第三遍（此時戒師應該像上面那樣提問）。提問完畢后，應該問：『你學習過戒律了嗎？你是否清凈？』如果回答說：『已經學習過戒律，是清凈的。』應該問其他的比丘尼：『她學習過戒律了嗎？她是否清凈？』如果回答說：『已經學習過戒律，是清凈的。』就應該作白（稟告）：『尊敬的僧團請聽！這位某甲（姓名）從和尚尼某甲（戒師姓名）處請求受比丘尼大戒。這位某甲現在從僧團請求受比丘尼大戒，她的戒師是和尚尼某甲。某甲所說的是清凈的，沒有各種障礙，年齡已經滿了，衣缽已經具足，已經學習過戒律並且清凈。如果僧團認為時機已到，請僧團允許，僧團現在為某甲受比丘尼大戒，她的戒師是和尚尼某甲。稟告完畢。』 『尊敬的僧團請聽！這位某甲（姓名）從和尚尼某甲（戒師姓名）處請求受比丘尼大戒。這位某甲現在從僧團請求受比丘尼大戒，她的戒師是和尚尼某甲。某甲所說的是清凈的，沒有各種障礙，年齡已經滿了，衣缽已經具足，已經學習過戒律並且清凈。僧團現在為某甲受比丘尼大戒，她的戒師是和尚尼某甲。哪位長老同意僧團為某甲受比丘尼大戒，她的戒師是和尚尼某甲的，請默然不語；誰不同意的，請說出來。這是第一次羯磨（表決）。』 第二遍、第三遍也像這樣說。『僧團已經同意為某甲受比丘尼大戒完畢，她的戒師是和尚尼某甲，僧團同意，因為大家默然不語，這件事就這樣決定了。』 『善女人仔細聽！如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者的稱號）說了八條波羅夷法（Parajika，斷頭罪），如果比丘尼犯了其中任何一條，就不是比丘尼，也不是釋迦族的女兒。不得行不凈行，也就是行淫慾法。如果比丘尼行不凈行，也就是行淫慾法，乃至與畜生行淫，就不是比丘尼，也不是釋迦族的女兒。你這一輩子都不能犯這些戒律，
【English Translation】 English version: In the Sangha (community of monks and nuns), when paying respects, first bow to the feet of the Sangha, then kneel on the right knee, join the palms together, and say: 'Venerable Sangha, please listen! I, so-and-so (name), request to receive the Bhikkhuni (female monastic) full ordination from Upadhyayini (preceptress) so-and-so (name of the preceptress). I, so-and-so, now request to receive the Bhikkhuni full ordination from the Sangha, my Upadhyayini being so-and-so. May the Sangha deliver me, out of compassion and mercy.' Repeat this a second and third time (at this point, the preceptress should ask questions as above). After asking, one should ask: 'Have you studied the precepts? Are you pure?' If the answer is: 'I have studied the precepts, and I am pure,' one should ask the other Bhikkhunis: 'Has she studied the precepts? Is she pure?' If the answer is: 'She has studied the precepts, and she is pure,' then one should make a formal announcement (motion): 'Venerable Sangha, please listen! This so-and-so (name) requests to receive the Bhikkhuni full ordination from Upadhyayini so-and-so (name of the preceptress). This so-and-so now requests to receive the Bhikkhuni full ordination from the Sangha, her Upadhyayini being so-and-so. What so-and-so has said is pure, without any obstacles, her age is full, her robes and bowl are complete, she has studied the precepts and is pure. If the Sangha deems it the right time, may the Sangha permit, the Sangha now ordains so-and-so as a Bhikkhuni, her Upadhyayini being so-and-so. The announcement is made thus.' 'Venerable Sangha, please listen! This so-and-so (name) requests to receive the Bhikkhuni full ordination from Upadhyayini so-and-so (name of the preceptress). This so-and-so now requests to receive the Bhikkhuni full ordination from the Sangha, her Upadhyayini being so-and-so. What so-and-so has said is pure, without any obstacles, her age is full, her robes and bowl are complete, she has studied the precepts and is pure. The Sangha now ordains so-and-so as a Bhikkhuni, her Upadhyayini being so-and-so. Which of the elders approves of the Sangha giving the Bhikkhuni full ordination to so-and-so, her Upadhyayini being so-and-so, let them remain silent; whoever disapproves, let them speak. This is the first Karma (formal act of the Sangha).' The second and third times are also said in this way. 'The Sangha has finished agreeing to give the Bhikkhuni full ordination to so-and-so, her Upadhyayini being so-and-so, the Sangha agrees, because everyone remains silent, this matter is thus decided.' 'Good woman, listen carefully! The Tathagata (One Thus Gone, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) has spoken of the eight Parajika (Defeat) rules, if a Bhikkhuni violates any of them, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. She must not engage in impure conduct, that is, engage in sexual acts. If a Bhikkhuni engages in impure conduct, that is, engages in sexual acts, even with an animal, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate these precepts for the rest of your life,
能持不？』答言：『能。』『不得偷盜乃至草葉。若比丘尼取人五錢若過五錢，若自取教人取、若自斫教人斫、若自破教人破、若燒若埋若壞色者，非比丘尼、非釋種女。是中盡形壽不得犯，能持不？』答言：『能。』『不得斷眾生命乃至蟻子。若比丘尼自手斷人命、持刀授與人、教死贊死勸死、與人非藥、若墮胎厭禱咒術，若自作方便教人作，彼非比丘尼非釋種女。是中盡形壽不得犯，能持不？』答言：『能。』『不得作妄語乃至戲笑。若比丘尼不真實非己有、自稱言得上人法、得禪得解脫三昧正受、得須陀洹果乃至阿羅漢果，天來、龍來、鬼神來供養我。彼非比丘尼非釋種女。是中盡形壽不得犯，能持不？』答言：『能。』『不得身相觸乃至共畜生。若比丘尼染污心、與染污心男子身相觸、腋已下膝已上、若摩若捺、逆摩順摩、若牽若推、若舉若下、若捉若急捺。彼非比丘尼非釋種女。是中盡形壽不得犯，能持不？』答言：『能。』『不得犯八事乃至共畜生。若比丘尼有染污心、受染污心男子，捉手、捉衣、至屏處住、若共立、屏處語、若共行、若身相近、若共期。犯此八事，彼非比丘尼非釋種女。是中盡形壽不得犯，能持不？』答言：『能。』『不應覆藏他重罪乃至突吉羅、惡說。若比丘尼知比丘尼犯波羅夷，
【現代漢語翻譯】 現代漢語譯本 『能持守這些戒律嗎？』回答說：『能。』『不得偷盜，哪怕是一草一葉。如果比丘尼（Bhikkhuni，女性出家人）偷取他人五錢或超過五錢的財物，無論是自己偷取、教唆他人偷取，還是自己砍伐、教唆他人砍伐，自己破壞、教唆他人破壞，或者焚燒、埋藏、改變顏色，都不是比丘尼，不是釋迦族的女兒。這些戒律要終身持守，能做到嗎？』回答說：『能。』 『不得斷眾生的性命，哪怕是螞蟻。如果比丘尼親手殺人、把刀交給他人、教唆他人殺人、讚美死亡、勸人去死、給人非藥（毒藥），或者墮胎、使用厭勝之術、詛咒，無論是自己做還是教唆他人做，她都不是比丘尼，不是釋迦族的女兒。這些戒律要終身持守，能做到嗎？』回答說：『能。』 『不得說妄語，哪怕是開玩笑。如果比丘尼沒有真實的證悟，卻自稱證得上人法（殊勝的修行境界），得到禪定、得到解脫三昧正受（解脫的禪定狀態），得到須陀洹果（Sotapanna，入流果）乃至阿羅漢果（Arahat，無學果），說天、龍、鬼神來供養我。她都不是比丘尼，不是釋迦族的女兒。這些戒律要終身持守，能做到嗎？』回答說：『能。』 『不得與異性有身體接觸，哪怕是與畜生。如果比丘尼心懷染污，與心懷染污的男子有身體接觸，腋窩以下、膝蓋以上，無論是摩擦、按壓、逆向摩擦、順向摩擦，還是牽拉、推搡、舉起、放下、抓握、緊壓。她都不是比丘尼，不是釋迦族的女兒。這些戒律要終身持守，能做到嗎？』回答說：『能。』 『不得犯八事，哪怕是與畜生。如果比丘尼心懷染污，接受心懷染污的男子，拉手、拉衣，到隱蔽的地方居住，或者一起站立、在隱蔽的地方說話、或者一起行走、或者身體相近、或者共同約定。犯這八事，她都不是比丘尼，不是釋迦族的女兒。這些戒律要終身持守，能做到嗎？』回答說：『能。』 『不應覆藏他人重罪，哪怕是突吉羅（Dukkata，惡作罪）、惡說。如果比丘尼知道比丘尼犯了波羅夷（Parajika，斷頭罪），
【English Translation】 English version 『Can you uphold these precepts?』 The answer is: 『I can.』 『You must not steal, not even a blade of grass. If a Bhikkhuni (female monastic) takes five coins or more than five coins from another person, whether she takes it herself, instructs others to take it, whether she cuts it herself, instructs others to cut it, whether she destroys it herself, instructs others to destroy it, or burns it, buries it, or changes its color, she is not a Bhikkhuni, not a daughter of the Sakya clan. You must uphold this for the rest of your life, can you do it?』 The answer is: 『I can.』 『You must not take the life of any living being, not even an ant. If a Bhikkhuni takes a human life with her own hand, gives a knife to another person, instructs another person to kill, praises death, encourages death, gives a person non-medicine (poison), or performs an abortion, uses spells of aversion, curses, whether she does it herself or instructs others to do it, she is not a Bhikkhuni, not a daughter of the Sakya clan. You must uphold this for the rest of your life, can you do it?』 The answer is: 『I can.』 『You must not lie, not even in jest. If a Bhikkhuni does not have true realization, but claims to have attained the Dharma of superior beings (superior states of practice), attained meditation, attained liberation, Samadhi (state of meditative absorption), attained the fruit of Sotapanna (stream-enterer) up to the fruit of Arahat (worthy one), and says that gods, dragons, and spirits come to make offerings to me. She is not a Bhikkhuni, not a daughter of the Sakya clan. You must uphold this for the rest of your life, can you do it?』 The answer is: 『I can.』 『You must not have physical contact with the opposite sex, not even with an animal. If a Bhikkhuni has a defiled mind and has physical contact with a man with a defiled mind, below the armpits and above the knees, whether it is rubbing, pressing, rubbing against the grain, rubbing with the grain, whether it is pulling, pushing, lifting, lowering, grasping, or pressing tightly. She is not a Bhikkhuni, not a daughter of the Sakya clan. You must uphold this for the rest of your life, can you do it?』 The answer is: 『I can.』 『You must not commit the eight offenses, not even with an animal. If a Bhikkhuni has a defiled mind and accepts a man with a defiled mind, holding hands, holding clothes, staying in a secluded place, or standing together, speaking in a secluded place, or walking together, or being physically close, or making a mutual agreement. Committing these eight offenses, she is not a Bhikkhuni, not a daughter of the Sakya clan. You must uphold this for the rest of your life, can you do it?』 The answer is: 『I can.』 『You should not conceal the serious offenses of others, not even a Dukkata (wrongdoing), or evil speech. If a Bhikkhuni knows that a Bhikkhuni has committed a Parajika (defeat),'
不自舉亦不白僧、不語人令知。後於異時，此比丘尼，若休道、若滅擯、若遮不共僧事、若入外道，彼作如是言：「我先知此人犯如是如是罪。」彼非比丘尼非釋種女，覆藏他重罪故。是中盡形壽不得犯，能持不？』答言：『能。』『不得隨被舉比丘語乃至沙彌。若比丘尼，知比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀未懺悔不作共住，便隨順彼比丘。諸比丘尼諫此比丘尼言：「大姊！彼比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀未懺悔，不作共住，莫隨順彼比丘語。」諸比丘尼諫此比丘尼時堅持不捨，諸比丘尼應乃至三諫，舍此事故。乃至三諫舍者善，不捨者非比丘尼非釋種女，犯隨舉。是中盡形壽不得犯，能持不？』答言：『能。』
「『善女人諦聽！如來、無所著、等正覺說四依法，比丘尼依此出家受大戒，是比丘尼法，是中盡形壽能持不？』答言：『能。』『依糞掃衣出家受大戒，是比丘尼法。是中盡形壽能持不？』答言：『能。』『若得長利，檀越施衣、割截衣應受。』『依乞食出家受大戒，是比丘尼法。是中盡形壽能持不？』答言：『能。』『若得長利，若僧差食、若檀越送食、月八日食、十五日食、月初日食、若眾僧常食、檀越請食應受。』『依樹下坐出家受大戒，是比丘尼法。是
【現代漢語翻譯】 現代漢語譯本： 『不自己抬舉，也不貶低其他比丘尼，不說別人的壞話讓人知道。以後，如果這位比丘尼還俗、被僧團驅逐、被禁止參與僧團事務、或者加入外道，她就說：『我早就知道這個人犯了這樣那樣的罪。』這樣的比丘尼就不是比丘尼，也不是釋迦族的女子，因為她隱瞞了他人的重罪。這些戒條終身都不能違犯，能持守嗎？』回答說：『能。』 『不得隨從被僧團懲罰的比丘，甚至沙彌也不行。如果比丘尼知道某個比丘被僧團如法、如律、如佛所教地懲罰，因為犯了威儀戒且未懺悔，不能一起居住，卻仍然順從那個比丘。其他比丘尼勸告這位比丘尼說：『大姐！那個比丘被僧團如法、如律、如佛所教地懲罰，因為犯了威儀戒且未懺悔，不能一起居住，不要順從那個比丘。』如果其他比丘尼勸告這位比丘尼時，她堅持不改，其他比丘尼應該勸告她三次，讓她放棄這種行為。能夠三次勸告後放棄是好的，不放棄的就不是比丘尼，也不是釋迦族的女子，犯了隨從被懲罰者的罪。這些戒條終身都不能違犯，能持守嗎？』回答說：『能。』 『善女人，仔細聽！如來、阿羅漢、正等覺所說的四依法，比丘尼依靠這些出家受大戒，這是比丘尼的法，這些戒條終身都能持守嗎？』回答說：『能。』『依靠穿糞掃衣出家受大戒，這是比丘尼的法。這些戒條終身都能持守嗎？』回答說：『能。』『如果得到額外的利益，檀越（dānyuè，施主）佈施的衣服、裁剪過的衣服，應該接受。』『依靠乞食出家受大戒，這是比丘尼的法。這些戒條終身都能持守嗎？』回答說：『能。』『如果得到額外的利益，無論是僧團分配的食物、檀越送的食物、每月初八的食物、十五的食物、初一的食物、還是僧團的常食、檀越請的食物，都應該接受。』『依靠在樹下坐著出家受大戒，這是比丘尼的法。
【English Translation】 English version: 'Not to praise oneself, nor to disparage other bhikkhunis, not to speak of others' faults so that people know. Later, at another time, if this bhikkhuni renounces the Order, is expelled by the Sangha, is prohibited from participating in Sangha affairs, or joins a heretical sect, she then says: 'I knew all along that this person had committed such and such a crime.' Such a bhikkhuni is not a bhikkhuni, nor is she a daughter of the Sakyan clan, because she conceals the serious offenses of others. These precepts must not be violated for the rest of your life, can you uphold them?' She answers: 'I can.' 'One must not follow a bhikkhu who has been censured by the Sangha, not even a novice. If a bhikkhuni knows that a bhikkhu has been censured by the Sangha lawfully, according to the Vinaya, as taught by the Buddha, for violating the rules of conduct and has not repented, and is not allowed to live together, yet she still follows that bhikkhu. The other bhikkhunis admonish this bhikkhuni, saying: 'Sister! That bhikkhu has been censured by the Sangha lawfully, according to the Vinaya, as taught by the Buddha, for violating the rules of conduct and has not repented, and is not allowed to live together, do not follow that bhikkhu.' If the other bhikkhunis admonish this bhikkhuni and she persists in not abandoning this behavior, the other bhikkhunis should admonish her up to three times, to abandon this matter. It is good to abandon it after being admonished up to three times; one who does not abandon it is not a bhikkhuni, nor is she a daughter of the Sakyan clan, having committed the offense of following one who has been censured. These precepts must not be violated for the rest of your life, can you uphold them?' She answers: 'I can.' 'Good woman, listen carefully! The Tathagata (Rúlái, Thus Come One), Arhat (Āluóhàn, Worthy One), Samyak-sambuddha (Děngzhèngjué, Perfectly Enlightened One) has spoken of the Four Reliances, bhikkhunis rely on these to go forth and receive the Great Ordination, this is the bhikkhuni's Dharma, can you uphold these precepts for the rest of your life?' She answers: 'I can.' 'Relying on wearing robes made of discarded rags to go forth and receive the Great Ordination, this is the bhikkhuni's Dharma. Can you uphold these precepts for the rest of your life?' She answers: 'I can.' 'If one obtains additional benefits, robes donated by donors (dānyuè, patrons), robes that have been cut, one should accept them.' 'Relying on begging for food to go forth and receive the Great Ordination, this is the bhikkhuni's Dharma. Can you uphold these precepts for the rest of your life?' She answers: 'I can.' 'If one obtains additional benefits, whether it is food distributed by the Sangha, food sent by donors, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, or the Sangha's regular food, food offered by donors, one should accept them.' 'Relying on sitting under a tree to go forth and receive the Great Ordination, this is the bhikkhuni's Dharma.
中盡形壽能持不？』答言：『能。』『若得長利，別房、尖頭屋、小房、石室、兩房一戶應受。』『依腐爛藥出家受大戒，是比丘尼法。是中盡形壽能持不？』答言：『能。』『若得長利，酥、油、生酥、蜜、石蜜應受。』『汝已受戒竟，白四羯磨如法成就得處所、和尚如法、阿阇梨如法，二部僧具足。當善受教法，應勸化作福治塔供養佛法僧。和尚阿阇梨一切如法教敕不得違逆，應學問誦經勤求方便於佛法中得須陀洹果、斯陀含果、阿那含果、阿羅漢果。汝始發心出家，功不唐捐果報不斷。余所未知，當問和尚阿阇梨。』令受戒人在前而去。」
爾時白四羯磨受大戒者，舉舍夷拘梨諸比丘尼：「世尊有如是言：『受大戒應白四羯磨。』我曹得戒，汝等不得戒。」時摩訶波阇波提比丘尼聞之心疑，諸比丘白佛，佛言：「摩訶波阇波提比丘尼，及舍夷諸比丘尼亦得戒。」
爾時有立乞戒者，有白衣見即言：「在此中立者欲求男子。」諸比丘白佛，佛言：「不應立乞戒，應長跪乞戒。」
時有蹲乞戒，即倒地形露，羞慚不能乞戒。諸比丘白佛，佛言：「余比丘尼應代為白。」
時舍夷拘梨諸比丘尼將欲受大戒者詣僧伽藍，道路遇賊，毀犯比丘尼。諸比丘白佛，佛言：「聽遣使為受戒。聽一比丘尼
【現代漢語翻譯】 現代漢語譯本：『你是否能終身遵守這些戒律？』回答說：『能。』『如果得到長期的利益，可以接受別房、尖頭屋、小房、石室、兩房一戶。』『你依靠腐爛的藥物出家受大戒，這是比丘尼的戒法。你是否能終身遵守這些戒律？』回答說：『能。』『如果得到長期的利益，可以接受酥（澄清的奶油），油，生酥（未提煉的奶油），蜜，石蜜（冰糖）。』『你已經受戒完畢，通過白四羯磨（一種受戒儀式）如法成就，道場如法，和尚（Upadhyaya，親教師）如法，阿阇梨（Acarya，軌範師）如法，二部僧（比丘僧團和比丘尼僧團）具足。應當好好接受教法，應該勸化人們作福，治理佛塔，供養佛法僧。和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）一切如法的教導，不得違逆，應該學習經文，勤求方便，在佛法中證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當詢問和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）。』讓受戒人在前面離開。」
當時，通過白四羯磨（一種受戒儀式）受大戒的比丘尼，舉出舍夷拘梨（Shayi Kuli）的比丘尼說：『世尊有這樣的教導：『受大戒應該通過白四羯磨（一種受戒儀式）。』我們得到了戒，你們沒有得到戒。』當時摩訶波阇波提（Mahapajapati）比丘尼聽了之後心生疑惑，眾比丘稟告佛陀，佛陀說：『摩訶波阇波提（Mahapajapati）比丘尼，以及舍夷（Shayi）的眾比丘尼也得到了戒。』
當時有人站立著乞戒，有在家居士看見就說：『站在這裡的人想要尋求男子。』眾比丘稟告佛陀，佛陀說：『不應該站立著乞戒，應該長跪著乞戒。』
當時有人蹲著乞戒，結果倒地，身體暴露，羞慚而不能乞戒。眾比丘稟告佛陀，佛陀說：『其餘的比丘尼應該代替她陳白。』
當時舍夷拘梨（Shayi Kuli）的眾比丘尼將要受大戒，前往僧伽藍（Samgharama，僧院）的路上遇到盜賊，被侵犯。眾比丘稟告佛陀，佛陀說：『允許派遣使者為她們受戒。允許一位比丘尼
【English Translation】 English version: 『Can you uphold these precepts for the rest of your life?』 The answer was: 『Yes.』 『If you obtain long-term benefits, you may accept separate rooms, pointed-roof houses, small rooms, stone chambers, and two-room houses for one household.』 『You are ordained and receive the full ordination based on rotten medicine; this is the Bhikkhuni's (female monastic) Dharma. Can you uphold these precepts for the rest of your life?』 The answer was: 『Yes.』 『If you obtain long-term benefits, you may accept ghee (clarified butter), oil, fresh ghee (unrefined butter), honey, and rock candy.』 『You have completed the ordination. Through the white four karmas (a type of ordination ceremony), it is accomplished according to the Dharma. The place is according to the Dharma, the Upadhyaya (preceptor) is according to the Dharma, the Acarya (teacher) is according to the Dharma, and the two assemblies of Sangha (monastic community of monks and nuns) are complete. You should diligently receive the teachings, encourage people to make merits, manage stupas, and make offerings to the Buddha, Dharma, and Sangha. You must not disobey all the lawful instructions of the Upadhyaya (preceptor) and Acarya (teacher). You should study the scriptures, diligently seek expedient means, and attain the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits in the Buddha-dharma. Your initial aspiration to renounce the world will not be in vain, and the karmic rewards will not be cut off. For anything else you do not know, you should ask the Upadhyaya (preceptor) and Acarya (teacher).』 Let the ordinands leave ahead.』
At that time, the Bhikkhunis (female monastics) who received the full ordination through the white four karmas (a type of ordination ceremony) brought up the Bhikkhunis (female monastics) of Shayi Kuli (Shayi Kuli), saying: 『The World-Honored One has said: 『Full ordination should be received through the white four karmas (a type of ordination ceremony).』 We have received the precepts, but you have not.』 At that time, Mahapajapati (Mahapajapati) Bhikkhuni (female monastic) heard this and became doubtful. The Bhikkhus (male monastics) reported this to the Buddha. The Buddha said: 『Mahapajapati (Mahapajapati) Bhikkhuni (female monastic), and the Bhikkhunis (female monastics) of Shayi (Shayi) have also received the precepts.』
At that time, there was someone standing while begging for ordination. A layperson saw this and said: 『The person standing here wants to seek a man.』 The Bhikkhus (male monastics) reported this to the Buddha. The Buddha said: 『One should not stand while begging for ordination; one should kneel while begging for ordination.』
At that time, someone was squatting while begging for ordination, and as a result, fell to the ground, exposing their body, and was too ashamed to beg for ordination. The Bhikkhus (male monastics) reported this to the Buddha. The Buddha said: 『The other Bhikkhunis (female monastics) should speak on her behalf.』
At that time, the Bhikkhunis (female monastics) of Shayi Kuli (Shayi Kuli) were about to receive full ordination and were going to the Samgharama (monastery). On the way, they encountered thieves and were violated. The Bhikkhus (male monastics) reported this to the Buddha. The Buddha said: 『Allow sending a messenger to receive the ordination for them. Allow one Bhikkhuni (female monastic)
清凈無難者，僧作白二羯磨差作使。眾中應差堪能羯磨者如上，作如是白：『大姊僧聽！若僧時到僧忍聽，今僧差某甲比丘尼作使，為某甲比丘尼從比丘僧乞受大戒。白如是。』『大姊僧聽！僧今差某甲比丘尼作使，為某甲比丘尼從比丘僧乞受大戒。誰諸大姊忍僧差某甲比丘尼作使，為某甲比丘尼從比丘僧中乞受大戒者默然；誰不忍者說。』『僧已忍差某甲比丘尼作使竟，僧忍，默然故，是事如是持。』獨行無護，應差二三比丘尼共去。受使比丘尼應至比丘僧中，禮僧足、右膝著地，合掌作如是白：『大德僧聽！此某甲比丘尼從某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。愿僧拔濟我，慈愍故。』如是第二、第三說。比丘僧應問：『彼字何等？和尚尼是誰？已學戒未？清凈不？』若答言：『已學戒、清凈。』者，復應問伴比丘尼：『已學戒清凈未耶？』若答言：『已學戒清凈。』者，眾中應差堪能作羯磨者如上，應作白：『大德僧聽！此某甲比丘尼從和尚尼某甲求受大戒，此某甲從僧乞受大戒，和尚尼某甲。某甲已學戒清凈，年歲已滿，衣缽具足。若僧時到僧忍聽，僧與某甲受大戒，和尚尼某甲。白如是。』『大德僧聽！此某甲從和尚尼某甲求受大戒，此某甲今從僧乞受大戒，和尚尼某甲。某甲已學戒清凈，
【現代漢語翻譯】 現代漢語譯本： 清凈沒有困難的比丘尼，由僧團通過白二羯磨（Bái èr jiémó，一種僧團決議程式）差遣作為使者。僧團中應當差遣能夠勝任羯磨的人，如前所述，作如下稟白：『大姊僧團聽著！如果僧團認為時機已到，僧團同意聽取，現在僧團差遣某甲比丘尼作為使者，為某甲比丘尼從比丘僧處乞求受大戒。稟白完畢。』 『大姊僧團聽著！僧團現在差遣某甲比丘尼作為使者，為某甲比丘尼從比丘僧處乞求受大戒。哪位大姊同意僧團差遣某甲比丘尼作為使者，為某甲比丘尼從比丘僧中乞求受大戒的，請默然；哪位不同意的請說出來。』 『僧團已經同意差遣某甲比丘尼作為使者完畢，僧團同意，因為大家默然，此事就這樣決定了。』獨自前往沒有保護，應當差遣二三位比丘尼一同前往。接受差遣的比丘尼應當到達比丘僧團中，禮拜僧眾的腳，右膝著地，合掌作如下稟白：『大德僧團聽著！這位某甲比丘尼從某甲處求受大戒，這位某甲現在從僧團乞求受大戒，她的和尚尼（Héshàng ní，尼姑的老師）是某甲。愿僧團救拔我，因為慈悲憐憫的緣故。』這樣第二遍、第三遍說。 比丘僧團應當問：『她的名字是什麼？和尚尼是誰？已經學戒了嗎？清凈嗎？』如果回答說：『已經學戒，清凈。』，那麼，還應當問同伴的比丘尼：『已經學戒清凈了嗎？』如果回答說：『已經學戒清凈。』，僧團中應當差遣能夠勝任作羯磨的人，如前所述，應當作稟白：『大德僧團聽著！這位某甲比丘尼從和尚尼某甲處求受大戒，這位某甲從僧團乞求受大戒，和尚尼是某甲。某甲已經學戒清凈，年齡已經滿了，衣缽已經具足。如果僧團認為時機已到，僧團同意聽取，僧團給予某甲受大戒，和尚尼是某甲。稟白完畢。』 『大德僧團聽著！這位某甲從和尚尼某甲處求受大戒，這位某甲現在從僧團乞求受大戒，和尚尼是某甲。某甲已經學戒清凈，
【English Translation】 English version: For a Bhikkhuni (Bǐqiūní, Buddhist nun) who is pure and without difficulties, the Sangha (Sēngqié, Buddhist monastic community) should appoint a messenger through a Bái èr jiémó (formal act of the Sangha involving two statements). In the Sangha, someone capable of performing the Karma (羯磨, formal act) should be appointed as above, making the following announcement: 'Venerable Sisters, may the Sangha listen! If the Sangha deems the time appropriate and is willing to listen, the Sangha now appoints Bhikkhuni So-and-so as a messenger, to request the Great Ordination from the Bhikkhu (Bǐqiū, Buddhist monk) Sangha for Bhikkhuni So-and-so. The announcement is made thus.' 'Venerable Sisters, may the Sangha listen! The Sangha now appoints Bhikkhuni So-and-so as a messenger, to request the Great Ordination from the Bhikkhu Sangha for Bhikkhuni So-and-so. Which of you Venerable Sisters approves of the Sangha appointing Bhikkhuni So-and-so as a messenger, to request the Great Ordination for Bhikkhuni So-and-so from the Bhikkhu Sangha, let her be silent; whoever does not approve, let her speak.' 'The Sangha has already approved the appointment of Bhikkhuni So-and-so as a messenger, the Sangha approves, because of the silence, this matter is thus decided.' If traveling alone without protection, two or three Bhikkhunis should be sent together. The appointed Bhikkhuni should go to the Bhikkhu Sangha, bow to the feet of the Sangha, kneel on her right knee, and with palms joined, make the following announcement: 'Venerable Sangha, may the Sangha listen! This Bhikkhuni So-and-so seeks the Great Ordination from So-and-so, this So-and-so now requests the Great Ordination from the Sangha, her Héshàng ní (preceptress) is So-and-so. May the Sangha deliver me, out of compassion.' Thus, she should speak a second and third time. The Bhikkhu Sangha should ask: 'What is her name? Who is her Héshàng ní? Has she already studied the precepts? Is she pure?' If she answers: 'She has already studied the precepts and is pure,' then the accompanying Bhikkhuni should also be asked: 'Has she already studied the precepts and is she pure?' If she answers: 'She has already studied the precepts and is pure,' then someone capable of performing the Karma should be appointed in the Sangha as above, and the following announcement should be made: 'Venerable Sangha, may the Sangha listen! This Bhikkhuni So-and-so seeks the Great Ordination from Héshàng ní So-and-so, this So-and-so now requests the Great Ordination from the Sangha, her Héshàng ní is So-and-so. So-and-so has already studied the precepts and is pure, her age is full, and her robes and bowl are complete. If the Sangha deems the time appropriate and is willing to listen, the Sangha will grant So-and-so the Great Ordination, her Héshàng ní is So-and-so. The announcement is made thus.' 'Venerable Sangha, may the Sangha listen! This So-and-so seeks the Great Ordination from Héshàng ní So-and-so, this So-and-so now requests the Great Ordination from the Sangha, her Héshàng ní is So-and-so. So-and-so has already studied the precepts and is pure,
年歲已滿，衣缽具足。僧今與某甲受大戒，和尚尼某甲。誰諸長老忍僧與某甲受大戒、和尚尼某甲者默然，誰不忍者說。是初羯磨。』第二、第三亦如是說。『僧已忍與某甲受大戒、和尚尼某甲竟，僧忍，默然故，是事如是持。』彼使應還比丘尼寺內語言：『大妹！汝已受大戒竟。』」
世尊有如是教，聽遣使受戒。彼便以小小顏貌遣使受戒。佛言：「不應以小小顏貌便遣使受戒。」
彼授常血出者大戒，血污身污臥具，佛言：「不應授血出者大戒。」
世尊有如是教，不應授血出者大戒。彼便授月水不出者大戒，彼放逸情多。諸比丘白佛，佛言：「不應授月水不出者大戒。」
彼授無乳者大戒，佛言：「不應授無乳者大戒。」
彼授一乳者大戒，佛言：「不應授一乳者大戒。」
彼授二道爛壞者大戒，佛言：「不應授二道爛壞者大戒。」
彼授二道爛臭者大戒，佛言：「不應授二道爛臭者大戒。」
彼授二根者大戒，佛言：「不應授二根者大戒。」
時諸比丘聚一處共誦法毗尼，諸比丘尼作如是念：「我等亦當應誦法毗尼不？」佛言：「應誦。」不知誰間受誦？佛言：「應在比丘間受誦。」諸比丘作如是念：「我等得與比丘尼誦偈句不？」佛言：「聽誦。
【現代漢語翻譯】 現代漢語譯本： 『年齡已滿，所需之物都已具備。僧團現在為某甲（姓名）授大戒，和尚尼是某甲（姓名）。哪位長老同意僧團為某甲（姓名）授大戒，和尚尼是某甲（姓名）的請默然，不同意的請說出來。這是初次羯磨（一種儀式）。』第二次、第三次也像這樣說。『僧團已經同意為某甲（姓名）授大戒，和尚尼是某甲（姓名）了，僧團同意，因為大家都默然，這件事就這樣決定了。』那位使者應該回到比丘尼寺院裡說：『大妹！你已經受完大戒了。』
世尊有這樣的教導，允許派遣使者受戒。她們就派遣相貌非常年幼的人去受戒。佛說：『不應該因為她們相貌年幼就派遣使者受戒。』
她們為經常出血的人授大戒，血弄髒了身體和臥具，佛說：『不應該為經常出血的人授大戒。』
世尊有這樣的教導，不應該為經常出血的人授大戒。她們就為月經不來的人授大戒，那些人放縱情慾。眾比丘稟告佛陀，佛說：『不應該為月經不來的人授大戒。』
她們為沒有乳房的人授大戒，佛說：『不應該為沒有乳房的人授大戒。』
她們為只有一個乳房的人授大戒，佛說：『不應該為只有一個乳房的人授大戒。』
她們為兩個性器官都潰爛的人授大戒，佛說：『不應該為兩個性器官都潰爛的人授大戒。』
她們為兩個性器官都發出臭味的人授大戒，佛說：『不應該為兩個性器官都發出臭味的人授大戒。』
她們為具有雙性根的人授大戒，佛說：『不應該為具有雙性根的人授大戒。』
當時，眾比丘聚集在一起共同背誦佛法和毗尼（戒律），眾比丘尼這樣想：『我們也應當背誦佛法和毗尼嗎？』佛說：『應當背誦。』不知道應該在誰的中間接受背誦？佛說：『應該在比丘的中間接受背誦。』眾比丘這樣想：『我們可以和比丘尼一起背誦偈句嗎？』佛說：『允許背誦。』
English version: 『The age is full, and the requisites are complete. The Sangha now confers the Great Precepts on so-and-so (name), and the Upadhyayini (female preceptor) is so-and-so (name). Let those elders who approve of the Sangha conferring the Great Precepts on so-and-so (name), with Upadhyayini so-and-so (name), remain silent; let those who do not approve speak. This is the first Karma (a formal act).』 The second and third times are also spoken in the same way. 『The Sangha has approved conferring the Great Precepts on so-and-so (name), with Upadhyayini so-and-so (name); the Sangha approves, because all are silent; this matter is thus decided.』 That messenger should return to the Bhikkhuni (nun) monastery and say: 『Elder Sister! You have received the Great Precepts.』
The World-Honored One had such a teaching, allowing the sending of a messenger to receive the precepts. They then sent a messenger to receive the precepts who was very young in appearance. The Buddha said: 『One should not send a messenger to receive the precepts simply because they are young in appearance.』
They conferred the Great Precepts on one who constantly bled, whose body and bedding were stained with blood. The Buddha said: 『One should not confer the Great Precepts on one who constantly bleeds.』
The World-Honored One had such a teaching, that one should not confer the Great Precepts on one who constantly bleeds. They then conferred the Great Precepts on one whose menstruation did not occur, and those people were often given to indulgence. The Bhikkhus (monks) reported this to the Buddha, and the Buddha said: 『One should not confer the Great Precepts on one whose menstruation does not occur.』
They conferred the Great Precepts on one who had no breasts. The Buddha said: 『One should not confer the Great Precepts on one who has no breasts.』
They conferred the Great Precepts on one who had one breast. The Buddha said: 『One should not confer the Great Precepts on one who has one breast.』
They conferred the Great Precepts on one whose two sexual organs were decaying. The Buddha said: 『One should not confer the Great Precepts on one whose two sexual organs are decaying.』
They conferred the Great Precepts on one whose two sexual organs emitted a foul odor. The Buddha said: 『One should not confer the Great Precepts on one whose two sexual organs emit a foul odor.』
They conferred the Great Precepts on one who had two sets of sexual organs. The Buddha said: 『One should not confer the Great Precepts on one who has two sets of sexual organs.』
At that time, the Bhikkhus gathered in one place to recite the Dharma (teachings) and the Vinaya (rules of conduct). The Bhikkhunis thought: 『Should we also recite the Dharma and the Vinaya?』 The Buddha said: 『You should recite.』 They did not know in whose presence they should receive the recitation. The Buddha said: 『You should receive the recitation in the presence of the Bhikkhus.』 The Bhikkhus thought: 『May we recite verses with the Bhikkhunis?』 The Buddha said: 『You may recite.』
【English Translation】 English version: 『The age is full, and the requisites are complete. The Sangha now confers the Great Precepts on so-and-so (name), and the Upadhyayini (female preceptor) is so-and-so (name). Let those elders who approve of the Sangha conferring the Great Precepts on so-and-so (name), with Upadhyayini so-and-so (name), remain silent; let those who do not approve speak. This is the first Karma (a formal act).』 The second and third times are also spoken in the same way. 『The Sangha has approved conferring the Great Precepts on so-and-so (name), with Upadhyayini so-and-so (name); the Sangha approves, because all are silent; this matter is thus decided.』 That messenger should return to the Bhikkhuni (nun) monastery and say: 『Elder Sister! You have received the Great Precepts.』
The World-Honored One had such a teaching, allowing the sending of a messenger to receive the precepts. They then sent a messenger to receive the precepts who was very young in appearance. The Buddha said: 『One should not send a messenger to receive the precepts simply because they are young in appearance.』
They conferred the Great Precepts on one who constantly bled, whose body and bedding were stained with blood. The Buddha said: 『One should not confer the Great Precepts on one who constantly bleeds.』
The World-Honored One had such a teaching, that one should not confer the Great Precepts on one who constantly bleeds. They then conferred the Great Precepts on one whose menstruation did not occur, and those people were often given to indulgence. The Bhikkhus (monks) reported this to the Buddha, and the Buddha said: 『One should not confer the Great Precepts on one whose menstruation does not occur.』
They conferred the Great Precepts on one who had no breasts. The Buddha said: 『One should not confer the Great Precepts on one who has no breasts.』
They conferred the Great Precepts on one who had one breast. The Buddha said: 『One should not confer the Great Precepts on one who has one breast.』
They conferred the Great Precepts on one whose two sexual organs were decaying. The Buddha said: 『One should not confer the Great Precepts on one whose two sexual organs are decaying.』
They conferred the Great Precepts on one whose two sexual organs emitted a foul odor. The Buddha said: 『One should not confer the Great Precepts on one whose two sexual organs emit a foul odor.』
They conferred the Great Precepts on one who had two sets of sexual organs. The Buddha said: 『One should not confer the Great Precepts on one who has two sets of sexual organs.』
At that time, the Bhikkhus gathered in one place to recite the Dharma (teachings) and the Vinaya (rules of conduct). The Bhikkhunis thought: 『Should we also recite the Dharma and the Vinaya?』 The Buddha said: 『You should recite.』 They did not know in whose presence they should receive the recitation. The Buddha said: 『You should receive the recitation in the presence of the Bhikkhus.』 The Bhikkhus thought: 『May we recite verses with the Bhikkhunis?』 The Buddha said: 『You may recite.』
」在前教，彼羞慚，佛言：「聽在比丘背後敷座誦，若十種衣中一一衣聽作障。」
時六群比丘尼，以小小因緣瞋恚不喜，舍佛法僧，言：「不獨有沙門釋子種可修梵行，更有餘沙門婆羅門，我今亦可於彼修梵行。」諸比丘白佛，佛言：「若比丘尼瞋恚舍戒，不成舍戒。」
時六群比丘尼作蠱道、教他作，佛言：「不應爾。」
六群比丘為六群比丘尼作羯磨，彼比丘尼隨順言教不敢違逆，乞解羯磨，彼不肯解。時諸居士見已作如是言：「彼不隨意故便作如是語。」諸比丘白佛，佛言：「比丘不應與比丘尼作羯磨。」時諸比丘尼與作羯磨，佛言：「聽比丘尼與比丘尼作羯磨。若不知者，聽比丘邊誦羯磨已然後作羯磨。」
爾時有比丘欲休道，摩訶波阇波提比丘尼知，疑不敢與說法呵，世尊有如是教，比丘尼不得呵比丘。時摩訶波阇波提比丘尼，往世尊所頭面禮足卻住一面，白佛言：「比丘尼一切不得呵比丘耶？」佛言：「比丘尼不一切不得呵比丘；比丘尼不應罵比丘，不得呵責比丘，不應誹謗若破見、破戒、破威儀，不應如是呵。瞿曇彌！若教持增上戒、增上心、增上智、學問誦經，如是事應呵。」
時諸比丘尼髮長，佛言：「聽剃。」若自剃時，有年少剃髮師，為年少比丘尼剃髮，覺
【現代漢語翻譯】 現代漢語譯本：在之前的教導中，她們感到羞愧，佛陀說：『允許在比丘背後鋪設座位誦經，如果十種衣物中任何一種可以作為遮蔽物，也允許。』 當時，六群比丘尼因為微小的因緣而生氣不悅，捨棄佛法僧，說：『並非只有沙門釋子（Śākyaputra，釋迦牟尼的弟子）才能修行梵行，還有其他的沙門婆羅門，我現在也可以在他們那裡修行梵行。』眾比丘稟告佛陀，佛陀說：『如果比丘尼因為生氣而舍戒，則不算舍戒。』 當時，六群比丘尼製作蠱道、教他人制作，佛陀說：『不應該這樣做。』 六群比丘為六群比丘尼做羯磨（karma，業），那些比丘尼順從教導不敢違逆，請求解除羯磨，那些比丘不肯解除。當時，一些居士看到后這樣說：『她們因為不順從，所以才這樣說。』眾比丘稟告佛陀，佛陀說：『比丘不應該為比丘尼做羯磨。』當時，一些比丘尼互相做羯磨，佛陀說：『允許比丘尼為比丘尼做羯磨。如果不知道如何做，允許在比丘身邊誦讀羯磨后，然後再做羯磨。』 當時，有一位比丘想要還俗，摩訶波阇波提比丘尼（Mahāprajāpatī，佛陀的姨母）知道后，因為疑惑而不敢為他說法呵斥，因為世尊有這樣的教導，比丘尼不得呵斥比丘。當時，摩訶波阇波提比丘尼前往世尊處，頭面禮足後站在一旁，稟告佛陀說：『比丘尼一切都不得呵斥比丘嗎？』佛陀說：『比丘尼不是一切都不得呵斥比丘；比丘尼不應該謾罵比丘，不得呵責比丘，不應該誹謗破見、破戒、破威儀的比丘，不應該這樣呵斥。瞿曇彌（Gautamī，摩訶波阇波提的別稱）！如果教導持增上戒、增上心、增上智、學習誦經，這樣的事情應該呵斥。』 當時，一些比丘尼頭髮長了，佛陀說：『允許剃髮。』如果自己剃髮時，有年輕的理髮師為年輕的比丘尼剃髮，感到……
【English Translation】 English version: In the previous teachings, they felt ashamed, and the Buddha said, 'It is permissible to spread a seat behind the Bhikkhus (monks) and recite the scriptures. If any of the ten kinds of robes can serve as a screen, it is also permissible.' At that time, the six-group Bhikkhunis (nuns) were angry and displeased due to minor causes, and abandoned the Buddha, Dharma (teachings), and Sangha (community), saying, 'It is not only the Śākyaputra (disciples of Śākyamuni Buddha) who can practice Brahmacharya (pure conduct); there are other Shramanas (ascetics) and Brahmins, and I can also practice Brahmacharya with them.' The Bhikkhus reported this to the Buddha, and the Buddha said, 'If a Bhikkhuni abandons the precepts out of anger, it does not count as abandoning the precepts.' At that time, the six-group Bhikkhunis made witchcraft and taught others to make it. The Buddha said, 'It should not be done.' The six-group Bhikkhus performed Karma (ritual acts) for the six-group Bhikkhunis. Those Bhikkhunis obeyed the teachings and dared not disobey, requesting to undo the Karma, but those Bhikkhus refused to undo it. At that time, some laypeople saw this and said, 'They speak like this because they are not obeyed.' The Bhikkhus reported this to the Buddha, and the Buddha said, 'Bhikkhus should not perform Karma for Bhikkhunis.' At that time, some Bhikkhunis performed Karma for each other. The Buddha said, 'It is permissible for Bhikkhunis to perform Karma for Bhikkhunis. If they do not know how to do it, it is permissible to recite the Karma beside a Bhikkhu and then perform the Karma.' At that time, there was a Bhikkhu who wanted to renounce the monastic life. Mahāprajāpatī Bhikkhuni (Buddha's aunt) knew about it and hesitated to preach to him or scold him because the World-Honored One had taught that Bhikkhunis should not scold Bhikkhus. At that time, Mahāprajāpatī Bhikkhuni went to the World-Honored One, bowed her head to his feet, stood to one side, and said to the Buddha, 'Are Bhikkhunis not allowed to scold Bhikkhus at all?' The Buddha said, 'Bhikkhunis are not entirely forbidden from scolding Bhikkhus; Bhikkhunis should not curse Bhikkhus, should not rebuke Bhikkhus, should not slander those who have broken views, broken precepts, or broken decorum, and should not scold in this way. Gautamī (another name for Mahāprajāpatī)! If teaching to uphold higher precepts, higher mind, higher wisdom, learning and reciting scriptures, such things should be scolded.' At that time, some Bhikkhunis' hair grew long, and the Buddha said, 'It is permissible to shave it.' If they shave it themselves, and a young barber shaves the hair of a young Bhikkhuni, feeling...
細滑欲意起，欲犯比丘尼，比丘尼便高聲言：「莫爾！莫爾！」余比丘尼聞，問言：「何故高聲『莫爾！莫爾！』耶？」彼即具為說之。諸比丘白佛，佛言：「剃髮時聽共伴。若俱有欲意者不應令剃。」彼使男子除鼻中毛，佛言：「不應令男子除鼻中毛。」彼令男子剪爪，佛言：「不應令男子剪爪。」
時比丘尼在白衣家內，有比丘來乞食，彼比丘尼不敢語。何以故？恐比丘謂是比丘尼教化食。諸比丘白佛，佛言：「聽語主人令知，但莫讚歎。」
時有比丘尼在白衣家內，有比丘來不起。白佛，佛言：「應起。若比丘尼一坐食，若作餘食法不食、若病若足食已，聽作如是語：『大德！我有如是因緣故不起。』」
時有比丘尼，白衣家不問比丘便坐。諸比丘白佛，佛言：「比丘尼在白衣家，不應不問比丘便坐。」
爾時六群比丘，清旦著衣持缽至白衣家，白衣家內有常教化比丘尼，彼見比丘來便起問言：「大德！我坐耶？」比丘言：「莫坐。」彼比丘尼習樂不堪久立，即便倒地得病。諸比丘白佛，佛言：「應相望前人可坐便坐。」
時諸比丘尼共比丘在道行，在前行、或並語並行、或在前或在後、或反抄衣、或纏頸、或覆頭、或通肩披衣、或著革屣。諸比丘白佛，佛言：「不應爾。應偏
【現代漢語翻譯】 現代漢語譯本 如果一個男子心生淫慾，想要侵犯比丘尼（bhikkhuni，女性出家人），比丘尼就大聲喊叫：『不要！不要！』其他的比丘尼聽到了，就問：『為什麼大聲喊「不要！不要！」呢？』她就把事情的經過都說了出來。眾比丘將此事稟告佛陀（Buddha），佛陀說：『剃度頭髮時，允許有同伴在場。如果雙方都有淫慾的想法，就不應該讓他們剃度。』有人讓男子去除鼻毛，佛陀說：『不應該讓男子去除鼻毛。』有人讓男子修剪指甲，佛陀說：『不應該讓男子修剪指甲。』 當時，有比丘尼（bhikkhuni，女性出家人）在在家居士的家中，有比丘（bhikkhu，男性出家人）來乞食，這位比丘尼不敢說話。為什麼呢？因為她害怕比丘認為她是比丘尼在教唆施捨食物。眾比丘將此事稟告佛陀（Buddha），佛陀說：『允許告訴主人，讓他知道，但不要讚歎食物。』 當時，有比丘尼（bhikkhuni，女性出家人）在在家居士的家中，有比丘（bhikkhu，男性出家人）來了，她沒有起身迎接。眾比丘將此事稟告佛陀（Buddha），佛陀說：『應該起身迎接。如果比丘尼正在吃飯，或者正在準備食物不能吃，或者生病了，或者已經吃飽了，允許這樣說：『大德（bhante，對出家人的尊稱）！我有這樣的因緣，所以不能起身。』』 當時，有比丘尼（bhikkhuni，女性出家人）在在家居士的家中，沒有詢問比丘（bhikkhu，男性出家人）就坐下了。眾比丘將此事稟告佛陀（Buddha），佛陀說：『比丘尼在在家居士的家中，不應該不詢問比丘就坐下。』 當時，六群比丘（Chabbaggiya bhikkhus，指行為不端的六位比丘）清晨穿好衣服，拿著缽到在家居士的家中，在家居士的家中有一位經常接受教化的比丘尼（bhikkhuni，女性出家人），她看到比丘來了，就起身問道：『大德（bhante，對出家人的尊稱）！我可以坐下嗎？』比丘說：『不要坐。』這位比丘尼習慣了安逸的生活，不能長時間站立，就倒在地上生病了。眾比丘將此事稟告佛陀（Buddha），佛陀說：『應該互相觀察，如果前面的人可以坐下，就可以坐下。』 當時，眾比丘尼（bhikkhuni，女性出家人）和比丘（bhikkhu，男性出家人）一起在路上行走，有的走在前面，有的並排說話行走，有的時前時後，有的反過來抄起衣服，有的纏繞頸部，有的遮蓋頭部，有的袒露肩膀披著衣服，有的穿著革屣（皮鞋）。眾比丘將此事稟告佛陀（Buddha），佛陀說：『不應該這樣。應該袒露一肩。』
【English Translation】 English version If a man develops lustful intentions and desires to violate a bhikkhuni (female monastic), the bhikkhuni should cry out loudly, 'No! No!' Other bhikkhunis, hearing this, would ask, 'Why did you cry out loudly, 'No! No!'?' She would then explain the whole situation. The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'When shaving hair, allow a companion to be present. If both have lustful intentions, they should not be allowed to shave.' Someone had a man remove hair from his nose. The Buddha said, 'A man should not be allowed to remove hair from his nose.' Someone had a man cut nails. The Buddha said, 'A man should not be allowed to cut nails.' At that time, a bhikkhuni (female monastic) was in the house of a layperson, and a bhikkhu (male monastic) came to beg for alms. The bhikkhuni did not dare to speak. Why? Because she feared that the bhikkhu would think that the bhikkhuni was instructing them to give food. The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'Allow her to inform the householder, but do not praise the food.' At that time, a bhikkhuni (female monastic) was in the house of a layperson, and a bhikkhu (male monastic) came, but she did not rise to greet him. The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'She should rise. If the bhikkhuni is eating, or preparing food and cannot eat, or is sick, or has already eaten her fill, she is allowed to say, 'Bhante (venerable sir, term of respect for monastics)! I have such a reason that I cannot rise.' At that time, a bhikkhuni (female monastic) was in the house of a layperson and sat down without asking the bhikkhu (male monastic). The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'A bhikkhuni in the house of a layperson should not sit down without asking the bhikkhu.' At that time, the Chabbaggiya bhikkhus (group of six monks known for misbehavior), early in the morning, dressed and carrying their bowls, went to the house of a layperson. In the house of the layperson was a bhikkhuni (female monastic) who was regularly instructed. Seeing the bhikkhus come, she rose and asked, 'Bhante (venerable sir, term of respect for monastics)! May I sit?' The bhikkhu said, 'Do not sit.' That bhikkhuni, accustomed to comfort, could not stand for long, and fell to the ground and became ill. The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'They should observe each other; if the person in front can sit, then they may sit.' At that time, the bhikkhunis (female monastics) and bhikkhus (male monastics) were walking together on the road, some walking in front, some walking side by side talking, some sometimes in front and sometimes behind, some with their robes turned up, some with them wrapped around their necks, some with their heads covered, some with their robes draped off one shoulder, and some wearing leather sandals. The bhikkhus reported this to the Buddha (Buddha). The Buddha said, 'It should not be so. One shoulder should be exposed.'
露右肩、脫革屣，在比丘后。」
時諸比丘尼有佛法僧事，有病比丘尼所須事不敢在前去，佛言：「聽白比丘已便去。」彼有命難、有梵行難畏慎不敢不問便去，佛言：「若有如是難事，若問若不問聽去。」時有比丘尼在道行，見比丘不避道，佛言：「應避道。」時有比丘尼在道行，見有比丘避道，天雨腳跌倒地得病。諸比丘白佛，佛言：「有如是因緣，比丘尼應小曲身合掌言：『大德！恕我道迮。』」
爾時有檀越請二部僧，先與比丘尼食，后與比丘食。白佛，佛言：「不應先與比丘尼僧食；應先與比丘僧，然後與比丘尼僧。」
爾時有檀越請二部僧，彼如是念：「佛有教應先與比丘僧食，然後與比丘尼僧食。」彼便先與比丘僧食竟，日時已過。白佛，佛言：「若時欲過應一時與。」
爾時有居士，請比丘尼僧明日與食，彼于夜半辦具種種肥美食已，晨旦往白時到。時諸比丘尼，清旦著衣持缽往詣其家，彼此相問年歲大小頃，日時便過。諸比丘白佛，佛言：「若時過，聽上座八比丘尼次第坐，餘者隨坐。」
時諸比丘尼，來至比丘僧伽藍中，佛言：「聽與床座。」比丘尼月水出，污貯繩床、木床、臥具起去。諸比丘白佛，佛言：「比丘尼不應在貯繩床、木床上座。」彼僧伽藍中求教
【現代漢語翻譯】 現代漢語譯本：『露出右肩，脫掉革履，走在比丘身後。』
當時，一些比丘尼因為佛法僧事，或者有生病的比丘尼需要幫助，但又不敢走在比丘前面。佛陀說：『允許稟告比丘后便去。』她們因為有性命之憂或有破戒之憂，畏懼謹慎，不敢不問就走。佛陀說：『如果遇到這樣的緊急情況，無論是否稟告，都允許前往。』當時，有比丘尼在路上行走，看見比丘不避讓。佛陀說：『應該避讓。』當時，有比丘尼在路上行走，看見有比丘避讓，因為下雨路滑而跌倒受傷。比丘們稟告佛陀，佛陀說：『如果遇到這樣的情況，比丘尼應該稍微彎腰合掌說：『大德！請原諒我道路狹窄。』
當時，有施主邀請兩部僧眾，先給比丘尼食物，后給比丘食物。稟告佛陀后，佛陀說：『不應該先給比丘尼僧團食物；應該先給比丘僧團，然後給比丘尼僧團。』
當時，有施主邀請兩部僧眾，他這樣想：『佛陀教導應該先給比丘僧團食物，然後給比丘尼僧團食物。』於是他先給比丘僧團食物完畢，時間已經過了。稟告佛陀后，佛陀說：『如果時間將要過去，應該同時給予。』
當時，有居士邀請比丘尼僧團第二天供齋，他在半夜準備了各種豐盛美味的食物，清晨前往告知齋時已到。當時，比丘尼們清早穿好衣服，拿著缽前往居士家，彼此詢問年齡大小，時間就過去了。比丘們稟告佛陀，佛陀說：『如果時間已過，允許上座的八位比丘尼依次就坐，其餘的人隨意就坐。』
當時，一些比丘尼來到比丘僧伽藍（Bhikkhu Sangharama，比丘僧團的寺院）中，佛陀說：『允許給她們床座。』比丘尼月經來潮，弄髒了貯繩床、木床、臥具后離開。比丘們稟告佛陀，佛陀說：『比丘尼不應該坐在貯繩床、木床上。』他們在僧伽藍中尋求教導。
【English Translation】 English version: 『Expose the right shoulder, take off leather shoes, and walk behind the Bhikkhus (monks).』
At that time, some Bhikkhunis (nuns) had matters concerning the Buddha, Dharma (teachings), and Sangha (community), or there were sick Bhikkhunis who needed help, but they dared not go in front of the Bhikkhus. The Buddha said, 『It is permitted to go after informing the Bhikkhus.』 They were afraid and cautious because of the danger to their lives or the danger of breaking the precepts, and dared not go without asking. The Buddha said, 『If there are such urgent matters, whether you ask or not, it is permitted to go.』 At that time, a Bhikkhuni was walking on the road and saw a Bhikkhu not yielding the way. The Buddha said, 『She should yield the way.』 At that time, a Bhikkhuni was walking on the road and saw a Bhikkhu yielding the way, but she slipped and fell due to the rain and became ill. The Bhikkhus reported to the Buddha, and the Buddha said, 『If there is such a situation, the Bhikkhuni should slightly bend her body, put her palms together, and say, 『Venerable Sir, please forgive me for the narrowness of the road.』』
At that time, a donor invited the two Sanghas (communities), giving food to the Bhikkhunis first and then to the Bhikkhus. After reporting to the Buddha, the Buddha said, 『It is not proper to give food to the Bhikkhuni Sangha first; one should give to the Bhikkhu Sangha first, and then to the Bhikkhuni Sangha.』
At that time, a donor invited the two Sanghas, and he thought, 『The Buddha taught that one should give food to the Bhikkhu Sangha first, and then to the Bhikkhuni Sangha.』 So he finished giving food to the Bhikkhu Sangha first, and the time had passed. After reporting to the Buddha, the Buddha said, 『If the time is about to pass, one should give at the same time.』
At that time, a householder invited the Bhikkhuni Sangha to a meal the next day. He prepared various rich and delicious foods in the middle of the night, and in the morning went to inform them that the time for the meal had arrived. At that time, the Bhikkhunis put on their robes early in the morning, took their bowls, and went to the householder's home. They asked each other about their ages, and the time passed. The Bhikkhus reported to the Buddha, and the Buddha said, 『If the time has passed, the eight senior Bhikkhunis are allowed to sit in order, and the rest can sit as they please.』
At that time, some Bhikkhunis came to the Bhikkhu Sangharama (monastery of the Bhikkhu Sangha), and the Buddha said, 『It is permitted to give them beds and seats.』 The Bhikkhuni's menstruation came, and she soiled the rope beds, wooden beds, and bedding, and left. The Bhikkhus reported to the Buddha, and the Buddha said, 『Bhikkhunis should not sit on rope beds or wooden beds.』 They sought instruction in the Sangharama.
授、或受請或聽法、無坐處，佛言：「聽若石上坐、若在墼上坐、若在杌木頭上坐、若草上樹葉上坐、若樑上坐。」比丘尼不忍苦遂便得病，佛言：「應語比丘尼言：『若能愛護坐具者，便與坐。』」
四分律卷第四十八 大正藏第 22 冊 No. 1428 四分律
四分律卷第四十九(三分之十三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯比丘尼揵度之下
爾時世尊在波羅㮈，時世谷貴人民飢餓乞求難得。諸比丘尼受食已故有餘食，諸比丘尼作如是念：「我等此食得與比丘不？」佛言：「得與。」復念：「得為比丘授食不？」佛言：「得授。」「我等宿食與比丘，為凈不？」佛言：「凈。」時諸比丘受食已有餘食，念言：「我等此食得與比丘尼不？」佛言：「得與。」「得為比丘尼授食不？」佛言：「得授與。」時有宿食，念言：「與比丘尼凈不？」佛言：「凈。」
爾時比丘尼在阿練若處住，后異時阿練若處有事起，諸比丘白佛，佛言：「比丘尼不應在阿練若處住。」
時有比丘尼在白衣家內住，見他夫主共婦嗚口捫摸身體捉捺乳，年少比丘尼見已，便生厭離佛法心。諸比丘尼白諸比丘，諸比丘白佛，佛言：「聽為比丘尼別作住處。」彼比丘尼便在別住處作技教他作
【現代漢語翻譯】 現代漢語譯本 如果（有人）施捨、或者接受邀請、或者聽法，沒有座位，佛說：『可以坐在石頭上，可以坐在磚頭上，可以坐在木墩頭上，可以坐在草上、樹葉上，可以坐在房樑上。』比丘尼（bhikshuni，女性出家人）因為不能忍受艱苦而生病，佛說：『應該告訴比丘尼們說：『如果有人能愛惜坐具，就給他坐。』』
《四分律》卷第四十八 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第四十九(三分之十三)
姚秦時代罽賓（Kashmir）三藏（Tripitaka，精通三藏的僧人）佛陀耶舍（Buddhayasas）與竺佛念（Dharmanandi）等翻譯《比丘尼揵度之下》
當時世尊（Bhagavan，佛的尊稱）在波羅㮈（Varanasi），當時世道穀物昂貴，人民飢餓，乞討食物難以得到。諸位比丘尼受食之後還有剩餘的食物，諸位比丘尼這樣想：『我們這些食物可以給比丘（bhikkhu，男性出家人）嗎？』佛說：『可以給。』又想：『可以為比丘授食嗎？』佛說：『可以授。』『我們隔夜的食物給比丘，清凈嗎？』佛說：『清凈。』當時諸位比丘受食之後還有剩餘的食物，（他們）想：『我們這些食物可以給比丘尼嗎？』佛說：『可以給。』『可以為比丘尼授食嗎？』佛說：『可以授與。』當時有隔夜的食物，（他們）想：『給比丘尼清凈嗎？』佛說：『清凈。』
當時有比丘尼住在阿練若（aranya，寂靜處）處，後來異時阿練若處發生了事情，諸位比丘稟告佛，佛說：『比丘尼不應該在阿練若處居住。』
當時有比丘尼在在家人的家裡居住，看見那家的男主人和他的妻子親嘴、撫摸身體、抓捏乳房，年輕的比丘尼看見之後，就生起了厭惡、遠離佛法的心。諸位比丘尼稟告諸位比丘，諸位比丘稟告佛，佛說：『允許為比丘尼另外建造住處。』那些比丘尼便在另外的住處教授技藝，教別人製作（物品）。
【English Translation】 English version If someone is giving, or accepting an invitation, or listening to the Dharma, and there is no seat, the Buddha said: 'One may sit on a stone, one may sit on a brick, one may sit on a tree stump, one may sit on grass, on leaves, one may sit on a beam.' A bhikshuni (female monastic) became ill because she could not endure the hardship, and the Buddha said: 'You should tell the bhikshunis: 'If someone can cherish the seat, then give it to them.''
《Vinaya in Four Parts》, Scroll 48 Taisho Tripitaka, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Scroll 49 (13 of 3)
Translated by Tripitaka (master of the three baskets of Buddhist scriptures) Buddhayasas (Buddhayasas) from Kashmir (Kashmir) during the Yao Qin Dynasty, together with Dharmanandi (Dharmanandi) and others, 《The Lower Section of the Bhikshuni Skandhaka》
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was in Varanasi (Varanasi). At that time, grains were expensive, people were hungry, and it was difficult to obtain alms. The bhikshunis, having received food, still had leftovers. The bhikshunis thought: 'Can we give this food to the bhikkhus (male monastics)?' The Buddha said: 'You may give it.' They further thought: 'May we offer food to the bhikkhus?' The Buddha said: 'You may offer it.' 'Is it pure for us to give overnight food to the bhikkhus?' The Buddha said: 'It is pure.' At that time, the bhikkhus, having received food, still had leftovers. They thought: 'Can we give this food to the bhikshunis?' The Buddha said: 'You may give it.' 'May we offer food to the bhikshunis?' The Buddha said: 'You may offer it.' At that time, there was overnight food. They thought: 'Is it pure to give it to the bhikshunis?' The Buddha said: 'It is pure.'
At that time, some bhikshunis were living in an aranya (secluded place). Later, at a different time, something happened in the aranya. The bhikkhus reported to the Buddha. The Buddha said: 'Bhikshunis should not live in an aranya.'
At that time, some bhikshunis were living in the homes of laypeople. They saw the husband of the house kissing his wife, touching her body, and fondling her breasts. The young bhikshunis, having seen this, developed a feeling of disgust and aversion to the Buddha's teachings. The bhikshunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha said: 'Permission is granted to build separate dwellings for the bhikshunis.' Those bhikshunis then taught skills in the separate dwellings, teaching others how to make (things).
，佛言：「比丘尼不應在住處作技。」比丘尼在別住處酤酒，佛言：「不應在別住處酤酒。」彼比丘尼安淫女在住處，佛言：「不應爾。」彼為具香華莊身之具，佛言：「不應爾。」
時六群比丘尼，在巷陌四衢道頭市中糞掃聚邊立住，諸居士見皆共譏嫌呵罵言：「此比丘尼，無有慚愧無有凈行，外自稱言：『我知正法。』如是何有正法？在如是處立住，如似淫女。」諸比丘白佛，佛言：「比丘尼不應在如是處立住。」
時六群比丘尼以牙骨揩摩身作光澤，比丘白佛，佛言：「不應爾。」六群比丘尼，以細末藥揩摩身光澤，佛言：「不應爾。」彼摩身毛令卷，佛言：「不應爾。」彼剪身毛，佛言：「不應爾。」彼比丘尼持衣纏腰欲令細好，佛言：「不應爾。」彼比丘尼著女人衣，佛言：「不應著。」彼比丘尼著男子衣，佛言：「不應著，聽比丘尼著比丘尼衣。」比丘尼以多衣纏體欲令廣好，佛言：「不應爾。」彼不好著衣欲令身現，佛言：「不應爾。」彼腰帶頭作鳥䋙，佛言：「不應爾。」彼作蔓陀羅腰帶，佛言：「不應爾。」彼畜鞞(語卑反音)樓腰帶，佛言：「不應畜。」彼畜娑腰帶，佛言：「不應畜。」彼散線帶繫腰，佛言：「聽比丘尼編織作帶繞腰一週，若圓織者聽再周。」
比丘尼至女
【現代漢語翻譯】 現代漢語譯本：佛說：『比丘尼不應該在居住的地方表演技藝。』有比丘尼在其他住處賣酒，佛說：『不應該在其他住處賣酒。』有比丘尼在住處安置性器官的模型，佛說：『不應該這樣做。』有比丘尼準備裝飾身體的香和花，佛說：『不應該這樣做。』 當時，六群比丘尼站在巷子、十字路口、市場和垃圾堆旁邊。一些在家居士看見后，都譏諷、嫌棄、呵斥她們說：『這些比丘尼，沒有慚愧心，沒有清凈的行為，對外自稱說：「我知道正法。」像這樣怎麼會有正法呢？在這樣的地方站著，就像妓女一樣。』眾比丘稟告佛陀，佛說：『比丘尼不應該在這樣的地方站著。』 當時，六群比丘尼用牙骨摩擦身體，使之光亮潤澤。比丘稟告佛陀，佛說：『不應該這樣做。』六群比丘尼用細末的藥物摩擦身體，使之光亮潤澤。佛說：『不應該這樣做。』她們摩擦身上的毛髮使之捲曲，佛說：『不應該這樣做。』她們剪身上的毛髮，佛說：『不應該這樣做。』有比丘尼用衣服纏繞腰部，想要顯得苗條好看，佛說：『不應該這樣做。』有比丘尼穿女人的衣服，佛說：『不應該穿。』有比丘尼穿男人的衣服，佛說：『不應該穿，允許比丘尼穿比丘尼的衣服。』比丘尼用很多衣服纏繞身體，想要顯得豐滿好看，佛說：『不應該這樣做。』有比丘尼不好好地穿衣服，想要顯露身體，佛說：『不應該這樣做。』她們的腰帶頭做成鳥的形狀，佛說：『不應該這樣做。』她們做蔓陀羅（Mandala）樣式的腰帶，佛說：『不應該這樣做。』她們使用鞞樓（音譯）腰帶，佛說：『不應該使用。』她們使用娑（音譯）腰帶，佛說：『不應該使用。』她們用散開的線帶繫腰，佛說：『允許比丘尼編織製作腰帶繞腰一週，如果是圓形編織的，允許繞兩週。』 比丘尼到女...
【English Translation】 English version: The Buddha said, 'Bhikkhunis should not perform skills in their dwelling place.' A bhikkhuni was selling alcohol in another dwelling place, and the Buddha said, 'They should not sell alcohol in another dwelling place.' That bhikkhuni placed a model of sexual organs in her dwelling place, and the Buddha said, 'They should not do that.' She prepared incense and flowers to adorn her body, and the Buddha said, 'They should not do that.' At that time, the group of six bhikkhunis stood in alleys, at crossroads, in markets, and beside piles of rubbish. When laypeople saw them, they all ridiculed, disliked, and scolded them, saying, 'These bhikkhunis have no shame and no pure conduct. Outwardly, they claim, 「I know the true Dharma (law).」 How can there be true Dharma like this? Standing in such places is like being prostitutes.' The bhikkhus reported this to the Buddha, and the Buddha said, 'Bhikkhunis should not stand in such places.' At that time, the group of six bhikkhunis rubbed their bodies with ivory to make them shiny. The bhikkhus reported this to the Buddha, and the Buddha said, 'They should not do that.' The group of six bhikkhunis rubbed their bodies with fine powdered medicine to make them shiny. The Buddha said, 'They should not do that.' They rubbed the hair on their bodies to make it curly, and the Buddha said, 'They should not do that.' They cut the hair on their bodies, and the Buddha said, 'They should not do that.' A bhikkhuni wrapped her waist with cloth, wanting to appear slim and beautiful, and the Buddha said, 'They should not do that.' A bhikkhuni wore women's clothing, and the Buddha said, 'They should not wear that.' A bhikkhuni wore men's clothing, and the Buddha said, 'They should not wear that; bhikkhunis are allowed to wear bhikkhuni's clothing.' Bhikkhunis wrapped their bodies with many clothes, wanting to appear full and beautiful, and the Buddha said, 'They should not do that.' A bhikkhuni did not wear her clothes properly, wanting to reveal her body, and the Buddha said, 'They should not do that.' The ends of their waistbands were made in the shape of birds, and the Buddha said, 'They should not do that.' They made Mandala (a symbolic diagram) style waistbands, and the Buddha said, 'They should not do that.' They used Bheri (transliteration) waistbands, and the Buddha said, 'They should not use that.' They used Sa (transliteration) waistbands, and the Buddha said, 'They should not use that.' They tied their waists with loose thread belts, and the Buddha said, 'Bhikkhunis are allowed to weave belts to wrap around their waists once; if they are roundly woven, they are allowed to wrap around twice.' The bhikkhuni went to a woman...
人浴處浴，時有賊女淫女語比丘尼言：「汝等年少腋下始有毛，何得便修梵行？汝今可及時行欲樂，後悔何及，老時可修梵行，如是始終無失。」時年少比丘尼聞，便心生厭離不樂佛法。諸比丘白佛，佛言：「比丘尼不應在女人浴處浴。」彼比丘尼在白衣男子邊浴，諸居士見皆共譏嫌言：「此比丘尼，無有慚愧不修梵行，自稱：『我知正法。』云何在白衣男子邊浴？如賊女淫女無異，如是何有正法？」諸比丘白佛，佛言：「比丘尼不應在白衣男子邊浴。」
時有婦女夫出行不在，于餘人邊得娠。彼自墮胎已，往語常教化比丘尼言：「我夫行不在，于餘人邊得娠。我已墮，汝可為我棄之。」答言：「可爾。」彼比丘尼，即以一缽盛、一缽覆上，著絡囊中，持在道行。時舍衛長者常作如是愿：「若不先與出家人食我終不食，要先與然後食。」彼長者清旦有事欲往余處，即遣人語言：「汝往道路街巷見出家人將來。」時使人受教已，即往出外求覓，見比丘尼語言：「阿姨來與汝食。」比丘尼言：「止！止！便為供養我已。」彼言：「不爾，但來我當與食。」比丘尼言：「止！止！不須。」彼使即強將比丘尼至家內。家內使人言：「過缽來與汝食。」彼比丘尼言：「止止！便為供養已。」復言：「出缽，當與汝食。」彼
【現代漢語翻譯】 現代漢語譯本： 在人們沐浴的地方，有時有個盜賊的女兒對一些比丘尼說：『你們這些年輕的比丘尼，腋下才剛長出毛，怎麼就開始修行梵行了呢？你們現在應該及時行樂，享受慾望的快樂，等到後悔就來不及了。年老的時候再修行梵行也不遲，這樣始終都不會有損失。』當時，年輕的比丘尼聽了這些話，內心便開始厭惡，不再喜歡佛法。眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該在女人沐浴的地方沐浴。』 那些比丘尼又在白衣男子旁邊沐浴，那些居士們看見了，都一起譏諷她們說：『這些比丘尼，沒有慚愧之心，不修行梵行，還自稱：『我知道正法。』怎麼能在白衣男子旁邊沐浴呢？和盜賊的女兒沒什麼兩樣，這樣怎麼會有正法呢？』眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該在白衣男子旁邊沐浴。』 當時，有個婦女因為丈夫外出不在家，與其他人發生了關係而懷孕。她自己墮胎之後，去告訴經常教化她的比丘尼說：『我丈夫不在家，我和別人發生了關係而懷孕。我已經墮胎了，你可以幫我把這個墮胎的胎兒丟掉嗎？』比丘尼回答說：『可以。』 那位比丘尼，就用一個缽盛著墮胎的胎兒，再用另一個缽蓋在上面，然後裝在絡囊中，拿著走在路上。當時，舍衛城（Śrāvastī）的長者（an honorific title for a wealthy or prominent person）經常發這樣的愿：『如果我不先供養出家人食物，我就不吃飯，一定要先供養出家人之後才吃飯。』那位長者清早有事要到別的地方去，就派人去說：『你到道路街巷上去，看看有沒有出家人來，把他們請來。』 那個人接受命令之後，就出去尋找，看見那位比丘尼，就對她說：『阿姨，請您來接受我的供養。』比丘尼說：『止！止！就當我已經接受過供養了。』那個人說：『不是的，請您來，我應當供養您食物。』比丘尼說：『止！止！不需要了。』那個人就強行將比丘尼帶到家中。家中的人說：『把缽拿過來，我給您食物。』那位比丘尼說：『止止！就當我已經接受過供養了。』那人又說：『把缽拿出來，我應當給您食物。』
【English Translation】 English version: At bathing places, sometimes a thief's daughter would say to the Bhikshunis (female monastic): 'You young Bhikshunis, with hair just beginning to grow under your arms, how can you practice Brahmacharya (celibacy)? You should enjoy the pleasures of desire while you can, for regret will be too late. You can practice Brahmacharya when you are old, and in this way, you will never lose out.' At that time, the young Bhikshunis, upon hearing these words, began to feel aversion and no longer enjoyed the Buddha's teachings. The Bhikshus (male monastic) reported this matter to the Buddha, who said: 'Bhikshunis should not bathe in places where women bathe.' Those Bhikshunis then bathed next to laymen. The laypeople, seeing this, all ridiculed them, saying: 'These Bhikshunis have no shame, do not practice Brahmacharya, and yet claim: 'I know the true Dharma (teachings).' How can they bathe next to laymen? They are no different from the thief's daughter. How can there be true Dharma in this?' The Bhikshus reported this matter to the Buddha, who said: 'Bhikshunis should not bathe next to laymen.' At that time, there was a woman whose husband was away, and she became pregnant by another man. After she had an abortion, she went to the Bhikshuni who often taught her and said: 'My husband is away, and I became pregnant by another man. I have already had an abortion. Can you help me dispose of the aborted fetus?' The Bhikshuni replied: 'Yes, I can.' That Bhikshuni then placed the aborted fetus in one bowl, covered it with another bowl, put it in a carrying bag, and carried it on the road. At that time, the Śrāvastī (name of a city) Elder (an honorific title for a wealthy or prominent person) often made this vow: 'If I do not first offer food to a monastic, I will not eat. I must first offer food and then eat.' That Elder had something to do early in the morning and wanted to go elsewhere, so he sent someone to say: 'Go to the roads and streets and see if any monastics are coming, and invite them here.' The person, having received the order, went out to search and saw the Bhikshuni, and said to her: 'Reverend Aunt, please come and accept my offering.' The Bhikshuni said: 'Stop! Stop! Consider that I have already received the offering.' The person said: 'No, please come, I should offer you food.' The Bhikshuni said: 'Stop! Stop! There is no need.' The person then forcibly brought the Bhikshuni to his home. The people in the house said: 'Bring the bowl over, and I will give you food.' That Bhikshuni said: 'Stop! Stop! Consider that I have already received the offering.' The person then said: 'Take out the bowl, and I should give you food.'
復言：「不須。」即強奪取缽，見缽中有新墮胎，長者見已譏嫌言：「比丘尼不知慚愧、不修梵行，外自稱言：『我知正法。』如是何有正法？自墮胎而棄之，如似賊女淫女無異。」諸比丘白佛，佛言：「白衣家有死者，比丘尼不應為棄。若比丘尼在村內，見乞食比丘，應出缽示之。」
時有白衣病，來至比丘尼住處，須瞻視，白佛，佛言：「聽作方便遣之，若是信樂讚歎佛法僧者，隨比丘尼能可作者使瞻視。」彼後命過，諸比丘尼畏慎不敢棄，白佛，佛言：「聽為住處凈故棄之。」
爾時王波斯匿，邊國反叛人民散亂，時六群比丘尼在彼有疑恐怖處人間遊行。時諸賊伴見已作如是言：「此比丘尼，是王波斯匿所敬愛，我等寧可妻弄之。」時諸居士見已皆共譏嫌：「比丘尼無有慚愧，外自稱言：『我知正法。』如是何有正法？云何乃在有疑恐怖處人間遊行，如似賊女淫女無異？」諸比丘白佛，佛言：「比丘尼不應在邊國有疑恐怖處人間遊行。」
爾時比丘尼有阿蘭若住處，比丘有聚落住處，欲共貿易。白佛，佛言：「聽貿易。」時比丘尼有阿蘭若住處，居士有聚落間住處，欲共貿易。白佛，佛言：「聽令凈人貿易。」
爾時有二居士諍住處，彼一居士佈施比丘尼僧，尼僧即受。彼一居士即譏
【現代漢語翻譯】 現代漢語譯本：又說：『不需要。』就強行奪取缽，看見缽中有新墮胎的嬰兒。長者看見后譏諷嫌惡地說：『比丘尼不知羞慚，不修清凈的德行，對外卻自稱說：『我知道真正的佛法。』像這樣怎麼會有真正的佛法呢？自己墮胎后又丟棄，就像盜賊的女兒一樣毫無差別。』眾比丘將此事稟告佛陀，佛陀說：『如果俗人家裡有人去世，比丘尼不應該去丟棄屍體。如果比丘尼在村子裡，看見乞食的比丘，應該拿出缽來給他看。』 當時有俗人患病，來到比丘尼的住處，需要照顧。稟告佛陀，佛陀說：『可以想辦法打發他走，如果是信仰並讚歎佛法僧的人，可以隨比丘尼的能力安排人照顧他。』那人後來去世了，眾比丘尼因為畏懼謹慎不敢丟棄屍體，稟告佛陀，佛陀說：『可以爲了住所的清凈而丟棄屍體。』 當時國王波斯匿王（King Pasenadi of Kosala），邊境國家反叛，人民四處逃散。當時六群比丘尼（group of nuns）在那些有危險和恐怖的地方行走。當時那些盜賊的同夥看見后這樣說：『這些比丘尼，是波斯匿王所敬愛的，我們不如把她們娶來玩弄。』當時那些居士看見后都一起譏諷嫌惡：『比丘尼沒有羞恥之心，對外卻自稱說：『我知道真正的佛法。』像這樣怎麼會有真正的佛法呢？為什麼竟然在有危險和恐怖的地方行走，就像盜賊的女兒一樣毫無差別？』眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該在邊境國家有危險和恐怖的地方行走。』 當時比丘尼有在遠離人煙的住所，比丘有在村落聚集的住所，想要互相交易物品。稟告佛陀，佛陀說：『可以交易。』當時比丘尼有在遠離人煙的住所，居士有在村落之間的住所，想要互相交易物品。稟告佛陀，佛陀說：『可以讓他們用凈人來交易。』 當時有兩個居士爭奪住所，其中一個居士佈施給比丘尼僧團，比丘尼僧團就接受了。另一個居士就譏諷
【English Translation】 English version: Again, she said, 'No need.' Then she forcibly seized the bowl and saw a newly aborted fetus in it. The elder, seeing this, criticized and disliked it, saying, 'The Bhikkhuni (Buddhist nun) does not know shame, does not cultivate pure conduct, but outwardly claims, 'I know the true Dharma (Buddhist teachings).' How can there be true Dharma like this? She aborts and abandons the fetus herself, no different from a thief's daughter.' The Bhikkhus (Buddhist monks) reported this to the Buddha (enlightened one). The Buddha said, 'If a layperson's family has a deceased person, the Bhikkhuni should not abandon the body. If the Bhikkhuni is in a village and sees a Bhikkhu begging for food, she should show him her bowl.' At that time, a layperson was ill and came to the Bhikkhuni's residence, needing care. They reported this to the Buddha. The Buddha said, 'You can find a way to send him away. If he believes in and praises the Buddha, Dharma, and Sangha (Buddhist community), you can arrange for someone to care for him according to the Bhikkhuni's ability.' Later, that person passed away. The Bhikkhunis, fearing and being cautious, did not dare to abandon the body. They reported this to the Buddha. The Buddha said, 'You may abandon the body for the sake of the purity of the residence.' At that time, King Pasenadi of Kosala (King Pasenadi of Kosala), the border countries rebelled, and the people scattered. At that time, the group of six Bhikkhunis (group of nuns) were walking in those dangerous and frightening places. At that time, the accomplices of the thieves saw this and said, 'These Bhikkhunis are respected and loved by King Pasenadi. We might as well marry them and play with them.' At that time, those laypeople saw this and all criticized and disliked it, saying, 'The Bhikkhunis have no sense of shame, but outwardly claim, 'I know the true Dharma.' How can there be true Dharma like this? Why are they actually walking in dangerous and frightening places, no different from a thief's daughter?' The Bhikkhus reported this to the Buddha. The Buddha said, 'The Bhikkhunis should not walk in dangerous and frightening places in the border countries.' At that time, the Bhikkhunis had a residence far from human habitation, and the Bhikkhus had a residence gathered in villages, wanting to trade goods with each other. They reported this to the Buddha. The Buddha said, 'You may trade.' At that time, the Bhikkhunis had a residence far from human habitation, and the laypeople had a residence between villages, wanting to trade goods with each other. They reported this to the Buddha. The Buddha said, 'You may have them trade through a lay attendant.' At that time, two laypeople were fighting over a residence. One of the laypeople gave alms to the Bhikkhuni Sangha (Buddhist nun community), and the Bhikkhuni Sangha accepted it. The other layperson then criticized
嫌言：「此比丘尼不知慚愧多受無厭。外自稱言：『我知正法。』如今何有正法？他共諍住處，而便受之，施主雖無厭而受者當知足。」諸比丘白佛，佛言：「共諍住處不應受。」
爾時摩訶波阇波提比丘尼，王園中有比丘尼住處，欲于中夏安居，畏慎不敢，世尊有教比丘尼不應在阿蘭若處住，然王園中比丘尼住處牢固。諸比丘白佛，佛言：「除王園中比丘尼住處，余阿蘭若處不應住。」
時有比丘尼，不往教授處。白佛，佛言：「應往。」時有比丘尼，有佛法僧事，有病比丘尼所須，白佛，佛言：「聽與欲去。」
時迦留陀夷，罵打比丘尼、若唾若華擲水灑、若說粗語詭語勸喻罵者：「令汝道破壞腐爛燒與驢通。」打者，若以手若杖若石。粗語者，說二道若好若惡。詭語者，若男子凈洗浴，以好香涂身，梳治鬚髮，著好華鬘瓔珞嚴身，持孔雀毛蓋，豈更有餘事勝此者也。若女人亦如是。勸喻者，語言：「大姊！汝尚年少，腋下始有毛，何須便爾自毀修梵行為，不如及時五欲自樂，須待老時乃修梵行。」時年少比丘尼，便生厭離心不樂佛法。時諸比丘尼聞，有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責迦留陀夷言：「云何罵打比丘尼，乃至詭語勸喻耶？」時諸比丘尼白諸比丘，諸比丘白佛。佛爾
【現代漢語翻譯】 現代漢語譯本 嫌言：『這個比丘尼不知羞恥，接受供養貪得無厭。對外自稱：『我通曉正法。』如今哪裡還有什麼正法？她與人爭奪住處，卻接受了它，施主雖然樂意佈施，接受者也應當知足。』眾比丘稟告佛陀，佛陀說：『不應該接受爭奪而來的住處。』 當時，摩訶波阇波提比丘尼（Mahapajapati，佛陀姨母），在王園中有一處比丘尼的住所，想要在那裡結夏安居，但因為畏懼謹慎而不敢。世尊曾教導比丘尼不應該住在阿蘭若（Aranya，寂靜處），然而王園中的比丘尼住所很堅固。眾比丘稟告佛陀，佛陀說：『除了王園中的比丘尼住所，其餘的阿蘭若處不應該居住。』 當時，有比丘尼不去接受教授。稟告佛陀，佛陀說：『應該去。』當時，有比丘尼因為佛法僧事，或者有生病的比丘尼需要照顧，稟告佛陀，佛陀說：『允許給予同意后離開。』 當時，迦留陀夷（Kaludayi，人名）辱罵毆打比丘尼，或者吐唾沫，或者用花擲，用水潑，或者說粗俗的語言，用虛假的言語勸誘辱罵她們：『讓你的道壞掉、腐爛、燒燬，與驢子交合。』毆打的方式，或者用手，或者用棍子，或者用石頭。粗俗的語言，是說男女二根的好壞。虛假的言語，是說如果男子洗凈身體，用好的香塗抹身體，梳理鬍鬚頭髮，穿戴好的花鬘瓔珞來莊嚴自身，拿著孔雀毛的傘蓋，難道還有比這更好的事情嗎？如果女人也像這樣。勸誘的話語，是說：『大姐！你還年輕，腋下才開始長毛，何必這樣自我毀壞，修行清凈的行為呢？不如趁著現在及時行樂，享受五欲的快樂，等到老了再修行清凈的行為。』當時，年輕的比丘尼，便生起厭惡和遠離的心，不喜歡佛法。當時，眾比丘尼聽到這些，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧的人，責備迦留陀夷說：『為什麼辱罵毆打比丘尼，乃至用虛假的言語勸誘呢？』當時，眾比丘尼稟告眾比丘，眾比丘稟告佛陀。佛陀默然。
【English Translation】 English version They complained: 'This Bhikkhuni is shameless and insatiable in receiving offerings. She proclaims: 'I know the true Dharma.' Where is the true Dharma now? She contested for a dwelling place and then accepted it. Although the donors are generous, the recipients should know contentment.' The Bhikkhus reported this to the Buddha, who said: 'One should not accept a dwelling place that has been contested for.' At that time, Mahapajapati Bhikkhuni (Mahapajapati, Buddha's aunt), had a dwelling place for Bhikkhunis in the royal garden. She wanted to observe the rainy season retreat there, but she was afraid and cautious because the Buddha had taught that Bhikkhunis should not live in Aranyas (Aranya, secluded places). However, the Bhikkhuni dwelling place in the royal garden was secure. The Bhikkhus reported this to the Buddha, who said: 'Except for the Bhikkhuni dwelling place in the royal garden, Bhikkhunis should not live in other Aranyas.' At that time, some Bhikkhunis did not go to the place of instruction. They reported this to the Buddha, who said: 'They should go.' At that time, some Bhikkhunis had matters concerning the Buddha, the Dharma, or the Sangha, or there were sick Bhikkhunis who needed care. They reported this to the Buddha, who said: 'Permission is granted to leave with consent.' At that time, Kaludayi (Kaludayi, a name) cursed and beat Bhikkhunis, or spat on them, or threw flowers, or splashed water, or spoke coarse language, or used deceptive words to entice and curse them, saying: 'May your path be destroyed, rotten, and burned, and may you have intercourse with a donkey.' The beating was done with hands, sticks, or stones. The coarse language was about the good or bad of the two sexual organs. The deceptive words were: 'If a man washes himself clean, anoints his body with good fragrance, combs his beard and hair, adorns himself with beautiful flower garlands and necklaces, and holds a peacock feather parasol, is there anything better than this? The same is true for women.' The words of enticement were: 'Elder sister! You are still young, with hair just beginning to grow under your arms. Why destroy yourself by practicing the holy life? It is better to enjoy the pleasures of the five senses while you are young, and then practice the holy life when you are old.' At that time, the young Bhikkhunis developed aversion and detachment, and disliked the Buddha's teachings. When the Bhikkhunis heard this, those who were content with little, practiced asceticism, delighted in learning the precepts, and were ashamed of wrongdoing, rebuked Kaludayi, saying: 'Why do you curse and beat Bhikkhunis, and even entice them with deceptive words?' At that time, the Bhikkhunis reported this to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha remained silent.
時集比丘僧，以無數方便呵責迦留陀夷：「云何呵罵打比丘尼，乃至詭言勸喻？」時世尊無數方便呵責已，告諸比丘：「聽比丘尼僧為迦留陀夷作不為禮白二羯磨。應如是作。眾中應差堪能作羯磨者如上，作如是白：『大姊僧聽！此迦留陀夷，罵打比丘尼，乃至詭語勸喻。若僧時到僧忍聽，為迦留陀夷作不禮羯磨。白如是。』『大姊僧聽！此迦留陀夷，罵打比丘尼乃至詭言勸喻。今僧為作不禮羯磨。誰諸大姊忍僧為迦留陀夷作不禮羯磨者默然，誰不忍者說。』『僧已忍為迦留陀夷作不禮羯磨竟，僧忍，默然故，是事如是持。』」爾時迦留陀夷，隨順比丘尼僧不敢違逆，從比丘尼僧求解不禮羯磨。諸比丘白佛，佛言：「若隨順比丘尼僧不敢違逆，從比丘尼僧乞解不禮羯磨者，比丘尼僧應為解，作白二羯磨。應如是解。眾中應差堪能作羯磨者如上，作如是白：『大姊僧聽！此迦留陀夷，比丘尼僧為作不禮羯磨，隨順比丘尼僧不敢違逆。今從比丘尼僧乞解不禮羯磨。若僧時到僧忍聽，僧今為解不禮羯磨。白如是。』『大姊僧聽！此迦留陀夷，比丘尼僧為作不禮羯磨，隨順比丘尼僧不敢違逆，從比丘尼僧乞解不禮羯磨。僧今為迦留陀夷解不禮羯磨。誰諸大姊忍僧為迦留陀夷解不禮羯磨者默然，誰不忍者說。』『僧已忍為迦留陀
【現代漢語翻譯】 現代漢語譯本 當時，一群比丘聚集在一起，用各種方法譴責迦留陀夷（Kāludāyin，人名）: 『你為什麼呵斥、毆打比丘尼，甚至用虛假的言語勸誘？』 當時，世尊用各種方法譴責了他之後，告訴眾比丘：『允許比丘尼僧團為迦留陀夷進行不敬禮的白二羯磨（一種僧團的儀式）。應該這樣做。從僧團中選出一位能夠主持羯磨的人，像之前說的那樣，這樣宣告：『各位大姐，僧團請聽！這位迦留陀夷，謾罵、毆打比丘尼，甚至用虛假的言語勸誘。如果僧團認為時機已到，請允許僧團為迦留陀夷進行不敬禮的羯磨。』宣告完畢。『各位大姐，僧團請聽！這位迦留陀夷，謾罵、毆打比丘尼，甚至用虛假的言語勸誘。現在僧團要為他進行不敬禮的羯磨。哪位大姐同意僧團為迦留陀夷進行不敬禮的羯磨就保持沉默，不同意的請說出來。』『僧團已經同意為迦留陀夷進行不敬禮的羯磨完畢，僧團同意，因為大家保持沉默，這件事就這樣決定了。』 當時，迦留陀夷順從比丘尼僧團，不敢違逆，並向比丘尼僧團請求解除不敬禮的羯磨。眾比丘稟告佛陀，佛陀說：『如果他順從比丘尼僧團，不敢違逆，並向比丘尼僧團請求解除不敬禮的羯磨，比丘尼僧團應該為他解除，進行白二羯磨。應該這樣解除。從僧團中選出一位能夠主持羯磨的人，像之前說的那樣，這樣宣告：『各位大姐，僧團請聽！這位迦留陀夷，比丘尼僧團已經為他進行了不敬禮的羯磨，他現在順從比丘尼僧團，不敢違逆。現在向比丘尼僧團請求解除不敬禮的羯磨。如果僧團認為時機已到，請允許僧團現在為他解除不敬禮的羯磨。』宣告完畢。『各位大姐，僧團請聽！這位迦留陀夷，比丘尼僧團已經為他進行了不敬禮的羯磨，他現在順從比丘尼僧團，不敢違逆，並向比丘尼僧團請求解除不敬禮的羯磨。僧團現在為迦留陀夷解除不敬禮的羯磨。哪位大姐同意僧團為迦留陀夷解除不敬禮的羯磨就保持沉默，不同意的請說出來。』『僧團已經同意為迦留陀
【English Translation】 English version At one time, a gathering of Bhikshus (monks) rebuked Kāludāyin (name of a person) with countless means, saying: 'Why do you scold and strike Bhikshunis (nuns), even to the point of deceitful persuasion?' Then, after the World Honored One had rebuked him with countless means, he told the Bhikshus: 'Allow the Bhikshuni Sangha (community of nuns) to perform a 'not showing respect' Karma (formal act of the Sangha) for Kāludāyin, using the white second Karma. It should be done as follows. From the Sangha, one should choose someone capable of performing the Karma as before, and announce thus: 'Venerable sisters, may the Sangha listen! This Kāludāyin has scolded and struck Bhikshunis, even to the point of deceitful persuasion. If the Sangha deems the time appropriate, may the Sangha allow the performance of a 'not showing respect' Karma for Kāludāyin.' The announcement is thus. 'Venerable sisters, may the Sangha listen! This Kāludāyin has scolded and struck Bhikshunis, even to the point of deceitful persuasion. Now the Sangha will perform a 'not showing respect' Karma for him. Which of you sisters approves of the Sangha performing a 'not showing respect' Karma for Kāludāyin, let her remain silent; whoever disapproves, let her speak.' 'The Sangha has already approved the performance of a 'not showing respect' Karma for Kāludāyin, the Sangha approves, because you have remained silent, this matter is thus decided.' At that time, Kāludāyin complied with the Bhikshuni Sangha, not daring to disobey, and requested the Bhikshuni Sangha to release him from the 'not showing respect' Karma. The Bhikshus reported this to the Buddha, and the Buddha said: 'If he complies with the Bhikshuni Sangha, not daring to disobey, and requests the Bhikshuni Sangha to release him from the 'not showing respect' Karma, the Bhikshuni Sangha should release him, performing the white second Karma. It should be released thus. From the Sangha, one should choose someone capable of performing the Karma as before, and announce thus: 'Venerable sisters, may the Sangha listen! This Kāludāyin, the Bhikshuni Sangha has performed a 'not showing respect' Karma for him, he now complies with the Bhikshuni Sangha, not daring to disobey. Now he requests the Bhikshuni Sangha to release him from the 'not showing respect' Karma. If the Sangha deems the time appropriate, may the Sangha now release him from the 'not showing respect' Karma.' The announcement is thus. 'Venerable sisters, may the Sangha listen! This Kāludāyin, the Bhikshuni Sangha has performed a 'not showing respect' Karma for him, he now complies with the Bhikshuni Sangha, not daring to disobey, and requests the Bhikshuni Sangha to release him from the 'not showing respect' Karma. The Sangha now releases Kāludāyin from the 'not showing respect' Karma. Which of you sisters approves of the Sangha releasing Kāludāyin from the 'not showing respect' Karma, let her remain silent; whoever disapproves, let her speak.' 'The Sangha has already approved the release of Kāludā
夷解不禮羯磨竟，僧忍，默然故，是事如是持。』」
時六群比丘，至比丘尼住處，共六群比丘尼共住，更相調弄、或共唄、或共哭、或共戲笑，亂諸坐禪比丘尼。諸比丘白佛，佛言：「聽遮彼。」便一切遮，不聽入比丘尼住處，佛言：「不應一切遮，應隨亂鬧處遮。若都亂住處，應一切遮。」
時六群比丘尼，來至比丘僧住處，共六群比丘，更相調弄、或共唄、或共哭、或共戲笑，白佛，佛言：「聽遮彼。」便一切遮，佛言：「不應一切遮，應隨亂鬧處遮。若都亂住處，應一切遮。」
時六群比丘沙彌，來至比丘尼住處，共六群比丘尼、沙彌尼、式叉摩那共住更相調弄、或共唄、或共哭、共戲笑，亂諸坐禪比丘尼。諸比丘白佛，佛言：「聽喚來謫罰。若不改，應為彼沙彌和尚阿阇梨作不禮羯磨。」
時六群比丘尼、沙彌尼、式叉摩那，來至寺內，共六群比丘沙彌共住，更相調弄、或共唄、或共哭或共戲笑亂諸坐禪比丘。諸比丘白佛，佛言：「應喚來謫罰。若不改，應為沙彌尼和尚阿阇梨作舍教授羯磨。」
時去比丘尼住處不遠，有渠流通水，比丘尼以道在下承流覺樂有疑，諸比丘白佛，佛言：「不犯波羅夷，犯偷蘭遮。比丘尼不應以道承水流。」
時難陀比丘尼至華樹下經行
【現代漢語翻譯】 現代漢語譯本：『夷解不禮羯磨（Yijie buli karma，一種不敬的羯磨）結束后，僧團認可，默不作聲，此事就這樣執行。』
當時，六群比丘（Liuchun biqiu，指行為不端的比丘），來到比丘尼（Biqiuni，比丘尼）的住所，與六群比丘尼同住，互相調戲，或者一起唱誦，或者一起哭泣，或者一起嬉笑，擾亂了那些正在坐禪的比丘尼。眾比丘稟告佛陀，佛陀說：『允許遮止他們。』於是便全部遮止，不允許進入比丘尼的住所。佛陀說：『不應該全部遮止，應該只遮止那些擾亂的地方。如果整個住所都擾亂，就應該全部遮止。』
當時，六群比丘尼來到比丘僧（Biqiu seng，比丘僧團）的住所，與六群比丘互相調戲，或者一起唱誦，或者一起哭泣，或者一起嬉笑。眾比丘稟告佛陀，佛陀說：『允許遮止她們。』於是便全部遮止。佛陀說：『不應該全部遮止，應該只遮止那些擾亂的地方。如果整個住所都擾亂，就應該全部遮止。』
當時，六群比丘沙彌（Biqiu shami，比丘沙彌），來到比丘尼的住所，與六群比丘尼、沙彌尼（Shamini，沙彌尼）、式叉摩那（Shichamona，式叉摩那）同住，互相調戲，或者一起唱誦，或者一起哭泣，一起嬉笑，擾亂了那些正在坐禪的比丘尼。眾比丘稟告佛陀，佛陀說：『允許叫他們來責罰。如果不改正，應該為那些沙彌的和尚（heshang，指剃度師）和阿阇梨（Achali，指教授師）作不敬羯磨。』
當時，六群比丘尼、沙彌尼、式叉摩那，來到寺內，與六群比丘沙彌同住，互相調戲，或者一起唱誦，或者一起哭泣，或者一起嬉笑，擾亂了那些正在坐禪的比丘。眾比丘稟告佛陀，佛陀說：『應該叫她們來責罰。如果不改正，應該為沙彌尼的和尚和阿阇梨作舍教授羯磨（She jiaoshou karma，一種放棄教授的羯磨）。』
當時，離比丘尼的住所不遠，有一條水渠流通水，比丘尼因為道路在下方，承接流水而感到快樂，有人對此感到疑惑。眾比丘稟告佛陀，佛陀說：『不犯波羅夷（Poluoyi，斷頭罪），犯偷蘭遮（Toulanzhe，一種較輕的罪）。比丘尼不應該用下體承接水流。』
當時，難陀比丘尼（Nantuo biqiuni，難陀比丘尼）來到華樹下經行（Jingxing，指禪修時來回行走）
【English Translation】 English version: 『After the Yijie buli karma (a disrespectful karma) was completed, the Sangha (Seng, the monastic community) approved and remained silent. Thus, this matter was carried out.』
At that time, the Six Groups of Bhikkhus (Liuchun biqiu, referring to monks with misconduct) went to the residence of the Bhikkhunis (Biqiuni, female monks), and lived with the Six Groups of Bhikkhunis, teasing each other, chanting together, crying together, or laughing and playing together, disturbing the Bhikkhunis who were meditating. The Bhikkhus reported this to the Buddha. The Buddha said, 『Permission is granted to prevent them.』 So they were all prevented from entering the Bhikkhunis' residence. The Buddha said, 『They should not all be prevented; only those places where there is disturbance should be prevented. If the entire residence is disturbed, then all should be prevented.』
At that time, the Six Groups of Bhikkhunis came to the residence of the Bhikkhu Sangha (Biqiu seng, the monastic community of monks), and teased each other with the Six Groups of Bhikkhus, chanting together, crying together, or laughing and playing together. The Bhikkhus reported this to the Buddha. The Buddha said, 『Permission is granted to prevent them.』 So they were all prevented. The Buddha said, 『They should not all be prevented; only those places where there is disturbance should be prevented. If the entire residence is disturbed, then all should be prevented.』
At that time, the Six Groups of Bhikkhu Shramaneras (Biqiu shami, novice monks) came to the residence of the Bhikkhunis, and lived with the Six Groups of Bhikkhunis, Shramanerikas (Shamini, female novices), and Shikshamanas (Shichamona, probationary nuns), teasing each other, chanting together, crying together, laughing and playing together, disturbing the Bhikkhunis who were meditating. The Bhikkhus reported this to the Buddha. The Buddha said, 『Permission is granted to summon them for punishment. If they do not change, a disrespectful karma should be performed for the Upadhyayas (heshang, preceptor) and Acharyas (Achali, teacher) of those Shramaneras.』
At that time, the Six Groups of Bhikkhunis, Shramanerikas, and Shikshamanas came to the monastery and lived with the Six Groups of Bhikkhu Shramaneras, teasing each other, chanting together, crying together, or laughing and playing together, disturbing the Bhikkhus who were meditating. The Bhikkhus reported this to the Buddha. The Buddha said, 『They should be summoned for punishment. If they do not change, a She jiaoshou karma (a karma for abandoning instruction) should be performed for the Upadhyayas and Acharyas of the Shramanerikas.』
At that time, not far from the Bhikkhunis' residence, there was a canal with flowing water. The Bhikkhunis felt pleasure by receiving the flowing water with their private parts because the path was below, and some people had doubts about this. The Bhikkhus reported this to the Buddha. The Buddha said, 『It is not a Parajika (Poluoyi, expulsion offense), but a Sthullatyaya (Toulanzhe, a lesser offense). Bhikkhunis should not receive the flowing water with their private parts.』
At that time, Nanda Bhikkhuni (Nantuo biqiuni, Nanda the Bhikkhuni) was walking under a flowering tree (Jingxing, walking meditation)
處，有賊將去淫弄，彼有疑，以此因緣白佛。佛問言：「難陀！汝覺樂不？」答言：「如似熱鐵入體。」佛言：「無犯。比丘尼不應獨至如是經行處。」
爾時蓮華色比丘尼阿蘭若處經行，此比丘尼顏貌端正，有年少婆羅門見繫心在彼，即捉欲犯。比丘尼言：「於我當往某處。」彼即放，蓮華色比丘尼至彼處，即以屎涂身，彼婆羅門瞋，以石打頭兩眼脫出。蓮華色不憶，有神足后乃知，即以神足力飛往佛所，頭面禮足已卻住一面，佛言：「此比丘尼信樂，眼當還復。」即如言還復如故。彼比丘尼有疑，佛言：「無犯。比丘尼不應至阿蘭若處。」
時比丘尼破戒有娠，在懸廁上大小便墮胎在廁中，除糞人見之，譏嫌罵詈言：「比丘尼無有慚愧不修凈行，外自稱言：『我知正法。』如是何有正法？云何墮胎在廁中，如賊女淫女不異？」諸比丘白佛，佛言：「比丘尼不應在懸廁上大小便。」彼比丘尼有疑，不敢在水上廁大小便，佛言：「聽。」
時比丘尼結跏趺坐，血不凈出，污腳跟指奇間，行乞食時蟲草著腳，諸居士見皆嗤笑。諸比丘白佛，佛言：「比丘尼不應結跏趺坐。」彼疑不敢半跏趺坐，佛言：「聽半坐。」
爾時世尊在舍衛國。有六群比丘尼，在白衣家內向孔中看。時諸居士見已，皆共
【現代漢語翻譯】 現代漢語譯本： 在一個地方，有盜賊將要去強暴婦女，那個比丘尼心生疑慮，因此將此事稟告佛陀。佛陀問道：『難陀（Nanda）！你感到快樂嗎？』她回答說：『感覺就像熱鐵進入身體一樣痛苦。』佛陀說：『沒有犯戒。比丘尼（Bhikkhuni，女性出家人）不應該獨自前往這樣的經行處。』 當時，蓮華色比丘尼（Uppalavanna Bhikkhuni）在阿蘭若（Aranya，寂靜處）經行。這位比丘尼容貌端正，有一位年輕的婆羅門（Brahmin）見到她，心生愛慕，便抓住她想要強暴。比丘尼說：『我將要去某個地方。』那人就放開了她。蓮華色比丘尼到了那個地方，就用糞便塗抹全身。那位婆羅門很生氣，用石頭擊打她的頭部，導致雙眼脫出。蓮華色當時沒有意識到發生了什麼，後來憑藉神通才得知此事，於是用神通力飛往佛陀處，以頭面禮拜佛足後站立在一旁。佛陀說：『這位比丘尼有信心和喜樂，她的眼睛應當恢復。』正如佛陀所說，她的眼睛恢復如初。這位比丘尼心生疑慮，佛陀說：『沒有犯戒。比丘尼不應該前往阿蘭若處。』 當時，有比丘尼破戒懷孕，在懸空的廁所上大小便，導致墮胎，胎兒掉落在廁所中。清潔糞便的人看到了，譏諷謾罵說：『比丘尼沒有慚愧心，不修清凈行，對外卻自稱說：「我知正法。」像這樣怎麼會有正法？怎麼能把墮胎的胎兒丟在廁所里，和賊女的行為有什麼不同？』眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該在懸空的廁所上大小便。』那位比丘尼心生疑慮，不敢在水上的廁所大小便，佛陀說：『允許。』 當時，有比丘尼結跏趺坐，導致血污流出，沾染了腳後跟、腳趾和趾間。當她去乞食時，蟲子和草沾在了腳上，眾居士看到后都嘲笑她。眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該結跏趺坐。』那位比丘尼心生疑慮，不敢半跏趺坐，佛陀說：『允許半跏趺坐。』 當時，世尊在舍衛國（Sravasti）。有六群比丘尼在白衣（在家信徒）家中，向孔洞里偷看。當時，眾居士看到后，都一起...
【English Translation】 English version: In one place, there were thieves about to rape a woman. The Bhikkhuni (female monastic) felt apprehensive and reported this matter to the Buddha. The Buddha asked, 'Nanda! Do you feel pleasure?' She replied, 'It feels as painful as hot iron entering the body.' The Buddha said, 'There is no offense. Bhikkhunis should not go alone to such places for walking meditation.' At that time, Uppalavanna Bhikkhuni (Lotus-Colored Bhikkhuni) was walking in Aranya (secluded place). This Bhikkhuni had a beautiful appearance. A young Brahmin (member of the priestly class) saw her and became infatuated, grabbing her with the intention of violating her. The Bhikkhuni said, 'I am going to a certain place.' He then released her. Uppalavanna Bhikkhuni went to that place and smeared her body with excrement. The Brahmin became angry and struck her head with a stone, causing her eyes to fall out. Uppalavanna did not remember what happened at the time, but later learned of it through her supernatural powers. She then flew to the Buddha with her supernatural power, prostrated at his feet, and stood to one side. The Buddha said, 'This Bhikkhuni has faith and joy; her eyes should be restored.' Just as the Buddha said, her eyes were restored to their original state. This Bhikkhuni had doubts, and the Buddha said, 'There is no offense. Bhikkhunis should not go to Aranya.' At that time, a Bhikkhuni broke the precepts and became pregnant. She was using a hanging toilet when she miscarried, and the fetus fell into the toilet. A person cleaning the excrement saw it and ridiculed and cursed, saying, 'Bhikkhunis have no shame and do not practice pure conduct, yet they claim, "I know the true Dharma." How can there be true Dharma like this? How can they throw the aborted fetus into the toilet, which is no different from the actions of a thieving woman?' The Bhikkhus reported this matter to the Buddha. The Buddha said, 'Bhikkhunis should not use hanging toilets.' That Bhikkhuni had doubts and did not dare to use toilets over water. The Buddha said, 'It is permitted.' At that time, a Bhikkhuni was sitting in the lotus position (Padmasana), and impure blood flowed out, staining her heels, toes, and the spaces between her toes. When she went begging for food, insects and grass stuck to her feet. The laypeople saw this and laughed at her. The Bhikkhus reported this matter to the Buddha. The Buddha said, 'Bhikkhunis should not sit in the lotus position.' That Bhikkhuni had doubts and did not dare to sit in the half-lotus position. The Buddha said, 'It is permitted to sit in the half-lotus position.' At that time, the World Honored One was in Sravasti (Savatthi). There were six Bhikkhunis of the group of six who were looking into holes inside the homes of laypeople (Upasaka). When the laypeople saw this, they all...
譏嫌言：「比丘尼無有慚愧，外自稱言：『我知正法。』如是何有正法？云何在他家向孔中看，如似賊女淫女不異？」諸比丘白佛，佛言：「比丘尼不應在白衣家向孔中看。」
爾時世尊在王舍城。時阿難與大比丘僧五百人俱，在摩竭提人間遊行。時阿難有六十弟子，皆是年少欲還舍戒。時阿難至王舍城，摩訶迦葉遙見阿難來語言：「此眾欲失，汝年少不知足。」阿難言：「大德！我頭白髮已現，云何于迦葉所猶不免年少耶？」迦葉報言：「汝與年少比丘俱，不善閉諸根，食不知足，初夜后夜不能勤修，遍至諸家但行破谷，汝眾當失，汝年少比丘不知足。」偷蘭難陀比丘尼聞彼語，瞋恚不喜作如是言：「摩訶迦葉是故外道，何故數罵阿難言是年少，令彼不悅耶？」時摩訶迦葉語阿難言：「汝看是比丘尼瞋恚作如是罵我。阿難！唯除世尊！我不憶佛法外更有餘事尊。」阿難言：「大德！懺悔！女人無知。」迦葉再三如是語，阿難亦再三如是言：「懺悔！」夜過已迦葉清旦著衣持缽至王舍城乞食，時偷蘭難陀比丘尼見唾之。時諸比丘尼聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責偷蘭難陀言：「云何乃唾大德迦葉？」比丘尼白諸比丘，比丘白佛。佛爾時以此事集比丘僧，呵責偷蘭難陀比丘尼言：「汝云何乃
【現代漢語翻譯】 現代漢語譯本： 有人譏諷地說：『比丘尼沒有慚愧之心，還對外自稱：『我知道正法。』像這樣怎麼會有正法呢？怎麼能在別人家向孔洞里偷看，就像賊女一樣沒有什麼區別？』眾比丘將此事稟告佛陀，佛陀說：『比丘尼不應該在白衣（在家信徒）家向孔洞里偷看。』 當時，世尊在王舍城。阿難（佛陀的十大弟子之一，以記憶力超群著稱）與五百位大比丘僧侶一起，在摩揭陀國（古印度十六雄國之一）游化。當時阿難有六十位弟子，都是年輕人，想要還俗舍戒。阿難到達王舍城時，摩訶迦葉（佛教僧團的領導者之一，以苦行著稱）遠遠地看見阿難來了，就說：『你這個僧團要衰敗了，你年紀輕輕不知滿足。』阿難說：『大德！我的頭髮都白了，為什麼在迦葉您這裡還是免不了被說成是年輕人呢？』迦葉責備說：『你和年輕的比丘在一起，不善於關閉諸根（眼、耳、鼻、舌、身、意），飲食不知滿足，初夜后夜不能勤奮修行，到處到別人家只是爲了找些殘羹剩飯，你的僧團將會衰敗，你和年輕的比丘都不知滿足。』偷蘭難陀比丘尼（一位比丘尼的名字）聽到這些話，生氣不高興，這樣說道：『摩訶迦葉真是個外道（佛教以外的修行者），為什麼要屢次責罵阿難說是年輕人，讓他不高興呢？』當時，摩訶迦葉對阿難說：『你看這位比丘尼生氣地這樣罵我。阿難！除了世尊！我不記得佛法以外還有其他值得尊敬的事。』阿難說：『大德！請懺悔！女人無知。』迦葉再三這樣說，阿難也再三這樣說：『請懺悔！』夜晚過去後，迦葉清晨穿好衣服，拿著缽到王舍城乞食，當時偷蘭難陀比丘尼看見了就朝他吐口水。當時，眾比丘尼聽到這件事，其中有少欲知足、奉行頭陀（苦行）、樂於學習戒律、知慚愧的人，責備偷蘭難陀說：『你怎麼能朝大德迦葉吐口水呢？』比丘尼將此事稟告眾比丘，比丘稟告佛陀。佛陀當時因為這件事召集比丘僧眾，呵責偷蘭難陀比丘尼說：『你怎麼能』
【English Translation】 English version: Some people criticized, saying: 'The Bhikshunis (Buddhist nuns) have no shame, and outwardly claim: 'I know the true Dharma (Buddhist teachings).' How can there be true Dharma like this? How can they peek into holes in other people's houses, just like female thieves, with no difference?' The Bhikshus (Buddhist monks) reported this matter to the Buddha, and the Buddha said: 'Bhikshunis should not peek into holes in laypeople's houses.' At that time, the World Honored One (Buddha) was in Rajagriha (present-day Rajgir). Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) was traveling in Magadha (one of the sixteen Mahajanapadas of ancient India) with five hundred great Bhikshu monks. At that time, Ananda had sixty disciples, all of whom were young and wanted to renounce their vows and return to lay life. When Ananda arrived in Rajagriha, Mahakashyapa (one of the leading figures in the Buddhist Sangha, known for his ascetic practices) saw Ananda coming from afar and said: 'This Sangha (Buddhist monastic order) is going to decline, you are young and do not know contentment.' Ananda said: 'Venerable Sir! My hair has already turned white, why am I still considered young in Kashyapa's eyes?' Kashyapa rebuked him, saying: 'You are with young Bhikshus, not good at closing the senses (eyes, ears, nose, tongue, body, mind), not content with food, unable to diligently practice in the early and late nights, going everywhere to other people's houses just to find scraps of food, your Sangha will decline, you and the young Bhikshus are not content.' Thullananda Bhikshuni (name of a Bhikshuni) heard these words, became angry and unhappy, and said: 'Mahakashyapa is truly an outsider (non-Buddhist practitioner), why does he repeatedly scold Ananda for being young, making him unhappy?' At that time, Mahakashyapa said to Ananda: 'Look at this Bhikshuni angrily scolding me like this. Ananda! Except for the World Honored One! I do not remember anything more venerable than the Buddha's Dharma.' Ananda said: 'Venerable Sir! Please repent! Women are ignorant.' Kashyapa said this again and again, and Ananda also said again and again: 'Please repent!' After the night passed, Kashyapa put on his robes and carried his bowl to Rajagriha to beg for food, and Thullananda Bhikshuni saw him and spat at him. At that time, the Bhikshunis heard about this, and among them were those who were content with little, practiced Dhuta (ascetic practices), were happy to learn the precepts, and knew shame, and they rebuked Thullananda, saying: 'How could you spit at the venerable Mahakashyapa?' The Bhikshunis reported this matter to the Bhikshus, and the Bhikshus reported it to the Buddha. The Buddha then gathered the Bhikshu Sangha because of this matter, and rebuked Thullananda Bhikshuni, saying: 'How could you'
唾大德迦葉？」世尊以無數方便呵責已，告諸比丘：「聽喚來謫罰。若一比丘喚一比丘尼，應往；若不往，應如法治。若一比丘喚二比丘尼、三比丘尼、若僧，應往；若不往，應如法治。二比丘喚一比丘尼，應往；若不往，應如法治。二比丘喚二比丘尼、若三比丘尼、若僧，應往；若不往，應如法治。三比丘喚一比丘尼，應往；若不往，應如法治。三比丘喚二比丘尼、三比丘尼、若僧，應往；若不往，應如法治。僧喚一比丘尼，應往；若不往，應如法治。僧喚二比丘尼、三比丘尼、若僧，應往；若不往，應如法治。」
時六群比丘聞，作如是言：「我等欲喚比丘尼者便當喚，欲有作者便當作。何以故？世尊有如是語：『一比丘喚一比丘尼，應往；若不往，應如法治。乃至僧亦如是。』」諸比丘白佛，佛言：「應相望前人，不可往不應往。」(尼揵度具足竟)
法揵度第十八
爾時世尊在舍衛國。時有客比丘不問舊比丘便入空房，蛇墮其上，便大聲言：「蛇！蛇！」邊傍比丘聞問言：「汝何故大聲耶？」即為說因緣。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責客比丘已，往世尊所頭面禮足在一面住，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責客比丘：「汝所為非，非威
【現代漢語翻譯】 現代漢語譯本 『唾大德迦葉？』世尊用無數方法呵斥之後，告訴眾比丘：『聽著，傳喚來責罰。如果一個比丘傳喚一個比丘尼（bhikkhuni，佛教女出家人），應該去；如果不去，應該依法懲治。如果一個比丘傳喚兩個比丘尼、三個比丘尼、或者僧團，應該去；如果不去，應該依法懲治。兩個比丘傳喚一個比丘尼，應該去；如果不去，應該依法懲治。兩個比丘傳喚兩個比丘尼、或者三個比丘尼、或者僧團，應該去；如果不去，應該依法懲治。三個比丘傳喚一個比丘尼，應該去；如果不去，應該依法懲治。三個比丘傳喚兩個比丘尼、三個比丘尼、或者僧團，應該去；如果不去，應該依法懲治。僧團傳喚一個比丘尼，應該去；如果不去，應該依法懲治。僧團傳喚兩個比丘尼、三個比丘尼、或者僧團，應該去；如果不去，應該依法懲治。』 當時六群比丘聽到后，這樣說：『我們想傳喚比丘尼就傳喚，想做什麼就做什麼。為什麼呢？世尊有這樣的話：『一個比丘傳喚一個比丘尼，應該去；如果不去，應該依法懲治。』乃至僧團也是這樣。』眾比丘稟告佛陀，佛陀說：『應該互相詢問之前的人，不可去不應該去的地方。』（尼揵度具足完畢） 法揵度第十八 當時世尊在舍衛國（Śrāvastī）。當時有客比丘不問舊比丘就進入空房，一條蛇掉在他身上，便大聲喊叫：『蛇！蛇！』旁邊的比丘聽到后問：『你為什麼大聲喊叫？』他便說了原因。眾比丘聽到后，其中有少欲知足、行頭陀（dhūta，苦行）、樂於學戒、知慚愧的人，責怪客比丘后，前往世尊處，頭面禮足后在一旁站立，將此事詳細稟告世尊。世尊當時因為這件事召集比丘僧團，呵斥客比丘：『你所做的不對，不是威儀……』
【English Translation】 English version 『Did you spit, venerable Kāśyapa?』 After the Blessed One had rebuked him in countless ways, he addressed the bhikkhus (monks): 『Listen, summon him for punishment. If one bhikkhu summons one bhikkhuni (nun), she should go; if she does not go, she should be punished according to the law. If one bhikkhu summons two bhikkhunis, three bhikkhunis, or the Sangha (monastic community), she should go; if she does not go, she should be punished according to the law. If two bhikkhus summon one bhikkhuni, she should go; if she does not go, she should be punished according to the law. If two bhikkhus summon two bhikkhunis, or three bhikkhunis, or the Sangha, she should go; if she does not go, she should be punished according to the law. If three bhikkhus summon one bhikkhuni, she should go; if she does not go, she should be punished according to the law. If three bhikkhus summon two bhikkhunis, three bhikkhunis, or the Sangha, she should go; if she does not go, she should be punished according to the law. If the Sangha summons one bhikkhuni, she should go; if she does not go, she should be punished according to the law. If the Sangha summons two bhikkhunis, three bhikkhunis, or the Sangha, she should go; if she does not go, she should be punished according to the law.』 At that time, the group of six bhikkhus heard this and said: 『We will summon bhikkhunis whenever we want, and we will do whatever we want. Why? The Blessed One has said: 『If one bhikkhu summons one bhikkhuni, she should go; if she does not go, she should be punished according to the law.』 And so it is with the Sangha.』 The bhikkhus reported this to the Buddha, and the Buddha said: 『They should inquire of those who came before, and should not go where they should not go.』 (The Nīghantu is complete.) The Eighteenth Section on the Dhamma At that time, the Blessed One was in Śrāvastī. At that time, a visiting bhikkhu entered an empty room without asking the resident bhikkhus, and a snake fell on him. He shouted loudly: 『Snake! Snake!』 A nearby bhikkhu heard him and asked: 『Why are you shouting so loudly?』 He explained the reason. When the bhikkhus heard this, those who were content with little, practiced dhūta (ascetic practices), delighted in learning the precepts, and knew shame and remorse, rebuked the visiting bhikkhu and went to the Blessed One, bowed their heads at his feet, stood to one side, and reported the matter in detail to the Blessed One. At that time, the Blessed One gathered the Sangha of bhikkhus because of this matter and rebuked the visiting bhikkhu: 『What you have done is wrong, it is not proper conduct...』
儀、非沙門法、非凈行、非隨順行，所不應為。云何不語舊比丘知入空房中，蛇墮其上，大聲言：『蛇！蛇！』」以無數方便呵責已，告諸比丘：「自今已去，聽為客比丘制客比丘法。彼客比丘應隨順客比丘法，應作如是隨順。若客比丘欲入寺內，應知有佛塔、若聲聞塔、若上座，應脫革屣手捉。」彼不抖擻革屣便捉污手，佛言：「不應不抖擻便捉，應抖擻。」世尊既言抖擻，彼便著樹抖擻，樹神嫌責，佛言：「不應著樹抖擻革屣，應著石抖擻，若木頭若籬、若兩革屣相抖擻。」「彼應至門中手排門，若有關鑰應開。若不能開，應徐打令內人聞。若不聞應大打，若不開應持衣缽與第二比丘捉，至下籬墻處逾墻而入開門。」時彼于塔邊左行過，護塔神瞋。佛言：「不應左行過，應右繞塔而過。」「彼至寺內，若有杙、若龍牙杙、若衣架、若渠水邊、若樹、若石、若草安衣缽著上，至洗腳處洗腳。若無水問言：『何處有水？』隨彼言有水處便往取。應問言：『有蟲、無蟲？』若言：『有蟲。』若是大蟲觸水而去者便持瓶取水。」彼不洗手捉瓶取水，余比丘皆惡之，佛言：「不應不洗手捉瓶，聽兩臂抱瓶腹，若以衣角穿耳。」彼至水所，應凈洗手盛滿器水洗腳，彼以洗腳手便捉水，余比丘見惡之。佛言：「不應爾，應一手捉
【現代漢語翻譯】 現代漢語譯本： 這些行為是不適宜的：不符合僧侶的規範（儀），不符合沙門（Śrāmaṇa）的修行方式（非沙門法），不符合清凈的修行（非凈行），不符合隨順正法的行為（非隨順行）。為什麼呢？因為有比丘沒有告知寺院裡的老比丘就進入空房間，結果一條蛇掉到他身上，他大聲喊叫：『蛇！蛇！』 佛陀用無數種方法呵斥了他之後，告訴眾比丘：『從今以後，允許為客居的比丘制定客居比丘的規矩。這些客居比丘應當遵守客居比丘的規矩，應當這樣隨順。如果客居比丘想要進入寺院，應當知道哪裡有佛塔（Buddha-stūpa）、哪裡有聲聞塔（Śrāvaka-stūpa）、哪裡有上座（長老），應當脫掉鞋子，用手拿著。』 那個比丘沒有抖掉鞋上的灰塵就用臟手拿著鞋子，佛陀說：『不應該不抖掉灰塵就拿，應當抖掉。』世尊說了要抖掉灰塵，那個比丘就靠著樹抖鞋子，樹神嫌棄他。佛陀說：『不應該靠著樹抖鞋子，應當靠著石頭抖，或者木頭，或者籬笆，或者兩隻鞋子互相拍打著抖。』 『他應當走到門口，用手推門，如果有鎖就打開。如果不能打開，應當輕輕敲打讓裡面的人聽到。如果聽不到就大聲敲打，如果還是不開，應當拿著衣缽讓第二個比丘拿著，走到矮的籬笆墻處翻墻進去開門。』當時，那個比丘在塔（stūpa）邊上向左邊走過去，護塔神生氣了。佛陀說：『不應該向左邊走過去，應當右繞塔（stūpa）走過去。』 『他到了寺院裡面，如果看到有木樁（杙）、龍牙樁（龍牙杙）、衣架、水渠邊、樹、石頭、草地，就把衣缽放在上面，然後到洗腳的地方洗腳。如果沒有水就問：『哪裡有水？』隨著別人告訴他有水的地方就去取水。應當問：『有蟲子嗎？』如果回答說：『有蟲子。』如果是大的蟲子，碰到水就會離開，那就用瓶子取水。』 那個比丘不洗手就用手拿著瓶子取水，其他比丘都覺得厭惡，佛陀說：『不應該不洗手就拿瓶子，允許用兩臂抱著瓶子的腹部，或者用衣角穿過耳朵掛著瓶子。』他到了取水的地方，應當洗乾淨手，盛滿容器的水來洗腳，他用洗腳的手就去拿水，其他比丘看到後覺得厭惡。佛陀說：『不應該這樣，應當用一隻手拿著。』
【English Translation】 English version: These are inappropriate actions: not in accordance with monastic discipline (儀), not in accordance with the practice of a Śrāmaṇa (沙門) (non-Śrāmaṇa-dharma (非沙門法)), not in accordance with pure conduct (non-pure conduct (非凈行)), not in accordance with conduct that accords with the Dharma (non-compliant conduct (非隨順行)). Why? Because a certain bhikkhu entered an empty room without informing the senior bhikkhus in the monastery, and a snake fell on him, and he shouted loudly: 'Snake! Snake!' After rebuking him with countless methods, the Buddha told the bhikkhus: 'From now on, permission is granted to establish rules for guest bhikkhus. These guest bhikkhus should abide by the rules for guest bhikkhus and should comply in this way. If a guest bhikkhu wishes to enter the monastery, he should know where there is a Buddha-stūpa (佛塔), a Śrāvaka-stūpa (聲聞塔), or a senior monk (上座), and he should take off his shoes and hold them in his hands.' That bhikkhu did not shake off the dust from his shoes and held them with dirty hands. The Buddha said: 'One should not hold them without shaking off the dust; one should shake them off.' After the World-Honored One said to shake off the dust, that bhikkhu leaned against a tree to shake his shoes, and the tree spirit was displeased. The Buddha said: 'One should not lean against a tree to shake off the dust from one's shoes; one should lean against a stone, or a piece of wood, or a fence, or shake the two shoes against each other.' 'He should go to the door and push it open with his hand, and if there is a lock, he should unlock it. If he cannot open it, he should knock gently to let the people inside hear. If they do not hear, he should knock loudly, and if they still do not open it, he should hold his robe and bowl and have a second bhikkhu hold them, go to the low fence and climb over the wall to enter and open the door.' At that time, that bhikkhu walked past the stūpa (塔) on the left side, and the guardian spirit of the stūpa was angry. The Buddha said: 'One should not walk past on the left side; one should circumambulate the stūpa (塔) to the right.' 'When he arrives inside the monastery, if he sees a stake (杙), a dragon-tooth stake (龍牙杙), a clothes rack, the edge of a water channel, a tree, a stone, or grass, he should place his robe and bowl on top of it, and then go to the place for washing feet to wash his feet. If there is no water, he should ask: 'Where is there water?' Following where others tell him there is water, he should go to fetch water. He should ask: 'Are there insects?' If the answer is: 'There are insects,' and if they are large insects that will leave when touched by water, then he should use a bottle to fetch water.' That bhikkhu did not wash his hands and used his hands to hold the bottle to fetch water, and the other bhikkhus all felt disgusted. The Buddha said: 'One should not hold the bottle without washing one's hands; permission is granted to hold the bottle with both arms around its belly, or to hang the bottle by threading the corner of one's robe through one's ear.' When he arrives at the place for fetching water, he should wash his hands cleanly, fill a container with water to wash his feet, and then he uses the hand that washed his feet to take water, and the other bhikkhus who see it feel disgusted. The Buddha said: 'One should not do that; one should hold it with one hand.'
水一手洗腳。」彼先洗右腳后洗左腳，佛言：「應先洗左腳后洗右腳。」彼不拭革屣便著污衣。佛言：「不應不拭便著應拭已著。」彼不漉去腳水便著革屣爛壞，佛言：「不應爾，應漉去腳水著革屣。」「彼應問言：『我若干歲有如許房不？』答言：『有。』復應問：『此房有人住、無人住耶？』若言：『無人住。』應問：『有臥具無耶？』若言：『有。』應問：『有被、無被？』若言：『有。』應問：『有利、無利？』若言：『有利。』應問：『有器物、無器物？』若言：『有。』復問：『有房衣、無房衣？』若言：『有。』復應問：『有福饒、無福饒？』若言：『有。』若欲取者，應語言：『我當取。』彼應至房所排戶，若有關閉，應開。彼開戶已，手捉戶兩頰，內頭看房中，勿令有蛇諸毒蟲，若有應驅出。彼入戶已，出床褥、臥具、枕、地敷、氈被、若木上、若板上。地敷應識表裡，凈掃房除糞土，應先看可棄處便棄。若得針線、刀子、若弊故物乃至一丸藥，安著一處，若有主識彼當取。彼應拂拭疏向，若杙、若龍牙杙、若衣架、若壁破壞、若鼠孔，應泥便泥。若地不平，應平治泥漿灑涂令凈，取地敷抖擻曝曬持入房。若先敷不好應更好敷，若先敷好還如本敷，取床支物凈拭治持入，應凈掃床抖擻持入房安著支
【現代漢語翻譯】 現代漢語譯本 『水一手洗腳。』他先洗右腳后洗左腳，佛說：『應該先洗左腳后洗右腳。』他不擦乾鞋子就穿上臟衣服。佛說：『不應該不擦乾就穿，應該擦乾后再穿。』他不濾掉洗腳水就穿鞋子，導致鞋子爛壞，佛說：『不應該這樣，應該濾掉洗腳水再穿鞋子。』 『他應該問：『我若干歲，有這麼多房間嗎？』回答說：『有。』又應該問：『這房間有人住、沒人住？』如果說：『沒人住。』應該問：『有臥具嗎？』如果說：『有。』應該問：『有被子嗎？』如果說：『有。』應該問：『有利嗎？』如果說：『有利。』應該問：『有器物嗎？』如果說：『有。』再問：『有房衣嗎？』如果說：『有。』又應該問：『有福饒嗎？』如果說：『有。』如果想要拿取，應該說：『我應當拿取。』他應該到房間那裡推門，如果有關閉，應該打開。他打開門后，手握住門的兩邊，把頭伸進房間里看，不要讓蛇和各種毒蟲在裡面，如果有，應該驅趕出去。他進入房間后，拿出床墊、臥具、枕頭、地鋪、氈被，無論是在木板上還是在木頭上。地鋪應該辨別正反面，乾淨地打掃房間，清除糞土，應該先看看可以丟棄的地方就丟棄。如果得到針線、刀子、或者破舊的東西，甚至是一丸藥，安放在一個地方，如果有主人認識，就應該讓他拿走。他應該拂拭疏通，如果是木樁、龍牙木樁、衣架、墻壁破損、或者鼠洞，應該用泥土修補。如果地面不平，應該平整修補，用泥漿灑涂使之乾淨，拿地鋪抖擻曝曬后拿進房間。如果先鋪的地鋪不好，應該換更好的鋪，如果先鋪的地鋪好，就還像原來那樣鋪，拿床的支撐物乾淨地擦拭整理后拿進房間，應該乾淨地打掃床，抖擻后拿進房間安放支撐物。
【English Translation】 English version 'Water, with one hand, washes the feet.' He first washes the right foot and then the left foot. The Buddha said, 'One should first wash the left foot and then the right foot.' He does not wipe his leather shoes but puts on dirty clothes. The Buddha said, 'One should not put them on without wiping; one should wipe them before putting them on.' He does not filter out the foot-washing water before putting on his leather shoes, causing the shoes to rot. The Buddha said, 'One should not do that; one should filter out the foot-washing water before putting on the leather shoes.' 'He should ask, 'At my age, do I have this many rooms?'' The answer should be, 'Yes.' He should also ask, 'Are these rooms occupied or unoccupied?' If they say, 'Unoccupied,' he should ask, 'Are there bedding items?' If they say, 'Yes,' he should ask, 'Are there blankets?' If they say, 'Yes,' he should ask, 'Is there benefit?' If they say, 'There is benefit.' He should ask, 'Are there utensils?' If they say, 'Yes.' He should further ask, 'Are there room clothes?' If they say, 'Yes.' He should also ask, 'Is there abundant fortune (福饒)?' If they say, 'Yes.' If one wishes to take them, one should say, 'I shall take them.' He should go to the room and push the door. If it is closed, he should open it. After opening the door, he should hold the two sides of the door with his hands, put his head inside to look into the room, and not allow snakes or poisonous insects to be inside. If there are any, he should drive them out. After entering the room, he should take out the mattress, bedding, pillow, ground covering, felt blanket, whether it is on wood or on a board. The ground covering should be distinguished between the front and back. Cleanly sweep the room, remove dung and soil. One should first look for places where things can be discarded and then discard them. If one finds needles, thread, knives, or worn-out items, even a pill, place them in one place. If there is an owner who recognizes them, he should take them. He should dust and clear out, whether it is a stake (杙), a dragon-tooth stake (龍牙杙), a clothes rack, a broken wall, or a rat hole, he should repair it with mud. If the ground is uneven, he should level it, spread mud and plaster to make it clean, take the ground covering, shake it, expose it to the sun, and bring it into the room. If the previously laid ground covering is not good, he should replace it with a better one. If the previously laid ground covering is good, he should lay it as it was originally. Take the bed supports, clean and wipe them, and bring them in. He should clean the bed, shake it, and bring it into the room to place the supports.'
上，取臥具枕氈被凈抖擻敷著繩床上。」
彼常著衣不著衣並置一處，取常所著衣余衣亂，佛言：「常所著衣應別一處。」彼以缽囊、革屣囊、針筒、盛油器並著一處，余比丘惡之，佛言：「不應爾，應各各別處。」「應先入屋內看戶橝高下然後閉。彼出房看壁四面，無有塵土不？若有應掃灑除去，應取機凈洗，應具凈水瓶洗瓶飲水器，應問：『何處大行處？何處小行處？何處是凈地？何處不凈地？何者佛塔？何者聲聞塔？何者是第一上座房？何者是第二、第三、第四上座房？』彼先應禮佛塔復禮聲聞塔，四上座隨次禮。」彼捉腳脛禮，「不應捉脛禮。」彼捉膝禮，「不應捉膝禮。」彼反抄衣、纏頸、裹頭、通肩披衣、著革屣作禮，佛言：「一切不應爾。自今已去，偏露右肩、脫革屣、右膝著地、捉兩腳如是言：『大德我禮。』若四上座在房內思惟，應隨坐次禮房。彼應問：『何處是眾僧大食處、小食處、夜集處、說戒處？何者是僧差食、檀越送食、月八日食、十五日食、月初日食？檀越請食次到何處？』復問：『明日有何檀越請眾僧小食大食？有何檀越，僧為作覆缽。誰家是學家？何處狗惡？何處是好人？何處是惡人？』自今已去，我為客比丘製法，客比丘應隨順。若不隨順，應如法治。
「自今已去
【現代漢語翻譯】 『然後，拿取臥具、枕頭、毛氈、被子，乾淨地抖擻后，鋪在繩床上。』
那比丘將常穿的衣服和不常穿的衣服放在一起，又將常穿的衣服和剩餘的衣服混雜。佛說：『常穿的衣服應該單獨放置。』 他又將缽囊（bō náng，裝缽的袋子）、革屣囊（gé xǐ náng，裝鞋子的袋子）、針筒、盛油器放在一起，其他比丘對此感到厭惡。佛說：『不應該這樣，應該各自放在不同的地方。』 『應該先進入屋內，觀察門檻的高低，然後關門。他走出房間，觀察墻壁四面，有沒有塵土？如果有，應該打掃乾淨。應該拿抹布乾淨地洗滌，應該準備乾淨的水瓶，清洗水瓶和飲水器。應該詢問：『哪裡是大便的地方？哪裡是小便的地方？哪裡是凈地？哪裡是不凈地？哪個是佛塔（fó tǎ，供奉佛陀舍利的塔）？哪個是聲聞塔（shēng wén tǎ，供奉聲聞弟子舍利的塔）？哪個是第一上座（dì yī shàng zuò，寺院中地位最高的僧人）的房間？哪個是第二、第三、第四上座的房間？』 他應該先禮拜佛塔，再禮拜聲聞塔，然後按照次序禮拜四位上座。』 他捉住對方的腳脛禮拜，『不應該捉住腳脛禮拜。』 他捉住對方的膝蓋禮拜，『不應該捉住膝蓋禮拜。』 他反抄起衣服、纏繞頸部、包裹頭部、袒露一側肩膀披著衣服、穿著鞋子作禮。佛說：『一切都不應該這樣。從今以後，應該偏袒右肩、脫掉鞋子、右膝著地、捉住對方的雙腳，這樣說：『大德（dà dé，對有德長老的尊稱），我禮拜您。』 如果四位上座在房間內禪思，應該按照座位次序禮拜房間。他應該詢問：『哪裡是眾僧大食（dà shí，正餐）的地方、小食（xiǎo shí，點心）的地方、夜集（yè jí，夜晚集會）的地方、說戒（shuō jiè，誦讀戒律）的地方？哪些是僧差食（sēng chāi shí，僧團分配的食物）、檀越送食（tán yuè sòng shí，信徒供養的食物）、每月初八的食物、十五的食物、月初一的食物？檀越（tán yuè，佈施者）請齋的次序輪到哪裡？』 還要問：『明天有哪個檀越請眾僧小食或大食？有哪個檀越，僧團為他做覆缽（fù bō，一種儀式）。誰家是學戒者？哪裡狗很兇？哪裡是好人？哪裡是壞人？』 從今以後，我為客比丘（kè bǐ qiū，新來的比丘）制定規矩，客比丘應該遵守。如果不遵守，應該依法懲治。
『從今以後』
【English Translation】 『Then, take the bedding, pillows, felt, and blankets, shake them clean, and spread them on the rope bed.』
That Bhikshu (bǐ qiū, a Buddhist monk) placed the clothes he usually wore and those he didn't wear together, and mixed the clothes he usually wore with the remaining clothes. The Buddha (fó, enlightened one) said, 『The clothes you usually wear should be placed separately.』 He also placed the bowl bag (bō náng, a bag for carrying the alms bowl), leather shoe bag (gé xǐ náng, a bag for carrying shoes), needle case, and oil container together, which other Bhikshus disliked. The Buddha said, 『It should not be like that; they should each be placed in separate places.』 『One should first enter the room and observe the height of the door threshold before closing the door. He should come out of the room and observe the four walls to see if there is any dust. If there is, it should be swept away. A clean cloth should be taken to wash, and clean water bottles should be prepared to wash the bottles and drinking water containers. One should ask: 『Where is the place for defecation? Where is the place for urination? Where is the clean ground? Where is the unclean ground? Which is the Stupa (fó tǎ, a dome-shaped structure erected as a Buddhist shrine) of the Buddha? Which is the Stupa of the Shravakas (shēng wén tǎ, a disciple of the Buddha)? Which is the room of the First Senior (dì yī shàng zuò, the most senior monk in the monastery)? Which are the rooms of the Second, Third, and Fourth Seniors?』 He should first bow to the Buddha Stupa, then bow to the Shravaka Stupa, and then bow to the four Seniors in order.』 He grabbed the shins to bow, 『One should not grab the shins to bow.』 He grabbed the knees to bow, 『One should not grab the knees to bow.』 He folded his clothes backward, wrapped his neck, wrapped his head, wore his robe exposing one shoulder, and wore leather shoes to bow. The Buddha said, 『All of this should not be done. From now on, one should expose the right shoulder, take off the leather shoes, place the right knee on the ground, grab both feet, and say: 『Venerable Sir (dà dé, a respectful term for a virtuous elder), I bow to you.』 If the four Seniors are meditating in the room, one should bow to the room according to the order of seating. He should ask: 『Where is the place for the Sangha's (sēng, monastic community) large meal (dà shí, main meal), small meal (xiǎo shí, snack), night gathering (yè jí, night gathering), and recitation of precepts (shuō jiè, recitation of monastic rules)? Which are the meals distributed by the Sangha (sēng chāi shí, food distributed by the monastic community), the meals offered by the donors (tán yuè sòng shí, food offered by the donors), the meals on the eighth day of the month, the meals on the fifteenth day, and the meals on the first day of the month? Which donor (tán yuè, a generous giver) is next in line to offer a meal?』 Also ask: 『Which donor is inviting the Sangha for a small or large meal tomorrow? Which donor is the Sangha performing the overturning-the-bowl (fù bō, a ritual) ceremony for? Whose family is studying the precepts? Where are the dogs fierce? Where are the good people? Where are the bad people?』 From now on, I am establishing rules for the guest Bhikshu (kè bǐ qiū, a newly arrived monk), and the guest Bhikshu should follow them. If he does not follow them, he should be punished according to the Dharma (fǎ, the teachings of the Buddha).
『From now on』
，為舊比丘製法，舊比丘應隨順，應作如是隨順。舊比丘聞有客比丘來，應出外迎為捉衣缽，若有溫室重閣經行處安置中，與客比丘坐、與洗足水水器、拭足巾、為捉革屣著左面，看莫令泥水污。若泥水污，應移著余處。彼為客比丘洗足已，應還收洗足具還本處。應問：『長老欲飲水不？』若言：『飲。』彼應持瓶為取水。彼不洗手持瓶，余比丘惡之，應兩臂抱瓶，若以衣角鉤耳至水邊凈洗手。若是池水流水，應手撥除上取下凈水。」彼擔水日中行水熱，佛言：「應以若草、若樹葉覆作蔭持去。」彼不洗器過水，佛言：「應凈洗。」彼飲已不洗器過與餘人，余比丘惡之，佛言：「應洗然後與。」彼與水時並語口中有濽唾墮水中，佛言：「不應並語。若有所語應回面語。」彼不洗器便舉，余比丘見皆惡之，佛言：「不應爾。」「彼應問：『大德長老幾歲？』若言：『若干歲。』應語言：『此是房、此是繩床、木床、褥枕、氈被、地敷，此是唾器、此是小便器、此是大便處、此是小便處、此是凈處、此是不凈處、此是佛塔、此是聲聞塔、此是第一上座房、此是第二、第三、第四上座房、此是眾僧大食處、小食處、夜集處、布薩處、僧差食乃至次到某處，某甲檀越，明日請僧與小食大食。某甲家，僧與作覆缽羯磨。某甲家，
【現代漢語翻譯】 現代漢語譯本：為年長的比丘制定法則，年長的比丘應當隨順，應當這樣做隨順。年長的比丘聽說有新來的比丘，應當出門迎接，為他拿衣缽。如果有溫室、重閣、經行的地方，應當安置新來的比丘在其中，給他座位，給他洗腳水和水器、擦腳巾，為他拿鞋子放在左邊，注意不要讓泥水弄髒。如果泥水弄髒了，應當移到別的地方。他為新來的比丘洗完腳后，應當收好洗腳用具放回原處。應當問：『長老想喝水嗎？』如果說：『想喝。』他應當拿瓶子去取水。他不洗手就拿瓶子，其他比丘厭惡他，應當兩臂抱著瓶子，或者用衣角鉤住耳朵到水邊洗乾淨手。如果是池水或流水，應當用手撥開上面的水，取下面的乾淨水。』他挑水在中午行走，水變得很熱，佛說：『應當用草或樹葉覆蓋，遮陰后拿去。』他不洗容器就取水，佛說：『應當洗乾淨。』他喝完后不洗容器就給其他人，其他比丘厭惡他，佛說：『應當洗乾淨后再給。』他遞水的時候說話，口中的唾沫濺到水中，佛說：『不應當邊說話邊遞水。如果有什麼話要說，應當轉過臉說。』他不洗容器就舉起來，其他比丘看見都厭惡他，佛說：『不應當這樣。』 『他應當問：『大德長老多少歲了？』如果說：『若干歲。』應當告訴他：『這是房間、這是繩床、木床、褥子、枕頭、氈被、地鋪，這是唾盂、這是小便器、這是大便處、這是小便處、這是乾淨的地方、這是不乾淨的地方、這是佛塔（buddha-stupa，供奉佛陀舍利的塔）、這是聲聞塔（sravaka-stupa，供奉聲聞弟子舍利的塔）、這是第一上座的房間、這是第二、第三、第四上座的房間、這是眾僧吃飯的地方、吃點心的地方、晚上聚集的地方、舉行布薩（posadha，每半月舉行的誦戒儀式）的地方、僧眾分配食物的地方，乃至輪到某個地方，某甲檀越（dana-pati，施主），明天請僧眾吃點心或正餐。某甲家，僧眾要為他做覆缽羯磨（utksepanīya-karma，一種僧團的懲罰儀式）。某甲家，』
【English Translation】 English version: A rule is established for older Bhikkhus (bhikkhu, Buddhist monk), and they should comply and act accordingly. When an older Bhikkhu hears of a new Bhikkhu arriving, he should go out to greet him, take his robes and bowl. If there is a warm room, a double-storied building, or a place for walking meditation, he should arrange for the new Bhikkhu to be seated there, provide water for washing his feet, a water container, a towel for wiping his feet, and place his sandals on the left side, taking care to prevent them from getting soiled with mud. If they do get soiled, they should be moved elsewhere. After he has washed the new Bhikkhu's feet, he should return the washing implements to their original place. He should ask: 'Venerable Sir, would you like to drink water?' If he says: 'Yes,' he should take a bottle to fetch water. If he takes the bottle without washing his hands, other Bhikkhus will dislike it. He should hold the bottle with both arms, or hook it with the corner of his robe to his ear, and go to the water's edge to wash his hands thoroughly. If it is pond water or flowing water, he should use his hand to clear away the surface and take the clean water from below.' He carries water during the midday heat, and the water becomes hot. The Buddha said: 'It should be covered with grass or leaves to provide shade while carrying it.' He takes water without washing the container. The Buddha said: 'It should be washed clean.' He drinks and then passes the container to others without washing it, and other Bhikkhus dislike it. The Buddha said: 'It should be washed before giving it to others.' When he gives water, he speaks, and saliva from his mouth falls into the water. The Buddha said: 'One should not speak while giving water. If there is something to say, one should turn one's face away.' He lifts the container without washing it, and other Bhikkhus see it and dislike it. The Buddha said: 'It should not be done like that.' 'He should ask: 'Venerable Sir, how old are you?' If he says: 'So many years,' he should tell him: 'This is the room, this is the rope bed, wooden bed, mattress, pillow, felt blanket, ground covering, this is the spittoon, this is the urinal, this is the place for defecation, this is the place for urination, this is the clean place, this is the unclean place, this is the Buddha-stupa (buddha-stupa, a monument enshrining relics of the Buddha), this is the Sravaka-stupa (sravaka-stupa, a monument enshrining relics of a disciple), this is the room of the first senior, this is the second, third, fourth senior's room, this is the place where the Sangha (sangha, monastic community) eats, the place for snacks, the place for evening gatherings, the place for holding the Posadha (posadha, bi-monthly recitation of monastic rules), the place where food is distributed to the Sangha, and so on until a certain place, so-and-so Dana-pati (dana-pati, benefactor), will invite the Sangha for snacks or a meal tomorrow. At so-and-so's house, the Sangha will perform the Utksepanīya-karma (utksepanīya-karma, a formal act of suspension) . At so-and-so's house,'
僧與作學家羯磨。某甲處狗惡。某甲處好，某甲處惡。』我今為舊比丘製法，舊比丘應隨順，若不隨順應如法治。」
爾時世尊在王舍城。時舍衛有婆羅門出家比丘，多惡污自惡大小便，用利廁草傷身作瘡膿血出，污身、污衣、污臥具、污床。諸比丘問：「長老何所患？」即具說因緣。時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責婆羅門出家比丘言：「云何多惡污自惡大便，用利廁草傷身膿血出，污身、污衣、污臥具、污床？」諸比丘往世尊所，頭面禮足卻坐一面，以此事具白世尊。世尊爾時以此因緣集比丘僧，呵責彼比丘言：「汝所為非，非威儀、非沙門法、非凈行非隨順行，所不應為。汝云何婆羅門出家比丘，多惡污自惡大便，用利廁草傷身膿血出，污身、污衣、污臥具、污床耶？」以無數方便呵責已，告諸比丘：「自今已去，為比丘制便廁法，諸比丘應隨順此法，應如是隨順。不應久忍大小便，若去時捉廁草。」彼下座在上座前去，或並語並行，或在前在後反抄衣，或纏頸、或裹頭、或著革屣，佛言：「不應爾，若在前去者聽在前。」「彼至廁外應彈指若謦咳，若有人非人令知。彼至廁坊里，若杙、若龍牙杙、若衣架衣屋、若水邊、若樹、若石、若草，應安衣著上，若畏雨漬，應安著無
【現代漢語翻譯】 現代漢語譯本：『僧團應為他做羯磨（Karma，業，此處指宗教儀式）。某處狗很兇惡，某處環境很好，某處環境很差。』我現在為舊比丘制定法規，舊比丘應當遵守，如果不遵守，應當依法懲處。」
當時，世尊（Bhagavan，佛的尊稱）在王舍城（Rajagrha）。當時舍衛城（Sravasti）有一位婆羅門（Brahmana，印度教祭司種姓）出家的比丘（Bhikkhu，佛教僧侶），經常不注意清潔，弄髒自己的大小便，用鋒利的廁籌劃傷身體，導致瘡口流膿出血，弄髒身體、衣服、臥具和床鋪。諸位比丘問他：『長老，您得了什麼病？』他便詳細地說明了原因。當時，諸位比丘聽了之後，其中那些少欲知足、奉行頭陀行（Dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備那位婆羅門出家的比丘說：『您怎麼能如此不注意清潔，弄髒自己的大小便，用鋒利的廁籌劃傷身體，導致膿血流出，弄髒身體、衣服、臥具和床鋪呢？』諸位比丘前往世尊處，頂禮世尊的雙足，然後退坐在一旁，將這件事詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵斥那位比丘說：『你所做的事情是不對的，不符合威儀、不符合沙門（Sramana，出家修行者）的規範、不符合清凈的修行、不符合隨順的修行，是不應該做的。你怎麼能如此不注意清潔，弄髒自己的大小便，用鋒利的廁籌劃傷身體，導致膿血流出，弄髒身體、衣服、臥具和床鋪呢？』世尊用無數種方法呵斥了他之後，告訴諸位比丘：『從今以後，為比丘制定上廁所的規定，諸位比丘應當遵守這些規定，應當這樣遵守。不應該長時間忍受大小便，如果要去上廁所，應該拿著廁籌。』那些下座的比丘在上座的比丘前面走，或者並排說話並行走，或者在前面在後面反過來抄起衣服，或者纏繞在脖子上，或者包裹著頭，或者穿著革屣（皮革鞋子），佛說：『不應該這樣。如果要在前面走的，允許在前面走。』『他們到達廁所外面，應該彈指或者咳嗽，讓裡面的人或非人知道。他們到達廁所的房間里，如果有木樁、龍牙樁、衣架衣屋、水邊、樹、石頭、草，應該把衣服放在上面，如果害怕被雨淋濕，應該放在沒有
【English Translation】 English version: 'The Sangha (community of monks) should perform a Karma (action, here referring to a religious ceremony) for him. At some places, dogs are fierce; some places are good, and some places are bad.' I am now establishing rules for the old Bhikkhus (Buddhist monks); the old Bhikkhus should comply. If they do not comply, they should be punished according to the Dharma (teachings)."
At that time, the Bhagavan (the Blessed One, a title for the Buddha) was in Rajagrha (Royal City). At that time, in Sravasti (a major city in ancient India), there was a Brahmana (a member of the priestly caste in Hinduism) who had become a Bhikkhu. He often soiled himself with his own excrement and urine, and used sharp toilet sticks that injured his body, causing sores to bleed pus and blood, thus soiling his body, clothes, bedding, and bed. The Bhikkhus asked him, 'Elder, what is wrong with you?' He explained the reasons in detail. When the Bhikkhus heard this, those who were content with little, practiced Dhuta (ascetic practices), were eager to learn the precepts, and were conscientious, criticized the Brahmana Bhikkhu, saying, 'How can you be so unclean, soiling yourself with your own excrement and urine, using sharp toilet sticks that injure your body, causing pus and blood to flow, soiling your body, clothes, bedding, and bed?' The Bhikkhus went to the Bhagavan, prostrated themselves at his feet, and sat to one side, reporting the matter in detail to the Bhagavan. The Bhagavan then gathered the Sangha because of this matter and rebuked the Bhikkhu, saying, 'What you have done is wrong; it is not in accordance with proper conduct, not in accordance with the way of a Sramana (ascetic), not in accordance with pure practice, not in accordance with compliant practice; it is not something that should be done. How can you be so unclean, soiling yourself with your own excrement and urine, using sharp toilet sticks that injure your body, causing pus and blood to flow, soiling your body, clothes, bedding, and bed?' After rebuking him in countless ways, the Bhagavan told the Bhikkhus, 'From now on, I will establish rules for Bhikkhus regarding the use of toilets. The Bhikkhus should comply with these rules, and should comply in this way. They should not endure holding their urine and excrement for a long time. If they are going to the toilet, they should take toilet sticks.' Those Bhikkhus of lower seniority walk in front of those of higher seniority, or they walk side by side talking, or they lift their robes up backwards in front or behind, or they wrap them around their necks, or they wrap them around their heads, or they wear leather sandals. The Buddha said, 'This should not be done. If someone wants to walk in front, they are allowed to walk in front.' 'When they reach the outside of the toilet, they should snap their fingers or cough to let the people or non-humans inside know. When they reach the toilet room, if there are stakes, dragon-tooth stakes, clothes racks, clothes houses, water edges, trees, stones, or grass, they should place their clothes on them. If they are afraid of getting wet from the rain, they should place them in a place without'
雨處。若風飄雨漬衣，聽著衣手豎捉令不觸廁，兩邊堅安腳，上廁先看若有蛇蝎蜈蚣百足驅出。」彼未蹲便舉衣形露，佛言：「不應爾。應並蹲漸舉衣。蹲已當看，勿令前卻近兩邊使大小便涕唾污廁孔。」彼高聲大鳴，余比丘聞惡之，佛言：「不應爾。」彼大便時不覺卒鳴，有疑，佛言：「不犯。」彼在廁上嚼楊枝、若眠、若入定，佛言：「不應爾。」彼疑不敢在水上廁中大小便，佛言：「無犯。」彼不用廁草拭身便起，污身污衣污坐具，佛言：「聽用廁草然後起。」世尊有如是教，聽用廁草，彼用長廁草。佛言：「不應用長廁草，極長一搩手。」彼用叉奇廁草雜葉、若用樹皮、用草牛屎摶，佛言：「不應爾。」彼用短廁草污手，佛言：「不應爾，極短長四指。」彼用廁草不抖擻著廁草糞便棄，余比丘見惡之，佛言：「不應爾。」彼以已用未用廁草雜一處，取時污手，佛言：「應別處。」彼用廁草已便起形露，佛言：「不應爾。應徐起漸下衣。彼至洗處，應彈指令彼若人、若非人知。彼至洗處應先看，若有蛇百足毒蟲應驅出。」彼先褰衣而後蹲形露，佛言：「不應爾。」彼就水器中洗，余比丘惡之，佛言：「不應爾。」彼用水洗時有聲，余比丘聞惡之，佛言：「不應爾。」彼用水盡，佛言：「不應爾，應留乃至足一人
【現代漢語翻譯】 現代漢語譯本： 在下雨的地方上廁所。如果風吹雨淋濕了衣服，要聽著雨聲，用手豎起抓住衣服，讓它不接觸廁所。兩腳要穩固地站立，上廁所前先看看是否有蛇、蝎子、蜈蚣、百足蟲，如果有就驅趕出去。』那比丘還沒蹲下就舉起衣服，露出了身體，佛陀說：『不應該這樣。應該併攏蹲下，慢慢地舉起衣服。蹲下後應當察看，不要向前或向後，靠近兩邊，以免大小便、鼻涕、唾沫弄髒了廁所的孔。』那比丘高聲大叫，其他比丘聽了覺得厭惡，佛陀說：『不應該這樣。』那比丘大便時，不自覺地突然發出聲音，心生疑惑，佛陀說：『不犯戒。』那比丘在廁所上嚼楊枝、睡覺、或者入定，佛陀說：『不應該這樣。』那比丘疑惑，不敢在水上的廁所里大小便，佛陀說：『沒有犯戒。』那比丘不用廁籌擦拭身體就起身，弄髒了身體、衣服和坐具，佛陀說：『允許用廁籌擦拭身體后再起身。』世尊有這樣的教導，允許使用廁籌，那比丘使用很長的廁籌。佛陀說：『不應該使用很長的廁籌，最長一拃（zhǎ）手。』那比丘使用帶叉的奇怪廁籌，或者雜草葉，或者使用樹皮，或者用草和牛糞混合，佛陀說：『不應該這樣。』那比丘使用很短的廁籌，弄髒了手，佛陀說：『不應該這樣，最短也要四指長。』那比丘用完廁籌不抖擻，就把它連同糞便一起丟棄，其他比丘見了覺得厭惡，佛陀說：『不應該這樣。』那比丘把用過的和沒用過的廁籌混放在一起，拿取時弄髒了手，佛陀說：『應該分開存放。』那比丘用完廁籌就起身，露出了身體，佛陀說：『不應該這樣。應該慢慢起身，逐漸放下衣服。』那比丘到了洗手的地方，應該彈指，讓那裡的人或非人知道。那比丘到了洗手的地方，應該先察看，是否有蛇、百足蟲等毒蟲，如果有就驅趕出去。』那比丘先撩起衣服，然後蹲下，露出了身體，佛陀說：『不應該這樣。』那比丘在盛水的容器中洗手，其他比丘覺得厭惡，佛陀說：『不應該這樣。』那比丘用水洗手時發出聲音，其他比丘聽了覺得厭惡，佛陀說：『不應該這樣。』那比丘把水用完了，佛陀說：『不應該這樣，應該留下足夠一個人用。』
【English Translation】 English version: At a rainy place. If the wind blows rain and wets the clothes, listen to the sound of the rain, hold the clothes upright with your hand so that they do not touch the toilet. Stand firmly with both feet, and before going to the toilet, check if there are snakes, scorpions, centipedes, or millipedes, and drive them away.' That Bhikkhu (Buddhist monk) raised his clothes before squatting, exposing his body. The Buddha said, 'It should not be like that. You should squat down together and slowly raise your clothes. After squatting, you should check, and do not move forward or backward, close to both sides, so as not to soil the toilet hole with urine, feces, snot, or saliva.' That Bhikkhu shouted loudly, and the other Bhikkhus were disgusted when they heard it. The Buddha said, 'It should not be like that.' That Bhikkhu unintentionally made a sudden noise while defecating, and had doubts. The Buddha said, 'It is not an offense.' That Bhikkhu chewed on a twig, slept, or entered into Samadhi (meditative consciousness) in the toilet. The Buddha said, 'It should not be like that.' That Bhikkhu was doubtful and dared not urinate or defecate in the toilet above the water. The Buddha said, 'There is no offense.' That Bhikkhu got up without wiping his body with a toilet stick, soiling his body, clothes, and seat. The Buddha said, 'It is allowed to use a toilet stick to wipe the body before getting up.' The World-Honored One (Buddha) had such teachings, allowing the use of toilet sticks. That Bhikkhu used a very long toilet stick. The Buddha said, 'You should not use a very long toilet stick, the longest being one span (a hand's breadth).' That Bhikkhu used strange toilet sticks with forks, or miscellaneous leaves, or used tree bark, or used grass and cow dung mixed together. The Buddha said, 'It should not be like that.' That Bhikkhu used a short toilet stick and soiled his hands. The Buddha said, 'It should not be like that, the shortest should be four fingers long.' That Bhikkhu did not shake the toilet stick after using it, and discarded it together with the feces. The other Bhikkhus were disgusted when they saw it. The Buddha said, 'It should not be like that.' That Bhikkhu mixed the used and unused toilet sticks together, and soiled his hands when taking them. The Buddha said, 'They should be stored separately.' That Bhikkhu got up after using the toilet stick, exposing his body. The Buddha said, 'It should not be like that. You should get up slowly and gradually lower your clothes.' When that Bhikkhu arrived at the washing place, he should snap his fingers to let the people or non-humans there know. When that Bhikkhu arrived at the washing place, he should first check if there are snakes, centipedes, or poisonous insects, and drive them away.' That Bhikkhu lifted his clothes first and then squatted down, exposing his body. The Buddha said, 'It should not be like that.' That Bhikkhu washed his hands in the water container, and the other Bhikkhus were disgusted. The Buddha said, 'It should not be like that.' That Bhikkhu made a noise when washing his hands with water, and the other Bhikkhus were disgusted when they heard it. The Buddha said, 'It should not be like that.' That Bhikkhu used up all the water. The Buddha said, 'It should not be like that, you should leave enough for one person to use.'
洗。」彼洗已不卻身上水，污衣污身，佛言：「不應爾，應去水，若以手、若以葉、若弊物拭。若手臭應洗，若以鹵土、若灰、若泥、若牛屎，若故臭應以石揩、若土墼、若澡豆。」彼不下衣便起形露，佛言：「不應爾，應漸下衣起。」彼見洗器空不著水，佛言：「應見者便著水。」彼在廁前受經誦經經行作衣，妨余比丘大小便，佛言：「不應爾。」彼在廁邊誦經、受經、經行、作衣，余比丘見惡之，佛言：「不應爾。」彼上廁見有糞掃不除，佛言：「見者應除，我今為諸比丘說大小便法，諸比丘應隨順。若不隨順應如法治。」
爾時世尊在舍衛國。有異乞食比丘，年少多所不解，不看門相便入。有女人眠屋中，其女人露形仰眠，不凈出污女根，彼比丘見愧懼，即疾疾從屋還出。比丘適出，其夫便入屋，見其婦露形仰臥不凈污身，見已作如是念：「我婦露形仰臥不凈污身，彼比丘從屋疾疾而出，必犯我婦。」即往追問言：「汝犯我婦便走耶？」比丘言：「居士莫作如是言，我等不應作如是事。」居士言：「汝從我屋出，云何言不作？」彼即打比丘次死。時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼乞食比丘：「云何乞食比丘，年少多所不解，不看門相乃入他女人眠屋？」時諸比丘往世尊所，
【現代漢語翻譯】 現代漢語譯本：洗完之後，他們不擦去身上的水，弄髒了衣服和身體。佛陀說：『不應該這樣，應該擦去水，可以用手、樹葉或破布擦拭。如果手有臭味，應該清洗，可以用鹽堿土、灰、泥土、牛糞。如果舊的臭味，應該用石頭、土坯或澡豆擦拭。』他們不放下衣服就起身，暴露身體。佛陀說：『不應該這樣，應該逐漸放下衣服再起身。』他們看到洗漱的容器空了，不加水。佛陀說：『應該看到容器空了就加水。』他們在廁所前接受經典、誦讀經典、經行、縫製衣服，妨礙其他比丘大小便。佛陀說：『不應該這樣。』他們在廁所旁邊誦讀經典、接受經典、經行、縫製衣服，其他比丘看到后厭惡他們。佛陀說：『不應該這樣。』他們上廁所看到有糞便不清除。佛陀說：『看到的人應該清除。我現在為各位比丘說大小便的方法，各位比丘應該遵循。如果不遵循，應該依法懲治。』 當時，世尊（Bhagavan）在舍衛國（Śrāvastī）。有一位乞食的比丘（bhikkhu），年紀小，很多事情都不懂，不看門的情況就進入了房間。有一個女人在房間里睡覺，那個女人裸露著身體仰面躺著，不凈之物流出，玷汙了女人的下體。那個比丘看到後感到羞愧和害怕，立刻快速地從房間里出來。比丘剛出來，那個女人的丈夫就進入了房間，看到他的妻子裸露著身體仰面躺著，不凈之物流出玷汙了身體，看到后就產生了這樣的想法：『我的妻子裸露著身體仰面躺著，不凈之物流出玷汙了身體，那個比丘從房間里快速地出來，一定是侵犯了我的妻子。』於是就去追問比丘說：『你侵犯了我的妻子就跑嗎？』比丘說：『居士（householder），不要這樣說，我們不應該做這樣的事情。』居士說：『你從我的房間里出來，怎麼說沒有做呢？』於是就毆打比丘，幾乎把他打死。當時，各位比丘聽到了這件事，其中有少欲知足、奉行頭陀行（dhuta）、樂於學習戒律、知慚愧的人，責備那個乞食的比丘說：『為什麼那個乞食的比丘，年紀小，很多事情都不懂，不看門的情況就進入別人的女人的房間睡覺？』當時，各位比丘前往世尊那裡。
【English Translation】 English version: After washing, they did not wipe the water off their bodies, soiling their clothes and bodies. The Buddha said, 'It should not be so. The water should be wiped off, either with the hand, a leaf, or a rag. If the hand smells, it should be washed, either with alkaline soil, ash, mud, or cow dung. If the old smell persists, it should be scrubbed with a stone, a brick, or soapberry.' They got up without lowering their robes, exposing their bodies. The Buddha said, 'It should not be so. One should gradually lower the robe before getting up.' They saw that the washing vessel was empty and did not add water. The Buddha said, 'One should add water when one sees that the vessel is empty.' They were receiving teachings, reciting scriptures, walking back and forth, and making robes in front of the toilet, obstructing other monks from relieving themselves. The Buddha said, 'It should not be so.' They were reciting scriptures, receiving teachings, walking back and forth, and making robes next to the toilet, and the other monks were disgusted by them. The Buddha said, 'It should not be so.' They went to the toilet and saw that there was excrement and did not remove it. The Buddha said, 'Those who see it should remove it. I am now explaining the rules for relieving oneself to the monks, and the monks should follow them. If they do not follow them, they should be punished according to the law.' At that time, the Bhagavan (World-Honored One) was in Śrāvastī (a major city in ancient India). There was a young alms-seeking bhikkhu (monk) who did not understand many things and entered without looking at the door. There was a woman sleeping in the room, and she was lying face up with her body exposed, and impure matter was flowing out, soiling her female organ. The bhikkhu saw this and felt ashamed and afraid, and quickly left the room. As soon as the bhikkhu left, the woman's husband entered the room and saw his wife lying face up with her body exposed and impure matter soiling her body. Seeing this, he thought, 'My wife is lying face up with her body exposed and impure matter soiling her body, and that bhikkhu quickly came out of the room, he must have violated my wife.' So he went to question the bhikkhu, saying, 'Did you violate my wife and then run away?' The bhikkhu said, 'Householder (layman), do not say such things, we should not do such things.' The householder said, 'You came out of my room, how can you say you did not do it?' Then he beat the bhikkhu, almost killing him. At that time, the bhikkhus heard about this, and among them were those who were content with little, practiced dhuta (ascetic practices), were happy to learn the precepts, and knew shame and remorse, and they blamed the alms-seeking bhikkhu, saying, 'Why did that alms-seeking bhikkhu, being young and not understanding many things, enter another woman's room to sleep without looking at the door?' At that time, the bhikkhus went to the Bhagavan.
頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責乞食比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乞食比丘，年少多所不解，不看門相乃入他女人臥屋？」以無數方便呵責已，告諸比丘：「自今已去，為乞食比丘製法，乞食比丘應如是隨順。若乞食比丘入村乞食，清旦凈洗手至衣架邊，一手舉衣一手挽取，舒張抖擻看，勿令有蛇蟲，然後著腰帶，僧祇支、郁多羅僧舒張抖擻看，疊僧伽梨著頭上若肩上，凈洗缽著絡囊中、若手巾裹、若缽囊盛，舉襯身衣洗足革屣氈被，取道路行革屣。彼應持戶鑰出房去閉戶推看，若不堅牢應更安扂。若堅牢應推繩著內，然後四顧看，若無人見藏舉戶鉤。若有人見不堅牢應持去，若更著堅牢處。在道行應常思惟善法。若見人應問訊言：『善來。』若欲至聚落，小下道安缽置地，取僧伽梨舒張抖擻看然後著。村邊若有賣器處若有屋若有作人，應脫道行革屣寄之。彼入村時，應看巷相看空處，看市相門相糞聚。入白衣家，應看第一門相乃至第七門。」
爾時乞食比丘，至他舍內風吹衣墮肩，彼向女人正衣，佛言：「不應向女人正衣，應向壁。」彼乞食比丘，右手捉缽左手捉杖時形露，佛言：「不應爾，應右手捉杖、左手捉缽。」
【現代漢語翻譯】 現代漢語譯本： 他以頭面頂禮佛足后，退坐一旁，將此事緣由全部稟告世尊。當時，世尊因此事召集比丘僧眾，呵責那位乞食比丘：『你的行為不合規矩，不合威儀，不合沙門之法，不清凈，不隨順修行，是不應該做的。怎麼能這樣呢？乞食比丘，年紀輕輕，很多事情都不懂，不觀察門的情況就進入他人的女人的臥室？』世尊用無數種方法呵責之後，告訴眾比丘：『從今以後，為乞食比丘制定戒律，乞食比丘應當這樣隨順奉行。如果乞食比丘進入村莊乞食，清晨乾淨地洗手後到衣架旁，一手拿起衣服，一手拉住衣服，舒展開來抖動檢視，不要讓蛇蟲進入衣服里，然後繫上腰帶，將僧祇支（samghati，覆肩衣）、郁多羅僧（uttarasanga，上衣）舒展開來抖動檢視，把僧伽梨（samghati，大衣）疊好放在頭上或肩上，乾淨地洗缽，放在絡囊中、或者用手巾包裹、或者放在缽囊里，拿起襯身衣、洗腳用的革屣（鞋子）、氈被，取出行路的革屣。他應該拿著房門的鑰匙出門，關上門后推一下看看是否牢固，如果不牢固，應該再安上門閂。如果牢固，應該把繩子推到裡面，然後四處看看，如果沒有人看見，就藏起門鉤。如果有人看見門不牢固，應該拿走，或者安在更牢固的地方。在路上行走時，應該常常思惟善法。如果看見人，應該問訊說：『善來。』如果想要到聚落去，稍微離開道路，把缽放在地上，拿起僧伽梨舒展開來抖動檢視，然後穿上。村邊如果有賣器物的地方，或者有房屋，或者有做工的人，應該脫下行路的革屣寄放在那裡。他進入村莊時，應該觀察巷子的狀況，觀察空曠的地方，觀察市場的狀況，門的狀況，糞堆。進入白衣（在家信徒）家時，應該觀察第一道門的狀況，乃至第七道門。』 當時，乞食比丘到別人家時，風吹落了衣服，露出了肩膀，他面向女人整理衣服，佛說：『不應該面向女人整理衣服，應該面向墻壁。』那位乞食比丘，右手拿著缽，左手拿著杖時，身體露了出來，佛說：『不應該這樣，應該右手拿著杖，左手拿著缽。』
【English Translation】 English version: Having bowed his head to the Buddha's feet, he sat to one side and fully explained the reason for this to the World Honored One. At that time, the World Honored One, because of this matter, gathered the assembly of Bhikkhus (monks), and rebuked the alms-seeking Bhikkhu (monk): 'Your actions are improper, lacking in decorum, not in accordance with the Dharma of a Shramana (ascetic), not pure, not in accordance with practice, and should not be done. How could an alms-seeking Bhikkhu (monk), young and not understanding many things, enter the bedroom of another's woman without observing the condition of the door?' After rebuking him with countless methods, the Buddha told the Bhikkhus (monks): 'From now on, I will establish rules for alms-seeking Bhikkhus (monks); alms-seeking Bhikkhus (monks) should follow and practice in this way. If an alms-seeking Bhikkhu (monk) enters a village to seek alms, in the early morning, after cleanly washing his hands, he should go to the clothes rack, take the robe with one hand and pull it with the other, unfold it, shake it, and check it to ensure there are no snakes or insects inside, then fasten his belt. The Samghati (upper robe), and Uttarasanga (upper garment) should be unfolded, shaken, and checked. The Samghati (outer robe) should be folded and placed on the head or shoulder. The bowl should be cleaned and placed in a carrying bag, wrapped in a towel, or placed in a bowl bag. He should take his undergarments, leather sandals for washing feet, and felt blanket, and take the leather sandals for walking on the road. He should take the door key, leave the room, close the door, and push it to see if it is secure. If it is not secure, he should add a latch. If it is secure, he should push the rope inside, then look around to see if anyone is watching, and hide the door hook. If someone sees that the door is not secure, he should take it away, or place it in a more secure place. While walking on the road, he should constantly contemplate good Dharma. If he sees someone, he should greet them, saying: 'Welcome.' If he wants to go to a settlement, he should slightly leave the road, place the bowl on the ground, take the Samghati (outer robe), unfold it, shake it, and then put it on. If there is a place selling utensils, or a house, or someone working near the village, he should take off his road-walking leather sandals and leave them there. When he enters the village, he should observe the condition of the alleys, observe the open spaces, observe the condition of the market, the condition of the doors, and the piles of dung. When entering the house of a layperson, he should observe the condition of the first door, and so on, up to the seventh door.' At that time, when the alms-seeking Bhikkhu (monk) went to someone's house, the wind blew his robe off his shoulder, exposing it. He faced the woman to adjust his robe. The Buddha said: 'You should not adjust your robe facing a woman; you should face the wall.' That alms-seeking Bhikkhu (monk), when holding the bowl in his right hand and the staff in his left hand, exposed his body. The Buddha said: 'You should not do that; you should hold the staff in your right hand and the bowl in your left hand.'
彼乞食比丘當道住，令男子女人避道，諸居士見皆譏嫌言：「沙門釋子！不知慚愧無有厭足，自言：『我知正法。』當在道住令男子女人皆避道，如是何有正法？」諸比丘白佛，佛言：「乞食比丘不應當道住。」世尊既言：「不應在道住。」彼在屏處住，佛言：「不應爾，應在見處住。」
彼乞食比丘，他持食出便前迎取，諸居士見皆譏嫌言：「沙門釋子！不知厭足，自言：『我知正法。』如是何有正法？急前取食如似谷貴。」諸比丘白佛，佛言：「乞食比丘不應前取食。」若是女人、若病、若妊娠、若抱兒、若天雨、若兩手捉物、若地泥水，喚比丘，比丘疑不敢前取，佛言：「喚應往。」乞食比丘，得飯、乾飯、麨、魚、肉，並著一處，余比丘見惡之，佛言：「不應爾雜著一處。若是一缽，應以物隔。若樹葉皮、若鍵镃、若次缽、若小缽。麨應手巾裹。」
彼乞食比丘往大家乞食，居士見譏嫌言：「沙門釋子！不知厭足，自言：『我知正法。』乃至大家乞食如似谷貴，如是何有正法？」諸比丘白佛，佛言：「不應選大家乞食，若次第乞不得應選。」
彼乞食比丘強乞要得乃去，諸居士見皆譏嫌：「沙門釋子！不知慚愧無有厭足，自言：『我知正法。』強從人乞要得乃去，如似谷貴，如是何有正法
【現代漢語翻譯】 現代漢語譯本： 那時，有位乞食的比丘站在路中間，讓男子和女子都避開他。一些在家居士看到后都譏諷說：『這些沙門釋子（Śrāmaṇa，釋迦牟尼的弟子）！不知羞愧，貪得無厭，還自稱：『我懂得真正的佛法。』站在路中間讓男子和女子都避開，這樣怎麼會有真正的佛法？』眾比丘將此事稟告佛陀，佛陀說：『乞食的比丘不應該站在路中間。』世尊既然說了『不應該站在路中間』，那位比丘就站在隱蔽的地方。佛陀說：『不應該那樣，應該站在能被看見的地方。』 那位乞食的比丘，別人拿著食物出來，他就上前去拿。一些在家居士看到后都譏諷說：『這些沙門釋子！不知滿足，還自稱：『我懂得真正的佛法。』這樣怎麼會有真正的佛法？急著上前拿食物，好像穀物很貴似的。』眾比丘將此事稟告佛陀，佛陀說：『乞食的比丘不應該急著上前去拿食物。』如果是女人、病人、孕婦、抱著孩子的人、下雨天、兩手拿著東西的人、或者地上泥濘，呼喚比丘，比丘疑惑不敢上前去拿，佛陀說：『呼喚就應該去。』乞食的比丘，得到米飯、乾飯、炒麵、魚、肉，都放在一個缽里，其他比丘看到後覺得厭惡，佛陀說：『不應該這樣混放在一起。如果是一個缽，應該用東西隔開。可以用樹葉、樹皮、瓦片、套缽、或者小缽。炒麵應該用手巾包起來。』 那位乞食的比丘去富裕人家乞食，居士看到后譏諷說：『這些沙門釋子！不知滿足，還自稱：『我懂得真正的佛法。』竟然去富裕人家乞食，好像穀物很貴似的，這樣怎麼會有真正的佛法？』眾比丘將此事稟告佛陀，佛陀說：『不應該選擇富裕人家乞食，如果按照次序乞食，就不得選擇。』 那位乞食的比丘強行乞討，一定要得到才離開，一些在家居士看到后都譏諷說：『這些沙門釋子！不知羞愧，貪得無厭，還自稱：『我懂得真正的佛法。』強行向人乞討，一定要得到才離開，好像穀物很貴似的，這樣怎麼會有真正的佛法？』
【English Translation】 English version: At that time, a Bhikshu (monk) begging for alms stood in the middle of the road, causing men and women to avoid him. Some laypeople, seeing this, criticized him, saying: 'These Śrāmaṇa (disciples of Shakyamuni)! They are shameless and insatiable, yet they claim: 'I know the true Dharma (teachings).' Standing in the middle of the road and making men and women avoid them, how can this be the true Dharma?' The Bhikshus reported this matter to the Buddha, who said: 'A Bhikshu begging for alms should not stand in the middle of the road.' Since the World-Honored One (Buddha) had said, 'One should not stand in the middle of the road,' that Bhikshu stood in a secluded place. The Buddha said: 'One should not do that; one should stand in a visible place.' That Bhikshu begging for alms, when others brought out food, would rush forward to take it. Some laypeople, seeing this, criticized him, saying: 'These Śrāmaṇa! They are insatiable, yet they claim: 'I know the true Dharma.' How can this be the true Dharma? Rushing forward to take food as if grain were expensive.' The Bhikshus reported this matter to the Buddha, who said: 'A Bhikshu begging for alms should not rush forward to take food.' If it is a woman, a sick person, a pregnant woman, someone holding a child, a rainy day, someone holding things in both hands, or the ground is muddy, and they call out to the Bhikshu, the Bhikshu is hesitant and dares not go forward to take it, the Buddha said: 'If called, one should go.' The Bhikshu begging for alms, having obtained rice, dried rice, parched flour, fish, and meat, puts them all in one bowl. Other Bhikshus, seeing this, are disgusted. The Buddha said: 'One should not mix them all together like that. If it is one bowl, one should separate them with something. One can use a leaf, bark, a tile, a nested bowl, or a small bowl. Parched flour should be wrapped in a handkerchief.' That Bhikshu begging for alms went to wealthy families to beg for food. The laypeople, seeing this, criticized him, saying: 'These Śrāmaṇa! They are insatiable, yet they claim: 'I know the true Dharma.' Going to wealthy families to beg for food as if grain were expensive, how can this be the true Dharma?' The Bhikshus reported this matter to the Buddha, who said: 'One should not choose wealthy families to beg for food; if one begs in order, one should not choose.' That Bhikshu begging for alms forcefully begged, insisting on getting something before leaving. Some laypeople, seeing this, criticized him, saying: 'These Śrāmaṇa! They are shameless and insatiable, yet they claim: 'I know the true Dharma.' Forcibly begging from people, insisting on getting something before leaving, as if grain were expensive, how can this be the true Dharma?'
？」諸比丘白佛，佛言：「不應爾，若知當得應待。」「彼出時，當看第一門相乃至糞聚相。若出村，還取道行革屣著，下道安缽置地，疊僧伽梨著肩上若頭上，行時常當思惟善法。若見人應先問訊：『善來。』彼乞食比丘常所食處，應往凈掃灑具水器殘食器，復應具床座、洗腳石、水器、拭腳巾。
「若見有餘乞食比丘來，應起遠迎逆為取缽。若有缽床缽支頭上，取衣舒張看，勿令有膩塵坌泥污鳥糞污。若有如是污，應拭當拭、應揉便揉、應抖擻便抖擻、應浣當浣，浣已應絞去水灑著繩床木床上。彼應與乞食比丘坐，與水器與水與洗足石拭足巾，持革屣安左邊，看勿令泥水污漬，若有水漬應移。彼為乞食比丘洗足已，應持水器洗足石諸物還複本處，彼應澡豆凈洗手已，授水與彼乞食比丘。次授食與彼。食時應看供給所須，若有酪漿、清酪漿、若苦酒、若鹽、若菜應與。若熱應為扇，須水應與。若日時欲過應俱食。乞食比丘食已，應為取缽與洗手。自食已若有餘食，應與人若非人，若著無草地若無蟲水中，洗盛殘食器復故處，應還復床坐洗足石水器。諸物復故處，掃除食處。」彼以食缽除糞，余比丘見皆惡之。佛言：「不應以缽除糞，應用澡盤掃帚，缽應凈潔持。」
時有眾多乞食比丘，共一處食，有妊
【現代漢語翻譯】 現代漢語譯本： 『諸位比丘，』他們問佛陀，佛陀說：『不應該那樣做，如果知道（食物）將會得到，就應該等待。』 『當他出去乞食時，應當觀察第一道門（的狀況），乃至糞堆（的情況）。如果他離開村莊，應該重新穿上行走的皮鞋，走到路邊，把缽放在地上，把僧伽梨（一種袈裟）疊好放在肩膀上或頭上，行走時經常應當思維善法。如果見到人，應該先問候：『歡迎。』對於乞食比丘經常乞食的地方，應該前去清掃，準備好水器和剩餘的食器，還應該準備好床座、洗腳石、水器、擦腳巾。 『如果見到有其他乞食比丘來，應該起身遠遠地迎接，為他取缽。如果有缽架、缽支或頭頂著缽，要取下衣服展開察看，不要讓它沾上油膩、灰塵、泥土或鳥糞。如果沾染了這些污垢，應該擦拭的就擦拭，應該揉搓的就揉搓，應該抖擻的就抖擻，應該洗滌的就洗滌，洗完后應該擰乾水分，灑在繩床或木床上。應該讓乞食比丘坐下，給他水器、水和洗腳石、擦腳巾，把皮鞋放在左邊，注意不要讓泥水玷汙，如果有水漬應該移開。在他為乞食比丘洗完腳后，應該把水器、洗腳石等物品放回原處，他應該用澡豆洗凈雙手，把水遞給乞食比丘。然後把食物遞給他。吃飯時應該注意供給所需，如果有酪漿、清酪漿、苦酒、鹽、蔬菜等，應該給他。如果天氣熱，應該為他扇風，需要水就給他水。如果時間快過了，應該一起吃飯。乞食比丘吃完飯後，應該為他取缽並給他洗手。自己吃完后如果還有剩餘的食物，應該給其他人或非人，或者放在沒有草的地方或沒有蟲子的水中，清洗盛放剩餘食物的器皿並放回原處，應該把床座、洗腳石、水器等物品放回原處，清掃吃飯的地方。』他用食物缽清除糞便，其他比丘看見了都厭惡他。佛陀說：『不應該用缽清除糞便，應該用澡盤和掃帚，缽應該保持乾淨。』 當時有很多乞食比丘，一起在一個地方吃飯，其中有懷孕的。
【English Translation】 English version: 'Venerable monks,' they asked the Buddha, and the Buddha said, 'It should not be so. If you know that (food) will be obtained, you should wait.' 'When he goes out for alms, he should observe the first gate (the condition of the gate), and even the dung heap (the condition of the dung heap). If he leaves the village, he should put on his walking leather shoes again, go to the side of the road, put the bowl on the ground, fold the Sanghati (a type of robe) and put it on his shoulder or head, and he should constantly contemplate good Dharma while walking. If he sees someone, he should first greet them: 'Welcome.' For the place where the alms-seeking monk often begs for food, he should go to clean it, prepare water vessels and leftover food containers, and also prepare a bed, a foot washing stone, a water vessel, and a foot towel. 'If he sees another alms-seeking monk coming, he should get up and greet him from afar, and take the bowl for him. If there is a bowl rack, bowl support, or someone carrying the bowl on their head, take the clothes and spread them out to check, and do not let it get greasy, dusty, muddy, or stained with bird droppings. If it is stained with these dirt, wipe what should be wiped, rub what should be rubbed, shake what should be shaken, wash what should be washed, and after washing, wring out the water and sprinkle it on the rope bed or wooden bed. He should let the alms-seeking monk sit down, give him a water vessel, water, a foot washing stone, and a foot towel, put the leather shoes on the left side, and be careful not to let mud and water stain them, and if there is water stain, move them away. After he washes the alms-seeking monk's feet, he should put the water vessel, foot washing stone and other items back in their original place, he should wash his hands with soap beans, and hand the water to the alms-seeking monk. Then hand him the food. When eating, he should pay attention to providing what is needed, and if there is yogurt, clear yogurt, bitter wine, salt, vegetables, etc., he should give it to him. If it is hot, he should fan him, and if he needs water, give him water. If the time is almost up, they should eat together. After the alms-seeking monk has finished eating, he should take the bowl for him and wash his hands for him. If there is leftover food after he has finished eating, he should give it to other people or non-humans, or put it in a place without grass or water without insects, wash the containers for the leftover food and put them back in their original place, and he should put the bed, foot washing stone, water vessel and other items back in their original place, and clean the place where he ate.' He used the food bowl to remove feces, and the other monks were disgusted by him. The Buddha said, 'You should not use the bowl to remove feces, you should use a washbasin and a broom, and the bowl should be kept clean.' At that time, there were many alms-seeking monks eating together in one place, and some were pregnant.
娠狗，看食不得食，以饑故遂墮子。比丘白佛，佛言：「食時若人、若非人，應與食乃至一摶。我今為乞食比丘製法，應隨順，若不隨順應如法治。」
爾時世尊在王舍城。時阿蘭若比丘窳墮都無所具，不具水器洗足物，亦不留殘食。去此住處不遠，有眾多賊過，時有一賊語餘賊言：「沙門釋子常有此法，具水器洗足物亦留餘食，我等可往彼，若得食當共食之。」時賊至彼問言：「汝有水不？」答言：「無。」「有洗足物不？」答言：「無。」「有餘食不？」答言：「無。」賊語言：「汝在阿蘭若處住，不具水洗足器，無有餘食。」即打令次死。諸比丘聞，其中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼阿蘭若比丘言：「汝窳墮，云何在阿蘭若處住，而不具水器，乃至不留餘食？」時諸比丘往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼阿蘭若比丘：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何窳墮，在阿蘭若處住不具水器，乃至不留餘食？」以無數方便呵責阿蘭若比丘已，告諸比丘：「自今已去，為阿蘭若比丘製法，應隨順，阿蘭若法比丘應如是隨順。若阿蘭若比丘入村乞食，清旦凈洗手至衣架已，一手舉衣，一手挽衣取，舒張抖擻看，
【現代漢語翻譯】 現代漢語譯本：一頭懷孕的母狗，看到食物卻不能吃，因為飢餓而導致流產。一位比丘（bhiksu，佛教出家男眾）稟告佛陀（Buddha，覺悟者），佛陀說：『在進食的時候，無論是人還是非人，都應該給予食物，哪怕只是一小團。我現在為乞食的比丘制定戒律，應當遵守，如果不遵守，應當依法懲處。』
當時，世尊（Bhagavan，佛陀的尊稱）在王舍城（Rajagrha）。當時，住在阿蘭若（aranya，寂靜處）的比丘們懈怠懶惰，什麼都不準備，沒有水器、洗腳的東西，也不留剩餘的食物。離他們住處不遠的地方，有一群盜賊經過，其中一個盜賊對其他盜賊說：『沙門釋子（sramana sakyaputra，釋迦牟尼佛的出家弟子）通常都有這樣的習慣，準備水器、洗腳的東西，也留下剩餘的食物，我們可以去他們那裡，如果能得到食物就一起吃掉。』當時，盜賊們到了那裡，問道：『你們有水嗎？』回答說：『沒有。』『有洗腳的東西嗎？』回答說：『沒有。』『有剩餘的食物嗎？』回答說：『沒有。』盜賊們說：『你們住在阿蘭若，卻不準備水器、洗腳的東西，也沒有剩餘的食物。』於是就毆打他們，幾乎致死。比丘們聽說了這件事，其中那些少欲知足、修頭陀行（dhuta，苦行）、樂於學習戒律、知慚愧的比丘，責備那些阿蘭若比丘說：『你們懈怠懶惰，怎麼能住在阿蘭若，而不準備水器，甚至不留下剩餘的食物呢？』當時，比丘們前往世尊處，頂禮佛足後退坐一旁，將這件事的緣由詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責那些阿蘭若比丘：『你們所做的事情是不對的，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能懈怠懶惰，住在阿蘭若，而不準備水器，甚至不留下剩餘的食物呢？』用無數種方法呵責了阿蘭若比丘后，告訴眾比丘：『從今以後，為阿蘭若比丘制定戒律，應當遵守，阿蘭若比丘應當這樣遵守。如果阿蘭若比丘進入村莊乞食，清晨洗凈雙手，走到衣架前，一手拿起衣服，一手拉起衣服，展開抖擻檢查，』
【English Translation】 English version: A pregnant dog, seeing food but unable to eat, miscarried due to hunger. A bhiksu (Buddhist monk) reported this to the Buddha (the Awakened One), and the Buddha said: 'When eating, whether it is a human or a non-human being, food should be given, even if it is only a small morsel. I am now establishing rules for begging bhiksus, which should be followed. If they are not followed, they should be dealt with according to the Dharma (the teachings of the Buddha).'
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was in Rajagrha (the city of kings). At that time, the bhiksus living in the aranya (secluded place) were lazy and unprepared, lacking water vessels, foot-washing items, and not leaving any leftover food. Not far from their dwelling, a group of thieves passed by. One of the thieves said to the others: 'The sramana sakyaputras (ascetics, sons of the Sakya clan, referring to the Buddha's monastic disciples) usually have this practice, preparing water vessels, foot-washing items, and leaving leftover food. We can go there, and if we get food, we will share it.' At that time, the thieves arrived and asked: 'Do you have water?' They replied: 'No.' 'Do you have foot-washing items?' They replied: 'No.' 'Do you have leftover food?' They replied: 'No.' The thieves said: 'You live in the aranya, but you do not prepare water vessels, foot-washing items, and you have no leftover food.' So they beat them, almost to death. The bhiksus heard about this, and those who were content with little, practiced dhuta (ascetic practices), were eager to learn the precepts, and were conscientious, rebuked those aranya bhiksus, saying: 'You are lazy and unprepared, how can you live in the aranya without preparing water vessels, and not even leaving leftover food?' At that time, the bhiksus went to the Bhagavan, prostrated at his feet, and sat to one side, reporting the details of this incident to the Bhagavan. The Bhagavan then gathered the bhiksu sangha (community of monks) because of this incident, and rebuked those aranya bhiksus: 'What you have done is wrong, it is not in accordance with proper conduct, not in accordance with the Dharma of a sramana, not in accordance with pure conduct, not in accordance with following the path, it is not something that should be done. How can you be lazy and unprepared, living in the aranya without preparing water vessels, and not even leaving leftover food?' After rebuking the aranya bhiksus in countless ways, he told the bhiksus: 'From now on, I will establish rules for the aranya bhiksus, which should be followed. The aranya bhiksus should follow them in this way. If an aranya bhiksu enters a village to beg for food, he should wash his hands clean in the morning, go to the clothes rack, pick up the robe with one hand, pull up the robe with the other hand, unfold it, shake it out, and check it,'
勿令有蛇蟲然後著腰帶，僧祇支、郁多羅僧舒張抖擻看，疊僧伽梨著頭上若肩上，凈洗缽著絡囊中，若手巾裹、若缽囊盛已，舉襯身衣洗足革屣氈被，取道路行革屣打露杖。彼應持戶鑰出房，還閉戶推看堅牢不？若不堅牢應更安扂。若堅牢，應推繩著內。四顧看，若無人見應藏舉戶鉤，若有人見不堅牢應持去、若更著堅牢處。在道行應常思惟善法，若見人應先問訊言：『善來。』若欲至聚落，小下道安缽置地，取僧伽黎舒張抖擻看然後著，若村邊有賣器處、若有屋若有作人，應脫道行革屣打露杖寄之。彼入村時，應看巷相、若空處相、市相、若門相、若糞聚相。入白衣家，應看第一門相乃至第七門相。」爾時阿蘭若比丘，至他舍內風吹衣墮肩，彼向女人正衣，佛言：「不應向女人正衣，應向壁。」彼阿蘭若比丘，右手捉缽左手捉杖時形露，佛言：「不應爾，應右手捉杖左手持缽。」彼阿蘭若比丘當道住，令男子女人避道，諸居士見皆共譏嫌：「沙門釋子！不知慚愧無有厭足，自言：『我知正法。』當在道住，令男子女人避道，如是何有正法？」諸比丘白佛，佛言：「阿蘭若比丘不應當道住。」世尊既言不應在道住，彼在屏處住，佛言：「不應爾，應在見處住。」彼阿蘭若比丘，他持食出便前迎取。諸居士見皆共譏嫌言
【現代漢語翻譯】 現代漢語譯本 不要讓蛇蟲進入，然後才繫上腰帶。舒展開僧祇支（samghati，一種僧侶的內衣）、郁多羅僧（uttarasanga，上衣），抖擻乾淨。將僧伽梨（samghati，大衣）疊好放在頭頂或肩上。乾淨地洗缽，放入絡囊中，或者用手巾包裹，或者用缽囊盛好。拿起襯身衣、洗腳的革屣（鞋子）、氈被，拿取道路上行走的革屣和打露的杖。他應該拿著房門鑰匙走出房間，然後關上門，推一下看看是否堅固？如果不堅固，應該再安上門閂。如果堅固，應該把繩子推到裡面。四處看看，如果沒有人看見，應該藏起門鉤。如果有人看見不堅固，應該拿走，或者安在更堅固的地方。在路上行走時，應該常常思惟善法。如果看見人，應該先問訊說：『善來（歡迎）。』如果想要到聚落，稍微離開道路，把缽安放在地上，拿起僧伽黎舒展開抖擻乾淨，然後穿上。如果村邊有賣器物的地方，或者有房屋，或者有工作的人，應該脫下道路上行走的革屣，把打露的杖寄放在那裡。他進入村莊時，應該觀察巷子的形狀、空曠地方的形狀、市場的形狀、門的形狀、糞堆的形狀。進入白衣（在家居士）家，應該觀察第一道門的形狀，乃至第七道門的形狀。』 當時，一位阿蘭若比丘（aranyaka bhiksu，住在寂靜處的比丘）到別人家裡，風吹落了他的衣服，露出肩膀。他向女人整理衣服，佛說：『不應該向女人整理衣服，應該向著墻壁。』那位阿蘭若比丘，右手拿著缽，左手拿著杖，身體露出來了，佛說：『不應該這樣，應該右手拿著杖，左手拿著缽。』那位阿蘭若比丘站在路中間，讓男子女人避開道路。各位居士看見了，都一起譏笑嫌棄：『沙門釋子（sramana sakyaputra，釋迦牟尼的弟子）！不知羞愧，沒有厭足，自己說：『我知道正法。』卻站在路中間，讓男子女人避開道路，這樣怎麼會有正法？』各位比丘稟告佛，佛說：『阿蘭若比丘不應該站在路中間。』世尊既然說了不應該站在路中間，他就站在隱蔽的地方，佛說：『不應該這樣，應該站在能被看見的地方。』那位阿蘭若比丘，別人拿著食物出來，他就上前去迎接拿取。各位居士看見了，都一起譏笑嫌棄說
【English Translation】 English version Do not allow snakes or insects to enter before fastening the belt. Unfold the samghati (a type of inner garment for monks), the uttarasanga (upper robe), and shake them out. Fold the sanghati (outer robe) and place it on the head or shoulder. Clean the bowl thoroughly and place it in a carrying bag, or wrap it in a towel, or store it in a bowl bag. Pick up the undergarment, the leather sandals for washing feet, and the felt blanket. Take the leather sandals for walking on the road and the dew-beating staff. He should take the door key, leave the room, close the door, and push it to see if it is secure. If it is not secure, he should add a bolt. If it is secure, he should push the rope inside. Look around, and if no one sees, he should hide the door hook. If someone sees it is not secure, he should take it away or place it in a more secure place. While walking on the road, he should constantly contemplate good Dharma. If he sees someone, he should first greet them, saying, 'Welcome.' If he wants to go to a village, he should slightly leave the road, place the bowl on the ground, pick up the sanghati, unfold it, shake it out, and then put it on. If there is a place selling utensils near the village, or if there is a house, or if there are people working, he should take off the leather sandals for walking on the road and leave the dew-beating staff there. When he enters the village, he should observe the shape of the alleys, the shape of the open spaces, the shape of the market, the shape of the doors, and the shape of the dung heaps. When entering the house of a layman, he should observe the shape of the first door, up to the shape of the seventh door.' At that time, an aranyaka bhiksu (a monk living in a quiet place) went to someone's house, and the wind blew his robe off his shoulder. He adjusted his robe towards a woman. The Buddha said, 'One should not adjust one's robe towards a woman; one should face the wall.' That aranyaka bhiksu was holding the bowl in his right hand and the staff in his left hand, and his body was exposed. The Buddha said, 'One should not do that; one should hold the staff in the right hand and the bowl in the left hand.' That aranyaka bhiksu stood in the middle of the road, causing men and women to avoid the road. The laypeople saw this and all ridiculed and disliked it, saying, 'Sramana sakyaputra (disciples of Sakyamuni)! They are shameless and insatiable, saying, 'I know the true Dharma.' Yet they stand in the middle of the road, causing men and women to avoid the road. How can there be true Dharma in this?' The bhiksus reported this to the Buddha. The Buddha said, 'An aranyaka bhiksu should not stand in the middle of the road.' Since the World Honored One said that one should not stand in the middle of the road, he stood in a hidden place. The Buddha said, 'One should not do that; one should stand in a visible place.' That aranyaka bhiksu went forward to meet and take the food that others were bringing out. The laypeople saw this and all ridiculed and disliked it, saying
：「沙門釋子不知慚愧無有厭足，自言：『我知正法。』如是何有正法？急前取食如似谷貴。」諸比丘白佛，佛言：「阿蘭若比丘不應前取食。」若是女人、若妊娠、若抱兒、若天雨、若兩手捉物、若地泥水喚比丘，比丘疑不敢前。佛言：「若喚應往。」阿蘭若比丘，得飯、若干飯、麨、魚、肉，並著一處，余比丘見惡之，佛言：「不應爾雜一處。若是一缽，應以物隔，若樹葉皮、若鍵镃、若次缽、若小缽麨應手巾裹。」
彼阿蘭若比丘往大家乞食，諸居士見皆共譏嫌：「沙門釋子！不知慚愧無有厭足，自言：『我知正法。』乃選大家乞食如似谷貴，如是何有正法？」諸比丘白佛，佛言：「不應選大家乞食，若次第乞不得應選。」
彼阿蘭若比丘強乞食要得乃去。時諸居士見皆共譏嫌：「沙門釋子不知慚愧無有厭足，自言：『我知正法。』強從人乞要得乃去如似谷貴，如是何有正法？」諸比丘白佛，佛言：「不應爾，若知當得應待。」彼得食時作如是念：「此為賊、此自食。」「出時當看第一門相乃至糞聚相。若出村，還取行道革屣打露杖，小下道安缽置地，疊僧伽梨著肩上若頭上，行時當常思惟善法，若見人應先問訊：『善來。』彼阿蘭若比丘常所食處，應往凈掃灑具水洗器殘食器。復應具床座洗腳石
【現代漢語翻譯】 現代漢語譯本： 那些沙門釋子（Śrāmaṇa，佛教出家眾；釋子，釋迦牟尼佛的弟子）不知慚愧，永不滿足，還自稱：『我懂得真正的佛法。』像這樣怎麼會有真正的佛法呢？他們急著上前搶食物，好像穀物很稀貴一樣。」眾比丘稟告佛陀，佛陀說：「在阿蘭若（āraṇya，寂靜處）修行的比丘不應該搶先取食。」如果遇到婦女、孕婦、抱著嬰兒的人、下雨天、兩手拿著東西的人，或者地上有泥水，他們呼喚比丘，比丘心生疑惑不敢上前。佛陀說：「如果他們呼喚，應該前去。」阿蘭若比丘得到米飯、多種米飯、炒麵、魚、肉，全部放在一起，其他比丘見了覺得不好，佛陀說：「不應該這樣混雜在一起。如果是同一個缽，應該用東西隔開，比如樹葉、樹皮、鍵镃（jiànzī，瓦片），或者用另一個缽，如果是少量炒麵，應該用手巾包起來。」
那些阿蘭若比丘去富人家乞食，居士們見了都一起譏諷嫌棄：「這些沙門釋子！不知慚愧，永不滿足，還自稱：『我懂得真正的佛法。』竟然挑選富人家乞食，好像穀物很稀貴一樣，像這樣怎麼會有真正的佛法呢？」眾比丘稟告佛陀，佛陀說：「不應該挑選富人家乞食，如果按順序乞食，就不應該挑選。」
那些阿蘭若比丘強行乞食，一定要得到才肯離開。當時，居士們見了都一起譏諷嫌棄：「這些沙門釋子不知慚愧，永不滿足，還自稱：『我懂得真正的佛法。』強行向人乞討，一定要得到才肯離開，好像穀物很稀貴一樣，像這樣怎麼會有真正的佛法呢？」眾比丘稟告佛陀，佛陀說：「不應該這樣，如果知道能夠得到，就應該等待。」他們得到食物的時候，應該這樣想：『這些是給盜賊的，這些是自己吃的。』「出去的時候，應該觀察第一個門的樣子，甚至糞堆的樣子。如果離開村莊，要拿回行道的革屣（géxǐ，鞋子）和打露水的杖，稍微離開道路，把缽放在地上，把僧伽梨（saṃghāṭī，大衣）疊好放在肩膀上或頭上，行走時應該經常思惟善法，如果見到人，應該先問訊：『歡迎。』那些阿蘭若比丘經常吃飯的地方，應該去清掃乾淨，灑水，準備好洗滌器皿的用水，以及殘羹剩飯的器皿。還要準備好床座和洗腳石。」
【English Translation】 English version: The Śrāmaṇa (Buddhist renunciates) disciples of Śākya (釋迦, referring to the Buddha) are shameless and never satisfied, yet they proclaim: 'I know the true Dharma (正法, the teachings of the Buddha).' How can there be true Dharma in such a state? They rush forward to take food as if grain were scarce.' The Bhikṣus (比丘, monks) reported this to the Buddha. The Buddha said, 'The Bhikṣu practicing in the āraṇya (阿蘭若, a quiet place for practice) should not rush forward to take food.' If there is a woman, a pregnant woman, someone holding a child, if it is raining, if someone is holding something in both hands, or if the ground is muddy, and they call to the Bhikṣu, the Bhikṣu may hesitate to approach. The Buddha said, 'If they call, you should go.' If the āraṇya Bhikṣu receives rice, various kinds of rice, parched flour, fish, or meat, and puts it all in one place, other Bhikṣus may find it objectionable. The Buddha said, 'It should not be mixed together like that. If it is in one bowl, it should be separated with something, such as a leaf, bark, a potsherd (鍵镃), or another bowl. If it is a small amount of parched flour, it should be wrapped in a hand towel.'
Those āraṇya Bhikṣus go to wealthy families to beg for food, and the laypeople, seeing them, all criticize and despise them: 'These Śrāmaṇa disciples of Śākya are shameless and never satisfied, yet they proclaim: 'I know the true Dharma.' They even choose wealthy families to beg from, as if grain were scarce. How can there be true Dharma in such a state?' The Bhikṣus reported this to the Buddha. The Buddha said, 'You should not choose wealthy families to beg from. If you are begging in order, you should not choose.'
Those āraṇya Bhikṣus forcefully beg for food, insisting on getting it before leaving. At that time, the laypeople, seeing them, all criticize and despise them: 'These Śrāmaṇa disciples of Śākya are shameless and never satisfied, yet they proclaim: 'I know the true Dharma.' They forcefully beg from people, insisting on getting it before leaving, as if grain were scarce. How can there be true Dharma in such a state?' The Bhikṣus reported this to the Buddha. The Buddha said, 'You should not do that. If you know you will receive something, you should wait.' When they receive food, they should think like this: 'This is for thieves, this is for myself.' 'When leaving, you should observe the appearance of the first gate, even the appearance of the dung heap. If leaving the village, take back the leather shoes (革屣) for walking and the staff for striking dew, move slightly off the road, place the bowl on the ground, fold the saṃghāṭī (僧伽梨, outer robe) and place it on the shoulder or head. When walking, you should constantly contemplate good Dharma. If you see someone, you should first greet them: 'Welcome.' The place where those āraṇya Bhikṣus regularly eat should be cleaned, sprinkled with water, and the water for washing utensils and leftover food should be prepared. Bedding and a foot-washing stone should also be prepared.'
水器拭腳巾。
「若見有餘阿蘭若來，應起遠迎逆為取缽，著缽床缽支頭上。取衣舒張看，勿令有膩塵坌泥污鳥糞污。若有如是污，應拭便拭、應揉便揉、應抖擻便抖擻、若浣，浣已應絞去水曬著繩床若木床上。彼應與阿蘭若比丘坐，與水器與水，與洗足石拭腳巾，持革屣安左邊，看勿令泥污水漬，若有泥污應移。彼為蘭阿若比丘洗足已，應持水器洗足石諸物還複本處。彼應澡豆凈洗手已，凈潔別留殘食，若有賊來應與。授水與彼阿蘭若比丘，次授食與彼。食時應看供給所須，若有酪漿、清酪漿、若苦酒、若鹽、若菜應與。若熱應扇，須水應與。若日時欲過應俱食。阿蘭若比丘食已，應為取缽與洗手，自食已若有餘食，應與人若非人，若著無草地無蟲水中。洗盛殘食器，床座洗足石水器諸物複本處，應掃除食處。」彼以食缽除糞，余比丘見皆惡之，佛言：「不應以缽除糞，應用澡盤若掃帚。缽應凈潔持。若有賊來應語：『此是水、是洗足物、此是食，為汝等故別留凈潔，若欲食便食。』」
時賊問阿蘭若：「今夜是何時？」彼比丘不能答，慚愧。諸比丘白佛，佛言：「阿蘭若比丘應善知夜時節。」時賊問阿蘭若言：「此是何方？」阿蘭若比丘不知答，慚愧。諸比丘白佛，佛言：「阿蘭若比丘應善知方相。
【現代漢語翻譯】 現代漢語譯本 水器、拭腳巾。
『如果看到有其他的阿蘭若（Aranya，指遠離村落的修行場所）比丘前來，應該起身遠遠地迎接，為他取缽，將缽放在缽床或缽支頭上。取他的衣服舒展開來檢視，不要讓它沾染油膩、灰塵、泥土或鳥糞。如果衣服有這些污垢，應該擦拭的就擦拭，應該揉搓的就揉搓，應該抖擻的就抖擻，如果需要洗滌，洗滌后應該擰乾水分，晾曬在繩床或木床上。應該讓阿蘭若比丘坐下，給他提供水器和水，以及洗腳石和拭腳巾，把革屣（皮鞋）安放在左邊，注意不要讓泥水沾染，如果有泥污應該移開。為阿蘭若比丘洗完腳后，應該把水器、洗腳石等物品放回原處。自己用澡豆（一種清潔用品）洗凈雙手后，乾淨地另外留出剩餘的食物，如果有盜賊前來，就給他們。遞水給阿蘭若比丘，然後遞食物給他。吃飯時應該注意提供他所需要的，如果有酪漿、清酪漿、苦酒、鹽或蔬菜，應該給他。如果天氣熱，應該為他扇風，需要水就給他水。如果時間快到中午，應該一起吃飯。阿蘭若比丘吃完飯後，應該為他取缽並給他洗手，自己吃完后如果還有剩餘的食物，應該給其他人或非人（指鬼神等），或者放在沒有草的地上或沒有蟲的水中。清洗盛放剩餘食物的器皿，將床座、洗腳石、水器等物品放回原處，應該打掃吃飯的地方。』 有比丘用食缽清除糞便，其他比丘看到后都感到厭惡，佛說：『不應該用缽清除糞便，應該用澡盤或掃帚。缽應該保持乾淨。如果有盜賊前來，應該告訴他們：『這是水、這是洗腳的東西、這是食物，爲了你們的緣故特別留下的乾淨食物，如果想吃就吃吧。』』
當時有盜賊問阿蘭若比丘：『今晚是什麼時辰？』那位比丘無法回答，感到慚愧。眾比丘稟告佛陀，佛陀說：『阿蘭若比丘應該熟悉夜晚的時節。』 當時有盜賊問阿蘭若比丘說：『這是什麼方向？』阿蘭若比丘不知道如何回答，感到慚愧。眾比丘稟告佛陀，佛陀說：『阿蘭若比丘應該熟悉方向。』
【English Translation】 English version Water vessel, foot-wiping cloth.
'If you see another Aranya (Aranya, meaning a place of practice away from villages) Bhikkhu coming, you should rise and go out to meet him from afar, take his bowl, and place the bowl on a bowl stand or bowl support. Take his robe, unfold it and check it, making sure there is no grease, dust, dirt, mud, or bird droppings. If there are such stains, wipe them off if they need wiping, rub them if they need rubbing, shake them if they need shaking, and if they need washing, wash them, wring out the water, and dry them on a rope bed or wooden bed. He should offer the Aranya Bhikkhu a seat, provide him with a water vessel and water, a foot-washing stone, and a foot-wiping cloth. Place the leather sandals on the left side, being careful not to let mud or water stain them, and if there is mud, move them away. After washing the Aranya Bhikkhu's feet, he should return the water vessel, foot-washing stone, and other items to their original places. After washing his hands with soap beans (a type of cleaning product), he should cleanly set aside the remaining food, and if thieves come, give it to them. Offer water to the Aranya Bhikkhu, and then offer him food. While he is eating, he should pay attention to providing what he needs, and if there is yogurt, clear yogurt, bitter wine, salt, or vegetables, he should give it to him. If it is hot, he should fan him, and if he needs water, he should give him water. If the time is approaching noon, they should eat together. After the Aranya Bhikkhu has finished eating, he should take his bowl and wash his hands for him. If there is any food left after he has eaten, he should give it to other people or non-humans (referring to ghosts and spirits), or place it on grassless ground or in water without insects. Wash the utensils used to hold the remaining food, return the bed, seat, foot-washing stone, water vessel, and other items to their original places, and he should clean the eating area.' Some Bhikkhus used their food bowls to remove feces, and other Bhikkhus were disgusted when they saw it. The Buddha said, 'You should not use a bowl to remove feces, you should use a washbasin or a broom. The bowl should be kept clean. If thieves come, you should tell them, 『This is water, these are things for washing feet, this is food, clean food specially set aside for your sake, eat it if you want to eat it.』'
At that time, thieves asked an Aranya Bhikkhu, 'What time is it tonight?' That Bhikkhu could not answer and felt ashamed. The Bhikkhus reported this to the Buddha, and the Buddha said, 'Aranya Bhikkhus should be familiar with the times of the night.' At that time, thieves asked an Aranya Bhikkhu, 'What direction is this?' The Aranya Bhikkhu did not know how to answer and felt ashamed. The Bhikkhus reported this to the Buddha, and the Buddha said, 'Aranya Bhikkhus should be familiar with directions.'
」賊問比丘：「今日是何星？」阿蘭若比丘不能答，諸比丘白佛，佛言：「阿蘭若比丘應善知星。」彼阿蘭若比丘敷好臥具安眠，時諸比丘白佛，佛言：「阿蘭若比丘不應爾，應初夜后夜警心思惟。今為阿蘭若比丘制阿蘭若法，阿蘭若比丘應如法隨順。若不隨順應如法治。」
爾時世尊在舍衛國。時有居士請眾僧明日食，即于其夜辦具種種多美飲食，清旦往白時到。時諸比丘受請食時錯亂，或有已坐者、有方坐者，或有已與食者、有方與食者，或有已食者、有方食者，或有已去者、有方欲去者，或有已出者、有方欲出者，而彼檀越不知誰已食？誰未食？時諸居士皆共瞋嫌：「沙門釋子不知慚愧無有厭足。自言：『我知正法。』受檀越請錯亂去，或有已坐者、方坐者，或有已與食者、有方與食者，乃至或有已出者、有方欲出者。如是何有正法？令我等不知已與誰？未與誰？誰已食？誰未食？」時諸比丘聞，有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責彼受請比丘言：「云何受檀越請錯亂去，或有已坐者方坐者乃至方欲出者，令檀越不知已與誰？未與誰？誰已食？誰未食？」時諸比丘往世尊所，頭面禮足在一面坐，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼受請比丘：「云何受檀越請錯亂去，或有已
【現代漢語翻譯】 現代漢語譯本： 盜賊問一位比丘：『今天是什麼星宿？』住在寂靜處的比丘無法回答。眾比丘稟告佛陀，佛陀說：『住在寂靜處的比丘應該好好了解星宿。』那位住在寂靜處的比丘鋪設好臥具安睡。眾比丘稟告佛陀，佛陀說：『住在寂靜處的比丘不應該這樣，應該在初夜和后夜保持警醒，用心思考。現在為住在寂靜處的比丘制定住在寂靜處的規法，住在寂靜處的比丘應該如法遵從。如果不遵從，應該依法懲治。』
當時，世尊在舍衛國（Śrāvastī）。當時，有位居士邀請眾僧明天來應供，就在當晚準備了各種豐盛美味的飲食，清晨前去稟告齋飯時間已到。當時，眾比丘接受邀請赴齋時秩序混亂，有的已經坐下，有的正要坐下；有的已經開始分發食物，有的正要開始分發食物；有的已經吃完，有的正要開始吃；有的已經離開，有的正要離開；有的已經出去，有的正要出去。那位施主不知道誰已經吃過，誰還沒吃過。當時，各位居士都一起抱怨：『這些沙門釋子（Śākyaputra）不知羞愧，貪得無厭。自己說：『我知道正法。』接受施主的邀請卻亂成一團，有的已經坐下，有的正要坐下，有的已經開始分發食物，有的正要開始分發食物，乃至有的已經出去，有的正要出去。這樣怎麼會有正法呢？讓我們都不知道已經給誰供養了，還沒給誰供養？誰已經吃了，誰還沒吃？』眾比丘聽到了這些話，其中那些少欲知足、修頭陀行（dhūta）、樂於學習戒律、知慚愧的比丘，責備那些接受邀請的比丘說：『為什麼接受施主的邀請卻亂成一團，有的已經坐下，有的正要坐下，乃至有的正要出去，讓施主不知道已經給誰供養了，還沒給誰供養？誰已經吃了，誰還沒吃？』眾比丘前往世尊處，頂禮佛足后在一旁坐下，將此事原原本本地稟告了世尊。世尊當時因為這件事召集比丘僧眾，呵斥那些接受邀請的比丘說：『為什麼接受施主的邀請卻亂成一團，有的已
【English Translation】 English version: A thief asked a Bhikṣu (monk): 'What is the star today?' The Araṇya (forest dwelling) Bhikṣu could not answer. The Bhikṣus reported this to the Buddha. The Buddha said: 'The Araṇya Bhikṣu should be well-versed in the stars.' That Araṇya Bhikṣu spread out a good bedding and slept soundly. The Bhikṣus reported this to the Buddha. The Buddha said: 'The Araṇya Bhikṣu should not do this; he should be vigilant and mindful in the first and last watches of the night. Now, I establish the Araṇya rules for the Araṇya Bhikṣu. The Araṇya Bhikṣu should follow them accordingly. If he does not follow them, he should be disciplined according to the Dharma.'
At that time, the World-Honored One (Bhagavān) was in Śrāvastī (舍衛國). At that time, a householder invited the Sangha (community of monks) for a meal the next day. That very night, he prepared various kinds of delicious food and, in the early morning, went to inform them that the time had arrived. At that time, the Bhikṣus, when accepting the invitation to the meal, were in disarray. Some had already sat down, some were about to sit down; some had already been given food, some were about to be given food; some had already eaten, some were about to eat; some had already left, some were about to leave; some had already gone out, some were about to go out. That donor did not know who had already eaten and who had not. At that time, all the householders together were displeased and complained: 'These Śākyaputras (釋子, sons of the Śākya clan) are shameless and insatiable. They say: 'I know the True Dharma.' Yet, when accepting the donor's invitation, they go in disarray. Some have already sat down, some are about to sit down; some have already been given food, some are about to be given food, and so on, until some have already gone out, some are about to go out. How can there be True Dharma in this? We do not know who we have already given to and who we have not given to? Who has already eaten and who has not?' When the Bhikṣus heard this, those who were of few desires, content, practicing dhūta (頭陀, ascetic practices), delighting in learning the precepts, and knowing shame, rebuked those Bhikṣus who had accepted the invitation, saying: 'Why did you go in disarray when accepting the donor's invitation, some having already sat down, some about to sit down, and so on, until some about to go out, causing the donor not to know who he has already given to and who he has not given to? Who has already eaten and who has not?' The Bhikṣus went to the World-Honored One, bowed their heads to his feet, sat on one side, and reported this matter to the World-Honored One in detail. The World-Honored One, at that time, gathered the Bhikṣu Sangha because of this matter and rebuked those Bhikṣus who had accepted the invitation: 'Why did you go in disarray when accepting the donor's invitation, some having already'
坐者有方坐者乃至方欲出者，令檀越不知已與誰？未與誰？誰已食？誰未食耶？」以無數方便呵責已，告諸比丘：「自今已去，為諸比丘制食上法，諸比丘應隨順食上法，應如是隨順。若比丘欲往受請，應往眾僧常小食處、大食處、可見處住。若檀越來白時到，上座應在前如象行而去。若上座往大小便處應待。」彼下座在前行、並語並行或前或后、或反抄衣、或纏頸、或裹頭、或通肩披衣、或著革屣，佛言：「不應爾。應偏露右肩、脫革屣在後行。」若有為佛事、法事、僧事、有病比丘事，佛言：「應白上座在前去。」彼有命難梵行難，畏慎不敢不問而去，佛言：「若有如是難事，若問若不問聽去。」彼往食處錯亂聚住，佛言：「不應爾。應隨次座，上座坐已，應看中座、下座，勿令不如法坐不善覆身；若有不如法坐不善覆身者，應彈指令覺、若遣人語，令知好如法坐。中座坐已，應看上座、下座，勿令不如法坐不善覆身；若有不如法坐不善覆身，應彈指令覺、若遣人語，令知好如法坐。下座坐已亦如是。」
時有比丘，至食上無缽食，比坐應借缽。有比丘，不洗缽至食上，蛇在缽中吐，比丘用食已得病，佛言：「不應不洗缽便持往食上，應凈洗已用食。」
時六群比丘，貪受恭敬故，在後往食上，令諸
【現代漢語翻譯】 現代漢語譯本： 『如果禪坐者有既定的座位，乃至想要離開座位的人，要讓施主不知道已經供養了誰？還沒供養誰？誰已經吃過？誰還沒吃過嗎？』佛陀用無數的方法呵斥之後，告訴眾比丘：『從今以後，為眾比丘制定用齋的規矩，眾比丘應當遵守用齋的規矩，應當這樣遵守。如果比丘想要去應邀赴齋，應當去僧團常去的小食處、大食處、顯眼的地方居住。如果施主來告知時間到了，上座應當在前面像象王一樣行走而去。如果上座去大小便的地方，下座應當等待。』那些下座在前面行走、或者並排說話行走、或者時前時後、或者反抄著袈裟、或者纏繞著脖子、或者包裹著頭、或者袒露雙肩披著袈裟、或者穿著皮鞋，佛說：『不應該這樣。應當袒露右肩、脫掉鞋子在後面行走。』如果有爲了佛事（Buddha-karya，與佛陀相關的事務）、法事（Dharma-karya，與佛法相關的事務）、僧事（Sangha-karya，與僧團相關的事務）、有病比丘的事情，佛說：『應當稟告上座在前面去。』他們有性命之憂或者害怕破戒，畏懼謹慎不敢不問就去，佛說：『如果有這樣的緊急情況，無論稟告與否，允許前往。』他們去用餐的地方雜亂地聚集居住，佛說：『不應該這樣。應當按照座位次序，上座坐下後，應當照看中座、下座，不要讓他們不如法地坐著，沒有好好地遮蓋身體；如果有不如法地坐著，沒有好好地遮蓋身體的人，應當彈指提醒讓他們覺悟、或者派人告訴他們，讓他們知道好好地如法坐好。中座坐下後，應當照看上座、下座，不要讓他們不如法地坐著，沒有好好地遮蓋身體；如果有不如法地坐著，沒有好好地遮蓋身體，應當彈指提醒讓他們覺悟、或者派人告訴他們，讓他們知道好好地如法坐好。下座坐下後也應當這樣做。』 當時有比丘，到了用餐的地方沒有缽食用，鄰座應當借缽給他。有比丘，不洗缽就到用餐的地方，蛇在缽中吐了東西，比丘用這個缽吃了東西后得了病，佛說：『不應該不洗缽就拿著去用餐，應當洗乾淨了再用它來吃飯。』 當時六群比丘，貪圖接受恭敬的緣故，在後面去用餐，讓那些...
【English Translation】 English version: 'If those who are seated have designated seats, and even those who wish to leave their seats, should the almsgiver not know who has been offered to? Who has not yet been offered to? Who has already eaten? Who has not yet eaten?' After rebuking them with countless methods, the Buddha told the Bhikshus (monks): 'From now on, I will establish rules for the Bhikshus regarding meals. The Bhikshus should follow these rules, and should follow them in this way. If a Bhikshu wishes to go to a meal invitation, he should reside in a place where the Sangha (monastic community) regularly takes small meals, large meals, or a visible place. If the almsgiver comes to announce that the time has arrived, the senior monk should lead the way like an elephant king. If the senior monk goes to relieve himself, the junior monks should wait.' Those junior monks walk in front, or walk side-by-side talking, or sometimes in front, sometimes behind, or with their robes tucked up in the back, or wrapped around their necks, or covering their heads, or with their robes draped over both shoulders, or wearing leather sandals. The Buddha said: 'This should not be done. One should expose the right shoulder, take off one's sandals, and walk behind.' If there is a matter concerning the Buddha-karya (Buddha's affairs), Dharma-karya (Dharma's affairs), Sangha-karya (Sangha's affairs), or a sick Bhikshu, the Buddha said: 'One should inform the senior monk and go ahead.' They fear for their lives or fear breaking the precepts, and are afraid to go without asking. The Buddha said: 'If there is such an emergency, whether one asks or not, one is allowed to go.' They gather and reside in a disorderly manner at the meal place. The Buddha said: 'This should not be done. One should follow the order of seating. After the senior monk is seated, he should look after the middle and junior monks, ensuring that they are not seated improperly or not covering themselves well. If there are those who are seated improperly or not covering themselves well, one should snap one's fingers to awaken them, or send someone to tell them to sit properly. After the middle monk is seated, he should look after the senior and junior monks, ensuring that they are not seated improperly or not covering themselves well. If there are those who are seated improperly or not covering themselves well, one should snap one's fingers to awaken them, or send someone to tell them to sit properly. The junior monk should do the same after being seated.' At that time, there was a Bhikshu who did not have a bowl at the meal. The monk sitting next to him should lend him a bowl. There was a Bhikshu who went to the meal without washing his bowl. A snake spat something into the bowl, and the Bhikshu became ill after eating from it. The Buddha said: 'One should not take an unwashed bowl to the meal. One should wash it clean before using it to eat.' At that time, the group of six Bhikshus, greedy for receiving respect, went to the meal last, causing those...
比丘見我等當起。諸比丘白佛，佛言：「不應貪利恭敬故，在後往食上，令諸比丘起。若未來者，聽比坐開坐處。若檀越與上座果，應問言：『果凈不？』若言：『未凈。』上座應語令凈。若已凈，問言：『為誰送來？』若為上座送來，得隨意取。若言：『為僧。』應語令傳使遍。若檀越與上座種種羹，應問言：『為誰送來？』若言：『為上座。』隨意取。若言：『為僧。』應語令傳使遍。」
時有比丘不得食，「聽比坐為索。若無比坐，應自減半與。」
時諸比丘得食便食，諸居士見皆共譏嫌言：「沙門釋子不知慚愧無有厭足。自言：『我知正法。』得食便，食如似谷貴飢餓時，如是何有正法？」白佛，佛言：「不應爾，應唱言等得然後食。」
時六群比丘眶肘食妨礙比坐，諸比丘白佛，佛言：「不應眶肘食，應斂肘食。」
六群比丘，食時大咳唾，迸唾墮比坐上。余比丘惡之，白佛，佛言：「不應爾，應徐徐棄唾。」彼食時若余果、若菜根狼藉污地白佛，佛言：「不應爾。所食可棄之物，應聚著腳邊，去時持去棄之。」彼處處棄洗缽水令地污泥，佛言：「不應爾。以澡盤承棄外。」
爾時眾多比丘，與六群比丘在白衣家內共機上坐食。有一六群比丘便起，不語比坐知，機傾倒地，
【現代漢語翻譯】 現代漢語譯本： 『比丘看見我們應當起身。』眾比丘稟告佛陀，佛陀說：『不應該因為貪圖利養和恭敬，在後來到齋食處，而使其他比丘起身。如果後來者，允許並排坐下，空出座位。如果施主供養上座水果，應該詢問說：『這水果是清凈的嗎？』如果說：『未清凈。』上座應該告訴他們使其清凈。如果已經清凈，詢問說：『為誰送來的？』如果是為上座送來的，可以隨意取用。如果說：『為僧眾。』應該告訴他們傳遍僧眾。如果施主供養上座各種羹湯，應該詢問說：『為誰送來的？』如果說：『為上座。』隨意取用。如果說：『為僧眾。』應該告訴他們傳遍僧眾。』
當時有比丘沒有得到食物，『允許並排坐著的人為他索取。如果沒有並排坐著的人，應該自己減少一半給他。』
當時眾比丘得到食物就吃，眾居士看見都一起譏諷嫌棄說：『沙門釋子不知羞愧，沒有厭足。自己說：『我知道正法。』得到食物就吃，好像穀物昂貴飢餓的時候一樣，這樣哪裡有正法？』稟告佛陀，佛陀說：『不應該這樣，應該唱誦說等量得到食物然後才吃。』
當時六群比丘用胳膊肘吃飯，妨礙了旁邊坐著的人，眾比丘稟告佛陀，佛陀說：『不應該用胳膊肘吃飯，應該收斂胳膊肘吃飯。』
六群比丘，吃飯時大聲咳嗽吐痰，把痰吐到旁邊坐著的人身上。其他比丘厭惡他們，稟告佛陀，佛陀說：『不應該這樣，應該慢慢地吐痰。』他們吃飯時如果剩下果核、菜根等東西，狼藉地污染地面，稟告佛陀，佛陀說：『不應該這樣。所吃剩下的可以丟棄的東西，應該聚攏在腳邊，離開時拿著丟棄掉。』他們到處丟棄洗缽的水，使地面污泥遍地，佛陀說：『不應該這樣。用澡盤接著丟棄到外面。』
當時眾多比丘，與六群比丘在在家居士家中一起在桌子上坐著吃飯。有一個六群比丘就起身，不告訴旁邊坐著的人，桌子傾倒在地。
【English Translation】 English version: 『When the Bhikshus see us, they should rise.』 The Bhikshus reported this to the Buddha. The Buddha said, 『One should not, out of greed for gain and respect, arrive late at the meal and cause the other Bhikshus to rise. If there are latecomers, they are allowed to sit side by side, making space. If the donors offer fruit to the senior Bhikshu (Upajjhaya), one should ask, 『Is this fruit pure (凈)?』 If they say, 『It is not pure,』 the senior Bhikshu should tell them to purify it. If it is already pure, ask, 『For whom was it sent?』 If it was sent for the senior Bhikshu, he may take it as he pleases. If they say, 『For the Sangha (僧).』 one should tell them to distribute it to the entire Sangha. If the donors offer various soups to the senior Bhikshu, one should ask, 『For whom was it sent?』 If they say, 『For the senior Bhikshu,』 take it as he pleases. If they say, 『For the Sangha,』 one should tell them to distribute it to the entire Sangha.』
At that time, there were Bhikshus who did not receive food. 『Those sitting side by side are allowed to ask for it for him. If there is no one sitting side by side, one should give half of his own portion to him.』
At that time, the Bhikshus would eat as soon as they received food. The laypeople saw this and all criticized and disliked it, saying, 『The Shramana (沙門) Sakyaputtas (釋子) do not know shame and are never satisfied. They say, 『I know the true Dharma (正法).』 They eat as soon as they receive food, as if it were a time of expensive grain and famine. How can there be true Dharma in this?』 They reported this to the Buddha. The Buddha said, 『It should not be so. One should chant, saying that everyone has received an equal portion, and then eat.』
At that time, the group of six Bhikshus (六群比丘) ate with their elbows, obstructing those sitting next to them. The Bhikshus reported this to the Buddha. The Buddha said, 『One should not eat with one's elbows; one should eat with one's elbows drawn in.』
The group of six Bhikshus, when eating, would cough and spit loudly, and the spit would fall on those sitting next to them. The other Bhikshus disliked them and reported this to the Buddha. The Buddha said, 『It should not be so; one should spit slowly.』 If they left fruit pits or vegetable roots scattered on the ground, defiling it, they reported this to the Buddha. The Buddha said, 『It should not be so. What is left over from eating that can be discarded should be gathered at one's feet, and taken away to be discarded when leaving.』 They discarded the water used to wash their bowls everywhere, causing the ground to be muddy. The Buddha said, 『It should not be so. Use a washbasin to catch the water and discard it outside.』
At that time, many Bhikshus were sitting and eating at a table in the house of a layperson with the group of six Bhikshus. One of the group of six Bhikshus got up without informing those sitting next to him, and the table overturned and fell to the ground.
餘人皆墮形露。諸比丘白佛，佛言：「不應爾，應語令知好坐。」
時有比丘，食已默然而去，彼檀越不知食好不好？食為足不足？諸居士皆譏嫌：「諸外道人皆稱歎佈施讚美檀越，而沙門釋子食已默然而去，令我等不知食好不好？足不足？」諸比丘白佛，佛言：「不應食已默然而去，應為檀越說達嚫，乃至為說一偈。
「若為利故施， 此利必當得； 若為樂故施， 后必得快樂。」
世尊既言：「應說達嚫。」時人人皆說，遂便鬧亂，佛言：「不應人人亂說，應令上座說。若上座不能說，應語能者說。若上座不語，突吉羅。若上座語而不說者，亦突吉羅。」彼說達嚫時，餘者皆去彼安坐、或在靜處坐、或在覆處坐、或共女人在無有知男子處說法，過五六語媟嬻。時人皆嫌責，語諸比丘，白佛，佛言：「達嚫時余比丘不應去，應留上座，四人相待，餘者聽去。若為佛法僧事、若病比丘事，應白令知然後去。若語余比丘去，若檀越欲聞說佈施，應稱歎佈施。若欲聞說檀越法，應為讚歎檀越法。若欲聞說天，應為讚歎天。若欲聞說過去父祖，應為讚歎過去父祖、應為檀越讚歎佈施、讚歎檀越、讚歎佛法僧。為諸比丘說食上法，諸比丘應隨順。若不隨順如法治。」
爾時世尊在舍衛國。時諸比
【現代漢語翻譯】 現代漢語譯本 其餘的人都跌倒在地，身體暴露。眾比丘稟告佛陀，佛陀說：『不應該這樣，應該告訴他們好好坐下。』
當時有位比丘，用齋完畢后默默離開，施主不知道齋飯好不好？夠不夠？各位居士都譏諷埋怨：『那些外道都會稱讚佈施，讚美施主，而沙門釋迦之子用齋完畢后卻默默離開，讓我們都不知道齋飯好不好？夠不夠？』眾比丘稟告佛陀，佛陀說：『不應該用齋完畢后默默離開，應該為施主說達嚫（dāna，佈施），乃至為他們說一偈（gāthā，頌）。』
『若為利益而佈施，此利益必將獲得；若為快樂而佈施，日後必得快樂。』
世尊既然說了：『應該說達嚫（dāna，佈施）。』當時人人都說，於是變得喧鬧混亂，佛陀說：『不應該人人都亂說，應該讓上座（長老）說。如果上座（長老）不能說，應該讓能說的人說。如果上座（長老）不說話，犯突吉羅（dukkata，惡作罪）。如果上座（長老）說話卻不說達嚫（dāna，佈施），也犯突吉羅（dukkata，惡作罪）。』他們說達嚫（dāna，佈施）時，其餘的人都離開，有的安靜地坐著，有的在安靜的地方坐著，有的在遮蔽的地方坐著，有的和女人在沒有男人的地方說法，說了五六句輕浮的話。當時人們都嫌棄責備，告訴眾比丘，稟告佛陀，佛陀說：『說達嚫（dāna，佈施）時其餘的比丘不應該離開，應該留下上座（長老），四個人等待，其餘的人聽憑離開。如果爲了佛法僧事、或者生病比丘的事，應該稟告讓他們知道然後離開。如果告訴其餘的比丘離開，如果施主想要聽聞說佈施，應該稱讚佈施。如果想要聽聞說施主法，應該為他們讚歎施主法。如果想要聽聞說天，應該為他們讚歎天。如果想要聽聞說過去的父祖，應該為他們讚歎過去的父祖、應該為施主讚歎佈施、讚歎施主、讚歎佛法僧。為眾比丘說齋飯上的規矩，眾比丘應該隨順。如果不隨順，就依法懲治。』
當時世尊在舍衛國（Śrāvastī）。當時眾比丘……
【English Translation】 English version The rest of the people fell down, their bodies exposed. The Bhikshus (monks) reported this to the Buddha, and the Buddha said, 'It should not be so; you should tell them to sit properly.'
At that time, there was a Bhikshu (monk) who left silently after eating. The dānapati (donor) did not know whether the food was good or not, or whether it was sufficient or not. The laypeople all criticized and complained, 'Those heretics all praise the dāna (giving) and commend the dānapati (donor), but the Śramaṇa (ascetic), the son of Shakya (釋迦), leaves silently after eating, leaving us not knowing whether the food was good or not, or whether it was sufficient or not.' The Bhikshus (monks) reported this to the Buddha, and the Buddha said, 'One should not leave silently after eating; one should speak dāna (giving) for the dānapati (donor), even to the extent of reciting a gāthā (verse).'
'If one gives for the sake of benefit, that benefit will surely be obtained; if one gives for the sake of happiness, one will surely obtain happiness in the future.'
Since the World-Honored One said, 'One should speak dāna (giving),' everyone spoke, and it became noisy and chaotic. The Buddha said, 'One should not speak in a chaotic manner; the senior monk (elder) should speak. If the senior monk (elder) cannot speak, one should tell someone who can speak to speak. If the senior monk (elder) does not speak, it is a dukkata (wrongdoing). If the senior monk (elder) speaks but does not speak dāna (giving), it is also a dukkata (wrongdoing).' When they spoke dāna (giving), the rest of the people left. Some sat quietly, some sat in quiet places, some sat in covered places, and some spoke Dharma with women in places where there were no men, speaking five or six frivolous words. At that time, people all disliked and blamed them, telling the Bhikshus (monks), and reported to the Buddha. The Buddha said, 'When speaking dāna (giving), the rest of the Bhikshus (monks) should not leave; the senior monk (elder) should remain, and four people should wait, and the rest may leave. If it is for the affairs of the Buddha, Dharma, and Sangha (Buddhist community), or for the affairs of sick Bhikshus (monks), one should inform them and then leave. If one tells the rest of the Bhikshus (monks) to leave, if the dānapati (donor) wants to hear about dāna (giving), one should praise dāna (giving). If one wants to hear about the Dharma of the dānapati (donor), one should praise the Dharma of the dānapati (donor). If one wants to hear about the devas (gods), one should praise the devas (gods). If one wants to hear about past ancestors, one should praise past ancestors, one should praise dāna (giving) for the dānapati (donor), praise the dānapati (donor), and praise the Buddha, Dharma, and Sangha (Buddhist community). Speak about the rules of eating to the Bhikshus (monks), and the Bhikshus (monks) should comply. If they do not comply, they should be punished according to the Dharma.'
At that time, the World-Honored One was in Śrāvastī (舍衛國). At that time, the Bhikshus (monks)...
丘衣服垢膩，佛言：「聽以鹵土、若灰、若土、若牛屎浣。」彼用粗澀瓫石浣衣令衣壞，佛言：「不應用粗澀瓫石，應用細瓫石。若色脫應更染，若泥、若陀婆樹皮、若婆茶樹皮、揵陀羅若蓽苃、若阿摩勒、若以樹根、若以茜草染。」彼在日中漬汁用染不耐久，佛言：「不應爾，應煮。」彼不知何處煮？佛言：「應以釜煮，若禁滿、若銅瓶鑊煮。」彼煮時樹皮片大不受，佛言：「應以斧細斬，若沸涌出以木按之。」彼不知熟不熟，佛言：「應取汁二三渧著冷水中，若沈者熟應漉取汁。」彼不知漉著何處，佛言：「漉著瓫中，若汁滓俱下，應以掃帚遮。若掃帚弱應以木輔。」彼漉汁時兼捉瓫遂疲極，佛言：「不應爾，應一人捉瓫一人漉汁，若熱捉鑷熱物。」彼冷熱著一處染汁壞。佛言：「不應爾，應冷熱別處，若揚令冷然後和合。」彼就染汁中染，染汁壞，佛言：「不應爾，應取少許別余器中染。」彼染已敷著地色壞，佛言：「不應爾。」彼便敷著草上令草壞，彼敷著草上葉上令色不調，佛言：「不應爾，應敷著伊梨延陀耄羅、耄耄羅、若氍𣯫上。十種衣中取一一衣敷著地，以彼染衣著上若懸著繩上，彼須繩聽畜繩須簽聽作。彼須衣頭安紐聽作紐，若染汁偏流應倒易。」
時有比丘，曬染衣已背向煮，染汁衣汁偏
【現代漢語翻譯】 現代漢語譯本： 有位比丘的衣服很臟，佛陀說：『允許用鹵土、或者灰、或者土、或者牛糞來洗。』那位比丘用粗糙的瓦石洗衣服，把衣服弄壞了。佛陀說：『不應該用粗糙的瓦石，應該用細的瓦石。如果掉色了，應該重新染色，用泥、或者陀婆樹皮（Terminalia chebula，訶梨勒）、或者婆茶樹皮（Butea monosperma，紫梗）、揵陀羅（可能指某種香料或染料）、或者蓽苃（Piper longum，蓽茇）、或者阿摩勒（Phyllanthus emblica，余甘子），或者用樹根、或者用茜草來染色。』 那位比丘在太陽下浸泡染料，用來染色，但不持久。佛陀說：『不應該這樣，應該煮。』那位比丘不知道在哪裡煮。佛陀說：『應該用釜（鍋）煮，或者用禁滿（一種容器）、或者用銅瓶鑊（大鍋）煮。』那位比丘煮的時候，樹皮片太大，不容易煮透。佛陀說：『應該用斧頭細細地斬碎，如果沸騰涌出來，用木頭按住它。』那位比丘不知道煮熟了沒有。佛陀說：『應該取汁二三滴滴在冷水中，如果沉下去就表示熟了，應該濾取汁。』 那位比丘不知道濾好的汁放在哪裡。佛陀說：『濾在瓦罐中，如果汁和渣滓一起流下來，應該用掃帚擋住。如果掃帚太軟，應該用木頭輔助。』那位比丘濾汁的時候，又兼顧著扶著瓦罐，於是疲憊不堪。佛陀說：『不應該這樣，應該一個人扶著瓦罐，一個人濾汁，如果是熱的，用鑷子夾住熱的東西。』那位比丘把冷的和熱的放在一起，染汁就壞了。佛陀說：『不應該這樣，應該把冷的和熱的分開存放，或者揚一揚讓它冷卻，然後混合在一起。』 那位比丘直接在染汁中染色，染汁就壞了。佛陀說：『不應該這樣，應該取少許染汁，另外放在一個器皿中染色。』那位比丘染完后，鋪在地上，顏色就壞了。佛陀說：『不應該這樣。』那位比丘就鋪在草上，把草弄壞了，那位比丘鋪在草上、葉子上，導致顏色不均勻。佛陀說：『不應該這樣，應該鋪在伊梨延陀耄羅（可能指某種布料或編織物）、耄耄羅（可能指某種布料或編織物）、或者氍𣯫（毛織地毯）上。十種衣服中取一件鋪在地上，把染好的衣服放在上面，或者懸掛在繩子上。』 那位比丘需要繩子，允許他儲存繩子，需要繩簽，允許他製作。那位比丘需要衣領上的鈕釦，允許他製作鈕釦，如果染汁偏向一邊流淌，應該倒過來。 當時有一位比丘，曬完染好的衣服后，背對著煮染汁，染汁和衣汁都偏向一邊。
【English Translation】 English version: A certain Bhikshu's (monk) robes were dirty. The Buddha said, 'It is permitted to wash them with saline soil, or ash, or earth, or cow dung.' That Bhikshu used a rough earthenware stone to wash the robes, causing them to be damaged. The Buddha said, 'One should not use a rough earthenware stone; one should use a fine earthenware stone. If the color fades, it should be re-dyed, using mud, or Terminalia chebula (陀婆樹皮), or Butea monosperma (婆茶樹皮), or Gandhara (揵陀羅, possibly a spice or dye), or Piper longum (蓽苃), or Phyllanthus emblica (阿摩勒), or using tree roots, or using madder (茜草) for dyeing.' That Bhikshu soaked the dye in the sun and used it for dyeing, but it was not durable. The Buddha said, 'It should not be done like that; it should be boiled.' That Bhikshu did not know where to boil it. The Buddha said, 'It should be boiled in a pot (釜), or in a Kinman (禁滿, a type of container), or in a copper pot (銅瓶鑊).' When that Bhikshu boiled it, the pieces of bark were too large and did not cook through. The Buddha said, 'It should be finely chopped with an axe, and if it boils over, press it down with wood.' That Bhikshu did not know if it was cooked or not. The Buddha said, 'One should take two or three drops of the juice and put them in cold water; if it sinks, it is cooked, and one should strain the juice.' That Bhikshu did not know where to put the strained juice. The Buddha said, 'Strain it into an earthenware jar; if the juice and dregs flow down together, one should block it with a broom. If the broom is weak, one should support it with wood.' When that Bhikshu strained the juice, he also held the jar, and became exhausted. The Buddha said, 'It should not be done like that; one person should hold the jar and another person should strain the juice; if it is hot, use tongs to hold the hot object.' That Bhikshu put the cold and hot together, and the dye was ruined. The Buddha said, 'It should not be done like that; the cold and hot should be kept separate, or fan it to cool it down, and then mix them together.' That Bhikshu dyed directly in the dye, and the dye was ruined. The Buddha said, 'It should not be done like that; one should take a small amount of dye and dye it in a separate vessel.' After that Bhikshu dyed it, he spread it on the ground, and the color was ruined. The Buddha said, 'It should not be done like that.' That Bhikshu then spread it on the grass, ruining the grass. That Bhikshu spread it on the grass and leaves, causing the color to be uneven. The Buddha said, 'It should not be done like that; it should be spread on Illyendramora (伊梨延陀耄羅, possibly a type of cloth or weave), Moramora (耄耄羅, possibly a type of cloth or weave), or a woolen carpet (氍𣯫). Take one of the ten types of robes and spread it on the ground, and put the dyed robe on top of it, or hang it on a rope.' That Bhikshu needed a rope, and he was allowed to keep a rope; he needed rope tags, and he was allowed to make them. That Bhikshu needed buttons on the collar, and he was allowed to make buttons; if the dye flowed to one side, it should be turned over. At that time, there was a Bhikshu who, after drying the dyed robes, turned his back to boil the dye, and the dye and robe juice flowed to one side.
流。有異比丘，先與嫌諍，見之不語彼令知衣色遂壞。諸比丘白佛，佛言：「不應爾，見者應為倒易，若語令知。」彼比丘染衣竟，不舉釜、禁滿、銅瓶、瓫器、鑊、斧斤、繩簽、伊梨延陀耄羅、耄耄羅便捨去。佛言：「不應爾，應藏舉然後去，若餘人索應與。」彼染衣竟，不掃除染處，令地不凈，佛言：「不應爾，應掃除已去。」彼著新衣掃地塵坌污，佛言：「不應著新衣，應著故者。若無私衣應著僧衣。」彼逆風掃塵來坌身，佛言：「不應爾，應順風掃。有五種掃地，不得大福德：不知逆風、順風掃地、不滅跡、不除糞、不復掃帚本處，有如是五法掃地不得大福德。有五法得大福德：知逆風、順風掃地、滅跡、除糞、復掃帚本處，有如是五法得大福德。若上座在下風，應語言：『小避！我欲掃地。』我今為諸比丘說染衣法，應隨順。若不隨順，應如法治。」(法揵度具足竟)
四分律卷第四十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十(第四分之一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
房舍揵度初
爾時世尊在波羅㮈。時五人從坐起，偏露右肩、右膝著地，合掌白言：「世尊！我等當住何等房舍臥具？」佛言：「聽在阿蘭若處樹下、若空房、若
【現代漢語翻譯】 現代漢語譯本： 流。有位比丘，先前與人有嫌隙爭執，見到那人便不說話，還故意讓他知道染衣的顏色，使他的衣服毀壞。眾比丘稟告佛陀，佛陀說：『不應該這樣做，見到后應該為他把衣服翻過來晾曬，如果告訴他染衣的顏色。』那位比丘染完衣服后，不收起染衣的器具，如染衣的鐵鍋、禁滿（一種染料）、銅瓶、瓫器（一種陶器）、鑊（大鍋）、斧頭、繩子、標籤、伊梨延陀耄羅（一種染料）、耄耄羅（另一種染料），便捨棄離去。佛陀說：『不應該這樣做，應該收藏好再離開，如果有人索要，應該給他。』他染完衣服后，不打掃染衣的地方，使地面不乾淨，佛陀說：『不應該這樣做，應該打掃乾淨后再離開。』他穿著新衣服掃地，塵土玷汙了新衣，佛陀說：『不應該穿著新衣服，應該穿著舊衣服。如果沒有私人的舊衣服，應該穿著僧眾的衣服。』他逆風掃地，塵土飛揚沾染到身上，佛陀說：『不應該這樣做，應該順風掃地。有五種掃地的方式，不能獲得大的福德：不知道逆風、順風掃地，不消除腳印，不清除糞便，不把掃帚放回原處，用這五種方法掃地不能獲得大的福德。有五種方法能獲得大的福德：知道逆風、順風掃地，消除腳印，清除糞便，把掃帚放回原處，用這五種方法能獲得大的福德。如果上座比丘在下風處，應該告訴他：『請稍微避讓一下！我想要掃地。』我現在為各位比丘說染衣的方法，應該隨順奉行。如果不隨順奉行，應該依法懲治。』（法揵度具足完畢）
四分律卷第四十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十（第四分之一）
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
房舍揵度初
當時世尊在波羅㮈（Bārāṇasī，古印度城市名，今瓦拉納西）。當時有五個人從座位上起身，袒露右肩，右膝著地，合掌稟告說：『世尊！我們應當住在什麼樣的房舍臥具中？』佛陀說：『允許你們住在阿蘭若（arañña，寂靜處）的樹下、空房、或'
【English Translation】 English version: There was a Bhikkhu (monk), who previously had a dispute with someone. Upon seeing that person, he would not speak to him and deliberately let him know the color of the dye, causing his clothes to be ruined. The Bhikkhus reported this to the Buddha. The Buddha said, 'It should not be done this way. Upon seeing the clothes, one should turn them inside out to dry. If telling him the color of the dye.' After that Bhikkhu finished dyeing his clothes, he did not put away the dyeing utensils, such as the dyeing pot, Kinman (a type of dye), copper bottle, pottery, cauldron, axe, rope, label, Illyeṇḍa Māura (a type of dye), and Māura Māura (another type of dye), and then abandoned them and left. The Buddha said, 'It should not be done this way. They should be stored away before leaving. If someone asks for them, they should be given.' After he finished dyeing his clothes, he did not sweep the dyeing area, leaving the ground unclean. The Buddha said, 'It should not be done this way. It should be swept clean before leaving.' He swept the ground wearing new clothes, and the dust soiled the new clothes. The Buddha said, 'One should not wear new clothes; one should wear old clothes. If there are no personal old clothes, one should wear the Sangha's (community) clothes.' He swept against the wind, and the dust blew onto his body. The Buddha said, 'It should not be done this way; one should sweep with the wind. There are five ways of sweeping that do not bring great merit: not knowing whether to sweep against or with the wind, not erasing footprints, not removing excrement, and not returning the broom to its original place. Sweeping in these five ways does not bring great merit. There are five ways that bring great merit: knowing whether to sweep against or with the wind, erasing footprints, removing excrement, and returning the broom to its original place. Sweeping in these five ways brings great merit. If a senior Bhikkhu is downwind, one should say to him, 'Please move aside a little! I want to sweep.' I am now telling you Bhikkhus the method of dyeing clothes, which should be followed accordingly. If it is not followed accordingly, it should be punished according to the Dharma (teachings).' (The section on dyeing clothes is complete).
Sarvāstivāda Vinaya, Section 49 Tripitaka, Volume 22, No. 1428, Sarvāstivāda Vinaya
Sarvāstivāda Vinaya, Section 50 (First Quarter)
Translated by Tripiṭaka Master Buddhayaśas from Kasmir of the Yao Qin Dynasty, together with Zhu Fonian and others.
Beginning of the Section on Dwellings
At that time, the World Honored One was in Bārāṇasī (Bārāṇasī, an ancient Indian city, now Varanasi). At that time, five people rose from their seats, bared their right shoulders, knelt on their right knees, and said with palms together, 'World Honored One! In what kind of dwellings and bedding should we live?' The Buddha said, 'You are allowed to live under trees in Arañña (arañña, a quiet place), empty rooms, or'
山谷窟中、若露地、若草𦮽、草𧂐邊、若林間、若冢間、若水邊、若敷草、若葉。」時諸比丘無枕臥得患，佛言：「聽用石、若墼、若木作、若枕臂，十種衣中若用一一衣作枕。」
爾時世尊在王舍城，摩竭王瓶沙作如是念：「世尊若初來所入園，便當佈施作僧伽藍。」時王舍城有迦蘭陀竹園，最為第一。時世尊知王心念，即往迦蘭陀竹園。王遙見世尊來，即自下象，取象上褥疊為四重敷已，白佛言：「愿坐此座。」世尊即就座而坐。時瓶沙王捉金澡瓶授水與佛，白言：「此王舍城迦蘭陀竹園最為第一，今奉施世尊，愿慈愍故為納受。」佛告王言：「汝今以此園施佛及四方僧。何以故？若是佛所有、若園園物、若房房物、若衣缽坐具針筒，一切諸天、世人、魔王、梵王、沙門、婆羅門無能用者，應恭敬如塔。」王即白佛言：「大德！以此迦蘭陀竹園佈施佛及四方僧，慈愍故，為我納受。」時世尊說此偈而勸喻之：
「施園及果樹， 橋船以渡人； 曠路施泉井， 並施房舍者。 如是諸人等， 晝夜福增益； 持戒樂法者， 此人生善道。」
時王瓶沙頭面禮佛足卻坐一面，世尊為王種種方便說法，令得歡喜。王聞佛說法歡喜，從坐起禮佛而去。
時諸比丘清旦從耆阇崛山來王舍
【現代漢語翻譯】 現代漢語譯本 『在山谷的洞穴中，或者在露天的地方，或者在草堆旁，或者在草叢邊，或者在樹林間，或者在墳墓旁，或者在水邊，或者鋪上草，或者鋪上樹葉。』當時，一些比丘因為沒有枕頭而生病，佛陀說：『允許使用石頭、磚頭、木頭製作枕頭，或者用手臂當枕頭，或者用十種衣物中的任何一種來製作枕頭。』
當時，世尊在王舍城，摩竭陀國王瓶沙王（Bimbisara，頻婆娑羅王）心中想：『世尊如果第一次來到的園林，我就應當佈施出來作為僧伽藍（Samgharama，僧院）。』當時，王舍城有迦蘭陀竹園（Kalandaka Venuvana），是最好的園林。當時，世尊知道國王的心念，就前往迦蘭陀竹園。國王遠遠地看見世尊前來，就自己從象背上下來，取下象背上的褥子疊成四層鋪好，對佛陀說：『希望您坐在這個座位上。』世尊就坐到座位上。當時，瓶沙王拿著金澡瓶，倒水給佛陀，說道：『這個王舍城的迦蘭陀竹園是最好的，現在奉獻給世尊，希望您慈悲憐憫而接受。』佛陀告訴國王說：『你現在把這個園林佈施給佛陀和四方僧眾。為什麼呢？如果是佛陀所有的，無論是園林還是園林中的物品，無論是房屋還是房屋中的物品，無論是衣缽坐具還是針筒，一切諸天、世人、魔王、梵王、沙門、婆羅門都不能使用，應當像對待佛塔一樣恭敬。』國王就對佛陀說：『大德！我把這個迦蘭陀竹園佈施給佛陀和四方僧眾，希望您慈悲憐憫而接受。』當時，世尊說了這首偈頌來勸喻他：
『佈施園林和果樹，架設橋樑和船隻用來渡人；在曠野的道路上佈施泉水和水井，並且佈施房舍的人。 像這樣的諸人等，日夜福德增長；持守戒律、喜愛佛法的人，此人將往生善道。』
當時，瓶沙王頭面頂禮佛足，退到一旁坐下，世尊為國王用種種方便說法，使他得到歡喜。國王聽聞佛陀說法後心生歡喜，從座位上起身，向佛陀頂禮后離去。
當時，眾比丘清晨從耆阇崛山（Grdhrakuta，鷲峰山）來到王舍城
【English Translation】 English version 『In mountain caves, or in open spaces, or by heaps of grass, or by the edge of grass, or in forests, or by tombs, or by the water's edge, or on spread grass, or on leaves.』 At that time, some Bhikkhus (monks) fell ill because they had no pillows. The Buddha said, 『It is permitted to use stones, bricks, wood, or to use one's arm as a pillow, or to use any one of the ten kinds of cloth as a pillow.』
At that time, the World Honored One was in Rajagriha (Wangshecheng, Royal City). King Bimbisara (Pingsha Wang) of Magadha (Moqietuo) thought to himself, 『If the World Honored One first enters a garden, I should donate it to be a Sangharama (Sengjialan, monastery).』 At that time, the Kalandaka Venuvana (Jialantuozhu Yuan, Bamboo Grove) in Rajagriha was the best garden. The World Honored One, knowing the King's thoughts, went to the Kalandaka Venuvana. The King saw the World Honored One coming from afar, and he dismounted from the elephant, took the four-layered cushion from the elephant's back, and said to the Buddha, 『May you please sit on this seat.』 The World Honored One sat on the seat. Then, King Bimbisara took a golden water pitcher, poured water for the Buddha, and said, 『This Kalandaka Venuvana in Rajagriha is the best. Now I offer it to the World Honored One, may you accept it out of compassion.』 The Buddha told the King, 『Now you donate this garden to the Buddha and the Sangha (Sengqie, monastic community) of the four directions. Why? If it belongs to the Buddha, whether it is the garden or the objects in the garden, whether it is the rooms or the objects in the rooms, whether it is the robes, bowls, sitting mats, or needle cases, all the Devas (heavenly beings), people, Mara (demon king), Brahma (Brahma king), Sramanas (ascetics), and Brahmanas (priests) cannot use them. It should be respected like a Stupa (pagoda).』 The King then said to the Buddha, 『Great Virtue! I donate this Kalandaka Venuvana to the Buddha and the Sangha of the four directions. May you accept it out of compassion.』 At that time, the World Honored One spoke this verse to encourage him:
『Donating gardens and fruit trees, building bridges and boats to ferry people; donating springs and wells on wilderness roads, and donating houses. Such people as these increase their merit day and night; those who uphold the precepts and love the Dharma (law), these people will be reborn in good realms.』
Then, King Bimbisara bowed his head to the Buddha's feet and sat to one side. The World Honored One taught the King in various skillful ways, causing him to rejoice. The King, hearing the Buddha's teachings, rejoiced, rose from his seat, bowed to the Buddha, and departed.
At that time, the Bhikkhus came from Grdhrakuta (Qishejue Shan, Vulture Peak Mountain) to Rajagriha in the early morning
城中，有大長者見已問言：「大德在何處宿？」答言：「在山窟中、水邊、樹下、石邊、若草上。」長者問言：「無房舍耶？」答言：「無。」「若作房者得不？」比丘答言：「世尊未聽作房舍。」諸比丘白佛，佛言：「聽作房舍。」爾時長者聞佛聽諸比丘作房舍，即于耆阇崛山作六十別房，一切所須皆令具足。請佛及僧明日食並施房舍，即于其夜辦種種多美飲食，明日往白時到。世尊清旦著衣持缽，與大比丘千二百五十人俱，往大長者家就座而坐。時長者手自斟酌種種多美飲食皆令飽足，食已舍缽取金瓶水授世尊，白佛言：「我于耆阇崛山作六十房舍，一切所須皆令具足，為福德故、為大祠故、為生善道故，今以奉上佛及四方僧，愿為慈愍納受。」時世尊即便受之，以此勸喻而勸喻之：
「為障寒熱故， 及以諸惡獸； 蚊虻諸毒蟲， 亦以障疾雨。 暴疾諸惡風， 如是得障翳； 持戒無毀缺， 勤修于佛法。 為堅為樂故， 禪定分別觀； 房舍施眾僧， 世尊說第一。」
爾時王舍城長者更取卑床在世尊前坐，世尊無數方便為開化說法，令得歡喜。為長者開化說法已，從坐而去。
時王瓶沙，聞世尊聽眾僧作房舍，欲于迦蘭陀竹園作大講堂，如王住殿，一切所須供給具
【現代漢語翻譯】 現代漢語譯本：城中，有一位大長者見到比丘后問道：『大德您在哪裡住宿？』比丘回答說：『在山洞裡、水邊、樹下、石頭旁邊，或者草地上。』長者問道：『沒有房舍嗎？』比丘回答說：『沒有。』『如果建造房舍可以嗎？』比丘回答說：『世尊還沒有允許建造房舍。』眾比丘將此事稟告佛陀，佛陀說：『允許建造房舍。』當時，這位長者聽到佛陀允許眾比丘建造房舍，就在耆阇崛山（Grdhrakuta，鷲峰山）建造了六十間獨立的房舍，一切所需的物品都準備齊全。他邀請佛陀和僧眾第二天來應供齋飯，並佈施這些房舍，當晚就準備了各種豐盛美味的飲食，第二天前往佛陀處稟告時間已到。世尊清晨穿好衣服，拿著缽，與一千二百五十位大比丘一同前往大長者家，就座而坐。當時，長者親自斟酌各種豐盛美味的飲食，讓大家都吃飽喝足，飯後放下缽，取來金瓶水遞給世尊，稟告佛陀說：『我在耆阇崛山建造了六十間房舍，一切所需的物品都準備齊全，爲了積攢福德、爲了舉行大的祭祀、爲了生於善道，現在將這些房舍奉獻給佛陀和四方僧眾，希望您慈悲憐憫地接受。』當時，世尊就接受了這些房舍，並用以下偈頌勸喻他： 『爲了遮擋寒冷和炎熱，以及各種惡獸；蚊子、虻蟲和各種毒蟲，也可以遮擋疾風驟雨。 暴烈的疾病和各種惡風，像這樣都能得到遮蔽；持守戒律沒有毀壞缺失，勤奮修習佛法。 爲了堅固和安樂，禪定、分別觀想；房舍佈施給眾僧，世尊說是第一。』 當時，王舍城（Rajagrha，都城名）的長者又取來矮床，在世尊面前坐下，世尊用無數方便法門為他開示教化，使他心生歡喜。為長者開示教化完畢后，世尊從座位上起身離去。 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）聽到世尊允許眾僧建造房舍，想要在迦蘭陀竹園（Kalandaka Venuvana，竹林精舍）建造一座大講堂，如同國王居住的宮殿一樣，一切所需的物品都供給齊全。
【English Translation】 English version: In the city, a great householder, having seen the Bhikkhus, asked: 'Venerable sirs, where do you dwell?' They replied: 'In mountain caves, by the water, under trees, by stones, or on the grass.' The householder asked: 'Do you have no dwellings?' They replied: 'No.' 'Is it permissible to build dwellings?' The Bhikkhus replied: 'The World-Honored One has not yet permitted the building of dwellings.' The Bhikkhus reported this to the Buddha, and the Buddha said: 'I permit the building of dwellings.' At that time, the householder, hearing that the Buddha had permitted the Bhikkhus to build dwellings, built sixty separate dwellings on Grdhrakuta (Vulture Peak Mountain), providing all necessities. He invited the Buddha and the Sangha for a meal the next day and offered the dwellings, preparing various delicious foods that night. The next day, he went to the Buddha and announced that the time had come. The World-Honored One, in the early morning, put on his robes, held his bowl, and, with twelve hundred and fifty great Bhikkhus, went to the great householder's home and sat down. At that time, the householder personally served various delicious foods, satisfying everyone. After they had eaten and put down their bowls, he took a golden pitcher of water and presented it to the World-Honored One, saying: 'I have built sixty dwellings on Grdhrakuta, providing all necessities, for the sake of merit, for the sake of great offerings, for the sake of being born in a good realm. Now I offer these dwellings to the Buddha and the Sangha of the four directions, hoping that you will compassionately accept them.' At that time, the World-Honored One accepted them and exhorted him with these verses: 'To ward off cold and heat, and all kinds of evil beasts; Mosquitoes, gadflies, and all kinds of poisonous insects, also to ward off sudden rain. Violent diseases and all kinds of evil winds, in this way, one obtains shelter; Maintaining the precepts without blemish, diligently cultivating the Buddha-dharma. For firmness and for joy, meditation, analytical observation; The World-Honored One said that the offering of dwellings to the Sangha is the foremost.' At that time, the householder of Rajagrha (Royal City) took a low seat and sat before the World-Honored One. The World-Honored One used countless skillful means to enlighten and teach him, causing him to rejoice. After enlightening and teaching the householder, the World-Honored One rose from his seat and departed. At that time, King Bimbisara (King of Magadha) heard that the World-Honored One had permitted the Sangha to build dwellings and desired to build a great lecture hall in Kalandaka Venuvana (Bamboo Grove Monastery), like the palace where the king resided, providing all necessities.
足，佛言：「聽作。」
時有檀越，欲為僧作樓閣舍，佛言：「聽作。」
時有檀越，欲為僧作毗摩那房，佛言：「聽作。」
時有檀越，欲為僧作如象形房，佛言：「聽作。」
有檀越欲為僧作種種房，佛言：「聽作。」時諸比丘欲作房，佛言：「聽作，隨作房法所須一切聽與。」作房竟若地有塵應泥，無敷臥得病，佛言：「聽伊梨延陀耄羅、耄耄羅、毛𣯫，十種衣中若以一一衣作地敷。若故有病聽作床，有五種床如上。」
彼欲織床，佛言：「聽織。除二種繩：皮繩、發繩，用余繩作。若繩不足，應繩穿床陛疏織。」彼床無敷臥得病，聽作褥。彼不知以何物作？佛言：「聽草作、若毳、若劫貝作貯，若褥小應張縫著床四邊。若褥緣破裂應補治。若貯聚一處應縫䌥。若褥垢膩應作重褥。若重膩應作臥氈覆上。」時諸比丘無枕，佛言：「聽作。」不知云何作？佛言：「若四方、若圓、若三角。」
爾時王舍城眾僧多得舍㝹麻，諸比丘疑不敢受，佛言：「聽受。用作繩、床繩、木床繩，若織作褥表裡，若作地敷、若作繩、若作褥貯。」
時諸比丘得跋磨草繩織床，佛言：「聽受。」
時諸比丘，蛇蝎蜈蚣諸毒蟲入屋，未離欲比丘見驚，佛言：「聽支床腳。」
【現代漢語翻譯】 現代漢語譯本 足，佛說：『允許做。』 當時有施主，想要為僧眾建造樓閣房舍，佛說：『允許做。』 當時有施主，想要為僧眾建造毗摩那（Vimana，天宮）房，佛說：『允許做。』 當時有施主，想要為僧眾建造如象形的房，佛說：『允許做。』 有施主想要為僧眾建造種種樣式的房，佛說：『允許做。』當時眾比丘想要建造房舍，佛說：『允許做，隨順建造房舍的法則，所需的一切都允許給予。』建造房舍完畢后，如果地上有塵土，應該涂泥。沒有鋪蓋物而臥床導致生病，佛說：『允許用伊梨延陀耄羅（Iliyandhamara，一種草名）、耄耄羅（Mamarora，一種草名）、毛𣯫（Maosou，一種草名），十種衣物中如果用其中一種來做地上的鋪蓋物。如果因為舊病復發，允許做床，有五種床如前所述。』 他們想要編織床，佛說：『允許編織。除了兩種繩子：皮繩、發繩，用其餘的繩子製作。如果繩子不夠，應該用繩子穿過床的橫木，稀疏地編織。』他們沒有鋪蓋物而臥床導致生病，允許做褥子。他們不知道用什麼材料製作？佛說：『允許用草製作，或者用毳（cuì，鳥獸的細毛）、或者用劫貝（Kapok，木棉）製作填充物，如果褥子小，應該張開縫在床的四邊。如果褥子的邊緣破裂，應該修補。如果填充物聚在一起，應該縫起來。如果褥子髒污油膩，應該做重褥。如果重褥也油膩，應該做臥氈覆蓋在上面。』當時眾比丘沒有枕頭，佛說：『允許做。』不知道怎麼做？佛說：『可以是四方的、圓形的、或者三角形的。』 當時王舍城（Rajagrha）的僧眾得到很多舍㝹麻（Sanoma，一種麻），眾比丘疑惑不敢接受，佛說：『允許接受。用來做繩子、床繩、木床繩，或者織作褥子的表裡，或者做地上的鋪蓋物、或者做繩子、或者做褥子的填充物。』 當時眾比丘得到跋磨草（Bharma，一種草）繩編織的床，佛說：『允許接受。』 當時眾比丘，蛇、蝎、蜈蚣等各種毒蟲進入房間，沒有斷除慾望的比丘看見後感到驚恐，佛說：『允許支起床腳。』
【English Translation】 English version 『Enough,』 the Buddha said, 『It is allowed.』 At that time, a donor wanted to build a storied house for the Sangha (community of monks), the Buddha said, 『It is allowed.』 At that time, a donor wanted to build a Vimana (heavenly palace) room for the Sangha, the Buddha said, 『It is allowed.』 At that time, a donor wanted to build a room shaped like an elephant for the Sangha, the Buddha said, 『It is allowed.』 A donor wanted to build various kinds of rooms for the Sangha, the Buddha said, 『It is allowed.』 At that time, the Bhikkhus (monks) wanted to build rooms, the Buddha said, 『It is allowed, according to the rules of building rooms, everything needed is allowed to be given.』 After the rooms were built, if there was dust on the ground, it should be plastered with mud. If there was no bedding and lying down caused illness, the Buddha said, 『It is allowed to use Iliyandhamara (a type of grass), Mamarora (a type of grass), Maosou (a type of grass), if one of the ten kinds of clothing is used as a ground covering. If an old illness recurs, it is allowed to make a bed, there are five kinds of beds as mentioned above.』 They wanted to weave a bed, the Buddha said, 『It is allowed to weave. Except for two kinds of rope: leather rope and hair rope, use the remaining ropes to make it. If the rope is not enough, the rope should be threaded through the bed frame and woven sparsely.』 They had no bedding and lying down caused illness, it is allowed to make a mattress. They did not know what to make it with? The Buddha said, 『It is allowed to make it with grass, or with down, or with Kapok (a type of cotton tree) as filling. If the mattress is small, it should be stretched and sewn to the four sides of the bed. If the edge of the mattress is torn, it should be repaired. If the filling gathers in one place, it should be sewn together. If the mattress is dirty and greasy, a double mattress should be made. If the double mattress is also greasy, a sleeping mat should be placed on top.』 At that time, the Bhikkhus had no pillows, the Buddha said, 『It is allowed to make them.』 They did not know how to make them? The Buddha said, 『It can be square, round, or triangular.』 At that time, the Sangha (community of monks) in Rajagrha (Royal City) obtained a lot of Sanoma (a type of hemp), the Bhikkhus were doubtful and dared not accept it, the Buddha said, 『It is allowed to accept it. Use it to make rope, bed rope, wooden bed rope, or weave the inside and outside of a mattress, or make a ground covering, or make rope, or make mattress filling.』 At that time, the Bhikkhus obtained a bed woven with Bharmagrass (a type of grass) rope, the Buddha said, 『It is allowed to accept it.』 At that time, the Bhikkhus, snakes, scorpions, centipedes, and other poisonous insects entered the room, the Bhikkhus who had not yet abandoned desire were frightened when they saw them, the Buddha said, 『It is allowed to prop up the legs of the bed.』
時六群比丘作高支，佛言：「不應作高支，大高應高尺五、若一搩手。」
時有比丘衣無牢堅安處，佛言：「應疊置頭邊，若背後。」臥轉側墮衣上，佛言：「聽安繩上、若龍牙杙上、若作衣架安。」彼常所著衣與不著衣在一處，取常所著衣時亂，佛言：「不應常所著衣、不著衣共安一處。」彼持缽、革屣囊、針筒、油器置一處，余比丘見惡之，佛言：「缽囊、針筒置一處，革屣囊、油器共著一處。」
時諸比丘房裡患闇，佛言：「聽燃燈，須油與油，須燈炷與炷，須盛油器與器。」不知持燈置何處？佛言：「聽著若木床、若繩床角頭、若瓶上、若著壁龕中，患蟻子飲油應障。若燈不明應出炷令高，油污手聽作箸，患燒箸聽鐵作。」
彼房無戶不堅牢，有賊牧牛羊人，取比丘衣缽、針筒、坐具去，佛言：「聽作戶，須戶樞聽作，若患戶里臭氣，聽穿戶扇作孔出氣。患蛇蜈蚣毒蟲從孔入，聽作簾板障戶。」無關鑰，有賊放牛羊人，取比丘衣缽、針筒、坐具持去。佛言：「聽作關鑰。」不知在何處安？佛言：「若在邊、若在上、若在下。」不知云何開？佛言：「聽開孔作曲排若作鉤，若患闇聽開向。」彼向無障，賊及放牛羊人，取比丘衣缽、針筒、臥具，佛言：「聽作向扇板障。」不知云何作？佛言：
【現代漢語翻譯】 現代漢語譯本：當時，六群比丘製作過高的床腳支撐（高支），佛陀說：『不應該製作過高的床腳支撐，太高的應為一尺五寸，或者一拃（搩手）。』 當時有比丘的衣服沒有牢固的地方可以安放，佛陀說：『應該疊起來放在頭邊，或者背後。』因為睡覺翻身掉到衣服上，佛陀說：『允許安放在繩子上、或者龍牙樁上、或者製作衣架安放。』他們經常穿的衣服和不穿的衣服放在一起，拿經常穿的衣服時就弄亂了，佛陀說：『不應該把經常穿的衣服和不穿的衣服放在一起。』他們把缽（bō，僧人使用的食器）、革屣囊（gé xǐ náng，鞋子袋）、針筒（zhēn tǒng，裝針的筒）和油器（yóu qì，裝油的容器）放在一起，其他比丘見了很厭惡，佛陀說：『缽囊、針筒放在一起，革屣囊、油器放在一起。』 當時，各位比丘的房間里光線昏暗，佛陀說：『允許點燈，需要油就給油，需要燈芯就給燈芯，需要盛油的容器就給容器。』不知道把燈放在哪裡，佛陀說：『允許放在木床或者繩床的角上，或者瓶子上，或者放在壁龕中，擔心螞蟻喝油應該遮擋。如果燈光不亮，應該把燈芯挑高，油弄髒手允許製作筷子，擔心燒壞筷子允許用鐵製作。』 他們的房間沒有門，也不堅固，有盜賊和放牛羊的人，拿走了比丘的衣服、缽、針筒、坐具，佛陀說：『允許製作門，需要門樞就製作，如果擔心門裡有臭氣，允許在門扇上開孔透氣。擔心蛇、蜈蚣、毒蟲從孔里進入，允許製作簾板遮擋門。』沒有門閂和鎖，有盜賊和放牛羊的人，拿走了比丘的衣服、缽、針筒、坐具拿走。佛陀說：『允許製作門閂和鎖。』不知道安在什麼地方，佛陀說：『可以在邊上、或者上面、或者下面。』不知道怎麼打開，佛陀說：『允許開孔做成彎曲的排或者做成鉤子，如果擔心黑暗允許開向。』這個向沒有遮擋，盜賊和放牛羊的人，拿走了比丘的衣服、缽、針筒、臥具，佛陀說：『允許製作向扇板遮擋。』不知道怎麼製作，佛陀說：
【English Translation】 English version: At that time, the six-group Bhikshus (Bhikshus: Buddhist monks) made high bed supports (Gao Zhi), and the Buddha said, 'One should not make high bed supports; if they are too high, they should be one foot and five inches, or one span (Jie Shou).' At that time, some Bhikshus had no secure place to put their robes, and the Buddha said, 'They should be folded and placed at the head or behind.' Because they would roll over in their sleep and fall on their robes, the Buddha said, 'It is permissible to place them on a rope, or on a dragon-tooth stake, or to make a clothes rack to place them on.' They would put their regularly worn robes and unworn robes together, and when taking the regularly worn robes, they would get mixed up. The Buddha said, 'One should not put regularly worn robes and unworn robes together.' They would put their bowl (Bo: a monk's eating utensil), leather sandal bag (Ge Xi Nang: shoe bag), needle case (Zhen Tong: needle container), and oil container (You Qi: oil container) together, and the other Bhikshus disliked it. The Buddha said, 'The bowl bag and needle case should be put together, and the leather sandal bag and oil container should be put together.' At that time, the rooms of the Bhikshus were dark, and the Buddha said, 'It is permissible to light a lamp; if oil is needed, give oil; if a wick is needed, give a wick; if a container for oil is needed, give a container.' They did not know where to put the lamp. The Buddha said, 'It is permissible to put it on the corner of a wooden bed or rope bed, or on a bottle, or in a wall niche; if you are worried about ants drinking the oil, you should cover it. If the lamp is not bright, you should raise the wick; if your hands get dirty with oil, it is permissible to make chopsticks; if you are worried about burning the chopsticks, it is permissible to make them of iron.' Their rooms had no doors and were not secure. There were thieves and cattle herders who took the Bhikshus' robes, bowls, needle cases, and sitting mats. The Buddha said, 'It is permissible to make a door; if a door pivot is needed, make one; if you are worried about bad smells inside the door, it is permissible to make a hole in the door panel to let out air. If you are worried about snakes, centipedes, and poisonous insects entering through the hole, it is permissible to make a curtain board to block the door.' There were no latches or locks, and there were thieves and cattle herders who took the Bhikshus' robes, bowls, needle cases, and sitting mats. The Buddha said, 'It is permissible to make latches and locks.' They did not know where to put them. The Buddha said, 'They can be on the side, or on the top, or on the bottom.' They did not know how to open them. The Buddha said, 'It is permissible to make a hole and make a curved row or make a hook; if you are worried about darkness, it is permissible to open it towards the light.' This opening had no cover, and thieves and cattle herders took the Bhikshus' robes, bowls, needle cases, and bedding. The Buddha said, 'It is permissible to make a fan-shaped board to cover the opening.' They did not know how to make it, the Buddha said:
「若方作、若圓作、若象耳形作。」夜患蝙蝠晝患䴏鳥入，佛言：「聽織作籠䟽障、若作向欞子。」時向無關扂，賊及放牛羊人，取比丘衣缽、針筒、坐具去，佛言：「聽關扂。」彼犯戒比丘挽繩開向取比丘衣缽針筒坐具去。佛言：「聽扂安橫概。」
時六群比丘，私用眾僧臥具，諸比丘白佛，佛言：「不應私用眾僧臥具。聽作幖幟。」不知作何幖幟？佛言：「聽作摩醯陀羅像、若作棬像、若作蒱桃蔓像、若作五色、若作蓮華、若作名字。」時六群比丘，私物上作僧幖幟，諸比丘見語言：「長老！世尊不作如是語：『眾僧物不得私用耶？』」答言：「此非僧物，是我己有。」諸比丘白佛，佛言：「不應私己物上作僧幖幟，聽私物染作幖幟。」
彼六群比丘，方作幖幟、若作半月像、若作圓幖幟。彼作如日光幖幟、彼作如麥根幖幟、彼作如一片姜像、彼作牛形像幖幟，佛言：「不應爾，聽作如水渧灑地幖幟、作牛屎摶幖幟、作輪幖幟。」彼移房中定臥具著余處，佛言：「不應移，應作名字言：『是某甲房臥具。』」
時有比丘有小沙彌，欲房中安隔障，佛言：「聽作。」時有比丘欲開房前曲障巷，佛言：「聽作。」欲作后內房，佛言：「聽作。」須戶聽作，須壁聽作壁，須半壁聽作。須作大床，佛言
【現代漢語翻譯】 現代漢語譯本： 『無論是做成方形的、圓形的，還是象耳朵形狀的。』晚上擔心蝙蝠，白天擔心鴟鳥飛入。佛陀說：『允許編織籠子一樣的疏網遮擋，或者做成斜欞窗。』當時窗戶沒有關紐，盜賊以及放牛羊的人，拿走比丘的衣缽、針筒、坐具離開。佛陀說：『允許安裝關紐。』有犯戒的比丘拉繩子打開窗戶，拿走比丘的衣缽、針筒、坐具離開。佛陀說：『允許在關紐上安橫木。』
當時六群比丘，私自使用僧眾的臥具，眾比丘稟告佛陀，佛陀說：『不應該私自使用僧眾的臥具。允許製作標記。』（但）不知道做什麼樣的標記？佛陀說：『允許製作摩醯陀羅（Mahendra，人名）像、或者做成圓圈像、或者做成蒱桃蔓（一種植物）像、或者用五種顏色、或者畫蓮花、或者寫上名字。』當時六群比丘，在自己的私人物品上做僧眾的標記，眾比丘看見后說：『長老！世尊不是這樣說的：『僧眾的物品不得私自使用嗎？』』（六群比丘）回答說：『這不是僧眾的物品，這是我自己的。』眾比丘稟告佛陀，佛陀說：『不應該在自己的私人物品上做僧眾的標記，允許將私人物品染色作為標記。』
那六群比丘，做成方形的標記、或者做成半月形的像、或者做成圓形的標記。他們做成如日光一樣的標記、他們做成如麥根一樣的標記、他們做成如一片姜一樣的像、他們做成牛形狀的標記，佛陀說：『不應該這樣，允許做成如水滴灑在地上的標記、做成牛糞團的標記、做成輪狀的標記。』他們將房中固定的臥具移到別處，佛陀說：『不應該移動，應該寫上名字說：『這是某某房間的臥具。』』
當時有比丘有小沙彌，想要在房間里安裝隔斷，佛陀說：『允許做。』當時有比丘想要在房前開闢彎曲的巷道，佛陀說：『允許做。』想要做後面的內室，佛陀說：『允許做。』需要門就允許做門，需要墻就允許做墻，需要半截墻就允許做半截墻。需要做大床，佛陀說
【English Translation】 English version: 『Whether it is made square, round, or in the shape of an elephant's ear.』 At night, there is concern about bats, and during the day, there is concern about owls flying in. The Buddha said, 『It is permitted to weave a cage-like screen, or to make slanting lattice windows.』 At that time, the windows had no knobs, and thieves and people herding cattle and sheep took away the Bhikkhus' robes, alms bowls, needle cases, and sitting mats. The Buddha said, 『It is permitted to install knobs.』 A Bhikkhu who violated the precepts pulled the rope to open the window and took away the Bhikkhus' robes, alms bowls, needle cases, and sitting mats. The Buddha said, 『It is permitted to install a horizontal bar on the knob.』
At that time, the group of six Bhikkhus privately used the Sangha's (community of monks) bedding. The Bhikkhus reported this to the Buddha, and the Buddha said, 『It is not appropriate to privately use the Sangha's bedding. It is permitted to make a mark.』 (But) they did not know what kind of mark to make. The Buddha said, 『It is permitted to make an image of Mahendra (person's name), or to make a circle image, or to make an image of a Putao vine (a type of plant), or to use five colors, or to draw a lotus flower, or to write a name.』 At that time, the group of six Bhikkhus made Sangha marks on their private belongings. The Bhikkhus saw this and said, 『Elder! Did the World Honored One not say, 『The Sangha's belongings must not be used privately?』』 (The group of six Bhikkhus) replied, 『These are not the Sangha's belongings; these are my own.』 The Bhikkhus reported this to the Buddha, and the Buddha said, 『It is not appropriate to make Sangha marks on one's private belongings; it is permitted to dye private belongings as a mark.』
Those six Bhikkhus made square marks, or made crescent-shaped images, or made round marks. They made marks like sunlight, they made marks like wheat roots, they made images like a slice of ginger, they made marks in the shape of a cow. The Buddha said, 『It should not be like that; it is permitted to make marks like water droplets sprinkled on the ground, to make marks of cow dung patties, to make wheel-shaped marks.』 They moved the fixed bedding in the room to another place. The Buddha said, 『It should not be moved; one should write a name saying, 『This is the bedding of so-and-so's room.』』
At that time, there was a Bhikkhu who had a young Shami (novice monk) and wanted to install a partition in the room. The Buddha said, 『It is permitted to do so.』 At that time, there was a Bhikkhu who wanted to open a curved alley in front of the room. The Buddha said, 『It is permitted to do so.』 Wanting to make a rear inner room, the Buddha said, 『It is permitted to do so.』 If a door is needed, it is permitted to make a door; if a wall is needed, it is permitted to make a wall; if a half-wall is needed, it is permitted to make a half-wall. Needing to make a large bed, the Buddha said
：「聽作。」須小床聽作，須繩床聽作，須小繩床聽作，須獨坐床聽作，須板與板，須地敷與地敷。
時有比丘欲作房四邊出檐上安欄楯，聽作。一切作房所須聽與。
時布薩日眾僧多集，堂小不相容受。諸比丘白佛，佛言：「聽大作。」不知云何作？佛言：「若四方、若圓、若長作、若兩坊、若三坊、若四坊聽作。作大堂所須一切應與。」時堂內人各一床不相容受，佛言：「聽若大三臘者共一床坐，若坐故不受，應作長床若長板。若復不受，應縛草作座。」縛草作座已便破衣，佛言：「應以軟草纏邊，若故復不受，應以泥漿灑地、若布沙、若草樹葉敷地坐上。」
彼與女人俱在草上、葉上，佛言：「不應爾。」彼與女人共敷衣，佛言：「不應爾。」彼共女人俱在衣上，佛言：「不應爾。」彼與女人共上石上，佛言：「不應爾，若上石一人不能動者聽上。」彼共女人上船疑，佛言：「聽直渡若坐若立若臥。」
時諸比丘露地經行，患風雨日曝得患，佛言：「聽作經行堂。」不知云何作？佛言：「聽長行作，作堂所須一切給與。」時彼上座老病羸頓經行時倒地，佛言：「聽繩索系兩頭循索行。」捉索行手軟破手，佛言：「聽作卷、若竹筒以繩穿筒手捉循行。」經行時疲極，聽兩頭安床。
【現代漢語翻譯】 現代漢語譯本： 『聽作。』允許使用小床聽法，允許使用繩床聽法，允許使用小繩床聽法，允許使用單人坐床聽法，允許使用木板與木板，允許使用地敷與地敷。
當時有比丘想要建造房屋，四面伸出屋檐，上面安裝欄楯，允許建造。一切建造房屋所需的物品都允許提供。
當時在布薩日，眾多僧人聚集，殿堂狹小無法容納。眾比丘稟告佛陀，佛陀說：『允許擴建。』不知該如何擴建？佛陀說：『可以建成方形、圓形、長方形，或者兩坊、三坊、四坊的結構，允許建造。建造大殿所需的一切都應提供。』當時殿堂內每個人一張床，無法容納，佛陀說：『允許年長且戒臘高的僧人共用一張床坐，如果因為坐舊床而不舒服，應該製作長床或長板。如果仍然不舒服，應該用草編織座位。』編織草座后容易弄破衣服，佛陀說：『應該用柔軟的草纏繞邊緣，如果仍然不舒服，應該用泥漿灑地，或者鋪沙、或者用草樹葉鋪在地上坐在上面。』
他們與女人一同坐在草上、葉上，佛陀說：『不應該這樣。』他們與女人共同鋪設衣服，佛陀說：『不應該這樣。』他們與女人一同坐在衣服上，佛陀說：『不應該這樣。』他們與女人一同登上石頭，佛陀說：『不應該這樣，如果登上的是一個人無法移動的石頭，允許登上。』他們與女人一同上船，令人懷疑，佛陀說：『允許直接渡河，可以坐著、站著、或者躺著。』
當時眾比丘在露天場地經行，擔心風雨日曬而生病，佛陀說：『允許建造經行堂。』不知該如何建造？佛陀說：『允許建造長條形的經行堂，建造經行堂所需的一切都應提供。』當時有上座長老年老體弱，經行時跌倒在地，佛陀說：『允許用繩索繫在兩頭，沿著繩索行走。』抓住繩索行走，手掌柔軟容易磨破，佛陀說：『允許製作卷軸，或者用竹筒穿過繩子，手握竹筒沿著繩索行走。』經行時感到疲憊，允許在兩頭安放床鋪。
【English Translation】 English version: 『Listen to the allowance.』 It is allowed to listen to the Dharma on a small bed, it is allowed to listen to the Dharma on a rope bed, it is allowed to listen to the Dharma on a small rope bed, it is allowed to listen to the Dharma on a single-person bed, it is allowed to use planks and planks, it is allowed to use ground coverings and ground coverings.
At that time, there was a Bhikkhu (monk) who wanted to build a house with eaves extending on all four sides and railings installed on top, it is allowed to build it. Everything needed to build the house is allowed to be provided.
At that time, on the day of Posadha (Uposatha, day of observance), many monks gathered, and the hall was too small to accommodate them. The Bhikkhus reported to the Buddha, and the Buddha said: 『It is allowed to expand it.』 Not knowing how to expand it? The Buddha said: 『It is allowed to build it square, round, rectangular, or in a two-section, three-section, or four-section structure. Everything needed to build the great hall should be provided.』 At that time, each person in the hall had a bed, which could not be accommodated, the Buddha said: 『It is allowed for senior monks with high monastic seniority to share a bed, if they are uncomfortable sitting on the old bed, long beds or long planks should be made. If they are still uncomfortable, seats should be woven from grass.』 After weaving grass seats, it is easy to tear clothes, the Buddha said: 『The edges should be wrapped with soft grass, if they are still uncomfortable, the ground should be sprinkled with mud, or sand should be spread, or the ground should be covered with grass and tree leaves to sit on.』
They were sitting on the grass and leaves with women, the Buddha said: 『It should not be so.』 They were spreading clothes together with women, the Buddha said: 『It should not be so.』 They were sitting on the clothes together with women, the Buddha said: 『It should not be so.』 They were climbing on the stone together with women, the Buddha said: 『It should not be so, if they are climbing on a stone that one person cannot move, it is allowed to climb.』 They were boarding a boat together with women, which was suspicious, the Buddha said: 『It is allowed to cross directly, whether sitting, standing, or lying down.』
At that time, the Bhikkhus were walking in the open air, worried about getting sick from the wind, rain, and sun, the Buddha said: 『It is allowed to build a walking hall.』 Not knowing how to build it? The Buddha said: 『It is allowed to build a long walking hall, everything needed to build the hall should be provided.』 At that time, the senior elder was old, sick, and weak, and fell to the ground while walking, the Buddha said: 『It is allowed to tie ropes at both ends and walk along the ropes.』 Grasping the ropes to walk, the hands are soft and easily broken, the Buddha said: 『It is allowed to make scrolls, or use bamboo tubes to thread the ropes through, and hold the bamboo tubes to walk along the ropes.』 Feeling tired while walking, it is allowed to place beds at both ends.
時比丘洗腳，天雨，雨新染衣，色壞，佛言：「應別作洗腳處。」彼須水盆與水盆，須水𤬪與水𤬪，須洗腳石與石，須坐具與坐具。彼洗腳天雨泥污腳污衣坐具，佛言：「聽以石若磚若木作道。」爾時耆阇崛山中去水遠，佛言：「聽作渠。」作時患渠崩決，佛言：「聽以石、若磚、若木障兩邊。若寺內應作池。若池邊崩決，聽以石、若磚、若木障四邊，上應作屋覆。若池邊患泥應安石、若磚、若板、若碎石。」患小兒墮水，佛言：「聽作欄。」彼池水熱，佛言：「聽瓶盛晝日內屋中夜置在外，若屋內患泥，聽別作安水屋。若地泥污腳，聽安石若磚若碎石，彼須水器應與。」彼用寶作器，佛言：「不應用寶，應用鐵若銅若瓦作。」彼水器無安處破壞，佛言：「應水屋中別作架安。」時眾僧得貝，佛言：「聽畜。」復無安處，佛言：「聽與水器共安一處。」
爾時世尊在王舍城舍衛國。有居士名須達多，常好給施孤窮乞兒，遂因行更為名字「給孤獨食」。彼于王舍城中有田業，年年從舍衛國至王舍城按行田業。王舍城中有長者是其親厚，是長者自莊嚴堂舍，欲請佛及僧明日食。時給孤獨食往長者家，彼長者常法，若給孤獨食來時，輒起迎逆請與敷坐。而此日亦不起迎、不請令坐，但自莊嚴堂舍為佛及僧。時給孤獨
【現代漢語翻譯】 現代漢語譯本：當時，有比丘在洗腳，天下雨，淋濕了新染的衣服，顏色都壞了。佛陀說：『應該另外建造洗腳的地方。』他們需要水盆，就給他們水盆；需要水瓢，就給他們水瓢；需要洗腳石，就給他們石頭；需要坐具，就給他們坐具。他們洗腳后，因為下雨，泥水弄髒了腳、衣服和坐具。佛陀說：『允許用石頭、磚頭或木頭鋪路。』當時，在耆阇崛山（Grdhrakuta，山名）中，取水的地方離得很遠。佛陀說：『允許建造水渠。』建造時，擔心水渠崩塌決口。佛陀說：『允許用石頭、磚頭或木頭在兩邊加固。如果在寺院內，應該建造水池。如果池邊崩塌決口，允許用石頭、磚頭或木頭加固四邊，上面應該蓋上屋頂遮蔽。如果池邊有泥，擔心弄髒，應該安放石頭、磚頭、木板或碎石。』擔心小孩子掉進水裡，佛陀說：『允許建造欄桿。』水池裡的水太熱了，佛陀說：『允許用瓶子盛水，白天放在屋裡，晚上放在外面。如果屋內地面泥濘，擔心弄髒腳，允許另外建造安放水瓶的屋子。如果地上泥濘，弄髒腳，允許安放石頭、磚頭或碎石。』他們需要水器，應該給他們。 他們用寶物製作水器，佛陀說：『不應該用寶物，應該用鐵、銅或瓦製作。』他們的水器沒有地方安放，容易損壞。佛陀說：『應該在水屋中另外製作架子安放。』當時，僧眾得到貝殼，佛陀說：『允許儲存。』又沒有地方安放，佛陀說：『允許和水器放在一起。』 當時，世尊在王舍城（Rajagrha，城市名）和舍衛國（Sravasti，城市名）。有一位居士名叫須達多（Sudatta，人名），經常喜歡佈施給孤兒、窮人和乞丐，因此人們就稱他為『給孤獨食』（Anathapindika，稱號，意為『供養孤獨者』）。他在王舍城中有田產，每年都從舍衛國到王舍城巡視田產。王舍城中有一位長者（wealthy man）是他的好朋友。這位長者正在裝飾堂舍，準備第二天邀請佛陀和僧眾來吃飯。當時，給孤獨食來到長者家。按照慣例，如果給孤獨食來的時候，長者總是會起身迎接，請他坐下。但是今天長者既沒有起身迎接，也沒有請他坐下，只是在裝飾堂舍，爲了佛陀和僧眾。當時，給孤獨
【English Translation】 English version: At that time, a Bhikkhu (monk) was washing his feet, and it rained, soaking his newly dyed robes, ruining their color. The Buddha said, 'A separate place for washing feet should be made.' They needed water basins, so they were given water basins; they needed water dippers, so they were given water dippers; they needed foot-washing stones, so they were given stones; they needed sitting cloths, so they were given sitting cloths. After they washed their feet, the rain caused mud to soil their feet, robes, and sitting cloths. The Buddha said, 'It is permitted to make a path with stones, bricks, or wood.' At that time, the water source in Grdhrakuta (Vulture Peak Mountain) was far away. The Buddha said, 'It is permitted to make a channel.' When making it, they worried about the channel collapsing and breaking. The Buddha said, 'It is permitted to reinforce both sides with stones, bricks, or wood. If it is within the monastery, a pond should be made. If the edge of the pond collapses, it is permitted to reinforce all four sides with stones, bricks, or wood, and a roof should be made above it for cover. If there is mud by the pond, causing concern, stones, bricks, boards, or gravel should be placed.' Fearing that children might fall into the water, the Buddha said, 'It is permitted to make a railing.' The water in the pond was hot, so the Buddha said, 'It is permitted to fill bottles and place them inside the house during the day and outside at night. If the floor inside the house is muddy, causing concern, a separate house for storing water should be made. If the ground is muddy, soiling the feet, it is permitted to place stones, bricks, or gravel.' They needed water containers, so they should be given them. They were using containers made of precious materials. The Buddha said, 'Precious materials should not be used; iron, copper, or earthenware should be used.' Their water containers had no place to be stored and were easily damaged. The Buddha said, 'A separate shelf should be made in the water house for storage.' At that time, the Sangha (monastic community) obtained shells. The Buddha said, 'It is permitted to keep them.' Since there was no place to store them, the Buddha said, 'It is permitted to store them together with the water containers.' At that time, the World Honored One was in Rajagrha (Royal City) and Sravasti (City). There was a householder named Sudatta (Name), who always liked to give alms to orphans, the poor, and beggars, and so he became known as 'Anathapindika' (epithet, meaning 'Feeder of the Helpless'). He had fields in Rajagrha, and every year he would travel from Sravasti to Rajagrha to inspect his fields. In Rajagrha, there was a wealthy man who was a close friend of his. This wealthy man was decorating his hall, intending to invite the Buddha and the Sangha for a meal the next day. At that time, Anathapindika went to the wealthy man's house. According to custom, when Anathapindika came, the wealthy man would always rise to greet him and invite him to sit down. But on this day, the wealthy man neither rose to greet him nor invited him to sit down, but was only decorating his hall for the Buddha and the Sangha. At that time, Anathapindika
食既至已，問長者言：「莊嚴堂舍欲何所作？為欲嫁娶？為欲請王？為欲設大祠？」長者報言：「我不嫁娶亦不請王，我欲設大祠，請佛及僧千二百五十人俱。彼沙門瞿曇有如是大名稱，號曰：如來、無所著、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」給孤獨食問言：「審是佛耶？」答言：「審是佛。」再三問亦再三答：「審是佛。」時給孤獨食再三問已，問言：「佛在何處？我今欲往問訊。」長者答言：「佛今在迦蘭陀竹園中住。」時給孤獨食仰看日作如是念：「今日見世尊非時，明日乃可往。」時給孤獨食即還家，唸佛在心而眠。時有異天神，是給孤獨食昔日宗親，慈愍故利益故，作如是念：「給孤獨食！汝欲見世尊，莫有留難而不見佛。」彼即以神力滅闇忽然大明。時給孤獨食眠覺，見明謂是晝日，即往趣尸呵城門。時彼門神見給孤獨食慾見世尊無有留難：「我今寧可開門。」即便開門。時給孤獨食出尸呵門已，時彼神還攝神力，明曉即滅忽然闇冥。時給孤獨食恐怖心驚毛豎：「恐將有怨家來害我耶？」時彼門神見給孤獨食恐怖心驚，即慰喻言：「莫恐怖！莫恐怖！」即說偈言：
「設以馬百匹， 及與百金纓， 馬車有百乘， 童女有百人。 七寶為瓔珞， 雪
{ "translations": [ "現代漢語譯本：食物準備好后，給孤獨長者問（給孤獨）說：『莊嚴堂舍想要做什麼用呢？是想要嫁女兒娶媳婦？還是想要請國王來？還是想要舉行大型祭祀？』長者回答說：『我既不嫁娶也不請國王，我想要舉行大型祭祀，邀請佛陀以及一千二百五十位僧人。那位沙門瞿曇（釋迦牟尼佛的尊稱）有如此大的名聲，被稱為：如來（Tathagata，意為如實而來者）、無所著（Arhat，意為應受供養者）、等正覺（Samyaksambuddha，意為完全覺悟者）、明行足（Vidyacharana-sampanna，意為具有智慧和德行者）、善逝（Sugata，意為善於去往涅槃者）、世間解（Lokavidu，意爲了解世間一切事理者）、無上士（Anuttara-purusa-damya-sarathi，意為無上調御丈夫）、調御丈夫（Purusadamyasarathi，意為能夠調伏一切眾生者）、天人師（Sasta Devamanusyanam，意為天人和人類的導師）、佛（Buddha，意為覺悟者）、世尊（Bhagavan，意為世間最尊貴者）。』給孤獨食問道：『確實是佛陀嗎？』回答說：『確實是佛陀。』再三詢問，也再三回答：『確實是佛陀。』當時給孤獨食再三詢問后，問道：『佛陀在哪裡？我現在想要前去問候。』長者回答說：『佛陀現在住在迦蘭陀竹園中。』當時給孤獨食仰頭看太陽，心中想：『今天去見世尊時間不合適，明天再去吧。』當時給孤獨食就回家了，心中想著佛陀而入睡。當時有一位異類的天神，是給孤獨食過去世的親屬，因為慈悲憐憫的緣故，爲了利益他，心中想：『給孤獨食！你想要見世尊，不要有什麼阻礙而見不到佛陀。』他隨即用神力使黑暗消失，忽然變得光明。當時給孤獨食從睡眠中醒來，看到光明，以為是白天，就前往尸呵城門。當時那位門神看到給孤獨食想要見世尊，沒有阻礙他的意思：『我現在應該開門。』就打開了門。當時給孤獨食出了尸呵門后，那位神就收回了神力，光明立即消失，忽然變得黑暗。當時給孤獨食感到恐懼，心驚膽戰，毛髮豎立：『恐怕是有仇家來加害我吧？』當時那位門神看到給孤獨食感到恐懼，心驚膽戰，就安慰他說：『不要恐懼！不要恐懼！』隨即說了偈語：", "『即使用一百匹馬，以及一百個金飾的馬籠頭，一百輛馬車，一百個童女，用七寶做成的瓔珞，』", "", "", "", "", "", "", "", "", 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山百白象， 像皆有六牙， 並以大聚金， 及紫磨金沙， 王及王供具， 王所乘調象， 以如是佈施， 行一步之福， 十六不得一。
「長者但前行，前行有利益。」給孤獨食問：「汝是誰？」答言：「我是伺呵神。」彼作是念：「未曾有，天神乃安慰我。」時給孤獨食即往迦蘭陀竹園中。時世尊在露地經行，遙見給孤獨食來，還坐處敷座而坐，諸佛常法圓光照身。時給孤獨食遙見世尊顏貌端正、諸根寂靜，得上、第一調伏，諸根堅固猶若大龍，亦如澄淵清凈無穢。見已敬心生焉，以信敬心前詣佛所，白言：「安眠不？」世尊答言：「如世安眠，我則異於彼。」時即說偈言：
「一切皆安眠， 梵行得涅槃； 若不犯于欲， 諸縛得解脫。 一切愛已盡， 調伏于熱惱； 息滅得安臥， 身心俱寂滅。」
時給孤獨食前禮佛足卻坐一面。時世尊為給孤獨食，種種方便開化說法，令得歡喜。即于坐上得法眼凈，見法得法得增上果厭患心生，白世尊言：「我今歸依佛法僧，作佛優婆塞。自今已去，盡形壽不殺生，乃至不飲酒。唯愿世尊與眾僧俱受我夏安居九十日請。」佛言：「我已受王瓶沙請。」即復白言：「愿受來年請。」佛言：「我已受王瓶沙請。」復白言：「
【現代漢語翻譯】 現代漢語譯本 山中有成百上千的白象（一種珍貴的動物）， 這些白象都有六顆象牙，並且用大量的黃金， 以及紫磨金沙（一種非常純凈的黃金）來裝飾它們， 國王以及國王的供養器具， 國王所乘坐的馴服的大象， 用這樣的佈施， 即使是走一步所獲得的福報，也只有它的十六分之一。
『長者，只管向前走，向前走會有利益。』給孤獨（Anathapindika，一位著名的佛教護法）問：『你是誰？』回答說：『我是伺呵神（a spirit）。』他心想：『從未有過這樣的事，天神竟然安慰我。』當時給孤獨就前往迦蘭陀竹園（Kalandaka Bamboo Grove）中。當時世尊（Lord Buddha）在露天行走，遠遠地看見給孤獨來了，就回到座位上鋪好坐墊坐下，諸佛通常都有圓光照耀全身。當時給孤獨遠遠地看見世尊顏容端正、諸根寂靜，得到最上、第一的調伏，諸根堅固就像大龍一樣，也像清澈的深淵一樣清凈沒有污穢。看見后敬畏之心油然而生，以信敬之心來到佛所，問道：『安眠嗎？』世尊回答說：『像世人那樣的安眠，我和他們不同。』當時就說了偈語：
『一切都能安眠，梵行（brahmacarya，清凈的行為）能得到涅槃（Nirvana，解脫）； 如果不犯于慾望，各種束縛就能得到解脫。 一切愛慾已經窮盡，調伏了熱惱； 止息滅除就能安臥，身心都寂滅。』
當時給孤獨上前禮拜佛足，然後退到一旁坐下。當時世尊為給孤獨，用各種方便開導教化說法，使他感到歡喜。就在座位上得到了法眼凈（Dharma Eye，能見真理的智慧），見法得法得到增上果，厭患之心油然而生，對世尊說：『我現在歸依佛法僧（Buddha, Dharma, Sangha，佛教三寶），做佛的優婆塞（Upasaka，在家男居士）。從今以後，直到壽命終結都不殺生，乃至不飲酒。只希望世尊和眾僧一起接受我夏季安居九十天的邀請。』佛說：『我已經接受了瓶沙王（King Bimbisara）的邀請。』他又說：『希望接受我來年的邀請。』佛說：『我已經接受了瓶沙王的邀請。』又說：
【English Translation】 English version In the mountains, there are hundreds of thousands of white elephants (a precious animal), These elephants all have six tusks, and they are adorned with a great deal of gold, And also with Jambu River gold dust (a very pure form of gold), The king and the king's offering implements, The tamed elephant that the king rides, With such giving, Even the merit of taking one step is not worth one-sixteenth of it.
'Elder, just go forward, going forward will bring benefits.' Anathapindika (a famous Buddhist patron) asked: 'Who are you?' He replied: 'I am a spirit.' He thought: 'Never before has a deity comforted me.' At that time, Anathapindika went to the Kalandaka Bamboo Grove. At that time, the Lord Buddha was walking in the open air, and from afar he saw Anathapindika coming, so he returned to his seat, spread out his mat, and sat down. All Buddhas usually have a halo shining around their bodies. At that time, Anathapindika saw from afar that the Lord's countenance was upright, his senses were tranquil, he had attained the highest, the foremost taming, his senses were firm like a great dragon, and he was as pure and without defilement as a clear abyss. Having seen this, reverence arose spontaneously, and with a heart of faith and reverence, he came to the Buddha and asked: 'Do you sleep peacefully?' The Lord replied: 'As the world sleeps, I am different from them.' At that time, he spoke a verse:
'All can sleep peacefully, pure conduct (brahmacarya) can attain Nirvana (liberation); If one does not commit desire, all bonds can be liberated. All craving has been exhausted, the heat of affliction has been tamed; Cessation and extinction bring peaceful rest, both body and mind are extinguished.'
At that time, Anathapindika went forward, bowed at the Buddha's feet, and then sat down to one side. At that time, the Lord Buddha, for Anathapindika, used various skillful means to open up, teach, and speak the Dharma, causing him to rejoice. Right there on the seat, he attained the Dharma Eye (the wisdom to see the truth), saw the Dharma, attained the Dharma, and attained the supreme fruit, and a sense of weariness arose spontaneously. He said to the Lord: 'I now take refuge in the Buddha, the Dharma, and the Sangha (the Three Jewels of Buddhism), and become a lay male disciple (Upasaka) of the Buddha. From now on, until the end of my life, I will not kill, and I will not even drink alcohol. I only hope that the Lord and the Sangha will accept my invitation for the ninety days of the summer retreat.' The Buddha said: 'I have already accepted King Bimbisara's invitation.' He then said: 'I hope you will accept my invitation for next year.' The Buddha said: 'I have already accepted King Bimbisara's invitation.' He said again:
大德！愿受後年請。」佛報言：「若有如是處，清凈無有憒鬧無諸惡獸，絕於人林可得坐禪，如來當於如是處住。」即白佛言：「世尊！我已知之，自當知時。唯愿世尊與眾僧受我明日請食。」時世尊默然受請。給孤獨食從坐起，前禮佛足繞已而去。
時王瓶沙聞給孤獨食請佛及僧明日食，即遣信語言：「汝㝯客在，此眾僧既多千二百五十人，汝可不須設供，我當爲汝故設食。」時即遣人答王言：「此便為供養已。不須，我自當辦。」時摩竭大長者聞給孤獨食請佛及僧明日施食，即往其所語言：「汝㝯客在，此眾僧既多，汝可不須供設，我當爲汝辦之。」彼即答言：「長者！此便為供養已。不須！我自當辦。」給孤獨食即還其家，夜辦種種多美飲食，夜過已清旦往白時到。世尊著衣持缽，與千二百五十比丘僧俱，往給孤獨食家就座而坐。時給孤獨食手自斟酌種種多美飲食，供養佛及眾僧令得飽滿，食已舍缽，更取卑床于佛前坐。時世尊無數方便為給孤獨食方便說法開化，令得歡喜。為說法已，從坐起而去。
時給孤獨食從王舍城還歸舍衛國，彼至村落城邑，處處宣令作如是言：「可於空處種植園果並設池井及安橋船，佛已出世，今受我請于舍衛國夏安居，當從此道至舍衛國，令汝等得福無量。」至舍衛國
【現代漢語翻譯】 現代漢語譯本： 『大德！我希望接受您後年的邀請。』佛陀回答說：『如果有一個這樣的地方，清凈、沒有喧鬧、沒有各種惡獸，遠離人群，可以坐禪，如來（Tathagata，佛的稱號）應當住在這樣的地方。』給孤獨（Anathapindika，一位富有的商人，以慷慨著稱）立刻對佛陀說：『世尊（Bhagavan，佛的稱號）！我已經知道了，我自會知道時機。只希望世尊和眾僧接受我明天的齋飯供養。』當時世尊默然接受了邀請。給孤獨從座位上起身，走到佛陀面前，禮拜佛足后繞佛離去。
當時瓶沙王（King Bimbisara，摩揭陀國的國王，佛陀的贊助人）聽到給孤獨邀請佛陀和僧眾明天用齋，就派信使說：『你太客氣了，這些僧眾有一千二百五十人這麼多，你不用設供了，我來為你設齋。』給孤獨立刻派人回覆國王說：『這已經算是供養了。不用了，我自己會準備。』當時摩揭陀國的大長者（wealthy elder）聽到給孤獨邀請佛陀和僧眾明天施食，就前往給孤獨處說：『你太客氣了，這些僧眾很多，你不用供養了，我來為你準備。』給孤獨回答說：『長者！這已經算是供養了。不用了！我自己會準備。』給孤獨回到家中，連夜準備各種美味的飲食，天亮后清晨前往佛陀處稟告時間已到。世尊穿上袈裟，拿著缽，與一千二百五十比丘僧（bhiksu，佛教僧侶）一同前往給孤獨家就座。當時給孤獨親手斟酌各種美味的飲食，供養佛陀和眾僧，讓他們吃飽，吃完後放下缽，另外拿來矮床在佛陀面前坐下。當時世尊用無數方便為給孤獨方便說法開導，使他歡喜。說法完畢后，從座位上起身離去。
當時給孤獨從王舍城（Rajagrha，古代印度城市）返回舍衛國（Sravasti，古代印度城市），他到達村落城邑，處處宣告說：『可以在空曠的地方種植園林果樹，並設定池塘水井，以及安置橋樑船隻，佛陀已經出世，現在接受我的邀請在舍衛國夏安居（Vassa，雨季的靜修），將從此道前往舍衛國，讓你們得到無量的福報。』到達舍衛國
【English Translation】 English version: 『Venerable Sir, I wish to accept your invitation for the year after next.』 The Buddha replied, 『If there is such a place, clean, without noise, without various evil beasts, far from human habitation, suitable for meditation, the Tathagata (title of the Buddha) should dwell in such a place.』 Anathapindika (a wealthy merchant, known for his generosity) immediately said to the Buddha, 『Bhagavan (title of the Buddha)! I already know it, and I will know the time myself. I only hope that the World-Honored One and the Sangha (monastic community) will accept my offering of food tomorrow.』 At that time, the World-Honored One silently accepted the invitation. Anathapindika rose from his seat, went before the Buddha, bowed at his feet, and circumambulated him before departing.
At that time, King Bimbisara (King of Magadha, a patron of the Buddha) heard that Anathapindika had invited the Buddha and the Sangha for a meal the next day, and he sent a messenger saying, 『You are too kind. These monks number as many as one thousand two hundred and fifty. You don't need to prepare the offering; I will prepare the meal for you.』 Anathapindika immediately sent someone to reply to the king, 『This is already considered an offering. No need, I will prepare it myself.』 At that time, the great elder (wealthy elder) of Magadha heard that Anathapindika had invited the Buddha and the Sangha to offer food the next day, and he went to Anathapindika and said, 『You are too kind. These monks are many; you don't need to make the offering; I will prepare it for you.』 Anathapindika replied, 『Elder! This is already considered an offering. No need! I will prepare it myself.』 Anathapindika returned to his home and prepared various delicious foods overnight. After dawn, he went to the Buddha and reported that the time had arrived. The World-Honored One put on his robe, carried his bowl, and went with one thousand two hundred and fifty bhikshus (Buddhist monks) to Anathapindika's house and sat down. At that time, Anathapindika personally poured various delicious foods, offering them to the Buddha and the Sangha, allowing them to eat their fill. After they had eaten and put down their bowls, he took a low seat and sat before the Buddha. At that time, the World-Honored One used countless skillful means to preach the Dharma (teachings) to Anathapindika, causing him to rejoice. After preaching the Dharma, he rose from his seat and departed.
At that time, Anathapindika returned from Rajagrha (ancient Indian city) to Sravasti (ancient Indian city). He arrived at villages and towns, everywhere proclaiming, 『You can plant gardens and orchards in open spaces, and set up ponds and wells, as well as build bridges and boats. The Buddha has appeared in the world and is now accepting my invitation to spend the Vassa (rainy season retreat) in Sravasti. He will pass through this road to Sravasti, allowing you to gain immeasurable blessings.』 Arriving at Sravasti
已，作如是念：「今此何處有不近不遠，行來遊觀其地平博，晝無眾鬧夜無音聲，無有蚊虻蠅蜂毒螫之屬？我當買之，為佛故立僧伽藍。」即作是念：「彼祇陀王子有好園，于舍衛國不近不遠，行來遊觀其地平博，晝無眾鬧夜無音聲，亦無蚊虻毒螫之屬。我今寧可往祇陀王子所求索買之。」彼即往王子所，白言：「佛已出世，天今知不？已受我請，于舍衛國夏安居，可以此園賣之，我當與百千金錢。」彼言：「不賣。」復更重白如上：「愿與我園，當與二百三百四百千金錢。」彼言：「汝若以金錢側佈滿地令無間者我亦不與。」給孤獨食言：「汝已決價。便可受之。」王子言：「云何決價？」答言：「曏者言以金錢側佈滿地令無間者，豈非決價言耶？天便可看王昔日舊制。」彼即看王舊制，已作是言便為決價，即語言：「長者！隨汝意。」時給孤獨食，還家敕人出多金錢側布祇陀園中，有餘少地布金未遍。祇陀見已，便作是念：「此非是常人亦非常福田，乃令給孤獨食為之不惜珍寶如是。」即言：「長者汝止！勿復布金，餘地我自欲奉上世尊。」給孤獨食言：「便可隨意。」
爾時世尊從王舍城與千二百五十比丘俱，人間遊行至跋阇國，復轉詣毗舍離。時六群比丘先佛前往取房舍，為和尚、同和尚、阿阇梨、同
【現代漢語翻譯】 現代漢語譯本 已，他這樣想：『現在哪裡有離這裡不遠不近，適宜行走遊覽，地勢平坦寬闊，白天沒有喧囂，夜晚沒有噪音，沒有蚊子、蒼蠅、蜜蜂等叮咬的地方呢？我應當買下它，爲了佛陀的緣故建立僧伽藍（Sangharama，僧院）。』他立刻想到：『祇陀（Jeta）王子有一個好園林，在舍衛國（Sravasti）不遠不近，適宜行走遊覽，地勢平坦寬闊，白天沒有喧囂，夜晚沒有噪音，也沒有蚊子叮咬等。我現在可以去祇陀王子那裡請求購買它。』 他立刻前往王子處，稟告說：『佛陀已經出世，您現在知道嗎？已經接受我的邀請，在舍衛國進行夏季安居，可以將這個園林賣給我，我將給您成百上千的金錢。』王子說：『不賣。』給孤獨（Anathapindika）長者又多次重複稟告：『希望您把園林賣給我，我將給您二百、三百、四百、一千金錢。』王子說：『你如果用金錢側著鋪滿地面，沒有空隙，我也不賣。』給孤獨長者說：『您已經確定了價格，就應該接受。』王子說：『怎麼算確定了價格？』回答說：『剛才說用金錢側著鋪滿地面，沒有空隙，難道不是確定價格的說法嗎？您可以看看國王以前的規定。』 王子檢視了國王以前的規定，已經這樣說了就算確定了價格，就對長者說：『長者，隨您的意願吧。』當時給孤獨長者回到家中，命令手下拿出大量的金錢，側著鋪在祇陀園林中，還剩下少許地方沒有鋪滿金錢。祇陀王子看到后，就想：『這個人不是普通人，也不是普通的福田（指值得佈施的對象），竟然讓給孤獨長者爲了他這樣不惜珍寶。』 於是說：『長者您停下！不要再鋪金錢了，剩下的地方我自己想要奉獻給世尊（Bhagavan，佛陀）。』給孤獨長者說：『可以隨意。』 當時世尊從王舍城（Rajagrha）與一千二百五十比丘（bhikkhu，出家人）一起，在人間游化，到達跋阇國（Bhadraka），又前往毗舍離（Vaishali）。當時六群比丘（指行為不端的比丘團體）在佛陀之前先去，佔據房舍，為和尚（Upadhyaya，親教師）、同和尚、阿阇梨（Acarya，導師）、同阿阇梨...
【English Translation】 English version Then, he thought to himself: 'Where is a place that is neither too near nor too far, suitable for walking and sightseeing, with flat and wide terrain, no noise during the day, no sound at night, and free from mosquitoes, flies, bees, and other stinging creatures? I should buy it and build a Sangharama (monastery) for the sake of the Buddha.' He immediately thought: 'Prince Jeta has a beautiful garden, not too near and not too far from Sravasti, suitable for walking and sightseeing, with flat and wide terrain, no noise during the day, no sound at night, and free from mosquitoes and other stinging creatures. I should go to Prince Jeta and ask to buy it.' He immediately went to the prince and reported: 'The Buddha has appeared in the world, do you know that now? He has accepted my invitation to spend the summer retreat in Sravasti. You can sell this garden to me, and I will give you hundreds of thousands of gold coins.' The prince said: 'I will not sell.' Anathapindika repeatedly reported: 'I hope you will sell the garden to me, and I will give you two hundred, three hundred, four hundred, one thousand gold coins.' The prince said: 'Even if you lay gold coins sideways to cover the entire ground without any gaps, I will not sell it.' Anathapindika said: 'You have already set the price, you should accept it.' The prince said: 'How is the price set?' He replied: 'Just now you said to lay gold coins sideways to cover the entire ground without any gaps, isn't that setting the price? You can look at the old rules of the king.' The prince checked the old rules of the king, and having said that, it was considered the price was set. He said to the elder: 'Elder, as you wish.' At that time, Anathapindika returned home and ordered his men to take out a large amount of gold coins and lay them sideways in Jeta's garden, leaving only a small area uncovered. When Prince Jeta saw this, he thought: 'This person is no ordinary person, nor an ordinary field of merit (referring to a worthy object of offering), that he would cause Anathapindika to spare no treasure like this for him.' So he said: 'Elder, stop! Do not lay any more gold coins, I myself want to offer the remaining land to the Bhagavan (Buddha).' Anathapindika said: 'As you wish.' At that time, the Bhagavan, together with twelve hundred and fifty bhikkhus (monks), traveled from Rajagrha among the people, arrived at Bhadraka, and then went to Vaishali. At that time, the group of six bhikkhus (referring to a group of monks with misconduct) went ahead of the Buddha, occupied the rooms, for the Upadhyaya (preceptor), fellow Upadhyaya, Acarya (teacher), fellow Acarya...
阿阇梨，為知識親厚故。即舍利弗與目連俱后至。佛言：「此是誰房？」六群比丘言：「是我和尚、同和尚、阿阇梨、同阿阇梨、知識親厚房。」舍利弗目連不得房宿，宿外埵上。舍利弗、目連夜過已，往世尊所頭面禮足卻住一面。世尊知而故問：「舍利弗、目連，臥起安樂不？」答言：「安樂。」世尊問言：「在何處宿？」答言：「在外埵上。」「以何事故爾？」即具以因緣白佛。爾時世尊以此因緣集比丘僧，告言：「汝等謂誰應受第一坐、第一水、第一食、起迎逆、禮拜恭敬、善言問訊耶？」或有言：「大姓出家者。」或有言：「顏貌端正者。」或有言：「阿蘭若者。」或有言：「乞食者。」或有言：「糞掃衣者。」或有言：「作餘食法不食者。」或有言：「一坐食者。」或有言：「一摶食者。」或有言：「塳間者。」或有言：「露坐者。」或有言：「樹下者。」或有言：「常坐者。」或有言：「隨坐者。」或有言：「三衣者。」或有言：「能唄者。」或有言：「多聞者。」或有言：「法師者。」或有言：「持律者。」或有言：「坐禪者。」佛告諸比丘：「汝等善聽！應與不應與。乃往過去世時，有三親友：象、獼猴、鵽鳥，依一尼拘律樹住。彼作是念：『我等共住，不應不興恭敬更相輕慢，寧可推年大小次第尊
{ "translations": [ "現代漢語譯本", "阿阇梨（Achariya，導師），因為（六群比丘）親近熟識的緣故，即使是舍利弗（Sariputta）和目連（Moggallana）一起後來到，也沒有房間住。佛陀說：「這是誰的房間？」六群比丘說：「這是我的和尚（Upajjhaya，親教師）、同和尚、阿阇梨、同阿阇梨、親近熟識的人的房間。」舍利弗和目連沒有房間可以住，只好睡在外面土堆上。舍利弗和目連過了一夜后，前往世尊（Buddha，佛陀）處，頭面頂禮佛足，然後站立在一旁。世尊明知故問：「舍利弗、目連，你們睡得安穩嗎？」回答說：「安穩。」世尊問：「你們在哪裡住宿？」回答說：「在外面土堆上。」「因為什麼緣故這樣呢？」他們便詳細地把原因告訴了佛陀。當時世尊因為這個因緣召集比丘僧團，告訴他們說：「你們認為誰應該接受第一座位、第一用水、第一食物、起立迎接、禮拜恭敬、善言問候呢？」有人說：「是大姓出身的出家人。」有人說：「是容貌端正的人。」有人說：「是住在阿蘭若（Aranna，寂靜處）的人。」有人說：「是乞食的人。」有人說：「是穿糞掃衣的人。」有人說：「是不吃其他烹調食物的人。」有人說：「是隻吃一坐食物的人。」有人說：「是隻吃一團食物的人。」有人說：「是住在墳墓間的人。」有人說：「是露天而坐的人。」有人說：「是住在樹下的人。」有人說：「是常坐不臥的人。」有人說：「是隨意而坐的人。」有人說：「是隻穿三衣的人。」有人說：「是能夠歌唄的人。」有人說：「是博學多聞的人。」有人說：「是說法師。」有人說：「是持戒律師。」有人說：「是坐禪的人。」佛陀告訴諸位比丘：「你們好好聽著！什麼人應該給與，什麼人不應該給與。過去世的時候，有三個好朋友：象、獼猴、鵽鳥，依靠著一棵尼拘律樹居住。它們這樣想：『我們共同居住，不應該不互相恭敬，反而互相輕慢，不如按照年齡大小來決定先後次序，互相尊重。』」 ], "english_translations": [ "English version", "『Achariya (Achariya, teacher), because of close acquaintance,』 thus, even Sariputta (Sariputta) and Moggallana (Moggallana) arrived together later, they had no room to stay. The Buddha said, 『Whose room is this?』 The group of six bhikkhus said, 『This is the room of my Upajjhaya (Upajjhaya, preceptor), fellow Upajjhaya, Achariya, fellow Achariya, and close acquaintances.』 Sariputta and Moggallana had no room to stay, so they had to sleep on the outer mound. After Sariputta and Moggallana spent the night, they went to the World Honored One (Buddha, Buddha), bowed their heads to the Buddha's feet, and stood aside. The World Honored One knowingly asked, 『Sariputta, Moggallana, did you sleep peacefully?』 They replied, 『Peacefully.』 The World Honored One asked, 『Where did you stay?』 They replied, 『On the outer mound.』 『Why is that?』 They then explained the reason to the Buddha in detail. At that time, the World Honored One gathered the bhikkhu sangha because of this reason and told them, 『Who do you think should receive the first seat, the first water, the first food, be greeted with rising, bowing respectfully, and asked with kind words?』 Some said, 『Those who are from noble families and have become monks.』 Some said, 『Those who have handsome appearances.』 Some said, 『Those who live in Aranna (Aranna, quiet places).』 Some said, 『Those who beg for food.』 Some said, 『Those who wear rag robes.』 Some said, 『Those who do not eat other cooked foods.』 Some said, 『Those who eat only one meal at a sitting.』 Some said, 『Those who eat only one ball of food.』 Some said, 『Those who live in cemeteries.』 Some said, 『Those who sit in the open.』 Some said, 『Those who live under trees.』 Some said, 『Those who always sit.』 Some said, 『Those who sit as they please.』 Some said, 『Those who wear only three robes.』 Some said, 『Those who can chant.』 Some said, 『Those who are learned and knowledgeable.』 Some said, 『Those who are Dharma masters.』 Some said, 『Those who uphold the precepts.』 Some said, 『Those who practice meditation.』 The Buddha told the bhikkhus, 『Listen carefully! Who should be given and who should not be given. In the past, there were three good friends: an elephant, a monkey, and a francolin, living near a banyan tree. They thought, 『We live together, we should not be disrespectful to each other, but rather show contempt. It is better to determine the order of seniority according to age, and respect each other accordingly.』" ] }
卑更相恭敬。若年長者，當尊重恭敬供養。作如是法已，依林間共住。』獼猴、鵽鳥共問象言：『汝憶事近遠？』象言：『我憶小時此尼拘律樹，我行時觸我臍。』象與鵽問獼猴言：『汝憶事近遠？』獼猴答言：『我憶小時此尼拘律樹舉手及頭。』象語獼猴：『汝生年多我。』象與獼猴共問鵽言：『汝憶事近遠？』答言：『我憶雪山王右面有大尼拘律樹，我于彼食果，來此便出，即生此樹。』彼作是念：『鵽生年多我。』時象即以獼猴置頭上，獼猴以鵽置肩上，共遊行人間。從村至村、從城至城而說法言：『其有敬長老者，是人能住於法。現世有名譽，將來生善道。』爾時鵽說如是法，人皆隨順，法訓流佈。汝等於我法律中出家，應更相恭敬，如是佛法可得流佈。自今已去，聽隨長幼恭敬禮拜上座迎逆問訊。」
時諸比丘聞佛教，諸比丘長幼相次恭敬上座，彼禮拜白衣言：「汝生年長我。」佛言：「不應禮白衣，汝等應禮、不應禮，一切女人不應禮。前受大戒者不應禮后受大戒者。言犯邊罪、犯比丘尼、賊心受戒、壞二道、黃門、殺父、殺母、殺阿羅漢、破僧、噁心出佛身血、非人、畜生、二根、若被舉、若滅擯、若應滅擯，一切非法語者不應禮。何等人應禮？少沙彌尼，應禮大沙彌尼、沙彌、式叉摩那、比丘
【現代漢語翻譯】 他們應該更加互相恭敬。如果有人年長，就應當尊重、恭敬、供養他。這樣做之後，他們就一起住在林間。』獼猴、鵽鳥一起問象說：『你記得多久遠的事情？』象說：『我記得小時候，這棵尼拘律樹（榕樹），我走過的時候，樹能碰到我的肚子。』象與鵽鳥問獼猴說：『你記得多久遠的事情？』獼猴回答說：『我記得小時候，這棵尼拘律樹，我舉手就能碰到樹頂。』象對獼猴說：『你的年紀比我大。』象與獼猴一起問鵽鳥說：『你記得多久遠的事情？』鵽鳥回答說：『我記得雪山王的右邊有一棵很大的尼拘律樹，我在那裡吃果實，然後來到這裡排泄，就生出了這棵樹。』它們這樣想：『鵽鳥的年紀比我們都大。』當時，像就把獼猴放在頭上，獼猴把鵽鳥放在肩上，一起進入**人間。他們從村莊到村莊、從城市到城市地說法說：『那些尊敬年長者的人，能夠安住于佛法。今生有名譽，將來能往生善道。』當時，鵽鳥說了這樣的佛法，人們都隨順聽從，佛法的教誨廣為流傳。你們在我所建立的僧團中出家，應當更加互相恭敬，這樣佛法才能流傳開來。從今以後，允許按照年齡大小恭敬禮拜上座，迎接、問候他們。 當時，眾比丘聽了佛的教誨，眾比丘按照年齡大小依次恭敬上座，他們甚至禮拜白衣（在家居士）說：『您的年紀比我大。』佛說：『不應該禮拜白衣，你們應該禮拜的、不應該禮拜的，一切女人都不應該禮拜。先受具足戒的人不應該禮拜后受具足戒的人。犯了邊罪（重罪）的人、犯了比丘尼戒的人、以盜心受戒的人、破壞二根的人、黃門（太監）、殺父的人、殺母的人、殺阿羅漢的人、破壞僧團的人、惡意使佛出血的人、非人、畜生、具有二根的人、如果被舉罪、如果被滅擯、如果應該被滅擯，一切不符合佛法的人都不應該禮拜。什麼樣的人應該禮拜呢？小沙彌尼（小比丘尼），應該禮拜大沙彌尼、沙彌（小和尚）、式叉摩那（學戒女）、比丘（和尚）。』
【English Translation】 They should be even more respectful to each other. If someone is older, they should respect, revere, and make offerings to them. Having done this, they lived together in the forest.』 The monkey and the dottaraka bird together asked the elephant: 『How far back do you remember things?』 The elephant said: 『I remember when I was small, this banyan tree (Nigrodha tree), when I walked, it touched my navel.』 The elephant and the dottaraka bird asked the monkey: 『How far back do you remember things?』 The monkey replied: 『I remember when I was small, this banyan tree, I could reach the top with my hand.』 The elephant said to the monkey: 『You are older than me.』 The elephant and the monkey together asked the dottaraka bird: 『How far back do you remember things?』 The dottaraka bird replied: 『I remember on the right side of Snow Mountain King (Himalaya), there was a large banyan tree, I ate the fruit there, and then came here to excrete, and this tree grew.』 They thought: 『The dottaraka bird is older than all of us.』 At that time, the elephant put the monkey on its head, and the monkey put the dottaraka bird on its shoulder, and together they entered **the human world. From village to village, from city to city, they preached the Dharma, saying: 『Those who respect the elders can abide in the Dharma. In this life, they will have fame, and in the future, they will be reborn in good realms.』 At that time, the dottaraka bird spoke such Dharma, and people followed and obeyed, and the teachings of the Dharma spread widely. You who have left home in my Sangha (Buddhist community) should be even more respectful to each other, so that the Dharma can spread. From now on, you are allowed to respectfully bow to the senior monks according to their age, and to greet and inquire after them.』 At that time, the bhikkhus (monks) heard the Buddha's teachings, and the bhikkhus respectfully bowed to the senior monks in order of age, and they even bowed to the laypeople (white-clothed devotees), saying: 『You are older than me.』 The Buddha said: 『You should not bow to laypeople, those you should bow to and those you should not bow to, all women should not be bowed to. Those who have received the full ordination (Bhikkhu ordination) earlier should not bow to those who received the full ordination later. Those who have committed border offenses (serious offenses), those who have violated the Bhikkhuni (nun) precepts, those who have taken ordination with a thieving mind, those who have destroyed their two genders, eunuchs, those who have killed their father, those who have killed their mother, those who have killed an Arhat (enlightened being), those who have broken the Sangha, those who have maliciously drawn blood from the Buddha, non-humans, animals, those with two genders, those who have been censured, those who have been expelled, those who should be expelled, all those who do not conform to the Dharma should not be bowed to. Who should be bowed to? A junior Bhikkhuni (nun), should bow to a senior Bhikkhuni, a Shramanera (novice monk), a Shikshamana (probationary nun), a Bhikkhu (monk).』
尼、比丘，如是等人塔一切應禮。若少年沙彌，應禮大沙彌、沙彌尼、式叉摩那，乃至比丘，及塔一切應禮。小式叉摩那，應禮大式叉摩那、比丘尼、比丘，及塔應禮。年少比丘尼，應禮大比丘尼、比丘，及塔亦應禮。小比丘，應禮大比丘，大比丘塔亦應禮。一切諸天、世人、諸魔、梵王、沙門、婆羅門，皆應禮如來世尊，塔亦應禮。」世尊既有是教，應禮塔。彼便禮白衣塔廟，佛言：「不應禮白衣塔廟。」彼既不得禮白衣塔廟，便左繞行，護塔廟神瞋。佛言：「隨本所來處行，不應故左繞行。」
諸比丘作如是念：「沙彌當以生年為次第、為以出家年為次第？」佛言：「應以生年為次第。若生年等者，應以出家年為次第。」
彼比丘先至，後有大比丘來。一夜便移前至比丘，佛言：「不應移亦不應起，聽在中間坐。」既在中間坐，復更相移動，令眾亂鬧，佛言：「聽後來者在下坐。」既在下坐，乃在白衣下坐，佛言：「不應爾。」彼覆在沙彌下坐，佛言：「不應爾，應在大比丘下坐。」
彼不及后安居，受大戒數以為歲，佛言：「不應爾。和尚阿阇梨應教受戒時節，作如是教。若冬、若春、若夏，汝得若干日、若一月、若半月、若一日、若前食、若后食時，乃至量影時。」
六群比丘，在
【現代漢語翻譯】 現代漢語譯本： 尼（尼姑）、比丘（和尚），像這樣的人的塔都應該禮敬。如果年少的沙彌（小和尚），應該禮敬年長的沙彌、沙彌尼（小尼姑）、式叉摩那（學戒女），乃至比丘，以及所有的塔都應該禮敬。年少的式叉摩那，應該禮敬年長的式叉摩那、比丘尼、比丘，以及塔。年少的比丘尼，應該禮敬年長的比丘尼、比丘，以及塔也應該禮敬。年少的比丘，應該禮敬年長的比丘，年長的比丘的塔也應該禮敬。一切諸天、世人、諸魔、梵王、沙門（出家人）、婆羅門（修行人），都應該禮敬如來世尊，塔也應該禮敬。』世尊已經這樣教導了，應該禮敬塔。他們便去禮敬白衣（在家居士）的塔廟，佛說：『不應該禮敬白衣的塔廟。』他們既然不能禮敬白衣的塔廟，便向左繞行，守護塔廟的神生氣了。佛說：『應該沿著原本來的方向走，不應該故意向左繞行。』
眾比丘這樣想：『沙彌應該按照出生年份來排序，還是按照出家年份來排序？』佛說：『應該按照出生年份來排序。如果出生年份相同，應該按照出家年份來排序。』
有比丘先到了，後來有年長的比丘來了。先到的人一夜之間便移到前面去了，佛說：『不應該移動，也不應該起身，允許坐在中間。』既然坐在中間了，又互相移動，使得大眾混亂吵鬧，佛說：『允許後來的人坐在下面。』既然坐在下面了，竟然坐在白衣的下面，佛說：『不應該這樣。』他們又坐在沙彌的下面，佛說：『不應該這樣，應該坐在年長的比丘的下面。』
他們沒有及時安居（雨季閉關），就按照受大戒的次數來計算年齡，佛說：『不應該這樣。和尚（親教師）阿阇梨（軌範師）應該教導受戒的時間，這樣教導：無論是冬天、春天、夏天，你得到了多少天、或者一個月、或者半個月、或者一天、或者飯前、或者飯後，乃至測量影子的時候。』
六群比丘，在
【English Translation】 English version: Nuns (Bhikkhunis), monks (Bhikkhus), the stupas of such people should all be venerated. If a young novice monk (Sramanera), he should venerate senior Sramaneras, novice nuns (Sramaneris), female trainees (Siksamana), and even monks, and all stupas should be venerated. A young female trainee should venerate senior female trainees, nuns, monks, and stupas. A young nun should venerate senior nuns, monks, and stupas as well. A young monk should venerate senior monks, and the stupa of a senior monk should also be venerated. All devas (gods), people, demons (maras), Brahma kings, ascetics (Sramanas), Brahmins (Brahmanas), should all venerate the World Honored One, the Tathagata (Tathagata), and stupas should also be venerated.』 The World Honored One has already taught this way, one should venerate stupas. They then went to venerate the stupas of laypeople (Upasakas), the Buddha said: 『One should not venerate the stupas of laypeople.』 Since they could not venerate the stupas of laypeople, they walked around to the left, and the spirit guarding the stupa became angry. The Buddha said: 『One should walk along the direction from which one originally came, one should not deliberately walk around to the left.』
The monks thought: 『Should novices be ranked according to their birth year, or according to their ordination year?』 The Buddha said: 『They should be ranked according to their birth year. If their birth years are the same, they should be ranked according to their ordination year.』
A monk arrived first, and later a senior monk arrived. The one who arrived first moved forward overnight, the Buddha said: 『One should not move, nor should one get up, allow him to sit in the middle.』 Since they were sitting in the middle, they moved around again, causing the assembly to be chaotic and noisy, the Buddha said: 『Allow those who come later to sit below.』 Since they were sitting below, they actually sat below the laypeople, the Buddha said: 『One should not do that.』 They then sat below the novices, the Buddha said: 『One should not do that, one should sit below the senior monks.』
They did not enter the rainy season retreat (Varsa) in time, and counted their age according to the number of times they had received the full ordination, the Buddha said: 『One should not do that. The preceptor (Upadhyaya) and the teacher (Acarya) should teach the time of ordination, teaching like this: whether it is winter, spring, or summer, you have obtained so many days, or a month, or half a month, or a day, or before meals, or after meals, even until the time of measuring shadows.』
The group of six monks, in
白衣家見上座來不起，此非僧地，佛言：「不應爾，應起。」在水邊、樹下、石邊、草上、舡上不起，避上座言：「此非僧地。」佛言：「應起。」
爾時有居士，為僧作房，而無人住，彼作如是言：「大富長者多饒財寶為僧作房，沙門釋子便在中住，我曹貧窮誰當住此？」諸比丘白佛，佛言：「眾僧應與比丘白二羯磨，應作如是與。眾中差堪能羯磨者如上，作如是白：『大德僧聽！今僧以此某甲房與某甲比丘料理。若僧時到僧忍聽。白如是。』『大德僧聽！此某甲房與某甲比丘料理。誰諸長老忍僧以此某甲房與某甲料理者默然，誰不忍者說。』『僧已忍以某甲房與某甲比丘料理竟，僧忍，默然故，是事如是持。』」
時諸比丘欲作房，佛言：「聽。」彼欲平地，佛言：「聽。若有石、樹根、棘刺應卻；若有坑渠處低下處應填平；若慮水應設堤障；若恐地有主或致余言者，應決了分明；若有大樹株若石應掘出。若不能出，燒去；若不可去，燒已以水若苦酒澆。若以石椎打破出。若難破，以鐵椎打破出。若復不可出者，于邊作大坑深埋。」彼欲平地，「應耕已磨平之。」不知誰當應平？佛言：「若比丘、若沙彌、若守僧伽藍人、若優婆塞。」彼須墼，聽作，若自作若教人作。彼須墼摸，聽與。若泥著墼摸，
【現代漢語翻譯】 現代漢語譯本 白衣在家人看見上座比丘來了不起身，（他們認為）這不是僧人的地方。佛說：『不應該這樣，應該起身。』在水邊、樹下、石頭邊、草地上、船上不起身，（他們）爲了避開上座比丘說：『這不是僧人的地方。』佛說：『應該起身。』
當時有一位居士，為僧眾建造房屋，但是沒有人居住。他這樣說：『大富長者有很多財寶，為僧眾建造房屋，沙門釋迦弟子就在裡面居住，我們這些貧窮的人誰來住這裡呢？』眾比丘稟告佛陀，佛陀說：『僧眾應該用白二羯磨（一種僧團的決議方式）將房屋給予比丘，應該這樣做：在僧眾中選擇一位能夠主持羯磨的人，如前所述，這樣宣告：『大德僧眾請聽！現在僧眾將這某甲的房屋交給某甲比丘管理。如果僧眾認為時機已到，請僧眾允許。宣告如上。』『大德僧眾請聽！這某甲的房屋交給某甲比丘管理。哪位長老同意僧眾將這某甲的房屋交給某甲比丘管理，就默然不語；誰不同意就說出來。』『僧眾已經同意將某甲的房屋交給某甲比丘管理完畢，僧眾同意，因為默然不語，這件事就這樣決定了。』』
當時眾比丘想要建造房屋，佛說：『允許。』他們想要平整土地，佛說：『允許。如果有石頭、樹根、荊棘應該清除；如果有坑洼低窪的地方應該填平；如果擔心水患應該設定堤壩；如果擔心土地有主人或者引起其他爭端，應該明確解決；如果有大樹樁或者石頭應該挖掘出來。如果不能挖出來，就燒掉；如果不能燒掉，燒完後用水或者苦酒澆滅。如果用石錘打破挖出。如果難以打破，用鐵錘打破挖出。如果還是不能挖出，就在旁邊挖一個大坑深埋。』他們想要平整土地，『應該耕地后磨平。』不知道應該由誰來平整？佛說：『可以是比丘、沙彌、看守僧伽藍的人、優婆塞（在家男居士）。』他們需要磚坯，允許製作，可以自己製作也可以教別人製作。他們需要磚模，允許給予。如果泥土粘在磚模上，
【English Translation】 English version When a layman saw a senior monk coming, he did not rise. (They thought) this was not a place for monks. The Buddha said, 'It should not be so, one should rise.' They did not rise by the water, under the trees, by the stones, on the grass, or on the boat. (They) said to avoid the senior monk, 'This is not a place for monks.' The Buddha said, 'One should rise.'
At that time, there was a layperson who built a house for the Sangha (monastic community), but no one lived in it. He said, 'Wealthy elders have much wealth and treasure and build houses for the Sangha. The Shramana (ascetic) disciples of Shakya (Buddha) then live in them. Who among us poor people will live here?' The Bhikshus (monks) reported this to the Buddha. The Buddha said, 'The Sangha should give the house to a Bhikshu using a 'White Second Karma' (a formal act of the Sangha). It should be done like this: Choose someone in the Sangha who is capable of performing the Karma, as described before, and announce: 'Venerable Sangha, listen! Now the Sangha gives this house of so-and-so to Bhikshu so-and-so to manage. If the Sangha thinks the time is right, may the Sangha permit it. Announce as above.' 'Venerable Sangha, listen! This house of so-and-so is given to Bhikshu so-and-so to manage. Whoever among the elders agrees that the Sangha should give this house of so-and-so to so-and-so to manage, let him remain silent; whoever disagrees, let him speak.' 'The Sangha has already agreed to give the house of so-and-so to Bhikshu so-and-so to manage. The Sangha agrees, because of the silence. This matter is thus decided.'
At that time, the Bhikshus wanted to build a house. The Buddha said, 'Permitted.' They wanted to level the ground. The Buddha said, 'Permitted. If there are stones, tree roots, or thorns, they should be removed; if there are pits or low-lying areas, they should be filled in; if there is concern about flooding, embankments should be built; if there is concern that the land has an owner or may cause other disputes, it should be clearly resolved; if there are large tree stumps or stones, they should be dug out. If they cannot be dug out, burn them; if they cannot be burned, extinguish them with water or bitter wine after burning. If break and dig out with a stone hammer. If it is difficult to break, break and dig out with an iron hammer. If it still cannot be dug out, dig a large pit next to it and bury it deeply.' They wanted to level the ground, 'It should be plowed and then smoothed.' Who should level it? The Buddha said, 'It can be a Bhikshu, a Shramanera (novice monk), a guardian of the Sangharama (monastery), or an Upasaka (male lay devotee).' They need bricks, permitted to make them, either make them themselves or teach others to make them. They need brick molds, permitted to give them. If mud sticks to the brick mold,
佛言：「應以弊物內水中已拭四邊。」作墼處有草，佛言：「應在無草處，若墼不燥，應反。若反時斷草，不犯。墼不齊，應刬令齊。若燥，應積之。若天雨漬，應覆上。若風吹上覆，應以木石鎮上。若患牛羊畜生食，上覆草應以泥。泥上彼須戶應與戶。」
彼于戶邊作龍蛇像，佛言：「不應作如是像，聽作蒱挑蔓若蓮華像。」彼欲于戶上作華像，聽作。彼作兵馬像，佛言：「不應作，應以紫色、若朱、若五種色。」彼倚色脫。佛言：「不應倚。」彼上座老病比丘及遠來比丘，不倚身不安，佛言：「聽以草葉樹皮、十種衣中以一一衣著背後倚之。」
彼比丘晝日多人處脅著地眠，諸居士見皆共譏嫌言：「沙門釋子自稱覺悟，而自晝日脅著地眠耶？」諸比丘白佛，佛言：「不應爾。」彼上座老病遠來比丘晝日不眠疲極，佛言：「聽入房內閉戶而眠。」彼驅遣病人，佛言：「不應遣病人，亦不應去。」彼六群比丘託病不避上座，諸比丘白佛，佛言：「不應爾。」
彼病比丘在閣上大房中住，大小便唾污穢臭處不凈。佛言：「病比丘不應在閣上大房中住，應在小房中住，若別作小屋。」彼病比丘不能至大小便處，佛言：「聽在近處鑿坑安大小便處。若不能出房，聽屋中安便器。」若不能起離床，佛言：「
【現代漢語翻譯】 現代漢語譯本 佛說：『應該用破舊的物品浸在水中，然後用來擦拭四邊。』如果制磚的地方有草，佛說：『應該在沒有草的地方製作，如果磚坯不幹燥，應該翻過來。如果翻動時弄斷了草，不算犯戒。如果磚坯不平整，應該剷平。如果幹燥了，應該堆積起來。如果下雨淋濕了，應該蓋上。如果風吹掉了覆蓋物，應該用木頭或石頭壓住。如果擔心牛羊等牲畜吃，覆蓋的草應該用泥土覆蓋。泥土上面，他們需要門，應該給他們門。』
他們在門邊製作龍蛇的雕像，佛說：『不應該製作這樣的雕像，允許製作葡萄藤蔓或者蓮花的雕像。』他們想在門上製作花朵的雕像，允許製作。他們製作士兵和戰馬的雕像，佛說：『不應該製作，應該用紫色、紅色或者五種顏色來裝飾。』他們靠著墻壁，顏料脫落了。佛說：『不應該倚靠。』年長的上座比丘、生病的比丘以及遠道而來的比丘，不倚靠身體就感到不舒服，佛說：『允許用草葉、樹皮或者十種衣物中的任何一種墊在背後倚靠。』
那些比丘白天在人多的地方側臥著睡覺，一些居士看見了，都一起譏諷說：『這些沙門釋子自稱覺悟，卻在白天側臥著睡覺嗎？』眾比丘稟告佛陀，佛說：『不應該這樣。』年長的上座比丘、生病的比丘以及遠道而來的比丘白天不睡覺就感到疲憊，佛說：『允許進入房間內關上門睡覺。』他們驅趕生病的人，佛說：『不應該驅趕病人，也不應該離開。』六群比丘假裝生病，不給上座讓座，眾比丘稟告佛陀，佛說：『不應該這樣。』
生病的比丘住在樓上的大房間里，大小便、唾液等污穢之物弄髒了房間，臭氣熏天，很不乾淨。佛說：『生病的比丘不應該住在樓上的大房間里，應該住在小房間里，或者另外建造小屋。』生病的比丘不能走到大小便的地方，佛說：『允許在近處挖坑，安置大小便的地方。如果不能出房間，允許在房間里放置便器。』如果不能起身離開床，佛說：
【English Translation】 English version The Buddha said, 'One should use worn-out items soaked in water to wipe the four sides.' If there is grass where bricks are being made, the Buddha said, 'It should be done in a place without grass. If the bricks are not dry, they should be turned over. If grass is broken when turning them, it is not an offense. If the bricks are uneven, they should be leveled. If they are dry, they should be stacked. If it rains and they get soaked, they should be covered. If the covering is blown off by the wind, it should be weighed down with wood or stones. If there is concern that cattle, sheep, or other livestock will eat it, the covering grass should be covered with mud. Above the mud, if they need a door, they should be given a door.'
They make images of dragons and snakes by the door. The Buddha said, 'Such images should not be made. It is permissible to make images of grape vines or lotus flowers.' They want to make images of flowers on the door; it is permissible to make them. They make images of soldiers and horses. The Buddha said, 'They should not be made; they should be decorated with purple, red, or five colors.' They lean against the wall, and the paint comes off. The Buddha said, 'One should not lean.' If elderly senior monks, sick monks, or monks who have come from afar are uncomfortable without leaning, the Buddha said, 'It is permissible to use grass leaves, tree bark, or one of the ten kinds of robes to place behind them for support.'
Those monks lie down to sleep on their sides in crowded places during the day. Some laypeople see this and all criticize and complain, saying, 'These Shramana Shakya sons claim to be enlightened, yet they lie down to sleep on their sides during the day?' The monks reported this to the Buddha. The Buddha said, 'It should not be so.' Elderly senior monks, sick monks, and monks who have come from afar are exhausted if they do not sleep during the day. The Buddha said, 'It is permissible to enter a room, close the door, and sleep.' They drive away sick people. The Buddha said, 'Sick people should not be driven away, nor should they leave.' The group of six monks pretends to be sick and does not give up their seats to senior monks. The monks reported this to the Buddha. The Buddha said, 'It should not be so.'
A sick monk lives in a large room upstairs. His excrement, urine, saliva, and other filth make the room dirty and smelly. The Buddha said, 'A sick monk should not live in a large room upstairs; he should live in a small room or have a small hut built separately.' If a sick monk cannot go to the toilet, the Buddha said, 'It is permissible to dig a pit nearby and set up a toilet. If he cannot leave the room, it is permissible to place a toilet in the room.' If he cannot get up from the bed, the Buddha said:
聽穿床作孔便器著下。」彼唾房中污灑地，佛言：「不應爾。」彼上座老病比丘數起疲極，佛言：「聽作唾器。」彼于多人住處舍虱棄地，佛言：「不應爾。」彼上座老病比丘數數起棄虱疲極，佛言：「聽以器若毳、若劫貝、若弊物、若綿拾著中。若虱走出，應作筒盛。」彼用寶作筒，佛言：「不應用寶作筒，聽用牙、若骨、若鐵、若銅、若鉛錫、若竿蔗草、若竹、若𥯤、若木作筒，虱若出應作蓋塞。」彼用寶作塞，佛言：「不應用寶作，應用牙骨乃至木作。無安處，應以縷繫著床腳里。」
時比丘分房，有比丘得破壞房，彼作如是意：「或令我修治。」即不取，佛言：「應受，隨力多少應治。」彼欲治房，佛言：「聽治一切所須之具應供給。」
爾時世尊從毗舍離人間遊行，經跋阇國至舍衛國，與千二百五十比丘俱。時給孤獨食，聞世尊從彼來至舍衛國，即乘車往迎，遙見佛來，即下車前詣佛所，頭面禮足卻住一面。時世尊無數方便為給孤獨食種種說法開化，令得歡喜已，白世尊言：「唯愿受我明日請食，于祇桓宿。」世尊默然受之。時給孤獨食知佛受請已，作禮而去還家，即于其夜辦種種肥美飲食，清旦往白時到。世尊著衣持缽，往詣食堂就座而坐。給孤獨食手自斟酌種種美食，供養佛及眾僧令滿足
【現代漢語翻譯】 現代漢語譯本： 『聽穿床作孔便器著下。』他們往房間里吐痰，弄髒了地面，佛說：『不應該這樣做。』那位上座比丘年老多病，多次起身感到疲憊，佛說：『允許製作痰盂。』他們把虱子丟棄在很多人居住的地方，佛說：『不應該這樣做。』那位上座比丘年老多病，多次起身丟棄虱子感到疲憊，佛說：『允許用器皿，或者用粗毛織物、或者用木棉、或者用破布、或者用棉花撿起來放在裡面。如果虱子跑出來，應該製作筒來盛放。』他們用寶物製作筒，佛說：『不應該用寶物製作筒，允許用牙、或者骨頭、或者鐵、或者銅、或者鉛錫、或者甘蔗草、或者竹子、或者蘆葦、或者木頭製作筒，虱子如果跑出來應該製作蓋子蓋住。』他們用寶物製作蓋子，佛說：『不應該用寶物製作蓋子，應該用牙、骨頭乃至木頭製作。如果沒有安放的地方，應該用線繫在床腳上。』
當時，比丘們分配房間，有比丘得到破損的房間，他這樣想：『或許會讓我修理。』就不接受，佛說：『應該接受，根據自己的能力多少應該修理。』他想要修理房間，佛說：『允許提供修理一切所需之物。』
當時，世尊從毗舍離人間游化，經過跋阇國到達舍衛國，與一千二百五十位比丘同行。當時給孤獨（Anathapindika，一位富有的商人，以慷慨佈施而聞名）正在吃飯，聽說世尊從那邊來到舍衛國，就乘車前去迎接，遠遠地看見佛陀來了，就下車上前走到佛陀那裡，頭面頂禮佛足，退到一旁站立。當時世尊用無數方便為給孤獨（Anathapindika）種種說法開導，使他得到歡喜之後，稟告世尊說：『唯愿接受我明天的齋飯邀請，在祇桓（Jetavana，祇樹給孤獨園的簡稱）住宿。』世尊默然應允。當時給孤獨（Anathapindika）知道佛陀接受邀請后，行禮告退回家，就在當天晚上準備各種豐盛美味的飲食，清晨前往稟告世尊時間已到。世尊穿好衣服，拿著缽，前往食堂就座而坐。給孤獨（Anathapindika）親手斟酌各種美食，供養佛陀及眾僧，使他們感到滿足。
【English Translation】 English version: 『Allow making a hole in the bed to place a chamber pot underneath.』 They spat in the room, dirtying the floor. The Buddha said, 『It should not be done like that.』 That senior monk was old and sick, and frequently getting up was exhausting. The Buddha said, 『Allow making a spittoon.』 They discarded lice in places where many people lived. The Buddha said, 『It should not be done like that.』 That senior monk was old and sick, and frequently getting up to discard lice was exhausting. The Buddha said, 『Allow using a container, or wool, or kapok, or rags, or cotton to pick them up and put them inside. If the lice escape, a tube should be made to hold them.』 They made a tube out of treasure. The Buddha said, 『A tube should not be made out of treasure; allow using ivory, or bone, or iron, or copper, or lead-tin, or sugarcane grass, or bamboo, or reeds, or wood to make a tube. If the lice escape, a lid should be made to cover it.』 They made a lid out of treasure. The Buddha said, 『A lid should not be made out of treasure; it should be made of ivory, bone, or even wood. If there is no place to put it, it should be tied to the bed leg with thread.』
At that time, the monks were distributing rooms. One monk received a damaged room. He thought, 『Perhaps they will have me repair it.』 So he did not accept it. The Buddha said, 『He should accept it and repair it according to his ability.』 He wanted to repair the room. The Buddha said, 『Allow providing all the necessary materials for the repair.』
At that time, the World Honored One was traveling among the people from Vaishali (Vesali, an ancient city in India), passing through the country of Bhaṭa (Bhadda, a kingdom during the time of the Buddha) to Shravasti (Savatthi, one of the six largest cities in India during the Buddha's time), accompanied by twelve hundred and fifty monks. At that time, Anathapindika (Anathapindika, a wealthy merchant known for his generosity) was eating when he heard that the World Honored One had come to Shravasti (Savatthi) from there. He immediately rode in a carriage to greet him. Seeing the Buddha coming from afar, he got out of the carriage and went before the Buddha, bowed his head to the Buddha's feet, and stood to one side. At that time, the World Honored One used countless skillful means to preach the Dharma to Anathapindika (Anathapindika) in various ways, enlightening him and causing him to rejoice. After he had rejoiced, he said to the World Honored One, 『May you accept my invitation to a meal tomorrow and stay overnight at Jetavana (Jetavana, a park bought by Anathapindika and donated to the Buddha).』 The World Honored One silently accepted. At that time, Anathapindika (Anathapindika), knowing that the Buddha had accepted the invitation, bowed and took his leave, returning home. That very night, he prepared various rich and delicious foods, and in the early morning, he went to inform the World Honored One that the time had come. The World Honored One put on his robes, took his bowl, and went to the dining hall to sit down. Anathapindika (Anathapindika) personally poured various delicious foods, offering them to the Buddha and the Sangha, causing them to be satisfied.
。舍缽持金瓶授水已，白佛言：「我以此祇桓園奉上世尊，唯愿受之。」佛言：「居士！汝可持此園奉佛及四方僧。何以故？居士！若是世尊園、園物、房舍、房舍物、衣缽、坐具、針筒、便是塔廟，一切諸天、世人、沙門、婆羅門、魔、梵無能用者。」即如教以園奉佛及四方僧。「唯愿世尊，慈愍受之。」爾時世尊說偈勸喻：
「種殖園果樹， 若設於橋船， 曠野施泉井， 及與房舍施， 如是之人等， 晝夜福增益， 如法常持戒， 后得生善道。」
時給孤獨食頭面禮足已卻坐一面，世尊無數方便種種說法開化令得歡喜，給孤獨食聞法歡喜已禮足而去。
時祇桓園牛羊來入無有禁限，佛言：「掘作塹障。」彼上座老病比丘行時不能度，佛言：「聽作橋。」而不知云何作？「應以板若木作，若安繩索連繫。」上座老病比丘度橋時腳跌倒地，佛言：「聽兩邊安索手捉順而度，若捉索故倒地，應兩邊安欄楯。若塹不牢，應重作籬障。若無門聽作門，若籬不堅牢應搗墻，作墻所須者一切應與，若不牢應作重樓閣。」
時祇陀王子，欲為祇桓作大貴價重門，佛言：「聽作。」
時祇桓園樹不好，佛言：「聽種三種樹：華樹、果樹、葉樹。」
時上座眾所知識比丘于舍衛
【現代漢語翻譯】 現代漢語譯本：捨棄缽，手持金瓶，獻水完畢后，給孤獨長者稟告佛陀說：『我將這祇桓園（Jetavana Garden）奉獻給世尊，希望您能接受。』佛陀說：『居士（householder）！你可以將此園奉獻給佛陀以及四方僧眾。為什麼呢？居士！如果是世尊的園林、園林之物、房舍、房舍之物、衣缽、坐具、針筒，就如同塔廟一般，一切諸天、世人、沙門（Śrāmaṇa，出家求道者）、婆羅門（Brahmana，祭司）、魔、梵天都無法使用。』給孤獨長者便按照佛陀的教導，將園林奉獻給佛陀以及四方僧眾，並說：『希望世尊慈悲憐憫，接受此園林。』當時，世尊說了偈語來勸勉開導： 『種植園林果樹，如果設定橋樑船隻，在曠野施捨泉水水井，以及佈施房舍，像這樣的人，日夜福報增長，如法常常持戒，死後能夠往生善道。』 當時，給孤獨長者用頭面頂禮佛足后，退坐在一旁。世尊用無數方便、種種說法來開導他，使他心生歡喜。給孤獨長者聽聞佛法后，心生歡喜，頂禮佛足后離去。 當時，祇桓園的牛羊隨意進入，沒有限制。佛陀說：『挖掘壕溝作為屏障。』年長的上座比丘因為年老體弱，行走時無法跨越壕溝。佛陀說：『允許建造橋樑。』但不知道該如何建造。佛陀說：『應該用木板或樹木來建造，可以用繩索連線固定。』年長的上座比丘過橋時，腳滑倒在地。佛陀說：『允許在橋的兩邊安裝繩索，用手抓住繩索順著橋走過去。如果抓住繩索還是會跌倒，應該在兩邊安裝欄桿。如果壕溝不夠堅固，應該重新制作籬笆屏障。如果沒有門，允許製作門，如果籬笆不夠堅固，應該夯實墻壁，製作墻壁所需的一切都應該提供，如果不堅固，應該建造重樓閣。』 當時，祇陀王子（Prince Jeta）想要為祇桓園建造一個非常昂貴的大門，佛陀說：『允許建造。』 當時，祇桓園的樹木長勢不好，佛陀說：『允許種植三種樹：花樹、果樹、葉樹。』 當時，上座眾所熟知的比丘在舍衛城（Śrāvastī）...
【English Translation】 English version: Having relinquished the alms bowl, holding a golden vase, and having offered water, Anathapindika (the chief disciple of the Buddha, known for his generosity) said to the Buddha: 'I offer this Jetavana Garden (Jetavana Garden) to the World-Honored One; may you accept it.' The Buddha said: 'Householder (householder)! You may offer this garden to the Buddha and the Sangha (community) of the four directions. Why? Householder! If it belongs to the World-Honored One's garden, garden objects, dwellings, dwelling objects, robes and bowls, sitting mats, and needle cases, it would be like a stupa (a mound-like or hemispherical structure containing relics), which all devas (gods), people, Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brahmanas (Brahmana, priests), demons, and Brahma (a creator god) are unable to use.' Then, as instructed, he offered the garden to the Buddha and the Sangha of the four directions, saying: 'May the World-Honored One, with compassion, accept it.' At that time, the World-Honored One spoke a verse to encourage and enlighten him: 'Planting gardens and fruit trees, constructing bridges and boats, providing wells in the wilderness, and donating dwellings, such people constantly increase their merit day and night. By upholding the precepts according to the Dharma (the teachings of the Buddha), they will be reborn in a good realm in the future.' At that time, Anathapindika, having bowed with his head and face at the Buddha's feet, sat to one side. The World-Honored One, with countless skillful means and various teachings, enlightened him, causing him to rejoice. Anathapindika, having heard the Dharma and rejoiced, bowed at the Buddha's feet and departed. At that time, cattle and sheep freely entered the Jetavana Garden without restriction. The Buddha said: 'Dig trenches as barriers.' The elderly senior monks, being old and infirm, were unable to cross them. The Buddha said: 'Allow the construction of bridges.' But they did not know how to build them. The Buddha said: 'They should be made of planks or wood, and connected with ropes.' When the elderly senior monks crossed the bridge, their feet slipped and they fell to the ground. The Buddha said: 'Allow ropes to be installed on both sides of the bridge, so they can hold onto them and cross. If they still fall while holding the ropes, railings should be installed on both sides. If the trenches are not strong enough, the fences should be rebuilt. If there is no gate, allow a gate to be made. If the fences are not strong enough, the walls should be rammed, and everything needed to make the walls should be provided. If they are not strong enough, multi-story pavilions should be built.' At that time, Prince Jeta (Prince Jeta) wanted to build a very expensive and grand gate for the Jetavana Garden. The Buddha said: 'Allow it to be built.' At that time, the trees in the Jetavana Garden were not growing well. The Buddha said: 'Allow three types of trees to be planted: flowering trees, fruit trees, and leafy trees.' At that time, a well-known monk among the senior monks was in Śrāvastī (Śrāvastī)...
食已還祇桓患熱，佛言：「聽以草、若樹葉障，十種衣中聽一一衣障作蔭，若故熱應循階道邊種三種樹如上。」
時祇桓去水遠，「聽作渠通水。」患渠壞，佛言：「聽以草遮若草爛壞，復應以磚石若木遮。若復作井，作井所須一切聽與。若出井泥器破，聽以木壓四邊持器著中。若故破壞，聽以毛𣯫囊盛。若故復破，聽以皮革作。若繩斷，聽以皮作。」比丘不慣作患手痛，「聽轉輪牽。若輪孔壞，聽以鐵作。若患水還來入井，應以石、若磚木障四邊。若患洗處泥，應安磚石。若患小兒墮井，應以木、若瓦磚石作欄遮。若牽泥器繩斷墮井，應以鉤鉤取。」彼無安井索處，佛言：「聽近井邊作架著上。」
時祇桓無浴室，佛言：「聽作。」不知云何作？佛言：「聽若四方、若圓、若八角。」彼在屋前作，佛言：「不應爾，應在邊屏處作。」彼患浴室冷，佛言：「聽作尸。」患煙，「聽上開孔。」患闇，「應開窗。」患泥，「應以石磚、若木作浴床。」患泥污腳，「應以石磚垐地。若木頭差跌，應鑿作狗牙相壓。」時六群比丘，上座欲得涼便閉戶，欲得熱便開戶。諸比丘白佛，佛言：「應隨眾僧所欲應與。」
彼六群比丘先入浴室在好處坐，上座後來入無處。諸比丘白佛，佛言：「應隨次處坐。」彼上座
【現代漢語翻譯】 現代漢語譯本 吃完飯後，比丘們回到祇桓精舍（Jetavana Vihara）感到炎熱，佛陀說：『允許用草或樹葉遮擋陽光。十種衣物中，允許用任何一種衣物遮擋以作陰涼。如果仍然感到炎熱，應該沿著階梯道路邊種植三種樹木，如之前所說。』 當時，祇桓精舍離水源很遠，『允許建造水渠引水。』比丘們擔心水渠損壞，佛陀說：『允許用草遮蓋，如果草腐爛損壞，應該用磚石或木頭遮蓋。如果需要挖井，挖井所需的一切都允許提供。如果從井裡打水時，泥漿桶破裂，允許用木頭壓住四邊，把桶放在中間。如果桶經常破損，允許用毛氈口袋盛水。如果毛氈口袋又破了，允許用皮革製作水桶。如果繩子斷了，允許用皮革製作繩子。』比丘們不習慣做這些，擔心手痛，『允許用轉輪牽引。如果輪子的孔壞了，允許用鐵製作。如果擔心水倒流回井裡，應該用石頭、磚頭或木頭遮擋四邊。如果擔心洗浴的地方泥濘，應該鋪設磚石。如果擔心小孩子掉進井裡，應該用木頭、瓦片、磚頭或石頭製作欄桿遮擋。如果牽引泥漿桶的繩子斷了，桶掉進井裡，應該用鉤子鉤取。』那裡沒有安放井繩的地方，佛陀說：『允許在井邊製作架子，把繩子放在上面。』 當時，祇桓精舍沒有浴室，佛陀說：『允許建造浴室。』比丘們不知道該如何建造？佛陀說：『允許建造四方形、圓形或八角形的浴室。』比丘們在房屋前面建造浴室，佛陀說：『不應該這樣，應該在偏僻的地方建造。』比丘們擔心浴室寒冷，佛陀說：『允許建造尸（類似於現代的火炕）。』擔心有煙，『允許在上面開孔。』擔心昏暗，『應該開窗戶。』擔心泥濘，『應該用石頭、磚頭或木頭製作浴床。』擔心泥土弄髒腳，『應該用石頭或磚頭鋪地。如果木頭高低不平，應該鑿成狗牙狀互相咬合。』當時，六群比丘（The Group of Six），年長的比丘想要涼快就關門，想要熱就開門。諸位比丘稟告佛陀，佛陀說：『應該順應眾僧的意願。』 那六群比丘先進入浴室，坐在好的位置上，年長的比丘後來進入，沒有地方可坐。諸位比丘稟告佛陀，佛陀說：『應該按照次序入座。』那些年長的比丘
【English Translation】 English version After eating, the monks returned to Jetavana Vihara (祇桓精舍) and felt hot. The Buddha said, 'You are allowed to use grass or leaves to block the sun. Among the ten kinds of clothing, you are allowed to use any one of them to provide shade. If you still feel hot, you should plant three kinds of trees along the path, as mentioned before.' At that time, Jetavana Vihara (祇桓精舍) was far from the water source. 'You are allowed to build a canal to bring water.' The monks were worried about the canal breaking. The Buddha said, 'You are allowed to cover it with grass. If the grass rots and breaks, you should cover it with bricks, stones, or wood. If you need to dig a well, everything needed for digging the well is allowed to be provided. If the mud bucket breaks while drawing water from the well, you are allowed to press the four sides with wood and put the bucket in the middle. If the bucket often breaks, you are allowed to use a felt bag to hold water. If the felt bag breaks again, you are allowed to make a bucket out of leather. If the rope breaks, you are allowed to make a rope out of leather.' The monks were not used to doing these things and were worried about their hands hurting. 'You are allowed to use a turning wheel to pull it. If the hole in the wheel breaks, you are allowed to make it out of iron. If you are worried about water flowing back into the well, you should block the four sides with stones, bricks, or wood. If you are worried about the bathing area being muddy, you should lay bricks or stones. If you are worried about children falling into the well, you should make a fence out of wood, tiles, bricks, or stones to block it. If the rope pulling the mud bucket breaks and the bucket falls into the well, you should use a hook to retrieve it.' There was no place to put the well rope. The Buddha said, 'You are allowed to make a frame near the well and put the rope on it.' At that time, Jetavana Vihara (祇桓精舍) did not have a bathroom. The Buddha said, 'You are allowed to build a bathroom.' The monks did not know how to build it. The Buddha said, 'You are allowed to build a square, round, or octagonal bathroom.' The monks built the bathroom in front of the house. The Buddha said, 'You should not do that; you should build it in a secluded place.' The monks were worried about the bathroom being cold. The Buddha said, 'You are allowed to build a shi (尸) (similar to a modern heated kang).' Worried about smoke, 'You are allowed to open a hole at the top.' Worried about darkness, 'You should open a window.' Worried about mud, 'You should make a bathing bed out of stone, brick, or wood.' Worried about mud getting on their feet, 'You should pave the ground with stone or brick. If the wooden heads are uneven, they should be chiseled into dog-tooth shapes to interlock.' At that time, the Group of Six (六群比丘), the senior monks would close the door when they wanted to be cool and open the door when they wanted to be hot. The monks reported to the Buddha. The Buddha said, 'You should comply with the wishes of the Sangha.' The Group of Six (六群比丘) entered the bathroom first and sat in the good spots. The senior monks entered later and had no place to sit. The monks reported to the Buddha. The Buddha said, 'You should sit in order.' Those senior monks
不入其處空，佛言：「次座者應坐。」煙燻面，「聽物遮面。」患頭熱，「聽覆。」患背熱，「聽遮。」若身污臭，「聽以泥洗。」彼比丘疑，不敢以香著泥中，佛言：「聽著。浴室裡地患熱，應澆令冷。」
彼共白衣浴，更相看尾，某甲長、某甲粗。諸比丘白佛，佛言：「不應共白衣浴，若稱歎佛法僧者聽浴。」
時諸比丘以衣著露地，天雨漬，佛言：「聽疊著壁上、龍牙杙上、若衣架上。」彼患煙黑污衣，佛言：「聽別作衣屋。」
彼露形為露形者揩身，佛言：「不應爾。」彼露形者為不露形者揩身，佛言：「不應爾。」彼不露形者畏慎疑，不敢與露形者揩身，佛言：「聽。」彼露形者為露形者剃髮，佛言：「不應爾。」彼露形者為不露形者剃髮，佛言：「不應爾。」彼不露形者為露形者剃髮，佛言：「不應爾。」彼露形嚼楊枝，佛言：「不應爾。」彼露形洗手腳面，佛言：「不應爾。」彼露形食，佛言：「不應爾。」彼露形大小便，佛言：「不應爾。」彼露形者禮露形者，佛言：「不應爾。」彼露形者禮不露形者，佛言：「不應爾。」彼不露形者禮露形者，佛言：「不應爾。」彼露形道行，佛言：「不應爾。」彼露形經行，佛言：「不應爾。」
時祇桓浴室去水遠，「聽通渠鑿井如上
【現代漢語翻譯】 現代漢語譯本： 如果進入沒有空地的處所，佛說：『位居其次的比丘應當坐下。』如果被煙燻了臉，『允許用東西遮面。』如果頭部發熱，『允許覆蓋。』如果背部發熱，『允許遮擋。』如果身體污穢有臭味，『允許用泥土清洗。』那位比丘疑惑，不敢在泥土中加入香料，佛說：『允許加入。浴室裡的地面發熱，應當澆水使之冷卻。』 他們與在家居士一起洗澡，互相觀看隱私部位，評論誰的長、誰的粗。諸位比丘稟告佛陀，佛說：『不應當與在家居士一起洗澡，如果稱讚佛法僧三寶的，允許一起洗。』 當時，諸位比丘把衣服放在露天的地方，被雨水淋濕，佛說：『允許疊放在墻上、龍牙樁上，或者衣架上。』他們苦惱于菸灰弄髒衣服，佛說：『允許另外建造衣物存放的屋子。』 他們裸體為同樣裸體的人擦身，佛說：『不應當這樣做。』裸體的人為不裸體的人擦身，佛說：『不應當這樣做。』不裸體的人因為畏懼謹慎而疑惑，不敢為裸體的人擦身，佛說：『允許。』裸體的人為裸體的人剃髮，佛說：『不應當這樣做。』裸體的人為不裸體的人剃髮，佛說：『不應當這樣做。』不裸體的人為裸體的人剃髮，佛說：『不應當這樣做。』裸體的人嚼楊枝，佛說：『不應當這樣做。』裸體的人洗手腳和臉，佛說：『不應當這樣做。』裸體的人吃飯，佛說：『不應當這樣做。』裸體的人大小便，佛說：『不應當這樣做。』裸體的人禮拜裸體的人，佛說：『不應當這樣做。』裸體的人禮拜不裸體的人，佛說：『不應當這樣做。』不裸體的人禮拜裸體的人，佛說：『不應當這樣做。』裸體的人在道路上行走，佛說：『不應當這樣做。』裸體的人經行（Cankrama，一種行走禪修的方式），佛說：『不應當這樣做。』 當時，祇桓（Jetavana，祇樹給孤獨園的簡稱）浴室的排水溝距離較遠，『允許疏通水渠，挖掘水井，如同之前所說的那樣。』
【English Translation】 English version: If entering a place without space, the Buddha said, 'The next senior Bhikkhu (Buddhist monk) should sit.' If the face is smoked, 'Permission to cover the face.' If suffering from heat in the head, 'Permission to cover.' If suffering from heat in the back, 'Permission to shield.' If the body is dirty and smelly, 'Permission to wash with mud.' That Bhikkhu (Buddhist monk) was doubtful and dared not put fragrance in the mud, the Buddha said, 'Permission to put it in. The ground in the bathroom is hot, it should be watered to cool it down.' They bathed with laypeople, looking at each other's private parts, commenting on who is long and who is thick. The Bhikkhus (Buddhist monks) reported to the Buddha, the Buddha said, 'Should not bathe with laypeople, if praising the Buddha, Dharma (teachings), and Sangha (community), permission to bathe together.' At that time, the Bhikkhus (Buddhist monks) put their clothes in the open, and they were soaked by the rain, the Buddha said, 'Permission to fold them on the wall, on dragon-tooth pegs, or on clothes racks.' They were troubled by smoke and soot staining their clothes, the Buddha said, 'Permission to build a separate clothing storage house.' They, being naked, rubbed the bodies of those who were also naked, the Buddha said, 'Should not do that.' Those who were naked rubbed the bodies of those who were not naked, the Buddha said, 'Should not do that.' Those who were not naked were fearful and cautious, and dared not rub the bodies of those who were naked, the Buddha said, 'Permission.' Those who were naked shaved the heads of those who were naked, the Buddha said, 'Should not do that.' Those who were naked shaved the heads of those who were not naked, the Buddha said, 'Should not do that.' Those who were not naked shaved the heads of those who were naked, the Buddha said, 'Should not do that.' Those who were naked chewed toothpicks (twig used for cleaning teeth), the Buddha said, 'Should not do that.' Those who were naked washed their hands, feet, and faces, the Buddha said, 'Should not do that.' Those who were naked ate, the Buddha said, 'Should not do that.' Those who were naked relieved themselves, the Buddha said, 'Should not do that.' Those who were naked bowed to those who were naked, the Buddha said, 'Should not do that.' Those who were naked bowed to those who were not naked, the Buddha said, 'Should not do that.' Those who were not naked bowed to those who were naked, the Buddha said, 'Should not do that.' Those who were naked walked on the road, the Buddha said, 'Should not do that.' Those who were naked walked in meditation (Cankrama), the Buddha said, 'Should not do that.' At that time, the drain of Jetavana (Monastery) bathroom was far away, 'Permission to dredge the canal and dig a well as before.'
。若水少，應大作渠。」彼汲水患手痛，「聽安𣚃槔。」彼不知儲水何處？「聽著甕中。」被天雨時患澆濕衣服，「聽井上安屋。」
時比丘露形汲水，見婦女來慚愧便坐，諸比丘白佛，佛言：「不應爾。」
時諸比丘在泉若渠若池水中浴，時龍女瞋嫌，諸比丘白佛，佛言：「不應爾。聽四種覆障浴，若有墻壁障處、若樹木草障處、若水障身、若衣障身。彼在上三處洗浴者，若有所須聽互相取與。以衣障身者，一切如法。經營浴事得作，若水少應大開通水處。若患水漏下多，應在邊更作小漏處。」
諸比丘露地浴得患，佛言：「聽別作小浴室。若患地泥，聽安磚石、若木、若碎石、若沙，若故泥應決去水。」
時諸比丘露處溫水天雨濕衣，佛言：「聽作溫水屋。」
時諸比丘安薪露地，天雨濕，佛言：「聽作安薪屋。」
時有比丘露地看煮食，天雨濕衣澆污凈人飲食器物，佛言：「聽作凈食廚屋。」
時諸比丘白衣家為設飲食受請往，道路遇天雨澆濕衣服，佛言：「聽在聚落間別安僧伽藍處。」
時諸比丘露處大小便，有婦人見之，比丘疾疾起，大便不竟遂成患。佛言：「聽作廁屋。」彼安一大便處，便時多人立待，佛言：「應作眾多處。若當戶見應作障，若更相
【現代漢語翻譯】 現代漢語譯本：如果水少，就應該開鑿大的水渠。』他們為汲水而手痛，『聽憑使用轆轤。』他們不知道把水儲存在哪裡？『聽憑儲存在甕中。』他們害怕下雨時淋濕衣服，『聽憑在井上蓋屋。』
當時有比丘裸露身體汲水，看見婦女來就感到慚愧而坐下，眾比丘稟告佛陀，佛陀說：『不應該這樣。』
當時眾比丘在泉水、水渠或池水中沐浴，當時龍女（Naga maiden）心生嗔恨，眾比丘稟告佛陀，佛陀說：『不應該這樣。允許四種遮蔽物遮擋的沐浴方式：如果有墻壁遮擋的地方、如果有樹木草叢遮擋的地方、如果用水遮擋身體、如果用衣服遮擋身體。』他們在上面三種地方洗浴時，如果有所需要，允許互相取用。用衣服遮擋身體的，一切如法。經營沐浴的事情可以做，如果水少，應該大大開通水源。如果擔心水漏下太多，應該在旁邊再做一個小的漏水處。
眾比丘在露天沐浴得了病，佛陀說：『允許另外建造小的浴室。如果擔心地面泥濘，允許鋪設磚石、木頭、碎石、沙子，如果是舊泥，應該排除積水。』
當時眾比丘在露天用溫水洗浴，下雨淋濕了衣服，佛陀說：『允許建造溫水浴室。』
當時眾比丘把柴火堆放在露天，被雨淋濕，佛陀說：『允許建造堆放柴火的屋子。』
當時有比丘在露天看管煮食物，下雨淋濕了衣服，弄髒了凈人的飲食器物，佛陀說：『允許建造凈食廚房。』
當時眾比丘應白衣（lay followers）的邀請去他們家接受飲食供養，在路上遇到下雨淋濕了衣服，佛陀說：『允許在村落間另外安排僧伽藍（Sangharama，monastery）的地方。』
當時眾比丘在露天大小便，有婦女看見了，比丘急忙起身，大便沒有完成就得了病。佛陀說：『允許建造廁所。』他們只建造了一個大便的地方，大便時很多人站著等待，佛陀說：『應該建造很多個地方。如果正對著門，應該設定遮擋物，如果互相
【English Translation】 English version: 'If there is little water, a large canal should be made.' They suffer hand pain from drawing water, 'Let them use a water wheel.' They do not know where to store the water? 'Let them store it in jars.' They fear getting their clothes wet when it rains, 'Let them build a roof over the well.'
At that time, a Bhikkhu (Buddhist monk) was drawing water naked. When he saw women coming, he felt ashamed and sat down. The Bhikkhus reported this to the Buddha. The Buddha said, 'It should not be so.'
At that time, the Bhikkhus were bathing in springs, canals, or ponds. The Naga maiden (dragon girl) became angry and displeased. The Bhikkhus reported this to the Buddha. The Buddha said, 'It should not be so. Four kinds of covered bathing are allowed: if there is a wall to block the view, if there are trees and grass to block the view, if water blocks the body, or if clothing blocks the body.' When they bathe in the above three places, if there is anything needed, they are allowed to take and give to each other. If clothing is used to cover the body, everything is in accordance with the Dharma (teachings). Managing bathing matters is allowed. If there is little water, the water source should be greatly opened up. If there is concern that too much water will leak out, a small drainage outlet should be made on the side.
The Bhikkhus became ill from bathing in the open. The Buddha said, 'A small bathroom may be built separately. If there is concern about muddy ground, bricks, stones, wood, gravel, or sand may be laid down. If it is old mud, the water should be drained away.'
At that time, the Bhikkhus were bathing in warm water in the open, and their clothes got wet from the rain. The Buddha said, 'A warm water room may be built.'
At that time, the Bhikkhus were placing firewood in the open, and it got wet from the rain. The Buddha said, 'A firewood storage room may be built.'
At that time, a Bhikkhu was watching over the cooking in the open, and his clothes got wet from the rain, soiling the food and utensils of the lay followers. The Buddha said, 'A clean food kitchen may be built.'
At that time, the Bhikkhus were invited by lay followers to their homes for food offerings. On the way, their clothes got wet from the rain. The Buddha said, 'A Sangharama (monastery) may be arranged separately in the village.'
At that time, the Bhikkhus were urinating and defecating in the open. A woman saw them, and the Bhikkhus quickly got up, but their bowel movements were not completed, and they became ill. The Buddha said, 'A toilet may be built.' They only built one place for defecation, and many people were standing and waiting when defecating. The Buddha said, 'Many places should be built. If it faces the door, a screen should be set up, if they are facing each other
看應作隔障。」彼上座老病比丘大小便起時倒地，「聽在邊安欄架。」彼在處處拭大便，或在壁角或在石上或草上，佛言：「不應爾，聽別作洗處。」彼處處小便泥污地，佛言：「不應爾。應在邊一處小便。若故患泥污，應別作小便處。」不知云何作？佛言：「聽掘地作坑，下安石持甕著上，開甕底漏下，甕兩邊安木，若患氣臭作蓋覆。」
時諸比丘露地經行，有蛇蝎蜈蚣百足，未離欲比丘見恐怖，佛言：「聽作懸經行處。」不知云何作？佛言：「下豎柱上安板木閣道行。若患風雨日曝，聽作屋覆。」
爾時世尊在拘睒彌。六群比丘於好彩畫嚴飾房中，然火炙煙燻污房、污臥具，佛言：「不應爾。」時諸比丘冬月患寒，「聽露地燃火炙。」露地坐患背冷，「聽在外燃火令煙盡，持炭入屋。若不相容受，應別作燃火堂。」不知云何作？佛言：「聽四方作，若圓、若長作。」彼處處安胡灶，佛言：「不應爾。聽當在中安火爐。」時諸比丘得有輪火爐，佛言：「聽畜。」不知誰當推行？佛言：「沙彌、若比丘、若守僧伽藍人。」彼比丘不慣吹火，吹火得患，佛言：「聽作筒吹。」彼用寶作筒，佛言：「不應用寶。聽用牙、角、骨、若銅鐵、舍羅草筒、若竹葦、若木作。若患筒口燋，聽安鐵鍱。灶中薪火墮，應上
【現代漢語翻譯】 現代漢語譯本： 『看東西應該用東西隔開。』那位年老體弱的比丘（bhikkhu，佛教僧侶）在大小便時跌倒，『允許在旁邊設定欄桿。』他在各處擦拭大便，有時在墻角，有時在石頭上，有時在草上。佛陀（Buddha）說：『不應該這樣，允許另外設定清洗的地方。』他在各處小便，弄髒了地面。佛陀說：『不應該這樣。應該在一處小便。如果仍然弄髒，應該另外設定小便的地方。』不知道該怎麼做？佛陀說：『允許挖地做坑，下面放石頭，上面放甕，打開甕底讓水漏下，甕兩邊安放木頭。如果擔心氣味難聞，可以做蓋子蓋上。』 當時，一些比丘（bhikkhu，佛教僧侶）在露天的地方經行（walking meditation），有蛇、蝎子、蜈蚣、百足蟲出現，未離欲的比丘（bhikkhu，佛教僧侶）見了感到害怕。佛陀（Buddha）說：『允許建造懸空的經行處。』不知道該怎麼做？佛陀說：『下面豎立柱子，上面安放木板，做成閣道行走。如果擔心風吹雨打日曬，允許建造屋頂覆蓋。』 當時，世尊（Bhagavan，佛陀的尊稱）在拘睒彌（Kausambi，古印度城市）。六群比丘（bhikkhu，佛教僧侶）在用精美彩畫裝飾的房間里，點火燻烤，煙燻污了房間、污染了臥具。佛陀（Buddha）說：『不應該這樣。』當時，一些比丘（bhikkhu，佛教僧侶）在冬天感到寒冷，『允許在露天點火取暖。』在露天坐著感到背部寒冷，『允許在外面點火，等煙散盡后，把炭火拿到屋裡。如果屋裡容不下，應該另外建造取暖的房間。』不知道該怎麼做？佛陀說：『允許做成四方形，或者圓形，或者長方形。』他們在各處安放胡灶，佛陀（Buddha）說：『不應該這樣。允許在中間安放火爐。』當時，一些比丘（bhikkhu，佛教僧侶）得到了帶輪子的火爐，佛陀（Buddha）說：『允許擁有。』不知道該由誰來推行？佛陀說：『沙彌（sramanera，佛教出家沙彌）、或者比丘（bhikkhu，佛教僧侶）、或者守護僧伽藍（samgharama，寺院）的人。』那些比丘（bhikkhu，佛教僧侶）不習慣吹火，吹火後生病，佛陀（Buddha）說：『允許製作筒子吹火。』他們用寶物製作筒子，佛陀（Buddha）說：『不應該用寶物。允許用牙、角、骨頭、或者銅鐵、舍羅草筒、或者竹葦、或者木頭製作。如果擔心筒口燒焦，允許安放鐵片。』灶中的柴火掉落，應該上
【English Translation】 English version: 'One should use something to separate when looking.' That elderly and infirm bhikkhu (Buddhist monk) fell down when urinating or defecating, 'Permission is granted to install railings on the side.' He wiped his excrement everywhere, sometimes in the corners of walls, sometimes on stones, sometimes on grass. The Buddha said, 'This should not be done. Permission is granted to create a separate place for washing.' He urinated everywhere, soiling the ground. The Buddha said, 'This should not be done. One should urinate in one place. If it still gets soiled, a separate place for urination should be made.' How should it be done? The Buddha said, 'Permission is granted to dig a pit in the ground, place stones below, and put a jar on top, opening the bottom of the jar to let the water drain out, and placing wood on both sides of the jar. If you are concerned about the foul smell, you can make a cover to cover it.' At that time, some bhikkhus (Buddhist monks) were walking in the open, and there were snakes, scorpions, centipedes, and millipedes. Bhikkhus (Buddhist monks) who had not yet abandoned desire were frightened when they saw them. The Buddha said, 'Permission is granted to build a suspended walking path.' How should it be done? The Buddha said, 'Erect pillars below, place wooden planks on top, and make a gallery to walk on. If you are concerned about wind, rain, and sun exposure, permission is granted to build a roof to cover it.' At that time, the Bhagavan (Blessed One, a title for the Buddha) was in Kausambi (ancient Indian city). The group of six bhikkhus (Buddhist monks) in a room decorated with beautiful paintings, lit a fire to smoke, and the smoke soiled the room and the bedding. The Buddha said, 'This should not be done.' At that time, some bhikkhus (Buddhist monks) felt cold in the winter, 'Permission is granted to light a fire in the open to warm themselves.' Sitting in the open felt cold on the back, 'Permission is granted to light a fire outside, and after the smoke has dissipated, bring the charcoal into the room. If the room cannot accommodate it, a separate room for heating should be built.' How should it be done? The Buddha said, 'Permission is granted to make it square, or round, or rectangular.' They placed stoves everywhere, and the Buddha said, 'This should not be done. Permission is granted to place a stove in the middle.' At that time, some bhikkhus (Buddhist monks) obtained wheeled stoves, and the Buddha said, 'Permission is granted to possess them.' Who should push it? The Buddha said, 'A sramanera (Buddhist novice), or a bhikkhu (Buddhist monk), or a person guarding the samgharama (monastery).' Those bhikkhus (Buddhist monks) were not used to blowing fire, and they became ill after blowing fire. The Buddha said, 'Permission is granted to make a tube to blow fire.' They made tubes out of treasure, and the Buddha said, 'Treasure should not be used. Permission is granted to make it out of teeth, horns, bones, or copper and iron, sarala grass tubes, or bamboo reeds, or wood. If you are concerned about the mouth of the tube being scorched, permission is granted to place an iron sheet.' The firewood in the stove fell out, it should be up
。若患燒手，作鉗。」彼用寶作鉗，佛言：「不應爾。聽用骨、牙、角、銅、鐵、木作。若患頭燒，聽安銅鐵鍱。」彼欲聚火作把推聚若欲種火，「應作火坑安火。若恐火滅，以灰覆上。」
時諸比丘冷水洗面手腳患冷，佛言：「聽暖水洗。」不知云何暖？佛言：「澡罐盛水著火邊。若澡罐多、若火邊不容者，應安三揭杖，瓶盛水著上暖。瓶大妨火，應作繩懸。若繩燒，以筒盛繩，若筒燒，以泥泥。」瀉水時筒折，佛言：「應以余器率取。瀉水瓶中時患棄水，應作澍水筒。若懸繩斷，上安鐵镮鈕。」
時諸比丘冬月洗腳患冷，佛言：「應安澡盤洗腳器在屋裡洗，洗腳所須應與。」
時比丘早起油涂腳已入聚落乞食，女人接足禮油污手捉比丘缽，余比丘見惡之。諸比丘白佛，佛言：「不應早起油涂腳入聚落乞食。」諸比丘腳劈破，「聽涂足跟足底油，涂至指奇。」
時眾僧得一重房，佛言：「聽住。」
爾時世尊從摩竭國至曠野城。時六群比丘，為世尊以男女形像文繡莊校堂屋，佛言：「不應爾。聽用余雜色禽獸文者。」時眾僧得兩房一戶重屋，佛言：「聽住。」
爾時世尊在舍衛國。爾時阿難得別房，佛言：「聽畜。」爾時羅睺羅在那梨林中住。時那梨有居士無人勸化，自發意
【現代漢語翻譯】 現代漢語譯本：如果（比丘）被燒手燙傷，（應該）製作鉗子。」他們用寶物製作鉗子，佛陀說：「不應該這樣做。允許用骨頭、牙齒、角、銅、鐵、木頭製作。如果被燒傷頭部，允許安放銅鐵護片。」他們想要聚集火，製作把手來推聚，如果想要引火，「應該製作火坑來安放火。如果擔心火熄滅，用灰覆蓋在上面。」
當時，一些比丘用冷水洗臉、手腳，感到寒冷，佛陀說：「允許用熱水洗。」（比丘們）不知道如何加熱水？佛陀說：「用澡罐盛水，放在火邊。如果澡罐太多，或者火邊容不下，應該安放三腳架，把瓶子盛水放在上面加熱。如果瓶子太大妨礙火，應該用繩子懸掛。如果繩子燒斷，用筒子套住繩子，如果筒子燒壞，用泥土塗抹。」倒水時筒子斷裂，佛陀說：「應該用其他器皿舀取。倒水到瓶子里時，擔心水濺出，應該製作倒水筒。如果懸掛的繩子斷裂，上面安放鐵環鈕。」
當時，一些比丘在冬天洗腳，感到寒冷，佛陀說：「應該安放澡盤（洗腳盆），在屋裡洗腳，提供洗腳所需的物品。」
當時，一些比丘早上起來，塗油在腳上，然後進入村落乞食，婦女們接觸他們的腳行禮，油污弄髒了手，抓了比丘的缽，其他比丘見了很厭惡。這些比丘稟告佛陀，佛陀說：「不應該早上起來塗油在腳上，然後進入村落乞食。」一些比丘的腳皸裂，（佛陀）「允許塗抹腳後跟、腳底的油，塗到腳趾縫。」
當時，僧眾得到一重房，佛陀說：「允許居住。」
當時，世尊從摩竭國（Magadha，古印度十六雄國之一）來到曠野城（曠野城）。當時，六群比丘（六群比丘），爲了世尊用男女形象的刺繡裝飾堂屋，佛陀說：「不應該這樣做。允許用其他雜色的禽獸花紋。」當時，僧眾得到兩間房一戶的重屋，佛陀說：「允許居住。」
當時，世尊在舍衛國（舍衛國）。當時，阿難（Ananda，佛陀十大弟子之一）得到單獨的房間，佛陀說：「允許擁有。」當時，羅睺羅（Rahula，佛陀的兒子）在那梨林中居住。當時，那梨林中有居士沒有人勸化，自己發心。
【English Translation】 English version: 'If (a bhikkhu) suffers from a burnt hand, make tongs.' They made tongs out of jewels, and the Buddha said, 'It should not be done like that. It is allowed to make them out of bone, teeth, horn, copper, iron, or wood. If the head is burnt, it is allowed to place copper or iron plates on it.' They wanted to gather fire and make a handle to push it together. If they wanted to start a fire, 'a fire pit should be made to place the fire in. If you are afraid that the fire will go out, cover it with ashes.'
At that time, some bhikkhus washed their faces, hands, and feet with cold water and felt cold. The Buddha said, 'It is allowed to wash with warm water.' They did not know how to warm the water. The Buddha said, 'Put water in a bathing pot and place it near the fire. If there are too many bathing pots, or if there is not enough room near the fire, three forked sticks should be placed, and a bottle filled with water should be placed on top to warm it. If the bottle is too big and obstructs the fire, it should be suspended with a rope. If the rope burns, put the rope in a tube. If the tube burns, cover it with mud.' When pouring water, the tube broke. The Buddha said, 'It should be scooped up with another vessel. When pouring water into the bottle, they were worried about spilling the water, so a pouring tube should be made. If the hanging rope breaks, an iron ring should be placed on top.'
At that time, some bhikkhus felt cold when washing their feet in winter. The Buddha said, 'A bathing basin (foot washing basin) should be placed inside the house to wash the feet, and the necessary items for washing the feet should be provided.'
At that time, some bhikkhus got up early, applied oil to their feet, and then entered the village to beg for food. Women touched their feet to pay respect, and the oil stained their hands, which then touched the bhikkhus' bowls. Other bhikkhus were disgusted by this. These bhikkhus reported to the Buddha, and the Buddha said, 'One should not get up early, apply oil to the feet, and then enter the village to beg for food.' Some bhikkhus' feet were chapped, so (the Buddha) 'allowed oil to be applied to the heels and soles of the feet, up to the spaces between the toes.'
At that time, the Sangha (community of monks) obtained a single-story house. The Buddha said, 'It is allowed to live there.'
At that time, the World Honored One (世尊) traveled from Magadha (摩竭國, one of the sixteen great kingdoms of ancient India) to the Wilderness City (曠野城). At that time, the Group of Six Bhikkhus (六群比丘) decorated the hall with embroideries of male and female figures for the World Honored One. The Buddha said, 'It should not be done like that. It is allowed to use other miscellaneous colored patterns of birds and beasts.' At that time, the Sangha obtained a two-story house with one entrance. The Buddha said, 'It is allowed to live there.'
At that time, the World Honored One was in Shravasti (舍衛國). At that time, Ananda (阿難, one of the ten great disciples of the Buddha) obtained a separate room. The Buddha said, 'It is allowed to possess it.' At that time, Rahula (羅睺羅, the Buddha's son) was living in the Naril Forest. At that time, there was a householder in the Naril Forest who was not encouraged by anyone, but of his own accord...
作房舍施羅睺羅。時羅睺羅此房住已人間遊行，時彼居士聞羅睺羅在房住已人間遊行，便以房舍施眾僧。爾時世尊從摩竭提人間遊行，至那梨林中敷座而坐。時羅睺羅聞居士以房施眾僧，便往至世尊所，頭面禮足已卻坐一面，白佛言：「那梨有居士無人勸化，自發意作房施我。我于房住已出人間遊行，后居士即復以房施眾僧。」佛告羅睺羅：「聽汝往彼居士所語言：『汝將無見我有可呵事？不清凈、非沙門法、若口說、若身行邪？』」時羅睺羅受世尊教已，往居士所具向居士說如上語，居士答言：「我不見汝有可呵責事、非沙門法、若口說、若身行不清凈。」時羅睺羅往世尊所，頭面禮足卻坐一面，白佛言：「世尊！曏者所敕，我具為居士說之。居士答我言：『我不見汝有可呵責事、于沙門法亦無有不清凈、若口說、若身行。』」時世尊以是因緣集比丘眾，告言：「汝等善聽！非法施、非法受、非法住。如法施、如法受、如法住。云何非法施、非法受、非法住？或有人自心喜樂作房，施一人已復施眾多人，是為非法施、非法受、非法住。施一人已復以施僧亦如是。施一人已僧破為二部，施與已所同部亦如是。施一人已施與異部亦如是。或有人自心喜樂作房，施眾多人已復施眾僧，是為非法施、非法受、非法住。施眾多
【現代漢語翻譯】 現代漢語譯本 為羅睺羅（Rahula，佛陀之子）建造房舍。當時，羅睺羅住在這房舍里離開了人間。那時，那位居士聽到羅睺羅住在房舍里離開了人間，便將房舍佈施給眾僧。這時，世尊從摩竭提（Magadha，古印度王國）來到了那梨林中，鋪設座位坐下。當時，羅睺羅聽到居士將房舍佈施給眾僧，便前往世尊處，頂禮佛足後退坐在一旁，稟告佛陀說：『那梨有位居士，無人勸化，自己發心建造房舍佈施給我。我住在房舍里離開了人間**，後來居士又將房舍佈施給眾僧。』佛陀告訴羅睺羅：『你聽我說，前往那位居士處，對他說：『你難道見到我有什麼可指責的事情嗎？不清凈、不合沙門（Sramana，出家修行者）的法度，或者口說、或者身行有邪惡之處？』』當時，羅睺羅接受世尊的教導后，前往居士處，將世尊所說的話全部告訴了居士，居士回答說：『我沒有見到你有什麼可指責的事情，不合沙門法度的事情，或者口說、或者身行不清凈的事情。』當時，羅睺羅前往世尊處，頂禮佛足後退坐在一旁，稟告佛陀說：『世尊！先前您所吩咐的，我已經全部告訴了居士。居士回答我說：『我沒有見到你有什麼可指責的事情，對於沙門法度也沒有不清凈的地方，無論是口說還是身行。』』當時，世尊因為這個因緣召集比丘（Bhikkhu，佛教出家男眾）們，告訴他們說：『你們仔細聽！非法的佈施、非法的接受、非法的居住。如法的佈施、如法的接受、如法的居住。什麼是非法的佈施、非法的接受、非法的居住？或者有人自己內心歡喜地建造房舍，佈施給一個人後又佈施給很多人，這是非法的佈施、非法的接受、非法的居住。佈施給一個人後又佈施給僧眾也是這樣。佈施給一個人後僧團分裂為兩部分，佈施給已經和自己相同的部分也是這樣。佈施給一個人後佈施給不同的部分也是這樣。或者有人自己內心歡喜地建造房舍，佈施給很多人後又佈施給眾僧，這是非法的佈施、非法的接受、非法的居住。佈施給很多
【English Translation】 English version To build a dwelling for Rahula (Rahula, son of the Buddha). At that time, Rahula, having lived in this dwelling, departed from the human realm. Then, that householder heard that Rahula, having lived in the dwelling, had departed from the human realm, and he then donated the dwelling to the Sangha (community of monks). At that time, the World Honored One, coming from Magadha (Magadha, an ancient Indian kingdom), arrived at the Naril Forest, spread out a seat, and sat down. At that time, Rahula heard that the householder had donated the dwelling to the Sangha, and he went to the World Honored One, prostrated himself at the Buddha's feet, and sat to one side, reporting to the Buddha, 'In Naril, there is a householder who, without any encouragement, of his own accord built a dwelling and donated it to me. I, having lived in the dwelling, departed from the human realm**, and later the householder again donated the dwelling to the Sangha.' The Buddha told Rahula, 'Listen to me, go to that householder and say to him, 'Have you seen anything in me that is blameworthy? Impure, not in accordance with the Dharma (teachings) of a Sramana (Sramana, wandering ascetic), or speaking or acting evilly?'' At that time, Rahula, having received the Buddha's instruction, went to the householder and told him all the words as above. The householder replied, 'I have not seen anything in you that is blameworthy, anything not in accordance with the Dharma of a Sramana, or anything impure in your speech or actions.' At that time, Rahula went to the World Honored One, prostrated himself at the Buddha's feet, and sat to one side, reporting to the Buddha, 'World Honored One! What you instructed earlier, I have fully told the householder. The householder replied to me, 'I have not seen anything in you that is blameworthy, nor anything impure in your adherence to the Dharma of a Sramana, whether in speech or in action.'' At that time, the World Honored One, because of this cause, gathered the assembly of Bhikkhus (Bhikkhu, Buddhist monk), and told them, 'Listen carefully! Unlawful giving, unlawful receiving, unlawful dwelling. Lawful giving, lawful receiving, lawful dwelling. What is unlawful giving, unlawful receiving, unlawful dwelling? Perhaps someone, with joy in their own heart, builds a dwelling, and having given it to one person, then gives it to many people, this is unlawful giving, unlawful receiving, unlawful dwelling. Giving it to one person and then giving it to the Sangha is also like this. Giving it to one person and then the Sangha splits into two factions, giving it to the faction that is the same as oneself is also like this. Giving it to one person and then giving it to a different faction is also like this. Perhaps someone, with joy in their own heart, builds a dwelling, and having given it to many people, then gives it to the Sangha, this is unlawful giving, unlawful receiving, unlawful dwelling. Giving to many
人已僧破為二部，施已所同部亦如是。施眾多人已施與異部亦如是。施眾多人已施一人亦如是。作房施僧已，轉施與餘人亦如是。作房已施已所同部亦如是。作房已施與異部亦如是。是為非法施、非法受、非法住。云何如法施、如法受、如法住？或有人喜樂自作房，施一人是為如法施、如法受、如法住。施眾多人、施僧、施二部僧亦如是。是為如法施、如法受、如法住。」
爾時世尊于迦尸國人間遊行，與五百比丘俱。時䩭連國有四舊比丘：阿濕鞞、不那婆娑、般陀、樓醯那。時四比丘聞世尊與五百人俱人間遊行當來至䩭連，「世尊有二弟子舍利弗、目連來至此，恐驅我等出此住處。我等寧可選擇上房與世尊，餘者分為四分，以為私有。僧伽藍僧伽藍物、房舍房舍物，作第一比丘分；瓫瓶、甕、釜鑊、斧鑿、燈臺諸雜重物作第二比丘分；繩床、木床、大褥、小褥、臥具、雜物作第三比丘分；余林木、竹草、花果、葉作第四比丘分。」時四比丘即選上房留世尊，餘者如上分為四分。時世尊從迦尸國人間遊行，至䩭連敷座而坐，告舍利弗、目連：「汝往語彼舊比丘，世尊與五百比丘俱來迦尸國，汝今可為諸比丘敷置臥具。」舍利弗、目連受世尊教已，往舊比丘所如所教敕敷臥具。彼比丘答言：「世尊是法主，便可隨
【現代漢語翻譯】 現代漢語譯本： 『如果有人已經將僧團分裂為兩部分，或者已經將供養施捨給共同的僧團，情況也是一樣。如果已經將供養施捨給許多人，或者施捨給不同的僧團，情況也是一樣。如果已經將供養施捨給許多人，或者施捨給一個人，情況也是一樣。如果建造了房屋供養僧團，然後又轉而施捨給其他人，情況也是一樣。如果建造了房屋供養共同的僧團，情況也是一樣。如果建造了房屋供養不同的僧團，情況也是一樣。這些都是非法的施捨、非法的接受、非法的居住。』 『什麼是如法的施捨、如法的接受、如法的居住呢？如果有人喜歡自己建造房屋，施捨給一個人，這就是如法的施捨、如法的接受、如法的居住。施捨給許多人、施捨給僧團、施捨給兩個僧團也是一樣。這些都是如法的施捨、如法的接受、如法的居住。』
當時，世尊在迦尸國（Kasi，古印度十六雄國之一）游化人間，與五百位比丘在一起。當時，䩭連國（Kosala，古印度十六雄國之一）有四位老比丘：阿濕鞞（Asvajit，五比丘之一）、不那婆娑（Purnavasu）、般陀（Panda）、樓醯那（Rohina）。當時，這四位比丘聽說世尊與五百人一起游化人間，將要來到䩭連國，『世尊有兩位弟子舍利弗（Sariputra，佛陀十大弟子之一）、目連（Maudgalyayana，佛陀十大弟子之一）來到這裡，恐怕會驅逐我們離開這個住處。我們寧可選擇最好的房間留給世尊，其餘的分為四份，作為私有財產。僧伽藍（Samgharama，僧院）的物品、房舍的物品，作為第一位比丘的份額；瓫瓶、甕、釜鑊、斧鑿、燈臺等各種沉重的物品作為第二位比丘的份額；繩床、木床、大褥、小褥、臥具、雜物作為第三位比丘的份額；剩餘的林木、竹草、花果、葉子作為第四位比丘的份額。』當時，這四位比丘就選擇了最好的房間留給世尊，其餘的如上所述分為四份。當時，世尊從迦尸國游化人間，到達䩭連國，鋪設座位坐下，告訴舍利弗、目連：『你們去告訴那些老比丘，世尊與五百位比丘一起來到迦尸國，你們現在可以為諸位比丘鋪設臥具。』舍利弗、目連線受世尊的教導后，前往老比丘那裡，按照世尊的教導鋪設臥具。那些比丘回答說：『世尊是法主，就可以隨意』
【English Translation】 English version: 『If someone has already divided the Sangha (community of monks) into two factions, or has given offerings to a Sangha that is united, the situation is the same. If offerings have been given to many people, or given to different Sanghas, the situation is the same. If offerings have been given to many people, or given to one person, the situation is the same. If a dwelling has been built and offered to the Sangha, and then it is transferred to others, the situation is the same. If a dwelling has been built and offered to a united Sangha, the situation is the same. If a dwelling has been built and offered to a different Sangha, the situation is the same. These are unlawful giving, unlawful receiving, and unlawful dwelling.』 『What is lawful giving, lawful receiving, and lawful dwelling? If someone enjoys building a dwelling themselves and gives it to one person, this is lawful giving, lawful receiving, and lawful dwelling. Giving to many people, giving to the Sangha, giving to two Sanghas is also the same. These are lawful giving, lawful receiving, and lawful dwelling.』
At that time, the World-Honored One (Bhagavan, another name for Buddha) was traveling in the country of Kasi (Kasi, one of the sixteen Mahajanapadas of ancient India), accompanied by five hundred Bhikkhus (monks). At that time, in the country of Kosala (Kosala, one of the sixteen Mahajanapadas of ancient India), there were four old Bhikkhus: Asvajit (Asvajit, one of the first five disciples of Buddha), Purnavasu, Panda, and Rohina. At that time, these four Bhikkhus heard that the World-Honored One, accompanied by five hundred people, was traveling and would come to Kosala, 『The World-Honored One has two disciples, Sariputra (Sariputra, one of the ten principal disciples of Buddha) and Maudgalyayana (Maudgalyayana, one of the ten principal disciples of Buddha), who are coming here, and they might drive us out of this dwelling. We would rather choose the best room for the World-Honored One, and divide the rest into four parts as private property. The Sangharama (Samgharama, a monastery) items, the dwelling items, will be the share of the first Bhikkhu; pots, jars, cauldrons, axes, chisels, lampstands, and various heavy items will be the share of the second Bhikkhu; rope beds, wooden beds, large mats, small mats, bedding, and miscellaneous items will be the share of the third Bhikkhu; the remaining trees, bamboo, grass, flowers, fruits, and leaves will be the share of the fourth Bhikkhu.』 At that time, these four Bhikkhus chose the best room for the World-Honored One, and divided the rest into four parts as mentioned above. At that time, the World-Honored One traveled from the country of Kasi and arrived in Kosala, spread out a seat and sat down, and told Sariputra and Maudgalyayana: 『Go and tell those old Bhikkhus that the World-Honored One has come to the country of Kasi with five hundred Bhikkhus, and you can now prepare bedding for the Bhikkhus.』 Sariputra and Maudgalyayana, having received the World-Honored One's instructions, went to the old Bhikkhus and prepared bedding as instructed. Those Bhikkhus replied: 『The World-Honored One is the Lord of the Dharma (teachings), so he can do as he pleases.』
意住止，我等先已選上房留世尊，餘者分為四分如上，無客比丘臥具。」時舍利弗、目連，往世尊所頭面禮足卻坐一面，以此因緣具白世尊。世尊以此因緣集比丘僧，告言：「此四分物，是四方僧物，不應分、不應自入、不應賣買，亦非僧所賣，非眾多人乃至一人所賣。若彼僧、眾多人、一人，自入己、若分、若賣買者，不成自入、不成分、不成賣買，犯偷蘭遮。何等四方僧物？僧伽藍僧伽藍物、房房物，此是第一分四方僧物，不應分、不應自入、不應賣買，若僧、若眾多人、若一人，不得分、不得自入、不得賣買。若僧、若眾多人、若一人，若分、若自入、若賣買，不成分、不成自入、不成賣買，犯偷蘭遮。第二、第三亦如是。第四分中果葉聽分，若花上佛，餘者同上。」
四分律卷第五十 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十一(第四分之二)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯房舍揵度之餘
爾時世尊在舍衛國。時有比丘在僧地中作私房，有上座客比丘來語言：「起避上座。」彼答言：「不起。」問言：「何故耶？」答言：「是我私房。」諸比丘白佛，佛言：「應語令起。若起者善，若不起應語言：『還僧地，更無有理以僧地入己。』」
有
【現代漢語翻譯】 現代漢語譯本： 『意住止（Yizhuzhi，人名），我們已經為世尊選好了上房，剩下的分為四份，像之前一樣，沒有給來訪比丘準備臥具。』當時，舍利弗（Sariputra，佛陀十大弟子之一）、目連（Maudgalyayana，佛陀十大弟子之一）前往世尊處，頭面禮足后在一旁坐下，將此事詳細稟告世尊。世尊因此事召集比丘僧眾，告誡說：『這四分之物，是四方僧眾之物，不應該分，不應該私自佔有，不應該買賣，也不是僧團可以賣的，不是眾多人乃至一人可以賣的。如果僧團、眾多人、一人，私自佔為己有，或者分了，或者買賣了，都不能算作私自佔有，不能算作分了，不能算作買賣，犯偷蘭遮（sthūlātyaya，一種罪名）。什麼是四方僧眾之物呢？僧伽藍（samghārāma，僧院）的僧伽藍之物、房間的房間之物，這是第一分四方僧眾之物，不應該分，不應該私自佔有，不應該買賣，無論是僧團、眾多人、一人，都不得分，不得私自佔有，不得買賣。如果僧團、眾多人、一人，分了，私自佔有了，買賣了，都不能算作分了，不能算作私自佔有，不能算作買賣，犯偷蘭遮。第二、第三分也像這樣。第四分中的果實葉子可以分，如果是供在佛像上的花，其餘的同上。』
《四分律》卷第五十 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第五十一(第四分之二)
姚秦罽賓三藏佛陀耶舍（Buddhayasas，譯經師）共竺佛念（Dharmajñāna，譯經師）等譯房舍揵度之餘
當時，世尊在舍衛國（Śrāvastī，古印度城市）。當時有比丘在僧團的土地上建造私人的房間，有上座（長老）客比丘來對他說：『起來，避讓上座。』他回答說：『不起來。』（上座比丘）問：『為什麼呢？』他回答說：『這是我的私人房間。』諸位比丘稟告佛陀，佛陀說：『應該告訴他起來。如果起來就好，如果不起來，應該告訴他：『歸還僧團的土地，沒有道理把僧團的土地變成自己的。』』
有
【English Translation】 English version: 'Yizhuzhi (name of a person), we have already selected the best room for the World-Honored One, and the rest is divided into four parts as before, with no bedding prepared for visiting monks.' At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha) and Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha) went to the World-Honored One, prostrated themselves at his feet, and sat to one side, reporting the matter in detail to the World-Honored One. The World-Honored One, because of this matter, gathered the assembly of monks and warned them: 'These four parts of things are the property of the Sangha (community) of the four directions. They should not be divided, should not be privately appropriated, should not be bought or sold, nor can they be sold by the Sangha, not by many people, not even by one person. If the Sangha, many people, or one person, privately appropriates it, or divides it, or buys or sells it, it cannot be considered private appropriation, cannot be considered division, cannot be considered buying or selling, and commits a sthūlātyaya (sthūlātyaya, a type of offense). What are the properties of the Sangha of the four directions? The properties of the Sangharama (samghārāma, monastery) of the Sangharama, the properties of the rooms of the rooms, this is the first part of the properties of the Sangha of the four directions, it should not be divided, should not be privately appropriated, should not be bought or sold, whether it is the Sangha, many people, or one person, they must not divide it, must not privately appropriate it, must not buy or sell it. If the Sangha, many people, or one person, divides it, privately appropriates it, buys or sells it, it cannot be considered division, cannot be considered private appropriation, cannot be considered buying or selling, and commits a sthūlātyaya. The second and third parts are also like this. In the fourth part, fruits and leaves can be divided, but if it is a flower offered to the Buddha, the rest is the same as above.'
《Vinaya in Four Parts》 Scroll 50 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Scroll 51 (Second of the Fourth Part)
Translated by Buddhayasas (Buddhayasas, translator), a Tripitaka master from Kipin of Yaoqin, together with Dharmajñāna (Dharmajñāna, translator), etc., remaining matters of the section on dwellings
At that time, the World-Honored One was in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, there was a monk who built a private room on the land of the Sangha. An elder (senior) visiting monk came and said to him: 'Get up, give way to the elder.' He replied: 'I will not get up.' (The elder monk) asked: 'Why?' He replied: 'This is my private room.' The monks reported to the Buddha, and the Buddha said: 'You should tell him to get up. If he gets up, that's good, but if he doesn't get up, you should tell him: 'Return the land to the Sangha, there is no reason to turn the land of the Sangha into your own.''
There is
比丘卒成屋不堅牢，佛言：「不應爾。」彼便盡形壽經營一房屋，不時成，佛言：「不應爾。若作極上大好重閣堂，聽十二年經營，餘者隨大小量宜。」彼經營人一切時春夏冬受僧常營事房，佛言：「不應爾。聽夏三月竟隨上座分。」
時有比丘，通經營僧伽藍，便處處取房分，佛言：「不應爾。應九十日取一處住。」彼經營人在眾多人住處住、食堂、溫室、經行堂，令客比丘無住處，佛言：「不應爾。若下堂眾多人住處，應在上堂住。若上堂眾多人住處，應在下堂住。」
彼作小小經營泥壁，若補缺、若平地，便索營事者房，佛言：「不應爾。」彼差沙彌僧伽藍人便作營事人，佛言：「不應爾。」彼作小房索營事者房，佛言：「不應爾。若所作房受繩床木床者，聽與營事房。」彼作惡房，便索營事者房，佛言：「不應爾。若所作房莊嚴香薰所須具足者，聽與房。」
時有營事比丘，受房已命過。諸比丘不知此房屬誰？白佛，佛言：「隨僧。」
時有營事比丘，遣人白僧索房。彼比丘至僧中索房已，營事比丘便命過。諸比丘不知此房與誰？佛言：「隨僧。」
營事比丘遣人僧中索房已，彼使比丘命過。諸比丘不知此房與誰？佛言：「應與彼營事者。」時營事人夏安居中命過，諸比丘不
【現代漢語翻譯】 現代漢語譯本： 有比丘匆忙建造房屋，建造得不堅固，佛說：『不應該這樣。』那比丘於是用盡一生的時間來經營一間房屋，卻不能及時完成，佛說：『不應該這樣。如果建造極其上等、美好、高大的重閣堂，允許用十二年的時間來經營，其餘的房屋則根據大小適宜地安排。』那經營房屋的人，無論春夏秋冬都一直佔用僧眾常住的營事房，佛說：『不應該這樣。允許在夏季三個月結束后，按照上座的順序分配。』 當時有比丘，負責經營僧伽藍（寺院），便到處索取房間，佛說：『不應該這樣。應該每九十天換一個地方住。』那經營房屋的人住在眾多人居住的地方、食堂、溫室、經行堂，使得客居的比丘沒有住處，佛說：『不應該這樣。如果下堂是眾多人居住的地方，就應該在上堂居住。如果上堂是眾多人居住的地方，就應該在下堂居住。』 那比丘做了小小的修繕，比如泥墻、補缺、平整地面，便索要營事者的房間，佛說：『不應該這樣。』那比丘派遣沙彌（出家男子）或僧伽藍（寺院）的人去做營事的人，佛說：『不應該這樣。』那比丘建造小房間，便索要營事者的房間，佛說：『不應該這樣。如果所建造的房間能夠容納繩床、木床，允許給營事者房間。』那比丘建造了不好的房間，便索要營事者的房間，佛說：『不應該這樣。如果所建造的房間裝飾精美，薰香等所需物品都具備，允許給房間。』 當時有負責營事的比丘，接受了房間後去世了。眾比丘不知道這房間應該屬於誰？稟告佛，佛說：『歸僧眾所有。』 當時有負責營事的比丘，派人告訴僧眾索要房間。那比丘到僧眾中索要房間后，負責營事的比丘就去世了。眾比丘不知道這房間應該給誰？佛說：『歸僧眾所有。』 負責營事的比丘派人到僧眾中索要房間后，那使者比丘去世了。眾比丘不知道這房間應該給誰？佛說：『應該給那負責營事的人。』當時負責營事的人在夏季安居期間去世了，眾比丘不知道
【English Translation】 English version: A Bhikshu (Buddhist monk) hastily built a house that was not sturdy. The Buddha said, 'It should not be so.' That Bhikshu then spent his entire life managing a house, but it was not completed in time. The Buddha said, 'It should not be so. If you are building an extremely superior, beautiful, and grand multi-storied hall, you are allowed twelve years to manage it; for other buildings, adjust the time according to their size.' That person managing the building occupied the Sangha's (Buddhist monastic order) permanent management room in all seasons, spring, summer, autumn, and winter. The Buddha said, 'It should not be so. After the three months of summer, it should be distributed according to seniority.' At that time, there was a Bhikshu who was in charge of managing the Sangharama (monastery), so he took rooms everywhere. The Buddha said, 'It should not be so. One should take one place to live every ninety days.' That person managing the building lived in places where many people lived, such as the dining hall, the warm room, and the walking hall, leaving no place for visiting Bhikshus to stay. The Buddha said, 'It should not be so. If the lower hall is where many people live, one should live in the upper hall. If the upper hall is where many people live, one should live in the lower hall.' That Bhikshu did minor repairs, such as mud walls, patching holes, or leveling the ground, and then demanded the room of the manager. The Buddha said, 'It should not be so.' That Bhikshu sent a Shramanera (novice monk) or someone from the Sangharama (monastery) to be the manager. The Buddha said, 'It should not be so.' That Bhikshu built a small room and then demanded the room of the manager. The Buddha said, 'It should not be so. If the room that is built can accommodate a rope bed or a wooden bed, then it is allowed to give the manager a room.' That Bhikshu built a bad room and then demanded the room of the manager. The Buddha said, 'It should not be so. If the room that is built is beautifully decorated and has all the necessary items for incense and fragrance, then it is allowed to give the room.' At that time, a Bhikshu in charge of management received a room and then passed away. The Bhikshus did not know who this room should belong to. They reported to the Buddha, who said, 'It belongs to the Sangha (Buddhist monastic order).' At that time, a Bhikshu in charge of management sent someone to tell the Sangha to ask for a room. After that Bhikshu asked for a room in the Sangha, the Bhikshu in charge of management passed away. The Bhikshus did not know who this room should be given to. The Buddha said, 'It belongs to the Sangha (Buddhist monastic order).' After the Bhikshu in charge of management sent someone to ask for a room in the Sangha, that messenger Bhikshu passed away. The Bhikshus did not know who this room should be given to. The Buddha said, 'It should be given to the person in charge of management.' At that time, the person in charge of management passed away during the summer retreat, and the Bhikshus did not know
知此房與誰？佛言：「隨僧。」
時有比丘作房未覆舍行，時客比丘語舊比丘言：「可覆此房。」舊比丘答言：「作者應覆。」諸比丘白佛，佛言：「聽作極大好重閣房六年內覆成，余小者隨事量宜。」
時有一比丘作房，有異比丘覆。彼二比丘共諍先後治屋。諸比丘白佛，佛言：「先作者應先治。」時有二比丘共作房，二人共諍前後作，佛言：「聽更互作上座在先。」
時營事比丘，夏安居受所治房復受余房，佛言：「不應爾。即所住房作安居房。」
爾時世尊在拘睒彌。時王優填與跋難陀親厚，王請在拘睒彌夏安居。時跋難陀受請安居已，聞有異處安居僧大得衣物，即往彼處少時住已還拘睒彌。時王優填聞已譏嫌：「云何跋難陀受我請夏安居已，聞有異處僧大得夏安居衣物而往彼住，后還來此？」時諸比丘聞，往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責跋難陀釋子言：「云何受請在拘睒彌夏安居，聞有異處僧大得夏安居衣物，便往彼住已復還此耶？」無數方便呵責已，告諸比丘：「若比丘此處安居，聞有異處僧大得夏安居衣物，而往彼住即失此處，于彼少住已復還此處，復失彼處。」
爾時眾僧房舍故壞，有異居士言：「若與我者我當修
【現代漢語翻譯】 現代漢語譯本 有人問：『這間房屋是誰的？』 佛說：『屬於僧團。』
當時，有一位比丘建造房屋，但尚未蓋好屋頂就離開了。這時，一位客比丘對原來的比丘說：『可以把這間房屋蓋好。』 原來的比丘回答說：『應該由建造者來蓋。』 眾比丘將此事稟告佛陀，佛說：『允許建造非常高大精美的重閣房屋，可以在六年內完成屋頂。其餘較小的房屋，則應根據具體情況酌情處理。』
當時，有一位比丘建造房屋，有另一位比丘幫忙蓋屋頂。這兩位比丘爭論誰應該先修繕房屋。眾比丘將此事稟告佛陀，佛說：『應該由先建造者先修繕。』 當時，有兩位比丘共同建造房屋，兩人爭論誰先開始建造，佛說：『允許輪流建造，以上座（長老）優先。』
當時，負責營事的比丘，在夏季安居期間接受了所管理的房屋，又接受了其他的房屋。佛說：『不應該這樣。應該以所居住的房屋作為安居的房屋。』
當時，世尊在拘睒彌（Kauśāmbī）。當時，國王優填（Udayana）與跋難陀（Bhadraṃda）關係親密，國王邀請跋難陀在拘睒彌夏季安居。當時，跋難陀接受邀請安居后，聽說有其他地方安居的僧團獲得了大量的衣物，就前往該處住了很短的時間，然後返回拘睒彌。當時，國王優填聽說了這件事，就譏諷說：『為什麼跋難陀接受我邀請夏季安居，聽說有其他地方的僧團獲得了大量的夏季安居衣物，就前往那裡居住，然後又返回這裡呢？』 當時，眾比丘聽說了這件事，前往世尊處，頂禮佛足後退坐一旁，將此事詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，呵責跋難陀釋子（Śākyaputra）說：『為什麼你接受邀請在拘睒彌夏季安居，聽說有其他地方的僧團獲得了大量的夏季安居衣物，就前往那裡居住，然後又返回這裡呢？』 經過無數次的方便教誨和呵責后，佛陀告訴眾比丘：『如果比丘在此處安居，聽說有其他地方的僧團獲得了大量的夏季安居衣物，就前往那裡居住，那麼他就失去了此處的安居資格；如果在那裡住了很短的時間后又返回此處，那麼他也失去了那裡的安居資格。』
當時，眾僧的房舍破舊損壞，有一位在家居士說：『如果你們把房舍給我，我就來修繕。』
【English Translation】 English version Someone asked: 'Whose is this dwelling?' The Buddha said: 'It belongs to the Sangha.' (community of monks)
At that time, there was a Bhikshu (monk) who had started building a dwelling but had not yet covered the roof before leaving. Then, a visiting Bhikshu said to the original Bhikshu: 'This dwelling can be covered.' The original Bhikshu replied: 'The builder should cover it.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'It is permitted to build very large and beautiful multi-storied dwellings, and the roof can be completed within six years. For other smaller dwellings, it should be handled according to the circumstances.'
At that time, there was a Bhikshu who was building a dwelling, and another Bhikshu helped to cover the roof. These two Bhikshus argued about who should repair the dwelling first. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'The one who built it first should repair it first.' At that time, there were two Bhikshus who were building a dwelling together, and they argued about who started building first. The Buddha said: 'It is permitted to take turns building, with the senior monk (Elder) having priority.'
At that time, the Bhikshu in charge of affairs, during the summer retreat (Varṣa), accepted the dwelling he was managing and also accepted other dwellings. The Buddha said: 'It should not be like that. The dwelling where he resides should be used as the retreat dwelling.'
At that time, the World Honored One was in Kauśāmbī (a city in ancient India). At that time, King Udayana (a king) was close to Bhadraṃda (a monk), and the king invited Bhadraṃda to spend the summer retreat in Kauśāmbī. At that time, after Bhadraṃda accepted the invitation to spend the retreat, he heard that the Sangha in another place had obtained a large amount of clothing, so he went there and stayed for a short time, and then returned to Kauśāmbī. At that time, King Udayana heard about this and criticized him, saying: 'Why did Bhadraṃda accept my invitation to spend the summer retreat, and then, upon hearing that the Sangha in another place had obtained a large amount of summer retreat clothing, go there to stay, and then return here?' At that time, the Bhikshus heard about this and went to the World Honored One, prostrated themselves at his feet, and sat to one side, reporting the matter in detail to the World Honored One. At that time, the World Honored One gathered the Bhikshu Sangha because of this matter, and rebuked Bhadraṃda Śākyaputra (a descendant of the Shakya clan) saying: 'Why did you accept the invitation to spend the summer retreat in Kauśāmbī, and then, upon hearing that the Sangha in another place had obtained a large amount of summer retreat clothing, go there to stay, and then return here?' After countless expedient teachings and rebukes, the Buddha told the Bhikshus: 'If a Bhikshu spends the retreat here, and then, upon hearing that the Sangha in another place has obtained a large amount of summer retreat clothing, goes there to stay, then he loses his qualification for the retreat here; if he stays there for a short time and then returns here, then he also loses his qualification for the retreat there.'
At that time, the dwellings of the Sangha were old and damaged, and a layperson said: 'If you give the dwellings to me, I will repair them.'
理。」諸比丘白佛，佛言：「聽與。白二羯磨應如是與。眾中應差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，僧今持此房與某甲居士修治，某甲比丘經營。白如是。』『大德僧聽！僧今以此房與某甲居士修治，某甲比丘經營。誰諸長老忍僧持此房與某甲居士修治、某甲比丘經營者默然，誰不忍者說。』『僧已忍與某甲居士房修治、某甲比丘經營竟。僧忍，默然故，是事如是持。』」
爾時營事比丘未分房便出行，諸比丘即於後分房。彼營事比丘還問言：「留我營事房不？」彼答言：「不。」即便嫌責諸比丘言：「我未分房出行，而於后便分房。我於此有益，何故不與我房耶？」諸比丘不知為成分不成分？佛言：「成分。應待還，彼亦應囑人取。」時營事比丘未分房出行，囑余比丘取房，而不指示房處所。彼比丘營處多，此比丘不知與取何房？諸比丘分房已，彼方還，問諸比丘：「分房未？」答言：「已分。」「為我取房不？」答言：「不。」彼即嫌責言：「未分房我出行，囑余比丘為我取房。我於此有益，而不與我取房。」諸比丘不知為成分不成分？佛言：「成分。應待還，彼亦應指授言：『取某甲房。』」彼營事比丘取房已，後分房時次得好房，便舍前房。諸比丘白佛，佛言：「不應爾。應
【現代漢語翻譯】 現代漢語譯本： 『理。』眾比丘稟告佛陀，佛陀說：『可以給予。以白二羯磨法應該這樣給予。大眾中應該選出能夠執行羯磨的人，如前所述，作這樣的稟告：『大德僧眾請聽！如果僧眾時機已到，僧眾容許，現在僧眾將此房舍給予某甲（姓名）居士修繕，由某甲（姓名）比丘負責經營。稟告如是。』『大德僧眾請聽！現在僧眾將此房舍給予某甲（姓名）居士修繕，由某甲（姓名）比丘負責經營。哪位長老容許僧眾將此房舍給予某甲居士修繕、某甲比丘經營的就默然，誰不容許的就說出來。』『僧眾已經容許將房舍給予某甲居士修繕、某甲比丘經營完畢。僧眾容許，因為默然的緣故，這件事就這樣成立。』
當時，負責營事的比丘還未分房就出行了，眾比丘就在他走後分了房。那位負責營事的比丘回來后問道：『有沒有給我留營事的房舍？』他們回答說：『沒有。』他便責怪眾比丘說：『我還沒分房就出行了，你們卻在我走後分房。我在這裡有功勞，為什麼不給我房舍呢？』眾比丘不知道這算不算已經分了房。佛陀說：『算已經分了。應該等他回來，他也應該囑託別人代他領取。』當時，負責營事的比丘還未分房就出行了，囑託其他比丘代他取房，卻沒有指明房舍的地點。那位比丘負責的事務很多，這位比丘不知道該取哪間房。眾比丘分完房后，他才回來，問眾比丘：『分房了嗎？』回答說：『已經分了。』『有沒有為我取房？』回答說：『沒有。』他便責怪說：『還沒分房我就出行了，囑託其他比丘為我取房。我在這裡有功勞，卻不給我取房。』眾比丘不知道這算不算已經分了房。佛陀說：『算已經分了。應該等他回來，他也應該指明說：『取某甲（姓名）的房舍。』』那位負責營事的比丘取了房后，後來分房時輪到他，得到了更好的房舍，便捨棄了之前的房舍。眾比丘稟告佛陀，佛陀說：『不應該這樣。應該』
【English Translation】 English version: 『Reasonable.』 The Bhikshus reported to the Buddha, and the Buddha said, 『It is permissible to give. The procedure for giving using the Bai Er Karma (formal act with two announcements) should be as follows. From the Sangha (community), a capable person should be chosen to perform the karma (formal act), as mentioned before, and make this announcement: 『Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha permits, the Sangha now gives this dwelling to Mou Jia (name) layman for repairs, and Mou Jia (name) Bhikshu will manage it. The announcement is made thus.』 『Venerable Sangha, please listen! The Sangha now gives this dwelling to Mou Jia (name) layman for repairs, and Mou Jia (name) Bhikshu will manage it. Whoever among the elders approves of the Sangha giving this dwelling to Mou Jia layman for repairs and Mou Jia Bhikshu managing it, let them remain silent; whoever disapproves, let them speak.』 『The Sangha has already approved of giving the dwelling to Mou Jia layman for repairs and Mou Jia Bhikshu managing it. The Sangha approves, because of the silence; this matter is thus established.』
At that time, the Bhikshu in charge of the affairs left before the allocation of dwellings. The Bhikshus then allocated the dwellings after he had left. That Bhikshu in charge of affairs returned and asked, 『Did you reserve a dwelling for me, the one in charge of affairs?』 They replied, 『No.』 He then blamed the Bhikshus, saying, 『I left before the allocation of dwellings, and you allocated the dwellings after I left. I have contributed here, why didn't you give me a dwelling?』 The Bhikshus did not know whether this counted as an allocation or not. The Buddha said, 『It counts as an allocation. You should have waited for him to return, and he should have also entrusted someone to receive it on his behalf.』 At that time, the Bhikshu in charge of affairs left before the allocation of dwellings, entrusting another Bhikshu to receive a dwelling for him, but without indicating the location of the dwelling. That Bhikshu was in charge of many affairs, and this Bhikshu did not know which dwelling to receive. After the Bhikshus had allocated the dwellings, he then returned and asked the Bhikshus, 『Has the allocation of dwellings been done?』 They replied, 『It has been done.』 『Did you receive a dwelling for me?』 They replied, 『No.』 He then blamed them, saying, 『I left before the allocation of dwellings, entrusting another Bhikshu to receive a dwelling for me. I have contributed here, but you did not receive a dwelling for me.』 The Bhikshus did not know whether this counted as an allocation or not. The Buddha said, 『It counts as an allocation. You should have waited for him to return, and he should have also specified, saying, 『Receive Mou Jia's (name) dwelling.』』 After that Bhikshu in charge of affairs had received a dwelling, later when the dwellings were allocated, it was his turn and he obtained a better dwelling, so he abandoned the previous dwelling. The Bhikshus reported to the Buddha, and the Buddha said, 『It should not be so. You should』
從上座更分，若無人取者應與。」彼比丘疑，不敢捉眾僧戶鉤鑰、若杖、若環、若𣏾、若角杓、若銅杓、若浴床，佛言：「聽捉。」彼不敢從此住處移此諸物至彼處，佛言：「聽移。」
有五法不應差為僧分粥，設差不應分：若有愛、有恚、有怖、有癡、不知已分未分。有如是五法，不應差為僧分粥，已差不應分。有五法應差為僧分粥：不愛、不恚、不怖、不癡、知已分未分。有如是五法，應差為僧分粥，若差應令為僧分粥、分小食、分佉阇尼，差請會敷臥具分臥具、分浴衣、分衣，可取可與。差比丘使、差沙彌使，一切亦如是。有五法為僧分粥，入地獄如射箭：有愛、有恚、有怖、有癡、不知分未分。有如是五法分粥，入地獄如射箭。有五法分粥，生天如射箭，不愛、不恚、不怖、不癡知分未分。有如是五法為僧分粥，生天如射箭，乃至差沙彌使亦如是。(房舍揵度具足竟)
雜揵度之一
爾時世尊在波羅㮈。五比丘來至佛所，頭面禮足卻坐一面，白佛言：「我等應持何等缽？」佛言：「聽持迦羅缽、舍羅缽。」
時有比丘入僧中食，無缽，佛言：「聽比坐與。若僧中有此二種缽者借與。」
時有比丘，蛇吐毒缽中，不洗持用食，食已得病。諸比丘白佛，佛言：「不應不洗缽用食，
【現代漢語翻譯】 現代漢語譯本： 從上座處更行分配，如果沒有人取，就應該給予。』那位比丘心生疑惑，不敢拿取僧眾房舍的門閂、鑰匙，或者手杖、圓環、鏟子、角制的勺子、銅製的勺子、洗浴用的床。佛陀說：『允許拿取。』那位比丘不敢把這些物品從這個住處移到那個住處。佛陀說：『允許移動。』 有五種情況不應該被選為僧眾分粥的人，即使被選了也不應該讓他分：有偏愛、有嗔恨、有恐懼、有愚癡、不知道是否已經分了或沒分。有這五種情況的人，不應該被選為僧眾分粥的人，即使被選了也不應該讓他分。有五種情況應該被選為僧眾分粥的人：沒有偏愛、沒有嗔恨、沒有恐懼、沒有愚癡、知道是否已經分了或沒分。有這五種情況的人，應該被選為僧眾分粥的人，如果被選了，應該讓他為僧眾分粥、分小食、分乾糧，被選去請求集會、鋪設臥具、分臥具、分浴衣、分衣服，可以拿取，可以給予。被選為比丘的使者、被選為沙彌的使者，一切也都是這樣。有五種情況為僧眾分粥，會像射箭一樣墮入地獄：有偏愛、有嗔恨、有恐懼、有愚癡、不知道是否已經分了或沒分。有這五種情況分粥，會像射箭一樣墮入地獄。有五種情況分粥，會像射箭一樣升到天上：沒有偏愛、沒有嗔恨、沒有恐懼、沒有愚癡、知道是否已經分了或沒分。有這五種情況為僧眾分粥，會像射箭一樣升到天上，乃至被選為沙彌的使者也是這樣。（房舍犍度具足完畢） 雜犍度之一 當時世尊在波羅奈（Bārāṇasī，古印度城市名）。五位比丘來到佛陀處所，頂禮佛足後坐在一旁，稟告佛陀說：『我們應該持用什麼樣的缽呢？』佛陀說：『允許持用迦羅缽（kāla-pātra，鐵缽）、舍羅缽（śarāva-pātra，瓦缽）。』 當時有比丘進入僧眾中用餐，沒有缽，佛陀說：『允許比坐的人借給他。如果僧眾中有這兩種缽，就借給他。』 當時有比丘，蛇把毒液吐在缽中，他不洗就拿來用餐，用餐后得了病。眾比丘稟告佛陀，佛陀說：『不應該不洗缽就用餐。』
【English Translation】 English version: 'From the senior monks onward, if no one takes it, it should be given.' That Bhikkhu (monk) was doubtful and dared not take the latch and key of the Sangha's (monastic community) dwelling, or a staff, or a ring, or a trowel, or a horn spoon, or a copper spoon, or a bathing bed. The Buddha said, 'It is allowed to take.' That Bhikkhu dared not move these things from this dwelling place to that place. The Buddha said, 'It is allowed to move.' There are five qualities that should not be considered when appointing someone to distribute porridge to the Sangha; if appointed, they should not distribute: having affection, having hatred, having fear, having delusion, not knowing whether it has been distributed or not. With these five qualities, one should not be appointed to distribute porridge to the Sangha; if appointed, they should not distribute. There are five qualities that should be considered when appointing someone to distribute porridge to the Sangha: not having affection, not having hatred, not having fear, not having delusion, knowing whether it has been distributed or not. With these five qualities, one should be appointed to distribute porridge to the Sangha; if appointed, they should distribute porridge to the Sangha, distribute small snacks, distribute dry rations, be appointed to request gatherings, spread out bedding, distribute bedding, distribute bathing cloths, distribute clothing, what can be taken and what can be given. Appointing a Bhikkhu messenger, appointing a Śrāmaṇera (novice monk) messenger, everything is the same. There are five qualities in distributing porridge to the Sangha that lead to hell like shooting an arrow: having affection, having hatred, having fear, having delusion, not knowing whether it has been distributed or not. With these five qualities in distributing porridge, one goes to hell like shooting an arrow. There are five qualities in distributing porridge that lead to heaven like shooting an arrow: not having affection, not having hatred, not having fear, not having delusion, knowing whether it has been distributed or not. With these five qualities in distributing porridge to the Sangha, one goes to heaven like shooting an arrow, even appointing a Śrāmaṇera messenger is the same. (The Khandhaka (section) on dwellings is complete) Miscellaneous Khandhaka One At that time, the World Honored One was in Bārāṇasī (ancient city in India). Five Bhikkhus came to the Buddha's place, bowed their heads to his feet, and sat on one side, saying to the Buddha, 'What kind of bowl should we carry?' The Buddha said, 'It is allowed to carry a Kāla-pātra (iron bowl), a Śarāva-pātra (earthen bowl).' At that time, there was a Bhikkhu who entered the Sangha to eat, without a bowl. The Buddha said, 'It is allowed for the one sitting next to him to lend it. If there are these two kinds of bowls in the Sangha, lend it to him.' At that time, there was a Bhikkhu whose bowl had snake venom spat into it. He did not wash it and used it to eat, and after eating, he became ill. The Bhikkhus reported to the Buddha. The Buddha said, 'One should not eat without washing the bowl.'
聽洗已用食。」
時諸比丘髮長，佛言：「聽剃，若自剃、若使人剃。」彼須剃刀，「聽作。」彼用寶作𣠽，佛言：「不應用寶，聽用銅鐵。」彼露捉刀難掌護，佛言：「聽作刀鞘。」彼用寶作，佛言：「不應用寶，聽用骨、牙、角、銅、鐵、白镴、鉛、錫、舍羅草、竹葦、木作。」彼作刀鞘，患動壞刃，「應以物障，若毳、若劫貝、若犬皮、若墮落應以綖連綴，若手捉難掌護，應作囊盛。若從囊口出，應以繩系之。若手捉行恐失，繩系絡著肩。」時比丘用刀，刀卷，「聽手上磨。若故卷，應石上磨。手捉石恐失，應盛著刀囊中。若刀鈍，應刮刃。若自刮、教人刮。」彼須刮刀，佛言：「聽作。」
時比丘剃髮，患發著衣，佛言：「聽畜承發器。」不知云何作？「聽織竹作、若屈木為卷，以樹皮鞔之，若十種衣中一一衣，聽作承發器。」彼持承發物著地，用時著膝上，泥土污衣，佛言：「不應爾，聽以繩懸若安𣏾上。」
時比丘患鼻中毛長，佛言：「聽拔。若自拔、若令人拔。」彼須鑷，佛言：「聽作。」彼用寶作，佛言：「不應用寶作。聽用骨、牙、角、銅、鐵、白镴、鉛、錫作。若患鑷頭破，聽頭安鐵。手捉難掌護，聽著剃刀囊中。」
時比丘爪長，佛言：「聽剪。若自剪、若令人剪。
【現代漢語翻譯】 現代漢語譯本：聽許洗浴已畢後用餐。當時，眾比丘的頭髮長了，佛說：『允許剃髮，可以自己剃，也可以讓人剃。』他們需要剃刀，『允許製作。』他們用寶物製作刀柄，佛說：『不應用寶物，允許用銅鐵。』他們直接握刀難以掌握保護，佛說：『允許製作刀鞘。』他們用寶物製作刀鞘，佛說：『不應用寶物，允許用骨、牙、角、銅、鐵、白镴（一種錫鉛合金）、鉛、錫、舍羅草、竹葦、木頭製作。』他們製作了刀鞘，擔心刀在鞘中晃動損壞刀刃，『應該用東西墊住，用粗毛織物、劫貝（一種棉布）、犬皮都可以，如果（墊物）掉落，應該用線縫綴起來。如果手握刀鞘難以掌握保護，應該製作囊袋盛放。如果刀從囊袋口露出，應該用繩子繫住。如果手握著行走擔心丟失，用繩子繫住掛在肩上。』當時，比丘們使用刀，刀刃捲曲了，『允許在手上磨。如果仍然捲曲，應該在石頭上磨。』手拿著石頭擔心丟失，應該盛放在刀囊中。如果刀鈍了，應該刮磨刀刃。可以自己刮，也可以教人刮。』他們需要刮刀，佛說：『允許製作。』 當時，比丘們剃髮，擔心頭發落在衣服上，佛說：『允許使用承發器。』不知道該怎麼做？『允許用竹子編織，或者彎曲木頭成卷狀，用樹皮蒙上，或者用十種衣料中的任何一種，都可以製作承發器。』他們把承發器放在地上，使用時放在膝蓋上，泥土弄髒了衣服，佛說：『不應該這樣，允許用繩子懸掛，或者安放在𣏾（一種坐具）上。』 當時，比丘們苦惱于鼻毛過長，佛說：『允許拔除。可以自己拔，也可以讓人拔。』他們需要鑷子，佛說：『允許製作。』他們用寶物製作鑷子，佛說：『不應用寶物製作。允許用骨、牙、角、銅、鐵、白镴、鉛、錫製作。如果擔心鑷子頭損壞，允許在鑷子頭上安上鐵。手握鑷子難以掌握保護，允許放在剃刀囊中。』 當時，比丘們的指甲長了，佛說：『允許剪。可以自己剪，也可以讓人剪。』
【English Translation】 English version: 'Listen, it is permitted to eat after washing.' At that time, the Bhikkhus' (monks) hair grew long, and the Buddha said, 'It is permitted to shave, either by oneself or by having someone else shave it.' They needed a razor, 'It is permitted to make one.' They made the handle with jewels, and the Buddha said, 'It is not permitted to use jewels; it is permitted to use copper or iron.' They found it difficult to hold and protect the blade directly, and the Buddha said, 'It is permitted to make a sheath.' They made the sheath with jewels, and the Buddha said, 'It is not permitted to use jewels; it is permitted to use bone, ivory, horn, copper, iron, pewter (a tin-lead alloy), lead, tin, Shera grass, bamboo, reed, or wood.' They made a sheath and worried that the blade would move and be damaged, 'It should be padded with something, such as coarse wool, cotton cloth, or dog skin. If it falls out, it should be sewn together with thread. If it is difficult to hold and protect the sheath in the hand, a bag should be made to hold it. If the blade protrudes from the mouth of the bag, it should be tied with a rope. If one is afraid of losing it while walking, holding it in the hand, the rope should be tied and hung on the shoulder.' At that time, the Bhikkhus used a knife, and the blade became dull, 'It is permitted to sharpen it on the hand. If it is still dull, it should be sharpened on a stone.' They were afraid of losing the stone while holding it in their hand, so it should be placed in the knife bag. If the knife is dull, the blade should be scraped. One can scrape it oneself or teach someone else to scrape it.' They needed a scraper, and the Buddha said, 'It is permitted to make one.' At that time, the Bhikkhus were shaving their heads and worried about the hair falling on their clothes, and the Buddha said, 'It is permitted to use a hair-receiving device.' They did not know how to make one. 'It is permitted to weave one from bamboo, or to bend wood into a roll, cover it with tree bark, or use any of the ten kinds of cloth to make a hair-receiving device.' They placed the hair-receiving device on the ground, and when using it, they placed it on their knees, and the mud soiled their clothes, and the Buddha said, 'It should not be done like that; it is permitted to hang it with a rope or place it on a 𣏾 (a type of seat).' At that time, the Bhikkhus were troubled by long nose hairs, and the Buddha said, 'It is permitted to pluck them. One can pluck them oneself or have someone else pluck them.' They needed tweezers, and the Buddha said, 'It is permitted to make them.' They made the tweezers with jewels, and the Buddha said, 'It is not permitted to make them with jewels. It is permitted to make them with bone, ivory, horn, copper, iron, pewter, lead, or tin. If one is worried about the tweezers head breaking, it is permitted to attach iron to the head. If it is difficult to hold and protect the tweezers in the hand, it is permitted to place them in the razor bag.' At that time, the Bhikkhus' nails grew long, and the Buddha said, 'It is permitted to cut them. One can cut them oneself or have someone else cut them.'
」彼須剪爪刀，佛言：「聽作。」彼用寶作，佛言：「不應用寶，聽用銅鐵。手捉難掌護，聽作筒盛。」彼用寶作筒，佛言：「不應用寶。聽用銅、鐵、白臘、鉛、錫、竹、木作。患筒中出，應作蓋塞。」彼用寶作蓋，佛言：「不應用寶。聽用銅、鐵、若白臘、鉛、錫、竹、木。若趣著一處患零落，聽著刀囊中。」
爾時有比丘爪長，至一白衣家，此比丘顏貌端正，白衣婦女見已便系意于彼比丘，即語比丘言：「共我作如是如是事。」比丘言：「大姊！莫作是語，我等法不應爾。」彼婦女言：「若不從我者，我當自以爪爬身面破已。我夫還時當語言：『彼比丘喚我作如是事，我不從彼便爪爬破我身面如是。』」時比丘聞已愧懼，便疾疾出其家。比丘亦出，其夫亦從外入，彼婦即自爬破身面語其夫言：「比丘喚我作如是事，我不從便爬破我身面。」其夫即疾疾逐比丘語言：「汝欲犯我婦，我婦不從，便爬破身面耶？」比丘答言：「居士莫作是語，我等法不應爾。」彼便言：「汝云何言：『不應爾。』汝爪長如是。」彼即打比丘次死。諸比丘白佛，佛言：「不應畜長爪。」
時六群比丘剪爪令血出，佛言：「不應爾。」彼剪爪令如半月形，佛言：「不應爾。」彼剪爪令頭尖，佛言：「不應爾。」彼磨爪令光出
【現代漢語翻譯】 現代漢語譯本 『他需要剪指甲刀。』佛說：『允許製作。』他用寶物製作，佛說：『不應用寶物，允許用銅鐵。手拿難以掌握保護，允許製作筒來盛放。』他用寶物製作筒，佛說：『不應用寶物。允許用銅、鐵、白蠟、鉛、錫、竹、木製作。擔心從筒中掉出，應該製作蓋子塞住。』他用寶物製作蓋子，佛說：『不應用寶物。允許用銅、鐵、白蠟、鉛、錫、竹、木。如果隨意放在一處擔心遺落，允許放在刀囊中。』 當時有比丘（bhikkhu，佛教僧侶）指甲很長，去了一位在家信徒（upāsaka，在家修行的佛教徒，此處指男性）家，這位比丘顏貌端正，白衣婦女（upāsikā，在家修行的佛教徒，此處指女性）見到后便對他心生愛慕，就對這個比丘說：『和我做如此這般的事。』比丘說：『大姐！不要說這樣的話，我們佛法不應該這樣。』那婦女說：『如果不聽從我，我就自己用指甲抓破自己的身和臉。我丈夫回來時就說：『那個比丘叫我做如此這般的事，我不聽從他就用指甲抓破我的身和臉像這樣。』』當時比丘聽了感到羞愧恐懼，便趕緊離開她家。比丘剛出去，她的丈夫也從外面進來，那婦女就自己抓破身和臉對她的丈夫說：『比丘叫我做如此這般的事，我不聽從他就抓破我的身和臉。』她的丈夫就趕緊追趕比丘說：『你想要侵犯我的妻子，我的妻子不聽從，你就抓破她的身和臉嗎？』比丘回答說：『居士（gṛhapati，對在家人的尊稱）不要說這樣的話，我們佛法不應該這樣。』那人便說：『你怎麼說『不應該這樣』。你的指甲這麼長。』那人就毆打比丘，幾乎致死。眾比丘稟告佛陀，佛說：『不應該留長指甲。』 當時六群比丘（chabbaggiya，指行為不端的六位比丘）剪指甲剪出血來，佛說：『不應該這樣。』他們剪指甲剪成半月形，佛說：『不應該這樣。』他們剪指甲剪成尖頭，佛說：『不應該這樣。』他們磨指甲磨得發光。
【English Translation】 English version 『He needs nail clippers.』 The Buddha said, 『It is allowed to make them.』 He made them with jewels. The Buddha said, 『It is not allowed to use jewels; it is allowed to use copper or iron. It is difficult to hold and protect in the hand, it is allowed to make a container to hold them.』 He made the container with jewels. The Buddha said, 『It is not allowed to use jewels. It is allowed to make them with copper, iron, white wax, lead, tin, bamboo, or wood. Fearing they will fall out of the container, a lid should be made to close it.』 He made the lid with jewels. The Buddha said, 『It is not allowed to use jewels. It is allowed to use copper, iron, white wax, lead, tin, bamboo, or wood. If they are placed randomly in one place, fearing they will be lost, it is allowed to put them in a knife sheath.』 At that time, there was a bhikkhu (Buddhist monk) with long nails who went to the house of a upāsaka (male lay Buddhist practitioner). This bhikkhu had a handsome appearance, and when the upāsikā (female lay Buddhist practitioner) of the house saw him, she became enamored with him. She said to the bhikkhu, 『Do such and such things with me.』 The bhikkhu said, 『Elder sister! Do not say such things; such things are not proper in our Dharma.』 The woman said, 『If you do not obey me, I will scratch my own body and face. When my husband returns, I will say, 『That bhikkhu asked me to do such and such things, and when I did not obey him, he scratched my body and face like this.』』 When the bhikkhu heard this, he felt ashamed and afraid, and he quickly left her house. As the bhikkhu was leaving, her husband entered from outside, and the woman scratched her own body and face and said to her husband, 『The bhikkhu asked me to do such and such things, and when I did not obey him, he scratched my body and face.』 Her husband quickly chased after the bhikkhu, saying, 『You wanted to violate my wife, and when my wife did not obey, you scratched her body and face?』 The bhikkhu replied, 『Gṛhapati (householder, a respectful term for a lay person), do not say such things; such things are not proper in our Dharma.』 The man said, 『How can you say 『not proper』? Your nails are so long.』 The man then beat the bhikkhu nearly to death. The bhikkhus reported this to the Buddha, and the Buddha said, 『Long nails should not be kept.』 At that time, the chabbaggiya (group of six monks known for misbehavior) bhikkhus cut their nails until they bled. The Buddha said, 『It should not be done like that.』 They cut their nails into the shape of a half-moon. The Buddha said, 『It should not be done like that.』 They cut their nails into a pointed shape. The Buddha said, 『It should not be done like that.』 They polished their nails until they shone.
，佛言：「不應爾。」彼以彩色染爪，佛言：「不應爾。」佛語比丘：「汝曹癡人！避我所制更作餘事。聽諸比丘皮次剪爪。」不知長短幾許應剪？佛言：「極長如一麥應剪。」
時六群比丘以剪刀剪鬚髮，佛言：「不應爾。」彼剃髮不剃鬚，佛言：「應剃鬚發。」彼剃鬚、不剃髮，佛言：「應剃鬚發。」彼拔髮，佛言：「不應爾。」彼留髮，佛言：「不應爾。」彼捻髭令翹，佛言：「不應爾。汝等癡人！避我所制更作餘事。自今已去，應須發盡剃。」
彼比丘不知髮長幾許應剃？佛言：「極長長兩指，若二月一剃，此是極長。」
時六群比丘梳鬚髮，佛言：「不應爾。」彼以油涂發，佛言：「不應爾。」六群比丘畫眼瞼。時諸居士見皆共譏嫌：「沙門釋子多欲無厭，自稱言：『我知正法。』如是何有正法？猶若白衣。」諸比丘白佛，佛言：「不應如是畫眼瞼。」
時諸比丘患眼痛，佛言：「聽著種種藥。」
時六群比丘鏡照面、或水中照面、或以物摩壁令光出照面。時諸居士見皆共譏嫌：「沙門釋子多欲無厭。自稱言：『我知正法。』如是何有正法？以鏡照面猶如白衣。」諸比丘白佛，佛言：「不應爾。」
時比丘患面瘡，佛言：「聽余比丘著藥。若獨在一房，聽以水鏡照面
【現代漢語翻譯】 現代漢語譯本 佛說：『不應該那樣做。』那些比丘用彩色顏料染指甲，佛說：『不應該那樣做。』佛告訴比丘們：『你們這些愚癡的人！避開我所制定的戒律，另外做其他的事情。允許各位比丘用剪刀修剪指甲。』（比丘們）不知道指甲應該剪多長？佛說：『最長像一粒麥子那麼長就應該剪。』 當時，六群比丘用剪刀剪鬍鬚和頭髮，佛說：『不應該那樣做。』他們剃頭髮卻不剃鬍須，佛說：『應該剃鬍須和頭髮。』他們拔頭髮，佛說：『不應該那樣做。』他們留頭髮，佛說：『不應該那樣做。』他們把鬍子捻起來讓它翹起來，佛說：『不應該那樣做。你們這些愚癡的人！避開我所制定的戒律，另外做其他的事情。從今以後，應該把鬚髮全部剃光。』 那些比丘不知道頭髮長到什麼程度應該剃？佛說：『最長長到兩指寬，如果兩個月剃一次，這就是最長的限度了。』 當時，六群比丘梳理鬍鬚和頭髮，佛說：『不應該那樣做。』他們用油塗抹頭髮，佛說：『不應該那樣做。』六群比丘畫眼瞼。當時，各位居士看見了都一起譏諷嫌棄：『這些沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼佛的出家弟子）貪慾無厭，自稱說：『我知道正法。』像這樣哪裡有什麼正法？和在家俗人一樣。』各位比丘稟告佛，佛說：『不應該像這樣畫眼瞼。』 當時，各位比丘患眼痛，佛說：『允許塗抹各種藥物。』 當時，六群比丘用鏡子照臉、或者在水中照臉、或者用東西擦拭墻壁使它發光來照臉。當時，各位居士看見了都一起譏諷嫌棄：『這些沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼佛的出家弟子）貪慾無厭。自稱說：『我知道正法。』像這樣哪裡有什麼正法？用鏡子照臉和在家俗人一樣。』各位比丘稟告佛，佛說：『不應該那樣做。』 當時，有比丘患了面瘡，佛說：『允許其他比丘給他塗藥。如果獨自在一個房間里，允許用水鏡照臉。』
【English Translation】 English version The Buddha said, 'It should not be so.' They dyed their nails with colored pigments, and the Buddha said, 'It should not be so.' The Buddha told the Bhikshus (monks): 'You foolish people! Avoiding what I have prescribed, you do other things. I allow the Bhikshus to trim their nails with scissors.' They did not know how long the nails should be trimmed. The Buddha said, 'The longest they should be is the length of a grain of barley.' At that time, the group-of-six Bhikshus cut their beards and hair with scissors, and the Buddha said, 'It should not be so.' They shaved their hair but not their beards, and the Buddha said, 'You should shave both your beard and hair.' They plucked their hair, and the Buddha said, 'It should not be so.' They kept their hair, and the Buddha said, 'It should not be so.' They twisted their mustaches to make them stand up, and the Buddha said, 'It should not be so. You foolish people! Avoiding what I have prescribed, you do other things. From now on, you should shave all your hair and beard completely.' The Bhikshus did not know how long the hair should grow before it should be shaved. The Buddha said, 'The longest it should grow is two fingers' breadth; if you shave it once every two months, that is the longest limit.' At that time, the group-of-six Bhikshus combed their beards and hair, and the Buddha said, 'It should not be so.' They applied oil to their hair, and the Buddha said, 'It should not be so.' The group-of-six Bhikshus painted their eyelids. At that time, the laypeople saw them and all together ridiculed and disliked them: 'These Śrāmaṇa Śākya-putras (釋迦牟尼佛的出家弟子, the Buddha's monastic disciples) are greedy and insatiable, claiming, 'I know the true Dharma.' How can there be true Dharma like this? They are just like laypeople.' The Bhikshus reported this to the Buddha, and the Buddha said, 'You should not paint your eyelids like that.' At that time, the Bhikshus suffered from eye pain, and the Buddha said, 'I allow you to apply various medicines.' At that time, the group-of-six Bhikshus looked at their faces in mirrors, or looked at their faces in water, or polished the walls with something to make them shine and looked at their faces. At that time, the laypeople saw them and all together ridiculed and disliked them: 'These Śrāmaṇa Śākya-putras (釋迦牟尼佛的出家弟子, the Buddha's monastic disciples) are greedy and insatiable. Claiming, 'I know the true Dharma.' How can there be true Dharma like this? Looking at their faces in mirrors is just like laypeople.' The Bhikshus reported this to the Buddha, and the Buddha said, 'It should not be so.' At that time, a Bhikshu suffered from a facial sore, and the Buddha said, 'I allow other Bhikshus to apply medicine to him. If he is alone in a room, I allow him to look at his face in a water mirror.'
著藥。」
彼比丘治身治發，佛言：「不應爾。」彼比丘唾身揩摩，佛言：「不應爾。」彼于露處洗浴，時諸居士見皆共譏嫌：「沙門釋子多欲無厭，自稱：『我知正法。』如是何有正法？露處洗浴猶如白衣。」諸比丘白佛，佛言：「不應爾。」
時有比丘作如是意：「自椎打肩臂，欲令粗好。」佛言：「不應爾。」彼作如是意：「以香涂身，為香好故。」佛言：「不應爾。」
時諸比丘患身汗臭，佛言：「聽作刮汗刀。」彼用寶作，佛言：「不應用寶。聽用骨、牙、角、銅、鐵鉛、錫、舍羅草、竹、木作。」時六群比丘作刮汗刀，頭似剃刀形，刮汗並欲去身毛，佛言：「不應爾。亦不應畜如是刀。」時病瘡比丘以粗末藥洗患痛。佛言：「聽以細末藥、若細泥、若葉華果，隨病比丘便身，聽洗病者種種瘡乃至患汗臭。」
時六群比丘著耳鐺佛言：「不應爾。」時六群比丘耳輪上著珠，佛言：「不應爾。」六群比丘著耳環，佛言：「不應爾。」六群比丘以多羅葉、若鉛錫作環張耳孔令大，佛言：「不應爾。」彼六群比丘纏裹耳睡，佛言：「不應爾。」彼作鉛錫腰帶，佛言：「不應爾。」彼著頸瓔，佛言：「不應爾。」彼著臂腳玔，佛言：「不應爾。」彼著指環，佛言：「不應爾。」彼用五色綖
【現代漢語翻譯】 現代漢語譯本： 『塗藥。』
那位比丘整理身體和頭髮，佛陀說：『不應該這樣做。』那位比丘往身上吐唾沫並擦拭，佛陀說：『不應該這樣做。』他在露天的地方洗澡，當時一些在家居士看見了，都一起譏諷嫌棄：『這些沙門釋子貪慾無厭，還自稱：『我懂得真正的佛法。』像這樣怎麼會有真正的佛法呢？在露天洗澡就像俗人一樣。』眾比丘將此事稟告佛陀，佛陀說：『不應該這樣做。』
當時有比丘這樣想：『自己捶打肩臂，想要讓身體變得粗壯好看。』佛陀說：『不應該這樣做。』他又這樣想：『用香塗抹身體，爲了讓身體香氣好聞。』佛陀說：『不應該這樣做。』
當時眾比丘苦惱于身上有汗臭，佛陀說：『允許製作刮汗刀。』他們用寶物製作，佛陀說：『不應該用寶物。允許用骨、牙、角、銅、鐵、鉛、錫、舍羅草、竹、木製作。』當時六群比丘製作的刮汗刀，刀頭像剃刀的形狀，刮汗的同時還想去除身上的毛髮，佛陀說：『不應該這樣做。也不應該擁有這樣的刀。』當時生瘡的比丘用粗糙的藥末清洗患處，感到疼痛。佛陀說：『允許用細藥末、或者細泥、或者葉子、花果，根據生病比丘的身體情況，允許清洗病人的各種瘡，乃至去除汗臭。』
當時六群比丘戴耳鐺，佛陀說：『不應該這樣做。』當時六群比丘在耳輪上戴珠子，佛陀說：『不應該這樣做。』六群比丘戴耳環，佛陀說：『不應該這樣做。』六群比丘用多羅葉、或者鉛錫製作耳環，撐大耳孔，佛陀說：『不應該這樣做。』那六群比丘纏裹著耳朵睡覺，佛陀說：『不應該這樣做。』他們製作鉛錫腰帶，佛陀說：『不應該這樣做。』他們戴頸瓔（頸飾），佛陀說：『不應該這樣做。』他們戴臂腳釧（臂環和腳環），佛陀說：『不應該這樣做。』他們戴指環，佛陀說：『不應該這樣做。』他們用五色絲線
【English Translation】 English version: 『Apply medicine.』
That Bhikkhu (monk) groomed his body and hair. The Buddha said, 『It should not be done.』 That Bhikkhu spat on his body and rubbed it. The Buddha said, 『It should not be done.』 He bathed in an open place. At that time, the lay people saw it and all criticized and disliked it, saying, 『These Shramana Shakyaputras (釋子, disciples of the Shakya clan) are greedy and insatiable, and they claim: 『I know the true Dharma (正法, the teachings of Buddhism).』 How can there be true Dharma like this? Bathing in the open is like lay people.』 The Bhikkhus reported this to the Buddha. The Buddha said, 『It should not be done.』
At that time, a Bhikkhu had this thought: 『I will beat my shoulders and arms to make my body strong and good-looking.』 The Buddha said, 『It should not be done.』 He also thought: 『I will apply fragrance to my body to make it smell good.』 The Buddha said, 『It should not be done.』
At that time, the Bhikkhus were troubled by the smell of sweat on their bodies. The Buddha said, 『It is allowed to make sweat-scraping knives.』 They made them with treasures. The Buddha said, 『It should not be made with treasures. It is allowed to make them with bone, teeth, horn, copper, iron, lead, tin, Shera grass, bamboo, or wood.』 At that time, the group of six Bhikkhus made sweat-scraping knives with heads like razor blades, wanting to scrape sweat and remove body hair at the same time. The Buddha said, 『It should not be done. Nor should such knives be kept.』 At that time, a Bhikkhu with sores washed the affected area with coarse powder medicine, which caused pain. The Buddha said, 『It is allowed to use fine powder medicine, or fine mud, or leaves, flowers, and fruits, according to the sick Bhikkhu's condition. It is allowed to wash various sores of the sick, even to remove the smell of sweat.』
At that time, the group of six Bhikkhus wore earrings. The Buddha said, 『It should not be done.』 At that time, the group of six Bhikkhus wore beads on their earlobes. The Buddha said, 『It should not be done.』 The group of six Bhikkhus wore ear hoops. The Buddha said, 『It should not be done.』 The group of six Bhikkhus used Tala leaves or lead and tin to make hoops to stretch their ear holes larger. The Buddha said, 『It should not be done.』 That group of six Bhikkhus wrapped their ears to sleep. The Buddha said, 『It should not be done.』 They made belts of lead and tin. The Buddha said, 『It should not be done.』 They wore neck ornaments (頸瓔). The Buddha said, 『It should not be done.』 They wore arm and ankle bracelets (臂腳釧). The Buddha said, 『It should not be done.』 They wore finger rings. The Buddha said, 『It should not be done.』 They used five-colored threads
絡腋繫腰臂，佛言：「不應爾。」彼著指印，佛言：「不應爾。」
爾時世尊在王舍城。時有外道六師，與弟子共住。時不蘭迦葉，與弟子九萬人俱。末佉羅瞿奢羅，與弟子八萬人俱。如是轉減，乃至尼揵子，與四萬人俱。時王舍城有長者，是六師弟子，得大段旃檀木，即用作缽，以寶作絡囊盛之，于中庭豎高標安著其上，唱言：「若此王舍城，有沙門、婆羅門，是阿羅漢有神力者，可取此缽去。」時富蘭迦葉至長者所語言：「我是阿羅漢，有大神力，可持此缽並囊與我。」長者語言：「汝若是阿羅漢有大神力與汝，汝可往取。」彼欲取而無由得。時末佉羅瞿奢羅、阿夷頭翅舍欽婆羅、波瞿迦旃延、訕毗羅吒子、尼揵陀若提子等，至長者所作如是言：「我是阿羅漢有神力，可以此缽並囊與我。」長者言：「若汝是阿羅漢有大神力者與汝，汝可往取。」彼欲取而無由得。爾時賓頭盧、大目連，共在一大石上坐，賓頭盧語目連：「汝是阿羅漢，世尊記汝神足第一，汝可往取。」目連言：「我未曾白衣前現神足。汝亦是阿羅漢，有大神力，世尊記汝師子吼最為第一，汝可往取。」時賓頭盧聞目連語已，即合石踴身虛空，繞王舍城七匝，國人皆東西避走言：「石欲墮。」時彼長者在閣堂上，遙見賓頭盧在虛空中，即合掌
【現代漢語翻譯】 現代漢語譯本 『絡腋繫腰臂』，佛（佛陀）言：『不應如此。』他們佩戴指環，佛言：『不應如此。』
當時，世尊（釋迦牟尼佛）在王舍城。當時有外道六師，與他們的弟子一同居住。時不蘭迦葉（Purana Kassapa），與九萬名弟子在一起。末佉羅瞿奢羅（Makkhali Gosala），與八萬名弟子在一起。如此遞減，乃至尼揵子（Nigantha Nataputta），與四萬名弟子在一起。當時王舍城有一位長者，是六師的弟子，得到一大段旃檀木，就用它做成缽，用珍寶做成絡囊盛放，在中庭豎起高標，將缽安放在上面，並宣稱：『如果這王舍城中有沙門（Sramana）、婆羅門（Brahmana），是阿羅漢（Arhat），有神通力者，可以取走此缽。』當時富蘭迦葉來到長者處，說道：『我是阿羅漢，有大神力，可以將此缽和絡囊給我。』長者說：『如果你是阿羅漢，有大神力，就給你，你可以去取。』他想要取卻無法得到。
當時末佉羅瞿奢羅、阿夷頭翅舍欽婆羅（Ajita Kesakambali）、波瞿迦旃延（Pakudha Kaccayana）、訕毗羅吒子（Sanjaya Belatthiputta）、尼揵陀若提子（Nigantha Nataputta）等，來到長者處，也這樣說：『我是阿羅漢，有神通力，可以將此缽和絡囊給我。』長者說：『如果你們是阿羅漢，有大神力，就給你們，你們可以去取。』他們想要取卻無法得到。當時賓頭盧（Pindola Bharadvaja）、大目連（Mahamaudgalyayana），共同在一塊大石頭上坐著，賓頭盧對目連說：『你是阿羅漢，世尊授記你神通足第一，你可以去取。』目連說：『我未曾在白衣（在家居士）面前顯現過神通足。你也是阿羅漢，有大神力，世尊授記你師子吼最為第一，你可以去取。』當時賓頭盧聽到目連的話后，就合著石頭躍身到虛空中，繞王舍城七圈，國人都東西躲避，說：『石頭要掉下來了。』當時那位長者在閣樓上，遠遠地看見賓頭盧在虛空中，就合掌
【English Translation】 English version 'Wearing ornaments on the armpits, waist, and arms,' the Buddha (Buddha) said, 'It should not be so.' They wore finger rings, the Buddha said, 'It should not be so.'
At that time, the World Honored One (Sakyamuni Buddha) was in Rajagriha (Rajagaha). At that time, there were six non-Buddhist teachers (外道六師), living with their disciples. Purana Kassapa (時不蘭迦葉) was with 90,000 disciples. Makkhali Gosala (末佉羅瞿奢羅) was with 80,000 disciples. It decreased in this way, until Nigantha Nataputta (尼揵子), who was with 40,000 disciples. At that time, there was a wealthy man in Rajagriha, a disciple of the six teachers, who obtained a large piece of sandalwood. He used it to make a bowl, and used precious jewels to make a net-bag to hold it. He erected a tall pole in the courtyard, placed the bowl on top of it, and proclaimed: 'If there is any Sramana (沙門), or Brahmana (婆羅門) in this Rajagriha, who is an Arhat (阿羅漢) and has supernatural powers, they can take this bowl away.' At that time, Purana Kassapa came to the wealthy man and said: 'I am an Arhat, with great supernatural powers, you can give me this bowl and the net-bag.' The wealthy man said: 'If you are an Arhat, with great supernatural powers, I will give it to you, you can go and take it.' He wanted to take it but could not.
At that time, Makkhali Gosala, Ajita Kesakambali (阿夷頭翅舍欽婆羅), Pakudha Kaccayana (波瞿迦旃延), Sanjaya Belatthiputta (訕毗羅吒子), Nigantha Nataputta (尼揵陀若提子), etc., came to the wealthy man and said: 'I am an Arhat, with supernatural powers, you can give me this bowl and the net-bag.' The wealthy man said: 'If you are an Arhat, with great supernatural powers, I will give it to you, you can go and take it.' They wanted to take it but could not. At that time, Pindola Bharadvaja (賓頭盧), and Mahamaudgalyayana (大目連), were sitting together on a large stone. Pindola said to Maudgalyayana: 'You are an Arhat, the World Honored One has predicted that you are foremost in supernatural powers, you can go and take it.' Maudgalyayana said: 'I have never displayed supernatural powers in front of laypeople (在家居士). You are also an Arhat, with great supernatural powers, the World Honored One has predicted that you are foremost in the lion's roar, you can go and take it.' At that time, after Pindola heard Maudgalyayana's words, he leaped into the air with the stone, circled Rajagriha seven times, and the people of the country all fled east and west, saying: 'The stone is going to fall.' At that time, the wealthy man was in the pavilion, and saw Pindola in the air from afar, and joined his palms
作禮作如是言：「取此缽。賓頭盧！」賓頭盧即取缽，長者復言：「小下住。賓頭盧！」賓頭盧即小下住。時彼長者從手中取缽盛滿美食與。時賓頭盧取缽已，還以神足力乘虛而去。諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責賓頭盧言：「云何在白衣前現神足？」時諸比丘往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，知而故問賓頭盧：「汝于白衣前現神足耶？」答言：「實爾。」時世尊無數方便呵責賓頭盧：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何于白衣前現神足，猶如淫女為半錢故於眾人前自現？汝亦如是，為弊木缽故，于白衣前現神足。不應于白衣前現神足，若現突吉羅。比丘不應畜旃檀缽，若畜如法治。若得已成者，聽破分與諸比丘作眼藥。」
時諸外道聞沙門瞿曇制諸比丘不得於白衣前現神足，彼沙門所制終不更犯。「我等今寧可往彼所語言：『汝沙門瞿曇自稱得阿羅漢，我亦是阿羅漢；自稱有神通，我亦有神通；自稱有大智慧，我亦有大智慧。今可共現過人法神力，若沙門瞿曇現一過人法，我當現二；若現二，我當現四；沙門瞿曇現四過人法，我當現八；若現八，我當現十六；若現十六，我當現三十二；若現三十二，
【現代漢語翻譯】 現代漢語譯本： 行禮並這樣說：『拿這個缽，賓頭盧（Pindola，十六羅漢之一）！』賓頭盧立即取了缽，長者又說：『稍微停留一下，賓頭盧！』賓頭盧就稍微停留了一下。當時那位長者從手中取過缽，盛滿了美食給他。當時賓頭盧取了缽后，又以神足力乘虛而去。眾比丘聽聞此事，其中有少欲知足、奉行頭陀行、樂於學習戒律、知慚愧者，責怪賓頭盧說：『怎麼能在在家居士面前顯現神足？』當時眾比丘前往世尊處，頭面禮足後退坐在一旁，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，明知故問賓頭盧：『你曾在在家居士面前顯現神足嗎？』回答說：『確實如此。』當時世尊用無數方便法門呵責賓頭盧：『你所做的不對，不合威儀、不合沙門法、不合清凈行、不合隨順行，是不應該做的。怎麼能在在家居士面前顯現神足，就像爲了半個錢在眾人面前自我炫耀？你也像這樣，爲了一個破舊的木缽，就在在家居士面前顯現神足。不應該在在家居士面前顯現神足，如果顯現就犯突吉羅（Dukkata，一種輕罪）。比丘不應該持有旃檀（Candana，一種香木）缽，如果持有，應當依法處置。如果已經得到已成型的旃檀缽，可以打碎分給眾比丘製作眼藥。』 當時那些外道聽聞沙門瞿曇（Sakyamuni，釋迦牟尼佛）制定諸比丘不得在在家居士面前顯現神足，（心想）那些沙門所制定的（戒律）最終不會再犯。『我們現在不如去他那裡說：『你沙門瞿曇自稱證得阿羅漢（Arhat，斷盡煩惱的聖者），我也是阿羅漢；自稱有神通，我也有神通；自稱有大智慧，我也有大智慧。現在可以共同展現過人法神力，如果沙門瞿曇展現一種過人法，我就展現兩種；如果展現兩種，我就展現四種；沙門瞿曇展現四種過人法，我就展現八種；如果展現八種，我就展現十六種；如果展現十六種，我就展現三十二種；如果展現三十二種，
【English Translation】 English version: He paid homage and spoke thus: 'Take this bowl, Pindola (one of the Sixteen Arhats)!' Pindola immediately took the bowl, and the householder further said: 'Stay a little while, Pindola!' Pindola then stayed a little while. At that time, the householder took the bowl from his hand, filled it with delicious food, and gave it to him. Then Pindola, having taken the bowl, again departed through the air by his supernatural power. When the monks heard of this, those among them who were of few desires, content, practicing asceticism, delighting in learning the precepts, and knowing shame and remorse, criticized Pindola, saying: 'How can you display supernatural power before laypeople?' Then the monks went to the World-Honored One (Sakyamuni Buddha), bowed their heads to his feet, sat down on one side, and reported the cause and circumstances to the World-Honored One. The World-Honored One, on that occasion, gathered the assembly of monks because of this matter, and knowingly asked Pindola: 'Did you display supernatural power before laypeople?' He replied: 'Indeed, I did.' Then the World-Honored One, with countless skillful means, rebuked Pindola: 'What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana (a wandering ascetic), not in accordance with pure conduct, not in accordance with conforming conduct, and should not be done. How can you display supernatural power before laypeople, like showing off in front of everyone for half a coin? You are also like that, displaying supernatural power before laypeople for the sake of a worthless wooden bowl. One should not display supernatural power before laypeople; if one does, it is a Dukkata (a minor offense). A monk should not possess a Chandana (sandalwood) bowl; if he possesses one, it should be dealt with according to the Dharma. If one has already obtained a finished Chandana bowl, it may be broken and distributed among the monks to make eye medicine.' At that time, the heretics heard that the Shramana Gautama (Sakyamuni Buddha) had forbidden the monks from displaying supernatural power before laypeople, (thinking) that what those Shramanas had forbidden would ultimately not be violated again. 'We might as well go to him and say: 'You Shramana Gautama claim to have attained Arhatship (a perfected being who has extinguished all defilements), and I am also an Arhat; you claim to have supernatural powers, and I also have supernatural powers; you claim to have great wisdom, and I also have great wisdom. Now we can jointly display extraordinary Dharma and spiritual power. If the Shramana Gautama displays one extraordinary Dharma, I will display two; if he displays two, I will display four; if the Shramana Gautama displays four extraordinary Dharmas, I will display eight; if he displays eight, I will display sixteen; if he displays sixteen, I will display thirty-two; if he displays thirty-two,
我當現六十四。若所現轉增，我現亦轉一倍。』」時諸外道在城街巷處處唱言：「沙門瞿曇自稱有神力，我亦有神力；自稱有大智慧，我亦有大智慧。我等今欲共沙門瞿曇捔現神力過人法。若沙門瞿曇現一，我當現二；如是沙門瞿曇所現多少，我當現轉增一倍。」時王舍城中有一處，其地廣大平博。時彼長者多持華香、瓔珞、伎樂、幢幡、飲食、衣服、醫藥、臥具，欲於此處供養外道婆伽婆。時彼長者，欲取華供養外道，手入器輒不得出，欲取香花、瓔珞幢幡伎樂飲食、衣服、醫藥、臥具，隨所取手皆著器而不得出。時彼長者，欲取華供養佛時，隨手所取而無所礙。如是隨手所取，乃至醫藥臥具而無所礙。彼作如是念：「未曾有，世尊有如是大神力。」時彼長者即白佛言：「唯愿世尊，與大比丘僧，受我明日請食。」爾時世尊默然受請。時彼長者，見世尊默然許可，前禮佛足繞佛而去。即還其家竟，夜辦種種肥美飲食，明日清旦往白時到。爾時世尊著衣持缽，與大比丘僧千二百五十人俱，往彼長者家。時世尊動足行處，大神力天在虛空中，以天曼陀羅華、旃檀末香、天憂缽羅缽頭、分摩拘牟頭、分陀利華，以散佛行跡處，作天伎樂歌頌讚佛。時彼長者，隨從世尊作是念：「今此音聲，為從地出？為從上來？」仰視空中
【現代漢語翻譯】 現代漢語譯本： 『我將示現六十四種神變。如果他們示現的更多，我示現的數量也將翻倍。』當時，許多外道在王舍城的街巷各處宣稱：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號）自稱有神力，我們也有神力；自稱有大智慧，我們也有大智慧。我們現在要與沙門瞿曇比賽，看誰的神力更勝一籌。如果沙門瞿曇示現一種神變，我們就示現兩種；沙門瞿曇示現多少，我們就示現比他多一倍。』當時，王舍城中有一處地方，那裡的土地寬廣而平坦。那時，那位長者準備了大量的鮮花、香、瓔珞（飾品）、伎樂（音樂）、幢幡（旗幟）、飲食、衣服、醫藥、臥具，想在這裡供養外道婆伽婆（Bhagavat，通常指有德行的受尊敬者，這裡指外道首領）。當時，那位長者想取鮮花供養外道，手伸進器皿卻怎麼也拿不出來，想取香花、瓔珞、幢幡、伎樂、飲食、衣服、醫藥、臥具，無論取什麼，手都好像被粘在器皿上一樣，無法取出。當時，那位長者想取鮮花供養佛陀時，隨手一取，毫無阻礙。像這樣，無論他取什麼，乃至醫藥臥具，都沒有任何阻礙。他心中暗想：『真是不可思議，世尊（Bhagavat，佛的稱號）有如此大的神力。』當時，那位長者立刻對佛陀說：『唯愿世尊，帶領大比丘僧（bhikṣu-saṃgha，出家僧團），接受我明天的齋飯供養。』這時，世尊默然應允。那位長者見世尊默許，便上前禮拜佛足，繞佛三匝后離去。回到家后，他連夜準備了各種豐盛美味的食物，第二天清晨便去稟告佛陀時間已到。這時，世尊穿好袈裟，手持缽盂，與一千二百五十位大比丘僧一同前往那位長者的家。當時，世尊每走一步，大神通力的天神就在虛空中，以天界的曼陀羅華（mandārava，天界之花）、旃檀末香（candana，一種香料）、天界的優缽羅（utpala，青蓮花）、缽頭摩（padma，紅蓮花）、拘牟頭（kumuda，白蓮花）、分陀利華（puṇḍarīka，白蓮花）散在佛陀走過的地方，並演奏天樂，歌頌讚美佛陀。當時，那位長者跟隨在世尊身後，心中暗想：『這聲音是從地下發出的呢？還是從天上發出的呢？』他抬頭仰望天空。
【English Translation】 English version: 'I will manifest sixty-four. If what is manifested increases, I will also manifest twice as much.' At that time, many heretics were proclaiming everywhere in the streets and alleys of Rājagṛha (王舍城，the capital city of Magadha): 'The Śramaṇa Gautama (沙門瞿曇，a title of Shakyamuni Buddha) claims to have divine powers, and so do we; he claims to have great wisdom, and so do we. We now want to compete with the Śramaṇa Gautama to see whose divine powers are superior. If the Śramaṇa Gautama manifests one, we will manifest two; however much the Śramaṇa Gautama manifests, we will manifest twice as much.' At that time, there was a place in Rājagṛha that was vast and flat. At that time, that householder prepared a large amount of flowers, incense, necklaces, music, banners, food, clothing, medicine, and bedding, wanting to offer them to the heretic Bhagavat (婆伽婆，usually refers to a virtuous and respected person, here referring to the leader of the heretics) at this place. At that time, when that householder wanted to take flowers to offer to the heretics, his hand went into the container but could not come out. When he wanted to take incense, flowers, necklaces, banners, music, food, clothing, medicine, and bedding, whatever he tried to take, his hand seemed to stick to the container and could not come out. At that time, when that householder wanted to take flowers to offer to the Buddha, he could take them without any obstruction. Like this, whatever he took, even medicine and bedding, there was no obstruction. He thought to himself: 'It is unprecedented, the Bhagavat (世尊，a title of the Buddha) has such great divine power.' At that time, that householder immediately said to the Buddha: 'May the Bhagavat, together with the great bhikṣu-saṃgha (比丘僧，the monastic community), accept my invitation to a meal tomorrow.' At that time, the Bhagavat silently accepted the invitation. When that householder saw that the Bhagavat had silently agreed, he went forward, bowed at the Buddha's feet, circumambulated the Buddha, and left. After returning home, he prepared various rich and delicious foods overnight, and the next morning he went to inform the Buddha that the time had arrived. At that time, the Bhagavat put on his robes, held his bowl, and went to that householder's house with twelve hundred and fifty great bhikṣus. At that time, with every step the Bhagavat took, devas (天，gods) with great divine powers in the sky scattered celestial mandārava (曼陀羅華，celestial flowers), sandalwood powder (旃檀末香，a type of fragrance), celestial utpalas (優缽羅，blue lotus), padmas (缽頭摩，red lotus), kumudas (拘牟頭，white lotus), and puṇḍarīkas (分陀利華，white lotus) on the places where the Buddha walked, and played celestial music, singing praises to the Buddha. At that time, that householder followed behind the Bhagavat, thinking to himself: 'Is this sound coming from the ground? Or is it coming from above?' He looked up at the sky.
，遙見天曼陀羅華，乃至分陀利華，及天伎樂住在空中，便作是念：「此音不從地出，乃從上來。」
時世尊至長者家就座而坐，時諸外道聞，作如是念：「彼長者由來供養我諸外道，今乃更請佛及僧飲食。我今寧可往令彼供具不足。」即便與眷屬俱往長者家。守門人見諸外道與眷屬俱來，即往白長者言：「知不？今諸外道與眷屬來，當聽入不？」長者言：「莫聽入。」佛言：「長者，可聽入。」長者白佛：「外道眾多，此處窄狹，恐不容受。」佛言：「但聽入，足相容受。」長者復言：「外道眾多，坐處窄狹、飲食有限。本為千二百五十人設供，今恐不供足。」佛告長者：「但聽入，足相容受，飲食供足。」爾時世尊以神足力令地平正廣博東西觀。時無數百千高座自然而有，南西北方亦復如是。時世尊與大比丘僧千二百五十人並外道俱坐。時彼長者設種種美食供養佛、比丘僧及諸外道，一切充足食已舍缽，更取卑床于佛前坐。時世尊為長者無數方便說法教化令得歡喜，為長者說法已，從坐而去。
爾時諸外道與眷屬俱，往瓶沙王所，合掌頂上言：「愿王常勝。」白言：「沙門瞿曇自言是阿羅漢，我亦是阿羅漢；沙門瞿曇自言有神通，我亦有神通；沙門瞿曇自稱有大智慧，我亦有大智慧。我等今欲共沙門
【現代漢語翻譯】 現代漢語譯本：遠遠地，（我）遙望見天上的曼陀羅華（mandarava，天界之花），乃至分陀利華（pundarika，白色蓮花），以及天上的伎樂停留在空中，便這樣想：『這聲音不是從地上發出的，而是從上面傳來的。』
當時，世尊到達長者（wealthy householder）家，就座而坐。當時，一些外道（non-Buddhist religious practitioners）聽聞此事，心想：『那位長者向來供養我們這些外道，現在竟然改請佛陀和僧眾飲食。我們現在不如前去，讓他們（的）供品不足。』於是就和眷屬一同前往長者家。守門人看見那些外道和眷屬一同前來，就去稟告長者說：『您知道嗎？現在那些外道和眷屬來了，要允許他們進來嗎？』長者說：『不要允許他們進來。』佛陀說：『長者，可以允許他們進來。』長者對佛陀說：『外道人數眾多，這裡狹窄，恐怕容納不下。』佛陀說：『只管允許他們進來，足夠容納。』長者又說：『外道人數眾多，座位狹窄，飲食有限。原本是為一千二百五十人準備的供養，現在恐怕不夠。』佛陀告訴長者：『只管允許他們進來，足夠容納，飲食也足夠。』當時，世尊用神足力使地面平整廣闊，東西觀看。當時，無數百千高座自然而有，南西北方也是這樣。當時，世尊與大比丘僧一千二百五十人以及外道一同就坐。當時，那位長者準備各種美食供養佛陀、比丘僧以及各位外道，一切都充足，（他們）食已放下缽，（長者）又取來矮床在佛陀面前坐下。當時，世尊用無數方便法門為長者說法教化，使他得到歡喜，為長者說法后，就從座位上離開了。
當時，那些外道和眷屬一同前往瓶沙王（King Bimbisara）處，合掌于頭頂上說：『愿大王常常勝利。』（他們）稟告說：『沙門瞿曇（釋迦摩尼佛的稱號，釋迦族的出家修行者）自稱是阿羅漢（arhat，已證得涅槃的修行者），我們也（自稱）是阿羅漢；沙門瞿曇自稱有神通，我們也有神通；沙門瞿曇自稱有大智慧，我們也有大智慧。我們現在想要和沙門
【English Translation】 English version: From afar, (I) remotely saw heavenly mandarava flowers (mandarava, celestial flowers), even pundarika flowers (pundarika, white lotus flowers), and heavenly musicians dwelling in the air, and then thought: 'This sound does not come from the ground, but from above.'
At that time, the World-Honored One arrived at the householder's (wealthy householder) home and sat down. At that time, some non-Buddhists (non-Buddhist religious practitioners) heard of this and thought: 'That householder has always made offerings to us non-Buddhists, but now he has changed to invite the Buddha and the Sangha for food. We might as well go now and make their offerings insufficient.' So they went with their retinue to the householder's home. The gatekeeper saw those non-Buddhists coming with their retinue and went to report to the householder, saying: 'Do you know? Now those non-Buddhists have come with their retinue, should they be allowed to enter?' The householder said: 'Do not allow them to enter.' The Buddha said: 'Householder, you may allow them to enter.' The householder said to the Buddha: 'The non-Buddhists are numerous, and this place is narrow, I am afraid it will not be able to accommodate them.' The Buddha said: 'Just allow them to enter, there is enough room.' The householder also said: 'The non-Buddhists are numerous, the seats are narrow, and the food is limited. Originally, the offering was prepared for one thousand two hundred and fifty people, but now I am afraid it will not be enough.' The Buddha told the householder: 'Just allow them to enter, there is enough room, and the food will be sufficient.' At that time, the World-Honored One used his supernatural power to make the ground flat and broad, looking east and west. At that time, countless hundreds of thousands of high seats naturally appeared, and the same was true in the south, north, and west. At that time, the World-Honored One sat down with the great Bhikshu Sangha of one thousand two hundred and fifty people, as well as the non-Buddhists. At that time, that householder prepared various delicacies to offer to the Buddha, the Bhikshu Sangha, and the various non-Buddhists, and everything was sufficient. (They) finished eating and put down their bowls, (the householder) then took a low bed and sat in front of the Buddha. At that time, the World-Honored One used countless expedient methods to preach the Dharma to the householder and teach him, causing him to be delighted. After preaching the Dharma to the householder, he left his seat.
At that time, those non-Buddhists and their retinue went to King Bimbisara (King Bimbisara), with their palms together on top of their heads, saying: 'May the Great King always be victorious.' (They) reported: 'The Shramana Gautama (title for Shakyamuni Buddha, renunciate of the Shakya clan) claims to be an Arhat (arhat, a practitioner who has attained Nirvana), and we (also claim to be) Arhats; Shramana Gautama claims to have supernatural powers, and we also have supernatural powers; Shramana Gautama claims to have great wisdom, and we also have great wisdom. We now want to with the Shramana
瞿曇捔勝神力及過人法。若沙門瞿曇現一，我當現二；如是隨沙門瞿曇所現多少，我盡倍之。大王！我今欲共沙門瞿曇捔現神力過人法。」時瓶沙王往詣佛所頭面禮足卻坐一面，以向因緣具白世尊：「唯愿世尊！與外道捔現神力及過人法。」世尊告王言：「且止！我自知時，可現當現。明日當去，隨王所欲。」
世尊明日與大比丘眾俱，從王舍城去。時瓶沙王以五百乘車載種種美食從世尊后。時諸外道聞世尊清旦出王舍城去，作是言：「沙門瞿曇不能與我等共捔神力便去。王瓶沙五百乘車載種種美食為我等，不為彼瞿曇沙門。我曹今可隨彼去到所至之處，喚共捔神力過人法。」彼即隨世尊後去。時王瓶沙聞佛清旦與千二百五十比丘從王舍城去，王從八萬四千人俱隨世尊后，梵身天、釋提桓因、四天王、諸天無數百千大眾隨從世尊后。時世尊往優禪城，優禪城王名波羅殊提，摩竭國諸外道，優禪城諸外道，俱共往波羅殊提王所，合掌頂上贊言：「愿王常勝！沙門瞿曇自稱言是阿羅漢，我亦是阿羅漢；自稱言有神力，我亦有神力；自稱言有大智慧，我亦有大智慧。我等於王舍城中求共捔神力過人法，而沙門瞿曇不能與我捔神力過人法。我等今欲共捔神力過人法，若沙門瞿曇現一，我當現二；如是隨沙門瞿曇所現多少
【現代漢語翻譯】 現代漢語譯本：瞿曇（Gotama，即喬達摩·悉達多，釋迦牟尼佛的尊稱）的神通力和超凡之法。如果沙門瞿曇（釋迦牟尼佛）示現一個神通，我就示現兩個；如此這般，無論沙門瞿曇示現多少，我都加倍示現。大王！我現在想和沙門瞿曇比試神通力和超凡之法。』當時，瓶沙王（Bimbisara，古印度摩揭陀國王）前往佛陀處，頂禮佛足後退坐一旁，將上述因緣詳細稟告世尊：『唯愿世尊，與外道比試神通力和超凡之法。』世尊告訴國王說：『暫且停止！我自知時機，該示現時自然會示現。明日出發，隨你所愿。』 第二天，世尊與眾多大比丘一同從王舍城出發。當時，瓶沙王用五百輛車裝載各種美食跟隨在世尊後面。當時，那些外道聽到世尊清晨離開王舍城，就說：『沙門瞿曇不能和我們比試神通力就走了。瓶沙王用五百輛車裝載各種美食是為我們準備的，不是為那個瞿曇沙門準備的。我們現在可以跟隨他去到他所去的地方，叫他出來比試神通力和超凡之法。』他們就跟隨在世尊後面。當時，瓶沙王聽說佛陀清晨與一千二百五十位比丘從王舍城出發，國王就帶領八萬四千人跟隨在世尊後面，還有梵身天（Brahma-kayika Devas）、釋提桓因（Sakka, Lord Indra）、四大天王（Four Heavenly Kings）、無數百千的天眾跟隨在世尊後面。當時，世尊前往優禪城（Ujjeni），優禪城的國王名叫波羅殊提（Pasenadi），摩揭陀國的外道和優禪城的外道，一同前往波羅殊提王處，合掌舉過頭頂讚歎說：『愿大王常勝！沙門瞿曇自稱是阿羅漢（Arhat，已證悟的聖者），我也是阿羅漢；自稱有神通力，我也有神通力；自稱有大智慧，我也有大智慧。我們在王舍城中請求與他比試神通力和超凡之法，但是沙門瞿曇不能與我們比試神通力和超凡之法。我們現在想和他比試神通力和超凡之法，如果沙門瞿曇示現一個神通，我就示現兩個；如此這般，無論沙門瞿曇示現多少
【English Translation】 English version: 'Gotama (another name for Gautama Siddhartha, the Buddha), has divine powers and extraordinary abilities. If the Shramana Gotama (the Buddha) manifests one, I will manifest two; in this way, whatever Shramana Gotama manifests, I will double it. O King! I now wish to compete with Shramana Gotama in manifesting divine powers and extraordinary abilities.' At that time, King Bimbisara (King of Magadha) went to the Buddha, bowed his head to his feet, and sat to one side, explaining the aforementioned circumstances in detail to the World-Honored One: 'May the World-Honored One compete with the heretics in manifesting divine powers and extraordinary abilities.' The World-Honored One told the king: 'Stop for now! I know the time myself; when it is appropriate to manifest, I will manifest. We will depart tomorrow, as you wish.' The next day, the World-Honored One, together with a large assembly of great Bhikkhus (monks), departed from Rajagriha (King's Abode). At that time, King Bimbisara followed behind the World-Honored One with five hundred carts loaded with various delicacies. At that time, those heretics heard that the World-Honored One had left Rajagriha early in the morning, and they said: 'The Shramana Gotama has left because he cannot compete with us in divine powers. King Bimbisara has loaded five hundred carts with various delicacies for us, not for that Shramana Gotama. We can now follow him to wherever he goes and call him out to compete in divine powers and extraordinary abilities.' They then followed behind the World-Honored One. At that time, King Bimbisara heard that the Buddha had departed from Rajagriha early in the morning with one thousand two hundred and fifty Bhikkhus, and the king followed behind the World-Honored One with eighty-four thousand people, along with Brahma-kayika Devas (deities of the Brahma realm), Sakka (Lord Indra), the Four Heavenly Kings (Guardian Deities), and countless hundreds of thousands of heavenly beings. At that time, the World-Honored One went to Ujjeni, and the king of Ujjeni was named Pasenadi. The heretics of Magadha and the heretics of Ujjeni all went to King Pasenadi, joined their palms together above their heads, and praised him, saying: 'May the King always be victorious! The Shramana Gotama claims to be an Arhat (a perfected being), and I am also an Arhat; he claims to have divine powers, and I also have divine powers; he claims to have great wisdom, and I also have great wisdom. We requested to compete with him in divine powers and extraordinary abilities in Rajagriha, but the Shramana Gotama could not compete with us in divine powers and extraordinary abilities. We now wish to compete with him in divine powers and extraordinary abilities; if the Shramana Gotama manifests one, I will manifest two; in this way, whatever Shramana Gotama manifests
，我盡倍之。」時王波羅殊提即往佛所頭面禮足卻坐一面，以此因緣具白世尊：「善哉世尊！可共諸外道現神力過人法。」爾時世尊告波羅殊提王言：「且止！我自知時，可現當現。明日當去，隨王意。」
時世尊明日清旦從優禪去，波羅殊提王五百乘車載種種美食從世尊后。時諸外道聞世尊去，作如是言：「沙門瞿曇不能與我共捔神力過人法便去。王五百乘車載飲食為我等不為彼，我當隨去到所至處，與共捔神力過人法。」彼即隨世尊后而去。時王瓶沙聞世尊去，與八萬四千人俱，波羅殊提王與七萬人俱，釋梵四天王諸天大眾，無數百千眷屬圍繞從世尊后。世尊往拘睒彌國瞿師羅園中住。時優陀延為王，摩竭國諸外道、優禪國諸外道、拘睒彌諸外道俱往優陀延王所，合掌頂上贊言：「愿王常勝！」白如是言：「沙門瞿曇！自稱言是阿羅漢，我亦是阿羅漢；自稱言有大神力，我亦有大神力；彼自稱言有大智慧，我亦有大智慧。于摩竭國優禪國求共捔神力過人法，沙門瞿曇不能與我共捔神力過人法而去。我等今欲共沙門瞿曇捔神力過人法，沙門瞿曇現一，我當現二；如是隨彼所現多少，我盡倍之。」時優陀延王詣世尊所，頭面禮足卻坐一面，以此因緣具白世尊：「善哉世尊！可與諸外道共捔神力過人法。」佛告王
【現代漢語翻譯】 現代漢語譯本：『我將加倍奉還。』當時波羅殊提王（Prasenajit，意為勝軍王）立即前往佛陀處所，以頭面禮拜佛足，然後退坐一旁，將此事原原本本地稟告世尊：『善哉，世尊！可以與那些外道展現神通力勝過常人的法術。』當時世尊告訴波羅殊提王說：『暫且停止！我自知時機，可以展現時自會展現。明日我將離去，隨你的意願。』 當時世尊第二天清晨從優禪（Udyana）出發，波羅殊提王用五百輛車裝載各種美食跟隨在世尊之後。當時那些外道聽到世尊離去，這樣說道：『沙門瞿曇（Śrāmaṇa Gautama）不能與我們一起較量神通力勝過常人的法術就離開了。國王用五百輛車裝載飲食是爲了我們而不是爲了他，我們應當跟隨他到他所去的地方，與他一起較量神通力勝過常人的法術。』他們就跟隨在世尊之後離去。當時瓶沙王（Bimbisāra）聽到世尊離去，與八萬四千人一同前往，波羅殊提王與七萬人一同前往，釋梵四天王（Śakra, Brahmā, Four Heavenly Kings）以及諸天大眾，無數百千眷屬圍繞著跟隨在世尊之後。世尊前往拘睒彌國（Kauśāmbī）的瞿師羅園（Ghosilarama）中居住。當時優陀延（Udayana）為國王，摩竭國（Magadha）的諸外道、優禪國的諸外道、拘睒彌的諸外道一同前往優陀延王處所，合掌于頭頂上讚歎道：『愿大王常勝！』如此稟告道：『沙門瞿曇！自稱說是阿羅漢（Arhat），我們也說是阿羅漢；自稱說有大神力，我們也有大神力；他自稱說有大智慧，我們也有大智慧。在摩竭國、優禪國尋求一起較量神通力勝過常人的法術，沙門瞿曇不能與我們一起較量神通力勝過常人的法術就離開了。我們現在想要與沙門瞿曇一起較量神通力勝過常人的法術，沙門瞿曇現出一，我們就現出二；如此隨著他所展現的多少，我們都加倍奉還。』當時優陀延王前往世尊處所，以頭面禮拜佛足，然後退坐一旁，將此事原原本本地稟告世尊：『善哉，世尊！可以與那些外道一起較量神通力勝過常人的法術。』佛陀告訴國王
【English Translation】 English version: 『I will double it.』 At that time, King Prasenajit (波羅殊提王, meaning 'Victorious Army King') immediately went to the Buddha, bowed his head to the Buddha's feet, and sat to one side. He reported the matter in detail to the World-Honored One: 『Excellent, World-Honored One! It is possible to demonstrate supernatural powers surpassing ordinary people with those non-Buddhists.』 At that time, the World-Honored One told King Prasenajit: 『Stop for now! I know the time myself, and I will manifest when it is appropriate. I will leave tomorrow, according to your wishes.』 The next morning, the World-Honored One departed from Udyana (優禪) at dawn. King Prasenajit followed the World-Honored One with five hundred carts loaded with various delicacies. At that time, those non-Buddhists heard that the World-Honored One had left and said: 『The Śrāmaṇa Gautama (沙門瞿曇) left because he could not compete with us in supernatural powers surpassing ordinary people. The king loaded five hundred carts of food for us, not for him. We should follow him to where he goes and compete with him in supernatural powers surpassing ordinary people.』 They followed the World-Honored One and left. At that time, King Bimbisāra (瓶沙王) heard that the World-Honored One had left and went with eighty-four thousand people. King Prasenajit went with seventy thousand people. Śakra, Brahmā, the Four Heavenly Kings (釋梵四天王), and the great assembly of devas, surrounded by countless hundreds of thousands of attendants, followed the World-Honored One. The World-Honored One went to Ghosilarama (瞿師羅園) in the country of Kauśāmbī (拘睒彌國) and resided there. At that time, Udayana (優陀延) was the king. The non-Buddhists of Magadha (摩竭國), the non-Buddhists of Udyana, and the non-Buddhists of Kauśāmbī all went to King Udayana and praised him with their palms together above their heads: 『May the king always be victorious!』 They reported: 『The Śrāmaṇa Gautama! Claims to be an Arhat (阿羅漢), and we also say we are Arhats; claims to have great supernatural powers, and we also have great supernatural powers; he claims to have great wisdom, and we also have great wisdom. Seeking to compete in supernatural powers surpassing ordinary people in Magadha and Udyana, the Śrāmaṇa Gautama left because he could not compete with us in supernatural powers surpassing ordinary people. We now want to compete with the Śrāmaṇa Gautama in supernatural powers surpassing ordinary people. If the Śrāmaṇa Gautama manifests one, we will manifest two; in this way, according to how much he manifests, we will double it.』 At that time, King Udayana went to the World-Honored One, bowed his head to the Buddha's feet, and sat to one side. He reported the matter in detail to the World-Honored One: 『Excellent, World-Honored One! It is possible to compete with those non-Buddhists in supernatural powers surpassing ordinary people.』 The Buddha told the king
言：「止！止！我自知時，可現當現。明日當去，便隨王意，明日清旦便去。」時王優陀延，五百乘車載種種飲食隨世尊后。時諸外道聞世尊去，便作是言：「沙門瞿曇不能與我捔神力過人法便去。優陀延王五百乘車載飲食，而為我等不為彼。我等今隨彼所至之處，當共捔神力過人法。」即便隨世尊後去。時瓶沙王與八萬四千人俱，優禪王與七萬人俱，優陀延王與六萬人俱，從世尊后。釋梵四天王無數百千諸天大眾，從世尊后。爾時世尊往迦維羅衛國尼拘律園中住。時迦維羅衛王梵施，是佛異母弟，摩竭國諸外道、優禪諸外道、拘睒彌諸外道、迦維羅衛國諸外道，共往梵施王所，合掌頂上：「愿王常勝！」白梵施王言：「沙門瞿曇自稱言是阿羅漢，我亦是阿羅漢；自稱有大神力，我亦有大神力；自稱有大智慧，我亦有大智慧。我于摩竭國、優禪國、拘睒彌國，與沙門瞿曇捔神力過人法，而沙門瞿曇，不能與我捔神力過人法便去。我等今欲與沙門瞿曇捔現神力過人法，若沙門瞿曇現一，我當現二；如是隨沙門瞿曇所現多少，我盡倍之。」時梵施王往詣佛所頭面禮足在一面坐，白佛言：「愿世尊！現神力過人法。」佛告王言：「止！止！我自知時，可現當現。明日當出，迦維羅衛國去，可隨王意。」世尊明日清旦便去。爾
【現代漢語翻譯】 現代漢語譯本： （外道說：）『停止！停止！我自己知道時機，可以展現的時候自然會展現。明天打算離開，就隨你的意思，明天清早便走。』當時優陀延王用五百輛車裝載各種飲食跟隨在世尊後面。當時那些外道聽到世尊要離開，便這樣說：『沙門瞿曇（Śramaṇa Gautama）不能和我們比試超人的神力就走了。優陀延王用五百輛車裝載飲食，卻是爲了他，而不是爲了我們。我們現在跟隨他所去的地方，要和他比試超人的神力。』於是就跟隨在世尊後面離去。當時瓶沙王（Bimbisāra）與八萬四千人一起，優禪王（Udayana）與七萬人一起，優陀延王與六萬人一起，跟從在世尊後面。釋梵四天王（Śakra, Brahmā, Four Heavenly Kings）和無數百千諸天大眾，也跟從在世尊後面。當時世尊前往迦維羅衛國（Kapilavastu）的尼拘律園（Nigrodha Park）中居住。當時迦維羅衛國的梵施王（Brahma Datta），是佛陀的異母弟，摩竭國（Magadha）的那些外道、優禪國的那些外道、拘睒彌國（Kauśāmbī）的那些外道、迦維羅衛國的那些外道，一起前往梵施王那裡，合掌舉過頭頂：『愿大王常勝！』對外道梵施王說：『沙門瞿曇自稱是阿羅漢（Arhat），我也是阿羅漢；自稱有大神力，我也有大神力；自稱有大智慧，我也有大智慧。我在摩竭國、優禪國、拘睒彌國，與沙門瞿曇比試超人的神力，但是沙門瞿曇不能和我們比試超人的神力就走了。我們現在想要和沙門瞿曇比試展現超人的神力，如果沙門瞿曇展現一個，我就展現兩個；像這樣隨著沙門瞿曇所展現的多少，我們都加倍。』當時梵施王前往佛陀那裡，頭面禮足，在一旁坐下，對佛陀說：『愿世尊！展現超人的神力。』佛陀告訴梵施王說：『停止！停止！我自己知道時機，可以展現的時候自然會展現。明天打算離開迦維羅衛國，可以隨你的意思。』世尊第二天清早便離開了。
【English Translation】 English version: (The heretics said:) 'Stop! Stop! I myself know the time; when it is appropriate to manifest, I will manifest. Tomorrow I intend to leave, so according to your will, I will leave early tomorrow morning.' At that time, King Udayana followed behind the World-Honored One with five hundred carts loaded with various foods. When the heretics heard that the World-Honored One was leaving, they said, 'The Śramaṇa Gautama cannot compete with us in supernormal powers, so he is leaving. King Udayana is loading five hundred carts with food, but it is for him, not for us. We will now follow him to wherever he goes and compete with him in supernormal powers.' So they followed behind the World-Honored One. At that time, King Bimbisāra was with eighty-four thousand people, King Udayana was with seventy thousand people, and King Udayana was with sixty thousand people, following behind the World-Honored One. Śakra, Brahmā, the Four Heavenly Kings, and countless hundreds of thousands of heavenly beings also followed behind the World-Honored One. At that time, the World-Honored One went to reside in the Nigrodha Park in the country of Kapilavastu. At that time, King Brahma Datta of Kapilavastu, who was the Buddha's half-brother, along with the heretics of Magadha, the heretics of Udayana, the heretics of Kauśāmbī, and the heretics of Kapilavastu, went together to King Brahma Datta, joined their palms above their heads, and said, 'May the King always be victorious!' They said to King Brahma Datta, 'The Śramaṇa Gautama claims to be an Arhat, and I am also an Arhat; he claims to have great supernormal powers, and I also have great supernormal powers; he claims to have great wisdom, and I also have great wisdom. In Magadha, Udayana, and Kauśāmbī, I competed with the Śramaṇa Gautama in supernormal powers, but the Śramaṇa Gautama could not compete with us in supernormal powers, so he left. We now want to compete with the Śramaṇa Gautama in manifesting supernormal powers; if the Śramaṇa Gautama manifests one, I will manifest two; in this way, according to how much the Śramaṇa Gautama manifests, we will double it.' At that time, King Brahma Datta went to the Buddha, bowed his head to his feet, sat to one side, and said to the Buddha, 'May the World-Honored One manifest supernormal powers!' The Buddha told King Brahma Datta, 'Stop! Stop! I myself know the time; when it is appropriate to manifest, I will manifest. Tomorrow I intend to leave Kapilavastu, so according to your will.' The World-Honored One left early the next morning.
時梵施王，即以五百乘車載種種飲食從世尊后。時諸外道聞世尊去，便作是言：「沙門瞿曇！不能與我共捔神力過人法，舍我而去。梵施王載五百乘車飲食，而為我等不為沙門瞿曇。今當隨其所至之處，喚共捔神力過人法。」即與眷屬逐世尊后。時王瓶沙聞佛去，即與八萬四千人俱，波羅殊提王與七萬人俱，優陀延王與六萬人俱，梵施王與五萬人俱，從世尊后。釋梵四天王與諸眷屬無數百千天人，從世尊后。
爾時世尊從迦維羅衛國人間遊行，至舍衛國祇桓園中住。時舍衛國波斯匿為王，時摩竭國諸外道、優禪城諸外道、拘睒彌諸外道、迦維羅衛諸外道、舍衛國諸外道，皆往王波斯匿所，合掌頂上白言：「愿王常勝！」作如是言：「沙門瞿曇自稱言是阿羅漢，我亦是阿羅漢；自稱言有大神力，我亦有大神力；自稱言有大智慧，我亦有大智慧。我等於摩竭國、優禪城、拘睒彌、迦維羅衛國，欲共捔神力過人法，而不能與我共捔神力過人法便去。我等今欲共沙門瞿曇捔神力過人法，若沙門瞿曇現一，我當現二；如是隨其所現多少，我盡倍之。」王波斯匿往世尊所，頭面禮足卻坐一面，以此因緣具白世尊：「善哉世尊！愿現神力過人法。」佛告王言：「止！止！我自知時，可現當現。于臘月十五日中，從初一日至十五
【現代漢語翻譯】 現代漢語譯本：當時，梵施王（Brahmadeva）立即用五百輛車裝載各種飲食跟在世尊（Lord Buddha）身後。當時，那些外道聽到世尊離去，便這樣說：『沙門瞿曇（Śramaṇa Gautama）！不能和我們一起比試超人的神通，就捨棄我們離開了。梵施王用五百輛車裝載飲食，卻是爲了我們，而不是爲了沙門瞿曇。現在我們應當跟隨他所去的地方，呼喚他來一起比試超人的神通。』於是就帶著眷屬追隨在世尊身後。當時，瓶沙王（King Bimbisāra）聽到佛陀離去，就和八萬四千人一起，波羅殊提王（King Prasenajit）和七萬人一起，優陀延王（King Udayana）和六萬人一起，梵施王和五萬人一起，跟在世尊身後。釋梵四天王（Śakra, Brahmā, Four Heavenly Kings）和無數百千的天人眷屬，跟在世尊身後。
當時，世尊從迦維羅衛國（Kapilavastu）人間游化，到達舍衛國（Śrāvastī）祇桓園（Jetavana）中居住。當時，舍衛國的波斯匿王（King Prasenajit）為國王，當時摩竭國（Magadha）的那些外道、優禪城（Ujjain）的那些外道、拘睒彌（Kauśāmbī）的那些外道、迦維羅衛國的那些外道、舍衛國的那些外道，都前往波斯匿王那裡，合掌在頭頂上稟告說：『愿大王常常勝利！』他們這樣說：『沙門瞿曇自稱說是阿羅漢（Arhat），我們也說是阿羅漢；自稱說有大神力，我們也有大神力；自稱說有大智慧，我們也有大智慧。我們曾在摩竭國、優禪城、拘睒彌、迦維羅衛國，想要和他比試超人的神通，但他不能和我們一起比試超人的神通就離開了。我們現在想要和沙門瞿曇比試超人的神通，如果沙門瞿曇現出一個，我們就現出兩個；像這樣隨著他所現的多少，我們都加倍。』波斯匿王前往世尊那裡，頭面禮拜佛足後退坐在一旁，把這些因緣詳細地稟告世尊：『太好了，世尊！希望您展現超人的神通。』佛陀告訴國王說：『停止！停止！我自己知道時機，可以展現的時候自然會展現。在臘月十五日中，從初一日到十五日』
【English Translation】 English version: At that time, King Brahmadeva immediately followed the World Honored One (Lord Buddha) with five hundred carts loaded with various foods and drinks. At that time, those heretics, hearing that the World Honored One had departed, said, 'Śramaṇa Gautama! Unable to compete with us in supernormal powers, he abandoned us and left. King Brahmadeva loaded five hundred carts of food and drink, but it was for us, not for Śramaṇa Gautama. Now we should follow him to wherever he goes and call him to compete with us in supernormal powers.' So, with their retinues, they followed after the World Honored One. At that time, King Bimbisāra, hearing that the Buddha had left, went with eighty-four thousand people; King Prasenajit went with seventy thousand people; King Udayana went with sixty thousand people; King Brahmadeva went with fifty thousand people, following after the World Honored One. Śakra, Brahmā, and the Four Heavenly Kings, with countless hundreds of thousands of heavenly beings in their retinues, followed after the World Honored One.
At that time, the World Honored One, wandering among humans from the country of Kapilavastu, arrived and stayed in the Jetavana Garden in the country of Śrāvastī. At that time, King Prasenajit was the king of Śrāvastī. At that time, those heretics from Magadha, those heretics from Ujjain, those heretics from Kauśāmbī, those heretics from Kapilavastu, and those heretics from Śrāvastī all went to King Prasenajit, joined their palms at the top of their heads, and reported, 'May the Great King always be victorious!' They said, 'Śramaṇa Gautama claims to be an Arhat, and we also say we are Arhats; he claims to have great supernormal powers, and we also have great supernormal powers; he claims to have great wisdom, and we also have great wisdom. We wanted to compete with him in supernormal powers in Magadha, Ujjain, Kauśāmbī, and Kapilavastu, but he left without competing with us. Now we want to compete with Śramaṇa Gautama in supernormal powers. If Śramaṇa Gautama manifests one, we will manifest two; in this way, whatever amount he manifests, we will double it.' King Prasenajit went to the World Honored One, bowed his head and face at the Buddha's feet, retreated and sat to one side, and reported these causes and conditions in detail to the World Honored One: 'Excellent, World Honored One! May you display your supernormal powers.' The Buddha told the king, 'Stop! Stop! I myself know the time; when it is appropriate to display them, I will display them. During the fifteenth day of the twelfth month, from the first day to the fifteenth day'
日，如來當現神力過人法。大王！若欲觀如來現神力過人法者便來。」時舍衛國有別處，其地平正廣博，世尊往彼敷座而坐。時梵天王，偏露右肩、右膝著地，合掌白佛世尊言：「我當爲世尊敷高座。」佛告梵天：「且止！我自知時。」天帝釋、四天王、瓶沙王、波羅殊提王、優陀延王、梵施王、波斯匿王、末利夫人、長者梨師達多、富羅那，各各作如是言：「我當爲世尊敷高座。」佛告言：「汝等且止！我自知時。」時諸居士有信外道者，為外道敷價直百千座，有信樂恭敬供養世尊者，次第從一日至十五日。
爾時世尊東面看時，有無數百千諸座自然而有，南西北方亦復如是。中央有自然七寶師子高座，如來坐上。時諸大眾皆悉就座，時有檀越次供日者授佛楊枝，世尊為受嚼已，棄著背後，即成大樹，根莖枝葉扶疏茂盛。時諸大眾見世尊如是神力，皆大歡喜得未曾有，厭離心生。時世尊觀諸大眾得未曾有生厭離心，即為無數方便種種說法令得歡喜。時于座上無數百千人，遠塵離垢、得法眼凈。此是世尊初日現神力變化。
于第二日，此樹花生色香具足，樹花散落周遍大眾積至於膝，比丘、比丘尼、優婆塞、優婆私，及余大眾皆嗅此香氣。時諸大眾見世尊如是神力變化，皆大歡喜得未曾有厭離心生。時世
【現代漢語翻譯】 現代漢語譯本：佛陀說：『大王，如來將要展現超凡的神力。大王！如果想觀看如來展現超凡神力，就請來這裡。』當時舍衛國（Śrāvastī）有另一處地方，那裡的地面平坦寬廣，世尊（Bhagavan）前往那裡鋪設座位而坐。當時梵天王（Brahmā），袒露右肩，右膝著地，合掌對佛世尊說：『我應當為世尊鋪設高座。』佛告訴梵天：『暫且停止！我自己知道時機。』天帝釋（Śakra devānām Indra）、四大天王（Four Heavenly Kings）、瓶沙王（King Bimbisāra）、波羅殊提王（King Prasenajit）、優陀延王（King Udayana）、梵施王（King Brahmaśrī）、波斯匿王（King Prasenajit）、末利夫人（Queen Mallikā）、長者梨師達多（Elder Ṛṣidatta）、富羅那（Pūrṇa），各自這樣說：『我應當為世尊鋪設高座。』佛告訴他們：『你們暫且停止！我自己知道時機。』當時一些信仰外道的居士，為外道鋪設價值百千的座位，而信仰、愛樂、恭敬供養世尊的人們，從第一天到第十五天依次供養。 當時世尊面向東方觀看時，有無數百千的座位自然而生，南西北方也是這樣。中央有自然形成的七寶獅子高座，如來坐在上面。當時所有大眾都各自就座，當時有檀越（dānapati，施主）按次序在當天供養佛陀楊枝（tooth-cleaning twig），世尊接受后嚼完，丟在背後，立刻變成一棵大樹，根莖枝葉繁茂茂盛。當時所有大眾見到世尊這樣的神力，都非常歡喜，感到前所未有，生起厭離之心。當時世尊觀察到大眾感到前所未有，生起厭離之心，就用無數方便法門，種種說法，使他們得到歡喜。當時在座位上，無數百千人，遠離塵垢，得到法眼凈（dharma-cakṣus，法眼清凈）。這是世尊第一天展現的神力變化。 在第二天，這棵樹開出花朵，顏色和香味都非常完美，樹上的花朵散落，遍佈大眾，堆積到膝蓋的高度，比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、優婆塞（upāsaka，男居士）、優婆私（upāsikā，女居士），以及其他大眾都聞到這花朵的香氣。當時所有大眾見到世尊這樣的神力變化，都非常歡喜，感到前所未有，生起厭離之心。當時世尊...
【English Translation】 English version: The Buddha said, 'Great King, the Tathāgata (Tathāgata, Thus Come One) will now manifest extraordinary supernormal powers. Great King! If you wish to see the Tathāgata manifest extraordinary supernormal powers, then come here.' At that time, there was another place in Śrāvastī (Śrāvastī), its ground was flat and wide. The Bhagavan (Bhagavan, Blessed One) went there, spread out a seat, and sat down. Then Brahmā (Brahmā), baring his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha Bhagavan, 'I shall spread out a high seat for the Bhagavan.' The Buddha told Brahmā, 'Stop for now! I know the time myself.' Śakra devānām Indra (Śakra devānām Indra, Lord of the Devas), the Four Heavenly Kings (Four Heavenly Kings), King Bimbisāra (King Bimbisāra), King Prasenajit (King Prasenajit), King Udayana (King Udayana), King Brahmaśrī (King Brahmaśrī), King Prasenajit (King Prasenajit), Queen Mallikā (Queen Mallikā), Elder Ṛṣidatta (Elder Ṛṣidatta), and Pūrṇa (Pūrṇa), each said, 'I shall spread out a high seat for the Bhagavan.' The Buddha told them, 'Stop for now! I know the time myself.' At that time, some laypeople who believed in externalist paths spread out seats worth hundreds of thousands for the externalists, while those who believed in, loved, respected, and made offerings to the Bhagavan made offerings in order from the first day to the fifteenth day. At that time, when the Bhagavan looked eastward, countless hundreds of thousands of seats naturally appeared. The same was true for the south, west, and north. In the center was a naturally formed seven-jeweled lion throne, upon which the Tathāgata sat. At that time, all the assembly took their seats. Then, a dānapati (dānapati, donor) who was scheduled to make offerings on that day presented the Buddha with a tooth-cleaning twig. The Bhagavan accepted it, chewed it, and threw it behind him, and it immediately transformed into a large tree, its roots, stems, branches, and leaves lush and flourishing. At that time, all the assembly, seeing the Bhagavan's supernormal power, were greatly delighted, felt something they had never felt before, and developed a sense of detachment. At that time, the Bhagavan, observing that the assembly felt something they had never felt before and developed a sense of detachment, used countless skillful means and various teachings to bring them joy. At that time, countless hundreds of thousands of people in the assembly, far from dust and defilement, attained the dharma-cakṣus (dharma-cakṣus, pure Dharma eye). This was the Bhagavan's manifestation of supernormal transformation on the first day. On the second day, this tree blossomed with flowers, perfect in color and fragrance. The flowers from the tree scattered and covered the assembly, piling up to their knees. Bhikṣus (bhikṣu, monks), bhikṣuṇīs (bhikṣuṇī, nuns), upāsakas (upāsaka, male lay devotees), upāsikās (upāsikā, female lay devotees), and the rest of the assembly all smelled the fragrance of these flowers. At that time, all the assembly, seeing the Bhagavan's supernormal transformation, were greatly delighted, felt something they had never felt before, and developed a sense of detachment. At that time, the Bhagavan...
尊觀諸大眾得未曾有生厭離心，即為無數方便種種說法令得歡喜，時于座上無數百千人遠塵離垢得法眼凈。此是世尊第二日現神力變化。
于第三日，樹果便出色香味具足，其果不搖自落墮地不壞，比丘、比丘尼、優婆塞、優婆私，及諸大眾，皆共食之。此諸大眾見世尊如是神力變化，皆大歡喜得未曾有厭離心生。時世尊觀諸大眾得未曾有厭離心生，即為說法乃至得法眼凈如上。此是世尊第三日現神力變化。
爾時有檀越次供第四日者授世尊水，時世尊即取一把水棄之前地，佛神力故，即成大池。其水清凈無諸塵穢，飲之無患，有諸雜華，優缽羅、缽頭摩、拘牟頭、分陀利華，眾鳥異類，鳧雁、鴛鴦，黿龜、魚鱉水性之屬，以為莊嚴。時諸大眾見世尊神力如是變化，皆大歡喜得未曾有厭離心生。時世尊觀諸大眾得未曾有厭離心生，即為說法乃至得法眼凈如上。
爾時第五日，其池四面各出一河，直流不曲，其水恬凈而無波浪，眾雜奇華以為莊嚴，其流水聲說法之音，一切眾行皆悉無常苦空，一切諸法皆悉無我涅槃息滅。時諸大眾見世尊神力如是變化，皆大歡喜得未曾有厭離心生。時世尊觀諸大眾得未曾有厭離心生，即為說法乃至得法眼凈如上。此是世尊第五日變化。
于第六日，世尊化諸大
【現代漢語翻譯】 現代漢語譯本 諸位尊敬的聽眾，當他們生起前所未有的厭離之心時，世尊便以無數方便和種種說法，使他們心生歡喜。當時，在座的無數百千人遠離塵垢，獲得了清凈的法眼。這是世尊第二天所展現的神力變化。
到了第三天，樹上的果實便呈現出完美的色香味。這些果實無需搖動，便會自然掉落到地上而不會損壞。比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆私（upasika，在家女居士）以及其他大眾，都一起食用這些果實。這些大眾見到世尊如此神力的變化，都非常歡喜，生起了前所未有的厭離之心。當時，世尊觀察到這些大眾生起了前所未有的厭離之心，便為他們說法，直到他們獲得清凈的法眼，如前所述。這是世尊第三天所展現的神力變化。
當時，有一位檀越（danapati，施主）按順序供養第四天的世尊飲水。世尊隨即取了一把水，灑向地面。由於佛的神力，立刻形成了一個大池塘。池水清澈乾淨，沒有任何塵埃污穢，飲用后不會生病。池中有各種各樣的花，如優缽羅（utpala，青蓮花）、缽頭摩（padma，紅蓮花）、拘牟頭（kumuda，白蓮花）、分陀利華（pundarika，白睡蓮）。還有各種各樣的鳥類，如野鴨、大雁、鴛鴦，以及黿、龜、魚、鱉等水生動物，以此來莊嚴池塘。當時，諸位大眾見到世尊如此神力的變化，都非常歡喜，生起了前所未有的厭離之心。當時，世尊觀察到這些大眾生起了前所未有的厭離之心，便為他們說法，直到他們獲得清凈的法眼，如前所述。
到了第五天，池塘的四面各流出一條河流，筆直流淌，沒有彎曲。河水平靜清澈，沒有波浪，各種奇花異草點綴其間。流水的聲音宣說著佛法，講述著一切眾行皆是無常、苦、空，一切諸法皆是無我，涅槃（nirvana，寂滅）才是止息。當時，諸位大眾見到世尊如此神力的變化，都非常歡喜，生起了前所未有的厭離之心。當時，世尊觀察到這些大眾生起了前所未有的厭離之心，便為他們說法，直到他們獲得清凈的法眼，如前所述。這是世尊第五天所展現的神力變化。
到了第六天，世尊化現出各種大的...
【English Translation】 English version When the venerable assembly observed that they had conceived a never-before-experienced sense of revulsion, the World Honored One employed countless expedient means and various teachings to bring them joy. At that time, countless hundreds of thousands of people in the assembly were freed from defilement and attained the pure Dharma Eye. This was the second day that the World Honored One manifested miraculous transformations.
On the third day, the fruits on the trees manifested perfect color, fragrance, and taste. Without being shaken, the fruits fell to the ground without being damaged. Bhiksus (bhiksu, monks), bhiksunis (bhiksuni, nuns), upasakas (upasaka, lay male followers), upasikas (upasika, lay female followers), and all the assemblies ate the fruits together. Seeing the World Honored One's miraculous transformations, all the assemblies were greatly delighted and conceived a never-before-experienced sense of revulsion. Observing that the assemblies had conceived a never-before-experienced sense of revulsion, the World Honored One then taught the Dharma to them until they attained the pure Dharma Eye, as described above. This was the third day that the World Honored One manifested miraculous transformations.
At that time, a danapati (danapati, benefactor) who was scheduled to make offerings on the fourth day offered water to the World Honored One. The World Honored One then took a handful of water and cast it upon the ground. Through the Buddha's miraculous power, it immediately transformed into a large pond. The water was clear and pure, free from all dust and impurities, and drinking it caused no illness. There were various kinds of flowers, such as utpala (utpala, blue lotus), padma (padma, red lotus), kumuda (kumuda, white lotus), and pundarika (pundarika, white water lily). Various kinds of birds, such as ducks, geese, and mandarin ducks, as well as turtles, tortoises, fish, and other aquatic creatures, adorned the pond. Seeing the World Honored One's miraculous transformations, all the assemblies were greatly delighted and conceived a never-before-experienced sense of revulsion. Observing that the assemblies had conceived a never-before-experienced sense of revulsion, the World Honored One then taught the Dharma to them until they attained the pure Dharma Eye, as described above.
On the fifth day, a river flowed out from each of the four sides of the pond, flowing straight without bends. The water was calm and clear, without waves, and adorned with various rare and beautiful flowers. The sound of the flowing water proclaimed the Dharma, speaking of how all conditioned things are impermanent, suffering, and empty, how all dharmas are without self, and how nirvana (nirvana, cessation) is the ultimate peace. Seeing the World Honored One's miraculous transformations, all the assemblies were greatly delighted and conceived a never-before-experienced sense of revulsion. Observing that the assemblies had conceived a never-before-experienced sense of revulsion, the World Honored One then taught the Dharma to them until they attained the pure Dharma Eye, as described above. This was the fifth day that the World Honored One manifested miraculous transformations.
On the sixth day, the World Honored One transformed various great...
眾皆一等類無有差降。時諸大眾見世尊神力變化如是。皆大歡喜得未曾有厭離心生。時世尊觀諸大眾得未曾有厭離心生，即為說法乃至得法眼凈如上。此是世尊第六日變化。
于第七日，世尊在空中為諸大眾說法，但聞如來說法聲而不見形。時諸大眾見世尊神力變化如是，皆大歡喜得未曾有厭離心生。時世尊觀諸大眾得未曾有厭離心生，即為說法乃至得法眼凈如上。
第八日，時諸居士信外道者，遣使喚諸外道：「汝曹知不？沙門瞿曇已現神力，於今八日，汝曹何故不來耶？」彼欲來而不得來。時世尊告諸比丘言：「若使不蘭迦葉以堅䩕皮繩縛其身，並牛牽之皮繩斷、身形破壞，若不捨己見而為論議故，終不能來至我所，乃至尼犍子等亦復如是。」時梵天王，告天帝釋言：「諸外道人自言與世尊等，而不能來與世尊捔現神力。今可破滅其高座。」時天帝釋告四天王：「諸外道自言與世尊等，而不能來與世尊捔神力。今可破滅其高座。」時四天王即召風神雲雨神雷神告如是言：「諸外道自言與世尊等，而不能來與世尊捔神力。今可破壞其高座令散滅無餘。」時風神等聞四天王教已，即取外道高座破散令滅無餘。時諸外道得風雨飄濕，即入草木叢林山谷窟中而自藏竄。時有露形斯尼外道波梨子、波私婆阇伽，
【現代漢語翻譯】 現代漢語譯本 眾生皆平等，沒有高低貴賤的差別。當時，大眾看到世尊如此神通變化，都非常歡喜，生起了前所未有的厭離之心。這時，世尊觀察到大眾生起了前所未有的厭離之心，就為他們說法，直到他們獲得法眼凈（dharma-cakṣus-viśuddhi，證得初果須陀洹的清凈智慧）如前所述。這是世尊第六天的神力變化。
在第七天，世尊在空中為大眾說法，只能聽到如來說法的聲音，卻看不到他的形體。當時，大眾看到世尊如此神通變化，都非常歡喜，生起了前所未有的厭離之心。這時，世尊觀察到大眾生起了前所未有的厭離之心，就為他們說法，直到他們獲得法眼凈如前所述。
第八天，一些信仰外道的居士，派使者去召喚那些外道：『你們知道嗎？沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）已經顯現神通，至今已經八天了，你們為什麼還不來呢？』他們想來卻來不了。這時，世尊告訴眾比丘說：『即使不蘭迦葉（Pūraṇa Kāśyapa，六師外道之一）用堅韌的皮革繩索捆綁他的身體，並用牛牽引，即使皮革繩索斷裂、身體被破壞，如果他不捨棄自己的見解而進行辯論，最終也不能來到我這裡，乃至尼犍子（Nigaṇṭha，耆那教創始人）等人也是如此。』這時，梵天王（Brahmā，色界天的天王）告訴天帝釋（Śakra，忉利天天主）說：『那些外道自稱與世尊相等，卻不能來與世尊較量顯現神通。現在可以摧毀他們的高座。』這時，天帝釋告訴四大天王（Caturmahārājakayikas，欲界四天王）說：『那些外道自稱與世尊相等，卻不能來與世尊較量神力。現在可以摧毀他們的高座。』這時，四大天王立即召來風神、雲雨神、雷神，告訴他們說：『那些外道自稱與世尊相等，卻不能來與世尊較量神力。現在可以破壞他們的高座，使之散滅無餘。』這時，風神等聽到四大天王的教令后，立即取走外道的高座，破壞使之散滅無餘。當時，那些外道被風雨飄打淋濕，就進入草木叢林、山谷洞穴中躲藏起來。當時，有露形斯尼外道（Ācīvaka，一種苦行外道）波梨子（Pārija）和波私婆阇伽（Pāśibhojaka）。
【English Translation】 English version All beings are equal, without any difference in rank or status. At that time, the assembly, seeing the World-Honored One's (Śākyamuni Buddha) divine power and transformations, were all greatly delighted and developed an unprecedented sense of detachment. Then, the World-Honored One, observing that the assembly had developed an unprecedented sense of detachment, preached the Dharma to them until they attained the purity of the Dharma Eye (dharma-cakṣus-viśuddhi, the pure wisdom of attaining the first fruit of Stream-Enterer, Sotāpanna) as described above. This was the World-Honored One's transformation on the sixth day.
On the seventh day, the World-Honored One preached the Dharma to the assembly in the air, but only the sound of the Tathāgata's (如來) preaching was heard, and his form was not seen. At that time, the assembly, seeing the World-Honored One's divine power and transformations, were all greatly delighted and developed an unprecedented sense of detachment. Then, the World-Honored One, observing that the assembly had developed an unprecedented sense of detachment, preached the Dharma to them until they attained the purity of the Dharma Eye as described above.
On the eighth day, some lay followers who believed in externalist paths sent messengers to summon the externalists: 'Do you know? The Śrāmaṇa Gautama (釋迦牟尼佛) has already displayed his divine powers for eight days now. Why haven't you come yet?' They wanted to come but could not. At that time, the World-Honored One told the monks: 'Even if Pūraṇa Kāśyapa (六師外道之一) were to bind his body with strong leather ropes and be pulled by oxen, even if the leather ropes were to break and his body were to be destroyed, if he does not abandon his own views and engage in debate, he will ultimately not be able to come to me, and the same goes for Nigaṇṭha (耆那教創始人) and others.' At that time, Brahmā (色界天的天王), the King of the Brahma Heaven, told Śakra (忉利天天主), the Lord of the Devas: 'Those externalists claim to be equal to the World-Honored One, but they cannot come to compete with the World-Honored One in displaying divine powers. Now, we can destroy their high seats.' At that time, Śakra told the Four Heavenly Kings (Caturmahārājakayikas, 欲界四天王): 'Those externalists claim to be equal to the World-Honored One, but they cannot come to compete with the World-Honored One in divine power. Now, we can destroy their high seats.' At that time, the Four Heavenly Kings immediately summoned the Wind Gods, the Cloud and Rain Gods, and the Thunder Gods, and told them: 'Those externalists claim to be equal to the World-Honored One, but they cannot come to compete with the World-Honored One in divine power. Now, you can destroy their high seats, causing them to scatter and be completely annihilated.' At that time, the Wind Gods and others, having heard the instructions of the Four Heavenly Kings, immediately took the externalists' high seats, destroyed them, and scattered them until nothing remained. At that time, those externalists, being drenched by the wind and rain, entered the forests of grass and trees, mountain valleys, and caves to hide themselves. At that time, there were the naked Ācīvaka (一種苦行外道) ascetics Pārija and Pāśibhojaka.
以大石繫頸自投深淵。時諸大眾見世尊神力變化，皆大歡喜得未曾有厭離心生。世尊即為說法乃至得法眼凈如上。此是世尊第八日變化。
于第九日，世尊于須彌頂上為大眾說法，但聞其聲不見其形。時諸大眾見世尊如是變化，皆大歡喜得未曾有厭離心生。世尊即為說法乃至得法眼凈如上。此是世尊第九日變化。
第十日，世尊于梵天上說法，時諸大眾但聞其聲不見其形。時諸大眾見世尊如是變化，皆大歡喜得未曾有厭離心生。世尊即為說法乃至得法眼凈如上。此是如來第十日變化。
于第十一日，世尊于大眾中現神足變化，一身為多身、多身為一身，于近現處、若遠不見處、若近山障石壁身過無閡，遊行空中如鳥飛翔，出沒于地猶若水波，履水而行如地游步，身出煙焰猶若大火，手捫摸日月身至梵天。時諸大眾見世尊如是變化，皆大歡喜得未曾有厭離心生。世尊即為說法乃至得法眼凈如上。此是世尊第十一日神足變化。
于第十二日，世尊于大眾中心念說法，是應念、是不應念，是應思惟、是不應思惟，是應斷、是應修行。是時諸大眾見世尊神足變化如是，皆大歡喜得未曾有厭離心生。世尊即為說法乃至得法眼凈如上。此是世尊第十二日神足變化。
于第十三日，世尊為大眾說法教
【現代漢語翻譯】 現代漢語譯本：用大石頭繫在脖子上，自己投向深淵。當時所有大眾見到世尊的神力變化，都非常歡喜，生起了前所未有的厭離之心。世尊就為他們說法，直到他們獲得法眼凈（Dharmacakṣu，證悟的清凈之眼），如前所述。這是世尊第八天的變化。 第九天，世尊在須彌山（Sumeru，佛教宇宙觀中的聖山）頂上為大眾說法，只能聽到他的聲音，卻看不到他的形體。當時所有大眾見到世尊這樣的變化，都非常歡喜，生起了前所未有的厭離之心。世尊就為他們說法，直到他們獲得法眼凈，如前所述。這是世尊第九天的變化。 第十天，世尊在梵天（Brahmaloka，色界天的最高層）上說法，當時所有大眾只能聽到他的聲音，卻看不到他的形體。當時所有大眾見到世尊這樣的變化，都非常歡喜，生起了前所未有的厭離之心。世尊就為他們說法，直到他們獲得法眼凈，如前所述。這是如來第十天的變化。 第十一天，世尊在大眾中展現神足變化（ṛddhi，神通），一身變為多身，多身變為一身，在近處顯現，在遠處卻看不見，靠近山或石壁也能穿過而沒有阻礙，在空中像鳥一樣飛翔，出入地面就像水波一樣，在水上行走就像在地上行走一樣，身上發出煙焰就像大火一樣，用手撫摸日月，身體到達梵天。當時所有大眾見到世尊這樣的變化，都非常歡喜，生起了前所未有的厭離之心。世尊就為他們說法，直到他們獲得法眼凈，如前所述。這是世尊第十一天的神足變化。 第十二天，世尊在大眾中心中默唸說法，什麼是應該唸的，什麼是不應該唸的，什麼是應該思惟的，什麼是不應該思惟的，什麼是應該斷除的，什麼是應該修行的。當時所有大眾見到世尊的神足變化是這樣的，都非常歡喜，生起了前所未有的厭離之心。世尊就為他們說法，直到他們獲得法眼凈，如前所述。這是世尊第十二天的神足變化。 第十三天，世尊為大眾說法教
【English Translation】 English version: He tied a large stone around his neck and threw himself into the deep abyss. At that time, all the assembly, seeing the Buddha's (世尊) miraculous transformations, were greatly delighted and developed an unprecedented sense of detachment. The Buddha (世尊) then preached the Dharma to them, until they attained the pure Dharma eye (Dharmacakṣu, the pure eye of enlightenment), as mentioned above. This was the Buddha's (世尊) transformation on the eighth day. On the ninth day, the Buddha (世尊) preached the Dharma to the assembly on the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), but only their voice was heard, and their form was not seen. At that time, all the assembly, seeing the Buddha's (世尊) such transformations, were greatly delighted and developed an unprecedented sense of detachment. The Buddha (世尊) then preached the Dharma to them, until they attained the pure Dharma eye, as mentioned above. This was the Buddha's (世尊) transformation on the ninth day. On the tenth day, the Buddha (世尊) preached the Dharma in the Brahmaloka (Brahmaloka, the highest level of the Form Realm), but at that time, all the assembly could only hear their voice and could not see their form. At that time, all the assembly, seeing the Buddha's (世尊) such transformations, were greatly delighted and developed an unprecedented sense of detachment. The Buddha (世尊) then preached the Dharma to them, until they attained the pure Dharma eye, as mentioned above. This was the Tathagata's (如來) transformation on the tenth day. On the eleventh day, the Buddha (世尊) manifested miraculous powers (ṛddhi, supernatural powers) in the midst of the assembly, transforming one body into many bodies, and many bodies into one body, appearing in places nearby, yet unseen in places far away, passing through mountains or stone walls without obstruction, flying in the air like a bird, emerging and submerging into the ground like waves of water, walking on water as if walking on land, emitting smoke and flames from their body like a great fire, touching the sun and moon with their hand, and reaching the Brahmaloka with their body. At that time, all the assembly, seeing the Buddha's (世尊) such transformations, were greatly delighted and developed an unprecedented sense of detachment. The Buddha (世尊) then preached the Dharma to them, until they attained the pure Dharma eye, as mentioned above. This was the Buddha's (世尊) miraculous transformation on the eleventh day. On the twelfth day, the Buddha (世尊) silently preached the Dharma in the midst of the assembly, contemplating what should be contemplated, what should not be contemplated, what should be thought about, what should not be thought about, what should be abandoned, and what should be practiced. At that time, all the assembly, seeing the Buddha's (世尊) miraculous transformations in this way, were greatly delighted and developed an unprecedented sense of detachment. The Buddha (世尊) then preached the Dharma to them, until they attained the pure Dharma eye, as mentioned above. This was the Buddha's (世尊) miraculous transformation on the twelfth day. On the thirteenth day, the Buddha (世尊) preached the Dharma to the assembly, teaching
授，說法教授者，一切皆熾然。云何一切皆熾然？眼熾然、色熾然、識熾然、眼觸熾然。眼觸因緣有受，若苦、若樂、若不苦不樂，是亦熾然。誰熾然？貪慾、瞋恚、癡火熾然，生、老、病、死、憂悲、苦惱熾然。苦緣是生。耳、鼻、舌、身意亦如是，一切皆熾然。爾時大眾聞世尊如是說法，教化皆大歡喜得未曾有。即為說法乃至得法眼凈如上。此是如來第十三日變化。
于第十四日，次供檀越以一掬花授世尊，世尊嗅已擲著空中，以佛神力故，變為萬四千華臺樓閣，華臺樓閣中一切皆有座佛，左右面天帝釋梵合掌敬禮，而說偈言：
「敬禮丈夫王， 大人最無上； 一切無能知， 世尊所依禪。」
爾時大眾見世尊神力變化如是，皆大歡喜得未曾有。世尊即為說法乃至得法眼凈如上。
爾時摩竭王瓶沙次十五日設供，即于夜辦種種美食，夜過已明日，以種種多美飲食飯佛及僧，並波羅殊提王、優陀延王、梵施王、波斯匿王、末利夫人、長者梨師達多、富羅那，一切大眾皆供養滿足。食已舍缽，王瓶沙更取卑床于佛前坐。時世尊壞加趺坐，申腳案上，足至案上，時地為六反十八種震動。時世尊足下相輪，輪有千輻，輪郭成就，輪相具足，光明晃曜從輪出光，光照三千大千國土。時摩竭王見
【現代漢語翻譯】 現代漢語譯本：傳授佛法，教導佛法的人，一切都熾熱燃燒。什麼是一切都熾熱燃燒呢？眼睛熾熱燃燒，色（形態、顏色）熾熱燃燒，識（意識）熾熱燃燒，眼觸（眼睛與外物接觸）熾熱燃燒。因眼觸為緣而產生的感受，無論是苦、樂、還是不苦不樂，也都是熾熱燃燒的。什麼在熾熱燃燒呢？貪慾、瞋恚（憤怒）、愚癡之火在熾熱燃燒，生、老、病、死、憂愁、悲傷、痛苦、煩惱在熾熱燃燒。苦是（這些）產生的因緣。耳、鼻、舌、身、意也是如此，一切都熾熱燃燒。當時大眾聽聞世尊如此說法，受到教化，都非常歡喜，覺得前所未有。世尊隨即為他們說法，直到他們獲得法眼凈（對佛法的清凈見解），如前所述。這是如來第十三天的變化。 在第十四天，輪到供養的檀越（施主）以一掬鮮花獻給世尊，世尊聞了花香后將花拋向空中，憑藉佛的神力，這些花變化成一萬四千個華臺樓閣，華臺樓閣中每一座都有佛像端坐，左右兩側的天帝釋（Indra，眾神之王）和梵天（Brahma，創造之神）合掌恭敬地禮拜，並說偈頌道： 『敬禮丈夫王，大人最無上；一切無能知，世尊所依禪。』 當時大眾見到世尊如此神力變化，都非常歡喜，覺得前所未有。世尊隨即為他們說法，直到他們獲得法眼凈，如前所述。 當時摩竭陀（Magadha）國王瓶沙王（King Bimbisara）輪到第十五天設供，便在夜裡準備了各種美食，天亮后，用各種豐盛美味的食物供養佛和僧眾，還有波羅殊提王（King Prasenajit）、優陀延王（King Udayana）、梵施王（King Brahmadatta）、波斯匿王（King Pasenadi）、末利夫人（Queen Mallika）、長者梨師達多（Elder Ghosala）、富羅那（Purna），所有大眾都得到充分的供養。用齋完畢后，世尊收起缽，瓶沙王另外取來一張矮床坐在佛前。這時世尊解開跏趺坐，伸出雙腳放在矮床上，腳觸及矮床，當時大地發生了六種震動，共有十八種不同的震動方式。當時世尊的足下顯現相輪，輪有千輻，輪廓完整，輪相具足，光明閃耀，從輪中發出光芒，光芒照耀三千大千世界。當時摩竭陀國王見到。
【English Translation】 English version: The teaching, the expounding, the instructing, all are ablaze. How is it that all are ablaze? The eye is ablaze, forms are ablaze, consciousness is ablaze, eye-contact is ablaze. And whatever feeling there is that arises dependent on eye-contact, be it pleasant or painful or neither-painful-nor-pleasant, that too is ablaze. With what is it ablaze? It is ablaze with the fire of greed, the fire of hate, the fire of delusion; it is ablaze with birth, aging, death, sorrow, lamentation, pain, grief, and despair. Suffering is the condition for this arising. So it is with the ear, nose, tongue, body, and mind, all are ablaze. Then the great assembly, hearing the World-Honored One expounding the Dharma in this way, were all greatly delighted and gained what they had never had before. Then he preached the Dharma to them until they attained the purity of the Dharma-eye, as above. This was the Tathagata's transformation on the thirteenth day. On the fourteenth day, the next donor offered the World-Honored One a handful of flowers. The World-Honored One smelled them and threw them into the air. By the Buddha's spiritual power, they transformed into fourteen thousand jeweled pavilions. In each jeweled pavilion was a seated Buddha, with Indra (Shakra, the king of gods) and Brahma (the creator god) on either side, reverently paying homage with their palms together, and reciting the following verse: 'Homage to the King of Men, the Great One, the most supreme; None can know all, the World-Honored One's meditation is the refuge.' At that time, the great assembly, seeing the World-Honored One's spiritual transformation in this way, were all greatly delighted and gained what they had never had before. The World-Honored One then preached the Dharma to them until they attained the purity of the Dharma-eye, as above. Then King Bimbisara of Magadha, on the fifteenth day, prepared a feast. He prepared various delicious foods during the night, and the next morning, he offered the Buddha and the Sangha (monastic community), along with King Prasenajit, King Udayana, King Brahmadatta, King Pasenadi, Queen Mallika, Elder Ghosala, Purna, and the entire assembly, with various abundant and delicious foods, satisfying all. After eating, the World-Honored One put away his bowl, and King Bimbisara took a low seat and sat before the Buddha. At that time, the World-Honored One uncrossed his legs and stretched his feet onto the low seat, his feet reaching the seat. Then the earth shook in six ways, with eighteen different kinds of tremors. At that time, the wheel marks appeared on the soles of the World-Honored One's feet, with a thousand spokes, the rim complete, the marks fully formed, and bright light shining forth from the wheel, illuminating the three thousand great thousand worlds. Then the King of Magadha saw.
世尊足下輪相如是，即從坐起，偏袒右肩、右膝著地，白世尊言：「世尊！往昔作何福德，得此足下千輻輪相，光明晃曜、輪中出光、光照三千大千國土？」爾時佛告瓶沙王：「乃往過去世時，有王名利益眾生，作閻浮提王。時閻浮提，國土豐饒人民熾盛快樂，有八萬四千城聚落，有五十五億。時利益眾生王所住城名慧光，東西十二由延、南北七由延，其城廣大、人民熾盛、財物無限、嚴飾快樂。王第一夫人字慧事，無兒息。彼為兒故，禮事種種諸天、河水、池水、滿善天、寶善天、日月天、帝釋、梵天王、地水火風神、摩醯首羅天子、園神、林神、巷陌諸神、鬼子母、聚落諸神，處處供養求愿有子。後於異時，王第一夫人懷娠，女人有三種智慧：知男子有欲意看、知得胎時、知所從得處。時夫人即往王所白言：『王知不？我今懷妊。』王言：『大善！』即為夫人倍增供養，以最上飲食、衣服、醫藥、臥具一切所須皆增一倍。十月滿已生一男兒，顏貌端正。時兒生日，八萬四千諸城，八萬四千伏藏自然涌出。藏有銀者銀樹涌出，根莖枝葉皆是白銀。藏有金者金樹涌出，根莖華葉皆悉是金。藏有琉璃者、頗梨者、有赤真珠者、有馬瑙者、有車𤦲者，皆亦如是。爾時國法，若兒初生，若父母為作字、若沙門婆羅門為作字。
【現代漢語翻譯】 現代漢語譯本 世尊的足下有這樣的輪相，於是從座位上站起來，袒露右肩，右膝著地，對世尊說：『世尊！過去做了什麼福德，才能得到這足下千輻輪相，光明閃耀，輪中發出光芒，光芒照耀三千大千世界？』 這時，佛告訴瓶沙王（Bimbisara）：『在過去世時，有一位國王名叫利益眾生（Liyi Zhongsheng），做了閻浮提（Jambudvipa）的國王。當時閻浮提，國土豐饒，人民興盛快樂，有八萬四千個城鎮村落，有五十五億人口。當時利益眾生王所居住的城市名叫慧光（Huiguang），東西長十二由延（Yojana），南北寬七由延，這座城市廣大，人民興盛，財物無限，裝飾得非常快樂。國王的第一夫人名叫慧事（Huishi），沒有兒子。她爲了求子，禮拜侍奉各種各樣的諸天，河神、池神、滿善天（Man Shan Tian）、寶善天（Bao Shan Tian）、日天、月天、帝釋（Indra）、梵天王（Brahma）、地神、水神、火神、風神、摩醯首羅天子（Maheśvara）、園神、林神、街巷諸神、鬼子母（Hariti）、村落諸神，到處供養，祈求能夠生個兒子。 後來在某個時候，國王的第一夫人懷了身孕，女人有三種智慧：知道男子有慾念想看自己、知道自己懷孕的時候、知道從何處得到胎兒。當時夫人就去國王那裡稟告說：『大王知道嗎？我現在懷孕了。』國王說：『太好了！』於是為夫人增加一倍的供養，用最好的飲食、衣服、醫藥、臥具，一切所需都增加一倍。十個月期滿后，生了一個男孩，容貌端正。這孩子出生的日子，八萬四千個城鎮，八萬四千個伏藏自然涌現出來。藏有銀子的，就涌出銀樹，根莖枝葉都是白銀。藏有金子的，就涌出金樹，根莖花葉全部都是金子。藏有琉璃的、頗梨（Sphatika）的、赤真珠的、瑪瑙（Asmagarbha）的、車𤦲（Musaragalva）的，也都像這樣。當時國家的法律規定，如果孩子初生，要麼父母為他取名字，要麼沙門（Sramana）婆羅門（Brahmana）為他取名字。
【English Translation】 English version With such a wheel mark on the soles of the World Honored One's feet, he arose from his seat, bared his right shoulder, knelt on his right knee, and said to the World Honored One: 'World Honored One! What meritorious deeds did you perform in the past to obtain this thousand-spoked wheel mark on the soles of your feet, shining brightly, with light emanating from the wheel, illuminating the three thousand great thousand worlds?' At that time, the Buddha told King Bimbisara (Bimbisara): 'In the past, there was a king named Benefiting Beings (Liyi Zhongsheng), who ruled Jambudvipa (Jambudvipa). At that time, Jambudvipa was a prosperous and joyful land with flourishing people, having eighty-four thousand cities and villages, with a population of fifty-five billion. The city where King Benefiting Beings resided was called Radiant Wisdom (Huiguang), twelve Yojana (Yojana) in length from east to west and seven Yojana in width from north to south. The city was vast, the people were flourishing, the wealth was limitless, and it was adorned with joy. The king's first queen was named Wise Affairs (Huishi), and she had no children. For the sake of having a child, she paid homage to various deities, river gods, pond gods, Gods of Complete Goodness (Man Shan Tian), Gods of Precious Goodness (Bao Shan Tian), sun gods, moon gods, Indra (Indra), Brahma (Brahma), earth gods, water gods, fire gods, wind gods, Maheśvara (Maheśvara), garden gods, forest gods, street gods, Hariti (Hariti), village gods, offering everywhere and praying for a son. Later, at some point, the king's first queen became pregnant. Women have three kinds of wisdom: knowing when a man desires to look at them, knowing when they are pregnant, and knowing from where the fetus came. At that time, the queen went to the king and reported: 'Does the king know? I am now pregnant.' The king said: 'Excellent!' He then doubled the queen's offerings, providing the best food, clothing, medicine, bedding, and everything else needed. After ten months, she gave birth to a boy with a handsome appearance. On the day of the child's birth, eighty-four thousand cities and eighty-four thousand hidden treasures naturally emerged. Where silver was hidden, silver trees emerged, with roots, stems, branches, and leaves all made of silver. Where gold was hidden, gold trees emerged, with roots, stems, flowers, and leaves all made of gold. Where crystal (Sphatika), agate (Asmagarbha), red pearls, or cat's eye (Musaragalva) were hidden, they also emerged in the same way. At that time, the law of the land stipulated that if a child was born, either the parents would give him a name, or a Sramana (Sramana) or Brahmana (Brahmana) would give him a name.'
時王利益眾生作是念：『何須沙門婆羅門為作字也？此兒母字慧事，我今寧可字兒為慧燈。』彼即字為慧燈。時王為其兒置四種乳母：一者治身，二者浣衣，三者乳養，四者戲笑。治身母者，修治身形支節。浣衣母者，為浣濯衣服洗浴身形。與乳母者，主知與乳。遊戲母者，若王子在象馬車乘遊戲時，華香寶物種種玩弄之具，與共嬉戲持孔雀蓋在後，娛樂王子令得快樂。」爾時世尊即說偈言：
「一切要歸盡， 高者會當墮； 生者無不死， 有命皆無常。 眾生墮有數， 一切皆有為； 一切諸世間， 無有不老死。 眾生是常法， 生生皆歸死； 隨其所造業， 罪福有果報。 惡業墮地獄， 善業生天上； 高行生善道， 得無漏涅槃。
「時利益眾生王命終，王子轉大至年八九歲，其母教學諸伎藝，書畫、算數、戲笑、歌舞、伎樂、象馬、騎乘、乘車、學射勇健捷疾，于諸技藝皆悉綜練。至年十四五時，諸群臣至王子所白言：『知不？王已命終，今次應登王位為王，施行教令。』王子答言：『我不能為王行王教令。何以故？我前世時曾為國王經六年，以是因緣墮在地獄六萬歲。以是故今不能為王行王教令。』諸臣言：『頗有方便可得作王行王教令不？』答言：『有。
【現代漢語翻譯】 現代漢語譯本 當時，時王（Śīwáng，國王名）爲了利益眾生，心中想：『何必讓沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，古印度教祭司）來為我的兒子取名字呢？他的母親因為智慧而聞名，我不如就給兒子取名為慧燈（Huìdēng，智慧之燈）。』於是，他就給兒子取名為慧燈。當時，國王為他的兒子安排了四種乳母：第一種負責照料身體，第二種負責清洗衣物，第三種負責餵養乳汁，第四種負責逗樂嬉戲。照料身體的乳母，負責修飾身體的各個部位。清洗衣物的乳母，負責清洗衣物和洗浴身體。餵養乳汁的乳母，主要負責餵奶。嬉戲玩樂的乳母，當王子在象、馬、車乘上游戲時，就用鮮花、香料、寶物等各種玩具，與他一同玩耍嬉戲，並舉著孔雀羽毛傘在後面，娛樂王子，使他快樂。」 當時，世尊（Śākyamuni，釋迦牟尼佛）就說了這首偈語： 『一切終將歸於盡頭，高高在上者終將墜落； 生者沒有不死，有生命者皆是無常。 眾生墮落於輪迴之中，一切皆是因緣和合的作為； 一切世間，沒有不衰老和死亡的。 眾生是常有的規律，生了又生最終都將歸於死亡； 隨著他們所造的業力，罪惡和福報都有相應的果報。 作惡業的人墮入地獄，行善業的人升到天上； 高尚的行為使人轉生到好的去處，最終獲得無煩惱的涅槃（Nirvāṇa，佛教最高境界）。』 「當時，利益眾生王（Yìlì Zhòngshēng Wáng）去世了，王子長大到了八九歲，他的母親教他各種技藝，包括書法、繪畫、算術、嬉戲、歌舞、音樂、騎象、騎馬、乘坐車乘、學習射箭、勇敢敏捷，對於各種技藝都全面練習。到了十四五歲時，各位大臣來到王子那裡稟告說：『您知道嗎？國王已經去世了，現在應該輪到您登上王位成為國王，頒佈施行教令。』王子回答說：『我不能成為國王並施行國王的教令。為什麼呢？我前世曾經做過國王六年，因為這個因緣而墮入地獄六萬年。因此，現在我不能成為國王並施行國王的教令。』各位大臣說：『有什麼方便的方法可以使您成為國王並施行國王的教令嗎？』王子回答說：『有。』
【English Translation】 English version At that time, King Śīwáng, for the benefit of all beings, thought: 'Why should I have Śrāmaṇas or Brāhmaṇas name my son? His mother is known for her wisdom, I might as well name my son Huìdēng (Wisdom Lamp).' So, he named his son Huìdēng. At that time, the king arranged for four kinds of wet nurses for his son: the first was to care for the body, the second was to wash clothes, the third was to provide milk, and the fourth was to play and amuse him. The nurse who cared for the body was responsible for grooming the body and limbs. The nurse who washed clothes was responsible for washing clothes and bathing the body. The nurse who provided milk was mainly responsible for feeding milk. The nurse who played and amused him, when the prince was playing on elephants, horses, carriages, would use flowers, incense, treasures and various toys to play and amuse him, and hold a peacock feather umbrella behind him, entertaining the prince and making him happy.' At that time, Śākyamuni Buddha spoke this verse: 'Everything must return to its end, the high will fall; The living have no immortality, all that has life is impermanent. Beings fall into the cycle of existence, everything is conditioned; All the worlds, none are without old age and death. Beings are a constant law, born and born again, ultimately returning to death; According to their karma, sins and blessings have corresponding consequences. Those who commit evil deeds fall into hell, those who do good deeds are born in heaven; Noble conduct leads to good rebirths, ultimately attaining the unconditioned Nirvāṇa.' 「At that time, King Yìlì Zhòngshēng Wáng (Benefiting Living Beings King) passed away, and the prince grew up to be eight or nine years old. His mother taught him various skills, including calligraphy, painting, arithmetic, playing, singing, dancing, music, riding elephants, riding horses, riding carriages, learning archery, being brave and agile. He comprehensively practiced all kinds of skills. When he was fourteen or fifteen years old, the ministers came to the prince and reported: 'Do you know? The king has passed away, and now it is your turn to ascend the throne and become king, and issue and implement decrees.' The prince replied: 'I cannot become king and implement the king's decrees. Why? I was once a king for six years in my previous life, and because of this cause, I fell into hell for sixty thousand years. Therefore, I cannot now become king and implement the king's decrees.' The ministers said: 'Is there any convenient way to make you become king and implement the king's decrees?' The prince replied: 'Yes.'
』『何者是？』答言：『若能令閻浮提若男若女能言之者，皆行十善不殺生乃至不邪見者，我當爲王。』時諸臣聞王子教已，即遣使持書四方唱令，作如是言：『汝等知不？利益眾生王已命過。王子慧燈次應為王，作如是言：「我不為王，乃使閻浮提人若男若女能言之者，皆行十善不殺生乃至不邪見者，我當爲王。」』時諸國人聞如是教，盡修行十善不殺生乃至不邪見。諸臣即往王子慧燈所白言：『王子知不？閻浮提人若男若女能言之者，皆行十善不殺生乃至不邪見，今可登王位行王教令。』王子言：『取絹來。』即授第一白絹與，自系頭上作如是言：『如是時有如是王，善好不耶？』諸臣答言：『甚善。』時諸臣白王言：『王初生時，有八萬四千藏自然而出，今可取入王藏。』王言：『何須入藏？即可於彼四交道頭，佈施沙門、婆羅門、貧窮孤老，隨所求索者一切施與。』時諸大臣聞慧燈王教已，即於八萬四千城，隨所在藏，於四城門中四交道頭，佈施沙門、婆羅門、貧窮孤老，隨其所索一切施與。
「時天帝釋便作是念：『王慧燈於八萬四千城，隨所在藏，皆於四城門中四交道頭。佈施沙門、婆羅門、貧窮孤老，隨其所索一切施與。將恐來奪我座，我今寧可往試王慧燈，為以無上道不退轉故佈施、為以退轉
【現代漢語翻譯】 現代漢語譯本： 『什麼是（您為王的條件）？』王子回答說：『如果能讓整個閻浮提（Jambudvipa，指我們所居住的這個世界）的男女，只要能說話的，都奉行十善業，不殺生，乃至不邪見，我就當國王。』當時，各位大臣聽了王子的教誨后，立即派遣使者帶著書信向四方宣告，這樣說道：『你們知道嗎？利益眾生王已經去世。王子慧燈（Prince Huideng）將要繼承王位，但他這樣說：「我不當國王，除非能讓閻浮提所有能說話的男女都奉行十善業，不殺生，乃至不邪見，我才當國王。」』當時，各國的百姓聽到這樣的教誨，都修行十善業，不殺生，乃至不邪見。各位大臣就去王子慧燈那裡稟告說：『王子，您知道嗎？閻浮提所有能說話的男女都奉行十善業，不殺生，乃至不邪見，現在您可以登上王位，頒佈王令了。』王子說：『拿絹來。』隨即遞給他第一塊白絹，（王子）自己繫在頭上，這樣說道：『像這樣的時代有這樣的國王，好不好呢？』各位大臣回答說：『非常好。』當時，各位大臣稟告國王說：『國王您出生時，有八萬四千個寶藏自然涌現出來，現在可以取入王室的寶庫。』國王說：『何必放入寶庫？就在那四通八達的十字路口，佈施給沙門（Shramana，指佛教出家人）、婆羅門（Brahman，指印度教祭司）、貧窮的人、孤寡老人，隨他們所求的一切都施捨給他們。』當時，各位大臣聽了慧燈王（King Huideng）的教誨后，就在八萬四千座城中，根據寶藏所在的位置，在四座城門的十字路口，佈施給沙門、婆羅門、貧窮的人、孤寡老人，隨他們所求的一切都施捨給他們。
當時，天帝釋（Shakra Devanam Indra，佛教的護法神）便這樣想：『慧燈王在八萬四千座城中，根據寶藏所在的位置，都在四座城門的十字路口，佈施給沙門、婆羅門、貧窮的人、孤寡老人，隨他們所求的一切都施捨給他們。恐怕他將來要奪取我的王位，我現在不如去試探一下慧燈王，看他是爲了無上道（Anuttara-samyak-sambodhi，指最高的覺悟）不退轉的緣故而佈施，還是會退轉。』
【English Translation】 English version: 『What is it?』 He answered, 『If I can cause all men and women in Jambudvipa (the world we live in) who can speak to practice the ten wholesome deeds, not killing, and even not holding wrong views, then I will be king.』 At that time, the ministers, having heard the prince's teaching, immediately sent messengers with letters to proclaim in all directions, saying, 『Do you know? King Benefiting-Beings has passed away. Prince Huideng (Wisdom Lamp) is next in line to be king, and he says, 「I will not be king unless I can cause all men and women in Jambudvipa who can speak to practice the ten wholesome deeds, not killing, and even not holding wrong views.」』 At that time, the people of all countries, having heard this teaching, all practiced the ten wholesome deeds, not killing, and even not holding wrong views. The ministers then went to Prince Huideng and reported, 『Prince, do you know? All men and women in Jambudvipa who can speak are practicing the ten wholesome deeds, not killing, and even not holding wrong views. Now you can ascend the throne and issue royal decrees.』 The prince said, 『Bring silk.』 Immediately, they handed him the first piece of white silk, and he tied it on his head, saying, 『Is it good or not to have such a king in such a time?』 The ministers replied, 『Very good.』 At that time, the ministers reported to the king, 『When you were born, eighty-four thousand treasures naturally emerged. Now you can take them into the royal treasury.』 The king said, 『Why put them in the treasury? Just at the crossroads of the four directions, give alms to Shramanas (Buddhist monks), Brahmans (Hindu priests), the poor, the orphans, and the elderly, giving them whatever they ask for.』 At that time, the ministers, having heard King Huideng's teaching, in the eighty-four thousand cities, according to the location of the treasures, at the crossroads of the four city gates, gave alms to Shramanas, Brahmans, the poor, the orphans, and the elderly, giving them whatever they asked for.
At that time, Shakra Devanam Indra (the ruler of the devas) thought, 『King Huideng, in the eighty-four thousand cities, according to the location of the treasures, at the crossroads of the four city gates, is giving alms to Shramanas, Brahmans, the poor, the orphans, and the elderly, giving them whatever they ask for. I am afraid that he will come and seize my throne. I should now go and test King Huideng, to see if he is giving alms for the sake of non-retrogression from Anuttara-samyak-sambodhi (the highest perfect enlightenment), or if he will regress.』
也？』彼即化作男子，自相謂言：『王慧燈，教我等行十惡殺生乃至邪見。』時諸大臣皆往王所白言：『王實教國人行十惡殺生乃至邪見耶？』王答言：『不。何以故？我先有是語：「我不作王，乃令閻浮提人能言之類皆行十善不殺生乃至不邪見，我當爲王。」是故我無是語。汝等今可嚴駕象乘，我欲自行教化國人。』
四分律卷第五十一 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十二(第四分之三)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯雜揵度之二
「時天帝釋作如是念：『我不應令王乘世間常乘。』即嚴駕天象，像有六牙，牙皆粗大，置於門外。時王慧燈見如是象駕，問諸大臣：『此是誰象？』諸臣答言：『不知是誰象？此必是王象，非餘人有也。愿王便可乘之。』王即便乘，王言：『可去示我彼人言我教國人行十惡者。』彼即示王。王問言：『王慧燈教汝行十惡耶？』答言：『實爾。』王復問言：『可有方便行十善不？』答言：『有。』問言：『何者是耶？』彼答言：『若得成就菩薩，生食其肉、飲其血，乃得行十善，不殺生乃至不邪見。』時王慧燈作如是念：『我于無始世已來，經歷眾苦輪轉五道，或受截手、截腳、截耳鼻、出眼、截頭，竟何所益？』即
【現代漢語翻譯】 現代漢語譯本： 『也？』那個人立刻化作男子，自相議論說：『慧燈王（Wang Huideng），教我們行十惡，殺生乃至邪見。』當時各位大臣都前往國王處稟告說：『大王確實教導國人行十惡，殺生乃至邪見嗎？』國王回答說：『沒有。為什麼呢？我先前有這樣的誓言：「我不做國王則已，如果我做國王，一定要讓閻浮提（Yanfuti， Jambudvipa，指我們所居住的這個世界）所有能說話的人都奉行十善，不殺生乃至不邪見，我才做國王。」因此我沒有說過這樣的話。你們現在可以準備好象車，我想要親自去教化國人。』
《四分律》卷第五十一 大正藏第 22 冊 No. 1428 《四分律》
《四分律》卷第五十二(第四分之三)
姚秦時代罽賓（Jibin，Kashmir）三藏佛陀耶舍（Fotuoshe，Buddhayasas）與竺佛念（Zhufonian）等翻譯的《雜揵度之二》
『當時天帝釋（Shitianshi，Śakra）這樣想：『我不應該讓國王乘坐世間普通的座駕。』於是準備好天象車，這頭像有六顆牙齒，牙齒都粗大，停放在門外。當時慧燈王看見這樣的象車，問各位大臣：『這是誰的象車？』各位大臣回答說：『不知道是誰的象車？這必定是大王的象車，不是其他人能有的。希望大王可以乘坐它。』國王立刻乘坐上去，國王說：『可以去讓我看看那些說我教導國人行十惡的人。』他們就帶國王去見那些人。國王問道：『慧燈王教導你們行十惡嗎？』回答說：『確實如此。』國王又問道：『有沒有方便可行，可以奉行十善呢？』回答說：『有。』問道：『是什麼呢？』他們回答說：『如果能夠成就菩薩，生吃他的肉、喝他的血，才能奉行十善，不殺生乃至不邪見。』當時慧燈王這樣想：『我從無始以來，經歷各種痛苦，在五道（Wudao，the five realms of existence）中輪迴，或者被截斷手、截斷腳、截斷耳鼻、挖出眼睛、砍掉頭顱，究竟有什麼益處呢？』於是
【English Translation】 English version: 『Really?』 That being immediately transformed into a man and said to himself, 『King Huideng (Wang Huideng), teaches us to practice the ten evils, killing, and even wrong views.』 At that time, all the ministers went to the king and reported, 『Does Your Majesty really teach the people of the country to practice the ten evils, killing, and even wrong views?』 The king replied, 『No. Why? I previously made this vow: 「I will not be king unless I can make all sentient beings in Jambudvipa (Yanfuti, Jambudvipa, refers to the world we live in) who can speak practice the ten virtues, not killing, and even not having wrong views. Only then will I be king.」 Therefore, I have not said such a thing. You may now prepare the elephant carriage, for I wish to personally go and teach the people of the country.』
《Vinaya in Four Parts》 Volume 51 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 52 (Part Three of the Fourth Division)
Translated by Tripiṭaka Buddhayasas (Fotuoshe, Buddhayasas) from Jibin (Jibin, Kashmir) of the Yao Qin Dynasty, together with Zhu Fonian, 《Miscellaneous Khandhaka Two》
『At that time, Śakra (Shitianshi, Śakra) thought to himself: 『I should not allow the king to ride in an ordinary worldly carriage.』 So he prepared a celestial elephant carriage. The elephant had six tusks, all of which were large and thick, and placed it outside the gate. When King Huideng saw such an elephant carriage, he asked the ministers, 『Whose elephant carriage is this?』 The ministers replied, 『We do not know whose elephant carriage it is. This must be the king's elephant, no one else could have it. May the king please ride it.』 The king immediately rode on it and said, 『Go and show me those who say that I teach the people of the country to practice the ten evils.』 They then took the king to see those people. The king asked, 『Did King Huideng teach you to practice the ten evils?』 They replied, 『Indeed.』 The king then asked, 『Is there a convenient way to practice the ten virtues?』 They replied, 『Yes.』 He asked, 『What is it?』 They replied, 『If one can attain Bodhisattvahood, by eating his flesh and drinking his blood, one can practice the ten virtues, not killing, and even not having wrong views.』 At that time, King Huideng thought to himself: 『Since beginningless time, I have experienced various sufferings, revolving in the five realms of existence (Wudao, the five realms of existence). What is the benefit of having my hands, feet, ears, nose cut off, my eyes gouged out, and my head cut off?』 Then
取利刀自割股肉、以器盛血授與彼人，而告之曰：『男子！汝可食飲此肉血，可行十善。』時彼男子，不堪王慧燈威德，即沒不現。忽有天帝而在前立，問王言：『王今佈施，為一天下，二、三、四天下耶？為日月、天帝釋、魔王、梵王耶？』王答言：『我佈施不為一天下，二、三、四天下，乃至魔梵王。我作如是意：「行佈施欲求無上正真一切智，度未度者，解未解者，未得涅槃者令得涅槃，度生老病死憂悲苦惱如是等者。」』時天帝釋便作是念：『我今令王慧燈以此瘡死者，甚非所以，當以天甘露灌其身上。』即便灌之，瘡即平復如故。」佛告瓶沙王言：「爾時利益眾生王者，豈異人乎！即今父王白凈是也。時王第一夫人者，今母摩耶是。時王慧燈者，即我身是。我於前世，教化閻浮提無數人民，若男若女能言之者，皆行十善不殺生乃至不邪見。以是因緣故，足下千輻輪相輪郭成就，光明晃曜照三千大千國土。」爾時大眾見世尊如是神力變化，皆大歡喜得未曾有厭離心生。世尊觀諸大眾皆大歡喜厭離心生，為無數方便說法，令無數百千人即于座上遠塵，離垢得法眼凈。此是世尊第十五日變化。
爾時世尊在王舍城。時王瓶沙聽諸比丘入出宮合無有疑難。時王安人著屏處聽，若比丘有所言說便來語我。彼重宮
合以貴價尸賒婆材為柱，諸比丘見已作如是言：「乃以此貴價材作柱也，為諸比丘作缽者不亦佳乎。」時彼屏處人聞已，即往白王。王即敕人更作新柱以易，取持作缽施與諸比丘。諸比丘不受，言：「佛未聽我等畜尸賒婆木缽。」時諸比丘白佛，佛言：「不應畜木缽，此是外道法。若畜如法治。」
時瓶沙王以石缽施諸比丘，諸比丘不受，言：「佛未聽我等畜石缽。」白佛，佛言：「不應畜。此是如來法缽，若畜得偷蘭遮。」
時瓶沙王作金缽施比丘，比丘不受，言：「世尊未聽我等畜金缽。」白佛，佛言：「比丘不應畜金缽。此是白衣法，若畜如法治。」
時王瓶沙，復作銀缽、作琉璃缽、作寶缽、雜寶作缽，施諸比丘。比丘不受，言：「佛未聽我等畜如是缽。」諸比丘白佛，佛言：「不應畜如此等缽，此是白衣法。若畜如法治。」
爾時世尊在婆伽提國。毗舍離跋阇子比丘畜金缽，佛言：「不應畜。」彼畜銀缽、琉璃缽、畜寶缽、畜雜寶缽，佛言：「不應畜。汝等癡人！避我所制更作餘事。自今已去，一切寶缽不應畜，若畜如法治。」
爾時世尊在毗舍離。諸梨奢得大價摩尼缽，以旃檀末香滿缽奉世尊：「大德！愿慈愍故，受此摩尼缽。」佛言：「梨奢！我不應畜此缽。」復白佛
【現代漢語翻譯】 現代漢語譯本： 用昂貴的尸賒婆（Sisapa，一種木材）木材做柱子，眾比丘看見后這樣說：『竟然用這麼昂貴的木材做柱子，不如用它來為比丘們做缽不是更好嗎？』當時，一位隱居的人聽到了，就去告訴了國王。國王立刻命令人更換新的柱子，把原來的柱子取下來做成缽，佈施給眾比丘。眾比丘不接受，說：『佛陀沒有允許我們持有尸賒婆木缽。』當時，眾比丘稟告佛陀，佛陀說：『不應該持有木缽，這是外道的做法。如果持有，要依法懲處。』 當時，瓶沙王（King Bimbisara）用石缽佈施給眾比丘，眾比丘不接受，說：『佛陀沒有允許我們持有石缽。』稟告佛陀，佛陀說：『不應該持有。這是如來法缽，如果持有，犯偷蘭遮罪（Thullanacca，一種較重的罪名）。』 當時，瓶沙王制作金缽佈施給比丘，比丘不接受，說：『世尊沒有允許我們持有金缽。』稟告佛陀，佛陀說：『比丘不應該持有金缽。這是在家人的做法，如果持有，要依法懲處。』 當時，瓶沙王又製作銀缽、琉璃缽、寶缽、雜寶製作的缽，佈施給眾比丘。比丘不接受，說：『佛陀沒有允許我們持有這樣的缽。』眾比丘稟告佛陀，佛陀說：『不應該持有如此等等的缽，這是在家人的做法。如果持有，要依法懲處。』 當時，世尊在婆伽提國（Bhagadatta）。毗舍離（Vaisali）的跋阇子（Vajjiputta）比丘持有金缽，佛陀說：『不應該持有。』他們又持有銀缽、琉璃缽、寶缽、雜寶缽，佛陀說：『不應該持有。你們這些愚癡的人！避開我所制定的戒律，另外做其他的事情。從今以後，一切寶缽都不應該持有，如果持有，要依法懲處。』 當時，世尊在毗舍離（Vaisali）。諸梨奢（Licchavi）得到一個大價錢的摩尼缽（Mani，寶珠），用旃檀末香（Sandalwood powder incense）裝滿缽，奉獻給世尊：『大德！希望您慈悲憐憫，接受這個摩尼缽。』佛陀說：『梨奢（Licchavi）！我不應該持有這個缽。』又稟告佛陀
【English Translation】 English version: Using expensive Sisapa wood as pillars, the bhikkhus, seeing this, said, 'To use such expensive material for pillars! Wouldn't it be better to make bowls for the bhikkhus?' At that time, a secluded person heard this and immediately went to inform the king. The king then ordered people to replace the pillars with new ones, taking the original pillars to make bowls and donating them to the bhikkhus. The bhikkhus did not accept them, saying, 'The Buddha has not allowed us to possess Sisapa wood bowls.' At that time, the bhikkhus reported this to the Buddha, and the Buddha said, 'One should not possess wooden bowls; this is the practice of outsiders. If one possesses them, one should be dealt with according to the Dharma.' At that time, King Bimbisara donated stone bowls to the bhikkhus, but the bhikkhus did not accept them, saying, 'The Buddha has not allowed us to possess stone bowls.' They reported this to the Buddha, and the Buddha said, 'One should not possess them. These are the Tathagata's Dharma bowls; if one possesses them, one commits a Thullanacca offense.' At that time, King Bimbisara made gold bowls and donated them to the bhikkhus, but the bhikkhus did not accept them, saying, 'The World-Honored One has not allowed us to possess gold bowls.' They reported this to the Buddha, and the Buddha said, 'Bhikkhus should not possess gold bowls. This is the practice of laypeople; if one possesses them, one should be dealt with according to the Dharma.' At that time, King Bimbisara also made silver bowls, crystal bowls, jewel bowls, and bowls made of mixed jewels, and donated them to the bhikkhus. The bhikkhus did not accept them, saying, 'The Buddha has not allowed us to possess such bowls.' The bhikkhus reported this to the Buddha, and the Buddha said, 'One should not possess such bowls; this is the practice of laypeople. If one possesses them, one should be dealt with according to the Dharma.' At that time, the World-Honored One was in Bhagadatta. Bhikkhus of the Vajjiputta clan from Vaisali possessed gold bowls, and the Buddha said, 'One should not possess them.' They also possessed silver bowls, crystal bowls, jewel bowls, and bowls made of mixed jewels, and the Buddha said, 'One should not possess them. You foolish people! Avoiding what I have prescribed, you do other things. From now on, all jewel bowls should not be possessed; if one possesses them, one should be dealt with according to the Dharma.' At that time, the World-Honored One was in Vaisali. The Licchavis obtained a Mani bowl of great value, filled it with sandalwood powder incense, and offered it to the World-Honored One: 'Great Virtue! Out of compassion, please accept this Mani bowl.' The Buddha said, 'Licchavis! I should not possess this bowl.' They further reported to the Buddha
言：「愿慈愍故，受旃檀末香。」世尊即受。時諸梨奢念言：「當持此缽與誰？」中有言：「與不蘭迦葉。」或有言：「與末佉羅瞿舍羅、阿夷頭翅舍欽婆羅、與波休迦旃延、與訕若毗羅吒子、與尼犍那耶子、與薩遮尼犍子。」彼即持缽與薩遮尼犍子。時薩遮尼犍子聞毗舍離諸梨奢以大價摩尼缽先與瞿曇沙門不受後來與我，彼懷憍慢貢高嫉妒之心，瞋恚不喜不自慎護，便作惡言：「若使汝等截諸梨奢子舌滿缽，爾乃當受。」彼作是念：「薩遮尼犍子！大欲傷毀我等種族。」即以一石打殺。彼欲自料理解前惡言，而不聽語便打殺。諸比丘白佛，佛言：「若得語者事必得解。」佛言：「有五法攝言，得自申理不被咎責，令彼歡喜后無悔恨。何等五？善者便說，不善者不說；如法便說，不如法不說；愛言便說，不愛言不說；以實而說，不為虛詐；利益故說，不以無利。有如是五法攝言，得自申理不被咎責，令彼歡喜后無悔恨。」即說偈言：
「善說者近勝， 法說無非法； 愛語真實語， 利益無有損。 善說于言者， 令已無熱惱； 亦不侵他人， 是言為善說。 善說于愛言， 不為彼所責； 說時無不愛， 諸惡不來集。 至誠甘露說， 實語為最上； 真實如佛法， 便住于涅槃
【現代漢語翻譯】 現代漢語譯本： 他們說：『因為您的慈悲，請接受這些旃檀末香。』世尊就接受了。當時，那些離車人想：『我們應當把這個缽交給誰呢？』其中有人說：『交給不蘭迦葉（Purana Kassapa，六師外道之一）。』或者有人說：『交給末佉羅瞿舍羅（Makkhali Gosala，六師外道之一）、阿夷頭翅舍欽婆羅（Ajita Kesakambali，六師外道之一）、波休迦旃延（Pakudha Kaccayana，六師外道之一）、訕若毗羅吒子（Sanjaya Belatthiputta，六師外道之一）、尼犍那耶子（Nigantha Nataputta，耆那教創始人）、薩遮尼犍子（Saccaka Nigantha，耆那教徒）。』他們就拿著缽給了薩遮尼犍子。當時，薩遮尼犍子聽說毗舍離（Vesali）的那些離車人先以高價的摩尼缽給喬達摩（Gotama）沙門，喬達摩沙門不接受，後來給了我，他懷著驕慢、貢高、嫉妒之心，憤怒不悅，不能自我謹慎守護，就說了惡毒的話：『如果你們能割下所有離車人的舌頭裝滿這個缽，我才應當接受。』那些離車人這樣想：『薩遮尼犍子！你想要傷害摧毀我們的種族。』就用一塊石頭打死了他。他們想要讓他解釋先前所說的惡毒之言，但是不聽他說話就打死了他。諸位比丘稟告佛陀，佛陀說：『如果讓他說話，事情必定可以得到解決。』佛陀說：『有五種方法可以約束言語，可以自我辯解而不被責怪，使他人歡喜，事後沒有後悔。哪五種呢？好的就說，不好的就不說；如法的就說，不如法的就不說；愛語就說，不愛語就不說；以真實而說，不虛假欺騙；爲了利益而說，不爲了沒有利益而說。』有這五種方法約束言語，可以自我辯解而不被責怪，使他人歡喜，事後沒有後悔。』 佛陀接著說了偈語： 『善於說話的人接近勝利， 合乎正法的言說沒有不合法的成分； 愛語是真實的語言， 利益他人而沒有損害。 善於說話的人， 使自己沒有熱惱； 也不侵犯他人， 這樣的言語是善說。 善於說愛語， 不會被他人責備； 說話時沒有不友善， 各種惡事就不會聚集。 至誠的言語如甘露， 真實的語言最為殊勝； 真實如同佛法， 便能安住于涅槃（Nirvana）。』
【English Translation】 English version: They said, 'Out of compassion, please accept these sandalwood powder incense.' The World-Honored One then accepted it. At that time, the Licchavis thought, 'To whom should we give this bowl?' Among them, some said, 'Give it to Purana Kassapa (one of the six heretical teachers).' Others said, 'Give it to Makkhali Gosala (one of the six heretical teachers), Ajita Kesakambali (one of the six heretical teachers), Pakudha Kaccayana (one of the six heretical teachers), Sanjaya Belatthiputta (one of the six heretical teachers), Nigantha Nataputta (founder of Jainism), or Saccaka Nigantha (a Jain follower).' They then took the bowl and gave it to Saccaka Nigantha. At that time, Saccaka Nigantha heard that the Licchavis of Vesali (Vesali) had first offered the precious mani bowl at a high price to the ascetic Gotama (Gotama), but Gotama did not accept it, and later they gave it to him. He harbored arrogance, pride, and jealousy, and was angry and displeased, unable to guard himself prudently. He then spoke malicious words, 'If you can cut off the tongues of all the Licchavi children and fill this bowl, then I should accept it.' Those Licchavis thought, 'Saccaka Nigantha! You want to harm and destroy our clan.' They then killed him with a stone. They wanted him to explain the malicious words he had spoken earlier, but they did not listen to him and killed him. The monks reported this to the Buddha. The Buddha said, 'If he had been allowed to speak, the matter would surely have been resolved.' The Buddha said, 'There are five ways to restrain speech, to be able to defend oneself without being blamed, to make others happy, and to have no regrets afterward. What are the five? Speak of what is good, and do not speak of what is not good; speak of what is in accordance with the Dharma, and do not speak of what is not in accordance with the Dharma; speak loving words, and do not speak unloving words; speak truthfully, and do not speak falsely or deceptively; speak for the sake of benefit, and not for the sake of no benefit.' With these five ways to restrain speech, one can defend oneself without being blamed, make others happy, and have no regrets afterward.' The Buddha then spoke in verse: 'Those who speak well approach victory, Speech in accordance with the Dharma has no unlawful elements; Loving words are truthful words, Benefiting others without harm. Those who speak well, Cause themselves no distress; Nor do they infringe upon others, Such speech is well-spoken. Those who speak loving words well, Will not be blamed by others; When speaking, there is no unkindness, All evils will not gather. Sincere words are like nectar, Truthful words are the most supreme; Truthful as the Buddha's Dharma, One can then abide in Nirvana (Nirvana).'
。 佛所可說法， 安隱至涅槃； 能盡于苦際， 此言最善說。」
時瓶沙王佈施比丘鐵缽，比丘不受，言：「佛未聽我等畜鐵缽。」諸比丘白佛，佛言：「聽畜鐵缽。」時有鐵作者出家，欲為諸比丘作缽白佛，佛言：「聽作。」彼須爐，佛言：「聽作。」彼須椎鉗，佛言：「聽作。」彼須韛囊，「聽作。」彼須錯，佛言：「聽作。」彼須旋器，佛言：「聽作。」彼旋器諸物患零落，佛言：「聽作囊盛著杙上、龍牙杙上。」彼畜缽不熏生垢患臭，佛言：「聽熏。」彼不知云何熏？「聽作爐，若釜、若甕、種種泥塗，以杏子麻子泥里，以灰平地作熏缽場，安支以缽置上。缽爐覆上，以灰壅四邊手按令堅，若以薪若牛屎壅四邊燒之，當作如是熏。」
爾時世尊在蘇摩國人間遊行。時有信樂陶師，世尊指授泥處語言：「取此處土，作如是打，如是曬燥，如是作泥，如是調。作如是缽，如是揩摩。如是曬乾已，作大堅爐安缽置中，以蓋覆上泥塗。若以佉羅陀木，若以棗木，若以尸賒婆木、阿摩勒木，安四邊燒之。」彼即如佛所教，隨次而作即成，持異貴好蘇摩缽與諸比丘，比丘不受，言：「世尊未聽我等畜如是缽。」白佛，佛言：「聽畜。」
時世尊在優伽羅村。時諸比丘得優伽羅缽不受，言：
【現代漢語翻譯】 現代漢語譯本：
『佛陀所說的法，能使人安穩地到達涅槃（Nirvana，解脫）。 能徹底消除痛苦的邊際，這些話是最善妙的教導。』 當時，瓶沙王（King Bimbisara）佈施給比丘（bhikkhus，佛教僧侶）鐵缽，比丘們不接受，說：『佛陀沒有允許我們持有鐵缽。』眾比丘稟告佛陀，佛陀說：『允許持有鐵缽。』當時，有一位鐵匠出家，想要為眾比丘製作缽，稟告佛陀，佛陀說：『允許製作。』他需要爐子，佛陀說：『允許製作。』他需要錘子和鉗子，佛陀說：『允許製作。』他需要風箱，『允許製作。』他需要磨石，佛陀說：『允許製作。』他需要旋轉器，佛陀說：『允許製作。』他用旋轉器製作的物品容易掉落，佛陀說：『允許製作囊來盛放，掛在木樁上，或龍牙樁上。』他們持有的缽沒有熏過，容易生垢發臭，佛陀說：『允許熏缽。』他們不知道該如何熏？『允許製作爐子，或者釜、或者甕，用各種泥土塗抹，用杏子麻子泥塗抹，用灰平整地面，作為熏缽的場地，安放支架，將缽放在上面。用缽爐覆蓋上面，用灰堵塞四邊，用手按壓使之堅固，用柴火或者牛糞堵塞四邊燒之，應當這樣熏缽。』 當時，世尊在蘇摩國人間游化。當時有一位信奉佛法的陶師，世尊指點他取泥的地方，說：『取此處的土，這樣捶打，這樣曬乾，這樣和泥，這樣調和。製作這樣的缽，這樣擦拭。這樣曬乾后，製作一個堅固的大爐子，將缽放在中間，用蓋子蓋上，用泥土塗抹。用佉羅陀木（khara陀 wood），或者棗木，或者尸賒婆木（shisha婆 wood）、阿摩勒木（amla wood），放在四邊燒。』他便按照佛陀所教導的，依次製作，便製作成功了，拿著特別珍貴美好的蘇摩缽供養眾比丘，比丘們不接受，說：『世尊沒有允許我們持有這樣的缽。』稟告佛陀，佛陀說：『允許持有。』 當時，世尊在優伽羅村（Uggala village）。當時眾比丘得到優伽羅缽（Uggala bowl）不接受，說：
【English Translation】 English version:
『The Dharma (teachings) spoken by the Buddha, leads to peaceful Nirvana (liberation); Able to completely end the boundary of suffering, these words are the most excellent teachings.』 At that time, King Bimbisara (瓶沙王) donated iron bowls to the bhikkhus (比丘, Buddhist monks), but the bhikkhus did not accept them, saying, 『The Buddha has not allowed us to possess iron bowls.』 The bhikkhus reported this to the Buddha, and the Buddha said, 『It is allowed to possess iron bowls.』 At that time, there was an ironworker who had become a monk and wanted to make bowls for the bhikkhus. He reported this to the Buddha, and the Buddha said, 『It is allowed to make them.』 He needed a furnace, and the Buddha said, 『It is allowed to make one.』 He needed a hammer and tongs, and the Buddha said, 『It is allowed to make them.』 He needed bellows, 『It is allowed to make them.』 He needed a whetstone, and the Buddha said, 『It is allowed to make one.』 He needed a potter's wheel, and the Buddha said, 『It is allowed to make one.』 The items he made with the potter's wheel were easily scattered, and the Buddha said, 『It is allowed to make bags to hold them, hanging them on stakes or dragon-tooth stakes.』 The bowls they possessed were not smoked, and they easily became dirty and smelly. The Buddha said, 『It is allowed to smoke the bowls.』 They did not know how to smoke them. 『It is allowed to make a furnace, or a pot, or a jar, smeared with various kinds of mud, smeared with apricot and sesame seed mud, and to level the ground with ash as a place for smoking the bowls. Place supports and put the bowls on top. Cover the top with a bowl furnace, block the four sides with ash, press firmly with your hands, and burn it with firewood or cow dung on all four sides. You should smoke the bowls in this way.』 At that time, the World Honored One (世尊) was wandering among the people in the country of Suma (蘇摩國). At that time, there was a potter who had faith in the Buddha. The World Honored One pointed out a place to get mud and said, 『Take the soil from here, pound it like this, dry it like this, mix the mud like this, and blend it like this. Make bowls like this, polish them like this. After drying them like this, make a large, sturdy furnace, place the bowls inside, cover them with a lid, and smear it with mud. Use khar陀 wood (佉羅陀木), or jujube wood, or shisha婆 wood (尸賒婆木), or amla wood (阿摩勒木), and burn it on all four sides.』 He then followed the Buddha's instructions, making them in order, and succeeded. He took especially precious and beautiful Suma bowls (蘇摩缽) to offer to the bhikkhus, but the bhikkhus did not accept them, saying, 『The World Honored One has not allowed us to possess such bowls.』 They reported this to the Buddha, and the Buddha said, 『It is allowed to possess them.』 At that time, the World Honored One was in the village of Uggala (優伽羅村). At that time, the bhikkhus obtained Uggala bowls (優伽羅缽) but did not accept them, saying:
「佛未聽我等畜如此缽。」白佛，佛言：「聽畜。」
爾時世尊在優伽賒。諸比丘得優伽賒缽不受，言：「佛未聽我等畜如此缽。」白佛，佛言：「聽受。」
時世尊在毗舍離。諸比丘得黑缽不受，言：「佛未聽我等畜黑缽。」白佛，佛言：「聽畜。」
爾時世尊在舍衛國。時諸比丘得赤缽不受，言：「佛未聽我等畜如是缽。」白佛，佛言：「聽畜。有六種缽：鐵缽、蘇摩缽、優伽羅缽、優伽賒缽、黑缽、赤缽。此總而言二種缽：鐵缽、瓦缽。有受一斗半，有受三斗者，此應受持。」
彼缽著墼欲墮處，佛言：「不應爾。」彼安缽石欲墮處，佛言：「不應爾。」彼安缽棚閣上，佛言：「不應爾。」彼安缽道中，佛言：「不應爾。」彼安缽石上，佛言：「不應爾。」彼安缽有果樹下，佛言：「不應爾。」彼安缽不平處，佛言：「不應爾。」
彼一手捉兩缽，佛言：「不應爾。除指隔中間。」彼一手捉兩缽開戶，佛言：「不應爾。除用心。」
彼安缽戶扉后，佛言：「不應爾。」彼安缽戶前，佛言：「不應爾。」彼安缽繩床木床下，佛言：「不應爾。」彼安缽繩床木床間，佛言：「不應爾。除須臾間。」彼安缽繩床、木床角頭，佛言：「不應爾。除須臾間。」彼立洗缽墮地破，佛言
【現代漢語翻譯】 現代漢語譯本 『佛陀未曾允許我們使用這樣的缽。』（諸比丘）稟告佛陀，佛陀說：『允許使用。』
當時，世尊在優伽賒（Ugga-sālā）。諸比丘得到優伽賒（Ugga-sālā）的缽卻不接受，說：『佛陀未曾允許我們使用這樣的缽。』稟告佛陀，佛陀說：『允許接受。』
當時，世尊在毗舍離（Vesālī）。諸比丘得到黑色的缽卻不接受，說：『佛陀未曾允許我們使用黑色的缽。』稟告佛陀，佛陀說：『允許使用。』
當時，世尊在舍衛國（Śrāvastī）。當時，諸比丘得到紅色的缽卻不接受，說：『佛陀未曾允許我們使用這樣的缽。』稟告佛陀，佛陀說：『允許使用。有六種缽：鐵缽、蘇摩缽（Soma-pātra）、優伽羅缽（Uggala-pātra）、優伽賒缽（Ugga-sālā-pātra）、黑缽、赤缽。總而言之，有兩種缽：鐵缽、瓦缽。有的能裝一斗半，有的能裝三斗，這些都應該接受和持有。』
他們把缽放在磚塊上，容易掉落的地方，佛陀說：『不應該這樣做。』他們把缽放在石頭上，容易掉落的地方，佛陀說：『不應該這樣做。』他們把缽放在棚閣上，佛陀說：『不應該這樣做。』他們把缽放在道路中間，佛陀說：『不應該這樣做。』他們把缽放在石頭上，佛陀說：『不應該這樣做。』他們把缽放在有果實的樹下，佛陀說：『不應該這樣做。』他們把缽放在不平坦的地方，佛陀說：『不應該這樣做。』
他們一手拿著兩個缽，佛陀說：『不應該這樣做。除非手指隔在中間。』他們一手拿著兩個缽開門，佛陀說：『不應該這樣做。除非用心。』
他們把缽放在門后，佛陀說：『不應該這樣做。』他們把缽放在門前，佛陀說：『不應該這樣做。』他們把缽放在繩床或木床下，佛陀說：『不應該這樣做。』他們把缽放在繩床或木床之間，佛陀說：『不應該這樣做。除非是短暫的時間。』他們把缽放在繩床、木床的角上，佛陀說：『不應該這樣做。除非是短暫的時間。』他們站著洗缽，缽掉在地上摔破，佛陀說
【English Translation】 English version 『The Buddha has not allowed us to keep such bowls.』 The monks reported to the Buddha, and the Buddha said, 『Allowed to keep.』
At that time, the World-Honored One was in Ugga-sālā (Ugga-sālā). The monks obtained bowls from Ugga-sālā (Ugga-sālā) but did not accept them, saying, 『The Buddha has not allowed us to keep such bowls.』 They reported to the Buddha, and the Buddha said, 『Allowed to accept.』
At that time, the World-Honored One was in Vesālī (Vesālī). The monks obtained black bowls but did not accept them, saying, 『The Buddha has not allowed us to keep black bowls.』 They reported to the Buddha, and the Buddha said, 『Allowed to keep.』
At that time, the World-Honored One was in Śrāvastī (Śrāvastī). At that time, the monks obtained red bowls but did not accept them, saying, 『The Buddha has not allowed us to keep such bowls.』 They reported to the Buddha, and the Buddha said, 『Allowed to keep. There are six kinds of bowls: iron bowls, Soma-pātra (Soma-pātra), Uggala-pātra (Uggala-pātra), Ugga-sālā-pātra (Ugga-sālā-pātra), black bowls, and red bowls. In general, there are two kinds of bowls: iron bowls and clay bowls. Some can hold one and a half斗(dǒu), and some can hold three斗(dǒu); these should be accepted and kept.』
They placed the bowls on bricks in a place where they were likely to fall, and the Buddha said, 『It should not be done like that.』 They placed the bowls on stones in a place where they were likely to fall, and the Buddha said, 『It should not be done like that.』 They placed the bowls on shelves, and the Buddha said, 『It should not be done like that.』 They placed the bowls in the middle of the road, and the Buddha said, 『It should not be done like that.』 They placed the bowls on stones, and the Buddha said, 『It should not be done like that.』 They placed the bowls under fruit trees, and the Buddha said, 『It should not be done like that.』 They placed the bowls in uneven places, and the Buddha said, 『It should not be done like that.』
They held two bowls in one hand, and the Buddha said, 『It should not be done like that. Unless fingers separate them in the middle.』 They held two bowls in one hand and opened the door, and the Buddha said, 『It should not be done like that. Unless with mindfulness.』
They placed the bowls behind the door, and the Buddha said, 『It should not be done like that.』 They placed the bowls in front of the door, and the Buddha said, 『It should not be done like that.』 They placed the bowls under rope beds or wooden beds, and the Buddha said, 『It should not be done like that.』 They placed the bowls between rope beds or wooden beds, and the Buddha said, 『It should not be done like that. Unless for a short time.』 They placed the bowls on the corners of rope beds or wooden beds, and the Buddha said, 『It should not be done like that. Unless for a short time.』 They stood washing the bowls, and the bowls fell to the ground and broke, and the Buddha said
：「不應爾。」彼故失缽令破更作新者，佛言：「不應爾。」彼持長物著缽中，佛言：「一切物不應著缽中。」
彼畫缽中作蒱桃蔓蓮華像，佛言：「不應爾。」彼缽中作萬字，佛言：「不應爾。」彼畫缽作己名字，佛言：「不應爾。」彼纏缽四邊若口，佛言：「不應爾。」彼都縵纏缽，佛言：「不應爾。應纏兩分留一分，若有星孔多應盡纏。」
彼安缽著地壞熏，佛言：「不應爾。應以泥漿灑地安，若故壞熏，應安著葉上若草上。若故壞熏，應作缽支若復壞熏，以物縵底。」彼以寶縵底，佛言：「不應用寶，應以白镴鉛錫。」
彼患墮落。佛言：「應以胡膠若蠟膠。」
彼不洗缽便舉，余比丘見惡之，佛言：「不應爾。應洗舉。」彼不以澡豆洗膩不去，佛言：「不應爾。應用澡豆、若土、若灰、若牛屎、若泥洗。」彼以雜沙、牛屎洗缽，壞缽，佛言：「不應爾。應以器盛水漬牛屎澄去沙用洗缽，若以細末、細泥、若葉、若華、若果洗之，取令去膩。缽有星臼孔，食入中摘出壞缽，隨可摘出便摘出，餘者不可出無苦。」彼洗缽不幹便舉，垢生，佛言：「不應爾。應令干已舉。」
手捉缽難護持，佛言：「聽作缽囊盛。」不繫囊口缽出，佛言：「應繩系。」手捉缽囊難護持，佛言：「應
【現代漢語翻譯】 現代漢語譯本： 『不應該那樣做。』有比丘故意把缽弄壞，然後重新做一個新的，佛說：『不應該那樣做。』有比丘把長條的東西放在缽里，佛說：『一切東西都不應該放在缽里。』 有比丘在缽里畫葡萄藤蔓和蓮花的影象，佛說：『不應該那樣做。』有比丘在缽里畫「卍」字（萬字：佛教中的吉祥符號），佛說：『不應該那樣做。』有比丘在缽上畫自己的名字，佛說：『不應該那樣做。』有比丘用布纏繞缽的四邊或口沿，佛說：『不應該那樣做。』有比丘把整個缽都纏起來，佛說：『不應該那樣做。應該纏繞兩部分，留下一部分不纏。如果缽有很多星孔，應該全部纏起來。』 有比丘把缽放在地上，導致缽被熏壞，佛說：『不應該那樣做。應該用泥漿灑在地上，然後把缽放在上面。如果缽已經熏壞，應該放在葉子或草上。如果缽已經熏壞，應該做一個缽支（缽支：支撐缽的架子），或者用東西墊在缽底。』有比丘用寶物墊在缽底，佛說：『不應該用寶物，應該用白镴（白镴：錫鉛合金）、鉛或錫。』 有比丘擔心缽會掉落，佛說：『應該用胡膠（胡膠：一種粘合劑）或蠟膠（蠟膠：用蠟製成的粘合劑）。』 有比丘不洗缽就拿起來，其他比丘看到後覺得不好，佛說：『不應該那樣做。應該洗乾淨再拿起來。』有比丘不使用澡豆（澡豆：一種清潔用品）清洗，導致油膩去不掉，佛說：『不應該那樣做。應該用澡豆、或者土、或者灰、或者牛屎、或者泥清洗。』有比丘用混有沙子的牛屎洗缽，導致缽被損壞，佛說：『不應該那樣做。應該用容器盛水，把牛屎浸泡后澄去沙子，然後用牛屎水洗缽。或者用細末、細泥、或者葉子、或者花、或者果實清洗，去除油膩。如果缽上有星臼孔（星臼孔：細小的孔洞），食物進入其中，用東西摘取出來會導致缽損壞，可以摘取出來的就摘取出來，剩下的無法摘取出來也沒有什麼痛苦。』有比丘洗完缽不晾乾就拿起來，導致產生污垢，佛說：『不應該那樣做。應該晾乾后再拿起來。』 用手拿著缽難以保護和拿穩，佛說：『允許製作缽囊（缽囊：裝缽的袋子）盛放。』不繫緊囊口，缽會掉出來，佛說：『應該用繩子繫緊。』用手拿著缽囊難以保護和拿穩，佛說：『應該...
【English Translation】 English version: 'It should not be so.' A certain monk deliberately broke his bowl and made a new one. The Buddha said, 'It should not be so.' A certain monk put long objects in his bowl. The Buddha said, 'All objects should not be put in the bowl.' A certain monk painted images of grape vines and lotus flowers in his bowl. The Buddha said, 'It should not be so.' A certain monk drew a 'Swastika' (Swastika: an auspicious symbol in Buddhism) in his bowl. The Buddha said, 'It should not be so.' A certain monk painted his name on his bowl. The Buddha said, 'It should not be so.' A certain monk wrapped the four sides or the rim of his bowl with cloth. The Buddha said, 'It should not be so.' A certain monk wrapped the entire bowl. The Buddha said, 'It should not be so. It should be wrapped in two parts, leaving one part unwrapped. If there are many star-like holes in the bowl, it should be wrapped entirely.' A certain monk placed his bowl on the ground, causing it to be damaged by smoke. The Buddha said, 'It should not be so. The ground should be sprinkled with mud, and then the bowl should be placed on it. If the bowl has already been damaged by smoke, it should be placed on leaves or grass. If the bowl has already been damaged by smoke, a bowl stand (bowl stand: a support for the bowl) should be made, or something should be placed under the bottom of the bowl.' A certain monk used jewels to support the bottom of the bowl. The Buddha said, 'Jewels should not be used; white pewter (white pewter: a tin-lead alloy), lead, or tin should be used.' A certain monk was worried about the bowl falling. The Buddha said, 'Glue made from sesame or wax should be used.' A certain monk picked up his bowl without washing it. Other monks saw this and disliked it. The Buddha said, 'It should not be so. It should be washed before being picked up.' A certain monk did not use soap beans (soap beans: a type of cleaning product) to wash the bowl, and the grease would not come off. The Buddha said, 'It should not be so. Soap beans, or earth, or ash, or cow dung, or mud should be used to wash it.' A certain monk used cow dung mixed with sand to wash the bowl, damaging the bowl. The Buddha said, 'It should not be so. Water should be put in a container, the cow dung should be soaked in it, the sand should be strained out, and then the cow dung water should be used to wash the bowl. Or fine powder, fine mud, or leaves, or flowers, or fruits should be used to wash it, to remove the grease. If there are star-like holes (star-like holes: tiny holes) in the bowl, and food gets into them, picking it out will damage the bowl. What can be picked out should be picked out, and there is no suffering if the rest cannot be picked out.' A certain monk washed his bowl but did not dry it before picking it up, causing dirt to form. The Buddha said, 'It should not be so. It should be dried before being picked up.' It is difficult to protect and hold the bowl when holding it in the hand. The Buddha said, 'A bowl bag (bowl bag: a bag for holding the bowl) is allowed to be made for holding it.' If the mouth of the bag is not tied, the bowl will fall out. The Buddha said, 'It should be tied with a rope.' It is difficult to protect and hold the bowl bag when holding it in the hand. The Buddha said, 'It should be...
作帶絡肩。」時比丘挾缽腋下，缽口向脅，道行遇雨，腳跌倒地，缽隱脅遂成患，佛言：「不應爾。應缽口外向。」蘇摩缽囊中出入患破，佛言：「應作函、若箱盛。」彼用寶作函若箱，佛言：「不應以寶作，應以舍羅草、若竹木作。若缽相棖，應以草樹葉，若十種衣中一一衣作障隔。」若從函箱口出，佛言：「應作蓋。」彼用寶作蓋，佛言：「不應爾。應用舍羅草若竹木作。若安處不堅，應以帶系龍牙杙上。」
爾時世尊在王舍城。時王瓶沙庵婆羅園，聽諸比丘出入無有疑難。時六群比丘，至守園人所語言：「我須庵婆羅果。」彼即與。復更索，次復更與，如是遂食彼果盡。后異時，王須庵婆羅果，敕傍臣索果。臣即受敕，至守園人所索果，彼答言：「果盡。」問言：「何故盡？」彼答言：「沙門釋子食盡。」彼大臣即譏嫌言：「沙門釋子不知厭足多所求欲，自言：『我知正法。』如是何有正法？施者雖無厭，受者應知足。云何乃食王果盡？」諸比丘白佛，佛言：「不應食庵婆羅果。」
爾時諸比丘乞食，得庵婆羅果汁，佛言：「聽飲。」彼得成煮庵婆羅果，佛言：「聽食。」彼得庵婆羅果漿，佛言：「聽飲。若未成酒聽非時飲，成酒不應飲，若飲應如法治。」後於異時，庵婆羅果大熟，阿難喜食此果
【現代漢語翻譯】 現代漢語譯本： 『做帶子把絡肩固定住。』當時有比丘把缽夾在腋下，缽口朝向身體，在路上行走時遇到下雨，腳下打滑跌倒在地，缽壓在腋下導致受傷。佛陀說：『不應該這樣做，應該讓缽口朝外。』蘇摩的缽在缽囊中取出放入時容易損壞，佛陀說：『應該做盒子或箱子來盛放。』他們用寶物製作盒子或箱子，佛陀說：『不應該用寶物製作，應該用舍羅草、竹子或木頭製作。如果缽與缽之間互相碰撞，應該用草、樹葉，或者用十種衣中的任何一種來作為阻隔。』如果（缽）從盒子或箱子的口部露出，佛陀說：『應該做蓋子。』他們用寶物製作蓋子，佛陀說：『不應該這樣做，應該用舍羅草或竹木製作。如果放置的地方不牢固，應該用帶子繫在龍牙樁上。』
當時，世尊在王舍城。國王瓶沙（Bimbisara，頻婆娑羅王）的庵婆羅園（Amra garden，芒果園），允許所有比丘自由出入，沒有任何阻礙。當時六群比丘來到守園人那裡說：『我們需要庵婆羅果。』守園人就給了他們。他們又再次索要，一次又一次地索要，就這樣把園中的果實吃光了。後來，國王需要庵婆羅果，就命令身邊的臣子去索要。臣子接受命令后，來到守園人那裡索要果實，守園人回答說：『果實已經沒有了。』臣子問：『為什麼沒有了？』守園人回答說：『被沙門釋子（Shramana Shakya's disciples，釋迦牟尼的出家弟子）吃光了。』這位大臣就譏諷嫌惡地說：『沙門釋子不知滿足，貪得無厭，還自稱：『我知道正法。』像這樣怎麼會有正法呢？佈施的人即使沒有厭倦，接受的人也應該知道滿足。怎麼能把國王的果實吃光呢？』諸位比丘將此事稟告佛陀，佛陀說：『不應該吃庵婆羅果。』
當時，諸位比丘乞食，得到庵婆羅果汁，佛陀說：『可以飲用。』他們得到煮熟的庵婆羅果，佛陀說：『可以食用。』他們得到庵婆羅果漿，佛陀說：『可以飲用。如果還沒有發酵成酒，允許在非時飲用，如果已經發酵成酒，就不應該飲用，如果飲用了，應該依法處理。』後來在其他時候，庵婆羅果大量成熟，阿難（Ananda，阿難陀，佛陀的十大弟子之一）喜歡吃這種果實。
【English Translation】 English version: 'Make a strap to secure the shoulder support.' At that time, a Bhikshu (Bhikshu, a Buddhist monk) was carrying his bowl under his armpit, with the bowl's opening facing his body. While walking on the road, he encountered rain, slipped, and fell to the ground. The bowl pressed against his armpit, causing an injury. The Buddha (Buddha, the enlightened one) said, 'This should not be done. The bowl's opening should face outwards.' Soma's (Soma, name of a monk) bowl was easily damaged when taken in and out of the bowl bag. The Buddha said, 'A case or box should be made to hold it.' They made cases or boxes out of jewels. The Buddha said, 'It should not be made of jewels; it should be made of Sharala grass, bamboo, or wood. If the bowls rub against each other, grass, leaves, or one of the ten types of cloth should be used as a barrier.' If (the bowl) protrudes from the opening of the case or box, the Buddha said, 'A lid should be made.' They made lids out of jewels. The Buddha said, 'This should not be done; it should be made of Sharala grass, bamboo, or wood. If the placement is not secure, it should be tied to a dragon-tooth stake with a strap.'
At that time, the World-Honored One (World-Honored One, an epithet for the Buddha) was in Rajagriha (Rajagriha, ancient city in India). King Bimbisara's Amra garden (Amra garden, mango garden) allowed all Bhikshus to enter and exit freely without any hindrance. At that time, the group of six Bhikshus came to the garden keeper and said, 'We need Amra fruits.' The keeper gave them some. They asked for more, and then more again, and in this way, they ate all the fruits in the garden. Later, the king needed Amra fruits and ordered his ministers to get them. The minister, receiving the order, went to the garden keeper to ask for fruits. The keeper replied, 'The fruits are all gone.' The minister asked, 'Why are they gone?' The keeper replied, 'The Shramana Shakya's disciples (Shramana Shakya's disciples, monastic disciples of Shakyamuni Buddha) ate them all.' The minister then criticized and disliked this, saying, 'The Shramana Shakya's disciples are never satisfied, they are greedy and insatiable, and they claim, 'I know the true Dharma (Dharma, the teachings of the Buddha).' How can there be true Dharma like this? Even if the giver is not tired of giving, the receiver should know contentment. How can they eat all the king's fruits?' The Bhikshus reported this matter to the Buddha, who said, 'Amra fruits should not be eaten.'
At that time, the Bhikshus were begging for food and obtained Amra fruit juice. The Buddha said, 'It is permissible to drink it.' They obtained cooked Amra fruits. The Buddha said, 'It is permissible to eat them.' They obtained Amra fruit pulp. The Buddha said, 'It is permissible to drink it. If it has not yet fermented into alcohol, it is permissible to drink it at inappropriate times. If it has fermented into alcohol, it should not be drunk. If it is drunk, it should be dealt with according to the Dharma.' Later, at another time, the Amra fruits ripened in abundance, and Ananda (Ananda, one of the ten great disciples of the Buddha) enjoyed eating these fruits.
，往世尊所，頭面禮足卻坐一面，白佛言：「庵婆羅果大熟。」爾時世尊以此因緣集比丘僧，為諸比丘隨順說法，無數方便讚歎頭陀端嚴少欲知足有智慧者，告諸比丘：「自今已去，聽食庵婆羅果。」
爾時世尊在拘睒彌。時六群比丘，反被拘執更相恐戲。時諸居士見皆共譏嫌：「沙門釋子不知厭足。自稱：『我知正法。』反被拘執更相恐戲，如王大臣，如是有何正法？」諸比丘白佛，佛言：「不應反被拘執，亦不應更相恐戲。」
時病比丘被拘執，毛在內，毛著瘡患痛，佛言：「里著襯身衣，若患熱應反被以袈裟覆上。」
時比丘衣壞，佛言：「應補治。」不知云何補？佛言：「若以綖縫、若並綖縫，有孔處以物補。」彼孔大以小物補令衣縮小，佛言：「不應爾。應及孔大小廣二指補治。若補衣時患縮，以石鎮四角補；若故縮，四角豎杙張之；若故縮，應作桄張之。」不知云何作？佛言：「應以木作。」彼須繩張，佛言：「聽與繩張縫之。」不知以何物縫？佛言：「聽以鳥毛若簪縫，若衣細軟壞衣聽針縫。」彼以寶作針，佛言：「不應爾。聽以銅鐵作。」針縫衣患指痛，佛言：「聽作㧺彼。」以寶作指㧺，佛言：「不應爾。聽用銅鐵、骨牙角、鉛錫、白镴、胡膠、木作。」彼縫衣時患曲，聽繩墨
【現代漢語翻譯】 現代漢語譯本： 於是前往世尊處，以頭面禮拜佛足，然後在一旁坐下，稟告佛陀說：『庵婆羅果（一種水果）已經大量成熟。』當時，世尊因為這個因緣召集了比丘僧團，為眾比丘隨順因緣說法，用無數方便法門讚歎那些奉行頭陀行（苦行）、行為端正、少欲知足、具有智慧的人，並告訴眾比丘：『從今以後，允許食用庵婆羅果。』 當時，世尊在拘睒彌（古代印度城市）。當時，六群比丘（指行為不端的比丘）反而被拘禁，互相恐嚇戲弄。一些在家居士看到后都譏諷他們：『這些沙門釋子（指佛教出家人）不知滿足。自稱：『我瞭解真正的佛法。』反而被拘禁，互相恐嚇戲弄，和國王大臣一樣，這樣有什麼真正的佛法？』眾比丘將此事稟告佛陀，佛陀說：『不應該反而被拘禁，也不應該互相恐嚇戲弄。』 當時，有生病的比丘被拘禁，毛髮留在裡面，毛髮接觸到瘡口，感到疼痛。佛陀說：『裡面應該穿襯身衣，如果感到熱，應該反過來用袈裟蓋在上面。』 當時，有比丘的衣服破了，佛陀說：『應該修補。』比丘不知道該如何修補？佛陀說：『可以用線縫，或者用併線縫，有孔的地方用東西補上。』他們用小物補大孔，導致衣服縮小，佛陀說：『不應該這樣。應該按照孔的大小，擴大兩指的範圍進行修補。如果補衣服時擔心縮水，可以用石頭壓住四個角進行修補；如果仍然縮水，可以用木樁豎立在四個角拉伸；如果仍然縮水，應該製作桄（撐布的架子）來拉伸。』比丘不知道該如何製作桄？佛陀說：『應該用木頭製作。』他們需要用繩子拉伸，佛陀說：『允許用繩子拉伸並縫合。』比丘不知道用什麼東西縫？佛陀說：『允許用鳥毛或者簪子縫，如果衣服細軟破損，允許用針縫。』他們用寶物製作針，佛陀說：『不應該這樣。允許用銅鐵製作。』用針縫衣服時手指疼痛，佛陀說：『允許製作指㧺（頂針）。』他們用寶物製作指㧺，佛陀說：『不應該這樣。允許用銅鐵、骨頭、牙齒、角、鉛錫、白镴（錫鉛合金）、胡膠、木頭製作。』他們縫衣服時擔心彎曲，允許用繩墨（木匠用的墨線）。
【English Translation】 English version: Then they went to the World Honored One, bowed their heads to his feet, and sat to one side. They reported to the Buddha, saying, 'Ambala fruits (a type of fruit) are now ripe in abundance.' At that time, the World Honored One, because of this circumstance, gathered the Bhikkhu Sangha (community of monks), and for the Bhikkhus, he preached the Dharma in accordance with their inclinations, praising in countless ways those who practiced the Dhuta (ascetic practices), were upright in conduct, content with little, and possessed wisdom. He told the Bhikkhus, 'From now on, you are allowed to eat Ambala fruits.' At that time, the World Honored One was in Kausambi (ancient Indian city). At that time, the group of six Bhikkhus (referring to monks with improper conduct) were instead being detained and were mutually threatening and teasing each other. Some laypeople, upon seeing this, all criticized them, saying, 'These Shramana Shakya (referring to Buddhist monks) are not content. They claim: 『I know the true Dharma.』 Yet they are instead being detained and are mutually threatening and teasing each other, just like kings and ministers. What true Dharma is there in this?' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'They should not be detained instead, nor should they mutually threaten and tease each other.' At that time, a sick Bhikkhu was being detained, and his hair was inside, touching the sore and causing pain. The Buddha said, 'He should wear an undershirt inside, and if he feels hot, he should turn the Sanghati (outer robe) inside out to cover himself.' At that time, a Bhikkhu's robe was torn, and the Buddha said, 'It should be repaired.' The Bhikkhu did not know how to repair it. The Buddha said, 'It can be sewn with thread, or sewn with doubled thread, and where there is a hole, it should be patched with something.' They used a small piece to patch a large hole, causing the robe to shrink. The Buddha said, 'It should not be done like that. It should be patched according to the size of the hole, extending two finger-widths beyond. If there is concern about shrinkage when patching the robe, stones can be used to weigh down the four corners during patching; if it still shrinks, stakes can be erected at the four corners to stretch it; if it still shrinks, a frame (a frame for stretching cloth) should be made to stretch it.' The Bhikkhu did not know how to make a frame. The Buddha said, 'It should be made of wood.' They needed to stretch it with rope. The Buddha said, 'It is allowed to stretch it with rope and sew it.' The Bhikkhu did not know what to sew it with. The Buddha said, 'It is allowed to sew it with bird feathers or a hairpin, and if the robe is thin and soft and torn, it is allowed to sew it with a needle.' They made a needle with jewels. The Buddha said, 'It should not be done like that. It is allowed to make it with copper or iron.' When sewing the robe with a needle, their fingers hurt. The Buddha said, 'It is allowed to make a finger protector (thimble).' They made a finger protector with jewels. The Buddha said, 'It should not be done like that. It is allowed to make it with copper, iron, bone, teeth, horn, lead-tin, pewter (tin-lead alloy), Hu glue, or wood.' When they sewed the robe, they were concerned about it being crooked, so they were allowed to use a plumb line (carpenter's inked line).
拼令直。彼須絣縷，佛言：「應與。」彼欲染縷用絣衣，「須石灰、若赤赭土、若白墠、若墨、若雌黃，一切聽與。若中央不定，應以尺度量。」彼以寶作尺度，佛言：「不應以寶作，聽以銅鐵乃至以木作。」彼張衣著地縫塵坌衣，佛言：「聽以泥漿灑地已張。」
彼縫衣時針刺地壞，佛言：「不應爾。」彼于賒婆羅草上敷衣縫草著衣，佛言：「不應爾。」彼敷衣草上葉上合草葉縫，佛言：「不應爾。聽十種衣中一一衣，若伊梨延、陀耄羅、耄耄羅、毛氀敷上縫。」彼比丘患繩墨拼綖尺度、縷綖針、刀子、補衣物零落。佛言：「聽作囊盛。」
彼不舉衣桄，雨漬，佛言：「應收舉。」不知舉何處？佛言：「聽安著經行堂中、若溫室、食堂中。張衣桄大戶不受不得入，應置外無雨處。若風雨飄漬，應高懸。」彼補衣竟解衣取，余木不舉，佛言：「應舉。」不知安著何處？佛言：「安著閣下若床上。」彼不舉繩索，佛言：「應卷繫著，衣桄舉之。」時諸比丘患針零落，佛言：「聽作針氈。故患零落，聽作筒。」彼用寶作，佛言：「不應用寶作。聽用銅鐵乃至竹木作。」患針從筒口出，佛言：「應安蓋塞。」彼用寶作。佛言：「不應用寶作。聽用銅鐵乃至竹木作。若針鉎應著麨中，若故患鉎，隨著余物取令不鉎
【現代漢語翻譯】 現代漢語譯本 有比丘需要絣縷（紡織用的線），佛說：『應該給他。』他想用絣衣來染線，『需要石灰、或者紅色的赭土、或者白色的墠土、或者墨、或者雌黃，一切都允許給他。如果中央位置不確定，應該用尺度來測量。』他用寶物做尺度，佛說：『不應該用寶物做，允許用銅鐵乃至用木頭做。』他把衣服張開放在地上，縫的時候塵土弄髒了衣服，佛說：『允許用泥漿灑在地上后再張開。』 他在縫衣服的時候，針刺到地上壞了，佛說：『不應該這樣。』他把衣服鋪在賒婆羅草上縫，草粘到了衣服上，佛說：『不應該這樣。』他把衣服鋪在草上、葉子上，連草葉一起縫，佛說：『不應該這樣。允許在十種衣中的任何一種上，或者伊梨延（一種細布）、陀耄羅（一種厚布）、耄耄羅（一種粗布）、毛氀（毛織物）上鋪開來縫。』有比丘苦惱繩墨、拼綖（捻線）、尺度、縷綖（細線）、針、刀子、補衣物零落。佛說：『允許做囊來盛放。』 他不舉起衣桄（撐衣架），被雨淋濕了，佛說：『應該收起來。』不知道該放在哪裡？佛說：『允許安放在經行堂中、或者溫室、食堂中。張著衣桄的大戶人家不接受，不得進入，應該放在外面沒有雨的地方。如果風雨飄打淋濕，應該高高懸掛。』他補完衣服解下衣服拿走，剩下的木頭不拿走，佛說：『應該拿走。』不知道安放在哪裡？佛說：『安放在閣樓下或者床上。』他不收起繩索，佛說：『應該捲起來繫好，把衣桄舉起來。』當時眾比丘苦惱針容易掉落，佛說：『允許做針氈。』因為容易掉落，允許做筒。他用寶物做，佛說：『不應該用寶物做。允許用銅鐵乃至竹木做。』苦惱針從筒口掉出來，佛說：『應該安上蓋子塞住。』他用寶物做。佛說：『不應該用寶物做。允許用銅鐵乃至竹木做。如果針生鏽了，應該放在麨（炒麵）中，如果還是容易生鏽，就和其餘的東西放在一起，拿出來就不會生鏽了。』
【English Translation】 English version A certain bhikkhu (Buddhist monk) needed pinglu (thread for weaving). The Buddha said, 'It should be given.' He wanted to dye the thread using bingyi (cloth for patching), 'He needs lime, or red ochre earth, or white shantu (fine white soil), or ink, or realgar (a red arsenic sulfide mineral), all should be given. If the center is uncertain, it should be measured with a ruler.' He used jewels to make a ruler. The Buddha said, 'It should not be made of jewels, it is allowed to be made of copper, iron, or even wood.' He spread the clothes on the ground, and the dust soiled the clothes when sewing. The Buddha said, 'It is allowed to sprinkle mud on the ground before spreading them.' When he was sewing clothes, the needle pierced the ground and broke. The Buddha said, 'It should not be like this.' He spread the clothes on shepoluo grass to sew, and the grass stuck to the clothes. The Buddha said, 'It should not be like this.' He spread the clothes on grass, on leaves, and sewed them together with the grass and leaves. The Buddha said, 'It should not be like this. It is allowed to spread on any one of the ten kinds of clothing, or yiliyan (a fine cloth), tuomaoluo (a thick cloth), maomaoluo (a coarse cloth), maolu (woolen fabric) to sew.' Some bhikkhus were troubled by the loss of ropes, pingyan (twisting thread), rulers, luyan (fine thread), needles, knives, and patching materials. The Buddha said, 'It is allowed to make a bag to hold them.' He did not lift the yiguang (clothes rack), and it was soaked by the rain. The Buddha said, 'It should be picked up.' He didn't know where to put it. The Buddha said, 'It is allowed to be placed in the meditation hall, or the warm room, or the dining hall. Large households that have clothes racks spread out do not accept them, so they should not enter, and should be placed outside where there is no rain. If the wind and rain blow and soak them, they should be hung high.' After he finished patching the clothes, he took off the clothes and took them away, but did not take away the remaining wood. The Buddha said, 'It should be taken away.' He didn't know where to put it. The Buddha said, 'Put it under the pavilion or on the bed.' He did not pick up the rope, The Buddha said, 'It should be rolled up and tied, and the clothes rack should be lifted up.' At that time, the bhikkhus were troubled by the needles falling easily. The Buddha said, 'It is allowed to make a needle felt.' Because they fall easily, it is allowed to make a tube. He made it with jewels. The Buddha said, 'It should not be made of jewels. It is allowed to be made of copper, iron, or even bamboo and wood.' He was troubled that the needles came out of the tube opening. The Buddha said, 'A lid should be placed to block it.' He made it with jewels. The Buddha said, 'It should not be made of jewels. It is allowed to be made of copper, iron, or even bamboo and wood. If the needle rusts, it should be placed in chao (fried flour). If it still rusts easily, it should be placed with other things, and when taken out, it will not rust.'
。」時諸比丘患針筒、刀子、碎納縷綖零落。佛言：「聽作囊盛，若此諸物從口出，應以繩系。若手捉難護，應作帶絡著肩。」
時比丘鐵缽穿破，佛言：「聽補，若著釘、若朱泥、若以樹膠膠。」蘇摩缽穿壞，佛言：「聽以胡膠塞，若石灰、若白墠土。」迦羅黑缽破，「應鉆作孔以針縷綴。」彼須鉆，佛言：「聽作。」彼用寶作，佛言：「不應用寶，聽用銅鐵。若患縷綖斷，應用筋若用牛馬尾毛。若患蟲啖筋綖，應以胡膠膠上。若患食若水入內，亦以胡膠膠之。若復患壞，以鐵鐷鐷。」
爾時世尊在王舍城。諸比丘于阿蘭若處以火珠出火，有賊以珠故來觸惱比丘，諸比丘白佛，佛言：「不應在阿蘭若處以火珠出火。」時諸比丘須火，佛言：「聽比丘于阿蘭若處作火術出火。須火母木，聽作。須鉆火子，聽作。彼須繩、所須之物，一切聽與。」彼患鉆火具零落，「聽作囊盛。」無安處患濕，「聽懸著床下若龍牙杙上。」彼不知以何物承火，「應以草、若葉芻摩、若麻翅奢草、若以牛馬屎取火。」時比丘數數鉆火破手患痛，佛言：「聽於屏處以火珠出火。」
爾時世尊在舍衛國。六群比丘用雜蟲水，諸居士見皆共譏嫌：「沙門釋子無有慈心斷眾生命，自稱言：『我知正法。』如是何有正法？」諸比丘
【現代漢語翻譯】 現代漢語譯本：當時，一些比丘的針筒、刀子、碎布條等物品散落。佛陀說：『允許製作囊袋盛放這些物品。如果這些東西容易從囊袋口掉出來，應該用繩子繫住。如果用手拿著難以保護，應該製作帶子掛在肩上。』
當時，有比丘的鐵缽穿破了，佛陀說：『允許修補，可以用釘子、朱泥或樹膠來粘合。』蘇摩缽穿壞了，佛陀說：『允許用胡膠塞住，或者用石灰、白堊土。』迦羅黑缽破了，『應該鉆孔用針線縫綴。』他們需要鉆子，佛陀說：『允許製作。』他們想用寶物製作鉆子，佛陀說：『不應該用寶物，允許用銅鐵。如果擔心線斷裂，可以用動物的筋或者牛馬的尾毛。如果擔心蟲子咬食筋線，應該用胡膠塗在上面。如果擔心食物或水進入縫隙，也用胡膠塗抹。如果缽再次損壞，用鐵片加固。』
當時，世尊在王舍城。一些比丘在阿蘭若（Aranya，寂靜處）用火珠取火，有盜賊因為火珠的緣故來騷擾比丘，比丘們稟告佛陀，佛陀說：『不應該在阿蘭若處用火珠取火。』當時比丘們需要火，佛陀說：『允許比丘在阿蘭若處用鉆木取火的方法取火。需要火母木，允許製作。需要鉆火子，允許製作。他們需要繩子和其它所需的物品，一切都允許給予。』他們擔心鉆火的工具散落，『允許製作囊袋盛放。』沒有安全的地方放置，擔心受潮，『允許懸掛在床下或者龍牙樁上。』他們不知道用什麼東西承接火種，『應該用草、葉子、芻摩草、麻翅奢草，或者用牛馬糞取火。』當時比丘們頻繁鉆木取火，手破皮疼痛，佛陀說：『允許在隱蔽的地方用火珠取火。』
當時，世尊在舍衛國。六群比丘使用含有雜蟲的水，一些居士看見后都一起譏諷：『沙門釋子沒有慈悲心，斷絕眾生的性命，還自稱說：』我知道正法。『像這樣怎麼會有正法呢？』比丘們
【English Translation】 English version: At that time, some Bhikkhus (monks) had their needle cases, knives, scraps of cloth, and loose threads scattered about. The Buddha said, 'It is permissible to make bags to hold these items. If these items are likely to fall out of the opening, they should be tied with a string. If it is difficult to protect them by holding them in the hand, a strap should be made to carry them on the shoulder.'
At that time, a Bhikkhu's iron bowl was broken. The Buddha said, 'It is permissible to repair it, either with nails, red clay, or tree sap.' Soma's bowl was damaged. The Buddha said, 'It is permissible to plug it with Hu glue, or with lime, or white chalk.' Kāla's black bowl was broken, 'It should be drilled with holes and sewn together with needle and thread.' They needed a drill. The Buddha said, 'It is permissible to make one.' They wanted to make it with jewels. The Buddha said, 'It is not permissible to use jewels; it is permissible to use copper or iron. If there is concern that the thread will break, animal sinew or horse or cow tail hair may be used. If there is concern that insects will eat the sinew thread, it should be coated with Hu glue. If there is concern that food or water will enter the cracks, it should also be coated with Hu glue. If the bowl is damaged again, it should be reinforced with iron sheets.'
At that time, the World Honored One was in Rājagṛha (王舍城, City of Kings). Some Bhikkhus in the Aranya (阿蘭若, secluded place) were using fire pearls to produce fire. Thieves, because of the fire pearls, came to harass the Bhikkhus. The Bhikkhus reported this to the Buddha. The Buddha said, 'It is not permissible to use fire pearls to produce fire in the Aranya.' At that time, the Bhikkhus needed fire. The Buddha said, 'It is permissible for the Bhikkhus in the Aranya to use the fire-drilling method to produce fire. If they need fire-mother wood, it is permissible to make it. If they need a fire drill, it is permissible to make it. They need rope and other necessary items; it is permissible to give them everything.' They were concerned that the fire-drilling tools would be scattered. 'It is permissible to make bags to hold them.' There was no safe place to put them, and they were concerned about dampness. 'It is permissible to hang them under the bed or on a dragon-tooth stake.' They did not know what to use to receive the fire. 'They should use grass, leaves, Chuma grass, Machixia grass, or cow or horse dung to receive the fire.' At that time, the Bhikkhus frequently drilled for fire, and their hands were broken and sore. The Buddha said, 'It is permissible to use fire pearls to produce fire in a secluded place.'
At that time, the World Honored One was in Śrāvastī (舍衛國, City of Śrāvastī). The group of six Bhikkhus used water containing mixed insects. When the laypeople saw this, they all ridiculed them, saying, 'The Śramaṇa (沙門, ascetic) Sakyaputras (釋子, sons of the Sakya clan) have no compassion and cut off the lives of living beings, yet they claim, 'I know the true Dharma.' How can there be true Dharma like this?' The Bhikkhus
白佛，佛言：「不應用雜蟲水，聽作漉水囊。」不知云何作？佛言：「如勺形、若三角、若作撗郭、若作漉瓶，若患細蟲出，聽安沙囊中。」彼以雜蟲沙棄陸地，佛言：「不應爾，聽還安著水中。」
時有二比丘共鬥，在拘薩羅國行，一比丘持漉水囊漉水飲。其一伴比丘從借囊，不與，遂不得水飲患極。諸比丘白佛，佛言：「有者應與，比丘不應無漉水囊行乃至半由旬。若無，應以僧伽梨角漉水。」
爾時世尊在婆祇提國。時六群比丘二人同牀宿，余比丘見謂與女人共宿，後起時乃知非女人。諸比丘白佛，佛言：「不應二人同牀宿。」彼疑，不與病人同牀，佛言：「聽與病人同牀臥。」
爾時世尊在婆祇提國。六群比丘二人同被褥臥，余比丘見謂與女人共臥，後起時方知非女人。諸比丘白佛，佛言：「不應二人同被褥臥。」時諸比丘正有一敷若草、若葉，佛言：「聽此敷上各別敷臥氈臥。寒時正有一被，聽內各別被襯身衣外通覆。」
爾時世尊在舍衛國。時六群比丘同一缽食，時諸居士見皆共譏嫌言：「沙門釋子不知慚愧，自稱：『我知正法。』如是有何正法？二人同一缽食，猶如王大臣。」諸比丘白佛，佛言：「不應二人同缽食。」時比丘共一器盛飯，佛言：「應分余器中別食。若無別缽
【現代漢語翻譯】 現代漢語譯本 比丘稟告佛陀，佛陀說：『不應該使用含有雜蟲的水，允許製作濾水囊。』（比丘）不知道該如何製作。佛陀說：『（濾水囊的形狀）可以像勺子，或者三角形，或者製作橫向的框架，或者製作濾水瓶。如果擔心細小的蟲子漏出，允許在其中安放沙囊。』他們把含有雜蟲的沙子丟棄在陸地上，佛陀說：『不應該這樣做，允許放回水中。』
當時有兩個比丘一起爭鬥，在拘薩羅國行走，一個比丘拿著濾水囊過濾水飲用。他的同伴比丘向他借濾水囊，（這個比丘）不給，於是（同伴比丘）沒有水喝，感到非常痛苦。眾比丘稟告佛陀，佛陀說：『有濾水囊的應該給（同伴），比丘不應該沒有濾水囊而行走，即使是半由旬（約7公里）的路程。如果沒有濾水囊，應該用僧伽梨（袈裟）的衣角來過濾水。』
當時世尊在婆祇提國。六群比丘中的兩個人同睡一張床，其他比丘看見了，以為（他們）與女人同睡。後來起床時才知道不是女人。眾比丘稟告佛陀，佛陀說：『不應該兩個人同睡一張床。』（比丘們）疑惑，不敢與病人同睡一張床，佛陀說：『允許與病人同睡一張床。』
當時世尊在婆祇提國。六群比丘中的兩個人同蓋一條被子睡覺，其他比丘看見了，以為（他們）與女人同睡。後來起床時才知道不是女人。眾比丘稟告佛陀，佛陀說：『不應該兩個人同蓋一條被子睡覺。』當時眾比丘只有一張鋪墊，無論是草還是樹葉，佛陀說：『允許在這張鋪墊上各自鋪上臥氈睡覺。寒冷的時候只有一條被子，允許在裡面各自蓋貼身的內衣，外面共同覆蓋。』
當時世尊在舍衛國。六群比丘用同一個缽吃飯，當時的在家信徒看見了，都一起譏諷嫌棄地說：『沙門釋子不知羞愧，自稱：『我知道正法。』像這樣有什麼正法？兩個人用同一個缽吃飯，就像國王的大臣一樣。』眾比丘稟告佛陀，佛陀說：『不應該兩個人用同一個缽吃飯。』當時比丘們用一個器皿盛飯，佛陀說：『應該分到其他的器皿中分別食用。如果沒有其他的缽
【English Translation】 English version A Bhikshu (monk) said to the Buddha. The Buddha said: 'One should not use water with mixed insects. It is permitted to make a water-filtering bag.' (The Bhikshu) did not know how to make it. The Buddha said: 'It can be shaped like a spoon, or a triangle, or made with a horizontal frame, or made like a filtering bottle. If there is concern that small insects will come out, it is permitted to place a sandbag inside.' They discarded the sand containing mixed insects on the land. The Buddha said: 'One should not do that. It is permitted to put it back in the water.'
At that time, two Bhikshus were fighting together, traveling in the country of Kosala. One Bhikshu was holding a water-filtering bag to filter water for drinking. His companion Bhikshu asked to borrow the bag, but (the first Bhikshu) did not give it to him. Therefore, (the companion Bhikshu) had no water to drink and felt extremely distressed. The Bhikshus reported this to the Buddha. The Buddha said: 'The one who has a water-filtering bag should give it (to his companion). A Bhikshu should not travel without a water-filtering bag, even for half a Yojana (approximately 7 kilometers). If there is no water-filtering bag, one should use the corner of the Sanghati (robe) to filter water.'
At that time, the World Honored One was in the country of Bhaggas. Two of the group-of-six Bhikshus were sleeping in the same bed. Other Bhikshus saw them and thought (they) were sleeping with a woman. Later, when they got up, they realized it was not a woman. The Bhikshus reported this to the Buddha. The Buddha said: 'Two people should not sleep in the same bed.' (The Bhikshus) were doubtful and did not dare to sleep in the same bed with a sick person. The Buddha said: 'It is permitted to sleep in the same bed with a sick person.'
At that time, the World Honored One was in the country of Bhaggas. Two of the group-of-six Bhikshus were sleeping under the same blanket. Other Bhikshus saw them and thought (they) were sleeping with a woman. Later, when they got up, they realized it was not a woman. The Bhikshus reported this to the Buddha. The Buddha said: 'Two people should not sleep under the same blanket.' At that time, the Bhikshus only had one mat, whether it was grass or leaves. The Buddha said: 'It is permitted to each spread a sleeping mat on top of this mat to sleep on. When it is cold and there is only one blanket, it is permitted to each wear an inner garment close to the body and cover it together with the blanket on the outside.'
At that time, the World Honored One was in Shravasti (Śrāvastī). The group-of-six Bhikshus were eating from the same bowl. The lay followers saw this and all ridiculed and disliked it, saying: 'The Shramana (ascetic) Shakya (Śākya) sons do not know shame, claiming: 『I know the true Dharma (law).』 What true Dharma is there like this? Two people eating from the same bowl, just like the king's ministers.' The Bhikshus reported this to the Buddha. The Buddha said: 'Two people should not eat from the same bowl.' At that time, the Bhikshus were using one container to hold rice. The Buddha said: 'It should be divided into other containers to eat separately. If there are no other bowls
，聽食時留半與彼食。若日時欲過，聽一人取一摶食已授與彼人令取食。」
時六群比丘亞臥枕于案上食，時諸居士見皆共譏嫌言：「沙門釋子不知慚愧，自稱言：『我知正法。』如是有何正法？亞臥而食，如似王大臣。」諸比丘白佛，佛言：「不應爾。」時諸上座老病比丘不能自手捉缽食，「聽著繩床木床角頭若安瓶上。」
時六群比丘于繩床木床上立，床繩斷令褥破。諸比丘白佛，佛言：「不應爾。若比丘欲有所取、有所舉，聽床梐上立。」
時諸外道大繩床作小繩床畜，六群比丘法外道如是畜繩床。諸比丘白佛，佛言：「不應爾。」迦留陀夷身大，浴室中床小不受，彼疑，不敢取外大床作小床浴，白佛，佛言：「聽浴室中安大小床浴。」
時六群比丘畜白衣器耕犁、若撈，白佛，佛言：「不應畜。」彼畜寶澡罐澡盤，佛言：「不應畜。」
時有比丘名耶波徒，或禮事諸外道，若火、若日月、若不語道種種外道法。諸比丘白佛，佛言：「不應事餘種種外道法。」
爾時有比丘在阿蘭若處呞食，余比丘語言：「汝犯非時食！」彼言：「我不犯非時食，我呞耳。」諸比丘白佛，佛言：「此比丘適從牛中來生此，若其不爾不得久活。若余比丘有如是病，如是以為便身無患。哯食出
【現代漢語翻譯】 現代漢語譯本：聽任在吃飯的時候留下一半給它們吃。如果時間快要過了，允許一個人拿一團食物吃完，然後交給另一個人讓他拿食物。
當時，六群比丘（指行為不端的比丘團體）斜靠著枕頭在桌子上吃飯，許多居士看到后都一起譏諷他們說：『沙門釋子（指佛教出家人）不知羞愧，自稱說：『我知正法。』像這樣有什麼正法？斜靠著吃飯，好像國王大臣一樣。』眾比丘稟告佛陀，佛陀說：『不應該這樣。』當時，一些年長的、生病的比丘不能自己用手拿缽吃飯，『允許他們把缽放在繩床、木床的角上，或者放在瓶子上。』
當時，六群比丘在繩床、木床上站立，把床繩踩斷，弄破了床墊。眾比丘稟告佛陀，佛陀說：『不應該這樣。如果比丘想要拿東西、舉東西，允許站在床的橫木上。』
當時，一些外道（指佛教以外的其他宗教修行者）用大繩床做成小繩床來蓄養，六群比丘效仿外道也這樣蓄養繩床。眾比丘稟告佛陀，佛陀說：『不應該這樣。』迦留陀夷（一位比丘的名字）身材高大，浴室裡的床太小容不下他，他疑惑，不敢取外面的大床做成小床來洗浴，稟告佛陀，佛陀說：『允許在浴室裡安放大小床來洗浴。』
當時，六群比丘蓄養在家人的器具，如耕犁、魚撈等。稟告佛陀，佛陀說：『不應該蓄養。』他們蓄養寶貴的澡罐、澡盤，佛陀說：『不應該蓄養。』
當時，有一位比丘名叫耶波徒（一位比丘的名字），有時禮拜侍奉各種外道，如火、日月，或者不說話的道等各種外道法。眾比丘稟告佛陀，佛陀說：『不應該侍奉其他各種外道法。』
當時，有一位比丘在阿蘭若（指遠離人煙的修行場所）處反芻食物，其他比丘說：『你犯了非時食！』他說：『我沒有犯非時食，我只是反芻而已。』眾比丘稟告佛陀，佛陀說：『這位比丘大概是從牛中轉生而來，如果不是這樣，他不可能活太久。如果其他比丘有這樣的病，這樣做可以使身體安適沒有疾病。』反芻食物吐出來
【English Translation】 English version: Allow them to leave half of the food for them to eat during meal times. If the time is about to pass, allow one person to take a handful of food, eat it, and then hand it to another person to take food.
At that time, the six-group bhikkhus (referring to a group of bhikkhus with misconduct) were leaning on pillows and eating on the table. When the laypeople saw this, they all ridiculed them, saying, 'The Shramana Shakyaputra (referring to Buddhist monks) are shameless, claiming, 'I know the true Dharma.' What true Dharma is there like this? Eating while leaning, like kings and ministers.' The bhikkhus reported this to the Buddha, and the Buddha said, 'It should not be like that.' At that time, some elderly and sick bhikkhus could not hold their bowls with their own hands to eat, 'Allow them to place the bowls on the corners of rope beds or wooden beds, or on top of bottles.'
At that time, the six-group bhikkhus stood on rope beds and wooden beds, breaking the bed ropes and tearing the mattresses. The bhikkhus reported this to the Buddha, and the Buddha said, 'It should not be like that. If a bhikkhu wants to take something or lift something, allow them to stand on the bed rails.'
At that time, some non-Buddhist practitioners (referring to practitioners of religions other than Buddhism) made small rope beds from large rope beds to keep. The six-group bhikkhus imitated the non-Buddhists and also kept rope beds in this way. The bhikkhus reported this to the Buddha, and the Buddha said, 'It should not be like that.' Kāludāyi (the name of a bhikkhu) was tall, and the bed in the bathroom was too small for him. He was hesitant and did not dare to take a large bed from outside and make it into a small bed for bathing. He reported this to the Buddha, and the Buddha said, 'Allow large and small beds to be placed in the bathroom for bathing.'
At that time, the six-group bhikkhus kept the utensils of laypeople, such as plows and fishing nets. They reported this to the Buddha, and the Buddha said, 'They should not be kept.' They kept precious bathing pots and bathing trays, and the Buddha said, 'They should not be kept.'
At that time, there was a bhikkhu named Yāpatu (the name of a bhikkhu) who sometimes worshiped various non-Buddhist paths, such as fire, the sun and moon, or the path of silence, and various non-Buddhist practices. The bhikkhus reported this to the Buddha, and the Buddha said, 'They should not serve other various non-Buddhist practices.'
At that time, there was a bhikkhu in the Aranya (referring to a place of practice far from human habitation) who was chewing food. Other bhikkhus said, 'You are violating the rule of eating at the wrong time!' He said, 'I am not violating the rule of eating at the wrong time, I am just chewing.' The bhikkhus reported this to the Buddha, and the Buddha said, 'This bhikkhu probably came from being reborn as a cow. If not, he would not be able to live long. If other bhikkhus have such a disease, doing this can make the body comfortable and without illness.' Regurgitating food
未出口得還咽。」
時祇桓中有烏有鸚鵡鳥作聲，亂諸坐禪比丘，佛言：「應作聲驚令去，若彈弓打木令去。」
時諸比丘夜集往布薩處患闇，佛言：「聽執炬。若坐處復闇，聽然燈。」彼須然燈器，「聽與。須油、須燈炷，聽與。若不明，高出炷。若油污手，聽作箸。若患箸火燒，聽作鐵箸。若患燈炷臥，聽炷中央安鐵柱。若故不明，聽大作炷。若復故闇，應室四角安燈。若復不明，應作轉輪燈。若故不明，應室內四周安燈、若安燈樹、若以瓶盛水安油著上以布裹芥子作炷然之。」
爾時毗舍佉無夷羅母，遣人送六種物，獨坐繩床、火爐、燈籠、掃帚、扇鬥，諸比丘不受，白佛，佛言：「聽受餘者，斗不應受。」
時有比丘字勇猛，婆羅門出家，往世尊所頭面禮足卻坐一面，白世尊言：「大德！此諸比丘眾姓出家，名字亦異破佛經義，愿世尊聽我等以世間好言論修理佛經。」佛言：「汝等癡人！此乃是毀損，以外道言論而欲雜糅佛經。」佛言：「聽隨國俗言音所解誦習佛經。」
爾時有比丘，拘薩羅國在道行，至一屏處欲大小便利，時有女人亦至屏處欲大小便。去此處不遠有池水，時比丘往彼池水洗，彼女人亦至彼池水上洗。時諸居士見作如是言：「此比丘從彼間出自洗，女人亦爾
【現代漢語翻譯】 現代漢語譯本 『未出口得還咽。』 當時祇桓精舍中有烏鴉和鸚鵡發出聲音，擾亂正在坐禪的比丘們，佛陀說：『應該發出聲音驚嚇讓它們離開，或者用彈弓打木頭讓它們離開。』 當時眾比丘夜晚聚集前往布薩處，苦於黑暗，佛陀說：『允許拿火炬。如果坐的地方仍然黑暗，允許點燈。』他們需要燈具，『允許給與。需要油、需要燈芯，允許給與。如果不夠明亮，把燈芯挑高。如果油弄髒了手，允許製作筷子。如果擔心筷子被火燒著，允許製作鐵筷子。如果擔心燈芯倒下，允許在燈芯中央安放鐵柱。如果仍然不夠明亮，允許做大燈芯。如果仍然黑暗，應該在房間的四個角落安放燈。如果仍然不夠明亮，應該製作轉輪燈。如果仍然黑暗，應該在室內四周安放燈、或者安放燈樹、或者用瓶子盛水，在水上放油，用布包裹芥菜籽做燈芯點燃。』 當時毗舍佉（Visakha，人名）的無夷羅母（Migara-mata，稱號，意為「彌伽羅之母」），派人送來六種物品：獨坐繩床、火爐、燈籠、掃帚、扇子和量具，眾比丘不接受，稟告佛陀，佛陀說：『允許接受其餘的，量具不應該接受。』 當時有位比丘名叫勇猛，是婆羅門（Brahman，印度教祭司種姓）出家，前往世尊處，頭面頂禮佛足，然後坐在一旁，稟告世尊說：『大德！這些比丘來自不同的姓氏出家，名字也各不相同，而且曲解佛經的意義，希望世尊允許我們用世間美好的言論來修飾佛經。』佛陀說：『你們這些愚癡的人！這乃是毀損，竟然想用外道的言論來摻雜佛經。』佛陀說：『允許按照各國的風俗語言來理解誦習佛經。』 當時有位比丘，在拘薩羅國（Kosala，古印度十六雄國之一）的道路上行走，到達一處隱蔽的地方想要大小便，當時有一位女人也到達這處隱蔽的地方想要大小便。離此處不遠有一個水池，當時比丘前往那個水池洗手，那位女人也到那個水池邊洗手。當時一些居士看見了，這樣說：『這位比丘從那個地方出來洗手，那女人也是一樣。』
【English Translation】 English version 'Having not spoken, one swallows it back.' At that time, in Jeta Grove, there were crows and parrots making noises, disturbing the meditating monks. The Buddha said, 'You should make noises to scare them away, or use a slingshot to hit the wood to make them leave.' At that time, the monks gathered at night to go to the Uposatha (布薩, fortnightly observance) place, suffering from the darkness. The Buddha said, 'You are allowed to carry torches. If the sitting place is still dark, you are allowed to light lamps.' They needed lamps, 'You are allowed to give them. They need oil, they need wicks, you are allowed to give them. If it is not bright enough, raise the wick. If the oil dirties your hands, you are allowed to make chopsticks. If you are worried about the chopsticks being burned by the fire, you are allowed to make iron chopsticks. If you are worried about the wick falling over, you are allowed to place an iron pillar in the center of the wick. If it is still not bright enough, you are allowed to make a large wick. If it is still dark, lamps should be placed in the four corners of the room. If it is still not bright enough, a rotating lamp should be made. If it is still dark, lamps should be placed around the room, or lamp trees should be placed, or water should be placed in a bottle, oil should be placed on the water, and mustard seeds wrapped in cloth should be used as a wick to light it.' At that time, Visakha's (毗舍佉, a personal name) Migara-mata (無夷羅母, a title meaning 'Mother of Migara'), sent six kinds of items: a single-seated rope bed, a stove, a lantern, a broom, a fan, and a measuring container. The monks did not accept them and reported to the Buddha. The Buddha said, 'You are allowed to accept the rest, but the measuring container should not be accepted.' At that time, there was a monk named Brave, who was a Brahmin (婆羅門, the priestly caste in Hinduism) who had left home. He went to the World Honored One, bowed his head to the Buddha's feet, and sat to one side. He said to the World Honored One, 'Great Virtue! These monks come from different clans, their names are also different, and they distort the meaning of the Buddha's teachings. I hope the World Honored One will allow us to use good worldly language to embellish the Buddha's teachings.' The Buddha said, 'You foolish people! This is destruction, and you want to mix the Buddha's teachings with the language of other paths.' The Buddha said, 'You are allowed to understand and recite the Buddha's teachings according to the customs and languages of each country.' At that time, there was a monk traveling on the road in Kosala (拘薩羅國, one of the sixteen ancient Indian kingdoms). He arrived at a secluded place and wanted to relieve himself. At that time, a woman also arrived at this secluded place and wanted to relieve herself. Not far from this place was a pond. At that time, the monk went to that pond to wash his hands, and the woman also went to that pond to wash her hands. At that time, some lay people saw this and said, 'This monk came out from that place to wash his hands, and so did the woman.'
，比丘必犯此女人。」諸比丘聞白佛，佛言：「不應在如是處大小便令人生疑，亦不應在池水上洗。」
爾時跋難陀釋子，向暮至白衣家在內坐，須臾便出，不語主人而去。時賊白日伺其家，暮遇門開，即便入劫奪其家。家主問言：「誰暮開門出去？」家人答言：「是跋難陀釋子。」時諸居士皆譏嫌言：「沙門釋子無有慚愧，自稱言：『我知正法。』乃與賊共期來劫我家，如是何有正法？」時諸比丘白佛，佛言：「不應向暮至白衣家。」時諸比丘，為佛事法事、僧事、塔事、病比丘事，若檀越喚，逼暮，比丘疑不敢往，佛言：「若有如是事應往。」
時跋難陀釋子欲意為女人說法，彼女人察知即語言：「汝何不自為說法？」諸比丘白佛，佛言：「不應以欲意說法。」
時六群比丘與女人卜占，佛言：「不應爾。」復從人卜占，佛言：「不應爾。」
時六群比丘共他䞈物，佛言：「不應爾。」彼得物便取，佛言：「不應爾。」
六群比丘共攜手在道行，撥他令倒地。時諸居士見皆共譏嫌言：「沙門釋子不知慚愧無有厭足，自言：『我知正法。』共攜手在道行如王大臣。如是何有正法？」諸比丘白佛，佛言：「不應爾。」
時諸比丘道路行，有人施革屣盛油華瓶，諸比丘疑不敢受。
【現代漢語翻譯】 現代漢語譯本： 『比丘一定會冒犯這個女人。』眾比丘聽聞后稟告佛陀，佛陀說：『不應該在這樣的地方大小便，以致引起他人懷疑，也不應該在池水上洗滌。』 當時，跋難陀釋子（Bānántuó Shìzǐ，人名，釋迦族出家的弟子），傍晚時分到一位在家信徒家，在裡面坐了一會兒就出來了，沒有和主人打招呼就走了。當時有盜賊白天就窺視這家，傍晚時趁門開著，就進去搶劫。家主問道：『是誰傍晚打開門出去的？』家人回答說：『是跋難陀釋子。』當時許多居士都譏諷責怪說：『沙門釋子沒有慚愧之心，還自稱說：「我懂得正法。」竟然和盜賊串通一起來搶劫我家，這樣怎麼會有正法呢？』眾比丘稟告佛陀，佛陀說：『不應該傍晚時分到在家信徒家。』當時眾比丘爲了佛事、法事、僧事、塔事、生病比丘的事，或者檀越（dānyuè，施主）召喚，迫不得已在傍晚，比丘們疑惑不敢前往，佛陀說：『如果有這樣的事，應該前往。』 當時，跋難陀釋子想以情慾之心為女人說法，那女人察覺后就說：『你為什麼不自己為自己說法呢？』眾比丘稟告佛陀，佛陀說：『不應該以情慾之心說法。』 當時，六群比丘（liù qún bǐqiū，指僧團中行為不端的六位比丘）為女人占卜，佛陀說：『不應該這樣做。』又替別人占卜，佛陀說：『不應該這樣做。』 當時，六群比丘共同偷盜他人的東西，佛陀說：『不應該這樣做。』他們得到東西就拿走，佛陀說：『不應該這樣做。』 六群比丘手牽著手在路上行走，推別人使之倒地。當時許多居士看見了，都譏諷責怪說：『沙門釋子不知慚愧，沒有滿足的時候，還自稱說：「我懂得正法。」手牽著手在路上行走，像國王大臣一樣。這樣怎麼會有正法呢？』眾比丘稟告佛陀，佛陀說：『不應該這樣做。』 當時，眾比丘在道路上行走，有人施捨用皮革鞋子裝著的油和花瓶，眾比丘疑惑不敢接受。
【English Translation】 English version: 『The Bhikshu will surely offend this woman.』 The Bhikshus, having heard this, reported it to the Buddha. The Buddha said, 『One should not urinate or defecate in such a place as to cause suspicion, nor should one wash in the pond.』 At that time, Bānántuó Shìzǐ (跋難陀釋子, a name, a disciple of the Shakya clan who had left home), went to a layperson's house in the evening, sat inside for a while, and then left without saying goodbye to the host. At that time, thieves had been spying on the house during the day, and in the evening, they took advantage of the open door to enter and rob the house. The householder asked, 『Who opened the door and went out in the evening?』 The family members replied, 『It was Bānántuó Shìzǐ.』 At that time, many laypeople ridiculed and blamed him, saying, 『The Shramana Shìzǐ has no shame, and even claims, 「I know the true Dharma.」 He actually colluded with thieves to rob my house. How can there be true Dharma in this?』 The Bhikshus reported this to the Buddha, and the Buddha said, 『One should not go to a layperson's house in the evening.』 At that time, the Bhikshus, for the sake of Buddha affairs, Dharma affairs, Sangha affairs, Stupa affairs, or the affairs of sick Bhikshus, or if a Dānyuè (檀越, a donor) called, were forced to go in the evening, but the Bhikshus were hesitant and dared not go. The Buddha said, 『If there are such matters, one should go.』 At that time, Bānántuó Shìzǐ intended to preach the Dharma to a woman with lustful intentions. The woman noticed this and said, 『Why don't you preach the Dharma to yourself?』 The Bhikshus reported this to the Buddha, and the Buddha said, 『One should not preach the Dharma with lustful intentions.』 At that time, the Six Group Bhikshus (六群比丘, referring to the six Bhikshus in the Sangha with improper behavior) were fortune-telling for a woman. The Buddha said, 『One should not do that.』 They were also fortune-telling for others. The Buddha said, 『One should not do that.』 At that time, the Six Group Bhikshus were stealing things from others together. The Buddha said, 『One should not do that.』 They took the things they obtained. The Buddha said, 『One should not do that.』 The Six Group Bhikshus were walking hand in hand on the road, pushing others to make them fall to the ground. At that time, many laypeople saw this and ridiculed and blamed them, saying, 『The Shramana Shìzǐ are shameless and insatiable, and even claim, 「I know the true Dharma.」 They walk hand in hand on the road like kings and ministers. How can there be true Dharma in this?』 The Bhikshus reported this to the Buddha, and the Buddha said, 『One should not do that.』 At that time, the Bhikshus were walking on the road, and someone offered leather shoes containing oil and flower vases. The Bhikshus were hesitant and dared not accept them.
佛言：「聽受。」
時六群比丘出息物，白佛，佛言：「不應爾。」時六群比丘從他舉息物，白佛，佛言：「不應爾。」
時六群比丘共他斗諍，反抄衣衣、纏頸、裹頭、通肩被衣、著革屣，共上座語。諸比丘白佛，佛言：「不應爾。應偏露右肩、脫革屣至上座前，小曲身合掌白如是言：『我欲有所白。』上座應答言：『如法如律說。』」
時跋難陀在道行，持好大圓蓋，諸居士遙見，謂是王若大臣恐怖避道去。彼不遠諦視，乃知是跋難陀，即皆譏嫌言：「沙門釋子多欲無厭，自稱言：『我知正法。』而持大好圓蓋在道行，猶如王大臣，令我等恐怖避道。如是有何正法？」諸比丘白佛，佛言：「比丘不應持圓蓋在道行，亦不應畜。」
時諸比丘天雨時往大食上、小食上、若夜集時布薩，時雨漬衣新染色壞，諸比丘白佛，佛言：「聽為護衣故在寺內樹皮、若葉、若竹作蓋。」彼須蓋竿，佛言：「聽作。」彼用寶作，佛言：「不應用寶作。聽以骨、牙、角、白镴、鉛、錫、木作。」彼須蓋子，佛言：「聽作。」彼用寶作，佛言：「不應用寶作，聽用骨乃至木作。」彼須蓋宏，佛言：「聽與。」彼用寶作，佛言：「不應用寶，聽用骨乃至木作。」彼欲作覆蓋頂，「聽用多羅樹葉摩樓樹葉皮覆。若患
【現代漢語翻譯】 現代漢語譯本 佛說：『仔細聽著。』
當時六群比丘拿出自己的財物，稟告佛陀，佛說：『不應該這樣做。』當時六群比丘拿取他人施捨的財物，稟告佛陀，佛說：『不應該這樣做。』
當時六群比丘與他人爭鬥，反過來抓住對方的衣服、纏繞頸部、包裹頭部、將衣服披在雙肩上、穿著革屣（皮鞋），與上座（資歷高的比丘）說話。眾比丘稟告佛陀，佛說：『不應該這樣做。應該袒露右肩、脫掉革屣走到上座面前，稍微彎腰合掌，這樣稟告說：『我想要稟告一些事情。』上座應該回答說：『如法如律地說。』』
當時跋難陀（一位比丘的名字）在路上行走，拿著一個精美的大圓蓋（傘），一些居士遠遠看見，以為是國王或大臣，驚恐地避開道路。他們走近仔細一看，才知道是跋難陀，就都譏諷嫌惡地說：『沙門釋子（佛教出家人）貪得無厭，自稱說：『我懂得真正的佛法。』卻拿著這麼好的大圓蓋在路上行走，就像國王大臣一樣，讓我們驚恐地避開道路。這樣有什麼真正的佛法？』眾比丘稟告佛陀，佛說：『比丘不應該拿著圓蓋在路上行走，也不應該擁有圓蓋。』
當時眾比丘在下雨的時候去大食（正餐時間）、小食（非正餐時間）、或者夜間集會布薩（一種佛教儀式），雨水淋濕了衣服，新染的顏色也褪掉了。眾比丘稟告佛陀，佛說：『允許爲了保護衣服的緣故，在寺廟內用樹皮、或者樹葉、或者竹子製作傘蓋。』他們需要傘蓋的柄，佛說：『允許製作。』他們用寶物製作，佛說：『不應用寶物製作。允許用骨頭、牙齒、角、白镴（錫鉛合金）、鉛、錫、木頭製作。』他們需要傘蓋的頂，佛說：『允許製作。』他們用寶物製作，佛說：『不應用寶物製作，允許用骨頭乃至木頭製作。』他們需要傘蓋的邊緣，佛說：『允許給予。』他們用寶物製作，佛說：『不應用寶物，允許用骨頭乃至木頭製作。』他們想要製作覆蓋頂部的覆蓋物，『允許用多羅樹葉、摩樓樹葉、樹皮覆蓋。如果生病
【English Translation】 English version The Buddha said, 'Listen carefully.'
At that time, the group of six monks offered their possessions and reported to the Buddha. The Buddha said, 'It should not be done like that.' At that time, the group of six monks took offerings from others and reported to the Buddha. The Buddha said, 'It should not be done like that.'
At that time, the group of six monks quarreled with others, grabbing their clothes, wrapping them around their necks, covering their heads, wearing the robes over both shoulders, and wearing leather shoes (sandals) while speaking to the senior monks (those with more seniority). The monks reported this to the Buddha. The Buddha said, 'It should not be done like that. One should expose the right shoulder, take off the leather shoes, go before the senior monk, slightly bend the body, and with palms together, say, 'I wish to report something.' The senior monk should reply, 'Speak according to the Dharma and the Vinaya (rules).'
At that time, Bālananda (name of a monk) was walking on the road, holding a beautiful large round parasol (umbrella). Some laypeople saw him from afar and, thinking he was a king or a minister, fearfully avoided the road. They approached and looked closely, realizing it was Bālananda. They all criticized and disliked him, saying, 'The Śramaṇa Śākyaputrīya (Buddhist renunciates) are greedy and insatiable, claiming, 'I know the true Dharma.' Yet, he carries such a fine large parasol on the road, like a king or minister, causing us to fearfully avoid the road. What true Dharma is there in this?' The monks reported this to the Buddha. The Buddha said, 'A monk should not carry a parasol on the road, nor should he possess one.'
At that time, when it rained, the monks went to the Mahābhojana (main meal time), the Alpāhāra (snack time), or the night gatherings for Uposatha (a Buddhist observance). The rain soaked their clothes, and the newly dyed colors faded. The monks reported this to the Buddha. The Buddha said, 'It is permitted to make a covering inside the monastery using tree bark, leaves, or bamboo to protect the robes.' They needed a pole for the covering. The Buddha said, 'It is permitted to make one.' They made it with jewels. The Buddha said, 'It should not be made with jewels. It is permitted to make it with bone, ivory, horn, pewter, lead, tin, or wood.' They needed a top for the covering. The Buddha said, 'It is permitted to make one.' They made it with jewels. The Buddha said, 'It should not be made with jewels; it is permitted to make it with bone, or even wood.' They needed a rim for the covering. The Buddha said, 'It is permitted to provide one.' They made it with jewels. The Buddha said, 'It should not be made with jewels; it is permitted to make it with bone, or even wood.' They wanted to make a covering for the top. 'It is permitted to cover it with palm leaves, Mallotus philippensis leaves, or bark. If suffering from
四邊壞，聽重疊。」彼須蓋竿，佛言：「聽作。」彼用寶作，佛言：「不應用寶作。聽用骨牙角乃至木作。」彼作蓋竿長門中不得入出，佛言：「應解脫作。若患蓋竿脫，應作孔安楬。若折若曲，聽以鐵作楬頭作鎖系。」
時跋難陀釋子盛缽絡囊中貫杖頭肩荷而行，時諸居士見，謂是王家人來，恐怖避道去。不遠乃知是跋難陀，皆共譏嫌言：「沙門釋子不知厭足無有慚愧，自稱言：『我知正法。』如是何有正法？」諸比丘白佛，佛言：「不應爾。亦不應畜如是杖絡囊。」
時老病比丘道行倒地，佛言：「老病聽捉杖。患杖下頭盡，聽作錔。」彼用寶作，佛言：「不應用寶，聽用骨、牙、角、白镴、鉛、錫作。若上頭破，亦聽用如是等物作。」
時六群比丘畜空中杖，時諸居士皆共譏嫌言：「沙門釋子不知厭足無有慚愧，自稱：『我知正法。』乃持空中杖如王大臣。如是何有正法？」時諸比丘白佛，佛言：「不應爾。」
諸比丘道行見蛇蝎蜈蚣百足，未離欲比丘見皆怖，白佛，佛言：「聽捉錫杖搖、若筒盛碎石搖令作聲、若搖破竹作聲。」
時六群比丘捉正大圓扇，諸居士見皆譏嫌言：「沙門釋子不知厭足無有慚愧，自稱言：『我知正法。』捉大圓扇如王大臣，如是何有正法？」諸比丘
【現代漢語翻譯】 現代漢語譯本： 『四邊損壞，聽任重疊。』有比丘想用蓋竿（傘柄）時，佛說：『允許製作。』他用寶物製作，佛說：『不應用寶物製作。允許用骨、牙、角乃至木頭製作。』他做的蓋竿太長，在門中無法出入，佛說：『應該解脫製作（製作成可拆卸的）。如果擔心蓋竿脫落，應該做孔安楬（帶孔的栓）。如果折斷或彎曲，允許用鐵做楬頭（栓頭）用鎖繫住。』 當時，跋難陀（尊者名）的弟子盛缽（缽盂）在絡囊（袋子）中，貫杖頭肩扛而行，當時的居士們看見了，以為是王家人來了，驚恐地避開道路。走近了才知道是跋難陀，都一起譏諷嫌棄地說：『沙門釋子（釋迦牟尼的弟子）不知滿足，沒有慚愧，自稱說：『我知道正法。』像這樣哪裡有正法？』眾比丘稟告佛陀，佛說：『不應該這樣。也不應該持有這樣的杖絡囊。』 當時，年老生病的比丘在路上行走時跌倒在地，佛說：『年老生病的比丘允許拄杖。』擔心杖的下端磨損，允許製作錔（杖的下端金屬套）。他用寶物製作，佛說：『不應用寶物，允許用骨、牙、角、白镴（錫鉛合金）、鉛、錫製作。如果上端破損，也允許用這些東西製作。』 當時，六群比丘（指行為不端的比丘）持有空中杖（裝飾華麗的杖），當時的居士們都一起譏諷嫌棄地說：『沙門釋子不知滿足，沒有慚愧，自稱：『我知道正法。』竟然拿著空中杖，像國王大臣一樣。像這樣哪裡有正法？』眾比丘稟告佛陀，佛說：『不應該這樣。』 眾比丘在路上行走時，看見蛇、蝎子、蜈蚣、百足蟲，未離欲的比丘看見了都害怕，稟告佛陀，佛說：『允許拿著錫杖搖動、或者用筒盛碎石搖動發出聲音、或者搖動破竹發出聲音。』 當時，六群比丘拿著正大圓扇（很大的圓形扇子），居士們看見了都譏諷嫌棄地說：『沙門釋子不知滿足，沒有慚愧，自稱：『我知道正法。』拿著大圓扇，像國王大臣一樣，像這樣哪裡有正法？』眾比丘
【English Translation】 English version: 『The four sides are damaged, allow overlapping.』 When a Bhikshu (Buddhist monk) wanted to use a cover pole (umbrella handle), the Buddha said, 『It is allowed to make it.』 He made it with treasure, and the Buddha said, 『It should not be made with treasure. It is allowed to make it with bone, teeth, horn, or even wood.』 He made the cover pole too long, so he could not enter or exit through the door. The Buddha said, 『It should be made detachable (made to be detachable). If you are worried about the cover pole falling off, you should make a hole and install a peg (a peg with a hole). If it is broken or bent, it is allowed to make a peg head with iron and fasten it with a lock.』 At that time, the disciple of Bānàntuó (name of a venerable one) carried a bowl (alms bowl) in a bag, with a staff head pierced through, carrying it on his shoulder. The lay people at that time saw it and thought that the royal family was coming, and they avoided the road in fear. When they got closer, they realized it was Bānàntuó, and they all ridiculed and disliked him, saying, 『The Shramana (ascetic) Shakya's (referring to Buddha) disciples are not content, have no shame, and claim to say, 『I know the true Dharma (teachings).』 How can there be true Dharma like this?』 The Bhikshus reported to the Buddha, and the Buddha said, 『It should not be like this. Nor should you carry such a staff bag.』 At that time, an old and sick Bhikshu fell to the ground while walking on the road. The Buddha said, 『Old and sick Bhikshus are allowed to use a staff.』 Fearing that the bottom of the staff would wear out, it is allowed to make a ferrule (metal cap for the bottom of the staff). He made it with treasure, and the Buddha said, 『It should not be made with treasure, it is allowed to make it with bone, teeth, horn, pewter (tin-lead alloy), lead, or tin. If the top is broken, it is also allowed to make it with such materials.』 At that time, the group of six Bhikshus (referring to Bhikshus with improper conduct) carried ornate staffs (decorated staffs). The lay people at that time all ridiculed and disliked them, saying, 『The Shramana Shakya's disciples are not content, have no shame, and claim to say, 『I know the true Dharma.』 They are holding ornate staffs like kings and ministers. How can there be true Dharma like this?』 The Bhikshus reported to the Buddha, and the Buddha said, 『It should not be like this.』 When the Bhikshus were walking on the road, they saw snakes, scorpions, centipedes, and millipedes. The Bhikshus who had not yet detached from desire were afraid when they saw them. They reported to the Buddha, and the Buddha said, 『It is allowed to hold a tin staff and shake it, or shake a tube filled with gravel to make a sound, or shake broken bamboo to make a sound.』 At that time, the group of six Bhikshus were holding large round fans (very large round fans). The lay people saw them and ridiculed and disliked them, saying, 『The Shramana Shakya's disciples are not content, have no shame, and claim to say, 『I know the true Dharma.』 They are holding large round fans like kings and ministers. How can there be true Dharma like this?』 The Bhikshus
白佛，佛言：「不應爾。」彼得已成者疑不敢受，白佛，佛言：「聽受與塔。」時諸比丘在道行患熱白佛，佛言：「聽以樹葉、若枝、若草，十種衣中一一衣作扇。」時六群比丘捉皮扇，佛言：「不應畜。」六群比丘縱橫十木以皮縵上作扇，佛言：「不應畜。」時諸比丘扇壞，佛言：「聽以樹皮、若葉補、若皮補。若墮應以綖縫，若綖斷應以筋綖縫，若邊壞應以皮纏。」
時諸比丘大小食上、若夜集時、說戒時患熱，佛言：「聽作大扇，若作轉關扇車。」不知誰推？佛言：「聽比丘、若沙彌、若守園人、若優婆塞推。」
時六群比丘作織毛㲖扇多殺細蟲、若草，時諸居士見皆譏嫌言：「沙門釋子無有慚愧害眾生命，自稱言：『我知正法。』捉㲖扇害眾生命，如是何有正法？」諸比丘白佛，佛言：「不應畜如是㲖扇。」
時諸比丘患蟲草塵露墮身上，佛言：「聽作拂。」不知云何作，佛言：「聽以草、若樹皮葉以縷綖作，若裁碎繒帛作。」時有比丘得尾拂，諸比丘白佛，佛言：「聽畜。」
爾時世尊在王舍城。時優波離與諸比丘共論法律，時諸比丘共來聽戒，坐處迮狹不相容受，佛言：「相降三歲聽共坐木床，相降二歲聽共坐小繩床。新學年少比丘不解事數相涉，聽用運算元記數。」彼用寶作，
【現代漢語翻譯】 現代漢語譯本：比丘稟告佛陀，佛陀說：『不應該那樣做。』那些已經證得果位的比丘因為疑惑而不敢接受，稟告佛陀，佛陀說：『允許接受並供養于佛塔。』當時，一些比丘在路上行走，感到炎熱，稟告佛陀，佛陀說：『允許用樹葉、樹枝或草，以及十種衣物中的任何一種製作扇子。』當時，六群比丘使用皮革扇子，佛陀說：『不應該持有。』六群比丘將十根木條縱橫交錯，用皮革覆蓋其上製作扇子，佛陀說：『不應該持有。』當時，一些比丘的扇子損壞了，佛陀說：『允許用樹皮或樹葉修補，或者用皮革修補。如果（扇子上的線）脫落，應該用線縫合，如果線斷了，應該用筋或線縫合，如果邊緣損壞了，應該用皮革纏繞。』 當時，一些比丘在大小餐食時、或者夜晚集會時、或者說戒時感到炎熱，佛陀說：『允許製作大型扇子，或者製作轉動式風扇車。』（比丘們）不知道該由誰來推動，佛陀說：『允許比丘、沙彌、守園人或優婆塞來推動。』 當時，六群比丘製作用毛織成的㲖扇（一種粗厚的毛織物），殺死了許多細小的蟲子或草。當時，一些居士看見了，都譏諷責備說：『沙門釋子（指佛教出家人）沒有慚愧之心，殘害眾生的生命，還自稱說：「我瞭解真正的佛法。」拿著㲖扇殘害眾生的生命，這樣怎麼會有真正的佛法？』比丘們稟告佛陀，佛陀說：『不應該持有這樣的㲖扇。』 當時，一些比丘擔心蟲子、草或塵土露水掉落在身上，佛陀說：『允許製作拂子。』（比丘們）不知道該如何製作，佛陀說：『允許用草、樹皮樹葉用線製作，或者裁剪碎裂的絲綢製作。』當時，有比丘得到尾拂（用動物尾毛製作的拂子），比丘們稟告佛陀，佛陀說：『允許持有。』 當時，世尊在王舍城（Rājagṛha，古印度城市）。當時，優波離（Upāli，佛陀十大弟子之一，持戒第一）與眾比丘共同討論法律，當時，眾比丘一起來聽戒，座位狹窄，無法容納，佛陀說：『年齡相差三歲的，允許共同坐在木床上，年齡相差兩歲的，允許共同坐在小繩床上。新學且年少的比丘不瞭解事情的條理，允許用運算元記數。』（當時的比丘）用寶物製作運算元。
【English Translation】 English version: The Bhikshus reported to the Buddha, and the Buddha said, 'It should not be so.' Those Bhikshus who had already attained the fruit of enlightenment, being doubtful, dared not accept, and reported to the Buddha. The Buddha said, 'It is permissible to accept and offer it to the Stupa (a dome-shaped structure erected as a Buddhist shrine).』 At that time, some Bhikshus were walking on the road and felt hot, and reported to the Buddha. The Buddha said, 'It is permissible to make fans from leaves, branches, or grass, and from any of the ten kinds of clothing.' At that time, the six-group Bhikshus used leather fans, and the Buddha said, 'It should not be possessed.' The six-group Bhikshus made fans by crisscrossing ten wooden strips and covering them with leather, and the Buddha said, 'It should not be possessed.' At that time, some Bhikshus' fans were damaged, and the Buddha said, 'It is permissible to repair them with bark or leaves, or with leather. If (the thread on the fan) falls off, it should be sewn with thread; if the thread breaks, it should be sewn with sinew or thread; if the edge is damaged, it should be wrapped with leather.' At that time, some Bhikshus felt hot during meals, whether large or small, or during night gatherings, or during the recitation of precepts. The Buddha said, 'It is permissible to make large fans, or to make rotating fan carts.' (The Bhikshus) did not know who should push it. The Buddha said, 'It is permissible for a Bhikshu, a Śrāmaṇera (novice monk), a garden keeper, or an Upāsaka (male lay follower) to push it.' At that time, the six-group Bhikshus made woven wool 㲖 fans (a thick woolen fabric), killing many tiny insects or grass. At that time, some laypeople saw it and all ridiculed and blamed them, saying, 'The Śramaṇa Śākyaputrīya (Buddhist monks) have no sense of shame, harming the lives of sentient beings, and still claim, 「I understand the true Dharma.」 Holding 㲖 fans and harming the lives of sentient beings, how can there be true Dharma in this?' The Bhikshus reported to the Buddha, and the Buddha said, 'Such 㲖 fans should not be possessed.' At that time, some Bhikshus were worried about insects, grass, or dust and dew falling on their bodies. The Buddha said, 'It is permissible to make whisks.' (The Bhikshus) did not know how to make them. The Buddha said, 'It is permissible to make them with grass, bark, leaves, and thread, or by cutting up scraps of silk.' At that time, a Bhikshu obtained a tail whisk (a whisk made of animal tail hair). The Bhikshus reported to the Buddha, and the Buddha said, 'It is permissible to possess it.' At that time, the World Honored One was in Rājagṛha (ancient Indian city). At that time, Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) was discussing the law with the Bhikshus. At that time, the Bhikshus came together to listen to the precepts, and the seats were narrow and could not accommodate them. The Buddha said, 'Those who are three years apart in age are allowed to sit together on a wooden bed, and those who are two years apart in age are allowed to sit together on a small rope bed. Newly learning and young Bhikshus who do not understand the order of things are allowed to use counters to keep track.' (The Bhikshus at that time) made counters from jewels.
佛言：「不應用寶。聽用骨、牙、角銅鐵鉛錫白镴木作。」彼安置地污手，佛言：「不應置地，應安板上。」彼安板置地已復安膝上污衣，佛言：「不應爾。應安腳作機。」彼運算元患零落，「聽作囊盛。」不繫從口出，「聽以繩系安杙上、龍牙杙上。」
爾時世尊在祇桓園中，與無數百千眾圍繞說法。時有比丘啖蒜遠佛住，時世尊知而故問阿難：「此比丘何故遠住？」阿難言：「此比丘啖蒜。」佛言：「阿難！寧可貪如是味而不聽法耶？自今已去，一切不應啖蒜。」爾時舍利弗病風，醫教服蒜，佛言：「聽服。」
時有比丘揹負物行，諸居士見皆譏嫌：「沙門釋子猶如白衣，揹負物而行。」皆生慢心。諸比丘白佛，佛言：「不應揹負物行。」時諸比丘須薪、若染草、牛屎、毳纻，欲自檐持，佛言：「聽無人處擔。若見白衣應下著地、若移肩上。」
時有比丘伊梨阿若著衣，諸居士見皆譏嫌言：「如我白衣如是著衣擔物。」皆生慢心。白佛，佛言：「不應如是著衣，亦不應揹負物行。」
時諸比丘于寺內聚集墼石、材木，彼畏慎不敢揹負移徙，白佛，佛言：「聽寺內揹負。」
時舍利弗、目連般涅槃已，有檀越作如是言：「若世尊聽我等為其起塔者我當作。」諸比丘白佛，佛言：「聽作
【現代漢語翻譯】 現代漢語譯本 佛說：『不應該用寶物來製作運算元（用於計算的工具）。允許用骨頭、牙齒、角、銅、鐵、鉛、錫、白镴或木頭來製作。』 那位比丘把運算元放在地上，手也弄髒了。佛說：『不應該放在地上，應該放在板子上。』 他把板子放在地上，然後又放在膝蓋上，弄髒了衣服。佛說：『不應該這樣。應該做一個腳踏式的機架來放置。』 他的運算元容易散落。『允許做一個袋子來盛放。』 袋子沒有繫緊，運算元從袋口掉出來。『允許用繩子繫住袋口，然後掛在木樁上或龍牙樁上。』
當時，世尊在祇桓園（Jetavana Garden）中，被無數百千的大眾圍繞著說法。當時有一位比丘因為吃了蒜而遠離佛陀居住。世尊知道這件事，故意問阿難（Ananda）：『這位比丘為什麼遠離居住？』 阿難回答說：『這位比丘因為吃了蒜。』 佛說：『阿難！難道可以貪戀這樣的味道而不聽法嗎？從今以後，一切比丘都不應該吃蒜。』 當時，舍利弗（Sariputta）得了風病，醫生教他服用蒜，佛說：『允許服用。』
當時，有一位比丘揹著東西行走，各位居士看見了都譏諷嫌棄：『沙門釋子（釋迦牟尼佛的弟子）就像在家之人一樣，揹著東西行走。』 都生起了輕慢之心。各位比丘將此事稟告佛陀，佛說：『不應該揹著東西行走。』 當時各位比丘需要柴火、染草、牛糞、粗毛織物等，想要自己用肩膀挑著，佛說：『允許在沒有人的地方挑著。如果看見在家之人，應該放下東西在地上，或者移到肩膀上。』
當時，有一位比丘在伊梨阿若（一個地方）穿著衣服，各位居士看見了都譏諷嫌棄說：『就像我們這些在家之人一樣這樣穿著衣服挑東西。』 都生起了輕慢之心。稟告佛陀后，佛說：『不應該這樣穿著衣服，也不應該揹著東西行走。』
當時各位比丘在寺廟內聚集磚石、木材，他們因為畏懼謹慎而不敢揹負搬運，稟告佛陀后，佛說：『允許在寺廟內揹負。』
當時，舍利弗（Sariputta）、目連（Moggallana）般涅槃（Parinirvana，圓寂）之後，有施主這樣說：『如果世尊允許我們為他們建造佛塔，我們就建造。』 各位比丘將此事稟告佛陀，佛說：『允許建造。』
【English Translation】 English version The Buddha said: 'One should not use jewels [for counters]. It is permitted to use bone, teeth, horn, copper, iron, lead, tin, pewter, or wood.' He placed the counters on the ground, and his hands became dirty. The Buddha said: 'One should not place them on the ground; one should place them on a board.' He placed the board on the ground and then on his knees, soiling his clothes. The Buddha said: 'One should not do that. One should make a foot-operated stand.' His counters were prone to scattering. 'It is permitted to make a bag to hold them.' The bag was not tied, and they fell out of the opening. 'It is permitted to tie it with a rope and hang it on a peg, or a dragon-tooth peg.'
At that time, the World-Honored One was in Jetavana Garden (祇桓園), surrounded by countless hundreds of thousands of people, expounding the Dharma. At that time, there was a bhikkhu (比丘, monk) who lived far from the Buddha because he had eaten garlic. The World-Honored One, knowing this, deliberately asked Ananda (阿難): 'Why does this bhikkhu live far away?' Ananda replied: 'This bhikkhu has eaten garlic.' The Buddha said: 'Ananda! Is it permissible to crave such a taste and not listen to the Dharma? From now on, all bhikkhus should not eat garlic.' At that time, Sariputta (舍利弗) had a wind disease, and the doctor instructed him to take garlic. The Buddha said: 'It is permitted to take it.'
At that time, there was a bhikkhu carrying things on his back, and the laypeople saw him and all criticized and disliked him, saying: 'The Shramana (沙門, ascetic) Shakya's (釋子, Shakya's) disciples are like laypeople, carrying things on their backs.' They all developed arrogance. The bhikkhus reported this to the Buddha, and the Buddha said: 'One should not carry things on one's back.' At that time, the bhikkhus needed firewood, dyeing grass, cow dung, coarse wool, etc., and wanted to carry them on their shoulders themselves. The Buddha said: 'It is permitted to carry them in a place where there are no people. If one sees a layperson, one should put the things down on the ground or move them to one's shoulder.'
At that time, there was a bhikkhu in Ilia Aranya (伊梨阿若, a place) wearing clothes, and the laypeople saw him and all criticized and disliked him, saying: 'Like us laypeople, wearing clothes like that and carrying things.' They all developed arrogance. After reporting to the Buddha, the Buddha said: 'One should not wear clothes like that, nor should one carry things on one's back.'
At that time, the bhikkhus were gathering bricks and wood in the monastery, and they were afraid and cautious and did not dare to carry them on their backs and move them. After reporting to the Buddha, the Buddha said: 'It is permitted to carry them on one's back within the monastery.'
At that time, after Sariputta (舍利弗) and Moggallana (目連) had attained Parinirvana (般涅槃, final nirvana), there was a donor who said: 'If the World-Honored One allows us to build a stupa (塔, pagoda) for them, we will build it.' The bhikkhus reported this to the Buddha, and the Buddha said: 'It is permitted to build it.'
。」彼不知云何作？佛言：「四方作，若圓、若八角作。」不知以何物作？白佛，佛言：「聽以石墼、若木作已應泥。」不知用何等泥？佛言：「聽用黑泥、若𦮽泥、若牛屎泥、若用白泥、若用石灰、若白墠土。」彼欲作塔基，佛言：「聽作。」彼欲華香供養，佛言：「聽四邊作欄楯安華香著上。」彼欲上幡蓋，佛言：「聽安懸幡蓋物。」
彼上塔上，護塔神瞋，佛言：「不應上。若須上有所取，聽上。」彼上欄上，護塔神瞋，佛言：「不應上。若須上有所取，聽上。」彼上杙上、龍牙杙上，佛言：「不應爾。若須上有所取與，聽上。」彼上像上安蓋供養，佛言：「不應爾。應作余方便蹬上安蓋。」彼塔露地華香、燈油、幡蓋、妓樂、供養具，雨漬風飄、日曝塵土坌及烏鳥不凈污，佛言：「聽作種種屋覆。一切作屋所須應與，若地有塵應泥，若黑泥、牛屎泥，若須白以石灰泥、白墠土泥。」彼須洗足器，「應與。」須石作道行，佛言：「聽作。」彼須地敷，「聽與。」時無外墻障，牛馬入無限，佛言：「聽作墻。若須門，聽作。」
時舍利弗、目連檀越作如是念：「彼二人存在時，我常供養飲食。今已涅槃，若世尊聽我等上美飲食供養塔者我當送。」諸比丘白佛，佛言：「聽供養。」不知用何器盛食？佛
【現代漢語翻譯】 現代漢語譯本： 他們不知道該如何建造。佛說：『可以建造四方形的，或者圓形的，或者八角形的。』他們不知道用什麼材料建造。稟告佛，佛說：『允許用磚石，或者木頭建造，然後用泥塗抹。』不知道用什麼泥？佛說：『允許用黑泥，或者黃泥，或者牛糞泥，或者用白泥，或者用石灰，或者用白堊土。』他們想要建造塔基，佛說：『允許建造。』他們想要用鮮花和香供養，佛說：『允許在四邊建造欄楯，把鮮花和香放在上面。』他們想要懸掛幡蓋，佛說：『允許懸掛幡蓋等物品。』
他們登上塔頂，護塔神生氣了，佛說：『不應該登上塔頂。如果需要上去拿東西，允許上去。』他們登上欄楯，護塔神生氣了，佛說：『不應該登上欄楯。如果需要上去拿東西，允許上去。』他們登上木樁上、龍牙樁上，佛說：『不應該這樣做。如果需要上去拿東西或給予東西，允許上去。』他們在佛像上安放傘蓋供養，佛說：『不應該這樣做。應該用其他方便的方法登上安放傘蓋。』塔露天放置，鮮花香、燈油、幡蓋、伎樂、供養具，被雨水浸泡、被風吹散、被太陽暴曬、被塵土覆蓋，以及被烏鴉鳥糞污染，佛說：『允許建造各種屋頂覆蓋。一切建造屋頂所需的都應該給予，如果地面有塵土應該涂泥，可以用黑泥、牛糞泥，如果需要白色，可以用石灰泥、白堊土泥。』他們需要洗腳的器具，『應該給予。』需要用石頭鋪路，佛說：『允許建造。』他們需要鋪設地面，『允許給予。』當時沒有外墻遮擋，牛馬隨意進入，佛說：『允許建造墻。如果需要門，允許建造。』
當時，舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）、目連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）的施主們這樣想：『那兩位（指佛陀和另一位已涅槃的聖者）在世時，我經常供養飲食。現在他們已經涅槃，如果世尊允許我們用上好的飲食供養塔，我們就送去。』眾比丘稟告佛，佛說：『允許供養。』不知道用什麼器皿盛放食物？佛
【English Translation】 English version: They did not know how to build it. The Buddha said, 'You may build it square, or round, or octagonal.' They did not know what materials to use. They reported to the Buddha, who said, 'You are allowed to use bricks or wood, and then plaster it with mud.' They did not know what kind of mud to use. The Buddha said, 'You are allowed to use black mud, or yellow mud, or cow dung mud, or white mud, or lime, or white chalk.' They wanted to build a pagoda base, and the Buddha said, 'You are allowed to build it.' They wanted to offer flowers and incense, and the Buddha said, 'You are allowed to build railings on all four sides and place flowers and incense on top.' They wanted to hang banners and canopies, and the Buddha said, 'You are allowed to hang banners, canopies, and other items.'
They climbed to the top of the pagoda, and the guardian spirit of the pagoda was angry. The Buddha said, 'You should not climb to the top. If you need to go up to retrieve something, you are allowed to go up.' They climbed onto the railings, and the guardian spirit of the pagoda was angry. The Buddha said, 'You should not climb onto the railings. If you need to go up to retrieve something, you are allowed to go up.' They climbed onto the stakes, the dragon-tooth stakes, and the Buddha said, 'You should not do that. If you need to go up to retrieve something or give something, you are allowed to go up.' They placed a canopy on the Buddha image as an offering, and the Buddha said, 'You should not do that. You should use other convenient means to climb up and place the canopy.' The flowers, incense, lamp oil, banners, canopies, music, and offerings placed in the open were soaked by rain, blown away by wind, exposed to the sun, covered with dust, and defiled by crows and bird droppings. The Buddha said, 'You are allowed to build various roofs to cover them. Everything needed to build the roof should be provided. If the ground is dusty, it should be plastered with mud, either black mud or cow dung mud. If white is needed, use lime mud or white chalk mud.' They needed a vessel for washing feet, 'It should be provided.' They needed a stone path, and the Buddha said, 'You are allowed to build it.' They needed a ground covering, 'It should be provided.' At that time, there were no outer walls to block them, and cattle and horses entered freely. The Buddha said, 'You are allowed to build a wall. If a door is needed, you are allowed to build it.'
At that time, the patrons of Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, foremost in wisdom) and Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the ten great disciples of the Buddha, foremost in supernatural powers) thought, 'When those two (referring to the Buddha and another enlightened being who had already attained Nirvana) were alive, I often offered them food and drink. Now that they have attained Nirvana, if the World-Honored One allows us to offer excellent food to the pagoda, we will send it.' The monks reported to the Buddha, who said, 'You are allowed to offer it.' They did not know what kind of vessel to use to hold the food? The Buddha
言：「聽用金銀缽、寶器、雜寶器。」不知云何持往？佛言：「聽象馬車乘載、若舁、若頭戴、若肩擔。」
時諸比丘自作伎、若吹貝供養，佛言：「不應爾。」彼畏慎不敢令白衣作伎供養，佛言：「聽。」彼不知供養塔飲食誰當應食？佛言：「比丘、若沙彌、若優婆塞、若經營作者應食。」
時舍利弗、目連檀越作是念：「佛聽我等莊嚴供養塔者我當作。」佛言：「聽。」彼須華香、瓔珞、伎樂、幢幡、燈油、高臺車，佛言：「聽作。」彼欲作形像，佛言：「聽作。」彼不知云何安舍利？應安金塔中、若銀塔、若寶塔、若雜寶塔、若以繒綿裹、若以缽肆酖嵐婆衣、若以頭頭羅衣裹。復不知云何持行？佛言：「聽象馬車乘、輦輿馱載、若肩上、頭上擔戴，若欲傾倒應扶持。」彼自作伎供養，佛言：「不應爾。」彼畏慎不敢令白衣作伎供養，佛言：「聽。」彼欲拂拭聲聞塔，佛言：「應以多羅樹葉、摩樓樹葉、若孔雀尾拂拭。」彼大有華，「聽著塔基上、若欄上、若龍牙杙上、若向中、若繩貫懸著屋檐前。若有多香泥，聽作手像輪像、魔醯陀羅像、若作䕨像、若作葡萄蔓像、若作蓮華像、若故有餘應泥地。」
爾時世尊在王舍城。時恭敬世尊故無敢與佛剃髮者，正有一小兒，無知未有所畏，為佛剃髮
【現代漢語翻譯】 現代漢語譯本： 他們說：『允許使用金銀缽、寶器、雜寶器。』不知道該如何運送？佛說：『允許用象、馬、車乘載運，或者用人抬、或者用頭頂、或者用肩膀扛。』
當時，一些比丘自己演奏樂器、或者吹海螺來供養佛塔，佛說：『不應該這樣做。』他們因為害怕謹慎，不敢讓在家居士演奏樂器供養，佛說：『允許。』他們不知道供養佛塔的飲食應該由誰食用？佛說：『比丘、沙彌、優婆塞（Upasaka，男居士）、或者負責經營管理的人應該食用。』
當時，舍利弗（Sariputra，智慧第一的佛陀弟子）、目連（Maudgalyayana，神通第一的佛陀弟子）的施主們心想：『佛允許我們莊嚴供養佛塔，我們應該去做。』佛說：『允許。』他們需要鮮花、香、瓔珞（瓔珞，一種裝飾品）、伎樂、幢幡（幢幡，一種佛教旗幟）、燈油、高臺車，佛說：『允許做。』他們想要製作佛像，佛說：『允許製作。』他們不知道該如何安放舍利（Sarira，佛陀或高僧的遺骨）？應該安放在金塔中、或者銀塔、或者寶塔、或者雜寶塔中，或者用絲綢包裹、或者用缽肆酖嵐婆衣（一種衣料）、或者用頭頭羅衣（一種衣料）包裹。』又不知道該如何拿持運送？佛說：『允許用象、馬、車乘、輦輿馱載，或者用肩膀上、頭上擔戴，如果想要傾倒應該扶持。』他們自己演奏樂器供養，佛說：『不應該這樣做。』他們因為害怕謹慎，不敢讓在家居士演奏樂器供養，佛說：『允許。』他們想要拂拭聲聞塔（Sravaka Stupa，供奉聲聞弟子的塔），佛說：『應該用多羅樹葉、摩樓樹葉、或者孔雀尾拂拭。』他們有很多鮮花，『允許放在塔基上、或者欄桿上、或者龍牙杙上、或者朝向中間、或者用繩子串起來懸掛在屋檐前。如果有很多香泥，允許製作手像、輪像、魔醯陀羅像（Mahendra，印度孔雀王朝的王子，阿育王的兒子，佛教高僧）、或者製作䕨像、或者製作葡萄蔓像、或者製作蓮華像，如果還有剩餘的香泥應該用來塗抹地面。』
當時，世尊（Bhagavan，佛陀）在王舍城（Rajagrha，古印度城市）。因為恭敬世尊的緣故，沒有人敢為佛剃髮，只有一個小孩，無知無畏，為佛剃髮。
【English Translation】 English version: They said, 'Permission is granted to use golden and silver bowls, precious vessels, and miscellaneous treasure vessels.' They did not know how to transport them. The Buddha said, 'Permission is granted to transport them by elephants, horses, carriages, or to carry them by hand, on the head, or on the shoulders.'
At that time, some Bhikshus (monks) were making music themselves or blowing conch shells as offerings. The Buddha said, 'It should not be done.' They were afraid and cautious, not daring to let laypeople make music as offerings. The Buddha said, 'Permission is granted.' They did not know who should eat the food offered to the stupa (a dome-shaped structure erected as a Buddhist shrine). The Buddha said, 'Bhikshus, Sramaneras (novice monks), Upasakas (male lay devotees), or those who manage the affairs should eat it.'
At that time, the patrons of Sariputra (the Buddha's disciple known for his wisdom) and Maudgalyayana (the Buddha's disciple known for his supernatural powers) thought, 'The Buddha has allowed us to decorate and make offerings to the stupa; we should do it.' The Buddha said, 'Permission is granted.' They needed flowers, incense, garlands (ornamental necklaces), music, banners (Buddhist flags), lamp oil, and high platforms. The Buddha said, 'Permission is granted to make them.' They wanted to make images. The Buddha said, 'Permission is granted to make them.' They did not know how to enshrine the Sarira (relics of the Buddha or a saint). They should be enshrined in a golden stupa, or a silver stupa, or a precious stupa, or a miscellaneous treasure stupa, or wrapped in silk, or wrapped in 'Bhatsipalambha' cloth (a type of cloth), or wrapped in 'Tautaura' cloth (a type of cloth).' Again, they did not know how to carry and transport them. The Buddha said, 'Permission is granted to use elephants, horses, carriages, palanquins for carrying, or to carry them on the shoulders or on the head. If they are about to fall, they should be supported.' They made music themselves as offerings. The Buddha said, 'It should not be done.' They were afraid and cautious, not daring to let laypeople make music as offerings. The Buddha said, 'Permission is granted.' They wanted to sweep the Sravaka Stupa (a stupa dedicated to the Buddha's disciples). The Buddha said, 'They should sweep it with Tala tree leaves, Maru tree leaves, or peacock feathers.' They had many flowers. 'Permission is granted to place them on the base of the stupa, or on the railings, or on the dragon-tooth pillars, or facing the center, or strung together and hung in front of the eaves. If there is a lot of fragrant mud, permission is granted to make hand images, wheel images, Mahendra images (an Indian prince and Buddhist monk), or to make vine images, or to make grape vine images, or to make lotus flower images. If there is any remaining fragrant mud, it should be used to plaster the ground.'
At that time, the Bhagavan (the Buddha) was in Rajagrha (an ancient Indian city). Because of their respect for the Bhagavan, no one dared to shave the Buddha's head, except for a young child, who was ignorant and fearless, and shaved the Buddha's head.
。時小兒字優波離，為佛剃髮，其父母在世尊前，合掌白言：「優波離小兒，為世尊剃髮，為好不？」佛言：「善能剃髮，乃使身安樂，而太曲身。」父母即語言：「汝莫太曲身令世尊不安。」復問佛言：「小兒剃髮好不？」佛言：「善能剃髮，而身太直。」父母語言：「汝莫太直身，令世尊不安。」復白佛言：「小兒剃髮好不？」佛言：「善能剃髮，而入息太粗。」父母語言：「汝莫粗入息令佛不安。」復白佛言：「小兒剃髮好不？」佛言：「善能剃髮，而出息太粗。」父母語言：「汝莫粗出息，令佛不安。」時小兒優波離入出息盡入第四禪。爾時世尊告阿難言：「優波離已入第四禪，汝取彼手中刀。」阿難受教即取刀。是時阿難持故盛發器收世尊發。佛言：「不應以故器盛如來發，應用新器、若新衣、若繒彩、若缽肆酖嵐婆衣、若頭頭羅衣裹盛。」
時有王子瞿婆離將軍，欲往西方有所征討，來索世尊鬚髮。諸比丘白佛，佛言：「聽與。」彼得已不知云何安處？佛言：「聽安金塔中、若銀塔、若寶塔、若雜寶塔繒彩、若缽肆酖嵐婆衣、頭頭羅衣裹。」不知云何持？佛言：「聽象馬車乘、若輦輿、若頭上、若肩上擔。」時王子持世尊發去所往征討得勝。時彼王子還國為世尊起發塔，此是世尊在世時塔。
【現代漢語翻譯】 現代漢語譯本： 當時有個小孩，名字叫優波離（Upali），為佛陀剃髮。他的父母在世尊面前，合掌說道：『優波離小孩為世尊剃髮，剃得好嗎？』佛陀說：『很會剃髮，但身體太彎曲，讓人感到不安。』父母就對優波離說：『你不要太彎曲身體，讓世尊感到不安。』又問佛陀：『小孩剃髮剃得好嗎？』佛陀說：『很會剃髮，但身體太直了。』父母就對優波離說：『你不要太挺直身體，讓世尊感到不安。』又問佛陀：『小孩剃髮剃得好嗎？』佛陀說：『很會剃髮，但呼吸太粗重。』父母說：『你不要呼吸太粗重，讓佛陀感到不安。』又問佛陀：『小孩剃髮剃得好嗎？』佛陀說：『很會剃髮，但呼氣太粗重。』父母說：『你不要呼氣太粗重，讓佛陀感到不安。』當時小孩優波離的出入息完全止息，進入了第四禪。 這時，世尊告訴阿難（Ananda）：『優波離已經進入第四禪，你取下他手中的刀。』阿難接受教誨，立即取下了刀。當時阿難拿著舊的盛發器，準備收集世尊的頭髮。佛陀說：『不應該用舊器盛放如來的頭髮，應該用新的器皿，或者新的衣服，或者絲綢綵緞，或者缽肆酖嵐婆衣（Baddasilambara，一種精美的布料），或者頭頭羅衣（Kotumbara，另一種精美的布料）包裹盛放。』 當時有位王子，名叫瞿婆離（Gopali）將軍，想要前往西方征討，前來索要世尊的鬚髮。眾比丘稟告佛陀，佛陀說：『可以給他。』王子得到后，不知道該如何安放。佛陀說：『可以安放在金塔中，或者銀塔，或者寶塔，或者雜寶塔中，用絲綢綵緞，或者缽肆酖嵐婆衣（Baddasilambara），或者頭頭羅衣（Kotumbara）包裹。』不知道該如何攜帶？佛陀說：『可以用象、馬、車乘，或者用輦輿，或者頂在頭上，或者扛在肩上。』當時王子拿著世尊的頭髮，前往征討，最終得勝。當時那位王子回國后，為世尊建造了發塔，這是世尊在世時的塔。
【English Translation】 English version: At that time, a young boy named Upali was shaving the Buddha's hair. His parents, with their palms together, said to the World-Honored One: 'Is the young boy Upali shaving well for the World-Honored One?' The Buddha said: 'He shaves very well, but his body is too bent, causing discomfort.' The parents then said to Upali: 'Do not bend your body too much, causing discomfort to the World-Honored One.' They asked the Buddha again: 'Is the boy shaving well?' The Buddha said: 'He shaves very well, but his body is too straight.' The parents then said to Upali: 'Do not straighten your body too much, causing discomfort to the World-Honored One.' They asked the Buddha again: 'Is the boy shaving well?' The Buddha said: 'He shaves very well, but his inhalation is too rough.' The parents said: 'Do not inhale too roughly, causing discomfort to the Buddha.' They asked the Buddha again: 'Is the boy shaving well?' The Buddha said: 'He shaves very well, but his exhalation is too rough.' The parents said: 'Do not exhale too roughly, causing discomfort to the Buddha.' At that time, the young boy Upali's inhalation and exhalation ceased completely, and he entered the Fourth Dhyana (fourth level of meditative absorption). Then, the World-Honored One said to Ananda: 'Upali has entered the Fourth Dhyana, take the knife from his hand.' Ananda, receiving the instruction, immediately took the knife. At that time, Ananda was holding an old container to collect the World-Honored One's hair. The Buddha said: 'One should not use an old container to hold the Tathagata's (title for the Buddha) hair; one should use a new container, or new clothes, or silk brocade, or Baddasilambara (a type of fine cloth), or Kotumbara (another type of fine cloth) to wrap and hold it.' At that time, there was a prince, General Gopali, who wanted to go west on a military campaign and came to ask for the Buddha's hair and beard. The Bhikkhus (monks) reported to the Buddha, and the Buddha said: 'It is permissible to give it to him.' After obtaining it, the prince did not know how to properly place it. The Buddha said: 'It can be placed in a golden stupa, or a silver stupa, or a jeweled stupa, or a mixed-jeweled stupa, wrapped in silk brocade, or Baddasilambara, or Kotumbara.' He did not know how to carry it. The Buddha said: 'It can be carried by elephant, horse, chariot, or palanquin, or on the head, or carried on the shoulder.' At that time, the prince took the Buddha's hair and went on the campaign, and ultimately achieved victory. When that prince returned to his country, he built a hair stupa for the Buddha; this is the stupa from when the World-Honored One was alive.
諸比丘作如是言：「若世尊聽我等擔世尊發行，我等當持行。」諸比丘白佛，佛言：「聽。」不知云何安處？佛言：「聽安著金塔、若銀塔、若寶塔、若雜寶塔、若缽肆酖嵐婆衣、若頭頭羅衣裹。」不知云何持行？佛言：「像馬車乘輦輿、若肩上、若頭上擔戴。」
彼腋下挾世尊塔，佛言：「不應爾。」彼反抄衣、纏頸、裹頭、通肩被衣、若著革屣擔世尊塔，佛言：「不應爾。應偏露右肩、脫革屣、若頭戴、若肩上擔世尊塔行。」彼持世尊塔往大小便處，佛言：「不應爾。應清凈持。」彼不洗大小便處持世尊塔，佛言：「不應爾。應令凈者持。」彼安如來塔置不好房中，己在上好房中宿，佛言：「不應爾。應安如來塔置上好房中，己在不好房宿。」彼安如來塔置下房，己在上房宿，佛言：「不應爾。應安如來塔在上房，己在下房中宿。」彼共如來塔同屋宿，佛言：「不應爾。」彼為守護堅牢故，而畏慎不敢共宿，佛言：「聽安杙上、若龍牙杙上、若頭邊而眠。」
時諸優婆塞作是念：「若世尊聽我等及世尊現在起塔者我當起立。」諸比丘白佛，佛言：「聽作。」不知云何作？佛言：「應四方，若八角、若圓作。」復不知以何物作？佛言：「應以磚石若木作，一切如上法，乃至地敷亦如上。」彼須幢，佛
【現代漢語翻譯】 現代漢語譯本 眾比丘這樣說：『如果世尊允許我們抬著世尊的遺物行走，我們應當抬著走。』眾比丘稟告佛陀，佛陀說：『允許。』（比丘們）不知道應該如何安放（佛塔）？佛陀說：『允許安放在金塔、或者銀塔、或者寶塔、或者雜寶塔中，或者用缽肆酖嵐婆衣、或者頭頭羅衣包裹。』不知道應該如何拿著行走？佛陀說：『可以用象、馬、車乘、輦輿，或者用肩膀、或者用頭頂著抬著走。』
（有的比丘）用腋下夾著世尊的塔，佛陀說：『不應該這樣。』（有的比丘）反過來抄起衣服、纏繞頸部、包裹頭部、通肩披衣、或者穿著革屣（鞋子）抬著世尊的塔，佛陀說：『不應該這樣。應當袒露右肩、脫掉革屣（鞋子），或者用頭頂著、或者用肩膀抬著世尊的塔行走。』（有的比丘）拿著世尊的塔前往大小便的地方，佛陀說：『不應該這樣。應當清凈地拿著。』（有的比丘）不清洗大小便的地方就拿著世尊的塔，佛陀說：『不應該這樣。應當讓清凈的人拿著。』（有的比丘）把如來（Tathagata）的塔安放在不好的房間里，自己卻在上好的房間里睡覺，佛陀說：『不應該這樣。應當把如來（Tathagata）的塔安放在上好的房間里，自己在不好的房間里睡覺。』（有的比丘）把如來（Tathagata）的塔安放在下等房間，自己卻在上等房間睡覺，佛陀說：『不應該這樣。應當把如來（Tathagata）的塔安放在上等房間，自己在下等房間里睡覺。』（有的比丘）和如來（Tathagata）的塔同在一個屋檐下睡覺，佛陀說：『不應該這樣。』（有的比丘）爲了守護堅固，因為畏懼謹慎而不敢和（佛塔）同睡，佛陀說：『允許安放在橛子上、或者龍牙橛子上、或者在頭邊睡覺。』
當時，眾優婆塞（Upasaka，在家男信徒）這樣想：『如果世尊允許我們以及世尊現在建造塔，我們應當建造。』眾比丘稟告佛陀，佛陀說：『允許建造。』（比丘們）不知道應該如何建造？佛陀說：『應當建造四方形的，或者八角形的，或者圓形的。』又不知道用什麼材料建造？佛陀說：『應當用磚頭或者石頭或者木頭建造，一切都如上面的方法，乃至地面鋪設也如上面所說。』（比丘們）需要幢（一種裝飾物），佛
【English Translation】 English version The bhikkhus (monks) said thus: 'If the Blessed One allows us to carry the Blessed One's relics for travel, we shall carry them.' The bhikkhus reported this to the Buddha, and the Buddha said: 'I allow it.' (The bhikkhus) did not know how to place (the stupa). The Buddha said: 'I allow it to be placed in a golden stupa, or a silver stupa, or a jeweled stupa, or a mixed-jeweled stupa, or wrapped in a Patsi-danlamba cloth, or a Tautola cloth.' (The bhikkhus) did not know how to carry it for travel. The Buddha said: 'It can be carried by elephant, horse, chariot, palanquin, or on the shoulder, or carried on the head.'
They were carrying the Blessed One's stupa under their armpits, and the Buddha said: 'It should not be done thus.' They were conversely picking up their robes, wrapping them around their necks, covering their heads, wearing the robes over their shoulders, or wearing leather shoes while carrying the Blessed One's stupa, and the Buddha said: 'It should not be done thus. One should expose the right shoulder, remove leather shoes, and either carry the Blessed One's stupa on the head or on the shoulder for travel.' They were carrying the Blessed One's stupa to the places for urination and defecation, and the Buddha said: 'It should not be done thus. It should be carried in a clean manner.' They were not washing the places for urination and defecation before carrying the Blessed One's stupa, and the Buddha said: 'It should not be done thus. It should be carried by a clean person.' They were placing the Tathagata's (如來) stupa in a bad room, while they themselves were sleeping in a good room, and the Buddha said: 'It should not be done thus. One should place the Tathagata's (如來) stupa in a good room, while they themselves sleep in a bad room.' They were placing the Tathagata's (如來) stupa in a lower room, while they themselves were sleeping in an upper room, and the Buddha said: 'It should not be done thus. One should place the Tathagata's (如來) stupa in an upper room, while they themselves sleep in a lower room.' They were sleeping in the same house with the Tathagata's (如來) stupa, and the Buddha said: 'It should not be done thus.' They were afraid and cautious, not daring to sleep with (the stupa) in order to protect it firmly, and the Buddha said: 'I allow it to be placed on a peg, or on a dragon-tooth peg, or to sleep at the head of the bed.'
At that time, the upasakas (優婆塞, lay male devotees) thought thus: 'If the Blessed One allows us and the Blessed One to build stupas now, we shall build them.' The bhikkhus reported this to the Buddha, and the Buddha said: 'I allow it to be done.' (The bhikkhus) did not know how to build them. The Buddha said: 'One should build them square, or octagonal, or round.' Again, they did not know with what materials to build them. The Buddha said: 'One should build them with bricks or stones or wood, everything according to the above method, even the ground covering is also as mentioned above.' They needed a banner (幢), and the Buddha
言：「聽作幢，若師子幢、若龍幢、若作犎牛幢。」彼塔四邊無籬障，牛羊踐蹈無閡，「應作籬障如上。」
時諸外道塔廟常作飲食供養，諸優婆塞作如是念：「若世尊聽我送上好食供養者我當作。」諸比丘白佛，佛言：「聽作如上。」不知誰當應食此食？佛言：「塔作者應食。」
時諸外道常莊嚴供養外道塔廟，諸優婆塞作如是念：「若世尊聽我等莊嚴供養世尊塔者我當作。」諸比丘白佛，佛言：「聽作如上。」
彼在世尊塔內宿，佛言：「不應爾。」彼為守塔故，畏慎不敢在塔內宿，佛言：「若為守視者聽內宿。」彼于塔內藏物，佛言：「不應爾。」彼為堅牢故，欲于塔內藏物，而畏慎不敢，佛言：「聽。」彼著革屣入塔內，佛言：「不應爾。」彼捉革屣入塔內，佛言：「不應爾。」彼著革屣旋塔行，佛言：「不應爾。」彼著富羅入塔內，佛言：「不應爾。」彼捉富羅入塔內，佛言：「不應爾。」彼畏慎不敢著富羅旋塔外行。佛言：「聽。」彼于塔下食污穢，佛言：「不應塔下食。」
時諸比丘旋塔時、若房舍時、若浴池時，眾多僧集會，處所迮狹不相容受，彼畏慎不敢在塔下坐食，世尊不聽在塔下坐。諸比丘白佛，佛言：「聽塔下坐食，不應令污穢不凈。」時諸比丘不知云何？佛言：
【現代漢語翻譯】 現代漢語譯本： 說：『製作幡幢，無論是獅子幡幢、龍幡幢，還是犎牛幡幢。』佛塔四周圍沒有籬笆遮擋，牛羊踐踏沒有阻礙，『應當像上面所說的那樣製作籬笆遮擋。』
當時，其他教派的塔廟經常製作飲食供養，一些優婆塞（Upasaka，在家男居士）這樣想：『如果世尊允許我們送上好的食物供養，我們就這樣做。』眾比丘（Bhikkhu，出家男眾）稟告佛陀，佛陀說：『允許像上面所說的那樣做。』（比丘又問）不知道誰應當食用這些食物？佛陀說：『建造佛塔的人應當食用。』
當時，其他教派經常莊嚴供養外道塔廟，一些優婆塞這樣想：『如果世尊允許我們莊嚴供養世尊的佛塔，我們就這樣做。』眾比丘稟告佛陀，佛陀說：『允許像上面所說的那樣做。』
（有比丘）在世尊的佛塔內住宿，佛陀說：『不應該這樣做。』（因為）他們爲了守護佛塔，畏懼謹慎，不敢在佛塔內住宿，佛陀說：『如果是爲了守護看視，允許在裡面住宿。』（有比丘）在佛塔內藏匿物品，佛陀說：『不應該這樣做。』（因為）他們爲了堅固牢靠，想要在佛塔內藏匿物品，但畏懼謹慎，不敢這樣做，佛陀說：『允許。』（有比丘）穿著革屣（皮革鞋子）進入佛塔內，佛陀說：『不應該這樣做。』（有比丘）拿著革屣進入佛塔內，佛陀說：『不應該這樣做。』（有比丘）穿著革屣繞塔行走，佛陀說：『不應該這樣做。』（有比丘）穿著富羅（襪子）進入佛塔內，佛陀說：『不應該這樣做。』（有比丘）拿著富羅進入佛塔內，佛陀說：『不應該這樣做。』他們畏懼謹慎，不敢穿著富羅繞塔外行走。佛陀說：『允許。』（有比丘）在塔下食用污穢之物，佛陀說：『不應該在塔下食用。』
當時，眾比丘繞塔時、去房舍時、去浴池時，眾多僧人聚集，地方狹窄不能容納，他們畏懼謹慎，不敢在塔下坐著吃飯，世尊不允許在塔下坐。眾比丘稟告佛陀，佛陀說：『允許在塔下坐著吃飯，但不應該使其污穢不凈。』當時，眾比丘不知道該怎麼辦？佛陀說：
【English Translation】 English version: He said: 'Make banners, whether they are lion banners, dragon banners, or yak banners.' The stupa (塔) has no fence around it, and cattle and sheep trample on it without hindrance. 'A fence should be made as above.'
At that time, the stupas (塔) and temples of other religions often made offerings of food and drink. Some Upasakas (優婆塞, lay male devotees) thought: 'If the World-Honored One allows us to offer good food, we will do so.' The Bhikkhus (比丘, monks) reported to the Buddha, who said: 'It is allowed to do as above.' (The Bhikkhus asked again) Who should eat this food? The Buddha said: 'The builder of the stupa (塔) should eat it.'
At that time, other religions often decorated and made offerings to their stupas (塔) and temples. Some Upasakas (優婆塞) thought: 'If the World-Honored One allows us to decorate and make offerings to the World-Honored One's stupa (塔), we will do so.' The Bhikkhus (比丘) reported to the Buddha, who said: 'It is allowed to do as above.'
(Some Bhikkhus) stayed overnight inside the World-Honored One's stupa (塔). The Buddha said: 'It should not be done.' (Because) they were guarding the stupa (塔), they were afraid and cautious and did not dare to stay overnight inside the stupa (塔). The Buddha said: 'If it is for guarding and watching, it is allowed to stay inside.' (Some Bhikkhus) hid things inside the stupa (塔). The Buddha said: 'It should not be done.' (Because) they wanted to hide things inside the stupa (塔) for security, but they were afraid and cautious and did not dare to do so. The Buddha said: 'It is allowed.' (Some Bhikkhus) entered the stupa (塔) wearing leather shoes (革屣). The Buddha said: 'It should not be done.' (Some Bhikkhus) carried leather shoes (革屣) into the stupa (塔). The Buddha said: 'It should not be done.' (Some Bhikkhus) walked around the stupa (塔) wearing leather shoes (革屣). The Buddha said: 'It should not be done.' (Some Bhikkhus) entered the stupa (塔) wearing socks (富羅). The Buddha said: 'It should not be done.' (Some Bhikkhus) carried socks (富羅) into the stupa (塔). The Buddha said: 'It should not be done.' They were afraid and cautious and did not dare to walk around the outside of the stupa (塔) wearing socks (富羅). The Buddha said: 'It is allowed.' (Some Bhikkhus) ate unclean things under the stupa (塔). The Buddha said: 'One should not eat under the stupa (塔).'
At that time, when the Bhikkhus (比丘) circumambulated the stupa (塔), went to the dwellings, or went to the bathing pond, many monks gathered, and the place was narrow and could not accommodate them. They were afraid and cautious and did not dare to sit and eat under the stupa (塔). The World-Honored One did not allow them to sit under the stupa (塔). The Bhikkhus (比丘) reported to the Buddha, who said: 'It is allowed to sit and eat under the stupa (塔), but it should not be made unclean.' At that time, the Bhikkhus (比丘) did not know what to do? The Buddha said:
「聽以不凈眾物聚著腳邊，食已持出。」
彼持死屍塔下過，佛言：「不應爾。」彼于塔下埋死人，佛言：「不應爾。」彼于塔下燒死屍，佛言：「不應爾。」彼于塔前燒死屍，佛言：「不應爾。」彼于塔四面燒死屍令臭氣入，護塔神瞋，佛言：「不應于塔四面燒死屍令臭氣入。」彼持死人衣若床從塔下過，護塔神瞋，佛言：「不應爾。」彼著糞掃衣比丘畏慎，不敢持糞掃衣從塔下過：「世尊有如是教，不聽持死人衣塔下過。」諸比丘白佛，佛言：「若凈浣染以香薰之，聽。」彼于塔下大小便，佛言：「不應爾。」彼于塔前大小便，佛言：「不應爾。」彼于塔四邊大小便令臭氣來入，護塔神瞋，佛言：「不應爾。」彼于塔下嚼楊枝，佛言：「不應爾。」彼于塔前嚼楊枝，佛言：「不應爾。」彼于塔四邊嚼楊枝，佛言：「不應爾。」彼于塔下㖒唾，佛言：「不應爾。」彼于塔前㖒唾，佛言：「不應爾。」彼于塔前舒腳坐，佛言：「不應爾。若僧伽藍內塔隔，聽在中間舒腳坐。」
爾時世尊在拘薩羅國，與千二百五十比丘人間遊行，往都子婆羅門村。到一異處，世尊笑。時阿難作是念：「今世尊以何因緣笑耶？世尊不以無因緣而笑。」偏露右肩、脫革屣、右膝著地，合掌白佛言：「世尊！不以無因緣而笑，向
【現代漢語翻譯】 現代漢語譯本： 『聽到』是因為不潔凈的各種東西聚集在腳邊，吃完東西后拿出去。
那人拿著死屍從塔下經過，佛說：『不應該這樣做。』那人在塔下埋死人，佛說：『不應該這樣做。』那人在塔下焚燒死屍，佛說：『不應該這樣做。』那人在塔前焚燒死屍，佛說：『不應該這樣做。』那人在塔的四面焚燒死屍，讓臭氣進入塔內，守護塔的神生氣了，佛說：『不應該在塔的四面焚燒死屍，讓臭氣進入塔內。』那人拿著死人的衣服或床從塔下經過，守護塔的神生氣了，佛說：『不應該這樣做。』那些穿著糞掃衣的比丘小心謹慎，不敢拿著糞掃衣從塔下經過：『世尊有這樣的教導，不允許拿著死人的衣服從塔下經過。』眾比丘稟告佛，佛說：『如果洗乾淨、染色並用香薰過，允許。』那人在塔下大小便，佛說：『不應該這樣做。』那人在塔前大小便，佛說：『不應該這樣做。』那人在塔的四邊大小便，讓臭氣進入塔內，守護塔的神生氣了，佛說：『不應該這樣做。』那人在塔下嚼楊枝，佛說：『不應該這樣做。』那人在塔前嚼楊枝，佛說：『不應該這樣做。』那人在塔的四邊嚼楊枝，佛說：『不應該這樣做。』那人在塔下吐痰，佛說：『不應該這樣做。』那人在塔前吐痰，佛說：『不應該這樣做。』那人在塔前伸開腳坐著，佛說：『不應該這樣做。如果在僧伽藍（Samgharama，僧院）內的塔是隔開的，允許在中間伸開腳坐著。』
當時，世尊在拘薩羅國（Kosala），與一千二百五十位比丘一起在人間游化，前往都子婆羅門村（Todeyya brahmana-gama）。到達一個特別的地方，世尊笑了。當時阿難（Ananda）這樣想：『現在世尊因為什麼因緣而笑呢？世尊不會無緣無故地笑。』於是他袒露右肩、脫掉革屣、右膝著地，合掌對佛說：『世尊！不會無緣無故地笑，向
【English Translation】 English version: 'Hearing' is because unclean things are gathered at the feet, and after eating, they are taken out.
He was carrying a corpse past the stupa, and the Buddha said, 'It should not be done.' He buried a dead person under the stupa, and the Buddha said, 'It should not be done.' He burned a corpse under the stupa, and the Buddha said, 'It should not be done.' He burned a corpse in front of the stupa, and the Buddha said, 'It should not be done.' He burned corpses on all four sides of the stupa, causing foul odors to enter, and the guardian deity of the stupa became angry. The Buddha said, 'One should not burn corpses on all four sides of the stupa, causing foul odors to enter.' He carried dead people's clothes or beds past the stupa, and the guardian deity of the stupa became angry. The Buddha said, 'It should not be done.' The monks wearing rag robes were cautious and dared not carry rag robes past the stupa: 'The World-Honored One has such teachings, not allowing the carrying of dead people's clothes past the stupa.' The monks reported to the Buddha, and the Buddha said, 'If they are washed clean, dyed, and perfumed, it is allowed.' He urinated and defecated under the stupa, and the Buddha said, 'It should not be done.' He urinated and defecated in front of the stupa, and the Buddha said, 'It should not be done.' He urinated and defecated on all four sides of the stupa, causing foul odors to enter, and the guardian deity of the stupa became angry. The Buddha said, 'It should not be done.' He chewed toothpicks under the stupa, and the Buddha said, 'It should not be done.' He chewed toothpicks in front of the stupa, and the Buddha said, 'It should not be done.' He chewed toothpicks on all four sides of the stupa, and the Buddha said, 'It should not be done.' He spat under the stupa, and the Buddha said, 'It should not be done.' He spat in front of the stupa, and the Buddha said, 'It should not be done.' He stretched out his legs and sat in front of the stupa, and the Buddha said, 'It should not be done. If the stupa is separated within the Samgharama (monastery), it is allowed to stretch out one's legs and sit in between.'
At that time, the World-Honored One was in the country of Kosala (Kosala), traveling among the people with one thousand two hundred and fifty monks, going to the brahmin village of Todeyya (Todeyya brahmana-gama). Arriving at a particular place, the World-Honored One smiled. At that time, Ananda (Ananda) thought: 'Now, for what reason does the World-Honored One smile? The World-Honored One does not smile without a reason.' Then he bared his right shoulder, took off his leather sandals, placed his right knee on the ground, and with his palms together, said to the Buddha: 'World-Honored One! You do not smile without a reason, towards'
者以何故而笑？愿欲知之。」佛告阿難：「乃往過去世時，有迦葉佛，般涅槃已。時有翅毗伽尸國王，於此處七歲七月七日起大塔已，七歲七月七日與大供養，坐二部僧于象蔭下，供第一飯。」時去此處不遠，有一農夫耕田，佛往彼間取一摶泥來置此處，而說偈言：
「設以百千瓔珞， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千摶， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千擔， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千抱， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千壁， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千巖， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。 設以金百千山， 皆是閻浮檀金， 不如以一摶泥， 為佛起塔勝。」
時諸比丘、比丘尼、優婆塞、優婆夷，皆以一摶泥著此處，即成大塔。
時諸比丘患屋內臭，佛言：「應灑掃。若故臭以香泥泥，若復臭應屋四角懸香。」
時世尊在毗舍離。時眾僧大得飲食供養，諸比丘不節遂成患，佛言：「應服藥。彼須吐下，應與吐下。彼須粥，與粥。須野鳥肉，
【現代漢語翻譯】 現代漢語譯本： 阿難問：『世尊，這些比丘為何發笑？我希望知道原因。』 佛告訴阿難：『在過去世，有迦葉佛（Kasyapa Buddha），已經般涅槃（Parinirvana，入滅）。當時有一位翅毗伽尸國王（Kikavikasin king），在這個地方花了七年七個月七天建造了一座大塔，又花了七年七個月七天舉行盛大的供養，讓兩部僧眾坐在象蔭下，供養第一頓飯。』 『當時離這裡不遠的地方，有一位農夫正在耕田，佛走到那裡取了一團泥土放在這裡，並且說了偈語：』 『即使用成百上千的瓔珞（項鍊），都是閻浮檀金（Jambudvipa gold，一種純金），也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千團黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千擔黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千抱黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千壁黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千巖黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。 即使用成百上千山黃金，都是閻浮檀金，也不如用一團泥土，為佛建造佛塔的功德殊勝。』 『當時所有的比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），都用一團泥土放在這裡，就形成了一座大塔。』 『當時，一些比丘抱怨屋內有臭味，佛說：『應該灑掃。如果還是臭，就用香泥塗抹，如果還臭，應該在屋子的四個角落懸掛香。』』 『當時，世尊在毗舍離（Vaisali）。當時僧眾得到大量的飲食供養，一些比丘因為不節制而生病，佛說：『應該服藥。如果他們需要嘔吐或瀉藥，就給他們嘔吐或瀉藥。如果他們需要粥，就給他們粥。如果需要野鳥肉，』
【English Translation】 English version: Ananda asked: 'Bhagavan, for what reason are these bhiksus laughing? I wish to know the reason.' The Buddha told Ananda: 'In the past, there was Kasyapa Buddha (Kasyapa Buddha), who had already attained Parinirvana (Parinirvana, complete nirvana). At that time, there was a king named Kikavikasin (Kikavikasin king), who spent seven years, seven months, and seven days building a large stupa at this place, and then spent seven years, seven months, and seven days holding a grand offering, having the two assemblies of monks sit under the shade of elephants, offering the first meal.' 'At that time, not far from here, there was a farmer plowing the field. The Buddha went there, took a handful of mud, and placed it here, and spoke this verse:' 'Even if one were to use hundreds of thousands of necklaces, all made of Jambudvipa gold (Jambudvipa gold, a type of pure gold), it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of lumps of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of loads of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of embraces of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of walls of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of cliffs of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha. Even if one were to use hundreds of thousands of mountains of gold, all made of Jambudvipa gold, it would not be as meritorious as using a handful of mud to build a stupa for the Buddha.' 'At that time, all the bhiksus (bhiksu, male monastic), bhiksunis (bhiksuni, female monastic), upasakas (upasaka, lay male devotee), and upasikas (upasika, lay female devotee) placed a handful of mud here, and a large stupa was formed.' 'At that time, some bhiksus complained about the odor in the room. The Buddha said: 'It should be swept and cleaned. If it still smells, it should be plastered with fragrant mud. If it still smells, fragrant incense should be hung in the four corners of the room.' 'At that time, the World-Honored One was in Vaisali (Vaisali). At that time, the Sangha received a large amount of food offerings, and some bhiksus became ill due to intemperance. The Buddha said: 'They should take medicine. If they need emetics or purgatives, they should be given emetics or purgatives. If they need congee, they should be given congee. If they need wild bird meat,'
應與。」
爾時耆婆童子治眾僧病，為佛及僧作吐下藥、作粥及野鳥肉羹，不能供足，往世尊所，頭面禮足卻住一面，白世尊言：「大德！諸比丘得病，若聽諸比丘作浴室浴者可得少病。」時世尊默然聽可。時耆婆童子知佛聽可，即從坐起前禮佛足繞佛而去。時世尊以此因緣集比丘僧，而為方便隨順說法，讚歎頭陀端嚴、少欲知足、樂出離者，告諸比丘：「聽諸比丘作浴室洗浴。」
四分律卷第五十二 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十三(第四分之四)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯雜揵度之三
爾時慈地比丘來至毗舍離國，彼與諸離奢親友知識，諸大離奢聞慈地比丘來至毗舍離，即往問訊，慈地比丘而不應答。彼言：「長老！我何所犯？故相問訊而不見答。」彼即答言：「我何用共汝等語為？沓婆摩羅子輕慢惱我，而汝等不見佐助。」彼即言：「我當作何方便令沓婆摩羅子不惱汝？」答言：「若汝往伺佛及眾僧大集時，往彼作如是言：『大德！有如是事者不善、不隨順、非威儀、不得時，我等謂此處清凈安樂無有恐怖，而反生憂惱，猶水生火。何以故？沓婆摩羅子侵犯我婦，眾僧當和合與作滅擯。』如是則不來惱我。」即答言：「此有何
【現代漢語翻譯】 現代漢語譯本：『應該答應他。』
當時，耆婆童子（Jivaka Komarabhacca，名醫）為眾僧治療疾病，為佛陀和僧眾準備催吐藥、瀉藥、粥以及野鳥肉羹，但無法充分供應。於是他前往世尊處，頂禮佛足後站立在一旁，稟告世尊說：『大德！如果允許比丘們建造浴室洗浴，或許可以減少疾病。』當時，世尊默然允許。
耆婆童子知道佛陀允許后，立即從座位起身，向前頂禮佛足，然後繞佛離去。當時，世尊因為這件事召集比丘僧眾，併爲了方便而隨順說法，讚歎奉行頭陀行（dhuta，苦行）、端莊威儀、少欲知足、樂於出離的人，告訴各位比丘：『允許比丘們建造浴室洗浴。』
《四分律》卷第五十二 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第五十三（第四分之四）
姚秦時期罽賓三藏佛陀耶舍（Buddhayasas）與竺佛念等共同翻譯的《雜揵度》之三
當時，慈地比丘（Cīraka-bhikkhu）來到毗舍離國（Vesālī）。他與當地的離奢人（Licchavi）是親友。諸位離奢人聽說慈地比丘來到毗舍離，就前去問候，但慈地比丘並不迴應。他們說：『長老！我犯了什麼錯？為什麼我問候您，您卻不回答？』他回答說：『我和你們這些人有什麼好說的？沓婆摩羅子（Dabba Mallaputta）輕慢惱害我，而你們卻不幫助我。』他們說：『我該怎麼做才能讓沓婆摩羅子不再惱害您？』他回答說：『如果你們去伺機等待佛陀和眾僧大會集的時候，到那裡這樣說：『大德！有這樣的事情是不好的、不隨順佛法的、不合威儀的、不合時宜的。我們認為這裡清凈安樂沒有恐怖，反而產生憂愁煩惱，就像水中生火一樣。為什麼呢？因為沓婆摩羅子侵犯我的妻子，眾僧應當和合給予他滅擯（pabbājana，驅逐）。』這樣他就不會來惱害我了。』他們立即回答說：『這有什麼
【English Translation】 English version: 'You should agree to him.'
At that time, Jivaka Komarabhacca (a famous physician) was treating the illnesses of the Sangha, preparing emetics, purgatives, congee, and wild bird meat soup for the Buddha and the Sangha, but he could not provide enough. So he went to the World Honored One, prostrated at his feet, and stood to one side, reporting to the World Honored One, saying: 'Venerable Sir! If the Bhikkhus are allowed to build bathhouses for bathing, perhaps they can have fewer illnesses.' At that time, the World Honored One silently agreed.
When Jivaka Komarabhacca knew that the Buddha had agreed, he immediately rose from his seat, prostrated at the Buddha's feet, and circumambulated the Buddha before leaving. At that time, the World Honored One gathered the Bhikkhu Sangha because of this matter, and for convenience, he followed the Dharma, praising those who practiced the dhuta (ascetic practices), were dignified, had few desires, were content, and were happy to renounce, telling the Bhikkhus: 'Allow the Bhikkhus to build bathhouses for bathing.'
《Vinaya in Four Parts》Volume 52 《Taisho Tripitaka》Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 53 (Part 4 of the Fourth Division)
Translated by Tripiṭaka Buddhayasas of Kipin during the Yao Qin Dynasty, together with Zhu Fonian and others, Miscellaneous Khandhaka 3
At that time, Cīraka-bhikkhu came to Vesālī. He was friends with the Licchavi people there. When the Licchavi people heard that Cīraka-bhikkhu had come to Vesālī, they went to greet him, but Cīraka-bhikkhu did not respond. They said: 'Elder! What wrong have I done? Why do you not answer when I greet you?' He replied: 'What is there for me to say to you people? Dabba Mallaputta has slighted and harassed me, and you do not help me.' They said: 'What should I do to prevent Dabba Mallaputta from harassing you?' He replied: 'If you wait for the Buddha and the Sangha to gather in a large assembly, go there and say: 'Venerable Sir! Such things are not good, not in accordance with the Dharma, not dignified, and not timely. We thought this place was pure, peaceful, and without fear, but instead, it produces sorrow and vexation, like fire arising from water. Why is that? Because Dabba Mallaputta has violated my wife, the Sangha should harmoniously give him pabbājana (expulsion).' In this way, he will not come to harass me.' They immediately replied: 'What is the
難？」彼大離奢往佛大眾所，說如上言。時沓婆摩羅子去佛不遠坐，時佛知而故問沓婆摩羅子：「汝聞彼離奢語不？」答言：「聞，唯佛知之。」佛語沓婆摩羅子：「汝不應作如是答。實當言實、虛當言虛。」時沓婆摩羅子聞佛語已，從坐起，偏露右肩、右膝著地，合掌白佛言：「我從生已來，未曾夢中犯淫，而況覺也。」佛言：「善哉！善哉！沓婆摩羅子，此是好答。」爾時世尊告諸比丘言：「汝等問彼大離奢：『莫以無根不凈法謗此沓婆摩羅子清凈比丘。以無根不凈法謗清凈比丘得大重罪。』」時諸比丘聞世尊教，即與大離奢共相詰問：「汝可說實。此事云何？莫以無根不凈法謗沓婆摩羅子，以無根不凈法謗清凈比丘得大重罪。」時諸大離奢得諸比丘詰問已，便作是言：「沓婆摩羅子清凈，無有不凈行。此是慈地比丘教我耳。」諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，譏嫌彼大離奢言：「沓婆摩羅子實無不凈行，云何以無根不凈謗耶？」諸比丘往世尊所，頭面禮足以此因緣具白世尊。世尊爾時集比丘僧，以無數方便呵責大離奢言：「汝所為非，不隨順行、非清凈行。云何以無根不凈法謗沓婆摩羅子耶？」以無數方便呵責已，告諸比丘：「自今已去，與大離奢作覆缽、不與往反言語，作白二羯磨。白
【現代漢語翻譯】 現代漢語譯本： 『難嗎？』那位大離奢（Vaisali resident）去到佛陀的大眾中，說了如上面的話。當時，沓婆摩羅子（Dabba Mallaputta，一位阿羅漢比丘）離佛陀不遠地坐著，這時佛陀知道這件事，所以故意問沓婆摩羅子：『你聽到那位離奢說的話了嗎？』回答說：『聽到了，只有佛陀知道這件事。』佛陀告訴沓婆摩羅子：『你不應該這樣回答。真實的情況應當說真實，虛假的情況應當說虛假。』當時，沓婆摩羅子聽了佛陀的話后，從座位上站起來，袒露右肩，右膝著地，合掌對佛陀說：『我自從出生以來，未曾在夢中犯過淫慾，更何況是清醒的時候呢。』佛陀說：『好啊！好啊！沓婆摩羅子，這是很好的回答。』 這時，世尊告訴各位比丘說：『你們去問那位大離奢：『不要用沒有根據的不凈之法誹謗這位清凈的比丘沓婆摩羅子。用沒有根據的不凈之法誹謗清凈的比丘會得到很大的重罪。』』當時，各位比丘聽了世尊的教導，就和大離奢一起互相詰問：『你可以說實話。這件事是怎麼回事？不要用沒有根據的不凈之法誹謗沓婆摩羅子，用沒有根據的不凈之法誹謗清凈的比丘會得到很大的重罪。』當時，各位大離奢被各位比丘詰問后，便這樣說：『沓婆摩羅子是清凈的，沒有不凈的行為。這是慈地（Metta，慈愛）比丘教我說的。』各位比丘聽了之後，其中有少欲知足、行頭陀（dhuta，苦行）、樂於學習戒律、知道慚愧的人，譏諷責備那位大離奢說：『沓婆摩羅子確實沒有不凈的行為，為什麼用沒有根據的不凈之法誹謗他呢？』各位比丘前往世尊處，頂禮佛足，將這件事的因緣詳細地告訴了世尊。世尊當時召集比丘僧眾，用無數的方法呵責大離奢說：『你所做的是錯誤的，不隨順修行，不是清凈的行為。為什麼用沒有根據的不凈之法誹謗沓婆摩羅子呢？』用無數的方法呵責之後，告訴各位比丘：『從今以後，對大離奢進行覆缽（Ukkhepaniya kamma，逐出僧團）、不與他往來言語，進行白二羯磨（ñattidutiyakamma，一種僧團的決議）。』白
【English Translation】 English version: 'Is it difficult?' That Vaisali resident went to the Buddha's assembly and spoke as above. At that time, Dabba Mallaputta was sitting not far from the Buddha. Knowing this, the Buddha deliberately asked Dabba Mallaputta, 'Did you hear what that Vaisali resident said?' He replied, 'I heard it, only the Buddha knows about this.' The Buddha told Dabba Mallaputta, 'You should not answer like that. You should speak the truth when it is true, and speak falsely when it is false.' Then, having heard the Buddha's words, Dabba Mallaputta rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha, 'Since I was born, I have never committed any sexual misconduct in my dreams, let alone when I am awake.' The Buddha said, 'Good! Good! Dabba Mallaputta, this is a good answer.' At that time, the World Honored One told the bhikkhus, 'You should ask that Vaisali resident, 'Do not slander this pure bhikkhu Dabba Mallaputta with unfounded impure practices. Slandering a pure bhikkhu with unfounded impure practices will result in great and heavy sins.'' Then, having heard the World Honored One's teachings, the bhikkhus questioned the Vaisali resident together, saying, 'You can tell the truth. What is the matter? Do not slander Dabba Mallaputta with unfounded impure practices, for slandering a pure bhikkhu with unfounded impure practices will result in great and heavy sins.' Then, having been questioned by the bhikkhus, the Vaisali resident said, 'Dabba Mallaputta is pure and has no impure conduct. It was a Metta bhikkhu who taught me to say this.' When the bhikkhus heard this, those who were content with little, practiced dhuta, delighted in learning the precepts, and knew shame and remorse, criticized and blamed that Vaisali resident, saying, 'Dabba Mallaputta truly has no impure conduct, why slander him with unfounded impure practices?' The bhikkhus went to the World Honored One, prostrated themselves at his feet, and told the World Honored One in detail about the cause of this matter. At that time, the World Honored One gathered the assembly of bhikkhus and rebuked the Vaisali resident with countless means, saying, 'What you have done is wrong, it is not in accordance with practice, it is not pure conduct. Why slander Dabba Mallaputta with unfounded impure practices?' After rebuking him with countless means, he told the bhikkhus, 'From now on, impose Ukkhepaniya kamma on the Vaisali resident, do not communicate with him, and perform ñattidutiyakamma.' Announce
衣家有五法，應與作覆缽：不孝順父、不孝順母、不敬沙門、不敬婆羅門、不供事比丘。有如是五法，應與作覆缽。有五法不應與作覆缽。何等五？孝順父、孝順母、恭敬沙門、恭敬婆羅門、敬事比丘。有如是五法，不應與作覆缽。復有十法眾僧應與作覆缽：罵謗比丘、為比丘作損減作無利益、方便令無住處、斗亂比丘、于比丘前說佛法僧惡、以無根不凈法謗比丘、若犯比丘尼，有如是十法者，僧應與作覆缽。如是九、八、七、六、五、四、三、二、一法，罵謗比丘，僧應作覆缽。有如是一法，僧應與作覆缽。應如是作，眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此大離奢，沓婆摩羅子清凈，而以無根波羅夷法謗。若僧時到僧忍聽，僧今為此大離奢作覆缽不相來往。白如是。』『大德僧聽！此大離奢，沓婆摩羅子清凈，而以無根波羅夷法謗。今僧為作覆缽不相往來。誰諸長老忍僧為大離奢作覆缽不相往來者默然，誰不忍者說。』『僧已忍為大離奢作覆缽不相往來竟，僧忍，默然故，是事如是持。』聽僧差使往大離奢所語如是言：『僧為汝作覆缽不相往來作白二羯磨。』有八法者應差使往，能聽、能說、自解、能令他解、能受、能憶持、無謬失、別好惡義。有如是八法者，應差為僧使。」而說偈言：
「若在
【現代漢語翻譯】 現代漢語譯本 有五種行為應該被判處覆缽（Ukkhitta-patimokkha，一種僧團的懲罰，即停止與其交往）：不孝順父親、不孝順母親、不尊敬沙門（Samana，指修行者）、不尊敬婆羅門（Brahmana，指祭司）、不供養比丘（Bhikkhu，指僧侶）。具備這五種行為，就應該被判處覆缽。 有五種行為不應該被判處覆缽：孝順父親、孝順母親、恭敬沙門、恭敬婆羅門、敬事比丘。具備這五種行為，就不應該被判處覆缽。 還有十種行為，僧團應該判處覆缽：謾罵誹謗比丘、為比丘製造損害或無利益之事、設法使其無法安住、挑撥比丘之間的爭鬥、在比丘面前說佛法僧的壞話、用沒有根據的不清凈法誹謗比丘、如果冒犯了比丘尼（Bhikkhuni，指女僧侶）。有這十種行為的人，僧團應該判處覆缽。像這樣，九種、八種、七種、六種、五種、四種、三種、兩種、一種行為，謾罵誹謗比丘，僧團都應該判處覆缽。有一種行為，僧團也應該判處覆缽。 應該這樣做：僧團中應該選出有能力進行羯磨（Kamma，指儀式）的人，如上所述，作如下宣告：『大德僧眾請聽！這位大離奢（Mahalissa），沓婆摩羅（Dabbamalla）之子是清凈的，卻被用沒有根據的波羅夷（Parajika，指最嚴重的罪行）法誹謗。如果僧團認為時機已到，僧團允許，僧團現在為此大離奢判處覆缽，不再往來。宣告如上。』 『大德僧眾請聽！這位大離奢，沓婆摩羅之子是清凈的，卻被用沒有根據的波羅夷法誹謗。現在僧團判處覆缽，不再往來。哪位長老認可僧團為大離奢判處覆缽，不再往來，請默然；誰不認可，請說出來。』 『僧團已經認可為大離奢判處覆缽，不再往來，僧團認可，因為默然，此事就這樣決定。』聽從僧團的差遣，前往大離奢處，這樣告訴他：『僧團為你判處覆缽，不再往來，已經進行了白二羯磨（Natti-dutiyakamma，一種正式的宣告儀式）。』有八種條件的人應該被差遣前往：能聽、能說、自己能理解、能讓別人理解、能接受、能記住、沒有謬誤、能分辨好壞意義。具備這八種條件的人，應該被差遣為僧團的使者。』 並說了偈語：
【English Translation】 English version There are five things for which one should impose the Ukkhitta-patimokkha (a monastic penalty of suspension of association): not being filial to father, not being filial to mother, not respecting Samanas (ascetics), not respecting Brahmanas (priests), not serving Bhikkhus (monks). Possessing these five things, one should impose the Ukkhitta-patimokkha. There are five things for which one should not impose the Ukkhitta-patimokkha: being filial to father, being filial to mother, respecting Samanas, respecting Brahmanas, serving Bhikkhus. Possessing these five things, one should not impose the Ukkhitta-patimokkha. Furthermore, there are ten things for which the Sangha (monastic community) should impose the Ukkhitta-patimokkha: reviling and slandering Bhikkhus, causing harm or unbenefit to Bhikkhus, devising to make them unable to dwell, causing strife among Bhikkhus, speaking ill of the Buddha, Dhamma (teachings), and Sangha in front of Bhikkhus, slandering Bhikkhus with unfounded impure matters, if one offends a Bhikkhuni (nun). Possessing these ten things, the Sangha should impose the Ukkhitta-patimokkha. Likewise, for nine, eight, seven, six, five, four, three, two, one thing, reviling and slandering Bhikkhus, the Sangha should impose the Ukkhitta-patimokkha. For one thing, the Sangha should impose the Ukkhitta-patimokkha. This is how it should be done: In the Sangha, one should appoint someone capable of performing the Kamma (ritual), as mentioned above, and make the following announcement: 'Venerable Sangha, listen! This Mahalissa (Great Release), son of Dabbamalla (Garland of Grass), is pure, but is slandered with unfounded Parajika (defeat, expulsion) offenses. If it seems the right time to the Sangha, the Sangha permits, the Sangha now imposes the Ukkhitta-patimokkha on this Mahalissa, no longer associating with him. The announcement is as such.' 'Venerable Sangha, listen! This Mahalissa, son of Dabbamalla, is pure, but is slandered with unfounded Parajika offenses. Now the Sangha imposes the Ukkhitta-patimokkha, no longer associating with him. Whoever among the elders approves of the Sangha imposing the Ukkhitta-patimokkha on Mahalissa, no longer associating with him, let him be silent; whoever does not approve, let him speak.' 'The Sangha has approved imposing the Ukkhitta-patimokkha on Mahalissa, no longer associating with him, the Sangha approves, because of silence, this matter is thus decided.' Having been sent by the Sangha, go to Mahalissa and tell him: 'The Sangha has imposed the Ukkhitta-patimokkha on you, no longer associating with you, having performed the Natti-dutiyakamma (formal act with two announcements).' A person with eight qualities should be sent: able to hear, able to speak, able to understand oneself, able to make others understand, able to receive, able to remember, without error, able to distinguish good and bad meanings. A person with these eight qualities should be sent as the Sangha's messenger.' And said the verse:
大眾中， 心無有怯弱； 所說亦不增， 受教無損減。 言無有錯亂， 問時不移動； 有如是比丘， 堪任為僧使。
「阿難！有如是八法，聽差為僧使語彼大離奢：『今僧為汝作覆缽不相往來白二羯磨。』眾中差堪能羯磨者如上，作如是白：『大德僧聽！若僧時到僧忍聽，僧今差阿難為僧使，往大離奢所語言：「今僧為汝作覆缽不相往來。」白如是。』『大德僧聽！僧今差阿難為僧使，往大離奢所作如是言：「僧今為汝作覆缽不相往來。」誰諸長老忍僧差阿難為僧使者默然，誰不忍者說。』『僧已忍差阿難為僧使，往彼大離奢所語言：「僧為汝作覆缽不相往來。」竟。僧忍，默然故，是事如是持。』」
爾時阿難著衣持缽，往彼大離奢家。時大離奢在外門屋下梳頭，遙見阿難遠來，疾疾收發前迎阿難白言：「大德善哉！愿前入舍。」阿難報言：「我不應入汝家受床坐、飲食供養。」離奢言：「大德阿難！何以故？」答言：「僧已為汝作覆缽不相往來故。」離奢言：「以何事故？」阿難即為具說因緣。彼即言：「大德阿難！如是便為殺我耶？」尋即悶絕倒地久乃醒悟，還起以手捫眼，白阿難言：「我當作何方便解我覆缽還相往來耶？」阿難言：「汝應往懺悔眾僧。」
時大離奢
【現代漢語翻譯】 現代漢語譯本 于大眾之中，內心沒有怯懦； 所說的話語不會增加，接受教誨也不會減少。 言辭沒有錯亂，回答問題時不會轉移話題； 有這樣的比丘（bhikkhu，佛教僧侶），堪可被委任為僧團的使者。
『阿難（Ānanda，佛陀的十大弟子之一）！有這樣的八種條件，可以委派為僧團的使者，去告訴那些大離奢（Mahāli，人名）：『現在僧團要對你進行覆缽（Ukkhittaka，一種僧團的懲罰）羯磨（kamma，業），不再與你往來。』大眾中可以勝任羯磨的人如上所述，這樣宣告：『諸位長老（bhante，對出家人的尊稱）請聽！如果僧團認為時機已到，請允許，僧團現在委派阿難作為僧團的使者，前往大離奢那裡，告訴他說：「現在僧團要對你進行覆缽，不再與你往來。」』這樣宣告。 『諸位長老請聽！僧團現在委派阿難作為僧團的使者，前往大離奢那裡，這樣告訴他：「僧團現在要對你進行覆缽，不再與你往來。」哪位長老贊同僧團委派阿難作為使者就默不作聲，哪位不贊同就請說出來。』 『僧團已經贊同委派阿難作為使者，前往大離奢那裡，告訴他說：「僧團要對你進行覆缽，不再與你往來。」完畢。僧團贊同，因為大家都默不作聲，這件事就這樣決定了。』
當時，阿難穿好衣服，拿著缽（patra，僧侶的食器），前往大離奢的家。當時大離奢正在外門屋檐下梳頭，遠遠地看見阿難走來，急忙整理頭髮，上前迎接阿難，說道：『大德（bhante，對出家人的尊稱）！請進屋裡來。』阿難回答說：『我不應該進入你家，接受床座、飲食供養。』離奢問道：『大德阿難！為什麼呢？』阿難回答說：『僧團已經對你進行了覆缽，不再與你往來。』離奢問道：『因為什麼事呢？』阿難就把事情的緣由詳細地告訴了他。他聽后就說：『大德阿難！這樣豈不是要殺死我嗎？』隨即昏厥倒地，過了很久才醒過來，起來用手揉著眼睛，對阿難說：『我該怎麼辦才能解除覆缽，恢復往來呢？』阿難說：『你應該去向僧團懺悔。』
當時大離奢
【English Translation】 English version Among the assembly, There is no timidity in the heart; What is said is neither increased, Nor is what is received diminished. Words are without confusion, And there is no digression when questioned; Such a bhikkhu (Buddhist monk) is fit To be appointed as an envoy of the Sangha (Buddhist monastic community).
『Ānanda (one of the ten principal disciples of the Buddha)! There are these eight qualities, suitable for appointing as an envoy of the Sangha, to tell those Mahāli (name of a person): 『Now the Sangha is performing the Ukkhittaka (a form of monastic punishment) kamma (action, deed) of overturning the bowl for you, and will no longer associate with you.』 Among the assembly, one who is capable of performing the kamma is as described above, and declares thus: 『Venerable sirs (bhante, a term of respect for monks)! If it is the Sangha's time, may the Sangha consent, the Sangha now appoints Ānanda as the Sangha's envoy, to go to Mahāli and say: 「Now the Sangha is performing the overturning of the bowl for you, and will no longer associate with you.」』 Thus he declares. 『Venerable sirs! The Sangha now appoints Ānanda as the Sangha's envoy, to go to Mahāli and say: 「The Sangha is now performing the overturning of the bowl for you, and will no longer associate with you.」 Whoever among the elders approves of the Sangha appointing Ānanda as the envoy, let him remain silent; whoever does not approve, let him speak.』 『The Sangha has approved the appointment of Ānanda as the envoy, to go to that Mahāli and say: 「The Sangha is performing the overturning of the bowl for you, and will no longer associate with you.」 Completed. The Sangha approves, because all are silent; thus, this matter is upheld.』
At that time, Ānanda put on his robes, took his bowl (patra, a monk's alms bowl), and went to Mahāli's house. At that time, Mahāli was combing his hair under the eaves outside the gate, and seeing Ānanda coming from afar, he quickly tidied his hair and went forward to greet Ānanda, saying: 『Venerable sir! Welcome to enter the house.』 Ānanda replied: 『I should not enter your house, nor receive a seat or food offerings.』 Mahāli asked: 『Venerable Ānanda! Why is that?』 Ānanda replied: 『The Sangha has performed the overturning of the bowl for you, and will no longer associate with you.』 Mahāli asked: 『For what reason?』 Ānanda then explained the cause and circumstances in detail. Upon hearing this, he said: 『Venerable Ānanda! Would that not be killing me?』 Immediately, he fainted and fell to the ground, and after a long time, he awoke, and rising, rubbed his eyes with his hands, and said to Ānanda: 『What means should I employ to undo the overturning of the bowl and restore association?』 Ānanda said: 『You should go and confess to the Sangha.』
At that time, Mahāli
隨順眾僧不敢違逆，從僧乞解覆缽還相往來。時諸比丘白佛，佛言：「若大離奢隨順眾僧不敢違逆，從僧乞解覆缽還相往來者，應為解作白二羯磨。眾中差堪能羯磨者如上，作如是白：『大德僧聽！今僧為大離奢解覆缽不相往來，彼隨順眾僧不敢違逆，從僧乞解覆缽不相往來羯磨。若僧時到僧忍聽，僧今為大離奢作解覆缽還相往來。白如是。』『大德僧聽！僧為大離奢作覆缽不相往來，彼隨順眾僧不敢違逆，從僧乞解覆缽不相往來羯磨。今僧為大離奢解覆缽還相往來。誰諸長老忍僧為彼大離奢解覆缽還相往來者默然，誰不忍者說。』『僧已忍為彼大離奢解覆缽還相往來竟，僧忍，默然故，是事如是持。』」
時迦留陀夷在阿蘭若處住，彼于道路燒草，火勢蔓莚，遂乃燒王波斯匿鹿苑。時居士皆譏嫌言：「沙門釋子無有慚愧，斷眾生命。彼自言：『我知正法。』燒王鹿苑，如是何有正法耶？」諸比丘往白佛，佛言：「不應爾。」
時諸比丘道路行，有草妨閡，佛言：「聽以竹壓草，若石、若木鎮上。」
時祇桓外有野火燒蔓莚來至，諸比丘不知云何？即白佛，佛言：「聽逆除中間草，若作坑塹斷、若以土滅、若逆燒時。」
有比丘羸老，不能無絡囊盛缽無杖而行，彼作是念：「我當云何？」白
【現代漢語翻譯】 現代漢語譯本： 隨順眾僧不敢違逆，從僧處請求解除覆缽，恢復交往。當時，眾比丘稟告佛陀，佛陀說：『如果大離奢隨順眾僧不敢違逆，從僧處請求解除覆缽，恢復交往，應當為他解除，做白二羯磨（一種僧團決議程式）。』眾中選擇能夠做羯磨的人，如前所述，這樣宣告：『大德僧眾請聽！現在僧團為大離奢解除覆缽，恢復交往，因為他隨順眾僧不敢違逆，從僧處請求解除覆缽，恢復交往的羯磨。如果僧團認為時機已到，請允許僧團現在為大離奢解除覆缽，恢復交往。宣告完畢。』『大德僧眾請聽！僧團為大離奢做覆缽不相往來，因為他隨順眾僧不敢違逆，從僧處請求解除覆缽不相往來羯磨。現在僧團為大離奢解除覆缽，恢復交往。哪位長老同意僧團為大離奢解除覆缽，恢復交往的請默然，不同意的請說出來。』『僧團已經同意為大離奢解除覆缽，恢復交往完畢，僧團同意，因為默然，此事就這樣決定。』 當時，迦留陀夷（Kāludāyi，人名，佛陀弟子）在阿蘭若（arañña，遠離人煙的地方）處居住，他在道路上燒草，火勢蔓延，竟然燒了波斯匿王（Pasenadi，古印度拘薩羅國國王）的鹿苑。當時，居士們都譏諷責怪說：『沙門釋子（Śākyaputra，釋迦牟尼的弟子）沒有慚愧之心，斷絕眾生的性命。他們自己說：『我知道正法。』卻燒了國王的鹿苑，這樣怎麼會有正法呢？』眾比丘前往稟告佛陀，佛陀說：『不應該這樣做。』 當時，眾比丘在道路上行走，有草妨礙通行，佛陀說：『允許用竹子壓住草，或者用石頭、木頭鎮壓在上面。』 當時，祇桓（Jetavana，祇樹給孤獨園的簡稱）外面有野火蔓延過來，眾比丘不知道該怎麼辦？就稟告佛陀，佛陀說：『允許預先清除中間的草，或者挖坑溝隔斷，或者用土撲滅，或者在野火蔓延過來之前逆向焚燒。』 有比丘年老體弱，不能拿著絡囊盛缽，也不能拄著枴杖行走，他心裡想：『我該怎麼辦呢？』稟告
【English Translation】 English version: Following the Sangha (saṃgha, monastic community) and not daring to disobey, he requests the Sangha to lift the overturning of the bowl and resume interaction. At that time, the Bhikshus (bhikkhu, monks) reported to the Buddha, who said: 'If Mahāli (name of a person) follows the Sangha and does not dare to disobey, and requests the Sangha to lift the overturning of the bowl and resume interaction, then it should be lifted for him, and a Byañjana-kamma (formal act of the Sangha) of declaration and confirmation should be performed.' Choose someone from the Sangha who is capable of performing the Kamma (formal act of the Sangha) as above, and declare as follows: 'Venerable Sangha, listen! Now the Sangha is lifting the overturning of the bowl for Mahāli and resuming interaction, because he follows the Sangha and does not dare to disobey, and requests the Sangha to lift the overturning of the bowl and resume interaction. If the Sangha deems it the right time, please allow the Sangha to now lift the overturning of the bowl for Mahāli and resume interaction. The declaration is complete.' 'Venerable Sangha, listen! The Sangha has overturned the bowl for Mahāli and ceased interaction, because he follows the Sangha and does not dare to disobey, and requests the Sangha to lift the overturning of the bowl and resume interaction. Now the Sangha is lifting the overturning of the bowl for Mahāli and resuming interaction. Which elders agree that the Sangha should lift the overturning of the bowl for Mahāli and resume interaction, please remain silent; whoever disagrees, please speak up.' 'The Sangha has already agreed to lift the overturning of the bowl for Mahāli and resume interaction, the Sangha agrees, because of the silence, this matter is thus decided.' At that time, Kāludāyi (Kāludāyi, name of a person, a disciple of the Buddha) was living in a forest retreat (arañña, a place far from human habitation). He was burning grass on the road, and the fire spread, eventually burning King Pasenadi's (Pasenadi, King of Kosala in ancient India) deer park. At that time, the laypeople all criticized and blamed, saying: 'The Śākyaputras (Śākyaputra, disciples of Śākyamuni) have no shame, cutting off the lives of beings. They themselves say: 'I know the true Dharma (dharma, the teachings of the Buddha).' But they burned the king's deer park, how can there be true Dharma in this?' The Bhikshus went to report to the Buddha, who said: 'It should not be done like that.' At that time, the Bhikshus were walking on the road, and there was grass obstructing their passage. The Buddha said: 'It is permitted to press down the grass with bamboo, or to weigh it down with stones or wood.' At that time, there was a wildfire outside Jetavana (Jetavana, short for Jetavana Anathapindika's Monastery) that was spreading. The Bhikshus did not know what to do? They reported to the Buddha, who said: 'It is permitted to clear the grass in the middle beforehand, or to dig trenches to cut it off, or to extinguish it with earth, or to burn it in the opposite direction before the wildfire spreads.' There was a Bhikshu who was weak and old, unable to carry a bowl in a net bag and unable to walk with a staff. He thought to himself: 'What should I do?' He reported
諸比丘。諸比丘白佛，佛言：「聽僧與彼老比丘杖絡囊白二羯磨。應如是與，眾中應差堪能羯磨者如上，作如是白：『大德僧聽！此某甲比丘羸老，不能無絡囊盛缽無杖而行，彼從僧乞杖絡囊。若僧時到僧忍聽，與某甲比丘杖絡囊。白如是。』『大德僧聽！此某甲比丘羸老，不能無杖絡囊而行，今從僧乞杖絡囊。僧今與此比丘杖絡囊。誰諸長老忍僧與某甲比丘杖絡囊者默然，誰不忍者說。』『僧已忍與某甲比丘杖絡囊竟，僧忍，默然故，是事如是持。』」
爾時舍利弗，見眾僧作非法羯磨，無同意者，欲默然任之。佛言：「聽默然。有五法不應默然：若如法羯磨而心不同，默然任之；若得同意伴，亦默然任之；若見小罪而默然；為作別住而默然；在戒場上而默然。如是五法默然者非法。有五法應默然：見他非法而默然；不得伴默然；犯重而默然；同住默然；在同住地默然。如是五法應默然。有五事應和合。何等五？若如法應和合；若默然任之；若與欲；若從可信人聞；若先在中默然而坐。如是五事應和合。」
爾時世尊在祇桓中與無數眾說法。時世尊啑，諸比丘咒愿言：「長壽！」諸比丘、比丘尼、優婆塞、優婆夷亦言：「長壽。」大眾遂便鬧亂，佛言：「不應爾。」
時有居士啑，諸比丘畏慎不
【現代漢語翻譯】 現代漢語譯本： 諸位比丘。諸位比丘稟告佛陀，佛陀說：『允許僧團給予那位年老的比丘手杖和絡囊，通過白二羯磨（一種佛教儀式）。應該這樣進行：僧團中應選出一位有能力主持羯磨的人，如前所述，這樣宣告：『尊敬的僧團請聽！這位某甲（比丘的名字）比丘年老體弱，不能沒有絡囊盛缽、沒有手杖行走，他向僧團請求手杖和絡囊。如果僧團認為時機已到，請允許僧團給予某甲比丘手杖和絡囊。』這樣宣告。『尊敬的僧團請聽！這位某甲比丘年老體弱，不能沒有手杖和絡囊行走，現在向僧團請求手杖和絡囊。僧團現在給予這位比丘手杖和絡囊。哪位長老贊同僧團給予某甲比丘手杖和絡囊的請默然，誰不贊同請說出來。』『僧團已經贊同給予某甲比丘手杖和絡囊完畢，僧團贊同，因為默然的緣故，這件事就這樣成立。』
當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）看到僧團進行非法的羯磨，沒有同意的人，想要默然聽之任之。佛陀說：『不允許默然。有五種情況不應該默然：如果如法的羯磨而內心不同意，默然聽之任之；如果得到同意的同伴，也默然聽之任之；如果看到小的罪過而默然；為某人作別住（一種懲罰措施）而默然；在戒場上而默然。』像這樣五種情況默然就是非法的。有五種情況應該默然：看到他人非法而默然；沒有同伴而默然；犯了重罪而默然；同住而默然；在同住的地方而默然。像這樣五種情況應該默然。有五件事應該和合。哪五件？如果如法應該和合；如果默然聽之任之；如果給予同意；如果從可信的人那裡聽到；如果先前在僧團中默然而坐。像這樣五件事應該和合。』
當時，世尊（Śākyamuni，釋迦牟尼佛）在祇桓（Jetavana，祇樹給孤獨園，佛陀常住的精舍）中為無數大眾說法。當時世尊打噴嚏，諸位比丘祝願說：『長壽！』諸位比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）也說：『長壽。』大眾於是變得喧鬧混亂，佛陀說：『不應該這樣。』
當時有位居士打噴嚏，諸位比丘畏懼謹慎不敢...
【English Translation】 English version: Monks, the monks said to the Buddha, and the Buddha said: 'Listen to the Sangha (Saṃgha, the Buddhist monastic order) giving that old monk a staff and a bag through a formal act of declaration and motion (白二羯磨, bái èr jiémó). It should be done like this: In the assembly, a capable person should be chosen to perform the act of declaration and motion as before, and declare as follows: 'Venerable Sangha, please listen! This monk, named so-and-so (某甲, mǒu jiǎ), is weak and old, and cannot walk without a bag to hold his bowl and a staff. He is requesting a staff and a bag from the Sangha. If the Sangha deems it the right time, please allow the Sangha to give the monk so-and-so a staff and a bag.' This is how it should be declared. 'Venerable Sangha, please listen! This monk, named so-and-so, is weak and old, and cannot walk without a staff and a bag. Now he is requesting a staff and a bag from the Sangha. The Sangha is now giving this monk a staff and a bag. Those elders who approve of the Sangha giving the monk so-and-so a staff and a bag, please remain silent; those who do not approve, please speak.' 'The Sangha has already approved giving the monk so-and-so a staff and a bag, the Sangha approves, because of the silence, this matter is thus established.'
At that time, Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) saw the Sangha performing an unlawful act of declaration and motion, and no one agreed, wanting to remain silent and let it be. The Buddha said: 'It is not allowed to remain silent. There are five situations in which one should not remain silent: If the act of declaration and motion is lawful but one's heart does not agree, remaining silent and letting it be; if one obtains a companion who agrees, also remaining silent and letting it be; if one sees a small offense and remains silent; remaining silent when imposing a separate dwelling (別住, bié zhù, a disciplinary measure); remaining silent on the platform of precepts. Remaining silent in these five situations is unlawful. There are five situations in which one should remain silent: Seeing others acting unlawfully and remaining silent; having no companion and remaining silent; committing a grave offense and remaining silent; dwelling together and remaining silent; remaining silent in the place of dwelling together. Remaining silent in these five situations is appropriate. There are five things that should be in harmony. What are the five? If it is lawful, it should be in harmony; if remaining silent and letting it be; if giving consent; if hearing from a trustworthy person; if previously sitting silently in the Sangha. These five things should be in harmony.'
At that time, the World-Honored One (世尊, Śākyamuni Buddha) was in Jetavana (祇桓, a monastery where the Buddha often stayed) teaching the Dharma to countless people. At that time, the World-Honored One sneezed, and the monks wished him: 'Long life!' The monks, nuns, male lay devotees (優婆塞, Upāsaka), and female lay devotees (優婆夷, Upāsikā) also said: 'Long life.' The assembly then became noisy and chaotic, and the Buddha said: 'It should not be like this.'
At that time, a householder sneezed, and the monks were fearful and cautious and did not...
敢言長壽，居士皆譏嫌言：「我等啑，諸比丘不咒愿長壽。」諸比丘白佛，佛言：「聽咒愿長壽。」
時諸居士禮比丘，比丘畏慎不敢言長壽，世尊不聽我咒愿。諸居士皆嫌言：「我等禮比丘，比丘不咒愿我等長壽。」諸比丘白佛，佛言：「聽咒愿長壽。」
爾時六群比丘有小事，便作咒咀言：「我若作如是，當墮地獄、餓鬼、畜生，不生佛法中。若餘人作如是事，亦當墮地獄、餓鬼、畜生，不生佛法中。」諸比丘白佛，佛言：「不應爾。聽作如是語：『若我作如是事，南無佛。若汝作如是事，亦言：「南無佛。」』」
爾時六群比丘畜腰帶頭安茸，佛言：「不應爾。」彼畜革帶，佛言：「不應爾。」六群比丘畜阇提那帶，佛言：「不應爾。」彼畜散綖帶，佛言：「不應爾。汝等癡人！避我所遮更作餘事。自今已去，如是一切帶不應畜。」時六群比丘畜長廣帶，佛言：「不應爾。聽作腰帶廣三指繞腰三週。」彼六群比丘大染真色作帶，佛言：「不應爾。」彼作錦帶，佛言：「不應爾。」彼作白帶，佛言：「不應爾。聽作袈裟色帶。」
爾時有信樂陶師作種種器與諸比丘，比丘不敢受，白佛，佛言：「聽受。有二種器不應畜，瓦坐床、瓦斛瓦斗升合。」
爾時跋難陀釋子往陶師家，在瓦
【現代漢語翻譯】 現代漢語譯本：
有人敢於祝願居士長壽，居士們卻譏諷嫌棄地說：『我們施捨，這些比丘卻不為我們祝願長壽。』眾比丘將此事稟告佛陀，佛陀說：『允許祝願長壽。』 當時，居士們禮敬比丘，比丘們因為顧慮謹慎，不敢祝願長壽，心想世尊不允許我祝願。居士們都嫌棄地說：『我們禮敬比丘，比丘卻不為我們祝願長壽。』眾比丘將此事稟告佛陀，佛陀說：『允許祝願長壽。』 當時，六群比丘遇到小事，就作咒詛說：『我如果做了這樣的事，應當墮入地獄、餓鬼、畜生道，不得生於佛法之中。如果其他人做了這樣的事，也應當墮入地獄、餓鬼、畜生道，不得生於佛法之中。』眾比丘將此事稟告佛陀，佛陀說：『不應該這樣。允許說這樣的話：『如果我做了這樣的事，南無佛（皈依佛）。』如果你們做了這樣的事，也說：『南無佛（皈依佛）。』』 當時，六群比丘使用帶有裝飾的腰帶頭，佛陀說：『不應該這樣。』他們使用皮革腰帶，佛陀說：『不應該這樣。』六群比丘使用阇提那（jati-na）帶，佛陀說：『不應該這樣。』他們使用散綖（san-yan）帶，佛陀說：『不應該這樣。你們這些愚癡的人！避開我所禁止的，反而做其他的事情。從今以後，像這樣的一切腰帶都不應該使用。』當時六群比丘使用又長又寬的腰帶，佛陀說：『不應該這樣。允許製作腰帶，寬度為三指，可以繞腰三圈。』那些六群比丘用上好的染料染成真色來製作腰帶，佛陀說：『不應該這樣。』他們製作錦帶，佛陀說：『不應該這樣。』他們製作白帶，佛陀說：『不應該這樣。允許製作袈裟顏色的腰帶。』 當時，有信佛樂善的陶師製作各種器物供養眾比丘，比丘們不敢接受，稟告佛陀，佛陀說：『允許接受。但有兩種器物不應該使用，瓦坐床、瓦斛（hu）、瓦斗（dou）、瓦升（sheng）、瓦合（ge）。』 當時，跋難陀釋子（Balananda，釋迦族之子）前往陶師家，在瓦...
【English Translation】 English version:
When someone dared to wish lay followers longevity, the lay followers would mock and complain, saying, 'We give alms, but these Bhikkhus do not wish us longevity.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'It is permitted to wish longevity.' At that time, when lay followers paid respects to the Bhikkhus, the Bhikkhus, being cautious and apprehensive, did not dare to wish them longevity, thinking that the World-Honored One did not permit them to do so. The lay followers all complained, saying, 'We pay respects to the Bhikkhus, but the Bhikkhus do not wish us longevity.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'It is permitted to wish longevity.' At that time, the group of six Bhikkhus, when faced with minor matters, would utter curses, saying, 'If I do such a thing, I should fall into hell, the realm of hungry ghosts, and the animal realm, and not be born into the Buddha's Dharma. If others do such a thing, they should also fall into hell, the realm of hungry ghosts, and the animal realm, and not be born into the Buddha's Dharma.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'It should not be so. It is permitted to say such words: 'If I do such a thing, Namo Buddha (Homage to the Buddha).' If you do such a thing, also say: 'Namo Buddha (Homage to the Buddha).'' At that time, the group of six Bhikkhus used belt buckles with decorations. The Buddha said, 'It should not be so.' They used leather belts. The Buddha said, 'It should not be so.' The group of six Bhikkhus used jati-na belts. The Buddha said, 'It should not be so.' They used san-yan belts. The Buddha said, 'It should not be so. You foolish people! Avoiding what I have forbidden, you do other things instead. From now on, all such belts should not be used.' At that time, the group of six Bhikkhus used long and wide belts. The Buddha said, 'It should not be so. It is permitted to make a belt that is three fingers wide and can wrap around the waist three times.' Those six Bhikkhus used excellent dyes to dye the belts in true colors. The Buddha said, 'It should not be so.' They made brocade belts. The Buddha said, 'It should not be so.' They made white belts. The Buddha said, 'It should not be so. It is permitted to make belts in the color of the kasaya (袈裟, monastic robe).' At that time, a faithful and generous potter made various utensils to offer to the Bhikkhus. The Bhikkhus did not dare to accept them and reported this to the Buddha. The Buddha said, 'It is permitted to accept them. However, there are two kinds of utensils that should not be used: a tile sitting platform, a tile hu (斛, a unit of volume), a tile dou (斗, a unit of volume), a tile sheng (升, a unit of volume), and a tile ge (合, a unit of volume).' At that time, Balananda (跋難陀, son of the Sakyas) went to the potter's house and was at the tile...
器上累髀坐，器破，仰倒地形露。諸比丘白佛，佛言：「不應瓦器上坐，亦不應白衣家累髀坐。」
時六群比丘，誦外道安置舍宅吉兇符書咒、枝節咒、剎利咒、尸婆羅咒、知人生死吉兇咒、解諸音聲咒。諸比丘白佛，佛言：「不應爾。」彼教他，佛言：「不應爾。」彼以此活命，佛言：「不應爾。」
時諸比丘口臭，佛言：「應嚼楊枝。不嚼楊枝，有五事過：口氣臭、不別味、增益熱癊、不引食、眼不明。不嚼楊枝，有如是五過。嚼楊枝有五事利益：一、口氣不臭。二、別味。三、熱癊消。四、引食。五、眼明。嚼楊枝有如是五事利益。」世尊既聽嚼楊枝，彼嚼長楊枝，佛言：「不應爾。聽極長者一搩手。」彼嚼楊枝奇者，佛言：「不應爾。」彼嚼雜葉者，佛言：「不應爾。」彼純嚼皮，佛言：「不應爾。」時有比丘嚼短楊枝，見佛恭敬故便咽即以為患。諸比丘白佛，佛言：「不應爾。極短者長四指。」彼于多人行處嚼楊枝，若在溫室、若在食堂、若在經行堂。諸比丘見惡之，往白佛，佛言：「不應爾。有三事應在屏處，大小便、嚼楊枝，如是三事應在屏處。」
時諸比丘舌上多垢，佛言：「聽作刮舌刀。」彼用寶作，佛言：「不應爾。聽用骨、牙、角、銅鐵、白镴、鉛、錫、舍羅草、竹葦、木
【現代漢語翻譯】 現代漢語譯本 有比丘坐在堆疊的瓦器上，瓦器破裂，仰面倒地，暴露了下體。眾比丘稟告佛陀，佛陀說：『不應該坐在瓦器上，也不應該在俗家人家中堆疊著東西坐。』 當時，六群比丘唸誦外道的安置住宅吉兇符書咒、枝節咒、剎利咒（Kshatriya-咒，指與剎帝利種姓相關的咒語）、尸婆羅咒（Shiva-咒，指與濕婆神相關的咒語）、知人生死吉兇咒、解除各種聲音的咒語。眾比丘稟告佛陀，佛陀說：『不應該這樣做。』他們教導他人，佛陀說：『不應該這樣做。』他們以此為生，佛陀說：『不應該這樣做。』 當時，眾比丘口臭。佛陀說：『應該嚼楊枝。不嚼楊枝，有五種過失：口氣臭、不能分辨味道、增加熱病、不能引起食慾、眼睛不明亮。不嚼楊枝，有這樣的五種過失。嚼楊枝有五種利益：一、口氣不臭。二、能分辨味道。三、熱病消除。四、能引起食慾。五、眼睛明亮。嚼楊枝有這樣的五種利益。』世尊既然允許嚼楊枝，他們就嚼很長的楊枝，佛陀說：『不應該這樣做。允許最長的長度為一拃。』他們嚼楊枝的嫩芽，佛陀說：『不應該這樣做。』他們嚼雜葉，佛陀說：『不應該這樣做。』他們只嚼皮，佛陀說：『不應該這樣做。』當時有比丘嚼短楊枝，因為恭敬佛陀就吞嚥下去，結果生病了。眾比丘稟告佛陀，佛陀說：『不應該這樣做。最短的長度為四指。』他們在很多人行走的地方嚼楊枝，或者在溫室、或者在食堂、或者在經行堂。眾比丘看到后厭惡他們，前去稟告佛陀，佛陀說：『不應該這樣做。有三件事應該在隱蔽的地方進行：大小便、嚼楊枝，這三件事應該在隱蔽的地方進行。』 當時，眾比丘舌頭上有很多舌苔，佛陀說：『允許製作刮舌刀。』他們用寶物製作，佛陀說：『不應該這樣做。允許用骨、牙、角、銅鐵、白镴（一種錫合金）、鉛、錫、舍羅草、竹葦、木。』
【English Translation】 English version A certain Bhikshu was sitting on a pile of earthenware. The earthenware broke, and he fell backward, exposing his private parts. The Bhikshus reported this to the Buddha, who said, 'One should not sit on earthenware, nor should one sit on a pile of things in a layman's house.' At that time, the six-group Bhikshus were reciting the outer paths' auspicious and inauspicious incantations for arranging dwellings, incantations for branches and joints, Kshatriya (Kshatriya-mantra, referring to mantras related to the Kshatriya caste) incantations, Shiva (Shiva-mantra, referring to mantras related to the god Shiva) incantations, incantations for knowing the auspiciousness of people's lives and deaths, and incantations for resolving various sounds. The Bhikshus reported this to the Buddha, who said, 'One should not do that.' They were teaching others, and the Buddha said, 'One should not do that.' They were making a living by this, and the Buddha said, 'One should not do that.' At that time, the Bhikshus had bad breath. The Buddha said, 'One should chew toothpicks (Yangzhi). Not chewing toothpicks has five faults: bad breath, inability to distinguish flavors, increase of feverishness, lack of appetite, and unclear vision. Not chewing toothpicks has these five faults. Chewing toothpicks has five benefits: first, no bad breath; second, ability to distinguish flavors; third, elimination of feverishness; fourth, stimulation of appetite; fifth, clear vision. Chewing toothpicks has these five benefits.' Since the World Honored One had permitted chewing toothpicks, they chewed long toothpicks. The Buddha said, 'One should not do that. The longest length allowed is one span.' They chewed the tender shoots of toothpicks. The Buddha said, 'One should not do that.' They chewed mixed leaves. The Buddha said, 'One should not do that.' They chewed only the bark. The Buddha said, 'One should not do that.' At that time, a Bhikshu chewed a short toothpick and swallowed it out of respect for the Buddha, which made him sick. The Bhikshus reported this to the Buddha, who said, 'One should not do that. The shortest length is four fingers.' They chewed toothpicks in places where many people walked, or in warm rooms, or in dining halls, or in walking meditation halls. The Bhikshus saw this and disliked it, and went to report it to the Buddha, who said, 'One should not do that. Three things should be done in a secluded place: urination and defecation, and chewing toothpicks. These three things should be done in a secluded place.' At that time, the Bhikshus had a lot of coating on their tongues. The Buddha said, 'One is allowed to make tongue scrapers.' They made them out of jewels. The Buddha said, 'One should not do that. One is allowed to use bone, teeth, horn, copper, iron, pewter (a tin alloy), lead, tin, Shera grass, bamboo reeds, or wood.'
。」彼不洗便舉，余比丘見惡之，佛言：「不應爾，應洗。」彼洗已不曬燥便舉，生壞，佛言：「不應爾。」
時諸比丘患食物入齒間，佛言：「聽作摘齒物。」彼用寶作，佛言：「不應用寶作，聽用骨牙角乃至竹木作。」彼用已不洗便舉，諸比丘見皆惡之，佛言：「不應爾。應洗。」彼洗已不曬燥便舉，生壞，佛言：「不應爾。應令燥舉之。」
時諸比丘患耳中有垢，佛言：「聽作挑耳篦。」彼用寶作，佛言：「不應爾。聽用骨牙角乃至竹木作。」彼用已不洗便舉，諸比丘見惡之，佛言：「不應爾。應洗已舉之。」彼不燥便舉，生壞，佛言：「不應爾。應令燥已舉之。」
爾時世尊在舍衛國。時諸比丘多畜鸚鵡、鳥鸜、鵒鳥，初夜后夜鳴喚，亂諸比丘坐禪，諸比丘白佛，佛言：「不應畜如是鳥。」
爾時世尊在拘睒彌。時跋難陀釋子畜狗子，見諸比丘吠。比丘白佛，佛言：「不應畜。」
爾時世尊在婆祇提國。時毗舍離婆阇子比丘畜羆子，裂破比丘衣缽坐具針筒，乃復傷比丘身體。諸比丘白佛，佛言：「不應畜。」
爾時世尊在毗舍離國。時諸離奢，乘象馬車乘、輦輿、捉持刀劍，來欲見世尊。彼留刀杖在寺外，入內問訊。時六群比丘出外，輒乘彼象馬車乘、輦輿、捉持刀劍
【現代漢語翻譯】 現代漢語譯本： 當時有比丘不洗手就拿取食物，其他比丘見了很厭惡。佛陀說：『不應該這樣，應該洗手。』那比丘洗完手后不曬乾就拿取食物，導致食物腐壞。佛陀說：『不應該這樣。』
當時比丘們苦惱食物殘渣留在牙齒間，佛陀說：『允許製作剔牙工具。』他們用寶物製作剔牙工具，佛陀說：『不應該用寶物製作，允許用骨、牙、角乃至竹木製作。』他們用完后不清洗就收起來，比丘們見了都很厭惡。佛陀說：『不應該這樣，應該清洗。』他們洗完后不曬乾就收起來，導致工具腐壞。佛陀說：『不應該這樣，應該曬乾后再收起來。』
當時比丘們苦惱耳朵里有污垢，佛陀說：『允許製作掏耳勺。』他們用寶物製作掏耳勺，佛陀說：『不應該這樣，允許用骨、牙、角乃至竹木製作。』他們用完后不清洗就收起來，比丘們見了都很厭惡。佛陀說：『不應該這樣，應該清洗后再收起來。』他們不曬乾就收起來，導致工具腐壞。佛陀說：『不應該這樣，應該曬乾后再收起來。』
當時世尊在舍衛國（Śrāvastī）。當時比丘們多養鸚鵡、鸜鵒（一種鳥），它們在初夜和后夜鳴叫，擾亂比丘們坐禪。比丘們稟告佛陀，佛陀說：『不應該養這樣的鳥。』
當時世尊在拘睒彌（Kauśāmbī）。跋難陀釋子（Bhadanta，釋迦族出家的比丘）養小狗，小狗對著比丘們吠叫。比丘們稟告佛陀，佛陀說：『不應該養狗。』
當時世尊在婆祇提國（Vajjī）。毗舍離（Vaiśālī）的婆阇子比丘（Vajjiputtaka）養熊崽，熊崽撕裂比丘們的衣服、缽、坐具、針筒，甚至傷害比丘們的身體。比丘們稟告佛陀，佛陀說：『不應該養熊。』
當時世尊在毗舍離國（Vaiśālī）。當時離奢（Licchavi）人乘坐象、馬車乘、輦輿，手持刀劍，前來拜見世尊。他們把刀杖留在寺外，進入寺內問訊。六群比丘（group of six monks）出來后，就乘坐他們的象、馬車乘、輦輿，手持刀劍。
【English Translation】 English version: Then, a certain monk would take food without washing his hands, and the other monks disliked it. The Buddha said, 'It should not be so; one should wash one's hands.' After washing his hands, that monk would take the food without drying them, causing the food to spoil. The Buddha said, 'It should not be so.'
At that time, the monks were troubled by food getting stuck between their teeth. The Buddha said, 'I allow the making of toothpicks.' They made toothpicks out of jewels. The Buddha said, 'It should not be made of jewels; I allow the use of bone, teeth, horn, or even bamboo and wood.' After using them, they would put them away without washing them, and the monks all disliked it. The Buddha said, 'It should not be so; one should wash them.' After washing them, they would put them away without drying them, causing the tools to spoil. The Buddha said, 'It should not be so; one should dry them before putting them away.'
At that time, the monks were troubled by dirt in their ears. The Buddha said, 'I allow the making of ear picks.' They made ear picks out of jewels. The Buddha said, 'It should not be so; I allow the use of bone, teeth, horn, or even bamboo and wood.' After using them, they would put them away without washing them, and the monks all disliked it. The Buddha said, 'It should not be so; one should wash them before putting them away.' They would put them away without drying them, causing the tools to spoil. The Buddha said, 'It should not be so; one should dry them before putting them away.'
At that time, the World Honored One was in Śrāvastī (舍衛國). At that time, many monks kept parrots and myna birds (鸜鵒), which would cry out in the early and late night, disturbing the monks' meditation. The monks reported this to the Buddha, and the Buddha said, 'One should not keep such birds.'
At that time, the World Honored One was in Kauśāmbī (拘睒彌). Bhadanta (跋難陀釋子), a Śākya monk, kept a puppy, which would bark at the monks. The monks reported this to the Buddha, and the Buddha said, 'One should not keep dogs.'
At that time, the World Honored One was in Vajjī (婆祇提國). The Vajjiputtaka (婆阇子比丘) monks of Vaiśālī (毗舍離) kept bear cubs, which tore the monks' robes, bowls, sitting mats, and needle cases, and even injured the monks' bodies. The monks reported this to the Buddha, and the Buddha said, 'One should not keep bears.'
At that time, the World Honored One was in Vaiśālī (毗舍離國). At that time, the Licchavis (離奢) came to see the World Honored One, riding elephants, horse-drawn carriages, and palanquins, and carrying swords. They left their weapons outside the monastery and entered to pay their respects. The group of six monks (六群比丘) came out and rode their elephants, horse-drawn carriages, and palanquins, and carried their swords.
共戲。時諸居士見皆共譏嫌言：「沙門釋子不知厭足無有慚愧，乃乘彼象馬車乘捉持刀劍共戲，猶如國王大臣。」諸比丘白佛，佛言：「比丘不應乘象馬車乘、輦輿而共戲笑，比丘亦不應捉持刀劍。」時諸上座老病比丘，不能從此住處至彼處，畏慎不敢騎乘，佛言：「聽乘步挽車。若男子乘，一切畜生乘亦男。」彼有命難、凈行難，畏慎不敢騎乘避走，佛言：「若有如是難，聽乘象馬避。」時諸白衣持刀劍來寄諸比丘藏，比丘畏慎不敢受，世尊有如是教不聽持刀劍。白佛，佛言：「聽為檀越牢堅故藏舉。」
爾時世尊在拘睒彌國。王憂陀延是賓頭盧親厚知識，王朝晡常往問訊。時有不信樂婆羅門大臣從王，白王言：「云何大王朝晡問訊，此下賤業人而見王不起？」王即報言：「明日清旦當往，若故不起當奪其命。」王明日清旦便往賓頭盧所，遙見王來便作是念：「此王今懷噁心來，若我不起當奪我命。我今若起彼失王位，若我不起當奪我命而墮地獄。令此王墮地獄耶？失王位耶？」尋復念言：「寧令失位，不可令墮地獄。」即便起遠迎，先意問訊言：「善來大王！」王問言：「汝今何故起迎我耶？」答言：「為汝故起。」王言：「昨日何故不起？」答言：「亦為汝故。」王問言：「云何為我耶？」答言：「汝昨
【現代漢語翻譯】 現代漢語譯本 一起嬉戲。當時，一些在家居士看見后都譏諷道：『這些沙門釋子（指佛教出家人）不知滿足，毫無慚愧，竟然乘坐象、馬、車乘，拿著刀劍一起嬉戲，如同國王大臣一般。』眾比丘將此事稟告佛陀，佛陀說：『比丘不應該乘坐象、馬、車乘、轎子等嬉戲打鬧，比丘也不應該拿著刀劍。』當時，一些年長的、生病的比丘，無法從這個住處走到那個住處，又因為謹慎小心，不敢騎乘，佛陀說：『允許乘坐用人拉的車。如果是男子乘坐，一切畜生乘坐也一樣。』他們又面臨性命危險、清凈梵行的危險，因為畏懼謹慎，不敢騎乘躲避，佛陀說：『如果遇到這樣的危險，允許騎乘象馬躲避。』當時，一些俗人拿著刀劍來寄存在比丘處，比丘因為畏懼謹慎，不敢接受，世尊有這樣的教導，不允許持有刀劍。他們將此事稟告佛陀，佛陀說：『允許爲了施主的安全而暫時存放。』
當時，世尊在拘睒彌國（Kauśāmbī）。優陀延王（King Udayana）是賓頭盧（Piṇḍola）親密的友人，國王每天下午都去問候他。當時，有一位不信佛法的婆羅門大臣跟隨國王，對國王說：『為什麼大王每天下午都要去問候他，這個卑賤的**業人見到大王卻不起身？』國王就回答說：『明天早上再去，如果他還是不起身，就殺了他。』國王第二天早上就去了賓頭盧的住所，遠遠地看見國王來了，賓頭盧心想：『這個國王現在懷著惡意而來，如果我不起身，他就要殺了我。如果我起身，他就會失去王位，如果我不起身，他就要殺了我而墮入地獄。是讓他墮入地獄呢？還是讓他失去王位呢？』隨即又想到：『寧可讓他失去王位，也不能讓他墮入地獄。』於是就起身遠遠地迎接，先問候道：『大王，歡迎您的到來！』國王問道：『你現在為什麼起身迎接我呢？』回答說：『爲了您才起身的。』國王問道：『昨天為什麼不起身呢？』回答說：『也是爲了您。』國王問道：『怎麼是爲了我呢？』回答說：『你昨天』
【English Translation】 English version They were playing together. At that time, some lay devotees, seeing this, all criticized and complained, saying, 'These Śramaṇa Śākyaputrīyas (Buddhist renunciates) are never satisfied and have no shame. They ride elephants, horses, and carriages, holding swords and playing together, just like kings and ministers.' The Bhikṣus (monks) reported this to the Buddha. The Buddha said, 'Bhikṣus should not ride elephants, horses, carriages, or palanquins and play and laugh together. Bhikṣus should also not hold swords.' At that time, some senior, old, and sick Bhikṣus could not go from one place to another and, being cautious, dared not ride. The Buddha said, 'You are allowed to ride in a cart pulled by people. If a man rides, it is the same if any animal rides.' They also faced dangers to their lives and pure conduct, and, being fearful and cautious, dared not ride to escape. The Buddha said, 'If there is such danger, you are allowed to ride elephants and horses to escape.' At that time, some laypeople brought swords to deposit with the Bhikṣus. The Bhikṣus, being fearful and cautious, dared not accept them, as the World Honored One had taught that they were not allowed to hold swords. They reported this to the Buddha. The Buddha said, 'You are allowed to temporarily store them for the safety of the donors.'
At that time, the World Honored One was in Kauśāmbī (a city in ancient India). King Udayana (the ruler of Kauśāmbī) was a close friend of Piṇḍola (an Arhat). The king would regularly visit him in the afternoon. At that time, an unbelieving Brahmin minister, who was with the king, said to the king, 'Why does Your Majesty visit him every afternoon? This lowly **occupation person does not even rise when he sees Your Majesty.' The king replied, 'I will go again tomorrow morning. If he still does not rise, I will take his life.' The next morning, the king went to Piṇḍola's residence. Seeing the king coming from afar, Piṇḍola thought, 'This king is coming with evil intentions. If I do not rise, he will kill me. If I rise, he will lose his kingdom. If I do not rise, he will kill me and fall into hell. Should I let him fall into hell? Or should I let him lose his kingdom?' Then he thought, 'Rather let him lose his kingdom than let him fall into hell.' So he rose and went out to greet him from afar, saying, 'Welcome, Great King!' The king asked, 'Why did you rise to greet me today?' He replied, 'I rose for your sake.' The king asked, 'Why did you not rise yesterday?' He replied, 'Also for your sake.' The king asked, 'How was it for my sake?' He replied, 'Yesterday you'
日善心來，今日懷噁心來。若我不起當奪我命，若奪我命必墮地獄。我念言：『此王持噁心來，若我不起當奪我命，若我起者必失王位。若奪我命必墮地獄，寧當令失王位，不令墮地獄。』是故起耳。」王問言：「我當失位耶？」答言：「失。」王復問言：「幾日當失？」答言：「卻後七日。」時王即還拘睒彌，修治城塹，收檢穀食柴薪，聚集軍眾守城警備。數日過言：「今日是初日。」如是乃至七日，作如是言：「沙門語虛。」便與諸婇女在恒水中乘船遊戲。時慰禪王國內七年不雨，彼聞摩竭國王瓶沙有出水珠，若出此珠天即降雨，彼便興四部兵往王舍城圍城而住。彼城牢固，非余方便可得，唯水谷飲食盡，乃可得耳。時城內有多方便智慧大臣，教以竹葦著池中，令眾蓮花在孔中生出竹上。時彼大臣至瓶沙王所白言：「王今知不？王舍城牢固，非余方便可得，唯水谷盡乃可得耳。今應遣人語波羅殊提王如是言：『今可且停！不須象馬車乘刀劍共鬥。汝今可用眾華優缽羅、缽頭摩、拘頭摩、分陀利華共鬥，我亦當以如是華共鬥。汝復可作飯摶相打共鬥，我亦作飯摶共鬥。』」王言：「可爾。」時即遣使，往波羅殊提王所，具說上言。彼作是念：「王舍城牢固，唯有水谷飲食盡乃可得，而城內水谷飲食豐多。」彼即報使
【現代漢語翻譯】 現代漢語譯本： 『是日他懷著善心而來，今日卻懷著噁心而來。如果我不起身，他就要奪取我的性命，如果他奪取我的性命，必定會墮入地獄。』我心想：『這位國王懷著噁心而來，如果我不起身，他就要奪取我的性命，如果我起身，必定會失去王位。如果他奪取我的性命，必定會墮入地獄，寧可讓他失去王位，也不能讓他墮入地獄。』所以才起身了。」國王問道：「我將要失去王位嗎？」回答說：「是的，會失去。」國王又問道：「幾天後會失去？」回答說：「七天之後。」當時國王立即返回拘睒彌（Kauśāmbī），修繕城墻和護城河，儲備糧食和柴薪，聚集軍隊守城警戒。幾天過去後，國王說：「今天是第一天。」像這樣直到第七天，國王說：「沙門（śrāmaṇa，指修行者）的話是虛假的。」於是就和眾多婇女在恒河（Ganges）中乘船遊玩。當時慰禪王（Prasenajit）國內七年沒有下雨，他聽說摩竭陀國（Magadha）國王頻婆娑羅（Bimbisāra）有一顆能出水的寶珠，如果拿出這顆寶珠，天就會降雨，他就興起四部軍隊前往王舍城（Rājagṛha）圍城而住。這座城池非常堅固，沒有其他辦法可以攻破，只有等城內的水和糧食耗盡，才能攻破。當時城內有一位非常有智慧的大臣，教人們把竹葦放在池塘中，讓蓮花在竹子的孔中生長出來。當時這位大臣到頻婆娑羅王那裡稟告說：「大王您知道嗎？王舍城非常堅固，沒有其他辦法可以攻破，只有等城內的水和糧食耗盡才能攻破。現在應該派人告訴波斯匿王（Prasenajit）這樣說：『現在可以暫時停止！不需要用象、馬、車乘、刀劍來戰鬥。你們現在可以用各種鮮花，優缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、拘頭摩花（kumuda，白蓮花）、分陀利花（puṇḍarīka，白蓮花）來戰鬥，我們也用這樣的鮮花來戰鬥。你們也可以用飯糰互相投擲來戰鬥，我們也用飯糰來戰鬥。』」國王說：「可以。」當時就派遣使者前往波斯匿王那裡，詳細地說了上面的話。波斯匿王心想：「王舍城非常堅固，只有等城內的水和糧食耗盡才能攻破，而城內的水和糧食非常充足。」他就回復使者
【English Translation】 English version: 『On that day, he came with a good heart, but today he comes with an evil heart. If I do not rise, he will take my life, and if he takes my life, he will surely fall into hell.』 I thought: 『This king comes with an evil heart; if I do not rise, he will take my life, and if I rise, I will surely lose my throne. If he takes my life, he will surely fall into hell; I would rather let him lose his throne than let him fall into hell.』 That is why I rose.」 The king asked, 「Am I going to lose my throne?」 He replied, 「Yes, you will lose it.」 The king further asked, 「How many days until I lose it?」 He replied, 「In seven days.」 At that time, the king immediately returned to Kauśāmbī, repaired the city walls and moats, stored up grain and firewood, and gathered troops to guard the city and be vigilant. Several days passed, and the king said, 「Today is the first day.」 He continued like this until the seventh day, and then said, 「The words of the śrāmaṇa (ascetic) are false.」 So he and many consorts went to play in boats in the Ganges River. At that time, there had been no rain in the kingdom of King Prasenajit for seven years. He heard that King Bimbisāra of Magadha had a water-producing jewel; if this jewel were brought out, the heavens would send rain. So he raised four divisions of troops and went to Rājagṛha to besiege the city. This city was very strong, and there was no other way to conquer it except to wait until the water and food inside the city were exhausted. At that time, there was a very wise minister in the city who taught the people to put bamboo reeds in the pond and let lotuses grow out of the holes in the bamboo. At that time, this minister went to King Bimbisāra and reported, 「Does Your Majesty know? Rājagṛha is very strong, and there is no other way to conquer it except to wait until the water and food inside the city are exhausted. Now you should send someone to tell King Prasenajit, 『You can stop for now! There is no need to fight with elephants, horses, chariots, swords, and spears. You can now fight with various flowers, utpala (blue lotus), padma (red lotus), kumuda (white lotus), and puṇḍarīka (white lotus), and we will also fight with such flowers. You can also fight by throwing rice balls at each other, and we will also fight by throwing rice balls at each other.』」 The king said, 「Okay.」 At that time, he sent a messenger to King Prasenajit, explaining the above in detail. King Prasenajit thought, 「Rājagṛha is very strong, and there is no other way to conquer it except to wait until the water and food inside the city are exhausted, and the water and food inside the city are very abundant.」 So he replied to the messenger.
言：「我不為城故來，我國內七年不雨，聞汝國中有水珠，若出此珠時天即降雨，以是故來。」使答言：「大王！初時何不言須珠？若言須珠，我即當與。王今可去，尋當送珠。」王即還軍向拘睒彌國。彼聞王憂陀延與婇女遊戲聲，即問傍人言：「戲聲是何人？」傍臣答言：「大王知不？王憂陀延與諸婇女乘船遊戲于恒水中，是彼戲聲。」王即敕傍人勿作聲，放象于恒水邊，彼即放第一白象藏守像人。時王憂陀延大臣出見白象，白王言：「有野象。」王即敕人言：「勿作聲牽船近岸。」彼即近岸。王憂陀延善知調象法術，即誦術彈琴往前取象。時守像人即便捉王，王甚恐怖。彼問王言：「怖耶？」王言：「我怖。」彼言：「王勿怖。波羅殊提王喚王。」王更恐怖念言：「波羅殊提將無殺我並及侍從耶？」即便系之，衛送往波羅殊提王所。問言：「汝怖耶？」答言：「怖。」王言：「勿怖！汝可教我兒瞿波羅調象術，並教我女彈琴。」彼將至慰禪國七年中鎖腳。
時跋難陀釋子，從拘睒彌奢彌跋提夫人所，來至慰禪國憂陀延所，持王憂陀延信往夫人所。諸比丘白佛，佛言：「比丘不應為白衣作使，若作突吉羅。」
時彼教王兒調象術，教女彈琴。後於異時遂與王女共通。拘波羅王子知之，彼作是念：「若我
【現代漢語翻譯】 現代漢語譯本：他說：'我不是爲了攻城而來，而是因為我國已經七年沒有下雨了。聽說貴國有一種水珠，如果取出這種水珠，天就會降雨，因此我才來。' 使者回答說：'大王！當初為何不說需要水珠？如果說了需要水珠，我就會給您。大王現在可以回去，我隨後就會送去水珠。' 國王就率軍返回拘睒彌國（Kaushambi，古印度王國）。他聽到優陀延王（Udayana，古印度國王）與婇女嬉戲的聲音，就問身邊的人說：'嬉戲的聲音是誰發出的？' 身邊的大臣回答說：'大王您不知道嗎？是優陀延王與眾婇女乘船在恒河（Ganges）中嬉戲的聲音。' 國王就命令身邊的人不要出聲，將大象放到恒河邊。他們就放出了第一頭白象，並藏匿了馴像人。當時，優陀延王的大臣出來看見了白象，就告訴國王說：'有野象。' 國王就命令人說：'不要出聲，把船靠近岸邊。' 他們就把船靠近了岸邊。優陀延王精通馴象的法術，就念誦咒語，彈著琴前去馴象。這時，馴像人就抓住了國王，國王非常害怕。馴像人問國王說：'害怕嗎？' 國王說：'我害怕。' 馴像人說：'國王不要害怕。波羅殊提王（Parashurama，印度神話人物）要見您。' 國王更加害怕，心想：'波羅殊提難道要殺了我以及我的侍從嗎？' 於是就把他捆綁起來，護送到了波羅殊提王那裡。波羅殊提王問他說：'你害怕嗎？' 他回答說：'害怕。' 國王說：'不要害怕！你可以教我的兒子瞿波羅（Gopala）馴象的法術，並教我的女兒彈琴。' 於是就把他帶到慰禪國（Vatsa）囚禁了七年，鎖住了他的腳。 當時，跋難陀（Bhadanta，尊稱）釋子，從拘睒彌的奢彌跋提夫人（Shamavati，人名）那裡，來到慰禪國優陀延那裡，帶著優陀延王的信前往夫人那裡。眾比丘稟告佛陀，佛陀說：'比丘不應該為白衣（在家信徒）做使者，如果做了，就犯了突吉羅（Dukkata，輕罪）。' 當時，優陀延教波羅殊提王的兒子馴象的法術，教他的女兒彈琴。後來，在其他時候，竟然與國王的女兒發生了關係。拘波羅王子知道了這件事，他心想：'如果我...
【English Translation】 English version: He said, 'I have not come for the sake of the city, but because it has not rained in my country for seven years. I heard that there is a water jewel in your country, and if this jewel is taken out, the sky will send down rain, which is why I have come.' The envoy replied, 'Great King! Why didn't you say you needed the jewel in the first place? If you had said you needed the jewel, I would have given it to you. Great King, you may now return, and I will send the jewel soon.' The king then led his army back to Kaushambi (Kaushambi, an ancient Indian kingdom). He heard the sound of King Udayana (Udayana, an ancient Indian king) playing with his concubines and asked the people around him, 'Whose voice is this playing?' The minister beside him replied, 'Great King, don't you know? It is the sound of King Udayana playing with his concubines on a boat in the Ganges (Ganges) River.' The king then ordered the people around him not to make a sound and released the elephants to the Ganges River. They then released the first white elephant and hid the elephant trainer. At that time, King Udayana's minister came out and saw the white elephant and told the king, 'There is a wild elephant.' The king then ordered the people, 'Do not make a sound, bring the boat close to the shore.' They then brought the boat close to the shore. King Udayana was well-versed in the art of taming elephants, so he chanted mantras and played the lute to tame the elephant. At this time, the elephant trainer grabbed the king, and the king was very frightened. The elephant trainer asked the king, 'Are you afraid?' The king said, 'I am afraid.' The elephant trainer said, 'King, do not be afraid. King Parashurama (Parashurama, a figure in Hindu mythology) wants to see you.' The king was even more frightened, thinking, 'Is Parashurama going to kill me and my attendants?' So he was tied up and escorted to King Parashurama. King Parashurama asked him, 'Are you afraid?' He replied, 'I am afraid.' The king said, 'Do not be afraid! You can teach my son Gopala (Gopala) the art of taming elephants and teach my daughter to play the lute.' So he was taken to Vatsa (Vatsa) and imprisoned for seven years, with his feet chained. At that time, Bhadanta (Bhadanta, an honorific title) Shizi, from Shamavati (Shamavati, a personal name) of Kaushambi, came to Udayana of Vatsa, carrying King Udayana's letter to the lady. The monks reported to the Buddha, and the Buddha said, 'Monks should not be messengers for laypeople (lay followers); if they do, they commit Dukkata (Dukkata, a minor offense).' At that time, Udayana taught King Parashurama's son the art of taming elephants and taught his daughter to play the lute. Later, at other times, he actually had relations with the king's daughter. Prince Gopala knew about this and thought, 'If I...'
白王必奪其命。彼是我師，教我辛苦。此是王女，彼是王，得應爾耳。」即覆藏不語人。后王憂陀延欲逃走，即自嚴疾行牸象。拘婆羅知之，便作是念：「彼自嚴疾行象，必欲逃走。若我白王必奪其命，此是我師，教我辛苦。」遂藏不語人。彼安王女置象上，于象上飲，失琉璃器，未至地頃，已從慰禪至拘睒彌國。王即至奢彌跋提夫人所，語如是言：「我在彼系時誓言：『當供養八婆羅門一切所須皆令具足。』今欲與之，便可辦具。」夫人言：「若如是者，諸象馬車金銀七寶王及我身一切，當盡如許所有並與一人，彼亦都受猶無厭足。」王言：「今當云何？」夫人言：「此摩訶迦旃延，是大婆羅門種。今可請之並更請餘七婆羅門種比丘，以王如許供具與此八人。彼法不受，若與亦不受。」王言：「可爾。」
時王憂陀延即往迦旃延所，頭面禮足卻坐一面，時迦旃延種種方便為王說法令得歡喜。時王聞法歡喜已，白如是言：「愿受我明日請食，通已八人。」時迦旃延默然受之。時王見迦旃延默然受請已，從座起頭面禮足歡喜而去。王還其家辦種種多美飲食，明日清旦往白時至。時大迦旃延，清旦著衣持缽，通已八人，往王憂陀延宮敷座而坐。王憂陀延手自斟酌種種多美飲食令得飽足，食已舍缽，取金瓶盛水授之，
【現代漢語翻譯】 現代漢語譯本 白王必定會奪取他的性命。他（指拘婆羅的老師）是我的老師，教導我技藝非常辛苦。這位是國王的女兒，那位是國王，得到這樣的待遇也是應該的。』於是就隱瞞不告訴別人。 後來，國王優陀延（Udayana）（國王名）想要逃走，就自己裝扮好，騎上快步的母象。拘婆羅（Kubala）（人名）知道后，就想：『他自己裝扮好，騎上快步的象，一定是想要逃走。如果我告訴白王，白王必定會奪取他的性命，他（指優陀延）是我的老師，教導我技藝非常辛苦。』於是就隱瞞不告訴別人。 安王女（Vasavadatta）（人名）被安置在象背上，在象背上飲酒時，掉落了琉璃器，還沒落到地上，就已經從慰禪（Vindhya）（地名）到達了拘睒彌國（Kaushambi）（地名）。國王（指優陀延）就到了奢彌跋提夫人（Shyamavati）（人名）那裡，對她說：『我被囚禁在那裡的時候發誓：『應當供養八位婆羅門（Brahmin）（印度教祭司階層），一切所需都讓他們具足。』現在想要供養他們，就準備好東西吧。』夫人說：『如果這樣的話，所有的象、馬、車、金銀七寶，國王您和我自己，所有的一切都給一個人，他也會覺得不夠，沒有滿足的時候。』 國王說：『現在該怎麼辦呢？』夫人說：『這位摩訶迦旃延（Mahakatyayana）（佛陀弟子名），是大婆羅門種姓。現在可以請他來，再請其他七位婆羅門種姓的比丘（Bhiksu）（佛教出家眾），用國王您所說的供養來供養這八個人。他們（指比丘）依法不會接受，即使給他們也不會接受。』國王說：『可以。』 當時，國王優陀延就前往迦旃延（Katyayana）（佛陀弟子名）那裡，頭面禮足，退坐在一旁。當時，迦旃延用種種方便為國王說法，使他得到歡喜。當時，國王聽聞佛法，歡喜之後，這樣說道：『希望您接受我明天的齋飯邀請，連同您一共八人。』當時，迦旃延默然接受了邀請。當時，國王見到迦旃延默然接受邀請后，從座位起身，頭面禮足，歡喜地離開了。 國王回到家中，準備種種豐盛美味的飲食，第二天清晨前往告知時間已到。當時，大迦旃延（Mahakatyayana），清晨穿好衣服，拿著缽，連同他一共八人，前往國王優陀延的宮殿，鋪設座位坐下。國王優陀延親手斟酌種種豐盛美味的飲食，讓他們得到飽足，吃完後放下缽，拿起金瓶盛水遞給他們。
【English Translation】 English version The White King will surely take his life. He (referring to Kubala's teacher) is my teacher, teaching me skills with great effort. This is the king's daughter, and that is the king; it is fitting that they receive such treatment.' So he concealed it and did not tell anyone. Later, King Udayana (Udayana) (name of a king) wanted to escape, so he dressed himself and mounted a swift female elephant. Kubala (Kubala) (name of a person), knowing this, thought: 'He is dressing himself and riding a swift elephant, surely wanting to escape. If I tell the White King, the White King will surely take his life; he (referring to Udayana) is my teacher, teaching me skills with great effort.' So he concealed it and did not tell anyone. Princess Vasavadatta (Vasavadatta) (name of a person) was placed on the elephant's back, and while drinking on the elephant's back, she dropped a crystal vessel. Before it reached the ground, they had already traveled from Vindhya (Vindhya) (name of a place) to the country of Kaushambi (Kaushambi) (name of a place). The king (referring to Udayana) then went to Lady Shyamavati (Shyamavati) (name of a person) and said to her: 'When I was imprisoned there, I made a vow: 'I shall provide for eight Brahmins (Brahmin) (Hindu priestly class), fulfilling all their needs.' Now I want to provide for them, so prepare the things.' The lady said: 'If that is the case, all the elephants, horses, carriages, gold, silver, seven treasures, the king yourself, and myself, everything we have, even if given to one person, they would still not be satisfied.' The king said: 'What should we do now?' The lady said: 'This Mahakatyayana (Mahakatyayana) (name of a Buddha's disciple) is of the Brahmin caste. Now you can invite him, and also invite seven other Bhikshus (Bhiksu) (Buddhist monks) of the Brahmin caste, and use the offerings you mentioned to provide for these eight people. According to the Dharma, they (referring to the Bhikshus) will not accept, even if you give it to them.' The king said: 'Very well.' At that time, King Udayana went to Katyayana (Katyayana) (name of a Buddha's disciple), bowed his head to his feet, and sat to one side. At that time, Katyayana used various skillful means to preach the Dharma to the king, causing him to rejoice. At that time, the king, having heard the Dharma and rejoiced, said: 'I hope you will accept my invitation to a meal tomorrow, including you, a total of eight people.' At that time, Katyayana silently accepted the invitation. At that time, the king, seeing that Katyayana had silently accepted the invitation, rose from his seat, bowed his head to his feet, and left joyfully. The king returned to his home, prepared various rich and delicious foods, and went early the next morning to announce that the time had arrived. At that time, Mahakatyayana, having put on his robes early in the morning, carrying his bowl, together with him, a total of eight people, went to King Udayana's palace, spread out seats, and sat down. King Udayana personally poured various rich and delicious foods, satisfying them fully. After they had eaten and put down their bowls, he took a golden pitcher filled with water and handed it to them.
以象佈施。迦旃延言：「止！止！王此便為供養已，我等不應受如是供養。」復以車馬人兼金銀、琉璃、頗梨、真珠、車𤦲、馬瑙七寶佈施，迦旃延言：「止！止！此便為供養，我等不應受如是供養。」時王憂陀延即禮迦旃延足已，更取卑床坐。時迦旃延，種種為王說法，令得歡喜已，從坐起而去，還寺內白諸比丘。諸比丘白佛。佛爾時以此因緣集比丘僧，為諸比丘說大小持戒揵度：「如來出世，應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於一切諸天、世人、沙門、婆羅門、天魔、梵王，眾中而自覺悟證知為人說法。初語亦善、中語亦善、下語亦善，文義具足開顯凈行。若居士居士子聞，若復餘種姓生者，彼聞正法便生信樂。以信樂心而作是念：『我今在居家妻子繫縛，不得純修梵行。我今寧可剃除鬚髮、披袈裟，以信舍家入非家道。』彼于異時，錢財若多、若少皆悉捨棄，親屬若多、若少皆亦舍離，剃除鬚髮、披袈裟，舍家入非家道。彼與出家人同除舍飾好，與諸比丘同戒，不殺生放舍刀杖，常有慚愧慈念眾生，是為不殺生。舍偷盜，與便取、不與不取，其心清凈無有盜意，是為不偷盜。舍淫不凈行，修梵行勤精進，不著欲愛，清凈香潔而住，是為舍淫不凈行。舍妄語，如實
不欺詐於世，是為不妄語。舍兩舌，若聞此語不傳至彼，若聞彼語不傳至此，不相壞亂。若有離別善為和合，和合親愛常令歡喜，出和合言所說知時，是為不兩舌。離粗惡言，所言粗獷苦惱他人，令生瞋恚而不喜樂，斷除如是粗惡言，言則柔軟，不生怨害，能作利益，眾人愛樂，樂聞其言，常出如是利益善言，是為不粗惡言。離無利益語，知時語、實語、利益語、法語、律語、滅諍語，有緣而說，所言知時，是為離無利益語。不飲酒離放逸處。不著華香瓔珞，不歌舞倡伎亦不往觀聽，不高廣床上坐，非時不食。若是一食，不把持金銀七寶，不取妻妾童女，不畜養奴婢、象馬、車乘、雞狗、豬羊、田宅、園觀、儲積畜養一切諸物，不欺詐輕秤小鬥，不合和惡物，不治生販賣，斷他肢節殺害系閉，斷他錢財役使作業。言輒虛詐發起諍訟，棄捨他人，斷除如是諸不善事。行則知時、非時不行，量腹而食、度身而衣，取足而已。衣缽自隨，猶若飛鳥羽翮身俱。比丘如是所去之處，衣缽隨身。如余沙門婆羅門受他信施，求種種余積飲食、衣服、香味觸法；離如是無厭足事。如余沙門婆羅門食他信施，聚集種子種殖樹木鬼神村；離如是事。如余沙門婆羅門食他信施。但作方便求諸利養，象牙雜寶高廣大床，種種文繡被褥，及與雜色
【現代漢語翻譯】 現代漢語譯本 不欺騙世人，這就是不妄語（不說謊）。 捨棄兩舌（挑撥離間），如果聽到這邊的話，不傳到那邊；如果聽到那邊的話，不傳到這邊，不使他們互相破壞擾亂。 如果有人離間，就善巧地使他們和好；已經和好親愛的人，常常使他們歡喜。 說和合的話，所說的話都知道時機，這就是不兩舌。 遠離粗惡的言語，所說的言語粗魯、兇狠，使他人痛苦煩惱，使人產生嗔恨而不快樂，斷除像這樣的粗惡言語，所說的言語就柔和，不產生怨恨損害，能夠帶來利益，眾人喜愛聽，樂於聽聞這些言語，常常說這樣有利益的善言，這就是不粗惡言。 遠離沒有利益的言語，知道時機才說，說真實的話，說有利益的話，說符合佛法的話，說符合戒律的話，說能夠止息爭論的話，有因緣才說，所說的話都知道時機，這就是遠離沒有利益的言語。 不飲酒，遠離放逸的地方。 不佩戴華麗的裝飾和香料，不唱歌跳舞，也不去觀看聽聞，不坐高大寬廣的床，不在不適當的時間吃飯。 如果只吃一餐，不持有金銀七寶，不娶妻妾童女，不畜養奴婢、象、馬、車乘、雞、狗、豬、羊、田地、住宅、園林、儲藏積蓄一切物品，不用欺騙的手段和輕小的秤鬥，不摻合劣質的物品，不做買賣生意，不斷他人肢體，不殺害、囚禁他人，不斷他人錢財，不役使他人做工。 說話總是虛假欺騙，發起爭訟，拋棄他人，斷除像這樣各種不善的事情。 行走要知道時機，不該走的時候不走，量著肚子吃飯，量著身體穿衣，只取足夠用的。 衣服和缽盂自己隨身攜帶，就像飛鳥的羽毛和翅膀與身體在一起一樣。 比丘像這樣所去的地方，衣服和缽盂都隨身攜帶。 像其他的沙門（出家修行者）和婆羅門（祭司）接受他人的供養，尋求各種多餘積蓄的飲食、衣服、香味和觸覺享受；遠離像這樣沒有厭足的事情。 像其他的沙門和婆羅門吃他人的供養，聚集種子，種植樹木，居住在鬼神村落；遠離像這樣的事情。 像其他的沙門和婆羅門吃他人的供養，只是想方設法求取各種利益供養，象牙、雜寶、高大寬廣的床，各種花紋刺繡的被褥，以及各種雜色物品。
【English Translation】 English version Not deceiving the world is to refrain from false speech. Abandoning divisive speech, if one hears something here, one does not transmit it there; if one hears something there, one does not transmit it here, not causing them to destroy and disrupt each other. If there are those who are estranged, one skillfully reconciles them; for those who are already reconciled and loving, one constantly brings them joy. Speaking words of harmony, speaking knowing the right time, this is to refrain from divisive speech. Abandoning harsh speech, speech that is coarse and bitter, causing others pain and distress, causing them to generate anger and not joy, one cuts off such harsh speech. Speech then becomes gentle, not generating resentment or harm, able to bring benefit, loved by the multitude, delighted to hear such speech, constantly uttering such beneficial and virtuous words, this is to refrain from harsh speech. Abandoning unprofitable speech, speaking knowing the right time, speaking truthfully, speaking beneficially, speaking in accordance with the Dharma, speaking in accordance with the Vinaya (monastic rules), speaking to cease disputes, speaking with a cause, speaking knowing the right time, this is to refrain from unprofitable speech. Not drinking alcohol, avoiding places of heedlessness. Not adorning oneself with flowers, fragrances, or garlands, not singing, dancing, or attending performances, not sitting on high and wide beds, not eating at inappropriate times. If one eats only one meal, not holding gold, silver, or the seven treasures, not taking wives, concubines, or young girls, not raising slaves, elephants, horses, carriages, chickens, dogs, pigs, sheep, fields, houses, gardens, storing and accumulating all kinds of possessions, not using deceptive means or light scales and small measures, not mixing inferior goods, not engaging in trade or selling, not severing others' limbs, killing, or imprisoning, not depriving others of their wealth, not employing them in labor. Words are always false and deceptive, initiating disputes, abandoning others, cutting off such unwholesome deeds. Walking, one knows the right time, not walking when it is not appropriate, eating according to the measure of one's stomach, dressing according to the measure of one's body, taking only what is sufficient. Robes and bowl accompany oneself, just as a bird's feathers and wings are with its body. A Bhikshu (monk) in this way, wherever he goes, his robes and bowl accompany him. Like other Shramanas (ascetics) and Brahmanas (priests) receiving others' offerings, seeking various surplus accumulated foods, clothing, fragrances, and tactile pleasures; abstaining from such insatiable things. Like other Shramanas and Brahmanas eating others' offerings, gathering seeds, planting trees, dwelling in ghost villages; abstaining from such things. Like other Shramanas and Brahmanas eating others' offerings, only devising means to seek various profitable offerings, ivory, miscellaneous treasures, high and wide beds, various embroidered quilts, and various colored items.
諸皮；離如是利養法。如余沙門婆羅門食他信施，但作方便求自嚴身，酥油摩身、香水洗浴，以香涂身香澤梳頭，著好華鬘染眼紺色，種種莊嚴面首，色綖係臂捉通中杖，執持刀劍並孔雀蓋，以珠為扇以鏡自照。著雜色革屣，著純白衣；能離如是莊嚴之事。如余沙門婆羅門食他信施，專為嬉戲，棋局、博掩、樗蒱、八道、十道、或復拍石；斷除如是種種嬉戲。如余沙門婆羅門食他信施，但說妨道法，說王事、賊事、鬥戰軍馬事、大臣事、騎乘事、園觀出入事、臥起事、女人事、衣服飲食事、親里事、國土事、思憶世間入大海事；斷除如是一切妨道之業。如余沙門婆羅門食他信施，無數方便但作諛諂美辭，現相毀訾以利求利；舍如是邪命諛諂。如余沙門婆羅門食他信施，常共講論諍言，或在園觀，若在浴池，或在講堂：『我知如是法律，汝無所知，汝趣邪道，我向正道，以前言著后。後言著前。我能忍汝不能忍，我勝汝，汝但狂言，共汝論議我今得勝，能問便問。』除斷如是一切諍事。如余沙門婆羅門食他信施，但作方便求為使命，若為王、王大臣、婆羅門、若居士通訊，從此處往彼處，從彼還此，持此信往彼，持彼信來此，自作是教他作是；能遠離如是使命事。如余沙門婆羅門食他信施，但作種種斗戲，或弓斗、或刀
斗、或杖斗、或雞斗、或狗斗、或斗豬、或斗羖羊、或斗羝羊、或斗鹿、或斗象、或斗馬、或斗駝、或鬥牛、或犎牛斗、或水牛斗、或斗女人、或斗男子、或斗童男童女；斷除如是一切嬉戲斗事。如余沙門婆羅門食他信施，行妨道法邪命自活，瞻相男女好惡相，種種畜生以求利養；斷除如是種種妨道法。如余沙門婆羅門食他信施，行妨道法邪命自活，召喚鬼神或復驅遣種種厭禱；除斷如是妨道法。如余沙門婆羅門食他信施，行妨道法邪命自活，或為人咒病、或誦惡術、或誦好咒、或治背病若為出汗、或行鍼治病、或治鼻或治下部病；除斷如是邪命妨道法。如余沙門婆羅門食他信施，行妨道法邪命自活，行藥療治人病或吐或下治男治女；除斷如是妨道法。如余沙門婆羅門食他信施，行妨道法邪命自活，或咒火、或咒行來令吉利、或誦剎利咒、或誦鳥咒、或誦枝節咒、或誦安置舍宅符咒，若火燒鼠嚙物能為解咒、或誦別死生書、或誦別夢書、或相手相肩、或誦天人問、或誦別鳥獸音聲書；除斷如是妨道法。如余沙門婆羅門食他信施，邪命自活，瞻相天時，或言當雨、或言不雨、或言谷貴、或言谷賤、或言多病、或言少病、或言恐怖、或言安隱、或言地動、或言彗星現、或言月蝕、或言不蝕、或言日蝕、或言不蝕、或言星蝕
【現代漢語翻譯】 現代漢語譯本： （佛陀教導說，應當）斷除一切嬉戲爭鬥之事，如鬥毆、或持杖爭鬥、或鬥雞、或鬥狗、或斗豬、或斗公羊、或斗綿羊、或斗鹿、或斗象、或斗馬、或斗駱駝、或鬥牛、或瘤牛爭鬥、或水牛爭鬥、或斗女人、或斗男子、或斗童男童女；應當斷除如上所有嬉戲爭鬥之事。 如同其他的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），他們食用他人的供養，卻做著妨礙修道的事情，用不正當的手段來維持生計，例如觀察男女的相貌來判斷好壞，或者飼養各種動物來獲取利益；應當斷除如上所有妨礙修道的方法。 如同其他的沙門和婆羅門，他們食用他人的供養，卻做著妨礙修道的事情，用不正當的手段來維持生計，例如召喚鬼神或者驅使鬼神，進行各種厭勝詛咒；應當斷除如上妨礙修道的方法。 如同其他的沙門和婆羅門，他們食用他人的供養，卻做著妨礙修道的事情，用不正當的手段來維持生計，例如為人唸咒治病、或者誦唸惡毒的法術、或者誦唸吉祥的咒語、或者治療背部的疾病，或者通過出汗的方式來治療疾病、或者用鍼灸來治療疾病、或者治療鼻子或者治療下部的疾病；應當斷除如上用不正當手段維持生計且妨礙修道的方法。 如同其他的沙門和婆羅門，他們食用他人的供養，卻做著妨礙修道的事情，用不正當的手段來維持生計，例如用藥物來治療人的疾病，或者使人嘔吐，或者使人瀉下，治療男人或治療女人；應當斷除如上妨礙修道的方法。 如同其他的沙門和婆羅門，他們食用他人的供養，卻做著妨礙修道的事情，用不正當的手段來維持生計，例如咒火、或者唸咒使出行順利吉祥、或者誦唸剎帝利（Kṣatriya，統治階級）的咒語、或者誦唸鳥的咒語、或者誦唸關於樹木枝節的咒語、或者誦唸安置住宅的符咒，如果發生火災或者老鼠啃咬東西，就為人解除咒語、或者誦唸關於死者和生者的書、或者誦唸關於夢的書、或者為人看手相和肩膀、或者誦唸天人之間問答的書、或者誦唸分辨鳥獸聲音的書；應當斷除如上妨礙修道的方法。 如同其他的沙門和婆羅門，他們食用他人的供養，用不正當的手段來維持生計，觀察天象，或者說將會下雨、或者說不會下雨、或者說糧食會貴、或者說糧食會賤、或者說會有很多疾病、或者說會有很少疾病、或者說會有恐怖的事情發生、或者說會平安無事、或者說會發生地震、或者說會出現彗星、或者說會發生月食、或者說不會發生月食、或者說會發生日食、或者說不會發生日食、或者說會發生星食。
【English Translation】 English version: (The Buddha taught that one should) abstain from all kinds of games and contentions, such as fighting with fists, or fighting with sticks, or cockfights, or dogfights, or pig fights, or ram fights, or sheep fights, or deer fights, or elephant fights, or horse fights, or camel fights, or bull fights, or humped bull fights, or water buffalo fights, or fights between women, or fights between men, or fights between young boys and girls; one should abstain from all such games and contentions. Like other Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests) who live on the offerings of the faithful, they engage in activities that hinder the path to enlightenment, making a dishonest living by observing the good or bad features of men and women, or raising various animals to gain profit; one should abstain from all such methods that hinder the path. Like other Śrāmaṇas and Brāhmaṇas who live on the offerings of the faithful, they engage in activities that hinder the path to enlightenment, making a dishonest living by summoning spirits or driving them away, performing various kinds of imprecations; one should abstain from such methods that hinder the path. Like other Śrāmaṇas and Brāhmaṇas who live on the offerings of the faithful, they engage in activities that hinder the path to enlightenment, making a dishonest living by chanting spells to cure diseases, or reciting evil incantations, or reciting auspicious mantras, or treating back ailments, or treating diseases by inducing sweating, or treating diseases with acupuncture, or treating diseases of the nose or lower body; one should abstain from such dishonest means of livelihood that hinder the path. Like other Śrāmaṇas and Brāhmaṇas who live on the offerings of the faithful, they engage in activities that hinder the path to enlightenment, making a dishonest living by using medicine to treat people's illnesses, or causing vomiting, or causing purging, treating men or treating women; one should abstain from such methods that hinder the path. Like other Śrāmaṇas and Brāhmaṇas who live on the offerings of the faithful, they engage in activities that hinder the path to enlightenment, making a dishonest living by casting spells on fire, or chanting spells to make journeys auspicious, or reciting Kṣatriya (warrior caste) mantras, or reciting bird mantras, or reciting mantras about branches and joints, or reciting charms for placing in dwellings, if there is a fire or rats gnawing at things, they undo the spells for people, or recite books about the dead and the living, or recite books about dreams, or read palms and shoulders, or recite books of questions and answers between gods and humans, or recite books that distinguish the sounds of birds and beasts; one should abstain from such methods that hinder the path. Like other Śrāmaṇas and Brāhmaṇas who live on the offerings of the faithful, they make a dishonest living by observing the heavens, saying whether it will rain or not, whether grain will be expensive or cheap, whether there will be much disease or little disease, whether there will be terror or peace, whether there will be earthquakes, whether comets will appear, whether there will be a lunar eclipse or not, whether there will be a solar eclipse or not, whether there will be a stellar eclipse.
、或言不蝕、或言月蝕有如是好報有如是惡報，日蝕星蝕亦如是；除斷如是邪命法。如余沙門婆羅門食他信施，行妨道法邪命自活，或言此國當勝彼國不如，或言彼國勝此國不如，或此勝彼不如，或言彼勝此不如，瞻如是吉兇好惡；除斷如是妨道法。彼於此事中修集聖戒，內無所著其心安樂，眼雖視色而不取相，不為眼色所劫，眼根堅固寂然而住，無所貪慾而無憂患，不漏諸惡不善法，堅持戒品能善護眼根；耳鼻舌身意亦如是。于如是六觸入中善學護持調伏令得止息，猶若平地四交道頭駕象馬車乘，善調御者左執鞚右持鞭。善學護持、善學調伏、善學止息比丘亦如是，於六觸入中善學護持、善學調伏、善學止息，彼有如是聖戒得聖眼根，食知止足亦不貪味以養其身，而不貢高憍慢取自支身令無苦患，得修凈行，故苦消滅、新苦不生，無有增減，有力無事令身安樂。猶如男子女人身患瘡，以藥涂之取令瘡差。比丘食以知足，取令身安亦復如是。譬如人以膏油膏車，為財物故，欲令轉載有所至到。比丘食知止足取令支身亦復如是。比丘有如是聖戒得聖諸根，于食中能知止足，初夜后夜精進覺悟，若在晝日若行若坐，常爾一心念除諸蓋。彼于初夜若行若坐，常爾一心念除諸蓋。彼于中夜側右脅累腳而臥，念當時起系想在明心
【現代漢語翻譯】 現代漢語譯本 或者說日蝕、月蝕有這樣的好報，有那樣的惡報，日蝕、星蝕也是這樣；斷除像這樣以邪命維生的方法。其他的沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指婆羅門教的修行者）食用他人的信施，做妨礙正道的法事，用不正當的手段來維持生活，或者說這個國家會戰勝那個國家，或者說那個國家不如這個國家，或者說這個國家勝過那個國家，或者說那個國家勝過這個國家，觀察這樣的吉兇好壞；斷除像這樣妨礙正道的法事。他在這件事中修習神聖的戒律，內心沒有執著，內心安樂，眼睛雖然看到顏色，但不執取表象，不被眼前的顏色所迷惑，眼根堅固，寂靜地安住，沒有貪慾，沒有憂愁，不讓各種惡和不善法漏失，堅持戒律，能夠很好地守護眼根；耳朵、鼻子、舌頭、身體、意念也是這樣。對於這六種觸入處，好好地學習守護、調伏，使它們止息，就像在平坦的十字路口駕馭象馬車乘，善於調御的人左手拿著韁繩，右手拿著鞭子。善於學習守護、善於學習調伏、善於學習止息的比丘也是這樣，對於六種觸入處，好好地學習守護、調伏、止息，他有這樣的神聖戒律，得到神聖的眼根，飲食知道適可而止，不貪圖味道，只是爲了滋養身體，不貢高我慢，只是爲了維持身體，使沒有痛苦，得到清凈的修行，所以痛苦消滅，新的痛苦不再產生，沒有增加減少，有力氣，沒有事情，使身體安樂。就像男子女人身上生了瘡，用藥塗抹，使瘡痊癒。比丘飲食知道適可而止，使身體安樂也是這樣。譬如有人用膏油潤滑車子，爲了財物，想要用來運輸東西到達目的地。比丘飲食知道適可而止，使身體能夠支撐也是這樣。比丘有這樣的神聖戒律，得到神聖的諸根，對於飲食能夠知道適可而止，初夜和后夜精進覺悟，如果在白天，或行走或坐著，常常一心一意地念誦，去除各種覆蓋。他在初夜或行走或坐著，常常一心一意地念誦，去除各種覆蓋。他在中夜側著右脅，雙腳交疊而臥，想著當時起身，把意念集中在光明的心境上。
【English Translation】 English version Or they say solar or lunar eclipses have such good results and such bad results; solar and stellar eclipses are also like that; eliminating such wrong livelihood practices. Other Śrāmaṇas (Śrāmaṇa, referring to Buddhist monks) and Brāhmaṇas (Brāhmaṇa, referring to Brahmanical practitioners) eat the offerings of others' faith, perform practices that hinder the path, and maintain themselves through wrong livelihood, or they say this country will conquer that country, or that country is not as good as this country, or this country is better than that country, or that country is better than this country, observing such auspicious and inauspicious good and bad omens; eliminating such practices that hinder the path. In this matter, he cultivates the noble precepts, inwardly without attachment, his mind is peaceful and happy, although his eyes see colors, he does not grasp at appearances, is not robbed by eye-colors, his eye-faculty is firm and dwells in stillness, without greed and without sorrow, not leaking evil and unwholesome dharmas, upholding the precepts, able to well guard the eye-faculty; the ears, nose, tongue, body, and mind are also like that. In these six sense-fields, he learns well to guard, control, and subdue them to attain cessation, just like a well-trained charioteer driving an elephant, horse, or carriage at a crossroads on level ground, holding the reins in his left hand and the whip in his right. A Bhikṣu (Bhikṣu, a Buddhist monk) who learns well to guard, learns well to control, and learns well to subdue is also like that, in the six sense-fields, he learns well to guard, control, and subdue them, he has such noble precepts and attains noble eye-faculty, knowing moderation in food, not greedy for taste, but nourishing his body, without arrogance or pride, maintaining himself without suffering, attaining pure conduct, therefore suffering ceases, new suffering does not arise, there is no increase or decrease, with strength and without trouble, making the body comfortable. Just like a man or woman with a sore on their body, applying medicine to heal the sore. A Bhikṣu knowing moderation in food, making the body comfortable is also like that. For example, a person greases a cart with oil, for the sake of wealth, wanting to transport goods to a destination. A Bhikṣu knowing moderation in food, maintaining his body is also like that. A Bhikṣu has such noble precepts and attains noble faculties, able to know moderation in food, diligently awakening in the first and last watches of the night, whether in the daytime, whether walking or sitting, always with one mind removing the hindrances. In the first watch of the night, whether walking or sitting, he always with one mind removes the hindrances. In the middle watch of the night, lying on his right side with his feet overlapping, thinking of getting up at that time, focusing his mind on a bright state of mind.
無錯亂，至於后夜便起思惟，若行若坐常爾一心念除諸蓋。比丘有如是聖戒逮聖諸根，食知止足。初夜后夜精進覺悟，常爾一心念無錯亂。
「云何比丘念無錯亂？比丘如是觀內身身念處，精進不懈念無錯亂，調伏慳貪世間憂惱；觀外身身念處，精進不懈念無錯亂，調伏慳貪世間憂惱；觀內外身身念處，精進不懈念無錯亂，調伏慳貪世間憂惱。受、心、法亦如是，是為比丘念無錯亂。云何比丘一心？若行步入出，左右視瞻屈申俯仰，執持衣缽、受取飯食，大小便利，睡眠覺悟，若坐若立，若有所說若復寂然，如是一切常爾一心，是為一心。譬如有人與大眾共行，若在前若在中若在後，常得安樂而無有畏。比丘亦復如是，行步入出乃至默然，常爾一心。比丘有如是聖戒，得聖諸根，食知止足，初夜后夜精進覺悟，常爾一心無有錯亂，樂在阿蘭若處樹下住，或樂處山窟、若在露地糞聚邊、若在冢間水岸間，彼乞食還已洗足，安置衣缽結加趺坐，直身正意繫念在前，斷除慳貪心不與俱，斷除瞋恚無有怨嫉，心住無瞋、清凈無恚常有慈愍，除去睡眠不與共俱，系想在明念無錯亂，除斷調愧不與共俱，內心寂滅調愧心凈。除斷于疑，已度于疑，其心一向在於善法。譬如有奴大家，與姓安隱脫奴。彼自念言：『我先是奴，而
【現代漢語翻譯】 現代漢語譯本： 沒有錯亂，到了後半夜就起來思考，無論是行走還是坐著，都要一心一意地想著如何去除各種煩惱。這樣的比丘擁有神聖的戒律，獲得神聖的諸根，飲食知足。初夜和后夜都精進覺悟，常常一心一意地想著，沒有錯亂。
『什麼樣的比丘才能做到念無錯亂呢？』比丘這樣觀察自己的身體，專注于身體的念處（Kayanupassana，對身體的覺察），精進不懈，念無錯亂，調伏對世間的慳吝貪婪和憂愁煩惱；觀察外在的身體的念處，精進不懈，念無錯亂，調伏對世間的慳吝貪婪和憂愁煩惱；觀察內在和外在的身體的念處，精進不懈，念無錯亂，調伏對世間的慳吝貪婪和憂愁煩惱。感受（Vedana）、心（Citta）、法（Dhamma）也是如此，這就是比丘的念無錯亂。什麼樣的比丘才能做到一心呢？無論是行走、出入，還是左顧右盼、彎曲伸展、俯視仰視，還是拿著衣缽、接受飯食，還是大小便，還是睡眠覺醒，無論是坐著還是站著，無論是說話還是沉默，像這樣一切時常保持一心，這就是一心。譬如有人與大眾一起行走，無論是在前面、中間還是後面，都能常常感到安樂而沒有畏懼。比丘也是這樣，無論是行走、出入，乃至沉默，都能常常保持一心。比丘擁有這樣的神聖戒律，獲得神聖的諸根，飲食知足，初夜和后夜都精進覺悟，常常一心一意沒有錯亂，喜歡住在阿蘭若處（Arañña，寂靜處）、樹下，或者喜歡住在山洞裡、露天的地方、糞堆旁邊、墳墓之間、水邊，他們乞食回來后洗凈雙腳，安置好衣缽，結跏趺坐，端正身體，集中意念在前方，斷除慳貪之心不與它同在，斷除嗔恚之心沒有怨恨嫉妒，心住在沒有嗔恚的狀態，清凈沒有嗔恚常常懷有慈悲憐憫，除去睡眠不與它同在，將意念集中在光明上，念無錯亂，除去懈怠和羞愧不與它們同在，內心寂靜，調伏懈怠和羞愧，使心清凈。除去疑惑，已經度過疑惑，他的心完全傾向於善良的法。譬如有一個奴隸在大戶人家，被主人賜予姓氏，獲得安穩，脫離了奴隸身份。他自己心裡想：『我以前是奴隸，而
【English Translation】 English version: Without confusion, he arises in the later part of the night and contemplates, whether walking or sitting, constantly with one-pointed mind, removing all hindrances. A bhikkhu (monk) who possesses such noble precepts, attains noble faculties, knows moderation in food, is diligent and awake in the early and late watches of the night, and constantly with one-pointed mind is without confusion.
『How does a bhikkhu (monk) maintain mindfulness without confusion?』 A bhikkhu contemplates the body in the body, diligently and unremittingly, with mindfulness without confusion, subduing covetousness and grief in the world; contemplates the body in external bodies, diligently and unremittingly, with mindfulness without confusion, subduing covetousness and grief in the world; contemplates the body in both internal and external bodies, diligently and unremittingly, with mindfulness without confusion, subduing covetousness and grief in the world. So also with feelings (Vedana), mind (Citta), and mental objects (Dhamma). This is how a bhikkhu maintains mindfulness without confusion. How does a bhikkhu maintain one-pointedness of mind? Whether walking, going in or out, looking to the left or right, bending or stretching, looking down or up, carrying robes and bowls, receiving food, attending to bodily functions, sleeping or waking, whether sitting or standing, whether speaking or remaining silent, in all these activities he constantly maintains one-pointedness of mind. This is one-pointedness of mind. Just as a person walking with a crowd, whether in front, in the middle, or behind, always finds joy and is without fear, so too a bhikkhu, whether walking, going in or out, or even remaining silent, constantly maintains one-pointedness of mind. A bhikkhu who possesses such noble precepts, attains noble faculties, knows moderation in food, is diligent and awake in the early and late watches of the night, and constantly with one-pointed mind is without confusion, delights in dwelling in secluded places (Arañña), under trees, or in mountain caves, or in open spaces, near heaps of rubbish, or in cemeteries, or by the water's edge. Having returned from alms-seeking, he washes his feet, arranges his robes and bowl, sits cross-legged, keeps his body erect, and directs his mind forward, abandoning covetousness, his mind is not consumed by it; abandoning anger, he is without resentment or jealousy, his mind dwells without anger, pure and free from hatred, always filled with loving-kindness; he removes drowsiness and does not indulge in it, he directs his thoughts towards light, with mindfulness without confusion; he removes sloth and torpor and does not indulge in them, his mind is stilled, sloth and torpor are purified from his mind; he removes doubt, he has overcome doubt, his mind is wholly directed towards wholesome qualities. Just as a slave in a wealthy household is given a family name and granted security, freed from slavery, he thinks to himself: 『I was once a slave, but』
今解脫安隱，已得自在，不復從人。』以是因緣便得歡喜其心安樂。又如有人舉他財物而行治生能得利息，還本既畢復有餘在，足以養活妻子，彼自念言：『我先舉債以用治生，而得利息。既得還本，復有餘在，足養妻子。我今便得自在，不復畏人。』以是因緣便得歡喜其心安樂。如人久病從病得差，食飲消化身有色力，彼作是念：『我先有病而今得差，飲食消化身有色力。』以是因緣便得歡喜其心安樂。如人久閉牢獄從獄安隱得脫，彼作是念：『我先系閉，今已得脫，無所復畏。』以是因緣便得歡喜其心安隱。如人多持財寶，度大曠野不遭賊劫安隱得過，彼作是念：『我先多持財寶從曠野得過，而今無所復畏。』以是因緣便得歡喜其心安樂。比丘有五蓋亦復如是，如奴、負債、久病、在獄、行大曠野，自見未斷諸結，令心染污慧力不明。彼即舍欲惡不善法，與覺觀俱而受喜樂，得入初禪。彼以喜樂潤漬于身，遍滿盈溢無不遍處，如人巧浴器盛細末藥，以水漬之和合相得，其水潤漬無有不潤而無零落。比丘得入初禪亦復如是，喜樂遍身無有空處，此是最初現身得樂。何以故？由不放逸精進不懈，念無錯亂樂處寂靜故。彼舍覺觀便生內信，心在一處，無覺無觀，心定喜樂，入第二禪。彼以心定喜樂潤漬于身，遍滿盈溢無
【現代漢語翻譯】 現代漢語譯本 『現在我解脫了，安穩了，已經得到了自在，不再受人支配。』因為這個原因，他便感到歡喜，內心安樂。又好像有人借了別人的財物用來經營，能夠獲得利息，還清本金后還有剩餘，足夠養活妻子，他自己想：『我先前借債用來經營，從而獲得了利息。現在已經還清了本金，還有剩餘，足夠養活妻子。我現在便得到了自在，不再畏懼他人。』因為這個原因，他便感到歡喜，內心安樂。好像有人久病之後痊癒，飲食能夠消化，身體有了氣色和力氣，他這樣想：『我先前有病，現在已經痊癒，飲食能夠消化，身體有了氣色和力氣。』因為這個原因，他便感到歡喜，內心安樂。好像有人被長期關在牢獄裡，現在從牢獄中安穩地脫身出來，他這樣想：『我先前被關押，現在已經脫身，沒有什麼可以再畏懼的了。』因為這個原因，他便感到歡喜，內心安穩。好像有人攜帶大量財寶，穿越廣闊的荒野，沒有遭遇盜賊搶劫，安穩地通過了，他這樣想：『我先前攜帶大量財寶，從荒野中通過，現在沒有什麼可以再畏懼的了。』因為這個原因，他便感到歡喜，內心安樂。 比丘（bhikkhu，佛教僧侶）有五蓋（pañca nivarana，五種障礙）也像這樣，如同奴隸、負債者、久病之人、在監獄裡的人、行走在廣闊荒野上的人，（比丘）自己看到還沒有斷除各種煩惱，讓心受到污染，智慧的力量不明顯。（比丘）隨即捨棄對慾望的貪求和邪惡不善的法，與覺（vitakka，尋）和觀（vicara，伺）一起，感受喜（piti，喜悅）和樂（sukha，快樂），進入初禪（prathama dhyana，第一禪定）。（比丘）用喜和樂滋潤身體，使其遍滿盈溢，沒有不遍及的地方，好像一個擅長沐浴的人，用器皿盛著細末的藥物，用水浸泡它，使其和合在一起，水滋潤了所有的地方，沒有不潤澤而沒有零落的。（比丘）進入初禪也像這樣，喜和樂遍滿全身，沒有空隙，這是最初在現世獲得快樂。為什麼呢？因為不放逸，精進不懈怠，念（smrti，正念）沒有錯亂，安樂之處寂靜的緣故。（比丘）捨棄覺和觀，便生起內信（sampasadana，內在的信心），心專注於一處，沒有覺和觀，心安定而有喜和樂，進入第二禪（dutiya dhyana，第二禪定）。（比丘）用心定的喜和樂滋潤身體，使其遍滿盈溢，沒有
【English Translation】 English version 『Now I am liberated, peaceful, and have attained freedom, no longer dependent on others.』 Because of this reason, he feels joy and his heart is at peace. It is also like someone who borrows money from others to conduct business and is able to gain interest. After repaying the principal, there is still a surplus, enough to support his wife and children. He thinks to himself: 『I previously borrowed money to conduct business, and gained interest from it. Now I have repaid the principal, and there is still a surplus, enough to support my wife and children. I have now attained freedom and no longer fear others.』 Because of this reason, he feels joy and his heart is at peace. It is like someone who has been sick for a long time and recovers from the illness, can digest food and drink, and has vitality and strength in his body. He thinks: 『I was previously sick, but now I have recovered, can digest food and drink, and have vitality and strength in my body.』 Because of this reason, he feels joy and his heart is at peace. It is like someone who has been imprisoned for a long time and safely escapes from prison. He thinks: 『I was previously imprisoned, but now I have escaped and have nothing to fear anymore.』 Because of this reason, he feels joy and his heart is at peace. It is like someone who carries a lot of wealth and treasures, crosses a vast wilderness without encountering robbers, and safely passes through. He thinks: 『I previously carried a lot of wealth and treasures and passed through the wilderness, and now I have nothing to fear anymore.』 Because of this reason, he feels joy and his heart is at peace. A bhikkhu (Buddhist monk) with the five hindrances (pañca nivarana, five obstacles) is also like this, like a slave, a debtor, someone who has been sick for a long time, someone in prison, someone walking in a vast wilderness. The (bhikkhu) sees that he has not yet cut off the various defilements, causing the mind to be polluted and the power of wisdom to be unclear. The (bhikkhu) then abandons craving for desires and evil unwholesome dharmas, and together with vitakka (initial application of thought) and vicara (sustained application of thought), experiences piti (joy) and sukha (happiness), entering the first jhana (prathama dhyana, first meditative absorption). The (bhikkhu) moistens the body with joy and happiness, making it full and overflowing, with no place not pervaded, like a skilled bather who uses a vessel to hold finely ground medicine, soaking it in water and mixing it together, the water moistening all places, with nothing not moistened and nothing falling away. The (bhikkhu) entering the first jhana is also like this, joy and happiness pervading the whole body, with no empty space, this is the first time to attain happiness in the present life. Why? Because of non-negligence, diligent effort without懈怠, smrti (mindfulness) without confusion, the place of happiness is quiet. The (bhikkhu) abandons vitakka and vicara, and then arises sampasadana (inner confidence), the mind is focused on one place, without vitakka and vicara, the mind is stable and has joy and happiness, entering the second jhana (dutiya dhyana, second meditative absorption). The (bhikkhu) moistens the body with the joy and happiness of mental stability, making it full and overflowing, with no
不遍處。猶如山頂之泉水自中出，亦不從東西南北及從上來，即此池中清冷水出，潤漬一池遍滿盈溢無有空處。比丘入第二禪亦復如是，心定喜樂遍滿盈溢，此是第二現身得樂。彼舍喜心，住護念樂，身受快樂，如聖所說護念快樂，入第三禪。彼于身無喜，以樂潤漬，遍滿盈溢，無有空處。譬如優缽羅華、拘頭摩、分陀利華，雖生出地而未出水，根莖華葉潤漬水中，無有空處而不潤漬。比丘入第三禪亦復如是，離喜住樂潤漬于身無不遍處，此是第三禪得現身快樂所遊戲處。彼舍苦樂憂喜，先斷不苦不樂，護念清凈，入第四禪。身心清凈具滿盈溢，無不遍處。由若男子女人沐浴凈潔，被以新白凈衣，無有不覆之處。比丘入第四禪亦復如是，其心清凈遍滿於身，無空缺處。彼入第四禪，心不掉動，亦不懈怠，不與愛恚相應，住無動地。譬如密屋，內外泥治，堅閉戶向，無有風塵，于內然燈，無有人、非人、風鳥、扇動，其燈焰直上無有曲戾，恬定而然。比丘入第四禪亦復如是，無有掉動，心無懈怠，不與愛恚相應，已住無動地，此是第四禪現身得樂所遊戲處。何以故？由不放逸精進不懈念不錯亂樂處寂靜故。
「彼得定心清凈，無有垢穢，柔軟調伏住無動地。自於身中起心，能化作異身，肢節具足諸根無𨵗。時即觀
【現代漢語翻譯】 現代漢語譯本：不遍之處。猶如山頂的泉水從中間涌出，也不是從東西南北任何一個方向或者從上面而來，這池中的清澈泉水涌出，滋潤整個池塘，使其充滿盈溢，沒有空缺的地方。比丘進入第二禪也是這樣，心在禪定中的喜樂遍滿全身，沒有空缺。這是第二禪，在現世就能體驗到的快樂。他捨棄喜悅之心，安住于正念和快樂，身體感受到快樂，正如聖者所說，守護正念就是快樂，從而進入第三禪。他對身體沒有喜悅之情，而是用快樂來滋潤，遍滿全身，沒有空缺的地方。譬如優缽羅華（青蓮花）、拘頭摩（紅蓮花）、分陀利華（白蓮花），雖然生長於土地，但還未露出水面，它們的根莖花葉都被水滋潤，沒有哪個地方沒有被滋潤到。比丘進入第三禪也是這樣，離開喜悅，安住于快樂，用快樂滋潤身體，沒有哪個地方沒有被遍及，這是第三禪，在現世就能體驗到的快樂所遊樂之處。他捨棄苦樂憂喜，先斷除不苦不樂，守護正念，保持清凈，進入第四禪。身心清凈，具足充滿，沒有哪個地方沒有被遍及。就像男子或女子沐浴乾淨后，穿上嶄新潔白的衣服，沒有哪個地方沒有被覆蓋到。比丘進入第四禪也是這樣，他的心清凈，遍滿全身，沒有空缺的地方。他進入第四禪，心不浮躁，也不懈怠，不與愛和嗔相應，安住在不動之地。譬如一間密室，內外都用泥土塗抹，緊閉門窗，沒有風塵進入，在裡面點燃燈，沒有人、非人、風或鳥扇動，燈焰筆直向上，沒有彎曲，安靜地燃燒。比丘進入第四禪也是這樣，沒有浮躁，心不懈怠，不與愛和嗔相應，已經安住在不動之地，這是第四禪，在現世就能體驗到的快樂所遊樂之處。為什麼呢？因為不放逸，精進不懈怠，正念不散亂，安樂之處寂靜的緣故。
彼得定心，清凈，沒有垢穢，柔軟調伏，安住在不動之地。他從自身生起心念，能夠化作不同的身體，肢體完整，諸根沒有殘缺。這時就觀察...
【English Translation】 English version: Not all-pervading. It is like a spring of water on a mountaintop that emerges from the middle, not from the east, west, north, south, or from above. The clear, cool water from this pond emerges, moistening the entire pond, filling it completely, with no empty space. A Bhikkhu entering the second Dhyana (second meditation) is also like this, the joy and happiness of the mind in Samadhi (concentration) pervades the entire body, with no empty space. This is the second Dhyana, experiencing happiness in the present life. He abandons the mind of joy, dwells in mindfulness and pleasure, the body experiences happiness, as the saints say, guarding mindfulness is happiness, thus entering the third Dhyana (third meditation). He has no joy in the body, but uses pleasure to moisten it, pervading it completely, with no empty space. For example, the Utpala flower (blue lotus), the Kuthuma (red lotus), and the Pundarika flower (white lotus), although growing from the earth, have not yet emerged from the water, their roots, stems, flowers, and leaves are moistened in the water, with no place not moistened. A Bhikkhu entering the third Dhyana is also like this, leaving joy, dwelling in pleasure, using pleasure to moisten the body, with no place not pervaded, this is the third Dhyana, a place of enjoyment where one can experience happiness in the present life. He abandons suffering, pleasure, sorrow, and joy, first cutting off neither suffering nor pleasure, guarding mindfulness, maintaining purity, and entering the fourth Dhyana (fourth meditation). The body and mind are pure, complete, and full, with no place not pervaded. It is like a man or woman who bathes clean, puts on new, clean white clothes, with no place not covered. A Bhikkhu entering the fourth Dhyana is also like this, his mind is pure, pervading the entire body, with no empty space. He enters the fourth Dhyana, his mind is not agitated, nor is it懈怠(xie dai, lax), not corresponding with love and anger, dwelling in the immovable ground. For example, a sealed room, plastered inside and out with mud, with the doors and windows tightly closed, with no wind or dust entering, a lamp is lit inside, with no person, non-human, wind, or bird fanning it, the flame of the lamp rises straight up without bending, burning quietly. A Bhikkhu entering the fourth Dhyana is also like this, without agitation, the mind is not lax, not corresponding with love and anger, already dwelling in the immovable ground, this is the fourth Dhyana, a place of enjoyment where one can experience happiness in the present life. Why? Because of not being 放逸(fang yi, negligent), diligently advancing without laxity, mindfulness is not scattered, the place of peace and happiness is quiet.
He obtains a mind that is定(ding, concentrated), pure, without defilement, soft, subdued, and dwells in the immovable ground. He generates a thought from within himself, able to transform into different bodies, with complete limbs and no deficient faculties. Then he observes...
之，此身色四大合成，彼身色化有。此四大身色異，彼化身四大色異，從此四大身色中起心化作，彼身諸根肢節具足。譬如有人鞘中拔刀，彼作是念：『此是鞘，此是刀，刀異鞘異。』從此鞘中拔刀出。亦如人筐中出蛇，彼作是念：『此是筐，此是蛇，筐異蛇異。』從此筐中出蛇。譬如有人從簏出衣，彼作是念：『此是簏，此是衣，簏異衣異。』從簏中出衣。比丘亦復如是。此是比丘初勝法，何以故？由不放逸精進不懈，念無錯亂樂寂靜故，彼以定心清凈乃至入不動地。從己四大色身中起心化作化身，一切諸根肢節具足，彼作是念：『此身是四大合成，彼身從化而有。』此四大色身異，彼化四大色身異，此心在此身、依此身、系此身。譬如琉璃摩尼珠瑩治甚明清凈無垢，若以青黃赤綖貫之，有眼男子置掌而觀：『此是珠，此是綖，珠異綖異，此珠繫在于綖。』比丘亦復如是，從此四大色身，起心化作化身，一切諸根肢節具足，而作是念：『此身是四大合成，彼身從化而有。此四大色身異，彼化四大色身異。此心在此身、依此身、系此身。』此是比丘第二勝法。何以故？由不放逸精進不懈念無錯亂樂寂靜故。彼以定心清凈，乃至入無動地，一心修習神通智證。彼便能作種種變化，以一身為無數身，無數身還為一身。身能
飛行石壁皆過，無所觸閡如行虛空，行住空中如鳥飛翔，出沒于地、如水涌波、或煙或焰、若大火積，手能捫摸日月，身至梵天。譬如陶師善調和泥，隨意所造，欲作何器便能成之而有利益。譬如巧匠善能治木，隨意所造自在成之而有利益。譬如治象牙師善能治牙，隨意所作自在成之而有利益。譬如金師善煉真金，隨意所作自在成之而有利益。比丘亦復如是，定心清凈至無動地，隨意所作乃至梵天，此是比丘第三勝法。彼以定心清凈乃至入無動地，一心修習證天耳智，彼天耳清凈過出於人耳，聞二種聲：人、非人。譬如於城郭國邑中有講堂廣大高顯，有聰耳人在中，不勞聽力而聞種種音聲。比丘亦復如是，以心定故天耳清凈，得聞人、非人種種音聲。此是比丘第四勝法。彼以定心清凈乃至入無動地，一心修習證他心智，彼知外眾生心，有欲、無慾、有垢、無垢、有癡、無癡、廣心、略心、小心、大心、定心、亂心、縛心、脫心、上心、無上心，皆悉知之。譬如自喜男子女人以水鏡自照無不得見。比丘亦復如是，以定心清凈故，知外一切眾生心之所念。此是比丘第五勝法。彼以定心清凈乃至入無動地，一心修習宿命智證，便能憶識宿命無數若干種事，能憶一生、十生、百生、千生、無數百千生，劫燒都盡國土還生，我在
彼生名字如是、種如是、姓如是、食如是、壽命如是、在世如是、壽盡如是、受苦樂如是。從彼命終復生于彼，如是展轉來生於此，如是形色相貌無數種種皆悉憶識。譬如有人從己村落往至他國，在於彼間若行、若住、若語、若默，從彼國復往余國，若行、若住、若語、若默，如是展轉復還其國，不勞多力而能憶識所行諸國：『我從此國乃往彼國，在彼國內如是行、如是住、如是語、如是默；從彼國復至彼國，在彼國如是行、如是住、如是語、如是默；如是展轉還至本國。』比丘亦如是，能以定心清凈乃至無動地，以宿命智證，能憶無數百千劫種種眾事。此是比丘得第一明。斷滅無明，明法生、闇已去，明曉法存，此是比丘憶宿命智證明。何以故？由不放逸精進不懈，心無錯亂樂處寂靜故。彼以定心清凈乃至無動地，一心修習見眾生死此生彼，智證彼天眼清凈，見眾生死此生彼，形色好醜善惡、諸道尊貴卑賤，隨眾生所造業報因緣皆能知之。如此人造身惡行、口惡行、心惡行，誹謗賢聖、邪見。以邪見報故，墮地獄、餓鬼、畜生。如此眾生，身行善、口行善、心念善，不誹謗賢聖、正見、修習正業，身死得生天上人中。如是天眼清凈，見眾生死此生彼，隨眾生所造業因，皆悉知之。譬如廣大平地四交道頭有高顯大堂，
【現代漢語翻譯】 現代漢語譯本： 『他的名字是這樣，種姓是這樣，家族是這樣，食物是這樣，壽命是這樣，在世經歷是這樣，壽命終結是這樣，所受苦樂是這樣。從那裡死亡后又轉生到那裡，就這樣輾轉往復來到這裡，他的形貌、相貌，無數種種都能憶起。』譬如有人從自己的村莊前往其他國家，在那裡或行走、或停留、或說話、或沉默，從那個國家又前往其他國家，或行走、或停留、或說話、或沉默，就這樣輾轉往復回到自己的國家，不費多大力氣就能憶起所去過的各個國家：『我從這個國家前往那個國家，在那個國家裡這樣行走、這樣停留、這樣說話、這樣沉默；從那個國家又到那個國家，在那個國家裡這樣行走、這樣停留、這樣說話、這樣沉默；就這樣輾轉往復回到自己的國家。』比丘（bhikkhu，佛教僧侶）也是這樣，能夠以禪定的心，清凈乃至不動搖，以宿命智（pubbenivāsānussati-ñāṇa，追溯前世的智慧）作證，能夠憶起無數百千劫（kalpa，時間單位）的種種事情。這是比丘獲得的第一種明。斷滅無明（avijjā，無知），明法生起，黑暗已去，明曉之法存在，這是比丘憶宿命智的證明。為什麼呢？由於不放逸、精進不懈，心無錯亂，樂於處於寂靜的緣故。他以禪定的心，清凈乃至不動搖，一心修習，看見眾生死去在這裡，又出生在那裡，以智慧作證，他的天眼（dibba-cakkhu，超人的視覺）清凈，看見眾生死去在這裡，又出生在那裡，形色好醜、善惡，諸道尊貴卑賤，隨著眾生所造的業報因緣都能知道。如此人造作身惡行、口惡行、心惡行，誹謗賢聖、邪見。以邪見的果報，墮入地獄（niraya，受苦之處）、餓鬼（preta，飢餓的鬼魂）、畜生（tiracchāna-yoni，動物）。如此眾生，身行善、口行善、心念善，不誹謗賢聖、正見、修習正業，身死後得生天上或人間。這樣天眼清凈，看見眾生死去在這裡，又出生在那裡，隨著眾生所造的業因，都能知道。譬如廣闊平坦的地上，四條道路交匯的地方，有一座高大顯眼的大堂，
【English Translation】 English version: 'His name was such, his lineage was such, his family was such, his food was such, his lifespan was such, his experiences in life were such, his end of life was such, his suffering and happiness were such. Having died there, he was reborn there again, and thus transmigrating, he came to this place, and he remembers all his forms and appearances, countless and various.' For example, a person goes from his own village to another country, and there he walks, stays, speaks, or remains silent. From that country, he goes to another country, and there he walks, stays, speaks, or remains silent. Thus transmigrating, he returns to his own country, and without much effort, he can remember all the countries he has traveled to: 'I went from this country to that country, and in that country I walked, stayed, spoke, and remained silent; from that country I went to that country, and in that country I walked, stayed, spoke, and remained silent; and thus transmigrating, I returned to my own country.' A bhikkhu (Buddhist monk) is also like this, able to, with a concentrated mind, pure and unwavering, through the wisdom of remembering past lives (pubbenivāsānussati-ñāṇa), recall countless hundreds of thousands of kalpas (eons) of various events. This is the first enlightenment that a bhikkhu attains. With the destruction of ignorance (avijjā), the law of enlightenment arises, darkness is gone, and the law of understanding remains. This is the bhikkhu's proof of the wisdom of remembering past lives. Why? Because of non-negligence, diligent effort without懈怠, a mind without confusion, and the joy of dwelling in tranquility. With a concentrated mind, pure and unwavering, he cultivates with one mind, seeing beings die here and be born there, and with wisdom, his divine eye (dibba-cakkhu) is purified, seeing beings die here and be born there, their forms beautiful or ugly, their destinies good or bad, noble or base, and he knows all according to the karmic causes created by beings. Thus, a person creates evil deeds of body, evil deeds of speech, and evil deeds of mind, slanders the virtuous, and holds wrong views. Because of the retribution of wrong views, he falls into hell (niraya), the realm of hungry ghosts (preta), or the realm of animals (tiracchāna-yoni). Such beings, who perform good deeds of body, good deeds of speech, and good deeds of mind, do not slander the virtuous, hold right views, and cultivate right actions, are reborn in heaven or among humans after death. Thus, with a purified divine eye, he sees beings die here and be born there, and knows all according to the karmic causes created by beings. For example, on a vast, flat plain, at the intersection of four roads, there is a tall and prominent hall,
有明眼人在中，見眾生從東方來至西方，從西方往東方，從南方往北方，從北方往南方。比丘如是，以定心清凈乃至無動地，見眾生死此生彼，智證以天眼清凈，見眾生死此生彼，乃至隨眾生所造業報因緣，皆悉知之。此是比丘得第二明。斷無明，明法生、闇已去，明曉法存，此是見眾生死此生彼智證明。何以故？由不放逸精進不懈，心不錯亂樂寂靜故。彼以定心清凈，乃至無動地，一心修習無漏智證。彼如實知苦聖諦集盡道諦，如實知有漏、漏集、漏盡、如實知趣漏盡道聖諦。彼如是知、如是見，從欲漏、有漏、無明漏心得解脫。已得解脫智，我生已盡，梵行已立，所作已辦，更不復生。譬如清水中，有木石魚鱉水性之屬，東西遊行。有眼者觀之，見木石魚鱉：『此是木石，此是魚鱉東西遊行。』比丘亦復如是，以定心清凈至無動地，得無漏智證，乃至不復更生。此是比丘得第三明。斷無明，明法生、闇法去，明曉法存，是為無漏智明。何以故？由不放逸精進不懈，念無錯亂樂處寂靜故。」(雜揵度具足竟)
四分律卷第五十三 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十四(第四分之五)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
集法毗尼五百人
爾時世
【現代漢語翻譯】 現代漢語譯本：有明眼人在其中，能看見眾生從東方來到西方，從西方去往東方，從南方來到北方，從北方去往南方。比丘也是這樣，以禪定的清凈心，乃至達到不動搖的境界，能看見眾生在此處死亡，又在彼處出生，通過智慧證得清凈的天眼，看見眾生在此處死亡，又在彼處出生，乃至能隨順眾生所造的業報因緣，完全知曉。這是比丘獲得的第二種明。斷除了無明，明智之法生起，愚昧黑暗已經離去，明曉之法存在，這就是看見眾生死此生彼的智慧證明。為什麼呢？因為不放逸，精進不懈怠，心不散亂，樂於寂靜的緣故。他以禪定的清凈心，乃至達到不動搖的境界，一心修習沒有煩惱的智慧。他如實地知曉苦聖諦（duhkha satya，關於苦的真理）、集聖諦（samudaya satya，關於苦的起因的真理）、滅聖諦（nirodha satya，關於苦的止息的真理）、道聖諦（marga satya，關於通往苦的止息的道路的真理），如實地知曉有煩惱、煩惱的集起、煩惱的止息，如實地知曉通往煩惱止息的道路。他這樣知曉、這樣看見，從欲漏（kama asava，感官慾望的煩惱）、有漏（bhava asava，存在的煩惱）、無明漏（avijja asava，無知的煩惱）中獲得了解脫。已經獲得了脫的智慧，知道『我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不會再有來生。』譬如在清水中，有木頭、石頭、魚、鱉等水生動物，四處遊動。有眼睛的人觀察它們，能看見木頭、石頭、魚、鱉：『這是木頭、石頭，這是魚、鱉，在四處遊動。』比丘也是這樣，以禪定的清凈心達到不動搖的境界，獲得沒有煩惱的智慧，乃至不再有來生。這是比丘獲得的第三種明。斷除了無明，明智之法生起，愚昧黑暗離去，明曉之法存在，這就是沒有煩惱的智慧之明。為什麼呢？因為不放逸，精進不懈怠，念頭不散亂，樂於安住在寂靜之處的緣故。」 四分律卷第五十三 大正藏第 22 冊 No. 1428 四分律 四分律卷第五十四(第四分之五) 姚秦罽賓三藏佛陀耶舍共竺佛念等譯 集法毗尼五百人 爾時世
【English Translation】 English version: With a clear-sighted person present, seeing beings coming from the East to the West, and from the West going to the East, from the South to the North, and from the North going to the South. A Bhikkhu (monk) is like this, with a concentrated and purified mind, even to the point of immovability, seeing beings dying here and being born there, with wisdom realizing the purified divine eye, seeing beings dying here and being born there, even following the karmic causes and conditions created by beings, knowing them all completely. This is the second enlightenment obtained by the Bhikkhu. Cutting off ignorance (avidya), the law of enlightenment arises, darkness has gone away, the law of understanding remains, this is the wisdom proof of seeing beings dying here and being born there. Why? Because of non-negligence, diligent effort without懈怠(xie dai, laxity), the mind is not confused, and one delights in tranquility. He, with a concentrated and purified mind, even to the point of immovability, single-mindedly cultivates the wisdom realization without outflows (anasrava jnana). He truly knows the Noble Truth of Suffering (duhkha satya), the Noble Truth of the Cause of Suffering (samudaya satya), the Noble Truth of the Cessation of Suffering (nirodha satya), and the Noble Truth of the Path to the Cessation of Suffering (marga satya); he truly knows the outflows, the arising of outflows, the cessation of outflows, and truly knows the Noble Truth of the Path leading to the cessation of outflows. Knowing and seeing in this way, he attains liberation from the outflow of desire (kama asava), the outflow of existence (bhava asava), and the outflow of ignorance (avijja asava). Having attained the wisdom of liberation, he knows, 'My birth is exhausted, the holy life is established, what needs to be done is done, there will be no more rebirth.' Just as in clear water, there are wood, stones, fish, turtles, and other aquatic creatures moving about. An observer with eyes sees the wood, stones, fish, and turtles: 'These are wood and stones, these are fish and turtles, moving about.' A Bhikkhu is also like this, with a concentrated and purified mind reaching immovability, attaining wisdom realization without outflows, even to the point of no more rebirth. This is the third enlightenment obtained by the Bhikkhu. Cutting off ignorance, the law of enlightenment arises, the law of darkness departs, the law of understanding remains, this is the enlightenment of wisdom without outflows. Why? Because of non-negligence, diligent effort without laxity, mindfulness without confusion, and delighting in dwelling in tranquility. Sarvastivada Vinaya, Volume 53 Taisho Tripitaka Volume 22, No. 1428 Sarvastivada Vinaya Sarvastivada Vinaya, Volume 54 (Part 5 of the Fourth Division) Translated by Tripitaka Master Buddhayasas from Kipin of the Yao Qin Dynasty, together with Zhu Fonian and others Five Hundred People Gathering the Dharma Vinaya At that time, the World
尊在拘尸城末羅園娑羅林間般涅槃。諸末羅子洗佛舍利已，以凈劫貝裹，復持五百張疊次而纏之，作鐵棺盛滿香油，安舍利置中，以蓋覆上。復作木槨，安鐵棺著中，下積眾香薪。時末羅子中為標首者，持火然之，時天即滅火。余大末羅子，展轉皆以大炬然之，時天亦皆滅之。阿那律語末羅子：「不須乃爾疲苦，諸天滅汝等火。」即問阿那律言：「大德！諸天何故滅火？」答言：「摩訶迦葉，在波婆拘、尸城兩國中間在道行，與大比丘眾五百人俱。彼作是念：『我當得見未燒佛舍利不耶？』諸天知迦葉心如是念，以是故滅火。」末羅子言：「大德阿那律！今便小停，遂彼諸天意。」
爾時摩訶迦葉在彼二國中間道行，與大比丘僧五百人俱。時有異尼揵子，持世尊般涅槃時曼陀羅華在道行，時迦葉遙見而問言：「汝等從何所來？」彼答言：「我從拘尸城來。」復問言：「識我世尊不？」答言：「識。」復問：「今故在世不？」答言：「不在世，般涅槃來已七日，我從彼持此華來。」時迦葉聞之不悅。中有未離欲比丘，聞世尊已取涅槃，便自投乎地，譬如斫樹根斷樹倒，此諸未離欲比丘亦復如是，啼哭而言：「善逝涅槃何乃太早！世間明眼何乃速滅？我曹所宗之法何得便盡？」或有宛轉在地猶若圓木，此諸未離欲比
【現代漢語翻譯】 現代漢語譯本：佛陀在拘尸城（Kushinagar）末羅（Malla）族的娑羅雙樹林間般涅槃（Parinirvana，入滅）。末羅族的子弟們清洗了佛陀的舍利后，用乾淨的劫貝（一種細布）包裹，又用五百層疊布依次纏繞，製作鐵棺，盛滿香油，將舍利安放在其中，再蓋上蓋子。又製作木槨，將鐵棺安放在其中，下面堆積各種香木。當時末羅族的子弟中為首領的人，拿著火準備點燃，這時天神立即熄滅了火焰。其他年長的末羅族子弟，輪流拿著大火炬點燃，這時天神也都熄滅了火焰。阿那律（Anuruddha，佛陀的弟子）告訴末羅族的子弟們：『不必這樣勞累辛苦，是諸天神在熄滅你們的火焰。』末羅族的子弟就問阿那律說：『大德！諸天神為什麼熄滅火焰？』阿那律回答說：『摩訶迦葉（Mahakasyapa，佛陀的弟子），正在波婆（Pava）和拘尸城兩個國家之間的道路上行走，與五百位大比丘（bhiksu，出家受戒的男子）一同。他心中想著：『我應當能夠見到未焚燒的佛陀舍利嗎？』諸天神知道迦葉心中這樣想，因此熄滅了火焰。』末羅族的子弟說：『大德阿那律！現在就稍微停一下，順從諸天神的意願。』 當時，摩訶迦葉在那兩個國家之間的道路上行走，與五百位比丘僧人一同。這時，有一位外道尼揵子（Nigantha，耆那教徒），拿著世尊般涅槃時的曼陀羅華（Mandara flower，天界的鮮花）在道路上行走，當時迦葉遠遠地看見他，就問他說：『你們從哪裡來？』他回答說：『我從拘尸城來。』又問他說：『認識我的世尊嗎？』他回答說：『認識。』又問：『現在還在世嗎？』他回答說：『不在世了，般涅槃已經七天了，我從那裡拿著這花來。』當時迦葉聽了之後很不高興。其中有尚未斷除慾望的比丘，聽到世尊已經入滅，便自己投身於地，譬如砍斷樹根，樹就倒下，這些尚未斷除慾望的比丘也像這樣，啼哭著說：『善逝（Sugata，佛陀的稱號）涅槃為什麼這麼早！世間的明眼為什麼這麼快就熄滅了？我們所依止的佛法怎麼就結束了？』有的人在地上打滾，就像圓木一樣，這些尚未斷除慾望的比丘也是這樣。
【English Translation】 English version: The Blessed One entered Parinirvana (complete nirvana) in the Sala Grove of the Mallas (Malla) near Kushinagar (Kushinagar). The sons of the Mallas, having washed the relics of the Buddha, wrapped them in clean linen (fine cloth), and then wound them with five hundred layers of folded cloth. They made an iron coffin, filled it with fragrant oil, and placed the relics inside, covering it with a lid. They then made a wooden outer coffin, placed the iron coffin inside, and piled various fragrant woods underneath. At that time, the leader among the sons of the Mallas held a torch to light it, but the gods immediately extinguished the fire. Other elder sons of the Mallas, taking turns with large torches, tried to light it, but the gods extinguished them all. Anuruddha (Anuruddha) said to the sons of the Mallas, 'Do not weary yourselves thus, for the gods are extinguishing your fire.' The sons of the Mallas then asked Anuruddha, 'Venerable Sir, why are the gods extinguishing the fire?' He replied, 'Mahakasyapa (Mahakasyapa) is traveling on the road between Pava (Pava) and Kushinagar, accompanied by five hundred great bhiksus (bhiksu, monks). He is thinking, 'Shall I be able to see the unburnt relics of the Buddha?' The gods, knowing Kasyapa's thoughts, are extinguishing the fire for this reason.' The sons of the Mallas said, 'Venerable Anuruddha, let us pause a little now, and comply with the wishes of the gods.' At that time, Mahakasyapa was traveling on the road between those two countries, accompanied by five hundred monks. Then, a Nigantha (Nigantha, Jain ascetic) was walking on the road, carrying a Mandara flower (Mandara flower) from the time of the Blessed One's Parinirvana. Kasyapa saw him from afar and asked, 'Where do you come from?' He replied, 'I come from Kushinagar.' He further asked, 'Do you know my Blessed One?' He replied, 'I know him.' He asked again, 'Is he still alive?' He replied, 'He is no longer alive; he has entered Parinirvana seven days ago, and I bring this flower from there.' At that time, Kasyapa was displeased upon hearing this. Among the monks who had not yet abandoned desire, upon hearing that the Blessed One had entered Nirvana, they threw themselves to the ground, like a tree falling when its roots are cut. These monks who had not yet abandoned desire were also like this, weeping and saying, 'Why did the Well-Gone One (Sugata) enter Nirvana so early! Why did the eye of the world vanish so quickly! How can the Dharma we rely on come to an end?' Some rolled on the ground like round logs; these monks who had not yet abandoned desire were also like this.
丘，亦復如是，啼哭憂惱而言：「善逝涅槃何乃太早？」爾時有跋難陀釋子在眾中，語諸比丘言：「長老且止！莫大憂愁啼哭，我等於彼摩訶羅邊得解脫。彼在時數教我等，是應是不應，當作是不應作是。我等今者便得自任，欲作便作，欲不作便不作。」時大迦葉聞之不悅，即告諸比丘言：「且起疾捉衣缽，時往及世尊舍利未燒當得見。」諸比丘聞迦葉言，即疾疾執持衣缽。
於是大迦葉與五百人俱，往拘尸城已。出城渡醯蘭若河，往天觀寺，至阿難所語言：「阿難！我欲及世尊舍利未燒見之。」阿難答言：「欲及世尊舍利未燒，而欲見之，難可得見。何以故？世尊舍利已洗浴，裹以新劫貝，復以五百張疊次而纏之，置在鐵棺，盛滿香油，著木槨中，下積眾香薪，今垂欲燒之，是故難可得見。」時大迦葉漸前往佛舍利積所，棺槨即自開，世尊現足。時大迦葉見世尊足下輪相垢污，即問阿難：「世尊顏容端政身作金色，誰污足下輪相？」阿難答言：「大德迦葉！女人心軟，前禮佛時泣淚墮上，手捉污世尊足。」大迦葉聞之不悅，即禮世尊足。比丘、比丘尼、優婆塞、優婆私、諸天大眾亦皆禮佛足。時世尊足還內棺中不現。時大迦葉哀嘆說偈繞棺七匝，火不燒自然。
時大迦葉燒舍利已，以此因緣集比丘僧，
【現代漢語翻譯】 現代漢語譯本： 丘（比丘，Bhikkhu），也是這樣，啼哭憂愁地說：『善逝（Sugata，如來十號之一，意為『善於逝世者』）涅槃怎麼這麼早？』當時有跋難陀釋子（Bhadrananda，釋迦族出家弟子）在眾人中，對比丘們說：『長老們先停下！不要太憂愁啼哭，我們從那位摩訶羅（Mahala，人名）那裡得到了解脫。他在世的時候經常教導我們，什麼是應該做的，什麼是不應該做的，應該怎麼做，不應該怎麼做。我們現在就可以自己做主了，想做什麼就做什麼，想不做什麼就不做什麼。』當時大迦葉（Mahakasyapa，釋迦十大弟子之一，以頭陀行著稱）聽了很不高興，就告訴眾比丘們說：『快起來，拿起衣缽，趁著世尊（Bhagavan，佛陀的尊稱）的舍利（Sarira，遺骨）還沒有焚燒，我們還能見到。』眾比丘聽到迦葉的話，就趕快拿起衣缽。 於是大迦葉與五百人一起，前往拘尸城（Kusinagara，古印度城市，佛陀涅槃之地）。出城渡過醯蘭若河（Hiranyavati River），前往天觀寺，到阿難（Ananda，釋迦十大弟子之一，以多聞第一著稱）那裡說：『阿難！我想在世尊的舍利還沒有焚燒之前見他一面。』阿難回答說：『想在世尊的舍利還沒有焚燒之前見到他，很難見到。為什麼呢？世尊的舍利已經洗浴完畢，用新的劫貝（Kshau，一種細布）包裹，又用五百張疊（一種布）依次纏繞，放在鐵棺里，盛滿香油，放在木槨中，下面堆積著各種香木，現在就要焚燒了，所以很難見到。』當時大迦葉慢慢地走到佛舍利堆積的地方，棺槨就自己打開了，世尊顯現出雙足。當時大迦葉看見世尊足下的輪相（Chakra，佛陀足底的紋路，象徵法輪）被弄髒了，就問阿難：『世尊的顏容端正，身體是金色的，是誰弄髒了他的足下輪相？』阿難回答說：『大德迦葉！女人的心很軟，先前禮佛的時候，哭泣的眼淚滴到上面，用手抓弄，弄髒了世尊的足。』大迦葉聽了很不高興，就禮拜世尊的足。比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆私（Upasika，女居士）、諸天大眾也都禮拜佛足。當時世尊的足又回到棺中，不再顯現。當時大迦葉哀嘆，說著偈語，繞棺七圈，火沒有點燃就自然燃燒起來。 當時大迦葉焚燒舍利完畢，因為這件事，召集了比丘僧眾。
【English Translation】 English version: Thus it was with the Bhikkhus (Bhikkhu, Buddhist monk), weeping and lamenting, saying, 'Why did the Sugata (Sugata, one of the ten titles of the Buddha, meaning 'Well-gone') enter Nirvana so early?' At that time, Bhadrananda (Bhadrananda, a Shakya clan member who became a monk) was among the assembly, and he said to the Bhikkhus, 'Elders, stop! Do not grieve and weep so much. We are now liberated from that Mahala (Mahala, a person's name). When he was alive, he often taught us what should be done and what should not be done, how to do things and how not to do them. Now we can do as we please; we can do what we want and not do what we don't want.' At that time, Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) heard this and was displeased. He then said to the Bhikkhus, 'Quickly, take up your robes and bowls. If we go now, before the Sarira (Sarira, relics) of the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha) are cremated, we will be able to see them.' When the Bhikkhus heard Kasyapa's words, they quickly took up their robes and bowls. Then Mahakasyapa, together with five hundred people, went to Kusinagara (Kusinagara, an ancient Indian city, the place of the Buddha's Parinirvana). Leaving the city, they crossed the Hiranyavati River and went to the Temple of Heavenly Observation, where they said to Ananda (Ananda, one of the ten great disciples of the Buddha, known for his excellent memory), 'Ananda! I wish to see the Bhagavan before his Sarira is cremated.' Ananda replied, 'It will be difficult to see him before the Sarira of the Bhagavan is cremated. Why? The Sarira of the Bhagavan has already been bathed, wrapped in new Kshau (Kshau, a fine cloth), and then wrapped in five hundred layers of folded cloth. It has been placed in an iron coffin, filled with fragrant oil, and placed in a wooden outer coffin. A pile of fragrant wood has been placed underneath, and it is about to be cremated, so it will be difficult to see.' At that time, Mahakasyapa gradually approached the place where the Buddha's Sarira was piled. The coffin then opened by itself, and the feet of the Bhagavan appeared. At that time, Mahakasyapa saw that the Chakra (Chakra, wheel mark on the sole of the Buddha's foot, symbolizing the Dharma wheel) on the Bhagavan's feet was soiled, and he asked Ananda, 'The Bhagavan's face is radiant and his body is golden. Who soiled the Chakra on his feet?' Ananda replied, 'Great virtuous Kasyapa! Women's hearts are soft. When they prostrated before the Buddha earlier, their tears fell on it, and they touched and soiled the Bhagavan's feet with their hands.' Mahakasyapa was displeased upon hearing this and prostrated before the Bhagavan's feet. The Bhikkhus, Bhikkhunis (Bhikkhuni, Buddhist nun), Upasakas (Upasaka, male lay devotee), Upasikas (Upasika, female lay devotee), and the great assembly of Devas (Deva, gods) also prostrated before the Buddha's feet. At that time, the Bhagavan's feet returned into the coffin and were no longer visible. Then Mahakasyapa lamented, recited verses, and circumambulated the coffin seven times. The fire burned naturally without being lit. At that time, Mahakasyapa finished cremating the Sarira, and because of this event, he gathered the Sangha (Sangha, monastic community) of Bhikkhus.
告言：「我先在道行時，聞跋難陀語諸比丘作如是言：『長老且止！莫復愁憂啼哭，我等今于彼摩訶羅邊得解脫。彼在世時教呵我等，是應爾是不應爾，應作是不應作是。今我等已得自在，欲作便作，不作便不作。』我等今可共論法毗尼，勿令外道以致余言譏嫌：『沙門瞿曇法律若煙，其世尊在時皆共學戒，而今滅后無學戒者。』諸長老！今可料差比丘多聞智慧是阿羅漢者。」時即差得四百九十九人，皆是阿羅漢多聞智慧者。時諸比丘言：「應差阿難在數中。」大迦葉言：「勿以阿難在數中。何以故？阿難有愛恚怖癡，有愛恚怖癡是故不應令在數中。」時諸比丘復言：「此阿難是供養佛人，常隨佛行，親從世尊受所教法。彼必處處疑問世尊，是故今者應令在數。」即便令在數。諸比丘皆作是念：「我等當於何處集論法毗尼，多饒飲食臥具無乏耶？」即皆言：「唯王舍城房舍飲食臥具眾多，我等今宜可共往集彼論法毗尼。」時大迦葉即作白：「大德僧聽！此諸比丘為僧所差，若僧時到僧忍聽，僧今往王舍城集共論法毗尼。白如是。」作白已，俱往毗舍離。
時阿難在道行，靜處心自念言：「譬如新生犢子猶故飲乳，與五百大牛共行。我今亦如是學人有作者，而與五百阿羅漢共行。」時諸長老皆往毗舍離，阿難在毗
【現代漢語翻譯】 現代漢語譯本 大迦葉說道：『我以前修行的時候，聽到跋難陀對眾比丘這樣說：『長老們，請停止！不要再憂愁啼哭了，我們現在終於從那個摩訶羅（Mahāro，指大迦葉）那裡得到解脫了。他在世的時候總是教訓我們，這個應該做，那個不應該做，應該這樣，不應該那樣。現在我們已經自由了，想做什麼就做什麼，不想做什麼就不做什麼。』我們現在應該共同討論佛法和戒律，不要讓外道有借口譏諷我們：『沙門瞿曇（Śāmana Gautama，釋迦牟尼佛）的法律就像煙一樣，他的世尊在世的時候大家都一起學習戒律，現在他去世后就沒有人學習戒律了。』各位長老！現在可以挑選一些博學多聞、有智慧並且是阿羅漢的比丘。』當時就挑選出了四百九十九人，都是阿羅漢，博學多聞且有智慧。 當時眾比丘說：『應該把阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）也算在其中。』大迦葉說：『不要把阿難算在其中。為什麼呢？因為阿難還有愛、恚、怖、癡（貪愛、嗔恚、恐懼、愚癡），因為他有愛、恚、怖、癡，所以不應該把他算在其中。』當時眾比丘又說：『這位阿難是侍奉佛陀的人，經常跟隨佛陀，親自從世尊那裡接受教法。他必定處處請問世尊，所以現在應該把他算在其中。』於是就把他算在其中。眾比丘都這樣想：『我們應該在哪裡聚集起來討論佛法和戒律，才能有充足的飲食和臥具，不會缺乏呢？』大家都說：『只有王舍城（Rājagṛha，古印度摩揭陀國的首都）的房舍、飲食和臥具眾多，我們現在應該一起去那裡聚集起來討論佛法和戒律。』當時大迦葉就稟告說：『各位大德僧眾請聽！這些比丘是被僧團所派遣的，如果僧團認為時機已到，僧團同意，僧團現在就前往王舍城聚集起來共同討論佛法和戒律。稟告完畢。』稟告完畢后，大家一起前往毗舍離（Vaiśālī，古印度城市）。 當時阿難在路上行走，在安靜的地方心裡自己想：『譬如新生的牛犢還只能喝奶，卻與五百頭大牛一起行走。我現在也像這樣，還是個有待學習的人，卻與五百位阿羅漢一起行走。』當時各位長老都前往毗舍離，阿難在毗舍離。
【English Translation】 English version Mahākāśyapa said: 'When I was practicing the path, I heard Bhadanta say to the monks: 'Elder, please stop! Do not be sad and weep anymore, we are now liberated from that Mahāro (Mahāro, referring to Mahākāśyapa). When he was alive, he always taught us, this should be done, that should not be done, it should be like this, it should not be like that. Now we are free, we can do whatever we want, and we can not do whatever we don't want to do.' We should now discuss the Dharma and Vinaya together, so that outsiders do not have an excuse to ridicule us: 'Śāmana Gautama's (Śāmana Gautama, referring to Śākyamuni Buddha) laws are like smoke, when his World-Honored One was alive, everyone studied the precepts together, but now that he has passed away, no one studies the precepts anymore.' Elders! Now you can select some learned, wise, and Arhat monks.' At that time, four hundred and ninety-nine people were selected, all of whom were Arhats, learned and wise. At that time, the monks said: 'Ānanda (Ānanda, one of the ten major disciples of the Buddha, known for his strong memory) should also be counted among them.' Mahākāśyapa said: 'Do not count Ānanda among them. Why? Because Ānanda still has love, hatred, fear, and delusion (greed, hatred, fear, and ignorance), because he has love, hatred, fear, and delusion, so he should not be counted among them.' At that time, the monks said again: 'This Ānanda is the one who serves the Buddha, often follows the Buddha, and personally receives the teachings from the World-Honored One. He must ask the World-Honored One everywhere, so he should be counted among them now.' So he was counted among them. All the monks thought: 'Where should we gather to discuss the Dharma and Vinaya, so that there will be sufficient food and bedding, and there will be no shortage?' Everyone said: 'Only Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha) has many houses, food, and bedding, we should now go there together to gather and discuss the Dharma and Vinaya.' At that time, Mahākāśyapa reported: 'May the virtuous Sangha listen! These monks are dispatched by the Sangha, if the Sangha thinks the time has come, the Sangha agrees, the Sangha will now go to Rājagṛha to gather and discuss the Dharma and Vinaya together. Report completed.' After the report was completed, everyone went to Vaiśālī (Vaiśālī, an ancient Indian city). At that time, Ānanda was walking on the road, and in a quiet place, he thought to himself: 'Like a newborn calf that can only drink milk, but walks with five hundred big cows. I am like this now, still a learner, but walking with five hundred Arhats.' At that time, all the elders went to Vaiśālī, and Ānanda was in Vaiśālī.
舍離住。諸比丘、比丘尼、優婆塞、優婆私、國王、大臣、種種沙門外道，皆來問訊，多人眾集。時有跋阇子比丘，有大神力，已得天眼知他心智，作如是念：「今阿難在毗舍離，比丘、比丘尼、優婆塞、優婆私、國王、大臣、種種沙門外道，皆來問訊，多人眾集。我今寧可觀察阿難，為是有欲無慾耶？」即便觀察阿難是有欲非是無慾，復念言：「我今當令其生厭離心。」將欲令阿難生厭離心，即說偈言：
「靜住空樹下， 心思于涅槃； 坐禪莫放逸， 多說何所作。」
時阿難聞跋阇子比丘說厭離已，即便獨處精進不放逸寂然無亂，是阿難未曾有法。時阿難在露地敷繩床夜多經行，夜過明相欲出時身疲極，念言：「我今疲極，寧可小坐。」念已即坐，坐已方欲亞臥，頭未至枕頃于其中間心得無漏解脫，此是阿難未曾有法。時阿難得阿羅漢已，即說偈言：
「多聞種種說， 常供養世尊； 已斷于生死， 瞿曇今欲臥。」
時諸比丘從毗舍離往王舍城，作如是言：「我等先當作何等？為當先治房舍臥具？先論法毗尼耶？」皆言：「先當治房舍臥具。」即便治房臥具。時大迦葉以此因緣集比丘僧，中有陀醯羅迦葉作上座，長老婆婆那為第二上座，大迦葉為第三上座，長老大周那為第四上
【現代漢語翻譯】 現代漢語譯本 阿難尊者居住在遠離喧囂的地方。諸位比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆私（upasika，在家女居士）、國王、大臣以及各種沙門（sramana，出家修行者）外道，都來拜訪問候，聚集了很多人。當時有一位名叫跋阇子（Vajjiputta）的比丘，具有大神力，已經獲得了天眼（divyacaksu，能看見超自然事物的能力）和他心智（paracittajnana，能知他人心念的能力），他這樣想：『現在阿難（Ananda，佛陀的十大弟子之一）在毗舍離（Vaisali，古印度城市），比丘、比丘尼、優婆塞、優婆私、國王、大臣以及各種沙門外道，都來拜訪問候，聚集了很多人。我現在不妨觀察一下阿難，看看他是有慾望還是沒有慾望呢？』 隨即他就觀察阿難是有慾望而不是沒有慾望，又想：『我現在應當讓他生起厭惡和遠離的心。』爲了讓阿難生起厭惡和遠離的心，就說了這樣的偈語： 『安靜地住在空曠的樹下， 心思專注于涅槃（nirvana，解脫輪迴的狀態）； 坐禪時不要放逸， 多說話又有什麼用呢？』 當時阿難聽到跋阇子比丘說了這些勸導厭離的話后，就獨自一人精進修行，不放逸，保持寂靜沒有散亂，這是阿難以前沒有過的狀態。當時阿難在露天的地方鋪設繩床，夜晚經常經行（cankrama，來回行走），夜晚過去，黎明將要到來的時候，身體非常疲憊，心想：『我現在非常疲憊，不如稍微坐一會兒。』 想到這裡就坐了下來，坐下後正要躺下，頭還沒有碰到枕頭的時候，就在這中間，他的心獲得了無漏解脫（anasrava-vimoksa，斷絕煩惱的解脫），這是阿難以前沒有過的狀態。當時阿難獲得阿羅漢（arhat，斷絕煩惱，達到解脫的聖者）果位后，就說了這樣的偈語： 『聽聞了很多佛法並做了種種宣說， 常常供養世尊（Bhagavan，佛陀的尊稱）； 已經斷絕了生死輪迴， 瞿曇（Gautama，佛陀的姓氏）現在要休息了。』 當時諸位比丘從毗舍離前往王舍城（Rajagrha，古印度城市），這樣說道：『我們應該先做什麼呢？是先修理房舍臥具呢？還是先討論佛法和戒律呢？』大家都說：『應該先修理房舍臥具。』於是就開始修理房舍臥具。當時大迦葉（Mahakasyapa，佛陀的十大弟子之一）因為這件事召集了比丘僧團，其中有陀醯羅迦葉（Dahila-Kasyapa）作為上座（長老），長老婆婆那（Popana）為第二上座，大迦葉為第三上座，長老大周那（Mahachunna）為第四上座
【English Translation】 English version Ananda lived in seclusion. Bhiksus (bhiksu, male monastic), bhiksunis (bhiksuni, female monastic), upasakas (upasaka, male lay follower), upasikas (upasika, female lay follower), kings, ministers, and various sramanas (sramana, wandering ascetics) and non-Buddhist ascetics all came to inquire after him, and many people gathered. At that time, there was a bhiksu named Vajjiputta, who had great supernatural powers and had attained the divine eye (divyacaksu, the ability to see supernatural things) and knowledge of others' minds (paracittajnana, the ability to know the thoughts of others). He thought to himself: 'Now Ananda (Ananda, one of the Buddha's ten great disciples) is in Vaisali (Vaisali, an ancient Indian city), and bhiksus, bhiksunis, upasakas, upasikas, kings, ministers, and various sramanas and non-Buddhist ascetics all come to inquire after him, and many people gather. I should now observe Ananda to see whether he has desires or is without desires.' Then he observed that Ananda had desires and was not without desires, and he thought: 'I should now cause him to develop a sense of disgust and detachment.' In order to cause Ananda to develop a sense of disgust and detachment, he spoke the following verse: 'Quietly dwell beneath the empty tree, Focus your mind on nirvana (nirvana, the state of liberation from the cycle of rebirth); Do not be negligent in meditation, What is the use of much talking?' At that time, when Ananda heard the bhiksu Vajjiputta speak these words of exhortation to detachment, he lived alone, diligently practicing without negligence, remaining quiet and undisturbed. This was a state that Ananda had not experienced before. At that time, Ananda spread out a rope bed in an open space and often walked back and forth at night (cankrama, walking meditation). As the night passed and the signs of dawn were about to appear, his body was extremely tired, and he thought: 'I am now very tired, I should sit down for a while.' Having thought this, he sat down, and as he was about to lie down, before his head reached the pillow, in that very moment, his mind attained the taintless liberation (anasrava-vimoksa, liberation from defilements). This was a state that Ananda had not experienced before. At that time, after Ananda attained the state of arhat (arhat, a perfected being who has attained liberation), he spoke the following verse: 'Having heard much Dharma and spoken in various ways, Constantly offering to the World Honored One (Bhagavan, an epithet of the Buddha); Having cut off the cycle of birth and death, Gautama (Gautama, the Buddha's family name) now wishes to rest.' At that time, the bhiksus traveled from Vaisali to Rajagrha (Rajagrha, an ancient Indian city), saying: 'What should we do first? Should we first repair the dwellings and bedding? Or should we first discuss the Dharma and the Vinaya (Vinaya, the monastic code)?' Everyone said: 'We should first repair the dwellings and bedding.' So they began to repair the dwellings and bedding. At that time, Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples) gathered the sangha (sangha, the monastic community) because of this matter. Dahila-Kasyapa served as the senior monk, Popana served as the second senior monk, Mahakasyapa served as the third senior monk, and Mahachunna served as the fourth senior monk.
座。時大迦葉知僧事，即作白：「大德僧聽！若僧時到僧忍聽，僧今集論法毗尼。白如是。」時阿難即從坐起，偏露右肩、右膝著地，合掌白大迦葉言：「我親從佛聞，憶持佛語：『自今已去，為諸比丘舍雜碎戒。』」迦葉問言：「阿難！汝問世尊不？何者是雜碎戒？」阿難答言：「時我愁憂無賴，失不問世尊何者是雜碎戒？」時諸比丘皆言：「來我當語汝雜碎戒。」中或有言：「除四波羅夷，餘者是雜碎戒。」或有言：「除四波羅夷、十三事，餘者皆是雜碎戒。」或有言：「除四波羅夷、十三事、二不定法，餘者皆是雜碎戒。」或有言：「除四波羅夷、十三事、二不定法、三十事，餘者皆是雜碎戒。」或有言：「除四波羅夷乃至九十事，餘者皆是雜碎戒。」時大迦葉告諸比丘言：「諸長老！今者眾人言各不定，不知何者是雜碎戒？自今已去，應共立制，若佛先所不制，今不應制。佛先所制，今不應卻，應隨佛所制而學。」時即共立如此制限。
大迦葉語阿難言：「汝于佛法中先求度女人，得突吉羅罪。今應懺悔。」阿難答言：「大德！此非我故作，摩訶波阇波提于佛有大恩，佛母命過長養世尊。大德迦葉！我今於此不自見有罪，以信大德故，今當懺悔。」大迦葉復言：「汝令世尊三反請汝作供養人，而言不作
【現代漢語翻譯】 現代漢語譯本 當時，大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）知道僧團事務，便說道：『諸位大德僧眾請聽！如果僧團時機成熟，僧眾願意聽，現在僧團將集會討論佛法和戒律。就這樣稟告。』當時，阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）立即從座位上起身，袒露右肩，右膝著地，合掌對大迦葉說：『我親自從佛陀那裡聽到，並記住佛陀的話：『從今以後，為各位比丘捨棄雜碎戒。』』迦葉問道：『阿難！你問過世尊嗎？什麼是雜碎戒？』阿難回答說：『當時我憂愁煩惱，沒有來得及問世尊什麼是雜碎戒。』當時各位比丘都說：『來，我來告訴你什麼是雜碎戒。』其中有人說：『除了四波羅夷（Parajika，比丘戒中最重的四條戒律），其餘的都是雜碎戒。』有人說：『除了四波羅夷、十三事（僧殘，Sanghavasesa，僅次於波羅夷的重罪），其餘的都是雜碎戒。』有人說：『除了四波羅夷、十三事、二不定法（Aniyata，需要根據具體情況判定的戒律），其餘的都是雜碎戒。』有人說：『除了四波羅夷、十三事、二不定法、三十事（尼薩耆波逸提，Nissaggiya Pacittiya，捨墮），其餘的都是雜碎戒。』有人說：『除了四波羅夷乃至九十事（波逸提，Pacittiya，單墮），其餘的都是雜碎戒。』當時大迦葉告訴各位比丘說：『各位長老！現在大家說法各不相同，不知道什麼是雜碎戒？從今以後，應該共同制定規則，如果佛陀先前沒有制定的，現在不應該制定。佛陀先前所制定的，現在不應該廢除，應該遵循佛陀所制定的戒律而學習。』當時大家就共同制定了這樣的限制。
大迦葉對阿難說：『你最初在佛法中請求允許女人出家，犯了突吉羅罪（Dukkata，惡作，輕罪）。現在應該懺悔。』阿難回答說：『大德！這不是我故意做的，摩訶波阇波提（Mahapajapati，佛陀的姨母，也是第一位比丘尼）對佛陀有大恩，佛母去世後由她養育世尊。大德迦葉！我現在不認為自己有罪，因為信任大德，現在應當懺悔。』大迦葉又說：『你讓世尊三次請求你做供養人，而你說不作。
【English Translation】 English version At that time, Mahakasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), knowing the affairs of the Sangha (monastic community), then said: 'Venerable monks, listen! If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will now convene to discuss the Dharma (teachings) and Vinaya (monastic rules). Let it be announced thus.' At that time, Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to Mahakasyapa: 'I personally heard from the Buddha and remember the Buddha's words: 'From now on, for the sake of the Bhikkhus (monks), abandon the minor and fragmentary precepts.'' Kasyapa asked: 'Ananda! Did you ask the World-Honored One (Buddha) what these minor and fragmentary precepts are?' Ananda replied: 'At that time, I was troubled and distressed, and I failed to ask the World-Honored One what these minor and fragmentary precepts are.' At that time, all the Bhikkhus said: 'Come, I will tell you what the minor and fragmentary precepts are.' Among them, some said: 'Except for the four Parajikas (the four most serious offenses that result in expulsion from the Sangha), the rest are minor and fragmentary precepts.' Some said: 'Except for the four Parajikas and the thirteen Sanghavasesas (offenses requiring a formal meeting of the Sangha), the rest are all minor and fragmentary precepts.' Some said: 'Except for the four Parajikas, the thirteen Sanghavasesas, and the two Aniyatas (uncertain rules requiring further investigation), the rest are all minor and fragmentary precepts.' Some said: 'Except for the four Parajikas, the thirteen Sanghavasesas, the two Aniyatas, and the thirty Nissaggiya Pacittiyas (offenses involving forfeiture), the rest are all minor and fragmentary precepts.' Some said: 'Except for the four Parajikas, up to the ninety Pacittiyas (offenses requiring confession), the rest are all minor and fragmentary precepts.' At that time, Mahakasyapa told the Bhikkhus: 'Venerable elders! Now everyone's statements are inconsistent, and we do not know what the minor and fragmentary precepts are. From now on, we should jointly establish rules that if the Buddha did not previously establish them, we should not establish them now. What the Buddha previously established, we should not abolish now, and we should follow the precepts established by the Buddha and learn them.' At that time, they jointly established such restrictions.
Mahakasyapa said to Ananda: 'You first sought to allow women to be ordained in the Buddha's Dharma, and you committed a Dukkata (wrongdoing) offense. Now you should repent.' Ananda replied: 'Venerable Sir! This was not done intentionally by me. Mahapajapati (the Buddha's aunt and foster mother, also the first bhikkhuni) has great kindness towards the Buddha, as she raised the World-Honored One after the passing of his mother. Venerable Kasyapa! I do not see myself as guilty in this matter, but because I trust you, Venerable Sir, I will now repent.' Kasyapa further said: 'You caused the World-Honored One to ask you three times to be the alms-giver, and you said you would not.'
，得突吉羅罪。今當懺悔。」阿難答迦葉言：「我不故作，為佛作供養人難，是故言不能耳。我於此中不自見有罪，以信大德故，今當懺悔。」迦葉復言：「汝為佛縫僧伽梨，腳躡而縫，得突吉羅罪。今應懺悔。」阿難答言：「大德迦葉！非我慢而故作，更無人捉故爾耳。我於此不自見有罪，信大德故，今當懺悔。」迦葉復言：「世尊欲取涅槃三反告汝，汝不請世尊住世若一劫、若過一劫，令無數人得利益，慈愍世間諸天人民令得安樂，汝得突吉羅罪。今應懺悔。」阿難答言：「大德迦葉！非我故作，魔在我心，令我不請佛住世。我於此中不自見有罪，信大德故，今當懺悔。」迦葉復言：「世尊在時，從汝索水，汝不與，得突吉羅罪。今應懺悔。」阿難答言：「非我故作，時有五百乘車從水中過，其水甚濁。恐世尊飲之作患，是故不與。」迦葉復言：「汝但應與，若佛威神或復諸天能令水清凈。」阿難言：「我於此中不自見有罪，信大德故，今當懺悔。」迦葉復言：「汝不問世尊，何者是雜碎戒？得突吉羅罪。今應懺悔。」阿難言：「我非故作，時我愁憂無賴，失不問世尊何者是雜碎戒？我於此中不自見有罪，信大德故，今當懺悔。」迦葉復言：「汝不遮女人，令污佛足，得突吉羅罪。今應懺悔。」阿難答言：「非我
【現代漢語翻譯】 現代漢語譯本： 『你犯了突吉羅(Dukkata)罪，現在應當懺悔。』阿難(Ānanda)回答迦葉(Kāśyapa)說：『我不是故意做的，因為為佛陀(Buddha)做供養人很難，所以才說不能。我對此不認為自己有罪，因為信任大德，現在應當懺悔。』 迦葉又說：『你為佛陀縫製僧伽梨(saṃghāṭī，袈裟)，用腳踩著縫，犯了突吉羅罪，現在應當懺悔。』阿難回答說：『大德迦葉！我不是因為傲慢而故意這樣做，只是因為沒有人幫忙拿著而已。我對此不認為自己有罪，因為信任大德，現在應當懺悔。』 迦葉又說：『世尊(Śākyamuni)想要涅槃(nirvāṇa)，三次告訴了你，你沒有請求世尊住世一劫(kalpa)，或者超過一劫，讓無數人得到利益，慈悲憐憫世間諸天人民，使他們得到安樂，你犯了突吉羅罪，現在應當懺悔。』阿難回答說：『大德迦葉！我不是故意做的，是魔(Māra)在我心中，使我沒有請求佛陀住世。我對此不認為自己有罪，因為信任大德，現在應當懺悔。』 迦葉又說：『世尊在世的時候，向你索要水，你沒有給，犯了突吉羅罪，現在應當懺悔。』阿難回答說：『我不是故意做的，當時有五百輛車從水中經過，水非常渾濁。恐怕世尊喝了會生病，所以沒有給。』迦葉又說：『你只要給就可以了，佛陀的威神力或者諸天(deva)能夠使水清凈。』阿難說：『我對此不認為自己有罪，因為信任大德，現在應當懺悔。』 迦葉又說：『你沒有問世尊，什麼是雜碎戒(khuddānukhuddakāni sikkhāpadāni)？犯了突吉羅罪，現在應當懺悔。』阿難回答說：『我不是故意做的，當時我愁眉苦臉，無所依靠，忘記問世尊什麼是雜碎戒。我對此不認為自己有罪，因為信任大德，現在應當懺悔。』 迦葉又說：『你沒有阻止女人，讓她們玷污佛陀的腳，犯了突吉羅罪，現在應當懺悔。』阿難回答說：『我不是』
【English Translation】 English version: 'You have committed a Dukkata (misdeed) offense. Now you should confess.' Ānanda (Buddha's cousin and close disciple) replied to Kāśyapa (one of the principal disciples of the Buddha): 'I did not do it intentionally, because it is difficult to be a provider for the Buddha, that's why I said I couldn't. I do not see myself as guilty in this matter, because I trust the Great Virtue, now I should confess.' Kāśyapa further said: 'You sewed the Saṃghāṭī (outer robe) for the Buddha, stepping on it with your feet while sewing, you have committed a Dukkata offense. Now you should confess.' Ānanda replied: 'Great Virtue Kāśyapa! I did not do it intentionally out of arrogance, it was just because there was no one else to hold it. I do not see myself as guilty in this matter, because I trust the Great Virtue, now I should confess.' Kāśyapa further said: 'The World Honored One (Śākyamuni Buddha) wanted to enter Nirvāṇa (liberation), and told you three times, you did not request the World Honored One to remain in the world for one kalpa (aeon), or more than one kalpa, so that countless people could benefit, and to have compassion for all the gods and people in the world, bringing them peace and happiness, you have committed a Dukkata offense. Now you should confess.' Ānanda replied: 'Great Virtue Kāśyapa! I did not do it intentionally, it was Māra (demon) in my heart, causing me not to request the Buddha to remain in the world. I do not see myself as guilty in this matter, because I trust the Great Virtue, now I should confess.' Kāśyapa further said: 'When the World Honored One was alive, he asked you for water, and you did not give it, you have committed a Dukkata offense. Now you should confess.' Ānanda replied: 'I did not do it intentionally, at that time there were five hundred carts passing through the water, and the water was very muddy. I was afraid that the World Honored One would get sick if he drank it, so I did not give it.' Kāśyapa further said: 'You should have just given it, the Buddha's divine power or the devas (gods) could have purified the water.' Ānanda said: 'I do not see myself as guilty in this matter, because I trust the Great Virtue, now I should confess.' Kāśyapa further said: 'You did not ask the World Honored One, what are the Khuddānukhuddakāni sikkhāpadāni (minor and lesser precepts)? You have committed a Dukkata offense. Now you should confess.' Ānanda replied: 'I did not do it intentionally, at that time I was worried and helpless, and forgot to ask the World Honored One what the minor and lesser precepts are. I do not see myself as guilty in this matter, because I trust the Great Virtue, now I should confess.' Kāśyapa further said: 'You did not prevent the women from defiling the Buddha's feet, you have committed a Dukkata offense. Now you should confess.' Ānanda replied: 'I did not'
故作，女人心軟，禮佛足時泣淚手污佛足。我於此中不自見有罪，信大德故，今當懺悔。」
時大迦葉即作白言：「大德僧聽！若僧時到僧忍聽，僧今問優波離法毗尼。白如是。」時優波離即作白僧：「大德僧聽！若僧時到僧忍聽，僧今令上座大迦葉問、我答。白如是。」時大迦葉即問言：「第一波羅夷，本起何處？誰先犯？」優波離答言：「在毗舍離，須提那迦蘭陀子初犯。」「第二複本起何處？」答言：「在王舍城，陀尼伽比丘陶師子初犯。」復問：「第三本起何處？」答言：「在毗舍離，婆裘河邊比丘初犯。」復問：「第四本起何處？」答言：「在毗舍離，婆裘河邊比丘初犯。」復問：「第一僧殘本起何處？」答言：「在舍衛國，迦留陀夷初犯。」如是展轉隨所起處，如初分說。復問：「第一不定法本起何處？」答言：「在舍衛國，迦留陀夷初犯。」第二亦爾。復問：「尼薩耆本起何處？」答言：「在舍衛國，六群比丘初犯。」如是展轉亦如初分說。復問：「初波逸提本起何處？」答言：「在釋翅瘦，像力釋子比丘初犯。」如是展轉如初分說。復問：「波羅提提舍尼本起何處？」答言：「在舍衛國，因蓮花色比丘尼起。」第二、第三、第四如初分說。復問：「第一眾學法本起何處？」答言：「在舍衛國，
【現代漢語翻譯】 現代漢語譯本： 『故意（這樣做），因為女人的心腸軟，禮拜佛足的時候哭泣，眼淚弄髒了佛足。我在這件事中沒有覺得自己有罪，因為信任大德（您），現在應當懺悔。』
當時，大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）就稟告說：『大德僧眾請聽！如果僧眾時間已到，僧眾容許聽，僧眾現在要問優波離（Upali，佛陀十大弟子之一，持戒第一）關於法和毗尼（Vinaya，戒律）。稟告完畢。』當時，優波離就稟告僧眾說：『大德僧眾請聽！如果僧眾時間已到，僧眾容許聽，僧眾現在請上座大迦葉提問，我來回答。稟告完畢。』當時，大迦葉就提問說：『第一條波羅夷（Parajika，斷頭罪），最初在哪裡發生？誰先犯的？』優波離回答說：『在毗舍離（Vaishali），須提那迦蘭陀子（Sudinna Kalantaputta）最初犯的。』『第二條又最初在哪裡發生？』回答說：『在王舍城（Rajagrha），陀尼伽比丘（Dhanika Bhikkhu）陶師子最初犯的。』又問：『第三條最初在哪裡發生？』回答說：『在毗舍離，婆裘河邊（Vajjikavihara）的比丘最初犯的。』又問：『第四條最初在哪裡發生？』回答說：『在毗舍離，婆裘河邊的比丘最初犯的。』又問：『第一條僧殘（Sanghadisesa，僧團殘罪）最初在哪裡發生？』回答說：『在舍衛國（Sravasti），迦留陀夷（Kaludayi，佛陀弟子）最初犯的。』像這樣輾轉隨著發生的地方，如最初的分別所說。
又問：『第一條不定法（Aniyata，不定罪）最初在哪裡發生？』回答說：『在舍衛國，迦留陀夷最初犯的。』第二條也是這樣。又問：『尼薩耆（Nissaggiya，捨墮罪）最初在哪裡發生？』回答說：『在舍衛國，六群比丘（Chabbaggiya Bhikkhus）最初犯的。』像這樣輾轉也如最初的分別所說。又問：『最初的波逸提（Pacittiya，單墮罪）最初在哪裡發生？』回答說：『在釋翅瘦（Saketa），像力釋子比丘（Pilindavaccha）最初犯的。』像這樣輾轉如最初的分別所說。又問：『波羅提提舍尼（Patidesaniya，悔過罪）最初在哪裡發生？』回答說：『在舍衛國，因為蓮花色比丘尼（Utpalavarna）而起。』第二、第三、第四如最初的分別所說。又問：『第一條眾學法（Sekhiya，應學法）最初在哪裡發生？』回答說：『在舍衛國，
【English Translation】 English version: 『Intentionally (doing this), because women's hearts are soft, when bowing to the Buddha's feet, they cry and their tears soil the Buddha's feet. I do not see myself as guilty in this matter, because I trust the Venerable One (you), and now I should confess.』
At that time, Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) then announced: 『Venerable Sangha, please listen! If the Sangha's time has come, and the Sangha permits listening, the Sangha now wants to ask Upali (one of the Buddha's ten great disciples, foremost in discipline) about the Dharma and Vinaya (rules of discipline). The announcement is complete.』 At that time, Upali then announced to the Sangha: 『Venerable Sangha, please listen! If the Sangha's time has come, and the Sangha permits listening, the Sangha now requests the senior monk Mahakasyapa to ask questions, and I will answer. The announcement is complete.』 At that time, Mahakasyapa then asked: 『Where did the first Parajika (defeat, expulsion offense) initially occur? Who committed it first?』 Upali answered: 『In Vaishali, Sudinna Kalantaputta was the first to commit it.』 『Where did the second one initially occur?』 He answered: 『In Rajagrha, Dhanika Bhikkhu, the potter's son, was the first to commit it.』 He further asked: 『Where did the third one initially occur?』 He answered: 『In Vaishali, the bhikkhu (monk) by the Vajjikavihara River was the first to commit it.』 He further asked: 『Where did the fourth one initially occur?』 He answered: 『In Vaishali, the bhikkhu by the Vajjikavihara River was the first to commit it.』 He further asked: 『Where did the first Sanghadisesa (formal meeting offense) initially occur?』 He answered: 『In Sravasti, Kaludayi was the first to commit it.』 In this way, it spread according to where it occurred, as described in the initial divisions.
He further asked: 『Where did the first Aniyata (undetermined offense) initially occur?』 He answered: 『In Sravasti, Kaludayi was the first to commit it.』 The second one is also the same. He further asked: 『Where did the Nissaggiya (forfeiture offense) initially occur?』 He answered: 『In Sravasti, the Chabbaggiya Bhikkhus (group of six monks) were the first to commit it.』 In this way, it also spread as described in the initial divisions. He further asked: 『Where did the first Pacittiya (expiation offense) initially occur?』 He answered: 『In Saketa, Pilindavaccha (Elephant-strength Sakyan) was the first to commit it.』 In this way, it spread as described in the initial divisions. He further asked: 『Where did the Patidesaniya (confession offense) initially occur?』 He answered: 『In Sravasti, it arose because of Utpalavarna (Lotus-colored nun).』 The second, third, and fourth are as described in the initial divisions. He further asked: 『Where did the first Sekhiya (training rules) initially occur?』 He answered: 『In Sravasti,』
六群比丘初犯。」如是展轉如初分說。比丘尼別戒如律所說。復問：「最初聽受大戒本起何處？」答言：「在波羅㮈，五比丘。」復問：「最初聽說戒在何處？」答言：「在王舍城，為諸少年比丘。」復問：「初聽安居本起何處？」答言：「在舍衛國，因六群比丘起。」復問：「初自恣本起何處？」答言：「在舍衛國，因六群比丘起。」如是展轉問乃至毗尼增一。時彼即集比丘一切事並在一處，為比丘律。比丘尼事並在一處，為比丘尼律。一切受戒法集一處，為受戒犍度。一切布薩法集一處，為布薩犍度。一切安居法集一處，為安居犍度。一切自恣法集一處，為自恣犍度。一切皮革法集一處，為皮革犍度。一切衣法集一處，為衣犍度。一切藥法集一處，為藥犍度。一切迦絺那衣法集一處，為迦絺那衣犍度。二律並一切犍度，調部毗尼增一都集，為毗尼藏。
時大迦葉即作白：「大德僧聽！若僧時到僧忍聽，僧今問阿難法毗尼。白如是。」時阿難即復作白：「大德僧聽！若僧時到僧忍聽，僧今令大迦葉問、我答。白如是。」大迦葉即問阿難言：「《梵動經》在何處說？《增一》在何處說？《增十》在何處說？《世界成敗經》在何處說？《僧祇陀經》在何處說？《大因緣經》在何處說？《天帝釋問經》在何處說？」
【現代漢語翻譯】 現代漢語譯本 『六群比丘（Chabbaggiya bhikkhus，指行為不端的六位比丘）初犯。』像這樣輾轉地如同最初所說那樣。比丘尼的別戒如同戒律中所說。又問：『最初聽受大戒（Upasampada，比丘的正式受戒）是從何處開始的？』答道：『在波羅㮈（Varanasi），是五比丘（Pañcavaggiya，佛陀最初的五位弟子）。』又問：『最初聽說戒（戒律的宣說）是在何處？』答道：『在王舍城（Rajagaha），是爲了那些年輕的比丘。』又問：『最初聽安居（Vassa，雨季安居）是從何處開始的？』答道：『在舍衛國（Savatthi），因為六群比丘而起。』又問：『最初自恣（Pavāraṇā，安居結束時的儀式）是從何處開始的？』答道：『在舍衛國，因為六群比丘而起。』像這樣輾轉地問，乃至毗尼增一（Vinaya-ekottara，律藏的增一）。當時他們就將比丘的一切事都彙集在一處，成為比丘律（Bhikkhu Vibhanga，比丘戒本）。比丘尼的事彙集在一處，成為比丘尼律（Bhikkhuni Vibhanga，比丘尼戒本）。一切受戒法彙集在一處，成為受戒犍度（Upasampadā-khandhaka，受戒篇）。一切布薩法（Uposatha，每半月誦戒的儀式）彙集在一處，成為布薩犍度（Uposatha-khandhaka，布薩篇）。一切安居法彙集在一處，成為安居犍度（Vassūpanāyika-khandhaka，安居篇）。一切自恣法彙集在一處，成為自恣犍度（Pavāraṇā-khandhaka，自恣篇）。一切皮革法彙集在一處，成為皮革犍度（Camma-khandhaka，皮革篇）。一切衣法彙集在一處，成為衣犍度（Civara-khandhaka，衣篇）。一切藥法彙集在一處，成為藥犍度（Bhesajja-khandhaka，藥篇）。一切迦絺那衣法（Kathina，一種特殊的佈施）彙集在一處，成為迦絺那衣犍度（Kathina-khandhaka，迦絺那衣篇）。二律（比丘律和比丘尼律）並一切犍度，調部（Parivara，律藏附錄）毗尼增一都彙集起來，成為毗尼藏（Vinaya Pitaka，律藏）。 當時大迦葉（Mahakassapa，佛陀的大弟子之一）就作白（ñatti，一種正式的宣告）：『大德僧（bhikkhu sangha，比丘僧團）聽！如果僧團時機已到，僧團容忍聽，僧團現在詢問阿難（Ananda，佛陀的侍者）法毗尼（dhamma-vinaya，法和律）。白如是。』當時阿難就又作白：『大德僧聽！如果僧團時機已到，僧團容忍聽，僧團現在令大迦葉問、我答。白如是。』大迦葉就問阿難說：『《梵動經》（Brahmajāla Sutta）在何處說？《增一》（Ekottara Agama）在何處說？《增十》（Dasottara Agama）在何處說？《世界成敗經》（Aggañña Sutta）在何處說？《僧祇陀經》（Samghata Sutra）在何處說？《大因緣經》（Mahānidāna Sutta）在何處說？《天帝釋問經》（Sakka-pañha Sutta）在何處說？』
【English Translation】 English version 'The first offense was by the Group of Six monks (Chabbaggiya bhikkhus).' Thus, it was transmitted in turn as initially stated. The separate precepts for nuns are as described in the Vinaya. Again, he asked: 'Where did the initial acceptance of the Great Precept (Upasampada, full ordination of a bhikkhu) originate?' He answered: 'In Varanasi, with the Group of Five monks (Pañcavaggiya, the first five disciples of the Buddha).' Again, he asked: 'Where was the initial hearing of the precepts (recitation of the precepts) held?' He answered: 'In Rajagaha, for the young monks.' Again, he asked: 'Where did the initial observance of the Retreat (Vassa, rains retreat) originate?' He answered: 'In Savatthi, due to the Group of Six monks.' Again, he asked: 'Where did the initial Invitation (Pavāraṇā, the ceremony at the end of the rains retreat) originate?' He answered: 'In Savatthi, due to the Group of Six monks.' Thus, he asked in turn, up to the Vinaya-ekottara (the Ekottara section of the Vinaya). At that time, they gathered all matters concerning monks in one place, which became the Bhikkhu Vibhanga (monks' book of discipline). The matters concerning nuns were gathered in one place, which became the Bhikkhuni Vibhanga (nuns' book of discipline). All the rules for ordination were gathered in one place, which became the Upasampadā-khandhaka (chapter on ordination). All the rules for the Uposatha (fortnightly recitation of precepts) were gathered in one place, which became the Uposatha-khandhaka (chapter on Uposatha). All the rules for the Retreat were gathered in one place, which became the Vassūpanāyika-khandhaka (chapter on the Retreat). All the rules for the Invitation were gathered in one place, which became the Pavāraṇā-khandhaka (chapter on the Invitation). All the rules concerning leather were gathered in one place, which became the Camma-khandhaka (chapter on leather). All the rules concerning robes were gathered in one place, which became the Civara-khandhaka (chapter on robes). All the rules concerning medicine were gathered in one place, which became the Bhesajja-khandhaka (chapter on medicine). All the rules concerning the Kathina robe (a special offering) were gathered in one place, which became the Kathina-khandhaka (chapter on the Kathina robe). The two Vibhangas (Bhikkhu and Bhikkhuni) together with all the Khandhakas, the Parivara (appendix to the Vinaya), and the Vinaya-ekottara were all gathered together, which became the Vinaya Pitaka (the Collection of Discipline). At that time, Mahakassapa (one of the Buddha's great disciples) made a formal announcement (ñatti): 'Venerable Sangha (bhikkhu sangha, the community of monks), listen! If it is the Sangha's time, may the Sangha consent to listen, the Sangha now asks Ananda (the Buddha's attendant) about the Dhamma-Vinaya (the Doctrine and Discipline). Such is the announcement.' At that time, Ananda then made a formal announcement: 'Venerable Sangha, listen! If it is the Sangha's time, may the Sangha consent to listen, the Sangha now allows Mahakassapa to ask, and I will answer. Such is the announcement.' Mahakassapa then asked Ananda: 'Where was the Brahmajāla Sutta (Brahmajāla Sutta) spoken? Where was the Ekottara Agama (Ekottara Agama) spoken? Where was the Dasottara Agama (Dasottara Agama) spoken? Where was the Aggañña Sutta (Aggañña Sutta) spoken? Where was the Samghata Sutra (Samghata Sutra) spoken? Where was the Mahānidāna Sutta (Mahānidāna Sutta) spoken? Where was the Sakka-pañha Sutta (Sakka-pañha Sutta) spoken?'
阿難皆答，如《長阿含》說。彼即集一切長經，為《長阿含》。一切中經，為《中阿含》。從一事至十事、從十事至十一事，為《增一》。雜比丘、比丘尼、優婆塞、優婆私、諸天，雜帝釋、雜魔、雜梵王，集為《雜阿含》。如是生經、本經、善因緣經、方等經、未曾有經、譬喻經、優婆提舍經、句義經、法句經、波羅延經、雜難經、聖偈經，如是集為《雜藏》。有難無難系相應作處，集為《阿毗曇藏》，時即集為三藏。
時長老富羅那，聞王舍城五百阿羅漢共集法毗尼，即與五百比丘俱，往王舍城，至大迦葉所，語如是言：「我聞大德與五百阿羅漢共集法毗尼，我亦欲豫在其次聞法。」時大迦葉以此因緣集比丘僧，為此比丘更問優波離，乃至集為三藏，如上所說。彼言：「大德迦葉！我盡忍可此事，唯除八事。大德！我親從佛聞，憶持不忘。佛聽內宿、內煮、自煮、自取食、早起受食、從彼持食來，若雜果、若池水所出可食者，如是皆聽不作餘食法得食。」大迦葉答言：「實如汝所說，世尊以谷貴時世人民相食乞求難得，慈愍比丘故，聽此八事。時世還豐熟飲食多饒，佛還制不聽。」彼復作是言：「大德迦葉！世尊是一切知見，不應制已還開、開已複製。」迦葉答言：「以世尊是一切知見故，宜制已還開、開
【現代漢語翻譯】 現代漢語譯本 阿難（Ananda，佛陀的十大弟子之一）都一一回答，就像《長阿含》（Dīrgha Āgama，佛教經典）所記載的那樣。他們於是收集所有長篇的經文，編為《長阿含》。收集所有中等篇幅的經文，編為《中阿含》（Madhyama Āgama，佛教經典）。從一件事情到十件事情，從十件事情到十一件事情，編為《增一阿含》（Ekottara Āgama，佛教經典）。將關於比丘（bhikkhu，男性出家人）、比丘尼（bhikkhunī，女性出家人）、優婆塞（upāsaka，在家男居士）、優婆私（upāsikā，在家女居士）、諸天（deva，天神），以及關於帝釋（Śakra，忉利天之主）、魔（Māra，惡魔）、梵王（Brahmā，色界天之主）等內容彙集起來，編為《雜阿含》（Saṃyukta Āgama，佛教經典）。像這樣，將生經、本經、善因緣經、方等經（Vaipulya Sūtra，大乘經典）、未曾有經、譬喻經、優婆提舍經（Upadeśa，論書）、句義經、法句經（Dhammapada，佛教經典）、波羅延經（Pārāyana，佛教經典）、雜難經、聖偈經等彙集起來，編為《雜藏》。將有困難或沒有困難的，與戒律相應的行爲規範彙集起來，編為《阿毗曇藏》（Abhidhamma Piṭaka，論藏），當時就彙集成了三藏（Tripiṭaka，佛教經典的總稱）。 當時，長老富羅那（Pūraṇa，人名）聽說王舍城（Rājagṛha，古印度城市）的五百位阿羅漢（arhat，已證悟者）共同集結法（dharma，佛法）和毗尼（vinaya，戒律），就與五百位比丘一同前往王舍城，到達大迦葉（Mahākāśyapa，佛陀的十大弟子之一）那裡，這樣說道：『我聽說大德（尊稱）與五百位阿羅漢共同集結法和毗尼，我也想參與其中，聽聞佛法。』當時，大迦葉因為這個因緣召集比丘僧團，爲了這位比丘再次詢問優波離（Upāli，佛陀的十大弟子之一），乃至集結成三藏，如上面所說。富羅那說：『大德迦葉！我完全認可這件事，唯獨除了八件事。大德！我親自從佛陀那裡聽聞，記憶不忘。佛陀允許內宿（過午不食后，食物留到第二天食用）、內煮（在寺院內烹煮食物）、自煮（自己烹煮食物）、自取食（自己取用食物）、早起受食（早起接受供養的食物）、從彼持食來（從別處拿食物來）、如果是有雜果、或者是池水裡生長的可以食用的東西，像這些都允許不按照剩餘食物的處理方法食用。』大迦葉回答說：『確實像你所說的那樣，世尊（Bhagavān，佛陀的尊稱）因為穀物昂貴，當時世上的人們互相吞食，乞討食物難以得到，慈悲憐憫比丘，所以允許這八件事。當時世道恢復豐收，飲食充足，佛陀就又制定戒律不允許了。』富羅那又這樣說：『大德迦葉！世尊是一切知見者，不應該制定之後又開許，開許之後又制定。』迦葉回答說：『正因為世尊是一切知見者，所以才應該制定之後又開許，開許
【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha) answered everything, as described in the Dīrgha Āgama (Long Discourses, a Buddhist scripture). They then collected all the long sūtras (discourses) and compiled them into the Dīrgha Āgama. All the middle-length sūtras were compiled into the Madhyama Āgama (Middle Length Discourses, a Buddhist scripture). From one topic to ten topics, from ten topics to eleven topics, were compiled into the Ekottara Āgama (Numerical Discourses, a Buddhist scripture). Miscellaneous topics concerning bhikkhus (monks), bhikkhunīs (nuns), upāsakas (lay male followers), upāsikās (lay female followers), devas (gods), as well as Śakra (ruler of the Trāyastriṃśa Heaven), Māra (the personification of evil), and Brahmā (a creator deity), were collected into the Saṃyukta Āgama (Connected Discourses, a Buddhist scripture). In this way, sūtras on birth, past lives, good causes and conditions, Vaipulya Sūtras (Mahayana scriptures), sūtras on unprecedented events, parables, Upadeśa (commentaries), sūtras on phrases and meanings, the Dhammapada (Verses on Dhamma, a Buddhist scripture), the Pārāyana (a Buddhist scripture), miscellaneous difficult questions, and sacred verses were collected into the Miscellaneous Collection. Regulations concerning difficult and non-difficult situations were compiled into the Abhidhamma Piṭaka (the basket of higher teachings), and at that time, they were compiled into the Tripiṭaka (the three baskets, the complete Buddhist canon). At that time, the elder Pūraṇa (a personal name) heard that five hundred arhats (enlightened beings) in Rājagṛha (an ancient city in India) were jointly compiling the Dharma (teachings) and Vinaya (discipline), so he went to Rājagṛha with five hundred bhikkhus and arrived at Mahākāśyapa's (one of the ten principal disciples of the Buddha) place, saying: 'I heard that the venerable one is jointly compiling the Dharma and Vinaya with five hundred arhats, and I also wish to participate in it and hear the Dharma.' At that time, Mahākāśyapa convened the bhikkhu sangha (community) because of this reason, and for this bhikkhu, he again asked Upāli (one of the ten principal disciples of the Buddha), and thus compiled the Tripiṭaka, as mentioned above. Pūraṇa said: 'Venerable Kāśyapa! I fully approve of this matter, except for eight things. Venerable one! I personally heard from the Buddha and remember it without forgetting. The Buddha allowed eating food that was stored overnight, cooking inside the monastery, cooking for oneself, taking food for oneself, receiving food early in the morning, bringing food from elsewhere, and if there are mixed fruits or things that grow in ponds that can be eaten, all of these are allowed to be eaten without following the rules for leftover food.' Mahākāśyapa replied: 'It is indeed as you said, the Bhagavan (the Blessed One, an epithet of the Buddha) allowed these eight things because grains were expensive at that time, people in the world were eating each other, and it was difficult to beg for food, out of compassion for the bhikkhus. When the world returned to abundance and food was plentiful, the Buddha then established precepts and did not allow them.' Pūraṇa then said: 'Venerable Kāśyapa! The Bhagavan is all-knowing and all-seeing, and should not allow something after prohibiting it, or prohibit something after allowing it.' Kāśyapa replied: 'Precisely because the Bhagavan is all-knowing and all-seeing, he should allow something after prohibiting it, and prohibit
已複製。富羅那！我等作如是制：是佛所不制不應制，是佛所制則不應卻。如佛所制戒，應隨順而學。」在王舍城五百阿羅漢共集法毗尼，是故言集法毗尼有五百人。
七百集法毗尼
爾時世尊般涅槃后百歲，毗舍離跋阇子比丘行十事，言：「是法清凈、佛所聽，應兩指抄食、得聚落間、得寺內、后聽可、得常法、得和、得與鹽共宿、得飲阇樓羅酒、得畜不截坐具、得受金銀。」彼于布薩日，檀越佈施金銀，而共分之。時有耶舍迦那子，聞毗舍離比丘行如是事，即往跋阇子比丘所，見勸檀越布薩時佈施眾僧金銀，僧中唱令與伽那子比丘，即言：「我不受。何以故？沙門釋子不應受取金銀，沙門釋子捨棄珠寶不著飾好。」彼于餘日作分已，送與伽那子比丘。伽那子比丘言：「我不須。我先言：『沙門釋子捨棄珠寶不著飾好。』」彼即言：「毗舍離優婆塞瞋，汝往教化令喜。」時即差使共往。耶舍伽那子比丘至毗舍離優婆塞所，語如是言：「汝實瞋我語耶？我言：『沙門釋子！不受取金銀，棄捨珍寶不著飾好。』」語優婆塞言：「世尊在王舍城時，王宮中王群臣集，說如是語：『沙門釋子應得受取金銀，不捨珍寶非不著飾好。』時彼眾中，有大長者字珠髻，語諸大臣言：『勿作是言：「沙門釋子受取金銀、不
【現代漢語翻譯】 現代漢語譯本：富羅那（Pūrṇa，人名）！我們應當這樣制定：不是佛陀所制定的，不應該制定；是佛陀所制定的，就不應該廢除。如佛陀所制定的戒律，應當隨順而學習。』在王舍城，五百位阿羅漢共同集結，整理法和毗尼（Vinaya，戒律），所以說集結法和毗尼的有五百人。
七百集結法和毗尼
當時，世尊般涅槃（Parinirvana，入滅）后一百年，毗舍離（Vaiśālī）的跋阇子（Vajjiputtaka）比丘實行十事，說：『這些法是清凈的，是佛陀所允許的，應該允許兩指取食、可以到聚落之間、可以在寺院內、事後稟告認可、可以行常法、可以隨和、可以與鹽一起過夜、可以飲用阇樓羅（jālora）酒、可以畜養不剪邊的坐具、可以接受金銀。』他們在布薩（uposatha，齋戒）日，檀越（dānapati，施主）佈施金銀，他們就共同分了。當時有耶舍迦那子（Yasa Kākanḍakaputta），聽到毗舍離的比丘實行這樣的事情，就前往跋阇子比丘那裡，看見他們勸說檀越在布薩時佈施眾僧金銀，僧眾中有人唱言要分給伽那子比丘，伽那子比丘就說：『我不接受。為什麼呢？沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼佛的弟子）不應該接受金銀，沙門釋子捨棄珠寶，不追求裝飾。』他們在其他日子分完之後，送給伽那子比丘。伽那子比丘說：『我不需要。我先前說過：『沙門釋子捨棄珠寶，不追求裝飾。』』他們就說：『毗舍離的優婆塞（upāsaka，男居士）生氣了，你前去教化讓他高興。』當時就派遣使者一同前往。耶舍迦那子比丘到達毗舍離優婆塞那裡，這樣說：『你真的因為我說的話生氣了嗎？我說：『沙門釋子！不接受金銀，捨棄珍寶，不追求裝飾。』』告訴優婆塞說：『世尊在王舍城時，王宮中國王和群臣聚集，說這樣的話：『沙門釋子應該可以接受金銀，不捨棄珍寶，並非不追求裝飾。』當時他們之中，有一位大長者名叫珠髻，告訴各位大臣說：『不要這樣說：「沙門釋子接受金銀、不』
【English Translation】 English version: 'Pūrṇa! We should establish the following rule: what the Buddha has not established, should not be established; what the Buddha has established, should not be abolished. The precepts established by the Buddha should be followed and learned accordingly.' In Rājagṛha (王舍城), five hundred Arhats (阿羅漢) gathered together to compile the Dharma (法) and Vinaya (毗尼, monastic discipline), hence it is said that five hundred people compiled the Dharma and Vinaya.
The Seven Hundred Gathering of Dharma and Vinaya
At that time, one hundred years after the Parinirvana (般涅槃, complete nirvana) of the World-Honored One, the Vajjiputtaka (跋阇子) monks of Vaiśālī (毗舍離) practiced ten things, saying: 'These practices are pure and permitted by the Buddha: it is permissible to eat with two fingers, to go between villages, to be within the monastery, to seek approval afterwards, to follow customary practices, to be agreeable, to sleep with salt, to drink jālora (阇樓羅) wine, to possess uncut sitting cloths, and to receive gold and silver.' On the Uposatha (布薩, day of observance) day, the dānapati (檀越, donors) offered gold and silver, which they then divided among themselves. At that time, Yasa Kākanḍakaputta (耶舍迦那子) heard that the monks of Vaiśālī were practicing such things, so he went to the Vajjiputtaka monks and saw them urging the dānapati to offer gold and silver to the Sangha (僧伽, monastic community) during the Uposatha. Someone in the Sangha announced that it should be given to Yasa Kākanḍakaputta, but Yasa Kākanḍakaputta said: 'I will not accept it. Why? Śrāmaṇa Śākyaputras (沙門釋子, disciples of Śākyamuni Buddha) should not receive gold and silver; Śrāmaṇa Śākyaputras abandon jewels and do not seek adornment.' On other days, after they had divided it, they sent it to Yasa Kākanḍakaputta. Yasa Kākanḍakaputta said: 'I do not need it. I said before: 'Śrāmaṇa Śākyaputras abandon jewels and do not seek adornment.'' They then said: 'The upāsaka (優婆塞, male lay devotee) of Vaiśālī is angry; go and teach him to make him happy.' At that time, they sent a messenger together. Yasa Kākanḍakaputta went to the upāsaka of Vaiśālī and said: 'Are you really angry because of what I said? I said: 'Śrāmaṇa Śākyaputras! Do not receive gold and silver, abandon jewels, and do not seek adornment.'' He told the upāsaka: 'When the World-Honored One was in Rājagṛha, the king and his ministers gathered in the royal palace and said such things: 'Śrāmaṇa Śākyaputras should be able to receive gold and silver, not abandon jewels, and not seek adornment.' At that time, among them, there was a great elder named Pearl Crest, who told the ministers: 'Do not say such things: 'Śrāmaṇa Śākyaputras receive gold and silver, do not'
舍珠寶，非不著飾好。」何以故。沙門釋子不應受取金銀，棄捨珠寶不著飾好。』時珠髻長者為諸大臣解說，各令得解歡喜。珠髻長者後於異時，往世尊所，頭面禮足卻坐一面，以先因緣具白世尊言：『我即為解說各令歡喜。世尊！我說是言，將無違失聖旨、不如法教耶？』佛言：『長者！如汝所說，如法如實，不違世尊教法。何以故？沙門釋子不應受取金銀，除舍珠寶不著飾好，其有受取金銀者，則受五欲若受五欲，則非沙門釋子法。長者！汝若見沙門釋子捉持金銀，決定應知非沙門法。我作是說，聽為竹𥯤草木故求乞金銀，終不應自受取金銀。』是故離奢！以此因緣，沙門釋子不應受取金銀，棄捨珠寶不著飾好。離奢，復于異時，世尊在祇桓中，告諸比丘：『有四事故，令日月不明。何等為四？阿修羅、煙雲、塵、霧是，為四事令日月不明。如是沙門婆羅門，亦有四事污染塵穢，令沙門婆羅門無有光顯。何等四？或有沙門婆羅門，飲酒不能除斷，此是第一塵穢。或有沙門婆羅門，行愛慾法不能捨離，此是第二塵穢。或有沙門婆羅門，受取金銀不捨飾好，此是第三塵穢。或有沙門婆羅門，以邪命自活不能除斷，此是第四塵穢。是為四事。以此四事故，令沙門婆羅門污穢不明無有光顯。』世尊爾時，即說偈言：
「
『貪慾垢所污， 沙門婆羅門； 愚癡所覆蓋， 愛著於好色。 飲酒散亂心， 復行愛慾法； 受取金寶瓔， 此為無智者。 沙門婆羅門， 邪命以自活； 佛說此為結， 如日出雲翳。 無光顯威耀， 不凈純垢污； 盲冥闇所閉， 愛奴之所使。 造惡不善業， 癡何能行道； 怨憎甚增益， 更受未來身。』
「是故離奢！以此因緣故，汝等當知，沙門釋子不應受取金銀，除去飾好。我說是語，汝以此事不信我耶？」彼離奢言：「我非為不信，我有信樂於汝，汝可住此毗舍離，我當供給衣服飲食醫藥所須之物。」
時伽那子比丘，與諸離奢解說令得歡喜已，與彼使比丘俱，還婆阇子比丘所。遙見伽那子比丘來，即問使比丘言：「伽那子比丘，已解喻諸離奢得信耶？」答言：「爾。」即言：「彼已信樂伽那子，持我等作非沙門釋子！」婆阇子比丘問言：「何故耶？」即具說先因緣。彼毗舍離比丘，語伽那子比丘言：「汝先罵眾僧，見罪不？」答言：「我不罵眾僧。」彼即和合與作舉。伽那子比丘作是念：「我此諍事，若得長老離婆多與我作伴者，便可得如法滅。」彼即問餘人言：「離婆多在何處？」彼即答言：「聞在婆呵河邊。」即
【現代漢語翻譯】 現代漢語譯本： 『被貪慾的污垢所污染的，是沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，印度教祭司）； 被愚癡所覆蓋的，是那些愛戀美好色相的人。 飲酒使心神散亂，又行男女愛慾之事； 接受金銀珠寶的裝飾，這些都是沒有智慧的人。 沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，印度教祭司），用不正當的手段來維持生計； 佛陀說這是束縛，就像太陽被雲彩遮蔽一樣， 沒有光明，不能顯耀威嚴，不清凈，完全被污垢所染； 被盲昧和黑暗所封閉，被愛慾的奴隸所驅使。 造作罪惡和不善的業，愚癡的人怎麼能修行正道； 怨恨和憎惡日益增長，更要承受未來的果報。』
『因此，離奢（Licchavi，古印度部族名）！因為這個緣故，你們應當知道，沙門釋子（Śrāmaṇa，佛陀的弟子）不應該接受金銀，除去裝飾。我說這些話，你們因此事不相信我嗎？』那些離奢（Licchavi，古印度部族名）人說：『我們不是不相信，我們對您有信心和敬仰，您可以住在這毗舍離（Vaiśālī，古印度城市名），我們將供給您衣服、飲食、醫藥等所需之物。』
當時，伽那子（Gaṇaka，人名）比丘，為那些離奢（Licchavi，古印度部族名）人解說佛法，使他們得到歡喜之後，與那位使者比丘一起，回到婆阇子（Vajjiputta，人名）比丘那裡。遠遠地看見伽那子（Gaṇaka，人名）比丘來了，就問使者比丘說：『伽那子（Gaṇaka，人名）比丘，已經開導那些離奢（Licchavi，古印度部族名）人，使他們相信了嗎？』回答說：『是的。』就說：『他們已經信樂伽那子（Gaṇaka，人名），認為我們不是沙門釋子（Śrāmaṇa，佛陀的弟子）！』婆阇子（Vajjiputta，人名）比丘問道：『為什麼呢？』使者比丘就詳細地說了先前的因緣。那些毗舍離（Vaiśālī，古印度城市名）的比丘，對伽那子（Gaṇaka，人名）比丘說：『你先前辱罵僧眾，知道自己的罪過嗎？』回答說：『我沒有辱罵僧眾。』他們就共同舉罪。伽那子（Gaṇaka，人名）比丘心想：『我這個爭端，如果能得到長老離婆多（Revata，人名）與我作伴，就可以如法地平息。』他就問其他人說：『離婆多（Revata，人名）在哪裡？』他們回答說：『聽說在婆呵（Bahu，地名）河邊。』
【English Translation】 English version: 'Defiled by the filth of greed, are the Śrāmaṇas (ascetics) and Brāhmaṇas (Brahmin priests); Covered by ignorance, are those who are attached to beautiful forms. Drinking alcohol scatters the mind, and they also practice the law of lust; Accepting gold, jewels, and ornaments, these are the unwise. Śrāmaṇas (ascetics) and Brāhmaṇas (Brahmin priests) live by wrong livelihood; The Buddha said this is a bond, like the sun obscured by clouds, Without light, unable to display majesty, impure, completely defiled by filth; Closed by blindness and darkness, driven by the slaves of desire. Creating evil and unwholesome deeds, how can the foolish practice the path; Hatred and resentment increase greatly, and they will receive future bodies.'
'Therefore, Licchavis (name of an ancient Indian tribe)! Because of this reason, you should know that the Śrāmaṇa (Buddha's disciples) should not accept gold and silver, and remove ornaments. I say these words, do you not believe me because of this matter?' Those Licchavis (name of an ancient Indian tribe) said: 'We do not disbelieve, we have faith and joy in you, you can stay in this Vaiśālī (name of an ancient Indian city), we will provide you with clothes, food, medicine, and other necessities.'
At that time, the bhikkhu Gaṇaka (personal name), explained the Dharma to those Licchavis (name of an ancient Indian tribe), making them happy, and together with that messenger bhikkhu, returned to the bhikkhu Vajjiputta (personal name). Seeing the bhikkhu Gaṇaka (personal name) coming from afar, he asked the messenger bhikkhu: 'Has the bhikkhu Gaṇaka (personal name) enlightened those Licchavis (name of an ancient Indian tribe) and made them believe?' He replied: 'Yes.' He then said: 'They have already believed in Gaṇaka (personal name), and think that we are not Śrāmaṇa (Buddha's disciples)!' The bhikkhu Vajjiputta (personal name) asked: 'Why?' The messenger bhikkhu then explained the previous causes and conditions in detail. Those bhikkhus of Vaiśālī (name of an ancient Indian city) said to the bhikkhu Gaṇaka (personal name): 'You previously insulted the Sangha, do you see your offense?' He replied: 'I did not insult the Sangha.' They then jointly accused him. The bhikkhu Gaṇaka (personal name) thought: 'If I can get the elder Revata (personal name) to accompany me in this dispute, it can be resolved lawfully.' He then asked others: 'Where is Revata (personal name)?' They replied: 'It is said that he is by the Bahu (place name) River.'
往婆呵河邊。離婆多不在，彼即問：「離婆多在何處？」彼即答言：「聞在伽那慰阇國。」即往彼國。既至，離婆多復不在，復問：「離婆多在何處？」答言：「在阿伽樓羅國。」即往彼國。而復不在，即問：「離婆多在何處？」答言：「在僧伽賒國。」即復往彼國。見離婆多值眾僧集，問離婆多供養弟子言：「汝大德長老離婆多，往眾僧中不？」答言：「當往。」時離婆多往集僧中聽說法已，夜半后捉尼師壇還屋。時耶舍伽那子亦在僧中集聽法已，夜半后捉尼師壇往離婆多所，彼作是念：「今正是時，當具說先因緣令其得聞。」彼即問離婆多言：「大德上座！得二指抄食不？」彼還問言：「云何二指抄食？」答言：「大德長老！足食已舍威儀不作餘食法，得二指抄食食不？」離婆多言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，以是故制。」復問言：「大德長老！得村間不？」彼還問言：「云何得村間？」答言：「大德長老！足食已舍威儀不作餘食法，往村中間得食。」離婆多言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，以是故制。」彼問言：「大德長老！得寺內不？」彼還問言：「云何得寺內？」答言：「大德長老！在寺內得別眾羯磨。」離婆多言：「
【現代漢語翻譯】 現代漢語譯本 他前往婆呵河邊（Vakkula River）。但離婆多（Revata，一位尊者）不在那裡，他就問：『離婆多在哪裡？』人們回答說：『聽說他在伽那慰阇國（Kannakujja）。』他就前往那個國家。到達后，離婆多仍然不在，他又問：『離婆多在哪裡？』人們回答說：『他在阿伽樓羅國（Aggalapura）。』他就前往那個國家。但仍然不在，他又問：『離婆多在哪裡？』人們回答說：『他在僧伽賒國（Sankassa）。』他就再次前往那個國家。他見到離婆多正在參加僧眾集會，就問離婆多的供養弟子說：『你們的大德長老離婆多，會到僧眾中來嗎？』回答說：『會來的。』當時，離婆多前往僧眾中聽法完畢，半夜后拿著尼師壇（Nisidana，坐具）返回住所。當時，耶舍伽那子（Yasa Kakandakaputta）也在僧眾中集會聽法完畢，半夜后拿著尼師壇前往離婆多處，他這樣想：『現在正是時候，應當把先前的因緣全部說出來讓他聽到。』他就問離婆多說：『大德上座！允許用兩指抄取食物嗎？』離婆多反問說：『什麼叫做用兩指抄取食物？』回答說：『大德長老！已經吃飽了，捨棄了威儀，不再做其他的食物方法，允許用兩指抄取食物吃嗎？』離婆多說：『不應該這樣做。』問：『在哪裡制定的？』回答說：『在舍衛國（Savatthi），不以其他食物方法進食，因此制定了這條戒律。』又問：『大德長老！允許在村落間乞食嗎？』離婆多反問說：『什麼叫做在村落間乞食？』回答說：『大德長老！已經吃飽了，捨棄了威儀，不再做其他的食物方法，允許在村落中間乞食嗎？』離婆多說：『不應該這樣做。』問：『在哪裡制定的？』回答說：『在舍衛國，不以其他食物方法進食，因此制定了這條戒律。』他問：『大德長老！允許在寺院內進行別眾羯磨（separate assembly act）嗎？』離婆多反問說：『什麼叫做在寺院內進行別眾羯磨？』回答說：『大德長老！在寺院內可以進行別眾羯磨。』離婆多說：『
【English Translation】 English version He went to the Vakkula River. Revata (a venerable monk) was not there, so he asked: 'Where is Revata?' They replied: 'We heard he is in Kannakujja (Kannakujja country).' So he went to that country. Having arrived, Revata was still not there, so he asked again: 'Where is Revata?' They replied: 'He is in Aggalapura (Aggalapura country).' So he went to that country. But he was still not there, so he asked again: 'Where is Revata?' They replied: 'He is in Sankassa (Sankassa country).' So he went to that country again. He saw Revata attending a gathering of monks, and asked Revata's attendant disciple: 'Will your venerable elder Revata come to the assembly of monks?' He replied: 'He will come.' At that time, Revata went to the assembly of monks to listen to the Dharma, and after midnight, he took his Nisidana (sitting cloth) and returned to his dwelling. At that time, Yasa Kakandakaputta (Yasa Kakandakaputta) was also in the assembly of monks listening to the Dharma, and after midnight, he took his Nisidana and went to Revata's place, thinking: 'Now is the time, I should tell him all the previous causes and conditions so he can hear them.' He then asked Revata: 'Venerable Elder, is it permissible to take food with two fingers?' Revata asked back: 'What is meant by taking food with two fingers?' He replied: 'Venerable Elder, having eaten enough, abandoning decorum, and not practicing other methods of obtaining food, is it permissible to take food with two fingers and eat it?' Revata said: 'It should not be so.' He asked: 'Where was it established?' He replied: 'In Savatthi (Savatthi city), not eating food obtained by other methods, therefore this precept was established.' He asked again: 'Venerable Elder, is it permissible to beg for food in the village?' Revata asked back: 'What is meant by begging for food in the village?' He replied: 'Venerable Elder, having eaten enough, abandoning decorum, and not practicing other methods of obtaining food, is it permissible to beg for food in the middle of the village?' Revata said: 'It should not be so.' He asked: 'Where was it established?' He replied: 'In Savatthi, not eating food obtained by other methods, therefore this precept was established.' He asked: 'Venerable Elder, is it permissible to perform a separate assembly act (separate assembly act) within the monastery?' Revata asked back: 'What is meant by performing a separate assembly act within the monastery?' He replied: 'Venerable Elder, it is permissible to perform a separate assembly act within the monastery.' Revata said: '
不應爾。」問言：「在何處制？」答言：「在王舍城，布薩犍度中制。」「大德長老！得后聽可不」還問言：「云何得后聽可？」答言：「大德長老！在界內別眾羯磨已，后聽可。」離婆多言：「不應爾。」問言：「在何處制？」答言：「在王舍城，布薩犍度中制。」復問：「得常法不？」還問言：「云何得常法？」答言：「大德長老！此作是已言是本來所作。」彼答言：「比丘知不？應觀修多羅、毗尼檢校法律。若不觀毗尼、不檢校法律而違反於法，若已作不應作，未作亦不應作。若觀修多羅毗尼、檢校法律，與修多羅相應、與法律相應，不違本法，若已作若未作應作。」復問言：「大德長老！得和不？」彼還問言：「云何得和？」答言：「大德長老！足食已舍威儀，以酥、油、蜜、生酥、石蜜、酪和一處，得食不？」答言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，以是故制。」復問：「大德長老！得與鹽共宿不？」彼還問言：「云何得與鹽共宿？」答言：「大德長老！得用共宿鹽著食中食。」答言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，藥犍度中制。」復問言：「大德長老！得飲阇樓羅酒不？」答言：「不應爾。」問言：「在何處制？」答言：「在拘睒彌國，因長
【現代漢語翻譯】 現代漢語譯本 『不應該這樣。』問道：『在何處制定的？』回答說：『在王舍城，布薩犍度（Posadha Khandhaka，僧團舉行布薩儀式的篇章）中制定的。』『大德長老！允許事後認可嗎？』反問道：『如何允許事後認可？』回答說：『大德長老！在戒律範圍內，通過僧團羯磨（Kamma，僧團的正式議事程式）分別表決后，允許事後認可。』離婆多（Revata）說：『不應該這樣。』問道：『在何處制定的？』回答說：『在王舍城，布薩犍度中制定的。』又問：『允許成為常法嗎？』反問道：『如何成為常法？』回答說：『大德長老！這樣做之後說這是本來就應該做的。』 對方回答說：『比丘知道嗎？應該查閱修多羅（Sutra，經）和毗尼（Vinaya，律），檢查法律。如果不查閱毗尼、不檢查法律而違反法律，那麼已經做的也不應該做，沒做的也不應該做。如果查閱修多羅毗尼、檢查法律，與修多羅相應、與法律相應，不違反根本的法律，那麼已經做的或未做的都應該做。』又問道：『大德長老！允許調和嗎？』對方反問道：『如何允許調和？』回答說：『大德長老！吃飽飯後捨棄威儀，用酥、油、蜜、生酥、石蜜、酪調和在一起，可以吃嗎？』回答說：『不應該這樣。』問道：『在何處制定的？』回答說：『在舍衛國（Savatthi），不作餘食法食，因此制定的。』 又問：『大德長老！允許和鹽一起過夜嗎？』對方反問道：『如何允許和鹽一起過夜？』回答說：『大德長老！允許用一起過夜的鹽放在食物中食用。』回答說：『不應該這樣。』問道：『在何處制定的？』回答說：『在舍衛國，藥犍度（藥篇）中制定的。』又問道：『大德長老！允許飲用阇樓羅（Jarura）酒嗎？』回答說：『不應該這樣。』問道：『在何處制定的？』回答說：『在拘睒彌國（Kosambi），因為長...
【English Translation】 English version 'It should not be so.' Asked: 'Where was it prescribed?' Replied: 'In Rajagaha (Rajagriha), in the Posadha Khandhaka (chapter on the Uposatha ceremony).' 'Venerable Elder! Is subsequent approval allowed?' Asked in return: 'How is subsequent approval allowed?' Replied: 'Venerable Elder! After a separate assembly Kamma (formal act of the Sangha) within the boundary, subsequent approval is allowed.' Revata (a monk's name) said: 'It should not be so.' Asked: 'Where was it prescribed?' Replied: 'In Rajagaha, in the Posadha Khandhaka.' Again asked: 'Is it allowed to become a permanent rule?' Asked in return: 'How is it allowed to become a permanent rule?' Replied: 'Venerable Elder! After doing this, saying that this is what should have been done originally.' The other replied: 'Does the bhikkhu (monk) know? One should consult the Sutra (discourses) and the Vinaya (monastic rules), and examine the law. If one does not consult the Vinaya and examine the law and violates the law, then what has been done should not be done, and what has not been done should not be done. If one consults the Sutra Vinaya and examines the law, and it is in accordance with the Sutra and in accordance with the law, and does not violate the original law, then what has been done or not done should be done.' Again asked: 'Venerable Elder! Is mixing allowed?' The other asked in return: 'How is mixing allowed?' Replied: 'Venerable Elder! After eating one's fill, abandoning decorum, mixing ghee, oil, honey, fresh butter, rock candy, and curds together, is it allowed to eat?' Replied: 'It should not be so.' Asked: 'Where was it prescribed?' Replied: 'In Savatthi (Sravasti), not making food that is not allowed, therefore it was prescribed.' Again asked: 'Venerable Elder! Is it allowed to sleep with salt?' The other asked in return: 'How is it allowed to sleep with salt?' Replied: 'Venerable Elder! It is allowed to use salt that has been slept with in food.' Replied: 'It should not be so.' Asked: 'Where was it prescribed?' Replied: 'In Savatthi, in the medicine Khandhaka (chapter on medicine).' Again asked: 'Venerable Elder! Is it allowed to drink Jarura (a type of) wine?' Replied: 'It should not be so.' Asked: 'Where was it prescribed?' Replied: 'In Kosambi (Kaushambi), because of a long...
老娑伽陀比丘制。」復問：「大德長老！得畜不割截坐具不？」答言：「不應畜。」問言：「在何處制？」答言：「在舍衛國，因六群比丘制。」復問：「大德長老！得受取金銀不？」答言：「不應爾。」問言：「在何處制？」答言：「在王舍城，因跋難陀釋子制。」彼言：「大德長老！毗舍離婆阇子比丘行此十事，言：『清凈如法、是佛所聽。』彼勸檀越于布薩時施眾僧金銀，令分物人分。」彼言：「汝莫語餘人。何以故？恐諸比丘所見不同，而不與和合比丘。汝可往阿吁恒河山中，彼處有三浮陀比丘，是我同和上，與六十波羅離子比丘共住，彼皆勇猛精進度無所畏。以此因緣具為彼說已，共期婆呵河邊，我亦當往。」
時耶舍伽那子比丘即往彼山中，至三浮陀所，以此因緣具向彼說之。「期婆呵河邊，大德離婆多亦當來。」時毗舍離婆阇子比丘，聞耶舍伽那子比丘往人間求索伴黨。彼即大持毗舍離好衣，往離婆多弟子所語言：「我為大德離婆多故，持此好衣來與。今止不復與，即回與汝可取。」彼言：「止！止！我不受。」彼復勤勤逼令受，彼遂便受。既受已，作是言：「長老！彼波夷那、波梨二國比丘共諍，世尊出在波夷那國。善哉長老！能為我白大德上座：『波夷那、波梨二國比丘共諍，世尊出在波夷
【現代漢語翻譯】 現代漢語譯本：老娑伽陀比丘制定（戒律）。』又問：『大德長老！可以擁有未經裁剪的坐具嗎？』回答說：『不應該擁有。』問：『在什麼地方制定的？』回答說：『在舍衛國，因為六群比丘而制定。』又問：『大德長老！可以接受金銀嗎？』回答說：『不應該。』問：『在什麼地方制定的？』回答說：『在王舍城，因為跋難陀釋子而制定。』 他說：『大德長老！毗舍離婆阇子（Vajjiputtaka）比丘實行這十件事，說：『清凈如法，是佛陀允許的。』他們勸說施主在布薩（Upavasatha）時佈施眾僧金銀，讓分物人來分。』他說：『你不要告訴其他人。為什麼呢？恐怕各位比丘的見解不同，而不與和合的比丘合作。你可以前往阿吁恒河山中，那裡有三浮陀（Sambuddha）比丘，是我的同和尚，與六十位波羅夷（Parajika）比丘共同居住，他們都勇猛精進，毫無畏懼。將這些因緣詳細地告訴他們之後，共同約定在婆呵河邊，我也將前往。』 當時，耶舍伽那子（Yasa Kakandakaputta）比丘就前往那座山中，到達三浮陀那裡，將這些因緣詳細地向他們說了。『約定在婆呵河邊，大德離婆多（Revata）也將前來。』當時，毗舍離婆阇子比丘，聽說耶舍伽那子比丘前往人間尋求同伴。他們就帶著毗舍離的好衣服，前往離婆多弟子那裡說：『我是爲了大德離婆多的緣故，拿著這些好衣服來給你的。現在停止不給了，就轉給你，你可以拿去。』他說：『停止！停止！我不要。』他們又勤勤懇懇地逼迫他接受，他於是就接受了。接受之後，（他們）這樣說：『長老！波夷那（Paveyya）、波梨（Pari）兩國比丘共同爭執，世尊（Bhagavan）住在波夷那國。善哉長老！能為我稟告大德上座：『波夷那、波梨兩國比丘共同爭執，世尊住在波夷那
【English Translation】 English version: 'The elder Sāgata Bhikkhu established (the rules).' He further asked: 'Venerable Elder, is it permissible to possess uncut sitting cloths?' He replied: 'It is not permissible to possess them.' He asked: 'Where was it established?' He replied: 'It was established in Sāvatthi (Śrāvastī), due to the group-of-six bhikkhus.' He further asked: 'Venerable Elder, is it permissible to accept gold and silver?' He replied: 'It is not permissible.' He asked: 'Where was it established?' He replied: 'It was established in Rājagaha (Rājagṛha), due to Bhaddananda (Bhadrananda), the Sakyan son.' He said: 'Venerable Elder, the Vajjiputtaka bhikkhus of Vesāli (Vaishali) practice these ten things, saying: 『They are pure, according to the Dharma, and permitted by the Buddha.』 They encourage donors to donate gold and silver to the Sangha during the Uposatha (Upavasatha), so that the distributors can divide it.』 He said: 'Do not tell others. Why? Because I fear that the bhikkhus' views may differ, and they will not cooperate with the harmonious bhikkhus. You can go to Mount Ahoganga (Ahoganga), where there are three Sambuddha bhikkhus, who are my co-preceptors, living with sixty Parajika (Parājika) bhikkhus. They are all courageous, diligent, and fearless. After explaining these circumstances to them in detail, make an appointment at the Vāho River (Vāho), and I will also go.' At that time, the bhikkhu Yasa Kakandakaputta (Yasa Kakandakaputta) went to that mountain, arrived at the place of the three Sambuddhas, and explained these circumstances to them in detail. 'Make an appointment at the Vāho River, and the venerable Revata (Revata) will also come.' At that time, the Vajjiputtaka bhikkhus of Vesāli, hearing that the bhikkhu Yasa Kakandakaputta was going among the people to seek companions, they took good clothes from Vesāli and went to the disciples of Revata, saying: 'I have brought these good clothes for the sake of the venerable Revata. Now I will stop giving them and turn them over to you, you can take them.' He said: 'Stop! Stop! I do not accept them.' They persistently urged him to accept them, and he then accepted them. After accepting them, (they) said: 'Elder! The bhikkhus of the two countries of Pāveyyaka (Pāveyyaka) and Pārā (Pārā) are in dispute, and the Blessed One (Bhagavan) is staying in the country of Pāveyyaka. Good, Elder! Can you report to the venerable elder: 『The bhikkhus of the two countries of Pāveyyaka and Pārā are in dispute, and the Blessed One is staying in Pāveyyaka.'
那國。善哉大德！當助波夷那比丘。』」彼即答言：「大德！長老離婆多尊重，我難不敢言。」彼即強逼之不已，便往離婆多所，白如是言：「大德！彼波夷那、波梨二國比丘共諍，世尊出在波夷那。愿大德！助波夷那比丘。」彼即答言：「汝癡人！持我在不凈部中。汝去！不復須汝。」彼得遣已，便往毗舍離婆阇子比丘所，語如是言：「長老！我先語汝：『大德離婆多尊重，難可為言，我不能語。』今大見責。」彼問言：「說何等？」彼言：「已遣我。」復問言：「汝幾臘。」答言：「十二歲。」問言：「汝十二歲，猶故怖畏遣耶？」答言：「不受我供養，云何不畏？」
時彼離婆多及諸比丘如是語：「我等今當往諍所起處。」即乘船從恒水中往。時天熱疲極，住船在岸邊蔭下息。時婆搜村有長老在道行，作如是念：「我今此諍事，當觀修多羅、毗尼，知誰法語？誰非法語？」彼即觀修多羅毗尼、撿校法律，便知波梨國比丘是法語，波夷那比丘非法語。時有天不現身而贊言：「善哉善男子！如汝所觀，波梨比丘如法語，波夷那比丘非法語。」時諸長老即共往毗舍離。
毗舍離有長老，字一切去，是閻浮提中最上座。時三浮陀語離婆多言：「今往一切去上座屋中宿，具說此事，令其得聞。」時二人即共相
【現代漢語翻譯】 現代漢語譯本 『那國（Nāga）。善哉，大德！應當幫助波夷那（Pāveyyaka）比丘。』他回答說：『大德！長老離婆多（Revata）受人尊重，我難以啟齒。』那人強迫他不停，他便前往離婆多處，稟告說：『大德！波夷那、波梨（Pārā）二國的比丘發生爭執，世尊住在波夷那。愿大德幫助波夷那比丘。』離婆多回答說：『你這癡人！把我放在不清凈的行列中。你走吧！不再需要你了。』那人被遣走後，便前往毗舍離（Vesālī）婆阇子（Vajjiputta）比丘處，說道：『長老！我先前就對您說過：『大德離婆多受人尊重，難以啟齒，我不能說。』現在他大大地責怪我。』那比丘問道：『說了什麼？』那人說：『他已經把我遣走了。』又問：『你出家幾年了？』回答說：『十二年。』問道：『你出家十二年，還害怕被遣走嗎？』回答說：『他不接受我的供養，怎麼能不怕呢？』 當時離婆多和眾比丘這樣說：『我們現在應當前往爭端發生的地方。』他們就乘船從恒河水中前往。當時天氣炎熱，他們疲憊不堪，便停船在岸邊的樹蔭下休息。當時婆搜（Bhāsu）村有一位長老在路上行走，心中想道：『我現在要觀察這場爭端，應當檢視修多羅（Sutta，經）、毗尼（Vinaya，律），瞭解誰說的是佛法，誰說的不是佛法？』他便檢視修多羅、毗尼，檢查法律，就知道波梨國比丘說的是佛法，波夷那比丘說的不是佛法。當時有天人不現身而讚歎道：『善哉，善男子！正如你所觀察的，波梨比丘說的是佛法，波夷那比丘說的不是佛法。』當時眾長老就一同前往毗舍離。 毗舍離有一位長老，名叫一切去（Sabbakāmi），是閻浮提（Jambudīpa，指地球）中最上座的長老。當時三浮陀（Sambuddha）對離婆多說：『現在前往一切去上座的住所住宿，詳細地說明這件事，讓他能夠聽到。』當時二人就一起互相...
【English Translation】 English version 『Nāga. Well done, venerable sir! You should help the Pāveyyaka (of Pāveyya) bhikkhu.』 He replied, 『Venerable sir! The elder Revata (a respected elder) is highly respected, and I dare not speak.』 He was forced incessantly, and then went to Revata, saying, 『Venerable sir! The bhikkhus of Pāveyyaka and Pārā (two regions) are in dispute, and the Blessed One is staying in Pāveyyaka. May the venerable sir help the Pāveyyaka bhikkhu.』 He replied, 『You fool! You place me in the impure group. Go away! I no longer need you.』 Having been dismissed, he went to the Vajjiputta (of the Vajjī clan) bhikkhu in Vesālī (a city), saying, 『Elder! I told you before: 『The venerable Revata is highly respected, and it is difficult to speak to him; I cannot speak.』 Now he greatly rebukes me.』 He asked, 『What did you say?』 He said, 『He has dismissed me.』 He further asked, 『How many years have you been ordained?』 He replied, 『Twelve years.』 He asked, 『You have been ordained for twelve years, and you are still afraid of being dismissed?』 He replied, 『He does not accept my offerings; how can I not be afraid?』 At that time, Revata and the bhikkhus said, 『We should now go to the place where the dispute arose.』 They then traveled by boat from the Ganges River. At that time, the weather was hot and they were exhausted, so they stopped the boat on the shore to rest in the shade. At that time, an elder from the village of Bhāsu (a village) was walking on the road, thinking, 『I should now observe this dispute, and examine the Sutta (discourses) and Vinaya (monastic rules) to know who is speaking the Dharma and who is not speaking the Dharma.』 He then examined the Sutta and Vinaya, and checked the laws, and knew that the bhikkhus of Pārā were speaking the Dharma, and the bhikkhus of Pāveyyaka were not speaking the Dharma. At that time, a deva (a deity) praised without revealing himself, saying, 『Well done, good man! As you have observed, the bhikkhus of Pārā are speaking the Dharma, and the bhikkhus of Pāveyyaka are not speaking the Dharma.』 At that time, the elders went together to Vesālī. In Vesālī, there was an elder named Sabbakāmi (all-desiring), who was the most senior elder in Jambudīpa (the continent of India). At that time, Sambuddha (well-awakened) said to Revata, 『Now go to the residence of the elder Sabbakāmi to stay, and explain this matter in detail, so that he can hear it.』 At that time, the two of them together...
隨往至彼屋。時一切去長老，夜坐禪思惟夜已久，離婆多作是念：「此上座年已老氣力羸劣，而久坐如是，況我當不作如是坐。」時離婆多即便坐思惟至夜久。一切去長老作是念：「此客比丘遠來疲極，猶故坐禪思惟如是，況我而不久坐。」時彼長老即復久坐思惟。夜已過多，語離婆多言：「長老！汝此夜思惟何法？」答言：「我先白衣時嘗習慈心，此夜思惟入慈三昧。」彼即言：「汝此夜入小定。何以故？慈心三昧是小定。」即復問言：「大德一切去，此夜思惟何法？」答言：「我先白衣時習空法，我此夜多入空三昧。」彼言：「大德此夜思惟大人之法。何以故？大人之法入空三昧。」彼作是念：「今正是時，可說先因緣令其得知。」彼問言：「大德長老！得二指抄食不？」問言：「云何得二指抄食？」答言：「大德！足食已舍威儀不作餘食法，得二指抄食食。」答言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，以是故制。」如是一一說，乃至布薩時受取金銀，令分物人分，如上說。彼即言：「勿語餘人，恐人心不同，不得和合。」一切去上座為第一上座，三浮陀第二上座，離婆多第三上座，婆搜村是第四上座，阿難皆為其和尚。
時長老一切去知僧事時，上座即作白：「大德僧
【現代漢語翻譯】 現代漢語譯本 隨他們一同前往那處住所。當時，一切去長老（Sarvastivadin，一位長老的名字）在夜晚禪坐思惟，時間已經很久了。離婆多（Revata，一位比丘的名字）心想：『這位上座（長老）年紀大了，氣力衰弱，卻久坐如此，更何況我呢，我應當像他一樣禪坐。』當時，離婆多就坐下來思惟，直到深夜。一切去長老心想：『這位客比丘遠道而來，已經很疲憊了，仍然如此禪坐思惟，更何況我呢，我不能久坐。』當時，那位長老又繼續久坐思惟。夜已經很深了，他對離婆多說：『長老！你今晚思惟的是什麼法？』離婆多回答說：『我以前做在家居士時，曾經修習慈心，今晚思惟的是入慈三昧（Metta-samadhi，慈愛的禪定）。』一切去長老說：『你今晚入的是小定（較低層次的禪定）。為什麼這麼說呢？因為慈心三昧是小定。』一切去長老又問：『大德一切去，你今晚思惟的是什麼法？』一切去長老回答說：『我以前做在家居士時，修習空法，我今晚大多入空三昧（Sunyata-samadhi，空性的禪定）。』離婆多說：『大德，你今晚思惟的是大人（聖人）之法。為什麼這麼說呢？因為大人之法是入空三昧。』 離婆多心想：『現在正是時候，可以把以前的因緣說出來，讓他知道。』他問道：『大德長老！允許用兩根手指抄取食物嗎？』一切去長老問道：『什麼叫做允許用兩根手指抄取食物？』離婆多回答說：『大德！吃飽飯後，捨棄威儀，不再做其他取食的方法，允許用兩根手指抄取食物。』一切去長老回答說：『不應該這樣做。』離婆多問道：『在什麼地方制定的戒律？』一切去長老回答說：『在舍衛國（Sravasti，古印度城市），不允許用其他取食的方法進食，因此制定了這條戒律。』像這樣一一說明，乃至布薩（Uposatha，佛教的齋戒日）時接受金銀，讓分東西的人來分，如上面所說。離婆多說：『不要告訴其他人，恐怕人心不同，不能和合。』一切去上座（Sarvastivadin，長老）是第一上座，三浮陀（Samghabhadra，一位長老的名字）是第二上座，離婆多是第三上座，婆搜村（Vasugrama，一個村莊的名字）是第四上座，阿難（Ananda，佛陀的侍者）都是他們的和尚（Upadhyaya，導師）。 當時，長老一切去知道僧團事務時，上座就稟白說：『大德僧團……』
【English Translation】 English version They followed him to that dwelling. At that time, the elder Sarvastivadin (Sarvastivadin, name of an elder), was sitting in meditation at night, thinking for a long time. Revata (Revata, name of a bhikkhu) thought to himself: 'This senior monk (elder) is old and his strength is weak, yet he sits for so long. How much more should I sit like this.' At that time, Revata immediately sat down and meditated until late at night. The elder Sarvastivadin thought to himself: 'This guest bhikkhu has come from afar and is exhausted, yet he still sits in meditation like this. How much more should I not sit for a long time.' At that time, that elder again sat for a long time in meditation. The night had passed, and he said to Revata: 'Elder! What Dharma (teachings) are you contemplating this night?' Revata replied: 'When I was a layman, I used to practice loving-kindness. Tonight, I am contemplating entering the Metta-samadhi (Metta-samadhi, meditation of loving-kindness).' The elder Sarvastivadin said: 'Tonight, you are entering a small concentration (lower level of meditation). Why is that? Because Metta-samadhi is a small concentration.' He then asked: 'Venerable Sarvastivadin, what Dharma are you contemplating this night?' The elder Sarvastivadin replied: 'When I was a layman, I used to practice emptiness. Tonight, I mostly enter the Sunyata-samadhi (Sunyata-samadhi, meditation of emptiness).' Revata said: 'Venerable, tonight you are contemplating the Dharma of a great person (saint). Why is that? Because the Dharma of a great person is entering Sunyata-samadhi.' Revata thought to himself: 'Now is the time to tell him about the past causes and conditions, so that he may know.' He asked: 'Venerable Elder! Is it permissible to take food with two fingers?' The elder Sarvastivadin asked: 'What is meant by permissible to take food with two fingers?' Revata replied: 'Venerable! After eating one's fill, abandoning decorum, and not using other methods of taking food, it is permissible to take food with two fingers.' The elder Sarvastivadin replied: 'It should not be so.' Revata asked: 'Where was the precept established?' The elder Sarvastivadin replied: 'In Sravasti (Sravasti, an ancient Indian city), it is not permissible to eat using other methods of taking food, therefore this precept was established.' He explained it one by one, even to the point of accepting gold and silver during the Uposatha (Uposatha, Buddhist day of observance), and having the distributors distribute it, as mentioned above. Revata said: 'Do not tell others, lest their minds be different and they cannot be in harmony.' The elder Sarvastivadin was the first senior monk, Samghabhadra (Samghabhadra, name of an elder) was the second senior monk, Revata was the third senior monk, Vasugrama (Vasugrama, name of a village) was the fourth senior monk, and Ananda (Ananda, Buddha's attendant) was their Upadhyaya (Upadhyaya, teacher). At that time, when the elder Sarvastivadin knew about the affairs of the Sangha (community), the senior monk reported: 'Venerable Sangha...'
聽！若僧時到僧忍聽，今僧論法毗尼。白如是。」時波夷那比丘語波梨比丘言：「汝等今可出平當人。」彼即言：「上座一切去、離婆多、耶舍、蘇曼那是平當人。」波梨比丘語波夷那比丘言：「汝等亦應出平當人。」彼即言：「長老三浮陀、婆搜村、長老沙留、不阇蘇摩是平當人。是中有阿夷頭比丘，堪任勸化。」彼諸比丘言：「持此比丘在數中。何以故？彼在所處，當爲我等勸化。」即著數中。彼諸上座作是念：「我等若在眾中問此事，恐更生余諍事，不知誰語是？誰語非？我等今寧可差次在別處共平論耶？」彼諸長老作是念：「我等於何別處而平宜此事？」即言：「當於婆梨林中。」時一切去長老即作白：「大德僧聽！如此為僧所舉比丘，若僧時到僧忍聽，于婆梨林中論法毗尼，余比丘不在中。白如是。」如是作白已，應羯磨差二、三比丘，取余比丘，欲至婆梨林中。
時一切去上座，以此因緣集比丘僧，如是諸上座皆集。時一切去上座即作白：「大德僧聽！若僧時到僧忍聽，今僧論法毗尼。白如是。」時離婆多即作白：「大德僧聽！若僧時到僧忍聽，僧今問一切去上座法毗尼。白如是。」時上座一切去即復作白：「大德僧聽！若僧時到僧忍聽，僧今令離婆多問、我答法毗尼。白如是。」離婆多問言：「
【現代漢語翻譯】 現代漢語譯本：聽！如果僧團時間已到，僧團願意聽，現在僧團討論法和毗尼（Vinaya，戒律）。請作如是宣告。』當時，波夷那（Pāyina）比丘對波梨（Pāri）比丘說：『你們現在可以推出公正的人。』他們就說：『上座一切去（Sabba-kāma）、離婆多（Revata）、耶舍（Yasa）、蘇曼那（Sumana）是公正的人。』波梨比丘對波夷那比丘說：『你們也應該推出公正的人。』他們就說：『長老三浮陀（Sambuddha）、婆搜村（Vāsava-gāma）、長老沙留（Sāḷha）、不阇蘇摩（Bujjasoma）是公正的人。』這些人中有一位阿夷頭（Ajita）比丘，堪能勸化。』那些比丘說：『把這位比丘算在人數中。為什麼呢？因為他在任何地方，都會為我們勸化。』就將他算在人數中。那些上座這樣想：『我們如果在僧團中問這件事，恐怕會產生更多的爭端，不知道誰說的是對的？誰說的是錯的？我們現在不如依次在別處共同評議這件事？』那些長老這樣想：『我們應該在什麼別處評議這件事呢？』就說：『應該在婆梨林中。』當時，一切去長老就作宣告：『大德僧團請聽！如此為僧團所舉薦的比丘，如果僧團時間已到，僧團願意聽，在婆梨林中討論法和毗尼，其餘比丘不在其中。請作如是宣告。』如此作宣告后，應該羯磨（kamma，儀式）差遣二、三位比丘，帶領其餘比丘，前往婆梨林中。 當時，一切去上座，因為這個因緣聚集比丘僧團，像這樣諸位上座都聚集了。當時，一切去上座就作宣告：『大德僧團請聽！如果僧團時間已到，僧團願意聽，現在僧團討論法和毗尼。請作如是宣告。』當時，離婆多就作宣告：『大德僧團請聽！如果僧團時間已到，僧團願意聽，僧團現在詢問一切去上座法和毗尼。請作如是宣告。』當時，上座一切去就再次作宣告：『大德僧團請聽！如果僧團時間已到，僧團願意聽，僧團現在讓離婆多提問，我回答法和毗尼。請作如是宣告。』離婆多問道：
【English Translation】 English version: Listen! If the Sangha (community of monks) is ready and willing to listen, now the Sangha will discuss the Dharma (teachings) and Vinaya (code of conduct). Let it be announced thus.』 At that time, the Bhikkhu (monk) Pāyina said to the Bhikkhu Pāri: 『You can now nominate impartial persons.』 They said: 『The elder Sabba-kāma, Revata, Yasa, and Sumana are impartial persons.』 The Bhikkhu Pāri said to the Bhikkhu Pāyina: 『You should also nominate impartial persons.』 They said: 『The elders Sambuddha, Vāsava-gāma, the elder Sāḷha, and Bujjasoma are impartial persons. Among these is the Bhikkhu Ajita, who is capable of persuading.』 Those Bhikkhus said: 『Include this Bhikkhu in the number. Why? Because wherever he is, he will persuade for us.』 So they included him in the number. Those elders thought: 『If we ask about this matter in the Sangha, I fear that more disputes will arise, and we will not know who is speaking correctly and who is speaking incorrectly. Would it not be better for us to discuss this matter together in another place in order?』 Those elders thought: 『Where else should we discuss this matter?』 They said: 『In the Pāri forest.』 At that time, the elder Sabba-kāma made an announcement: 『Venerable Sangha, please listen! If the Sangha is ready and willing to listen, the Bhikkhu recommended by the Sangha will discuss the Dharma and Vinaya in the Pāri forest, and the other Bhikkhus will not be present. Let it be announced thus.』 After making this announcement, two or three Bhikkhus should be appointed by Kamma (ceremony), and they should take the other Bhikkhus to the Pāri forest. At that time, the elder Sabba-kāma gathered the Sangha of Bhikkhus because of this reason, and all the elders gathered in this way. At that time, the elder Sabba-kāma made an announcement: 『Venerable Sangha, please listen! If the Sangha is ready and willing to listen, now the Sangha will discuss the Dharma and Vinaya. Let it be announced thus.』 At that time, Revata made an announcement: 『Venerable Sangha, please listen! If the Sangha is ready and willing to listen, the Sangha now asks the elder Sabba-kāma about the Dharma and Vinaya. Let it be announced thus.』 At that time, the elder Sabba-kāma made another announcement: 『Venerable Sangha, please listen! If the Sangha is ready and willing to listen, the Sangha now allows Revata to ask questions, and I will answer about the Dharma and Vinaya. Let it be announced thus.』 Revata asked:
大德上座！得二指凈不？」即還問言：「云何二指凈？」答言：「大德長老！足食已舍威儀，得二指抄食食？」答言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，以是故制。」此是第一事，非法、非毗尼、非佛所教，別處平宜已，下一舍羅；如是一一檢校，乃至十事，非法、非毗尼、非佛所教，皆下舍羅。彼諸長老作是語：「如我等今于別處平宜此事已，今復欲于僧中如是檢校。何以故？令眾人皆知故。」
彼諸長老皆往毗舍離，時一切去上座即集比丘僧已作白：「大德僧聽！若僧時到僧忍聽，僧今論法毗尼。白如是。」長老離婆多即作白：「大德僧聽！若僧時到僧忍聽，僧今問一切去上座法毗尼。白如是。」時一切去上座即作白：「大德僧聽！若僧時到僧忍聽，僧今令離婆多問法毗尼、我答。白如是。」離婆多即問言：「大德長老！得二指凈不？」彼問言：「云何得二指凈？」答言：「大德長老！足食已舍威儀，不作餘食法，得二指抄食食？」答言：「不應爾。」問言：「在何處制？」答言：「在舍衛國，不作餘食法食，是故制。」此是第一事，非法、非毗尼、非佛所教，于僧中檢校已，下一舍羅；如是一一檢校乃至十事，非法、非毗尼、非佛所教，于僧中檢校已，皆下舍羅。在
【現代漢語翻譯】 現代漢語譯本： 『尊敬的上座！允許用兩指取食嗎？』然後反問道：『什麼是允許用兩指取食？』回答說：『尊敬的長老！吃飽后捨棄威儀，不遵守不留宿食的規定，用兩指取食可以嗎？』回答說：『不應該這樣做。』問道：『在何處制定的戒律？』回答說：『在舍衛國，因為不遵守不留宿食的規定而制定。』這是第一件事，不符合佛法、不符合毗尼（Vinaya，戒律）、不是佛陀所教導的，在別處評議后，投下一支籌碼；像這樣一一檢查，乃至十件事，不符合佛法、不符合毗尼、不是佛陀所教導的，都投下籌碼。』那些長老說：『如果我們現在在別處評議了這件事，現在又想在僧團中這樣檢查。為什麼呢？爲了讓所有人都知道。』 那些長老都前往毗舍離（Vaishali）。當時，一切去上座（Sarvastivadins）立即召集比丘僧團，作白（formal announcement）：『尊敬的僧團請聽！如果僧團時機已到，僧團同意，僧團現在討論佛法和毗尼。如是稟告。』長老離婆多（Revata）立即作白：『尊敬的僧團請聽！如果僧團時機已到，僧團同意，僧團現在請一切去上座回答佛法和毗尼的問題。如是稟告。』當時，一切去上座立即作白：『尊敬的僧團請聽！如果僧團時機已到，僧團同意，僧團現在請離婆多提問佛法和毗尼，我來回答。如是稟告。』離婆多立即問道：『尊敬的長老！允許用兩指取食嗎？』他們反問道：『什麼是允許用兩指取食？』回答說：『尊敬的長老！吃飽后捨棄威儀，不遵守不留宿食的規定，用兩指取食可以嗎？』回答說：『不應該這樣做。』問道：『在何處制定的戒律？』回答說：『在舍衛國，因為不遵守不留宿食的規定，所以制定。』這是第一件事，不符合佛法、不符合毗尼、不是佛陀所教導的，在僧團中檢查后，投下一支籌碼；像這樣一一檢查，乃至十件事，不符合佛法、不符合毗尼、不是佛陀所教導的，在僧團中檢查后，都投下籌碼。
【English Translation】 English version: 'Venerable Elder! Is it permissible to take food with two fingers?' Then he asked back: 'What is permissible to take food with two fingers?' He replied: 'Venerable Elder! After being full, abandoning proper conduct, not observing the rule of not keeping leftover food, is it permissible to take food with two fingers?' He replied: 'It should not be so.' He asked: 'Where was the precept established?' He replied: 'In Shravasti (Sravasti), it was established because of not observing the rule of not keeping leftover food.' This is the first matter, not in accordance with the Dharma, not in accordance with the Vinaya (discipline), not taught by the Buddha, after deliberation elsewhere, a ballot is cast; like this, one by one, examining up to ten matters, not in accordance with the Dharma, not in accordance with the Vinaya, not taught by the Buddha, all ballots are cast.' Those elders said: 'If we have now deliberated on this matter elsewhere, we now want to examine it in the Sangha (monastic community) in this way. Why? So that everyone will know.' Those elders all went to Vaishali (Vaishali). At that time, the Sarvastivadins (Sarvastivadins) immediately gathered the Bhikkhu Sangha (community of monks) and made an announcement: 'Venerable Sangha, please listen! If the Sangha is ready, and the Sangha agrees, the Sangha will now discuss the Dharma and Vinaya. Thus it is announced.' Elder Revata (Revata) immediately made an announcement: 'Venerable Sangha, please listen! If the Sangha is ready, and the Sangha agrees, the Sangha will now ask the Sarvastivadins about the Dharma and Vinaya. Thus it is announced.' At that time, the Sarvastivadins immediately made an announcement: 'Venerable Sangha, please listen! If the Sangha is ready, and the Sangha agrees, the Sangha will now have Revata ask about the Dharma and Vinaya, and I will answer. Thus it is announced.' Revata immediately asked: 'Venerable Elder! Is it permissible to take food with two fingers?' They asked back: 'What is permissible to take food with two fingers?' He replied: 'Venerable Elder! After being full, abandoning proper conduct, not observing the rule of not keeping leftover food, is it permissible to take food with two fingers?' He replied: 'It should not be so.' He asked: 'Where was the precept established?' He replied: 'In Shravasti, it was established because of not observing the rule of not keeping leftover food.' This is the first matter, not in accordance with the Dharma, not in accordance with the Vinaya, not taught by the Buddha, after examination in the Sangha, a ballot is cast; like this, one by one, examining up to ten matters, not in accordance with the Dharma, not in accordance with the Vinaya, not taught by the Buddha, after examination in the Sangha, all ballots are cast.
毗舍離，七百阿羅漢集論法毗尼，故名七百集法毗尼。
四分律卷第五十四 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十五(第四分之六)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯
調部之一
爾時世尊在毗舍離。時優波離即從坐起，偏露右肩、右膝著地，合掌白佛言：「須提那伽蘭陀子，與故二行不凈行，是犯波羅夷不？」佛言：「優波離！最初未制戒，不犯。」
爾時婆阇子比丘，愁憂不樂不樂凈行，即還家與故二行不凈。彼作是念：「世尊為諸比丘制戒，若比丘犯不凈行行淫慾法，得波羅夷不共住。我愁憂不樂不樂凈行，與故二行不凈，我將無不犯波羅夷耶？」不知云何？即語同伴比丘：「世尊為諸比丘制戒，若比丘犯不凈行行淫慾法，得波羅夷不共住，而我愁憂不樂不樂凈行，還家與故二行不凈，我將無不犯波羅夷耶？善哉長老！可為我白佛，隨佛所教我當奉行。我若復得於佛法中得修凈行者，我當行之。」時彼比丘即往佛所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，無數方便呵責婆阇子比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何癡人！不樂凈行，而還家與故二行不凈？入便犯波
【現代漢語翻譯】 現代漢語譯本： 在毗舍離（Vaishali），七百位阿羅漢（Arhat，已證得涅槃的聖者）聚集在一起討論佛法和戒律，因此被稱為『七百集法毗尼』。
《四分律》卷第五十四 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第五十五（第四分之六）
姚秦時期，罽賓（Kashmir）的三藏法師佛陀耶舍（Buddhayasa）與竺佛念（Zhu Fo Nian）等人共同翻譯。
調部之一
當時，世尊（Bhagavan，佛陀的尊稱）在毗舍離。這時，優波離（Upali，佛陀十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀稟告說：『須提那伽蘭陀子（Sudinna Kalalandaputta），與已婚婦女行不凈行，這是否犯了波羅夷（Parajika，斷頭罪）？』佛陀說：『優波離！最初未制定戒律時，不構成犯戒。』
當時，婆阇子（Vajjiputta）比丘，因為憂愁苦悶，不喜歡清凈的修行生活，就還俗回家與已婚婦女行不凈行。他心裡想：『世尊為比丘們制定戒律，如果比丘犯不凈行，行淫慾之法，就會被判波羅夷罪，不得與僧團共住。我因為憂愁苦悶，不喜歡清凈的修行生活，還俗回家與已婚婦女行不凈行，難道我沒有犯波羅夷罪嗎？』他不知道該怎麼辦，就對同伴比丘說：『世尊為比丘們制定戒律，如果比丘犯不凈行，行淫慾之法，就會被判波羅夷罪，不得與僧團共住。而我因為憂愁苦悶，不喜歡清凈的修行生活，還俗回家與已婚婦女行不凈行，難道我沒有犯波羅夷罪嗎？長老！請您為我稟告佛陀，我會遵照佛陀的教導奉行。如果我還能在佛法中繼續修行清凈行，我一定會堅持下去。』當時，那位比丘就前往佛陀所在的地方，以頭面頂禮佛足，然後退坐在一旁，將這件事的來龍去脈詳細地稟告了世尊。世尊當時因為這件事召集了比丘僧團，用無數種方便法門呵責婆阇子比丘說：『你所做的事情是不對的，不符合威儀，不符合沙門（Sramana，出家修行者）的身份，不符合清凈的修行，不符合隨順正法的行為，是不應該做的。你這個愚癡的人！不喜歡清凈的修行生活，竟然還俗回家與已婚婦女行不凈行？一旦做了就犯了波羅夷罪。』
【English Translation】 English version: In Vaishali, seven hundred Arhats (those who have attained Nirvana) gathered to discuss the Dharma and Vinaya, hence the name 'Seven Hundred Collection of Dharma and Vinaya'.
《Four-Part Vinaya》, Volume 54 Taisho Tripitaka, Volume 22, No. 1428, 《Four-Part Vinaya》
《Four-Part Vinaya》, Volume 55 (Part Four, Section Six)
Translated during the Yao Qin Dynasty by the Tripitaka Master Buddhayasa from Kashmir, together with Zhu Fo Nian and others.
Section on Discipline - One
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was in Vaishali. Then, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms together, reported to the Buddha: 'Sudinna Kalalandaputta, engaging in impure conduct with a married woman, does this constitute a Parajika (defeat, expulsion)?' The Buddha said: 'Upali! Before the precepts were established, it does not constitute an offense.'
At that time, the Vajjiputta bhikkhu (monk), feeling sorrowful and unhappy, disliking the pure monastic life, returned home and engaged in impure conduct with a married woman. He thought to himself: 'The Bhagavan has established precepts for the bhikkhus, that if a bhikkhu engages in impure conduct, committing sexual acts, he will be judged with Parajika and cannot live with the Sangha (monastic community). I, feeling sorrowful and unhappy, disliking the pure monastic life, returned home and engaged in impure conduct with a married woman, could it be that I have not committed Parajika?' Not knowing what to do, he said to a fellow bhikkhu: 'The Bhagavan has established precepts for the bhikkhus, that if a bhikkhu engages in impure conduct, committing sexual acts, he will be judged with Parajika and cannot live with the Sangha. And I, feeling sorrowful and unhappy, disliking the pure monastic life, returned home and engaged in impure conduct with a married woman, could it be that I have not committed Parajika? Good elder! Please report this to the Buddha for me, and I will follow whatever the Buddha teaches. If I can once again cultivate pure conduct in the Buddha's Dharma, I will certainly do so.' At that time, that bhikkhu went to where the Buddha was, bowed his head to the ground at the Buddha's feet, and sat to one side, reporting the entire matter to the Bhagavan in detail. The Bhagavan then, because of this matter, gathered the assembly of bhikkhus, and with countless skillful means, rebuked the Vajjiputta bhikkhu, saying: 'What you have done is wrong, it is not in accordance with proper conduct, it is not in accordance with the life of a Sramana (ascetic, renunciate), it is not in accordance with pure conduct, it is not in accordance with the practice that accords with the Dharma, it is something that should not be done. How foolish you are! Disliking the pure monastic life, you actually returned home and engaged in impure conduct with a married woman? Once you have done it, you have committed Parajika.'
羅夷不共住。若有餘比丘愁憂不樂不樂凈行者，聽舍戒而去。若復欲于佛法修清凈行者，還聽出家受大戒。」
爾時優波離從坐起，偏袒右肩、右膝著地，合掌白世尊言：「是道作道想，為犯不？」佛言：「波羅夷。」復問：「是道疑，是犯不？」佛言：「波羅夷。」復問：「是道非道想，是犯不？」佛言：「波羅夷。」復問：「非道道想，是犯不？」佛言：「偷蘭遮。」復問：「非道疑，是犯不？」佛言：「偷蘭遮。」復問：「是男作女想行不凈，是犯不？」佛言：「波羅夷。」復問：「是女作男想行不凈，是犯不？」佛言：「波羅夷。」復問：「與此女人通作彼女人想共行不凈行，是犯不？」佛言：「波羅夷。」「於此男作彼男想共行不凈，是犯不？」佛言：「波羅夷。」
時有比丘與女象行不凈，彼疑是犯波羅夷不？佛言：「犯，如是牸牛、馬、駝、鹿、驢、羊、豬、狗、雁鳥、孔雀、雞，如是一切盡波羅夷。」
爾時世尊在毗舍離。時有一乞食比丘在林間住，有雌獼猴林間行，此比丘出人間乞食，持還林中食，有餘食與此獼猴。獼猴遂便親近，隨逐東西乃至手捉不去，時比丘即共行不凈。時眾多比丘按行房舍臥具，次至彼林中，彼獼猴來在諸比丘前住，舉尾現相。彼諸比丘作如是念：「此
【現代漢語翻譯】 現代漢語譯本： 『羅夷不共住』（Loyi Bu Gong Zhu，指被逐出僧團，不得共同居住）。如果有其他比丘感到憂愁不樂，不樂於清凈修行，允許他們舍戒離去。如果他們又想在佛法中修清凈行，仍然允許他們出家受大戒。
當時，優波離（Upali，佛陀十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝跪地，合掌對世尊說：『認為是道而行道想，是否犯戒？』佛說：『波羅夷』（Parajika，斷頭罪，最嚴重的戒律）。又問：『對是否是道感到疑惑，是否犯戒？』佛說：『波羅夷』。又問：『認為不是道而認為是道想，是否犯戒？』佛說：『波羅夷』。又問：『不是道而認為是道，是否犯戒？』佛說：『偷蘭遮』（Thullanacca，僅次於波羅夷的重罪）。又問：『對不是道感到疑惑，是否犯戒？』佛說：『偷蘭遮』。又問：『是男子而作女子想行不凈行，是否犯戒？』佛說：『波羅夷』。又問：『是女子而作男子想行不凈行，是否犯戒？』佛說：『波羅夷』。又問：『與這個女人發生關係，卻認為是那個女人而行不凈行，是否犯戒？』佛說：『波羅夷』。又問：『與這個男子發生關係，卻認為是那個男子而行不凈行，是否犯戒？』佛說：『波羅夷』。
當時，有一位比丘與母象行不凈行，他懷疑這是否犯了波羅夷罪？佛說：『犯。像母牛、馬、駱駝、鹿、驢、羊、豬、狗、雁鳥、孔雀、雞，像這樣的一切都犯波羅夷罪。』
當時，世尊在毗舍離（Vaishali，古印度城市）。當時有一位乞食的比丘住在林間，有一隻雌獼猴在林間行走。這位比丘出外到人間乞食，帶回林中食用，有多餘的食物就給這隻獼猴。獼猴於是就親近他，跟隨他東西行走，甚至用手抓住不放。當時，這位比丘就與獼猴行不凈行。當時，眾多比丘按次序巡視房舍臥具，來到這片林中，那隻獼猴來到眾比丘面前站立，舉起尾巴顯露性器官。那些比丘這樣想：『這』
【English Translation】 English version: 『Loyi Bu Gong Zhu』 (expelled from the Sangha, not allowed to live together). If there are other Bhikkhus who are sad and unhappy, and do not enjoy pure conduct, they are allowed to renounce their precepts and leave. If they want to cultivate pure conduct in the Buddha's Dharma again, they are still allowed to leave home and receive the Great Precepts.
At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the World Honored One: 『Thinking it is the path and acting with the thought of the path, is that an offense?』 The Buddha said: 『Parajika』 (Parajika, head-severing offense, the most serious precept). He asked again: 『Doubting whether it is the path, is that an offense?』 The Buddha said: 『Parajika』. He asked again: 『Thinking it is not the path but thinking it is the path, is that an offense?』 The Buddha said: 『Parajika』. He asked again: 『Not the path but thinking it is the path, is that an offense?』 The Buddha said: 『Thullanacca』 (Thullanacca, a serious offense second only to Parajika). He asked again: 『Doubting that it is not the path, is that an offense?』 The Buddha said: 『Thullanacca』. He asked again: 『Being a man but thinking of a woman and engaging in impure conduct, is that an offense?』 The Buddha said: 『Parajika』. He asked again: 『Being a woman but thinking of a man and engaging in impure conduct, is that an offense?』 The Buddha said: 『Parajika』. He asked again: 『Having relations with this woman, but thinking of that woman and engaging in impure conduct together, is that an offense?』 The Buddha said: 『Parajika』. He asked again: 『Having relations with this man, but thinking of that man and engaging in impure conduct together, is that an offense?』 The Buddha said: 『Parajika』.
At that time, there was a Bhikkhu who engaged in impure conduct with a female elephant. He doubted whether this was an offense of Parajika? The Buddha said: 『It is an offense. Like female cows, horses, camels, deer, donkeys, sheep, pigs, dogs, geese, peacocks, chickens, all such are offenses of Parajika.』
At that time, the World Honored One was in Vaishali (Vaishali, an ancient Indian city). At that time, there was a Bhikkhu who begged for food and lived in the forest. There was a female monkey walking in the forest. This Bhikkhu went out to beg for food in the human world, brought it back to the forest to eat, and gave the leftover food to this monkey. The monkey then became close to him, followed him east and west, even holding his hand and not letting go. At that time, this Bhikkhu engaged in impure conduct with the monkey. At that time, many Bhikkhus inspected the rooms and bedding in order, and came to this forest. That monkey came and stood in front of the Bhikkhus, raised its tail and showed its genitals. Those Bhikkhus thought: 『This』
雌獼猴今在我等前現相如是，將無有餘比丘犯此獼猴耶？」即便隱在屏處伺之。時乞食比丘持食還林中，食已持餘食與獼猴，獼猴食已共行不凈。彼諸比丘觀見，即問言：「長老！佛不制比丘不得行不凈耶？」彼答言：「佛制人女，不制畜生。」時諸比丘往佛所，頭面禮足卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，呵責彼乞食比丘言：「汝所為非，非威儀、非沙門法、非凈行、非隨順行，所不應為。云何乃與獼猴共行不凈？入便波羅夷，癡人！不應共住。」爾時優波離從坐起，偏露右肩、右膝著地，合掌白世尊言：「大德！若比丘與余畜生行不凈，是犯波羅夷不？」佛言：「犯。」
爾時世尊在王舍城。有難提比丘坐禪，得世俗心解脫。從第四禪覺已，時魔天女即在前立，比丘捉欲犯，魔女便出外，比丘亦隨出外。彼出屋欄外，比丘亦隨出屋欄外。彼出中庭，比丘亦隨出中庭。彼出寺外，比丘亦出寺外。寺外有死草馬，彼于死馬所便滅天形不現。時難提比丘，便於死馬形行不凈行。行不凈行已，都無有覆藏心，即作是念：「世尊為諸比丘制戒，不得行不凈；若行不凈，波羅夷不共住。而我今行不凈，都無有覆藏心，將無犯波羅夷耶？我當云何？」即語同伴比丘：「世尊為諸比丘制戒，若比丘行
【現代漢語翻譯】 現代漢語譯本 『這隻雌獼猴現在在我們面前顯現出這樣的行為，會不會有其他比丘也犯了與這獼猴一樣的行為呢？』他們便躲在隱蔽的地方觀察。當時，一位乞食的比丘拿著食物回到林中，吃完后將剩餘的食物給獼猴，獼猴吃完后就與他行不凈行。那些比丘看見后，就問他說：『長老！佛不是禁止比丘行不凈行嗎？』他回答說：『佛禁止的是人女，沒有禁止畜生。』當時，那些比丘前往佛陀處，頭面禮足後退坐在一旁，將此事原原本本地告訴了世尊。世尊當時因為這件事召集了比丘僧眾，呵責那位乞食比丘說：『你所做的事情是不對的，不合威儀、不合沙門之法、不是清凈的行為、不是隨順正道的行為，是不應該做的。怎麼能與獼猴行不凈行呢？已經觸犯了波羅夷罪，癡人！不應該共住。』當時，優波離從座位上站起來，袒露右肩，右膝著地，合掌對世尊說：『大德！如果比丘與其他的畜生行不凈行，是犯波羅夷罪嗎？』佛說：『犯。』
當時，世尊在王舍城。有位名叫難提的比丘在坐禪，獲得了世俗的心解脫。從第四禪定中醒來后，當時魔天女就站在他面前，比丘抓住她想要行淫，魔女便逃到外面，比丘也跟著逃到外面。她逃出屋檐外，比丘也跟著逃出屋檐外。她逃到中庭，比丘也跟著逃到中庭。她逃出寺外，比丘也逃出寺外。寺外有一匹用枯草紮成的馬，魔女就在那匹死馬那裡消失了天女的形體，不再顯現。當時，難提比丘就在那匹死馬的形狀上行了不凈行。行了不凈行后，他完全沒有隱藏的心，就想：『世尊為諸比丘制定戒律，不得行不凈行；如果行不凈行，就會犯波羅夷罪，不能一起居住。而我現在行了不凈行，完全沒有隱藏的心，難道是犯了波羅夷罪嗎？我該怎麼辦？』於是他告訴同伴比丘：『世尊為諸比丘制定戒律，如果比丘行
【English Translation】 English version 『This female monkey is now showing such behavior in front of us. Could it be that other Bhikkhus are also committing the same offense with this monkey?』 They then hid in a secluded place to observe. At that time, a Bhikkhu who went for alms returned to the forest. After eating, he gave the remaining food to the monkey. After the monkey ate, it engaged in impure conduct with him. When those Bhikkhus saw this, they asked, 『Elder! Didn't the Buddha prohibit Bhikkhus from engaging in impure conduct?』 He replied, 『The Buddha prohibited it with human women, not with animals.』 At that time, those Bhikkhus went to the Buddha, bowed their heads to his feet, and sat to one side, reporting the entire matter to the World-Honored One. The World-Honored One then gathered the Sangha of Bhikkhus because of this matter, and rebuked that Bhikkhu who went for alms, saying, 『What you have done is wrong, not in accordance with proper conduct, not in accordance with the Dharma of a Shramana, not a pure practice, not a practice that follows the path, and should not be done. How could you engage in impure conduct with a monkey? You have committed a Parajika offense, foolish man! You should not live together.』 At that time, Upali rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the World-Honored One, 『Great Virtue! If a Bhikkhu engages in impure conduct with other animals, is that a Parajika offense?』 The Buddha said, 『It is an offense.』
At that time, the World-Honored One was in Rajagriha. There was a Bhikkhu named Nandi who was meditating and attained worldly liberation of mind. After awakening from the fourth Dhyana, a Mara (demon) maiden stood before him. The Bhikkhu grabbed her, intending to commit sexual misconduct. The demon maiden then fled outside, and the Bhikkhu followed her outside. She fled outside the eaves, and the Bhikkhu followed her outside the eaves. She fled to the courtyard, and the Bhikkhu followed her to the courtyard. She fled outside the monastery, and the Bhikkhu fled outside the monastery. Outside the monastery, there was a dead grass horse. There, she extinguished her heavenly form and disappeared at the dead horse. At that time, the Bhikkhu Nandi engaged in impure conduct with the form of the dead horse. After engaging in impure conduct, he had no intention of concealing it and thought, 『The World-Honored One has established precepts for the Bhikkhus, prohibiting them from engaging in impure conduct; if they engage in impure conduct, they will commit a Parajika offense and cannot live together. But now I have engaged in impure conduct, and I have no intention of concealing it. Have I committed a Parajika offense? What should I do?』 Then he said to a fellow Bhikkhu, 『The World-Honored One has established precepts for the Bhikkhus, if a Bhikkhu engages in』
不凈，得波羅夷不共住。而我今犯不凈，都無覆藏心，將無犯波羅夷耶？善哉長老！為我白佛，隨佛所教我當奉行。」時諸比丘往佛所，頭面作禮卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，告言：「今僧與難提比丘波羅夷戒，白四羯磨如是與。彼比丘應往僧中，脫革屣、偏露右肩、右膝著地，合掌作如是白：『大德僧聽！我難提比丘犯淫慾法，都無覆藏心。今從僧乞波羅夷戒，愿僧慈愍故，與我波羅夷戒。』如是第二、第三說。眾中應差堪能羯磨人如上，作如是白：『大德僧聽！此難提比丘犯淫慾法，都無覆藏心，今從僧乞波羅夷戒。若僧時到僧忍聽，僧今與難提比丘波羅夷戒。白如是。』『大德僧聽！此難提比丘犯淫慾法，都無覆藏心，今從僧乞波羅夷戒。僧今與難提比丘波羅夷戒。誰諸長老忍僧與難提比丘波羅夷戒者默然，誰不忍者說。是初羯磨。』第二、第三如是說。『僧已與難提比丘波羅夷戒竟，僧忍，默然故，是事如是持。』與波羅夷戒已，應隨順行。是中隨順行法者，不應授人大戒及與人依止，不應畜沙彌、不應受教授比丘尼、設差不應往教，不應為僧說戒、不應在僧中問答毗尼，不應受僧差使作知事人、不應受僧差別處平斷事、不應受僧差使命，不應早入聚落逼暮還，應親附比丘、不
【現代漢語翻譯】 現代漢語譯本： 『不清凈』（不凈指性行為），會導致被逐出僧團，不得共住（波羅夷）。而我現在犯了不清凈的行為，並沒有任何隱瞞的心。我是否已經觸犯了波羅夷罪呢？善哉，長老！請您為我稟告佛陀，我將遵從佛陀的教導。』當時，眾比丘前往佛陀處，頂禮佛足后在一旁坐下，將此事詳細稟告了世尊。世尊當時因此事召集了比丘僧團，告知說：『現在僧團要給予難提比丘波羅夷戒（逐出僧團的處分），通過四次羯磨（僧團會議）來執行。這位比丘應當前往僧團中，脫掉鞋子，袒露右肩，右膝著地，合掌這樣稟告：『尊敬的僧團請聽！我，難提比丘，犯了淫慾之法，沒有任何隱瞞的心。現在向僧團請求波羅夷戒，希望僧團慈悲憐憫，給予我波羅夷戒。』這樣重複第二、第三次。僧團中應當選出有能力進行羯磨的人，像上面那樣稟告：『尊敬的僧團請聽！這位難提比丘犯了淫慾之法，沒有任何隱瞞的心，現在向僧團請求波羅夷戒。如果僧團認為時機已到，請僧團允許，僧團現在給予難提比丘波羅夷戒。稟告完畢。』『尊敬的僧團請聽！這位難提比丘犯了淫慾之法，沒有任何隱瞞的心，現在向僧團請求波羅夷戒。僧團現在給予難提比丘波羅夷戒。哪位長老贊同僧團給予難提比丘波羅夷戒的請默然，不贊同的請說出來。這是第一次羯磨。』第二、第三次也這樣說。『僧團已經給予難提比丘波羅夷戒完畢，僧團贊同，因為默然，此事就這樣決定了。』給予波羅夷戒后，應當遵守相應的行爲規範。這些行爲規範是：不應該為他人授具足戒，也不應該作為他人的依止師，不應該蓄養沙彌，不應該為比丘尼教授，即使被派遣也不應該前去教導，不應該為僧團說戒，不應該在僧團中問答毗尼（戒律），不應該接受僧團的差遣擔任知事人（寺院執事），不應該接受僧團的委派處理糾紛，不應該接受僧團的使命，不應該早入村落傍晚才回，應當親近比丘，不
【English Translation】 English version: 'Impurity' (referring to sexual activity) results in expulsion from the Sangha and being unable to live together (Parajika). And now I have committed an act of impurity, without any intention of concealment. Have I then committed a Parajika offense? Excellent, Elder! Please inform the Buddha on my behalf, and I will follow the Buddha's teachings.' At that time, the Bhikkhus went to the Buddha, bowed their heads to his feet, and sat to one side, reporting the matter in detail to the World-Honored One. The World-Honored One then gathered the Bhikkhu Sangha because of this matter, and announced: 'Now the Sangha will give Nandi Bhikkhu the Parajika precept (the punishment of expulsion from the Sangha), to be carried out through four Karmas (Sangha meetings). This Bhikkhu should go to the Sangha, take off his shoes, expose his right shoulder, kneel on his right knee, and say with palms together: 'Venerable Sangha, please listen! I, Nandi Bhikkhu, have committed the act of lust, without any intention of concealment. Now I request the Parajika precept from the Sangha, hoping that the Sangha will have compassion and grant me the Parajika precept.' Repeat this a second and third time. The Sangha should select someone capable of performing the Karma, and report as above: 'Venerable Sangha, please listen! This Nandi Bhikkhu has committed the act of lust, without any intention of concealment, and now requests the Parajika precept from the Sangha. If the Sangha deems the time appropriate, please allow the Sangha to now give Nandi Bhikkhu the Parajika precept. Report completed.' 'Venerable Sangha, please listen! This Nandi Bhikkhu has committed the act of lust, without any intention of concealment, and now requests the Parajika precept from the Sangha. The Sangha now gives Nandi Bhikkhu the Parajika precept. Those Elders who agree that the Sangha should give Nandi Bhikkhu the Parajika precept, please remain silent; those who do not agree, please speak up. This is the first Karma.' The second and third times are also said in this way. 'The Sangha has completed giving Nandi Bhikkhu the Parajika precept, the Sangha agrees, because of silence, this matter is thus decided.' After giving the Parajika precept, one should follow the corresponding code of conduct. These codes of conduct are: one should not give full ordination to others, nor should one be a preceptor for others, one should not keep a Shramanera (novice monk), one should not teach Bhikkhunis (nuns), even if sent, one should not go to teach, one should not recite the precepts for the Sangha, one should not ask or answer questions about the Vinaya (discipline) in the Sangha, one should not accept the Sangha's assignment to be a steward (temple affairs officer), one should not accept the Sangha's assignment to handle disputes, one should not accept the Sangha's mission, one should not enter villages early and return late, one should be close to the Bhikkhus, not
應親附外道白衣，應隨順比丘法、不說餘俗語，不應更犯此罪，余亦不應、若相似、若從此生、若重於此者，不應非羯磨、非羯磨者不應受清凈比丘敷座、洗足水、水器、拭革屣、揩摩身及禮拜迎送問訊，不應受清凈比丘捉持衣缽、不應舉清凈比丘為作憶念作自言、不應助他語、不應遮說戒自恣、不應與清凈比丘諍。與波羅夷戒比丘僧說戒及羯磨時，來不來無犯。」諸比丘作如是語：「比丘與波羅夷戒已復重犯，應得更與波羅夷戒不？」佛言：「不應爾，應滅擯。」
爾時有比丘體軟弱，以男根內口中，彼疑：「我將無犯波羅夷耶？」佛言：「犯。」
時有比丘字藍婆那，男根長，持內大便道中，彼疑：「我將不犯波羅夷耶？」佛言：「犯。」
時有比丘男根起，異比丘即持自內口中，此比丘不以為樂，即卻不受，生疑：「我將無犯波羅夷耶？」佛言：「汝不犯，彼比丘犯。」
時有乞食比丘，晨朝著衣持缽至白衣家，白衣家有小兒眠，男根起。比丘即持自內口中已，疑：「我將無犯波羅夷耶？」佛言：「犯。」
時有比丘捉余比丘共行淫，彼疑：「我將無犯波羅夷？」佛問言：「汝受樂不？」答言：「受。」佛言：「二俱波羅夷。」
時有比丘共沙彌行淫，疑：「我將無犯耶
【現代漢語翻譯】 現代漢語譯本： 『應當親近外道白衣（指在家信徒），應當隨順比丘的戒律，不說其他世俗的言語，不應該再犯這種罪過，其他的也不應該，無論是相似的，還是由此產生的，還是比這更嚴重的。不應該對非羯磨（指不符合僧團規定的行為）的行為進行羯磨（指僧團的儀式），不應該接受清凈比丘提供的座位、洗腳水、水器、擦拭鞋子的布、按摩身體以及禮拜迎送問訊，不應該接受清凈比丘拿著衣缽，不應該舉薦清凈比丘為作憶念作自言（指在僧團中為他人作證），不應該幫助他人說話，不應該阻止說戒自恣（指僧團的定期集會），不應該與清凈比丘爭論。與犯波羅夷戒（指最嚴重的罪行，會被逐出僧團）的比丘僧說戒以及羯磨時，來或者不來都沒有罪。』諸位比丘這樣說：『比丘犯了波羅夷戒之後又再次犯，應該可以再次被判波羅夷戒嗎？』佛說：『不應該這樣，應該滅擯（指永久驅逐出僧團）。』
當時有一位比丘身體虛弱，用男根放入自己的口中，他懷疑：『我將不會犯波羅夷罪吧？』佛說：『犯。』
當時有一位比丘名叫藍婆那（Lambana），男根很長，將其放入大便道中，他懷疑：『我將不會犯波羅夷罪吧？』佛說：『犯。』
當時有一位比丘男根勃起，另一位比丘就用自己的口含住他的男根，這位比丘並不覺得快樂，立刻推開不受，心生懷疑：『我將不會犯波羅夷罪吧？』佛說：『你沒有犯，那位比丘犯了。』
當時有一位乞食的比丘，早上穿著衣服拿著缽到白衣（指在家信徒）家乞食，白衣家有一個小孩子正在睡覺，男根勃起。比丘就用自己的口含住他的男根，之後懷疑：『我將不會犯波羅夷罪吧？』佛說：『犯。』
當時有一位比丘與另一位比丘共同行淫，他懷疑：『我將不會犯波羅夷罪吧？』佛問他說：『你感到快樂嗎？』回答說：『感到快樂。』佛說：『兩人都犯波羅夷罪。』
當時有一位比丘與沙彌（Sramanera，指未受具足戒的出家男子）行淫，懷疑：『我將不會犯戒吧？』
【English Translation】 English version: 『One should associate with non-Buddhist lay followers, one should comply with the rules for monks, not speak other worldly languages, and should not commit this offense again. Other offenses, whether similar, arising from this, or more serious than this, should also not be committed. One should not perform karma (formal act of the monastic community) for non-karma (actions not in accordance with monastic rules), and should not receive from pure monks a seat, water for washing feet, water vessels, cloths for wiping shoes, massages, and respectful greetings. One should not accept pure monks holding one's robes and bowls, should not recommend pure monks to make remembrance or speak for themselves, should not assist others in speaking, should not prevent the recitation of precepts or self-surrender, and should not argue with pure monks. When reciting precepts and performing karma with monks who have committed the Parajika (defeats, the most serious offenses leading to expulsion from the monastic order) offense, there is no offense whether they come or not.』 The monks said, 『If a monk commits a Parajika offense and then commits it again, should he be given another Parajika offense?』 The Buddha said, 『It should not be so; he should be banished.』
At that time, there was a monk who was physically weak and put his penis into his mouth. He doubted, 『Will I not be committing a Parajika offense?』 The Buddha said, 『You are committing an offense.』
At that time, there was a monk named Lambana (Lambana), whose penis was long. He inserted it into the anus. He doubted, 『Will I not be committing a Parajika offense?』 The Buddha said, 『You are committing an offense.』
At that time, a monk's penis became erect, and another monk immediately put it into his mouth. This monk did not enjoy it and immediately pushed it away, becoming doubtful, 『Will I not be committing a Parajika offense?』 The Buddha said, 『You are not committing an offense; that monk is committing an offense.』
At that time, there was a monk who went begging for food. In the morning, he put on his robes and carried his bowl to the house of a lay follower. In the lay follower's house, there was a sleeping child whose penis was erect. The monk immediately put it into his mouth and then doubted, 『Will I not be committing a Parajika offense?』 The Buddha said, 『You are committing an offense.』
At that time, there was a monk who engaged in sexual intercourse with another monk. He doubted, 『Will I not be committing a Parajika offense?』 The Buddha asked him, 『Did you experience pleasure?』 He replied, 『I did.』 The Buddha said, 『Both of you are committing a Parajika offense.』
At that time, there was a monk who engaged in sexual intercourse with a Sramanera (novice monk). He doubted, 『Will I not be committing an offense?』
？」佛言：「汝、沙彌受樂不」？答言：「受。」佛言：「二俱犯。」
時有沙彌捉大比丘共行淫，疑，佛言：「比丘、汝受樂不？」答言：「受。」佛言：「二俱犯。」
時有沙彌與沙彌共行淫，疑，佛言：「汝受樂不？」答言：「受。」佛言：「二俱犯。」
時有比丘強與比丘共行淫，不受樂還出，疑，佛言：「汝受樂不？」答言：「不受。」佛言：「汝無犯，入者犯。」
時有比丘強捉沙彌行淫，不受樂還出，彼疑，佛言：「汝沙彌受樂不？」答言：「不受。」佛言：「汝不犯，入者犯。」
時有沙彌強捉比丘共行淫，不受樂還出，疑，佛言：「汝受樂不？」答言：「不受樂。」佛言：「汝不犯，入者犯。」
時有沙彌強捉沙彌行淫，不受樂還出，疑，佛言：「汝沙彌受樂不？」答言：「不受樂。」佛言：「汝不犯，入者犯。」
時有比丘自身根壞無所覺觸，彼作是念：「我不覺觸，行淫得無犯。」彼即行淫已，疑，佛言：「汝犯波羅夷。」
時有比丘男根不起，念言：「我行淫無犯。」即便行淫，疑，佛言：「汝犯波羅夷。」
時有比丘作是念：「我與眠女人行淫，彼不覺樂得無犯。」即便行淫，疑，佛言：「汝犯波羅夷。」
時有比丘作是
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你，沙彌（śrāmaṇera，佛教術語，指出家后尚未正式受具足戒的男性修行者）感到快樂嗎？』回答說：『感到。』佛陀說：『你們兩個都犯戒了。』 當時有個沙彌和大比丘（bhikṣu，佛教術語，指受過具足戒的男性出家人）一起行淫，心生疑惑，佛陀說：『比丘，你感到快樂嗎？』回答說：『感到。』佛陀說：『你們兩個都犯戒了。』 當時有個沙彌和沙彌一起行淫，心生疑惑，佛陀說：『你感到快樂嗎？』回答說：『感到。』佛陀說：『你們兩個都犯戒了。』 當時有個比丘強迫另一個比丘行淫，沒有感到快樂就出來了，心生疑惑，佛陀說：『你感到快樂嗎？』回答說：『沒有感到。』佛陀說：『你沒有犯戒，進入的人犯戒。』 當時有個比丘強行與沙彌行淫，沒有感到快樂就出來了，他心生疑惑，佛陀說：『你，沙彌感到快樂嗎？』回答說：『沒有感到。』佛陀說：『你沒有犯戒，進入的人犯戒。』 當時有個沙彌強迫比丘行淫，沒有感到快樂就出來了，心生疑惑，佛陀說：『你感到快樂嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒，進入的人犯戒。』 當時有個沙彌強迫沙彌行淫，沒有感到快樂就出來了，心生疑惑，佛陀說：『你，沙彌感到快樂嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒，進入的人犯戒。』 當時有個比丘自身的性器官壞了，沒有任何感覺，他這樣想：『我沒有感覺，行淫應該沒有犯戒。』他隨即行淫后，心生疑惑，佛陀說：『你犯了波羅夷（pārājika，佛教術語，指最嚴重的罪行，會導致被逐出僧團）。』 當時有個比丘的男根無法勃起，心想：『我行淫沒有犯戒。』隨即行淫，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有個比丘這樣想：『我和睡著的女人行淫，她沒有感覺快樂，應該沒有犯戒。』隨即行淫，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有個比丘這樣想：
【English Translation】 English version: The Buddha said, 'You, Śrāmaṇera (novice monk) are you enjoying it?' He replied, 'Yes.' The Buddha said, 'Both of you are guilty.' At one time, a Śrāmaṇera was having sexual intercourse with a senior Bhikṣu (fully ordained monk), and he was in doubt. The Buddha said, 'Bhikṣu, are you enjoying it?' He replied, 'Yes.' The Buddha said, 'Both of you are guilty.' At one time, a Śrāmaṇera was having sexual intercourse with another Śrāmaṇera, and he was in doubt. The Buddha said, 'Are you enjoying it?' He replied, 'Yes.' The Buddha said, 'Both of you are guilty.' At one time, a Bhikṣu forced another Bhikṣu to have sexual intercourse, but he did not enjoy it and withdrew. He was in doubt. The Buddha said, 'Are you enjoying it?' He replied, 'No.' The Buddha said, 'You are not guilty; the one who penetrates is guilty.' At one time, a Bhikṣu forced a Śrāmaṇera to have sexual intercourse, but he did not enjoy it and withdrew. He was in doubt. The Buddha said, 'You, Śrāmaṇera, are you enjoying it?' He replied, 'No.' The Buddha said, 'You are not guilty; the one who penetrates is guilty.' At one time, a Śrāmaṇera forced a Bhikṣu to have sexual intercourse, but he did not enjoy it and withdrew. He was in doubt. The Buddha said, 'Are you enjoying it?' He replied, 'No.' The Buddha said, 'You are not guilty; the one who penetrates is guilty.' At one time, a Śrāmaṇera forced another Śrāmaṇera to have sexual intercourse, but he did not enjoy it and withdrew. He was in doubt. The Buddha said, 'You, Śrāmaṇera, are you enjoying it?' He replied, 'No.' The Buddha said, 'You are not guilty; the one who penetrates is guilty.' At one time, a Bhikṣu's own sexual organ was damaged and he had no sensation. He thought, 'I have no sensation, so having sexual intercourse should not be a transgression.' He then had sexual intercourse and was in doubt. The Buddha said, 'You have committed Pārājika (defeat; expulsion from the monastic order).' At one time, a Bhikṣu's male organ could not become erect, and he thought, 'My having sexual intercourse is not a transgression.' He then had sexual intercourse and was in doubt. The Buddha said, 'You have committed Pārājika.' At one time, a Bhikṣu thought, 'If I have sexual intercourse with a sleeping woman, and she does not experience pleasure, it should not be a transgression.' He then had sexual intercourse and was in doubt. The Buddha said, 'You have committed Pārājika.' At one time, a Bhikṣu thought:
念：「與醉女人行淫，彼不覺樂得無犯。」即共行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我與顛狂女人行淫，彼不覺樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我與瞋恚女人共行淫，彼不受樂得無犯。」即便行淫疑。佛言：「汝波羅夷。」時有比丘作是念：「我與苦痛女人共行淫，彼不受樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我與身根壞女人共行淫，彼不覺樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我強捉女人共行淫，彼不受樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我強捉黃門行淫，彼不受樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有比丘作是念：「我捉男子行淫，彼不受樂得無犯。」即便行淫，疑，佛言：「汝波羅夷。」
時有女人強捉比丘行淫，比丘不受樂還出，彼疑，佛言：「比丘汝受樂不？」答言：「不受樂。」佛言：「汝不犯。」
時有黃門強捉比丘共行淫，疑，佛言：「比丘汝受樂不？」答言：「不受。」佛言：「汝不犯。」
時有男子強捉比丘共行淫，彼不受樂還出，疑，佛言：「
【現代漢語翻譯】 現代漢語譯本： 比丘心想：『我和醉酒的女人發生性關係，她因為醉酒而沒有感覺，這樣我就沒有犯戒。』然後就和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷（Pārājika，斷頭罪）。』 當時有比丘心想：『我和精神失常的女人發生性關係，她因為精神失常而沒有感覺，這樣我就沒有犯戒。』然後就和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有比丘心想：『我和充滿嗔恨的女人發生性關係，她不會感到快樂，這樣我就沒有犯戒。』然後就和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』當時有比丘心想：『我和正在遭受痛苦的女人發生性關係，她不會感到快樂，這樣我就沒有犯戒。』然後就和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有比丘心想：『我和身體殘缺的女人發生性關係，她不會感到快樂，這樣我就沒有犯戒。』然後就和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有比丘心想：『我強行和女人發生性關係，她不會感到快樂，這樣我就沒有犯戒。』然後就強行和她發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有比丘心想：『我強行和黃門（Eunuch，指失去效能力的人）發生性關係，他不會感到快樂，這樣我就沒有犯戒。』然後就強行和他發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有比丘心想：『我強行和男子發生性關係，他不會感到快樂，這樣我就沒有犯戒。』然後就強行和他發生了性關係，心生疑惑，佛陀說：『你犯了波羅夷。』 當時有女人強行和比丘發生性關係，比丘沒有感到快樂就離開了，他心生疑惑，佛陀說：『比丘，你感到快樂了嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒。』 當時有黃門強行和比丘發生性關係，比丘心生疑惑，佛陀說：『比丘，你感到快樂了嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒。』 當時有男子強行和比丘發生性關係，比丘沒有感到快樂就離開了，心生疑惑，佛陀說：
【English Translation】 English version: A monk thought: 'I have sexual intercourse with a drunken woman, she is not aware of pleasure, so I have not violated the precept.' Then he had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika (Pārājika, expulsion from the Sangha).' At that time, a monk thought: 'I have sexual intercourse with a mad woman, she is not aware of pleasure, so I have not violated the precept.' Then he had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I have sexual intercourse with a woman full of anger, she will not feel pleasure, so I have not violated the precept.' Then he had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I have sexual intercourse with a woman in pain, she will not feel pleasure, so I have not violated the precept.' Then he had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I have sexual intercourse with a woman with damaged sexual organs, she is not aware of pleasure, so I have not violated the precept.' Then he had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I forcibly have sexual intercourse with a woman, she will not feel pleasure, so I have not violated the precept.' Then he forcibly had sexual intercourse with her, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I forcibly have sexual intercourse with a eunuch (Eunuch, a castrated man), he will not feel pleasure, so I have not violated the precept.' Then he forcibly had sexual intercourse with him, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a monk thought: 'I forcibly have sexual intercourse with a man, he will not feel pleasure, so I have not violated the precept.' Then he forcibly had sexual intercourse with him, and he was in doubt. The Buddha said: 'You have committed a Pārājika.' At that time, a woman forcibly had sexual intercourse with a monk, the monk did not feel pleasure and left, and he was in doubt. The Buddha said: 'Monk, did you feel pleasure?' He replied: 'I did not feel pleasure.' The Buddha said: 'You have not violated the precept.' At that time, a eunuch forcibly had sexual intercourse with a monk, and the monk was in doubt. The Buddha said: 'Monk, did you feel pleasure?' He replied: 'I did not.' The Buddha said: 'You have not violated the precept.' At that time, a man forcibly had sexual intercourse with a monk, the monk did not feel pleasure and left, and he was in doubt. The Buddha said:
比丘汝受樂不？」答言：「不受樂。」佛言：「汝不犯。」
時有惡比丘惡沙彌惡阿蘭若，捉比丘大便道若口中行淫，彼身受樂還出，疑，佛言：「汝受樂不？」答言：「受樂。」佛言：「二俱波羅夷。」
時有惡比丘惡沙彌惡阿蘭若，捉比丘尼、沙彌、沙彌尼、式叉摩那，大小便道口中行淫，彼受樂還出，疑，佛言：「汝受樂不？」答言：「受樂。」佛言：「二俱犯。」
時有惡比丘惡沙彌惡阿蘭若，捉比丘大便道口中行淫，彼不受樂，疑，佛言：「汝比丘受樂不？」答言：「不受樂。」佛言：「汝不犯，彼犯。」
時有惡比丘惡沙彌惡阿蘭若，捉比丘尼、式叉摩那、沙彌、沙彌尼，大小便道口中行淫，彼不受樂還出疑，佛言：「汝沙彌尼受樂不？」答言：「不受樂。」佛言：「汝不犯，彼犯。」
時有惡比丘惡沙彌惡阿蘭若，捉眠比丘大便道口中行淫，彼眠不覺，覺時亦不知，彼疑，佛問言：「汝覺不？」答言：「不覺。」佛言：「汝不犯，彼犯。」
時有惡比丘惡沙彌惡阿蘭若，捉眠比丘尼、式叉摩那、沙彌、沙彌尼，大小便道口中行淫，彼眠不覺，覺時亦不知，彼疑，佛問言：「汝覺不？」答言：「不覺。」佛言：「汝沙彌尼不犯，彼犯。」
時有惡比丘惡沙彌
【現代漢語翻譯】 現代漢語譯本： 佛陀問比丘：『你感到快樂嗎？』比丘回答：『我沒有感到快樂。』佛陀說：『你沒有犯戒。』 當時，有一些邪惡的比丘、沙彌（novice monk）、阿蘭若（forest dweller），抓住比丘的大便道或口中進行性行為。如果對方感到快樂並射精，他們心生疑惑。佛陀問：『你感到快樂嗎？』回答：『我感到快樂。』佛陀說：『你們兩個都犯了波羅夷（Parajika，斷頭罪）。』 當時，有一些邪惡的比丘、沙彌、阿蘭若，抓住比丘尼（bhikkhuni，nun）、沙彌尼（novice nun）、式叉摩那（siksa-mana，probationary nun），在大小便道或口中進行性行為。如果對方感到快樂並射精，他們心生疑惑。佛陀問：『你感到快樂嗎？』回答：『我感到快樂。』佛陀說：『你們兩個都犯戒了。』 當時，有一些邪惡的比丘、沙彌、阿蘭若，抓住比丘的大便道或口中進行性行為。如果對方沒有感到快樂，他們心生疑惑。佛陀問：『你比丘感到快樂嗎？』回答：『我沒有感到快樂。』佛陀說：『你沒有犯戒，但他犯戒了。』 當時，有一些邪惡的比丘、沙彌、阿蘭若，抓住比丘尼、式叉摩那、沙彌、沙彌尼，在大小便道或口中進行性行為。如果對方沒有感到快樂並射精，他們心生疑惑。佛陀問：『你沙彌尼感到快樂嗎？』回答：『我沒有感到快樂。』佛陀說：『你沒有犯戒，但他犯戒了。』 當時，有一些邪惡的比丘、沙彌、阿蘭若，抓住正在睡眠的比丘的大便道或口中進行性行為。對方在睡眠中沒有察覺，醒來時也不知道發生了什麼，他們心生疑惑。佛陀問：『你察覺到了嗎？』回答：『我沒有察覺到。』佛陀說：『你沒有犯戒，但他犯戒了。』 當時，有一些邪惡的比丘、沙彌、阿蘭若，抓住正在睡眠的比丘尼、式叉摩那、沙彌、沙彌尼，在大小便道或口中進行性行為。對方在睡眠中沒有察覺，醒來時也不知道發生了什麼，他們心生疑惑。佛陀問：『你察覺到了嗎？』回答：『我沒有察覺到。』佛陀說：『你沙彌尼沒有犯戒，但他犯戒了。』 當時，有一些邪惡的比丘、沙彌
【English Translation】 English version: 『Bhikkhu (monk), do you experience pleasure?』 He replied, 『I do not experience pleasure.』 The Buddha said, 『You are not at fault.』 At that time, there were some evil bhikkhus, samanas (novice monks), and aranyakas (forest dwellers) who seized a bhikkhu's anus or mouth and engaged in sexual acts. If the other person experienced pleasure and ejaculated, they were doubtful. The Buddha asked, 『Did you experience pleasure?』 He replied, 『I experienced pleasure.』 The Buddha said, 『Both of you have committed a Parajika (Parajika, defeat; expulsion from the Sangha).』 At that time, there were some evil bhikkhus, samanas, and aranyakas who seized a bhikkhuni (bhikkhuni, nun), a samani (novice nun), or a siksa-mana (siksa-mana, a female trainee) and engaged in sexual acts in their anus, urethra, or mouth. If the other person experienced pleasure and ejaculated, they were doubtful. The Buddha asked, 『Did you experience pleasure?』 He replied, 『I experienced pleasure.』 The Buddha said, 『Both of you are at fault.』 At that time, there were some evil bhikkhus, samanas, and aranyakas who seized a bhikkhu's anus or mouth and engaged in sexual acts. If the other person did not experience pleasure, they were doubtful. The Buddha asked, 『Bhikkhu, did you experience pleasure?』 He replied, 『I did not experience pleasure.』 The Buddha said, 『You are not at fault, but he is at fault.』 At that time, there were some evil bhikkhus, samanas, and aranyakas who seized a bhikkhuni, a siksa-mana, a samani, and engaged in sexual acts in their anus, urethra, or mouth. If the other person did not experience pleasure and ejaculated, they were doubtful. The Buddha asked, 『Samani, did you experience pleasure?』 He replied, 『I did not experience pleasure.』 The Buddha said, 『You are not at fault, but he is at fault.』 At that time, there were some evil bhikkhus, samanas, and aranyakas who seized a sleeping bhikkhu's anus or mouth and engaged in sexual acts. The other person did not notice it while sleeping, and did not know what happened when they woke up. They were doubtful. The Buddha asked, 『Did you notice it?』 He replied, 『I did not notice it.』 The Buddha said, 『You are not at fault, but he is at fault.』 At that time, there were some evil bhikkhus, samanas, and aranyakas who seized a sleeping bhikkhuni, a siksa-mana, a samani, and engaged in sexual acts in their anus, urethra, or mouth. The other person did not notice it while sleeping, and did not know what happened when they woke up. They were doubtful. The Buddha asked, 『Did you notice it?』 He replied, 『I did not notice it.』 The Buddha said, 『You samani are not at fault, but he is at fault.』 At that time, there were some evil bhikkhus, samanas
惡阿蘭若，于眠比丘大便道口中行淫，彼眠覺不受樂還出，彼疑，佛言：「汝受樂不？」答言：「不受樂。」佛言：「汝不犯，入者犯。」
時有惡比丘惡沙彌惡阿蘭若，于眠比丘尼、式叉摩那、沙彌、沙彌尼，大小便道口中行淫，彼眠不覺，覺已不受樂，疑，佛言：「汝受樂不？」答言：「不受樂。」佛言：「汝不犯，彼入者犯。」
時有惡比丘惡沙彌惡阿蘭若，于眠比丘大便道口中行淫，彼眠不覺，覺已知受樂還出，疑，佛言：「汝受樂不？」答言：「受。」佛言：「二俱犯。」
時有惡比丘惡沙彌惡阿蘭若，于眠比丘尼、式叉摩那、沙彌、沙彌尼，大小便道口中行淫，彼眠不覺，覺乃知受樂，佛言：「汝受樂不？」答言：「受樂。」佛言：「二俱犯。」
時蓮華色比丘尼晝日不關戶眠，賊入屋行淫已去，彼眠不覺，覺已見不凈污身，彼作是念：「我身有不凈污，將無有人淫犯我耶？」彼疑，佛言：「不犯。比丘尼不應晝日不關戶而眠。」
爾時有難陀比丘尼，晝日在華樹下眾人戲處，有賊捉淫犯，彼疑，佛言：「汝難陀受樂不？」答言：「大德！如似熱鐵入體。」佛言：「無犯。比丘尼不應住如是處。」
爾時有乞食比丘，晨朝著衣持缽至白衣家，彼門下系小狗子，見比
【現代漢語翻譯】 現代漢語譯本 在偏僻的阿蘭若（Aranya，指遠離人煙的修行場所），有邪惡的比丘（Bhikkhu，佛教僧侶）在熟睡比丘的大便道口中行淫，那比丘醒來后沒有感到快樂就離開了，他對此感到疑惑。佛陀問道：『你感到快樂了嗎？』他回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒，進入的人犯戒。』 當時有邪惡的比丘、邪惡的沙彌（Sramanera，佛教沙彌）、邪惡的阿蘭若，在熟睡的比丘尼（Bhikkhuni，佛教女僧侶）、式叉摩那（Siksamana，預備沙彌尼）、沙彌、沙彌尼的大小便道口中行淫，她們在睡眠中沒有察覺，醒來后也沒有感到快樂，對此感到疑惑。佛陀問道：『你們感到快樂了嗎？』她們回答說：『沒有感到快樂。』佛陀說：『你們沒有犯戒，進入的人犯戒。』 當時有邪惡的比丘、邪惡的沙彌、邪惡的阿蘭若，在熟睡比丘的大便道口中行淫，那比丘在睡眠中沒有察覺，醒來後知道自己感到快樂就離開了，他對此感到疑惑。佛陀問道：『你感到快樂了嗎？』他回答說：『感到快樂。』佛陀說：『你們雙方都犯戒。』 當時有邪惡的比丘、邪惡的沙彌、邪惡的阿蘭若，在熟睡的比丘尼、式叉摩那、沙彌、沙彌尼的大小便道口中行淫，她們在睡眠中沒有察覺，醒來后才知道自己感到快樂。佛陀問道：『你們感到快樂了嗎？』她們回答說：『感到快樂。』佛陀說：『你們雙方都犯戒。』 當時蓮華色比丘尼白天不關門睡覺，有盜賊進入房間行淫后離開，她睡著了沒有察覺，醒來后發現身體被不凈之物玷污，她這樣想：『我的身體被不凈之物玷污，難道是有人對我進行了淫行嗎？』她對此感到疑惑。佛陀說：『沒有犯戒。比丘尼不應該白天不關門睡覺。』 當時有難陀（Nanda）比丘尼，白天在華樹下眾人嬉戲的地方，有盜賊抓住她進行淫行，她對此感到疑惑。佛陀問道：『你，難陀，感到快樂了嗎？』她回答說：『世尊！感覺就像熱鐵進入身體一樣。』佛陀說：『沒有犯戒。比丘尼不應該住在這樣的地方。』 當時有乞食比丘（指靠乞食為生的比丘），早晨穿好衣服，拿著缽（Patra，僧侶用具，食器）到白衣（指在家信徒）家乞食，在那家門口拴著一條小狗，見到比丘...
【English Translation】 English version In a desolate Aranya (secluded place for practice), a wicked Bhikkhu (Buddhist monk) committed a sexual act in the anal opening of a sleeping Bhikkhu. The sleeping Bhikkhu awoke, felt no pleasure, and left, feeling doubtful. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did not experience pleasure.' The Buddha said, 'You are not at fault; the one who entered is at fault.' At that time, there were wicked Bhikkhus, wicked Sramaneras (Buddhist novice monks), and wicked Aranyas who committed sexual acts in the anal and vaginal openings of sleeping Bhikkhunis (Buddhist nuns), Sikshamanas (female trainees), Sramaneras, and Sramaneris. They were unaware in their sleep, and upon waking, they felt no pleasure, feeling doubtful. The Buddha asked, 'Did you experience pleasure?' They replied, 'We did not experience pleasure.' The Buddha said, 'You are not at fault; those who entered are at fault.' At that time, there were wicked Bhikkhus, wicked Sramaneras, and wicked Aranyas who committed sexual acts in the anal opening of a sleeping Bhikkhu. The sleeping Bhikkhu was unaware in his sleep, and upon waking, he knew he had experienced pleasure and left, feeling doubtful. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did.' The Buddha said, 'Both are at fault.' At that time, there were wicked Bhikkhus, wicked Sramaneras, and wicked Aranyas who committed sexual acts in the anal and vaginal openings of sleeping Bhikkhunis, Sikshamanas, Sramaneras, and Sramaneris. They were unaware in their sleep, and upon waking, they realized they had experienced pleasure. The Buddha asked, 'Did you experience pleasure?' They replied, 'We experienced pleasure.' The Buddha said, 'Both are at fault.' At that time, the Bhikkhuni Lotus Color slept during the day without closing her door. A thief entered the room, committed a sexual act, and left. She was asleep and unaware. Upon waking, she saw her body defiled by impurity. She thought, 'My body is defiled by impurity; could someone have committed a sexual act against me?' She felt doubtful. The Buddha said, 'There is no fault. A Bhikkhuni should not sleep during the day without closing her door.' At that time, there was the Bhikkhuni Nanda (name of a Bhikkhuni), who was in a place where many people were playing under a flower tree during the day. A thief seized her and committed a sexual act. She felt doubtful. The Buddha asked, 'Nanda, did you experience pleasure?' She replied, 'Venerable One! It felt like hot iron entering my body.' The Buddha said, 'There is no fault. A Bhikkhuni should not reside in such a place.' At that time, there was a Bhikkhu who went begging for food, and in the morning, he put on his robes and carried his Patra (begging bowl) to the house of a layperson. A small dog was tied at the door, and upon seeing the Bhikkhu...
丘便作聲，比丘慈愍解放去。比丘復往余處，故二見喚共行不凈。彼作是念：「我放他狗子去，已犯波羅夷。」便與故二共行不凈。諸比丘作如是念：「此比丘為犯前？為犯后？」佛言：「前不犯、后犯，而不應放他狗子去。」
時有比丘晨朝著衣持缽往白衣家，見有豚子溺水中，見比丘便作聲，比丘慈愍即出放去。復往余處，見故私通女人，喚共行不凈。彼作是念：「我放他豚子去，已犯波羅夷。」便共行不凈。余比丘作是念：「此比丘為犯前？為犯后？」佛言：「前不犯、后犯，而不應作如是事。」
時有異女人，往屠牛處買肉持行，有鴟鳥抄撮其肉在空中，失墮乞食比丘缽中。彼女人見之，即語言：「大德！此是我肉，莫持去。」比丘答言：「墮我缽中非汝肉。」持去不還。前行見淫女，喚此比丘共行不凈。彼作是念：「我向持他肉來，已犯波羅夷。」即共此女人行不凈。諸比丘作是念：「彼比丘為犯前？為犯后？」佛言：「前無犯、后犯。而不應受如是肉。」
時有比丘于狗口中行淫，彼疑。佛言：「波羅夷。」
時有比丘褰衣小便，有狗舐小便以漸前含男根，彼不受樂即還出，便疑，佛問言：「比丘汝受樂不？」答言：「不受樂。」佛言：「不犯。」
時有比丘褰衣小便，
【現代漢語翻譯】 現代漢語譯本 丘便作聲，比丘慈愍解放去。比丘復往余處，故二見喚共行不凈。彼作是念：『我放他狗子去，已犯波羅夷（佛教戒律中最重的罪）。』便與故二共行不凈。諸比丘作如是念：『此比丘為犯前？為犯后？』佛言：『前不犯、后犯，而不應放他狗子去。』 時有比丘晨朝著衣持缽往白衣家，見有豚子溺水中，見比丘便作聲，比丘慈愍即出放去。復往余處，見故私通女人，喚共行不凈。彼作是念：『我放他豚子去，已犯波羅夷（佛教戒律中最重的罪）。』便共行不凈。余比丘作是念：『此比丘為犯前？為犯后？』佛言：『前不犯、后犯，而不應作如是事。』 時有異女人，往屠牛處買肉持行，有鴟鳥抄撮其肉在空中，失墮乞食比丘缽中。彼女人見之，即語言：『大德！此是我肉，莫持去。』比丘答言：『墮我缽中非汝肉。』持去不還。前行見**，喚此比丘共行不凈。彼作是念：『我向持他肉來，已犯波羅夷（佛教戒律中最重的罪）。』即共此女人行不凈。諸比丘作是念：『彼比丘為犯前？為犯后？』佛言：『前無犯、后犯。而不應受如是肉。』 時有比丘于狗口中行淫，彼疑。佛言：『波羅夷（佛教戒律中最重的罪）。』 時有比丘褰衣小便，有狗舐小便以漸前含男根，彼不受樂即還出，便疑，佛問言：『比丘汝受樂不？』答言：『不受樂。』佛言：『不犯。』 時有比丘褰衣小便，
【English Translation】 English version A certain Bhikkhu (Buddhist monk) heard a sound, and out of compassion, a Bhikkhu (Buddhist monk) released it. The Bhikkhu (Buddhist monk) went elsewhere, and a known prostitute called him to engage in impure conduct. He thought, 'I released that puppy, and have already committed a Pārājika (the heaviest offense in Buddhist monastic rules).' Then he engaged in impure conduct with the known prostitute. The Bhikkhus (Buddhist monks) wondered, 'Did this Bhikkhu (Buddhist monk) commit the offense before or after?' The Buddha said, 'He did not commit the offense before, but he committed it after. And he should not have released the puppy.' At one time, a Bhikkhu (Buddhist monk), having dressed and taken his bowl, went to a layperson's house in the morning. He saw a piglet drowning in water. Seeing the Bhikkhu (Buddhist monk), it made a sound. Out of compassion, the Bhikkhu (Buddhist monk) immediately released it. He went elsewhere and saw a woman with whom he had previously had illicit relations, and she called him to engage in impure conduct. He thought, 'I released that piglet, and have already committed a Pārājika (the heaviest offense in Buddhist monastic rules).' Then he engaged in impure conduct. The other Bhikkhus (Buddhist monks) wondered, 'Did this Bhikkhu (Buddhist monk) commit the offense before or after?' The Buddha said, 'He did not commit the offense before, but he committed it after. And he should not have done such a thing.' At one time, a certain woman went to a butcher to buy meat and was carrying it away. A kite snatched the meat in the air, and it fell into the bowl of a Bhikkhu (Buddhist monk) who was begging for alms. The woman saw it and said, 'Venerable Sir, this is my meat, do not take it away.' The Bhikkhu (Buddhist monk) replied, 'It fell into my bowl, it is not your meat.' He took it away and did not return it. Further ahead, he saw a **, who called this Bhikkhu (Buddhist monk) to engage in impure conduct. He thought, 'I took someone else's meat, and have already committed a Pārājika (the heaviest offense in Buddhist monastic rules).' Then he engaged in impure conduct with this woman. The Bhikkhus (Buddhist monks) wondered, 'Did that Bhikkhu (Buddhist monk) commit the offense before or after?' The Buddha said, 'He did not commit the offense before, but he committed it after. And he should not have accepted such meat.' At one time, a Bhikkhu (Buddhist monk) engaged in sexual intercourse in a dog's mouth. He was doubtful. The Buddha said, 'Pārājika (the heaviest offense in Buddhist monastic rules).' At one time, a Bhikkhu (Buddhist monk) lifted his robe to urinate, and a dog licked the urine and gradually approached and held his male organ. He did not experience pleasure and immediately withdrew it, and he was doubtful. The Buddha asked, 'Bhikkhu (Buddhist monk), did you experience pleasure?' He replied, 'I did not experience pleasure.' The Buddha said, 'No offense.' At one time, a Bhikkhu (Buddhist monk) lifted his robe to urinate,
有狗舐小便，復前含男根，彼受樂已還出，疑，佛問言：「汝受樂不？」答言：「受樂。」佛言：「汝波羅夷。」
時有比丘褰衣渡伊羅婆提河，有魚含男根，彼不受樂還出，疑，佛問言：「汝受樂不？」答言：「不受樂。」佛言：「不犯。」
時有比丘褰衣渡伊羅婆提河，有魚含男根，彼受樂還出，疑，佛問言：「汝受樂不？」答言：「受樂。」佛言：「汝波羅夷。」
時有比丘大小便道中間行淫，彼疑，佛言：「偷蘭遮。在䐟中曲腳間、脅邊乳間、腋下耳鼻中、瘡孔中、繩床木床間、大小褥間、枕邊、在地泥摶間、君持口中，若道想若疑，一切偷蘭遮。」
爾時有乞食比丘，晨朝著衣持缽往白衣家，有童女在門內仰臥而睡，彼作是念：「我若男根淫犯入便波羅夷。」即以足大指，內彼女根中，疑，佛言：「僧殘。」
時有比丘欠口，有異比丘以男根內口中，彼不受樂出之，疑，佛問言：「汝受樂不？」答言：「不受樂。」佛言：「汝不犯，入者犯。自今已去，若欠口時，應以手障口。」
時有比丘，于浴室中為異比丘揩身，此比丘身軟，異比丘即生欲心，便共行淫。彼不受樂還出，彼疑，佛言：「汝受樂不？」答言：「不受樂。」佛言：「汝無犯，彼入者犯。」
爾
【現代漢語翻譯】 現代漢語譯本 有狗舔舐比丘的小便，之後又來舔舐比丘的男根，比丘感到快樂后狗離開。比丘心生疑惑，佛陀問道：『你感到快樂了嗎？』比丘回答：『感到快樂了。』佛陀說：『你犯了波羅夷罪（Parajika，斷頭罪）。』
當時有比丘撩起衣服渡伊羅婆提河（Iravati River），有魚含住比丘的男根，比丘沒有感到快樂就離開了。比丘心生疑惑，佛陀問道：『你感到快樂了嗎？』比丘回答：『沒有感到快樂。』佛陀說：『沒有犯戒。』
當時有比丘撩起衣服渡伊羅婆提河，有魚含住比丘的男根，比丘感到快樂后離開。比丘心生疑惑，佛陀問道：『你感到快樂了嗎？』比丘回答：『感到快樂了。』佛陀說：『你犯了波羅夷罪。』
當時有比丘在大小便道中間行淫。比丘心生疑惑，佛陀說：『犯了偷蘭遮罪（Thullanajjaya，重罪）。在臀部中、彎曲的腿間、脅邊、乳房間、腋下、耳鼻中、瘡孔中、繩床木床間、大小褥間、枕邊、在地上的泥塊間、君持（kundika，水瓶）口中，如果產生性行為的想法或者疑惑，一切都犯偷蘭遮罪。』
當時有個乞食的比丘，早上穿著僧衣拿著缽去白衣（在家信徒）家乞食，有個童女在門內仰臥而睡，比丘心想：『我如果男根淫犯進入她的身體，就犯了波羅夷罪。』於是用腳的大拇指，插入她的女根中，心生疑惑，佛陀說：『犯了僧殘罪（Sanghadisesa，僧團殘餘罪）。』
當時有比丘打哈欠，有個其他的比丘用男根放入他的口中，這個比丘沒有感到快樂就拿出來了，心生疑惑，佛陀問道：『你感到快樂了嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒，放入的人犯戒。從今以後，如果打哈欠的時候，應該用手遮住口。』
當時有個比丘，在浴室中為其他的比丘擦拭身體，這個比丘身體柔軟，其他的比丘就生起了慾望，便一起行淫。這個比丘沒有感到快樂就離開了，他心生疑惑，佛陀問道：『你感到快樂了嗎？』回答說：『沒有感到快樂。』佛陀說：『你沒有犯戒，放入的人犯戒。』
【English Translation】 English version A dog licked a monk's urine and then licked his penis. The monk felt pleasure and the dog left. The monk was in doubt. The Buddha asked, 'Did you experience pleasure?' He replied, 'I experienced pleasure.' The Buddha said, 'You have committed a Parajika (Parajika, defeat) offense.'
At one time, a monk lifted his robe to cross the Iravati River. A fish held his penis in its mouth. He did not experience pleasure and withdrew it. He was in doubt. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did not experience pleasure.' The Buddha said, 'No offense.'
At one time, a monk lifted his robe to cross the Iravati River. A fish held his penis in its mouth. He experienced pleasure and withdrew it. He was in doubt. The Buddha asked, 'Did you experience pleasure?' He replied, 'I experienced pleasure.' The Buddha said, 'You have committed a Parajika offense.'
At one time, a monk engaged in sexual activity in between the urinary and excretory openings. He was in doubt. The Buddha said, 'Thullanajjaya (Thullanajjaya, grave offense). In the buttocks, between bent legs, at the side, between the breasts, under the armpits, in the ears and nose, in the openings of sores, between rope beds and wooden beds, between large and small mats, beside the pillow, between lumps of mud on the ground, in the mouth of a kundika (kundika, water pot), if there is a thought of sexual intercourse or doubt, all constitute a Thullanajjaya offense.'
At one time, a monk who was begging for food, in the morning, put on his robes and carried his bowl to the house of a layperson. There was a young girl lying on her back asleep inside the door. He thought, 'If I penetrate her with my penis and engage in sexual intercourse, I will commit a Parajika offense.' So he inserted his big toe into her vagina. He was in doubt. The Buddha said, 'Sanghadisesa (Sanghadisesa, formal meeting offense).'
At one time, a monk yawned. Another monk put his penis into his mouth. He did not experience pleasure and withdrew it. He was in doubt. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did not experience pleasure.' The Buddha said, 'You have not committed an offense; the one who inserted it has committed an offense. From now on, when yawning, you should cover your mouth with your hand.'
At one time, a monk was rubbing the body of another monk in the bathhouse. This monk's body was soft, and the other monk developed lustful thoughts and engaged in sexual activity together. This monk did not experience pleasure and withdrew it. He was in doubt. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did not experience pleasure.' The Buddha said, 'You have not committed an offense; the one who inserted it has committed an offense.'
時世尊在舍衛國，有比丘晝日不關戶眠，男根起。時有眾多女人，詣僧坊觀看，至彼比丘屋，見比丘仰眠男根起，見已慚愧，疾疾而出。諸女人中有賊女共行，賊女入屋，即于比丘形上行淫。行淫已持華鬘系男根頭而去。彼比丘眠不覺，覺已見不凈污身，男根有華鬘，便作如是念：「乃有不凈污身，男根有華鬘，將無有女人於我行淫耶？」疑。佛問言：「汝覺不？」答言：「不覺。」佛言：「無犯。而不應晝日不關戶而眠。」
時舍衛國有比丘、比丘尼母子夏安居，母子數數相見，既數相見，俱生欲心，母語兒言：「汝從此出，今還入此，可得無犯。」兒即如母言，彼疑，佛言：「波羅夷。」
時有比丘于死女人上行淫，彼疑，佛言：「汝波羅夷。若多不壞，波羅夷；若半壞，偷蘭遮；若多壞、若一切壞，偷蘭遮；若骨間，偷蘭遮。」
爾時蘇卑優婆私語比丘言：「男根、女根俱遮行淫可得無犯。」比丘即如言行淫已，疑，佛言：「波羅夷。」
時有蘇摩優婆私，語比丘言：「汝共我行淫，于外出精可得無犯。」即如言行淫已，疑，佛言：「汝波羅夷。」
時有淫女語比丘言：「汝以樹葉裹男根行淫可得無犯。」即如言行淫已，疑，佛言：「汝波羅夷。」
爾時比丘在冢間行，
【現代漢語翻譯】 現代漢語譯本： 當時世尊在舍衛國（Śrāvastī），有一位比丘白天不關門睡覺，男根勃起。當時有很多女人到僧伽藍（saṃghārāma）觀看，來到那位比丘的房間，看見比丘仰面睡覺，男根勃起，看了之後感到慚愧，急忙離開。這些女人中有一個是和盜賊女兒一起走的，盜賊女兒進入房間，就在比丘的生殖器上行淫。行淫之後，拿了花環繫在男根頭上離開了。那位比丘睡覺沒有察覺，醒來后看見不凈之物玷汙身體，男根上有花環，就產生這樣的想法：『竟然有不凈之物玷汙身體，男根上有花環，莫非有女人和我行淫了嗎？』他感到疑惑。佛陀問：『你醒著嗎？』回答說：『沒有醒著。』佛陀說：『沒有犯戒。但不應該白天不關門睡覺。』 當時在舍衛國，有一位比丘和比丘尼（bhikkhunī）母子一起進行夏季安居（vassa），母子經常見面，因為經常見面，都產生了慾望。母親對比丘兒子說：『你從這裡出去，現在再進來這裡，就可以沒有犯戒。』兒子就按照母親說的話做了，他感到疑惑。佛陀說：『波羅夷（pārājika）。』 當時有一位比丘在已死的女人身上行淫，他感到疑惑。佛陀說：『你犯了波羅夷。如果大部分沒有損壞，波羅夷；如果損壞了一半，偷蘭遮（sthūlātyaya）；如果大部分損壞或全部損壞，偷蘭遮；如果在骨頭之間，偷蘭遮。』 當時蘇卑優婆私（Supiyā Upāsikā）對一位比丘說：『用男根、女根遮蓋著行淫就可以沒有犯戒。』比丘就按照她的話行淫了，感到疑惑。佛陀說：『波羅夷。』 當時蘇摩優婆私（Somā Upāsikā）對一位比丘說：『你和我行淫，在外面射精就可以沒有犯戒。』就按照她的話行淫了，感到疑惑。佛陀說：『波羅夷。』 當時**對一位比丘說：『你用樹葉包裹男根行淫就可以沒有犯戒。』就按照她的話行淫了，感到疑惑。佛陀說：『波羅夷。』 當時一位比丘在墳墓間行走。
【English Translation】 English version: At one time, the World Honored One was in Śrāvastī (舍衛國). There was a bhikkhu (比丘) who slept during the day without closing his door, and his male organ became erect. At that time, many women went to the saṃghārāma (僧伽藍) to observe, and they came to the bhikkhu's room and saw him sleeping on his back with his male organ erect. Upon seeing this, they felt ashamed and quickly left. Among these women, one was walking with the daughter of a thief. The thief's daughter entered the room and committed sexual intercourse on the bhikkhu's organ. After committing the act, she took a garland of flowers and tied it to the head of his male organ and left. The bhikkhu was asleep and did not notice. When he awoke, he saw the impure substance on his body and the garland on his male organ, and he thought, 'There is impure substance on my body, and a garland on my male organ. Could it be that a woman has committed sexual intercourse with me?' He was doubtful. The Buddha asked, 'Were you awake?' He replied, 'I was not awake.' The Buddha said, 'There is no offense. But one should not sleep during the day without closing the door.' At that time in Śrāvastī, there was a bhikkhu and a bhikkhunī (比丘尼) who were mother and son, observing the summer retreat (vassa) together. The mother and son saw each other frequently, and because they saw each other frequently, they both developed desire. The mother said to her bhikkhu son, 'You go out from here, and then come back in, and you will not be committing an offense.' The son did as his mother said, and he was doubtful. The Buddha said, 'Pārājika (波羅夷).' At that time, there was a bhikkhu who committed sexual intercourse on a dead woman, and he was doubtful. The Buddha said, 'You have committed pārājika. If most of it is not damaged, pārājika; if half of it is damaged, sthūlātyaya (偷蘭遮); if most of it is damaged or all of it is damaged, sthūlātyaya; if it is between the bones, sthūlātyaya.' At that time, Supiyā Upāsikā (蘇卑優婆私) said to a bhikkhu, 'If you cover the male and female organs and then commit sexual intercourse, you will not be committing an offense.' The bhikkhu did as she said and committed sexual intercourse, and he was doubtful. The Buddha said, 'Pārājika.' At that time, Somā Upāsikā (蘇摩優婆私) said to a bhikkhu, 'If you commit sexual intercourse with me and ejaculate outside, you will not be committing an offense.' He did as she said and committed sexual intercourse, and he was doubtful. The Buddha said, 'Pārājika.' At that time, ** said to a bhikkhu, 'If you wrap your male organ in leaves and then commit sexual intercourse, you will not be committing an offense.' He did as she said and committed sexual intercourse, and he was doubtful. The Buddha said, 'Pārājika.' At that time, a bhikkhu was walking among the tombs.
遙見死女人，身猶衣服莊嚴，即便行淫已，疑，佛言：「汝波羅夷。」
時有比丘守房，有小女來白時到，比丘即捉行淫，破彼女根與大便道通，即便命終。彼疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「不犯殺，犯淫波羅夷。」
時有比丘于木女像身中行淫，疑，佛言：「犯偷蘭遮。」
于壁上女像形行淫，佛言：「偷蘭遮。」
時有比丘與天女共行淫已，疑，佛言：「波羅夷。阿修羅女、龍女、夜叉女、餓鬼女、若畜生能變化者女行淫，一切波羅夷。」
時有比丘晨朝著衣持缽至白衣家乞食，時天大雨，有女人低身除決潦水形露，彼作是念：「我不觸其身，但以男根入得無犯。」念已即便行淫，疑，佛言：「波羅夷。」
爾時世尊在舍衛國。有比丘往阿蘭若處晝日眠，時有取薪女人于比丘形上行淫已，去比丘不遠而住。比丘覺已，見身不凈污，念言：「此女必於我身上行淫。」生疑，佛問言：「汝覺不？」答言：「我不覺。」佛言：「不犯。比丘不應住如是處晝日眠。」
爾時世尊在婆祇提國。有比丘往阿蘭若處晝日眠，有擔草女人于比丘形上行淫。比丘不知，覺已不受樂，即卻之已，打女人。比丘疑，佛問言：「汝受樂不？」答言：「不受樂。」佛
【現代漢語翻譯】 現代漢語譯本：遠遠地看見一個死去的女人，屍體還穿著華麗的衣服，（比丘）就和她發生了性關係，（事後）感到疑惑，佛說：『你犯了波羅夷（Parajika，斷頭罪）。』 當時有個比丘在守房間，有個小女孩來告訴他時間到了，比丘就抓住她並和她發生了性關係，弄破了她的陰道，使之與大便道相通，小女孩隨即死亡。他感到疑惑，佛問他說：『你是什麼樣的心？』回答說：『不是以殺人的心。』佛說：『不犯殺罪，但犯了淫戒波羅夷。』 當時有個比丘對著木製女像的身體進行性行為，（事後）感到疑惑，佛說：『犯了偷蘭遮（Sthulanacaya，粗罪）。』 對著墻上的女像進行性行為，佛說：『偷蘭遮。』 當時有個比丘與天女發生性關係后，（事後）感到疑惑，佛說：『波羅夷。與阿修羅女（Asura，非天）、龍女（Naga，龍）、夜叉女（Yaksa，夜叉）、餓鬼女（Preta，餓鬼），或者能變化為女人的畜生髮生性關係，一切都是波羅夷。』 當時有個比丘早上穿著衣服拿著缽到白衣（在家信徒）家乞食，當時天降大雨，有個女人彎腰排除地上的積水，露出了身體，他這樣想：『我不觸碰她的身體，只是用男根進入，應該沒有犯戒吧。』想完就和她發生了性關係，（事後）感到疑惑，佛說：『波羅夷。』 當時世尊在舍衛國（Sravasti）。有個比丘到阿蘭若（Aranya，寂靜處）處白天睡覺，當時有個撿柴的女人在他身上發生了性關係后，住在離比丘不遠的地方。比丘醒來后，看到身體被弄髒了，心想：『這個女人一定在我身上發生了性關係。』（事後）感到疑惑，佛問他說：『你醒了嗎？』回答說：『我沒有醒。』佛說：『不犯戒。比丘不應該住在這樣的地方白天睡覺。』 當時世尊在婆祇提國（Bhagavati）。有個比丘到阿蘭若處白天睡覺，有個挑草的女人在他身上發生了性關係。比丘不知道，醒來后沒有感受到快樂，就推開她，打了那個女人。比丘（事後）感到疑惑，佛問他說：『你感受到快樂了嗎？』回答說：『沒有感受到快樂。』佛
【English Translation】 English version: Seeing a dead woman from afar, her body still adorned with fine clothes, (a Bhikkhu) then engaged in sexual intercourse with her, and afterwards felt doubt. The Buddha said: 'You have committed a Parajika (Parajika, expulsion offense).' At that time, there was a Bhikkhu guarding a room. A young girl came and told him that the time had arrived. The Bhikkhu then seized her and engaged in sexual intercourse, breaking her vagina and connecting it to her anus, and the young girl died immediately. He felt doubt. The Buddha asked him: 'What was your intention?' He replied: 'Not with the intention to kill.' The Buddha said: 'You have not committed the offense of killing, but you have committed the Parajika of sexual misconduct.' At that time, there was a Bhikkhu who engaged in sexual activity with a wooden female statue, and afterwards felt doubt. The Buddha said: 'You have committed a Sthulanacaya (Sthulanacaya, grave offense).' Engaging in sexual activity with a female image on a wall, the Buddha said: 'Sthulanacaya.' At that time, there was a Bhikkhu who, after engaging in sexual intercourse with a celestial woman, felt doubt. The Buddha said: 'Parajika. Engaging in sexual intercourse with an Asura woman (Asura, demigod), a Naga woman (Naga, serpent), a Yaksha woman (Yaksa, spirit), a Preta woman (Preta, hungry ghost), or an animal capable of transforming into a woman, is all Parajika.' At that time, there was a Bhikkhu who, in the morning, wearing his robes and carrying his bowl, went to a layperson's house to beg for food. At that time, it was raining heavily, and a woman bent down to clear the floodwater, exposing her body. He thought: 'I am not touching her body, but merely inserting my male organ, so I should not be committing an offense.' After thinking this, he engaged in sexual intercourse with her, and afterwards felt doubt. The Buddha said: 'Parajika.' At that time, the World Honored One was in Sravasti (Sravasti). There was a Bhikkhu who went to a Aranya (Aranya, secluded place) to sleep during the day. At that time, a woman gathering firewood engaged in sexual intercourse on the Bhikkhu's body and then stayed not far from the Bhikkhu. When the Bhikkhu woke up, he saw that his body was defiled and thought: 'This woman must have engaged in sexual intercourse on my body.' He felt doubt. The Buddha asked him: 'Were you awake?' He replied: 'I was not awake.' The Buddha said: 'No offense. A Bhikkhu should not stay in such a place and sleep during the day.' At that time, the World Honored One was in Bhagavati (Bhagavati). There was a Bhikkhu who went to a Aranya to sleep during the day. A woman carrying grass engaged in sexual intercourse on the Bhikkhu's body. The Bhikkhu did not know, and upon waking up, did not experience pleasure. He pushed her away and hit the woman. The Bhikkhu felt doubt. The Buddha asked him: 'Did you experience pleasure?' He replied: 'I did not experience pleasure.' The Buddha
言：「汝不犯。打女人得突吉羅。」
時世尊在瞻婆國。有比丘至阿蘭若處，晝日思惟繫念在前，此比丘是阿羅漢，有風患男根起。時有賊女，強與比丘共行淫。比丘如是語：「阿羅漢猶有欲男根起耶？」諸比丘白佛，佛言：「有五事因緣令男根起：大便急、小便急、風患、慰周陵伽蟲嚙、有欲心，是為五事。若阿羅漢，有欲心男根起者，無有是處。」
爾時世尊在王舍城。王子無畏，男根有病，令女人含之，后得差。得差已，即於此女人口中行淫。此女人憂愁不樂，便作是念：「若王瓶沙來時，我當覆頭露形在王前住。若王問我言：『汝狂人耶？何故乃作如是？』我當答言：『不狂！是王子所須故，我今覆護。何以故？王子常於我口中行淫，是故覆護。』」后異時，王瓶沙往無畏所，時女人如先所念，于王前如是住。王問言：「汝狂耶？何故如是？」女答言：「我不狂，是王子所須，是故覆護耳。」王即喚無畏來語言：「汝云何乃于侍女口中行欲耶？」無畏聞之，甚以慚愧。後於異時，王子無畏言：「此女人有罪，爲著黑衣安置城門邊，作如是言：『若有如是病者，當於此淫女口中行淫得差。』」時諸比丘作如是言：「若為治病故，以男根著彼女人口中含，不犯耶？」佛言：「波羅夷。」
爾時
【現代漢語翻譯】 現代漢語譯本：他說：『你不犯戒。打女人得惡作罪（突吉羅）。』
當時，世尊在瞻婆國（Campā）。有一位比丘來到阿蘭若（arañña，意為寂靜處）處，白天思惟繫念在前。這位比丘是阿羅漢（Arahat，意為已證悟者），患有風病，導致男根勃起。當時，有一位賊女，強行與比丘發生性行為。比丘這樣說：『阿羅漢（Arahat，意為已證悟者）難道還有慾望，男根還會勃起嗎？』眾比丘稟告佛陀，佛陀說：『有五種因緣會導致男根勃起：大便急、小便急、風病、慰周陵伽蟲（veju-liṅga）嚙咬、有欲心，這五種因緣。如果阿羅漢（Arahat，意為已證悟者）因為有欲心而男根勃起，這是不可能的。』
當時，世尊在王舍城（Rājagaha）。王子無畏（Abhaya），男根有病，讓女人含著，後來病好了。病好之後，就在這個女人的口中行淫。這個女人憂愁不樂，就想：『如果頻婆娑羅王（King Bimbisāra）來的時候，我就蒙著頭，露出身體，站在國王面前。如果國王問我說：『你是瘋了嗎？為什麼要做這樣的事？』我就回答說：『沒瘋！這是王子所需要的，我現在遮蓋保護。為什麼呢？王子經常在我的口中行淫，所以遮蓋保護。』』後來有一天，頻婆娑羅王（King Bimbisāra）去無畏（Abhaya）那裡，這個女人像之前所想的那樣，在國王面前這樣站著。國王問：『你瘋了嗎？為什麼這樣？』女人回答說：『我沒瘋，這是王子所需要的，所以遮蓋保護罷了。』國王立刻叫無畏（Abhaya）來，說：『你怎麼能在侍女的口中行淫呢？』無畏（Abhaya）聽了，非常慚愧。後來有一天，王子無畏（Abhaya）說：『這個女人有罪，給她穿上黑色的衣服，安置在城門邊，這樣說：『如果有這種病的人，應當在這個**口中行淫，就能痊癒。』』當時，眾比丘這樣說：『如果是爲了治病，把男根放在女人的口中含著，不犯戒嗎？』佛陀說：『波羅夷（Pārājika，意為斷頭罪）。』
當時
【English Translation】 English version: He said: 'You do not commit an offense. Striking a woman incurs a dukkaṭa (dukkata, an offense of wrong-doing).'
At one time, the Blessed One was in Campā (a city in ancient India). There was a bhikkhu (monk) who went to a arañña (aranya, a secluded place), during the day, his mind was focused on mindfulness. This bhikkhu (monk) was an Arahat (Arahat, a perfected one), and he suffered from a wind disorder that caused his male organ to become erect. At that time, there was a thief woman who forcibly engaged in sexual intercourse with the bhikkhu (monk). The bhikkhu (monk) said: 'Does an Arahat (Arahat, a perfected one) still have desire, and does his male organ still become erect?' The bhikkhus (monks) reported this to the Buddha. The Buddha said: 'There are five causes for the male organ to become erect: urgency to defecate, urgency to urinate, wind disorder, the biting of the veju-liṅga (veju-linga, a type of insect) worm, and having desire. These are the five causes. If an Arahat (Arahat, a perfected one) has desire and his male organ becomes erect, there is no such possibility.'
At one time, the Blessed One was in Rājagaha (Rajagaha, the city of kings). Prince Abhaya (Abhaya, fearless), had a disease of the male organ, and he had a woman hold it in her mouth, and later he was cured. After being cured, he then engaged in sexual intercourse in this woman's mouth. This woman was sad and unhappy, and she thought: 'When King Bimbisāra (King Bimbisara) comes, I will cover my head and expose my body, and stand before the king. If the king asks me, 'Are you mad? Why are you doing such a thing?' I will answer, 'I am not mad! This is what the prince needs, and I am now covering and protecting it. Why? The prince often engages in sexual intercourse in my mouth, so I am covering and protecting it.'' Later, at another time, King Bimbisāra (King Bimbisara) went to Abhaya's (Abhaya) place, and the woman stood before the king as she had previously thought. The king asked, 'Are you mad? Why are you doing this?' The woman answered, 'I am not mad, this is what the prince needs, so I am covering and protecting it.' The king immediately called Abhaya (Abhaya) and said, 'How can you engage in sexual desire in the mouth of a servant girl?' Abhaya (Abhaya) heard this and was very ashamed. Later, at another time, Prince Abhaya (Abhaya) said: 'This woman is guilty, dress her in black clothes and place her by the city gate, saying: 'If anyone has such a disease, they should engage in sexual intercourse in this **'s mouth and they will be cured.'' At that time, the bhikkhus (monks) said: 'If it is for the purpose of curing a disease, is it not an offense to put the male organ in a woman's mouth?' The Buddha said: 'Pārājika (Parajika, defeat).'
At one time
有城，名婆樓越奢，王字海。淫女有罪，王作是言：「剝女根兩邊肉，以此為罰。」即便剝之。諸比丘作如是言：「若於生人骨間行淫，為犯不？」佛言：「偷蘭遮。」
爾時世尊在王舍城。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！陀尼伽陶師子，取王瓶沙材木，不與而取，是犯不？」佛言：「最初未制戒，不犯。」復白佛言：「大德！若空處他所守護物，若取五錢、若過五錢，是犯不？」佛言：「波羅夷。」「他物他物想，若五錢、若過五錢，不與而取，是犯不？」佛言：「波羅夷。」「他物疑，若取五錢、若過五錢，是犯不？」佛言：「偷蘭遮。非他物他物想，取五錢、若過五錢，偷蘭遮。」「非他物疑，取五錢、若過五錢，是犯不？」佛言：「偷蘭遮。」「若他物他物想，取減五錢，是犯不？」佛言：「偷蘭遮。」「若他物疑，取減五錢，是犯不？」佛言：「突吉羅。」「非他物他物想，取減五錢，是犯不？」佛言：「突吉羅。」「非他物疑，取減五錢，是犯不？」佛言：「突吉羅。」「若作女想，取男物五錢、若過五錢，是犯不？」佛言：「波羅夷。」「若作男想，取女物五錢、若過五錢，是犯不？」佛言：「波羅夷。」「若作此女想，取余女物，是犯不？」佛言：「波羅夷。」「
【現代漢語翻譯】 現代漢語譯本： 有一個城市，名叫婆樓越奢（婆樓越奢：城市名），國王名叫海（海：國王名）。有人犯罪，國王這樣說：『剝去她陰部兩邊的肉，以此作為懲罰。』就立即剝去了。眾比丘這樣說：『如果對於活著的人在骨頭之間行淫，是犯戒嗎？』佛說：『偷蘭遮（偷蘭遮：一種戒律名稱）。』 當時世尊在王舍城（王舍城：城市名）。優波離（優波離：佛陀弟子名）從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『大德！陀尼伽（陀尼伽：人名）陶師的兒子，拿了瓶沙王（瓶沙王：國王名）的木材，沒有得到允許就拿走了，這是犯戒嗎？』佛說：『最初沒有制定戒律時，不犯戒。』又問佛說：『大德！如果在空曠的地方，屬於他人守護的物品，如果拿了五錢（五錢：古代貨幣單位）或者超過五錢，這是犯戒嗎？』佛說：『波羅夷（波羅夷：最重的戒律）。』『認為是別人的東西，也這樣想，如果拿了五錢或者超過五錢，沒有得到允許就拿走了，這是犯戒嗎？』佛說：『波羅夷。』『對是不是別人的東西有疑問，如果拿了五錢或者超過五錢，這是犯戒嗎？』佛說：『偷蘭遮。不是別人的東西，卻認為是別人的東西，拿了五錢或者超過五錢，偷蘭遮。』『不是別人的東西，也有疑問，拿了五錢或者超過五錢，這是犯戒嗎？』佛說：『偷蘭遮。』『如果是別人的東西，也這樣想，拿了少於五錢的，這是犯戒嗎？』佛說：『偷蘭遮。』『對是不是別人的東西有疑問，拿了少於五錢的，這是犯戒嗎？』佛說：『突吉羅（突吉羅：較輕的戒律）。』『不是別人的東西，卻認為是別人的東西，拿了少於五錢的，這是犯戒嗎？』佛說：『突吉羅。』『不是別人的東西，也有疑問，拿了少於五錢的，這是犯戒嗎？』佛說：『突吉羅。』『如果認為是女人，拿了男人的東西五錢或者超過五錢，這是犯戒嗎？』佛說：『波羅夷。』『如果認為是男人，拿了女人的東西五錢或者超過五錢，這是犯戒嗎？』佛說：『波羅夷。』『如果認為是這個女人，拿了其他女人的東西，這是犯戒嗎？』佛說：『波羅夷。』
【English Translation】 English version: There was a city named Bharuvaccha (Bharuvaccha: Name of a city), and the king was named Sea (Sea: Name of a king). Someone committed a crime, and the king said: 'Peel the flesh from both sides of her vulva as punishment.' And it was immediately peeled off. The bhikkhus said: 'If one engages in sexual intercourse between the bones of a living person, is that an offense?' The Buddha said: 'Thullanacca (Thullanacca: Name of a precept).' At that time, the World Honored One was in Rajagriha (Rajagriha: Name of a city). Upali (Upali: Name of a disciple of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'Venerable One! The son of the potter Dhanika (Dhanika: Name of a person) took wood belonging to King Bimbisara (Bimbisara: Name of a king) without permission. Is that an offense?' The Buddha said: 'When the precepts were not yet established, it is not an offense.' He further asked the Buddha: 'Venerable One! If, in an empty place, one takes an item guarded by another, whether it is five coins (five coins: Ancient currency unit) or more than five coins, is that an offense?' The Buddha said: 'Parajika (Parajika: The most severe precept).' 'Thinking it is another's property, and indeed it is, if one takes five coins or more than five coins without permission, is that an offense?' The Buddha said: 'Parajika.' 'Doubting whether it is another's property, if one takes five coins or more than five coins, is that an offense?' The Buddha said: 'Thullanacca. If it is not another's property, but one thinks it is, and takes five coins or more than five coins, Thullanacca.' 'If it is not another's property, and one is in doubt, and takes five coins or more than five coins, is that an offense?' The Buddha said: 'Thullanacca.' 'If it is another's property, and one thinks it is, and takes less than five coins, is that an offense?' The Buddha said: 'Thullanacca.' 'If one is in doubt whether it is another's property, and takes less than five coins, is that an offense?' The Buddha said: 'Dukkata (Dukkata: A lighter precept).' 'If it is not another's property, but one thinks it is, and takes less than five coins, is that an offense?' The Buddha said: 'Dukkata.' 'If it is not another's property, and one is in doubt, and takes less than five coins, is that an offense?' The Buddha said: 'Dukkata.' 'If one thinks it is a woman and takes a man's property worth five coins or more than five coins, is that an offense?' The Buddha said: 'Parajika.' 'If one thinks it is a man and takes a woman's property worth five coins or more than five coins, is that an offense?' The Buddha said: 'Parajika.' 'If one thinks it is this woman and takes another woman's property, is that an offense?' The Buddha said: 'Parajika.'
若作此男想，取余男物，是犯不？」佛言：「波羅夷。」
爾時世尊在波羅㮈。時世谷貴，人民飢餓乞食難得。時有乞食比丘，晨朝著衣持缽往白衣家。有女人器盛飯，置地已還入屋。比丘看左右不見人，作是念：「我取此食於我有益。」即持而去，彼疑。佛問言：「汝以何心取？」答言：「以盜心取。」佛言：「若價直五錢，取離本處，波羅夷。麨、乾飯、魚、肉、佉阇尼，如是一切，直五錢，取離本處，波羅夷。」
時有乞食比丘，晨朝著衣持缽往白衣家，見有銅杅，看左右不見人，念言：「此於我有益。」即持去，有疑，佛問言：「汝以何心取？」答言：「盜心取。」佛言：「若價直五錢，取離本處，波羅夷。」
時有乞食比丘，晨朝著衣持缽往白衣家，見有方獨座榻蹬，看左右不見人，念言：「取此於我有益。」即持去，疑，佛問言：「汝以何心取？」答言：「盜心取。」佛言：「若價直五錢，取離本處，波羅夷。」
時有比丘于浣衣處取他衣持去，疑，佛問言：「汝以何心取？」答言：「以盜心取。」佛言：「價直五錢，取離本處，波羅夷。」
時有比丘去浣衣處不遠，見有曬貴價衣，即憶識而去，念言：「還時當取。」便疑。佛問言：「汝以何心？」答言：「以盜心。」
【現代漢語翻譯】 現代漢語譯本 『如果（比丘）生起男性的想法，拿取其他男人的東西，這是否構成犯戒？』佛陀說：『波羅夷（Pārājika，斷頭罪）。』
當時，世尊在波羅㮈（波羅奈，Bārāṇasī）。當時世道穀物昂貴，人民飢餓，難以乞討到食物。當時有一位乞食的比丘，早晨穿好衣服，拿著缽前往白衣（在家信徒）家。有一位婦女用器皿盛了飯，放在地上后就回到屋裡。比丘環顧四周，沒看見人，心想：『我拿走這些食物對我有好處。』於是就拿走了，他對此感到疑惑。佛陀問道：『你以什麼樣的心拿取？』回答說：『以盜取的心拿取。』佛陀說：『如果價值五錢，拿離原來的地方，就構成波羅夷。炒麵、乾飯、魚、肉、佉阇尼（Khādanī，可食用的東西），像這樣的一切東西，價值五錢，拿離原來的地方，就構成波羅夷。』
當時有一位乞食的比丘，早晨穿好衣服，拿著缽前往白衣家，看見一個銅杅（銅盆），環顧四周沒看見人，心想：『這個對我有好處。』於是就拿走了，他對此感到疑惑。佛陀問道：『你以什麼樣的心拿取？』回答說：『以盜取的心拿取。』佛陀說：『如果價值五錢，拿離原來的地方，就構成波羅夷。』
當時有一位乞食的比丘，早晨穿好衣服，拿著缽前往白衣家，看見一個方形的獨座榻蹬（腳凳），環顧四周沒看見人，心想：『拿走這個對我有好處。』於是就拿走了，他對此感到疑惑。佛陀問道：『你以什麼樣的心拿取？』回答說：『以盜取的心拿取。』佛陀說：『如果價值五錢，拿離原來的地方，就構成波羅夷。』
當時有一位比丘在浣衣的地方拿走別人的衣服，拿走了，他對此感到疑惑。佛陀問道：『你以什麼樣的心拿取？』回答說：『以盜取的心拿取。』佛陀說：『價值五錢，拿離原來的地方，就構成波羅夷。』
當時有一位比丘離開浣衣的地方不遠，看見有晾曬的貴重衣服，就記住了，然後離開了，心想：『回來的時候再拿。』因此感到疑惑。佛陀問道：『你以什麼樣的心？』回答說：『以盜取的心。』
【English Translation】 English version 'If one makes the thought of a male and takes the property of another male, is that an offense?' The Buddha said, 'Pārājika (expulsion from the Sangha).'
At that time, the World-Honored One was in Bārāṇasī (波羅㮈). At that time, grains were expensive, and people were hungry, making it difficult to beg for food. At that time, there was a begging bhikkhu (比丘, monk) who, in the morning, put on his robes and carried his bowl to the house of a layperson (白衣, white-clothed one, i.e., a lay follower). A woman had placed rice in a container on the ground and then returned to the house. The bhikkhu looked around and, seeing no one, thought, 'Taking this food will benefit me.' He took it and left, but he was doubtful. The Buddha asked, 'With what intention did you take it?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and is moved from its original place, it is Pārājika. Roasted flour, dried rice, fish, meat, Khādanī (佉阇尼, edibles), all such things, if worth five coins and moved from their original place, are Pārājika.'
At that time, there was a begging bhikkhu who, in the morning, put on his robes and carried his bowl to the house of a layperson. He saw a copper basin (銅杅), looked around and, seeing no one, thought, 'This will benefit me.' He took it and left, but he was doubtful. The Buddha asked, 'With what intention did you take it?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and is moved from its original place, it is Pārājika.'
At that time, there was a begging bhikkhu who, in the morning, put on his robes and carried his bowl to the house of a layperson. He saw a square, solitary seat (方獨座榻蹬, footstool), looked around and, seeing no one, thought, 'Taking this will benefit me.' He took it and left, but he was doubtful. The Buddha asked, 'With what intention did you take it?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and is moved from its original place, it is Pārājika.'
At that time, there was a bhikkhu who took another's clothes from the laundry area and carried them away, but he was doubtful. The Buddha asked, 'With what intention did you take it?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and is moved from its original place, it is Pārājika.'
At that time, there was a bhikkhu who, not far from the laundry area, saw expensive clothes being dried. He recognized them and left, thinking, 'I will take them when I return.' Therefore, he was doubtful. The Buddha asked, 'With what intention?' He replied, 'With the intention of stealing.'
佛言：「方便求五錢，未離本處，偷蘭遮。」
時有乞食比丘，晨朝著衣持缽往白衣家，見門屋下曬貴價衣，以腳轉側看，彼疑，佛問言：「汝以何心？」答言：「以盜心。」佛言：「方便求五錢，未離本處，偷蘭遮。」
時有乞食比丘，晨朝著衣持缽往白衣家，見有獨坐床，看左右不見人，自念：「此於我有益。」即便持去，疑，佛問言：「汝以何心取？」答言：「以盜心。」佛言：「波羅夷。」
時有乞食比丘，晨朝著衣持缽往白衣家，見有獨坐床並衣，看左右不見人，自念：「此於我有益。」即持去。彼疑，佛問言：「汝以何心？」答言：「以盜心。」佛言：「價直五錢，取離本處，波羅夷。」
時有乞食比丘，晨朝著衣持缽往白衣家，見有獨坐床，暫取用坐，疑，佛問言：「汝以何心？」答言：「暫取，非盜心。」佛言：「無犯。不應不問主而暫取用。」
時有比丘取他塔廟中衣，疑，佛問言：「汝以何心取？」答言：「以糞掃衣取。」佛言：「無犯。不應取他塔廟中莊飾衣。」
時有比丘與賣綖人共行，彼語比丘言：「長老！汝等度關不輸稅，今欲以此綖托長老度關。」時比丘即為過之，便疑，佛言：「汝以何心？」答言：「以盜心。」佛言：「價直五錢，過關便，
【現代漢語翻譯】 現代漢語譯本 佛說：『如果想要通過某種手段獲取價值五錢的東西，但還沒有將它從原來的地方拿走，這屬於偷蘭遮罪（Thūlaccaya，一種較輕的罪名）。』
當時，有一位乞食的比丘（Bhiksu，佛教出家男眾），早晨穿好衣服，拿著缽去一位在家信徒（Upasaka，在家修行的佛教徒）家乞食，看見門廊下晾曬著貴重的衣服，便用腳撥弄著觀看。他因此感到疑惑。佛陀（Buddha，覺悟者）問他：『你當時是什麼心思？』他回答說：『是想偷盜的心思。』佛說：『想要通過某種手段獲取價值五錢的東西，但還沒有將它從原來的地方拿走，這屬於偷蘭遮罪。』
當時，有一位乞食的比丘，早晨穿好衣服，拿著缽去一位在家信徒家乞食，看見有一張單獨放置的床，看了看左右沒有人，心想：『這個東西對我很有用。』就把它拿走了。他因此感到疑惑。佛陀問他：『你拿走它的時候是什麼心思？』他回答說：『是想偷盜的心思。』佛說：『犯了波羅夷罪（Pārājika，最嚴重的罪）。』
當時，有一位乞食的比丘，早晨穿好衣服，拿著缽去一位在家信徒家乞食，看見有一張單獨放置的床和衣服，看了看左右沒有人，心想：『這個東西對我很有用。』就拿走了。他因此感到疑惑。佛陀問他：『你當時是什麼心思？』他回答說：『是想偷盜的心思。』佛說：『價值五錢，並且已經從原來的地方拿走，犯了波羅夷罪。』
當時，有一位乞食的比丘，早晨穿好衣服，拿著缽去一位在家信徒家乞食，看見有一張單獨放置的床，暫時拿來坐了一下。他因此感到疑惑。佛陀問他：『你當時是什麼心思？』他回答說：『只是暫時拿來用一下，沒有偷盜的心思。』佛說：『沒有犯戒。但是不應該不問主人就暫時拿來使用。』
當時，有一位比丘拿了其他寺廟（塔廟）里的衣服，他因此感到疑惑。佛陀問他：『你拿的時候是什麼心思？』他回答說：『以為是丟棄的糞掃衣（Pamsukula，僧人可以撿拾的丟棄的布料）。』佛說：『沒有犯戒。但是不應該拿其他寺廟中用於裝飾的衣服。』
當時，有一位比丘與一個賣絲線的人一起走，那個人對比丘說：『長老（Ajahn，對資深僧侶的尊稱）！你們出家人過關不用交稅，現在想把這些絲線托長老帶過關。』當時，這位比丘就幫他帶了過去，之後感到疑惑。佛陀問他：『你當時是什麼心思？』他回答說：『是想偷稅的心思。』佛說：『價值五錢，過了關，就犯了...'
【English Translation】 English version The Buddha said: 'If one intends to acquire something worth five coins by means of a scheme, but has not yet removed it from its original place, it is a Thūlaccaya (a minor offense).'
At that time, there was a Bhiksu (Buddhist monk) who, in the morning, put on his robes and carried his bowl to the house of an Upasaka (lay devotee) to beg for alms. He saw expensive clothes drying under the eaves and turned them over with his foot to look at them. He became doubtful about his action. The Buddha asked him, 'What was your intention?' He replied, 'It was with the intention of stealing.' The Buddha said, 'Intending to acquire something worth five coins by means of a scheme, but not yet removing it from its original place, it is a Thūlaccaya.'
At that time, there was a Bhiksu who, in the morning, put on his robes and carried his bowl to the house of an Upasaka. He saw a bed placed alone and, looking around and seeing no one, thought to himself, 'This would be useful to me.' He then took it away. He became doubtful about his action. The Buddha asked him, 'With what intention did you take it?' He replied, 'With the intention of stealing.' The Buddha said, 'It is a Pārājika (the most severe offense).'
At that time, there was a Bhiksu who, in the morning, put on his robes and carried his bowl to the house of an Upasaka. He saw a bed and clothes placed alone and, looking around and seeing no one, thought to himself, 'This would be useful to me.' He then took them away. He became doubtful about his action. The Buddha asked him, 'What was your intention?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and has been removed from its original place, it is a Pārājika.'
At that time, there was a Bhiksu who, in the morning, put on his robes and carried his bowl to the house of an Upasaka. He saw a bed placed alone and temporarily took it to sit on. He became doubtful about his action. The Buddha asked him, 'What was your intention?' He replied, 'I only took it temporarily, not with the intention of stealing.' The Buddha said, 'No offense. But one should not temporarily take something to use without asking the owner.'
At that time, there was a Bhiksu who took clothes from another temple (stupa temple). He became doubtful about his action. The Buddha asked him, 'With what intention did you take them?' He replied, 'I thought they were discarded rags (Pamsukula, discarded cloth that monks are allowed to collect).' The Buddha said, 'No offense. But one should not take decorative clothes from another temple.'
At that time, there was a Bhiksu traveling with a silk merchant. The merchant said to the Bhiksu, 'Venerable Ajahn (term of respect for a senior monk)! You monks do not have to pay taxes when crossing the border. I would like to entrust these silks to you to take across the border.' The Bhiksu then helped him take them across, and afterwards became doubtful. The Buddha asked him, 'What was your intention?' He replied, 'With the intention of evading taxes.' The Buddha said, 'If it is worth five coins, and it has crossed the border, then it is...'
波羅夷。」
時有眾多比丘，方便遣一人取他物，得五錢、若過五錢。彼疑，佛言：「一切波羅夷。」
時有眾多比丘，方便遣一人取他物，中有疑者而不遮，即往取物，得五錢、若過五錢。彼疑，佛言：「一切波羅夷。」
時有眾多比丘，方便遣一人取他物，中有疑者即遮。彼故往取，得五錢、若過五錢。彼疑，佛言：「遮者偷蘭遮，不遮者波羅夷。」
時有眾多比丘，方便遣一人盜他物，即往取五錢、若過五錢，得減五錢，彼作是念：「我等得減五錢，不犯波羅夷。」佛言：「依本取物處直五錢，波羅夷。」
時有眾多比丘，方便遣一人，取五錢若過五錢，還共分，各得減五錢，彼作是念：「我等得減五錢，不犯波羅夷。」佛言：「通作一分盡，波羅夷。」
時眾多比丘，方便共遣一人取他物，彼往取減五錢來，至此得五錢。彼作是念：「我等得五錢，波羅夷。」佛言：「依本取物處，偷蘭遮。」
時有比丘取彼聚落物來入城，疑，佛言：「汝以何心？」答言：「盜心。」佛言：「取五錢，離本處，波羅夷。」
時有比丘盜他經，作是念：「佛語無價，應計紙墨直。」彼疑，佛言：「汝以何心取？」答言：「以盜心取。」佛言：「取五錢，離本處，波羅夷。」
【現代漢語翻譯】 現代漢語譯本： 『波羅夷』（Pārājika，斷頭罪）。
當時有許多比丘，共同策劃讓一個人去偷取他人的財物，得到了五錢或超過五錢。他們對此感到疑惑，佛陀說：『全部波羅夷。』
當時有許多比丘，共同策劃讓一個人去偷取他人的財物，其中有人心存疑慮但沒有阻止，那人還是去偷取了財物，得到了五錢或超過五錢。他們對此感到疑惑，佛陀說：『全部波羅夷。』
當時有許多比丘，共同策劃讓一個人去偷取他人的財物，其中有人心存疑慮並進行了阻止。那人仍然執意去偷取，得到了五錢或超過五錢。他們對此感到疑惑，佛陀說：『阻止的人犯偷蘭遮罪（sthūlātyaya，重罪），沒有阻止的人犯波羅夷罪。』
當時有許多比丘，共同策劃讓一個人去偷取他人的財物，那人去偷取了五錢或超過五錢，但實際得到的少於五錢。他們心想：『我們得到的少於五錢，不算犯波羅夷罪。』佛陀說：『依據最初偷取財物之處的價值計算，如果價值五錢，則犯波羅夷罪。』
當時有許多比丘，共同策劃讓一個人去偷取五錢或超過五錢的財物，然後共同分贓，每個人分到的少於五錢。他們心想：『我們分到的少於五錢，不算犯波羅夷罪。』佛陀說：『將所有人的份額加起來計算，如果總額達到五錢，則全部犯波羅夷罪。』
當時有許多比丘，共同策劃讓一個人去偷取他人的財物，那人去偷取了少於五錢的財物回來，但運到他們那裡時，價值達到了五錢。他們心想：『我們得到了五錢，犯波羅夷罪。』佛陀說：『依據最初偷取財物之處的價值計算，犯偷蘭遮罪。』
當時有比丘從村落里偷取財物帶到城裡，對此感到疑惑，佛陀問：『你當時是什麼心態？』回答說：『是盜竊的心態。』佛陀說：『偷取價值五錢的財物，並且離開了原來的地方，犯波羅夷罪。』
當時有比丘偷取他人的經書，心想：『佛陀的教誨是無價的，應該只計算紙墨的價值。』對此感到疑惑，佛陀問：『你以什麼心態偷取？』回答說：『以盜竊的心態偷取。』佛陀說：『偷取價值五錢的財物，並且離開了原來的地方，犯波羅夷罪。』
【English Translation】 English version: 'Pārājika' (meaning: expulsion from the monastic order).
At one time, there were many bhikkhus (monks), who conspired to have one person steal another's property, obtaining five coins or more than five coins. They were doubtful about this, and the Buddha said: 'All are Pārājika.'
At one time, there were many bhikkhus, who conspired to have one person steal another's property, and some of them had doubts but did not stop him. That person still went to steal the property, obtaining five coins or more than five coins. They were doubtful about this, and the Buddha said: 'All are Pārājika.'
At one time, there were many bhikkhus, who conspired to have one person steal another's property, and some of them had doubts and stopped him. That person still insisted on stealing, obtaining five coins or more than five coins. They were doubtful about this, and the Buddha said: 'Those who stopped him are guilty of sthūlātyaya (a serious offense), and those who did not stop him are guilty of Pārājika.'
At one time, there were many bhikkhus, who conspired to have one person steal another's property, and that person went to steal five coins or more than five coins, but actually obtained less than five coins. They thought: 'We obtained less than five coins, so we are not guilty of Pārājika.' The Buddha said: 'Based on the value at the place where the property was originally taken, if the value is five coins, then it is Pārājika.'
At one time, there were many bhikkhus, who conspired to have one person steal five coins or more than five coins worth of property, and then shared it among themselves, with each person receiving less than five coins. They thought: 'We received less than five coins, so we are not guilty of Pārājika.' The Buddha said: 'If the total amount of everyone's share is five coins, then all are guilty of Pārājika.'
At one time, there were many bhikkhus, who conspired to have one person steal another's property, and that person went to steal property worth less than five coins, but when it was brought back to them, the value reached five coins. They thought: 'We obtained five coins, so we are guilty of Pārājika.' The Buddha said: 'Based on the value at the place where the property was originally taken, it is sthūlātyaya.'
At one time, there was a bhikkhu who stole property from a village and brought it to the city. He was doubtful about this, and the Buddha asked: 'What was your intention?' He replied: 'The intention to steal.' The Buddha said: 'Stealing property worth five coins, and moving it from its original place, is Pārājika.'
At one time, there was a bhikkhu who stole another's scriptures, thinking: 'The Buddha's teachings are priceless, so only the value of the paper and ink should be counted.' He was doubtful about this, and the Buddha asked: 'With what intention did you steal?' He replied: 'With the intention to steal.' The Buddha said: 'Stealing property worth five coins, and moving it from its original place, is Pārājika.'
時有王家勇健人，以信樂故從世尊出家。有異破戒比丘，誘誑言：「長老！彼某甲村中，多有財物亦有健人，而汝勝彼。今可共往取彼財物。」即答言：「可爾。」彼比丘語已便去不遠，此比丘作是念：「我信樂出家，不應作如是惡事。」彼破戒比丘，于異時復來語言：「今可共往取彼財物。」答言：「我不往。」問言：「何以故？」答言：「我于汝去後思惟，作是念：『我不應以信出家而作是事。』以是故不往。」復異時，彼破戒比丘，往彼村盜他物，各各分已，作一分送與此比丘。此比丘答言：「我不須此分。我先不作如是言：『以信出家不應作如是事。』耶？」疑。佛問言：「汝以何心？」即具以因緣白佛，佛言：「無犯。先然可彼，突吉羅。」
時有比丘欲盜他衣而錯取己衣，疑，佛言：「汝偷蘭遮。」
時有比丘，盜取他衣並得己衣，疑，佛言：「己衣，偷蘭遮；他衣，波羅夷。」
時有比丘，他盜取物，而奪彼盜者物，疑，佛言：「波羅夷。」
時有眾多白衣在冢間，脫衣置一處埋死人。有糞掃衣比丘，謂是糞掃衣即持去。諸白衣見已語：「大德！莫持我衣去。」彼答言：「我謂是糞掃衣。」即置衣而去，疑，佛問言：「汝以何心？」答言：「以糞掃衣想，不以盜心。
【現代漢語翻譯】 現代漢語譯本： 當時，有一位出身王族的勇健之人，因為對世尊（釋迦牟尼佛的尊稱）的信仰和喜悅而出家。有一個行為不端的破戒比丘，引誘他說：『長老！在某某村莊里，有很多財物，也有強壯的人，但你比他們更強。現在我們可以一起去拿他們的財物。』這位王族比丘回答說：『好的。』那個破戒比丘說完就離開了。這位王族比丘心想：『我是因為信仰而出家的，不應該做這種惡事。』後來，那個破戒比丘又來對他說：『現在我們可以一起去拿他們的財物。』他回答說：『我不去。』破戒比丘問：『為什麼？』他回答說：『你走後我仔細思考，心想：『我不應該因為信仰而出家而做這種事。』所以我不去。』又過了一段時間，那個破戒比丘去那個村莊偷了別人的東西，分贓時，分了一份送給這位王族比丘。這位比丘回答說：『我不需要這份。我之前不是說過：『因為信仰而出家不應該做這種事。』嗎？』他感到疑惑，於是去請教佛陀。佛陀問：『你當時是什麼心態？』他詳細地把事情的經過告訴了佛陀。佛陀說：『沒有犯戒。先前答應了他，犯了突吉羅（Dukkata，一種輕微的罪過）。』
當時，有一位比丘想要偷別人的衣服，卻錯拿了自己的衣服，他感到疑惑，於是去請教佛陀。佛陀說：『你犯了偷蘭遮（Thullanaccaya，一種較重的罪過）。』
當時，有一位比丘，偷別人的衣服，同時也拿到了自己的衣服，他感到疑惑，於是去請教佛陀。佛陀說：『自己的衣服，犯了偷蘭遮；別人的衣服，犯了波羅夷（Parajika，一種極重的罪過，會導致喪失比丘資格）。』
當時，有一位比丘，別人偷了東西，他卻從那個小偷那裡搶回了被偷的東西，他感到疑惑，於是去請教佛陀。佛陀說：『波羅夷。』
當時，有很多在家居士在墳地裡，脫下衣服放在一處，然後埋葬死人。有一位撿拾糞掃衣的比丘，以為那些是糞掃衣，就拿走了。那些在家居士看見后說：『大德！不要拿走我們的衣服。』他回答說：『我以為是糞掃衣。』然後放下衣服離開了。他感到疑惑，於是去請教佛陀。佛陀問：『你當時是什麼心態？』他回答說：『以為是糞掃衣，沒有偷盜的心。』
【English Translation】 English version: At one time, there was a brave man from a royal family who renounced the world and became a monk out of faith and joy in the Blessed One (a respectful title for Shakyamuni Buddha). There was a certain immoral, precept-breaking monk who tempted him, saying, 'Elder! In such-and-such village, there are many riches and strong people, but you are stronger than them. Now, let's go together and take their wealth.' He replied, 'Okay.' After that monk spoke, he left not far away. This monk thought to himself, 'I renounced the world out of faith; I should not do such an evil deed.' Later, that precept-breaking monk came again and said, 'Now, let's go together and take their wealth.' He replied, 'I will not go.' The precept-breaking monk asked, 'Why?' He replied, 'After you left, I pondered and thought, 'I should not do such a thing, having renounced the world out of faith.' Therefore, I will not go.' After some time, that precept-breaking monk went to that village and stole things from others. After dividing the loot, he sent a share to this monk. This monk replied, 'I do not need this share. Did I not say before, 'Having renounced the world out of faith, I should not do such a thing'?' He was doubtful, so he went to ask the Buddha. The Buddha asked, 'What was your intention?' He explained the whole situation to the Buddha in detail. The Buddha said, 'There is no offense. Having agreed to him earlier, it is a Dukkata (a minor offense).'
At one time, there was a monk who wanted to steal another's robe but mistakenly took his own robe. He was doubtful, so he went to ask the Buddha. The Buddha said, 'You have committed a Thullanaccaya (a more serious offense).'
At one time, there was a monk who stole another's robe and also obtained his own robe. He was doubtful, so he went to ask the Buddha. The Buddha said, 'For his own robe, it is a Thullanaccaya; for the other's robe, it is a Parajika (a very serious offense that leads to expulsion from the monastic order).'
At one time, there was a monk who, when someone else stole something, took back the stolen item from that thief. He was doubtful, so he went to ask the Buddha. The Buddha said, 'Parajika.'
At one time, there were many laypeople in a cemetery who took off their clothes and placed them in one place to bury the dead. There was a monk who collected discarded rags (Pamsukula, robes made from discarded cloth), and he thought those were discarded rags and took them away. Those laypeople saw him and said, 'Venerable Sir, do not take our clothes away.' He replied, 'I thought they were discarded rags.' Then he put down the clothes and left. He was doubtful, so he went to ask the Buddha. The Buddha asked, 'What was your intention?' He replied, 'I thought they were discarded rags, and I had no intention of stealing.'
」佛言：「無犯。若多有衣聚，不應作糞掃衣取。」
時有比丘去冢不遠行，遙見多有糞掃衣，即聚集而去，言還當取。余糞掃衣比丘見，謂是糞掃衣，即持去。彼比丘還不見衣，至寺內見有比丘浣治，即語言：「汝偷我衣，犯盜。」彼答言：「我不盜取，糞掃衣耳！」彼疑，佛言：「汝以何心？」答言：「作糞掃衣取。」佛言：「不犯。而不應取聚糞掃衣。」
時有居士去冢不遠行，遙見有大價糞掃衣，即往取置草中而去，言還當取與某甲比丘。時有糞掃衣比丘，見即持去。彼居士還不見衣，至寺中見比丘浣治，即語言：「汝盜我衣。」比丘答言：「我不盜汝衣，取糞掃衣耳！」疑，佛問言：「汝以何心？」答言：「作糞掃衣取。」佛言：「無犯。而不應取如是處糞掃衣。」
時有牧牛人，脫衣置頭前而眠。有糞掃衣比丘見，謂是死人，作是念：「世尊不聽比丘取完死人衣。」即取死人臂骨打頭。彼覺起言：「大德！何故打我也？」比丘言：「我謂汝是死人。」彼牧牛人言：「汝寧可不別我死生也。」即打比丘熟手。諸比丘白佛，佛言：「不應打死人令破取衣。」
時有眾多小兒，脫衣置一處，作土堆戲。有糞掃衣比丘見，即持去。諸小兒見語言：「莫持我衣去。」比丘答言：「我謂是糞
【現代漢語翻譯】 現代漢語譯本 佛說：『沒有犯戒。如果有很多堆積的衣服，不應該去拿來做糞掃衣。』（糞掃衣：指僧人穿的從垃圾堆或墳墓中撿來的破舊衣服） 當時有位比丘（比丘：佛教出家男眾），離墳地不遠的地方行走，遠遠看見有很多糞掃衣，就聚集起來離開，說回來再取。其他撿糞掃衣的比丘看見了，以為是糞掃衣，就拿走了。那位比丘回來后沒看見衣服，到寺廟裡看見有比丘在洗，就說：『你偷了我的衣服，犯了盜戒。』那比丘回答說：『我沒有偷，是糞掃衣罷了！』他心生疑惑，佛問：『你以什麼心取的？』回答說：『當作糞掃衣取的。』佛說：『沒有犯戒。但不應該拿走聚集起來的糞掃衣。』 當時有位居士（居士：在家信佛的男女信徒），離墳地不遠的地方行走，遠遠看見有很值錢的糞掃衣，就去拿來放在草叢中離開了，說回來要拿去給某甲比丘。當時有撿糞掃衣的比丘，看見了就拿走了。那位居士回來后沒看見衣服，到寺廟裡看見比丘在洗，就說：『你偷了我的衣服。』比丘回答說：『我沒有偷你的衣服，是拿糞掃衣罷了！』他心生疑惑，佛問：『你以什麼心取的？』回答說：『當作糞掃衣取的。』佛說：『沒有犯戒。但不應該拿走放在那種地方的糞掃衣。』 當時有位牧牛人，脫下衣服放在頭前睡覺。有撿糞掃衣的比丘看見了，以為是死人，心想：『世尊（世尊：對佛的尊稱）不允許比丘拿完整的死人衣服。』就拿死人的臂骨打他的頭。那人醒來說：『大德（大德：對僧人的尊稱）！為什麼打我？』比丘說：『我以為你是死人。』那牧牛人說：『你難道分不清我是死是活嗎？』就打了比丘的手。眾比丘稟告佛，佛說：『不應該打死人，打壞了才拿衣服。』 當時有很多小孩，脫下衣服放在一處，堆土堆玩。有撿糞掃衣的比丘看見了，就拿走了。小孩們看見了說：『不要拿我們的衣服走。』比丘回答說：『我以為是糞』
【English Translation】 English version The Buddha said: 'There is no offense. If there are many piles of clothes, one should not take them to make fensao robes.' (fensao robes: robes made by monks from discarded clothes found in garbage heaps or cemeteries) At that time, there was a bhiksu (bhiksu: a Buddhist monk) walking not far from a cemetery. He saw many fensao robes from afar, so he gathered them up and left, saying he would come back to get them later. Another bhiksu who collected fensao robes saw them and, thinking they were fensao robes, took them away. When the first bhiksu returned and did not see the clothes, he went to the temple and saw a bhiksu washing them. He said, 'You stole my clothes, committing theft.' The bhiksu replied, 'I did not steal them; they are just fensao robes!' He was doubtful, so the Buddha asked, 'With what intention did you take them?' He replied, 'I took them to make fensao robes.' The Buddha said, 'There is no offense. But one should not take gathered fensao robes.' At that time, there was a upasaka (upasaka: a lay Buddhist devotee) walking not far from a cemetery. He saw very valuable fensao robes from afar, so he went to take them and placed them in the grass, saying he would come back to give them to a certain bhiksu. At that time, a bhiksu who collected fensao robes saw them and took them away. When the upasaka returned and did not see the clothes, he went to the temple and saw the bhiksu washing them. He said, 'You stole my clothes.' The bhiksu replied, 'I did not steal your clothes; I just took fensao robes!' He was doubtful, so the Buddha asked, 'With what intention did you take them?' He replied, 'I took them to make fensao robes.' The Buddha said, 'There is no offense. But one should not take fensao robes from such a place.' At that time, there was a cowherd who took off his clothes and placed them in front of his head to sleep. A bhiksu who collected fensao robes saw him and, thinking he was a dead person, thought, 'The World Honored One (World Honored One: a title of the Buddha) does not allow bhiksus to take complete clothes from dead people.' So he took the arm bone of the dead person and hit him on the head. The man woke up and said, 'Venerable Sir (Venerable Sir: a respectful term for a monk)! Why did you hit me?' The bhiksu said, 'I thought you were a dead person.' The cowherd said, 'Can't you tell whether I am dead or alive?' And he hit the bhiksu's hand. The bhiksus reported this to the Buddha, and the Buddha said, 'One should not hit a dead person and break them in order to take their clothes.' At that time, there were many children who took off their clothes and placed them in one place, playing with dirt piles. A bhiksu who collected fensao robes saw them and took them away. The children saw him and said, 'Don't take our clothes away.' The bhiksu replied, 'I thought they were fensao'
掃衣。」置而去。疑，佛問言：「汝以何心取？」答言：「以糞掃衣取。」佛言：「無犯。而不應取聚糞掃衣。」
時六群比丘，以石蜜誘誑小兒，欲將人間賣。父母見之，即問比丘言：「大德何所說？」彼答言：「無所說。」即留小兒而去。彼疑，佛問言：「汝以何心？」答言：「盜心。」佛言：「直五錢，離本處，波羅夷。」
時有比丘盜心倒易他分物籌，彼疑，佛言：「舉籌便波羅夷。」
時有比丘盜他分物籌，疑，佛言：「直五錢，離本處，波羅夷。」
時有比丘轉側他籌，疑，佛言：「方便取五錢，未離本處，偷蘭遮。」
時有比丘再盜取物，不滿五錢，彼作如是念：「我前後不滿五錢，不犯波羅夷。」佛言：「前後滿五錢，波羅夷。」
時去祇桓不遠，有居士耕。有客比丘見，語言：「此是僧地，莫耕。」彼答言：「非僧地，我地耳。」比丘復語言：「是僧地，汝莫耕。」居士即放犁去，作如是言：「我自有地而不得耕也。」彼客比丘入祇桓問舊比丘：「有居士去此不遠耕。此是誰地？」答言：「是彼居士地。」舊比丘言：「汝何故問也？」即具說因緣，便疑，佛問言：「汝以何心？」具說因緣，佛言：「汝無犯，而不應作如是事。」
時優波離從坐起，偏
【現代漢語翻譯】 現代漢語譯本 『糞掃衣』（用丟棄的碎布縫製的僧衣）。（比丘）拿走了它。他心生疑惑，佛陀問道：『你以什麼心拿走它？』他回答說：『以拿走『糞掃衣』的心。』佛陀說：『沒有犯戒。但不應該拿走堆積在一起的『糞掃衣』。』 當時，六群比丘用『石蜜』（一種糖）誘騙小孩，想把他們帶到人間販賣。孩子的父母看見了，就問比丘說：『大德，您在說什麼？』他們回答說：『沒說什麼。』就帶著小孩離開了。他們心生疑惑，佛陀問道：『你們以什麼心？』回答說：『盜心。』佛陀說：『價值五錢，離開原處，『波羅夷』（斷頭罪）。』 當時，有比丘以盜心倒換他人分到的物品的籌碼，他心生疑惑，佛陀說：『舉起籌碼就『波羅夷』。』 當時，有比丘偷盜他人分到的物品的籌碼，心生疑惑，佛陀說：『價值五錢，離開原處，『波羅夷』。』 當時，有比丘挪動他人的籌碼，心生疑惑，佛陀說：『爲了方便拿取價值五錢的物品，但還沒有離開原處，『偷蘭遮』（重罪）。』 當時，有比丘再次盜取物品，總價值不滿五錢，他這樣想：『我前後加起來不滿五錢，不犯『波羅夷』。』佛陀說：『前後加起來滿五錢，『波羅夷』。』 當時，離『祇桓』（祇樹給孤獨園）不遠的地方，有居士在耕地。有客比丘看見了，說：『這是僧眾的土地，不要耕種。』他回答說：『不是僧眾的土地，是我的土地。』比丘又說：『是僧眾的土地，你不要耕種。』居士就放下犁離開了，這樣說：『我自己有土地卻不能耕種。』那位客比丘進入『祇桓』問舊比丘：『有居士離這裡不遠的地方耕地。這是誰的土地？』回答說：『是那位居士的土地。』舊比丘說：『你為什麼問這個？』（客比丘）就詳細地說了事情的緣由，（舊比丘）心生疑惑，佛陀問道：『你以什麼心？』（客比丘）詳細地說了事情的緣由，佛陀說：『你沒有犯戒，但不應該做這樣的事。』 當時，『優波離』（佛陀十大弟子之一，持戒第一）從座位上站起來，偏...
【English Translation】 English version 『Sweeping-cloth robe』 (robes made of discarded rags). (The Bhikshu) took it and became doubtful. The Buddha asked, 『With what intention did you take it?』 He replied, 『With the intention of taking the 『sweeping-cloth robe』.』 The Buddha said, 『No offense. But one should not take a pile of 『sweeping-cloth robes』.』 At that time, the group of six Bhikshus lured children with 『rock candy』 (a type of sugar), intending to sell them in the human world. The children's parents saw this and asked the Bhikshus, 『Virtuous ones, what are you saying?』 They replied, 『We are saying nothing.』 Then they left with the children. They became doubtful, and the Buddha asked, 『With what intention?』 They replied, 『With the intention of stealing.』 The Buddha said, 『Worth five coins, moved from its original place, 『Parajika』 (expulsion from the Sangha).』 At that time, a Bhikshu, with the intention of stealing, switched the tokens of items distributed to others. He became doubtful, and the Buddha said, 『Lifting the token is 『Parajika』.』 At that time, a Bhikshu stole the tokens of items distributed to others. He became doubtful, and the Buddha said, 『Worth five coins, moved from its original place, 『Parajika』.』 At that time, a Bhikshu moved another's token. He became doubtful, and the Buddha said, 『For the convenience of taking items worth five coins, but not yet moved from its original place, 『Sthulatyaya』 (a serious offense).』 At that time, a Bhikshu stole items again, the total value not reaching five coins. He thought, 『The total value before and after does not reach five coins, so I have not committed 『Parajika』.』 The Buddha said, 『The total value before and after reaches five coins, 『Parajika』.』 At that time, not far from 『Jeta Grove』 (Jetavana Anathapindika's Monastery), a householder was plowing. A visiting Bhikshu saw this and said, 『This is the Sangha's land, do not plow.』 He replied, 『It is not the Sangha's land, it is my land.』 The Bhikshu said again, 『It is the Sangha's land, do not plow.』 The householder then put down the plow and left, saying, 『I have my own land but I am not allowed to plow it.』 That visiting Bhikshu entered 『Jeta Grove』 and asked an older Bhikshu, 『There is a householder plowing not far from here. Whose land is this?』 He replied, 『It is that householder's land.』 The older Bhikshu said, 『Why do you ask this?』 (The visiting Bhikshu) then explained the whole situation in detail, (the older Bhikshu) became doubtful, and the Buddha asked, 『With what intention?』 (The visiting Bhikshu) explained the whole situation in detail, and the Buddha said, 『You have not committed an offense, but you should not do such a thing.』 At that time, 『Upali』 (one of the Buddha's ten great disciples, foremost in upholding the precepts) rose from his seat, bared...
露右肩、右膝著地，白佛言：「若作減損意，取五錢、若過五錢，自取、若教人取，自斷壞、若教人斷壞，自破、若教人破，若燒、若埋、若壞色，是犯不？」佛言：「一切波羅夷。」
時有比丘分地，移他標相。彼疑，佛言：「汝以何心？」答言：「以盜心。」佛言：「移標相若直五錢，波羅夷。」
爾時眾僧園無水荒毀，六群比丘決他田水著僧園中，疑，佛問言：「汝以何心？」答言：「盜心。」佛言：「波羅夷。」
時有比丘，有檀越家田無水荒毀，彼決他水著檀越田中，疑，佛言：「波羅夷。」
時有比丘與白衣家有怨，彼決他田水棄之令田毀廢。彼疑，佛言：「波羅夷。」
時有比丘盜他水，彼疑，佛言：「直五錢，波羅夷。」諸比丘疑，不敢取渠水泉陂池水，佛言：「若非人所護者不犯。」
時有比丘字旃陀羅，有斗諍事，有貴價蘇摩缽。彼以諍事故，常懷憂愁作如是語：「若有能滅我諍事者，當與此缽。」時有阿夷頭比丘，聰明了了善滅諍事，即為彼滅諍已，持缽而去。此比丘謂失缽，便行求覓，見阿夷頭手中捉，即語言：「汝偷我缽。」彼即答言：「我不偷汝缽，汝自有要言：『若有能滅我諍事者，當持此缽與。』是故我取耳。」彼疑，佛問言：「汝以何心取
【現代漢語翻譯】 現代漢語譯本 袒露右肩，右膝跪地，稟告佛陀說：『如果心懷減損之意，拿取五錢（貨幣單位）或超過五錢的東西，親自拿取，或者教唆他人拿取，親自毀壞，或者教唆他人毀壞，親自破壞，或者教唆他人破壞，或者焚燒，或者埋藏，或者改變顏色，這是否犯戒？』佛陀說：『一切都是波羅夷（斷頭罪）。』 當時有比丘劃分土地，移動了他人的界標。他對此感到疑惑，佛陀說：『你以什麼心（動機）做的？』回答說：『以盜竊的心。』佛陀說：『移動界標如果價值五錢，波羅夷。』 當時僧眾的園林因為沒有水而荒廢，六群比丘引別人的田里的水到僧眾的園林中，對此感到疑惑，佛陀問道：『你以什麼心（動機）做的？』回答說：『盜竊的心。』佛陀說：『波羅夷。』 當時有比丘，有施主家的田地因為沒有水而荒廢，他引別人的水到施主的田地裡，對此感到疑惑，佛陀說：『波羅夷。』 當時有比丘與在家居士有怨仇，他引別人的田里的水排掉，使田地荒廢。他對此感到疑惑，佛陀說：『波羅夷。』 當時有比丘偷別人的水，他對此感到疑惑，佛陀說：『價值五錢，波羅夷。』眾比丘疑惑，不敢取用溝渠、泉水、池塘里的水，佛陀說：『如果不是有人看護的水，就不犯戒。』 當時有比丘名叫旃陀羅（Candala），有爭鬥的事情，有一件貴重的蘇摩缽（Soma bowl）。因為爭鬥的事情，他常常懷著憂愁，說這樣的話：『如果有人能平息我的爭鬥，我就把這個缽給他。』當時有一位阿夷頭（Ajita）比丘，聰明了了，善於平息爭鬥，就為他平息了爭鬥，拿著缽離開了。這位比丘認為缽丟失了，便去尋找，看見阿夷頭手中拿著，就說：『你偷了我的缽。』阿夷頭回答說：『我沒有偷你的缽，你自己說過：『如果有人能平息我的爭鬥，就把這個缽給他。』所以我就拿走了。』他對此感到疑惑，佛陀問道：『你以什麼心（動機）拿的？』
【English Translation】 English version Exposing his right shoulder and kneeling on his right knee, he said to the Buddha: 'If with the intention of diminishing, taking five coins (currency unit) or more than five coins, taking it himself, or instructing others to take it, destroying it himself, or instructing others to destroy it, breaking it himself, or instructing others to break it, or burning it, or burying it, or changing its color, is this an offense?' The Buddha said: 'All are Pārājika (expulsion from the Sangha).' At that time, a Bhikkhu was dividing land and moved another's boundary marker. He was doubtful about this. The Buddha said: 'With what intention did you do it?' He replied: 'With the intention of stealing.' The Buddha said: 'Moving a boundary marker if it is worth five coins, Pārājika.' At that time, the Sangha's garden was desolate due to lack of water. The group of six Bhikkhus diverted water from others' fields into the Sangha's garden. They were doubtful about this. The Buddha asked: 'With what intention did you do it?' They replied: 'With the intention of stealing.' The Buddha said: 'Pārājika.' At that time, there was a Bhikkhu whose benefactor's field was desolate due to lack of water. He diverted water from others' fields into the benefactor's field. He was doubtful about this. The Buddha said: 'Pārājika.' At that time, there was a Bhikkhu who had a grudge against a layperson's family. He diverted water from others' fields, draining it away and causing the field to be ruined. He was doubtful about this. The Buddha said: 'Pārājika.' At that time, there was a Bhikkhu who stole water from others. He was doubtful about this. The Buddha said: 'If it is worth five coins, Pārājika.' The Bhikkhus were doubtful and dared not take water from canals, springs, or ponds. The Buddha said: 'If it is not guarded by anyone, there is no offense.' At that time, there was a Bhikkhu named Candala (name of a Bhikkhu), who had a dispute. He had a valuable Soma bowl (bowl used for offering Soma). Because of the dispute, he was constantly worried and said: 'If anyone can resolve my dispute, I will give him this bowl.' At that time, there was a Bhikkhu named Ajita (name of a Bhikkhu), who was intelligent and skilled at resolving disputes. He resolved the dispute for him and left with the bowl. This Bhikkhu thought he had lost the bowl and went to look for it. He saw Ajita holding it in his hand and said: 'You stole my bowl.' Ajita replied: 'I did not steal your bowl. You yourself said: 'If anyone can resolve my dispute, I will give him this bowl.' Therefore, I took it.' He was doubtful about this. The Buddha asked: 'With what intention did you take it?'
？」彼具答因緣，佛言：「汝不犯。而不應受如是物。」
時有比丘，字耶輸伽，有僧伽梨。復有比丘，字婆修達多，不語輒著，入聚落乞食。彼謂失衣，便行求覓，見婆修達多著，即便捉之，言：「汝犯盜。」彼答言：「我不盜汝衣，以親厚意取耳！」彼疑，佛問言：「汝以何心？」答言：「以親厚意取，非盜心。」佛言：「無犯。而不應于非親厚而作親厚意取。」
時有比丘字清凈，有僧伽梨，有須陀夷比丘，不問主輒著，入聚落乞食。主謂失衣，便行求覓，見須陀夷著，即捉語言：「汝取我衣，犯盜。」彼答言：「我不盜，藉著耳！」彼疑，佛問言：「汝以何心？」答言：「藉著，非盜心。」佛言：「無犯。而不應不問主輒著入聚落。」
時有比丘取他梨果，疑，佛言：「直五錢，離本處，波羅夷。閻婆果、波梨婆果、蒱桃種種果，若直五錢，一切波羅夷。」
時有比丘搖他梨果墮欲令損減，佛言：「直五錢，波羅夷。若搖墮閻婆果、波梨婆果、蒱桃種種果，欲令損減，一切波羅夷。」
時有比丘盜他胡菰，疑，佛言：「直五錢，波羅夷。」
時有比丘盜甘蔗，疑，佛言：「直五錢，波羅夷。」時有比丘取他菜疑，佛言：「直五錢，波羅夷。」
時有比丘取他蓮華
【現代漢語翻譯】 現代漢語譯本： 』？』他詳細地回答了事情的緣由，佛說：『你沒有犯戒。但是不應該接受這樣的東西。』
當時有一位比丘，名叫耶輸伽（Yashujia），有一件僧伽梨（Samghali，一種袈裟）。又有一位比丘，名叫婆修達多（Posudatta），不打招呼就穿上耶輸伽的僧伽梨，進入村落乞食。耶輸伽以為自己的衣服丟失了，便四處尋找，看見婆修達多穿著，就抓住他，說：『你犯了盜戒。』婆修達多回答說：『我沒有偷你的衣服，只是因為關係親密才拿來穿的！』耶輸伽心生疑惑，佛陀問耶輸伽：『你當時是什麼心態？』他回答說：『因為關係親密才拿的，不是偷盜的心。』佛說：『沒有犯戒。但是不應該對非親密的人，以親密的想法去拿取東西。』
當時有一位比丘，名叫清凈（Qingjing），有一件僧伽梨。有一位須陀夷（Xutuo Yi）比丘，沒有詢問主人就穿上清凈的僧伽梨，進入村落乞食。清凈以為自己的衣服丟失了，便四處尋找，看見須陀夷穿著，就抓住他，說：『你拿了我的衣服，犯了盜戒。』須陀夷回答說：『我沒有偷，只是借來穿穿！』清凈心生疑惑，佛陀問須陀夷：『你當時是什麼心態？』他回答說：『只是借來穿穿，不是偷盜的心。』佛說：『沒有犯戒。但是不應該不詢問主人就穿上衣服進入村落。』
當時有一位比丘摘取了他人的梨子，心生疑惑，佛說：『價值五錢，離開原本的地方，就犯波羅夷（Parajika，斷頭罪）。閻婆果（Yan Po Guo）、波梨婆果（Poli Po Guo）、蒱桃（Pu Tao，葡萄）以及各種各樣的水果，如果價值五錢，都犯波羅夷。』
當時有一位比丘搖晃他人的梨樹，使梨子掉落，想要使其減少損失，佛說：『價值五錢，就犯波羅夷。如果搖晃使閻婆果、波梨婆果、蒱桃以及各種各樣的水果掉落，想要使其減少損失，都犯波羅夷。』
當時有一位比丘偷了他人的胡菰（Hu Gu，一種蔬菜），心生疑惑，佛說：『價值五錢，就犯波羅夷。』
當時有一位比丘偷了甘蔗，心生疑惑，佛說：『價值五錢，就犯波羅夷。』當時有一位比丘摘取了他人的蔬菜，心生疑惑，佛說：『價值五錢，就犯波羅夷。』
當時有一位比丘摘取了他人的蓮華（Lian Hua，蓮花）
【English Translation】 English version: 』?』 He explained the circumstances in detail, and the Buddha said, 『You have not violated the precept. But you should not accept such things.』
At that time, there was a Bhikkhu named Yashujia (Yashujia), who had a Samghali (Samghali, a type of robe). There was also a Bhikkhu named Posudatta (Posudatta), who put on Yashujia's Samghali without asking and went into the village to beg for food. Yashujia thought his robe was lost, so he searched everywhere and saw Posudatta wearing it. He grabbed him and said, 『You have committed theft.』 Posudatta replied, 『I did not steal your robe; I took it out of affection!』 Yashujia was doubtful, and the Buddha asked Yashujia, 『What was your intention?』 He replied, 『I took it out of affection, not with the intention of stealing.』 The Buddha said, 『There is no offense. But one should not take things from those who are not close with the intention of being close.』
At that time, there was a Bhikkhu named Qingjing (Qingjing), who had a Samghali. There was a Bhikkhu named Xutuo Yi (Xutuo Yi), who put on Qingjing's Samghali without asking the owner and went into the village to beg for food. Qingjing thought his robe was lost, so he searched everywhere and saw Xutuo Yi wearing it. He grabbed him and said, 『You took my robe and committed theft.』 Xutuo Yi replied, 『I did not steal it; I just borrowed it!』 Qingjing was doubtful, and the Buddha asked Xutuo Yi, 『What was your intention?』 He replied, 『I just borrowed it, not with the intention of stealing.』 The Buddha said, 『There is no offense. But one should not put on clothes and enter the village without asking the owner.』
At that time, a Bhikkhu picked someone else's pears and was doubtful. The Buddha said, 『If they are worth five coins and moved from their original place, it is a Parajika (Parajika, expulsion from the Sangha). If Yan Po Guo (Yan Po Guo), Poli Po Guo (Poli Po Guo), Pu Tao (Pu Tao, grapes), and various other fruits are worth five coins, it is all Parajika.』
At that time, a Bhikkhu shook someone else's pear tree, causing the pears to fall, wanting to reduce the loss. The Buddha said, 『If they are worth five coins, it is Parajika. If shaking causes Yan Po Guo, Poli Po Guo, Pu Tao, and various other fruits to fall, wanting to reduce the loss, it is all Parajika.』
At that time, a Bhikkhu stole someone else's Hu Gu (Hu Gu, a type of vegetable) and was doubtful. The Buddha said, 『If it is worth five coins, it is Parajika.』
At that time, a Bhikkhu stole sugarcane and was doubtful. The Buddha said, 『If it is worth five coins, it is Parajika.』 At that time, a Bhikkhu picked someone else's vegetables and was doubtful. The Buddha said, 『If it is worth five coins, it is Parajika.』
At that time, a Bhikkhu picked someone else's Lian Hua (Lian Hua, lotus flower)
，疑，佛言：「直五錢，波羅夷。缽頭摩、頭頭摩、拘頭摩、分陀利華，直五錢，一切波羅夷。若復折壞，欲損減他，直五錢，一切波羅夷。」
時有他守視人及賊，與比丘佉阇尼食，比丘作如是意言：「此非彼食。」不受。諸比丘白佛，佛言：「此即是檀越食，聽凈洗手受食之。」
時有比丘取他藕根，疑，佛言：「直五錢，波羅夷。」
時有比丘在他所守護林中取材，疑，佛言：「波羅夷。」
時有比丘盜心無根取他食，疑，佛言：「波羅夷。」
時有比丘無根取他食，疑，佛問言：「汝以何心？」答言：「無盜心。」佛言：「無犯。妄語故，波逸提。」
時有比丘，遣比丘盜取繩床。彼使比丘謂不盜，即為取床來，疑，佛言：「方便教者波羅夷，使者不犯。」
時有比丘，遣比丘取繩床，彼使謂盜取，即取床來，疑，佛言：「取者波羅夷，教者無犯。」
時有眾多比丘有輿，與六群比丘共行。六群比丘作是念：「前到住處當盜取彼輿。」佛言：「若在此處盜，波羅夷。若在道中、若至住處盜，亦波羅夷。」
時有六群比丘，見恒水中有流船，作是念：「我等可盜取此船不勞身手。」彼疑，佛問言：「汝以何心？」即具答因緣，佛言：「但意，無犯。而
【現代漢語翻譯】 現代漢語譯本： 疑慮，佛說：『價值五錢，波羅夷（pārājika，斷頭罪）。缽頭摩（padma，蓮花）、頭頭摩（kumuda，睡蓮）、拘頭摩（utpala，青蓮花）、分陀利華（pundarika，白蓮花），價值五錢，一切波羅夷。如果折斷損壞，想要減少他的價值，價值五錢，一切波羅夷。』 當時有負責看守的人以及盜賊，給比丘（bhikkhu，佛教僧侶）佉阇尼（khādanīya，可食用的食物）吃，比丘這樣想：『這不是給我的食物。』不接受。諸位比丘稟告佛，佛說：『這就是施主（dānapati，佈施者）的食物，允許洗凈手接受食用。』 當時有比丘拿取他人的藕根，心生疑慮，佛說：『價值五錢，波羅夷。』 當時有比丘在他所守護的林中砍伐樹木，心生疑慮，佛說：『波羅夷。』 當時有比丘以盜心，沒有（所有者）允許拿取他人的食物，心生疑慮，佛說：『波羅夷。』 當時有比丘沒有（所有者）允許拿取他人的食物，心生疑慮，佛問：『你以什麼心（拿取）？』回答說：『沒有盜心。』佛說：『沒有犯戒。但因為妄語，犯波逸提（pāyantika，一種較輕的罪）。』 當時有比丘，派遣比丘去盜取繩床。那位被派遣的比丘認為不是盜取，就拿了床過來，心生疑慮，佛說：『方便教唆者犯波羅夷，被派遣者不犯。』 當時有比丘，派遣比丘去拿繩床，那位被派遣的比丘認為是盜取，就拿了床過來，心生疑慮，佛說：『拿取者犯波羅夷，教唆者不犯。』 當時有眾多比丘有車輿，與六群比丘一同行走。六群比丘這樣想：『先到達住處時，應當盜取他們的車輿。』佛說：『如果在此處盜取，犯波羅夷。如果在道路中、或者到達住處盜取，也犯波羅夷。』 當時有六群比丘，看見恒河（Ganges）中有漂流的船，這樣想：『我們可以盜取這艘船，不費力氣。』他們心生疑慮，佛問：『你們以什麼心（想盜取）？』他們詳細地回答了因緣，佛說：『只是意圖，沒有犯戒。』
【English Translation】 English version: Doubt: The Buddha said, 'Worth five coins, pārājika (expulsion from the monastic order). Padma (lotus), kumuda (water lily), utpala (blue lotus), pundarika (white lotus), worth five coins, all are pārājika. If one breaks or damages them, intending to reduce their value, worth five coins, all are pārājika.' At that time, there were guards and thieves who gave khādanīya (food) to a bhikkhu (monk). The bhikkhu thought, 'This is not my food.' He did not accept it. The bhikkhus reported this to the Buddha, who said, 'This is the dānapati's (donor's) food; he is allowed to wash his hands and accept it.' At that time, a bhikkhu took someone else's lotus root, and had doubts. The Buddha said, 'Worth five coins, pārājika.' At that time, a bhikkhu took materials from a forest under someone's protection, and had doubts. The Buddha said, 'Pārājika.' At that time, a bhikkhu took someone else's food with a thieving mind and without permission, and had doubts. The Buddha said, 'Pārājika.' At that time, a bhikkhu took someone else's food without permission, and had doubts. The Buddha asked, 'With what intention did you do it?' He replied, 'Without a thieving mind.' The Buddha said, 'No offense. But because of lying, pāyantika (a minor offense).' At that time, a bhikkhu sent another bhikkhu to steal a rope bed. The sent bhikkhu thought it was not stealing, and brought the bed. He had doubts. The Buddha said, 'The one who instigated it commits pārājika, the one who was sent does not commit an offense.' At that time, a bhikkhu sent another bhikkhu to take a rope bed. The sent bhikkhu thought it was stealing, and brought the bed. He had doubts. The Buddha said, 'The one who took it commits pārājika, the one who instigated it does not commit an offense.' At that time, many bhikkhus had carriages and were traveling with the group of six bhikkhus. The group of six bhikkhus thought, 'When we arrive at the dwelling place first, we should steal their carriages.' The Buddha said, 'If you steal them here, it is pārājika. If you steal them on the road or when you arrive at the dwelling place, it is also pārājika.' At that time, the group of six bhikkhus saw a boat floating in the Ganges River. They thought, 'We can steal this boat without any effort.' They had doubts. The Buddha asked, 'With what intention did you (think of stealing it)?' They explained the circumstances in detail. The Buddha said, 'Just the intention, no offense.'
不應生如是意。」
有比丘盜取他船，從此岸至彼岸，疑，佛言：「波羅夷。從彼岸至此岸，順水、若逆水、若沉水中、若牽著陸地、若解他船離處，一切波羅夷。若方便欲解，不離處，偷蘭遮。」
時有二比丘，往阿夷羅婆提河中浴，見貴價衣簏隨水流下，一比丘見便言：「此簏屬我。」第二比丘言：「簏中物屬我。」即共取得貴價衣，便疑，佛言：「汝以何心？」答言：「糞掃衣想。」佛言：「不犯。不應取水中糞掃衣。」
時有比丘盜金花鬘，疑，佛言：「波羅夷。」
時祇桓中有眾多鳥巢住，至后夜鳴喚亂諸坐禪比丘。有舊比丘，遣守園人除去鳥巢。彼于鳥巢中，見有金有碎帛，持來與舊比丘。彼疑，佛言：「鳥獸無用，無犯，而不應受如是物。」
時祇桓中有鼠穴，比丘使守園人壞，彼于鼠穴中得藥碎帛持來與比丘。比丘疑，佛言：「畜生無用，無犯，而不應受如是物。」
時去寺不遠有村，諸鼠往村中取胡桃來，在寺內成大聚。六群比丘以盜心取食。彼疑，佛言：「波羅夷。」
時去祇桓不遠有獵師，安機發捕鹿，機中有死鹿。六群比丘以盜心取食，疑，佛言：「波羅夷。」
時有比丘，晝日往阿蘭若處。有賊系牛在樹，牛見比丘泣淚。比丘慈念便解
【現代漢語翻譯】 現代漢語譯本： 『不應生起這樣的想法。』
有比丘偷盜他人的船，從這岸到那岸，心生疑惑，佛說：『波羅夷（Pārājika，斷頭罪）。從那岸到這岸，順水、逆水、沉在水中、牽著在陸地上走、或者解開他人的船使其離開原處，一切都是波羅夷。如果只是想方便解開船，但船沒有離開原處，犯偷蘭遮（sthūlātyaya，粗罪）。』
當時有兩位比丘，到阿夷羅婆提河（Ajiravati River）中洗澡，看見貴重的衣箱隨著水流下來，一位比丘看見后就說：『這個箱子是我的。』第二位比丘說：『箱子里的東西是我的。』於是共同取走了貴重的衣服，心生疑惑，佛說：『你們以什麼心取的？』回答說：『以糞掃衣（pāṃśukūla，從垃圾堆或丟棄物中撿來的布）的想法。』佛說：『不犯戒。不應該取水中的糞掃衣。』
當時有比丘偷盜金花鬘（gold garland），心生疑惑，佛說：『波羅夷。』
當時祇桓（Jetavana，祇樹給孤獨園）中有很多鳥巢，到了後半夜鳥鳴吵鬧，擾亂了坐禪的比丘。有位老比丘，派遣看園人除去鳥巢。看園人在鳥巢中，看見有金子和碎布，拿來給老比丘。老比丘心生疑惑，佛說：『鳥獸沒有用處，不犯戒，但不應該接受這樣的東西。』
當時祇桓中有老鼠洞，比丘讓看園人破壞，看園人在老鼠洞中得到藥和碎布，拿來給比丘。比丘心生疑惑，佛說：『畜生沒有用處，不犯戒，但不應該接受這樣的東西。』
當時離寺院不遠有個村莊，老鼠到村莊里拿胡桃來，在寺院內堆積成一大堆。六群比丘（the group of six monks）以盜竊的心取來食用。他們心生疑惑，佛說：『波羅夷。』
當時離祇桓不遠有個獵人，安置了機關捕捉鹿，機關里有死鹿。六群比丘以盜竊的心取來食用，心生疑惑，佛說：『波羅夷。』
當時有比丘，白天到阿蘭若（āraṇya，寂靜處）去。有賊人把牛繫在樹上，牛看見比丘流淚。比丘心生慈悲，就解開了牛。
【English Translation】 English version: 『One should not give rise to such a thought.』
There was a bhikkhu (monk) who stole another's boat, from this shore to that shore, and was in doubt. The Buddha said, 『Pārājika (expulsion). From that shore to this shore, whether with the current, against the current, submerged in the water, pulled on land, or untying another's boat from its place, all are Pārājika. If it is merely for the convenience of untying, but the boat does not leave its place, it is sthūlātyaya (grave offense).』
At that time, there were two bhikkhus who went to bathe in the Ajiravati River. They saw a valuable clothing chest floating down the river. One bhikkhu saw it and said, 『This chest belongs to me.』 The second bhikkhu said, 『The contents of the chest belong to me.』 So they jointly took the valuable clothing and were in doubt. The Buddha said, 『With what intention did you take it?』 They replied, 『With the intention of paṃśukūla (rag-robe).』 The Buddha said, 『No offense. One should not take paṃśukūla from the water.』
At that time, a bhikkhu stole a gold garland and was in doubt. The Buddha said, 『Pārājika.』
At that time, there were many bird nests in Jetavana, and at night the birds made noise, disturbing the meditating bhikkhus. An old bhikkhu sent the park keeper to remove the bird nests. In the bird nests, he found gold and scraps of cloth, and brought them to the old bhikkhu. The bhikkhu was in doubt. The Buddha said, 『Animals are useless, no offense, but one should not accept such things.』
At that time, there was a rat hole in Jetavana. The bhikkhu had the park keeper destroy it. In the rat hole, he found medicine and scraps of cloth, and brought them to the bhikkhu. The bhikkhu was in doubt. The Buddha said, 『Animals are useless, no offense, but one should not accept such things.』
At that time, there was a village not far from the monastery. Rats went to the village to take walnuts and piled them up in the monastery. The group of six monks took them to eat with the intention of stealing. They were in doubt. The Buddha said, 『Pārājika.』
At that time, there was a hunter not far from Jetavana who set up a trap to catch deer, and there was a dead deer in the trap. The group of six monks took it to eat with the intention of stealing and were in doubt. The Buddha said, 『Pārājika.』
At that time, there was a bhikkhu who went to the āraṇya (secluded place) during the day. There were thieves who had tied an ox to a tree, and the ox saw the bhikkhu and wept. The bhikkhu, with compassion, untied the ox.
放去。比丘疑，佛問言：「汝以何心？」答言：「以慈心，無盜意。」佛言：「無犯。不應作如是事。」
時有比丘，晝日往阿蘭若處，有賊縛牛置中。比丘左右不見人，念言：「此於我有益。」即解牛牽去。去不遠，還得意念，便言：「我何用此牛？」即放去。比丘疑，佛問言：「汝以何心？」答言：「以盜心。」佛言：「直五錢，離處，波羅夷。」
時有豹捉鹿，鹿被瘡來入寺而死。諸比丘取食，疑，佛言：「無犯。」
時有獵師捕鹿，鹿來入寺，獵師尋鹿而來，問諸比丘言：「見如是如是鹿不？」諸比丘不見者言不見，彼即處處求覓得。時獵師即瞋嫌比丘言：「沙門釋子無有慚愧，妄語欺調，自稱：『我知正法。』見鹿而言不見，如是何有正法？」諸比丘疑，白佛，佛言：「無犯。」
時有比丘盜取波利迦羅衣，疑，佛言：「波羅夷。」
時有比丘，盜心舉他波利迦羅衣離處，疑，佛言：「波羅夷。」
時有比丘，盜心轉側波利迦羅衣，疑，佛言：「方便求五錢，未離處，偷蘭遮。」
時有比丘，盜繩床、木床、大小褥、枕、氈被、若瓶、若澡罐、若杖、若扇，佛言：「直五錢，一切波羅夷。」
時有比丘，倒易繩床言：「此亦是僧，彼亦是僧。」佛言：「
【現代漢語翻譯】 現代漢語譯本：
放走（牛）。有比丘心生疑惑，佛陀問他說：『你當時是什麼心？』比丘回答說：『以慈悲心，沒有偷盜的意圖。』佛陀說：『沒有犯戒。但不應該做這樣的事。』 當時有位比丘，白天去到寂靜的阿蘭若（Aranya，指遠離人煙的處所）處，有盜賊把牛綁在那裡。比丘左右看看沒有人，心想：『這對我有利。』就解開牛，牽走了。走不遠，又回心轉意，便說：『我拿這牛有什麼用？』就放走了。比丘心生疑惑，佛陀問他說：『你當時是什麼心？』比丘回答說：『以偷盜心。』佛陀說：『價值五錢，並且移動了位置，犯波羅夷（Parajika，斷頭罪）。』 當時有豹子捉住一隻鹿，鹿帶著傷跑到寺廟裡死了。眾比丘拿來食用，心生疑惑，佛陀說：『沒有犯戒。』 當時有獵人追捕鹿，鹿跑到寺廟裡。獵人追尋鹿的軌跡而來，問眾比丘說：『有沒有看見一隻這樣的鹿？』眾比丘沒看見的就說沒看見，獵人便到處尋找，找到了鹿。當時獵人就生氣地責怪比丘說：『沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）沒有慚愧心，說謊欺騙，還自稱：『我知道正法。』看見鹿卻說沒看見，這樣哪裡有正法？』眾比丘心生疑惑，稟告佛陀，佛陀說：『沒有犯戒。』 當時有比丘偷取波利迦羅衣（Parikara，比丘的隨身物品），心生疑惑，佛陀說：『犯波羅夷。』 當時有比丘，以偷盜心拿走他人的波利迦羅衣並移動了位置，心生疑惑，佛陀說：『犯波羅夷。』 當時有比丘，以偷盜心轉移波利迦羅衣，心生疑惑，佛陀說：『想辦法湊夠五錢，但沒有移動位置，犯偷蘭遮（Sthulatyaya，重罪）。』 當時有比丘，偷盜繩床、木床、大小褥子、枕頭、氈被、瓶子、澡罐、手杖、扇子，佛陀說：『價值五錢，全部犯波羅夷。』 當時有比丘，調換繩床說：『這個也是僧眾的，那個也是僧眾的。』佛陀說：『
【English Translation】 English version:
He released (the cow). A Bhikkhu (Buddhist monk) was in doubt. The Buddha asked, 'What was your intention?' He replied, 'With a compassionate heart, without any intention to steal.' The Buddha said, 'No offense. But such things should not be done.' At that time, there was a Bhikkhu who went to a secluded Aranya (Aranya, a secluded place) during the day. There were thieves who had tied up a cow there. The Bhikkhu looked around and saw no one, thinking, 'This is beneficial to me.' He untied the cow and led it away. Not far away, he changed his mind and said, 'What use do I have for this cow?' So he released it. The Bhikkhu was in doubt. The Buddha asked, 'What was your intention?' He replied, 'With the intention to steal.' The Buddha said, 'Worth five coins, and moved from its place, Parajika (Parajika, expulsion from the monastic order).' At that time, a leopard caught a deer. The deer, wounded, ran into the monastery and died. The Bhikkhus took it to eat, and were in doubt. The Buddha said, 'No offense.' At that time, there was a hunter hunting a deer. The deer ran into the monastery. The hunter followed the deer and asked the Bhikkhus, 'Have you seen such and such a deer?' Those Bhikkhus who had not seen it said they had not seen it. The hunter then searched everywhere and found the deer. At that time, the hunter angrily blamed the Bhikkhus, saying, 'Shramana Shakyas (Shramana Shakya, ordained disciples of Shakyamuni) have no shame, lying and deceiving, and claiming, 'I know the true Dharma.' Seeing the deer but saying they did not see it, how can there be true Dharma?' The Bhikkhus were in doubt and reported to the Buddha. The Buddha said, 'No offense.' At that time, a Bhikkhu stole a Parikara (Parikara, a monk's personal belongings) robe and was in doubt. The Buddha said, 'Parajika.' At that time, a Bhikkhu, with the intention to steal, took another's Parikara robe and moved it from its place, and was in doubt. The Buddha said, 'Parajika.' At that time, a Bhikkhu, with the intention to steal, moved a Parikara robe, and was in doubt. The Buddha said, 'Trying to obtain five coins, but not moving it from its place, Sthulatyaya (Sthulatyaya, a grave offense).' At that time, a Bhikkhu stole a rope bed, a wooden bed, large and small mats, pillows, felt blankets, bottles, bathing pots, staffs, and fans. The Buddha said, 'Worth five coins, all Parajika.' At that time, a Bhikkhu exchanged a rope bed, saying, 'This also belongs to the Sangha (Sangha, the Buddhist community), and that also belongs to the Sangha.' The Buddha said, '
不應倒易。」
時有比丘，倒易木床、大小褥、若枕，此亦是僧彼亦是僧。氈被瓶澡罐杖扇言：「此亦是僧彼亦是僧。」佛言：「不應爾。」
時有比丘盜他石，彼疑，佛言：「直五錢，波羅夷。」盜塹材木、竹𥯤、文若草、婆婆草、樹皮，若他所守護樹葉花果，彼疑，佛言：「直五錢，一切波羅夷。」
時有比丘，從他衣架上盜取衣，疑，佛言：「波羅夷。」
時有比丘，盜心舉他衣架上衣離架，疑，佛言：「波羅夷。」
時有比丘，盜心從他架上轉側衣，疑，佛言：「方便求五錢，未離處，偷蘭遮。」
時有比丘，取他衣架上帶並架合取，疑，佛問言：「汝以何心？」答言：「以盜心。」佛言：「直五錢，離處，波羅夷。」
時有眾多比丘，與六群比丘在白衣家內共坐食，白衣以大價衣敷為座。中有一六群比丘，盜心以腳轉側，疑，佛言：「汝以何心？」答言：「盜心。」佛言：「方便求五錢，未離處，偷蘭遮。」
四分律卷第五十五 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十六(第四分之七)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯調部之二
時有差摩比丘尼，有檀越家，彼弟子往其家，語檀越言：「阿姨差摩
【現代漢語翻譯】 現代漢語譯本 「不應該倒換移動。」
當時有比丘，倒換移動木床、大小褥子、或者枕頭，（如果）這（木床、褥子、枕頭）是僧眾的，那（比丘）也是僧眾的。氈被、瓶子、澡罐、手杖、扇子（也是一樣），說：『這（氈被等物）是僧眾的，那（比丘）也是僧眾的。』佛說：『不應該這樣做。』
當時有比丘偷盜他人的石頭，（對此）感到疑惑，佛說：『價值五錢，判為波羅夷（Parajika，斷頭罪）。』偷盜挖掘的木材、竹篾、文若草、婆婆草、樹皮，或者他人所守護的樹葉花果，（對此）感到疑惑，佛說：『價值五錢，一切判為波羅夷（Parajika，斷頭罪）。』
當時有比丘，從他人的衣架上盜取衣服，（對此）感到疑惑，佛說：『判為波羅夷（Parajika，斷頭罪）。』
當時有比丘，以盜竊的心思移動他人衣架上的衣服，使之離開衣架，（對此）感到疑惑，佛說：『判為波羅夷（Parajika，斷頭罪）。』
當時有比丘，以盜竊的心思從他人的衣架上翻動衣服，（對此）感到疑惑，佛說：『如果方便求得五錢，但衣服還未離開原處，判為偷蘭遮（Thullanaccaya，重罪）。』
當時有比丘，拿走他人衣架上的帶子，並且連同衣架一起拿走，（對此）感到疑惑，佛問他說：『你以什麼心思（拿走這些東西）？』回答說：『以盜竊的心思。』佛說：『價值五錢，離開原處，判為波羅夷（Parajika，斷頭罪）。』
當時有眾多比丘，與六群比丘（指行為不端的比丘）在白衣（在家信徒）家中一起坐著吃飯，白衣用昂貴的衣服鋪設作為座位。其中有一個六群比丘，以盜竊的心思用腳翻動衣服，（對此）感到疑惑，佛說：『你以什麼心思（翻動衣服）？』回答說：『盜竊的心思。』佛說：『如果方便求得五錢，但衣服還未離開原處，判為偷蘭遮（Thullanaccaya，重罪）。』
《四分律》卷第五十五 《大正藏》第 22 冊 No. 1428 《四分律》
《四分律》卷第五十六(第四分之七)
姚秦時期罽賓（Kashmir）三藏（Tripitaka）佛陀耶舍（Buddhayasas）與竺佛念（Dharmanandin）等翻譯調部之二
當時有差摩（Chamma）比丘尼（Bhikkhuni），有一位施主家，她的弟子前往施主家，對施主說：『阿姨，差摩（Chamma）
【English Translation】 English version 'It should not be moved or exchanged.'
At that time, there was a Bhikkhu (monk) who moved or exchanged wooden beds, large or small mattresses, or pillows. If these (beds, mattresses, pillows) belonged to the Sangha (community), and that (Bhikkhu) was also part of the Sangha, (and similarly for) felt blankets, bottles, bathing pots, staffs, and fans, saying, 'These (blankets, etc.) belong to the Sangha, and that (Bhikkhu) is also part of the Sangha,' the Buddha said, 'It should not be done like that.'
At that time, there was a Bhikkhu who stole another person's stone and was in doubt about it. The Buddha said, 'If it is worth five coins, it is Parajika (expulsion).』 Stealing excavated timber, bamboo strips, Wenruo grass, Popo grass, tree bark, or leaves, flowers, and fruits of trees protected by others, and being in doubt about it, the Buddha said, 'If it is worth five coins, all are Parajika (expulsion).'
At that time, there was a Bhikkhu who stole clothes from another person's clothes rack and was in doubt about it. The Buddha said, 'It is Parajika (expulsion).'
At that time, there was a Bhikkhu who, with the intention of stealing, moved clothes from another person's clothes rack, causing them to fall off the rack, and was in doubt about it. The Buddha said, 'It is Parajika (expulsion).'
At that time, there was a Bhikkhu who, with the intention of stealing, turned over clothes on another person's clothes rack and was in doubt about it. The Buddha said, 'If it is convenient to obtain five coins, but the clothes have not left the original place, it is Thullanaccaya (serious offense).'
At that time, there was a Bhikkhu who took the belt from another person's clothes rack and took the rack together, and was in doubt about it. The Buddha asked him, 'With what intention (did you take these things)?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is worth five coins and has left the original place, it is Parajika (expulsion).'
At that time, there were many Bhikkhus and the Six-Group Bhikkhus (referring to monks with misconduct) sitting and eating together in a layman's (householder) home. The layman used expensive clothes as a seat. Among them, one of the Six-Group Bhikkhus, with the intention of stealing, turned the clothes with his feet and was in doubt about it. The Buddha said, 'With what intention (did you turn the clothes)?' He replied, 'With the intention of stealing.' The Buddha said, 'If it is convenient to obtain five coins, but the clothes have not left the original place, it is Thullanaccaya (serious offense).'
《Vinaya in Four Parts》 Volume 55 《Taisho Tripitaka》 Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 56 (Part 7 of the Fourth Division)
Translated by Tripitaka (Master of the Three Baskets) Buddhayasas (Buddhayasas) from Kashmir (Kashmir) during the Yao Qin Dynasty, together with Dharmanandin (Dharmanandin), etc., Second Section of the Adjustment
At that time, there was a Bhikkhuni (nun) named Chamma (Chamma). There was a donor's family, and her disciple went to the donor's home and said to the donor, 'Auntie, Chamma (Chamma)'
須五斗胡麻子。」檀越言：「可得耳！」即與之。彼弟子得胡麻便自食。後於異時，差摩比丘尼晨朝著衣持缽，往檀越家敷座而坐。檀越問：「胡麻子美不？」彼答言：「何等胡麻？」檀越即具說本末。差摩比丘尼還，語彼弟子比丘尼言：「汝盜我五斗胡麻。」弟子答言：「我不盜，以親厚意取。」疑，佛問言：「汝以何心？」答言：「親厚意取。」佛言：「無犯。而不應非親厚意作親厚意取，以妄語故得波逸提。」
時差摩比丘尼有檀越家，其弟子往其家語言：「阿姨差摩須三種藥粥。」彼言：「可得耳！」即便與，彼得便自食。后時差摩比丘尼，晨朝著衣持缽，往其家敷座而坐。檀越問：「阿姨！三種藥粥美不？」彼即言：「何等三種藥粥？」檀越即具為說本末。差摩還語彼比丘尼弟子言：「汝盜我三種藥粥。」彼答言：「我不盜，以親厚意取。」彼疑，佛問言：「汝以何心取？」答言：「親厚意取。」佛言：「無犯。而不應非親厚作親厚意取，以妄語故得波逸提。」
時有比丘，取和尚佉阇尼分，和尚語言：「汝食我分，犯盜。」答言：「我不盜，親厚意取。」彼疑，佛問言：「汝以何心？」答言：「親厚意取。」佛言：「無犯，而不應非親厚意作親厚意取。」
時有比丘，陶師為檀越。檀
【現代漢語翻譯】 現代漢語譯本： 『給我五斗胡麻子。』檀越（施主）說：『可以給你！』就給了他。那位弟子得到胡麻子就自己吃了。後來有一天，差摩（Kshema）比丘尼早上穿好衣服，拿著缽，到檀越家鋪好座位坐下。檀越問：『胡麻子好吃嗎？』她回答說：『什麼胡麻子？』檀越就把事情的來龍去脈都說了。差摩比丘尼回去后，對她的弟子比丘尼說：『你偷了我的五斗胡麻子。』弟子回答說：『我沒有偷，我是因為親近友好的情誼才拿的。』他們對此感到疑惑，佛陀問：『你以什麼心態拿的？』回答說：『以親近友好的情誼拿的。』佛陀說：『沒有犯戒。但不應該不是出於親近友好的情誼卻裝作是出於親近友好的情誼而拿取，因為說了妄語，所以犯了波逸提（Payantika，一種戒律）。』 當時，差摩比丘尼有一位檀越，她的弟子去檀越家說：『阿姨，差摩需要三種藥粥。』檀越說：『可以給你！』就給了她，她得到后就自己吃了。後來，差摩比丘尼早上穿好衣服，拿著缽，到檀越家鋪好座位坐下。檀越問：『阿姨！三種藥粥好吃嗎？』她就說：『什麼三種藥粥？』檀越就把事情的來龍去脈都說了。差摩回去后對她的比丘尼弟子說：『你偷了我的三種藥粥。』她回答說：『我沒有偷，我是因為親近友好的情誼才拿的。』他們對此感到疑惑，佛陀問：『你以什麼心態拿的？』回答說：『以親近友好的情誼拿的。』佛陀說：『沒有犯戒。但不應該不是出於親近友好卻裝作是出於親近友好的情誼而拿取，因為說了妄語，所以犯了波逸提。』 當時，有一位比丘，拿了和尚（Upadhyaya，親教師）的佉阇尼（khajaniya，食物）的份額，和尚說：『你吃了我的份額，犯了盜戒。』回答說：『我沒有偷，是出於親近友好的情誼才拿的。』他們對此感到疑惑，佛陀問：『你以什麼心態拿的？』回答說：『以親近友好的情誼拿的。』佛陀說：『沒有犯戒，但不應該不是出於親近友好的情誼卻裝作是出於親近友好的情誼而拿取。』 當時，有一位比丘，陶師是他的檀越。
【English Translation】 English version: 『Give me five 'dou' (a unit of dry measure) of sesame seeds.』 The 'Danayaka' (benefactor) said, 『It is available!』 and gave it to him. That disciple got the sesame seeds and ate them himself. Later, at another time, the 'Kshema' (name of a Bhikkhuni) Bhikkhuni, in the morning, dressed and holding her bowl, went to the 'Danayaka's' house, spread out a seat and sat down. The 'Danayaka' asked, 『Are the sesame seeds delicious?』 She replied, 『What sesame seeds?』 The 'Danayaka' then explained the whole story. The 'Kshema' Bhikkhuni returned and said to her disciple Bhikkhuni, 『You stole my five 'dou' of sesame seeds.』 The disciple replied, 『I did not steal, I took them with friendly intentions.』 They were doubtful, and the Buddha asked, 『With what intention did you take them?』 She replied, 『I took them with friendly intentions.』 The Buddha said, 『No offense. But one should not pretend to take with friendly intentions when there are no friendly intentions, because of the false speech, one commits a 'Payantika' (a type of offense).』 At that time, the 'Kshema' Bhikkhuni had a 'Danayaka's' house, and her disciple went to her house and said, 『Aunt, 'Kshema' needs three kinds of medicinal congee.』 She said, 『It is available!』 and gave it to her, and she got it and ate it herself. Later, the 'Kshema' Bhikkhuni, in the morning, dressed and holding her bowl, went to her house, spread out a seat and sat down. The 'Danayaka' asked, 『Aunt! Is the three kinds of medicinal congee delicious?』 She then said, 『What three kinds of medicinal congee?』 The 'Danayaka' then explained the whole story. 'Kshema' returned and said to her Bhikkhuni disciple, 『You stole my three kinds of medicinal congee.』 She replied, 『I did not steal, I took them with friendly intentions.』 They were doubtful, and the Buddha asked, 『With what intention did you take them?』 She replied, 『I took them with friendly intentions.』 The Buddha said, 『No offense. But one should not pretend to take with friendly intentions when there are no friendly intentions, because of the false speech, one commits a 'Payantika'.』 At that time, there was a Bhikkhu who took the 'Upadhyaya's' (preceptor) share of 'khajaniya' (food), and the 'Upadhyaya' said, 『You ate my share, committing theft.』 He replied, 『I did not steal, I took it with friendly intentions.』 They were doubtful, and the Buddha asked, 『With what intention did you take it?』 He replied, 『I took it with friendly intentions.』 The Buddha said, 『No offense, but one should not pretend to take with friendly intentions when there are no friendly intentions.』 At that time, there was a Bhikkhu whose 'Danayaka' was a potter.
越語言：「大德須器便見語。」彼答言：「可爾。」其檀越起去還家，更有異人來至賣器處賣器。后時比丘須瓶，即取他瓶持去。彼語比丘言：「大德莫持我瓶去。」比丘言：「此是某甲瓶，某甲先語我言：『若須器便取。』是故我取。」彼言：「此非某甲瓶。」比丘即放瓶而去，疑，佛問言：「汝以何心？」即具說因緣，佛言：「無犯，而不應不問主而取。」
時有比丘，沽酒家為檀越。檀越語比丘言：「大德若須甑者取。」答言：「可爾。」時檀越即還家，更有異人在沽酒處住。后比丘須甑來取去，彼語言：「大德莫持我甑去。」比丘言：「此是某甲甑，某甲先見語：『須甑便取。』是故取耳。」彼言：「此非某甲甑。」比丘放甑而去，疑，佛問言：「汝以何心？」具答因緣，佛言：「不犯。而不應不問主而取他物。」
時有比丘，估客為檀越，語言：「大德！若有所須便取。」答言：「可爾。」彼估客還家，后更有異人在此處賣物。后比丘須米，即取米持去。彼語言：「大德！莫持我米去」。比丘言：「此是某甲米，先語我言：『若有所須便取。』是故我取。」彼言：「此非某甲米。」比丘即置米而去，疑，佛問言：「汝以何心？」具答因緣，佛言：「無犯。而不應不問主而取。」
時有賣
【現代漢語翻譯】 現代漢語譯本： 越地有這樣的事：一位比丘（bhikkhu，佛教僧侶）對一位施主（dānavati，慷慨佈施的人）說：『如果我需要器皿，我可以拿嗎？』施主回答說：『可以。』那位施主起身回家后，另一個人來到賣器皿的地方賣器皿。後來，比丘需要一個瓶子，就拿走了別人的瓶子。那人對比丘說：『大德（bhadanta，對僧侶的尊稱），請不要拿走我的瓶子。』比丘說：『這是某甲（姓名）的瓶子，某甲先前對我說過：『如果需要器皿就拿走。』所以我才拿走。』那人說：『這不是某甲的瓶子。』比丘就放下瓶子離開了，心生疑惑。佛陀（Buddha，覺悟者）問他說：『你當時是什麼想法？』比丘就詳細地說了事情的經過。佛陀說：『沒有犯戒，但不應該不問主人就拿取。』 當時，有一位比丘，一位賣酒的人是他的施主。施主對比丘說：『大德，如果需要甑（zèng，古代蒸食物的炊具）就拿去。』比丘回答說：『可以。』當時，施主就回家了，另一個人在賣酒的地方住下。後來，比丘需要甑，就來拿走。那人說：『大德，請不要拿走我的甑。』比丘說：『這是某甲的甑，某甲先前對我說過：『需要甑就拿走。』所以我才拿走。』那人說：『這不是某甲的甑。』比丘放下甑離開了，心生疑惑。佛陀問他說：『你當時是什麼想法？』比丘詳細地回答了事情的經過。佛陀說：『沒有犯戒。但不應該不問主人就拿取別人的東西。』 當時，有一位比丘，一位商人是他的施主，商人說：『大德！如果有什麼需要的就拿去。』比丘回答說：『可以。』那位商人回家后，另一個人在這裡賣東西。後來，比丘需要米，就拿走米離開了。那人說：『大德！請不要拿走我的米。』比丘說：『這是某甲的米，先前對我說過：『如果有什麼需要的就拿走。』所以我才拿走。』那人說：『這不是某甲的米。』比丘就放下米離開了，心生疑惑。佛陀問他說：『你當時是什麼想法？』比丘詳細地回答了事情的經過。佛陀說：『沒有犯戒。但不應該不問主人就拿取。』 當時，有賣...
【English Translation】 English version: In the Yue region, there was this incident: A bhikkhu (Buddhist monk) said to a dānavati (generous giver): 'If I need a vessel, may I take it?' The dānavati replied, 'Yes.' After that dānavati got up and returned home, another person came to the place selling vessels to sell vessels. Later, the bhikkhu needed a bottle, so he took someone else's bottle and left. That person said to the bhikkhu: 'Bhadanta (venerable sir), please do not take my bottle.' The bhikkhu said: 'This is so-and-so's bottle, so-and-so previously told me: 'If you need a vessel, then take it.' That is why I took it.' That person said: 'This is not so-and-so's bottle.' The bhikkhu then put down the bottle and left, feeling doubtful. The Buddha (Enlightened One) asked him: 'What were you thinking?' The bhikkhu then explained the whole situation in detail. The Buddha said: 'There is no offense, but one should not take something without asking the owner.' At that time, there was a bhikkhu whose dānavati was a wine seller. The dānavati said to the bhikkhu: 'Bhadanta, if you need a zeng (ancient steamer), take it.' The bhikkhu replied: 'Yes.' At that time, the dānavati returned home, and another person stayed at the wine-selling place. Later, the bhikkhu needed a zeng and came to take it. That person said: 'Bhadanta, please do not take my zeng.' The bhikkhu said: 'This is so-and-so's zeng, so-and-so previously told me: 'If you need a zeng, then take it.' That is why I took it.' That person said: 'This is not so-and-so's zeng.' The bhikkhu put down the zeng and left, feeling doubtful. The Buddha asked him: 'What were you thinking?' The bhikkhu answered the whole situation in detail. The Buddha said: 'There is no offense. But one should not take another's property without asking the owner.' At that time, there was a bhikkhu whose dānavati was a merchant, and the merchant said: 'Bhadanta! If there is anything you need, then take it.' The bhikkhu replied: 'Yes.' After that merchant returned home, another person was selling things at this place. Later, the bhikkhu needed rice, so he took the rice and left. That person said: 'Bhadanta! Please do not take my rice.' The bhikkhu said: 'This is so-and-so's rice, who previously told me: 'If there is anything you need, then take it.' That is why I took it.' That person said: 'This is not so-and-so's rice.' The bhikkhu then put down the rice and left, feeling doubtful. The Buddha asked him: 'What were you thinking?' The bhikkhu answered the whole situation in detail. The Buddha said: 'There is no offense. But one should not take something without asking the owner.' At that time, there was a selling...
衣人為檀越，檀越語言：「大德須衣便取。」答言：「可爾。」彼檀越命過，有兒在。比丘須衣，即取衣持去。彼言：「大德！莫持我衣去。」比丘言：「是某甲衣，先語我言：『須衣便取。』」彼答言：「某甲已死。」比丘放衣而去，疑，佛問言：「汝以何心？」具答因緣，佛言：「無犯。而不應不問主而取。」
爾時世尊在毗舍離。有不信樂離奢，以弊物裹五錢，置糞聚間，遣人微伺，若見取者將來。時糞掃衣比丘見，謂是糞掃衣，即取著囊中。時彼使人見已語言：「某甲離奢喚。」比丘答言：「去。」去至離奢所，離奢問言：「大德應捉錢寶不？」比丘答言：「不應。」「汝何故取耶？」答言：「我不取。」彼言：「出看之。」彼即從囊中出示。此比丘慚愧，余比丘亦爾，以此因緣具白世尊，世尊言：「諸比丘善聽！若有比丘欲取如是糞掃衣者，應以左足指躡、右足指牽解看，若有不凈出之，凈者持去。」
爾時世尊在舍衛國。迦留陀夷與六群比丘在阿夷婆提河中浴。迦留陀夷先出岸上，錯著六群比丘衣去。六群比丘后出，河岸上不見己衣，見迦留陀夷衣，便言：「彼犯盜，取我等衣。」即不于現前作滅擯。時迦留陀夷聞之生疑，往世尊所，頭面禮足卻坐一面，以此因緣具白世尊。世尊問言：「汝
【現代漢語翻譯】 現代漢語譯本 一位施主（檀越）對一位比丘說：『大德（對僧侶的尊稱），如果您需要衣服，就拿去用吧。』比丘回答：『好的。』後來這位施主去世了，留下一個兒子。比丘需要衣服，就去拿了衣服要走。施主的兒子說：『大德！請不要拿走我的衣服。』比丘說：『這衣服是某某（已故施主）的，他之前告訴我說：『需要衣服就拿去。』』施主的兒子回答說：『某某已經死了。』比丘放下衣服離開了，心生疑惑，於是去問佛陀：『您認為我當時是什麼心態？』他詳細地說明了事情的經過。佛陀說：『你沒有犯戒。但是，不應該不問（現在的主人）就拿取。』
當時，世尊在毗舍離（Vaishali）。有些不信佛法的離奢（Licchavi）人，用破爛的東西包裹著五枚錢幣，放在糞堆旁邊，派人暗中觀察，如果有人拿走就抓起來。當時，一位撿糞掃衣的比丘看見了，以為是糞掃衣，就拿起來放進袋子里。那些派來的人看見了，就說：『某某離奢叫你。』比丘回答說：『走吧。』到了離奢那裡，離奢問他說：『大德應該拿取錢財寶物嗎？』比丘回答說：『不應該。』離奢問：『那你為什麼拿取呢？』比丘回答說：『我沒有拿。』離奢說：『拿出來看看。』比丘就從袋子里拿出來給他們看。這位比丘感到慚愧，其他的比丘也是如此。他們把這件事詳細地告訴了世尊。世尊說：『各位比丘好好聽著！如果有比丘想要拿取這樣的糞掃衣，應該用左腳的腳趾踩住，用右腳的腳趾牽拉開來看，如果有不乾淨的東西就拿出來扔掉，乾淨的才可以拿走。』
當時，世尊在舍衛國（Shravasti）。迦留陀夷（Kaludayi）和六群比丘（the group of six monks）在阿夷婆提河（Ajiivati River）中洗澡。迦留陀夷先從河裡出來上了岸，錯穿了六群比丘的衣服走了。六群比丘後來出來，在河岸上沒有看見自己的衣服，看見了迦留陀夷的衣服，就說：『他犯了盜戒，偷了我們的衣服。』於是沒有當面進行滅擯（expulsion）。當時，迦留陀夷聽說了這件事，心生疑惑，就去見世尊，頂禮佛足後退坐在一旁，詳細地把這件事告訴了世尊。世尊問他說：『你
【English Translation】 English version A donor (Danapati) said to a monk: 'Venerable Sir, if you need clothes, please take them.' The monk replied: 'Okay.' Later, the donor passed away, leaving behind a son. The monk needed clothes, so he took the clothes to leave. The donor's son said: 'Venerable Sir! Please do not take my clothes.' The monk said: 'These clothes belong to so-and-so (the deceased donor), who told me before: 'Take the clothes if you need them.'' The donor's son replied: 'So-and-so is already dead.' The monk put down the clothes and left, feeling doubtful. He then asked the Buddha: 'What was my state of mind at that time?' He explained the whole situation in detail. The Buddha said: 'You have not violated any precepts. However, you should not have taken them without asking (the current owner).'
At that time, the World Honored One was in Vaishali (Vaishali). Some non-believing Licchavis (Licchavi) wrapped five coins in dirty rags and placed them near a pile of dung, sending people to secretly observe. If anyone took them, they would be caught. At that time, a monk collecting discarded rags saw it, thinking it was a discarded rag, and put it in his bag. Those who were sent saw it and said: 'So-and-so Licchavi is calling you.' The monk replied: 'Let's go.' When he arrived at the Licchavi's place, the Licchavi asked him: 'Should a Venerable Sir take money and treasures?' The monk replied: 'It is not appropriate.' The Licchavi asked: 'Then why did you take it?' The monk replied: 'I did not take it.' The Licchavi said: 'Take it out and let's see.' The monk took it out of his bag and showed it to them. This monk felt ashamed, and so did the other monks. They told the World Honored One about this in detail. The World Honored One said: 'Listen carefully, monks! If a monk wants to take such discarded rags, he should step on it with the toe of his left foot and pull it open with the toe of his right foot to see if there is anything unclean. If there is, throw it away; only take the clean ones.'
At that time, the World Honored One was in Shravasti (Shravasti). Kaludayi (Kaludayi) and the group of six monks (the group of six monks) were bathing in the Ajiivati River (Ajiivati River). Kaludayi came out of the river first and went ashore, mistakenly putting on the clothes of the group of six monks and left. The group of six monks came out later and did not see their clothes on the riverbank. Seeing Kaludayi's clothes, they said: 'He has committed theft, stealing our clothes.' So they did not perform expulsion (expulsion) in his presence. At that time, Kaludayi heard about this and became doubtful. He went to see the World Honored One, prostrated himself at the Buddha's feet, and sat down to one side, explaining the whole situation to the World Honored One in detail. The World Honored One asked him: 'Did you
以何心？」答言：「謂是己衣，不以盜心。」佛言：「無犯。而不應不看衣便著，亦不應不現前作呵責、若擯、若依止、若遮不至白衣家、若舉、若滅擯羯磨。若作不成，得突吉羅。」
爾時有比丘得風飄衣，彼疑，佛問言：「汝以何心取？」答言：「以糞掃衣，不以盜心取。」佛言：「無犯，不應取風飄及糞掃衣。」
爾時有居士，浣衣已著墻上曬，糞掃衣比丘見，謂是糞掃衣，即持去。時居士見語言：「大德！莫持我衣去。」比丘言：「我謂是糞掃衣。」即放衣而去，疑，佛問言：「汝以何心取？」答言：「糞掃衣取。」佛言：「無犯，而不應於牆上、若籬上、若塹中取糞掃衣。」
時有居士，浣衣已著篅上曬。有一六群比丘，盜心持去。彼疑，佛言：「波羅夷。」
時有眾多賊，出舍衛城，去祇桓不遠晝日飲酒。日入已，余酒舉著樹間，入舍衛城。時六群比丘出祇桓，盜心取飲，疑，佛言：「汝波羅夷。」
時有乞食比丘，晨朝著衣持缽往檀越家，遇天瀑雨，水飄種種脂，彼念言：「此不求而得，可以為藥。」即取服之，疑，佛問言：「汝以何心？」答言：「糞掃取，非盜心。」佛言：「無犯。不應取水中糞掃物，不受而服，波逸提。」
時比丘有檀越家，有異比丘語言
【現代漢語翻譯】 現代漢語譯本：『你以什麼心態拿的？』回答說：『認為是自己的衣服，沒有盜竊的心。』佛說：『沒有犯戒。但不應該不看清楚衣服就穿，也不應該不當面進行呵責、驅擯、依止、禁止前往白衣（在家信徒）家、舉罪、或滅擯羯磨（僧團的除罪儀式）。如果做了但沒有完成，得突吉羅（一種輕罪）。』
當時，有比丘得到被風吹來的衣服，他感到疑惑，佛陀問他說：『你以什麼心態拿的？』回答說：『認為是糞掃衣（被丟棄的衣服），沒有盜竊的心拿的。』佛說：『沒有犯戒，但不應該拿被風吹來的以及糞掃衣。』
當時，有居士洗完衣服後放在墻上晾曬，糞掃衣比丘看見了，認為是糞掃衣，就拿走了。這時居士看見了，說：『大德！不要拿走我的衣服。』比丘說：『我以為是糞掃衣。』就放下衣服離開了，感到疑惑，佛陀問他說：『你以什麼心態拿的？』回答說：『認為是糞掃衣才拿的。』佛說：『沒有犯戒，但不應該在墻上、籬笆上、或坑裡拿糞掃衣。』
當時，有居士洗完衣服後放在竹筐上晾曬。有一個六群比丘（指行為不端的比丘），以盜竊的心拿走了。他感到疑惑，佛說：『犯波羅夷（最重的罪）。』
當時，有很多盜賊，從舍衛城（Śrāvastī）出來，在距離祇桓（Jetavana）不遠的地方白天飲酒。日落後，把剩餘的酒放在樹間，進入舍衛城。當時六群比丘從祇桓出來，以盜竊的心拿去喝，感到疑惑，佛說：『你犯波羅夷。』
當時，有一個乞食的比丘，早上穿好衣服拿著缽前往檀越（dānavati，施主）家，遇到大雨，水飄來各種油脂，他心想：『這些是不求自得的，可以用來做藥。』就拿來服用了，感到疑惑，佛陀問他說：『你以什麼心態拿的？』回答說：『認為是糞掃物拿的，不是以盜竊的心。』佛說：『沒有犯戒。不應該拿水中的糞掃物，沒有經過接受就服用，犯波逸提（一種輕罪）。』
當時，比丘在檀越家，有其他比丘說
【English Translation】 English version: 'With what intention did you take it?' He replied, 'Thinking it was my own robe, not with the intention of stealing.' The Buddha said, 'No offense. But one should not put on a robe without looking at it, nor should one fail to administer a rebuke, expulsion, dependence, prohibition from going to a layman's house, censure, or excommunication. If the act is done but not completed, one incurs a Dukkruta (a minor offense).'
At that time, a Bhikkhu (monk) found a robe blown by the wind. He was doubtful, and the Buddha asked him, 'With what intention did you take it?' He replied, 'Thinking it was a discarded robe, not with the intention of stealing.' The Buddha said, 'No offense, but one should not take robes blown by the wind or discarded robes.'
At that time, a householder washed a robe and placed it on a wall to dry. A Bhikkhu who collected discarded robes saw it and, thinking it was a discarded robe, took it away. Then the householder saw him and said, 'Venerable Sir, do not take my robe away.' The Bhikkhu said, 'I thought it was a discarded robe.' He put down the robe and left, feeling doubtful. The Buddha asked him, 'With what intention did you take it?' He replied, 'I took it thinking it was a discarded robe.' The Buddha said, 'No offense, but one should not take discarded robes from a wall, fence, or ditch.'
At that time, a householder washed a robe and placed it on a bamboo frame to dry. One of the group-of-six Bhikkhus (referring to misbehaving monks), with the intention of stealing, took it away. He was doubtful, and the Buddha said, 'Parajika (the most severe offense).'
At that time, many thieves, having left Śrāvastī (舍衛城), were drinking wine in the daytime not far from Jetavana (祇桓). After sunset, they left the remaining wine among the trees and entered Śrāvastī. Then the group-of-six Bhikkhus came out of Jetavana and, with the intention of stealing, took it to drink. They were doubtful, and the Buddha said, 'You have committed a Parajika.'
At that time, a Bhikkhu who was begging for food, in the morning, put on his robes, took his bowl, and went to a donor's (dānavati) house. He encountered a torrential rain, and various kinds of grease were floating in the water. He thought, 'These are obtained without seeking, and they can be used as medicine.' He took and consumed them, feeling doubtful. The Buddha asked him, 'With what intention?' He replied, 'I took them thinking they were discarded items, not with the intention of stealing.' The Buddha said, 'No offense. One should not take discarded items from the water, and without having them accepted, consume them. One commits a Pacittiya (a minor offense).'
At that time, a Bhikkhu was at a donor's house, and another Bhikkhu said
：「我欲往汝檀越家，何所說耶？」答言：「隨汝說。」彼比丘須五十兩石蜜，至檀越家語言：「某甲比丘須五十兩石蜜。」檀越言：「可得。」即與之。此比丘得便自食，不與彼比丘。后異時，彼比丘往詣檀越家，檀越語言：「大德！石蜜好不？」比丘問言：「何等石蜜？為誰石蜜？」檀越即具答本末。彼比丘還語此比丘言：「汝犯盜，取我石蜜。」彼答言：「我不犯盜，汝語我言：『隨汝說。』」諸比丘白佛，佛言：「不應作如是語，應說言說是語是。」
時有比丘盜他輦，彼疑，佛言：「波羅夷。」
時有比丘盜他薪，疑，佛言：「直五錢，波羅夷。」
爾時畢陵伽婆蹉有檀越，檀越有二小兒，黠了不畏人。畢陵伽婆蹉至家時，小兒便抱腳婉轉戲。后異時，此二小兒為賊偷去。時畢陵伽婆蹉，晨朝著衣持缽，至檀越家敷座而坐。小兒父母向涕泣流淚言：「小兒為賊偷去。若今在者，當來捉大德腳戲。」即答言：「可於屋內處處求覓。」彼父母求覓不得。時畢陵伽婆蹉還，至寺內入房中，思惟入定念在于身，以清凈過人天眼見小兒，賊偷在恒水中乘船而去。見已譬如人屈申臂頃，從寺內沒至恒水賊船中立。時小兒見即歡喜來抱腳，婆蹉即以神足合小兒持來著閣上房中，至檀越所數座而坐。時父
【現代漢語翻譯】 現代漢語譯本： 有位比丘問佛陀：『我將前往信徒（檀越）的家中，應該說什麼呢？』佛陀回答說：『隨你說。』這位比丘需要五十兩的石蜜（一種糖），到了信徒家后說：『某甲比丘需要五十兩石蜜。』信徒說：『可以。』就給了他。這位比丘得到石蜜后自己吃了，沒有給那位比丘。後來有一天，那位比丘去信徒家，信徒問：『大德！石蜜好嗎？』比丘問：『什麼石蜜？給誰的石蜜？』信徒就把事情的來龍去脈都說了。那位比丘回去告訴這位比丘說：『你犯了盜戒，偷了我的石蜜。』他回答說：『我沒有犯盜戒，是你告訴我說：『隨你說。』』眾比丘稟告佛陀，佛陀說：『不應該這樣說話，應該說『說是語是』。』
當時有位比丘偷了別人的車子（輦），他感到疑惑，佛陀說：『犯波羅夷罪（最重的罪）。』
當時有位比丘偷了別人的柴火（薪），他感到疑惑，佛陀說：『價值五錢，犯波羅夷罪。』
當時畢陵伽婆蹉（Pilindavatsa，一位尊者）有一位信徒，信徒有兩個小孩，聰明伶俐不怕生人。畢陵伽婆蹉到他家時，小孩就抱住他的腳嬉戲。後來有一天，這兩個小孩被賊偷走了。當時畢陵伽婆蹉早上穿好衣服，拿著缽，到信徒家鋪好座位坐下。小孩的父母相對涕泣流淚說：『小孩被賊偷走了。如果現在在的話，一定會來抱大德的腳嬉戲。』畢陵伽婆蹉回答說：『可以在屋裡到處找找看。』他們的父母到處尋找也沒有找到。當時畢陵伽婆蹉回去，到了寺廟進入房間，思惟入定，專注于自身，以清凈超越人天的天眼看到小孩，賊人偷了他們在恒河（Ganges River）中乘船而去。看到后，譬如人屈伸手臂那麼短的時間，從寺廟消失到了恒河賊船中站立。當時小孩看到他，就歡喜地來抱他的腳，畢陵伽婆蹉就用神足通把小孩合在一起，帶到樓上的房間里，到信徒那裡數著座位坐下。當時父親
【English Translation】 English version: A certain Bhikkhu (monk) asked the Buddha: 'I wish to go to the house of your almsgiver (Dānavy) , what should I say?' The Buddha replied: 'Say whatever you want.' This Bhikkhu needed fifty 'liang' (a unit of weight) of 'shimi' (rock candy), and upon arriving at the almsgiver's house, he said: 'A certain Bhikkhu needs fifty 'liang' of 'shimi'.' The almsgiver said: 'It is obtainable.' and gave it to him. This Bhikkhu, having obtained it, ate it himself, without giving it to the other Bhikkhu. Later, at another time, that Bhikkhu went to the almsgiver's house, and the almsgiver asked: 'Venerable Sir! Is the 'shimi' good?' The Bhikkhu asked: 'What 'shimi'? For whom is the 'shimi'?' The almsgiver then explained the whole story. That Bhikkhu returned and said to this Bhikkhu: 'You have committed theft, taking my 'shimi'.' He replied: 'I have not committed theft, you told me: 'Say whatever you want.'' The Bhikkhus reported this to the Buddha, and the Buddha said: 'One should not speak in such a way, one should say 'Say what is true'.'
At that time, there was a Bhikkhu who stole another's carriage (nian), he was doubtful, the Buddha said: 'It is a Pārājika (the most severe offense).'
At that time, there was a Bhikkhu who stole another's firewood (xin), he was doubtful, the Buddha said: 'Worth five coins, it is a Pārājika.'
At that time, Pilindavatsa (a venerable monk) had an almsgiver, who had two small children, clever and unafraid of strangers. When Pilindavatsa arrived at his house, the children would hug his feet and play. Later, one day, these two children were stolen by thieves. At that time, Pilindavatsa, in the morning, put on his robes, held his bowl, and went to the almsgiver's house, spread out his seat and sat down. The children's parents were weeping and shedding tears, saying: 'The children have been stolen by thieves. If they were here now, they would come and grab the Venerable One's feet and play.' Pilindavatsa replied: 'You can search everywhere in the house.' Their parents searched everywhere but could not find them. At that time, Pilindavatsa returned, went to the temple, entered his room, contemplated and entered Samadhi (meditative state), focusing on his body, and with pure eyes that surpassed those of humans and Devas (gods), he saw the children, stolen by thieves, going away on a boat in the Ganges River (Ganges River). Having seen this, in a time as short as a person bending and stretching their arm, he disappeared from the temple and stood on the thieves' boat in the Ganges River. At that time, the children saw him and joyfully came to hug his feet, Pilindavatsa then used his supernatural powers to combine the children together, brought them to the room upstairs, and went to the almsgiver's place, counting the seats and sitting down. At that time, the father
母涕泣而言：「若我兒在者，今當抱大德腳戲。」答言：「可於閣上房中覓。」彼言：「已求覓不得。」畢陵伽婆蹉言：「但更覓。」彼即更于閣上房中覓得。時兒父母大歡喜言：「我兒為賊所偷，而今畢陵伽婆蹉為我將來。」時諸比丘聞，中有少欲知足、行頭陀、樂學戒、知慚愧者，嫌責畢陵伽婆蹉言：「云何賊偷他兒去，而奪來耶？」畢陵伽婆蹉聞已疑，往佛所頭面禮足，卻坐一面，以此因緣具白世尊。世尊知而故問：「汝以何心取？」答言：「慈心取，無有盜意。」佛言：「無犯。而不應作如是事。」
爾時有比丘字高勝，有檀越家，檀越病，比丘來問訊。彼有二小兒黠了，時檀越示寶藏已，語此比丘處所語言：「此二小兒長大已，若勝者示此寶處。」於是便命過。時高勝比丘，后看此二兒勝者，即示寶處。時一小兒涕泣來至寺內，語阿難言：「大德！看此高勝比丘，以我父遺財二人分，並與一人。」時阿難語高勝比丘言：「汝云何以他父遺財二人分與一人耶？高勝汝可去，不應與汝同布薩。」時阿難經六布薩不與共同。時高勝比丘與羅睺羅為伴黨。時羅睺羅，晨朝著衣持缽，至迦維羅衛國舍夷婦女、拘梨婦女語如是言：「汝曹可將男女著阿難前，若小兒啼。阿難當言：『將小兒去。』汝等當語如是言：
【現代漢語翻譯】 現代漢語譯本：母親哭泣著說：『如果我的兒子還在，現在應該抱著大德（指畢陵伽婆蹉）的腳玩耍。』畢陵伽婆蹉回答說：『可以在樓上的房間里找找。』母親說：『已經找過了，沒找到。』畢陵伽婆蹉說：『再找找看。』母親又在樓上的房間里找到了孩子。當時孩子的父母非常高興地說：『我的兒子被賊偷走了，現在畢陵伽婆蹉為我們找回來了。』當時眾比丘聽說了這件事，其中有少欲知足、修頭陀行、樂於學習戒律、知慚愧的人，責怪畢陵伽婆蹉說：『怎麼能把賊偷走的孩子奪回來呢？』畢陵伽婆蹉聽後心生疑惑，前往佛陀（世尊）處，頭面頂禮佛足，然後退坐一旁，將這件事的因緣詳細地告訴了世尊。世尊明知此事，卻故意問道：『你以什麼心去取的？』畢陵伽婆蹉回答說：『以慈悲心去取的，沒有盜竊的意圖。』佛陀說：『沒有犯戒。但不應該做這樣的事。』
當時有一位比丘名叫高勝，有一位施主（檀越）生病了，高勝比丘前去探望。施主有兩個聰明的兒子，當時施主指著寶藏，告訴高勝比丘寶藏的地點，說：『這兩個兒子長大后，如果誰更優秀，就告訴他寶藏的地點。』說完就去世了。後來高勝比丘看到這兩個兒子中更優秀的一個，就把寶藏的地點告訴了他。當時一個小兒子哭著來到寺廟裡，告訴阿難（佛陀十大弟子之一）說：『大德！你看這位高勝比丘，把我們父親遺留的財產，應該分給兩個人，卻只給了一個人。』當時阿難對比丘高勝說：『你怎麼能把別人父親遺留的財產，應該分給兩個人的，只給一個人呢？高勝你離開吧，不應該和你一起參加布薩（佛教一種儀式）。』阿難連續六次布薩都沒有和他一起參加。當時高勝比丘與羅睺羅（佛陀的兒子）結為同黨。當時羅睺羅，早上穿好衣服，拿著缽，到迦維羅衛國舍夷婦女、拘梨婦女那裡，對她們說：『你們可以把孩子帶到阿難面前，如果小孩啼哭，阿難會說：『把小孩帶走。』你們就應該這樣說：
【English Translation】 English version: His mother wept and said, 'If my son were here, he would be playing at the feet of the great virtuous one (referring to Pilinga Vaccha).' He replied, 'You can look for him in the room upstairs.' She said, 'I have already searched and could not find him.' Pilinga Vaccha said, 'Just look again.' She then found the child in the room upstairs. At that time, the child's parents were overjoyed and said, 'My son was stolen by a thief, and now Pilinga Vaccha has brought him back for us.' At that time, the monks heard about this, and among them were those who desired little, were content, practiced asceticism (dhuta), delighted in learning the precepts, and knew shame and remorse, and they criticized Pilinga Vaccha, saying, 'How can you take back a child stolen by a thief?' Pilinga Vaccha, hearing this, was doubtful and went to the Buddha (the World Honored One), bowed his head to his feet, and sat to one side, explaining the cause of this matter in detail to the World Honored One. The World Honored One knew this but deliberately asked, 'With what intention did you take him?' He replied, 'I took him with a compassionate heart, without any intention of stealing.' The Buddha said, 'There is no offense. But you should not do such a thing.'
At that time, there was a monk named Gao Sheng. There was a patron (danapati) who was ill, and the monk Gao Sheng came to visit him. The patron had two clever young sons. At that time, the patron pointed to the treasure and told the monk the location of the treasure, saying, 'When these two sons grow up, if one is more outstanding, tell him the location of the treasure.' Then he passed away. Later, the monk Gao Sheng saw that one of the two sons was more outstanding and told him the location of the treasure. At that time, one of the young sons came crying to the temple and told Ananda (one of the ten great disciples of the Buddha), 'Great virtuous one! Look at this monk Gao Sheng, he divided my father's inheritance, which should have been divided between two people, and gave it to only one person.' At that time, Ananda said to the monk Gao Sheng, 'How can you divide another person's father's inheritance, which should have been divided between two people, and give it to only one person? Gao Sheng, you should leave, you should not participate in the Posadha (Buddhist ceremony) with us.' Ananda did not participate with him for six consecutive Posadhas. At that time, the monk Gao Sheng became allies with Rahula (the Buddha's son). At that time, Rahula, in the morning, put on his robes, took his bowl, and went to the Shayi women and Kuli women in Kapilavastu, and said to them, 'You can bring your children before Ananda, and if the child cries, Ananda will say, 'Take the child away.' You should say like this:
『我等不能將小兒去，乃至阿難當聽高勝比丘語。』」時諸婦女遣羅睺羅去，將男女著阿難前。時小兒啼，阿難言：「將小兒去。」時諸女人言：「我等不能將小兒去，乃至受高勝比丘語。」阿難慈心即言：「高勝汝事云何？」高勝即為具說因緣，阿難言：「汝去！乃至不犯突吉羅。」
爾時世尊在毗舍離。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！諸比丘在婆裘河邊作不凈觀，厭身自殺，是犯不？」佛言：「初未制戒，無犯。」「人作人想，是犯不？」佛言：「波羅夷。」「人疑，是犯不？」佛言：「偷蘭遮。」「人作非人想，是犯不？」佛言：「偷蘭遮。」「非人人想，是犯不？」佛言：「偷蘭遮。」「非人疑，是犯不？」佛言：「偷蘭遮。」「大德！若作女想斷男命，是犯不？」佛言：「波羅夷。」「大德！若作男想斷女命，是犯不？」佛言：「波羅夷。」「若作此女想而斷彼女命，是犯不？」佛言：「波羅夷。」「大德！若作此男想斷彼男命，是犯不？」佛言：「波羅夷。」「若求覓持刀人，是犯不？」佛言：「若斷命，犯。」
爾時有比丘，檀越家病往問訊。彼檀越婦顏容端正，比丘見已欲心繫著，比丘語言：「可共我作如是事。」其婦言：「大德！莫作是語，我夫存在，不
【現代漢語翻譯】 現代漢語譯本： 『我們不能把小孩子帶走，甚至阿難尊者也應該聽從高勝比丘的話。』當時，那些婦女們遣送羅睺羅（佛陀的兒子）離開，把男孩女孩們帶到阿難尊者面前。小孩子們啼哭，阿難尊者說：『把小孩子們帶走。』那些婦女們說：『我們不能把小孩子帶走，甚至要聽從高勝比丘的話。』阿難尊者心懷慈悲，就問：『高勝，你有什麼事？』高勝比丘就詳細地說明了事情的緣由，阿難尊者說：『你走吧！乃至不犯突吉羅（輕罪）。』
當時，世尊在毗舍離（古印度城市）。優波離（佛陀十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『大德！眾比丘在婆裘河邊修不凈觀，厭惡身體而自殺，這是否犯戒？』佛說：『最初未制定戒律時，沒有犯戒。』『如果認為是在殺人，是否犯戒？』佛說：『波羅夷（斷頭罪，最重的罪）。』『如果心存疑惑，是否犯戒？』佛說：『偷蘭遮（僅次於波羅夷的重罪）。』『如果認為是非人，是否犯戒？』佛說：『偷蘭遮。』『如果認為不是人，是否犯戒？』佛說：『偷蘭遮。』『如果對是否是人存有疑惑，是否犯戒？』佛說：『偷蘭遮。』『大德！如果認為是女人而斷了男人的性命，是否犯戒？』佛說：『波羅夷。』『大德！如果認為是男人而斷了女人的性命，是否犯戒？』佛說：『波羅夷。』『如果認為是這個女人而斷了這個女人的性命，是否犯戒？』佛說：『波羅夷。』『大德！如果認為是這個男人而斷了這個男人的性命，是否犯戒？』佛說：『波羅夷。』『如果尋找拿刀的人，是否犯戒？』佛說：『如果斷了性命，就犯戒。』
當時，有一位比丘，到檀越（施主）家探望病人。那位檀越的妻子容貌端正，比丘見了之後心生愛慾，對比丘說：『可以和我做那樣的事嗎？』那位婦人說：『大德！不要說這樣的話，我的丈夫還在，不要……』
【English Translation】 English version: 'We cannot take the children away, even Venerable Ānanda (Buddha's attendant) should listen to the words of the Elder Bhikkhu Gausheng.' At that time, the women sent Rāhula (Buddha's son) away and brought the boys and girls before Venerable Ānanda. The children cried, and Venerable Ānanda said, 'Take the children away.' The women said, 'We cannot take the children away, we must even listen to the words of the Elder Bhikkhu Gausheng.' Venerable Ānanda, with a compassionate heart, then asked, 'Gausheng, what is the matter with you?' Gausheng then explained the cause and conditions in detail, and Venerable Ānanda said, 'Go away! Even if it does not violate a Dukkhata (minor offense).'
At that time, the World Honored One was in Vaishali (ancient Indian city). Upali (one of the Buddha's ten main disciples, foremost in upholding the precepts) arose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha, 'Great Virtue! The bhikkhus are practicing the contemplation of impurity by the side of the Vaggumudā River, loathing their bodies and committing suicide. Is this an offense?' The Buddha said, 'When the precepts were not yet established, there is no offense.' 'If one thinks it is killing a person, is it an offense?' The Buddha said, 'Parajika (defeat, the most serious offense).' 'If one is in doubt, is it an offense?' The Buddha said, 'Thullanacca (a serious offense, second only to Parajika).' 'If one thinks it is a non-human, is it an offense?' The Buddha said, 'Thullanacca.' 'If one thinks it is not a human, is it an offense?' The Buddha said, 'Thullanacca.' 'If one is in doubt whether it is a human or not, is it an offense?' The Buddha said, 'Thullanacca.' 'Great Virtue! If one thinks it is a woman and kills a man, is it an offense?' The Buddha said, 'Parajika.' 'Great Virtue! If one thinks it is a man and kills a woman, is it an offense?' The Buddha said, 'Parajika.' 'If one thinks it is this woman and kills this woman, is it an offense?' The Buddha said, 'Parajika.' 'Great Virtue! If one thinks it is this man and kills that man, is it an offense?' The Buddha said, 'Parajika.' 'If one seeks a person holding a knife, is it an offense?' The Buddha said, 'If one kills, it is an offense.'
At that time, there was a bhikkhu who went to visit a sick person at the house of a donor (supporter). The wife of that donor was beautiful, and the bhikkhu, upon seeing her, became attached with desire. The bhikkhu said to her, 'Can you do such a thing with me?' The woman said, 'Great Virtue! Do not say such things, my husband is still alive, do not...'
欲作如是惡事。」比丘即向其夫嘆死快，彼夫即死，疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘，檀越病往問訊。檀越婦端正，比丘見已欲心繫著，語言：「可共我作如是事。」其婦言：「我夫存在，不欲作如是事。」比丘即與彼夫藥令死，疑，佛問言：「汝以何心？」答言：「以殺心。」佛言：「波羅夷。」
時有比丘，檀越病往問訊。檀越婦端正，比丘見已欲心繫著，語言：「共我作如是事。」其婦言：「我夫存在，不欲作如是事。」比丘即與其夫吐下藥令斷命，疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘，檀越病往問訊。檀越婦端正，比丘見已欲心繫著，語言：「共我作如是事。」其婦言：「我夫存在，不欲作如是事。」比丘即與非所應食令斷命，疑，佛問言：「汝以何心？」答言：「以殺心。」佛言：「波羅夷。」
時有比丘，檀越病往問訊。檀越婦端正，比丘見已欲心繫著，語言：「共我作如是事。」其婦言：「我夫存在，不欲作如是事。」比丘即與其夫非藥令斷命，疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘，檀越病往問訊。比丘形貌端正，其婦見欲心繫意于比丘
【現代漢語翻譯】 現代漢語譯本： 『想要做這樣的惡事。』有位比丘（bhiksu，佛教出家男眾）就對著她的丈夫嘆息說『快死了』，那丈夫就死了。對此事感到疑惑，佛陀問他說：『你以什麼心（動機）？』回答說：『以殺心。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時，有位比丘去探望生病的施主（dānapati，供養者）。施主的妻子很端莊，比丘見了之後，欲心就係著她，（比丘）就說：『可以和我做這樣的事嗎？』那婦人說：『我丈夫還在，不想做這樣的事。』比丘就給那丈夫藥讓他死。對此事感到疑惑，佛陀問他說：『你以什麼心（動機）？』回答說：『以殺心。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時，有位比丘去探望生病的施主（dānapati，供養者）。施主的妻子很端莊，比丘見了之後，欲心就係著她，（比丘）就說：『和我做這樣的事。』那婦人說：『我丈夫還在，不想做這樣的事。』比丘就給那丈夫吐下藥讓他斷命。對此事感到疑惑，佛陀問他說：『你以什麼心（動機）？』回答說：『以殺心。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時，有位比丘去探望生病的施主（dānapati，供養者）。施主的妻子很端莊，比丘見了之後，欲心就係著她，（比丘）就說：『和我做這樣的事。』那婦人說：『我丈夫還在，不想做這樣的事。』比丘就給他丈夫不應該吃的東西讓他斷命。對此事感到疑惑，佛陀問他說：『你以什麼心（動機）？』回答說：『以殺心。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時，有位比丘去探望生病的施主（dānapati，供養者）。施主的妻子很端莊，比丘見了之後，欲心就係著她，（比丘）就說：『和我做這樣的事。』那婦人說：『我丈夫還在，不想做這樣的事。』比丘就給他丈夫不是藥的東西讓他斷命。對此事感到疑惑，佛陀問他說：『你以什麼心（動機）？』回答說：『以殺心。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時，有位比丘去探望生病的施主（dānapati，供養者）。比丘相貌端正，那婦人見了之後，欲心就係著比丘。
【English Translation】 English version: 『Wanting to do such evil deeds.』 A bhiksu (Buddhist monk) then sighed to her husband, 『Die quickly,』 and the husband died. Feeling doubtful about this, the Buddha asked him, 『With what intention (motivation)?』 He replied, 『With the intention to kill.』 The Buddha said, 『Pārājika (expulsion from the monastic order).』 At that time, there was a bhiksu who went to visit a sick dānapati (donor). The dānapati's wife was beautiful, and after the bhiksu saw her, his lustful thoughts were attached to her. (The bhiksu) then said, 『Can you do such a thing with me?』 The woman said, 『My husband is still here, I don't want to do such a thing.』 The bhiksu then gave the husband medicine to make him die. Feeling doubtful about this, the Buddha asked him, 『With what intention (motivation)?』 He replied, 『With the intention to kill.』 The Buddha said, 『Pārājika (expulsion from the monastic order).』 At that time, there was a bhiksu who went to visit a sick dānapati (donor). The dānapati's wife was beautiful, and after the bhiksu saw her, his lustful thoughts were attached to her. (The bhiksu) then said, 『Do such a thing with me.』 The woman said, 『My husband is still here, I don't want to do such a thing.』 The bhiksu then gave the husband emetic and purgative medicine to end his life. Feeling doubtful about this, the Buddha asked him, 『With what intention (motivation)?』 He replied, 『With the intention to kill.』 The Buddha said, 『Pārājika (expulsion from the monastic order).』 At that time, there was a bhiksu who went to visit a sick dānapati (donor). The dānapati's wife was beautiful, and after the bhiksu saw her, his lustful thoughts were attached to her. (The bhiksu) then said, 『Do such a thing with me.』 The woman said, 『My husband is still here, I don't want to do such a thing.』 The bhiksu then gave her husband something he shouldn't eat to end his life. Feeling doubtful about this, the Buddha asked him, 『With what intention (motivation)?』 He replied, 『With the intention to kill.』 The Buddha said, 『Pārājika (expulsion from the monastic order).』 At that time, there was a bhiksu who went to visit a sick dānapati (donor). The dānapati's wife was beautiful, and after the bhiksu saw her, his lustful thoughts were attached to her. (The bhiksu) then said, 『Do such a thing with me.』 The woman said, 『My husband is still here, I don't want to do such a thing.』 The bhiksu then gave her husband something that was not medicine to end his life. Feeling doubtful about this, the Buddha asked him, 『With what intention (motivation)?』 He replied, 『With the intention to kill.』 The Buddha said, 『Pārājika (expulsion from the monastic order).』 At that time, there was a bhiksu who went to visit a sick dānapati (donor). The bhiksu was handsome, and after the woman saw him, her lustful thoughts were attached to the bhiksu.
所，語言：「大德！可共我作如是事。」比丘答言：「大姊！莫作是語，我所不應；汝夫存在，云何作如是惡事？」其婦作如是言：「我夫未死之間，不得與共和合。」即與其夫藥令斷命。夫既死已，語比丘言：「我夫已死，可共我作如是事。」比丘言：「大姊！莫作如是語，我所不應。」彼婦語言：「我為汝故斷夫命。云何不作如是事？」比丘聞之生疑，白佛，佛問言：「汝以何心？」即具說因緣，佛言：「無犯。吐下藥非所應食，非藥亦如是。」
時有婦人，夫行不在，他邊得娠，即往家常所供養比丘所，語言：「我夫不在，他邊得娠，與我藥墮之。」比丘即咒食與之令食，彼得墮胎。比丘疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有婦人，夫行不在，他邊得娠，即往家常所供養比丘所，語言：「大德！我夫行不在，他邊得娠，與我藥墮之。」比丘即咒藥與令胎墮。比丘疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。咒細末藥、咒華鬘、咒薰香衣服、咒胎亦如是，一切波羅夷。」
時有婦人，夫行不在，他邊得娠，往常所供養比丘尼所，語言：「阿姨！我夫行不在，他邊得娠，與我藥墮之。」比丘尼言：「大姊！我不解藥，汝來與汝按腹。」即為
【現代漢語翻譯】 現代漢語譯本 那時，有一個女子對一位比丘（bhiksu，男性出家人）說：『大德！請和我做這樣的事。』比丘回答說：『大姐！不要說這樣的話，我不應該這樣做；你的丈夫還活著，怎麼能做這種惡事呢？』那女子這樣說：『在我丈夫死之前，我是不會和他同房的。』於是就給她丈夫藥，讓他斷命。她丈夫死後，就對那比丘說：『我丈夫已經死了，可以和我做這樣的事了吧。』比丘說：『大姐！不要說這樣的話，我不應該這樣做。』那女子說：『我是爲了你才殺了我丈夫的，你怎麼能不做這樣的事呢？』比丘聽了之後心生疑惑，就去稟告佛陀。佛陀問他：『你當時是什麼心？』比丘就把事情的經過都說了。佛陀說：『沒有犯戒。吐下藥是不應該吃的，不是藥也是一樣。』 當時，有一個婦人，丈夫外出不在家，她從別處懷了孕，就去她家經常供養的比丘那裡，說：『我丈夫不在家，我從別處懷了孕，請給我藥墮胎。』比丘就念咒加持食物給她吃，讓她墮胎了。比丘心生疑惑，佛陀問他：『你當時是什麼心？』比丘回答說：『是殺心。』佛陀說：『波羅夷（parajika，斷頭罪）。』 當時，有一個婦人，丈夫外出不在家，她從別處懷了孕，就去她家經常供養的比丘那裡，說：『大德！我丈夫外出不在家，我從別處懷了孕，請給我藥墮胎。』比丘就念咒加持藥給她，讓她墮胎了。比丘心生疑惑，佛陀問他：『你當時是什麼心？』比丘回答說：『是殺心。』佛陀說：『波羅夷。唸咒加持細末藥、唸咒加持花鬘、唸咒加持薰香衣服、唸咒加持胎兒也是一樣，一切都是波羅夷。』 當時，有一個婦人，丈夫外出不在家，她從別處懷了孕，就去她家經常供養的比丘尼（bhiksuni，女性出家人）那裡，說：『阿姨！我丈夫外出不在家，我從別處懷了孕，請給我藥墮胎。』比丘尼說：『大姐！我不懂藥，你來，我給你按摩肚子。』於是就為她按摩肚子。
【English Translation】 English version At that time, a woman said to a bhiksu (male monastic): 'Venerable sir! Please do such a thing with me.' The bhiksu replied: 'Elder sister! Do not say such words, I should not do this; your husband is still alive, how can I do such an evil thing?' The woman said: 'Before my husband dies, I will not have relations with him.' Then she gave her husband medicine to end his life. After her husband died, she said to the bhiksu: 'My husband is dead, can you do such a thing with me now?' The bhiksu said: 'Elder sister! Do not say such words, I should not do this.' The woman said: 'I killed my husband for your sake, how can you not do such a thing?' The bhiksu, hearing this, became doubtful and reported it to the Buddha. The Buddha asked him: 'What was your intention at that time?' The bhiksu explained the whole situation. The Buddha said: 'No offense. Emetics and purgatives should not be eaten, and things that are not medicine are the same.' At that time, there was a woman whose husband was away from home. She became pregnant by another man and went to the bhiksu whom her family regularly supported, saying: 'My husband is not at home, I am pregnant by another man, please give me medicine to abort the child.' The bhiksu chanted a mantra over food and gave it to her to eat, causing her to have an abortion. The bhiksu became doubtful, and the Buddha asked him: 'What was your intention at that time?' The bhiksu replied: 'The intention to kill.' The Buddha said: 'Parajika (expulsion from the monastic order).' At that time, there was a woman whose husband was away from home. She became pregnant by another man and went to the bhiksu whom her family regularly supported, saying: 'Venerable sir! My husband is not at home, I am pregnant by another man, please give me medicine to abort the child.' The bhiksu chanted a mantra over medicine and gave it to her, causing her to have an abortion. The bhiksu became doubtful, and the Buddha asked him: 'What was your intention at that time?' The bhiksu replied: 'The intention to kill.' The Buddha said: 'Parajika. Chanting mantras over powdered medicine, chanting mantras over flower garlands, chanting mantras over perfumed clothes, chanting mantras over the fetus are all the same, all are Parajika.' At that time, there was a woman whose husband was away from home. She became pregnant by another man and went to the bhiksuni (female monastic) whom her family regularly supported, saying: 'Aunt! My husband is not at home, I am pregnant by another man, please give me medicine to abort the child.' The bhiksuni said: 'Elder sister! I do not understand medicine, come, I will massage your abdomen for you.' Then she massaged her abdomen.
按之令胎墮。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有婦人，夫行不在，他邊得娠，往常所供養比丘尼所，語言：「阿夷！我夫行不在，他邊得娠，與我藥墮之。」比丘尼言：「我不解藥，來為汝嚙之。」即當胎處嚙令墮。疑，佛問言：「汝以何心？」答言：「以殺心。」佛言：「波羅夷。」
時有婦人，夫行不在，他邊得娠，往常供養比丘所，語言：「大德！我夫行不在，他邊得娠，與我藥墮之。」比丘即與過度吐下藥，母死兒活。彼疑，佛言：「母死，無犯；方便欲墮胎，不死，偷蘭遮。」
時有比丘，扶病人起，病者命過。疑，佛言：「無犯。若扶坐命過無犯，若為洗浴時命過無犯，若服藥時命過無犯。」
時有比丘長病，時瞻病者厭患，與非所應食令斷命。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘長病，瞻病者厭患，即與非藥令命過。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘長病，多有器物，瞻病者貪利，即與非所應食令命過。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘長病，多有財物，瞻病者貪利，即與非藥令命過
【現代漢語翻譯】 現代漢語譯本：如果有人按壓使胎兒墮落。僧眾對此感到疑惑，佛陀問道：『你以什麼心（動機）？』回答說：『殺心（殺害胎兒的心）。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時有一位婦人，丈夫外出不在家，她與他人懷孕，去到她平時供養的比丘尼（bhikkhuni，佛教女出家人）那裡，對她說：『阿夷（āyi，對比丘尼的尊稱）！我丈夫外出不在家，我與他人懷孕，給我藥墮胎。』比丘尼說：『我不懂藥，來，我為你嚙破它。』隨即在她懷孕的地方嚙咬使胎兒墮落。僧眾對此感到疑惑，佛陀問道：『你以什麼心（動機）？』回答說：『以殺心（殺害胎兒的心）。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時有一位婦人，丈夫外出不在家，她與他人懷孕，去到她平時供養的比丘（bhikkhu，佛教出家人）那裡，對他說：『大德（bhante，對比丘的尊稱）！我丈夫外出不在家，我與他人懷孕，給我藥墮胎。』比丘就給她過度催吐下瀉的藥，結果母親死了，孩子活了。僧眾對此感到疑惑，佛陀說：『母親死了，沒有犯戒；如果只是爲了墮胎，但沒有死，犯偷蘭遮（thullaccaya，重罪）。』 當時有一位比丘，扶病人起來，病人因此喪命。僧眾對此感到疑惑，佛陀說：『沒有犯戒。如果扶著坐下而喪命，沒有犯戒；如果洗浴時喪命，沒有犯戒；如果服藥時喪命，沒有犯戒。』 當時有一位比丘長期生病，照顧他的人感到厭煩，就給他不應該吃的食物，使他斷命。僧眾對此感到疑惑，佛陀問道：『你以什麼心（動機）？』回答說：『殺心（殺害病人的心）。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時有一位比丘長期生病，照顧他的人感到厭煩，就給他不是藥的東西，使他喪命。僧眾對此感到疑惑，佛陀問道：『你以什麼心（動機）？』回答說：『殺心（殺害病人的心）。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時有一位比丘長期生病，有很多器物，照顧他的人貪圖利益，就給他不應該吃的食物，使他喪命。僧眾對此感到疑惑，佛陀問道：『你以什麼心（動機）？』回答說：『殺心（殺害病人的心）。』佛陀說：『波羅夷（pārājika，斷頭罪）。』 當時有一位比丘長期生病，有很多財物，照顧他的人貪圖利益，就給他不是藥的東西，使他喪命。
【English Translation】 English version: If someone presses [on a woman] causing a miscarriage. Doubts arose, and the Buddha asked, 'With what intention (citta)?' The answer was, 'With the intention to kill (killing the fetus).' The Buddha said, 'Pārājika (expulsion from the Sangha).' At one time there was a woman whose husband was away. She became pregnant by another man and went to a bhikkhuni (Buddhist nun) whom she regularly supported, saying, 'Ayi (term of respect for a bhikkhuni)! My husband is away, and I am pregnant by another man. Give me medicine to abort it.' The bhikkhuni said, 'I don't know about medicine. Come, I will bite it for you.' She then bit the area of the womb, causing a miscarriage. Doubts arose, and the Buddha asked, 'With what intention (citta)?' The answer was, 'With the intention to kill (killing the fetus).' The Buddha said, 'Pārājika (expulsion from the Sangha).' At one time there was a woman whose husband was away. She became pregnant by another man and went to a bhikkhu (Buddhist monk) whom she regularly supported, saying, 'Bhante (term of respect for a bhikkhu)! My husband is away, and I am pregnant by another man. Give me medicine to abort it.' The bhikkhu then gave her medicine that caused excessive vomiting and diarrhea, and the mother died, but the child lived. Doubts arose, and the Buddha said, 'If the mother dies, there is no offense; if the intention was to cause an abortion, but she did not die, it is a thullaccaya (grave offense).' At one time a bhikkhu was helping a sick person to get up, and the sick person died. Doubts arose, and the Buddha said, 'There is no offense. If he helped him to sit down and he died, there is no offense; if he died while being bathed, there is no offense; if he died while taking medicine, there is no offense.' At one time there was a bhikkhu who was chronically ill, and the one attending to him became disgusted and gave him food that he should not have eaten, causing him to die. Doubts arose, and the Buddha asked, 'With what intention (citta)?' The answer was, 'With the intention to kill (killing the sick bhikkhu).' The Buddha said, 'Pārājika (expulsion from the Sangha).' At one time there was a bhikkhu who was chronically ill, and the one attending to him became disgusted and gave him something that was not medicine, causing him to die. Doubts arose, and the Buddha asked, 'With what intention (citta)?' The answer was, 'With the intention to kill (killing the sick bhikkhu).' The Buddha said, 'Pārājika (expulsion from the Sangha).' At one time there was a bhikkhu who was chronically ill and had many possessions, and the one attending to him, being greedy for gain, gave him food that he should not have eaten, causing him to die. Doubts arose, and the Buddha asked, 'With what intention (citta)?' The answer was, 'With the intention to kill (killing the sick bhikkhu).' The Buddha said, 'Pārājika (expulsion from the Sangha).' At one time there was a bhikkhu who was chronically ill and had many possessions, and the one attending to him, being greedy for gain, gave him something that was not medicine, causing him to die.
。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘，腋下有癰腫，有比丘為按，彼語言：「莫按！莫按！」而故為按之不止，遂便命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應如是強按。」
時有比丘通身腫，有比丘以急躁藥涂之，彼言：「止！止！莫涂，我患熱痛。」彼言：「小忍！當得除差。」涂之不止，遂便命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應如是強涂。」
時有比丘，從蔭中移病比丘至日中，彼病者命過。疑，佛言：「無犯。從日中至蔭處亦無犯。」病者自欲從蔭中至日中、從日中至蔭中，病者命過。彼扶者疑，佛言：「無犯。」若扶病人出屋若入屋，病者命過，疑，佛言：「無犯。病人自欲出屋扶出屋，自欲入屋扶入屋而命過，扶者無犯。扶病人至大便處命過，若扶還屋命過，盡無犯。扶病人至小便處命過，若還屋命過，盡無犯。」
時有比丘患瘧，有比丘強壓上，彼病者言：「莫壓！莫壓！」壓之不已，遂便命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應如是強壓。」
時有比丘病，余比丘往問訊，撥衣看面，問言：「長老病
【現代漢語翻譯】 現代漢語譯本： 疑問，佛陀問道：『你以什麼心？』回答說：『殺心。』佛陀說：『波羅夷（Parajika，斷頭罪）。』 當時有一位比丘（bhiksu，佛教出家人），腋下長了癰腫，有比丘為他按摩，那位比丘說：『不要按！不要按！』但還是不停地按，結果就死了。疑問，佛陀問道：『你以什麼心？』回答說：『不是以殺心。』佛陀說：『無罪。但不應該這樣強行按摩。』 當時有一位比丘全身腫脹，有比丘用猛烈的藥塗抹他，他說道：『停！停！不要涂，我感到熱痛。』那比丘說：『稍微忍耐一下！就會痊癒。』不停地塗抹，結果就死了。疑問，佛陀問道：『你以什麼心？』回答說：『不是以殺心。』佛陀說：『無罪。但不應該這樣強行塗抹。』 當時有一位比丘，把生病的比丘從陰涼處移到陽光下，那位病人死了。疑問，佛陀說：『無罪。從陽光下移到陰涼處也沒有罪。』病人自己想要從陰涼處到陽光下、從陽光下到陰涼處，病人死了。扶他的人疑惑，佛陀說：『無罪。』如果扶病人出屋或入屋，病人死了，疑惑，佛陀說：『無罪。』病人自己想要出屋扶他出屋，自己想要入屋扶他入屋而死了，扶的人無罪。扶病人到大便處死了，或者扶回屋死了，都沒有罪。扶病人到小便處死了，或者扶回屋死了，都沒有罪。 當時有一位比丘患瘧疾，有比丘強行壓住他，那位病人說：『不要壓！不要壓！』壓個不停，結果就死了。疑問，佛陀問道：『你以什麼心？』回答說：『不是以殺心。』佛陀說：『無罪。但不應該這樣強行壓住。』 當時有一位比丘生病，其他比丘前去問候，撥開他的衣服看他的面容，問道：『長老（Ajahn，年長的比丘）病…』
【English Translation】 English version: Doubt, the Buddha asked: 'With what intention did you do it?' He replied: 'With the intention to kill.' The Buddha said: 'Parajika (expulsion from the monastic order).' At that time, there was a bhiksu (Buddhist monk) who had a boil under his arm. Another bhiksu massaged it for him, but the sick bhiksu said: 'Don't press! Don't press!' But he continued to press it, and the sick bhiksu died. Doubt, the Buddha asked: 'With what intention did you do it?' He replied: 'Not with the intention to kill.' The Buddha said: 'No offense. But you should not have pressed so forcefully.' At that time, there was a bhiksu who was swollen all over his body. Another bhiksu applied a strong medicine to him. The sick bhiksu said: 'Stop! Stop! Don't apply it, I feel hot and pain.' The other bhiksu said: 'Just bear it a little! You will get better.' He continued to apply it, and the sick bhiksu died. Doubt, the Buddha asked: 'With what intention did you do it?' He replied: 'Not with the intention to kill.' The Buddha said: 'No offense. But you should not have applied it so forcefully.' At that time, there was a bhiksu who moved a sick bhiksu from the shade to the sun. The sick bhiksu died. Doubt, the Buddha said: 'No offense. Moving from the sun to the shade is also no offense.' The sick bhiksu himself wanted to go from the shade to the sun, or from the sun to the shade, and the sick bhiksu died. The one who helped him was doubtful, the Buddha said: 'No offense.' If he helped the sick bhiksu out of the house or into the house, and the sick bhiksu died, doubt, the Buddha said: 'No offense.' If the sick bhiksu himself wanted to go out of the house and he helped him out, or he wanted to go into the house and he helped him in, and he died, the one who helped him is not guilty. If he helped the sick bhiksu to the toilet for defecation and he died, or if he helped him back to the house and he died, there is no offense. If he helped the sick bhiksu to the toilet for urination and he died, or if he helped him back to the house and he died, there is no offense. At that time, there was a bhiksu suffering from malaria. Another bhiksu forcibly pressed him down. The sick bhiksu said: 'Don't press! Don't press!' He continued to press him, and the sick bhiksu died. Doubt, the Buddha asked: 'With what intention did you do it?' He replied: 'Not with the intention to kill.' The Buddha said: 'No offense. But you should not have pressed so forcefully.' At that time, there was a bhiksu who was sick. Other bhiksus went to inquire about his health, pulled aside his robe to look at his face, and asked: 'Venerable (Ajahn, senior monk), are you sick...'
小差不？」彼言：「莫撥！莫撥！」彼撥之不已，遂便命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應強撥。」
時有眾多比丘，方便遣一人斷彼命，即往斷命。彼疑，佛言：「一切波羅夷。」
時有眾多比丘，方便遣一人斷他命，中有一人疑而不遮，彼便即往斷命。疑，佛言：「一切波羅夷。」
時有眾多比丘方便共斷他命，中有一人疑即遮，而使故往斷命。疑，佛言：「遮者偷蘭遮，不遮者波羅夷。」
時有賊盜取比丘衣缽、針筒、坐具，時比丘即捉賊壓治，遂命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應壓治。」
時有賊盜比丘衣缽、坐具、針筒，比丘捉賊得，內著地窖中，遂命過。彼疑，佛言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應爾。」
時有惡比丘，盜比丘衣缽、坐具、針筒，余比丘言：「此惡比丘，盜比丘衣缽、坐具、針筒，應捉取與說法語。」即捉取打令熟手，后遂命過。彼疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而打受大戒人，波逸提。」
時有比丘，共白衣諍，比丘即詣官言。時有大臣，教捉系閉，遂獄中命過。彼疑，佛言：「汝
【現代漢語翻譯】 現代漢語譯本 『小差不？』（是否稍微移動一下？）」那個人說：「莫撥！莫撥！（不要動！不要動！）」但他不停地撥弄，結果那個人就死了。比丘們疑惑，佛陀問道：「你以什麼心（動機）？」回答說：「不以殺心（沒有殺人的意圖）。」佛陀說：「無犯（沒有犯戒）。但不應該強行撥弄。」
當時有許多比丘，想辦法派一個人去斷那個人的命，那個人就去了並斷了他的命。比丘們疑惑，佛陀說：「一切波羅夷（全部觸犯波羅夷罪）。」
當時有許多比丘，想辦法派一個人去斷他的命，其中有一個人懷疑而不阻止，那個人就去了並斷了他的命。比丘們疑惑，佛陀說：「一切波羅夷（全部觸犯波羅夷罪）。」
當時有許多比丘，想辦法一起去斷他的命，其中有一個人懷疑並阻止，但還是讓他去了並斷了他的命。比丘們疑惑，佛陀說：「阻止的人偷蘭遮（觸犯偷蘭遮罪），不阻止的人波羅夷（觸犯波羅夷罪）。」
當時有賊偷了比丘的衣缽（僧衣和食器）、針筒（裝針的筒）和坐具（坐墊），當時比丘就抓住賊壓著他懲治，結果賊死了。比丘們疑惑，佛陀問道：「你以什麼心（動機）？」回答說：「不以殺心（沒有殺人的意圖）。」佛陀說：「無犯（沒有犯戒）。但不應該壓著他懲治。」
當時有賊偷了比丘的衣缽（僧衣和食器）、坐具（坐墊）和針筒（裝針的筒），比丘抓住賊，把他關在地窖中，結果賊死了。比丘們疑惑，佛陀說：「你以什麼心（動機）？」回答說：「不以殺心（沒有殺人的意圖）。」佛陀說：「無犯（沒有犯戒）。但不應該那樣做。」
當時有個惡比丘，偷了比丘的衣缽（僧衣和食器）、坐具（坐墊）和針筒（裝針的筒），其他比丘說：「這個惡比丘，偷比丘的衣缽、坐具、針筒，應該抓住他並給他說法（勸誡）。」就抓住他打，打得很重，後來賊死了。比丘們疑惑，佛陀問道：「你以什麼心（動機）？」回答說：「不以殺心（沒有殺人的意圖）。」佛陀說：「無犯（沒有犯戒）。但打受過大戒的人，波逸提（觸犯波逸提罪）。」
當時有個比丘，和在家居士爭吵，比丘就去官府告狀。當時有個大臣，教人抓住他關起來，結果他在監獄中死了。比丘們疑惑，佛陀說：「你...
【English Translation】 English version 『Xiao cha bu? (A little bit of movement?)』 He said, 『Mo bo! Mo bo! (Don't move! Don't move!)』 He kept moving it, and then he died. They were doubtful. The Buddha asked, 『With what mind (intention) did you do it?』 He replied, 『Not with a killing mind (without the intention to kill).』 The Buddha said, 『No offense (no transgression). But you should not have moved it forcibly.』
At that time, many Bhikkhus (monks) devised a way to send someone to end his life, and he went and ended his life. They were doubtful. The Buddha said, 『Everything is Pārājika (all commit the Pārājika offense).』
At that time, many Bhikkhus (monks) devised a way to send someone to end his life, and one of them doubted but did not stop it, and he went and ended his life. They were doubtful. The Buddha said, 『Everything is Pārājika (all commit the Pārājika offense).』
At that time, many Bhikkhus (monks) devised a way to end his life together, and one of them doubted and stopped it, but he still let him go and end his life. They were doubtful. The Buddha said, 『The one who stopped it commits Thullaccaya (Thullaccaya offense), the one who did not stop it commits Pārājika (Pārājika offense).』
At that time, a thief stole the Bhikkhu's (monk's) robes and bowl (clothing and eating utensils), needle case (needle container), and sitting mat (cushion). At that time, the Bhikkhu (monk) caught the thief and pressed him down to punish him, and then he died. They were doubtful. The Buddha asked, 『With what mind (intention) did you do it?』 He replied, 『Not with a killing mind (without the intention to kill).』 The Buddha said, 『No offense (no transgression). But you should not have pressed him down to punish him.』
At that time, a thief stole the Bhikkhu's (monk's) robes and bowl (clothing and eating utensils), sitting mat (cushion), and needle case (needle container). The Bhikkhu (monk) caught the thief and put him in a cellar, and then he died. They were doubtful. The Buddha said, 『With what mind (intention) did you do it?』 He replied, 『Not with a killing mind (without the intention to kill).』 The Buddha said, 『No offense (no transgression). But you should not have done that.』
At that time, there was an evil Bhikkhu (monk) who stole the Bhikkhu's (monk's) robes and bowl (clothing and eating utensils), sitting mat (cushion), and needle case (needle container). The other Bhikkhus (monks) said, 『This evil Bhikkhu (monk) stole the Bhikkhu's (monk's) robes and bowl, sitting mat, and needle case. We should catch him and give him Dharma talks (admonish him).』 They caught him and beat him severely, and later he died. They were doubtful. The Buddha asked, 『With what mind (intention) did you do it?』 He replied, 『Not with a killing mind (without the intention to kill).』 The Buddha said, 『No offense (no transgression). But beating someone who has received the higher ordination incurs a Pācittiya (Pācittiya offense).』
At that time, a Bhikkhu (monk) had a dispute with a layman, and the Bhikkhu (monk) went to the government to complain. At that time, a minister instructed them to arrest him and imprison him, and then he died in prison. They were doubtful. The Buddha said, 『You...
以何心？」答言：「不以殺心。」佛言：「不犯。而言人，突吉羅。」
時有比丘殺獼猴，彼疑我斷人命波羅夷。諸比丘白佛，佛言：「無犯。斷畜生命，波逸提。」
時有比丘，與彼比丘共諍。彼比丘病，此比丘往問訊。余比丘察之，此比丘與病比丘先有怨，今來問訊必有異。時此比丘即與病者非藥，命過。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。」
時有比丘與比丘諍，彼比丘往人間得病，此比丘言：「汝雖往人間猶不得脫。」即往問訊。余比丘察之，此比丘先與病比丘有怨，今來問訊必有異。此比丘即與病者非藥，命過。疑，佛問言：「汝以何心？」答言：「殺心。」佛言：「波羅夷。與非食有二種亦如是。」
爾時偷罹難陀比丘尼，晨朝著衣持缽往白衣家，有一小兒在碓屋中睡，偷罹難陀往觸彼步碓杵，杵墮小兒上，即命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。不應觸他碓杵。」
時偷罹難陀比丘尼，晨朝著衣持缽往白衣家，有小兒在碓臼邊眠。偷罹難陀觸他碓臼，臼轉壓殺小兒。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應觸他碓臼。」
時偷罹難陀比丘尼，晨朝著衣持缽往白衣家
【現代漢語翻譯】 現代漢語譯本： 『以何心？』（你）以什麼心（殺他）？答言：『不以殺心。』回答說：『不是以殺心。』佛言：『不犯。而言人，突吉羅。』佛說：『不構成（波羅夷罪），但說了「人」這個詞，犯突吉羅（輕罪）。』
當時有一位比丘（bhikkhu，佛教僧侶）殺了一隻獼猴，他懷疑自己斷人命犯了波羅夷（pārājika，斷頭罪）。諸比丘白佛，佛言：『無犯。斷畜生命，波逸提。』眾比丘稟告佛陀，佛陀說：『不構成（波羅夷罪）。斷畜生性命，犯波逸提（pācittiya，單墮罪）。』
當時有一位比丘與另一位比丘發生爭執。那位比丘生病了，這位比丘前去探望。其他比丘觀察到，這位比丘與生病的比丘之前有怨恨，現在來探望必定有蹊蹺。當時這位比丘就給病人非藥（有害的藥物），導致病人死亡。他心生疑惑，佛陀問他說：『汝以何心？』（你）以什麼心（做這件事）？答言：『殺心。』回答說：『以殺心。』佛言：『波羅夷。』佛說：『（犯）波羅夷（斷頭罪）。』
當時有一位比丘與另一位比丘爭吵，那位比丘去到俗人家中生病了，這位比丘說：『你即使去了俗人家中也無法逃脫（死亡）。』就前去探望。其他比丘觀察到，這位比丘之前與生病的比丘有怨恨，現在來探望必定有蹊蹺。這位比丘就給病人非藥（有害的藥物），導致病人死亡。他心生疑惑，佛陀問他說：『汝以何心？』（你）以什麼心（做這件事）？答言：『殺心。』回答說：『以殺心。』佛言：『波羅夷。與非食有二種亦如是。』佛說：『（犯）波羅夷（斷頭罪）。給予非藥和給予非食物有兩種情況，也是如此（定罪）。』
當時偷蘭難陀比丘尼（Thullanandā bhikkhunī，一位比丘尼的名字），早晨穿好衣服，拿著缽前往白衣（在家信徒）家，有一個小孩在碓屋（舂米的房間）中睡覺，偷蘭難陀前去觸碰那步碓杵（腳踏的舂米工具），杵掉下來砸在小孩身上，小孩當場死亡。她心生疑惑，佛陀問她說：『汝以何心？』（你）以什麼心（做這件事）？答言：『不以殺心。』回答說：『不是以殺心。』佛言：『無犯。不應觸他碓杵。』佛說：『不構成（犯罪）。不應該觸碰別人的碓杵。』
當時偷蘭難陀比丘尼，早晨穿好衣服，拿著缽前往白衣家，有一個小孩在碓臼（舂米的工具）邊睡覺。偷蘭難陀觸碰別人的碓臼，碓臼轉動壓死了小孩。她心生疑惑，佛陀問她說：『汝以何心？』（你）以什麼心（做這件事）？答言：『不以殺心。』回答說：『不是以殺心。』佛言：『無犯。而不應觸他碓臼。』佛說：『不構成（犯罪）。但是不應該觸碰別人的碓臼。』
當時偷蘭難陀比丘尼，早晨穿好衣服，拿著缽前往白衣家
【English Translation】 English version: 'With what intention?' (You) with what intention (did you kill him)? He replied: 'Not with the intention to kill.' The Buddha said: 'No offense. But speaking of a 'person', it is a thullaccaya (minor offense).'
At that time, there was a bhikkhu (Buddhist monk) who killed a monkey. He doubted whether he had committed a pārājika (expulsion offense) by taking a human life. The bhikkhus reported this to the Buddha, who said: 'No offense. Taking the life of an animal is a pācittiya (confessional offense).'
At that time, there was a bhikkhu who had a dispute with another bhikkhu. That bhikkhu became ill, and this bhikkhu went to visit him. Other bhikkhus observed that this bhikkhu had a previous grudge against the sick bhikkhu, and his visit now must be suspicious. At that time, this bhikkhu gave the sick bhikkhu non-medicine (harmful medicine), causing the sick bhikkhu to die. He was in doubt, and the Buddha asked him: 'With what intention?' He replied: 'With the intention to kill.' The Buddha said: 'Pārājika.'
At that time, there was a bhikkhu who had a dispute with another bhikkhu. That bhikkhu went to a layperson's home and became ill. This bhikkhu said: 'Even if you go to a layperson's home, you will not escape (death).' He then went to visit him. Other bhikkhus observed that this bhikkhu had a previous grudge against the sick bhikkhu, and his visit now must be suspicious. This bhikkhu then gave the sick bhikkhu non-medicine (harmful medicine), causing the sick bhikkhu to die. He was in doubt, and the Buddha asked him: 'With what intention?' He replied: 'With the intention to kill.' The Buddha said: 'Pārājika. Giving non-food is also the same in two ways.'
At that time, Thullanandā bhikkhunī (a bhikkhuni's name), in the morning, dressed and carrying her bowl, went to a layperson's home. There was a small child sleeping in the mortar room (rice-pounding room). Thullanandā went and touched the treadle pestle (foot-operated rice-pounding tool), and the pestle fell on the child, causing the child to die instantly. She was in doubt, and the Buddha asked her: 'With what intention?' She replied: 'Not with the intention to kill.' The Buddha said: 'No offense. One should not touch another's pestle.'
At that time, Thullanandā bhikkhunī, in the morning, dressed and carrying her bowl, went to a layperson's home. There was a small child sleeping beside the mortar (rice-pounding tool). Thullanandā touched another's mortar, and the mortar turned and crushed the child to death. She was in doubt, and the Buddha asked her: 'With what intention?' She replied: 'Not with the intention to kill.' The Buddha said: 'No offense. But one should not touch another's mortar.'
At that time, Thullanandā bhikkhunī, in the morning, dressed and carrying her bowl, went to a layperson's home.
，床上有小兒眠，偷罹難陀不看而坐，檀越婦言：「阿姨！莫坐小兒上。」彼不聞便坐，小兒即死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應白衣家不看床座而坐。」
爾時舍衛國有檀越，請佛及僧明日食，即于夜辦具種種多美飲食，晨朝往白時至。世尊著衣持缽，與千二百五十比丘俱，至檀越家就座而坐。諸佛常法，眾未集不受飲食。時有晚出家比丘，將兒出家，小食時往余白衣家，諸比丘問其兒言：「汝父往何處去？乃令世尊待而不食。」彼言：「不知。」比丘語言：「汝往求覓。」彼求覓得之，兒語父言：「往何處來？以待父故，令佛眾僧不得受食。」其父瞋即捉兒，兒自解推父倒地即命過。彼疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應推父。」
時有母捉比丘，比丘自解即推母卻倒地即命過。彼疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應推排母。」
時有父捉比丘，比丘自解推卻父倒地即命過。彼疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應推。兄捉比丘、姊捉比丘、故二捉比丘亦如是。」
時有故二姊，語其妹言：「何不從比丘索衣食？」彼言：「以出家
【現代漢語翻譯】 現代漢語譯本： 當時，有一張床上睡著一個小孩，偷罹難陀（Thullananda，比丘尼的名字）沒有看就坐了下去，檀越（施主）的妻子說：『阿姨！不要坐在小孩身上。』她沒有聽見就坐了下去，小孩當即死了。她感到疑惑，佛陀問她：『你以什麼心（導致此事）？』她回答說：『不是以殺心。』佛陀說：『沒有犯戒。但是不應該在白衣（在家信徒）家不看床座就坐。』 當時，舍衛國（Śrāvastī，古印度城市）有一個檀越（施主），邀請佛陀和僧眾第二天來應供，當晚就準備了各種豐盛美味的飲食，早晨前去稟告時間已到。世尊（Śākyamuni，釋迦牟尼佛）穿上衣服，拿著缽，與一千二百五十位比丘一同前往檀越家，就座而坐。諸佛通常的做法是，大眾沒有到齊不接受飲食。當時有一個晚出家的比丘，帶著兒子出家，在小食（上午的餐食）時前往其他白衣（在家信徒）家，眾比丘問他的兒子說：『你父親往哪裡去了？竟然讓世尊（Śākyamuni，釋迦牟尼佛）等待而不進食。』他回答說：『不知道。』比丘們說：『你去找找看。』他找到后，兒子對父親說：『你往哪裡去了？因為等你，讓佛陀和僧眾不能接受飲食。』他的父親生氣了，就抓住兒子，兒子掙脫，把父親推倒在地，當即喪命。他感到疑惑，佛陀問他：『你以什麼心（導致此事）？』他回答說：『不是以殺心。』佛陀說：『沒有犯戒。但是不應該推父親。』 當時，有一個母親抓住比丘，比丘掙脫，就把母親推倒在地，當即喪命。他感到疑惑，佛陀問他：『你以什麼心（導致此事）？』他回答說：『不是以殺心。』佛陀說：『沒有犯戒。但是不應該推母親。』 當時，有一個父親抓住比丘，比丘掙脫，推開父親，父親倒地當即喪命。他感到疑惑，佛陀問他：『你以什麼心（導致此事）？』他回答說：『不是以殺心。』佛陀說：『沒有犯戒。但是不應該推（父親）。哥哥抓住比丘、姐姐抓住比丘、丈夫抓住比丘，也是如此。』 當時，有兩個妻子，對她們的妹妹說：『為什麼不向比丘索要衣食？』她說：『因為出家……』
【English Translation】 English version: At one time, there was a child sleeping on a bed. Thullananda (name of a Bhikkhuni) sat down without looking. The wife of the Dānika (donor) said, 'Aunt! Don't sit on the child.' She didn't hear and sat down, and the child died immediately. She was doubtful. The Buddha asked her, 'With what intention (did you do this)?' She replied, 'Not with the intention to kill.' The Buddha said, 'No offense. But one should not sit on a bed in a layperson's house without looking.' At one time, in Śrāvastī (ancient Indian city), there was a Dānika (donor) who invited the Buddha and the Sangha (monastic community) for a meal the next day. That night, he prepared various abundant and delicious foods. In the morning, he went to announce that the time had come. The Blessed One (Śākyamuni Buddha) put on his robes, took his bowl, and went with twelve hundred and fifty Bhikkhus (monks) to the Dānika's house and sat down. It is the usual practice of all Buddhas not to accept food until the assembly is complete. At that time, there was a Bhikkhu who had ordained late, who had brought his son to ordain. During the morning meal, he went to another layperson's house. The Bhikkhus asked his son, 'Where did your father go? He is making the Blessed One (Śākyamuni Buddha) wait without eating.' He replied, 'I don't know.' The Bhikkhus said, 'Go and look for him.' After he found him, the son said to his father, 'Where did you go? Because of waiting for you, the Buddha and the Sangha cannot receive food.' His father became angry and grabbed the son. The son struggled free and pushed his father to the ground, and he died immediately. He was doubtful. The Buddha asked him, 'With what intention (did you do this)?' He replied, 'Not with the intention to kill.' The Buddha said, 'No offense. But one should not push one's father.' At one time, a mother grabbed a Bhikkhu. The Bhikkhu struggled free and pushed the mother away, and she fell to the ground and died immediately. He was doubtful. The Buddha asked him, 'With what intention (did you do this)?' He replied, 'Not with the intention to kill.' The Buddha said, 'No offense. But one should not push one's mother.' At one time, a father grabbed a Bhikkhu. The Bhikkhu struggled free and pushed the father away, and he fell to the ground and died immediately. He was doubtful. The Buddha asked him, 'With what intention (did you do this)?' He replied, 'Not with the intention to kill.' The Buddha said, 'No offense. But one should not push (one's father). If a brother grabs a Bhikkhu, if a sister grabs a Bhikkhu, if a husband grabs a Bhikkhu, it is the same.' At one time, there were two wives who said to their younger sister, 'Why don't you ask the Bhikkhu for clothing and food?' She said, 'Because of ordination...'
不欲從有所索。」「若示我比丘處，我當爲汝索。」彼即示處。彼語比丘言：「汝何不與我姝衣食？」即前捉比丘，比丘推卻自解，彼倒地命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應推。」
時有男女捉比丘，比丘推卻自解，彼倒地命過。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應推。」
時去比丘尼寺不遠，有男子截手截腳。時比丘尼持蘇毗羅漿去彼不遠而行，彼見已語言：「阿姨！與我漿飲。」比丘尼即與，彼飲便死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。」
時去比丘尼寺不遠，有人被截手截腳。比丘尼持水去彼不遠而行，彼見已語言：「阿姨！與我水飲。」即與飲已便死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。」
時去比丘尼寺不遠，有人被截手截腳。有比丘尼持蘇毗羅去彼不遠而行，彼見已語言：「阿姨！我須蘇毗羅洗瘡，或得小差。」即與令洗，洗已便死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應與洗。持水洗亦如是。」時去比丘尼寺不遠，有人被截手腳。有比丘尼持蘇毗羅去彼不遠而行，比丘尼作是念：「若以蘇毗
【現代漢語翻譯】 現代漢語譯本： 『我不想要從你那裡索取任何東西。』那人說：『如果你告訴我比丘（bhikkhu，佛教僧侶）在哪裡，我就為你去索取。』那人就指出了比丘所在的地方。那人對比丘說：『你為什麼不給我漂亮的衣服和食物？』隨即上前抓住比丘，比丘推開掙脫，那人倒地身亡。僧眾對此感到疑惑，佛陀問道：『你當時是什麼樣的心念？』比丘回答說：『我沒有殺人的心。』佛陀說：『沒有犯戒。但是不應該推開他。』 當時，有一對男女抓住一位比丘，比丘推開掙脫，那人倒地身亡。僧眾對此感到疑惑，佛陀問道：『你當時是什麼樣的心念？』比丘回答說：『我沒有殺人的心。』佛陀說：『沒有犯戒。但是不應該推開他。』 當時，離比丘尼（bhikkhuni，佛教女僧侶）寺院不遠的地方，有一個人被砍斷了手腳。當時，一位比丘尼拿著蘇毗羅漿（sūbīra，一種飲料）從離那人不遠的地方經過，那人看見后說：『阿姨！給我漿喝。』比丘尼就給了他，他喝了之後就死了。僧眾對此感到疑惑，佛陀問道：『你當時是什麼樣的心念？』比丘尼回答說：『我沒有殺人的心。』佛陀說：『沒有犯戒。』 當時，離比丘尼寺院不遠的地方，有一個人被砍斷了手腳。一位比丘尼拿著水從離那人不遠的地方經過，那人看見后說：『阿姨！給我水喝。』比丘尼給了他水，他喝了之後就死了。僧眾對此感到疑惑，佛陀問道：『你當時是什麼樣的心念？』比丘尼回答說：『我沒有殺人的心。』佛陀說：『沒有犯戒。』 當時，離比丘尼寺院不遠的地方，有一個人被砍斷了手腳。有一位比丘尼拿著蘇毗羅從離那人不遠的地方經過，那人看見后說：『阿姨！我需要蘇毗羅來清洗傷口，或許能稍微好一些。』比丘尼就給了他讓他清洗，清洗之後那人就死了。僧眾對此感到疑惑，佛陀問道：『你當時是什麼樣的心念？』比丘尼回答說：『我沒有殺人的心。』佛陀說：『沒有犯戒。但是不應該給他清洗。用水清洗也是一樣。』當時，離比丘尼寺院不遠的地方，有一個人被砍斷了手腳。有一位比丘尼拿著蘇毗羅從離那人不遠的地方經過，比丘尼心想：『如果用蘇毗羅』
【English Translation】 English version: 『I do not wish to ask for anything from you.』 He said, 『If you show me where the bhikkhu (Buddhist monk) is, I will ask for you.』 He then pointed out the place. He said to the bhikkhu, 『Why don't you give me beautiful clothes and food?』 He then went forward and grabbed the bhikkhu, who pushed him away and freed himself, and the man fell to the ground and died. Doubts arose, and the Buddha asked, 『What was your intention?』 He replied, 『Not with the intention to kill.』 The Buddha said, 『There is no offense. But you should not have pushed him.』 At one time, a man and a woman grabbed a bhikkhu, who pushed them away and freed himself, and the person fell to the ground and died. Doubts arose, and the Buddha asked, 『What was your intention?』 He replied, 『Not with the intention to kill.』 The Buddha said, 『There is no offense. But you should not have pushed him.』 At one time, not far from a bhikkhuni (Buddhist nun) monastery, there was a man whose hands and feet had been cut off. At that time, a bhikkhuni was carrying sūbīra (a type of drink) not far from him, and he saw her and said, 『Auntie! Give me some drink.』 The bhikkhuni gave it to him, and he drank it and died. Doubts arose, and the Buddha asked, 『What was your intention?』 The bhikkhuni replied, 『Not with the intention to kill.』 The Buddha said, 『There is no offense.』 At one time, not far from a bhikkhuni monastery, there was a man whose hands and feet had been cut off. A bhikkhuni was carrying water not far from him, and he saw her and said, 『Auntie! Give me some water to drink.』 She gave him the water, and after drinking it, he died. Doubts arose, and the Buddha asked, 『What was your intention?』 The bhikkhuni replied, 『Not with the intention to kill.』 The Buddha said, 『There is no offense.』 At one time, not far from a bhikkhuni monastery, there was a man whose hands and feet had been cut off. A bhikkhuni was carrying sūbīra not far from him, and he saw her and said, 『Auntie! I need sūbīra to wash my wounds, perhaps it will get a little better.』 The bhikkhuni gave it to him to wash, and after washing, he died. Doubts arose, and the Buddha asked, 『What was your intention?』 The bhikkhuni replied, 『Not with the intention to kill.』 The Buddha said, 『There is no offense. But you should not have given it to him to wash. It is the same with washing with water.』 At one time, not far from a bhikkhuni monastery, there was a man whose hands and feet had been cut off. A bhikkhuni was carrying sūbīra not far from him, and the bhikkhuni thought, 『If I use sūbīra』
羅洗彼瘡，或令早死。」即為洗之便死。佛問言：「汝以何心？」答言：「以殺心。」佛言：「波羅夷。持水與洗亦如是。」
爾時有眾多比丘，與六群比丘在耆阇崛山共破木片覆屋。有一六群比丘，捉尖頭木片直當人擲，木入彼身過，即便死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應當人直擲木，應橫擲。」
時有經營比丘作新房，誤失石墮比丘上即死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。失墼、若木頭、榑拱、屋棟種種材木墮亦如是。」
爾時耆阇崛山，有牧牛人放牛，一六群比丘以石打彼牛角，石迸墮放牛人上即死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。打畜生不能變化者突吉羅。」
爾時有比丘，在耆阇崛山中，崩石墮打道行人死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。而不應崩石。若有因緣欲取石，當語人避。」
時有比丘欲舍戒墮下業，彼作是念：「我不應已於佛法中出家作如是惡事。」即往摩頭山頂，自投身墮斫竹人上，比丘活、彼人死。疑，佛言：「彼人死無犯，方便欲自殺偷蘭遮。」
時有比丘欲休道墮下業，作如是念：「我于佛法中
【現代漢語翻譯】 現代漢語譯本： 『如果洗滌潰爛的瘡，可能會導致他早死。』結果洗滌后那人就死了。佛陀問：『你以什麼心（意圖）？』回答說：『以殺心（殺人的意圖）。』佛陀說：『波羅夷（pārājika，斷頭罪）。用水給他洗滌也是一樣。』
當時有很多比丘，與六群比丘（一群行為不端的比丘）在耆阇崛山（Gṛdhrakūṭa，靈鷲山）一起劈木片蓋屋頂。其中一個六群比丘，拿著尖頭的木片直接朝人扔去，木片穿透那人的身體，那人當即死亡。大家心生疑惑，佛陀問：『你以什麼心（意圖）？』回答說：『不以殺心（沒有殺人的意圖）。』佛陀說：『無犯（沒有犯戒）。但是不應當直接朝人扔木片，應當橫著扔。』
當時有個經營建房的比丘在蓋新房，不小心掉落的石頭砸到另一個比丘身上，那比丘當即死亡。大家心生疑惑，佛陀問：『你以什麼心（意圖）？』回答說：『不以殺心（沒有殺人的意圖）。』佛陀說：『無犯（沒有犯戒）。掉落磚頭、木頭、榑拱（fú gǒng，一種建築構件）、屋棟等各種木材也是一樣。』
當時在耆阇崛山（Gṛdhrakūṭa，靈鷲山），有個牧牛人放牛，一個六群比丘用石頭打那牛的角，石頭反彈打到放牛人身上，放牛人當即死亡。大家心生疑惑，佛陀問：『你以什麼心（意圖）？』回答說：『不以殺心（沒有殺人的意圖）。』佛陀說：『無犯（沒有犯戒）。打不能變化的畜生，犯突吉羅（duḥkṛta，惡作罪）。』
當時有個比丘，在耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，崩落的石頭砸到路上的行人，行人死亡。大家心生疑惑，佛陀問：『你以什麼心（意圖）？』回答說：『不以殺心（沒有殺人的意圖）。』佛陀說：『無犯（沒有犯戒）。但是不應該崩石頭。如果有因緣想要取石頭，應當告訴別人避開。』
當時有個比丘想要捨棄戒律，去做低下的行業，他這樣想：『我不應該已經在佛法中出家，還做這樣的惡事。』於是前往摩頭山頂，自己跳下去，掉在砍竹子的人身上，比丘活了下來，那人卻死了。大家心生疑惑，佛陀說：『那人死了無犯（沒有犯戒），（比丘）爲了方便自己自殺，犯偷蘭遮（sthūlātyaya，粗罪）。』
當時有個比丘想要放棄修行，去做低下的行業，他這樣想：『我已經在佛法中……』
【English Translation】 English version: 『If one washes a festering sore, it might cause him to die early.』 As a result, the person died after being washed. The Buddha asked: 『With what intention (citta)?』 He replied: 『With the intention to kill (a killing intention).』 The Buddha said: 『Pārājika (a defeat, expulsion offense). It is the same if water is given to wash him.』
At that time, there were many bhikṣus (monks), together with the group of six bhikṣus (a group of misbehaving monks), breaking wood pieces to cover a roof on Gṛdhrakūṭa Mountain (Vulture Peak Mountain). One of the group of six bhikṣus, holding a pointed wood piece, threw it directly at a person, the wood entered his body and he died immediately. Doubts arose, and the Buddha asked: 『With what intention (citta)?』 He replied: 『Not with the intention to kill (no killing intention).』 The Buddha said: 『No offense (no violation). But one should not throw wood pieces directly at a person, one should throw them sideways.』
At that time, there was a bhikṣu (monk) managing the construction of a new house, and a stone accidentally fell on another bhikṣu, who died immediately. Doubts arose, and the Buddha asked: 『With what intention (citta)?』 He replied: 『Not with the intention to kill (no killing intention).』 The Buddha said: 『No offense (no violation). It is the same if bricks, wood, fu gǒng (a type of architectural component), roof beams, and various other materials fall.』
At that time, on Gṛdhrakūṭa Mountain (Vulture Peak Mountain), there was a cowherd herding cows, and one of the group of six bhikṣus hit the cow's horn with a stone, the stone ricocheted and hit the cowherd, who died immediately. Doubts arose, and the Buddha asked: 『With what intention (citta)?』 He replied: 『Not with the intention to kill (no killing intention).』 The Buddha said: 『No offense (no violation). Hitting an animal that cannot transform incurs a duḥkṛta (wrongdoing offense).』
At that time, there was a bhikṣu (monk) on Gṛdhrakūṭa Mountain (Vulture Peak Mountain), and a collapsing stone hit a passerby, who died. Doubts arose, and the Buddha asked: 『With what intention (citta)?』 He replied: 『Not with the intention to kill (no killing intention).』 The Buddha said: 『No offense (no violation). But one should not collapse stones. If there is a reason to take stones, one should tell people to avoid it.』
At that time, there was a bhikṣu (monk) who wanted to abandon the precepts and engage in a lower occupation, and he thought: 『I should not have left home in the Buddha's Dharma and do such evil deeds.』 So he went to the top of Mount Matou, threw himself down, and fell on a bamboo cutter, the bhikṣu lived, but the man died. Doubts arose, and the Buddha said: 『The man's death is no offense (no violation), (the bhikṣu) intending to kill himself commits a sthūlātyaya (grave offense).』
At that time, there was a bhikṣu (monk) who wanted to give up cultivation and engage in a lower occupation, and he thought: 『I have already in the Buddha's Dharma...』
出家，不應作如是惡事。」彼上波羅呵那山頂，自投身墮斫竹人上，彼死、比丘活。疑，佛言：「彼人死無犯，方便欲自殺偷蘭遮。」
時有比丘，持蘇毗羅漿去冢不遠而行，尖標頭人語言：「與我此漿飲。」比丘即與，飲已便死。疑，佛問言：「汝以何心？」答言：「不以殺心。」佛言：「無犯。」
時有比丘持水去冢不遠而行，尖標頭人言：「與我水飲。」即與，飲已便死。疑，佛言：「無犯。」
時有顛狂比丘，殺人後還醒了，疑，佛言：「無犯。若心錯亂、為苦痛所惱，一切無犯。」
爾時世尊在毗舍離。時優波離從坐起，偏露右肩、右膝著地，合掌白世尊言：「大德！婆裘河邊比丘，為食故，不真實、非己有，于白衣前自嘆說得上人法，是犯不？」佛言：「初未制戒，無犯。」
時有比丘，增上慢自記，后精勤不懈，證增上勝法。彼作是念：「世尊為諸比丘制戒，若比丘不自知，自稱得上人法，我知是見是。後於異時，若問、若不問為求清凈故，作是言：『我不知不見而言知見，虛誑妄語。』比丘波羅夷不共住。我以增上慢自記，后精勤不懈，得增上勝法，我當云何？」即以因緣具向同意比丘說：「善哉長老！為我白世尊。隨世尊教我當修行。」諸比丘往詣佛所，頭面禮足
【現代漢語翻譯】 現代漢語譯本 『出家之人，不應該做這種惡事。』那人爬到上波羅呵那山（Uparorahanamountain）頂，縱身跳下，正好落在砍竹子的人身上，那人死了，比丘卻活了下來。對此產生疑問，佛陀說：『那人死了沒有犯戒，因為他只是想方便地自殺，犯的是偷蘭遮（Thullanaccaya）。』
當時有一位比丘，拿著蘇毗羅漿（Surāmeraya，一種飲料）從墳墓附近經過，一個尖標頭人說：『給我這漿喝。』比丘就給了他，喝完就死了。對此產生疑問，佛陀問道：『你是什麼心？』回答說：『不是以殺心。』佛陀說：『沒有犯戒。』
當時有一位比丘拿著水從墳墓附近經過，一個尖標頭人說：『給我水喝。』比丘就給了他，喝完就死了。對此產生疑問，佛陀說：『沒有犯戒。』
當時有一個癲狂的比丘，殺了人之後清醒了，對此產生疑問，佛陀說：『沒有犯戒。如果心智錯亂，被痛苦所困擾，一切都沒有犯戒。』
當時世尊在毗舍離（Vesālī）。當時優波離（Upāli）從座位上站起來，袒露右肩，右膝著地，合掌對世尊說：『大德！婆裘河（Vaggumudā river）邊的比丘，爲了食物的緣故，不真實地、並非自己擁有的，在白衣（在家信徒）面前自誇說自己證得了上人法（uttarimanussadhamma），這算犯戒嗎？』佛陀說：『最初沒有制定戒律，沒有犯戒。』
當時有一位比丘，因為增上慢（adhimāna，未證得的境界誤以為已證得）而自我記說，後來精勤不懈，證得了增上勝法（更高的殊勝之法）。他這樣想：『世尊為比丘制定戒律，如果比丘不自知，自稱證得上人法，我知道這是見解。後來在其他時候，如果有人問或不問，爲了求得清凈的緣故，就說：『我不知不見卻說知見，虛誑妄語。』比丘犯波羅夷（Pārājika，斷頭罪），不得共住。我因為增上慢而自我記說，後來精勤不懈，證得了增上勝法，我該怎麼辦呢？』於是將因緣詳細地向志同道合的比丘說：『善哉長老！請為我稟告世尊。我將遵從世尊的教導修行。』眾比丘前往佛陀處，頂禮佛足
【English Translation】 English version 『A renunciant should not commit such evil deeds.』 That person climbed to the top of Uparorahanamountain, threw himself down, and landed on a bamboo cutter, who died, while the bhikkhu lived. Doubts arose, and the Buddha said, 『His death is not an offense, as he merely intended to conveniently kill himself, incurring a Thullanaccaya offense.』
At one time, a bhikkhu was carrying Surāmeraya (a type of drink) not far from a cemetery, and a man with a pointed head said, 『Give me this drink.』 The bhikkhu gave it to him, and he died after drinking it. Doubts arose, and the Buddha asked, 『What was your intention?』 He replied, 『Not with the intention to kill.』 The Buddha said, 『No offense.』
At one time, a bhikkhu was carrying water not far from a cemetery, and a man with a pointed head said, 『Give me water to drink.』 He gave it to him, and he died after drinking it. Doubts arose, and the Buddha said, 『No offense.』
At one time, a mad bhikkhu killed someone and then regained his senses. Doubts arose, and the Buddha said, 『No offense. If the mind is deranged, afflicted by suffering, there is no offense.』
At that time, the Blessed One was in Vesālī. Then Upāli rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Blessed One, 『Venerable Sir, the bhikkhus by the Vaggumudā river, for the sake of food, untruthfully and falsely boast before laypeople of having attained superior human qualities (uttarimanussadhamma). Is that an offense?』 The Buddha said, 『Since no rule has been established yet, there is no offense.』
At one time, a bhikkhu, due to adhimāna (exaggerated estimation of one's spiritual attainments), made a self-declaration, but later, through diligent effort, attained higher superior qualities. He thought, 『The Blessed One has established a rule for bhikkhus that if a bhikkhu, without knowing, claims to have attained superior human qualities, I know this is a view. Later, at another time, whether asked or not, for the sake of purification, he says, 『I claimed to know and see what I did not know and see, speaking falsely and deceitfully.』 The bhikkhu commits Pārājika (defeat) and is no longer allowed to live in communion. I made a self-declaration due to adhimāna, but later, through diligent effort, attained higher superior qualities. What should I do?』 Then he explained the situation in detail to like-minded bhikkhus, saying, 『Good sirs, please report this to the Blessed One for me. I will practice according to the Blessed One's teachings.』 The bhikkhus went to the Buddha, bowed their heads at his feet
卻坐一面，以此因緣具白世尊。世尊爾時以此因緣集比丘僧，而為隨順說法，無數方便讚歎頭陀端嚴、少欲知足、樂於出離，告諸比丘：「增上慢無犯。」諸比丘白佛言：「大德！若於不能變化畜生前，自稱得上人法，是犯不？」佛言：「突吉羅。」「大德！人作人想，是犯不？」佛言：「波羅夷。」「人疑，是犯不？」佛言：「偷蘭遮。」「人作非人想，是犯不？」佛言：「偷蘭遮。」「非人作人想，是犯不」？佛言：「偷蘭遮。」「非人疑，是犯不？」佛言：「偷蘭遮。」「大德！若男前作女想，是犯不？」佛言：「波羅夷。」「女前作男想，是犯不？」佛言：「波羅夷。」「若於此女前作彼女想，是犯不？」佛言：「若說了了者，波羅夷。若不了了者，偷蘭遮。」「於此男前作彼男想，是犯不？」佛言：「若說而了了者，波羅夷。說而不了了者，偷蘭遮。若手印、若使、若書、若現相，令了了知者，波羅夷。不了了知者，偷蘭遮。」「大德！若於天、龍、阿修羅、犍闥婆、夜叉、餓鬼、畜生能變化者前，自稱得上人法，是犯不？」佛言：「說而了了者，偷蘭遮。不了了者，突吉羅。手印、使書、現相令了了知，偷蘭遮。不了了者，突吉羅。」
時有比丘，人前自稱言得上人法。疑，佛言：「說而了了者，
【現代漢語翻譯】 現代漢語譯本 （比丘）退坐在一旁，將此事原原本本地稟告了世尊。世尊當時因為這件事召集了比丘僧眾，爲了隨順（他們的根器）說法，用無數方便法門讚歎頭陀（dhūta，苦行）的端正莊嚴、少欲知足、樂於出離，告訴各位比丘：『增上慢（adhimāna，未證得實際的修行境界，卻自認為已經證得）是不可觸犯的。』 各位比丘稟告佛陀說：『大德！如果在不能變化的畜生面前，自稱證得上人法（uttarimanussadhamma，超凡人的法），這算犯戒嗎？』佛陀說：『突吉羅（dukkata，輕罪）。』 『大德！在人面前作人想（認為對方是人），這算犯戒嗎？』佛陀說：『波羅夷（pārājika，斷頭罪，最嚴重的罪）。』 『（對比丘的身份）產生懷疑，這算犯戒嗎？』佛陀說：『偷蘭遮（thullaccaya，中等罪）。』 『在人面前作非人想（認為對方不是人），這算犯戒嗎？』佛陀說：『偷蘭遮。』 『在非人面前作人想，這算犯戒嗎？』佛陀說：『偷蘭遮。』 『（對比丘的身份）非人產生懷疑，這算犯戒嗎？』佛陀說：『偷蘭遮。』 『大德！在男人面前作女人想（自稱證法），這算犯戒嗎？』佛陀說：『波羅夷。』 『在女人面前作男人想，這算犯戒嗎？』佛陀說：『波羅夷。』 『如果在這個女人面前作那個女人想（指特定的某個女人），這算犯戒嗎？』佛陀說：『如果說得很清楚明白，就是波羅夷。如果說得不清楚明白，就是偷蘭遮。』 『在這個男人面前作那個男人想（指特定的某個男人），這算犯戒嗎？』佛陀說：『如果說得很清楚明白，就是波羅夷。如果說得不清楚明白，就是偷蘭遮。如果用手勢、派遣使者、書信、或者顯現異相，使對方清楚明白，就是波羅夷。不清楚明白，就是偷蘭遮。』 『大德！如果在天（deva）、龍（nāga）、阿修羅（asura）、犍闥婆（gandharva）、夜叉（yaksa）、餓鬼（preta）、畜生這些能變化者面前，自稱證得上人法，這算犯戒嗎？』佛陀說：『說得很清楚明白，就是偷蘭遮。不清楚明白，就是突吉羅。用手勢、派遣使者、書信、或者顯現異相，使對方清楚明白，就是偷蘭遮。不清楚明白，就是突吉羅。』 當時有一位比丘，在人面前自稱證得上人法。對比丘的身份產生懷疑，佛陀說：『說得很清楚明白，就是…』
【English Translation】 English version Having sat down to one side, (the bhikkhu) fully explained the reason to the World-Honored One. At that time, the World-Honored One, because of this reason, assembled the community of bhikkhus, and in accordance with their inclinations, taught the Dharma, praising the austerity (dhūta) of the ascetic practices, contentment with little, and delight in renunciation with countless skillful means. He told the bhikkhus: 'Conceit of attainment (adhimāna) is not to be committed.' The bhikkhus said to the Buddha: 'Venerable Sir! If, in front of an animal that cannot transform, one claims to have attained superior human qualities (uttarimanussadhamma), is that an offense?' The Buddha said: 'Dukkata (a minor offense).' 'Venerable Sir! Thinking of a person as a person, is that an offense?' The Buddha said: 'Pārājika (defeat, the most serious offense).' 'Doubting (the identity of the bhikkhu), is that an offense?' The Buddha said: 'Thullaccaya (a medium offense).' 'Thinking of a person as a non-human, is that an offense?' The Buddha said: 'Thullaccaya.' 'Thinking of a non-human as a person, is that an offense?' The Buddha said: 'Thullaccaya.' 'A non-human doubting (the identity of the bhikkhu), is that an offense?' The Buddha said: 'Thullaccaya.' 'Venerable Sir! In front of a man, thinking of oneself as a woman (claiming attainment), is that an offense?' The Buddha said: 'Pārājika.' 'In front of a woman, thinking of oneself as a man, is that an offense?' The Buddha said: 'Pārājika.' 'If, in front of this woman, thinking of that woman (referring to a specific woman), is that an offense?' The Buddha said: 'If it is clearly stated, it is Pārājika. If it is not clearly stated, it is Thullaccaya.' 'In front of this man, thinking of that man (referring to a specific man), is that an offense?' The Buddha said: 'If it is clearly stated, it is Pārājika. If it is not clearly stated, it is Thullaccaya. If through gestures, messengers, letters, or displaying signs, it is made clearly known, it is Pārājika. If it is not clearly known, it is Thullaccaya.' 'Venerable Sir! If, in front of beings capable of transformation, such as devas (deva), nāgas (nāga), asuras (asura), gandharvas (gandharva), yakshas (yaksa), pretas (preta), and animals, one claims to have attained superior human qualities, is that an offense?' The Buddha said: 'If it is clearly stated, it is Thullaccaya. If it is not clearly stated, it is Dukkata. If through gestures, messengers, letters, or displaying signs, it is made clearly known, it is Thullaccaya. If it is not clearly known, it is Dukkata.' At that time, there was a bhikkhu who, in front of people, claimed to have attained superior human qualities. Doubting the identity of the bhikkhu, the Buddha said: 'If it is clearly stated, it is...'
波羅夷。不了了者，偷蘭遮。欲向此說乃向彼說，一切波羅夷。」
時有眾多比丘于拘薩羅國遊行。時有信樂能相婆羅門見已，作如是言：「大德阿羅漢來！」比丘問言：「汝何所說耶？」答言：「大德應受飲食、衣服、醫藥所須之具。」比丘言：「有是理。」比丘疑，佛言：「無犯。」
時有比丘，自說得根、力、覺、意、禪定、解脫三昧正受，比丘疑，佛言：「波羅夷。」
時有比丘為人說根、力、覺、意、禪定、解脫三昧正受，而不自言得。比丘疑，佛言：「無犯。」
時比丘有檀越，比丘語言：「常為汝說法者是阿羅漢。」檀越即問言：「大德何所說？」便默然。比丘疑，佛言：「不了了，偷蘭遮。」
時比丘有檀越，比丘語言：「數至汝家者是阿羅漢。」檀越即問言：「大德何所說？」便默然。比丘疑，佛言：「不了了，偷蘭遮。」
時比丘有檀越，比丘語言：「數坐汝座者是阿羅漢。」即問言：「大德何所說？」便默然。比丘疑，佛言：「不了了，偷蘭遮。」
時比丘有檀越，比丘語言：「數受汝食者是阿羅漢。」檀越問言：「大德何所說？」彼便默然。疑，佛言：「不了了，偷蘭遮。」
時有檀越語常供養比丘言：「若大德是阿羅漢者脫僧伽梨。」
【現代漢語翻譯】 現代漢語譯本： 『波羅夷』（Parajika，斷頭罪）。如果不能完全理解，則犯『偷蘭遮』（Thullanacca，粗罪）。如果想在此處說卻在那裡說，一切都構成『波羅夷』。
當時，有很多比丘在『拘薩羅國』（Kosala）**。當時，有一位有信仰且樂於佈施的『婆羅門』（Brahmin）看見他們后，這樣說：『尊敬的阿羅漢（Arhat，已證悟者）來了！』比丘問：『您在說什麼？』婆羅門回答：『尊敬的您應該接受飲食、衣服、醫藥等生活所需。』比丘說：『有這個道理。』比丘心生疑惑，佛陀說：『沒有犯戒。』
當時，有一位比丘，自己宣稱已經證得根、力、覺、意、禪定、解脫三昧正受。比丘心生疑惑，佛陀說：『犯『波羅夷』。』
當時，有一位比丘，為他人宣說根、力、覺、意、禪定、解脫三昧正受，但沒有說自己已經證得。比丘心生疑惑，佛陀說：『沒有犯戒。』
當時，有一位比丘有施主，比丘對施主說：『經常為你說法的那位是阿羅漢。』施主就問：『大德（尊稱）說了些什麼？』那位比丘便默然不語。比丘心生疑惑，佛陀說：『不能完全理解，犯『偷蘭遮』。』
當時，有一位比丘有施主，比丘對施主說：『經常到你家來的那位是阿羅漢。』施主就問：『大德說了些什麼？』那位比丘便默然不語。比丘心生疑惑，佛陀說：『不能完全理解，犯『偷蘭遮』。』
當時，有一位比丘有施主，比丘對施主說：『經常坐在你座位上的那位是阿羅漢。』施主就問：『大德說了些什麼？』那位比丘便默然不語。比丘心生疑惑，佛陀說：『不能完全理解，犯『偷蘭遮』。』
當時，有一位比丘有施主，比丘對施主說：『經常接受你食物的那位是阿羅漢。』施主問：『大德說了些什麼？』那位比丘便默然不語。比丘心生疑惑，佛陀說：『不能完全理解，犯『偷蘭遮』。』
當時，有一位施主對經常接受供養的比丘說：『如果大德是阿羅漢，請脫下僧伽梨（Samghati，大衣）。』
【English Translation】 English version: 'Parajika' (Parajika, defeat). If one does not fully understand, it is a 'Thullanacca' (Thullanacca, gross offense). If one intends to say something here but says it there, everything constitutes 'Parajika'.
At that time, there were many bhikkhus (monks) in 'Kosala' (Kosala)**. At that time, a faithful and generous 'Brahmin' (Brahmin), upon seeing them, said, 'Venerable Arhats (Arhat, enlightened beings) have come!' The bhikkhus asked, 'What are you saying?' The Brahmin replied, 'Venerable ones, you should accept food, clothing, medicine, and other necessities.' The bhikkhus said, 'That is reasonable.' The bhikkhus were doubtful, and the Buddha said, 'No offense.'
At that time, there was a bhikkhu who claimed to have attained the roots, powers, enlightenment factors, mental faculties, meditative states, liberation, and right concentration. The bhikkhus were doubtful, and the Buddha said, 'It is a 'Parajika'.'
At that time, there was a bhikkhu who spoke to others about the roots, powers, enlightenment factors, mental faculties, meditative states, liberation, and right concentration, but did not say that he had attained them himself. The bhikkhus were doubtful, and the Buddha said, 'No offense.'
At that time, a bhikkhu had a donor. The bhikkhu said to the donor, 'The one who often teaches you the Dharma is an Arhat.' The donor then asked, 'What does the venerable one say?' The bhikkhu remained silent. The bhikkhus were doubtful, and the Buddha said, 'Not fully understood, it is a 'Thullanacca'.'
At that time, a bhikkhu had a donor. The bhikkhu said to the donor, 'The one who often comes to your house is an Arhat.' The donor then asked, 'What does the venerable one say?' The bhikkhu remained silent. The bhikkhus were doubtful, and the Buddha said, 'Not fully understood, it is a 'Thullanacca'.'
At that time, a bhikkhu had a donor. The bhikkhu said to the donor, 'The one who often sits on your seat is an Arhat.' The donor then asked, 'What does the venerable one say?' The bhikkhu remained silent. The bhikkhus were doubtful, and the Buddha said, 'Not fully understood, it is a 'Thullanacca'.'
At that time, a bhikkhu had a donor. The bhikkhu said to the donor, 'The one who often receives your food is an Arhat.' The donor asked, 'What does the venerable one say?' He remained silent. The bhikkhus were doubtful, and the Buddha said, 'Not fully understood, it is a 'Thullanacca'.'
At that time, a donor said to a bhikkhu who regularly received offerings, 'If the venerable one is an Arhat, please take off your 'Samghati' (Samghati, outer robe).'
比丘即脫，現相不語。疑，佛言：「偷蘭遮。」
時有檀越語常供養比丘言：「大德若是阿羅漢者著僧伽梨。」比丘即著，現相不語。疑，佛言：「偷蘭遮。」
時有檀越語常所供養比丘言：「大德若是阿羅漢者可坐繩床。」彼即坐，現相不語。疑，佛言：「偷蘭遮。」
時有檀越語常所供養比丘言：「大德若是阿羅漢者起。」彼即起，現相不語。疑，佛言：「偷蘭遮。」
時有檀越問常所供養比丘言：「大德若是阿羅漢上閣屋。」彼即上，現相不語。疑，佛言：「偷蘭遮。」
時有檀越語常所供養比丘言：「大德若是阿羅漢可下。」比丘即下，現相不語。疑，佛言：「偷蘭遮。」
時有比丘有檀越，比丘語言：「數為汝說法者，是佛弟子聲聞。」檀越問言：「大德！何所說？」彼默然。疑，佛言：「不了了，偷蘭遮。數入檀越家，若受坐、若受食亦如是。」時有檀越語常供養比丘言：「若大德是佛弟子聲聞者脫僧伽梨。」即脫，現相不語。疑，佛言：「偷蘭遮。著僧伽梨、若坐、若起、上閣屋、若下亦如是。」
時目連告諸比丘：「業報因緣得神足。」諸比丘言：「目連！汝言：『業報因緣得神足。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本 一位比丘隨即脫下衣服，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮（Thullaccaya，一種較輕的罪名）。』
當時有一位施主對經常供養的比丘說：『大德，如果您是阿羅漢（Arahan，已證悟的聖者），請穿上僧伽梨（Sanghati，一種袈裟）。』比丘隨即穿上，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。』
當時有一位施主對經常供養的比丘說：『大德，如果您是阿羅漢，請坐到繩床上。』他隨即坐下，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。』
當時有一位施主對經常供養的比丘說：『大德，如果您是阿羅漢，請站起來。』他隨即站起來，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。』
當時有一位施主問經常供養的比丘說：『大德，如果您是阿羅漢，請上樓閣。』他隨即上去，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。』
當時有一位施主對經常供養的比丘說：『大德，如果您是阿羅漢，請下來。』比丘隨即下來，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。』
當時有一位比丘有施主，比丘對施主說：『我經常為你說法，我是佛陀的弟子聲聞（Sravaka，聽聞佛法而證悟的弟子）。』施主問：『大德！您說什麼？』他沉默不語。大家疑惑，佛陀說：『不明確說明，偷蘭遮。經常進入施主家，如果接受座位、接受食物也是一樣。』當時有一位施主對經常供養的比丘說：『如果大德是佛陀的弟子聲聞，請脫下僧伽梨。』他隨即脫下，顯露出某種跡象，卻不說話。大家疑惑，佛陀說：『偷蘭遮。穿僧伽梨、如果坐下、如果站起、上樓閣、如果下來也是一樣。』
當時目連（Maudgalyayana，佛陀的弟子，以神通著稱）告訴諸位比丘：『通過業報因緣可以獲得神足（iddhi-pāda，神通的基礎）。』諸位比丘說：『目連！你說：『通過業報因緣可以獲得神足。』沒有這樣的道理。虛假宣稱自己證得上人法（uttarimanussadhamma，超越常人的境界），犯了波羅夷（Parajika，最重的罪行），不是比丘。』諸位比丘稟告佛陀，佛陀說：
【English Translation】 English version The Bhikkhu then disrobed, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya (a minor offense).'
Then a donor said to a Bhikkhu whom he regularly supported: 'Venerable Sir, if you are an Arahan (a perfected being), put on the Sanghati (outer robe).' The Bhikkhu then put it on, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya.'
Then a donor said to a Bhikkhu whom he regularly supported: 'Venerable Sir, if you are an Arahan, please sit on the rope bed.' He then sat down, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya.'
Then a donor said to a Bhikkhu whom he regularly supported: 'Venerable Sir, if you are an Arahan, please stand up.' He then stood up, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya.'
Then a donor asked a Bhikkhu whom he regularly supported: 'Venerable Sir, if you are an Arahan, go up to the upper chamber.' He then went up, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya.'
Then a donor said to a Bhikkhu whom he regularly supported: 'Venerable Sir, if you are an Arahan, please come down.' The Bhikkhu then came down, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya.'
Then there was a Bhikkhu who had a donor, and the Bhikkhu said to the donor: 'I regularly teach the Dharma to you; I am a Sravaka (a disciple who attains enlightenment through hearing the teachings) disciple of the Buddha.' The donor asked: 'Venerable Sir! What do you say?' He remained silent. Doubting, the Buddha said: 'Not clearly stating, Thullaccaya. Regularly entering the donor's house, whether accepting a seat or accepting food, it is the same.' Then a donor said to a Bhikkhu whom he regularly supported: 'If you, Venerable Sir, are a Sravaka disciple of the Buddha, take off the Sanghati.' He then took it off, showing a sign but not speaking. Doubting, the Buddha said: 'Thullaccaya. Putting on the Sanghati, whether sitting down, whether standing up, going up to the upper chamber, whether coming down, it is the same.'
Then Maudgalyayana (one of the Buddha's chief disciples, known for his psychic powers) told the Bhikkhus: 'Through the causal condition of karma, one obtains the foundations of psychic power (iddhi-pāda).' The Bhikkhus said: 'Maudgalyayana! Your saying, 'Through the causal condition of karma, one obtains the foundations of psychic power,' is not the case. Falsely claiming to have attained superior human states (uttarimanussadhamma), it is Parajika (defeat, expulsion from the Sangha), not a Bhikkhu.' The Bhikkhus reported this to the Buddha, and the Buddha said:
有是業報因緣得神足，目連無犯。」
時目連告諸比丘：「業報因緣得天耳、識宿命、知他心、天眼。」諸比丘言：「目連！汝言：『業報因緣得天耳乃至天眼。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有業報因緣得天耳乃至得天眼，目連無犯。」
時目連告諸比丘：「諸長老！有如是眾生從虛空過，聞其身骨相觸聲。」諸比丘語目連言：「大德！汝言：『有如是眾生從虛空過，聞其身骨相觸聲。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有如是眾生，目連無犯。」
爾時目連告諸比丘：「我見有眾生舉身以針為毛，自於其身或出、或入，受苦無量號哭大喚。」時諸比丘語目連言：「汝見有如是眾生，無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「我先亦見如是眾生，而我不說。何以故？恐人不信，其不信者長夜受苦。此眾生於王舍城中喜兩舌斗亂，以此惡業因緣墮地獄中，經百千萬歲受諸苦痛。以此餘罪因緣受如是形。是故目連無犯。」
爾時目連告諸比丘言：「我見有眾生沒在屎中，受大苦痛號哭大喚。」諸比丘語目連言：「汝自言見有如是眾生沒在屎中，受大苦痛號哭大喚。無有是處。虛稱得上人法，波羅夷
【現代漢語翻譯】 現代漢語譯本： 『因為業報因緣而獲得神足通，目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴眾比丘：『因為業報因緣而獲得天耳通、宿命通、他心通、天眼通。』眾比丘說：『目連（Maudgalyayana）！你說：『因為業報因緣而獲得天耳通乃至天眼通。』沒有這樣的事。虛妄宣稱獲得超人法，觸犯波羅夷罪，不是比丘。』眾比丘稟告佛陀，佛陀說：『因為有業報因緣而獲得天耳通乃至獲得天眼通，目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴眾比丘：『諸位長老！有這樣的眾生從虛空中經過，能聽到他們身體骨骼互相碰撞的聲音。』眾比丘對目連（Maudgalyayana）說：『大德！你說：『有這樣的眾生從虛空中經過，能聽到他們身體骨骼互相碰撞的聲音。』沒有這樣的事。虛妄宣稱獲得超人法，觸犯波羅夷罪，不是比丘。』眾比丘稟告佛陀，佛陀說：『有這樣的眾生，目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴眾比丘：『我看見有眾生全身的毛都是針，自己讓針在身體上或出或入，承受無量的痛苦，號哭大叫。』當時，眾比丘對目連（Maudgalyayana）說：『你看見有這樣的眾生，沒有這樣的事。虛妄宣稱獲得超人法，觸犯波羅夷罪，不是比丘。』眾比丘稟告佛陀，佛陀說：『我先前也看見過這樣的眾生，但我沒有說。為什麼呢？因為害怕人們不相信，那些不相信的人會長夜受苦。這個眾生在王舍城（Rajagrha）中喜歡兩舌挑撥離間，因為這個惡業因緣墮入地獄中，經過百千萬歲承受各種苦痛。因為這個剩餘的罪業因緣而承受這樣的形體。所以目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴眾比丘說：『我看見有眾生陷在糞便中，承受巨大的痛苦，號哭大叫。』眾比丘對目連（Maudgalyayana）說：『你自己說看見有這樣的眾生陷在糞便中，承受巨大的痛苦，號哭大叫。沒有這樣的事。虛妄宣稱獲得超人法，觸犯波羅夷罪
【English Translation】 English version: 『It is through the karmic retribution that one obtains supernatural powers (神足, shenzu), Maudgalyayana (目連, Maudgalyayana) has not committed an offense.』
At that time, Maudgalyayana (目連, Maudgalyayana) told the bhikkhus (比丘, bhikshu): 『It is through karmic retribution that one obtains divine hearing (天耳, tian'er), knowledge of past lives (識宿命, shi suming), knowledge of others' minds (知他心, zhi ta xin), and divine vision (天眼, tianyan).』 The bhikkhus (比丘, bhikshu) said: 『Maudgalyayana (目連, Maudgalyayana)! You say: 『It is through karmic retribution that one obtains divine hearing (天耳, tian'er) and even divine vision (天眼, tianyan).』 There is no such thing. Falsely claiming to have attained superior human qualities (上人法, shang ren fa), you have committed a Parajika (波羅夷, Parajika) offense and are not a bhikkhu (比丘, bhikshu).』 The bhikkhus (比丘, bhikshu) reported this to the Buddha (佛, Fo), and the Buddha (佛, Fo) said: 『It is through karmic retribution that one obtains divine hearing (天耳, tian'er) and even divine vision (天眼, tianyan), Maudgalyayana (目連, Maudgalyayana) has not committed an offense.』
At that time, Maudgalyayana (目連, Maudgalyayana) told the bhikkhus (比丘, bhikshu): 『Venerable elders! There are beings passing through the sky, and one can hear the sound of their bones touching each other.』 The bhikkhus (比丘, bhikshu) said to Maudgalyayana (目連, Maudgalyayana): 『Great virtuous one! You say: 『There are beings passing through the sky, and one can hear the sound of their bones touching each other.』 There is no such thing. Falsely claiming to have attained superior human qualities (上人法, shang ren fa), you have committed a Parajika (波羅夷, Parajika) offense and are not a bhikkhu (比丘, bhikshu).』 The bhikkhus (比丘, bhikshu) reported this to the Buddha (佛, Fo), and the Buddha (佛, Fo) said: 『There are such beings, Maudgalyayana (目連, Maudgalyayana) has not committed an offense.』
At that time, Maudgalyayana (目連, Maudgalyayana) told the bhikkhus (比丘, bhikshu): 『I saw beings whose entire bodies were covered with needles as hair, and they were causing the needles to enter and exit their bodies, suffering immeasurable pain, wailing and crying loudly.』 At that time, the bhikkhus (比丘, bhikshu) said to Maudgalyayana (目連, Maudgalyayana): 『You saw such beings, there is no such thing. Falsely claiming to have attained superior human qualities (上人法, shang ren fa), you have committed a Parajika (波羅夷, Parajika) offense and are not a bhikkhu (比丘, bhikshu).』 The bhikkhus (比丘, bhikshu) reported this to the Buddha (佛, Fo), and the Buddha (佛, Fo) said: 『I also saw such beings before, but I did not speak of it. Why? Because I feared that people would not believe it, and those who do not believe it would suffer for a long night. These beings in Rajagrha (王舍城, Wangshecheng) liked to engage in divisive speech, and because of this evil karmic cause, they fell into hell, enduring all kinds of suffering for hundreds of thousands of years. Because of the remaining karmic consequences, they are suffering in this form. Therefore, Maudgalyayana (目連, Maudgalyayana) has not committed an offense.』
At that time, Maudgalyayana (目連, Maudgalyayana) told the bhikkhus (比丘, bhikshu) said: 『I saw beings submerged in excrement, suffering great pain, wailing and crying loudly.』 The bhikkhus (比丘, bhikshu) said to Maudgalyayana (目連, Maudgalyayana): 『You yourself said that you saw such beings submerged in excrement, suffering great pain, wailing and crying loudly. There is no such thing. Falsely claiming to have attained superior human qualities (上人法, shang ren fa), you have committed a Parajika
非比丘。」諸比丘白佛，佛言：「我先亦見如是眾生，而我不說。何以故？恐人不信，其不信者長夜受苦。此眾生在波羅㮈國，迦葉佛時為婆羅門。時請佛及僧，以屎盛滿槽已，遣人往白時到，語言：『大德！汝可食此飲此，隨意持去。』以此惡業因緣墮泥犁中，百千萬歲受大苦痛，餘罪因緣沒在屎中。是故目連無犯。」
爾時目連告諸比丘：「我見有眾生坐鐵床上，鐵床火出舉身燋然，衣缽、坐具、針筒亦皆燋然。」諸比丘語目連言：「汝見如是眾生受苦如是，無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「我先亦見如是眾生受苦如是，而我不說。何以故？恐人不信，其不信者長夜受苦。此眾生過去世時，在波羅㮈國迦葉佛時惡比丘，以此因緣墮地獄中，百千萬歲受諸苦痛，餘業因緣受此身。是故目連無犯。惡比丘尼、惡式叉摩那、惡沙彌、沙彌尼受苦亦如是。」
爾時目連告諸比丘：「我見有眾生其身熟爛眾蠅封著苦痛大喚。」諸比丘告目連言：「汝見有如是眾生受苦如是，無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘往白佛，佛言：「我先亦見如是眾生，而我不說。何以故？恐人不信，其不信者長夜受苦。此眾生是迦陵伽王第一夫人，以嫉妒故，以熱沸油，第二夫人眠時
【現代漢語翻譯】 現代漢語譯本：『不是比丘。』眾比丘稟告佛陀，佛陀說：『我之前也見過這樣的眾生，但我沒有說。為什麼呢？因為害怕人們不相信，那些不相信的人會長夜受苦。這個眾生在波羅㮈國（Varanasi），迦葉佛（Kashyapa Buddha）時期是個婆羅門。當時他邀請佛陀和僧眾，用糞便裝滿槽，然後派人去告知時間已到，說：『大德！你們可以吃這些，喝這些，隨意拿走。』因為這個惡業的因緣，墮入泥犁（Naraka，地獄）中，千百萬年遭受巨大的痛苦，剩餘的罪業因緣使他沉沒在糞便中。所以目連（Maudgalyayana）沒有犯戒。』 當時，目連告訴眾比丘：『我看見有眾生坐在鐵床上，鐵床冒出火焰，全身被燒焦，衣缽、坐具、針筒也都被燒焦。』眾比丘對目連說：『你看見這樣的眾生遭受這樣的痛苦，這是不可能的。虛假宣稱自己證得了上人法，犯了波羅夷（Parajika，斷頭罪），不是比丘。』眾比丘稟告佛陀，佛陀說：『我之前也見過這樣的眾生遭受這樣的痛苦，但我沒有說。為什麼呢？因為害怕人們不相信，那些不相信的人會長夜受苦。這個眾生過去世時，在波羅㮈國迦葉佛時期是個惡比丘，因為這個因緣墮入地獄中，千百萬年遭受各種痛苦，剩餘的業力因緣使他受此身。所以目連沒有犯戒。惡比丘尼、惡式叉摩那（Shikshamana，學戒女）、惡沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼）受苦也是這樣。』 當時，目連告訴眾比丘：『我看見有眾生身體腐爛，許多蒼蠅叮咬著，痛苦地大聲呼叫。』眾比丘告訴目連說：『你看見有這樣的眾生遭受這樣的痛苦，這是不可能的。虛假宣稱自己證得了上人法，犯了波羅夷，不是比丘。』眾比丘前去稟告佛陀，佛陀說：『我之前也見過這樣的眾生，但我沒有說。為什麼呢？因為害怕人們不相信，那些不相信的人會長夜受苦。這個眾生是迦陵伽王（Kalinga）的第一夫人，因為嫉妒，用滾燙的沸油，在第二夫人睡覺時
【English Translation】 English version: 'Not a Bhikkhu.' The Bhikkhus reported to the Buddha, and the Buddha said, 'I have also seen such beings before, but I did not speak of it. Why? Because I feared that people would not believe it, and those who do not believe it would suffer for a long night. This being, in the country of Varanasi, during the time of Kashyapa Buddha, was a Brahmin. At that time, he invited the Buddha and the Sangha, filled a trough with excrement, and sent someone to announce that the time had arrived, saying, 'Venerable ones! You may eat this, drink this, and take away whatever you wish.' Because of this evil karma, he fell into Naraka (hell), suffering great pain for millions of years, and the remaining karmic causes caused him to sink in excrement. Therefore, Maudgalyayana has not committed an offense.' At that time, Maudgalyayana told the Bhikkhus, 'I saw beings sitting on iron beds, with fire coming out of the iron beds, burning their entire bodies, and their robes, bowls, sitting mats, and needle cases were also burned.' The Bhikkhus said to Maudgalyayana, 'It is impossible for you to see such beings suffering in such a way. Falsely claiming to have attained the Dharma of a superior person, committing Parajika (defeat), not a Bhikkhu.' The Bhikkhus reported to the Buddha, and the Buddha said, 'I have also seen such beings suffering in such a way before, but I did not speak of it. Why? Because I feared that people would not believe it, and those who do not believe it would suffer for a long night. This being, in a past life, was an evil Bhikkhu in the country of Varanasi during the time of Kashyapa Buddha. Because of this cause, he fell into hell, suffering all kinds of pain for millions of years, and the remaining karmic causes caused him to receive this body. Therefore, Maudgalyayana has not committed an offense. Evil Bhikkhunis, evil Shikshamanas (female trainees), evil Sramaneras (novice monks), and Sramanerikas (novice nuns) also suffer in the same way.' At that time, Maudgalyayana told the Bhikkhus, 'I saw beings whose bodies were rotten and festering, covered with swarms of flies, crying out in great pain.' The Bhikkhus told Maudgalyayana, 'It is impossible for you to see such beings suffering in such a way. Falsely claiming to have attained the Dharma of a superior person, committing Parajika, not a Bhikkhu.' The Bhikkhus went to report to the Buddha, and the Buddha said, 'I have also seen such beings before, but I did not speak of it. Why? Because I feared that people would not believe it, and those who do not believe it would suffer for a long night. This being was the first wife of King Kalinga, and out of jealousy, she used boiling oil while the second wife was sleeping
以灌其頂。以此業報因緣，墮地獄中，百千萬歲受諸苦痛，餘業因緣受此身。是故目連無犯。」
爾時目連告諸比丘：「我見阿修羅宮殿城郭在海底，而水懸其上不入其宮城。」諸比丘語目連言：「汝自言：『阿修羅宮城在海底，四邊及上而無水入。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有如是事，阿修羅宮城四面及上，有四種風持水：住風、持風、不滅風、牢系風。是故目連無犯。」
爾時目連告諸比丘：「我見有如是眾生，無骨無皮無肉無血，無有不凈亦無疲極，女而不產。」諸比丘言：「目連汝自言：『有如是眾生乃至女而不產。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有如是眾生，目連無犯。」
爾時世尊在王舍城。時大目連告諸比丘言：「諸長老！我入空慧定，聞伊羅婆尼象王入難陀池水聲。」諸比丘言：「大德目連！汝言：『入空慧定聞伊羅婆尼象王入難陀池水聲。』大德！入空慧定而聞音聲，無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有是定而不清凈，目連無犯。」
時目連告諸比丘言：「我入空慧定，聞八萬四千象入曼陀延池水聲。」時諸比丘語目連：「大德自言：『入空慧定聞彼諸象入
【現代漢語翻譯】 現代漢語譯本：用甘露灌溉他的頭頂。因為這種業報因緣，他會墮入地獄中，經歷百千萬年的各種苦痛，剩餘的業報因緣使他獲得這樣的身體。所以，目連（Maudgalyayana）沒有犯戒。
當時，目連（Maudgalyayana）告訴各位比丘：『我看見阿修羅（Asura，一種神）的宮殿城郭在海底，而水懸浮在宮殿城郭之上，無法進入其中。』各位比丘對目連（Maudgalyayana）說：『你說：『阿修羅（Asura）的宮殿城郭在海底，四面和上方都沒有水進入。』這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷（Parajika，斷頭罪），不是比丘。』各位比丘稟告佛陀，佛陀說：『確實有這樣的事，阿修羅（Asura）的宮殿城郭四面和上方，有四種風支撐著水：住風、持風、不滅風、牢系風。所以，目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴各位比丘：『我看見有這樣一種眾生，沒有骨頭、沒有面板、沒有肉、沒有血，沒有不凈之物，也沒有疲憊，是女性卻不生育。』各位比丘說：『目連（Maudgalyayana），你說：『有這樣一種眾生，乃至是女性卻不生育。』這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷（Parajika），不是比丘。』各位比丘稟告佛陀，佛陀說：『確實有這樣的眾生，目連（Maudgalyayana）沒有犯戒。』
當時，世尊在王舍城（Rajagrha）。當時，大目連（Mahamaudgalyayana）告訴各位比丘說：『各位長老！我進入空慧定（Sunyata-jnana-samadhi），聽見伊羅婆尼（Airavana）象王進入難陀（Nanda）池的水聲。』各位比丘說：『大德目連（Mahamaudgalyayana）！你說：『進入空慧定（Sunyata-jnana-samadhi）聽見伊羅婆尼（Airavana）象王進入難陀（Nanda）池的水聲。』大德！進入空慧定（Sunyata-jnana-samadhi）還能聽見聲音，這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷（Parajika），不是比丘。』各位比丘稟告佛陀，佛陀說：『有這種定，但是不清凈，目連（Maudgalyayana）沒有犯戒。』
當時，目連（Maudgalyayana）告訴各位比丘說：『我進入空慧定（Sunyata-jnana-samadhi），聽見八萬四千頭象進入曼陀延（Mandakini）池的水聲。』當時，各位比丘對目連（Maudgalyayana）說：『大德你說：『進入空慧定（Sunyata-jnana-samadhi）聽見那些像進入』
【English Translation】 English version: 'Pouring nectar over his head. Due to this karmic retribution, he will fall into hell, enduring various sufferings for hundreds of thousands of years, and the remaining karmic causes will lead to this body. Therefore, Maudgalyayana (Maudgalyayana) has not committed an offense.'
At that time, Maudgalyayana (Maudgalyayana) told the bhikkhus: 'I saw the palaces and cities of the Asuras (Asura, a type of deity) at the bottom of the sea, and the water was suspended above the palaces and cities, unable to enter them.' The bhikkhus said to Maudgalyayana (Maudgalyayana): 'You said: 'The palaces and cities of the Asuras (Asura) are at the bottom of the sea, and no water enters from the four sides and above.' This is impossible. You falsely claim to have attained superhuman abilities, violating the Parajika (Parajika, decapitation offense), and are not a bhikkhu.' The bhikkhus reported to the Buddha, and the Buddha said: 'There is such a thing, the palaces and cities of the Asuras (Asura) are supported by four types of wind on the four sides and above: the abiding wind, the sustaining wind, the non-perishing wind, and the firmly binding wind. Therefore, Maudgalyayana (Maudgalyayana) has not committed an offense.'
At that time, Maudgalyayana (Maudgalyayana) told the bhikkhus: 'I saw such beings who have no bones, no skin, no flesh, no blood, no impurities, and no fatigue, and are female but do not give birth.' The bhikkhus said: 'Maudgalyayana (Maudgalyayana), you said: 'There are such beings, even female but do not give birth.' This is impossible. You falsely claim to have attained superhuman abilities, violating the Parajika (Parajika), and are not a bhikkhu.' The bhikkhus reported to the Buddha, and the Buddha said: 'There are such beings, Maudgalyayana (Maudgalyayana) has not committed an offense.'
At that time, the World-Honored One was in Rajagrha (Rajagrha). At that time, Mahamaudgalyayana (Mahamaudgalyayana) told the bhikkhus: 'Venerable elders! I entered the Sunyata-jnana-samadhi (Sunyata-jnana-samadhi), and heard the sound of the Airavana (Airavana) elephant king entering the Nanda (Nanda) pond.' The bhikkhus said: 'Venerable Maudgalyayana (Mahamaudgalyayana)! You said: 'Entering the Sunyata-jnana-samadhi (Sunyata-jnana-samadhi) and hearing the sound of the Airavana (Airavana) elephant king entering the Nanda (Nanda) pond.' Venerable one! Entering the Sunyata-jnana-samadhi (Sunyata-jnana-samadhi) and still hearing sounds is impossible. You falsely claim to have attained superhuman abilities, violating the Parajika (Parajika), and are not a bhikkhu.' The bhikkhus reported to the Buddha, and the Buddha said: 'There is such a samadhi, but it is not pure, Maudgalyayana (Maudgalyayana) has not committed an offense.'
At that time, Maudgalyayana (Maudgalyayana) told the bhikkhus: 'I entered the Sunyata-jnana-samadhi (Sunyata-jnana-samadhi), and heard the sound of eighty-four thousand elephants entering the Mandakini (Mandakini) pond.' At that time, the bhikkhus said to Maudgalyayana (Maudgalyayana): 'Venerable one, you said: 'Entering the Sunyata-jnana-samadhi (Sunyata-jnana-samadhi) and hearing those elephants entering'
曼陀延池水聲。』大德！入空慧定而聞音聲，無有是處。虛稱得上人法，波羅夷非比丘。」時諸比丘往白佛，佛言：「有如是定但不清凈，而目連無犯。」
爾時目連告諸比丘：「我入空慧定，聞彼象王入蘇池水聲。」時諸比丘語目連：「汝自言：『入空慧定聞彼象王入蘇池水聲。』何有入空慧定而有聞聲？無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有如是定非清凈，目連無犯。識慧定處、無所有慧定處亦如是。」
時目連告諸比丘：「諸長老！北方有池名阿耨達，其水清凈無有垢穢，中有分陀利華如車輪，其根如車軸，折之汁出，色白如乳，其味如蜜。」諸比丘言：「汝自言：『北方有如是池。』無有是處。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「北方有如是池，如目連所說。目連無犯。」
時目連告諸比丘：「北方有池名阿耨達，去彼不遠更有一池名曼陀延，縱廣五十由旬，其水清凈無有垢穢，中有金色蓮華，大如車輪。」諸比丘言：「目連！如汝所說有如是池。無有是處。」時大目連以神足力往彼取華，還寺置在屋內，喚諸比丘語言：「北方有池名阿耨達，去池不遠有曼陀延池，中有金色蓮華如車輪。」諸比丘言：「目連！無有是處。虛稱得上人法，
【現代漢語翻譯】 現代漢語譯本 『曼陀延池的水聲。』『大德！進入空慧定（一種禪定狀態，專注于空的智慧）而聽到聲音，這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷罪（佛教戒律中最嚴重的罪行），不再是比丘（佛教僧侶）。』」當時，一些比丘去告訴佛陀，佛陀說：『有這樣的禪定，但它並不清凈，而目連（佛陀的弟子，以神通著稱）沒有犯戒。』 當時，目連告訴眾比丘：『我進入空慧定，聽到了象王進入蘇池的水聲。』當時，眾比丘對目連說：『你自己說：『進入空慧定，聽到了象王進入蘇池的水聲。』怎麼可能進入空慧定還能聽到聲音呢？這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷罪，不再是比丘。』眾比丘稟告佛陀，佛陀說：『有這樣的禪定，但它並不清凈，目連沒有犯戒。識慧定（專注于識別的智慧）和無所有慧定（專注於一無所有的智慧）也是如此。』 當時，目連告訴眾比丘：『諸位長老！北方有一個池塘，名叫阿耨達（Anavatapta，無熱惱池），那裡的水清澈乾淨，沒有污垢，池塘里有分陀利華（Pundarika，白蓮花），像車輪一樣大，它的根像車軸一樣粗，折斷它，流出的汁液，顏色像牛奶一樣白，味道像蜂蜜一樣甜。』眾比丘說：『你自己說：『北方有這樣的池塘。』這是不可能的。你虛假地宣稱自己獲得了超人的能力，觸犯了波羅夷罪，不再是比丘。』眾比丘稟告佛陀，佛陀說：『北方有這樣的池塘，正如目連所說。目連沒有犯戒。』 當時，目連告訴眾比丘：『北方有一個池塘，名叫阿耨達，離那裡不遠，還有一個池塘，名叫曼陀延（Mandakini），縱橫五十由旬（Yojana，古印度長度單位），那裡的水清澈乾淨，沒有污垢，池塘里有金色的蓮花，像車輪一樣大。』眾比丘說：『目連！像你所說的有這樣的池塘。這是不可能的。』當時，大目連用神通力前往那裡取回蓮花，帶回寺廟，放在屋內，然後叫眾比丘來，對他們說：『北方有一個池塘，名叫阿耨達，離那個池塘不遠，有一個曼陀延池，池塘里有金色的蓮花，像車輪一樣大。』眾比丘說：『目連！這是不可能的。你虛假地宣稱自己獲得了超人的能力，
【English Translation】 English version 『The sound of the water in the Mandakini pool.』 『Venerable sir! It is impossible to enter the Samadhi (a state of meditative consciousness) of emptiness and wisdom and hear sounds. You falsely claim to have attained the Dharma (teachings) of a superior person, and you have committed a Parajika (the most serious offense in Buddhist monastic rules), you are no longer a Bhikkhu (Buddhist monk).』 At that time, some Bhikkhus went to tell the Buddha, and the Buddha said, 『There is such a Samadhi, but it is not pure, and Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) has not committed an offense.』 At that time, Maudgalyayana told the Bhikkhus, 『I entered the Samadhi of emptiness and wisdom and heard the sound of the elephant king entering the Su pool.』 At that time, the Bhikkhus said to Maudgalyayana, 『You yourself said, 『Entering the Samadhi of emptiness and wisdom, I heard the sound of the elephant king entering the Su pool.』 How is it possible to enter the Samadhi of emptiness and wisdom and still hear sounds? It is impossible. You falsely claim to have attained the Dharma of a superior person, and you have committed a Parajika, you are no longer a Bhikkhu.』 The Bhikkhus reported to the Buddha, and the Buddha said, 『There is such a Samadhi, but it is not pure, and Maudgalyayana has not committed an offense. The same is true for the Samadhi of the wisdom of recognition and the Samadhi of the wisdom of nothingness.』 At that time, Maudgalyayana told the Bhikkhus, 『Venerable elders! There is a pool in the north called Anavatapta (a mythical lake in Buddhist cosmology, believed to be free from heat and trouble), the water there is clear and clean, without any impurities, and in the middle of the pool, there is a Pundarika (white lotus) flower as big as a chariot wheel, its root is as thick as a chariot axle, and when you break it, the juice that comes out is as white as milk and tastes as sweet as honey.』 The Bhikkhus said, 『You yourself said, 『There is such a pool in the north.』 It is impossible. You falsely claim to have attained the Dharma of a superior person, and you have committed a Parajika, you are no longer a Bhikkhu.』 The Bhikkhus reported to the Buddha, and the Buddha said, 『There is such a pool in the north, as Maudgalyayana said. Maudgalyayana has not committed an offense.』 At that time, Maudgalyayana told the Bhikkhus, 『There is a pool in the north called Anavatapta, and not far from there, there is another pool called Mandakini (a celestial river or pool), which is fifty Yojana (an ancient Indian unit of distance) in length and width, the water there is clear and clean, without any impurities, and in the middle of the pool, there is a golden lotus flower as big as a chariot wheel.』 The Bhikkhus said, 『Maudgalyayana! It is impossible that there is such a pool as you described.』 At that time, the great Maudgalyayana used his supernatural power to go there and bring back the lotus flower, brought it back to the monastery, placed it inside the building, and then called the Bhikkhus and said to them, 『There is a pool in the north called Anavatapta, and not far from that pool, there is a Mandakini pool, and in the middle of the pool, there is a golden lotus flower as big as a chariot wheel.』 The Bhikkhus said, 『Maudgalyayana! It is impossible. You falsely claim to have attained the Dharma of a superior person,
波羅夷非比丘。」時目連即還屋，取華示諸比丘語言：「諸長老！此華如實不？」諸比丘復言：「汝是阿羅漢，有神足力，或能化作非真實。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「目連所說如實，無犯。」
時目連告諸比丘：「北方有池名阿耨達，水從彼池流來涌出於此。」諸比丘語目連言：「汝說北方有池名阿耨達水從彼流來涌出於此。世尊有如是言：『依本而知彼池水清冷。』而今此水熱沸而垢濁，事不相應。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「如目連所說，而此水經過小地獄來涌出王舍城，是故熱沸而垢濁。目連無犯。」
時目連告諸比丘：「此水出處下有池水，清冷水從彼而來。」諸比丘言：「目連！汝作如是語，如世尊所說：『依本而知，此水熱沸下水清冷。』事不相應。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「比丘！如目連所說。沸水出處下有池水，清冷無有垢濁。水從彼來，經過小地獄來，涌出王舍城，是故熱沸有垢。目連無犯。」
時拘薩羅國王波斯匿、摩竭王阿阇世，在二國中間共戰。波斯匿王破阿阇世王軍。時大目連告諸比丘：「波斯匿王、阿阇世王，二國中間共戰，波斯匿王勝。」后阿阇世王，復更起軍共戰，阿阇世還
【現代漢語翻譯】 現代漢語譯本：『波羅夷，不是比丘。』當時目連尊者就回到屋裡，拿出花給眾比丘看，說：『諸位長老！這花是真的嗎？』眾比丘又說：『你是阿羅漢，有神通，或許能變化出不是真實的花。虛假地宣稱自己證得了超人的境界，波羅夷，不是比丘。』眾比丘稟告佛陀，佛陀說：『目連所說的是真實的，沒有犯戒。』
當時目連尊者告訴眾比丘：『北方有個池子名叫阿耨達（Anavatapta，無熱惱池），水從那個池子流來，涌出在這裡。』眾比丘對目連尊者說：『你說北方有個池子名叫阿耨達，水從那裡流來涌出在這裡。世尊曾經這樣說過：『根據源頭可以知道那個池水清澈寒冷。』而現在這水又熱又沸騰而且污濁，事情不相符。虛假地宣稱自己證得了超人的境界，波羅夷，不是比丘。』眾比丘稟告佛陀，佛陀說：『正如目連所說，這水經過小地獄才涌出王舍城（Rajagrha），所以又熱又沸騰而且污濁。目連沒有犯戒。』
當時目連尊者告訴眾比丘：『這水涌出的地方下面有個池子，水清澈寒冷，水從那裡來。』眾比丘說：『目連！你說這樣的話，和世尊所說的『根據源頭可以知道，這水熱而沸騰，下面的水清澈寒冷』不相符。虛假地宣稱自己證得了超人的境界，波羅夷，不是比丘。』眾比丘稟告佛陀，佛陀說：『比丘們！正如目連所說。沸水涌出的地方下面有個池子，清澈寒冷沒有污濁。水從那裡來，經過小地獄，才涌出王舍城，所以又熱又沸騰而且污濁。目連沒有犯戒。』
當時拘薩羅（Kosala）國王波斯匿（Pasenadi）和摩揭陀（Magadha）國王阿阇世（Ajatasattu），在兩國中間交戰。波斯匿王打敗了阿阇世王的軍隊。當時大目連尊者告訴眾比丘：『波斯匿王和阿阇世王，在兩國中間交戰，波斯匿王勝利了。』後來阿阇世王，又重新組織軍隊交戰，阿阇世反而
【English Translation】 English version: 'Parajika, not a bhikkhu.' Then Maudgalyayana returned to his dwelling, took the flower, showed it to the bhikkhus, and said: 'Venerable elders! Is this flower real?' The bhikkhus again said: 'You are an Arhat, possessing supernatural powers; perhaps you can transform something unreal. Falsely claiming to have attained superior human states, Parajika, not a bhikkhu.' The bhikkhus reported this to the Buddha, and the Buddha said: 'What Maudgalyayana said is true, there is no offense.'
Then Maudgalyayana told the bhikkhus: 'To the north, there is a pond named Anavatapta (Anavatapta, the pond without heat), and water flows from that pond, springing forth here.' The bhikkhus said to Maudgalyayana: 'You say that to the north there is a pond named Anavatapta, and water flows from there, springing forth here. The World-Honored One has said: 'By knowing the source, one knows that the water of that pond is clear and cool.' But now this water is hot, boiling, and turbid; the matter does not correspond. Falsely claiming to have attained superior human states, Parajika, not a bhikkhu.' The bhikkhus reported this to the Buddha, and the Buddha said: 'As Maudgalyayana said, this water passes through a small hell before springing forth in Rajagrha (Rajagrha), therefore it is hot, boiling, and turbid. Maudgalyayana has committed no offense.'
Then Maudgalyayana told the bhikkhus: 'Below the place where this water springs forth, there is a pond, and the water is clear and cool, coming from there.' The bhikkhus said: 'Maudgalyayana! You speak in this way, which does not correspond with what the World-Honored One said: 'By knowing the source, one knows that this water is hot and boiling, and the water below is clear and cool.' Falsely claiming to have attained superior human states, Parajika, not a bhikkhu.' The bhikkhus reported this to the Buddha, and the Buddha said: 'Bhikkhus! As Maudgalyayana said. Below the place where the boiling water springs forth, there is a pond, clear, cool, and without turbidity. The water comes from there, passes through a small hell, and then springs forth in Rajagrha, therefore it is hot, boiling, and turbid. Maudgalyayana has committed no offense.'
At that time, King Pasenadi (Pasenadi) of Kosala (Kosala) and King Ajatasattu (Ajatasattu) of Magadha (Magadha) were at war between their two countries. King Pasenadi defeated the army of King Ajatasattu. Then the Great Maudgalyayana told the bhikkhus: 'King Pasenadi and King Ajatasattu are at war between their two countries, and King Pasenadi has won.' Later, King Ajatasattu reorganized his army and fought again, and Ajatasattu instead
得勝。時王舍城告令國內，阿阇世王破波斯匿王。諸比丘語目連言：「汝言：『波斯匿王與阿阇世王共戰，波斯匿王破阿阇世王。』而今摩竭國內告令言：『阿阇世王破波斯匿王。』目連虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「有如是事，波斯匿王破阿阇世王。阿阇世王后更起軍，破波斯匿王。目連見前不見后，是故目連無犯。阿阇世王與毗舍離共戰亦如是。」
爾時世尊告目連：「汝止！止！不須復說。諸比丘不信汝言。何以故？令諸比丘不信故得多罪。」時世尊告諸比丘：「汝等當信如是阿羅漢比丘有大神力，勿疑不信長夜受苦。」中有比丘，名曰嚴好，告諸比丘言：「諸長老！我憶五百劫事。」諸比丘言：「世尊未曾自說憶五百劫事，而汝自說。虛稱得上人法，波羅夷非比丘。」諸比丘白佛，佛言：「嚴好比丘憶一生事，我憶無數生種種之事，乃至受形相類有所言說皆悉憶之。」佛言：「嚴好比丘無犯。」
爾時世尊在舍衛國。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！迦留陀夷故弄出不凈，是犯不」？佛言：「最初未制戒，無犯。」
時有比丘散亂心眠，夢中失不凈。于夢中識了，彼作是念：「世尊為比丘制戒，故弄失不凈僧伽婆尸沙。而我散亂心眠，夢
【現代漢語翻譯】 現代漢語譯本：得勝了。當時王舍城（Rājagṛha，古代印度摩揭陀國的首都）宣告國內，阿阇世王（Ajātasattu，摩揭陀國國王）打敗了波斯匿王（Pasenadi，憍薩羅國國王）。眾比丘對目連（Maudgalyāyana，佛陀的著名弟子，以神通著稱）說：『你說：『波斯匿王與阿阇世王交戰，波斯匿王打敗了阿阇世王。』而現在摩揭陀國內宣告說：『阿阇世王打敗了波斯匿王。』目連虛假地宣稱自己證得了上人法，犯了波羅夷罪（Pārājika，佛教戒律中最重的罪），不是比丘了。』眾比丘稟告佛陀，佛陀說：『確實有這樣的事，波斯匿王曾經打敗阿阇世王。阿阇世王后來重新起兵，打敗了波斯匿王。目連只看到了前面，沒有看到後面，所以目連沒有犯戒。阿阇世王與毗舍離（Vaiśālī，古印度城市，跋耆國的首都）交戰的情況也是這樣。』
當時世尊告訴目連：『你停止！停止！不必再說了。眾比丘不相信你的話。為什麼呢？因為讓眾比丘不相信會增加罪過。』當時世尊告訴眾比丘：『你們應當相信像這樣的阿羅漢（Arhat，已證得涅槃的聖者）比丘有大神力，不要懷疑不信，長夜受苦。』眾比丘中，有一位比丘名叫嚴好，告訴眾比丘說：『各位長老！我記得五百劫（kalpa，佛教時間單位，極長的時間）前的事。』眾比丘說：『世尊從未親自說過記得五百劫前的事，而你卻自己說。虛假地宣稱自己證得了上人法，犯了波羅夷罪，不是比丘了。』眾比丘稟告佛陀，佛陀說：『嚴好比丘記得一生（過去一世）的事，我記得無數生的種種事情，乃至受過的形體相貌，說過的話，都全部記得。』佛陀說：『嚴好比丘沒有犯戒。』
當時世尊在舍衛國（Śrāvastī，古代憍薩羅國的首都）。優波離（Upāli，佛陀的十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝著地，合掌稟告佛陀說：『大德！迦留陀夷（Kāludāyi，佛陀的弟子）故意弄出不凈之物，這算犯戒嗎？』佛陀說：『最初沒有制定戒律時，不算犯戒。』
當時有一位比丘心神散亂地睡覺，夢中遺失了不凈之物。在夢中意識到后，他這樣想：『世尊為比丘制定了戒律，故意遺失不凈之物會犯僧伽婆尸沙罪（Saṃghādisesa，僅次於波羅夷的重罪）。而我心神散亂地睡覺，夢
【English Translation】 English version: Thus, victory was achieved. At that time, Rājagṛha (the capital of Magadha) announced throughout the country that King Ajātasattu (the king of Magadha) had defeated King Pasenadi (the king of Kosala). The monks said to Maudgalyāyana (one of the Buddha's chief disciples, known for his supernatural powers): 'You said, 'King Pasenadi fought with King Ajātasattu, and King Pasenadi defeated King Ajātasattu.' But now Magadha announces that 'King Ajātasattu has defeated King Pasenadi.' Maudgalyāyana falsely claims to have attained superior human qualities, and has committed a Pārājika (the most severe offense in Buddhist monastic rules), and is no longer a monk.' The monks reported this to the Buddha, who said: 'Such a thing did happen, King Pasenadi did defeat King Ajātasattu. Later, King Ajātasattu raised an army again and defeated King Pasenadi. Maudgalyāyana saw the former but not the latter, therefore Maudgalyāyana has not committed an offense. The same is true of King Ajātasattu's war with Vaiśālī (an ancient city, the capital of the Vajji confederation).'
At that time, the World-Honored One told Maudgalyāyana: 'Stop! Stop! There is no need to say more. The monks do not believe your words. Why? Because causing the monks to disbelieve increases demerit.' At that time, the World-Honored One told the monks: 'You should believe that such Arhat (a perfected being who has attained Nirvana) monks have great supernatural powers. Do not doubt and disbelieve, lest you suffer in the long night.' Among the monks, there was a monk named Strict Goodness, who told the monks: 'Venerable elders! I remember events from five hundred kalpas (an extremely long period of time in Buddhism) ago.' The monks said: 'The World-Honored One has never said that he remembers events from five hundred kalpas ago, yet you say so yourself. You falsely claim to have attained superior human qualities, and have committed a Pārājika, and are no longer a monk.' The monks reported this to the Buddha, who said: 'The monk Strict Goodness remembers one lifetime (a past life), I remember countless lifetimes of various events, even the forms and appearances I have taken, and the words I have spoken, I remember them all.' The Buddha said: 'The monk Strict Goodness has not committed an offense.'
At that time, the World-Honored One was in Śrāvastī (the capital of Kosala). Upāli (one of the Buddha's ten chief disciples, foremost in discipline) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Great Virtue! If Kāludāyi (one of the Buddha's disciples) intentionally emits impurity, is that an offense?' The Buddha said: 'When the precepts were not yet established, there is no offense.'
At that time, a monk was sleeping with a distracted mind and emitted impurity in a dream. Upon realizing it in the dream, he thought: 'The World-Honored One has established precepts for the monks, and intentionally emitting impurity incurs a Saṃghādisesa (a serious offense, second only to Pārājika). But I was sleeping with a distracted mind, dreaming
中失不凈，自覺憶識，我將無不犯耶？」不知云何？以此因緣具白諸比丘：「善哉長老！為我白佛，若佛有教，我當修行。」時諸比丘往世尊所，頭面禮足以此因緣具白世尊。世尊以此因緣集比丘僧，告言：「散亂心眠有五過失：夢見惡事、諸天不衛護、心不憶法、不繫想在明、夢中失不凈；散亂心眠有此五過失。住心而眠有五功德：不見惡夢、諸天衛護、心思樂法、系想在明、不失不凈；如是住心而眠有五事功德。若夢中失，不犯。」時有比丘夢中憶識弄失不凈，彼疑，佛言：「不犯。」
時有比丘邪憶念失不凈，佛言：「不犯。若見美色不觸而失不凈，不犯。」
時有比丘憶念弄失不凈。彼疑，佛言：「僧伽婆尸沙。」
時有比丘憶念弄而不失，疑，佛言：「偷蘭遮。」時有女人捉比丘前，彼動身失不凈，疑，佛言：「僧伽婆尸沙。」
時有女人捉比丘前，不動身失不凈，疑，佛言：「突吉羅。捉比丘后，有二事亦如是。」時有女人執比丘足禮，動身失不凈疑，佛言：「僧伽婆尸沙。」
時有女人執比丘足禮，不動身失不凈，疑，佛言：「突吉羅。」時有女人禮難陀足，難陀多欲失不凈墮女人頭上，時女人慚愧，難陀亦慚愧。諸比丘白佛，佛言：「聽難陀作遮身衣。」
時
【現代漢語翻譯】 現代漢語譯本 『我』在不清醒的狀態下遺失了不凈之物（精液），自己回憶起來，擔心『我』是否因此犯了戒？」『我』不知道該怎麼辦。因此，『我』將此事詳細地告訴了各位比丘（bhikkhu，佛教僧侶）：「各位長老！請你們將此事稟告佛陀（Buddha），如果佛陀有所教導，『我』將遵照修行。」 當時，各位比丘前往世尊（Bhagavan，佛陀的尊稱）處，以頭面禮拜佛足，並將此事詳細地稟告了世尊。世尊因此事因緣召集了比丘僧團，告誡他們說：「散亂心睡眠有五種過失：夢見惡事、諸天不衛護、心中不憶念佛法、不能將心繫念于光明、夢中遺失不凈之物；散亂心睡眠有這五種過失。住心（專注）而眠有五種功德：不見惡夢、諸天衛護、心中思念喜樂佛法、能將心繫念于光明、不遺失不凈之物；如此住心而眠有這五種功德。如果在夢中遺失不凈之物，不犯戒。」 當時，有比丘在夢中回憶起性行為而遺失了不凈之物，他對此感到疑惑，佛陀說：「不犯戒。」 當時，有比丘因為邪惡的憶念而遺失了不凈之物，佛陀說：「不犯戒。如果看見美麗的女子，沒有發生性接觸而遺失了不凈之物，不犯戒。」 當時，有比丘因為憶念性行為而玩弄自己的身體導致遺失了不凈之物。他對此感到疑惑，佛陀說：「僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。」 當時，有比丘因為憶念性行為而玩弄自己的身體，但沒有遺失不凈之物，感到疑惑，佛陀說：「偷蘭遮（Thullanacaya，一種罪名）。」當時，有一個女人在比丘面前挑逗他，他因此動身而遺失了不凈之物，感到疑惑，佛陀說：「僧伽婆尸沙。」 當時，有一個女人在比丘面前挑逗他，他沒有動身，但還是遺失了不凈之物，感到疑惑，佛陀說：「突吉羅（Dukkata，一種輕罪）。如果女人在比丘背後挑逗他，也有這兩種情況。」當時，有一個女人抓住比丘的腳禮拜，比丘因此動身而遺失了不凈之物，感到疑惑，佛陀說：「僧伽婆尸沙。」 當時，有一個女人抓住比丘的腳禮拜，比丘沒有動身，但還是遺失了不凈之物，感到疑惑，佛陀說：「突吉羅。」當時，有一個女人禮拜難陀（Nanda，佛陀的堂弟）的腳，難陀情慾熾盛，遺失的不凈之物掉在女人頭上，當時女人感到慚愧，難陀也感到慚愧。各位比丘將此事稟告佛陀，佛陀說：「允許難陀製作遮身衣（遮蓋身體的衣服）。」 當時……
【English Translation】 English version 『I』 lost impurity (semen) while unconscious, and upon regaining consciousness, I remembered it, worrying, 『Have I committed an offense?』 I didn't know what to do. Therefore, 『I』 explained the matter in detail to the bhikkhus (Buddhist monks): 『Venerable elders! Please report this to the Buddha. If the Buddha has any teachings, I will practice accordingly.』 At that time, the bhikkhus went to the Blessed One (Bhagavan, an honorific title for the Buddha), bowed their heads to his feet, and reported the matter in detail to the Blessed One. The Blessed One, because of this matter, gathered the Sangha (monastic community) of bhikkhus and admonished them, saying: 『Sleeping with a scattered mind has five disadvantages: dreaming of bad things, not being protected by the devas (deities), not remembering the Dharma (Buddhist teachings) in the mind, not focusing the mind on light, and losing impurity in dreams; sleeping with a scattered mind has these five disadvantages. Sleeping with a focused mind has five merits: not seeing bad dreams, being protected by the devas, thinking of the Dharma with joy in the mind, being able to focus the mind on light, and not losing impurity; thus, sleeping with a focused mind has these five merits. If impurity is lost in a dream, there is no offense.』 At that time, a bhikkhu remembered sexual activity in a dream and lost impurity. He was doubtful about this, and the Buddha said: 『There is no offense.』 At that time, a bhikkhu lost impurity due to evil thoughts. The Buddha said: 『There is no offense. If one sees a beautiful woman and loses impurity without physical contact, there is no offense.』 At that time, a bhikkhu lost impurity because he remembered sexual activity and played with his body. He was doubtful about this, and the Buddha said: 『Sanghavasesa (a serious offense second only to Parajika).』 At that time, a bhikkhu played with his body because he remembered sexual activity, but did not lose impurity, and was doubtful. The Buddha said: 『Thullanacaya (a type of offense).』 At that time, a woman teased a bhikkhu in front of him, and he moved his body and lost impurity, and was doubtful. The Buddha said: 『Sanghavasesa.』 At that time, a woman teased a bhikkhu in front of him, and he did not move his body, but still lost impurity, and was doubtful. The Buddha said: 『Dukkata (a minor offense). If a woman teases a bhikkhu from behind, the same two situations apply.』 At that time, a woman grabbed a bhikkhu's feet to pay homage, and the bhikkhu moved his body and lost impurity, and was doubtful. The Buddha said: 『Sanghavasesa.』 At that time, a woman grabbed a bhikkhu's feet to pay homage, and the bhikkhu did not move his body, but still lost impurity, and was doubtful. The Buddha said: 『Dukkata.』 At that time, a woman paid homage to Nanda's (Buddha's cousin) feet, and Nanda, being lustful, lost impurity, which fell on the woman's head. The woman was ashamed, and Nanda was also ashamed. The bhikkhus reported this to the Buddha, and the Buddha said: 『Allow Nanda to make a covering garment (a garment to cover the body).』 At that time…
有比丘行時男根觸衣涅槃僧失不凈，佛言：「不犯。若大小便時失不犯，若冷水若暖水中洗失不犯。」
時有比丘以男根逆水憶想身動失不凈，疑，佛言：「僧伽婆尸沙。」
時有比丘以男根順水憶想身動失不凈，疑，佛言：「僧伽婆尸沙。」
時有比丘以水灑男根憶想身動失不凈，疑，佛言：「僧伽婆尸沙。」
時有比丘男根逆風憶想身動失不凈，疑，佛言：「僧伽婆尸沙。」若順風、若口噓男根憶想身動失不凈，憶想空動身失不凈，疑，佛言：「如是一切僧伽婆尸沙。」
時有母捉比丘兒身不動失不凈，疑，佛言：「突吉羅。姊捉比丘，故二、故私通處、淫女捉比丘亦如是。」
時有比丘憶想骨間弄失不凈，疑，佛言：「偷蘭遮。」
時有比丘，浴室中以細末藥、若泥揩摩身誤觸失不凈，疑，佛言：「不犯。若大喚時、若出力作時失不凈，不犯。」
時有比丘憶想于大小便道中間弄失不凈，疑，佛言：「若作道想、若疑，偷蘭遮；若非道想、不疑，僧伽婆尸沙。如是于股間䐟間、若曲膝、若脅邊、若乳間、若腋下、若耳鼻中、若瘡中、若繩床、木床間、若大小褥間、若枕間、若地、若泥摶間、若君持口中，如是一切若道想、若疑，偷蘭遮；若非道想、不疑，僧
【現代漢語翻譯】 現代漢語譯本 有比丘行走時，男根觸碰到衣服，導致涅槃僧（Nirvana monk，證入涅槃的出家人）失去不凈（sexual discharge），對此感到疑惑。佛陀說：『不構成犯戒。如果大小便時失去不凈，不構成犯戒；如果在冷水或溫水中清洗時失去不凈，不構成犯戒。』 當時有比丘用男根逆著水流，憶想淫慾，身體動搖而失去不凈，對此感到疑惑。佛陀說：『僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。』 當時有比丘用男根順著水流，憶想淫慾，身體動搖而失去不凈，對此感到疑惑。佛陀說：『僧伽婆尸沙（Sanghavasesa）。』 當時有比丘用水灑男根，憶想淫慾，身體動搖而失去不凈，對此感到疑惑。佛陀說：『僧伽婆尸沙（Sanghavasesa）。』 當時有比丘男根逆著風，憶想淫慾，身體動搖而失去不凈，對此感到疑惑。佛陀說：『僧伽婆尸沙（Sanghavasesa）。』如果是順著風，或者用口對著男根吹氣，憶想淫慾，身體動搖而失去不凈；憶想空無而身體動搖失去不凈，對此感到疑惑。佛陀說：『像這樣的一切都屬於僧伽婆尸沙（Sanghavasesa）。』 當時有母親抱著比丘的嬰兒，身體不動而（比丘）失去不凈，對此感到疑惑。佛陀說：『突吉羅（Dukkata，輕罪）。如果是姐妹抱著比丘，或者故意地，或者在私通之處，或者**抱著比丘，也像這樣（犯突吉羅）。』 當時有比丘憶想骨頭之間互相摩擦，失去不凈，對此感到疑惑。佛陀說：『偷蘭遮（Thullaccaya，中等罪）。』 當時有比丘在浴室中用細末藥或泥土擦拭身體，不小心觸碰到（男根）而失去不凈，對此感到疑惑。佛陀說：『不構成犯戒。如果大聲呼喊時，或者用力工作時失去不凈，不構成犯戒。』 當時有比丘憶想在大小便道中間玩弄，失去不凈，對此感到疑惑。佛陀說：『如果認為是（大小便）道，或者對此感到疑惑，犯偷蘭遮（Thullaccaya）；如果不是認為是（大小便）道，並且不疑惑，犯僧伽婆尸沙（Sanghavasesa）。像這樣，在股間、䐟間（大腿內側）、或者彎曲的膝蓋、或者脅邊、或者乳房之間、或者腋下、或者耳鼻中、或者瘡口中、或者繩床、木床之間、或者大小褥子之間、或者枕頭之間、或者地上、或者泥土堆之間、或者君持（Junchi，不確定含義）口中，像這樣的一切，如果認為是（大小便）道，或者對此感到疑惑，犯偷蘭遮（Thullaccaya）；如果不是認為是（大小便）道，並且不疑惑，犯僧
【English Translation】 English version A Bhikkhu (monk) was walking when his penis touched his robe, causing a Nirvana monk (Nirvana monk) to emit semen, and he was in doubt. The Buddha said, 'It is not an offense. If the emission occurs during urination or defecation, it is not an offense; if it occurs while washing in cold or warm water, it is not an offense.' At that time, a Bhikkhu used his penis against the water current, contemplating lustful thoughts, and his body moved, resulting in emission. He was in doubt. The Buddha said, 'Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika).' At that time, a Bhikkhu used his penis with the water current, contemplating lustful thoughts, and his body moved, resulting in emission. He was in doubt. The Buddha said, 'Sanghavasesa (Sanghavasesa).' At that time, a Bhikkhu sprinkled water on his penis, contemplating lustful thoughts, and his body moved, resulting in emission. He was in doubt. The Buddha said, 'Sanghavasesa (Sanghavasesa).' At that time, a Bhikkhu's penis was against the wind, contemplating lustful thoughts, and his body moved, resulting in emission. He was in doubt. The Buddha said, 'Sanghavasesa (Sanghavasesa).' If it was with the wind, or blowing on his penis with his mouth, contemplating lustful thoughts, and his body moved, resulting in emission; contemplating emptiness and his body moved, resulting in emission, he was in doubt. The Buddha said, 'All such cases are Sanghavasesa (Sanghavasesa).' At that time, a mother was holding a Bhikkhu's baby, and without moving her body, (the Bhikkhu) emitted semen, and he was in doubt. The Buddha said, 'Dukkata (Dukkata, a minor offense). If a sister holds the Bhikkhu, or intentionally, or in a place of illicit intercourse, or ** holds the Bhikkhu, it is the same (Dukkata).' At that time, a Bhikkhu contemplated rubbing between bones, resulting in emission, and he was in doubt. The Buddha said, 'Thullaccaya (Thullaccaya, a moderate offense).' At that time, a Bhikkhu in the bathroom was rubbing his body with fine powder or mud and accidentally touched (his penis), resulting in emission, and he was in doubt. The Buddha said, 'It is not an offense. If the emission occurs while shouting loudly or working hard, it is not an offense.' At that time, a Bhikkhu contemplated playing in the middle of the urinary and anal passage, resulting in emission, and he was in doubt. The Buddha said, 'If he thinks it is the (urinary and anal) passage, or is in doubt about it, it is Thullaccaya (Thullaccaya); if he does not think it is the (urinary and anal) passage and is not in doubt, it is Sanghavasesa (Sanghavasesa). Similarly, between the thighs, between the buttocks, or at the bent knees, or at the sides, or between the breasts, or under the armpits, or in the ears and nose, or in the wounds, or between the rope bed and the wooden bed, or between the large and small mattresses, or between the pillows, or on the ground, or between the mud piles, or in the mouth of Junchi (Junchi, meaning uncertain), all such cases, if he thinks it is the (urinary and anal) passage, or is in doubt about it, it is Thullaccaya (Thullaccaya); if he does not think it is the (urinary and anal) passage and is not in doubt, it is Sang
伽婆尸沙。」
時有比丘為樂故憶想弄失不凈，疑，佛言：「僧伽婆尸沙。為樂故、為自試故、為福德故、為祠故、為善道故、為施故、為種故、為戲故、為力故、為顏色故，當審定作，一切僧伽婆尸沙。」
四分律卷第五十六 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十七(第四分之八)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯調部之三
爾時世尊在舍衛國。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！迦留陀夷與女人身相觸，是犯不？」佛言：「初未制戒，不犯。」「大德！若與男子身相觸，是犯不？」佛言：「突吉羅。」「大德！若與黃門身相觸，是犯不？」佛言：「偷蘭遮。」「大德！若與二根人身相觸，是犯不？」佛言：「偷蘭遮。」「大德！若與畜生不能變化者身相觸，是犯不？」佛言：「突吉羅。」「人女人女想，是犯不？」佛言：「僧伽婆尸沙。」「人女疑，是犯不？」佛言：「偷蘭遮。」「人女非人女想，是犯不？」佛言：「偷蘭遮。」「非人女人女想，是犯不？」佛言：「偷蘭遮。」「非人女疑，是犯不？」佛言：「偷蘭遮。」「大德！若作女想與男身相觸，是犯不？」佛言：「偷蘭遮。」「若作男想與女人身相觸，是犯
【現代漢語翻譯】 現代漢語譯本 『伽婆尸沙』 (Sanghādisesa，僧殘，一種較重的罪名)。」
當時，有一比丘因為享樂的緣故，憶想玩弄不凈之物，心生疑惑。佛陀說：『僧伽婆尸沙 (Sanghādisesa)。爲了享樂、爲了自我考驗、爲了福德、爲了祭祀、爲了善道、爲了佈施、爲了播種、爲了遊戲、爲了力量、爲了美色，應當審慎而為，否則一切皆為僧伽婆尸沙 (Sanghādisesa)。』
《四分律》卷第五十六 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第五十七(第四分之八)
姚秦時期罽賓三藏佛陀耶舍 (Buddhayasas) 與竺佛念 (Dharmaraksa) 等共同翻譯的調部之三
當時，世尊在舍衛國 (Śrāvastī)。優波離 (Upāli) 從座位上起身，袒露右肩，右膝著地，合掌對佛陀說：『大德！迦留陀夷 (Kāludāyi) 與女人身體互相接觸，這是否犯戒？』佛陀說：『在未制定戒律之前，不犯。』『大德！如果與男子身體互相接觸，這是否犯戒？』佛陀說：『突吉羅 (Duṣkṛta，惡作，一種輕罪)。』『大德！如果與黃門 (paṇḍaka，不能行房事的男子) 身體互相接觸，這是否犯戒？』佛陀說：『偷蘭遮 (Sthūlātyaya，粗罪，一種中等罪)。』『大德！如果與二根人 (ubhatobyañjanaka，同時具有男女兩性性徵的人) 身體互相接觸，這是否犯戒？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『大德！如果與畜生且不能變化者身體互相接觸，這是否犯戒？』佛陀說：『突吉羅 (Duṣkṛta)。』『認為是人，想成女人，是犯戒嗎？』佛陀說：『僧伽婆尸沙 (Sanghādisesa)。』『認為是人，心生對是否是女人的疑惑，是犯戒嗎？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『認為是人，想成非女人，是犯戒嗎？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『認為是非人，想成女人，是犯戒嗎？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『認為是非人，心生對是否是女人的疑惑，是犯戒嗎？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『大德！如果作女人想與男子身體互相接觸，這是否犯戒？』佛陀說：『偷蘭遮 (Sthūlātyaya)。』『如果作男子想與女人身體互相接觸，是犯
【English Translation】 English version 『Sanghādisesa』 (Sanghādisesa, a serious offense requiring a meeting of the Sangha for penance).
At that time, a certain bhikkhu, for the sake of pleasure, recalled and played with impure things, and had doubts. The Buddha said: 『Sanghādisesa. For the sake of pleasure, for the sake of self-testing, for the sake of merit, for the sake of sacrifice, for the sake of the path of goodness, for the sake of giving, for the sake of planting, for the sake of play, for the sake of strength, for the sake of beauty, one should act with deliberation, otherwise all is Sanghādisesa.』
《Vinaya in Four Parts》Volume 56 《Taisho Tripitaka》Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》Volume 57 (Part 4 of 8)
Translated by Tripiṭaka Master Buddhayasas (Buddhayasas) from Kipin during the Yao Qin Dynasty, together with Dharmaraksa (Dharmaraksa) and others, Section 3 of the Vinaya.
At that time, the World-Honored One was in Śrāvastī (Śrāvastī). Upāli (Upāli) rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 『Venerable Sir, if Kāludāyi (Kāludāyi) touches the body of a woman, is that an offense?』 The Buddha said: 『Before the precepts were established, it is not an offense.』 『Venerable Sir, if he touches the body of a man, is that an offense?』 The Buddha said: 『Duṣkṛta (Duṣkṛta, a minor offense).』 『Venerable Sir, if he touches the body of a paṇḍaka (paṇḍaka, a eunuch), is that an offense?』 The Buddha said: 『Sthūlātyaya (Sthūlātyaya, a serious offense).』 『Venerable Sir, if he touches the body of an ubhatobyañjanaka (ubhatobyañjanaka, a person with both male and female sexual characteristics), is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『Venerable Sir, if he touches the body of an animal that cannot transform, is that an offense?』 The Buddha said: 『Duṣkṛta.』 『Thinking it is a person, imagining it is a woman, is that an offense?』 The Buddha said: 『Sanghādisesa.』 『Thinking it is a person, having doubts about whether it is a woman, is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『Thinking it is a person, imagining it is not a woman, is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『Thinking it is not a person, imagining it is a woman, is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『Thinking it is not a person, having doubts about whether it is a woman, is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『Venerable Sir, if one thinks it is a woman and touches the body of a man, is that an offense?』 The Buddha said: 『Sthūlātyaya.』 『If one thinks it is a man and touches the body of a woman, is that an offense?
不？」佛言：「偷蘭遮。」「與此女身相觸作余女想，是犯不？」佛言：「僧伽婆尸沙。」「與此男身相觸作余男想，是犯不？」佛言：「突吉羅。」「與天女、龍女、阿修羅女、夜叉女、餓鬼女、與畜生能變化者女身相觸，是犯不？」佛言：「偷蘭遮。」
時有女人捉比丘足禮，覺觸受樂動身，疑，佛言：「僧伽婆尸沙。」
時有女人捉比丘足禮，覺觸受樂不動身，疑，佛言：「突吉羅。」
時有女人捉比丘足禮，覺觸受樂動足大指，疑，佛言：「僧伽婆尸沙。」
時有女人笑捉比丘，比丘疑，佛問言：「比丘！汝覺觸受樂不？」答言：「不。」佛言：「無犯。比丘笑捉女人亦如是。」
時有比丘捉牸牛尾渡水，渡水已方知是牸牛，比丘疑，佛言：「無犯。不應捉牸牛尾渡水。」
時有比丘欲心捉女人衣角，疑，佛言：「偷蘭遮。」
時有比丘欲心就女人身上捉女人嚴身具，疑，佛言：「偷蘭遮。」
時有比丘欲心抄女人尻，疑，佛言：「僧伽婆尸沙。」
時有母捉比丘，彼覺觸受樂不動身，疑，佛言：「突吉羅。姊、故二、淫女亦如是。」
時有比丘欲心捉女人發，疑，佛言：「僧伽婆尸沙。」
時有大童女為水所漂，比丘見已慈念即接出
【現代漢語翻譯】 現代漢語譯本： 『不？』佛說：『偷蘭遮（Thullaccaya，重罪）。』『與此女身相觸，卻作其他女人的想法，是犯戒嗎？』佛說：『僧伽婆尸沙（Sanghavasesa，僧殘罪）。』『與此男身相觸，卻作其他男人的想法，是犯戒嗎？』佛說：『突吉羅（Dukkata，惡作罪）。』『與天女、龍女、阿修羅女、夜叉女、餓鬼女，以及能變化的畜生女身相觸，是犯戒嗎？』佛說：『偷蘭遮（Thullaccaya，重罪）。』 當時，有女人抓住比丘的腳禮拜，比丘感覺到接觸而生起快樂，身體動了一下，心生疑惑。佛說：『僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 當時，有女人抓住比丘的腳禮拜，比丘感覺到接觸而生起快樂，身體沒有動，心生疑惑。佛說：『突吉羅（Dukkata，惡作罪）。』 當時，有女人抓住比丘的腳禮拜，比丘感覺到接觸而生起快樂，動了腳的大拇指，心生疑惑。佛說：『僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 當時，有女人笑著抓住比丘，比丘心生疑惑。佛問：『比丘！你感覺到接觸而生起快樂嗎？』回答說：『沒有。』佛說：『沒有犯戒。比丘笑著抓住女人也是一樣。』 當時，有比丘抓住母牛的尾巴渡水，渡水后才知道是母牛，比丘心生疑惑。佛說：『沒有犯戒。不應該抓住母牛的尾巴渡水。』 當時，有比丘以欲心抓住女人的衣角，心生疑惑。佛說：『偷蘭遮（Thullaccaya，重罪）。』 當時，有比丘以欲心靠近女人，抓住女人身上的裝飾品，心生疑惑。佛說：『偷蘭遮（Thullaccaya，重罪）。』 當時，有比丘以欲心觸控女人的臀部，心生疑惑。佛說：『僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 當時，有母親抓住比丘，比丘感覺到接觸而生起快樂，身體沒有動，心生疑惑。佛說：『突吉羅（Dukkata，惡作罪）。姐妹、被僱傭的兩個女人、**也是一樣。』 當時，有比丘以欲心抓住女人的頭髮，心生疑惑。佛說：『僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 當時，有一個大女孩被水沖走，比丘看見後生起慈悲心，就把她救了出來。
【English Translation】 English version: 'Is it an offense?' The Buddha said, 'Thullaccaya (a grave offense).' 'If one touches the body of a woman but thinks of another woman, is it an offense?' The Buddha said, 'Sanghavasesa (an offense requiring a meeting of the Sangha).' 'If one touches the body of a man but thinks of another man, is it an offense?' The Buddha said, 'Dukkata (an offense of wrong-doing).' 'If one touches the body of a celestial woman, a dragon woman, an Asura (demi-god) woman, a Yaksha (a type of spirit) woman, a hungry ghost woman, or a female animal capable of transformation, is it an offense?' The Buddha said, 'Thullaccaya (a grave offense).' At one time, a woman grasped a Bhikkhu's (monk's) foot to pay homage. The Bhikkhu felt pleasure from the touch and moved his body, and was doubtful. The Buddha said, 'Sanghavasesa (an offense requiring a meeting of the Sangha).' At one time, a woman grasped a Bhikkhu's foot to pay homage. The Bhikkhu felt pleasure from the touch but did not move his body, and was doubtful. The Buddha said, 'Dukkata (an offense of wrong-doing).' At one time, a woman grasped a Bhikkhu's foot to pay homage. The Bhikkhu felt pleasure from the touch and moved his big toe, and was doubtful. The Buddha said, 'Sanghavasesa (an offense requiring a meeting of the Sangha).' At one time, a woman laughingly grasped a Bhikkhu. The Bhikkhu was doubtful. The Buddha asked, 'Bhikkhu! Did you feel pleasure from the touch?' He replied, 'No.' The Buddha said, 'No offense. It is the same if a Bhikkhu laughingly grasps a woman.' At one time, a Bhikkhu grasped the tail of a female cow to cross the water. After crossing the water, he realized it was a female cow, and was doubtful. The Buddha said, 'No offense. One should not grasp the tail of a female cow to cross the water.' At one time, a Bhikkhu grasped the corner of a woman's garment with lustful intent, and was doubtful. The Buddha said, 'Thullaccaya (a grave offense).' At one time, a Bhikkhu approached a woman with lustful intent and grasped her ornaments, and was doubtful. The Buddha said, 'Thullaccaya (a grave offense).' At one time, a Bhikkhu touched a woman's buttocks with lustful intent, and was doubtful. The Buddha said, 'Sanghavasesa (an offense requiring a meeting of the Sangha).' At one time, a mother grasped a Bhikkhu. He felt pleasure from the touch but did not move his body, and was doubtful. The Buddha said, 'Dukkata (an offense of wrong-doing). It is the same for a sister, two hired women, and **.' At one time, a Bhikkhu grasped a woman's hair with lustful intent, and was doubtful. The Buddha said, 'Sanghavasesa (an offense requiring a meeting of the Sangha).' At one time, a large girl was swept away by the water. The Bhikkhu saw her and, with compassion, rescued her.
，疑，佛問言：「比丘！汝覺觸受樂不？」答言：「不。」佛言：「無犯。」
時有磨香女人為水所漂，比丘見慈念即接出，疑，佛問言：「汝覺觸受樂不？」答言：「不。」佛言：「無犯。」
時有比丘與死女人身未壞者身相觸，疑，佛言：「僧伽婆尸沙。若與多不壞者身相觸，僧伽婆尸沙。若與半壞者身相觸，偷蘭遮。若與身多壞者、若一切壞者身相觸偷蘭遮。」
時有女人卻倚床，比丘欲心動床，疑，佛言：「偷蘭遮。」
時有比丘欲心捉女人手，疑，佛言：「僧伽婆尸沙。」
時有比丘欲心捉女人腳，疑，佛言：「僧伽婆尸沙。」
時有女人捉比丘手，比丘覺觸受樂動身，疑，佛問言：「比丘！汝覺觸受樂不？」答言：「爾。」佛言：「僧伽婆尸沙。女人捉比丘腳亦如是。」
時有比丘戲笑捉女人手，疑，佛問言：「比丘汝覺觸受樂不？」答言：「不。」佛言：「不犯，捉腳亦如是。」
時有女人戲笑捉比丘手，比丘疑，佛問比丘：「汝覺觸受樂不？」答言：「不。」佛言：「無犯。捉腳亦如是。」
時有比丘欲心捉女人衣角牽，比丘疑，佛言：「偷蘭遮。」
時有比丘欲心共女人抖擻衣，疑，佛言：「偷蘭遮。」
時有比丘欲心就捉
【現代漢語翻譯】 現代漢語譯本 疑慮，佛陀問道：『比丘（bhiksu）！你感覺到接觸帶來的快樂嗎？』回答說：『沒有。』佛陀說：『沒有犯戒。』 當時有個磨香的女人被水沖走，比丘（bhiksu）看見后出於慈悲心救了她，心生疑慮，佛陀問道：『你感覺到接觸帶來的快樂嗎？』回答說：『沒有。』佛陀說：『沒有犯戒。』 當時有個比丘（bhiksu）與一個屍體尚未腐爛的女人身體接觸，心生疑慮，佛陀說：『僧伽婆尸沙（samghavasisa，一種僅次於波羅夷的重罪）。如果與多個未腐爛的屍體接觸，僧伽婆尸沙（samghavasisa）。如果與半腐爛的屍體接觸，偷蘭遮（thullanacca，一種中等罪）。如果與大部分腐爛的屍體接觸，或者完全腐爛的屍體接觸，偷蘭遮（thullanacca）。』 當時有個女人靠在床上，比丘（bhiksu）生起淫慾之心，搖動床，心生疑慮，佛陀說：『偷蘭遮（thullanacca）。』 當時有個比丘（bhiksu）因淫慾之心抓住女人的手，心生疑慮，佛陀說：『僧伽婆尸沙（samghavasisa）。』 當時有個比丘（bhiksu）因淫慾之心抓住女人的腳，心生疑慮，佛陀說：『僧伽婆尸沙（samghavasisa）。』 當時有個女人抓住比丘（bhiksu）的手，比丘（bhiksu）感覺到接觸帶來的快樂，身體有所反應，心生疑慮，佛陀問道：『比丘（bhiksu）！你感覺到接觸帶來的快樂嗎？』回答說：『是的。』佛陀說：『僧伽婆尸沙（samghavasisa）。女人抓住比丘（bhiksu）的腳也是一樣。』 當時有個比丘（bhiksu）嬉笑打鬧地抓住女人的手，心生疑慮，佛陀問道：『比丘（bhiksu）你感覺到接觸帶來的快樂嗎？』回答說：『沒有。』佛陀說：『沒有犯戒，抓住腳也是一樣。』 當時有個女人嬉笑打鬧地抓住比丘（bhiksu）的手，比丘（bhiksu）心生疑慮，佛陀問比丘（bhiksu）：『你感覺到接觸帶來的快樂嗎？』回答說：『沒有。』佛陀說：『沒有犯戒。抓住腳也是一樣。』 當時有個比丘（bhiksu）因淫慾之心抓住女人的衣角拉扯，比丘（bhiksu）心生疑慮，佛陀說：『偷蘭遮（thullanacca）。』 當時有個比丘（bhiksu）因淫慾之心和女人一起抖動衣服，心生疑慮，佛陀說：『偷蘭遮（thullanacca）。』 當時有個比丘（bhiksu）因淫慾之心去抓...
【English Translation】 English version Doubt, the Buddha asked: 'Bhikkhu (bhiksu)! Do you feel pleasure from touch?' He replied: 'No.' The Buddha said: 'No offense.' At that time, a woman who ground perfume was swept away by the water. The Bhikkhu (bhiksu), seeing her, rescued her out of compassion, and then had doubts. The Buddha asked: 'Do you feel pleasure from touch?' He replied: 'No.' The Buddha said: 'No offense.' At that time, a Bhikkhu (bhiksu) touched the body of a dead woman whose body had not yet decayed, and then had doubts. The Buddha said: 'Samghavasisa (samghavasisa, a serious offense second only to parajika). If he touches multiple undecayed bodies, Samghavasisa (samghavasisa). If he touches a half-decayed body, Thullanacca (thullanacca, a medium offense). If he touches a mostly decayed body, or a completely decayed body, Thullanacca (thullanacca).' At that time, a woman was leaning against a bed. The Bhikkhu (bhiksu) aroused lustful thoughts and shook the bed, and then had doubts. The Buddha said: 'Thullanacca (thullanacca).' At that time, a Bhikkhu (bhiksu) grabbed a woman's hand out of lust, and then had doubts. The Buddha said: 'Samghavasisa (samghavasisa).' At that time, a Bhikkhu (bhiksu) grabbed a woman's foot out of lust, and then had doubts. The Buddha said: 'Samghavasisa (samghavasisa).' At that time, a woman grabbed a Bhikkhu's (bhiksu) hand. The Bhikkhu (bhiksu) felt pleasure from the touch and his body reacted, and then had doubts. The Buddha asked: 'Bhikkhu (bhiksu)! Do you feel pleasure from touch?' He replied: 'Yes.' The Buddha said: 'Samghavasisa (samghavasisa). It is the same if a woman grabs a Bhikkhu's (bhiksu) foot.' At that time, a Bhikkhu (bhiksu) playfully grabbed a woman's hand, and then had doubts. The Buddha asked: 'Bhikkhu (bhiksu), do you feel pleasure from touch?' He replied: 'No.' The Buddha said: 'No offense, it is the same for grabbing the foot.' At that time, a woman playfully grabbed a Bhikkhu's (bhiksu) hand. The Bhikkhu (bhiksu) had doubts. The Buddha asked the Bhikkhu (bhiksu): 'Do you feel pleasure from touch?' He replied: 'No.' The Buddha said: 'No offense. It is the same for grabbing the foot.' At that time, a Bhikkhu (bhiksu) grabbed the corner of a woman's garment and pulled it out of lust. The Bhikkhu (bhiksu) had doubts. The Buddha said: 'Thullanacca (thullanacca).' At that time, a Bhikkhu (bhiksu) shook a woman's garment together with her out of lust. The Bhikkhu (bhiksu) had doubts. The Buddha said: 'Thullanacca (thullanacca).' At that time, a Bhikkhu (bhiksu) went to grab...
女人耳環，疑，佛言：「偷蘭遮。捉華鬘、捉釵，一切偷蘭遮。」時有比丘雨中與女人共行，泥滑女人腳跌倒地，比丘亦腳跌倒地，墮女人上，疑，佛問言：「汝覺觸受樂不？」答言：「不。」佛言：「無犯。比丘倒地女人墮上亦如是。」
時有比丘雨中與女人共行，俱腳跌倒地，相觸婉轉還相離，疑，佛問言：「汝覺觸受樂不？」答言：「不。」佛言：「無犯。」
時有比丘手觸女人大小便道間，疑，佛言：「僧伽婆尸沙。若股間䐟間、若曲膝間、若脅邊、若乳間、若耳中、若鼻中、若瘡中，一切僧伽婆尸沙。」
時有比丘捉小沙彌摩捫嗚，疑，佛問言：「汝以何心？」答言：「愛故不以欲心。」佛言：「無犯，不應爾。」
時有比丘與比丘尼身相觸，疑，佛言：「僧伽婆尸沙。式叉摩那、沙彌尼亦如是。」
時有比丘持蘇毗羅漿在道行，故二喚共行不凈，即示其女根，彼即以蘇毗羅漿灑之言：「臭物還著臭物。」疑，佛問言：「比丘汝以何心？」答言：「折辱其意，不以欲心。」佛言：「無犯，不應爾。持水在道行亦如是。」
時有淫女喚比丘行不凈，以女根示比丘，比丘以石打彼女根，疑，佛問言：「汝以何心？」答言：「折辱其意，不以欲心。」佛言：「無犯，打女人
【現代漢語翻譯】 現代漢語譯本 女人戴耳環，（有比丘）心生疑惑，佛說：『偷蘭遮（Thullaccaya，一種較輕的罪名）。拿花鬘、拿髮釵，一切都是偷蘭遮。』 當時有比丘在雨中與女人同行，因為泥濘濕滑，女人腳下打滑跌倒在地，比丘也腳下打滑跌倒在地，壓在女人身上，（比丘）心生疑惑，佛陀問他說：『你感覺到接觸的快樂了嗎？』回答說：『沒有。』佛陀說：『沒有犯戒。比丘跌倒在地，女人壓在上面也是一樣。』 當時有比丘在雨中與女人同行，兩人都腳下打滑跌倒在地，身體互相接觸，婉轉之後又互相分離，（比丘）心生疑惑，佛陀問他說：『你感覺到接觸的快樂了嗎？』回答說：『沒有。』佛陀說：『沒有犯戒。』 當時有比丘的手觸碰到女人的大小便道之間，（比丘）心生疑惑，佛說：『僧伽婆尸沙（Sanghavasesa，一種較重的罪名，需要僧團懺悔）。如果是大腿之間、腋窩之間、彎曲的膝蓋之間、脅邊、乳房之間、耳朵里、鼻子里、瘡口中，一切都是僧伽婆尸沙。』 當時有比丘捉住小沙彌，摩挲撫摸並親吻，（比丘）心生疑惑，佛陀問他說：『你以什麼心？』回答說：『因為喜愛，不是因為欲心。』佛陀說：『沒有犯戒，但不應該這樣做。』 當時有比丘與比丘尼身體互相接觸，（比丘）心生疑惑，佛說：『僧伽婆尸沙。對於式叉摩那（Siksamana，見習女僧）、沙彌尼（Sramaneri，小比丘尼）也是一樣。』 當時有比丘拿著蘇毗羅漿（Suvira，一種飲料）在路上行走，一個妓女故意兩次呼喚他，並做出不凈的行為，立即展示她的女根，那比丘就用蘇毗羅漿潑灑在她上面，說：『臭的東西還給臭的東西。』（比丘）心生疑惑，佛陀問他說：『比丘，你以什麼心？』回答說：『爲了折辱她的意思，不是因為欲心。』佛陀說：『沒有犯戒，但不應該這樣做。拿著水在路上行走也是一樣。』 當時有一個妓女呼喚比丘，並做出不凈的行為，用女根展示給比丘看，比丘用石頭打她的女根，（比丘）心生疑惑，佛陀問他說：『你以什麼心？』回答說：『爲了折辱她的意思，不是因為欲心。』佛陀說：『沒有犯戒，打女人』
【English Translation】 English version A woman wore earrings, and a Bhikkhu (monk) had doubts. The Buddha said: 'Thullaccaya (a minor offense). Taking flower garlands, taking hairpins, all are Thullaccaya.' At that time, a Bhikkhu was walking with a woman in the rain. Because the mud was slippery, the woman slipped and fell to the ground, and the Bhikkhu also slipped and fell to the ground, falling on top of the woman. The Bhikkhu had doubts. The Buddha asked him: 'Did you feel pleasure from the touch?' He replied: 'No.' The Buddha said: 'No offense. It is the same if the Bhikkhu falls to the ground and the woman falls on top.' At that time, a Bhikkhu was walking with a woman in the rain. They both slipped and fell to the ground, their bodies touched, they rolled around, and then separated. The Bhikkhu had doubts. The Buddha asked him: 'Did you feel pleasure from the touch?' He replied: 'No.' The Buddha said: 'No offense.' At that time, a Bhikkhu's hand touched between a woman's urinary and excretory passages. The Bhikkhu had doubts. The Buddha said: 'Sanghavasesa (a serious offense requiring a Sangha meeting for expiation). If it is between the thighs, between the armpits, between the bent knees, at the ribs, between the breasts, in the ear, in the nose, in a wound, all are Sanghavasesa.' At that time, a Bhikkhu grabbed a young Sramanera (novice monk), caressed and kissed him. The Bhikkhu had doubts. The Buddha asked him: 'With what intention?' He replied: 'Out of affection, not with lustful intent.' The Buddha said: 'No offense, but you should not do that.' At that time, a Bhikkhu and a Bhikkhuni (nun) touched each other's bodies. The Bhikkhu had doubts. The Buddha said: 'Sanghavasesa. It is the same for a Siksamana (female trainee monk) and a Sramaneri (novice nun).' At that time, a Bhikkhu was carrying Suvira (a type of drink) on the road. A prostitute deliberately called out to him twice and made an impure gesture, immediately showing her female organ. The Bhikkhu then sprinkled the Suvira on her, saying: 'A foul thing returns to a foul thing.' The Bhikkhu had doubts. The Buddha asked him: 'Bhikkhu, with what intention?' He replied: 'To humiliate her, not with lustful intent.' The Buddha said: 'No offense, but you should not do that. It is the same if you are carrying water on the road.' At that time, a prostitute called out to a Bhikkhu and made an impure gesture, showing her female organ to the Bhikkhu. The Bhikkhu hit her female organ with a stone. The Bhikkhu had doubts. The Buddha asked him: 'With what intention?' He replied: 'To humiliate her, not with lustful intent.' The Buddha said: 'No offense, hitting a woman'
突吉羅。」
時有女人倚木，比丘欲心動木，疑，佛言：「偷蘭遮。若繩床、若坐床、若企床、若板、若石、若樹、若梯，一切偷蘭遮。」
時有女人乘輿行，比丘欲心動輿，疑，佛言：「偷蘭遮，輦若舡亦如是。」
時有女人捉比丘背，彼還顧見是女人，覺觸受樂，疑，佛言：「僧伽婆尸沙。」
爾時世尊在舍衛國。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！迦留陀夷與女人粗惡語，是犯不？」佛言：「初未制戒，無犯。」「大德！若與男子粗惡語，是犯不？」佛言：「突吉羅。」「若與黃門粗惡語，是犯不？」佛言：「偷蘭遮。」「若與二根人粗惡語，是犯不？」佛言：「偷蘭遮。」「若與畜生不能變化者粗惡語，是犯不？」佛言：「突吉羅。」「大德！人女人女想粗惡語，是犯不？」佛言：「僧伽婆尸沙。」「人女疑，是犯不？」佛言：「偷蘭遮。」「人女非人女想，是犯不？」佛言：「偷蘭遮。」「非人女人女想，是犯不？」佛言：「偷蘭遮。」「非人女疑？」佛言：「偷蘭遮。」「大德！若女想與男子粗惡語，是犯不？」佛言：「偷蘭遮。」「大德！男想與女人粗惡語，是犯不？」佛言：「偷蘭遮。」「大德！若作此女想與彼女粗惡語，疑？」佛言：「若說而了
【現代漢語翻譯】 現代漢語譯本： 『突吉羅（Dukkata）』。
當時有個女人靠著樹，有比丘生起欲心而動了那樹，心生疑惑，佛說：『偷蘭遮（Thullanacca）。無論是繩床、坐床、企床、板、石頭、樹、梯子，一切都是偷蘭遮。』
當時有個女人乘車而行，比丘生起欲心而動了那車，心生疑惑，佛說：『偷蘭遮，輦和船也是一樣。』
當時有個女人抓住比丘的背，他回頭看見是那個女人，覺知到接觸的快樂，心生疑惑，佛說：『僧伽婆尸沙（Sanghadisesa）。』
當時世尊在舍衛國（Savatthi）。優波離（Upali）從座位上起身，袒露右肩，右膝著地，合掌稟告佛說：『大德！迦留陀夷（Kaludayi）用粗惡的語言對女人說話，這算犯戒嗎？』佛說：『最初未制定戒律時，不算犯戒。』『大德！如果用粗惡的語言對男子說話，這算犯戒嗎？』佛說：『突吉羅。』『如果用粗惡的語言對黃門（閹人）說話，這算犯戒嗎？』佛說：『偷蘭遮。』『如果用粗惡的語言對二根人（陰陽人）說話，這算犯戒嗎？』佛說：『偷蘭遮。』『如果用粗惡的語言對不能變化的畜生說話，這算犯戒嗎？』佛說：『突吉羅。』『大德！認為對方是女人，以女人的想法用粗惡的語言說話，這算犯戒嗎？』佛說：『僧伽婆尸沙。』『懷疑對方是女人，這算犯戒嗎？』佛說：『偷蘭遮。』『認為對方不是女人，以非女人的想法，這算犯戒嗎？』佛說：『偷蘭遮。』『認為對方不是人，以女人的想法，這算犯戒嗎？』佛說：『偷蘭遮。』『懷疑對方不是女人？』佛說：『偷蘭遮。』『大德！如果以女人的想法用粗惡的語言對男子說話，這算犯戒嗎？』佛說：『偷蘭遮。』『大德！以男人的想法用粗惡的語言對女人說話，這算犯戒嗎？』佛說：『偷蘭遮。』『大德！如果作此女想，用粗惡的語言對她說，心生疑惑？』佛說：『如果說了並且明白了』
【English Translation】 English version: 『Dukkata (Dukkata).』
At one time, there was a woman leaning against a tree. A bhikkhu (monk) developed lust and moved the tree, and was in doubt. The Buddha said, 『Thullanacca (Thullanacca). Whether it is a rope bed, a sitting bed, a high bed, a board, a stone, a tree, or a ladder, all are Thullanacca.』
At one time, there was a woman traveling in a carriage. A bhikkhu developed lust and moved the carriage, and was in doubt. The Buddha said, 『Thullanacca. Palanquins and boats are the same.』
At one time, a woman grabbed a bhikkhu's back. He turned around and saw that it was the woman, and he experienced pleasure from the touch, and was in doubt. The Buddha said, 『Sanghadisesa (Sanghadisesa).』
At that time, the World Honored One was in Savatthi (Savatthi). Upali (Upali) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha, 『Venerable Sir, if Kaludayi (Kaludayi) speaks harshly to a woman, is that an offense?』 The Buddha said, 『When the precepts were first not established, there is no offense.』 『Venerable Sir, if he speaks harshly to a man, is that an offense?』 The Buddha said, 『Dukkata.』 『If he speaks harshly to a eunuch, is that an offense?』 The Buddha said, 『Thullanacca.』 『If he speaks harshly to a hermaphrodite, is that an offense?』 The Buddha said, 『Thullanacca.』 『If he speaks harshly to an animal that cannot transform, is that an offense?』 The Buddha said, 『Dukkata.』 『Venerable Sir, thinking of a woman as a woman and speaking harshly, is that an offense?』 The Buddha said, 『Sanghadisesa.』 『Doubting that she is a woman, is that an offense?』 The Buddha said, 『Thullanacca.』 『Thinking of her as not a woman, with the thought of not a woman, is that an offense?』 The Buddha said, 『Thullanacca.』 『Thinking of her as not a human, with the thought of a woman, is that an offense?』 The Buddha said, 『Thullanacca.』 『Doubting that she is not a woman?』 The Buddha said, 『Thullanacca.』 『Venerable Sir, if with the thought of a woman, he speaks harshly to a man, is that an offense?』 The Buddha said, 『Thullanacca.』 『Venerable Sir, with the thought of a man, he speaks harshly to a woman, is that an offense?』 The Buddha said, 『Thullanacca.』 『Venerable Sir, if with the thought of her as a woman, he speaks harshly to her, and is in doubt?』 The Buddha said, 『If he speaks and understands』
了者，僧伽婆尸沙；不了了，偷蘭遮。手印信書相了了知者，僧伽婆尸沙；不了了知者，偷蘭遮。」「大德！若作此男想與彼男粗惡語，是犯不？」佛言：「突吉羅。」「大德！若與天女、龍女、阿修羅女、夜叉女、餓鬼女、畜生能變化者女粗惡語，是犯不？」佛言：「說而了了者，偷蘭遮；不了了者，突吉羅。手印信書相說了了知者，偷蘭遮；不了了知者，突吉羅。」
時有比丘向女人粗惡語，疑，佛言：「說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。欲向此說錯向彼說，一切僧伽婆尸沙。」
時有淫女喚比丘共行不凈，示其女根，比丘言：「令汝女根斷破壞臭爛燒燋墮，與驢作如是事。」疑，佛問言：「汝以何心？」答言：「折辱彼，不以欲心。」佛言：「無犯。以惡言突吉羅。」
迦留陀夷為性好粗惡語，佛言：「性好粗惡語，突吉羅。」
六群比丘性好粗惡語，佛言：「突吉羅。」
時有乞食比丘，晨朝著衣持缽往白衣家，語檀越婦言：「可得不？」彼即言：「大德！問何等可得不？」比丘默然不答。疑，佛言：「說不了了，偷蘭遮。」
時有乞食比丘，晨朝著衣持缽往白衣家，語檀越婦言：「與我來。」彼即問言：「大德！與何等？」比丘默然。疑，佛言：「說不
【現代漢語翻譯】 現代漢語譯本： 『了了』（liǎo liǎo，清楚明白）者，犯僧伽婆尸沙（sēng qié pó shī shā，僧殘罪）；『不了了』（bù liǎo liǎo，不清楚明白），犯偷蘭遮（tōu lán zhē，粗罪）。手印、書信、相貌，清楚明白知曉者，犯僧伽婆尸沙；不清楚明白知曉者，犯偷蘭遮。』 『大德（dà dé，尊稱比丘）！若作此男想，對彼男說粗惡語，是否犯戒？』佛言：『突吉羅（tū jí luó，惡作罪）。』 『大德！若對天女、龍女、阿修羅女、夜叉女、餓鬼女、能變化的畜生女說粗惡語，是否犯戒？』佛言：『說了了者，犯偷蘭遮；不了了者，犯突吉羅。手印、書信、相貌，說了了知曉者，犯偷蘭遮；不了了知曉者，犯突吉羅。』 當時有比丘向女人說粗惡語，心生疑惑，佛言：『說了了者，犯僧伽婆尸沙；不了了者，犯偷蘭遮。想要向此人說，卻錯向彼人說，一切都犯僧伽婆尸沙。』 當時有（人）叫比丘一起行不凈行，展示其女根，比丘說：『令汝女根斷壞、破壞、臭爛、燒焦、墮落，與驢做這樣的事。』心生疑惑，佛問言：『你以何心（說這些話）？』答言：『爲了折辱她，不是因為欲心。』佛言：『無犯。以惡言，犯突吉羅。』 迦留陀夷（jiā liú tuó yí，人名）天性喜歡說粗惡語，佛言：『天性喜歡說粗惡語，犯突吉羅。』 六群比丘（liù qún bǐ qiū，指六群惡比丘）天性喜歡說粗惡語，佛言：『突吉羅。』 當時有乞食比丘，早晨穿好衣服，拿著缽前往白衣（bái yī，在家信徒）家，對檀越（tán yuè，施主）婦人說：『可得不？』那婦人就說：『大德！問什麼可得不？』比丘沉默不答。心生疑惑，佛言：『說不了了，犯偷蘭遮。』 當時有乞食比丘，早晨穿好衣服，拿著缽前往白衣家，對檀越婦人說：『與我來。』那婦人就問：『大德！與什麼？』比丘沉默。心生疑惑，佛言：『說不』
【English Translation】 English version: 『If it is 『liao liao』 (clear and understandable), it is a Sanghavasesa (sēng qié pó shī shā, a type of serious offense requiring a group meeting for absolution); if it is 『bu liao liao』 (not clear and understandable), it is a Thullanacca (tōu lán zhē, a serious offense). If one clearly understands hand gestures, letters, or appearances, it is a Sanghavasesa; if one does not clearly understand, it is a Thullanacca.』 『Venerable Sir (dà dé, a respectful term for a bhikkhu)! If one thinks of this man as a man and speaks harsh words to that man, is that an offense?』 The Buddha said: 『A Dukkhata (tū jí luó, an offense of wrong-doing).』 『Venerable Sir! If one speaks harsh words to a celestial woman, a dragon woman, an Asura (ā xiū luó) woman, a Yaksha (yè chā) woman, a hungry ghost woman, or a female animal capable of transformation, is that an offense?』 The Buddha said: 『If the speech is clear, it is a Thullanacca; if it is not clear, it is a Dukkhata. If one clearly understands hand gestures, letters, or appearances, it is a Thullanacca; if one does not clearly understand, it is a Dukkhata.』 At that time, a bhikkhu spoke harsh words to a woman and was doubtful. The Buddha said: 『If the speech is clear, it is a Sanghavasesa; if it is not clear, it is a Thullanacca. If one intends to speak to this person but mistakenly speaks to that person, it is entirely a Sanghavasesa.』 At that time, someone invited a bhikkhu to engage in impure conduct, showing their female organ. The bhikkhu said: 『May your female organ be broken, destroyed, rotten, burnt, charred, and fallen, and may you do such things with a donkey.』 He was doubtful. The Buddha asked: 『With what intention (did you say these words)?』 He replied: 『To humiliate her, not out of desire.』 The Buddha said: 『No offense. For evil speech, a Dukkhata.』 Kaludayi (jiā liú tuó yí, a person's name) was by nature fond of harsh speech. The Buddha said: 『By nature fond of harsh speech, a Dukkhata.』 The Group of Six bhikkhus (liù qún bǐ qiū, referring to a group of six wicked bhikkhus) were by nature fond of harsh speech. The Buddha said: 『A Dukkhata.』 At that time, a bhikkhu seeking alms, having dressed in the morning and carrying his bowl, went to the house of a layperson (bái yī, a lay follower), and said to the almsgiver's (tán yuè, a donor) wife: 『Is it obtainable?』 That woman then said: 『Venerable Sir! What is it that you ask if it is obtainable?』 The bhikkhu remained silent and did not answer. He was doubtful. The Buddha said: 『If the speech is unclear, it is a Thullanacca.』 At that time, a bhikkhu seeking alms, having dressed in the morning and carrying his bowl, went to the house of a layperson, and said to the almsgiver's wife: 『Give it to me.』 That woman then asked: 『Venerable Sir! Give what?』 The bhikkhu was silent. He was doubtful. The Buddha said: 『If the speech is not』
了了者，偷蘭遮。若言：『當與我不？』若言：『看。』若言：『似何等？』說不了了，一切偷蘭遮。」
時比丘有檀越，檀越語婦言：「某甲比丘有所須便與。」婦答言：「可爾。」於是檀越即往比丘所語言：「我已敕婦言：『若某甲比丘有所須者便與。』大德有所須可往索。」比丘言：「可爾。」后比丘著衣持缽往檀越家敷座而坐，檀越婦語比丘言：「夫敕我：『某甲比丘有所須便與。』大德！今有所須便說。」比丘言：「汝俱不能一切與我。」婦答言：「大德！不能何等一切與？」比丘默然。疑，佛言：「說不了了者，偷蘭遮。」
時比丘有檀越，檀越敕婦言：「某甲比丘有所須便與。」檀越即往比丘所語言：「我已敕婦言：『大德有所須便與。』大德若有所須往索。」比丘言：「可爾。」比丘后時著衣持缽，往檀越家敷座而坐，檀越婦言：「我夫已敕我言：『某甲比丘有所須便與。』大德！今有所須便說。」比丘言：「汝一切能與，唯有此事不能與。」彼即知其心，答言：「一切能與，此亦能與。」比丘疑，佛言：「僧伽婆尸沙。」
時比丘有檀越，檀越語其婦言：「某甲比丘一切有所須便與。」檀越往比丘所語言：「我已敕婦：『某甲比丘一切有所須便與。』大德若有所須往索。」比丘
【現代漢語翻譯】 現代漢語譯本： 『不了了』是指偷蘭遮罪（Sthūlātyaya，一種較重的罪）。如果（比丘）說：『你會給我嗎？』如果（對方）說：『看看情況。』如果（對方）說：『像什麼？』（比丘）說不清楚，這一切都構成偷蘭遮罪。
當時，有位比丘有施主，施主告訴妻子說：『某某比丘如果有什麼需要的，就給他。』妻子回答說：『好的。』於是施主就去比丘那裡說：『我已經吩咐我的妻子說：『如果某某比丘有什麼需要的，就給他。』大德（對僧人的尊稱）您有什麼需要的，可以去要。』比丘說：『好的。』後來，比丘穿好衣服，拿著缽，去施主家鋪座而坐，施主的妻子對比丘說：『我丈夫吩咐我說：『某某比丘如果有什麼需要的，就給他。』大德！現在您有什麼需要的，就說吧。』比丘說：『你全部都不能給我。』妻子回答說：『大德！什麼不能全部給？』比丘沉默不語。』佛陀對比丘的疑惑說：『說不清楚的，構成偷蘭遮罪。』
當時，有位比丘有施主，施主吩咐妻子說：『某某比丘如果有什麼需要的，就給他。』施主就去比丘那裡說：『我已經吩咐我的妻子說：『大德您有什麼需要的，就給他。』大德如果有什麼需要的，就去要。』比丘說：『好的。』比丘後來穿好衣服，拿著缽，去施主家鋪座而坐，施主的妻子說：『我丈夫已經吩咐我說：『某某比丘如果有什麼需要的，就給他。』大德！現在您有什麼需要的，就說吧。』比丘說：『你一切都能給，唯有這件事不能給。』她立刻明白了他的心思，回答說：『一切都能給，這件事也能給。』比丘心生疑惑，佛陀說：『僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。』
當時，有位比丘有施主，施主告訴他的妻子說：『某某比丘一切有什麼需要的，就給他。』施主去比丘那裡說：『我已經吩咐我的妻子說：『某某比丘一切有什麼需要的，就給他。』大德您如果有什麼需要的，就去要。』比丘
【English Translation】 English version: 'Unclear' refers to a Sthūlātyaya (a serious offense). If (a bhikkhu) says: 'Will you give it to me?' If (the other person) says: 'Let's see.' If (the other person) says: 'Like what?' If (the bhikkhu) does not explain clearly, all of this constitutes a Sthūlātyaya.
At that time, a certain bhikkhu had a benefactor, and the benefactor told his wife: 'If so-and-so bhikkhu needs anything, give it to him.' The wife replied: 'Okay.' Then the benefactor went to the bhikkhu and said: 'I have already instructed my wife: 'If so-and-so bhikkhu needs anything, give it to him.' Venerable sir (a respectful term for monks), if you need anything, you can ask for it.' The bhikkhu said: 'Okay.' Later, the bhikkhu put on his robes, took his bowl, went to the benefactor's house, spread out his seat, and sat down. The benefactor's wife said to the bhikkhu: 'My husband instructed me: 'If so-and-so bhikkhu needs anything, give it to him.' Venerable sir! Now, if you need anything, please say so.' The bhikkhu said: 'You cannot give me everything.' The wife replied: 'Venerable sir! What is it that I cannot give everything?' The bhikkhu remained silent.' The Buddha, regarding the bhikkhu's doubt, said: 'If one does not explain clearly, it constitutes a Sthūlātyaya.'
At that time, a certain bhikkhu had a benefactor, and the benefactor instructed his wife: 'If so-and-so bhikkhu needs anything, give it to him.' The benefactor then went to the bhikkhu and said: 'I have already instructed my wife: 'Venerable sir, if you need anything, give it to him.' Venerable sir, if you need anything, go and ask for it.' The bhikkhu said: 'Okay.' Later, the bhikkhu put on his robes, took his bowl, went to the benefactor's house, spread out his seat, and sat down. The benefactor's wife said: 'My husband has already instructed me: 'If so-and-so bhikkhu needs anything, give it to him.' Venerable sir! Now, if you need anything, please say so.' The bhikkhu said: 'You can give me everything, except for this one thing.' She immediately understood his intention and replied: 'I can give everything, even this thing.' The bhikkhu became doubtful, and the Buddha said: 'Saṃghāvaśeṣa (a serious offense second only to Pārājika).'
At that time, a certain bhikkhu had a benefactor, and the benefactor told his wife: 'Give so-and-so bhikkhu everything he needs.' The benefactor went to the bhikkhu and said: 'I have already instructed my wife: 'Give so-and-so bhikkhu everything he needs.' Venerable sir, if you need anything, go and ask for it.' The bhikkhu
言：「可爾。」後於異時著衣持缽往其家敷座而坐，檀越婦語言：「我夫已敕我言：『某甲比丘一切有所須便與。』大德！今有所須便說。」比丘言：「汝不應一切與。」彼問言：「大德！何等不應一切與？」比丘默然。疑，佛言：「說不了了者，偷蘭遮。」(次句與此句同，正以言：「汝一切應與，此事不應與。」彼言：「此事亦能與。」比丘疑，佛言：「僧伽婆尸沙。」)
時有乞食比丘，晨朝著衣持缽，至檀越家男根起，語檀越婦言：「增益。」彼問言：「大德！何等增益？」默然。疑，佛言：「說不了了，偷蘭遮。」
時有比丘，式叉摩那為檀越，彼數犯戒，于比丘前懺悔，比丘言：「汝無慚愧犯不凈行。」比丘疑，佛問言：「汝以何心？」答言：「為教授故，不以欲心。」佛言：「無犯。」
時有比丘，有童女為檀越，數犯戒語比丘，比丘言：「汝無慚愧犯持戒者。」比丘疑，佛問言：「汝以何心？」答言：「以教授故，不以欲心。」佛言：「無犯。」
時有比丘，晨朝著衣持缽往白衣家，有女人消酥形露，比丘見已語言：「汝消酥。」彼言：「大德！爾，我消酥。」比丘默然。疑，佛言：「說不了了，偷蘭遮。」
時有乞食比丘，晨朝著衣持缽往白衣家。時有著赤衣女人
【現代漢語翻譯】 現代漢語譯本： 他說：『好的。』之後在另一個時間，他穿好衣服，拿著缽去那家，鋪好座位坐下。施主婦人說：『我丈夫已經吩咐我說：「某甲（比丘的名字）比丘一切所需之物都可以給他。」大德！現在您有什麼需要的就說吧。』比丘說：『你不應該一切都給。』她問：『大德！什麼是不應該一切都給的？』比丘沉默不語。他感到疑惑，佛陀說：『說話不清楚明白，犯偷蘭遮罪。』（下一句與此句相同，只是說：『你應該一切都給，這件事不應該給。』她說：『這件事也能給。』比丘疑惑，佛陀說：『犯僧伽婆尸沙罪。』） 當時，有一位乞食的比丘，早上穿好衣服，拿著缽，到一位施主家，男根勃起，對比丘婦人說：『增益。』她問：『大德！什麼是增益？』比丘沉默不語。他感到疑惑，佛陀說：『說話不清楚明白，犯偷蘭遮罪。』 當時，有一位式叉摩那（正學女）是某比丘的施主，她多次犯戒，在比丘面前懺悔。比丘說：『你沒有慚愧心，犯不清凈的行為。』比丘感到疑惑，佛陀問：『你以什麼心說的？』回答說：『爲了教導她，不是因為欲心。』佛陀說：『沒有犯戒。』 當時，有一位比丘，有一位童女是他的施主，她多次犯戒告訴比丘，比丘說：『你沒有慚愧心，冒犯了持戒的人。』比丘感到疑惑，佛陀問：『你以什麼心說的？』回答說：『以教導她的緣故，不是因為欲心。』佛陀說：『沒有犯戒。』 當時，有一位比丘，早上穿好衣服，拿著缽去一位白衣（在家信徒）家，有一位女人融化酥油，身體裸露。比丘看見后說：『你融化酥油。』她說：『大德！是的，我融化酥油。』比丘沉默不語。他感到疑惑，佛陀說：『說話不清楚明白，犯偷蘭遮罪。』 當時，有一位乞食的比丘，早上穿好衣服，拿著缽去一位白衣家。當時，有一位穿著紅色衣服的女人
【English Translation】 English version: He said, 'Okay.' Later, at another time, he dressed, took his bowl, went to her house, spread out a seat, and sat down. The donor's wife said, 'My husband has instructed me, saying, "Give the Bhikkhu named 'So-and-so' (name of the Bhikkhu) whatever he needs." Venerable, please say what you need now.' The Bhikkhu said, 'You should not give everything.' She asked, 'Venerable, what should not be given everything?' The Bhikkhu remained silent. He was doubtful, and the Buddha said, 'Speaking unclearly, it is a Thullanacca offence.' (The next sentence is the same as this sentence, except it says, 'You should give everything, but this thing should not be given.' She said, 'This thing can also be given.' The Bhikkhu was doubtful, and the Buddha said, 'It is a Sanghadisesa offence.') At that time, there was a Bhikkhu begging for food. In the morning, he dressed, took his bowl, and went to a donor's house. His male organ became erect, and he said to the donor's wife, 'Increase.' She asked, 'Venerable, what is increase?' The Bhikkhu remained silent. He was doubtful, and the Buddha said, 'Speaking unclearly, it is a Thullanacca offence.' At that time, there was a Sikkhamana (a female novice undergoing training) who was a donor to a certain Bhikkhu. She repeatedly violated the precepts and confessed before the Bhikkhu. The Bhikkhu said, 'You have no shame, committing impure acts.' The Bhikkhu was doubtful, and the Buddha asked, 'With what intention did you say that?' He replied, 'For the sake of instructing her, not with lustful intent.' The Buddha said, 'No offence.' At that time, there was a Bhikkhu who had a young girl as his donor. She repeatedly violated the precepts and told the Bhikkhu. The Bhikkhu said, 'You have no shame, offending those who uphold the precepts.' The Bhikkhu was doubtful, and the Buddha asked, 'With what intention did you say that?' He replied, 'For the sake of instructing her, not with lustful intent.' The Buddha said, 'No offence.' At that time, there was a Bhikkhu who, in the morning, dressed, took his bowl, and went to a layperson's house. There was a woman melting ghee (clarified butter), and her form was exposed. Upon seeing her, the Bhikkhu said, 'You are melting ghee.' She said, 'Venerable, yes, I am melting ghee.' The Bhikkhu remained silent. He was doubtful, and the Buddha said, 'Speaking unclearly, it is a Thullanacca offence.' At that time, there was a Bhikkhu begging for food. In the morning, he dressed, took his bowl, and went to a layperson's house. At that time, there was a woman wearing red clothes
形露，比丘見已語言：「汝著赤衣。」彼答言：「大德！我著赤衣。」彼默然。疑，佛言：「偷蘭遮。」
爾時世尊在波羅㮈。時有比丘，淫女為檀越，語比丘言：「大德！若須此事便說。」彼默然，淫女言：「大德！今者須耶？何故默然？」彼疑，佛言：「無犯。」
爾時世尊在舍衛國。有外道女人形貌端正，比丘見已係意在彼。后異時此女人去祇桓不遠行，比丘言：「汝多作。」彼答言：「實爾多作。」比丘疑，佛言：「僧伽婆尸沙。」
爾時世尊在舍衛國。優波離從坐起，偏露右肩、右膝著地，白世尊言：「大德！迦留陀夷于女人前自讚嘆身，是犯不？」佛言：「初未制戒，不犯。」「大德！若於男子前自讚嘆身，是犯不？」佛言：「突吉羅。」「大德！若於黃門前自讚嘆身，是犯不？」佛言：「偷蘭遮。」「大德！若於二根人前自讚嘆身，是犯不？」佛言：「偷蘭遮。」「若於畜生不能變化者前自讚嘆身，是犯不？」佛言：「突吉羅。」「人女人女想，是犯不？」佛言：「僧伽婆尸沙。」「人女疑，是犯不？」佛言：「偷蘭遮。」「人女非人女想，是犯不？」佛言：「偷蘭遮。」「非人女人女想，是犯不？」佛言：「偷蘭遮。」「非人女疑，是犯不？」佛言：「偷蘭遮。」「大德！若作女
【現代漢語翻譯】 現代漢語譯本： 形露（Xing Lu，人名），一位比丘看到后說：『你穿著紅色的衣服。』他回答說：『大德（Da De，對僧侶的尊稱）！我穿著紅色的衣服。』他沉默了。對此感到疑惑，佛陀說：『偷蘭遮（Thulanzi，一種罪名）。』 當時世尊（Shi Zun，對佛陀的尊稱）在波羅㮈（Baluonai，地名）。當時有一位比丘，作為檀越（Tan Yue，施主），對比丘說：『大德！如果需要這件事就說。』他沉默了，施主說：『大德！現在需要嗎？為什麼沉默不語？』他感到疑惑，佛陀說：『無犯（Wu Fan，沒有犯戒）。』 當時世尊在舍衛國（She Wei Guo，地名）。有一位外道（Wai Dao，佛教以外的宗教）女人，容貌端正，比丘看到後心生愛慕。後來有一天，這位女人在祇桓（Qi Huan，祇樹給孤獨園的簡稱）附近行走，比丘說：『你做了很多。』她回答說：『確實做了很多。』比丘感到疑惑，佛陀說：『僧伽婆尸沙（Sengqieposhisha，一種罪名）。』 當時世尊在舍衛國。優波離（You Poli，人名，佛陀的弟子）從座位上站起來，袒露右肩，右膝著地，對世尊說：『大德！迦留陀夷（Jialuotuo Yi，人名）在女人面前讚歎自己的身體，這算犯戒嗎？』佛陀說：『最初沒有制定戒律，不算犯戒。』『大德！如果在男子面前讚歎自己的身體，這算犯戒嗎？』佛陀說：『突吉羅（Tujiluo，一種輕罪）。』『大德！如果在黃門（Huang Men，太監）面前讚歎自己的身體，這算犯戒嗎？』佛陀說：『偷蘭遮。』『大德！如果在二根人（Er Gen Ren，雙性人）面前讚歎自己的身體，這算犯戒嗎？』佛陀說：『偷蘭遮。』『如果在畜生（Chu Sheng，動物）面前讚歎自己的身體，而這些畜生不能變化成人形，這算犯戒嗎？』佛陀說：『突吉羅。』『把人當成女人，並且確信是女人，這算犯戒嗎？』佛陀說：『僧伽婆尸沙。』『把人當成女人，但心存疑慮，這算犯戒嗎？』佛陀說：『偷蘭遮。』『把人當成女人，但認為不是女人，這算犯戒嗎？』佛陀說：『偷蘭遮。』『把非人當成女人，並且確信是女人，這算犯戒嗎？』佛陀說：『偷蘭遮。』『把非人當成女人，但心存疑慮，這算犯戒嗎？』佛陀說：『偷蘭遮。』『大德！如果作女（Zuo Nv，行為像女人）』
【English Translation】 English version: Xing Lu (name), a Bhikkhu (Buddhist monk) saw him and said: 'You are wearing red clothes.' He replied: 'Venerable Sir (Da De, a respectful term for monks)! I am wearing red clothes.' He remained silent. Feeling doubtful about this, the Buddha said: 'Thullanacca (Thulanzi, a type of offense).' At that time, the World Honored One (Shi Zun, a respectful term for the Buddha) was in Baranasi (Baluonai, place name). At that time, there was a Bhikkhu who, as a benefactor (Tan Yue, donor), said to the Bhikkhu: 'Venerable Sir! If you need this matter, then speak.' He remained silent, and the benefactor said: 'Venerable Sir! Do you need it now? Why are you silent?' He felt doubtful, and the Buddha said: 'No offense (Wu Fan, no violation of precepts).' At that time, the World Honored One was in Sravasti (She Wei Guo, place name). There was a female ascetic (Wai Dao, non-Buddhist religion) with a beautiful appearance, and the Bhikkhu, upon seeing her, became infatuated. Later, one day, this woman was walking not far from Jeta Grove (Qi Huan, short for Jetavana Anathapindika's Park), and the Bhikkhu said: 'You have done much.' She replied: 'Indeed, I have done much.' The Bhikkhu felt doubtful, and the Buddha said: 'Sanghadisesa (Sengqieposhisha, a type of offense).' At that time, the World Honored One was in Sravasti. Upali (You Poli, name, a disciple of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and said to the World Honored One: 'Venerable Sir! Kaludayi (Jialuotuo Yi, name) praises his own body in front of women, is this an offense?' The Buddha said: 'Initially, there was no precept established, so it is not an offense.' 'Venerable Sir! If he praises his own body in front of men, is this an offense?' The Buddha said: 'Dukkata (Tujiluo, a minor offense).' 'Venerable Sir! If he praises his own body in front of eunuchs (Huang Men, eunuch), is this an offense?' The Buddha said: 'Thullanacca.' 'Venerable Sir! If he praises his own body in front of hermaphrodites (Er Gen Ren, hermaphrodite), is this an offense?' The Buddha said: 'Thullanacca.' 'If he praises his own body in front of animals (Chu Sheng, animal) that cannot transform into human form, is this an offense?' The Buddha said: 'Dukkata.' 'Perceiving a person as a woman, and being certain that she is a woman, is this an offense?' The Buddha said: 'Sanghadisesa.' 'Perceiving a person as a woman, but having doubts, is this an offense?' The Buddha said: 'Thullanacca.' 'Perceiving a person as a woman, but thinking that she is not a woman, is this an offense?' The Buddha said: 'Thullanacca.' 'Perceiving a non-human as a woman, and being certain that she is a woman, is this an offense?' The Buddha said: 'Thullanacca.' 'Perceiving a non-human as a woman, but having doubts, is this an offense?' The Buddha said: 'Thullanacca.' 'Venerable Sir! If acting like a woman (Zuo Nv, acting like a woman)'
想于男子前自讚嘆身，是犯不？」佛言：「偷蘭遮。」「大德！若於男子前作女想，是犯不？」佛言：「偷蘭遮。」「大德！若作此女想于彼女前自讚嘆，是犯不？」佛言：「說而了了者，僧伽婆尸沙；不了了者，偷蘭遮。手印信書相了了知者，僧伽婆尸沙；不了了者，偷蘭遮。」「大德！若於此男前作彼男，想是犯不？」佛言：「突吉羅。」「大德！若於天女、龍女、阿修羅女、夜叉女、餓鬼女、畜生能變化者女前自讚嘆，是犯不？」佛言：「說而了了者，偷蘭遮；不了了者，突吉羅。手印信書相說令了了知，偷蘭遮；不了了者，突吉羅。」
時有比丘有檀越，檀越語婦言：「若某甲比丘有所說，隨其所說汝當供養。」婦言：「可爾。」語婦已，往比丘所語言：「我已敕婦言：『某甲比丘若有所說，隨比丘語供養。』大德！若有所須可往索。」比丘言：「可爾。」後於異時，比丘晨朝著衣持缽往其家就座而坐，檀越婦語言：「我夫已敕我言：『某甲比丘有所說，隨所說供養。』大德！今若有說者便說。」比丘語言：「汝俱不能一切供養。」彼問言：「大德！云何不能一切供養？」比丘默然。疑，佛言：「說不了了者，偷蘭遮。」(此中四句，如上粗惡語中同。上以粗惡語，此以供養為異耳。今略出一句，不復
【現代漢語翻譯】 現代漢語譯本： 『大德，如果（比丘）在男子面前自我讚歎身體，這犯戒嗎？』佛說：『偷蘭遮（Thullaccaya，一種戒律名稱）。』 『大德，如果在男子面前產生女子的想法，這犯戒嗎？』佛說：『偷蘭遮。』 『大德，如果對比丘產生此女子的想法，在她面前自我讚歎，這犯戒嗎？』佛說：『如果說得清楚明白，犯僧伽婆尸沙（Sanghavasesa，一種戒律名稱）；如果不清楚明白，犯偷蘭遮。用手勢、暗號、書信等方式表達清楚明白，犯僧伽婆尸沙；如果不清楚明白，犯偷蘭遮。』 『大德，如果在這個男子面前產生那個男子的想法，這犯戒嗎？』佛說：『突吉羅（Dukkata，一種戒律名稱）。』 『大德，如果在天女、龍女、阿修羅女、夜叉女、餓鬼女、能夠變化的畜生女面前自我讚歎，這犯戒嗎？』佛說：『如果說得清楚明白，犯偷蘭遮；如果不清楚明白，犯突吉羅。用手勢、暗號、書信等方式表達清楚明白，犯偷蘭遮；如果不清楚明白，犯突吉羅。』
當時有位比丘有位施主（檀越，Dānapati，施主），施主告訴妻子說：『如果某甲比丘有所要求，按照他所說的你應當供養。』妻子說：『好的。』告訴妻子后，前往比丘處說：『我已經吩咐妻子說：「某甲比丘如果有所要求，按照比丘所說的供養。」大德，如果有什麼需要的可以去索取。』比丘說：『好的。』 後來在其他時候，比丘早上穿好衣服拿著缽前往施主家，就座而坐，施主的妻子說：『我丈夫已經吩咐我說：「某甲比丘有所要求，按照所說的供養。」大德，現在如果有什麼要說的就說吧。』比丘說：『你不能全部都供養。』她問道：『大德，為什麼不能全部供養？』比丘沉默不語。對此感到疑惑，佛說：『說得不清楚明白，犯偷蘭遮。』（這裡有四句，和上面粗惡語中的情況相同。上面是以粗惡語，這裡是以供養為不同之處。現在省略一句，不再重複說明）
【English Translation】 English version: 'Venerable, if (a bhikkhu) praises his own body in front of a man, does this constitute an offense?' The Buddha said, 'Thullaccaya (Thullaccaya, a type of monastic offense).' 'Venerable, if one forms the thought of a woman in front of a man, does this constitute an offense?' The Buddha said, 'Thullaccaya.' 'Venerable, if one forms the thought of this woman and praises oneself in front of her, does this constitute an offense?' The Buddha said, 'If it is expressed clearly, it is Sanghavasesa (Sanghavasesa, a type of monastic offense); if it is not clear, it is Thullaccaya. If it is made known clearly through gestures, signs, or letters, it is Sanghavasesa; if it is not clear, it is Thullaccaya.' 'Venerable, if one forms the thought of that man in front of this man, does this constitute an offense?' The Buddha said, 'Dukkata (Dukkata, a type of monastic offense).' 'Venerable, if one praises oneself in front of a celestial woman, a dragon woman, an Asura (Asura, a type of demigod) woman, a Yaksha (Yaksha, a type of spirit) woman, a hungry ghost woman, or a female animal capable of transformation, does this constitute an offense?' The Buddha said, 'If it is expressed clearly, it is Thullaccaya; if it is not clear, it is Dukkata. If it is made known clearly through gestures, signs, or letters, it is Thullaccaya; if it is not clear, it is Dukkata.'
At that time, there was a bhikkhu who had a patron (Dānapati, a benefactor), and the patron told his wife, 'If a certain bhikkhu requests something, you should provide it according to what he says.' The wife said, 'Okay.' After telling his wife, he went to the bhikkhu and said, 'I have already instructed my wife, saying, "If a certain bhikkhu requests something, provide it according to what the bhikkhu says." Venerable, if you need anything, you can ask for it.' The bhikkhu said, 'Okay.' Later, at another time, the bhikkhu put on his robes in the morning, took his bowl, went to the patron's house, and sat down. The patron's wife said, 'My husband has already instructed me, saying, "A certain bhikkhu requests something, provide it according to what he says." Venerable, if there is anything you want to say now, please say it.' The bhikkhu said, 'You cannot provide everything.' She asked, 'Venerable, why can't I provide everything?' The bhikkhu remained silent. Feeling doubtful about this, the Buddha said, 'If it is not expressed clearly, it is Thullaccaya.' (There are four sentences here, which are the same as in the case of harsh speech above. The difference is that above it was harsh speech, and here it is about providing offerings. Now, one sentence is omitted, and it will not be repeated.)
須煩文故不出也)
時有比丘，女人為檀越，至其家語言：「姊此事最上第一，身慈、口慈、心慈，供養持戒行善法比丘。」彼疑。佛言：「無犯。」
爾時世尊在王舍城。時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！迦羅比丘媒嫁，向男嘆說女、向女嘆說男，若為婦事、若為私通事，是犯不？」佛言：「初未制戒，不犯。」「若受語往說而持彼語還，是犯不？」佛言：「僧伽婆尸沙。」「若受語向彼說不持語還，是犯不？」佛言：「偷蘭遮。若聞向彼說不持語還，偷蘭遮。若不受語往向彼說持彼語還，偷蘭遮。若受語不向彼說不持彼語還，突吉羅。若聞不向彼說不持語還，突吉羅。若不受語向彼說不持語還，突吉羅。」
時有比丘，有檀越家其婦喪未久，比丘往問訊。檀越有二兒，比丘語言：「汝何不更取婦？」檀越言：「恐令我小兒辛苦，若得某甲童女者我當取。」時比丘即往彼童女所語言：「我從某甲居士聞言：『我若得某甲童女者當取為婦。』」童女言：「若須我為婦者，我亦須彼為夫。」比丘即還檀越所語言：「我聞彼女言：『若須我為婦者，我亦須彼為夫。』」比丘更不持語還。疑，佛言：「若聞而向彼說不持語還，偷蘭遮。磨香女人亦如是。」
時有居士，
【現代漢語翻譯】 現代漢語譯本 （因為文字繁瑣的緣故沒有完全翻譯出來）
當時有一位比丘，他的女施主到他家說：『這件事是最好最殊勝的，身行慈、口言慈、心念慈，供養持戒修行善法的比丘。』這位比丘心生疑惑。佛陀說：『沒有犯戒。』
當時世尊在王舍城。優波離從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『大德！如果迦羅比丘做媒，向男子讚美女方，向女子讚美男方，無論是爲了婚嫁之事，還是爲了私通之事，這算犯戒嗎？』佛說：『最初沒有制定戒律，不算犯戒。』『如果接受了話語前往轉述，又把對方的話帶回來，這算犯戒嗎？』佛說：『僧伽婆尸沙（僧殘罪）。』『如果接受了話語前往轉述，但不把對方的話帶回來，這算犯戒嗎？』佛說：『偷蘭遮（重罪）。如果聽到話語前往轉述，但不把對方的話帶回來，偷蘭遮。如果未接受話語前往轉述，又把對方的話帶回來，偷蘭遮。如果接受了話語但不前往轉述，也不把對方的話帶回來，突吉羅（輕罪）。如果聽到話語但不前往轉述，也不把對方的話帶回來，突吉羅。如果未接受話語前往轉述，也不把對方的話帶回來，突吉羅。』
當時有一位比丘，有一位施主家，他的妻子去世不久，比丘前去慰問。施主有兩個兒子，比丘對他說：『你為什麼不再娶一個妻子呢？』施主說：『恐怕讓我的小兒子受苦，如果能娶到某甲童女，我就娶。』當時比丘就前往那位童女處說：『我從某甲居士那裡聽到他說：『如果能娶到某甲童女，就娶她為妻。』』童女說：『如果他需要我做妻子，我也需要他做丈夫。』比丘就回到施主那裡說：『我聽到她說：『如果他需要我做妻子，我也需要他做丈夫。』』比丘沒有把對方的話帶回來。心生疑惑，佛說：『如果聽到話語前往轉述，但不把對方的話帶回來，偷蘭遮。磨香的女人也是這樣。』
當時有一位居士，
【English Translation】 English version (Not fully translated due to the complexity of the text)
At that time, there was a Bhikkhu whose female patron came to his house and said: 'This matter is the best and most supreme, with kindness in body, speech, and mind, offering to Bhikkhus who uphold the precepts and practice good Dharma.' The Bhikkhu was doubtful. The Buddha said: 'No offense.'
At that time, the World Honored One was in Rājagṛha (王舍城). At that time, Upāli (優波離) arose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha: 'Great Virtue! If a Kāla Bhikkhu (迦羅比丘) acts as a matchmaker, praising the woman to the man and praising the man to the woman, whether for marriage or for illicit affairs, is that an offense?' The Buddha said: 'Initially, there was no precept established, so it is not an offense.' 'If he receives words and goes to convey them, and then brings back the other party's words, is that an offense?' The Buddha said: 'Saṃghāvaśeṣa (僧伽婆尸沙) (a formal meeting of the Sangha).' 'If he receives words and goes to convey them, but does not bring back the other party's words, is that an offense?' The Buddha said: 'Thūlātyaya (偷蘭遮) (a grave offense). If he hears words and goes to convey them, but does not bring back the other party's words, Thūlātyaya. If he does not receive words and goes to convey them, but brings back the other party's words, Thūlātyaya. If he receives words but does not go to convey them, nor does he bring back the other party's words, Dukkata (突吉羅) (a minor offense). If he hears words but does not go to convey them, nor does he bring back the other party's words, Dukkata. If he does not receive words and goes to convey them, but does not bring back the other party's words, Dukkata.'
At that time, there was a Bhikkhu, and in a patron's house, his wife had passed away not long ago. The Bhikkhu went to offer condolences. The patron had two sons, and the Bhikkhu said to him: 'Why don't you take another wife?' The patron said: 'I fear it would cause hardship for my young son. If I could get a certain maiden, I would take her.' At that time, the Bhikkhu went to that maiden and said: 'I heard from a certain householder that he said: 'If I could get a certain maiden, I would take her as my wife.'' The maiden said: 'If he needs me as his wife, I also need him as my husband.' The Bhikkhu then returned to the patron and said: 'I heard her say: 'If he needs me as his wife, I also need him as my husband.'' The Bhikkhu did not bring back the other party's words. He was doubtful. The Buddha said: 'If he hears words and goes to convey them, but does not bring back the other party's words, Thūlātyaya. The woman who grinds incense is also the same.'
At that time, there was a householder,
往僧伽藍中語諸比丘言：「大德為我語。」諸比丘言：「居士欲說何語？」彼言：「為我語某甲居士，與我女作婦。」比丘言：「居士！當爲汝語。」即差一比丘作白二羯磨，使往彼居士所語言：「居士！我為汝說眾僧語。」彼言：「大德僧何所見敕？」比丘言：「眾僧言：『以汝女與某甲居士作婦。』」彼言：「大德！奉僧敕當與。」時使比丘還僧伽藍中白僧，僧即告彼居士令知。比丘疑，佛言：「一切僧伽婆尸沙。」
時有檀越，往僧伽藍中語諸比丘言：「大德僧為我語。」比丘言：「居士欲說何語？」彼言：「為我語某甲居士，以汝女為我作婦。」比丘言：「當爲汝語。」即差一比丘作白二羯磨，使往彼居士所語言：「居士！我為汝說眾僧語。」彼居士言：「大德！僧何所見敕？」比丘言：「眾僧語汝：『以汝女與某甲居士作婦。』」彼言：「大德！奉僧敕當與。」使比丘作是念：「我今若還白眾僧，恩不在我。」即自往語彼居士已，疑，佛言：「眾僧偷蘭遮，使比丘僧伽婆尸沙。」
時有檀越，往常供養比丘所語比丘言：「為我語某甲居士，以汝女與我作婦。」比丘言：「居士！當爲汝語。」比丘即往彼居士所語言：「汝可以女與彼某甲居士作婦。」居士言：「我女已與他。」若言：「他已將去
【現代漢語翻譯】 現代漢語譯本 往僧伽藍（僧眾居住的園林）中，（某人）對眾比丘說：『大德，請為我轉達。』眾比丘問：『居士想說什麼？』那人說：『請為我告訴某甲居士，把你的女兒嫁給我做妻子。』比丘說：『居士，當爲你轉達。』於是派遣一位比丘，通過白二羯磨（一種僧團決議程式），讓他去某甲居士那裡說：『居士，我為你轉達眾僧的意見。』那人問：『大德，僧團有什麼指示？』比丘說：『眾僧說：『把你的女兒嫁給某甲居士做妻子。』』那人說：『大德，遵從僧團的指示，我應當答應。』當時，被派遣的比丘回到僧伽藍中稟告僧團，僧團就告知那位居士讓他知曉此事。』比丘對此事感到疑惑，佛說：『（此行為觸犯）一切僧伽婆尸沙（僧殘罪）。』
當時，有位施主，前往僧伽藍（僧眾居住的園林）中，對眾比丘說：『大德僧，請為我轉達。』比丘問：『居士想說什麼？』那人說：『請為我告訴某甲居士，把你的女兒嫁給我做妻子。』比丘說：『當爲你轉達。』於是派遣一位比丘，通過白二羯磨（一種僧團決議程式），讓他去某甲居士那裡說：『居士，我為你轉達眾僧的意見。』那位居士問：『大德，僧團有什麼指示？』比丘說：『眾僧告訴你：『把你的女兒嫁給某甲居士做妻子。』』那人說：『大德，遵從僧團的指示，我應當答應。』被派遣的比丘心想：『我現在如果回去稟告眾僧，他們不會感激我。』於是自己前去告訴了那位居士。』比丘對此事感到疑惑，佛說：『（此行為觸犯）眾僧偷蘭遮（粗罪），派遣的比丘（觸犯）僧伽婆尸沙（僧殘罪）。』
當時，有位施主，前往經常供養的比丘那裡，對那位比丘說：『請為我告訴某甲居士，把你的女兒嫁給我做妻子。』比丘說：『居士，當爲你轉達。』比丘就前往那位居士那裡說：『你可以把女兒嫁給某甲居士做妻子。』居士說：『我的女兒已經許配給別人了。』或者說：『別人已經把她娶走了。』
【English Translation】 English version Then, in a Sangharama (monastery), (someone) said to the Bhikkhus (monks): 'Venerable ones, please speak on my behalf.' The Bhikkhus asked: 'Layman, what do you wish to say?' He said: 'Please tell Layman A, give your daughter to me as a wife.' The Bhikkhus said: 'Layman, we will speak on your behalf.' Then they sent a Bhikkhu, using a Byañjatti-kamma (a formal act of the Sangha involving a formal announcement and one motion), to go to Layman A and say: 'Layman, I speak to you on behalf of the Sangha.' He asked: 'Venerable one, what instructions does the Sangha have?' The Bhikkhu said: 'The Sangha says: 'Give your daughter to Layman A as a wife.'' He said: 'Venerable one, I will obey the Sangha's instructions and give her.' At that time, the sent Bhikkhu returned to the Sangharama and reported to the Sangha, and the Sangha informed that Layman to let him know about this matter.' The Bhikkhu was doubtful about this matter, and the Buddha said: '(This action incurs) all Sanghadisesa (formal meeting of the Sangha is required).'
Then, there was a donor who went to a Sangharama (monastery) and said to the Bhikkhus (monks): 'Venerable Sangha, please speak on my behalf.' The Bhikkhus asked: 'Layman, what do you wish to say?' He said: 'Please tell Layman A, give your daughter to me as a wife.' The Bhikkhus said: 'We will speak on your behalf.' Then they sent a Bhikkhu, using a Byañjatti-kamma (a formal act of the Sangha involving a formal announcement and one motion), to go to Layman A and say: 'Layman, I speak to you on behalf of the Sangha.' That Layman asked: 'Venerable one, what instructions does the Sangha have?' The Bhikkhu said: 'The Sangha tells you: 'Give your daughter to Layman A as a wife.'' He said: 'Venerable one, I will obey the Sangha's instructions and give her.' The sent Bhikkhu thought: 'If I go back and report to the Sangha now, they will not be grateful to me.' So he went and told that Layman himself.' The Bhikkhu was doubtful about this matter, and the Buddha said: '(This action incurs) Thullaccaya (a grave offense) for the Sangha, and Sanghadisesa (formal meeting of the Sangha is required) for the sent Bhikkhu.'
Then, there was a donor who went to the Bhikkhu he regularly supported and said to that Bhikkhu: 'Please tell Layman A, give your daughter to me as a wife.' The Bhikkhu said: 'Layman, I will speak on your behalf.' The Bhikkhu then went to that Layman and said: 'You can give your daughter to Layman A as a wife.' The Layman said: 'My daughter has already been promised to someone else.' Or he said: 'Someone else has already taken her away.'
。」若言：「死。」若言：「賊偷去。」若言：「無。」比丘還居士所語如是語。「一切偷蘭遮。」
時有檀越，語常供養比丘言：「汝為我語某甲居士，可以女與我作婦。」比丘言：「當爲汝語。」比丘即往彼居士所語言：「汝可以女與彼某甲居士作婦。」居士言：「我女有癩病，若言癰、若有白癩、若言乾枯病、若言狂、若言痔病、若言常有血出病、若言足下常熱病。」比丘還語居士如是言已，疑，佛言：「一切僧伽婆尸沙。」
時有居士，共婦斗驅出婦，即往常供養比丘所語言：「大德！夫與我共鬥見驅出，我今欲共懺悔。」比丘即為和合令懺悔，疑，佛言：「為懺悔故無犯」。
時有婦人，與夫共鬥已出去，往常供養比丘所語言：「我共夫斗已出外，今欲懺悔。」比丘即往和合令懺悔，疑，佛言：「為懺悔無犯。」
時有婦人，與夫共鬥語言：「汝若不須我為婦，當言不須。」夫言：「我不須汝為婦。」即驅出。往常供養比丘所語言：「我與夫共鬥，我語夫言：『若不須我為婦，當言不須為婦。』夫言：『不須。』即驅我出。今欲懺悔。」比丘即和合令懺悔，疑，佛言：「為懺悔故無犯。」
時有居士取淫女為婦，先常與此女人往反者見已語言：「我欲與汝作如是如是事。」
【現代漢語翻譯】 現代漢語譯本 如果（比丘）說：『死了。』如果說：『被賊偷走了。』如果說：『沒有了。』比丘像這樣對居士說話，犯一切偷蘭遮罪（一種較重的罪名）。
當時，有一位施主，對經常供養的比丘說：『你替我跟某甲居士說，可以把女兒嫁給我做妻子。』比丘說：『我會替你說的。』比丘就到那位居士那裡說：『你可以把女兒嫁給某甲居士做妻子。』居士說：『我的女兒有癩病，或者說有癰、或者有白癜風、或者說有乾枯病、或者說瘋癲、或者說痔瘡、或者說經常出血的病、或者說腳底經常發熱的病。』比丘把這些話轉告給居士后，心生疑惑，佛說：『犯僧伽婆尸沙罪（一種僅次於最高的罪名）。』
當時，有一位居士，和妻子爭吵后把妻子趕了出去，就到經常供養的比丘那裡說：『大德！我和妻子爭吵后把她趕了出去，我現在想要懺悔。』比丘就為他們和解，讓他們懺悔，心生疑惑，佛說：『爲了懺悔的緣故，沒有犯戒。』
當時，有一位婦人，和丈夫爭吵后離開了家，到經常供養的比丘那裡說：『我和丈夫爭吵后離家出走，現在想要懺悔。』比丘就去為他們和解，讓他們懺悔，心生疑惑，佛說：『爲了懺悔的緣故，沒有犯戒。』
當時，有一位婦人，和丈夫爭吵說：『如果你不需要我做妻子，就說不需要。』丈夫說：『我不需要你做妻子。』就把她趕了出去。她到經常供養的比丘那裡說：『我和丈夫爭吵，我對丈夫說：『如果不需要我做妻子，就說不需要。』丈夫說：『不需要。』就把我趕了出來。我現在想要懺悔。』比丘就為他們和解，讓他們懺悔，心生疑惑，佛說：『爲了懺悔的緣故，沒有犯戒。』
當時，有一位居士娶了**為妻，先前經常和這個女人來往的人看見后說：『我想要和你做這樣這樣的事。』
【English Translation】 English version If he says, 'Dead.' If he says, 'Stolen by thieves.' If he says, 'Non-existent.' If a bhikkhu speaks such words to a householder, he commits a thullanacca (a serious offense).
At one time, a donor said to a bhikkhu whom he regularly supported, 'Please tell so-and-so householder that he can give me his daughter as a wife.' The bhikkhu said, 'I will tell him for you.' The bhikkhu then went to that householder and said, 'You can give your daughter to so-and-so householder as a wife.' The householder said, 'My daughter has leprosy, or has boils, or has vitiligo, or has a wasting disease, or is mad, or has hemorrhoids, or has a disease of constant bleeding, or has a disease of constant heat under her feet.' After the bhikkhu relayed these words to the householder, he was doubtful. The Buddha said, 'He commits a sanghavesesa (an offense requiring a meeting of the sangha).'
At one time, a householder quarreled with his wife and drove her out. He then went to the bhikkhu whom he regularly supported and said, 'Venerable Sir, I quarreled with my wife and drove her out. Now I want to repent.' The bhikkhu then reconciled them and had them repent. He was doubtful. The Buddha said, 'There is no offense because of the repentance.'
At one time, a woman quarreled with her husband and left. She went to the bhikkhu whom she regularly supported and said, 'I quarreled with my husband and left. Now I want to repent.' The bhikkhu then went and reconciled them and had them repent. He was doubtful. The Buddha said, 'There is no offense because of the repentance.'
At one time, a woman quarreled with her husband and said, 'If you do not need me as a wife, you should say you do not need me.' The husband said, 'I do not need you as a wife.' and drove her out. She went to the bhikkhu whom she regularly supported and said, 'I quarreled with my husband, and I said to my husband, 'If you do not need me as a wife, you should say you do not need me as a wife.' The husband said, 'I do not need you.' and drove me out. Now I want to repent.' The bhikkhu then reconciled them and had them repent. He was doubtful. The Buddha said, 'There is no offense because of the repentance.'
At one time, a householder took a ** as his wife. A man who had previously been intimate with this woman saw her and said, 'I want to do such and such things with you.'
餘人語言：「此不復作淫女，今已為某甲居士為婦。」彼人即強將共行淫。時夫聞已即驅出，便往常所供養比丘所語言：「大德！我自為居士作婦已來，未曾犯他男子，唯有此賊強牽犯我，我今欲共夫懺悔。」比丘即往和合令共夫懺悔，疑，佛言：「為懺悔故無犯。」
時有居士，給淫女所須，往常供養比丘所語言：「為我語某甲淫女，在某處待我。」比丘言：「可爾。」即往淫女所語言：「某甲居士語汝，在某處待。」比丘疑，佛言：「先以和合無犯。為白衣使，突吉羅。」
時有居士，占護彼童女，既不迎婦，又不聽余嫁。時女語常供養比丘言：「大德！為我語某甲居士：『我父母欲奪汝持我與餘人。汝若當迎我，若當放我。』」比丘言：「可爾。」彼比丘即往居士所語言：「某甲童女言：『我父母欲奪汝更與餘人，汝今當迎，若當放之。』」彼疑，佛言：「彼先已言誓無犯。為白衣使，突吉羅。」
時有居士，占護彼童女，既不迎婦，又不聽余嫁。彼父母言：「不知令誰語某甲居士迎此童女去，若當聽令余嫁。」彼家常所供養比丘狂病，便言：「我當爲語。」比丘即往彼居士所，捉頭語言：「汝迎某甲童女，若當放去。」后還得心，疑，佛言：「癲狂心亂痛惱所纏，一切無犯。」
爾
【現代漢語翻譯】 現代漢語譯本：有人說：『她已經不再是妓女了，現在已經是某甲居士的妻子了。』那人還是強行拉著她發生性關係。事後，她的丈夫聽說了這件事，就把她趕了出去。她就去常去供養的比丘那裡說：『大德！自從我做了居士的妻子以來，從未與其他男子發生關係，只有這個賊人強行侵犯我，我現在想和我的丈夫懺悔。』比丘就去調解，讓她和丈夫懺悔。比丘心存疑慮，佛說：『爲了懺悔的緣故，沒有犯戒。』 當時，有個居士，供給妓女所需，去常去供養的比丘那裡說：『請你替我告訴某甲妓女，在某處等我。』比丘說：『好的。』就去妓女那裡說：『某甲居士讓你在某處等他。』比丘心存疑慮，佛說：『先以和合故，沒有犯戒。為白衣送信，犯突吉羅。』（突吉羅：輕罪） 當時，有個居士，佔著那個童女，既不迎娶，也不允許她嫁給別人。那童女對常去供養的比丘說：『大德！請你替我告訴某甲居士：『我的父母想要強行把我嫁給別人。你如果打算娶我，就來迎娶我，如果不娶就放我走。』』比丘說：『好的。』那比丘就去居士那裡說：『某甲童女說：『我的父母想要強行把我嫁給別人，你現在要麼迎娶我，要麼放我走。』』比丘心存疑慮，佛說：『他先前已經發誓，沒有犯戒。為白衣送信，犯突吉羅。』 當時，有個居士，佔著那個童女，既不迎娶，也不允許她嫁給別人。那童女的父母說：『不知道讓誰去告訴某甲居士，讓他迎娶這個童女，或者允許她嫁給別人。』他們家常去供養的比丘得了狂病，就說：『我來替你們說。』比丘就去那居士那裡，抓住他的頭說：『你迎娶某甲童女，或者放她走。』後來他恢復了理智，心存疑慮，佛說：『癲狂、心亂、被痛苦纏繞，一切沒有犯戒。』 就這樣。
【English Translation】 English version: Someone said, 'She is no longer a prostitute; she is now the wife of a certain Upasaka (lay follower).' That man still forcibly dragged her and had sexual relations with her. Afterward, her husband heard about this and drove her out. She then went to the Bhikkhu (monk) she regularly supported and said, 'Venerable Sir! Since I became the wife of the Upasaka, I have never had relations with another man, only this thief forcibly violated me. I now want to confess to my husband.' The Bhikkhu then went to reconcile them and had her confess to her husband. The Bhikkhu was doubtful, and the Buddha said, 'For the sake of confession, there is no offense.' At that time, there was an Upasaka who provided for the needs of a prostitute. He went to the Bhikkhu he regularly supported and said, 'Please tell a certain prostitute to wait for me at a certain place.' The Bhikkhu said, 'Okay.' He then went to the prostitute and said, 'A certain Upasaka told you to wait for him at a certain place.' The Bhikkhu was doubtful, and the Buddha said, 'First, because of reconciliation, there is no offense. Acting as a messenger for a layman, commits a Dukkrata (minor offense).' At that time, there was an Upasaka who possessed that young girl, neither marrying her nor allowing her to marry another. That girl said to the Bhikkhu she regularly supported, 'Venerable Sir! Please tell a certain Upasaka: 'My parents want to force me to marry another man. If you intend to marry me, then come and marry me; if not, then let me go.'' The Bhikkhu said, 'Okay.' That Bhikkhu then went to the Upasaka and said, 'A certain young girl said: 'My parents want to force me to marry another man. You must either marry me now or let me go.'' The Bhikkhu was doubtful, and the Buddha said, 'He had already made a vow, so there is no offense. Acting as a messenger for a layman, commits a Dukkrata.' At that time, there was an Upasaka who possessed that young girl, neither marrying her nor allowing her to marry another. The girl's parents said, 'We don't know who to tell a certain Upasaka to marry this young girl or allow her to marry another.' The Bhikkhu whom their family regularly supported had a mental illness and said, 'I will speak for you.' The Bhikkhu then went to that Upasaka, grabbed his head, and said, 'You marry a certain young girl or let her go.' Later, he regained his senses and was doubtful, and the Buddha said, 'Madness, mental confusion, and being entangled in pain, there is no offense at all.' That's all.
時世尊在王舍城。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！沓婆摩羅子清凈，慈地比丘以無根謗之，是犯不？」佛言：「初未制戒，無犯。」「大德！若以無根法謗清凈比丘，是犯不？」佛言：「僧伽婆尸沙。」
時有比丘，與女人在樹下坐，余比丘語言：「汝淫犯女人。」彼答言：「我不犯，共樹下坐耳。」彼謗者疑，佛言：「為真實語故不欲譭謗，無犯。」
時有比丘，在家與故二共通。有異比丘相似，余比丘語此相似比丘言：「汝犯故二。」彼言：「我不犯。彼犯故二比丘，與我相似耳。」彼疑，佛言：「為實故不以譭謗，無犯。」
時有比丘，淫女為檀越，余比丘語言：「汝犯淫女。」彼言：「是我檀越，不犯。」彼疑，佛言：「為實故不以譭謗，無犯。婦女若童女、若黃門、若比丘尼、若式叉摩那、沙彌尼亦如是。」
時有比丘捉小沙彌摩捫嗚，余比丘語言：「汝犯沙彌。」彼言：「我不犯，摩捫嗚之耳。」彼疑，佛言：「為實故不以譭謗，無犯。」時有比丘取比丘腰帶。彼言：「汝盜我帶。」彼言：「我不盜，以親厚意取。」彼疑，佛言：「為實語故不以譭謗，無犯。」
時有比丘，以無根僧伽婆尸沙謗他，疑，佛言：「波逸提。」
毗尼增一
【現代漢語翻譯】 現代漢語譯本 當時，世尊在王舍城。優波離（Upali，佛陀十大弟子之一，持戒第一）從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：「大德！沓婆摩羅子（Dabba Mallaputta，比丘）是清凈的，如果慈地比丘用沒有根據的事情誹謗他，這算犯戒嗎？」佛說：「最初沒有制定戒律，不算犯戒。」「大德！如果用沒有根據的事情誹謗清凈的比丘，這算犯戒嗎？」佛說：「僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。」 當時，有個比丘和一個女人在樹下坐著，其他比丘說：「你和女人行淫事，犯戒了。」他回答說：「我沒有犯戒，只是和她在樹下坐著而已。」那些誹謗者心存疑慮，佛說：「因為是真實情況所以不想誹謗，不算犯戒。」 當時，有個比丘，在家時和以前的兩個妻子有染。有個其他比丘和他相貌相似，其他比丘對這個相貌相似的比丘說：「你和以前的兩個妻子有染。」他說：「我沒有犯戒。那個和以前的兩個妻子有染的比丘，只是和我相貌相似而已。」那些人疑慮，佛說：「爲了真實情況所以不誹謗，不算犯戒。」 當時，有個比丘，是施主的兒子，其他比丘說：「你犯戒了。」他說：「他是我的施主，我沒有犯戒。」那些人疑慮，佛說：「爲了真實情況所以不誹謗，不算犯戒。婦女，無論是童女、還是黃門（Hermaphrodite，陰陽人）、還是比丘尼（Bhikkhuni，女性出家人）、還是式叉摩那（Siksamana，沙彌尼到比丘尼之間的過渡階段）、沙彌尼（Sramaneri，未成年女性出家人）也一樣。」 當時，有個比丘抓住小沙彌（Sramanera，未成年男性出家人）撫摸親吻，其他比丘說：「你侵犯沙彌。」他說：「我沒有侵犯，只是撫摸親吻他而已。」那些人疑慮，佛說：「爲了真實情況所以不誹謗，不算犯戒。」當時，有個比丘拿了另一個比丘的腰帶。那個比丘說：「你偷了我的腰帶。」他說：「我沒有偷，因為關係親密才拿的。」那些人疑慮，佛說：「爲了真實情況所以不誹謗，不算犯戒。」 當時，有個比丘，用沒有根據的僧伽婆尸沙罪名誹謗他人，心存疑慮，佛說：「波逸提（Payattika，一種輕罪）。」 毗尼增一
【English Translation】 English version At one time, the World Honored One was in Rajagriha (Rajagriha, ancient city in India). Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha: 'Venerable One! Dabba Mallaputta (Dabba Mallaputta, a bhikkhu) is pure. If a bhikkhu of the Citta land slanders him without basis, is that an offense?' The Buddha said, 'Since no precept was initially established, there is no offense.' 'Venerable One! If one slanders a pure bhikkhu with groundless accusations, is that an offense?' The Buddha said, 'Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika).' At one time, a bhikkhu was sitting under a tree with a woman. Other bhikkhus said, 'You are committing sexual misconduct with a woman, violating the precepts.' He replied, 'I am not committing any offense; I am merely sitting under the tree with her.' Those who slandered him were doubtful. The Buddha said, 'Because it is the truth, there is no intention to slander, so there is no offense.' At one time, a bhikkhu had relations with his two former wives while still living at home. Another bhikkhu resembled him. Other bhikkhus said to this bhikkhu who resembled him, 'You are having relations with your two former wives.' He said, 'I am not committing any offense. The bhikkhu who is having relations with his two former wives merely resembles me.' Those people were doubtful. The Buddha said, 'Because it is the truth, there is no intention to slander, so there is no offense.' At one time, a bhikkhu was a patron's son. Other bhikkhus said, 'You are committing an offense.' He said, 'He is my patron, I am not committing any offense.' Those people were doubtful. The Buddha said, 'Because it is the truth, there is no intention to slander, so there is no offense. The same applies to women, whether they are young girls, hermaphrodites (Hermaphrodite), bhikkhunis (Bhikkhuni, female renunciants), siksamana (Siksamana, a transitional stage between a sramaneri and a bhikkhuni), or sramaneris (Sramaneri, underage female renunciants).' At one time, a bhikkhu was holding a young sramanera (Sramanera, underage male renunciant), caressing and kissing him. Other bhikkhus said, 'You are violating the sramanera.' He said, 'I am not violating him; I am merely caressing and kissing him.' Those people were doubtful. The Buddha said, 'Because it is the truth, there is no intention to slander, so there is no offense.' At one time, a bhikkhu took another bhikkhu's belt. That bhikkhu said, 'You stole my belt.' He said, 'I did not steal it; I took it out of affection.' Those people were doubtful. The Buddha said, 'Because it is the truth, there is no intention to slander, so there is no offense.' At one time, a bhikkhu slandered another with a groundless Sanghavasesa charge, and was doubtful. The Buddha said, 'Payattika (Payattika, a minor offense).' Vinaya Ekottara
之一
如是我聞：
一時佛在舍衛國祇桓精舍給孤獨食園。時世尊告諸比丘：「汝等諦聽，善思念之。若比丘說相似文句遮法毗尼，此比丘令多人不得利益，作諸苦業以滅正法。若比丘隨順文句不違法毗尼，如此比丘利益多人，不令作眾苦業，正法久住。是故諸比丘，汝等當隨順文句，勿令增減違法毗尼，當如是學。」佛說如是，諸比丘聞歡喜，信樂受持。佛言：「若比丘非法說法、法說非法，如此比丘令多人不得利益，作眾苦業以滅正法。其有比丘，非法說言非法，是法說言是法，如此比丘利益多人，作眾善業令正法久住，是故汝等當隨順此教，非法當說言非法、是法說言是法，當作如是學。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「若比丘非毗尼說言是毗尼、是毗尼說言非毗尼，令多人不得利益，作眾苦業以滅正法。若比丘非毗尼說言非毗尼、是毗尼說言是毗尼，利益多人不作苦業，令正法久住。是故汝等當隨此教，非毗尼說非毗尼、是毗尼說是毗尼，當作是學。」佛說如是，諸比丘聞歡喜，信樂受持。
佛告諸比丘：「若比丘非制而制、是制便斷，如是漸漸令戒毀壞，令多人不得利益，作眾苦業以滅正法。若比丘非制不制、是制不斷，如是漸漸令戒成就，利益多人
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國（Śrāvastī）的祇桓精舍（Jetavana Vihara），給孤獨長者（Anathapindika）的園林中。當時，世尊告訴各位比丘（bhiksu）說：『你們仔細聽，好好思考。如果比丘說一些表面上相似的文句來掩蓋佛法和戒律（Vinaya），這位比丘就會使很多人得不到利益，造作各種苦業，從而毀滅正法。如果比丘遵循文句而不違反佛法和戒律，這樣的比丘就能利益很多人，不使他們造作各種苦業，使正法長久住世。所以，各位比丘，你們應當遵循文句，不要增減，不要違反佛法和戒律，應當這樣學習。』佛陀這樣說了，各位比丘聽了，歡喜信受奉行。 佛陀說：『如果比丘把不是佛法的說成是佛法，把是佛法的說成不是佛法，這樣的比丘就會使很多人得不到利益，造作各種苦業，從而毀滅正法。如果有比丘把不是佛法的說成不是佛法，把是佛法的說成是佛法，這樣的比丘就能利益很多人，造作各種善業，使正法長久住世。所以你們應當遵循這個教導，不是佛法的應當說成不是佛法，是佛法的應當說成是佛法，應當這樣學習。』佛陀這樣說了，各位比丘聽了，歡喜信受奉行。 當時，佛陀告訴各位比丘：『如果比丘把不是戒律的說成是戒律，把是戒律的說成不是戒律，就會使很多人得不到利益，造作各種苦業，從而毀滅正法。如果比丘把不是戒律的說成不是戒律，把是戒律的說成是戒律，就能利益很多人，不造作苦業，使正法長久住世。所以你們應當遵循這個教導，不是戒律的說是非戒律，是戒律的說是戒律，應當這樣學習。』佛陀這樣說了，各位比丘聽了，歡喜信受奉行。 佛陀告訴各位比丘：『如果比丘不應該制定的戒律卻制定，應該保持的戒律卻廢除，這樣漸漸地使戒律毀壞，使很多人得不到利益，造作各種苦業，從而毀滅正法。如果比丘不應該制定的戒律不制定，應該保持的戒律不廢除，這樣漸漸地使戒律成就，利益很多人
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Śrāvastī (舍衛國), at the Jetavana Vihara (祇桓精舍), in the park of Anathapindika (給孤獨長者). At that time, the World Honored One told the bhiksus (比丘): 'Listen carefully, and contemplate well. If a bhiksu speaks of seemingly similar phrases to obscure the Dharma and the Vinaya (戒律), this bhiksu will cause many people to not receive benefits, create various painful karmas, and thus destroy the True Dharma. If a bhiksu follows the phrases without violating the Dharma and the Vinaya, such a bhiksu will benefit many people, not cause them to create various painful karmas, and allow the True Dharma to abide for a long time. Therefore, all bhiksus, you should follow the phrases, do not add or subtract, and do not violate the Dharma and the Vinaya, you should learn in this way.' The Buddha spoke thus, and the bhiksus, hearing this, rejoiced, believed, and upheld it. The Buddha said: 'If a bhiksu says that what is not the Dharma is the Dharma, and what is the Dharma is not the Dharma, such a bhiksu will cause many people to not receive benefits, create various painful karmas, and thus destroy the True Dharma. If there is a bhiksu who says that what is not the Dharma is not the Dharma, and what is the Dharma is the Dharma, such a bhiksu will benefit many people, create various good karmas, and allow the True Dharma to abide for a long time. Therefore, you should follow this teaching, what is not the Dharma should be said to be not the Dharma, and what is the Dharma should be said to be the Dharma, you should learn in this way.' The Buddha spoke thus, and the bhiksus, hearing this, rejoiced, believed, and upheld it. At that time, the Buddha told the bhiksus: 'If a bhiksu says that what is not the Vinaya is the Vinaya, and what is the Vinaya is not the Vinaya, it will cause many people to not receive benefits, create various painful karmas, and thus destroy the True Dharma. If a bhiksu says that what is not the Vinaya is not the Vinaya, and what is the Vinaya is the Vinaya, it will benefit many people, not create painful karmas, and allow the True Dharma to abide for a long time. Therefore, you should follow this teaching, what is not the Vinaya say it is not the Vinaya, what is the Vinaya say it is the Vinaya, you should learn in this way.' The Buddha spoke thus, and the bhiksus, hearing this, rejoiced, believed, and upheld it. The Buddha told the bhiksus: 'If a bhiksu establishes rules that should not be established, and abolishes rules that should be maintained, in this way gradually causing the precepts to be destroyed, causing many people to not receive benefits, create various painful karmas, and thus destroy the True Dharma. If a bhiksu does not establish rules that should not be established, and does not abolish rules that should be maintained, in this way gradually causing the precepts to be perfected, benefiting many people
不作苦業，令正法久住。是故汝等非制不應制、是制不應斷，當隨所制戒而學。」諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「如來出世，見眾過失故，以一義為諸比丘結戒攝取于僧。以此一義故，如來為諸比丘結戒。」佛說如是，諸比丘聞，歡喜信樂受持。乃至正法久住，句句亦如是。
爾時佛告諸比丘：「如來出世以一義故，為諸比丘制呵責羯磨，攝取于僧。以是一義故，如來出世為諸比丘制呵責羯磨。」佛說如是，諸比丘聞歡喜，信樂受持。乃至正法久住，句句亦如是。如是擯羯磨、依止羯磨、遮不至白衣家羯磨、作不見罪舉羯磨、不懺悔羯磨、惡見不捨羯磨，撿挍法律所制，制受依止、制梵罰、制舉、制憶念、制求聽、制自言、制遮阿㝹婆陀、制遮說戒、制遮自恣，制戒、制說戒、制布薩、制布薩羯磨、制自恣、制自恣羯磨、制白白羯磨、制白二羯磨、制白四羯磨，制與覆藏、與本日治、與摩那埵、與出罪，制四波羅夷，制十三僧伽婆尸沙、二不定法、三十尼薩耆、九十波逸提、四波羅提提舍尼、式叉迦羅尼、七滅諍，一一句如呵責羯磨。
爾時佛告諸比丘：「說一語便成舍戒，作如是言：『我舍佛。』作如是一語，便為舍戒。」佛說如是，諸比丘聞歡喜，信樂受持。舍法、舍僧，舍
【現代漢語翻譯】 現代漢語譯本： 不做有害的行業，使正法長久住世。因此，你們不應該制定不應該制定的戒律，應該斷除應該斷除的戒律，應當遵循所制定的戒律而學習。』眾比丘聽了歡喜，信受奉行。 這時，佛告訴眾比丘：『如來出世，見到眾生的過失，因此以一個原因來為眾比丘制定戒律，以攝受僧團。因為這一個原因，如來為眾比丘制定戒律。』佛這樣說，眾比丘聽了，歡喜信受奉行。乃至正法長久住世，句句也是這樣。 這時，佛告訴眾比丘：『如來出世，因為一個原因，為眾比丘制定呵責羯磨（reproach karma），以攝受僧團。因為這一個原因，如來出世為眾比丘制定呵責羯磨。』佛這樣說，眾比丘聽了歡喜，信受奉行。乃至正法長久住世，句句也是這樣。像這樣，還有擯羯磨（banishment karma）、依止羯磨（dependence karma）、遮不至白衣家羯磨（prohibition from visiting lay families karma）、作不見罪舉羯磨（act of raising the unseen offense karma）、不懺悔羯磨（non-repentance karma）、惡見不捨羯磨（evil views not relinquished karma），檢查法律所制定的，制定受依止（acceptance of dependence）、制定梵罰（brahmic penalty）、制定舉罪（raising offense）、制定憶念（recollection）、制定求聽（requesting to be heard）、制定自言（self-declaration）、制定遮阿㝹婆陀（prohibition of Anuvada）、制定遮說戒（prohibition of reciting precepts）、制定遮自恣（prohibition of self-will），制定戒律、制定說戒、制定布薩（uposatha，齋戒日）、制定布薩羯磨（uposatha karma）、制定自恣（pravāraṇā，解夏）、制定自恣羯磨（pravāraṇā karma）、制定白白羯磨（formal act with one statement）、制定白二羯磨（formal act with two statements）、制定白四羯磨（formal act with four statements），制定給予覆藏（concealment penalty）、給予本日治（one-day treatment）、給予摩那埵（mānatta，六夜懺）、給予出罪（exoneration），制定四波羅夷（pārājika，斷頭罪），制定十三僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）、二不定法（aniyata，不定罪）、三十尼薩耆（nissaggiya，捨墮罪）、九十波逸提（pāyantika，單墮罪）、四波羅提提舍尼（pāṭideśanīya，悔過罪）、式叉迦羅尼（śikṣākaraṇīya，應學法）、七滅諍（adhikaraṇasamatha，滅諍法），一句一句都像呵責羯磨一樣。 這時，佛告訴眾比丘：『說一句話便成為捨棄戒律，像這樣說：『我捨棄佛（Buddha）。』說這樣一句話，便算是捨棄戒律。』佛這樣說，眾比丘聽了歡喜，信受奉行。捨棄法（Dharma）、捨棄僧（Saṃgha），捨棄戒。
【English Translation】 English version: 'Do not engage in harmful activities, so that the True Dharma may long endure. Therefore, you should not establish what should not be established, and you should abandon what should be abandoned. You should learn according to the precepts that have been established.' The Bhikshus (monks) heard this and were delighted, faithfully accepting and upholding it. At that time, the Buddha told the Bhikshus: 'The Tathagata (如來，one who has thus come) appears in the world, seeing the faults of beings, and therefore establishes precepts for the Bhikshus for one reason, to gather in the Sangha (僧團，monastic community). Because of this one reason, the Tathagata establishes precepts for the Bhikshus.' The Buddha spoke thus, and the Bhikshus heard, rejoiced, faithfully accepted, and upheld it. And so it is, even to the phrase 'may the True Dharma long endure.' At that time, the Buddha told the Bhikshus: 'The Tathagata appears in the world, for one reason, to establish the Reproach Karma (呵責羯磨, act of censure) for the Bhikshus, to gather in the Sangha. Because of this one reason, the Tathagata appears in the world to establish the Reproach Karma for the Bhikshus.' The Buddha spoke thus, and the Bhikshus heard, rejoiced, faithfully accepted, and upheld it. And so it is, even to the phrase 'may the True Dharma long endure.' Likewise, the Banishment Karma (擯羯磨), the Dependence Karma (依止羯磨), the Karma of Prohibiting Visits to Lay Families (遮不至白衣家羯磨), the Karma of Raising the Unseen Offense (作不見罪舉羯磨), the Non-Repentance Karma (不懺悔羯磨), the Karma of Not Relinquishing Evil Views (惡見不捨羯磨), examining what is established by the law, establishing acceptance of dependence, establishing the Brahmic Penalty (梵罰), establishing the raising of offense, establishing recollection, establishing requesting to be heard, establishing self-declaration, establishing the prohibition of Anuvada (遮阿㝹婆陀), establishing the prohibition of reciting precepts, establishing the prohibition of self-will, establishing precepts, establishing the recitation of precepts, establishing Uposatha (布薩, day of fasting and observance), establishing the Uposatha Karma (布薩羯磨), establishing Pravāraṇā (自恣, end of the rainy season retreat), establishing the Pravāraṇā Karma (自恣羯磨), establishing the Formal Act with One Statement (白白羯磨), establishing the Formal Act with Two Statements (白二羯磨), establishing the Formal Act with Four Statements (白四羯磨), establishing the giving of concealment, giving one-day treatment, giving Mānatta (摩那埵, penance), giving exoneration, establishing the Four Pārājikas (波羅夷, defeats), establishing the Thirteen Saṃghāvaśeṣas (僧伽婆尸沙, suspensions), the Two Undetermined Rules (二不定法), the Thirty Nissaggiyas (尼薩耆, expiations involving forfeiture), the Ninety Pāyantikas (波逸提, expiations), the Four Pāṭideśanīyas (波羅提提舍尼, confessions), the Śikṣākaraṇīyas (式叉迦羅尼, training rules), the Seven Adhikaraṇasamathas (滅諍, settlements of disputes), each and every phrase is like the Reproach Karma. At that time, the Buddha told the Bhikshus: 'Speaking one word constitutes abandoning the precepts, saying thus: 'I abandon the Buddha (佛).' Speaking such a word is considered abandoning the precepts.' The Buddha spoke thus, and the Bhikshus heard, rejoiced, faithfully accepted, and upheld it. Abandoning the Dharma (法), abandoning the Sangha (僧), abandoning the precepts.
和上、舍同和上，舍阿阇梨、舍同阿阇梨，舍諸凈行比丘，舍戒、舍毗尼、舍學事，我是白衣，憶我是守園人、憶我是優婆塞、憶我是沙彌、憶我是外道是外道弟子、憶我非沙門釋子法，一一句亦如是。
爾時佛告諸比丘：「有二種犯：一輕、二重，是為二種犯。」佛說如是，諸比丘聞歡喜，信樂受持。復有二事：一輕而有餘，二輕者得作羯磨。復有二事：波羅夷、僧伽婆尸沙。復有二事：波羅夷、偷蘭遮。復有二事：波羅夷、波逸提。復有二事：波羅夷、波羅提提舍尼。復有二事：波羅夷、突吉羅。復有二事：波羅夷、惡說，僧伽婆尸沙乃至惡說亦如是。偷蘭遮乃至惡說亦如是。波逸提乃至惡說亦如是。波羅提提舍尼乃至惡說亦如是。突吉羅惡說亦如是。
爾時佛告諸比丘：「有二見，出家人不應行：非法見法、法見非法。復有二見：毗尼言非毗尼、非毗尼言毗尼。復有二見：非犯見犯、是犯見非犯。復有二見：輕而見重、重而見輕。復有二見：有餘見無餘、無餘見有餘。復有二見：粗惡見非粗惡、非粗惡見粗惡。復有二見：舊法見非舊法、非舊法見舊法。復有二見：制見非制、非制見制。復有二見：是說見非說、非說見說。復有二見：酒見非酒、非酒見酒。復有二見：飲見非飲、非飲見飲。復有二見
【現代漢語翻譯】 現代漢語譯本： 捨棄和尚（Upadhyaya，親教師）如同捨棄和尚，捨棄阿阇梨（Acarya，軌範師）如同捨棄阿阇梨，捨棄所有行為清凈的比丘，捨棄戒律、捨棄毗尼（Vinaya，戒律），捨棄學事，我說我是白衣（在家之人），回憶我說我是守園人，回憶我說我是優婆塞（Upasaka，近事男），回憶我說我是沙彌（Sramanera，沙彌），回憶我說我是外道，是外道弟子，回憶我不是沙門釋子（Sakya，釋迦）之法，一句一句都像這樣。
那時，佛陀告訴眾比丘：『有兩種犯戒：一是輕罪，二是重罪，這就是兩種犯戒。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。又有兩件事：一是輕罪但有餘罪，二是輕罪可以作羯磨（Karma，業）。又有兩件事：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）。又有兩件事：波羅夷、偷蘭遮（Sthulatyaya，粗罪）。又有兩件事：波羅夷、波逸提（Pacittiya，單墮罪）。又有兩件事：波羅夷、波羅提提舍尼（Patidesaniya，悔過罪）。又有兩件事：波羅夷、突吉羅（Dukkata，惡作罪）。又有兩件事：波羅夷、惡說，僧伽婆尸沙乃至惡說也像這樣。偷蘭遮乃至惡說也像這樣。波逸提乃至惡說也像這樣。波羅提提舍尼乃至惡說也像這樣。突吉羅惡說也像這樣。
那時，佛陀告訴眾比丘：『有兩種見解，出家人不應該奉行：認為非法是法，認為法是非法。又有兩種見解：說毗尼不是毗尼，說非毗尼是毗尼。又有兩種見解：認為非犯是犯，認為犯是非犯。又有兩種見解：認為輕罪是重罪，認為重罪是輕罪。又有兩種見解：認為有餘罪是無餘罪，認為無餘罪是有餘罪。又有兩種見解：認為粗惡不是粗惡，認為非粗惡是粗惡。又有兩種見解：認為舊法不是舊法，認為非舊法是舊法。又有兩種見解：認為制定的不是制定的，認為非制定的才是制定的。又有兩種見解：認為該說是非說，認為不該說是說。又有兩種見解：認為酒不是酒，認為非酒是酒。又有兩種見解：認為飲用不是飲用，認為非飲用是飲用。又有兩種見解
【English Translation】 English version: Abandoning the Upadhyaya (teacher), like abandoning the Upadhyaya; abandoning the Acarya (instructor), like abandoning the Acarya; abandoning all the Bhikkhus (monks) who practice pure conduct; abandoning the precepts, abandoning the Vinaya (monastic rules), abandoning the matters of learning; I say I am a layman; recalling that I am a gardener; recalling that I am an Upasaka (male lay follower); recalling that I am a Sramanera (novice monk); recalling that I am a heretic, a disciple of a heretic; recalling that I am not a Sramana (ascetic) following the Dharma of Sakya (Buddha's clan); each and every sentence is like this.
At that time, the Buddha told the Bhikkhus: 'There are two kinds of offenses: one is light, and the other is heavy. These are the two kinds of offenses.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced and faithfully accepted and upheld it. Again, there are two matters: one is a light offense with remaining consequences, and the other is a light offense for which Karma (action) can be performed. Again, there are two matters: Parajika (defeat), Sanghavasesa (formal meeting of the Sangha). Again, there are two matters: Parajika, Sthulatyaya (serious offense). Again, there are two matters: Parajika, Pacittiya (expiation). Again, there are two matters: Parajika, Patidesaniya (confession). Again, there are two matters: Parajika, Dukkata (wrongdoing). Again, there are two matters: Parajika, evil speech; Sanghavasesa, even evil speech, is also like this. Sthulatyaya, even evil speech, is also like this. Pacittiya, even evil speech, is also like this. Patidesaniya, even evil speech, is also like this. Dukkata, even evil speech, is also like this.
At that time, the Buddha told the Bhikkhus: 'There are two views that renunciants should not practice: seeing what is not Dharma as Dharma, and seeing Dharma as not Dharma. Again, there are two views: saying that Vinaya is not Vinaya, and saying that what is not Vinaya is Vinaya. Again, there are two views: seeing what is not an offense as an offense, and seeing an offense as not an offense. Again, there are two views: seeing a light offense as a heavy offense, and seeing a heavy offense as a light offense. Again, there are two views: seeing an offense with consequences as an offense without consequences, and seeing an offense without consequences as an offense with consequences. Again, there are two views: seeing what is coarse as not coarse, and seeing what is not coarse as coarse. Again, there are two views: seeing old Dharma as not old Dharma, and seeing what is not old Dharma as old Dharma. Again, there are two views: seeing what is prescribed as not prescribed, and seeing what is not prescribed as prescribed. Again, there are two views: seeing what should be said as not said, and seeing what should not be said as said. Again, there are two views: seeing wine as not wine, and seeing what is not wine as wine. Again, there are two views: seeing drinking as not drinking, and seeing what is not drinking as drinking. Again, there are two views
：食見非食、非食見食。復有二見：時見非時、非時見時。復有二見：凈見不凈、不凈見凈。復有二見：重見非重、非重見重。復有二見：難見非難、非難見難。復有二見：無蟲見蟲、蟲見無蟲。復有二見：破見不破、不破見破。復有二見：種見非種、非種見種。復有二見：已解義見未解、未解義見已解。復有二見：可親見非親、非親見可親。復有二見：怖見不怖、不怖見怖。復有二見：道見非道、非道見道。復有二見：可行見非行、非行見可行。復有二見：出離見不出離、不出離見出離。復有二見：棄見不棄、不棄見棄。復有二見：見世間常、見世間無常。復有二見：見世界有際、見世界無際。復有二見：是身是命、身異命異。復有二見：有如來滅度、無如來滅度。復有二見：有無如來滅度、非有無如來滅度，于佛法內有如是二見，出家人不應修行，若修行如法治。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有二種毗尼：有犯毗尼、有諍毗尼。復有二種毗尼：犯毗尼、結使毗尼。復有二毗尼：比丘毗尼、比丘尼毗尼。復有二毗尼：方毗尼、遍毗尼。是為二種毗尼。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有二種人住不安樂：一喜瞋、二懷怨。復有二法：一急性
【現代漢語翻譯】 現代漢語譯本：『看見食物卻認為不是食物，不是食物卻認為是食物。』還有兩種錯誤的見解：『認為合適的時間不是合適的時間，不合適的時間卻認為是合適的時間。』還有兩種錯誤的見解：『認為清凈的是不清凈的，不清凈的卻認為是清凈的。』還有兩種錯誤的見解：『認為重要的不是重要的，不重要的卻認為是重要的。』還有兩種錯誤的見解：『認為困難的不是困難的，不困難的卻認為是困難的。』還有兩種錯誤的見解：『認為沒有蟲子的地方有蟲子，有蟲子的地方卻沒有蟲子。』還有兩種錯誤的見解：『認為破戒的沒有破戒，沒有破戒的卻認為破戒了。』還有兩種錯誤的見解：『認為可以播種的地方不可以播種，不可以播種的地方卻認為可以播種。』還有兩種錯誤的見解：『認為已經理解意義的人沒有理解，沒有理解意義的人卻認為已經理解。』還有兩種錯誤的見解：『認為可以親近的不可親近，不可親近的卻認為可以親近。』還有兩種錯誤的見解：『認為可怕的不可怕，不可怕的卻認為可怕。』還有兩種錯誤的見解：『認為是道的不是道，不是道的卻是道。』還有兩種錯誤的見解：『認為可以做的不能做，不能做的卻認為可以做。』還有兩種錯誤的見解：『認為是出離的不是出離，不是出離的卻是出離。』還有兩種錯誤的見解：『認為應該捨棄的不捨棄，不應該捨棄的卻捨棄。』還有兩種錯誤的見解：『認為世間是常住的，認為世間是無常的。』還有兩種錯誤的見解：『認為世界有邊際，認為世界沒有邊際。』還有兩種錯誤的見解：『認為這個身體就是生命，認為身體和生命是不同的。』還有兩種錯誤的見解：『認為如來（Tathagata）滅度（Nirvana）后存在，認為如來滅度后不存在。』還有兩種錯誤的見解：『認為如來滅度后既存在又不存在，認為如來滅度后非存在也非不存在。』在佛法（Buddhadharma）內有這些錯誤的見解，出家人不應該修行，如果修行了，應該依法懲治。』佛陀（Buddha）這樣說，眾比丘（Bhikkhus）聽了歡喜，信受奉行。 『有兩種毗尼（Vinaya，戒律）：有違犯的毗尼，有爭論的毗尼。』還有兩種毗尼：『違犯的毗尼，結使（Kleshas，煩惱）的毗尼。』還有兩種毗尼：『比丘（Bhikkhu，男出家人）的毗尼，比丘尼（Bhikkhuni，女出家人）的毗尼。』還有兩種毗尼：『地方性的毗尼，普遍性的毗尼。』這就是兩種毗尼。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。 爾時佛告諸比丘：『有兩種人住不安樂：一喜瞋、二懷怨。復有二法：一急性
【English Translation】 English version: 'Seeing food as non-food, and non-food as food.' There are also two kinds of wrong views: 'Seeing the right time as the wrong time, and the wrong time as the right time.' There are also two kinds of wrong views: 'Seeing the pure as impure, and the impure as pure.' There are also two kinds of wrong views: 'Seeing the important as unimportant, and the unimportant as important.' There are also two kinds of wrong views: 'Seeing the difficult as not difficult, and the not difficult as difficult.' There are also two kinds of wrong views: 'Seeing insects where there are none, and seeing no insects where there are insects.' There are also two kinds of wrong views: 'Seeing the broken precepts as unbroken, and the unbroken precepts as broken.' There are also two kinds of wrong views: 'Seeing where sowing is possible as not possible, and where sowing is not possible as possible.' There are also two kinds of wrong views: 'Seeing those who have understood the meaning as not having understood, and those who have not understood the meaning as having understood.' There are also two kinds of wrong views: 'Seeing the approachable as unapproachable, and the unapproachable as approachable.' There are also two kinds of wrong views: 'Seeing the frightening as not frightening, and the not frightening as frightening.' There are also two kinds of wrong views: 'Seeing what is the path as not the path, and what is not the path as the path.' There are also two kinds of wrong views: 'Seeing what can be done as not able to be done, and what cannot be done as able to be done.' There are also two kinds of wrong views: 'Seeing what is renunciation as not renunciation, and what is not renunciation as renunciation.' There are also two kinds of wrong views: 'Seeing the world as permanent, and seeing the world as impermanent.' There are also two kinds of wrong views: 'Seeing the world as having boundaries, and seeing the world as having no boundaries.' There are also two kinds of wrong views: 'Seeing this body as the life, and seeing the body and life as different.' There are also two kinds of wrong views: 'Seeing the Tathagata (如來) as existing after Nirvana (滅度), and seeing the Tathagata as not existing after Nirvana.' There are also two kinds of wrong views: 'Seeing the Tathagata as both existing and not existing after Nirvana, and seeing the Tathagata as neither existing nor not existing after Nirvana.' Within the Buddhadharma (佛法) are these wrong views, which renunciants should not practice. If they do practice them, they should be disciplined according to the Dharma.' The Buddha (佛陀) spoke thus, and the Bhikkhus (比丘) heard it with joy, and faithfully accepted and upheld it. 'There are two kinds of Vinaya (毗尼, discipline): Vinaya of offense, and Vinaya of dispute.' There are also two kinds of Vinaya: 'Vinaya of offense, and Vinaya of Kleshas (結使, afflictions).' There are also two kinds of Vinaya: 'Vinaya for Bhikkhus (比丘, male monastics), and Vinaya for Bhikkhunis (比丘尼, female monastics).' There are also two kinds of Vinaya: 'Vinaya for a specific place, and Vinaya for everywhere.' These are the two kinds of Vinaya.' The Buddha spoke thus, and the Bhikkhus heard it with joy, and faithfully accepted and upheld it. At that time, the Buddha told the Bhikkhus: 'There are two kinds of people who dwell unhappily: one is prone to anger, and the other harbors resentment.' There are also two things: one is quick-tempered
、二難捨。復有二法：一慳、二嫉妒。復有二法：一欺詐、二諂曲。復有二法：一自高、二喜諍。復有二法：一好飾、二放逸。復有二法：一慢、二增上慢。復有二法：一貪、二恚。復有二法：一自譽、二毀他。復有二法：一邪見、二邊見。復有二法：一有難教、二不受訓導。如是二種人住不安樂。」
爾時佛告諸比丘：「有學比丘，心未至無學，常求修習增進勝法。有二法得多利益，未得能得、未入能入、未證能證。何等二？善犯善能除犯。如是學人，心未至無學，常求修習增進勝法，有此二法得多利益，未得能得、未入能入、未證能證。是故汝等當勤修習學如是法。」佛說如是，諸比丘聞歡喜，信樂受持。善入定善出定亦如是。
爾時佛告諸比丘：「有比丘心未至無學，常求修習增進勝法。有二法得多利益，未得能得、未入能入、未證能證。何等二？可厭處生厭、已厭正憶念斷。如是學人，心未至無學，常求修習增進勝法，有此二法得多利益，未得能得、未入能入、未證能證。是故汝等，可厭處生厭、已厭當正憶念斷。」而說偈言：
「明者在厭處， 能生厭離心， 無畏不恐怖， 能斷者得聖。 比丘正念斷， 得無上正道， 終不復退轉， 得住于涅槃。」
佛說如是，
【現代漢語翻譯】 現代漢語譯本：兩種難以捨棄的法。又有兩種法：一是慳吝，二是嫉妒。又有兩種法：一是欺詐，二是諂媚。又有兩種法：一是自高自大，二是喜歡爭論。又有兩種法：一是喜歡裝飾，二是放縱。又有兩種法：一是傲慢，二是增上慢（未證得聖果，卻自以為證得）。又有兩種法：一是貪婪，二是嗔恚。又有兩種法：一是自我讚揚，二是詆譭他人。又有兩種法：一是邪見，二是邊見（執著于斷見或常見）。又有兩種法：一是難以教導，二是不接受訓導。像這樣兩種人，住在世間不會安樂。」
當時，佛陀告訴眾比丘：『有學比丘（正在學習的比丘），心還未達到無學（阿羅漢果位），常常尋求修習增進殊勝之法。有兩種法能獲得很多利益，未得到的能夠得到，未進入的能夠進入，未證悟的能夠證悟。是哪兩種呢？善於犯錯，善於消除錯誤。像這樣學習的人，心還未達到無學，常常尋求修習增進殊勝之法，有這兩種法能獲得很多利益，未得到的能夠得到，未進入的能夠進入，未證悟的能夠證悟。因此你們應當勤奮修習學習這樣的法。』佛陀如此說，眾比丘聽聞后歡喜，信受奉行。善於入定，善於出定也是如此。
當時，佛陀告訴眾比丘：『有比丘心還未達到無學，常常尋求修習增進殊勝之法。有兩種法能獲得很多利益，未得到的能夠得到，未進入的能夠進入，未證悟的能夠證悟。是哪兩種呢？對可厭惡之處生起厭惡，對已經厭惡之處正確地憶念並斷除。像這樣學習的人，心還未達到無學，常常尋求修習增進殊勝之法，有這兩種法能獲得很多利益，未得到的能夠得到，未進入的能夠進入，未證悟的能夠證悟。因此你們，對可厭惡之處生起厭惡，對已經厭惡之處應當正確地憶念並斷除。』並說了偈語：
『明智的人在厭惡之處，能生起厭離之心，無所畏懼不恐怖，能斷除煩惱的人就能證得聖果。比丘以正念斷除煩惱，就能證得無上正道，終究不會退轉，能夠安住于涅槃。』
佛陀如此說，
【English Translation】 English version: Two things are difficult to relinquish. Furthermore, there are two dharmas: one is stinginess, and the other is jealousy. Furthermore, there are two dharmas: one is deceit, and the other is flattery. Furthermore, there are two dharmas: one is self-exaltation, and the other is fondness for contention. Furthermore, there are two dharmas: one is fondness for adornment, and the other is indulgence. Furthermore, there are two dharmas: one is arrogance, and the other is adhimāna (thinking one has attained a spiritual state that one has not). Furthermore, there are two dharmas: one is greed, and the other is hatred. Furthermore, there are two dharmas: one is self-praise, and the other is disparaging others. Furthermore, there are two dharmas: one is wrong view, and the other is extreme view (holding to either eternalism or annihilationism). Furthermore, there are two dharmas: one is difficult to teach, and the other is not accepting instruction. Such two kinds of people dwell in unhappiness.'
At that time, the Buddha told the bhikkhus (monks): 'A bhikkhu who is a learner, whose mind has not yet reached the state of no-more-learning (arahantship), constantly seeks to cultivate and advance in the superior dharma. There are two dharmas that bring much benefit, enabling one to attain what has not been attained, enter what has not been entered, and realize what has not been realized. What are the two? Being good at committing offenses and being good at removing offenses. Such a learner, whose mind has not yet reached the state of no-more-learning, constantly seeks to cultivate and advance in the superior dharma, has these two dharmas that bring much benefit, enabling one to attain what has not been attained, enter what has not been entered, and realize what has not been realized. Therefore, you should diligently cultivate and learn such dharmas.' The Buddha spoke thus, and the bhikkhus, hearing this, rejoiced, believed, and upheld it. Being good at entering samadhi (meditative state), and being good at emerging from samadhi is also the same.
At that time, the Buddha told the bhikkhus: 'A bhikkhu whose mind has not yet reached the state of no-more-learning, constantly seeks to cultivate and advance in the superior dharma. There are two dharmas that bring much benefit, enabling one to attain what has not been attained, enter what has not been entered, and realize what has not been realized. What are the two? Generating revulsion towards what is repulsive, and, having generated revulsion, rightly recollecting and abandoning it. Such a learner, whose mind has not yet reached the state of no-more-learning, constantly seeks to cultivate and advance in the superior dharma, has these two dharmas that bring much benefit, enabling one to attain what has not been attained, enter what has not been entered, and realize what has not been realized. Therefore, you should generate revulsion towards what is repulsive, and, having generated revulsion, you should rightly recollect and abandon it.' And he spoke the following verses:
'The wise one, in repulsive places, can generate a mind of revulsion and detachment, fearless and without terror, one who can abandon attains holiness. The bhikkhu, with right mindfulness, abandons, and attains unsurpassed right enlightenment, never again regressing, and is able to abide in nirvana (liberation).'
The Buddha spoke thus,
諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「破戒墮二道：地獄、畜生中。持戒生二道：生天及人中。屏處造惡業，生墮於二道：地獄及畜生。屏處造善業，得生於二道：生天及人中。邪見生二道：地獄及畜生。正見生二道：生天及人中。佛聖弟子，天人中尊貴，有二法不得解脫：一犯戒、二不見犯。有二法身得解脫：一不犯、二見犯。有二法不得解脫：犯而不見罪、見犯而不如法懺悔。有二法自得解脫：一見犯罪、二犯而能如法懺悔。有二法不得解脫：一見罪不如法懺悔、二若如法懺而彼不受。有二法自得解脫：一見罪能如法懺、二如法懺者彼能如法受。縛不縛亦如是。有二種清凈：一不犯、二懺悔。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有二種人謗如來：一不信樂憎嫉、二信樂不解受持。是故我今告汝等，令知此義，謗如來得大重罪。若謗一切諸天及世人，若魔、梵王、沙門、婆羅門，其罪輕，謗如來其罪最重。」佛說如是，諸比丘聞歡喜，信樂受持。「復有二種謗如來：一非法言法、二法言非法。有二種不謗如來：一非法說非法、二法說是法。有二種謗如來：一非毗尼說毗尼、二是毗尼說非毗尼。有二種不謗如來：一非毗尼說非毗尼、二是毗尼說毗尼。有二種謗如來：
【現代漢語翻譯】 現代漢語譯本 眾比丘聽聞後心生歡喜，信受奉行。
這時，佛陀告訴眾比丘：『破戒之人會墮入兩種惡道：地獄和畜生道。持戒之人會生於兩種善道：天道和人道。在隱蔽之處作惡業，會墮入兩種惡道：地獄和畜生道。在隱蔽之處行善業，會得生於兩種善道：天道和人道。持有邪見會墮入兩種惡道：地獄和畜生道。持有正見會生於兩種善道：天道和人道。佛陀的聖弟子，在天人和人中最為尊貴，有兩種情況無法得到解脫：一是犯戒，二是不見自己犯戒。有兩種情況自身可以得到解脫：一是不犯戒，二是見到自己犯戒。有兩種情況無法得到解脫：犯戒卻不認為有罪，見到犯戒卻不如法懺悔。有兩種情況自身可以得到解脫：一是見到自己犯罪，二是犯戒后能夠如法懺悔。有兩種情況無法得到解脫：一是見到罪過卻不如法懺悔，二是如果如法懺悔而對方卻不接受。有兩種情況自身可以得到解脫：一是見到罪過能夠如法懺悔，二是如法懺悔的人能夠如法接受。被束縛和不被束縛也是如此。有兩種清凈：一是不犯戒，二是懺悔。』佛陀如此宣說，眾比丘聽聞後心生歡喜，信受奉行。
這時，佛陀告訴眾比丘：『有兩種人會誹謗如來（Tathagata，佛陀的稱號）：一是不信奉而心懷憎恨嫉妒，二是信奉卻不理解而盲目接受。因此，我現在告訴你們，讓你們明白這個道理，誹謗如來會得到極重的罪過。如果誹謗一切諸天以及世人，或者魔、梵天王（Brahma，印度教的創造之神）、沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司），他們的罪過較輕，誹謗如來的罪過最為嚴重。』佛陀如此宣說，眾比丘聽聞後心生歡喜，信受奉行。『又有兩種誹謗如來的情況：一是非法說成是法，二是將法說成非法。有兩種情況不會誹謗如來：一是非法說成非法，二是將法說成是法。有兩種誹謗如來的情況：一是非毗尼（Vinaya，戒律）說成是毗尼，二是將毗尼說成非毗尼。有兩種情況不會誹謗如來：一是非毗尼說成非毗尼，二是將毗尼說成毗尼。又有兩種誹謗如來的情況：
【English Translation】 English version The Bhikkhus, hearing this, were delighted and faithfully accepted and practiced it.
At that time, the Buddha told the Bhikkhus: 'Breaking the precepts leads to two paths: hell and the animal realm. Upholding the precepts leads to two paths: birth in the heavens and among humans. Committing evil deeds in secret leads to two paths: hell and the animal realm. Performing good deeds in secret leads to two paths: birth in the heavens and among humans. Holding wrong views leads to two paths: hell and the animal realm. Holding right views leads to two paths: birth in the heavens and among humans. The Buddha's noble disciples, most honored among gods and humans, cannot attain liberation in two ways: first, by breaking the precepts; second, by not seeing their own transgressions. In two ways, one can attain liberation: first, by not breaking the precepts; second, by seeing one's own transgressions. In two ways, one cannot attain liberation: by transgressing and not recognizing the offense, and by seeing the offense but not confessing according to the Dharma. In two ways, one can attain liberation: first, by seeing one's own offense; second, by being able to confess according to the Dharma after transgressing. In two ways, one cannot attain liberation: first, by seeing the offense but not confessing according to the Dharma; second, if one confesses according to the Dharma, but it is not accepted by others. In two ways, one can attain liberation: first, by seeing the offense and being able to confess according to the Dharma; second, by those to whom one confesses according to the Dharma being able to accept it according to the Dharma. Being bound and not being bound are also the same. There are two kinds of purity: first, not transgressing; second, confession.' The Buddha spoke thus, and the Bhikkhus, hearing this, were delighted and faithfully accepted and practiced it.
At that time, the Buddha told the Bhikkhus: 'There are two kinds of people who slander the Tathagata (Tathagata, title of the Buddha): first, those who do not believe and harbor hatred and jealousy; second, those who believe but do not understand and blindly accept. Therefore, I now tell you, so that you may understand this principle, that slandering the Tathagata incurs a very heavy offense. If one slanders all the gods and people of the world, or Mara, Brahma (Brahma, the Hindu god of creation), Shramanas (Shramana, wandering ascetics), or Brahmanas (Brahmana, Hindu priests), their offense is lighter; slandering the Tathagata is the heaviest offense.' The Buddha spoke thus, and the Bhikkhus, hearing this, were delighted and faithfully accepted and practiced it. 'Furthermore, there are two ways of slandering the Tathagata: first, saying what is not Dharma is Dharma; second, saying what is Dharma is not Dharma. There are two ways of not slandering the Tathagata: first, saying what is not Dharma is not Dharma; second, saying what is Dharma is Dharma. There are two ways of slandering the Tathagata: first, saying what is not Vinaya (Vinaya, monastic rules) is Vinaya; second, saying what is Vinaya is not Vinaya. There are two ways of not slandering the Tathagata: first, saying what is not Vinaya is not Vinaya; second, saying what is Vinaya is Vinaya. There are two ways of slandering the Tathagata:
一非制言制、二是制而斷。有二種不謗如來：一非制言非制、二是制不斷。有二法謗如來：一非法言法、二法言非法。有二法不謗如來：一非法言非法、二法言是法，乃至說言非說亦如是。二處、二事、二見亦如是。復有二法，不受如來善教，亦如是。復有二法，違如來，亦如是。復有二法，堅持與如來諍，亦如是。復有二法，不奉如來，亦如是。復有二法，不值如來，亦如是。復有二法，于如來所粗獷無有慈心，亦如是。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有二眾：一法語眾、二非法語眾。何等非法語眾？眾中不用法毗尼，不以佛所教而說，應教不教而住，應滅不滅而住，是為非法語眾。何等法語眾？眾中用法毗尼，隨佛所教而說，應教教而住，應滅滅而住，是為法語眾。此二眾中，法語眾我讚歎為尊。」佛說如是，諸比丘聞歡喜，信樂受持。「復有二眾：如法眾、不如法眾。何等不如法眾？眾中若非法者有力、如法者無力；非法者得伴、如法者不得伴；作非法羯磨、不作法羯磨；作非毗尼羯磨、不作毗尼羯磨；非法便行、是法不行。是為非法眾。何等如法眾？若眾中如法者有力、非法者無力；如法者得伴、不如法者不得伴；作法羯磨、不作非法羯磨；作毗尼羯磨、不作非毗尼羯磨
【現代漢語翻譯】 現代漢語譯本： 有兩種情況屬於禁止言說卻說了，以及說了卻斷章取義。有兩種情況不屬於誹謗如來（Tathagata）：一種是不該禁止言說卻沒禁止，另一種是禁止了卻沒斷章取義。有兩種情況屬於誹謗如來：一種是把不是佛法（Dharma）的說成是佛法，另一種是把佛法說成不是佛法。有兩種情況不屬於誹謗如來：一種是把不是佛法的說成不是佛法，另一種是把佛法說成是佛法，乃至說言說不是說也一樣。兩種處境、兩種事情、兩種見解也一樣。還有兩種情況，不接受如來的善教，也一樣。還有兩種情況，違背如來，也一樣。還有兩種情況，堅持己見與如來爭辯，也一樣。還有兩種情況，不信奉如來，也一樣。還有兩種情況，不值遇如來，也一樣。還有兩種情況，對於如來粗暴沒有慈悲心，也一樣。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。
這時，佛陀告訴眾比丘：『有兩種僧團（Sangha）：一種是說法語的僧團，另一種是不說法語的僧團。什麼是不說法語的僧團呢？僧團中不用佛法和毗尼（Vinaya，戒律），不按照佛陀所教導的來說，應該教導的不教導，應該止息的不止息，這就是不說法語的僧團。什麼是說法語的僧團呢？僧團中用佛法和毗尼，隨順佛陀所教導的來說，應該教導的就教導，應該止息的就止息，這就是說法語的僧團。這兩種僧團中，說法語的僧團我讚歎為尊貴。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。『又有兩種僧團：如法的僧團、不如法的僧團。什麼是不如法的僧團呢？僧團中如果不如法的人有勢力，如法的人沒有勢力；不如法的人有同伴，如法的人沒有同伴；做不如法的羯磨（Karma，業），不做如法的羯磨；做非毗尼的羯磨，不做毗尼的羯磨；不如法的就盛行，如法的就行不通。這就是不如法的僧團。什麼是如法的僧團呢？如果僧團中如法的人有勢力，不如法的人沒有勢力；如法的人有同伴，不如法的人沒有同伴；做如法的羯磨，不做不如法的羯磨；做毗尼的羯磨，不做非毗尼的羯磨
【English Translation】 English version: There are two kinds of speech: one is to prohibit speech when it should be prohibited, and the other is to prohibit and then interrupt. There are two ways not to slander the Tathagata (如來，'Thus Come One'): one is not to prohibit speech when it should not be prohibited, and the other is to prohibit without interrupting. There are two ways to slander the Tathagata: one is to say that what is not Dharma (佛法，'the teachings of the Buddha') is Dharma, and the other is to say that what is Dharma is not Dharma. There are two ways not to slander the Tathagata: one is to say that what is not Dharma is not Dharma, and the other is to say that what is Dharma is Dharma, and so on, even saying that speaking is not speaking is the same. Two places, two matters, and two views are also the same. Furthermore, there are two ways of not accepting the Tathagata's good teachings, and it is the same. Furthermore, there are two ways of opposing the Tathagata, and it is the same. Furthermore, there are two ways of insisting on one's own views and arguing with the Tathagata, and it is the same. Furthermore, there are two ways of not revering the Tathagata, and it is the same. Furthermore, there are two ways of not encountering the Tathagata, and it is the same. Furthermore, there are two ways of being rude and without compassion towards the Tathagata, and it is the same.' When the Buddha spoke thus, the Bhikkhus (比丘，'monks') heard it and rejoiced, believing and upholding it.
At that time, the Buddha told the Bhikkhus: 'There are two Sanghas (僧團，'community'): one is the Sangha that speaks the Dharma, and the other is the Sangha that does not speak the Dharma. What is the Sangha that does not speak the Dharma? In the Sangha, they do not use the Dharma and Vinaya (毗尼，'discipline'), they do not speak according to what the Buddha taught, they dwell without teaching what should be taught, and they dwell without ceasing what should be ceased. This is the Sangha that does not speak the Dharma. What is the Sangha that speaks the Dharma? In the Sangha, they use the Dharma and Vinaya, they speak according to what the Buddha taught, they teach what should be taught, and they cease what should be ceased. This is the Sangha that speaks the Dharma. Among these two Sanghas, I praise the Sangha that speaks the Dharma as the most venerable.' When the Buddha spoke thus, the Bhikkhus heard it and rejoiced, believing and upholding it. 'Furthermore, there are two Sanghas: the Sangha that is in accordance with the Dharma, and the Sangha that is not in accordance with the Dharma. What is the Sangha that is not in accordance with the Dharma? In the Sangha, if those who are not in accordance with the Dharma have power, and those who are in accordance with the Dharma have no power; those who are not in accordance with the Dharma have companions, and those who are in accordance with the Dharma have no companions; they perform Karma (羯磨，'action') that is not in accordance with the Dharma, and they do not perform Karma that is in accordance with the Dharma; they perform Karma that is not in accordance with the Vinaya, and they do not perform Karma that is in accordance with the Vinaya; what is not in accordance with the Dharma prevails, and what is in accordance with the Dharma does not prevail. This is the Sangha that is not in accordance with the Dharma. What is the Sangha that is in accordance with the Dharma? If in the Sangha those who are in accordance with the Dharma have power, and those who are not in accordance with the Dharma have no power; those who are in accordance with the Dharma have companions, and those who are not in accordance with the Dharma have no companions; they perform Karma that is in accordance with the Dharma, and they do not perform Karma that is not in accordance with the Dharma; they perform Karma that is in accordance with the Vinaya, and they do not perform Karma that is not in accordance with the Vinaya.
；是法行、非法滅。是為如法眾。此二眾中，如法眾我讚歎為尊。」佛說如是，諸比丘聞歡喜，信樂受持。有二眾，等眾不等眾亦如是。
爾時佛告諸比丘：「若國法王力弱、眾賊熾盛，爾時法王不得安樂出入，邊國小王不順教令，國界人民亦不安樂出入，生業休廢憂苦損減不得利益。如是非法比丘有力、是法比丘無力，如法比丘不得安樂，若在眾中亦不得語，若在空處住，是時作非法羯磨、不作法羯磨；作非毗尼羯磨、不作毗尼羯磨，非法便行、是法不行。彼不勤行精進，未得令得、未入令入、未證令證，則令諸天人民不得利益長夜受苦。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「若國法王力強，眾賊力弱皆來歸伏或復逃竄，時法王安樂出入，無有憂患，邊國小王順從教令，境內人民亦得安樂，生業自恣無諸憂苦，多得利益，無有損減。如是如法比丘得力、非法比丘無力，非法比丘來至如法比丘所，隨順教令不敢違逆，若當逃竄不作眾惡。爾時如法比丘安隱得樂，若在僧中得語，若在空處住，作如法羯磨、不作非法羯磨；作毗尼羯磨、不作非毗尼羯磨，是法便行、非法不行，勤修精進，未得能得、未入能入、未證能證，則令諸天人民得大利益。」佛說如是，諸比丘聞歡喜，信樂受持
【現代漢語翻譯】 現代漢語譯本：這是法的實行，非法的止滅。這就是如法的僧團。在這兩種僧團中，我讚歎如法的僧團為最尊貴。』佛陀如此說道，眾比丘聽聞后歡喜，信受奉行。有兩種僧團，平等的僧團和不平等的僧團也是如此。
那時，佛陀告訴眾比丘：『如果一個國家的國王勢力弱小，盜賊勢力強盛，那麼這個國王就不能安樂地出入，邊境小國的國王不聽從教令，國內的人民也不能安樂地出入，生活事業荒廢，憂愁困苦，損失增多，得不到利益。就像這樣，如果非法的比丘有勢力，如法的比丘沒有勢力，如法的比丘就不能得到安樂，即使在僧團中也不能說話，即使在空閑的地方居住，這時他們會進行非法的羯磨（Karma，業，行為），不進行如法的羯磨；進行非毗尼（Vinaya，戒律）的羯磨，不進行毗尼的羯磨，非法的事情通行，如法的事情不能通行。他們不勤奮修行精進，不能使未得到的得到，不能使未進入的進入，不能使未證悟的證悟，那麼就會使諸天和人民得不到利益，長夜受苦。』佛陀如此說道，眾比丘聽聞后歡喜，信受奉行。
那時，佛陀告訴眾比丘：『如果一個國家的國王勢力強大，盜賊勢力弱小，都來歸順或者逃竄，這時國王就能安樂地出入，沒有憂患，邊境小國的國王順從教令，國內的人民也能得到安樂，生活事業自由自在，沒有憂愁困苦，得到很多利益，沒有損失。就像這樣，如果如法的比丘得到勢力，非法的比丘沒有勢力，非法的比丘來到如法的比丘這裡，順從教令，不敢違逆，如果逃竄就不會作惡。這時如法的比丘安穩得到快樂，即使在僧團中也能說話，即使在空閑的地方居住，進行如法的羯磨，不進行非法的羯磨；進行毗尼的羯磨，不進行非毗尼的羯磨，如法的事情通行，非法的事情不能通行，勤奮修行精進，能使未得到的得到，能使未進入的進入，能使未證悟的證悟，那麼就會使諸天和人民得到大利益。』佛陀如此說道，眾比丘聽聞后歡喜，信受奉行。
【English Translation】 English version: 'This is the practice of the Dharma, the cessation of the non-Dharma. This is called the Dharma-abiding Sangha. Among these two Sanghas, I praise the Dharma-abiding Sangha as the most venerable.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced and faithfully accepted and upheld it. There are two kinds of Sanghas, equal Sanghas and unequal Sanghas, and it is the same.
At that time, the Buddha told the Bhikkhus: 'If the king of a country is weak and the bandits are strong, then the king cannot enter and exit peacefully, the small kings of the border countries do not obey his commands, and the people of the country cannot enter and exit peacefully either. Their livelihoods are abandoned, they suffer from sorrow and distress, their losses increase, and they do not gain any benefits. Just like that, if the non-Dharma Bhikkhus are powerful and the Dharma Bhikkhus are powerless, the Dharma-abiding Bhikkhus cannot obtain peace and happiness, and they cannot even speak in the Sangha. Even if they live in a secluded place, at that time they will perform non-Dharma Karma (action, deed), and not perform Dharma Karma; they will perform non-Vinaya (discipline) Karma, and not perform Vinaya Karma. Non-Dharma will prevail, and Dharma will not prevail. They do not diligently practice with vigor, and are unable to attain what has not been attained, enter what has not been entered, or realize what has not been realized. Then they will cause the Devas (gods) and people to not obtain benefits and suffer for a long night.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced and faithfully accepted and upheld it.
At that time, the Buddha told the Bhikkhus: 'If the king of a country is strong and the bandits are weak, they will all come to submit or flee. Then the king can enter and exit peacefully, without worry or distress. The small kings of the border countries obey his commands, and the people of the country can also obtain peace and happiness. Their livelihoods are free and unrestrained, without sorrow or distress, and they gain many benefits, without any losses. Just like that, if the Dharma-abiding Bhikkhus obtain power and the non-Dharma Bhikkhus are powerless, the non-Dharma Bhikkhus will come to the Dharma-abiding Bhikkhus, obey their commands, and dare not disobey. If they flee, they will not commit evil. At that time, the Dharma-abiding Bhikkhus will peacefully obtain happiness, and they can speak even in the Sangha. Even if they live in a secluded place, they will perform Dharma Karma, and not perform non-Dharma Karma; they will perform Vinaya Karma, and not perform non-Vinaya Karma. Dharma will prevail, and non-Dharma will not prevail. They diligently practice with vigor, and are able to attain what has not been attained, enter what has not been entered, and realize what has not been realized. Then they will cause the Devas and people to obtain great benefits.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced and faithfully accepted and upheld it.
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爾時舍利弗告諸比丘：「諸長老！若有斗諍，舉他比丘及有罪比丘不自觀察，當知此諍遂更增長，不得如法如毗尼除滅，諸比丘不安樂。若比丘共諍，舉他比丘及有罪者各自觀過，當知此諍不復增長深重，得如法如毗尼除滅，諸比丘便得安樂住。諸比丘！云何自觀過？有罪比丘作是念：『我已犯如是事，彼見我犯非。我若不犯者，彼不得見我犯非。以我犯故，令彼見我。我今應自悔過，令彼不復以惡語呵我。我若如是，使善法增長。』是為比丘能自觀其過。云何舉他比丘自觀其過？彼作如是念：『彼比丘犯非，令我得見。若彼不犯非者，我則不見。以彼犯非故，令我得見。若彼自能至誠懺悔者，不令我出惡言。如是令善法增長。』是為舉他比丘自觀其過。若比丘有諍事，舉他比丘、有罪比丘能作如是自觀其過，當知此過不復增長，如法、如毗尼、如佛所教，諸比丘得安樂住。」舍利弗說如是語，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有二種癡：一犯罪、二不見犯，是為二種癡。復有二種智：一不犯罪、二見犯罪，是為二種智。復有二種癡：一不見犯罪、二見犯罪不如法懺悔，是為二種癡。復有二種智：一見犯罪、二見罪能如法懺悔，是為二種智。復有二種癡：一見罪不如法懺悔、二如法懺
【現代漢語翻譯】 現代漢語譯本：
當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）告訴眾比丘（bhiksu，佛教出家男眾）們：「諸位長老！如果發生爭鬥，指責其他比丘或者有罪的比丘，卻不反省自己，應當知道這種爭鬥會不斷增長，無法按照佛法（dharma）和戒律（vinaya）來平息，諸位比丘也不會安樂。如果比丘們之間發生爭鬥，指責其他比丘或者有罪的比丘，但各自反省自己的過失，應當知道這種爭鬥不會再增長加深，能夠按照佛法和戒律來平息，諸位比丘便能安樂地居住。諸位比丘！如何反省自己的過失呢？有罪的比丘應當這樣想：『我已犯下這樣的事情，他看見我犯錯。如果我沒有犯錯，他就不會看見我犯錯。因為我犯錯的緣故，才讓他看見我犯錯。我現在應當自己懺悔過錯，讓他不再用惡語責備我。如果我這樣做，就能使善法增長。』這就是比丘能夠反省自己的過失。如何反省指責其他比丘的過失呢？他應當這樣想：『那位比丘犯錯，才讓我得見。如果他不犯錯，我就不會看見。因為他犯錯的緣故，才讓我得見。如果他自己能夠至誠懺悔，就不會讓我說出惡語。這樣就能使善法增長。』這就是指責其他比丘的比丘反省自己的過失。如果比丘們有爭鬥的事情，指責其他比丘、有罪的比丘能夠像這樣反省自己的過失，應當知道這種過失不會再增長，能夠按照佛法、戒律、如佛陀所教導的那樣解決，諸位比丘就能安樂地居住。」舍利弗說完這些話，諸位比丘聽了歡喜，信受奉行。 當時，佛陀告訴諸位比丘：「有兩種愚癡：一是犯錯，二是看不見自己犯錯，這就是兩種愚癡。又有兩種智慧：一是不犯錯，二是看見自己犯錯，這就是兩種智慧。又有兩種愚癡：一是看不見自己犯錯，二是看見自己犯錯卻不如法懺悔，這就是兩種愚癡。又有兩種智慧：一是看見自己犯錯，二是看見自己犯錯能夠如法懺悔，這就是兩種智慧。又有兩種愚癡：一是看見自己犯錯卻不如法懺悔，二是如法懺
【English Translation】 English version:
At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the bhiksus (bhiksu, Buddhist monks): 'Elder ones! If there is strife, and one accuses other bhiksus or guilty bhiksus without observing oneself, know that this strife will continue to grow, and cannot be extinguished according to the Dharma (dharma) and the Vinaya (vinaya), and the bhiksus will not be at peace. If bhiksus are in conflict, accusing other bhiksus or guilty ones, but each reflects on their own faults, know that this strife will no longer increase or deepen, and can be extinguished according to the Dharma and the Vinaya, and the bhiksus will be able to live in peace. Bhiksus! How does one observe one's own faults? A guilty bhiksu should think thus: 'I have committed such a deed, and he saw me commit the offense. If I had not committed the offense, he would not have seen me commit the offense. Because I committed the offense, he saw me. Now I should repent of my fault, so that he will no longer scold me with harsh words. If I do so, good Dharma will increase.' This is how a bhiksu can observe his own faults. How does one who accuses other bhiksus observe his own faults? He should think thus: 'That bhiksu committed an offense, allowing me to see it. If he had not committed the offense, I would not have seen it. Because he committed the offense, I was able to see it. If he can sincerely repent, he will not cause me to utter evil words. Thus, good Dharma will increase.' This is how a bhiksu who accuses others observes his own faults. If bhiksus have matters of strife, and those who accuse other bhiksus or guilty bhiksus can observe their own faults in this way, know that this fault will no longer increase, and can be resolved according to the Dharma, the Vinaya, and the teachings of the Buddha, and the bhiksus will be able to live in peace.' Sariputra spoke these words, and the bhiksus, hearing them, rejoiced and faithfully accepted them. At that time, the Buddha told the bhiksus: 'There are two kinds of foolishness: one is committing offenses, and the other is not seeing one's own offenses; these are the two kinds of foolishness. There are also two kinds of wisdom: one is not committing offenses, and the other is seeing one's own offenses; these are the two kinds of wisdom. There are also two kinds of foolishness: one is not seeing one's own offenses, and the other is seeing one's own offenses but not repenting according to the Dharma; these are the two kinds of foolishness. There are also two kinds of wisdom: one is seeing one's own offenses, and the other is seeing one's own offenses and being able to repent according to the Dharma; these are the two kinds of wisdom. There are also two kinds of foolishness: one is seeing one's own offenses but not repenting according to the Dharma, and the other is repenting according to the Dharma
悔彼不受。復有二種智：一見罪如法懺悔、二如法懺彼受，是為二種智。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「以諸比丘有過失故，世尊以二義制斷諍法：一難調人令調、二知慚愧者得安樂。以此二義故，世尊為諸比丘制斷諍法。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「舉他比丘欲舉他罪，應修二法：一真實、二不瞋，應修如是二法。被舉比丘，亦應修如是二法：一真實、二不瞋。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「比丘有二法，疾滅正法：非法說法、法說非法。乃至說不說亦如是，二處、二事、二犯亦如是。復有二法，不能生善法：從法非法。乃至說不說亦如是，二處、二事、二犯亦如是。復有二法，比丘自破壞犯罪數，為有智者呵責，多得眾罪，從法非法。乃至說不說亦如是，二處、二事、二犯亦如是。復有二法，比丘墮地獄猶如射箭，從法非法。乃至說不說亦如是，二處、二事、二犯亦如是。」
爾時佛告諸比丘：「有二法令正法久住：非法說非法、是法說是法。乃至說不說亦如是，二處、二事、二犯亦如是。復有二法，比丘能生諸善：非法說非法、是法說是法。乃至說不說亦如是，二處、二事、二犯亦如是。
【現代漢語翻譯】 現代漢語譯本： '後悔那些不接受（懺悔）的人。又有兩種智慧：一是看到罪過如法懺悔，二是如法地接受他的懺悔，這就是兩種智慧。' 佛陀這樣說，眾比丘聽了歡喜，信受奉行。 這時，佛陀告訴眾比丘：'因為眾比丘有犯過失的情況，世尊因此以兩種意義制定斷諍法：一是使難以調伏的人得到調伏，二是使知慚愧的人得到安樂。因為這兩種意義，世尊為眾比丘制定斷諍法。' 佛陀這樣說，眾比丘聽了歡喜，信受奉行。 這時，佛陀告訴眾比丘：'舉發其他比丘，想要舉發他的罪過，應當修習兩種法：一是真實，二是不嗔恨，應當修習這兩種法。被舉發的比丘，也應當修習這兩種法：一是真實，二是不嗔恨。' 佛陀這樣說，眾比丘聽了歡喜，信受奉行。 這時，佛陀告訴眾比丘：'比丘有兩種法，迅速地滅亡正法：非法說是法，是法說非法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。又有兩種法，不能產生善法：從法變成非法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。又有兩種法，比丘自己破壞犯罪的次數，被有智慧的人呵責，多得眾罪，從法變成非法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。又有兩種法，比丘墮入地獄猶如射箭，從法變成非法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。' 這時，佛陀告訴眾比丘：'有兩種法能使正法長久住世：非法說成非法，是法說成是法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。又有兩種法，比丘能生出各種善法：非法說成非法，是法說成是法。乃至說與不說也是這樣，兩個處所、兩件事、兩種犯戒也是這樣。'
【English Translation】 English version: 'Regretting those who do not accept (repentance). Again, there are two kinds of wisdom: first, seeing a fault and repenting according to the Dharma (universal law); second, accepting his repentance according to the Dharma. These are the two kinds of wisdom.' The Buddha spoke thus, and the Bhikkhus (monks) heard it with joy, believing and upholding it. At that time, the Buddha told the Bhikkhus: 'Because the Bhikkhus have faults, the World Honored One (世尊) therefore established the methods for settling disputes with two meanings: first, to subdue those who are difficult to subdue; second, to bring peace and happiness to those who know shame. Because of these two meanings, the World Honored One established the methods for settling disputes for the Bhikkhus.' The Buddha spoke thus, and the Bhikkhus heard it with joy, believing and upholding it. At that time, the Buddha told the Bhikkhus: 'When accusing another Bhikkhu, wanting to accuse him of a crime, one should cultivate two Dharmas: first, truthfulness; second, non-anger. One should cultivate these two Dharmas. The Bhikkhu being accused should also cultivate these two Dharmas: first, truthfulness; second, non-anger.' The Buddha spoke thus, and the Bhikkhus heard it with joy, believing and upholding it. At that time, the Buddha told the Bhikkhus: 'There are two Dharmas that cause a Bhikkhu to quickly destroy the True Dharma: saying what is not the Dharma is the Dharma, and saying what is the Dharma is not the Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions. Again, there are two Dharmas that cannot generate good Dharmas: turning the Dharma into non-Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions. Again, there are two Dharmas by which a Bhikkhu destroys his own count of offenses, is rebuked by the wise, and obtains many offenses, turning the Dharma into non-Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions. Again, there are two Dharmas by which a Bhikkhu falls into hell like an arrow being shot, turning the Dharma into non-Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions.' At that time, the Buddha told the Bhikkhus: 'There are two Dharmas that allow the True Dharma to abide long in the world: saying what is not the Dharma is not the Dharma, and saying what is the Dharma is the Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions. Again, there are two Dharmas by which a Bhikkhu can generate all kinds of good Dharmas: saying what is not the Dharma is not the Dharma, and saying what is the Dharma is the Dharma. Even saying or not saying is the same, as are two places, two matters, and two transgressions.'
復有二法，比丘不自破壞不犯罪，不為智者所呵責，受福無量：非法說非法、是法說是法。乃至說不說亦如是，二處、二事、二犯亦如是。復有二法，比丘疾得生天猶如射箭：非法說非法、法說是法。乃至說不說亦如是，二處、二事、二犯亦如是。比丘有二法者應舉：非法說法、法說非法。乃至說不說亦如是，為作憶念、作自言、作遮阿㝹婆陀、遮說戒、遮自恣亦如是，二處、二事、二見亦如是。復有二法，比丘如法舉：非法說法、法說非法。乃至說不說亦如是，二處、二事、二犯亦如是。作憶念、作自言、作遮阿㝹婆陀、遮說戒、遮自恣亦如是，二處、二事、二見亦如是。復有二法，比丘應與作呵責羯磨：非法說法、法說非法。乃至說不說亦如是，二處、二事、二犯亦如是。擯羯磨、依止羯磨、遮不至白衣家羯磨、舉羯磨亦如是，二處、二事、二見亦如是。有二法增長有漏：可慚不慚、非慚反慚，有是二法增長有漏。復有二法不增長有漏：可慚慚、非慚不慚。復有二法增長有漏：不凈見凈、凈見不凈，有是二法增長有漏。復有二法不增長有漏：不凈見不凈、凈見凈，有是二法不增長有漏。復有二法增長有漏：不犯見犯、犯見不犯，有是二法增長有漏。復有二法不增長有漏：不犯見不犯、犯見犯，有是二事不增長有漏
【現代漢語翻譯】 現代漢語譯本： 還有兩種法，比丘不自我破壞，不觸犯戒律，不被智者所呵責，能獲得無量的福報：說非法為非法，說法為是法。乃至說非不說也是如此，兩種情況、兩種事情、兩種觸犯也是如此。還有兩種法，比丘能迅速往生天界，猶如射箭一般：說非法為非法，說法為是法。乃至說非不說也是如此，兩種情況、兩種事情、兩種觸犯也是如此。比丘有兩種行為應當被僧團檢舉：說非法為法，說法為非法。乃至說非不說也是如此，為他作憶念（為犯戒比丘作憶念羯磨，提醒其所犯之戒）、作自言（比丘自己承認錯誤）、作遮阿㝹婆陀（禁止其參與僧團活動）、遮說戒（禁止其參加說戒儀式）、遮自恣（禁止其參加自恣儀式）也是如此，兩種情況、兩種事情、兩種見解也是如此。還有兩種法，比丘如法地進行檢舉：說非法為法，說法為非法。乃至說非不說也是如此，兩種情況、兩種事情、兩種觸犯也是如此。作憶念、作自言、作遮阿㝹婆陀、遮說戒、遮自恣也是如此，兩種情況、兩種事情、兩種見解也是如此。還有兩種法，比丘應當被執行呵責羯磨（僧團對犯錯比丘的懲罰）：說非法為法，說法為非法。乃至說非不說也是如此，兩種情況、兩種事情、兩種觸犯也是如此。擯羯磨（驅逐出僧團的羯磨）、依止羯磨（要求犯錯比丘依止其他比丘生活）、遮不至白衣家羯磨（禁止比丘去在家信徒家）、舉羯磨（僧團對犯戒比丘的正式指控）也是如此，兩種情況、兩種事情、兩種見解也是如此。有兩種法會增長有漏（導致輪迴的煩惱）：應該感到慚愧卻不感到慚愧，不應該感到慚愧反而感到慚愧，這兩種法會增長有漏。還有兩種法不會增長有漏：應該感到慚愧就感到慚愧，不應該感到慚愧就不感到慚愧。還有兩種法會增長有漏：在不凈的事物中看到清凈，在清凈的事物中看到不凈，這兩種法會增長有漏。還有兩種法不會增長有漏：在不凈的事物中看到不凈，在清凈的事物中看到清凈，這兩種法不會增長有漏。還有兩種法會增長有漏：認為沒有犯戒是犯戒，認為犯戒是沒有犯戒，這兩種法會增長有漏。還有兩種法不會增長有漏：認為沒有犯戒是沒有犯戒，認為犯戒是犯戒，這兩種事不會增長有漏。
【English Translation】 English version: Furthermore, there are two qualities by which a Bhikkhu (Buddhist monk) does not destroy himself, does not transgress, is not censured by the wise, and receives immeasurable merit: saying what is not the Dhamma (Buddhist teachings) as not the Dhamma, and saying what is the Dhamma as the Dhamma. And so on, even with saying what is not unsaying, and likewise with two situations, two matters, and two transgressions. Furthermore, there are two qualities by which a Bhikkhu quickly attains rebirth in heaven, like an arrow shot from a bow: saying what is not the Dhamma as not the Dhamma, and saying what is the Dhamma as the Dhamma. And so on, even with saying what is not unsaying, and likewise with two situations, two matters, and two transgressions. A Bhikkhu with two qualities should be censured: saying what is not the Dhamma as the Dhamma, and saying what is the Dhamma as not the Dhamma. And so on, even with saying what is not unsaying, and likewise with performing a reminder (Act of Reminding, a formal procedure to remind a monk of his offense), making a self-declaration (confessing one's own faults), imposing a prohibition of Anavatapta (a type of monastic punishment), prohibiting recitation of the Patimokkha (monastic rules), and prohibiting Pavarana (the ceremony marking the end of the rainy season retreat), and likewise with two situations, two matters, and two views. Furthermore, there are two qualities by which a Bhikkhu rightfully censures: saying what is not the Dhamma as the Dhamma, and saying what is the Dhamma as not the Dhamma. And so on, even with saying what is not unsaying, and likewise with two situations, two matters, and two transgressions. Performing a reminder, making a self-declaration, imposing a prohibition of Anavatapta, prohibiting recitation of the Patimokkha, and prohibiting Pavarana, and likewise with two situations, two matters, and two views. Furthermore, there are two qualities for which a Bhikkhu should be given a censure Kammma (formal act of censure by the Sangha): saying what is not the Dhamma as the Dhamma, and saying what is the Dhamma as not the Dhamma. And so on, even with saying what is not unsaying, and likewise with two situations, two matters, and two transgressions. Expulsion Kammma (act of expulsion from the Sangha), Dependence Kammma (requiring a monk to live under the guidance of another), prohibiting attendance at a layman's house Kammma (prohibiting a monk from visiting laypeople's homes), accusation Kammma (formal accusation by the Sangha), and likewise with two situations, two matters, and two views. There are two qualities that increase asavas (defilements that perpetuate the cycle of rebirth): being unashamed of what should be shameful, and being ashamed of what should not be shameful; these two qualities increase asavas. Furthermore, there are two qualities that do not increase asavas: being ashamed of what should be shameful, and not being ashamed of what should not be shameful. Furthermore, there are two qualities that increase asavas: seeing purity in what is impure, and seeing impurity in what is pure; these two qualities increase asavas. Furthermore, there are two qualities that do not increase asavas: seeing impurity in what is impure, and seeing purity in what is pure; these two qualities do not increase asavas. Furthermore, there are two qualities that increase asavas: seeing an offense where there is no offense, and seeing no offense where there is an offense; these two qualities increase asavas. Furthermore, there are two qualities that do not increase asavas: seeing no offense where there is no offense, and seeing an offense where there is an offense; these two matters do not increase asavas.
。復有二法增長有漏：輕而見重、重而見輕，有是二法增長有漏。復有二法不增長有漏：輕見輕、重見重，有是二法不增長有漏。復有二法增長有漏：無餘見有餘、有餘見無餘，有是二法增長有漏。復有二法不增長有漏：無餘見無餘、有餘見有餘，有是二法不增長有漏。復有二法增長有漏：非法見法、法見非法，有是二法增長有漏。復有二法不增長有漏：非法見非法、是法見是法，有是二法不增長有漏。復有二法增長有漏：非制而制、是制便斷，有是二法增長有漏。復有二法不增長有漏：非制不制、是制不斷，有是二法不增長有漏。有二語舍戒：我舍佛舍法，乃至我非沙門釋子如上。如來出世，見眾過失故，以二義為諸比丘制戒：一攝取于僧、二令僧歡喜。復有二法：一令不信者信、二已信者令增長。復有二法：一難調者得調、二知慚比丘得安樂住。復有二法：一令正法久住、二攝取毗尼。復有二法：一斷現在世怨、二斷未來世怨。復有二法：一滅現在有漏、二滅未來有漏。復有二法：一斷現在恐怖、二除未來恐怖。復有二法：一斷現在重罪、二斷未來重罪。復有二法：一斷現在不善法、二斷未來不善法。為此二義故，世尊為諸比丘制戒。復有二法，為二義故，世尊制呵責羯磨：一攝取于僧、二令僧歡喜，乃至斷現在
【現代漢語翻譯】 現代漢語譯本： 還有兩種方法會增長有漏（指煩惱）：認為輕的為重，認為重的為輕，這兩種方法會增長有漏。 還有兩種方法不會增長有漏：認為輕的為輕，認為重的為重，這兩種方法不會增長有漏。 還有兩種方法會增長有漏：認為無餘涅槃為有餘涅槃，認為有餘涅槃為無餘涅槃，這兩種方法會增長有漏。 還有兩種方法不會增長有漏：認為無餘涅槃為無餘涅槃，認為有餘涅槃為有餘涅槃，這兩種方法不會增長有漏。 還有兩種方法會增長有漏：認為非法為法，認為法為非法，這兩種方法會增長有漏。 還有兩種方法不會增長有漏：認為非法為非法，認為法為法，這兩種方法不會增長有漏。 還有兩種方法會增長有漏：不是戒律的卻認為是戒律，是戒律的卻輕易捨棄，這兩種方法會增長有漏。 還有兩種方法不會增長有漏：不是戒律的就不認為是戒律，是戒律的就不輕易捨棄，這兩種方法不會增長有漏。 有兩種舍戒的說法：『我捨棄佛，捨棄法』，乃至『我不是沙門（Śrāmaṇa），不是釋迦（Śākya）的弟子』，如上面所說。 如來（Tathāgata）出世，因為看到大眾的過失，所以用兩種意義為眾比丘（bhikkhu）制定戒律：一是攝取僧團，二是令僧團歡喜。 還有兩種方法：一是令不信的人產生信心，二是令已信的人增長信心。 還有兩種方法：一是令難調伏的人得到調伏，二是令知慚愧的比丘（bhikkhu）能夠安樂地居住。 還有兩種方法：一是令正法（dharma）長久住世，二是攝取毗尼（vinaya，戒律）。 還有兩種方法：一是斷除現在世的怨恨，二是斷除未來世的怨恨。 還有兩種方法：一是滅除現在的有漏（指煩惱），二是滅除未來的有漏（指煩惱）。 還有兩種方法：一是斷除現在的恐怖，二是消除未來的恐怖。 還有兩種方法：一是斷除現在所造的重罪，二是斷除未來所造的重罪。 還有兩種方法：一是斷除現在的不善法，二是斷除未來的不善法。 爲了這兩種意義，世尊（Bhagavān）為眾比丘（bhikkhu）制定戒律。 還有兩種方法，爲了兩種意義，世尊（Bhagavān）制定呵責羯磨（羯磨，Karma，業）：一是攝取僧團，二是令僧團歡喜，乃至斷除現在
【English Translation】 English version: Furthermore, there are two things that increase āsrava (outflows, defilements): considering what is light as heavy, and considering what is heavy as light. These two things increase āsrava. Furthermore, there are two things that do not increase āsrava: considering what is light as light, and considering what is heavy as heavy. These two things do not increase āsrava. Furthermore, there are two things that increase āsrava: considering nirupadhisesa-nirvana (Nirupadhisesa-nirvana, Nirvana without remainder) as saupadhisesa-nirvana (Saupadhisesa-nirvana, Nirvana with remainder), and considering saupadhisesa-nirvana as nirupadhisesa-nirvana. These two things increase āsrava. Furthermore, there are two things that do not increase āsrava: considering nirupadhisesa-nirvana as nirupadhisesa-nirvana, and considering saupadhisesa-nirvana as saupadhisesa-nirvana. These two things do not increase āsrava. Furthermore, there are two things that increase āsrava: considering what is not dharma (dharma, the teachings) as dharma, and considering dharma as what is not dharma. These two things increase āsrava. Furthermore, there are two things that do not increase āsrava: considering what is not dharma as what is not dharma, and considering dharma as dharma. These two things do not increase āsrava. Furthermore, there are two things that increase āsrava: making what is not a rule into a rule, and easily abandoning what is a rule. These two things increase āsrava. Furthermore, there are two things that do not increase āsrava: not making what is not a rule into a rule, and not easily abandoning what is a rule. These two things do not increase āsrava. There are two ways of renouncing the precepts: 『I renounce the Buddha, I renounce the Dharma,』 and even 『I am not a Śrāmaṇa (Śrāmaṇa, ascetic), not a disciple of Śākya (Śākya),』 as mentioned above. The Tathāgata (Tathāgata, 'the thus-gone one') appeared in the world, seeing the faults of the multitude, and for two reasons, he established precepts for the bhikkhus (bhikkhu, monk): one, to gather in the Sangha (Sangha, monastic community); two, to make the Sangha rejoice. Furthermore, there are two things: one, to make those who do not believe believe; two, to make those who already believe increase their faith. Furthermore, there are two things: one, to tame those who are difficult to tame; two, to allow bhikkhus (bhikkhu, monk) who know shame to live in peace. Furthermore, there are two things: one, to make the true Dharma (dharma, the teachings) endure for a long time; two, to gather in the Vinaya (vinaya, monastic discipline). Furthermore, there are two things: one, to cut off present-life resentment; two, to cut off future-life resentment. Furthermore, there are two things: one, to extinguish present āsrava (outflows, defilements); two, to extinguish future āsrava. Furthermore, there are two things: one, to cut off present fear; two, to remove future fear. Furthermore, there are two things: one, to cut off present grave offenses; two, to cut off future grave offenses. Furthermore, there are two things: one, to cut off present unwholesome dharmas; two, to cut off future unwholesome dharmas. For these two reasons, the Bhagavan (Bhagavān, 'the Blessed One') established precepts for the bhikkhus (bhikkhu, monk). Furthermore, there are two things, for two reasons, the Bhagavan (Bhagavān, 'the Blessed One') established the censure Karma (Karma, action, deed): one, to gather in the Sangha (Sangha, monastic community); two, to make the Sangha rejoice, and even to cut off the present
不善法、未來不善法亦如上。如是一一句乃至七滅諍，如呵責羯磨法。」佛說如是，諸比丘聞歡喜，信樂受持。
四分律卷第五十七 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十八(第四分之九)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯毗尼增一之二
爾時佛告諸比丘：「有三羯磨，攝一切羯磨。何等三？白羯磨、白二羯磨、白四羯磨，是為三羯磨攝一切羯磨。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時世尊在王舍城，告諸比丘：「有三非法與憶念毗尼。何等三？若比丘犯重罪，若波羅夷、若僧伽婆尸沙、若偷蘭遮。時余比丘言：『犯波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝憶犯波羅夷、僧伽婆尸沙、偷蘭遮不？』彼言：『根本不見。諸長老！我不憶犯波羅夷、僧伽婆尸沙、偷蘭遮，莫難詰問我。』而諸比丘故難詰不止，彼從僧乞憶念毗尼。若僧與彼憶念毗尼，是為非法與憶念毗尼。若有比丘，犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。時余比丘言：『犯波羅夷、僧伽婆尸沙、偷蘭遮。』余比丘問言：『汝憶犯波羅夷、僧伽婆尸沙、偷蘭遮不？』彼言：『根本不見。諸長老！我不憶念犯如是重罪，我犯小罪當懺悔清凈。諸長老！莫難詰問我。』而諸比丘故
【現代漢語翻譯】 現代漢語譯本： 不善法、未來不善法也如上面所說。像這樣一句一句，乃至七滅諍（七種平息爭端的方法），如呵責羯磨法（通過責備來解決爭端的羯磨）。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。
《四分律》卷第五十七 大正藏第22冊 No. 1428 《四分律》
《四分律》卷第五十八（第四分之九）
姚秦時期罽賓（古代中亞地區）三藏佛陀耶舍與竺佛念等翻譯的《毗尼增一》之二
這時，佛陀告訴眾比丘：『有三種羯磨（僧團事務處理方式），涵蓋了一切羯磨。是哪三種呢？白羯磨（簡單宣告的羯磨）、白二羯磨（宣告兩次的羯磨）、白四羯磨（宣告四次的羯磨），這三種羯磨涵蓋了一切羯磨。』佛陀這樣說，眾比丘聽了歡喜，信受奉行。
這時，世尊在王舍城（古代印度城市），告訴眾比丘：『有三種非法給予憶念毗尼（通過回憶來解決爭端的法規）的情況。是哪三種呢？如果比丘犯了重罪，比如波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、偷蘭遮（粗罪）。這時其他比丘說：『你犯了波羅夷、僧伽婆尸沙、偷蘭遮。』問他說：『你記得犯過波羅夷、僧伽婆尸沙、偷蘭遮嗎？』他說：『我根本沒見過（沒犯過）。諸位長老！我不記得犯過波羅夷、僧伽婆尸沙、偷蘭遮，請不要為難我。』但眾比丘仍然為難詰問不止，他向僧團請求憶念毗尼。如果僧團給予他憶念毗尼，這就是非法給予憶念毗尼。如果有個比丘，犯了重罪波羅夷、僧伽婆尸沙、偷蘭遮。這時其他比丘說：『你犯了波羅夷、僧伽婆尸沙、偷蘭遮。』其他比丘問他說：『你記得犯過波羅夷、僧伽婆尸沙、偷蘭遮嗎？』他說：『我根本沒見過（沒犯過）。諸位長老！我不記得犯過這樣的重罪，我犯了小罪會懺悔清凈。諸位長老！請不要為難我。』但眾比丘仍然
【English Translation】 English version: 'Unwholesome dharmas, future unwholesome dharmas are also as mentioned above. Like this, sentence by sentence, up to the seven ways of settling disputes (seven methods for resolving conflicts), such as the Reproach Karma method (resolving disputes through reprimand).』 The Buddha spoke thus, and the bhikkhus, hearing this, rejoiced and faithfully accepted and practiced it.
《Vinaya in Four Parts》 Volume 57 Taisho Tripitaka Volume 22 No. 1428 《Vinaya in Four Parts》
《Vinaya in Four Parts》 Volume 58 (Ninth of the Fourth Division)
Translated by Tripiṭaka Buddhayasas from Kipin (ancient Central Asia) during the Yao Qin Dynasty, together with Zhu Fonian and others, 《Vinaya Ekottara》 Part Two
At that time, the Buddha told the bhikkhus: 『There are three karmas (methods of handling Sangha affairs) that encompass all karmas. What are the three? White Karma (simple declaration karma), White Two Karma (karma with two declarations), White Four Karma (karma with four declarations), these three karmas encompass all karmas.』 The Buddha spoke thus, and the bhikkhus, hearing this, rejoiced and faithfully accepted and practiced it.
At that time, the World Honored One was in Rajagriha (ancient Indian city), and told the bhikkhus: 『There are three unlawful ways of granting Recollection Vinaya (rules for resolving disputes through recollection). What are the three? If a bhikkhu commits a grave offense, such as a Parajika (defeat), a Sanghavasesa (formal meeting offense), or a Thullanacca (serious offense). Then other bhikkhus say: 『You have committed a Parajika, a Sanghavasesa, a Thullanacca.』 They ask him: 『Do you remember committing a Parajika, a Sanghavasesa, a Thullanacca?』 He says: 『I have never seen it (never committed it). Venerable elders! I do not remember committing a Parajika, a Sanghavasesa, a Thullanacca, please do not harass me.』 But the bhikkhus continue to harass and question him incessantly, and he requests Recollection Vinaya from the Sangha. If the Sangha grants him Recollection Vinaya, this is an unlawful granting of Recollection Vinaya. If there is a bhikkhu who commits a grave offense, a Parajika, a Sanghavasesa, a Thullanacca. Then other bhikkhus say: 『You have committed a Parajika, a Sanghavasesa, a Thullanacca.』 Other bhikkhus ask him: 『Do you remember committing a Parajika, a Sanghavasesa, a Thullanacca?』 He says: 『I have never seen it (never committed it). Venerable elders! I do not remember committing such a grave offense, I will repent and purify myself for any minor offenses I have committed. Venerable elders! Please do not harass me.』 But the bhikkhus still
難詰不止，彼從僧乞憶念毗尼。若僧與憶念毗尼，是為非法與憶念毗尼。若有比丘，犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。余比丘語言：『汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？』彼言：『根本不見。諸長老！我不憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，我犯小罪已懺悔清凈。諸長老！莫為難詰問我。』而諸比丘故難詰不止，彼從僧乞憶念毗尼。僧若與作憶念毗尼，非法。是為三種非法與憶念毗尼。有三種如法與憶念毗尼：若比丘不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。余比丘言：『犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝憶犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮不？』彼不憶犯便作是言：『諸長老！我不憶犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮。諸長老！莫難詰問我。』而諸比丘故難詰不止。彼廣憶念，從僧乞憶念毗尼。僧若與憶念毗尼，是為如法與憶念毗尼。若比丘不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。余比丘言：『犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝犯波羅夷、僧伽婆尸沙、偷蘭遮憶不？』彼言：『不憶犯。』便作是言：『長老！我不憶犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮，我犯小罪當如法懺悔清凈。諸長老！莫難詰問我。』而諸比丘故難詰不止。彼廣憶念，從僧乞
【現代漢語翻譯】 現代漢語譯本 如果持續不斷地詰難，那個人向僧團請求『憶念毗尼』（憶念戒律）。如果僧團給予『憶念毗尼』，這是非法地給予『憶念毗尼』。如果有比丘，犯了重罪，如『波羅夷』（斷頭罪）、『僧伽婆尸沙』（僧殘罪）、『偷蘭遮』（粗罪）。其他比丘問他說：『你記得犯過重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』嗎？』那個人說：『我根本不記得。諸位長老！我不記得犯過重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』，我所犯的小罪已經懺悔清凈了。諸位長老！請不要再詰問我。』但是那些比丘仍然持續不斷地詰難，那個人向僧團請求『憶念毗尼』。如果僧團給予『憶念毗尼』，這是非法的。這三種是非法地給予『憶念毗尼』。 有三種是如法地給予『憶念毗尼』：如果比丘沒有犯重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』。其他比丘說：『你犯了重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』。』問他說：『你記得犯過這樣的重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』嗎？』他如果不記得犯過，就說：『諸位長老！我不記得犯過這樣的重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』。諸位長老！請不要再詰問我。』但是那些比丘仍然持續不斷地詰難。他廣泛地憶念，向僧團請求『憶念毗尼』。如果僧團給予『憶念毗尼』，這是如法地給予『憶念毗尼』。如果比丘沒有犯重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』。其他比丘說：『你犯了重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』。』問他說：『你記得犯過『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』嗎？』他說：『不記得犯過。』就說：『長老！我不記得犯過這樣的重罪『波羅夷』、『僧伽婆尸沙』、『偷蘭遮』，我所犯的小罪應當如法懺悔清凈。諸位長老！請不要再詰問我。』但是那些比丘仍然持續不斷地詰難。他廣泛地憶念，向僧團請求
【English Translation】 English version If the questioning persists, he requests 『憶念毗尼』 (yi nian pi ni, Remembrance Vinaya) from the Sangha. If the Sangha grants 『憶念毗尼』, it is unlawfully granting 『憶念毗尼』. If a Bhikshu has committed a grave offense such as 『波羅夷』 (bo luo yi, Parajika – defeat, expulsion), 『僧伽婆尸沙』 (seng qie po shi sha, Sanghavasesa – formal meeting), or 『偷蘭遮』 (tou lan zhe, Thullanacca – serious offense), other Bhikshus say to him: 『Do you remember committing the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』?』 He says: 『I do not remember at all. Venerable Elders! I do not remember committing the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』; I have already confessed and purified myself of the minor offenses I committed. Venerable Elders! Please do not continue to question me.』 But those Bhikshus persist in questioning him. He requests 『憶念毗尼』 from the Sangha. If the Sangha grants 『憶念毗尼』, it is unlawful. These are the three ways of unlawfully granting 『憶念毗尼』. There are three ways of lawfully granting 『憶念毗尼』: If a Bhikshu has not committed the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』, other Bhikshus say: 『You have committed the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』.』 They ask him: 『Do you remember committing such grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』?』 If he does not remember committing them, he says: 『Venerable Elders! I do not remember committing such grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』. Venerable Elders! Please do not continue to question me.』 But those Bhikshus persist in questioning him. He extensively recollects and requests 『憶念毗尼』 from the Sangha. If the Sangha grants 『憶念毗尼』, it is lawfully granting 『憶念毗尼』. If a Bhikshu has not committed the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』, other Bhikshus say: 『You have committed the grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』.』 They ask him: 『Do you remember committing 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』?』 He says: 『I do not remember committing them.』 He then says: 『Venerable Elders! I do not remember committing such grave offenses of 『波羅夷』, 『僧伽婆尸沙』, or 『偷蘭遮』; I shall duly confess and purify myself of the minor offenses I committed. Venerable Elders! Please do not continue to question me.』 But those Bhikshus persist in questioning him. He extensively recollects and requests
憶念毗尼。若僧與憶念毗尼，是為如法與憶念毗尼。若比丘不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，余比丘言：『犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮，憶不？』彼不憶犯便作是言：『長老！我不憶犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮，我犯小罪已懺悔清凈。諸長老！莫難詰問我。』而諸比丘故難詰不止。彼廣憶念，從僧乞憶念毗尼。僧若與憶念毗尼，是為三種如法與憶念毗尼。
「復有三非法與不癡毗尼。若比丘不癡狂而詐為癡狂，多犯不凈行非沙門法。余比丘言：『汝犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』彼作是言：『我顛狂心亂，多犯不凈行非沙門法，此非我故作，是癡狂故耳。諸長老！莫難詰問我。』而諸比丘故難詰不止，彼從僧乞不癡毗尼。若僧與不癡毗尼，是為非法與不癡毗尼。若比丘不癡狂而詐為癡狂，多犯不凈行非沙門法，余比丘言：『犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？』彼言：『我先癡狂心亂，多犯不凈行非沙門法，非我故作，是癡狂故作耳。如人憶夢中事，我亦如是。諸長老！莫為難詰問我。』而諸比丘故難詰不止，彼從僧乞不癡毗尼。僧若與不癡毗尼，是為非法與
【現代漢語翻譯】 現代漢語譯本： 憶念毗尼（Anusmrti-vinaya，憶念戒律）。如果僧團給予憶念毗尼，這才是如法地給予憶念毗尼。如果某個比丘沒有犯下重罪，如波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、偷蘭遮（Thullanacca，粗罪），其他比丘卻說：『你犯了重罪，如波羅夷、僧伽婆尸沙、偷蘭遮。』然後問他說：『你是否記得犯下如此重罪，如波羅夷、僧伽婆尸沙、偷蘭遮？』他如果不記得犯過這些罪，就說：『長老們！我不記得犯過如此重罪，如波羅夷、僧伽婆尸沙、偷蘭遮，我所犯的小罪已經懺悔清凈。諸位長老！請不要為難詰問我。』但這些比丘仍然為難詰問不止。他廣泛地憶念，然後向僧團請求憶念毗尼。如果僧團給予憶念毗尼，這才是三種如法地給予憶念毗尼。
又有三種不如法地給予不癡毗尼（Amata-vinaya，不癡狂戒律）。如果某個比丘沒有癡狂卻假裝癡狂，多次犯下不清凈的行為，不符合沙門（Sramana，出家人）的規範。其他比丘說：『你犯了重罪，如波羅夷、僧伽婆尸沙、偷蘭遮。』他卻說：『我顛狂心亂，多次犯下不清凈的行為，不符合沙門的規範，這不是我故意做的，而是因為癡狂的緣故。諸位長老！請不要為難詰問我。』但這些比丘仍然為難詰問不止，他向僧團請求不癡毗尼。如果僧團給予不癡毗尼，這就是不如法地給予不癡毗尼。如果某個比丘沒有癡狂卻假裝癡狂，多次犯下不清凈的行為，不符合沙門的規範。其他比丘說：『你犯了重罪，如波羅夷、僧伽婆尸沙、偷蘭遮。』然後問他說：『你是否記得犯下重罪，如波羅夷、僧伽婆尸沙、偷蘭遮？』他說：『我先前癡狂心亂，多次犯下不清凈的行為，不符合沙門的規範，不是我故意做的，而是因為癡狂的緣故。就像人回憶夢中的事情一樣，我也是這樣。諸位長老！請不要為難詰問我。』但這些比丘仍然為難詰問不止，他向僧團請求不癡毗尼。如果僧團給予不癡毗尼，這就是不如法地給予
【English Translation】 English version: Recollection Vinaya (Anusmrti-vinaya). If the Sangha grants Recollection Vinaya, it is a lawful granting of Recollection Vinaya. If a Bhikkhu (monk) has not committed grave offenses such as Parajika (defeat, expulsion), Sanghavasesa (formal meeting), or Thullanacca (serious offense), and other Bhikkhus say: 'You have committed grave offenses such as Parajika, Sanghavasesa, or Thullanacca,' and ask: 'Do you remember committing such grave offenses as Parajika, Sanghavasesa, or Thullanacca?' If he does not remember committing them, he says: 'Venerable elders! I do not remember committing such grave offenses as Parajika, Sanghavasesa, or Thullanacca. I have confessed and purified myself of minor offenses. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning. He extensively recollects and requests Recollection Vinaya from the Sangha. If the Sangha grants Recollection Vinaya, these are the three lawful ways of granting Recollection Vinaya.
Furthermore, there are three unlawful ways of granting Non-Insanity Vinaya (Amata-vinaya). If a Bhikkhu is not insane but pretends to be insane, and repeatedly commits impure acts that are not in accordance with the Dharma of a Sramana (ascetic), other Bhikkhus say: 'You have committed grave offenses such as Parajika, Sanghavasesa, or Thullanacca.' He says: 'I am deranged and my mind is confused, and I have repeatedly committed impure acts that are not in accordance with the Dharma of a Sramana. This was not done intentionally by me, but because of insanity. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning, and he requests Non-Insanity Vinaya from the Sangha. If the Sangha grants Non-Insanity Vinaya, this is an unlawful granting of Non-Insanity Vinaya. If a Bhikkhu is not insane but pretends to be insane, and repeatedly commits impure acts that are not in accordance with the Dharma of a Sramana, other Bhikkhus say: 'You have committed grave offenses such as Parajika, Sanghavasesa, or Thullanacca,' and ask: 'Do you remember committing grave offenses such as Parajika, Sanghavasesa, or Thullanacca?' He says: 'I was previously deranged and my mind was confused, and I repeatedly committed impure acts that are not in accordance with the Dharma of a Sramana. It was not done intentionally by me, but because of insanity. Just as a person remembers things in a dream, so it is with me. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning, and he requests Non-Insanity Vinaya from the Sangha. If the Sangha grants Non-Insanity Vinaya, this is an unlawful granting of
不癡毗尼。若比丘不癡狂而詐為癡狂，多犯不凈行非沙門法，余比丘言：『犯重罪波羅夷、僧伽婆尸沙、偷蘭遮。』問言：『汝憶犯重罪波羅夷、僧伽婆尸沙、偷蘭遮不？』彼言：『我先癡狂故耳，如人從高墜下攬少草木。諸長老！莫為難詰問我。』而諸比丘故難詰不止，彼從僧乞不癡毗尼。若僧與不癡毗尼，是為非法與不癡毗尼。是為三非法與不癡毗尼。復有三種如法與不癡毗尼，若比丘狂癡故，多犯不凈行非沙門法，彼后還得心，余比丘言：『汝犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮，憶不？』彼言：『我先癡狂故，多犯不凈行非沙門法，非我故作，是狂故耳。諸長老！莫為難詰問我。』而諸比丘故難詰不止。彼癡狂止，從僧乞不癡毗尼。若僧與不癡毗尼，是為如法與不癡毗尼。若比丘狂癡故，多犯不凈行非沙門法，彼后還得心，余比丘言：『汝犯如是重罪波羅夷、僧伽婆尸沙、偷蘭遮，憶不？』彼言：『我先狂癡故，多犯不凈行非沙門法，非我故作，是癡狂故耳，如人憶夢中所作。諸長老！莫為難詰問我。』而諸比丘故難詰不止，彼從僧乞不癡毗尼。僧若與不癡毗尼，是為如法與不癡毗尼。若比丘狂癡故，多犯不凈行非沙門法，余比丘言：『汝犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，憶不？』彼言：『我先狂癡
【現代漢語翻譯】 現代漢語譯本 不癡毗尼（不癡的戒律）。如果比丘（出家人）沒有癡狂卻假裝癡狂，多次犯下不清凈的行為，做出不符合沙門（出家修行者）身份的事情，其他比丘說：『你犯了重罪，如波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、偷蘭遮（粗罪）。』問他說：『你記得犯過重罪，如波羅夷、僧伽婆尸沙、偷蘭遮嗎？』他回答說：『我先前是癡狂的緣故，就像人從高處墜落抓住少許草木一樣。各位長老！不要為難詰問我。』但其他比丘仍然為難詰問不止，他向僧團請求不癡毗尼。如果僧團給予不癡毗尼，這是不如法地給予不癡毗尼。這是三種不如法地給予不癡毗尼的情況。 又有三種如法地給予不癡毗尼的情況：如果比丘因為狂癡的緣故，多次犯下不清凈的行為，做出不符合沙門身份的事情，他後來恢復了心智，其他比丘問他說：『你犯了如此重罪，如波羅夷、僧伽婆尸沙、偷蘭遮，記得嗎？』他回答說：『我先前因為癡狂的緣故，多次犯下不清凈的行為，做出不符合沙門身份的事情，不是我故意做的，是癡狂的緣故。各位長老！不要為難詰問我。』但其他比丘仍然為難詰問不止。他癡狂停止后，向僧團請求不癡毗尼。如果僧團給予不癡毗尼，這是如法地給予不癡毗尼。 如果比丘因為狂癡的緣故，多次犯下不清凈的行為，做出不符合沙門身份的事情，他後來恢復了心智，其他比丘問他說：『你犯了如此重罪，如波羅夷、僧伽婆尸沙、偷蘭遮，記得嗎？』他回答說：『我先前因為狂癡的緣故，多次犯下不清凈的行為，做出不符合沙門身份的事情，不是我故意做的，是癡狂的緣故，就像人回憶夢中所做的事情一樣。各位長老！不要為難詰問我。』但其他比丘仍然為難詰問不止，他向僧團請求不癡毗尼。僧團如果給予不癡毗尼，這是如法地給予不癡毗尼。 如果比丘因為狂癡的緣故，多次犯下不清凈的行為，其他比丘問他說：『你犯了重罪，如波羅夷、僧伽婆尸沙、偷蘭遮，記得嗎？』他回答說：『我先前狂癡
【English Translation】 English version The Non-Insane Vinaya (rules for those not insane). If a Bhikkhu (monk) is not insane but pretends to be, frequently committing impure acts that are not in accordance with the Dharma of a Samana (ascetic), other Bhikkhus say: 'You have committed grave offenses such as Parajika (defeat), Sanghavasesa (formal meeting), and Thullanacca (serious offense).' They ask him: 'Do you remember committing grave offenses such as Parajika, Sanghavasesa, and Thullanacca?' He replies: 'I was insane before, like a person falling from a height grasping at a few plants. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning. He requests the Non-Insane Vinaya from the Sangha (monastic community). If the Sangha grants the Non-Insane Vinaya, it is an unlawful granting of the Non-Insane Vinaya. These are three unlawful ways of granting the Non-Insane Vinaya. There are also three lawful ways of granting the Non-Insane Vinaya: If a Bhikkhu, due to insanity, frequently commits impure acts that are not in accordance with the Dharma of a Samana, and later regains his mind, other Bhikkhus ask him: 'You have committed such grave offenses as Parajika, Sanghavasesa, and Thullanacca, do you remember?' He replies: 'I was insane before, and frequently committed impure acts that are not in accordance with the Dharma of a Samana, it was not done intentionally by me, it was due to insanity. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning. When his insanity ceases, he requests the Non-Insane Vinaya from the Sangha. If the Sangha grants the Non-Insane Vinaya, it is a lawful granting of the Non-Insane Vinaya. If a Bhikkhu, due to insanity, frequently commits impure acts that are not in accordance with the Dharma of a Samana, and later regains his mind, other Bhikkhus ask him: 'You have committed such grave offenses as Parajika, Sanghavasesa, and Thullanacca, do you remember?' He replies: 'I was insane before, and frequently committed impure acts that are not in accordance with the Dharma of a Samana, it was not done intentionally by me, it was due to insanity, like a person remembering what they did in a dream. Venerable elders! Do not trouble me with questioning.' But the Bhikkhus continue to trouble him with questioning. He requests the Non-Insane Vinaya from the Sangha. If the Sangha grants the Non-Insane Vinaya, it is a lawful granting of the Non-Insane Vinaya. If a Bhikkhu, due to insanity, frequently commits impure acts that are not in accordance with the Dharma of a Samana, other Bhikkhus ask him: 'You have committed grave offenses such as Parajika, Sanghavasesa, and Thullanacca, do you remember?' He replies: 'I was insane before
故，多犯不凈行非沙門法，非我故作，是狂癡耳，我憶如人從高墜下攬少草木。諸長老！莫為難詰問我。』而諸比丘故難詰不止，彼從僧乞不癡毗尼。若僧與不癡毗尼，是為如法與不癡毗尼。是為三如法與不癡毗尼。
「有三種調法：呵責、擯出、依止，是為三種調法。有三滅法：用多人語、罪處所、草覆地，是為三滅法。復有三法，應喚比丘著現前已作白然後作三羯磨，我說是如法得處所羯磨成就。若比丘喜斗諍，僧應與作三種羯磨：若呵責羯磨、若擯羯磨、若依止羯磨。」佛說如是，諸比丘聞歡喜，信樂受持。
爾時佛告諸比丘：「有三法不應與受大戒：一破戒、二破見、三破威儀，有如是三法不應與受大戒。有三法應與受大戒：不破戒、不破見、不破威儀，有如是三法應與受大戒。比丘有三法，僧應與作呵責羯磨：破戒、破見、破威儀，有如是三法僧應與作呵責羯磨，若擯羯磨、依止羯磨、遮不至白衣家羯磨，舉羯磨亦如是。被舉人有三法，不應為解羯磨：應見不見、應懺不懺、應舍不捨，有如是三法，不應為解羯磨。被舉者有三法，應為解羯磨：應見而見、應懺而懺、應舍而舍，有是三法應為解羯磨。被舉人有三法，不應為解羯磨：應見不見、應懺不懺、應信不信，有如是三法不應為解羯磨。被
【現代漢語翻譯】 現代漢語譯本 『因此，我多次犯下不清凈的行為，這並非沙門（Śrāmaṇa）的修行方式，也不是我故意為之，而是因為我當時精神錯亂。我回憶起來就像一個人從高處墜落，抓住了一些草木一樣。諸位長老！請不要為難詰問我。』但眾比丘仍然不停地為難詰問他，他於是向僧團請求『不癡毗尼』（不癡毗尼：證明自己非精神錯亂的羯磨）。如果僧團給予他『不癡毗尼』，這才是如法地給予『不癡毗尼』。這就是三種如法地給予『不癡毗尼』的情況。
『有三種調伏的方法：呵責、擯出、依止，這就是三種調伏的方法。有三種滅諍的方法：用多數人的意見、罪行的發生地點、用草覆蓋地面（來平息爭端），這就是三種滅諍的方法。還有三種情況，應該召集比丘，在當面陳述后，作白（白：羯磨的預備程式）然後進行三次羯磨（羯磨：僧團的正式決議程式），我說這是如法地獲得處所，羯磨才能成就。如果比丘喜歡爭鬥，僧團應該對他進行三種羯磨：呵責羯磨、擯羯磨、依止羯磨。』佛陀如此說，眾比丘聽聞后歡喜，信受奉行。
這時，佛陀告訴眾比丘：『有三種情況不應該給予受大戒（Upasampadā）：破戒、破見、破威儀，有這三種情況不應該給予受大戒。有三種情況應該給予受大戒：不破戒、不破見、不破威儀，有這三種情況應該給予受大戒。比丘有三種行為，僧團應該對他進行呵責羯磨：破戒、破見、破威儀，有這三種行為僧團應該對他進行呵責羯磨，還有擯羯磨、依止羯磨、遮止不前往白衣家（在家居士）的羯磨，舉羯磨（舉羯磨：對犯戒比丘的正式指控）也是如此。被舉人有三種情況，不應該為他解除羯磨：應該承認的錯誤不承認、應該懺悔的不懺悔、應該捨棄的不捨棄，有這三種情況，不應該為他解除羯磨。被舉者有三種情況，應該為他解除羯磨：應該承認的錯誤承認、應該懺悔的懺悔、應該捨棄的捨棄，有這三種情況應該為他解除羯磨。被舉人有三種情況，不應該為他解除羯磨：應該承認的錯誤不承認、應該懺悔的不懺悔、應該信服的不信服，有這三種情況不應該為他解除羯磨。』
【English Translation】 English version 『Therefore, I have repeatedly engaged in impure conduct, which is not the practice of a Śrāmaṇa (ascetic), nor was it intentional on my part, but rather due to my madness. I recall it as if a person falling from a height grasps at meager grass and trees. Venerable elders! Do not trouble me with difficult questions.』 But the bhikkhus (monks) continued to trouble him with questions, so he requested 『Acittaka-vinaya』 (Acittaka-vinaya: a formal procedure to prove one's innocence due to insanity) from the Sangha (monastic community). If the Sangha grants him 『Acittaka-vinaya』, it is a lawful granting of 『Acittaka-vinaya』. These are the three lawful ways of granting 『Acittaka-vinaya』.
『There are three methods of discipline: rebuke, expulsion, and dependence. These are the three methods of discipline. There are three methods of settling disputes: using the opinion of the majority, the location of the offense, and covering the ground with grass (to pacify the dispute). These are the three methods of settling disputes. Furthermore, there are three instances where bhikkhus should be summoned, a formal announcement made, and then three Kammavācanā (Kammavācanā: formal acts of the Sangha) performed. I say that this is how a place is lawfully obtained, and the Kammavācanā is accomplished. If a bhikkhu is fond of quarreling, the Sangha should perform three Kammavācanā against him: a rebuke Kammavācanā, an expulsion Kammavācanā, or a dependence Kammavācanā.』 Thus spoke the Buddha, and the bhikkhus, hearing this, rejoiced and faithfully accepted it.
Then the Buddha said to the bhikkhus: 『There are three conditions under which one should not be granted Upasampadā (higher ordination): breaking precepts, holding wrong views, and violating proper conduct. These are the three conditions under which one should not be granted Upasampadā. There are three conditions under which one should be granted Upasampadā: not breaking precepts, not holding wrong views, and not violating proper conduct. These are the three conditions under which one should be granted Upasampadā. If a bhikkhu has three faults, the Sangha should perform a rebuke Kammavācanā against him: breaking precepts, holding wrong views, and violating proper conduct. These are the three faults for which the Sangha should perform a rebuke Kammavācanā, as well as an expulsion Kammavācanā, a dependence Kammavācanā, and a Kammavācanā to prevent him from going to the homes of laypeople (white-clothed ones). The same applies to a Ukkhepaniya-kamma (Ukkhepaniya-kamma: formal act of suspension). There are three conditions under which a suspended person should not have the suspension lifted: not admitting faults that should be admitted, not confessing what should be confessed, and not abandoning what should be abandoned. These are the three conditions under which the suspension should not be lifted. There are three conditions under which a suspended person should have the suspension lifted: admitting faults that should be admitted, confessing what should be confessed, and abandoning what should be abandoned. These are the three conditions under which the suspension should be lifted. There are three conditions under which a suspended person should not have the suspension lifted: not admitting faults that should be admitted, not confessing what should be confessed, and not believing what should be believed. These are the three conditions under which the suspension should not be lifted.』
舉人有三法應為解羯磨：應見而見、應懺而懺、應信而信，有如是三法應為解羯磨。比丘有三法，應與作遮不至白衣家羯磨：在白衣前毀訾佛、法、僧，有如是三法應與作遮不至白衣家羯磨。與比丘作遮不至白衣家羯磨時，應以三法量宜：稱量比丘、稱量白衣、稱量事。有三法：稱量比丘、稱量白衣、稱量羯磨。有三法：稱量比丘、稱量白衣、稱量犯。復有三法：實不實、作不作、應與作遮不至白衣家羯磨不應與作遮不至白衣家羯磨，是為與比丘三事量宜作遮不至白衣家羯磨。復有三法作呵責羯磨，非法非毗尼羯磨不成不得處所。何等三？不作舉、不作憶念、不作自言，是為三。復有三法：不犯、犯不可懺罪、若已懺罪，是為三。復有三：不作舉、非法、別眾。復有三：不作憶念、非法、別眾。復有三：不作自言、非法、別眾。復有三：不犯、非法、別眾。復有三：犯不可懺罪、非法、別眾。復有三：犯罪已懺、非法、別眾。復有三：不現前、非法、別眾。有如是三法作呵責，非法非毗尼羯磨不成不得處所。有三法作呵責，如法如毗尼羯磨成就得處所(即反上句是不復煩文，故不出耳)。
「有三事弄失精，犯僧伽婆尸沙：若憶念、若弄、若失不凈，有如是三事，犯僧伽婆尸沙。復有三事：若憶念、若弄、若欲
【現代漢語翻譯】 現代漢語譯本： 『有三種情況，羯磨（Karma）才能被解除：應該看見的看見，應該懺悔的懺悔，應該相信的相信，有這三種情況，羯磨才能被解除。 比丘（Bhikkhu，佛教僧侶）有三種行為，應該被施以『遮不至白衣家羯磨』（Cela-na-gamaniya-kamma，禁止與在家信徒交往的羯磨）：在白衣（在家信徒）面前詆譭佛、法、僧，有這三種行為，應該被施以『遮不至白衣家羯磨』。 在對比丘施以『遮不至白衣家羯磨』時，應該用三種方法衡量是否適宜：衡量比丘的情況、衡量白衣的情況、衡量事件本身。 有三種需要衡量的事項：衡量比丘的情況、衡量白衣的情況、衡量羯磨本身。 有三種需要衡量的事項：衡量比丘的情況、衡量白衣的情況、衡量所犯的罪行。 又有三種需要衡量的事項：事實與否、行為是否發生、施以『遮不至白衣家羯磨』是否合適，這就是對比丘施以『遮不至白衣家羯磨』時需要衡量的三種情況。 又有三種情況會導致呵責羯磨（Tajjaniya-kamma，譴責羯磨）無效，不符合戒律，無法成立：沒有舉行舉罪（Ukkhepaniya-kamma，驅逐羯磨）、沒有進行憶念（Saraniya-kamma，提醒羯磨）、沒有進行自言（Apattidesana-kamma，認罪羯磨），這是三種情況。 又有三種情況：沒有犯戒、犯了不可懺悔的罪行、已經懺悔了罪行，這是三種情況。 又有三種情況：沒有舉行舉罪、不符合戒律、僧團不一致。 又有三種情況：沒有進行憶念、不符合戒律、僧團不一致。 又有三種情況：沒有進行自言、不符合戒律、僧團不一致。 又有三種情況：沒有犯戒、不符合戒律、僧團不一致。 又有三種情況：犯了不可懺悔的罪行、不符合戒律、僧團不一致。 又有三種情況：犯罪后已經懺悔、不符合戒律、僧團不一致。 又有三種情況：不現前（指當事人不在場）、不符合戒律、僧團不一致。 有這三種情況，呵責羯磨無效，不符合戒律，無法成立。 有三種情況，呵責羯磨如法如律，羯磨成就，可以成立（即與上述情況相反，不再贅述）。 『有三種情況會導致遺失精液，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）：如果憶念、如果玩弄、如果遺失不凈之物，有這三種情況，犯僧伽婆尸沙。 又有三種情況：如果憶念、如果玩弄、如果想要』
【English Translation】 English version: There are three conditions under which a Karma (action, deed) can be resolved: seeing what should be seen, confessing what should be confessed, and believing what should be believed. These three conditions are necessary for resolving a Karma. A Bhikkhu (Buddhist monk) who engages in three actions should be subject to 'Cela-na-gamaniya-kamma' (Karma of preventing association with laypeople): disparaging the Buddha, the Dharma (teachings), and the Sangha (community) in front of laypeople. These three actions warrant the imposition of 'Cela-na-gamaniya-kamma'. When imposing 'Cela-na-gamaniya-kamma' on a Bhikkhu, three factors should be considered: assessing the Bhikkhu's situation, assessing the laypeople's situation, and assessing the event itself. There are three things to be assessed: the Bhikkhu's situation, the laypeople's situation, and the Karma itself. There are three things to be assessed: the Bhikkhu's situation, the laypeople's situation, and the offense committed. Furthermore, there are three things to be assessed: whether it is factual or not, whether the action occurred or not, and whether imposing 'Cela-na-gamaniya-kamma' is appropriate. These are the three factors to consider when imposing 'Cela-na-gamaniya-kamma' on a Bhikkhu. Furthermore, there are three conditions that render a Tajjaniya-kamma (censure Karma) invalid, not in accordance with the Vinaya (monastic rules), and unable to be established: not holding an Ukkhepaniya-kamma (expulsion Karma), not conducting a Saraniya-kamma (reminder Karma), and not performing an Apattidesana-kamma (confession Karma). These are the three conditions. Furthermore, there are three situations: not committing an offense, committing an offense that cannot be confessed, and having already confessed an offense. These are the three situations. Furthermore, there are three situations: not holding an Ukkhepaniya-kamma, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: not conducting a Saraniya-kamma, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: not performing an Apattidesana-kamma, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: not committing an offense, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: committing an offense that cannot be confessed, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: having confessed an offense, not in accordance with the Vinaya, and the Sangha being divided. Furthermore, there are three situations: not being present (referring to the person involved not being present), not in accordance with the Vinaya, and the Sangha being divided. These three conditions render a Tajjaniya-kamma invalid, not in accordance with the Vinaya, and unable to be established. There are three conditions under which a Tajjaniya-kamma is in accordance with the Dharma and the Vinaya, and the Karma is valid and can be established (i.e., the opposite of the above situations, which will not be repeated). 'There are three situations that lead to the loss of semen, resulting in a Sanghavasesa (formal meeting offense): if one remembers, if one plays with, if one loses impure substances, these three situations lead to a Sanghavasesa. Furthermore, there are three situations: if one remembers, if one plays with, if one desires'
出青色不凈若失青不凈，僧伽婆尸沙。若憶念、若弄，若欲出青不凈乃出黃不凈，若赤、若白、若黑、若酪色、若酪漿色不凈者，僧伽婆尸沙。若憶念、若弄，乃至欲出酪漿色不凈若出，僧伽婆尸沙。若憶念、若弄，欲出酪漿色不凈，乃出青黃赤白黑不凈，僧伽婆尸沙。如是為樂故、為藥故、為試出故、為福德故、為祀天故、為善道故、為施故、為種子故、為憍恣故、為試力故、為顏色故、為輕慢故，一切僧伽婆尸沙。于內色亦如是；于外色亦如是；于內外色亦如是；若於水、若風、若虛空亦如是。
「有三種人犯：不癲狂、不錯亂、不痛惱，是為三種人犯。有三種人不犯：若顛狂、錯亂、痛惱，是為三種人不犯。
「有於三種眾生行淫犯波羅夷：人、非人、畜生，是為於三種眾生行淫波羅夷。復有三種：婦女、童女、二根。復有三：婦女、童女、黃門。復有三：婦女、童女、男子。復有三：男子、二根、黃門。復於三種婦女行淫犯波羅夷：人婦女、非人婦女、畜生婦女。童女亦如是；二根亦如是；黃門亦如是；男子亦如是。人婦女三處行淫波羅夷：大、小便道、口中。非人婦女、畜生婦女、人童女、非人童女、畜生童女；人二根、非人二根、畜生二根亦如是。
「有三種作盜犯波羅夷：若自取、
【現代漢語翻譯】 現代漢語譯本： 從青色不凈（Nilavaṇṇa，指腐爛屍體呈現的青色）中取出，如果失去青色不凈，則犯僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。如果憶念、玩弄，想要取出青色不凈，卻取出黃色不凈（Pitavaṇṇa），或者紅色（Lohitavaṇṇa）、白色（Odatavaṇṇa）、黑色（Kaṇhavaṇṇa）、酪色（Dadhi-vaṇṇa，牛奶的顏色）、酪漿色（Udaka-vaṇṇa，乳清的顏色）的不凈之物，都犯僧伽婆尸沙。如果憶念、玩弄，乃至想要取出酪漿色的不凈之物而取出，則犯僧伽婆尸沙。如果憶念、玩弄，想要取出酪漿色的不凈之物，卻取出青、黃、赤、白、黑色的不凈之物，則犯僧伽婆尸沙。像這樣，爲了快樂的緣故、爲了藥物的緣故、爲了嘗試取出的緣故、爲了福德的緣故、爲了祭祀天的緣故、爲了善道的緣故、爲了佈施的緣故、爲了種子的緣故、爲了驕恣的緣故、爲了嘗試力量的緣故、爲了顏色的緣故、爲了輕慢的緣故，一切都犯僧伽婆尸沙。對於身體內部的顏色也是這樣；對於身體外部的顏色也是這樣；對於身體內外混合的顏色也是這樣；如果在水、風、虛空中也是這樣。 有三種人會犯戒：不癲狂、不錯亂、不痛苦，這三種人會犯戒。有三種人不會犯戒：如果癲狂、錯亂、痛苦，這三種人不會犯戒。 有對三種眾生行淫會犯波羅夷（Pārājika，最嚴重的罪）：人、非人（Amanussa，指非人類的眾生）、畜生，這是對三種眾生行淫犯波羅夷。又有三種情況：婦女、童女、二根（Ubhatobyañjanaka，指具有兩性性徵的人）。又有三種情況：婦女、童女、黃門（Paṇḍaka，指性功能不全的人）。又有三種情況：婦女、童女、男子。又有三種情況：男子、二根、黃門。又有對三種婦女行淫犯波羅夷：人婦女、非人婦女、畜生婦女。童女也是這樣；二根也是這樣；黃門也是這樣；男子也是這樣。人婦女在三個地方行淫犯波羅夷：大便道、小便道、口中。非人婦女、畜生婦女、人童女、非人童女、畜生童女；人二根、非人二根、畜生二根也是這樣。 有三種作盜的行為會犯波羅夷：如果自己去偷取、
【English Translation】 English version: If one extracts from a blue impurity (Nilavaṇṇa, referring to the bluish color of a decaying corpse) and loses the blue impurity, it is a Saṃghāvaśeṣa (a serious offense second only to Pārājika). If one remembers, plays with, or desires to extract a blue impurity but instead extracts a yellow impurity (Pitavaṇṇa), or a red (Lohitavaṇṇa), white (Odatavaṇṇa), black (Kaṇhavaṇṇa), curd-colored (Dadhi-vaṇṇa, the color of milk), or whey-colored (Udaka-vaṇṇa, the color of whey) impurity, it is a Saṃghāvaśeṣa. If one remembers, plays with, and even desires to extract a whey-colored impurity and extracts it, it is a Saṃghāvaśeṣa. If one remembers, plays with, and desires to extract a whey-colored impurity but instead extracts a blue, yellow, red, white, or black impurity, it is a Saṃghāvaśeṣa. Thus, for the sake of pleasure, for the sake of medicine, for the sake of trying to extract, for the sake of merit, for the sake of worshipping the gods, for the sake of a good path, for the sake of giving, for the sake of seeds, for the sake of arrogance, for the sake of testing strength, for the sake of color, for the sake of contempt, all are Saṃghāvaśeṣa. The same applies to internal colors; the same applies to external colors; the same applies to mixed internal and external colors; the same applies to water, wind, and space. There are three types of people who commit offenses: those who are not insane, not deranged, and not suffering. These three types of people commit offenses. There are three types of people who do not commit offenses: those who are insane, deranged, or suffering. These three types of people do not commit offenses. There are three types of beings with whom sexual intercourse leads to Pārājika (the most serious offense): humans, non-humans (Amanussa, referring to non-human beings), and animals. This is sexual intercourse with three types of beings leading to Pārājika. There are also three situations: women, girls, and those with two sets of sexual organs (Ubhatobyañjanaka, referring to people with both male and female characteristics). There are also three situations: women, girls, and eunuchs (Paṇḍaka, referring to those with impaired sexual function). There are also three situations: women, girls, and men. There are also three situations: men, those with two sets of sexual organs, and eunuchs. There is also sexual intercourse with three types of women leading to Pārājika: human women, non-human women, and animal women. The same applies to girls; the same applies to those with two sets of sexual organs; the same applies to eunuchs; the same applies to men. Sexual intercourse with human women in three places leads to Pārājika: the anus, the urethra, and the mouth. The same applies to non-human women, animal women, human girls, non-human girls, and animal girls; the same applies to human individuals with two sets of sexual organs, non-human individuals with two sets of sexual organs, and animal individuals with two sets of sexual organs. There are three types of stealing that lead to Pārājika: if one steals oneself,
若現前指示取、若遣使取。復有三：不作己有想取、不暫取、非親厚取。復有三：若他物、若他物想、若舉離本處。
「有三種斷命波羅夷：若人作人想、若以身、若以口斷命，是為三種斷命波羅夷。有三種斷人命不犯波羅夷：人作非人想、若以身、若以口斷命，是為三種斷人命不犯波羅夷。
「有三種自稱得上人法波羅夷：不得言得、不入言入、不證言證，是為三種。復有三種：身犯、口犯、身口犯，是為三(此中三犯，更復有四句異名，一句言、三種相，二句言、三種咒，三句言、三非威儀，四句言、三邪命)。復有三：貪、恚、癡，是為三。復有三：身欲、口欲、身口欲，是為三。復有三：身恚、口恚、身口恚，是為三。復有三：身癡、口癡、身口癡，是為三。復有三：身欲害、口欲害、身口欲害，是為三；恚癡亦如是。
「有三種人犯：一僧、二眾多人、三一人。有三種人懺悔：若僧、若眾多人、若一人。有三種人應受懺悔：若僧、若眾多人、若一人。有三種人犯尼薩耆：若僧、若眾多人、若一人。犯尼薩耆應在三種人前舍：若僧、若眾多人、若一人。有三種人應受尼薩耆：若僧、若眾多人、若一人。
「有三種默然：有知而默然、有不知而默然、有癡而默然。
「有三種住
【現代漢語翻譯】 現代漢語譯本 如果親自指示去拿，或者派遣他人去拿。又有三種情況：不作自己所有之想而拿取、不是暫時借用、不是從親近的人那裡拿取。又有三種情況：如果是他人的物品、認為是他人之物、或者將物品從原來的地方挪動。
有三種斷命波羅夷（Pārājika，極重罪）：如果人認為是人，通過身體行為或口語表達來斷其性命，這就是三種斷命波羅夷。有三種斷人命不犯波羅夷的情況：人認為是其他非人的眾生，通過身體行為或口語表達斷其性命，這就是三種斷人命不犯波羅夷。
有三種自稱獲得超人法的波羅夷：沒有得到說得到、沒有證入說證入、沒有證悟說證悟，這是三種。又有三種情況：身體犯、口語犯、身口都犯，這是三種（這三種犯戒，又有四句不同的名稱，一句稱為三種相，二句稱為三種咒，三句稱為三種非威儀，四句稱為三種邪命）。又有三種：貪、嗔、癡，這是三種。又有三種：身體的慾望、口語的慾望、身口都有的慾望，這是三種。又有三種：身體的嗔恨、口語的嗔恨、身口都有的嗔恨，這是三種。又有三種：身體的愚癡、口語的愚癡、身口都有的愚癡，這是三種。又有三種：身體想要加害、口語想要加害、身口都想要加害，這是三種；嗔恨和愚癡也是如此。
有三種人會犯戒：僧團、眾多人、一個人。有三種人可以懺悔：僧團、眾多人、一個人。有三種人應該接受懺悔：僧團、眾多人、一個人。有三種人會犯尼薩耆（Nissaggiya，捨墮罪）：僧團、眾多人、一個人。犯尼薩耆應該在三種人面前捨棄：僧團、眾多人、一個人。有三種人應該接受尼薩耆：僧團、眾多人、一個人。
有三種沉默：知道而沉默、不知道而沉默、因為愚癡而沉默。
有三種住處
【English Translation】 English version If one personally instructs to take something, or sends someone else to take it. There are also three conditions: taking without the thought of making it one's own, not taking it temporarily, not taking it from someone close. There are also three conditions: if it is another's object, thinking it is another's object, or moving the object from its original place.
There are three Pārājikas (expulsion offenses) of taking life: if a person thinks it is a human being, and takes its life through bodily action or verbal expression, these are the three Pārājikas of taking life. There are three situations of taking a life that do not constitute a Pārājika: if a person thinks it is a non-human being, and takes its life through bodily action or verbal expression, these are the three situations of taking a life that do not constitute a Pārājika.
There are three Pārājikas of falsely claiming to have attained superior human qualities: saying one has attained what one has not, saying one has entered what one has not, saying one has realized what one has not, these are three. There are also three conditions: committing with the body, committing with the mouth, committing with both body and mouth, these are three (within these three offenses, there are four different names, one is called three aspects, two is called three incantations, three is called three improper behaviors, four is called three wrong livelihoods). There are also three: greed (貪, Tanha), hatred (恚, Dosa), and delusion (癡, Moha), these are three. There are also three: bodily desire, verbal desire, and desire of both body and mouth, these are three. There are also three: bodily hatred, verbal hatred, and hatred of both body and mouth, these are three. There are also three: bodily delusion, verbal delusion, and delusion of both body and mouth, these are three. There are also three: wanting to harm with the body, wanting to harm with the mouth, wanting to harm with both body and mouth, these are three; hatred and delusion are also like this.
There are three types of people who commit offenses: the Sangha (僧, monastic community), many people, and one person. There are three types of people who can confess: the Sangha, many people, and one person. There are three types of people who should receive confession: the Sangha, many people, and one person. There are three types of people who commit Nissaggiya (尼薩耆, forfeiture offenses): the Sangha, many people, and one person. One should forfeit Nissaggiya before three types of people: the Sangha, many people, and one person. There are three types of people who should receive Nissaggiya: the Sangha, many people, and one person.
There are three types of silence: knowing and being silent, not knowing and being silent, and being silent due to delusion.
There are three types of dwellings
：戒住、見住、羯磨住。復有三：戒住、見住、威儀住。復有三：戒住、見住、命住。
「復有三種人諍：若僧、若眾多人、若一人。有三種人起諍：若僧、若眾多人、若一人。有三種人舍諍：若僧、若眾多人、若一人。應三種人前舍：若僧、若眾多人、若一人。有三種人滅諍：若僧、若眾多人、若一人。有三種人應滅諍：若僧、若眾多人、若一人。有三種人得滅諍：若僧、若眾多人、若一人。
「比丘有三種正語，應語比丘：破戒、破見、破威儀。舉他比丘應以三事：若見、若聞、若疑。有三種覆：覆破戒、覆破見、覆破威儀。有三種發露：破戒、破見、破威儀。有三種懺悔：破戒、破見、破威儀。有三種放逸羯磨：破戒羯磨、破見羯磨、破威儀羯磨。
「有三學：增戒學、增心學、增慧學，是為三學。復有三學：威儀學、凈行學、波羅提木叉學，是為三學。」
爾時有眾多比丘，往世尊所，頭面禮足卻坐一面，白世尊言：「大德是法之主，說言學，云何為學？」佛告諸比丘：「學于戒故言學。云何學戒？增戒學、增心學、增慧學，是故言學。彼增戒學、增心學、增慧學時，得調伏貪慾、瞋恚、愚癡盡。彼得貪慾瞋癡盡已，不造不善、不近諸惡，是故言學。」佛說如是，諸比丘聞，歡喜信
【現代漢語翻譯】 現代漢語譯本：有三種住處：戒住（持戒的住處）、見住（知見的住處）、羯磨住（羯磨儀式的住處）。又有三種：戒住、見住、威儀住（威儀的住處）。又有三種：戒住、見住、命住（生命的住處）。
有三種人會爭論：僧人、眾多人、一個人。有三種人發起爭論：僧人、眾多人、一個人。有三種人平息爭論：僧人、眾多人、一個人。應該在三種人面前平息爭論：僧人、眾多人、一個人。有三種人能止息爭論：僧人、眾多人、一個人。應該讓三種人止息爭論：僧人、眾多人、一個人。有三種人能夠止息爭論：僧人、眾多人、一個人。
比丘有三種如實之語，應該告訴比丘：破戒（違犯戒律）、破見（違背正見）、破威儀（違背威儀）。舉發其他比丘應該根據三件事：若親眼所見、若親耳所聞、若心生懷疑。有三種覆藏：覆藏破戒、覆藏破見、覆藏破威儀。有三種發露：發露破戒、發露破見、發露破威儀。有三種懺悔：懺悔破戒、懺悔破見、懺悔破威儀。有三種關於放逸的羯磨：關於破戒的羯磨、關於破見的羯磨、關於破威儀的羯磨。
有三種學：增戒學（增進戒律的學習）、增心學（增進禪定的學習）、增慧學（增進智慧的學習），這稱為三種學。又有三種學：威儀學、凈行學（清凈行為的學習）、波羅提木叉學（別解脫戒的學習），這稱為三種學。
當時有眾多比丘前往世尊處，頂禮佛足後退坐一旁，稟告世尊說：『大德，您是法的導師，說到了「學」，什麼是「學」呢？』佛告訴諸比丘：『因為學習戒律所以稱為「學」。如何學習戒律呢？增進戒律的學習、增進禪定的學習、增進智慧的學習，所以稱為「學」。當他們增進戒律的學習、增進禪定的學習、增進智慧的學習時，就能調伏貪慾、嗔恚、愚癡。當他們調伏了貪慾、嗔恚、愚癡之後，就不會造作不善，不接近諸惡，所以稱為「學」。』佛如此說后，眾比丘聽了，歡喜信受。
【English Translation】 English version: There are three abodes: the abode of precepts (戒住), the abode of views (見住), and the abode of karmans (羯磨住). There are also three: the abode of precepts, the abode of views, and the abode of demeanor (威儀住). There are also three: the abode of precepts, the abode of views, and the abode of life (命住).
There are three types of people who quarrel: monks, many people, and one person. There are three types of people who initiate quarrels: monks, many people, and one person. There are three types of people who settle quarrels: monks, many people, and one person. One should settle quarrels in front of three types of people: monks, many people, and one person. There are three types of people who extinguish quarrels: monks, many people, and one person. One should have three types of people extinguish quarrels: monks, many people, and one person. There are three types of people who can extinguish quarrels: monks, many people, and one person.
A Bhikkhu has three kinds of truthful speech, which should be spoken to a Bhikkhu: breaking precepts (破戒), breaking views (破見), and breaking demeanor (破威儀). Accusations against other Bhikkhus should be based on three things: what is seen, what is heard, and what is suspected. There are three kinds of concealment: concealing the breaking of precepts, concealing the breaking of views, and concealing the breaking of demeanor. There are three kinds of disclosure: disclosure of breaking precepts, disclosure of breaking views, and disclosure of breaking demeanor. There are three kinds of confession: confession of breaking precepts, confession of breaking views, and confession of breaking demeanor. There are three kinds of negligent karmans: karmans regarding breaking precepts, karmans regarding breaking views, and karmans regarding breaking demeanor.
There are three learnings: increasing learning in precepts (增戒學), increasing learning in mind (增心學), and increasing learning in wisdom (增慧學), these are the three learnings. There are also three learnings: learning in demeanor, learning in pure conduct (凈行學), and learning in Pratimoksha (波羅提木叉學), these are the three learnings.
At that time, many Bhikkhus went to the World Honored One, bowed their heads to his feet, and sat to one side, saying to the World Honored One: 'Great Virtue, you are the master of the Dharma, and you speak of 'learning,' what is 'learning'?' The Buddha told the Bhikkhus: 'Because of learning precepts, it is called 'learning.' How does one learn precepts? Increasing learning in precepts, increasing learning in mind, and increasing learning in wisdom, therefore it is called 'learning.' When they increase learning in precepts, increase learning in mind, and increase learning in wisdom, they can subdue greed, hatred, and delusion. When they have subdued greed, hatred, and delusion, they will not create unwholesome deeds and will not approach all evils, therefore it is called 'learning'.' The Buddha spoke thus, and the Bhikkhus heard it and rejoiced and believed.
樂受持。
爾時佛問諸比丘：「汝云何學？云何為學？」諸比丘白佛言：「大德是法之根本、為法之主，如世尊向所說，我等受持故言學。」「復有三學：增戒學、增心學、增慧學，學此三學，得須陀洹、斯陀含、阿那含、阿羅漢果，是故當勤精進學此三學。」
爾時阿難在波羅梨子城雞園中。時有孔雀冠婆羅門至阿難所，問訊已在一面坐，白阿難言：「沙門瞿曇！何故為諸比丘制增戒學、增凈行學、增波羅提木叉學？」阿難答言：「所以爾者，為調伏貪慾、瞋恚、愚癡令盡故，世尊為諸比丘制戒。」復問言：「若比丘得阿羅漢漏盡，彼何所學？」阿難答言：「貪慾、瞋恚、愚癡盡，不造不善，不近諸惡，所作已辦，名為無學。」婆羅門言：「如向所說便為無學耶？」阿難答言：「如是。」阿難說如是，孔雀冠婆羅門聞已，歡喜信樂受持。
爾時世尊在摩竭國崩伽彌村中，為諸比丘無數方便說戒法。時有舊住比丘，于迦葉姓中出家，此比丘聞世尊說法，不生信樂愁憂不樂：「世尊數恐我等。」於是世尊移往王舍城。去未久，彼迦葉比丘心自悔恨：「我無利、不善得。世尊為諸比丘無數方便說戒，而我不生信樂，愁憂不樂而言：『世尊數恐我等。』我今寧可於世尊前至誠悔過耶？」時彼比丘即持衣缽
【現代漢語翻譯】 樂於接受並奉行。
這時，佛陀問各位比丘：『你們如何學習？以什麼為學習？』各位比丘稟告佛陀說：『世尊是大法的根本，是法的主宰。正如世尊先前所說，我們接受並奉行，所以說是在學習。』『還有三種學習：增進戒律的學習、增進禪定的學習、增進智慧的學習。學習這三種學習，可以證得須陀洹果、斯陀含果、阿那含果、阿羅漢果。因此，應當勤奮精進地學習這三種學習。』
這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）在波羅梨子城（Pāṭaliputta）的雞園中。當時，有一位名叫孔雀冠（Mayūra-kakkuṭa）的婆羅門（Brahmin）來到阿難處，問候之後在一旁坐下，對阿難說：『沙門瞿曇（Śramaṇa Gautama，對釋迦牟尼佛的尊稱）！為什麼為各位比丘制定增進戒律的學習、增進清凈行為的學習、增進波羅提木叉（Prātimokṣa，戒律的總稱）的學習？』阿難回答說：『之所以這樣，是爲了調伏貪慾（lobha）、瞋恚（dosa）、愚癡（moha），使之斷盡。世尊因此為各位比丘制定戒律。』婆羅門又問：『如果比丘證得阿羅漢（Arhat）果，漏盡煩惱，他還學什麼呢？』阿難回答說：『貪慾、瞋恚、愚癡斷盡，不造作不善業，不接近各種惡行，所作已辦，這被稱為無學（asekha）。』婆羅門說：『像你所說的，那就成為無學了嗎？』阿難回答說：『是的。』阿難這樣說，孔雀冠婆羅門聽了之後，歡喜信樂，接受並奉行。
這時，世尊在摩竭國（Magadha）的崩伽彌村（Bhangagāma）中，用無數方便法門為各位比丘宣說戒法。當時，有一位老資格的比丘，在迦葉（Kāśyapa）姓中出家。這位比丘聽了世尊說法，不生起信心和喜悅，愁眉苦臉，悶悶不樂：『世尊總是恐嚇我們。』於是世尊移往王舍城（Rājagṛha）。離開沒多久，那位迦葉比丘心中後悔：『我沒有得到利益，真是太不好了。世尊用無數方便法門為各位比丘宣說戒律，而我不生起信心和喜悅，愁眉苦臉，悶悶不樂，還說：『世尊總是恐嚇我們。』我現在寧可到世尊面前至誠懺悔。』當時，那位比丘就拿著衣缽
【English Translation】 Joyfully accept and uphold.
At that time, the Buddha asked the bhikkhus (bhikkhus, Buddhist monks): 'How do you learn? What do you learn for?' The bhikkhus replied to the Buddha: 'Venerable Sir, the Dharma is the root, the master of the Dharma. As the World Honored One (Buddha) has said, we accept and uphold it, therefore we say we are learning.' 'There are also three learnings: increasing in discipline (adhisīla-sikkhā), increasing in concentration (adhicitta-sikkhā), and increasing in wisdom (adhipaññā-sikkhā). By learning these three learnings, one can attain the fruits of Sotāpanna (stream-enterer), Sakadāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one). Therefore, one should diligently strive to learn these three learnings.'
At that time, Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory) was in the Chicken Park in Pāṭaliputta (Pāṭaliputta, a major city in ancient India). Then, a Brahmin (Brahmin, a member of the priestly class) named Mayūra-kakkuṭa (Mayūra-kakkuṭa, literally 'peacock crest') came to Ananda, greeted him, and sat down to one side, saying to Ananda: 'Why does the Śramaṇa Gautama (Śramaṇa Gautama, a respectful title for the Buddha) prescribe for the bhikkhus the learning of increasing in discipline, the learning of increasing in pure conduct, and the learning of increasing in the Prātimokṣa (Prātimokṣa, the code of monastic rules)?' Ananda replied: 'The reason for this is to subdue greed (lobha), hatred (dosa), and delusion (moha), so that they are completely eradicated. Therefore, the World Honored One prescribes the precepts for the bhikkhus.' He further asked: 'If a bhikkhu attains Arhatship (Arhat), having exhausted all defilements, what does he learn?' Ananda replied: 'When greed, hatred, and delusion are exhausted, he does not create unwholesome deeds, does not approach evil, and has accomplished what needs to be done. This is called 'no-more-learning' (asekha).' The Brahmin said: 'As you have said, does that mean he becomes one who has no more to learn?' Ananda replied: 'Yes.' When Ananda said this, the Brahmin Mayūra-kakkuṭa, having heard it, rejoiced, had faith, accepted, and upheld it.
At that time, the World Honored One was in the village of Bhangagāma (Bhangagāma) in the kingdom of Magadha (Magadha, an ancient Indian kingdom), teaching the Dharma of the precepts to the bhikkhus with countless skillful means. At that time, there was an elder bhikkhu, who had left home in the Kāśyapa (Kāśyapa, a gotra or clan name) lineage. This bhikkhu, upon hearing the Buddha's teaching, did not generate faith and joy, but was sorrowful and unhappy: 'The World Honored One is always intimidating us.' Thereupon, the World Honored One moved to Rājagṛha (Rājagṛha, a major city in ancient India). Not long after the departure, that Kāśyapa bhikkhu regretted in his heart: 'I have gained no benefit, it is not good. The World Honored One teaches the precepts to the bhikkhus with countless skillful means, but I do not generate faith and joy, but am sorrowful and unhappy, and say: 'The World Honored One is always intimidating us.' Now, I would rather go before the World Honored One and sincerely repent.' At that time, that bhikkhu took his robes and bowl
，往王舍城到世尊所，頭面禮足卻坐一面，以此因緣具白世尊，從坐起頭面禮足至誠悔過言：「大德！我愚癡無智不善，而世尊為諸比丘無數方便說戒法，而我生不信樂心，懷憂惱言：『世尊數恐我等。』唯愿大德！受我悔過。」佛告比丘言：「汝自懺悔愚癡無智不善，我為諸比丘說戒，汝自不信樂，心懷憂惱言：『世尊數恐我等。』於我法中能至誠如法懺悔者，便得增益，汝懺悔應生厭離心。汝比丘至誠如法懺悔，我為受之。」時彼迦葉比丘，禮佛足已卻坐一面，佛告言：「若上座既不學戒亦不讚嘆戒，若有餘比丘樂學戒讚歎戒者，亦復不能以時勸勉讚歎。迦葉比丘！我不讚嘆如是上座。何以故？若我讚歎者，令諸比丘親近。若有親近者，令餘人習學其法。若有習學其法，長夜受苦。是故迦葉比丘！我見如是上座過失故不讚嘆。若中下座亦如是。」(此上中下座，是不如法者。其次應有上中下座如法者反上句，即是不復煩文故不出也)佛說如是，迦葉比丘歡喜信樂受持。
爾時佛告諸比丘：「譬如有驢與群牛共行，自言：『我亦是牛！我亦是牛！』而驢毛不似牛、腳不似牛、音聲亦不似牛，而與牛共行，自言：『是牛。』如是有癡人，隨逐如法比丘，自言：『我是比丘。』此癡人無有增戒、增心、增慧，如善
【現代漢語翻譯】 現代漢語譯本：當時，那位比丘前往王舍城，來到世尊處，以頭面禮拜世尊的雙足，然後坐在一旁，將此事的前因後果全部稟告世尊。他從座位上起身，以頭面禮拜世尊的雙足，至誠地懺悔說：『大德（Bhante，對佛陀的尊稱）！我愚癡無知，行為不善，世尊為眾比丘以無數方便宣說戒律，而我卻生不起信樂之心，心中憂惱地說：『世尊總是恐嚇我們。』唯愿大德！接受我的懺悔。』佛陀對比丘說：『你既然懺悔自己的愚癡無知和不善行為，我為眾比丘宣說戒律，你卻不相信，心中憂惱地說：『世尊總是恐嚇我們。』在我教法中，能夠至誠如法懺悔的人，便能得到增益，你懺悔后應該生起厭離之心。你比丘至誠如法地懺悔，我接受你的懺悔。』當時，那位迦葉（Kashyapa）比丘，禮拜佛陀的雙足後坐在一旁，佛陀告訴他：『如果上座（長老比丘）既不學習戒律，也不讚嘆戒律，如果有其他比丘樂於學習戒律並讚歎戒律，他也不能及時勸勉和讚歎。迦葉比丘！我不讚嘆這樣的上座。為什麼呢？如果我讚歎他，就會讓其他比丘親近他。如果有人親近他，就會讓其他人學習他的行為。如果有人學習他的行為，就會長夜受苦。所以，迦葉比丘！我看到這樣的上座有過失，所以不讚嘆。如果是中座（中年比丘）和下座（年輕比丘），情況也是一樣。』（這裡說的上座、中座、下座，都是不如法的比丘。其次應該有如法的上座、中座、下座，與上述情況相反，但因為意思很明顯，所以不再贅述。）佛陀說了這些話，迦葉比丘歡喜信樂，接受並奉行。 當時佛陀告訴眾比丘：『譬如有一頭驢子與一群牛一起行走，自己說：『我也是牛！我也是牛！』但是驢子的毛不像牛，腳不像牛，聲音也不像牛，卻與牛一起行走，自稱『是牛』。就像這樣，有些愚癡的人，跟隨如法的比丘，自稱：『我是比丘。』這種愚癡的人沒有增長戒律、增長禪定、增長智慧，像善
【English Translation】 English version: Then, that Bhikshu (monk) went to Rajagriha (city) to where the World Honored One (Bhagavan, Buddha), bowed his head to the feet of the World Honored One, and sat to one side. He fully explained the cause and conditions to the World Honored One. He rose from his seat, bowed his head to the feet of the World Honored One, and sincerely repented, saying: 'Great Virtue (Bhante, term of respect for the Buddha)! I am foolish, ignorant, and unskilled. The World Honored One has spoken the precepts with countless skillful means for the Bhikshus, but I did not generate a believing and joyful mind, and worriedly said: 'The World Honored One is constantly intimidating us.' May the Great Virtue accept my repentance.' The Buddha told the Bhikshu: 'Since you repent of your own foolishness, ignorance, and unskillful actions, I speak the precepts for the Bhikshus, but you do not believe and joyfully say: 'The World Honored One is constantly intimidating us.' In my Dharma (teachings), those who can sincerely and righteously repent will gain benefit. After repenting, you should generate a mind of aversion. You, Bhikshu, sincerely and righteously repent, and I accept your repentance.' At that time, that Kashyapa (name) Bhikshu, bowed to the feet of the Buddha and sat to one side. The Buddha told him: 'If a senior monk (elder Bhikshu) neither studies the precepts nor praises the precepts, and if there are other Bhikshus who are happy to study the precepts and praise the precepts, he cannot encourage and praise them in a timely manner. Kashyapa Bhikshu! I do not praise such a senior monk. Why? If I praise him, it will cause other Bhikshus to associate with him. If someone associates with him, it will cause others to learn his behavior. If someone learns his behavior, they will suffer for a long night. Therefore, Kashyapa Bhikshu! I see the faults of such a senior monk, so I do not praise him. If it is a middle-ranking monk (middle-aged Bhikshu) or a junior monk (young Bhikshu), the situation is the same.' (The senior, middle, and junior monks mentioned here are all those who are not in accordance with the Dharma. Secondly, there should be senior, middle, and junior monks who are in accordance with the Dharma, which is the opposite of the above situation, but because the meaning is obvious, it is not repeated.) The Buddha spoke these words, and Kashyapa Bhikshu rejoiced, believed, accepted, and practiced them. At that time, the Buddha told the Bhikshus: 'For example, there is a donkey walking with a herd of cows, saying to itself: 'I am also a cow! I am also a cow!' But the donkey's fur is not like a cow's, its feet are not like a cow's, and its voice is not like a cow's, yet it walks with the cows, claiming to be 'a cow.' Just like this, there are some foolish people who follow the Bhikshus who are in accordance with the Dharma, claiming: 'I am a Bhikshu.' This foolish person has no increase in precepts, increase in concentration, or increase in wisdom, like a good
比丘與眾僧共行，自言：『我是比丘。』是故汝等，當勤修習增戒、增心、增慧學。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時世尊在毗舍離。有跋阇子比丘，往世尊所頭面禮足卻坐一面，白世尊言：「半月所說戒多，我不能學如是多戒。」佛告言：「聽汝學三戒，增戒、增心、增慧學。若汝如是學三戒者，便得至貪慾、瞋、癡盡處，不造不善不近諸惡。」比丘言：「大德！愿樂受持。」時跋阇子比丘聞世尊略教已，獨在靜處，精勤而不放逸。初夜、后夜警意思惟所為出家，修習不久，得無上凈行現前，自知得證，我生已盡，梵行已立，所作已辦，不復受生。跋阇子比丘，自知得阿羅漢。佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：「有三學：增戒學、增心學、增慧學。何等增戒學？若比丘尊重於戒，以戒為主；不重於定，不以定為主；不重於慧，不以慧為主。彼於此戒，若犯輕者懺悔。何以故？此中非如破器破石故。若是重戒，便應堅持，善住于戒，應親近行，不毀闕行、不染污行，常如是修習。彼斷下五使，于上涅槃，不復還此。若比丘重於戒，以戒為主；重於定，以定為主；不重於慧不以慧為主，如上。若比丘重於戒，以戒為主；重於定，以定為主；重於慧，以慧為主。彼漏盡得
【現代漢語翻譯】 現代漢語譯本： 一位比丘與眾僧一起行走，自稱：『我是比丘。』因此，你們應當勤奮修習增戒、增心、增慧這三學。』佛陀如此說道，眾比丘聽聞后，歡喜信受並奉行。
當時，世尊在毗舍離（Vaishali）。有一位名叫跋阇子（Bhadraputra）的比丘，來到世尊處，頂禮佛足後退坐一旁，對世尊說：『半月所說的戒律太多了，我無法學習這麼多戒律。』佛陀告訴他：『允許你學習三種戒律，即增戒學、增心學、增慧學。如果你這樣學習這三種戒律，就能達到貪慾、嗔恚、愚癡止息之處，不做不善之事，不接近各種惡行。』比丘說：『大德！我願意接受並奉行。』當時，跋阇子比丘聽聞世尊簡略的教導后，獨自在安靜的地方，精進而不放逸。在初夜和后夜保持警覺，思考出家的意義，修習不久，就證得了無上清凈的修行，親身體證，知道自己已經證悟，『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受輪迴之苦。』跋阇子比丘，自己知道已經證得阿羅漢（Arhat）。佛陀如此說道，眾比丘聽聞后，歡喜信受並奉行。
當時，佛陀告訴眾比丘：『有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果比丘尊重戒律，以戒律為根本；不重視禪定，不以禪定為根本；不重視智慧，不以智慧為根本。他對於戒律，如果犯了輕微的戒條就懺悔。為什麼呢？因為這不像打破器物或石頭一樣無法挽回。如果是重大的戒條，就應當堅持，好好地安住于戒律，應當親近奉行，不毀壞戒行、不污染戒行，常常這樣修習。他斷除下五結，向上趣向涅槃（Nirvana），不再返回這個世間。如果比丘重視戒律，以戒律為根本；重視禪定，以禪定為根本；不重視智慧，不以智慧為根本，如上所說。如果比丘重視戒律，以戒律為根本；重視禪定，以禪定為根本；重視智慧，以智慧為根本。他漏盡煩惱，證得解脫。
【English Translation】 English version: A Bhikkhu (monk) was walking with the Sangha (community of monks), proclaiming, 'I am a Bhikkhu.' Therefore, you should diligently cultivate the learning of increased morality, increased mind, and increased wisdom.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced, believed, and upheld it.
At that time, the World Honored One was in Vaishali (Vaishali). There was a Bhikkhu named Bhadraputra (Bhadraputra), who went to the World Honored One, bowed his head to his feet, and sat to one side. He said to the World Honored One, 'The precepts spoken of every half-month are too many; I cannot learn so many precepts.' The Buddha told him, 'I allow you to learn three precepts: the learning of increased morality, increased mind, and increased wisdom. If you learn these three precepts in this way, you will reach the end of greed, hatred, and delusion, not create unwholesome deeds, and not approach all evils.' The Bhikkhu said, 'Greatly virtuous one! I am willing to accept and uphold them.' At that time, the Bhikkhu Bhadraputra, having heard the World Honored One's brief teaching, was alone in a quiet place, diligent and not lax. In the first and last watches of the night, he was alert and contemplated the reason for leaving home. After cultivating for a short time, he attained the supreme pure conduct, realizing for himself that he had attained enlightenment: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and I will no longer be reborn.' The Bhikkhu Bhadraputra knew for himself that he had attained Arhat (Arhat). The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced, believed, and upheld it.
At that time, the Buddha told the Bhikkhus, 'There are three learnings: the learning of increased morality, the learning of increased mind, and the learning of increased wisdom. What is the learning of increased morality? If a Bhikkhu respects morality, taking morality as the foundation; not valuing concentration, not taking concentration as the foundation; not valuing wisdom, not taking wisdom as the foundation. If he violates a minor precept, he should confess. Why? Because it is not like breaking a vessel or a stone that cannot be repaired. If it is a major precept, then he should uphold it, dwell well in the precepts, should draw near and practice, not destroy the conduct, not defile the conduct, and always cultivate in this way. He cuts off the lower five fetters, and towards Nirvana (Nirvana), he will not return here again. If a Bhikkhu values morality, taking morality as the foundation; values concentration, taking concentration as the foundation; not valuing wisdom, not taking wisdom as the foundation, as above. If a Bhikkhu values morality, taking morality as the foundation; values concentration, taking concentration as the foundation; values wisdom, taking wisdom as the foundation. He exhausts the outflows and attains liberation.'
無漏，心解脫、慧解脫，于現在前自知得證，我生已盡、梵行已立、所作已辦、不復還此。滿足行者，具滿成就。不滿足行者，得不滿足成就。我說此戒無有唐捐。」佛說如是，諸比丘聞，歡喜信樂受持。
「復有三學：增戒、增心、增慧學。何等增戒學？若有比丘，具滿戒行，少行定行、少行慧行。彼斷下五使，便於上涅槃，不復還此。若不能至如是處，能薄三結：貪慾、瞋恚、愚癡，得斯陀含，來生世間，便盡苦際。若不能至如是處，能斷三結得須陀洹，不墮惡趣，決定取道，七生天上、七生人中便盡苦際。若比丘具滿戒行、具滿定行、少行慧行亦如上。若比丘具滿戒行、具滿定行、具滿慧行亦如上。復有三學：增戒學、增心學、增慧學。何等增戒學？若比丘具足持波羅提木叉戒，成就威儀，畏慎輕戒重若金剛，等學諸戒，是為增戒學。何等增心學？若比丘能捨欲惡，乃至得入第四禪，是為增心學。何等增慧學？若比丘如實知苦諦知集盡道，是為增慧學。復有三學：增戒、增心、增慧學。增戒、增心如上。增慧學者，若比丘知內有貪慾如實知之；內無貪慾如實知之；若未生貪慾如實知之；若未生貪慾後生如實知之；若已生貪慾能斷如實知之；若未生貪慾不令生如實知之；瞋恚、睡眠、調悔疑亦如是。彼比丘
【現代漢語翻譯】 現代漢語譯本： 『無漏』（Anasava，指沒有煩惱），心解脫（Citta-vimutti，通過修習禪定而獲得的解脫）、慧解脫（Pañña-vimutti，通過智慧獲得的解脫），于當下親自證悟，自知已得證果：『我的生命已經終結，清凈的修行已經完成，該做的事情已經做完，不會再回到這個輪迴。』滿足修行的人，具足圓滿的成就。不滿足修行的人，得到不滿足的成就。我說這戒律不會徒勞無功。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
『又有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果有一位比丘，具足圓滿的戒行，稍微修行禪定，稍微修行智慧。他斷除下五結（貪、嗔、癡、慢、疑），便在上界涅槃，不再回到這個輪迴。如果不能達到這樣的境界，能夠減輕三種結縛：貪慾、瞋恚、愚癡，證得斯陀含果（Sakadagami，一來果），再來世間一次，便能徹底結束痛苦。如果不能達到這樣的境界，能夠斷除三種結縛，證得須陀洹果（Sotapanna，入流果），不墮入惡道，必定走上正道，七次生於天上、七次生於人間，便能徹底結束痛苦。如果比丘具足圓滿的戒行、具足圓滿的禪定，稍微修行智慧，也如上面所說。如果比丘具足圓滿的戒行、具足圓滿的禪定、具足圓滿的智慧，也如上面所說。又有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果比丘具足持守波羅提木叉戒（Patimokkha，戒律），成就威儀，敬畏謹慎對待輕戒如同重戒，平等學習各種戒律，這就是增戒學。什麼是增心學？如果比丘能夠捨棄慾望和惡念，乃至進入第四禪（Jhāna，禪定），這就是增心學。什麼是增慧學？如果比丘如實地知曉苦諦（Dukkha，苦）、苦集諦（Samudaya，苦的生起）、苦滅諦（Nirodha，苦的止息）、苦滅之道諦（Magga，通往苦滅的道路），這就是增慧學。又有三種學：增戒學、增心學、增慧學。增戒學、增心學如上面所說。增慧學是，如果比丘知道內心有貪慾，如實地知道它；內心沒有貪慾，如實地知道它；如果未生的貪慾，如實地知道它；如果未生的貪慾後來生起，如實地知道它；如果已生的貪慾能夠斷除，如實地知道它；如果未生的貪慾不讓它生起，如實地知道它；瞋恚、睡眠、掉悔、疑也是這樣。這位比丘
【English Translation】 English version: 'Without outflows' (Anasava, referring to the absence of defilements), liberation of mind (Citta-vimutti, liberation attained through the practice of meditation), liberation through wisdom (Pañña-vimutti, liberation attained through wisdom), realizing and attesting to it here and now, he knows: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more returning to this state of being.' The practitioner who is fulfilled attains complete accomplishment. The practitioner who is not fulfilled attains incomplete accomplishment. I say that this precept is not in vain.' Thus spoke the Buddha, and the monks, hearing this, rejoiced, accepted it with faith, and upheld it.
'Furthermore, there are three trainings: the training in heightened virtue, the training in heightened mind, and the training in heightened wisdom. What is the training in heightened virtue? If a bhikkhu is fully accomplished in virtuous conduct, but practices little in concentration and little in wisdom, he cuts off the lower five fetters and is reborn in the higher realms, attaining Nibbana there, without returning to this world. If he cannot reach such a state, he weakens the three fetters: greed, hatred, and delusion, and becomes a Sakadagami (Once-returner), returning to this world once more, and then makes an end of suffering. If he cannot reach such a state, he cuts off the three fetters and becomes a Sotapanna (Stream-enterer), not subject to falling into the lower realms, assured of enlightenment, and after seven rebirths in the heavens and seven rebirths among humans, makes an end of suffering. If a bhikkhu is fully accomplished in virtuous conduct, fully accomplished in concentration, but practices little in wisdom, it is the same as above. If a bhikkhu is fully accomplished in virtuous conduct, fully accomplished in concentration, and fully accomplished in wisdom, it is the same as above. Furthermore, there are three trainings: the training in heightened virtue, the training in heightened mind, and the training in heightened wisdom. What is the training in heightened virtue? If a bhikkhu fully observes the Patimokkha (code of monastic discipline), is accomplished in conduct and deportment, fears even slight offenses as if they were serious, and trains himself in all the precepts, this is the training in heightened virtue. What is the training in heightened mind? If a bhikkhu can abandon sensual desires and unwholesome thoughts, and attain the fourth Jhana (meditative absorption), this is the training in heightened mind. What is the training in heightened wisdom? If a bhikkhu truly understands the Four Noble Truths: the truth of suffering (Dukkha), the truth of the origin of suffering (Samudaya), the truth of the cessation of suffering (Nirodha), and the truth of the path leading to the cessation of suffering (Magga), this is the training in heightened wisdom. Furthermore, there are three trainings: the training in heightened virtue, the training in heightened mind, and the training in heightened wisdom. The training in heightened virtue and the training in heightened mind are as above. The training in heightened wisdom is this: if a bhikkhu knows that there is greed within him, he truly knows it; if there is no greed within him, he truly knows it; if greed has not yet arisen, he truly knows it; if greed that has not yet arisen arises, he truly knows it; if greed that has already arisen can be abandoned, he truly knows it; if greed that has not yet arisen is prevented from arising, he truly knows it; and so it is with hatred, sloth and torpor, restlessness and remorse, and doubt. That bhikkhu
作是念：『我于眼色有貪慾、瞋恚如實知之；無貪慾、瞋恚如實知之；于眼色未生貪慾、瞋恚不生如實知之；如於眼色未生貪慾、瞋恚而生如實知之；如於眼色已生貪慾、瞋恚斷滅如實知之；如於眼色已斷貪慾、瞋恚后，不復生如實知之；耳鼻舌身意亦如是。複次比丘！內有念覺意如實知之；內無念覺意如實知之；如未生念覺意不生如實知之；如未生念覺意而生如實知之；如已生念覺意修習滿足如實知之。』如是法覺意、精進覺意、猗覺意、定覺意、喜覺意、護覺意亦如是。復有三聚：持戒聚、定聚、慧聚。
「毗尼有三答：我如是見、如是聞、如是忍。
「比丘有三法滅正法：非制而制、是制便斷、不隨所制而行。比丘復有三法不滅正法(即反上句是)。
「有三處具滿妄語：前知欲作妄語、妄語時知是妄語、妄語竟知作妄語。復有三種具足實語(即反上句是)。
「有三種使：一使、二增使、三減使。云何為使？若使能受教不增不減，隨所聞而說，是為使。云何增使？若使受教增益過說，是為增使。云何減使？若使受教不具足說，是為減使。
「復有三子：等子、增子、不等子。云何等子？若父母有信、戒、施慧，子亦有信、戒、施慧，是為等子。云何增子？若父母無有信、戒、
【現代漢語翻譯】 現代漢語譯本： 作如是想：『我對於眼色（Rupa，可見之物）的貪慾、瞋恚如實地知曉；沒有貪慾、瞋恚也如實地知曉；對於眼色未生起的貪慾、瞋恚，知道它不會生起；對於眼色未生起的貪慾、瞋恚，知道它已經生起；對於眼色已生起的貪慾、瞋恚，知道它已經斷滅；對於眼色已經斷滅的貪慾、瞋恚，知道它之後不會再生起』；耳、鼻、舌、身、意也是如此。再者，比丘們！內心有念覺支（Sati-sambojjhanga，正念的覺悟因素）如實地知曉；內心沒有念覺支也如實地知曉；對於未生起的念覺支，知道它不會生起；對於未生起的念覺支，知道它已經生起；對於已生起的念覺支，知道它已經修習圓滿。』 如此，法覺支（Dhamma-vicaya-sambojjhanga，擇法的覺悟因素）、精進覺支（Viriya-sambojjhanga，精進的覺悟因素）、猗覺支（Passaddhi-sambojjhanga，輕安的覺悟因素）、定覺支（Samadhi-sambojjhanga，禪定的覺悟因素）、喜覺支（Piti-sambojjhanga，喜悅的覺悟因素）、護覺支（Upekkha-sambojjhanga，舍的覺悟因素）也是如此。又有三種聚集：持戒聚（Sila-khandha，戒律的集合）、定聚（Samadhi-khandha，禪定的集合）、慧聚（Panna-khandha，智慧的集合）。 『關於毗奈耶（Vinaya，戒律），有三種回答：我如是見、如是聞、如是忍。』 『比丘們，有三種法會使正法（Saddharma，真正的佛法）衰滅：不該制定的卻制定、已經制定的卻廢除、不按照已經制定的去實行。比丘們，又有三種法不會使正法衰滅（即與上述相反）。』 『有三種情況下構成完全的妄語：事前知道將要說妄語、說妄語時知道是妄語、說完妄語後知道說了妄語。又有三種情況下構成完全的實語（即與上述相反）。』 『有三種使者：一使者、二增使者、三減使者。什麼是使者？如果使者接受教導后，不增加也不減少，隨聽到的而說，這就是使者。什麼是增使者？如果使者接受教導后，增加內容超過所聽到的，這就是增使者。什麼是減使者？如果使者接受教導后，不完整地說出所聽到的，這就是減使者。』 『又有三種兒子：等子、增子、不等子。什麼是等子？如果父母有信（Saddha，信仰）、戒（Sila，戒律）、施（Dana，佈施）、慧（Panna，智慧），兒子也有信、戒、施、慧，這就是等子。什麼是增子？如果父母沒有信、戒、
【English Translation】 English version: Thinking thus: 『I truly know the greed and hatred regarding eye-objects (Rupa); I truly know the absence of greed and hatred; I truly know that unarisen greed and hatred regarding eye-objects do not arise; I truly know that unarisen greed and hatred regarding eye-objects arise; I truly know that arisen greed and hatred regarding eye-objects are extinguished; I truly know that greed and hatred regarding eye-objects, once extinguished, do not arise again』; so also with ear, nose, tongue, body, and mind. Furthermore, bhikkhus! I truly know the presence of the mindfulness enlightenment factor (Sati-sambojjhanga) within; I truly know the absence of the mindfulness enlightenment factor within; I truly know that the unarisen mindfulness enlightenment factor does not arise; I truly know that the unarisen mindfulness enlightenment factor arises; I truly know that the arisen mindfulness enlightenment factor is cultivated and fulfilled.』 So also with the investigation-of-states enlightenment factor (Dhamma-vicaya-sambojjhanga), the energy enlightenment factor (Viriya-sambojjhanga), the tranquility enlightenment factor (Passaddhi-sambojjhanga), the concentration enlightenment factor (Samadhi-sambojjhanga), the joy enlightenment factor (Piti-sambojjhanga), and the equanimity enlightenment factor (Upekkha-sambojjhanga). There are also three aggregates: the aggregate of moral conduct (Sila-khandha), the aggregate of concentration (Samadhi-khandha), and the aggregate of wisdom (Panna-khandha). 『Regarding the Vinaya (discipline), there are three answers: I see it thus, I hear it thus, I tolerate it thus.』 『Bhikkhus, there are three things that cause the decline of the true Dhamma (Saddharma): instituting what is not instituted, abolishing what is instituted, and not acting in accordance with what is instituted. Bhikkhus, there are also three things that do not cause the decline of the true Dhamma (i.e., the opposite of the above).』 『There are three ways in which a lie is fully constituted: knowing beforehand that one intends to lie, knowing that one is lying while lying, and knowing that one has lied after lying. There are also three ways in which a truth is fully constituted (i.e., the opposite of the above).』 『There are three kinds of messengers: a messenger, an increasing messenger, and a decreasing messenger. What is a messenger? If a messenger, having received instruction, neither increases nor decreases it, but speaks as he has heard, this is a messenger. What is an increasing messenger? If a messenger, having received instruction, adds to what he has heard, this is an increasing messenger. What is a decreasing messenger? If a messenger, having received instruction, does not speak fully what he has heard, this is a decreasing messenger.』 『There are also three kinds of sons: an equal son, a superior son, and an inferior son. What is an equal son? If the parents have faith (Saddha), moral conduct (Sila), generosity (Dana), and wisdom (Panna), and the son also has faith, moral conduct,
施慧，而子有信、戒、施慧，是為增子。云何不等子？若父母有信、戒、施慧，而子無信、戒、施慧，是為不等子。」而說偈言：
「等子及增子， 應求如是子， 勿求不等子， 在家無增益。 彼子常如法， 善行優婆塞， 成就持信戒， 佈施不慳嫉， 如月無雲翳， 在眾亦如是。
「復有三病：或有病若得隨意食若不得、若得隨病藥若不得、若得隨意好瞻病人若不得，病人俱死、不能從病得差。或有病人如是，或有病人，若得隨意食若不得、若得隨病藥若不得、若得隨意好瞻病人若不得，此病人不死，從病得差。或有病人如是，或有病人，不得隨意食，不得隨意病藥，不得隨意好瞻病人，此病人死，不能從病得差；若得隨意食、得隨病藥、得好瞻病人，彼病者不死，從病得差。或有病人如是，是中病人，不得隨意食、不得隨病藥、不得隨意好瞻病人，此病人死，不能從病得差；若得隨意食、得隨病藥、得隨意好瞻病人，此病人不死，從病得差。我為是故，聽與病者隨意食、隨病藥、好瞻病人，以此病因緣故，余病人亦應與瞻視供養。
「有三種癡：一犯罪、二不見罪、三見罪不如法懺悔，是為三種癡。有三種智慧：一不犯罪、二犯罪能見、三見罪能懺悔。有三種癡：一犯
【現代漢語翻譯】 現代漢語譯本： 佛陀開示說：『如果兒子具備了信（Śrāddha，對佛法的信心）、戒（Śīla，道德行為）、施（Dāna，佈施）和慧（Prajñā，智慧），這就是增益的兒子。』佛陀問道：『什麼樣的兒子是不等子呢？』佛陀回答說：『如果父母具備信、戒、施、慧，而兒子沒有信、戒、施、慧，這就是不等子。』 佛陀接著說了偈語： 『應當尋求等同的兒子和增益的兒子， 不要尋求不等同的兒子， 因為在家中，不等同的兒子不會帶來任何增益。 這樣的兒子常常如法而行， 是行為善良的優婆塞（Upāsaka，在家男居士）， 成就持守信心和戒律， 佈施而不慳吝嫉妒， 如同沒有云翳的月亮， 在人群中也是如此光明。』 『還有三種情況的病人：第一種病人，無論得到或得不到合意的食物，無論得到或得不到對癥的藥物，無論得到或得不到稱心的照料者，都會死亡，無法從疾病中痊癒。第二種病人，無論得到或得不到合意的食物，無論得到或得不到對癥的藥物，無論得到或得不到稱心的照料者，都不會死亡，能夠從疾病中痊癒。第三種病人，如果得不到合意的食物，得不到對癥的藥物，得不到稱心的照料者，就會死亡，無法從疾病中痊癒；如果得到合意的食物，得到對癥的藥物，得到稱心的照料者，就不會死亡，能夠從疾病中痊癒。』 『因此，我允許為病人提供合意的食物、對癥的藥物和稱心的照料者。因為這種疾病的因緣，其他的病人們也應該得到照料和供養。』 『有三種愚癡：一是犯戒犯罪，二是不能認識到自己所犯的罪，三是認識到罪過之後不能如法懺悔，這就是三種愚癡。有三種智慧：一是不犯戒犯罪，二是犯戒犯罪后能夠認識到，三是認識到罪過之後能夠懺悔。有三種愚癡：一是犯戒』
【English Translation】 English version: The Buddha taught: 'If a son possesses faith (Śrāddha, faith in the Buddha's teachings), morality (Śīla, ethical conduct), generosity (Dāna, giving), and wisdom (Prajñā, understanding), he is considered an augmenting son.' The Buddha asked, 'What kind of son is a non-equal son?' The Buddha replied, 'If the parents possess faith, morality, generosity, and wisdom, but the son does not possess faith, morality, generosity, and wisdom, he is considered a non-equal son.' Then the Buddha spoke in verse: 'One should seek equal sons and augmenting sons, Do not seek non-equal sons, For in the household, non-equal sons bring no increase. Such a son always acts according to the Dharma, Is a virtuous Upāsaka (lay male follower), Accomplished in upholding faith and precepts, Generous and without stinginess or jealousy, Like the moon without clouds, He is also like that in the crowd.' 'There are also three kinds of illnesses: In some cases, whether the patient receives agreeable food or not, whether they receive appropriate medicine or not, whether they receive a satisfactory caregiver or not, the patient will die and cannot recover from the illness. In other cases, whether the patient receives agreeable food or not, whether they receive appropriate medicine or not, whether they receive a satisfactory caregiver or not, the patient will not die and will recover from the illness. In other cases, if the patient does not receive agreeable food, does not receive appropriate medicine, and does not receive a satisfactory caregiver, the patient will die and cannot recover from the illness; if the patient receives agreeable food, receives appropriate medicine, and receives a satisfactory caregiver, the patient will not die and will recover from the illness.' 'Therefore, I allow providing patients with agreeable food, appropriate medicine, and satisfactory caregivers. Because of this cause and condition of illness, other patients should also receive care and offerings.' 'There are three kinds of ignorance: first, committing offenses; second, not recognizing offenses; and third, not repenting of offenses according to the Dharma. These are the three kinds of ignorance. There are three kinds of wisdom: first, not committing offenses; second, being able to recognize offenses after committing them; and third, being able to repent of offenses after recognizing them. There are three kinds of ignorance: first, committing offenses.'
罪不見、二見犯罪不懺悔、三不如法懺悔彼不受。有三種智慧(即反上句是)。
「有三種安居：前安居、中安居、后安居。于聖法律中，歌戲猶如哭，舞如狂者，戲笑似小兒。
「有三種不凈肉不應食：若見、聞、疑為己作。有三種凈肉應食：不見、聞、疑不為己作。
「有三種布薩：十四日、十五日、月初日。有三種人布薩：若僧、若眾多人、若一人。有三種人作布薩：若僧、若眾多人、若一人。有三種人應作布薩：若僧、若眾多人、若一人。或知而作、或不知而作、或見而作。或知而作、或不知而作、或癡而作。或身、或口、或身口俱。
「有三種應平斷犯罪：一戒序、二制、三重製。有三法平斷不犯：戒序、制、重製。有三種凈、有三種不凈、有三種聽、有三種不聽，亦如是。有三種，不恭敬佛法僧。復有三種，不恭敬佛法戒。有三，不恭敬佛法定。復有三，不恭敬佛法父母。有三，不恭敬佛法善法。恭敬有三三句(即反上句是)。
「復有三種舉：一不見、二不懺悔、三惡見不捨。
「有三法僧應作覆缽：在比丘前謗毀佛、法、僧。
「復有三念：佛念、法念、僧念。復有三念：佛念、法念、戒念。復有三念：佛念、法念、施念。復有三念：佛念、法念、天念
【現代漢語翻譯】 現代漢語譯本： 『有三種情況會導致罪過：第一，沒有察覺到罪過；第二，察覺到罪過後犯罪卻不懺悔；第三，不如法地懺悔，以至於無法被接受。』（反過來說，有三種智慧可以避免這些情況）。
『有三種安居（Vassa，雨季安居）：前安居、中安居、后安居。在神聖的戒律中，唱歌跳舞就像哭泣，跳舞就像瘋子一樣，嬉戲打鬧就像小孩子一樣。』
『有三種不乾淨的肉不應該吃：如果看到、聽到或懷疑是專門為你殺的。有三種乾淨的肉可以吃：沒有看到、聽到或懷疑是專門為你殺的。』
『有三種布薩（Upavasatha，齋戒日）：十四日、十五日、月初日。有三種人可以舉行布薩：僧團、很多人、一個人。有三種人可以主持布薩：僧團、很多人、一個人。有三種人應該舉行布薩：僧團、很多人、一個人。或者明知故犯，或者不知情而犯，或者親眼所見而犯。或者明知故犯，或者不知情而犯，或者愚癡而犯。或者身犯，或者口犯，或者身口都犯。』
『有三種情況應該平等地裁決犯罪：第一，戒律的序言；第二，戒律的制定；第三，戒律的重申。有三種情況平等地裁決不構成犯罪：戒律的序言、制定、重申。有三種清凈，有三種不清凈，有三種允許，有三種不允許，也是如此。有三種不恭敬：不恭敬佛、法、僧（Buddha, Dharma, Sangha）。還有三種不恭敬：不恭敬佛、法、戒（Sila）。還有三種不恭敬：不恭敬佛、法、定（Samadhi）。還有三種不恭敬：不恭敬佛、法、父母。還有三種不恭敬：不恭敬佛、法、善法。恭敬也有三種情況。』（反過來說，有三種恭敬）。
『還有三種舉罪（Ukkhittaka-kamma，僧團的懲罰）：第一，不見罪；第二，不懺悔；第三，持有惡見而不捨棄。』
『有三種情況下，僧團應該執行覆缽（Patta Nikujjana Kamma，一種僧團的懲罰）：在比丘（Bhikkhu，佛教僧侶）面前誹謗佛、法、僧。』
『還有三種念（Anussati，隨念）：佛念、法念、僧念。還有三種念：佛念、法念、戒念。還有三種念：佛念、法念、施念。還有三種念：佛念、法念、天念（Deva）。』
【English Translation】 English version: 『There are three ways to incur offenses: first, not perceiving an offense; second, committing an offense after perceiving it without confessing; third, confessing improperly, such that it is not accepted.』 (Conversely, there are three kinds of wisdom to avoid these situations).
『There are three kinds of Vassa (Rain Retreat): the early Vassa, the middle Vassa, and the late Vassa. In the Holy Law, singing and dancing are like weeping, dancing is like madness, and playing and laughing are like children.』
『There are three kinds of impure meat that should not be eaten: if it is seen, heard, or suspected to have been killed specifically for oneself. There are three kinds of pure meat that may be eaten: if it is not seen, heard, or suspected to have been killed specifically for oneself.』
『There are three kinds of Upavasatha (Observance Day): the fourteenth day, the fifteenth day, and the first day of the month. There are three kinds of people who can observe Upavasatha: the Sangha (monastic community), many people, and one person. There are three kinds of people who can lead Upavasatha: the Sangha, many people, and one person. There are three kinds of people who should observe Upavasatha: the Sangha, many people, and one person. Either knowingly committing an offense, or unknowingly committing an offense, or committing an offense upon seeing it. Either knowingly committing an offense, or unknowingly committing an offense, or committing an offense out of delusion. Either committing an offense with the body, or with the mouth, or with both body and mouth.』
『There are three situations where offenses should be judged equally: first, the introduction to the precepts; second, the establishment of the precepts; third, the re-establishment of the precepts. There are three situations where it is judged equally that no offense has been committed: the introduction to the precepts, the establishment, and the re-establishment. There are three kinds of purity, three kinds of impurity, three kinds of permission, and three kinds of non-permission, and so on. There are three kinds of disrespect: disrespect for the Buddha (the awakened one), the Dharma (the teachings), and the Sangha (the monastic community). There are also three kinds of disrespect: disrespect for the Buddha, the Dharma, and the Sila (moral conduct). There are also three kinds of disrespect: disrespect for the Buddha, the Dharma, and the Samadhi (concentration). There are also three kinds of disrespect: disrespect for the Buddha, the Dharma, and parents. There are also three kinds of disrespect: disrespect for the Buddha, the Dharma, and good qualities. There are also three kinds of respect.』 (Conversely, there are three kinds of respect).
『There are also three kinds of Ukkhittaka-kamma (formal act of suspension by the Sangha): first, not seeing the offense; second, not confessing; third, holding wrong views and not abandoning them.』
『There are three situations in which the Sangha should perform Patta Nikujjana Kamma (act of overturning the bowl, a form of censure): slandering the Buddha, the Dharma, and the Sangha in front of the Bhikkhus (Buddhist monks).』
『There are also three Anussati (recollections): recollection of the Buddha, recollection of the Dharma, and recollection of the Sangha. There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of the Sila (moral conduct). There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of Dana (generosity). There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of the Deva (deities).』
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「復有三成就：持戒成就、定成就、慧成就。復有三：戒成就、定成就、解脫成就。復有三：戒成就、定成就、見解脫慧成就。
「復有三賤法：刀賤、衣賤、色賤。復有三壞色：青、黑、木蘭。復有三法名持律：持波羅提木叉戒、具足多聞、誦二部戒通利無疑。復有三：持波羅提木叉戒、具足多聞、廣誦毗尼通利無疑。復有三：持波羅提木叉戒、具足多聞、住毗尼中不動。復有三：持波羅提木叉戒、具足多聞、善巧方便能滅諍事。
「復有三辦：比丘辦、不放逸辦、清凈行辦。
「復有三種自恣：十四日、十五日、月初日。
「復有三種人自恣：若僧、若眾多人、若一人。復有三種作自恣：若僧、若眾多人、若一人。復有三種人應作自恣：若僧、若眾多人、若一人。
「復有三種：若知、若不知、若見。復有三種：若知、若不知、若癡。復有三種：若身、若口、若身口俱。復有三種：若見、聞、疑。復有三語舍戒：舍佛、舍法、舍僧，如是三三為句，乃至非沙門釋子。復有三種義故，如來出世，為諸比丘制戒。從攝取于僧三三為句，乃至正法久住。有三種義故，如來出世，為諸比丘制呵責羯磨，從攝取于僧三三為句，乃至正法久住亦如是，從呵責乃至七滅諍亦如是。」
{ "translations": [ "現代漢語譯本", "「還有三種成就：持戒成就、禪定成就、智慧成就。還有三種：持戒成就、禪定成就、解脫成就。還有三種：持戒成就、禪定成就、見解脫智慧成就。", "", "「還有三種低賤的事物：刀低賤、衣服低賤、容貌低賤。還有三種敗壞的顏色：青色、黑色、木蘭色。還有三種法被稱為持律：受持波羅提木叉戒（Pratimoksha，別解脫戒）、具備廣博的學識、背誦二部戒律通達無礙。還有三種：受持波羅提木叉戒、具備廣博的學識、廣泛背誦毗尼（Vinaya，律）通達無礙。還有三種：受持波羅提木叉戒、具備廣博的學識、安住于毗尼中不動搖。還有三種：受持波羅提木叉戒、具備廣博的學識、善於運用方便法門來平息爭端。", "", "「還有三種事務的辦理：比丘（Bhikshu，出家男眾）的事務辦理、不放逸的事務辦理、清凈修行的事務辦理。", "", "「還有三種自恣（Pravāraṇa，解夏）：十四日、十五日、月初一日。", "", "「還有三種人可以自恣：僧團、多數人、一個人。還有三種方式進行自恣：僧團、多數人、一個人。還有三種人應該進行自恣：僧團、多數人、一個人。", "", "「還有三種情況：知道、不知道、看見。還有三種情況：知道、不知道、愚癡。還有三種行為：身體的行為、口頭的行為、身口共同的行為。還有三種認知方式：看見、聽見、懷疑。還有三種言語捨棄戒律：捨棄佛、捨棄法、捨棄僧，像這樣以三個為一組，乃至說出『不是沙門釋子』。有三種原因，如來（Tathagata，佛）出世，為眾比丘制定戒律。從『爲了攝取僧團』開始，以三個為一組，乃至『正法長久住世』。有三種原因，如來出世，為眾比丘制定呵責羯磨（Tajjaniya-kamma，譴責羯磨），從『爲了攝取僧團』開始，以三個為一組，乃至『正法長久住世』也是這樣，從呵責羯磨乃至七滅諍（Adhikaranasamatha，七種息諍法）也是這樣。」 ], "english_translations": [ "English version", "『Furthermore, there are three accomplishments: accomplishment in morality, accomplishment in concentration, accomplishment in wisdom. Furthermore, there are three: accomplishment in morality, accomplishment in concentration, accomplishment in liberation. Furthermore, there are three: accomplishment in morality, accomplishment in concentration, wisdom of insight into liberation.』", "", "『Furthermore, there are three base things: a base knife, base clothing, base appearance. Furthermore, there are three spoiled colors: blue, black, magnolia. Furthermore, there are three dharmas called upholders of the Vinaya (discipline): upholding the Pratimoksha (code of monastic rules), possessing extensive learning, reciting the two divisions of the precepts fluently and without doubt. Furthermore, there are three: upholding the Pratimoksha, possessing extensive learning, widely reciting the Vinaya fluently and without doubt. Furthermore, there are three: upholding the Pratimoksha, possessing extensive learning, abiding steadfastly in the Vinaya. Furthermore, there are three: upholding the Pratimoksha, possessing extensive learning, being skilled in means to resolve disputes.』", "", "『Furthermore, there are three kinds of undertakings: the undertaking of a Bhikshu (monk), the undertaking of diligence, the undertaking of pure conduct.』", "", "『Furthermore, there are three kinds of Pravāraṇa (invitation): on the fourteenth day, on the fifteenth day, on the first day of the month.』", "", "『Furthermore, there are three kinds of people who make Pravāraṇa: the Sangha (monastic community), many people, one person. Furthermore, there are three ways of making Pravāraṇa: the Sangha, many people, one person. Furthermore, there are three kinds of people who should make Pravāraṇa: the Sangha, many people, one person.』", "", "『Furthermore, there are three: if one knows, if one does not know, if one sees. Furthermore, there are three: if one knows, if one does not know, if one is ignorant. Furthermore, there are three: if by body, if by speech, if by both body and speech. Furthermore, there are three ways of cognition: seeing, hearing, doubting. Furthermore, there are three utterances that abandon the precepts: abandoning the Buddha, abandoning the Dharma, abandoning the Sangha; thus, in groups of three, up to saying 『not a Shramana (ascetic) descendant of the Shakya (Buddha's clan)』. There are three reasons why the Tathagata (Buddha) appears in the world, to establish precepts for the Bhikshus. From 『to gather in the Sangha』 in groups of three, up to 『the True Dharma endures long』. There are three reasons why the Tathagata appears in the world, to establish the Tajjaniya-kamma (censure act) for the Bhikshus, from 『to gather in the Sangha』 in groups of three, up to 『the True Dharma endures long』 is also thus, from the censure act up to the seven Adhikaranasamatha (methods for settling disputes) is also thus.』" ] }
爾時世尊在婆阇國地城中，告諸比丘：「我說四種廣說，汝等善聽，當爲汝說。」諸比丘言：「大德！愿樂聞之。」「何等四？若比丘如是語：『諸長老！我于某村某城親從佛聞受持，此是法是毗尼是佛教。』若聞彼比丘說，不應便生嫌疑，亦不應呵。應審定文句已，應尋究修多羅、毗尼，檢校法律。若聽彼比丘說，尋究修多羅、毗尼，檢校法律時，若不與修多羅、毗尼、法律相應，違背於法，應語彼比丘：『汝所說者非佛所說，或是長老不審得佛語。何以故？我尋究修多羅、毗尼、法律，不與修多羅毗尼法律相應，違背於法。長老不須複誦習，亦莫教余比丘，今應捨棄。』若聞彼比丘說，尋究修多羅、毗尼法律時，若與修多羅、毗尼、法律相應，應語彼比丘言：『長老所說，是佛所說，審得佛語。何以故？我尋究修多羅、毗尼、法律，與共相應，而不違背。長老！應善持誦習、教余比丘，勿令忘失。』此是初廣說。
「複次若比丘如是語：『長老！我于某村、某城和合僧中上座前聞，此是法是毗尼是佛所教。』聞彼比丘說時，不應嫌疑亦不應呵，應審定文句尋究修多羅、毗尼，檢校法律。若聞彼比丘說，尋究修多羅、毗尼、法律時，不與相應違背於法，應語彼比丘言：『長老！此非佛所說，是彼眾僧及
【現代漢語翻譯】 現代漢語譯本：
當時，世尊在婆阇（Bhaja）國的地城中，告訴各位比丘：『我說四種廣說（four great authorities），你們仔細聽好，我將為你們解說。』眾比丘說：『大德！我們很樂意聽聞。』『是哪四種呢？如果某個比丘這樣說：『諸位長老！我曾在某村某城，親自從佛陀那裡聽聞並受持，這才是法（dharma），才是毗尼（vinaya），才是佛教。』如果聽到那位比丘這樣說，不應該立刻產生懷疑，也不應該呵斥。應該審定他的文句，尋究修多羅（sutra）、毗尼，檢查覈對法律。如果聽那位比丘說，尋究修多羅、毗尼，檢查覈對法律時，如果不與修多羅、毗尼、法律相應，違背了法，就應該告訴那位比丘：『你所說的不是佛陀所說的，或許是長老沒有正確地領會佛陀的教導。為什麼呢？因為我尋究修多羅、毗尼、法律，不與修多羅、毗尼、法律相應，違背了法。長老不必再誦習，也不要教導其他比丘，現在應該捨棄。』如果聽到那位比丘說，尋究修多羅、毗尼、法律時，如果與修多羅、毗尼、法律相應，就應該告訴那位比丘說：『長老所說的，是佛陀所說的，確實正確地領會了佛陀的教導。為什麼呢？因為我尋究修多羅、毗尼、法律，與你所說相應，而不違背。長老！應該好好地持誦學習、教導其他比丘，不要讓它忘失。』這是第一種廣說。 『再者，如果某個比丘這樣說：『長老！我曾在某村某城，從和合僧（harmonious Sangha）中的上座（senior monk）那裡聽聞，這才是法，才是毗尼，才是佛陀的教導。』聽到那位比丘這樣說時，不應該懷疑，也不應該呵斥，應該審定他的文句，尋究修多羅、毗尼，檢查覈對法律。如果聽到那位比丘說，尋究修多羅、毗尼、法律時，不與修多羅、毗尼、法律相應，違背了法，就應該告訴那位比丘：『長老！這不是佛陀所說的，是那些僧眾以及……』
【English Translation】 English version:
At that time, the World-Honored One was in the city of Bhaja in the Bhaja country. He addressed the Bhikkhus (monks), saying: 'I will speak of the four great authorities. Listen well, and I will explain them to you.' The Bhikkhus said: 'Greatly virtuous One! We are eager to hear.' 'What are the four? If a Bhikkhu says: 'Venerable elders! In such and such village, in such and such city, I personally heard and received from the Buddha: This is the Dharma (law), this is the Vinaya (discipline), this is the Buddha's teaching.' If you hear that Bhikkhu speak, you should not immediately be suspicious, nor should you rebuke him. You should examine the wording carefully, investigate the Sutras (discourses), the Vinaya, and check the laws. If, when listening to that Bhikkhu speak and investigating the Sutras, the Vinaya, and checking the laws, it does not correspond with the Sutras, the Vinaya, and the laws, and contradicts the Dharma, you should tell that Bhikkhu: 'What you say is not what the Buddha said, or perhaps the elder did not correctly understand the Buddha's words. Why? Because I have investigated the Sutras, the Vinaya, and the laws, and it does not correspond with the Sutras, the Vinaya, and the laws, and contradicts the Dharma. Elder, you need not recite it again, nor teach it to other Bhikkhus; now you should abandon it.' If, when listening to that Bhikkhu speak and investigating the Sutras, the Vinaya, and the laws, it corresponds with the Sutras, the Vinaya, and the laws, you should tell that Bhikkhu: 'What the elder says is what the Buddha said, and you have indeed correctly understood the Buddha's words. Why? Because I have investigated the Sutras, the Vinaya, and the laws, and it corresponds with what you say, and does not contradict it. Elder! You should diligently uphold, recite, study, and teach it to other Bhikkhus, and do not let it be forgotten.' This is the first great authority. 'Furthermore, if a Bhikkhu says: 'Elder! In such and such village, in such and such city, I heard from the senior monk in the harmonious Sangha (community), this is the Dharma, this is the Vinaya, this is the Buddha's teaching.' When you hear that Bhikkhu speak, you should not be suspicious, nor should you rebuke him. You should examine the wording carefully, investigate the Sutras, the Vinaya, and check the laws. If, when listening to that Bhikkhu speak and investigating the Sutras, the Vinaya, and the laws, it does not correspond with the Sutras, the Vinaya, and the laws, and contradicts the Dharma, you should tell that Bhikkhu: 'Elder! This is not what the Buddha said, but what those Sangha members and...'
上座不審得佛語，長老亦爾。何以故？我尋究修多羅、毗尼、法律，不與相應違背於法。長老！不須複誦習，亦莫教余比丘，今當棄之。』若聞彼比丘語，尋究修多羅、毗尼、法律，與相應不違背於法，應語彼比丘言：『長老！是佛所說，彼眾僧上座及長老亦審得佛語。何以故？我尋究修多羅、毗尼、法律，而與相應無有違背。長老！應善持誦習亦教餘人，勿令忘失。』此是第二廣說(次第三句，從知法毗尼摩夷眾多比丘所聞亦如是。第四句，從知法毗尼摩夷一比丘所聞亦如是)。是為四廣說。」佛說如是，諸比丘聞，信樂歡喜受持。
爾時佛告諸比丘眾：「僧有四種斷事人。何等四？或有寡聞無慚、或有多聞無慚、或有寡聞有慚、或有多聞有慚。是中斷事比丘，寡聞無慚者，在僧中言說斷事，僧應種種苦切呵責，令無慚者后更不爾。若彼斷事人多聞無慚者，在僧中言說斷事，僧應種種苦切呵責，令彼無慚者后更不爾。是中斷事比丘有慚寡聞者，在僧中言說斷事，僧不應苦切呵責，應佐助開示，令彼有慚者後於僧中言說斷事。是中斷事比丘有慚多聞者，在僧中言說斷事，僧不應呵責，聽彼說已，應贊其善哉，令有慚者後於僧中言說斷事。復有四斷事比丘：或無慚不諳經文、或無慚諳經文、或有慚不諳經文、或有
【現代漢語翻譯】 現代漢語譯本 『如果一位上座（長老）不能正確理解佛陀的教誨，其他長老也是如此。』為什麼呢？『因為我研究《修多羅》（Sutra，經）、《毗尼》（Vinaya，戒律）、法律，發現與佛法相應，沒有違背。長老！不必再誦習，也不要教其他比丘，現在應當拋棄它。』如果聽到那位比丘這樣說，並且研究《修多羅》、《毗尼》、法律，發現與佛法相應，沒有違背，就應該對那位比丘說：『長老！這是佛陀所說，那些僧團的上座和長老也能正確理解佛陀的教誨。』為什麼呢？『因為我研究《修多羅》、《毗尼》、法律，發現與佛法相應，沒有違背。長老！應當好好地持誦學習，也教導其他人，不要忘記。』這是第二種廣說（其次是第三句，從知道法、毗尼、摩夷的眾多比丘那裡聽到的情況也是如此。第四句，從知道法、毗尼、摩夷的一位比丘那裡聽到的情況也是如此）。這就是四種廣說。」佛陀這樣說，眾比丘聽了，信受歡喜，接受奉行。
這時，佛陀告訴諸位比丘：『僧團中有四種斷事人。』哪四種呢？『或者寡聞無慚（少聞佛法而不知羞愧）、或者多聞無慚（多聞佛法而不知羞愧）、或者寡聞有慚（少聞佛法而知羞愧）、或者多聞有慚（多聞佛法而知羞愧）。』對於這些斷事比丘，如果是寡聞無慚者，在僧團中發言斷事，僧團應該用各種嚴厲的言辭呵斥責備，使這個無慚者以後不再這樣。如果那位斷事人是多聞無慚者，在僧團中發言斷事，僧團應該用各種嚴厲的言辭呵斥責備，使這個無慚者以後不再這樣。對於這些斷事比丘，如果是有慚寡聞者，在僧團中發言斷事，僧團不應該嚴厲地呵斥責備，應該幫助他，開導他，使這個有慚者以後能在僧團中發言斷事。對於這些斷事比丘，如果是有慚多聞者，在僧團中發言斷事，僧團不應該呵斥責備，聽他說完后，應該讚歎他做得好，使這個有慚者以後能在僧團中發言斷事。』還有四種斷事比丘：『或者無慚不諳經文（不知羞愧且不熟悉經文）、或者無慚諳經文（不知羞愧但熟悉經文）、或者有慚不諳經文（知羞愧但不熟悉經文）、或者有
【English Translation】 English version 『If a senior monk (Elder) does not understand the Buddha's words correctly, the other Elders are the same.』 Why is that? 『Because I have studied the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the laws, and I find that they are in accordance with the Dharma and do not contradict it. Elder! There is no need to recite and study further, nor should you teach other monks; now you should discard it.』 If you hear that monk say this, and you examine the Sutras, the Vinaya, and the laws, and find that they are in accordance with the Dharma and do not contradict it, you should say to that monk: 『Elder! This is what the Buddha said, and the senior monks and Elders of the Sangha also understand the Buddha's words correctly.』 Why is that? 『Because I have studied the Sutras, the Vinaya, and the laws, and I find that they are in accordance with the Dharma and do not contradict it. Elder! You should diligently uphold and study them, and also teach others, and do not let them be forgotten.』 This is the second extensive explanation (followed by the third sentence, the same as what was heard from the many monks who know the Dharma, the Vinaya, and the Mayi. The fourth sentence, the same as what was heard from one monk who knows the Dharma, the Vinaya, and the Mayi). These are the four extensive explanations.』 The Buddha spoke thus, and the monks heard it, believed it with joy, and accepted and upheld it.
At that time, the Buddha told the monks: 『There are four types of adjudicators in the Sangha.』 What are the four? 『Either with little learning and without shame, or with much learning and without shame, or with little learning and with shame, or with much learning and with shame.』 Among these adjudicating monks, if one has little learning and no shame, and speaks in the Sangha to adjudicate a matter, the Sangha should rebuke and scold him in various harsh ways, so that the shameless one will not do so again. If that adjudicator has much learning and no shame, and speaks in the Sangha to adjudicate a matter, the Sangha should rebuke and scold him in various harsh ways, so that the shameless one will not do so again. Among these adjudicating monks, if one has shame and little learning, and speaks in the Sangha to adjudicate a matter, the Sangha should not rebuke and scold him harshly, but should assist and enlighten him, so that the shameful one can speak in the Sangha to adjudicate matters in the future. Among these adjudicating monks, if one has shame and much learning, and speaks in the Sangha to adjudicate a matter, the Sangha should not rebuke him, but after listening to him, should praise him for doing well, so that the shameful one can speak in the Sangha to adjudicate matters in the future.』 There are also four types of adjudicating monks: 『Either without shame and not familiar with the scriptures, or without shame and familiar with the scriptures, or with shame and not familiar with the scriptures, or with
慚諳經文。無慚不諳經文者有三失：彼無慚失、可呵失、不諳經文失，是為斷事人三失。無慚諳經文者有二失：無慚失、可呵失，彼諳經文不失，是為斷事比丘二失。有慚不諳經文者有一失，彼不諳經文失，彼有慚不失、無可呵不失，是為斷事比丘一失。有慚諳經文者無失，彼有慚不失、無有可呵不失、諳經文復無失，是為斷事比丘第一最勝無失。破戒四句亦如是。破見四句亦如是。破正命四句亦如是。破威儀四句亦如是。」(此中䩭連有四比丘，分物四分，如房舍揵度中法不異，故不出也)
爾時佛在王舍城。時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！說言破僧，齊幾名為破僧？誰破和合僧？」佛告優波離：「若有比丘犯，彼言：『不犯。』若不犯，彼言：『犯。』輕言：『重。』重言：『輕。』若比丘於此四事便求索伴、若使人求，于界內別部布薩羯磨說戒，齊是名為破僧，是為破和合僧。」優波離復問：「云何和合僧？僧破已，誰為和合？」佛告優波離：「若有比丘犯，彼言：『犯。』若不犯，彼言：『不犯。』輕言：『輕。』重言：『重。』彼比丘於此四事不求伴、不使人求，不別部羯磨布薩說戒，齊是名為和合僧，是為僧破已還和合。」
爾時世尊在舍衛國。時舍衛比丘共
【現代漢語翻譯】 現代漢語譯本： 不以慚愧心學習經文。不以慚愧心又不學習經文的人有三種過失：他沒有慚愧心的過失、被呵責的過失、不學習經文的過失，這是判決事務的比丘的三種過失。不以慚愧心但學習經文的人有兩種過失：沒有慚愧心的過失、被呵責的過失，他不學習經文的過失沒有了，這是判決事務的比丘的兩種過失。以慚愧心但不學習經文的人有一種過失，他有不學習經文的過失，他有慚愧心不失、沒有被呵責的不失，這是判決事務的比丘的一種過失。以慚愧心又學習經文的人沒有過失，他有慚愧心不失、沒有被呵責的不失、學習經文也沒有過失，這是判決事務的比丘第一最殊勝的沒有過失。 破戒的四種情況也是這樣。破見的四種情況也是這樣。破正命的四種情況也是這樣。破威儀的四種情況也是這樣。（這裡䩭連有四個比丘，分配物品分成四份，如房舍揵度中的方法沒有不同，所以不列出。）
那時佛陀在王舍城（Rājagṛha）。當時優波離（Upāli）從座位上起身，袒露右肩、右膝著地，合掌對佛說：『大德！說到破僧（saṃgha），到什麼程度才算破僧？是誰破壞了和合僧（harmonious Sangha）？』佛告訴優波離：『如果有比丘犯戒，他說：『沒有犯。』如果沒有犯戒，他說：『犯了。』輕罪說成『重罪』。重罪說成『輕罪』。如果比丘在這四件事上便尋求同伴、或者指使別人尋求，在戒律範圍（boundary）內另立派別舉行布薩（Poṣadha）羯磨（Karma）說戒（recitation of precepts），這就叫做破僧，這就是破壞和合僧。』優波離又問：『什麼是和合僧？僧團破裂后，誰能使僧團和合？』佛告訴優波離：『如果有比丘犯戒，他說：『犯了。』如果沒有犯戒，他說：『沒有犯。』輕罪說成『輕罪』。重罪說成『重罪』。這位比丘在這四件事上不尋求同伴、不指使別人尋求，不另立派別舉行羯磨布薩說戒，這就叫做和合僧，這就是僧團破裂后還能和合。』
那時世尊在舍衛國（Śrāvastī）。當時舍衛國的比丘們一起...
【English Translation】 English version: Without shame, not learning the scriptures. One who is without shame and does not learn the scriptures has three faults: the fault of being without shame, the fault of being blameworthy, and the fault of not learning the scriptures. These are the three faults of a Bhikṣu (monk) who judges matters. One who is without shame but learns the scriptures has two faults: the fault of being without shame and the fault of being blameworthy. He does not have the fault of not learning the scriptures. These are the two faults of a Bhikṣu who judges matters. One who has shame but does not learn the scriptures has one fault: the fault of not learning the scriptures. He does not have the fault of being without shame, nor the fault of being blameworthy. This is one fault of a Bhikṣu who judges matters. One who has shame and learns the scriptures has no faults: he does not have the fault of being without shame, nor the fault of being blameworthy, and he also does not have the fault of not learning the scriptures. This is the first and most excellent faultlessness of a Bhikṣu who judges matters. The four situations regarding breaking the precepts are also like this. The four situations regarding breaking views are also like this. The four situations regarding breaking right livelihood are also like this. The four situations regarding breaking proper conduct are also like this. (Here, 䩭連 has four Bhikṣus, dividing the items into four portions, just like the method in the Khandhaka (section) on dwellings, so it is not listed.)
At that time, the Buddha was in Rājagṛha (王舍城). Then Upāli (優波離) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'Venerable Sir! When it is said 'breaking the Saṃgha (僧)', to what extent is it called breaking the Saṃgha? Who breaks the harmonious Sangha (和合僧)?' The Buddha told Upāli: 'If a Bhikṣu commits an offense and says, 'I have not committed it.' If he has not committed an offense and says, 'I have committed it.' He calls a light offense 'heavy.' He calls a heavy offense 'light.' If a Bhikṣu seeks companions in these four matters, or instructs others to seek them, and within the boundary (界) establishes a separate group to perform the Poṣadha (布薩), Karma (羯磨), and recitation of precepts (說戒), this is called breaking the Saṃgha, this is breaking the harmonious Sangha.' Upāli asked again: 'What is a harmonious Sangha? After the Sangha has been broken, who can restore harmony?' The Buddha told Upāli: 'If a Bhikṣu commits an offense and says, 'I have committed it.' If he has not committed an offense and says, 'I have not committed it.' He calls a light offense 'light.' He calls a heavy offense 'heavy.' If this Bhikṣu does not seek companions in these four matters, nor instructs others to seek them, and does not establish a separate group to perform Karma, Poṣadha, and recitation of precepts, this is called a harmonious Sangha, this is how the Sangha can be restored to harmony after being broken.'
At that time, the World-Honored One was in Śrāvastī (舍衛國). At that time, the Bhikṣus in Śrāvastī together...
斗諍，阿尼樓陀有弟子字婆夷，獨于僧中語，獨當諍事。時阿尼樓陀在眾，不說一語教呵。爾時阿難往世尊所，頭面禮足在一面住。世尊知而故問阿難：「諍事已滅未？」阿難答言：「諍事何可得滅？阿尼樓陀弟子，在僧中獨語獨當諍事。而阿尼樓陀在僧中，曾不以一語呵責。」佛告阿難：「阿尼樓陀何時能滅此諍事？豈非汝、舍利弗、目連事耶？」爾時佛告諸比丘：「惡比丘有四法，見僧破歡喜。何等四？是惡比丘破戒惡法，彼惡比丘作是念：『我破戒惡法，若余比丘得知我，和合為我作滅擯，有餘比丘助我作伴。』惡比丘有是初法，見僧破歡喜。複次惡比丘邪命自活，作是念言：『我邪命自活，令余比丘知我，和合僧為我作滅擯，有餘比丘助我為伴。』是為惡比丘第二見僧破歡喜。複次惡比丘多求利養恭敬，作是念：『我求利養恭敬，令余比丘知我，和合僧為我作滅擯，有餘比丘助我為伴。』是為惡比丘第三見僧破歡喜。複次惡比丘邪見邊見，作是念：『我邪見邊見，令余比丘知我，和合僧為我作滅擯，有餘比丘助我為伴。』是為惡比丘第四見僧破歡喜。
「有四種作法：前非法作后非法作、前非法作后法作、前法作后非法作、前法作后法作。何等前非法作后非法作？前非法起事應教呵，不教呵而住應滅擯
【現代漢語翻譯】 現代漢語譯本 爭鬥之事，阿尼樓陀（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）有一位名叫婆夷的弟子，喜歡在僧團中獨自發言，獨自處理爭端。當時阿尼樓陀也在僧團中，卻一句話也不說，也不加以教導或呵斥。 這時，阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）前往世尊（釋迦牟尼佛的尊稱）處，以頭面禮拜佛足，然後站立在一旁。世尊明知此事，卻故意問阿難：『爭端平息了嗎？』阿難回答說：『爭端怎麼可能平息呢？阿尼樓陀的弟子，在僧團中獨自發言，獨自處理爭端。而阿尼樓陀在僧團中，卻從未用一句話來呵責他。』 佛陀告訴阿難：『阿尼樓陀何時才能平息這場爭端呢？難道這不是你、舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）、目連（Maudgalyāyana，佛陀十大弟子之一，以神通第一著稱）應該負責的事情嗎？』 當時，佛陀告訴各位比丘（bhiksu，佛教出家男眾）：『惡比丘有四種表現，看到僧團分裂會感到高興。是哪四種呢？這種惡比丘違犯戒律，行為惡劣，他會這樣想：『我違犯戒律，行為惡劣，如果其他比丘知道我的情況，聯合起來將我驅逐出去，就會有其他比丘幫助我，與我為伴。』惡比丘有這第一種表現，看到僧團分裂會感到高興。其次，惡比丘以不正當的手段謀生，他會這樣想：『我以不正當的手段謀生，讓其他比丘知道我的情況，聯合僧團將我驅逐出去，就會有其他比丘幫助我，與我為伴。』這是惡比丘第二種表現，看到僧團分裂會感到高興。再次，惡比丘貪求供養和恭敬，他會這樣想：『我貪求供養和恭敬，讓其他比丘知道我的情況，聯合僧團將我驅逐出去，就會有其他比丘幫助我，與我為伴。』這是惡比丘第三種表現，看到僧團分裂會感到高興。再次，惡比丘持有邪見和邊見，他會這樣想：『我持有邪見和邊見，讓其他比丘知道我的情況，聯合僧團將我驅逐出去，就會有其他比丘幫助我，與我為伴。』這是惡比丘第四種表現，看到僧團分裂會感到高興。』 『有四種處理事務的方式：開始時非法，後來也非法；開始時非法，後來合法；開始時合法，後來非法；開始時合法，後來也合法。什麼是開始時非法，後來也非法呢？開始時，對於應該教導和呵斥的事情，不進行教導和呵斥，而是放任不管，應該驅逐出去。』
【English Translation】 English version Regarding disputes, Aniruddha (one of the ten great disciples of the Buddha, known for his unsurpassed clairvoyance) had a disciple named Bhuyi, who liked to speak alone in the Sangha (Buddhist monastic community) and handle disputes on his own. At that time, Aniruddha was also in the Sangha, but he did not say a word, nor did he teach or rebuke him. Then, Ānanda (one of the ten great disciples of the Buddha, known for his great learning) went to the World-Honored One (a respectful title for Shakyamuni Buddha), bowed at his feet with his head, and stood aside. The World-Honored One, knowing this matter, deliberately asked Ānanda: 'Has the dispute been resolved?' Ānanda replied: 'How can the dispute be resolved? Aniruddha's disciple speaks alone in the Sangha and handles disputes on his own. But Aniruddha has never rebuked him with a single word in the Sangha.' The Buddha told Ānanda: 'When will Aniruddha be able to resolve this dispute? Isn't this something that you, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) should be responsible for?' At that time, the Buddha told the bhiksus (Buddhist monks): 'There are four characteristics of evil bhiksus who rejoice when they see the Sangha divided. What are the four? This evil bhiksu violates the precepts and commits evil deeds. He thinks: 'I violate the precepts and commit evil deeds. If other bhiksus know my situation and unite to expel me, there will be other bhiksus who will help me and be my companions.' This is the first characteristic of an evil bhiksu who rejoices when he sees the Sangha divided. Secondly, an evil bhiksu makes a living by improper means. He thinks: 'I make a living by improper means. If other bhiksus know my situation and the Sangha unites to expel me, there will be other bhiksus who will help me and be my companions.' This is the second characteristic of an evil bhiksu who rejoices when he sees the Sangha divided. Again, an evil bhiksu is greedy for offerings and respect. He thinks: 'I am greedy for offerings and respect. If other bhiksus know my situation and the Sangha unites to expel me, there will be other bhiksus who will help me and be my companions.' This is the third characteristic of an evil bhiksu who rejoices when he sees the Sangha divided. Again, an evil bhiksu holds wrong views and extreme views. He thinks: 'I hold wrong views and extreme views. If other bhiksus know my situation and the Sangha unites to expel me, there will be other bhiksus who will help me and be my companions.' This is the fourth characteristic of an evil bhiksu who rejoices when he sees the Sangha divided.' 'There are four ways of handling affairs: illegal at the beginning and illegal later; illegal at the beginning and legal later; legal at the beginning and illegal later; legal at the beginning and legal later. What is illegal at the beginning and illegal later? At the beginning, for matters that should be taught and rebuked, there is no teaching or rebuking, but rather letting it go, and should be expelled.'
，不滅擯而住，是為前非法作后非法作。何等前非法作后法作？若有非法作者，前非法起事，彼應教呵者呵而後住，應滅擯滅擯而後住，是為前非法作后法作。何等前法作后非法作？若比丘如法起事，應教呵不教呵而住，應滅擯不滅擯而住，是為前如法作后非法作。何等前如法作后如法作？若比丘前如法起事，應教呵而教呵，應滅擯而滅擯而後住，是為前如法作后如法作。
「有四種供養：一飲食、二醫藥、三衣服、四是所須者與。
「復有四種利法：非法求非法與、非法求法與、法求非法與、法求法與。云何非法求非法與？或有比丘，周旋往反不作沙門法，說非法求利養不凈。彼作如是不凈求利養，有所偏為，取是、莫取是、取爾許、莫取爾許、取是來、莫取是來、持爾許來、莫持爾許來、與此、莫與彼、與爾許、莫與爾許、彼可與、彼不可與，是為非法求利養非法與。云何非法求法與？或有比丘，周旋往反作非沙門法，說非法求利養不清凈，不作如上偏為，是為非法求法與。云何法求非法與？或有比丘，周旋往反說沙門法，不作非法，求利養清凈，作如上偏為，是為法求非法與。云何法求法與？或有比丘，周旋往反說沙門法，不作非法，求利養清凈，不作如上偏為，是為法求法與。
「有四法
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做前非法作后非法作？如果有人非法行事，之前非法發起事件，應該教誡呵責的人不去教誡呵責卻住留，應該滅擯（Nirvasana，驅逐）的人不去滅擯卻住留，這就是前非法作后非法作。 什麼叫做前非法作后如法作？如果有人非法行事，之前非法發起事件，他應該教誡呵責的人就教誡呵責然後住留，應該滅擯的人就滅擯然後住留，這就是前非法作后如法作。 什麼叫做前如法作后非法作？如果比丘如法發起事件，應該教誡呵責的卻不教誡呵責而住留，應該滅擯的卻不滅擯而住留，這就是前如法作后非法作。 什麼叫做前如法作后如法作？如果比丘之前如法發起事件，應該教誡呵責的就教誡呵責，應該滅擯的就滅擯然後住留，這就是前如法作后如法作。
『有四種供養：一是飲食，二是醫藥，三是衣服，四是所需之物給予。
『又有四種求利養的方法：用非法的方法求得非法的供養，用非法的方法求得如法的供養，用如法的方法求得非法的供養，用如法的方法求得如法的供養。什麼叫做用非法的方法求得非法的供養？或者有比丘，到處遊走往來，不做沙門（Sramana，修行者）應做之事，宣說非法之事來求取不清凈的利養。他做出這樣不清凈的求取利養的行為，有所偏頗作為，拿這個，不拿那個，拿這麼多，不拿那麼多，拿這個來，不拿那個來，拿這麼多來，不拿那麼多來，給這個，不給那個，給這麼多，不給那麼多，這個人可以給，那個人不可以給，這就是用非法的方法求取非法的供養。什麼叫做用非法的方法求得如法的供養？或者有比丘，到處遊走往來，做非沙門應做之事，宣說非法之事來求取不清凈的利養，但不做如上偏頗作為，這就是用非法的方法求得如法的供養。什麼叫做用如法的方法求得非法的供養？或者有比丘，到處遊走往來，宣說沙門應說之法，不做非法之事，求取清凈的利養，但做出如上偏頗作為，這就是用如法的方法求得非法的供養。什麼叫做用如法的方法求得如法的供養？或者有比丘，到處遊走往來，宣說沙門應說之法，不做非法之事，求取清凈的利養，也不做如上偏頗作為，這就是用如法的方法求得如法的供養。
『有四種法
【English Translation】 English version: 『What is called acting unlawfully before and unlawfully after? If someone acts unlawfully, initiating an unlawful matter beforehand, and those who should be taught and rebuked are not taught and rebuked, but are allowed to remain; those who should be expelled (Nirvasana, expulsion) are not expelled, but are allowed to remain; this is called acting unlawfully before and unlawfully after. What is called acting unlawfully before and lawfully after? If someone acts unlawfully, initiating an unlawful matter beforehand, and those who should be taught and rebuked are taught and rebuked, and then allowed to remain; those who should be expelled are expelled, and then allowed to remain; this is called acting unlawfully before and lawfully after. What is called acting lawfully before and unlawfully after? If a Bhikkhu (monk) initiates a matter lawfully, and those who should be taught and rebuked are not taught and rebuked, but are allowed to remain; those who should be expelled are not expelled, but are allowed to remain; this is called acting lawfully before and unlawfully after. What is called acting lawfully before and lawfully after? If a Bhikkhu initiates a matter lawfully, and those who should be taught and rebuked are taught and rebuked, and those who should be expelled are expelled, and then allowed to remain; this is called acting lawfully before and lawfully after.』
『There are four kinds of offerings: first, food; second, medicine; third, clothing; and fourth, giving what is needed.』
『Furthermore, there are four kinds of profitable ways: seeking the unlawful and giving the unlawful, seeking the unlawful and giving the lawful, seeking the lawful and giving the unlawful, seeking the lawful and giving the lawful. What is called seeking the unlawful and giving the unlawful? Perhaps there is a Bhikkhu (Sramana, practitioner), who goes back and forth, not doing the duties of a Sramana (Sramana, practitioner), speaking of unlawful things to seek impure gains. He makes such impure efforts to seek gains, being partial in his actions, taking this, not taking that, taking this much, not taking that much, taking this to come, not taking that to come, bringing this much to come, not bringing that much to come, giving to this one, not giving to that one, giving this much, not giving that much, this person can be given to, that person cannot be given to; this is called seeking unlawful gains and giving unlawfully. What is called seeking the unlawful and giving the lawful? Perhaps there is a Bhikkhu, who goes back and forth, doing things that are not the duties of a Sramana, speaking of unlawful things to seek impure gains, but not acting with the above-mentioned partiality; this is called seeking the unlawful and giving the lawful. What is called seeking the lawful and giving the unlawful? Perhaps there is a Bhikkhu, who goes back and forth, speaking of the Dharma of a Sramana, not doing unlawful things, seeking pure gains, but acting with the above-mentioned partiality; this is called seeking the lawful and giving the unlawful. What is called seeking the lawful and giving the lawful? Perhaps there is a Bhikkhu, who goes back and forth, speaking of the Dharma of a Sramana, not doing unlawful things, seeking pure gains, and not acting with the above-mentioned partiality; this is called seeking the lawful and giving the lawful.』
『There are four kinds of things
不應為他受大戒：不知增戒、增心、增慧學、不廣誦二部戒。有如是四法，不應與他受大戒。有四法應為他受大戒(即反上句是)。
「有四法不應為他受大戒：不知增戒學、不知增心學、不知增慧學、不廣誦毗尼，如是四法不應為他受大戒。復有四法應為他受大戒(即反上句是)。復有四法不應為他受大戒：不知增戒、增心、增慧學、雖誦毗尼不能決了，如是四法不應為他受大戒。復有四法應為他受大戒(即反上句是)。復有四法不應為他受大戒：不持二百五十戒、不多聞、若弟子有惡見不能教化弟子令舍惡見修習善見、不滿十歲，有如是四法不應為他受大戒。復有四法應為他受大戒(即反上句是)。
「有四法名為持律：知犯、知不犯、知輕、知重。復有四法：知犯、知不犯、知有餘、知無餘。復有四法：知犯、知不犯、知粗惡、知不粗惡。復有四法：知可懺罪、知不可懺罪、知懺悔清凈、知懺悔不清凈。
「復有四諍：言諍、覓諍、犯諍、事諍。
「有四犯畏：若有如是男子來，被髮著黑衣持刀，至大眾中作如是言：『我作極大重惡斷頭罪，隨汝等所喜我當作。』時諸大眾即捉縛，打惡聲鼓，為現死相，順路唱令，從右門出，至殺處殺之。智人見已，作如是語：『此人造惡極重死罪，
【現代漢語翻譯】 現代漢語譯本：不應該為他人授比丘戒（大戒）：如果這個人不知道如何增進戒律（增戒）、增進禪定（增心）、增進智慧（增慧）的學習，並且不能廣泛背誦兩部戒律（比丘戒和比丘尼戒）。具有這四種情況，就不應該為他授比丘戒。反之，具備相反的四種情況，就應該為他授比丘戒。
有四種情況不應該為他人授比丘戒：不知道如何增進戒律的學習、不知道如何增進禪定的學習、不知道如何增進智慧的學習、不能廣泛背誦毗尼（Vinaya，戒律），具有這四種情況就不應該為他授比丘戒。反之，具備相反的四種情況，就應該為他授比丘戒。又有四種情況不應該為他人授比丘戒：不知道如何增進戒律、增進禪定、增進智慧的學習，即使能背誦毗尼也不能決斷了知其中含義，具有這四種情況就不應該為他授比丘戒。反之，具備相反的四種情況，就應該為他授比丘戒。又有四種情況不應該為他人授比丘戒：不能持守二百五十條戒律、不多聞佛法、如果弟子有邪見不能教化弟子使他捨棄邪見修習正見、不滿十歲，具有這四種情況就不應該為他授比丘戒。反之，具備相反的四種情況，就應該為他授比丘戒。
有四種情況稱為持律：知道什麼是犯戒、知道什麼是不犯戒、知道什麼是輕罪、知道什麼是重罪。又有四種情況：知道什麼是犯戒、知道什麼是不犯戒、知道什麼是可寬恕的（有餘）、知道什麼是不可寬恕的（無餘）。又有四種情況：知道什麼是犯戒、知道什麼是不犯戒、知道什麼是粗惡的、知道什麼是不粗惡的。又有四種情況：知道什麼是可以懺悔的罪、知道什麼是不可懺悔的罪、知道懺悔后是清凈的、知道懺悔后是不清凈的。
又有四種諍論：言語上的爭論（言諍）、尋找過失的爭論（覓諍）、關於犯戒的爭論（犯諍）、關於事務的爭論（事諍）。
有四種犯戒的畏懼：如果有一個這樣的男子走來，披散著頭髮，穿著黑色的衣服，拿著刀，來到大眾之中，這樣說：『我犯了極其嚴重的斷頭罪，隨你們喜歡，我願意接受。』這時，大眾就捉住他捆綁起來，敲打著發出惡聲的鼓，為他展現死亡的景象，沿著道路唱令，從右邊的門出去，到殺人的地方殺了他。有智慧的人看到后，這樣說：『這個人造了極其嚴重的死罪。』
【English Translation】 English version: One should not administer the full ordination (大戒) to someone who does not know how to increase in discipline (增戒), increase in concentration (增心), increase in wisdom (增慧), and does not widely recite the two sets of precepts (二部戒). Possessing these four qualities, one should not administer the full ordination to him. Conversely, possessing the opposite four qualities, one should administer the full ordination to him.
There are four reasons why one should not administer the full ordination to another: not knowing how to increase in discipline, not knowing how to increase in concentration, not knowing how to increase in wisdom, and not widely reciting the Vinaya (毗尼, monastic rules). Possessing these four qualities, one should not administer the full ordination to him. Conversely, possessing the opposite four qualities, one should administer the full ordination to him. Again, there are four reasons why one should not administer the full ordination to another: not knowing how to increase in discipline, increase in concentration, increase in wisdom, and even if one can recite the Vinaya, one cannot decisively understand its meaning. Possessing these four qualities, one should not administer the full ordination to him. Conversely, possessing the opposite four qualities, one should administer the full ordination to him. Again, there are four reasons why one should not administer the full ordination to another: not upholding the two hundred and fifty precepts, not being well-learned, if a disciple has wrong views and one cannot teach the disciple to abandon wrong views and cultivate right views, and being under ten years old. Possessing these four qualities, one should not administer the full ordination to him. Conversely, possessing the opposite four qualities, one should administer the full ordination to him.
There are four qualities that define upholding the precepts (持律): knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, and knowing what is a major offense. Again, there are four qualities: knowing what is an offense, knowing what is not an offense, knowing what is pardonable (有餘), and knowing what is unpardonable (無餘). Again, there are four qualities: knowing what is an offense, knowing what is not an offense, knowing what is coarse and evil, and knowing what is not coarse and evil. Again, there are four qualities: knowing what is a repentable offense, knowing what is an unrepentable offense, knowing that repentance leads to purity, and knowing that repentance does not lead to purity.
Again, there are four kinds of disputes (諍): verbal disputes (言諍), fault-finding disputes (覓諍), disputes about offenses (犯諍), and disputes about matters (事諍).
There are four fears of offenses (犯畏): If such a man comes, with disheveled hair, wearing black clothes, holding a knife, and comes into the assembly, saying: 'I have committed an extremely serious offense deserving of beheading, I will accept whatever you wish.' At this time, the assembly seizes him, binds him, beats a drum making an evil sound, shows him the appearance of death, proclaims along the road, exits from the right gate, and kills him at the place of execution. A wise person, seeing this, says: 'This person has committed an extremely serious offense deserving of death.'
我今當自敕並教餘人，莫作如是重惡死罪。』如是比丘、比丘尼于波羅夷法生大恐畏，作如是念：『若未犯波羅夷終已不犯，若犯都無覆藏心如法懺悔。』此是第一犯畏。有如是男子，被髮著黑衣持合鞘刀，至大眾中言：『我作惡不善，隨眾人所喜我當作。』時彼眾人即奪取刀，打之驅出右門。有智人見作如是言：『此人作惡罪，我今當自敕並教人，莫作如是惡罪。』如是比丘、比丘尼于僧殘法生大恐畏，作如是念：『若未犯僧殘終不犯，若犯尋即懺悔。』此是第二犯畏。有如是男子，被髮著黑衣持杖，至大眾中語言：『我作惡不善，隨眾人所喜我當作。』眾人即取其杖打之，驅出右門。有智人見作如是言：『此人作惡罪，我今自敕並教人，不作如是惡。』如是比丘、比丘尼于波逸提生大恐畏，未犯終不犯，若犯尋即懺悔。此是第三犯畏。有如是男子，被髮著黑衣至眾人所，合掌作如是言：『我作惡不善，隨眾人所喜我當作之。』時眾人種種呵責驅出右門。有智人見作如是言：『此人作如是惡，我今當自敕並教人，不作如是惡。』如是比丘、比丘尼于波羅提提舍尼生恐畏，若未犯終不犯，若犯尋即懺悔。此是第四犯畏。
「有四種犯人：若比丘犯罪，余比丘語言：『汝犯罪，見不？』彼言：『不見。』比丘復語
【現代漢語翻譯】 現代漢語譯本 『我現在應當親自告誡並教導其他人，不要做這樣嚴重的惡劣死罪。』像這樣，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）對於波羅夷法（parajika，斷頭罪）產生極大的恐懼，這樣想：『如果還沒有犯波羅夷罪，最終也不會犯；如果犯了，絕對不隱瞞，如法懺悔。』這是第一種對犯戒的畏懼。 有一個這樣的人，披散著頭髮，穿著黑衣，拿著帶鞘的刀，到大眾中說：『我做了惡事和不善之事，隨眾人喜歡，我都可以做。』當時那些人就奪取了他的刀，打他，把他從右邊的門趕了出去。有智慧的人看見了，這樣說：『這個人做了惡罪，我現在應當親自告誡並教導其他人，不要做這樣的惡罪。』像這樣，比丘、比丘尼對於僧殘法（samghavasesa，僅次於波羅夷的重罪）產生極大的恐懼，這樣想：『如果還沒有犯僧殘罪，最終也不會犯；如果犯了，立刻就懺悔。』這是第二種對犯戒的畏懼。 有一個這樣的人，披散著頭髮，穿著黑衣，拿著棍杖，到大眾中說：『我做了惡事和不善之事，隨眾人喜歡，我都可以做。』眾人就拿他的棍杖打他，把他從右邊的門趕了出去。有智慧的人看見了，這樣說：『這個人做了惡罪，我現在親自告誡並教導其他人，不做這樣的惡事。』像這樣，比丘、比丘尼對於波逸提（pacittiya，輕罪）產生極大的恐懼，沒有犯（此罪）最終不犯，如果犯了立刻就懺悔。這是第三種對犯戒的畏懼。 有一個這樣的人，披散著頭髮，穿著黑衣，到眾人那裡，合掌這樣說：『我做了惡事和不善之事，隨眾人喜歡，我都可以做。』當時眾人種種呵斥他，把他從右邊的門趕了出去。有智慧的人看見了，這樣說：『這個人做了這樣的惡事，我現在應當親自告誡並教導其他人，不做這樣的惡事。』像這樣，比丘、比丘尼對於波羅提提舍尼（patidesaniya，應懺悔罪）生起恐懼，如果沒有犯（此罪）最終不犯，如果犯了立刻就懺悔。這是第四種對犯戒的畏懼。 有四種犯人：如果比丘犯罪，其他比丘說：『你犯罪了，看見了嗎？』那比丘說：『沒看見。』比丘又說
【English Translation】 English version 『I shall now personally instruct and teach others not to commit such grave and evil deadly sins.』 Thus, monks (bhiksu) and nuns (bhiksuni) develop great fear of the Parajika (parajika, expulsion) offenses, thinking: 『If I have not yet committed a Parajika offense, I will ultimately not commit it; if I do commit it, I will absolutely not conceal it, and will repent according to the Dharma.』 This is the first fear of committing offenses. There was a man like this, with disheveled hair, wearing black clothes, holding a sheathed knife, who came into the assembly and said: 『I have done evil and unwholesome deeds, and I will do whatever pleases the crowd.』 At that time, the people seized his knife, beat him, and drove him out the right gate. A wise person saw this and said: 『This person has committed an evil crime, and I shall now personally instruct and teach others not to commit such evil crimes.』 Thus, monks and nuns develop great fear of the Samghavasesa (samghavasesa, formal meeting) offenses, thinking: 『If I have not yet committed a Samghavasesa offense, I will ultimately not commit it; if I do commit it, I will immediately confess.』 This is the second fear of committing offenses. There was a man like this, with disheveled hair, wearing black clothes, holding a staff, who came into the assembly and said: 『I have done evil and unwholesome deeds, and I will do whatever pleases the crowd.』 The people then took his staff and beat him, driving him out the right gate. A wise person saw this and said: 『This person has committed an evil crime, and I will now personally instruct and teach others not to do such evil.』 Thus, monks and nuns develop great fear of the Pacittiya (pacittiya, expiation) offenses, and if they have not committed (this offense), they will ultimately not commit it; if they do commit it, they will immediately confess. This is the third fear of committing offenses. There was a man like this, with disheveled hair, wearing black clothes, who came to the assembly, put his palms together, and said: 『I have done evil and unwholesome deeds, and I will do whatever pleases the crowd.』 At that time, the people variously scolded him and drove him out the right gate. A wise person saw this and said: 『This person has done such evil deeds, and I shall now personally instruct and teach others not to do such evil deeds.』 Thus, monks and nuns develop fear of the Patidesaniya (patidesaniya, confession) offenses, and if they have not committed (this offense), they will ultimately not commit it; if they do commit it, they will immediately confess. This is the fourth fear of committing offenses. There are four types of offenders: If a monk commits an offense, other monks say: 『You have committed an offense, do you see it?』 That monk says: 『I do not see it.』 The monk then says
言：『長老！若見罪當懺悔。』此是第一犯人。若比丘犯罪，余比丘語言：『長老！汝犯罪，見不？』彼言：『不見。』比丘復語言：『長老！若見罪應僧中懺悔。』此是第二犯人。若比丘犯罪，余比丘語言：『長老犯罪，見不？』彼言：『不見。』比丘復語言：『若長老見罪，當於此僧中懺悔。』此是第三犯人。若比丘犯罪，余比丘語言：『長老汝犯罪，見不？』彼言：『不見。』時僧應都捨棄，語如是言：『隨汝意去所至之處，欲舉汝者，彼當爲汝作舉、作憶念、作自言，遮汝阿㝹婆陀、遮說戒、遮自恣。』如調馬師，惡馬難調即合韁杙驅棄。此比丘亦復如是，一切捨棄，是為第四犯人。」
爾時世尊在王舍城耆阇崛山。優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「長老在年少比丘前懺悔，內有幾法應懺悔？」佛言：「內有四法應懺悔，偏露右肩、脫革屣、胡跪合掌、說所犯名：『我犯某甲罪，今于長老前懺悔。』彼應語言：『應改悔生厭離心。』答言：『爾。』上座比丘于下座比丘，有如是四法應懺悔，有四波羅提提舍尼如上說，四波羅夷如上說。
「有四羯磨：非法別眾羯磨、非法和合眾羯磨、法別眾羯磨、法和合眾羯磨，是為四羯磨。是中非法別眾羯磨，不應爾；非法和合羯磨，不應
【現代漢語翻譯】 現代漢語譯本：他說：『長老！如果認識到自己有罪，應當懺悔。』這是第一種犯戒的人。如果一個比丘（bhikkhu，佛教僧侶）犯了戒，其他比丘說：『長老！你犯戒了，知道嗎？』他回答：『不知道。』比丘又說：『長老！如果認識到自己有罪，應當在僧團中懺悔。』這是第二種犯戒的人。如果一個比丘犯了戒，其他比丘說：『長老！你犯戒了，知道嗎？』他回答：『不知道。』比丘又說：『如果長老認識到自己有罪，應當在這個僧團中懺悔。』這是第三種犯戒的人。如果一個比丘犯了戒，其他比丘說：『長老！你犯戒了，知道嗎？』他回答：『不知道。』這時僧團應當完全捨棄他，這樣說：『隨你的意願去任何地方，想要為你舉行舉罪儀式的人，會為你舉行舉罪、憶念、自言儀式，禁止你參加阿㝹婆陀（Ānupavadha，不責備）、禁止你說戒（recitation of the Pāṭimokkha，背誦戒律）、禁止你參加自恣（Pavāraṇā，僧眾自恣儀式）。』就像調馬師，對於難以調伏的惡馬，就用韁繩和木樁驅趕拋棄。這個比丘也是這樣，被一切捨棄，這是第四種犯戒的人。』
當時，世尊（Buddha，佛陀）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa Mountain）。優波離（Upāli，佛陀十大弟子之一）從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『長老在年輕比丘面前懺悔，內心有幾種方法應當懺悔？』佛說：『內心有四種方法應當懺悔，袒露右肩、脫掉革屣（皮鞋）、胡跪合掌、說出所犯的罪名：『我犯了某某罪，現在在長老面前懺悔。』對方應當說：『應當改過自新，生起厭離之心。』回答說：『是的。』上座比丘（senior bhikkhu，資深比丘）對於下座比丘（junior bhikkhu，年輕比丘），有這樣四種方法應當懺悔，有四種波羅提提舍尼（Paṭidesanīya，應懺悔罪）如上面所說，四種波羅夷（Pārājika，斷頭罪）如上面所說。
『有四種羯磨（kamma，業）：非法別眾羯磨（unlawful separate assembly act）、非法和合眾羯磨（unlawful united assembly act）、法別眾羯磨（lawful separate assembly act）、法和合眾羯磨（lawful united assembly act），這是四種羯磨。這其中，非法別眾羯磨，不應該這樣做；非法和合羯磨，不應該這樣做。
【English Translation】 English version: He says: 'Elder! If you recognize an offense, you should confess it.' This is the first type of offender. If a bhikkhu (Buddhist monk) commits an offense, another bhikkhu says: 'Elder! You have committed an offense, do you know?' He replies: 'I do not know.' The bhikkhu says again: 'Elder! If you recognize an offense, you should confess it in the Saṅgha (Buddhist monastic community).' This is the second type of offender. If a bhikkhu commits an offense, another bhikkhu says: 'Elder! You have committed an offense, do you know?' He replies: 'I do not know.' The bhikkhu says again: 'If the Elder recognizes an offense, he should confess it in this Saṅgha.' This is the third type of offender. If a bhikkhu commits an offense, another bhikkhu says: 'Elder! You have committed an offense, do you know?' He replies: 'I do not know.' Then the Saṅgha should completely abandon him, saying thus: 'Go wherever you wish, whoever wants to hold an act of accusation against you, let him perform the act of accusation, the act of remembrance, the act of self-declaration, prohibiting you from Ānupavadha (non-reproach), prohibiting you from the recitation of the Pāṭimokkha (code of monastic discipline), prohibiting you from Pavāraṇā (invitation).』 Just like a horse trainer, for a bad horse that is difficult to tame, he uses reins and stakes to drive it away and abandon it. This bhikkhu is also like that, being completely abandoned, this is the fourth type of offender.』
At that time, the Buddha (Buddha) was at Gṛdhrakūṭa Mountain (Vulture Peak Mountain) in Rājagṛha (City of Kings). Upāli (one of the ten principal disciples of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'When an elder confesses before a young bhikkhu, how many methods should be used for confession?' The Buddha said: 'There are four methods that should be used for confession, baring the right shoulder, removing leather sandals, kneeling with palms joined, and stating the name of the offense committed: 『I have committed such and such an offense, and now I confess before the Elder.』 The other person should say: 『You should repent and generate a sense of revulsion.』 The reply should be: 『Yes.』 For a senior bhikkhu (senior monk) confessing to a junior bhikkhu (junior monk), there are these four methods that should be used for confession, there are four Paṭidesanīya (offenses to be confessed) as mentioned above, and four Pārājika (defeats) as mentioned above.
『There are four kamma (acts): an unlawful separate assembly act, an unlawful united assembly act, a lawful separate assembly act, and a lawful united assembly act, these are the four kamma. Among these, an unlawful separate assembly act should not be done; an unlawful united assembly act should not be done.
爾；法別眾羯磨，不應爾；法和合羯磨，應爾，是我所聽。非法別眾羯磨，羯磨不成。非法和合眾羯磨，羯磨不成。法別眾羯磨，羯磨不成。法和合羯磨，羯磨成就。非法別眾羯磨，不得處所。非法和合眾羯磨，不得處所。法別眾羯磨，不得處所。法和合羯磨，得處所。
「有四種布薩：三語布薩清凈布薩、說波羅提木叉布薩、自恣布薩。
「有四妄語：波羅夷妄語、僧殘妄語、波逸提妄語、毗尼阿毗婆羅妄語。
「有四眾：比丘眾、比丘尼眾、優婆塞眾、優婆夷眾。復有四眾：剎利眾、婆羅門眾、居士眾、沙門眾。復有四眾：四天王眾、忉利天眾、魔眾、梵眾。復有四眾：愛、恚、怖、癡眾。復有四眾：不愛、不恚、不怖、不癡眾。有四種智慧平斷事人：有人身不現惡口現、有人口不現惡身現、有人身口現惡、有人身口不現惡。云何身不現惡口現？或有人身不現惡、口言指授、與共同見，是為身不現惡口現。云何口不現惡身現？有人身現惡、口不指授、不與同見，是為口不現惡身現。云何身不現惡、口不現惡？有人身不現惡、口不指授、不與同見，是為身口不現惡。云何身口現惡？有人身現惡、口語指授、與同見，是為身現惡口現惡。是為四種有智平斷事人。
「比丘有四法，自損有犯，
【現代漢語翻譯】 現代漢語譯本： 『非法進行的個別羯磨（karma，業），不應如此；如法進行的和合羯磨，應如此，這是我所聽聞的。非法進行的個別羯磨，羯磨不成。非法進行的和合羯磨，羯磨不成。如法進行的個別羯磨，羯磨不成。如法進行的和合羯磨，羯磨成就。非法進行的個別羯磨，不得其處所。非法進行的和合羯磨，不得其處所。如法進行的個別羯磨，不得其處所。如法進行的和合羯磨，得其處所。』
『有四種布薩（uposatha，齋戒）：三語布薩、清凈布薩、說波羅提木叉（pratimoksha，戒經）布薩、自恣布薩。』
『有四種妄語：波羅夷（parajika，斷頭罪）妄語、僧殘（sanghavasesa，僧殘罪）妄語、波逸提（payantika，單墮罪）妄語、毗尼阿毗婆羅（vinaya abhiprala，違犯戒律）妄語。』
『有四眾：比丘（bhiksu，出家男眾）眾、比丘尼（bhiksuni，出家女眾）眾、優婆塞（upasaka，在家男眾）眾、優婆夷（upasika，在家女眾）眾。復有四眾：剎利（ksatriya，王族）眾、婆羅門（brahmana，祭司）眾、居士眾、沙門（sramana，修行者）眾。復有四眾：四天王眾、忉利天（trayastrimsa，三十三天）眾、魔眾、梵眾。復有四眾：愛眾、恚（嗔）眾、怖眾、癡眾。復有四眾：不愛眾、不恚眾、不怖眾、不癡眾。有四種智慧平斷事人：有人身不現惡口現、有人口不現惡身現、有人身口現惡、有人身口不現惡。云何身不現惡口現？或有人身不現惡、口言指授、與共同見，是為身不現惡口現。云何口不現惡身現？有人身現惡、口不指授、不與同見，是為口不現惡身現。云何身不現惡、口不現惡？有人身不現惡、口不指授、不與同見，是為身口不現惡。云何身口現惡？有人身現惡、口語指授、與同見，是為身現惡口現惡。是為四種有智平斷事人。』
『比丘有四法，自損有犯，』
【English Translation】 English version: 'An unlawful separate karma (karma, action), should not be so; a lawful united karma, should be so, this is what I have heard. An unlawful separate karma, the karma is not accomplished. An unlawful united karma, the karma is not accomplished. A lawful separate karma, the karma is not accomplished. A lawful united karma, the karma is accomplished. An unlawful separate karma, does not obtain its place. An unlawful united karma, does not obtain its place. A lawful separate karma, does not obtain its place. A lawful united karma, obtains its place.'
'There are four kinds of uposatha (uposatha, observance day): Three-utterance uposatha, pure uposatha, reciting the pratimoksha (pratimoksha, code of monastic rules) uposatha, and self-surrender uposatha.'
'There are four kinds of false speech: parajika (parajika, defeat) false speech, sanghavasesa (sanghavasesa, formal meeting) false speech, payantika (payantika, expiation) false speech, and vinaya abhiprala (vinaya abhiprala, transgression of discipline) false speech.'
'There are four assemblies: bhiksu (bhiksu, monk) assembly, bhiksuni (bhiksuni, nun) assembly, upasaka (upasaka, male lay follower) assembly, and upasika (upasika, female lay follower) assembly. Again, there are four assemblies: ksatriya (ksatriya, warrior caste) assembly, brahmana (brahmana, priestly caste) assembly, householder assembly, and sramana (sramana, ascetic) assembly. Again, there are four assemblies: Four Heavenly Kings assembly, Trayastrimsa (trayastrimsa, Thirty-three Heavens) assembly, Mara assembly, and Brahma assembly. Again, there are four assemblies: love assembly, hatred assembly, fear assembly, and delusion assembly. Again, there are four assemblies: non-love assembly, non-hatred assembly, non-fear assembly, and non-delusion assembly. There are four kinds of wise people who judge matters fairly: some people's bodies do not show evil but their mouths do; some people's mouths do not show evil but their bodies do; some people's bodies and mouths show evil; some people's bodies and mouths do not show evil. How does the body not show evil but the mouth does? Some people's bodies do not show evil, but their mouths give instructions and share common views, this is called the body not showing evil but the mouth does. How does the mouth not show evil but the body does? Some people's bodies show evil, but their mouths do not give instructions and do not share common views, this is called the mouth not showing evil but the body does. How do the body and mouth not show evil? Some people's bodies do not show evil, and their mouths do not give instructions and do not share common views, this is called the body and mouth not showing evil. How do the body and mouth show evil? Some people's bodies show evil, and their mouths give instructions and share common views, this is called the body and mouth showing evil. These are the four kinds of wise people who judge matters fairly.'
'If a bhiksu has four qualities, he harms himself and commits offenses,'
為有智者所責，令得多罪。何等四？有愛、有恚、有怖、有癡。比丘有是四法，而自損，為有智者所責，令得多罪。比丘有四法，不自損(反上句是)。
「有四法趣非道：有愛、有恚、有怖、有癡，是為四。有四法不趣非道(即反上句是)。
「有四法不應差作分粥人，未差不應差，若已差不應分：有愛、有恚、有怖、有癡。有四法應差作分粥人(即反上句是)。分小食、分佉阇尼食，差會若敷臥具、分臥具、分雨浴衣、分衣取、與差比丘使，乃至差沙彌使亦如是。有四法直入地獄猶若射箭(即上差諸知事者是)。
「有四非法遮說戒：遮無根破戒、破見、破威儀、破正命。是為四。有四如法遮說戒：遮有根破戒、破見、破威儀、破正命，是為四如法遮說戒。
「有四清凈：持戒清凈、見清凈、威儀清凈、正命清凈，是為四清凈。
「有四依止法：糞掃衣、乞食、樹下坐、腐爛藥，是為四依止法。
「有四種損法：或有智慧忍、或有智慧親近、或有智慧解、或有智慧斷，是為四種損法。」
四分律卷第五十八 大正藏第 22 冊 No. 1428 四分律
四分律卷第五十九(第四分之十)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯毗尼增一之三
【現代漢語翻譯】 現代漢語譯本：
會被智者責備，導致更多罪過的四種情況是：有愛（tanha，貪愛）、有恚（dosa，嗔恨）、有怖（bhaya，恐懼）、有癡（moha，愚癡）。比丘（bhikkhu，佛教僧侶）如果具有這四種情況，就會自我損害，會被智者責備，導致更多罪過。比丘具有與這四種情況相反的四種品質，就不會自我損害。
導致誤入歧途的四種情況是：有愛、有恚、有怖、有癡。與這四種情況相反的四種品質，不會導致誤入歧途。
不應該被選為分配粥食的人的四種情況是：有愛、有恚、有怖、有癡。應該被選為分配粥食的人的四種品質與這四種情況相反。分配小食、分配佉阇尼食（khajaniya-bhojana，硬食），安排集會，鋪設臥具、分配臥具、分配雨浴衣、分配衣物，派遣比丘使者，乃至派遣沙彌（samanera，沙彌）使者也是如此。有四種情況會像射箭一樣直入地獄（即上面所說的安排各種知事者的情況）。
有四種非法遮止說戒的情況：遮止無根據的破戒、破見、破威儀、破正命。有四種如法遮止說戒的情況：遮止有根據的破戒、破見、破威儀、破正命。
有四種清凈：持戒清凈、見清凈、威儀清凈、正命清凈。
有四種依止法：糞掃衣（pamsukula，從垃圾堆或丟棄物中撿來的布料製成的衣服）、乞食（pindapata，托缽乞食）、樹下坐（rukkhamula，在樹下居住）、腐爛藥（putimuttabhesajja，用腐爛的尿液製成的藥物），這是四種依止法。
有四種損減的品質：或者有智慧卻忍受（不運用）、或者有智慧卻不親近（善知識）、或者有智慧卻不理解（佛法）、或者有智慧卻不斷除（煩惱），這是四種損減的品質。 English version:
The four things that, when possessed, cause one to be blamed by the wise and lead to increased demerit are: attachment (tanha), aversion (dosa), fear (bhaya), and delusion (moha). A bhikkhu (Buddhist monk) who possesses these four qualities harms himself, is blamed by the wise, and incurs much demerit. A bhikkhu who possesses the opposite of these four qualities does not harm himself.
The four things that lead to the wrong path are: attachment, aversion, fear, and delusion. The four qualities opposite to these do not lead to the wrong path.
The four qualities that disqualify one from being appointed as a distributor of porridge are: attachment, aversion, fear, and delusion. The qualities that qualify one to be appointed as a distributor of porridge are the opposite of these four. Distributing small portions of food, distributing hard food (khajaniya-bhojana), arranging assemblies, spreading out bedding, distributing bedding, distributing rain-bathing cloths, distributing robes, sending bhikkhu messengers, and even sending samanera (novice monk) messengers are done in this way. There are four things that lead straight to hell like an arrow (referring to the appointment of various administrators mentioned above).
The four unlawful reasons for preventing the recitation of the Patimokkha (monastic rules) are: prohibiting based on unfounded accusations of breaking precepts, wrong views, improper conduct, and wrong livelihood. The four lawful reasons for preventing the recitation of the Patimokkha are: prohibiting based on well-founded accusations of breaking precepts, wrong views, improper conduct, and wrong livelihood.
There are four kinds of purity: purity of morality, purity of view, purity of conduct, and purity of livelihood.
There are four supports: robes made from discarded cloth (pamsukula), food obtained by begging (pindapata), dwelling at the foot of a tree (rukkhamula), and medicine made from fermented urine (putimuttabhesajja). These are the four supports.
There are four kinds of detrimental qualities: either having intelligence but enduring (not using it), or having intelligence but not associating (with good teachers), or having intelligence but not understanding (the Dharma), or having intelligence but not abandoning (afflictions). These are the four kinds of detrimental qualities.
【English Translation】 English version:
The four things that, when possessed, cause one to be blamed by the wise and lead to increased demerit are: attachment (tanha), aversion (dosa), fear (bhaya), and delusion (moha). A bhikkhu (Buddhist monk) who possesses these four qualities harms himself, is blamed by the wise, and incurs much demerit. A bhikkhu who possesses the opposite of these four qualities does not harm himself.
The four things that lead to the wrong path are: attachment, aversion, fear, and delusion. The four qualities opposite to these do not lead to the wrong path.
The four qualities that disqualify one from being appointed as a distributor of porridge are: attachment, aversion, fear, and delusion. The qualities that qualify one to be appointed as a distributor of porridge are the opposite of these four. Distributing small portions of food, distributing hard food (khajaniya-bhojana), arranging assemblies, spreading out bedding, distributing bedding, distributing rain-bathing cloths, distributing robes, sending bhikkhu messengers, and even sending samanera (novice monk) messengers are done in this way. There are four things that lead straight to hell like an arrow (referring to the appointment of various administrators mentioned above).
The four unlawful reasons for preventing the recitation of the Patimokkha (monastic rules) are: prohibiting based on unfounded accusations of breaking precepts, wrong views, improper conduct, and wrong livelihood. The four lawful reasons for preventing the recitation of the Patimokkha are: prohibiting based on well-founded accusations of breaking precepts, wrong views, improper conduct, and wrong livelihood.
There are four kinds of purity: purity of morality, purity of view, purity of conduct, and purity of livelihood.
There are four supports: robes made from discarded cloth (pamsukula), food obtained by begging (pindapata), dwelling at the foot of a tree (rukkhamula), and medicine made from fermented urine (putimuttabhesajja). These are the four supports.
There are four kinds of detrimental qualities: either having intelligence but enduring (not using it), or having intelligence but not associating (with good teachers), or having intelligence but not understanding (the Dharma), or having intelligence but not abandoning (afflictions). These are the four kinds of detrimental qualities.
爾時世尊在波羅㮈，世尊知而故問阿難：「我于谷貴時，慈愍諸比丘故，放舍四事：內宿、內煮、自煮、自取食。今諸比丘故食耶？」阿難白佛言：「故食。」佛言阿難：「不應食，若食如法治。」佛告阿難：「我以谷貴時，愍諸比丘故聽此法，朝受小食從彼持來，若胡桃果等及水中可食物，如是等故食耶？」阿難答言：「爾。」佛言：「不應食，若食如法治。」
「有四法作呵責羯磨，非法非毗尼羯磨不成不得處所。何等四？無根破戒、破見、破威儀、破正命，是為四法。有四法作呵責羯磨，如法如毗尼羯磨成就得處所(即反上句是)。
「有四大賊，何等四？或有大賊，生如是意：『若得百人千人，破某甲城邑。』于異時得百人千人，破彼城邑。如是惡比丘作是念：『我何處當得百人眾千人眾，于某甲城邑遊行。』彼于異時，得百人若千人，遊行彼城邑。是為第一大賊。複次有大賊，非凈行自言是凈行，是為第二大賊。複次有大賊，以口腹故，不真實、非己有，于大眾中故作妄語，自稱得上人法。是為第三大賊。復有大賊，以僧華葉果蓏以自活命，是為第四大賊。
「有四信法：若比丘于城廓村落，作多不凈行非沙門法，是中應隨順教授居士令信。彼比丘語此比丘言：『汝于某甲城邑村落，
多作不凈行非沙門法，汝當還教化彼居士令信。若汝不能隨順教化居士令信者，汝不得在此住。若能隨順教化居士者，聽汝在此住。若復不能隨順教化居士令信者，諸比丘不與汝同羯磨說戒自恣共住同一坐，于小食大食上不以次坐，亦無迎逆執手禮拜問訊。若汝能隨順教化彼居士令信者，當與汝同羯磨乃至禮拜問訊。』是為四信法。若居士居士兒亦如是。
「有四非聖法：不見言見、不聞言聞、不觸言觸、不知言知，是為四非聖法。有四聖法(即反上句是)。有四非聖法：見言不見、聞言不聞、觸言不觸、知言不知，是為四非聖法。有四聖法(即反上句是)。
「有四語舍戒：舍佛、舍法、舍僧、舍和尚，是為四語舍戒。如是舍佛法僧為首，乃至非沙門釋子。四四為句亦如是。
「以四利義故，如來出世，為諸比丘制戒，攝取于僧乃至正法久住，四四為句亦如是。有四利義故，如來出世，為諸比丘制呵責羯磨，攝取于僧乃至正法久住(四四為句亦如是)。乃至七滅諍亦如是。」
爾時世尊在王舍城，告諸比丘：「有五法不應授人大戒：若無戒、無定、無慧、無解脫慧、無見解脫慧。有是五法，不應授人大戒。復有五法應授人大戒(即反上句是)。復有五法不應授人大戒：自無戒、無定、無慧
【現代漢語翻譯】 現代漢語譯本： 『多次行不凈行不是沙門（Śrāmaṇa）應有的行為，你應該回去教化那些在家居士，使他們信服。如果你不能順應教化居士使他們信服，你不得住在這裡。如果能順應教化居士，聽許你住在這裡。如果仍然不能順應教化居士使他們信服，眾比丘不會與你一同舉行羯磨（Karma，僧團會議）、說戒（Prātimokṣa，戒律的宣說）、自恣（Pravāraṇā，僧眾互相檢舉過失的儀式），不會共同居住在同一處，在小食或大食時也不會按次序就坐，也沒有迎接、執手、禮拜、問訊的待遇。如果你能順應教化那些居士使他們信服，應當與你一同舉行羯磨，乃至禮拜問訊。』這稱為四信法。如果對象是女居士或居士的子女，也同樣適用。
『有四種非聖法：沒看見說看見、沒聽見說聽見、沒接觸說接觸、不知道說知道，這稱為四種非聖法。有四種聖法（即與上述相反）。有四種非聖法：看見說沒看見、聽見說沒聽見、接觸說沒接觸、知道說不知道，這稱為四種非聖法。有四種聖法（即與上述相反）。』
『有四種語言上的舍戒：捨棄佛（Buddha）、捨棄法（Dharma）、捨棄僧（Saṃgha）、捨棄和尚（Upadhyaya），這稱為四種語言上的舍戒。像這樣以捨棄佛法僧為首，乃至捨棄非沙門釋子。四個一組的句式也同樣適用。
『由於四種利益的緣故，如來（Tathāgata）出世，為眾比丘制定戒律，爲了攝取僧團，乃至正法長久住世，四個一組的句式也同樣適用。由於四種利益的緣故，如來出世，為眾比丘制定呵責羯磨，爲了攝取僧團，乃至正法長久住世（四個一組的句式也同樣適用）。乃至七滅諍（Saptādhikaraṇa-śamathāḥ，七種平息爭端的方法）也同樣適用。』
當時，世尊（Bhagavān）在王舍城（Rājagṛha），告訴眾比丘：『有五種情況不應授予他人大戒：如果沒有戒、沒有定（Samādhi，禪定）、沒有慧（Prajñā，智慧）、沒有解脫慧（vimutti-ñāṇa-dassana，解脫的智慧）、沒有見解脫慧（vimutti-dassana，見解脫的智慧）。有這五種情況，不應授予他人大戒。又有五種情況應授予他人大戒（即與上述相反）。又有五種情況不應授予他人大戒：自己沒有戒、沒有定、沒有慧……』
【English Translation】 English version: 'To repeatedly engage in impure conduct is not the way of a Śrāmaṇa (ascetic). You should return and teach those lay followers to have faith. If you cannot persuade the lay followers to have faith through your teaching, you are not allowed to stay here. If you can persuade the lay followers through your teaching, you are allowed to stay here. If you still cannot persuade the lay followers to have faith through your teaching, the Bhikṣus (monks) will not perform Karma (Saṃgha act), recite the Prātimokṣa (code of monastic rules), or observe Pravāraṇā (invitation) with you; they will not live together in the same place, nor will they sit in order during small or large meals. There will be no welcoming, hand-holding, bowing, or greetings. If you can persuade those lay followers to have faith through your teaching, they should perform Karma with you, even to the point of bowing and greeting.' This is called the four faiths. If the object is a female lay follower or the children of a lay follower, the same applies.
'There are four non-noble dharmas: saying 'I have seen' when one has not seen, saying 'I have heard' when one has not heard, saying 'I have touched' when one has not touched, saying 'I know' when one does not know. These are called the four non-noble dharmas. There are four noble dharmas (the opposite of the above). There are four non-noble dharmas: saying 'I have not seen' when one has seen, saying 'I have not heard' when one has heard, saying 'I have not touched' when one has touched, saying 'I do not know' when one knows. These are called the four non-noble dharmas. There are four noble dharmas (the opposite of the above).'
'There are four verbal renunciations of precepts: renouncing the Buddha, renouncing the Dharma, renouncing the Saṃgha, renouncing the Upadhyaya (preceptor). These are called the four verbal renunciations of precepts. Likewise, beginning with renouncing the Buddha, Dharma, and Saṃgha, even to renouncing a non-Śrāmaṇa Śākyaputra (descendant of the Śākya clan). The four-four sentence structure also applies similarly.'
'Due to four beneficial reasons, the Tathāgata (the Thus-Gone One) appears in the world, establishing precepts for the Bhikṣus, in order to gather the Saṃgha, even to the long-lasting abiding of the true Dharma. The four-four sentence structure also applies similarly. Due to four beneficial reasons, the Tathāgata appears in the world, establishing censure Karma for the Bhikṣus, in order to gather the Saṃgha, even to the long-lasting abiding of the true Dharma (the four-four sentence structure also applies similarly). Even the Saptādhikaraṇa-śamathāḥ (seven methods for settling disputes) also apply similarly.'
At that time, the Bhagavan (Blessed One) was in Rājagṛha (Royal City), and told the Bhikṣus: 'There are five conditions under which one should not confer the great precepts on another: if one has no Śīla (precepts), no Samādhi (concentration), no Prajñā (wisdom), no vimutti-ñāṇa-dassana (knowledge and vision of liberation), and no vimutti-dassana (vision of liberation). Under these five conditions, one should not confer the great precepts on another. There are five conditions under which one should confer the great precepts on another (the opposite of the above). There are five conditions under which one should not confer the great precepts on another: if one oneself has no Śīla, no Samādhi, no Prajñā...'
、無解脫慧、無見解脫慧，亦不能教人令住戒定慧乃至見解脫慧。有是五法不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不信、無慚、無愧、懈怠、多忘。有如是五法不應授人大戒。有五法應授人大戒。(即反上句是。)復有五法不應授人大戒：不知增戒、增心、增慧學、不知白、不知羯磨，有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知威儀戒、不知增凈行、不知波羅提木叉戒、不知白、不知羯磨。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知犯、不知犯已懺悔、不知犯已懺悔清凈、不知白、不知羯磨。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知有難法、不知無難法、不知白、不知羯磨、不滿十歲。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不能教人增戒學、增心學、增慧學，不能作瞻病人亦不能與瞻病人若差若乃至死，若不滿十歲，有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不能教弟子增威儀戒、增凈行、增波羅提木叉戒、若弟子有惡見不能方便教令舍
【現代漢語翻譯】 現代漢語譯本： 沒有解脫的智慧、沒有見解脫的智慧，也不能教導他人安住于戒、定、慧乃至見解脫慧。具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不信、無慚、無愧、懈怠、多忘。具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不知道增戒學、增心學、增慧學，不知道白法（宣佈）、不知道羯磨（僧團議事），具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不知道威儀戒、不知道增凈行、不知道波羅提木叉戒（別解脫戒），不知道白法、不知道羯磨。具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不知道犯戒、不知道犯戒后懺悔、不知道犯戒后懺悔清凈、不知道白法、不知道羯磨。具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不知道有難法（障礙修行的法）、不知道無難法（沒有障礙修行的法）、不知道白法、不知道羯磨、不滿十歲。具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不能教導弟子增戒學、增心學、增慧學，不能照顧病人，也不能幫助照顧病人，無論是病情好轉還是直至死亡，或者不滿十歲，具備這五種情況，不應該為人授大戒。具備相反的五種情況，就應該為人授大戒。 又有五種情況不應該為人授大戒：不能教導弟子增長威儀戒、增長凈行、增長波羅提木叉戒，如果弟子有惡見，不能方便教導使其捨棄。
【English Translation】 English version: Without the wisdom of liberation, without the wisdom of the liberation of insight, and also unable to teach others to abide in precepts, concentration, wisdom, and even the wisdom of the liberation of insight. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: lack of faith, lack of shame, lack of embarrassment, laziness, and forgetfulness. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: not knowing the learning of increasing precepts, increasing mind, increasing wisdom, not knowing the announcement (Bai fa), not knowing the Karma (Sangha deliberations). Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: not knowing the precepts of deportment, not knowing the increasing of pure conduct, not knowing the Pratimoksha precepts (precepts of individual liberation), not knowing the announcement, not knowing the Karma. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: not knowing transgression, not knowing repentance after transgression, not knowing purity after repentance, not knowing the announcement, not knowing the Karma. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: not knowing the difficult Dharmas (Dharmas that hinder practice), not knowing the non-difficult Dharmas (Dharmas that do not hinder practice), not knowing the announcement, not knowing the Karma, not being ten years old. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: unable to teach disciples the learning of increasing precepts, increasing mind, increasing wisdom, unable to care for the sick, and also unable to help care for the sick, whether the condition improves or until death, or not being ten years old. Having these five conditions, one should not confer the great precepts on others. Having the opposite five conditions, one should confer the great precepts on others. Again, there are five conditions under which one should not confer the great precepts: unable to teach disciples to increase the precepts of deportment, increase pure conduct, increase the Pratimoksha precepts, if the disciple has wrong views, unable to skillfully teach them to abandon them.
惡見住善見、若不滿十歲。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知犯、不知不犯、不知輕、不知重、不廣誦二部毗尼。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持波羅提木叉戒、不多聞，不能教弟子毗尼、阿毗曇，不滿十歲。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持波羅提木叉戒，不能教弟子毗尼、阿毗曇，若弟子有惡見不能教令舍惡見住善見，有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不能教弟子毗尼、阿毗曇，若弟子有惡見不能教令舍惡見住善見、若弟子不樂所住處不能移至樂處、若弟子有疑悔心生不能如佛法開解。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不能教弟子毗尼、阿毗曇，若弟子有惡見不能教舍惡見令住善見、若不樂所住處不能移至樂處、若不滿十歲，有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知波羅提木叉戒、亦不能說、不知布薩、不知布薩羯磨、不滿十歲。有是五法，不應授人大戒。有五法應授人大戒
【現代漢語翻譯】 現代漢語譯本 有五種情況下不應該授予他人大戒：如果持有錯誤的見解，卻安於這種錯誤的見解；如果年齡不滿十歲。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不知道什麼是犯戒，不知道什麼不是犯戒；不知道什麼是輕罪，不知道什麼是重罪；不能廣泛背誦兩部《毗尼》（Vinaya，戒律）。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不能完全持守《波羅提木叉戒》（Pratimoksha，別解脫戒）；聽聞不多，不能教導弟子《毗尼》（Vinaya，戒律）和《阿毗曇》（Abhidhamma，論）；年齡不滿十歲。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不能完全持守《波羅提木叉戒》（Pratimoksha，別解脫戒）；不能教導弟子《毗尼》（Vinaya，戒律）和《阿毗曇》（Abhidhamma，論）；如果弟子持有錯誤的見解，不能教導他們捨棄錯誤的見解，安住于正確的見解。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不能教導弟子《毗尼》（Vinaya，戒律）和《阿毗曇》（Abhidhamma，論）；如果弟子持有錯誤的見解，不能教導他們捨棄錯誤的見解，安住于正確的見解；如果弟子不喜歡所居住的地方，不能將他們轉移到喜歡的地方；如果弟子生起疑惑和後悔，不能按照佛法開解他們。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不能教導弟子《毗尼》（Vinaya，戒律）和《阿毗曇》（Abhidhamma，論）；如果弟子持有錯誤的見解，不能教導他們捨棄錯誤的見解，安住于正確的見解；如果弟子不喜歡所居住的地方，不能將他們轉移到喜歡的地方；如果年齡不滿十歲。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。 又有五種情況下不應該授予他人大戒：不知道《波羅提木叉戒》（Pratimoksha，別解脫戒），也不能講解；不知道什麼是布薩（Posadha，齋戒），不知道布薩羯磨（Posadha-kamma，齋戒儀式）；年齡不滿十歲。具備這五種情況，就不應該授予他人大戒。反之，具備相反的五種情況，就應該授予他人大戒。
【English Translation】 English version There are five conditions under which one should not confer the Great Precepts: if one holds wrong views and dwells in those wrong views; if one is not yet ten years old. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: not knowing what constitutes an offense, not knowing what does not constitute an offense; not knowing what is a minor offense, not knowing what is a major offense; not being able to widely recite the two parts of the Vinaya (discipline). Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: not fully upholding the Pratimoksha (code of monastic discipline); not being learned, unable to teach disciples the Vinaya (discipline) and the Abhidhamma (higher teachings); not being yet ten years old. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: not fully upholding the Pratimoksha (code of monastic discipline); unable to teach disciples the Vinaya (discipline) and the Abhidhamma (higher teachings); if disciples hold wrong views, unable to teach them to abandon those wrong views and dwell in right views. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: unable to teach disciples the Vinaya (discipline) and the Abhidhamma (higher teachings); if disciples hold wrong views, unable to teach them to abandon those wrong views and dwell in right views; if disciples do not enjoy their dwelling place, unable to move them to a pleasant place; if disciples have doubts and regrets, unable to explain them according to the Dharma. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: unable to teach disciples the Vinaya (discipline) and the Abhidhamma (higher teachings); if disciples hold wrong views, unable to teach them to abandon those wrong views and dwell in right views; if disciples do not enjoy their dwelling place, unable to move them to a pleasant place; not being yet ten years old. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts. Furthermore, there are five conditions under which one should not confer the Great Precepts: not knowing the Pratimoksha (code of monastic discipline), nor being able to explain it; not knowing what is Posadha (observance day), not knowing the Posadha-kamma (observance ceremony); not being yet ten years old. Possessing these five conditions, one should not confer the Great Precepts. Conversely, possessing the opposite five conditions, one should confer the Great Precepts.
(即反上句是)。復有五法不應授人大戒：不善知犯、不善知犯懺悔、不善入定、不善出定、不滿十歲。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不知犯、不知不犯、不知輕、不知重、不滿十歲。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持波羅提木叉戒、不多聞、不能教弟子增戒學、不能瞻病不能與瞻病人若差乃至死、不廣誦二部毗尼。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持波羅提木叉戒、不多聞、不能教弟子增戒學、若弟子有惡見不能教弟子舍惡見令住善見、不善誦毗尼。有是五法，不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持波羅提木叉戒、不多聞、不能教弟子增戒學、若弟子不樂所住處不能移至樂處、不堅住毗尼。有是五法不應授人大戒。有五法應授人大戒(即反上句是)。復有五法不應授人大戒：不具持二百五十戒、不多聞、不能教弟子增戒學、弟子有疑不能如佛法解釋、不能決斷諍事。有是五法，不應授人大戒。有五法應授人大戒。(即反上句是)。如是增心學、增慧學、增威儀學、增凈行學、增波羅提木叉學(如
【現代漢語翻譯】 現代漢語譯本：還有五種情況不應該為人授大戒：不善於瞭解何為犯戒、不善於瞭解犯戒后的懺悔方法、不善於入定、不善於出定、未滿十歲。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。 還有五種情況不應該為人授大戒：不知道什麼是犯戒、不知道什麼不是犯戒、不知道什麼是輕罪、不知道什麼是重罪、未滿十歲。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。 還有五種情況不應該為人授大戒：不完全持守波羅提木叉戒（Pratimoksha，戒律的總稱）、不多聞佛法、不能教導弟子增進戒律方面的學習、不能照顧病人，也不能與照顧病人的人一起，直到病人痊癒甚至去世、不能廣泛背誦兩部的毗尼（Vinaya，戒律）。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。 還有五種情況不應該為人授大戒：不完全持守波羅提木叉戒（Pratimoksha，戒律的總稱）、不多聞佛法、不能教導弟子增進戒律方面的學習、如果弟子有錯誤的見解，不能教導弟子捨棄錯誤的見解，使他們安住于正確的見解、不善於背誦毗尼（Vinaya，戒律）。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。 還有五種情況不應該為人授大戒：不完全持守波羅提木叉戒（Pratimoksha，戒律的總稱）、不多聞佛法、不能教導弟子增進戒律方面的學習、如果弟子不喜歡所居住的地方，不能將他們轉移到喜歡的地方、不能堅定地安住于毗尼（Vinaya，戒律）。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。 還有五種情況不應該為人授大戒：不完全持守二百五十條戒律、不多聞佛法、不能教導弟子增進戒律方面的學習、弟子有疑問時，不能如佛法那樣解釋、不能決斷爭端之事。有這五種情況，不應該為人授大戒。有五種情況應該為人授大戒（即與上述情況相反）。像這樣增進心學、增進慧學、增進威儀學、增進凈行學、增進波羅提木叉學（Pratimoksha，戒律的總稱）。
【English Translation】 English version: Furthermore, there are five conditions under which one should not confer the great precepts: not being skilled in knowing offenses, not being skilled in knowing repentance for offenses, not being skilled in entering into samadhi (定，meditative state), not being skilled in emerging from samadhi (定，meditative state), and being under ten years of age. Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Furthermore, there are five conditions under which one should not confer the great precepts: not knowing what constitutes an offense, not knowing what does not constitute an offense, not knowing what is a minor offense, not knowing what is a major offense, and being under ten years of age. Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Furthermore, there are five conditions under which one should not confer the great precepts: not fully upholding the Pratimoksha (波羅提木叉，code of monastic rules), not being learned in the Dharma, not being able to teach disciples to increase their learning of the precepts, not being able to care for the sick, nor being able to assist those caring for the sick until the patient recovers or even dies, and not widely reciting the Vinaya (毗尼，monastic discipline) of both schools. Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Furthermore, there are five conditions under which one should not confer the great precepts: not fully upholding the Pratimoksha (波羅提木叉，code of monastic rules), not being learned in the Dharma, not being able to teach disciples to increase their learning of the precepts, if disciples have wrong views, not being able to teach them to abandon wrong views and abide in right views, and not being skilled in reciting the Vinaya (毗尼，monastic discipline). Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Furthermore, there are five conditions under which one should not confer the great precepts: not fully upholding the Pratimoksha (波羅提木叉，code of monastic rules), not being learned in the Dharma, not being able to teach disciples to increase their learning of the precepts, if disciples are not happy with their dwelling place, not being able to move them to a happy place, and not firmly abiding in the Vinaya (毗尼，monastic discipline). Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Furthermore, there are five conditions under which one should not confer the great precepts: not fully upholding the two hundred and fifty precepts, not being learned in the Dharma, not being able to teach disciples to increase their learning of the precepts, when disciples have doubts, not being able to explain them according to the Buddha's teachings, and not being able to resolve disputes. Possessing these five conditions, one should not confer the great precepts. There are five conditions under which one should confer the great precepts (i.e., the opposite of the above). Thus, increasing learning in mind, increasing learning in wisdom, increasing learning in deportment, increasing learning in pure conduct, and increasing learning in the Pratimoksha (波羅提木叉，code of monastic rules).
是五五為句如上)。若比丘調順無畏堪能語言、自有此事亦能教弟子，如是人應授人大戒、應與他依止、應畜沙彌、應授差教授比丘尼、若已差應教授。
「有五種人不得受大戒：自言犯邊罪、犯比丘尼、若賊心受戒、破內外道、黃門。有是五法是人不應受大戒。復有五種人不應受大戒：殺父、殺母、殺阿羅漢、破僧、噁心出佛身血。有是五法不應受大戒。有五種黃門：生黃門、形殘黃門、妒黃門、變黃門、半月黃門，是為五種黃門。有五種病人不應受大戒：癩、若癰疽、白癩、乾枯、癲狂。如是五種病人不應受大戒。有五種清凈無難應受大戒：是丈夫、不負債、非奴、年滿二十、父母聽。如是五清凈無難應受大戒。有五法與人依止：若言能、若言可、若言是、若言善自修行、若言不放逸。是為五種與依止法。有五種與人依止法：若言善哉、若言好、若言起、若言去、若言與依止。是為五種與依止。有五法不應無依止而住：無戒、無定、無慧、無解脫慧、無見解脫慧。有是五法不應無依止而住。有五法應無依止而住(即反上句是)。復有五法不應無依止而住：若無戒又不能自勤修學戒，無定、無慧、無解脫慧、無見解脫慧，又不能自勤修戒定慧、解脫慧、見解脫慧。有是五法不應無依止而住。有五法應無依止而
【現代漢語翻譯】 現代漢語譯本：如果比丘能夠調伏自身，無所畏懼，善於言辭，自己已經做到這些，也能教導弟子，這樣的人應該被授予具足戒（大戒），應該允許他作為他人的依止師（與他依止），應該允許他蓄養沙彌，應該允許他教授比丘尼，如果已經被指派，就應該進行教授。
『有五種人不得受具足戒：自己說犯了邊罪（根本重罪），與比丘尼發生關係，以盜竊的心受戒，破壞內外道（佛教和其他宗教），以及黃門（性功能不健全者）。具有這五種情況的人不應該受具足戒。還有五種人不應該受具足戒：殺父，殺母，殺阿羅漢（已證悟的聖者），破壞僧團，惡意傷害佛陀的身體（使佛陀流血）。具有這五種情況的人不應該受具足戒。有五種黃門：天生黃門，形體殘缺的黃門，嫉妒心強的黃門，變性黃門，半月黃門。這便是五種黃門。有五種病人不應該受具足戒：患有麻風病，癰疽，白癜風，身體乾枯，癲狂。這五種病人不應該受具足戒。有五種清凈沒有障礙的人應該受具足戒：是男子，不欠債，不是奴隸，年滿二十歲，得到父母的允許。這五種清凈沒有障礙的人應該受具足戒。有五種方法可以作為他人的依止師：如果說『能』，如果說『可以』，如果說『是』，如果說『善於自我修行』，如果說『不放逸』。這便是五種作為依止師的方法。有五種作為他人依止師的方法：如果說『善哉』，如果說『好』，如果說『起來』，如果說『去』，如果說『給予依止』。這便是五種給予依止的方法。有五種情況不應該沒有依止而住：沒有戒律，沒有禪定，沒有智慧，沒有解脫的智慧，沒有見解脫的智慧。具有這五種情況不應該沒有依止而住。有五種情況應該沒有依止而住（即與上述情況相反）。還有五種情況不應該沒有依止而住：如果沒有戒律又不能自己勤奮修習戒律，沒有禪定，沒有智慧，沒有解脫的智慧，沒有見解脫的智慧，又不能自己勤奮修習戒定慧、解脫慧、見解脫慧。具有這五種情況不應該沒有依止而住。有五種情況應該沒有依止而』
【English Translation】 English version: If a Bhikkhu (monk) is able to tame himself, is fearless, is eloquent, has accomplished these things himself, and is also able to teach his disciples, such a person should be granted the Upasampada (higher ordination), should be allowed to be a preceptor (give dependence), should be allowed to keep a Samanera (novice), should be allowed to teach Bhikkhunis (nuns), and if already assigned, should continue to teach.
'There are five types of people who should not receive the Upasampada: those who confess to committing a border offense (a fundamental transgression), having sexual relations with a Bhikkhuni, receiving ordination with a thieving mind, disrupting internal and external paths (Buddhism and other religions), and eunuchs. Those with these five qualities should not receive the Upasampada. There are also five types of people who should not receive the Upasampada: patricides, matricides, killers of Arhats (enlightened saints), those who cause dissension in the Sangha (monastic community), and those who maliciously draw blood from the Buddha's body. Those with these five qualities should not receive the Upasampada. There are five types of eunuchs: congenital eunuchs, physically deformed eunuchs, jealous eunuchs, transsexual eunuchs, and semi-monthly eunuchs. These are the five types of eunuchs. There are five types of sick people who should not receive the Upasampada: those with leprosy, carbuncles, vitiligo, emaciation, and epilepsy. These five types of sick people should not receive the Upasampada. There are five types of pure and unhindered people who should receive the Upasampada: those who are men, not in debt, not slaves, at least twenty years old, and have parental permission. These five types of pure and unhindered people should receive the Upasampada. There are five ways to be a preceptor to others: if one says 'able,' if one says 'possible,' if one says 'is,' if one says 'good self-practice,' if one says 'not negligent.' These are the five ways to give dependence. There are five ways to give dependence to others: if one says 'well done,' if one says 'good,' if one says 'arise,' if one says 'go,' if one says 'give dependence.' These are the five ways to give dependence. There are five situations in which one should not live without dependence: without precepts, without Samadhi (concentration), without wisdom, without the wisdom of liberation, without the wisdom of the vision of liberation. Those with these five qualities should not live without dependence. There are five situations in which one should live without dependence (i.e., the opposite of the above). There are also five situations in which one should not live without dependence: if one has no precepts and cannot diligently cultivate precepts, no Samadhi, no wisdom, no wisdom of liberation, no wisdom of the vision of liberation, and cannot diligently cultivate precepts, Samadhi, wisdom, the wisdom of liberation, and the wisdom of the vision of liberation. Those with these five qualities should not live without dependence. There are five situations in which one should live without dependence.'
住(即反上句是)。復有五法不應無依止而住：不具持二百五十戒、不多聞，不能自學毗尼、阿毗曇，若惡見心生不能開解習善見。有是五法不應無依止而住。有五法應無依止而住(即反上句是)。復有五法不應無依止而住：不具持二百五十戒、不多聞，不能學毗尼、阿毗曇，不滿五歲。有是五法不應無依止而住。有五法應無依止而住(即反上句是)。復有五法不應無依止而住：不能自學毗尼、阿毗曇，惡見生不能捨住善見、若不樂所住處不能移至樂處、有疑悔心生不能如法開解。有是五法不應無依止而住。有五法得無依止而住(即反上句是)。復有五法不應無依止而住：不能自勤修增戒、增心、增慧學，有病不能自將養亦不能令他為己瞻病、年不滿五歲。有是五法不應無依止而住。有五法得無依止而住(即反上句是)。復有五法不應無依止而住：不能自勤修威儀戒，不能增凈行、增波羅提木叉戒，有惡見不能捨而住善見、年不滿五歲。有是五法不應無依止而住。有五法得無依止而住(即反上句是)。復有五法不應無依止而住：不知諍、不知諍起、不知諍滅、不知向滅諍、年不滿五歲。有是五法不應無依止而住。有五法得無依止而住(即反上句是)。復有五法不應無依止而住：不知犯、不知懺悔、不善入定、不善出定
【現代漢語翻譯】 現代漢語譯本： （與上文相反）又有五種情況不應該沒有依止而住：不具備持守二百五十條戒律、不多聞佛法，不能自己學習毗尼（Vinaya，戒律）、阿毗曇（Abhidhamma，論藏），如果生起邪惡的見解不能開解而修習善良的見解。有這五種情況不應該沒有依止而住。有五種情況應該沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不具備持守二百五十條戒律、不多聞佛法，不能學習毗尼（Vinaya，戒律）、阿毗曇（Abhidhamma，論藏），年齡不滿五歲。有這五種情況不應該沒有依止而住。有五種情況應該沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不能自己學習毗尼（Vinaya，戒律）、阿毗曇（Abhidhamma，論藏），邪惡的見解生起不能捨棄而安住于善良的見解、如果不喜歡所居住的地方不能移到喜歡的地方、有疑慮後悔的心生起不能如法開解。有這五種情況不應該沒有依止而住。有五種情況可以沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不能自己勤奮地修習增進戒律、增進禪定、增進智慧的學問，有病不能自己照顧也不能讓別人為自己照看病情、年齡不滿五歲。有這五種情況不應該沒有依止而住。有五種情況可以沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不能自己勤奮地修習威儀戒，不能增進清凈的行為、增進波羅提木叉（Pratimoksha，戒經）戒，有邪惡的見解不能捨棄而安住于善良的見解、年齡不滿五歲。有這五種情況不應該沒有依止而住。有五種情況可以沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不知道諍論、不知道諍論的起因、不知道諍論的止息、不知道通向止息諍論的方法、年齡不滿五歲。有這五種情況不應該沒有依止而住。有五種情況可以沒有依止而住（與上文相反）。 又有五種情況不應該沒有依止而住：不知道犯戒、不知道懺悔、不善於入定、不善於出定。
【English Translation】 English version: (Opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not fully possessing the two hundred and fifty precepts, not being well-learned, not being able to study the Vinaya (戒律, monastic rules) and Abhidhamma (論藏, higher teachings) oneself, and if evil views arise, not being able to dispel them and cultivate good views. These are the five conditions under which one should not live without reliance. There are five conditions under which one should live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not fully possessing the two hundred and fifty precepts, not being well-learned, not being able to study the Vinaya (戒律, monastic rules) and Abhidhamma (論藏, higher teachings), and being under five years of age. These are the five conditions under which one should not live without reliance. There are five conditions under which one should live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not being able to study the Vinaya (戒律, monastic rules) and Abhidhamma (論藏, higher teachings) oneself, if evil views arise, not being able to abandon them and abide in good views, if one does not enjoy the place where one lives, not being able to move to a place one enjoys, and if doubts and regrets arise, not being able to resolve them according to the Dharma. These are the five conditions under which one should not live without reliance. There are five conditions under which one may live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not being able to diligently cultivate the learning of increasing precepts, increasing concentration, and increasing wisdom, being sick and not being able to care for oneself, nor being able to have others care for one's illness, and being under five years of age. These are the five conditions under which one should not live without reliance. There are five conditions under which one may live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not being able to diligently cultivate the precepts of deportment, not being able to increase pure conduct, not being able to increase the Pratimoksha (戒經, monastic code) precepts, having evil views and not being able to abandon them and abide in good views, and being under five years of age. These are the five conditions under which one should not live without reliance. There are five conditions under which one may live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not knowing conflict, not knowing the cause of conflict, not knowing the cessation of conflict, not knowing the way to the cessation of conflict, and being under five years of age. These are the five conditions under which one should not live without reliance. There are five conditions under which one may live without reliance (opposite to the previous statement). Furthermore, there are five conditions under which one should not live without reliance: not knowing transgression, not knowing repentance, not being skilled in entering into concentration, and not being skilled in emerging from concentration.
、年不滿五歲，有是五法不應無依止而住。有五法得無依止而住(即反上句是)。復有五法不應無依止而住：不知犯、不知不犯、不知輕、不知重、不廣誦二部毗尼。有是五法不應無依止而住。有五法得無依止而住(即反上句是)。
「復有五法失依止：若驅出、若去、若休道、若休不與依止、若至戒場上。有是五法失依止。復有五法失依止：若死、若去、若休道、若休不與依止、若五歲若過五歲。有是五法失依止。復有五法失依止：若死、若去、若休道、若休不與依止、若見本和尚。有是五法失依止。復有五法失依止：若死、若去、若休道、若休不與依止、若和尚阿阇梨命過。有是五法失依止。復有五法失依止：若死、若去、若休道、若休不與依止、若和尚阿阇梨休道。有是五法失依止。復有五法失依止：若死、若去、若休道、若休不與依止、若還隨本和尚。有是五法失依止。
「有五法驅遣弟子：若和尚語弟子言：『今驅汝去、汝不應入我房、汝不應復營勞我、莫復至我所、不共語。』是為和尚五法驅遣弟子。阿阇梨有五法驅遣弟子，語言：『今驅汝去、汝勿復入我房、不應復營勞我、不應依止我住、不共語。』是為阿阇梨五法遣弟子。
「弟子有五法為和尚阿阇梨驅遣：無慚、無愧、不可教
【現代漢語翻譯】 現代漢語譯本 年未滿五歲的比丘，有五種情況下不應該在沒有依止師的情況下居住。有五種情況下可以沒有依止師而居住（即上述情況的反面）。又有五種情況下不應該在沒有依止師的情況下居住：不知道什麼是犯戒，不知道什麼是不犯戒，不知道什麼是輕罪，不知道什麼是重罪，不能廣泛背誦《二部毗尼》（Dve Vibhanga，比丘和比丘尼的戒律）。有這五種情況不應該在沒有依止師的情況下居住。有五種情況下可以沒有依止師而居住（即上述情況的反面）。
又有五種情況會失去依止師：如果被驅逐、如果離開、如果放棄修行、如果依止師不再給予依止、如果到達受戒的場所。有這五種情況會失去依止師。又有五種情況會失去依止師：如果死亡、如果離開、如果放棄修行、如果依止師不再給予依止、如果五歲或超過五歲。有這五種情況會失去依止師。又有五種情況會失去依止師：如果死亡、如果離開、如果放棄修行、如果依止師不再給予依止、如果見到原來的和尚（Upadhyaya，戒師）。有這五種情況會失去依止師。又有五種情況會失去依止師：如果死亡、如果離開、如果放棄修行、如果依止師不再給予依止、如果和尚（Upadhyaya，戒師）或阿阇梨（Acarya，導師）去世。有這五種情況會失去依止師。又有五種情況會失去依止師：如果死亡、如果離開、如果放棄修行、如果依止師不再給予依止、如果和尚（Upadhyaya，戒師）或阿阇梨（Acarya，導師）放棄修行。有這五種情況會失去依止師。又有五種情況會失去依止師：如果死亡、如果離開、如果放棄修行、如果依止師不再給予依止、如果返回原來的和尚（Upadhyaya，戒師）處。有這五種情況會失去依止師。
有五種情況下，和尚（Upadhyaya，戒師）可以驅逐弟子：如果和尚（Upadhyaya，戒師）對弟子說：『現在我驅逐你離開，你不應該進入我的房間，你不應該再為我操勞，不要再到我這裡來，不要和我說話。』這是和尚（Upadhyaya，戒師）驅逐弟子的五種情況。阿阇梨（Acarya，導師）有五種情況下可以驅逐弟子，說：『現在我驅逐你離開，你不要再進入我的房間，不應該再為我操勞，不應該依止我居住，不要和我說話。』這是阿阇梨（Acarya，導師）驅逐弟子的五種情況。
弟子有五種情況下會被和尚（Upadhyaya，戒師）或阿阇梨（Acarya，導師）驅逐：沒有慚愧心，沒有羞恥心，不可教導。
【English Translation】 English version A bhikkhu (monk) who is less than five years old should not live without a preceptor (Upadhyaya). There are five conditions under which one may live without a preceptor (the opposite of the above). Again, there are five conditions under which one should not live without a preceptor: not knowing what constitutes an offense, not knowing what does not constitute an offense, not knowing what is a minor offense, not knowing what is a major offense, and not being able to widely recite the Dve Vibhanga (the rules for bhikkhus and bhikkhunis). Under these five conditions, one should not live without a preceptor. There are five conditions under which one may live without a preceptor (the opposite of the above).
Again, there are five ways to lose a preceptor: if one is expelled, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if one arrives at the ordination ground. These are the five ways to lose a preceptor. Again, there are five ways to lose a preceptor: if one dies, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if one is five years old or older. These are the five ways to lose a preceptor. Again, there are five ways to lose a preceptor: if one dies, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if one sees one's original Upadhyaya (ordaining teacher). These are the five ways to lose a preceptor. Again, there are five ways to lose a preceptor: if one dies, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if the Upadhyaya (ordaining teacher) or Acarya (teacher) passes away. These are the five ways to lose a preceptor. Again, there are five ways to lose a preceptor: if one dies, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if the Upadhyaya (ordaining teacher) or Acarya (teacher) renounces the training. These are the five ways to lose a preceptor. Again, there are five ways to lose a preceptor: if one dies, if one leaves, if one renounces the training, if the preceptor no longer grants dependence, or if one returns to one's original Upadhyaya (ordaining teacher). These are the five ways to lose a preceptor.
There are five ways in which an Upadhyaya (ordaining teacher) may expel a disciple: if the Upadhyaya (ordaining teacher) says to the disciple, 'Now I expel you, you should not enter my room, you should no longer work for me, do not come to me again, do not speak with me.' These are the five ways in which an Upadhyaya (ordaining teacher) may expel a disciple. An Acarya (teacher) has five ways to expel a disciple, saying, 'Now I expel you, you should no longer enter my room, you should no longer work for me, you should not live depending on me, do not speak with me.' These are the five ways in which an Acarya (teacher) may expel a disciple.
There are five ways in which a disciple may be expelled by an Upadhyaya (ordaining teacher) or Acarya (teacher): being without shame, being without embarrassment, being unteachable.
呵、非威儀、不恭敬。弟子有是五法，為和尚阿阇梨所驅遣。復有五法：無慚、無愧、不可教呵、親惡知識、數往淫女家。有是五法為和尚阿阇梨所遣(如是喜往婦女家、大童女家、黃門家、若比丘尼間、若式叉摩那間、若沙彌尼間、捕龜鱉人間。如是等足上四事，五五為句，如淫女句)。
「有五種與欲：一言與欲、二為我故說欲、三現身相、四口語、五現身相口語。是為五種與欲。有五種失欲：若受欲比丘死、若休道、若至外道、若往別部僧中、若至戒場上明相出。有是五種失與欲。有五種與清凈與自恣(亦如是，若失亦如是)。
「如來出世，見諸比丘有過失故，以五種利義，制護臥具法，不令風飄、雨漬、日曝、塵坌、不令鳥污，是為五。
「和尚有五非法，弟子應懺悔而去，應語和尚言：『我如法和尚不知、我不如法亦不知、若我犯戒舍不教呵、若犯亦不知、若犯而懺悔亦不知。』和尚有如是五法，弟子應懺悔而去。
「毗尼有五事答：一序、二制、三重製、四修多羅、五隨順修多羅，是為五。
「有五法名為持律：知犯、知不犯、知輕、知重、廣誦二部戒，是為五。復有五法：知犯、知不犯、知輕、知重、廣誦毗尼，是為五。復有五法：知犯、知不犯、知輕、知重、住毗
【現代漢語翻譯】 現代漢語譯本：
『啊、沒有威儀、不恭敬。弟子有這五種行為，會被和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）驅逐。又有五種行為：無慚、無愧、不可教誨、親近惡知識、屢次前往家。有這五種行為會被和尚阿阇梨驅逐（像這樣喜歡去婦女家、大童女家、黃門（Eunuch，太監）家、比丘尼（Bhikkhuni，女出家人）處、式叉摩那（Siksamana，學戒女）處、沙彌尼（Sramaneri，小比丘尼）處、捕捉龜鱉的人家。像這樣等足以上四事，五五為句，如句）。』 『有五種給予欲（Chanda，同意）：一是用言語給予欲、二是為我的緣故說欲、三是顯現身相、四是口頭言語、五是顯現身相和口頭言語。這是五種給予欲。有五種失去欲：如果接受欲的比丘死了、如果停止修道、如果去了外道、如果去了其他部派僧團中、如果在戒場上天亮了。有這五種失去給予欲。有五種給予清凈和給予自恣（Pavarana，僧眾自恣）。（也像這樣，如果失去也像這樣）。』 『如來（Tathagata，佛陀）出世，看到各位比丘有過失，以五種利益的緣故，制定保護臥具的方法，不讓風吹、雨淋、日曬、塵土覆蓋、不讓鳥糞污染，這是五種。』 『和尚有五種非法行為，弟子應該懺悔然後離開，應該告訴和尚說：『我如法的和尚不知道、我不如法的也不知道、如果我犯戒捨棄也不教誨、如果犯了也不知道、如果犯了而懺悔也不知道。』和尚有像這樣的五種行為，弟子應該懺悔然後離開。』 『毗尼（Vinaya，戒律）有五件事回答：一是序、二是制定、三是重申制定、四是修多羅（Sutra，經）、五是隨順修多羅，這是五種。』 『有五種行為名為持律：知道犯戒、知道不犯戒、知道輕罪、知道重罪、廣泛背誦二部戒（比丘戒和比丘尼戒），這是五種。又有五種行為：知道犯戒、知道不犯戒、知道輕罪、知道重罪、廣泛背誦毗尼，這是五種。又有五種行為：知道犯戒、知道不犯戒、知道輕罪、知道重罪、住在毗尼中。』
【English Translation】 English version:
'Ah, lacking in deportment, disrespectful. A disciple with these five qualities will be expelled by his Upadhyaya (preceptor) and Acarya (teacher). Furthermore, there are five qualities: shamelessness, lack of remorse, being unteachable, associating with bad friends, and frequently visiting **'s house. One with these five qualities will be expelled by his Upadhyaya and Acarya (such as liking to go to women's houses, houses of grown-up girls, houses of eunuchs (Eunuch), among Bhikkhunis (nuns), among Siksamana (probationary nuns), among Sramaneri (novice nuns), houses of turtle and tortoise catchers. Such as these, adding up to four matters, five by five as a phrase, like ** phrase).' 'There are five ways of giving consent (Chanda): one is giving consent by speech, two is speaking consent for my sake, three is showing bodily signs, four is oral speech, five is showing bodily signs and oral speech. These are the five ways of giving consent. There are five ways of losing consent: if the Bhikkhu who received consent dies, if he abandons the path, if he goes to other sects, if he goes to another Sangha (community), if dawn breaks in the ordination ground. These are the five ways of losing consent. There are five ways of giving purification and giving Pavarana (invitation). (Likewise, if lost, it is also like this).' 'The Tathagata (Buddha) appeared in the world, seeing that the Bhikkhus had faults, for five beneficial reasons, he established the method of protecting bedding, not allowing it to be blown by the wind, soaked by rain, exposed to the sun, covered by dust, not allowing it to be soiled by birds, these are five.' 'If the Upadhyaya has five unlawful behaviors, the disciple should confess and leave, and should tell the Upadhyaya: 'My Upadhyaya does not know what is lawful, nor does he know what is unlawful, if I violate the precepts and abandon them, he does not teach, if I violate them, he does not know, if I violate them and confess, he does not know.' If the Upadhyaya has such five behaviors, the disciple should confess and leave.' 'There are five things to answer in the Vinaya (discipline): one is the introduction, two is the enactment, three is the re-enactment, four is the Sutra (discourses), five is following the Sutra, these are five.' 'There are five qualities called upholding the Vinaya: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, widely reciting the two sets of precepts (Bhikkhu and Bhikkhuni precepts), these are five. Furthermore, there are five qualities: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, widely reciting the Vinaya, these are five. Furthermore, there are five qualities: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, abiding in the Vinaya.'
尼而不動，是為五。復有五法：知犯、知不犯、知輕、知重、諍事起善能除滅，是為五。有五種持律：誦戒序、四事、十三事、二不定、廣誦三十事，是初持律；若誦戒序、四事、十三事、二不定、三十事、廣誦九十事，是第二持律；若廣誦戒毗尼，是第三持律；若廣誦二部戒毗尼，是為第四持律；若都誦毗尼，是第五持律。是中春秋冬應依上四種持律，若不依住突吉羅。夏安居應依第五持律，若不依住者波逸提。
「持律人有五功德：戒品堅牢、善勝諸冤、于眾中決斷無畏、若有疑悔能開解、善持毗尼令正法久住，是為五。
「有五種賊心：黑闇心、邪心、曲戾心、不善心、常有盜他物心，是為五。復有五種賊：決定取、恐怯取、寄物取、見便取、倚托取，是為五。復有五種與罪人同業：若教授人作賊、若復為賊先看知財物處所還示處、若為賊守物、若為賊邏道，是為五。
「復有五種犯：波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，是為五，亦名五種制戒，亦名五犯聚。若不知不見五犯者，我說此人愚癡。波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，是為五種犯；五種制戒亦如是，五犯聚亦如是。若不知不見五犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅者，
【現代漢語翻譯】 現代漢語譯本 『尼而不動』，這稱為五種（功德）之一。還有五種（持律）方法：瞭解（何者是）犯戒、瞭解（何者是）不犯戒、瞭解（何者是）輕罪、瞭解（何者是）重罪、對於爭端發生能善於消除平息，這稱為五種（持律方法）。有五種持律（的方式）：背誦戒序、四事（指四波羅夷罪）、十三事（指十三僧伽婆尸沙罪）、二不定（指二不定罪）、廣泛背誦三十事（指三十捨墮罪），這是最初的持律；如果背誦戒序、四事、十三事、二不定、三十事、廣泛背誦九十事（指九十單墮罪），這是第二種持律；如果廣泛背誦戒律毗尼（Vinaya，戒律），這是第三種持律；如果廣泛背誦兩部（比丘和比丘尼）的戒律毗尼，這是第四種持律；如果全部背誦毗尼，這是第五種持律。在春、秋、冬三季，應該依據以上四種持律（方式），如果不依據，則犯突吉羅（Dukkata，惡作罪）。夏季安居應該依據第五種持律（方式），如果不依據，則犯波逸提（Pacittiya，單墮罪）。 『持律人有五種功德：戒品堅固牢靠、善於戰勝各種怨敵、在眾人之中決斷事情沒有畏懼、如果有人有疑問或後悔能夠開導解釋、善於護持毗尼使正法長久住世，這稱為五種（功德）。』 『有五種賊心：黑暗的心、邪惡的心、彎曲乖戾的心、不善良的心、常常有盜取他人財物的心，這稱為五種（賊心）。還有五種偷盜行為：決定要偷取、用恐嚇威脅的方式偷取、偷取寄放的物品、見到方便就偷取、依靠信任關係偷取，這稱為五種（偷盜行為）。還有五種與罪人同謀的行為：如果教唆他人去作賊、或者為賊預先檢視並告知財物所在之處、或者為賊看守贓物、或者為賊巡邏道路，這稱為五種（同謀行為）。』 『還有五種犯戒：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghadisesa，僧殘罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪），這稱為五種（犯戒），也稱為五種制戒，也稱為五犯聚。如果不知不見這五種犯戒，我說這個人是愚癡。波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，這稱為五種犯戒；五種制戒也是如此，五犯聚也是如此。如果不知不見這五種犯戒，即波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，那麼……』
【English Translation】 English version 'Remaining unmoved is one of the five. There are also five methods: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, and being able to skillfully eliminate disputes when they arise. These are the five. There are five ways of upholding the Vinaya (Vinaya, monastic rules): reciting the precepts preface, the four matters (referring to the four Parajika offenses), the thirteen matters (referring to the thirteen Sanghadisesa offenses), the two undetermined matters (referring to the two Aniyata offenses), and extensively reciting the thirty matters (referring to the thirty Nissaggiya Pacittiya offenses). This is the initial upholding of the Vinaya. If one recites the precepts preface, the four matters, the thirteen matters, the two undetermined matters, the thirty matters, and extensively recites the ninety matters (referring to the ninety Pacittiya offenses), this is the second upholding of the Vinaya. If one extensively recites the Vinaya, this is the third upholding of the Vinaya. If one extensively recites the Vinaya of both communities (bhikkhus and bhikkhunis), this is the fourth upholding of the Vinaya. If one recites the entire Vinaya, this is the fifth upholding of the Vinaya. During spring, autumn, and winter, one should follow the above four methods of upholding the Vinaya; if one does not follow them, one commits a Dukkata (Dukkata, an offense of wrong-doing). During the summer retreat, one should follow the fifth method of upholding the Vinaya; if one does not follow it, one commits a Pacittiya (Pacittiya, an offense entailing expiation).' 'A Vinaya master has five merits: firm and solid in precepts, skillful in overcoming all enemies, fearless in making decisions among the assembly, able to enlighten and explain if someone has doubts or regrets, and skillful in upholding the Vinaya so that the Dharma may long endure. These are the five.' 'There are five kinds of thievish minds: a dark mind, an evil mind, a crooked and perverse mind, an unkind mind, and a mind that constantly desires to steal the property of others. These are the five. There are also five kinds of theft: deciding to take, taking by intimidation, taking entrusted items, taking when convenient, and taking by relying on trust. These are the five. There are also five kinds of collaboration with criminals: if one instigates others to commit theft, or if one scouts out and reveals the location of property for thieves, or if one guards stolen goods for thieves, or if one patrols the road for thieves. These are the five.' 'There are five kinds of offenses: Parajika (Parajika, defeat), Sanghadisesa (Sanghadisesa, formal meeting offense), Pacittiya (Pacittiya, expiable offense), Patidesaniya (Patidesaniya, offense to be confessed), and Dukkata (Dukkata, offense of wrong-doing). These are the five, also known as the five kinds of precepts, also known as the five groups of offenses. If one does not know or see these five offenses, I say that person is foolish. Parajika, Sanghadisesa, Pacittiya, Patidesaniya, and Dukkata, these are the five kinds of offenses; the five kinds of precepts are also the same, and the five groups of offenses are also the same. If one does not know or see these five offenses, namely Parajika, Sanghadisesa, Pacittiya, Patidesaniya, and Dukkata, then...'
僧應與作呵責羯磨；五種制戒亦如是，五犯聚亦如是。復有五種犯：或有犯自心念懺悔、或有犯小罪從他懺悔、或有犯中罪亦從他懺悔、或有犯重罪從他懺悔、或有罪不可懺悔。
「有五法僧應與作呵責羯磨：破戒、破見、破威儀、若毀佛及法，是為五。復有五法：破戒、破見、破威儀、毀佛及僧，是為五。復有五：破戒、破見、破威儀、毀法及僧，是為五法，應與作呵責羯磨；如是擯羯磨、遮不至白衣家羯磨、若舉羯磨亦如是。
「有五法作呵責羯磨，非法非毗尼，羯磨不成不得處所。何等五？不作舉、不作憶念、不作自言、非法、別眾，是為五。復有五法：若不犯、犯不可懺、若犯已懺、非法、別眾，是為五法羯磨不成不得處所。復有五如法：羯磨成就得處所(即反上句是)。
「被呵責羯磨人有五事不應作(如呵責揵度中說)。被舉人有五法不應為解：若罵謗比丘、方便為比丘作損減無利作無住處、若在界內界外受善比丘禮拜供養、在無比丘處住，有是五法不應為解舉羯磨。復有五法應為解舉羯磨(即反上句是)。
「若比丘被不見罪舉羯磨者，應以五事自觀察：若我不見罪，諸比丘不共我羯磨說戒自恣同一房宿、不共同一坐小食大食上、不隨大小次第、不執手禮拜恭敬問訊，是為被
【現代漢語翻譯】 現代漢語譯本：僧團應當對犯戒者進行呵責羯磨（Sanghakarma，僧團的宗教儀式）；五種制戒也是如此，五種犯聚（Paticca-samuppada，緣起）也是如此。又有五種犯戒情況：或者有犯戒者通過自心念誦懺悔，或者有犯小罪者向他人懺悔，或者有犯中等罪者也向他人懺悔，或者有犯重罪者向他人懺悔，或者有罪業不可懺悔。
有五種情況，僧團應當進行呵責羯磨：破戒、破見（錯誤的見解）、破威儀（不莊嚴的行為），如果譭謗佛陀和佛法，這就是五種情況。又有五種情況：破戒、破見、破威儀、譭謗佛陀和僧團，這就是五種情況。又有五種情況：破戒、破見、破威儀、譭謗佛法和僧團，這就是五種情況，應當進行呵責羯磨；對於擯羯磨（Tajjaniya-kamma，驅逐出僧團的儀式）、遮不至白衣家羯磨（禁止去在家信徒家的儀式），以及舉羯磨（Ukkhepaniya-kamma，暫停僧人資格的儀式），也是如此。
有五種情況進行呵責羯磨，屬於非法非律，羯磨不成，不得處所（不符合規定）。哪五種？不作舉（不提出指控）、不作憶念（不回憶罪行）、不作自言（不讓犯戒者自辯）、非法、別眾（僧團不和合），這就是五種情況。又有五種情況：如果沒有犯戒、犯戒后不可懺悔、如果犯戒后已經懺悔、非法、別眾，這就是五種情況，羯磨不成，不得處所。又有五種如法的情況：羯磨成就，得處所（即與上述情況相反）。
被呵責羯磨的人有五件事不應該做（如呵責揵度（Khandhaka，律藏的章節）中所說）。被舉羯磨的人有五種情況不應該解除舉罪：如果謾罵誹謗比丘、想方設法為比丘製造損害，使其無利，使其沒有安身之處、如果在僧團區域內外接受善良比丘的禮拜供養、在沒有比丘的地方居住，有這五種情況不應該解除舉羯磨。又有五種情況應該解除舉羯磨（即與上述情況相反）。
如果比丘被不見罪（未親眼所見之罪）舉羯磨，應該用五件事自我觀察：如果我沒有犯不見罪，諸位比丘不與我共同羯磨、說戒、自恣（Pavāraṇā，僧團在雨季安居結束時的儀式）、同一房住宿、不共同一坐食用小食大食、不按照大小次第、不執手禮拜恭敬問訊，這就是被
【English Translation】 English version: The Sangha should perform a censure Karma (Sanghakarma, a religious ceremony of the Sangha) for those who have violated the precepts; the five kinds of precepts are also like this, and the five aggregates of offenses (Paticca-samuppada, dependent origination) are also like this. There are also five kinds of offenses: some offenders repent through their own mind recitation, some who commit minor offenses repent to others, some who commit moderate offenses also repent to others, some who commit serious offenses repent to others, or some offenses are unpardonable.
There are five situations in which the Sangha should perform a censure Karma: violating the precepts, holding wrong views, violating decorum (improper behavior), and if slandering the Buddha and the Dharma, these are the five situations. There are also five situations: violating the precepts, holding wrong views, violating decorum, slandering the Buddha and the Sangha, these are the five situations. There are also five situations: violating the precepts, holding wrong views, violating decorum, slandering the Dharma and the Sangha, these are the five situations, and a censure Karma should be performed; the same applies to Tajjaniya-kamma (expulsion from the Sangha), a Karma that prohibits going to the homes of lay followers, and Ukkhepaniya-kamma (suspension of a monk's qualifications).
There are five situations in which performing a censure Karma is illegal and not in accordance with the Vinaya (rules of conduct), the Karma is not valid, and the location is not appropriate (does not meet the requirements). What are the five? Not making an accusation, not recalling the offenses, not allowing the offender to defend himself, being illegal, and a separate assembly (the Sangha is not in harmony), these are the five situations. There are also five situations: if there is no offense, if the offense is unpardonable, if the offense has already been repented, being illegal, and a separate assembly, these are the five situations, the Karma is not valid, and the location is not appropriate. There are also five lawful situations: the Karma is valid, and the location is appropriate (i.e., the opposite of the above situations).
There are five things that a person who has been censured should not do (as stated in the Khandhaka (a chapter of the Vinaya)). There are five situations in which a person who has been suspended should not have the suspension lifted: if he curses and slanders the Bhikkhus, tries to create harm for the Bhikkhus, making them unprofitable, making them homeless, if he receives the worship and offerings of good Bhikkhus inside and outside the Sangha area, if he lives in a place where there are no Bhikkhus, these are the five situations in which the suspension should not be lifted. There are also five situations in which the suspension should be lifted (i.e., the opposite of the above situations).
If a Bhikkhu is suspended for an unseen offense (an offense not witnessed), he should examine himself with five things: if I have not committed an unseen offense, the Bhikkhus do not perform Karma with me, recite the precepts, perform Pavāraṇā (the ceremony at the end of the rainy season retreat), stay in the same room, do not eat small or large meals together in the same seat, do not follow the order of seniority, do not hold hands to bow respectfully and greet me, this is being
不見罪舉羯磨者以此五事自觀察。被不懺悔羯磨惡見不捨舉羯磨(亦如是)。為他作不見罪舉羯磨者，亦應以此五事自觀察：不懺悔。不捨惡見舉羯磨(亦如是)。
「比丘有五法，僧不應為作遮不至白衣家羯磨：不孝父母、不敬沙門、婆羅門、不善受語，有是五法不應為作遮不至白衣家羯磨。有五法應為作遮不至白衣家羯磨(即反上句是)。復有五法應與作遮不至白衣家羯磨：喜罵謗白衣、方便為白衣家作損減、無利益、作無住處、斗亂白衣，是為五法。復有五法：在白衣前毀佛法僧、罵白衣、作下業、若調誑白衣，是為五法。
「比丘有五法，令白衣不信(如上斗亂白衣句)。比丘復有五法，令白衣不信(如上調誑白衣句)。白衣有五法僧不應與作覆缽：若不孝父、母、不敬沙門、婆羅門、不事比丘，是為五。白衣有五法，僧應與作覆缽(即反上句是)。有五法僧應與作覆缽：罵謗比丘、為比丘作損減、作無利益、作無住處、斗亂比丘，是為五。復有五法：于比丘前毀佛法僧、以無根不凈行謗比丘、犯比丘尼，是為五。
「有五事毀訾，得波逸提罪：不以義故、不以法故、不以毗尼故、不以教授故、不以親故，有是五事毀訾得波逸提。復有毀訾不得波逸提(即反上句是)。
「若比丘僧
【現代漢語翻譯】 現代漢語譯本 不見罪舉羯磨（不見罪，進行舉罪羯磨）者，應當以這五件事自我觀察：被進行不懺悔羯磨（不懺悔，進行懺悔的羯磨），惡見不捨舉羯磨（不捨棄惡見，進行舉罪羯磨）（也像這樣自我觀察）。為他人作不見罪舉羯磨者，也應當以這五件事自我觀察：不懺悔，不捨惡見舉羯磨（也像這樣自我觀察）。 『比丘有五種行為，僧團不應當為他進行遮不至白衣家羯磨（遮不至白衣家，禁止前往在家信徒家的羯磨）：不孝順父母、不尊敬沙門（出家修行者）、婆羅門（祭司），不善於接受教誨，有這五種行為不應當為他進行遮不至白衣家羯磨。有五種行為應當為他進行遮不至白衣家羯磨（即與上句相反）。又有五種行為應當為他進行遮不至白衣家羯磨：喜歡謾罵誹謗白衣（在家信徒）、想方設法為白衣家帶來損害、沒有利益、製造不安寧、挑撥白衣之間的爭鬥，這就是五種行為。又有五種行為：在白衣面前詆譭佛法僧（佛、法、僧三寶）、謾罵白衣、從事低賤的行業、或者欺騙愚弄白衣，這就是五種行為。 『比丘有五種行為，令白衣不信任（如同上面挑撥白衣爭鬥的句子）。比丘又有五種行為，令白衣不信任（如同上面欺騙愚弄白衣的句子）。白衣有五種行為，僧團不應當為他進行覆缽（覆缽，一種懲罰措施）：如果不孝順父母、不尊敬沙門、婆羅門、不侍奉比丘，這就是五種行為。白衣有五種行為，僧團應當為他進行覆缽（即與上句相反）。有五種行為僧團應當為他進行覆缽：謾罵誹謗比丘、為比丘帶來損害、沒有利益、製造不安寧、挑撥比丘之間的爭鬥，這就是五種行為。又有五種行為：在比丘面前詆譭佛法僧、用沒有根據的不凈行為誹謗比丘、侵犯比丘尼，這就是五種行為。 『有五件事的譭謗，會得到波逸提罪（波逸提，一種戒律）：不是因為正義的緣故、不是因為正法的緣故、不是因為毗尼（戒律）的緣故、不是因為教授的緣故、不是因為親情的緣故，有這五件事的譭謗會得到波逸提罪。又有譭謗不會得到波逸提罪（即與上句相反）。 『如果比丘僧…』
【English Translation】 English version One who performs the 'unseen offense accusation Karma' (不見罪舉羯磨, accusing someone of an offense that wasn't witnessed) should self-reflect with these five things: being subjected to the 'non-repentance Karma' (不懺悔羯磨, a Karma for those who don't repent), the 'unabandoned wrong view accusation Karma' (惡見不捨舉羯磨, a Karma for those who don't abandon wrong views) (should also self-reflect in this way). One who performs the 'unseen offense accusation Karma' for others should also self-reflect with these five things: non-repentance, the 'unabandoned wrong view accusation Karma' (should also self-reflect in this way). 『If a Bhikkhu (比丘, Buddhist monk) has five behaviors, the Sangha (僧, monastic community) should not perform the 'prohibition from going to laypeople's homes Karma' (遮不至白衣家羯磨, a Karma prohibiting a monk from visiting lay supporters' homes): not being filial to parents, not respecting Sramanas (沙門, wandering ascetics), Brahmins (婆羅門, priests), not being good at receiving teachings, having these five behaviors, the 'prohibition from going to laypeople's homes Karma' should not be performed for him. If he has five behaviors, the 'prohibition from going to laypeople's homes Karma' should be performed for him (i.e., the opposite of the above). Furthermore, there are five behaviors for which the 'prohibition from going to laypeople's homes Karma' should be performed: liking to scold and slander laypeople (白衣, lay followers), scheming to bring harm to laypeople's families, bringing no benefit, creating instability, inciting disputes among laypeople, these are the five behaviors. Furthermore, there are five behaviors: denigrating the Buddha (佛, the enlightened one), Dharma (法, the teachings), and Sangha (僧, the monastic community) in front of laypeople, scolding laypeople, engaging in lowly occupations, or deceiving and fooling laypeople, these are the five behaviors.』 『If a Bhikkhu has five behaviors, it causes laypeople to lose faith (like the sentence above about inciting disputes among laypeople). If a Bhikkhu has another five behaviors, it causes laypeople to lose faith (like the sentence above about deceiving and fooling laypeople). If a layperson has five behaviors, the Sangha should not perform the 'overturning the bowl' (覆缽, a form of censure) Karma for him: not being filial to parents, not respecting Sramanas, Brahmins, not serving Bhikkhus, these are the five behaviors. If a layperson has five behaviors, the Sangha should perform the 'overturning the bowl' Karma for him (i.e., the opposite of the above). If there are five behaviors for which the Sangha should perform the 'overturning the bowl' Karma: scolding and slandering Bhikkhus, bringing harm to Bhikkhus, bringing no benefit, creating instability, inciting disputes among Bhikkhus, these are the five behaviors. Furthermore, there are five behaviors: denigrating the Buddha, Dharma, and Sangha in front of Bhikkhus, accusing Bhikkhus of baseless impure conduct, violating Bhikkhunis (比丘尼, Buddhist nuns), these are the five behaviors.』 『There are five instances of defamation that incur a Pacittiya (波逸提, a type of offense) offense: not for the sake of righteousness, not for the sake of the Dharma, not for the sake of the Vinaya (毗尼, monastic discipline), not for the sake of instruction, not for the sake of affection, these five instances of defamation incur a Pacittiya offense. Furthermore, there is defamation that does not incur a Pacittiya offense (i.e., the opposite of the above).』 『If a Bhikkhu Sangha…』
不差以五事，向未受大戒人說他犯者得波逸提：若說名字、若種姓、若相、若衣、若房舍是為五事。
「有五處行淫犯波羅夷：婦人、童女、二根、黃門、男子，是為五。
「有五種盜犯波羅夷：若自取、若指示取、若遣使取、若重物、若移本處，是為五。復有五事：若非己有想、不暫取、不親厚取、若重物、移本處，是為五。復有五：是他有、作他想、若重物、若作盜心、若移本處，是為五。
「死人有五不好：一不凈、二臭、三有恐畏、四令人恐畏惡鬼得便、五惡獸非人所住處，是為五。
「犯戒人有五過失：有身口意業不凈、如彼死屍不凈、我說此人亦如是；或有身口意業不凈惡聲流佈，如彼死屍臭氣從出，我說此人亦復如是；彼有身口意業不凈，諸善比丘畏避，如彼死屍令人恐怖，我說此人亦復如是；有身口意業不凈，令諸善比丘見之生噁心言：『我云何乃見如是惡人？』如人見死屍生恐畏令惡鬼得便，我說此人亦復如是；有身口意業不凈者，與不善人共住，如彼死屍處惡獸非人共住，我說此人亦復如是。是為犯戒人五事過失如彼死屍。
「不忍辱人有五過失：一兇惡不忍、二後生悔恨、三多人不愛、四惡聲流佈、五死墮惡道，是為五。能忍辱人有五功德(即反上句是)。
【現代漢語翻譯】 現代漢語譯本 不應以五件事，向尚未受過具足戒的人說他所犯的罪過，會構成波逸提罪（Pācittiya，一種輕罪）：如果說出名字、種姓、相貌、衣服、房舍，這就是五件事。
有五種情況下行淫會犯波羅夷罪（Pārājika，一種重罪，會被逐出僧團）：與婦人、童女、二根人（ उभयव्यञ्जन，同時具有男女兩性特徵的人）、黃門（Paṇḍaka，性功能不全的人）、男子行淫，這就是五種情況。
有五種盜竊行為會犯波羅夷罪：親自盜取、指示他人盜取、派遣他人盜取、盜取重物、移動物品原本的位置，這是五種情況。還有五件事：如果認為不是自己的東西、不只是暫時拿取、不是親近的人的東西而拿取、盜取重物、移動物品原本的位置，這是五種情況。還有五件事：是屬於他人的東西、認為是屬於他人的東西、盜取重物、產生盜竊的心、移動物品原本的位置，這是五種情況。
死人有五種不好的地方：一是不乾淨、二是臭氣熏天、三是令人感到恐懼、四是令人恐懼，惡鬼容易得逞、五是惡獸和非人居住的地方，這是五種不好的地方。
犯戒的人有五種過失：身口意業不清凈，就像那死屍一樣不清凈，我說這個人也是如此；或者身口意業不清凈，惡名遠揚，就像那死屍散發臭氣一樣，我說這個人也是如此；他身口意業不清凈，眾善良的比丘會畏懼躲避，就像那死屍令人恐怖一樣，我說這個人也是如此；身口意業不清凈，讓善良的比丘見到後心生厭惡，說：『我怎麼會見到這樣惡劣的人？』就像人見到死屍感到恐懼，讓惡鬼有機可乘一樣，我說這個人也是如此；身口意業不清凈的人，與不善之人同住，就像那死屍處在惡獸和非人居住的地方一樣，我說這個人也是如此。這就是犯戒之人如同死屍一般的五種過失。
不能忍辱的人有五種過失：一是兇惡不能忍耐、二是事後產生後悔、三是不受眾人喜愛、四是惡名遠揚、五是死後墮入惡道，這就是五種過失。能夠忍辱的人有五種功德（與上述相反）。
【English Translation】 English version One should not, through five matters, tell someone who has not yet received the full monastic vows (Bhikkhu ordination) about their offenses, which would constitute a Pācittiya (a minor offense): if one speaks of their name, their lineage, their appearance, their clothing, or their dwelling, these are the five matters.
There are five instances of engaging in sexual intercourse that constitute a Pārājika (a major offense, resulting in expulsion from the monastic order): with a woman, a maiden, a उभयव्यञ्जन ( उभयव्यञ्जन, one who possesses the characteristics of both genders), a Paṇḍaka (Paṇḍaka, one who is sexually impotent), or a man, these are the five.
There are five types of theft that constitute a Pārājika: if one takes it oneself, if one instructs another to take it, if one sends another to take it, if it is a heavy object, if one moves it from its original place, these are the five. Furthermore, there are five matters: if one thinks it is not one's own, if one does not take it temporarily, if one does not take it from someone close, if it is a heavy object, if one moves it from its original place, these are the five. Furthermore, there are five: it belongs to another, one thinks it belongs to another, if it is a heavy object, if one has the intention to steal, if one moves it from its original place, these are the five.
A dead person has five undesirable aspects: one is impurity, two is foul odor, three is fearfulness, four is causing fear, allowing evil spirits to take advantage, five is a place inhabited by evil beasts and non-humans, these are the five.
A person who violates the precepts has five faults: their actions of body, speech, and mind are impure, like the impurity of a corpse, I say this person is also like that; or their actions of body, speech, and mind are impure, and their bad reputation spreads, like the foul odor emanating from a corpse, I say this person is also like that; their actions of body, speech, and mind are impure, and the virtuous Bhikkhus avoid them in fear, like the fearfulness of a corpse, I say this person is also like that; their actions of body, speech, and mind are impure, causing virtuous Bhikkhus to feel disgust upon seeing them, saying: 'How could I see such an evil person?' like the fear one feels upon seeing a corpse, allowing evil spirits to take advantage, I say this person is also like that; a person whose actions of body, speech, and mind are impure dwells with unwholesome people, like a corpse dwelling in a place inhabited by evil beasts and non-humans, I say this person is also like that. These are the five faults of a precept-breaker, like those of a corpse.
A person who lacks patience has five faults: one is being fierce and intolerant, two is feeling regret later, three is being unloved by many, four is having a bad reputation spread, five is falling into a bad realm after death, these are the five faults. A person who is patient has five merits (which are the opposite of the above).
「向火有五過失：一令人無顏色、二無力、三令人眼闇、四令人多鬧集、五多說俗事，是為五。
「常喜往反白衣家比丘有五過失：一不囑比丘便入村、二在有欲意男女中坐、三獨坐、四在屏處覆處坐、五無有知男子與女人說法過五六語，是為五。復有五：一數見女人、二既相見相附近、三轉親厚、四已親厚生欲意、五已有欲意或犯死罪若次死罪，是為五。
「散亂心眠有五過失：若見惡夢、諸天不祐護、心不思法、不繫意在明、失不凈，是為五。不散亂心眠有五功德(即反上句是)。
「飲酒有五過失：無顏色、體無力、眼闇、喜現瞋相、失財物，是為五。復有五事：生病、益斗諍、惡名流佈、智慧轉少、死墮惡道，是為五。
「破戒有五過失：自害、為智者所呵、有惡名流佈、臨終時生悔恨、死墮惡道，是為五。持戒有五功德(即反上句是)。復有五事：先所未得物不能得，既得不護，若隨所在眾、若剎利眾、婆羅門眾、若居士眾、若比丘眾于中有愧恥，無數由旬內沙門婆羅門稱說其惡，破戒惡人死墮惡道，是為五。持戒有五功德(即反上句是)。
「不嚼楊枝有五過失：口氣臭、不善別味、熱癊不消、不引食、眼不明，是為五。嚼楊枝有五事好(即反上句是)。
【現代漢語翻譯】 現代漢語譯本 「靠近火堆有五種過失：一是使人面色不好，二是使人身體無力，三是使人眼睛昏暗，四是使人容易喧鬧聚集，五是多說世俗之事，這就是五種過失。
「經常往來於在家信徒家的比丘有五種過失：一是不告知其他比丘就進入村莊，二是在有情慾的男女中坐，三是獨自坐著，四是在隱蔽的地方坐著，五是沒有知情的男子就與女人說法超過五六句，這就是五種過失。還有五種過失：一是多次見到女人，二是已經互相看見並靠近，三是變得親密，四是已經親密而生起慾念，五是已經有慾念或者犯下死罪或者次等死罪，這就是五種過失。
「以散亂的心睡眠有五種過失：容易做惡夢，諸天不保佑，心中不想念佛法，不專注于光明，遺失不凈之物，這就是五種過失。不以散亂的心睡眠有五種功德（即與上述相反）。
「飲酒有五種過失：使人面色不好，身體無力，眼睛昏暗，容易顯現嗔怒之相，損失財物，這就是五種過失。還有五件事：生病，增加爭鬥，惡名流傳，智慧減少，死後墮入惡道，這就是五種過失。
「破戒有五種過失：自我傷害，被智者呵斥，有惡名流傳，臨終時生起後悔，死後墮入惡道，這就是五種過失。持戒有五種功德（即與上述相反）。還有五件事：先前沒有得到的（好）東西不能得到，已經得到的不能守護，無論在哪個群體中，無論是剎帝利（Kshatriya）眾、婆羅門（Brahmana）眾、居士眾、還是比丘眾中，都會感到羞愧，無數由旬（Yojana）內的沙門（Shramana）和婆羅門（Brahmana）都會稱說他的惡行，破戒的惡人死後墮入惡道，這就是五種過失。持戒有五種功德（即與上述相反）。
「不嚼楊枝有五種過失：口氣臭，不能很好地分辨味道，熱病不消退，不能引起食慾，眼睛不明亮，這就是五種過失。嚼楊枝有五件好事（即與上述相反）。
【English Translation】 English version 'Approaching fire has five faults: first, it makes one lose complexion; second, it weakens one's strength; third, it makes one's eyes dim; fourth, it makes one prone to noisy gatherings; fifth, it leads to much talk of worldly affairs. These are the five faults.
'A Bhikshu (monk) who frequently visits the homes of lay followers has five faults: first, he enters a village without informing other Bhikshus (monks); second, he sits among men and women with lustful intentions; third, he sits alone; fourth, he sits in secluded or covered places; fifth, he speaks more than five or six sentences of Dharma to a woman without a knowing man present. These are the five faults. There are also five faults: first, frequently seeing women; second, having seen each other and being near; third, becoming intimate; fourth, having become intimate and generating lustful intentions; fifth, having lustful intentions and committing a deadly sin or a secondary deadly sin. These are the five faults.
'Sleeping with a scattered mind has five faults: one is likely to have bad dreams, the Devas (gods) do not protect one, the mind does not contemplate the Dharma, one does not focus on brightness, and one loses purity. These are the five faults. Sleeping without a scattered mind has five merits (which are the opposite of the above).
'Drinking alcohol has five faults: it makes one lose complexion, weakens one's strength, dims one's eyes, makes one prone to anger, and leads to loss of wealth. These are the five faults. There are also five things: it causes illness, increases quarrels, spreads a bad reputation, diminishes wisdom, and leads to rebirth in a bad realm after death. These are the five faults.
'Breaking the precepts has five faults: it harms oneself, is criticized by the wise, spreads a bad reputation, causes regret at the time of death, and leads to rebirth in a bad realm after death. These are the five faults. Upholding the precepts has five merits (which are the opposite of the above). There are also five things: one cannot obtain what one has not yet obtained, one cannot protect what one has already obtained, and in any assembly, whether it be an assembly of Kshatriyas (warriors), Brahmanas (priests), householders, or Bhikshus (monks), one feels ashamed. Shramanas (ascetics) and Brahmanas (priests) within countless yojanas (a unit of distance) speak of his evil deeds. A wicked person who breaks the precepts falls into a bad realm after death. These are the five faults. Upholding the precepts has five merits (which are the opposite of the above).
'Not chewing a tooth-cleaning twig has five faults: bad breath, inability to distinguish flavors well, heat-related illnesses do not subside, it does not stimulate appetite, and the eyes are not clear. These are the five faults. Chewing a tooth-cleaning twig has five good things (which are the opposite of the above).'
「食粥五事好：除饑、解渴、消宿食、大小便通利、除風，是為五。
「經行有五事好：堪遠行、能思惟、少病、消食飲、得定久住。
「有五種食：飯、乾飯、麨、肉、魚。
「有五種鹽：青鹽、黑鹽、毗荼鹽、嵐婆鹽、支都毗鹽，是為五。復有五種鹽：土鹽、灰鹽、赤鹽、石鹽、海鹽，是為五。
「佉阇尼食有五事不應食：若非時、若不凈、若不與、若不受、若不作餘食法，是為五。有五事應食(即反上句是)。
「有五種受食：身與身受、衣與衣受、曲肘與曲肘受、器與器受、有時因緣置地取，是為五。復有五：身與身受、或身與物受、或物與身受、或物與物受、或遙擲與得墮手中，是為五。
「有五種凈果：火凈、刀凈、若瘡凈、若鳥凈、若不任種凈，是為五。復有五：若剝少皮、若都剝、若腐爛、若破、若瘀，是為五。
「有五種脂：羆脂、魚脂、驢脂、豬脂、失首摩羅脂，是為五。
「有五種皮不應用：師子皮、虎皮、豹皮、獺皮、貓皮，是為五。復有五種皮：人皮、毒蟲皮、狗皮、錦文蟲皮、野狐皮，是為五。
「有五種皮不應畜：象皮、馬皮、駝皮、牛皮、驢皮，是為五。復有五：羖羊皮、白羊皮、鹿皮、熊皮、伊師皮，是為五。
【現代漢語翻譯】 現代漢語譯本 『喝粥有五件好處：消除飢餓、解除口渴、消化積食、大小便通暢、祛除風邪，這就是五種好處。』 『經行（Cankrama，指有規律地行走，作為一種禪修方式）有五件好處：能夠走遠路、能夠進行思考、減少疾病、消化食物和飲料、能夠長時間保持禪定。』 『有五種食物：米飯、乾飯、炒麵、肉、魚。』 『有五種鹽：青鹽、黑鹽、毗荼鹽（Vida salt）、嵐婆鹽（Lambaka salt）、支都毗鹽（Cituvi salt），這是五種。還有五種鹽：土鹽、灰鹽、赤鹽、石鹽、海鹽，這是五種。』 『佉阇尼（Khajjaniya，指硬的或耐嚼的食物）食物有五件事不應該吃：如果不是時候、如果不乾淨、如果沒有給予、如果沒有接受、如果沒有做成其他食物，這就是五種情況。有五件事應該吃（即與上述相反的情況）。』 『有五種接受食物的方式：身體與身體接觸接受、衣服與衣服接觸接受、彎曲的手肘與彎曲的手肘接觸接受、容器與容器接觸接受、有時因為某種原因放置在地上然後取走，這是五種。還有五種：身體與身體接觸接受、或者身體與物體接觸接受、或者物體與身體接觸接受、或者物體與物體接觸接受、或者遙遠地投擲然後掉落在手中，這是五種。』 『有五種乾淨的果實：被火燒過的、被刀切過的、被蟲蛀過的、被鳥啄過的、不能用來種植的，這是五種。還有五種：剝掉少量皮的、完全剝掉皮的、腐爛的、破損的、瘀傷的，這是五種。』 『有五種油脂：熊的脂肪、魚的脂肪、驢的脂肪、豬的脂肪、死人（失去頭顱的屍體）的脂肪，這是五種。』 『有五種皮革不應該使用：獅子皮、老虎皮、豹子皮、水獺皮、貓皮，這是五種。還有五種皮革：人皮、有毒昆蟲的皮、狗皮、錦文蟲的皮、野狐皮，這是五種。』 『有五種皮革不應該儲存：象皮、馬皮、駱駝皮、牛皮、驢皮，這是五種。還有五種：羖羊皮、白羊皮、鹿皮、熊皮、伊師皮（Isika皮），這是五種。』
【English Translation】 English version 『There are five good things about eating porridge: it eliminates hunger, quenches thirst, digests leftover food, facilitates bowel movements, and removes wind. These are the five.』 『There are five good things about Cankrama (walking meditation): it enables one to walk far, it enables one to think, it reduces illness, it digests food and drink, and it allows one to remain in meditation for a long time.』 『There are five kinds of food: cooked rice, dried rice, roasted flour, meat, and fish.』 『There are five kinds of salt: blue salt, black salt, Vida salt, Lambaka salt, and Cituvi salt. These are five. There are also five kinds of salt: earth salt, ash salt, red salt, rock salt, and sea salt. These are five.』 『There are five things about Khajjaniya (hard or chewy food) that should not be eaten: if it is not the right time, if it is not clean, if it is not given, if it is not received, if it is not prepared as other food. These are five. There are five things that should be eaten (i.e., the opposite of the above).』 『There are five ways of receiving food: body to body, clothing to clothing, bent elbow to bent elbow, container to container, sometimes placing it on the ground and then taking it due to some reason. These are five. There are also five: body to body, or body to object, or object to body, or object to object, or throwing it from afar and having it fall into the hand. These are five.』 『There are five kinds of clean fruit: purified by fire, purified by knife, purified by worms, purified by birds, purified by being unfit for planting. These are five. There are also five: with a little skin peeled off, with all the skin peeled off, rotten, broken, bruised. These are five.』 『There are five kinds of fat: bear fat, fish fat, donkey fat, pig fat, fat from a headless corpse. These are five.』 『There are five kinds of skin that should not be used: lion skin, tiger skin, leopard skin, otter skin, cat skin. These are five. There are also five kinds of skin: human skin, poisonous insect skin, dog skin, brocade worm skin, wild fox skin. These are five.』 『There are five kinds of skin that should not be stored: elephant skin, horse skin, camel skin, cow skin, donkey skin. These are five. There are also five: ram skin, white sheep skin, deer skin, bear skin, Isika skin. These are five.』
「有五種肉不應食：象肉、馬肉、人肉、狗肉、毒蟲獸肉，是為五。復有五：師子肉、虎肉、豹肉、熊肉、羆肉，是為五。
「有五種說戒：或說序已，應白僧言：『餘者如僧常聞。』若已說戒序、說四波羅夷竟，應白僧言：『餘者如僧常聞。』說序、說四波羅夷、說十三僧殘已，應白僧言：『餘者如僧常聞。』說序、四波羅夷、僧殘、二不定已，應白僧言：『餘者如僧常聞。』若廣說，是為五。復有五：若說序、四波羅夷竟，應白僧言：『餘者如僧常聞。』若說序、四波羅夷、僧殘竟，應白僧言：『餘者如僧常聞。』若說序、四波羅夷、僧殘、二不定竟，應白僧言：『餘者如僧常聞。』說序、四波羅夷、僧殘、二不定、三十尼薩耆波逸提竟，應白僧言：『餘者如僧常聞。』若廣說，是為五。復有五：說序、四波羅夷僧殘竟，應白僧言：『餘者如僧常聞。』如是一一增乃至波逸提若廣說，是為五。
「有五法：不應差為分粥人，若已差不應分(如上房舍犍度中說)。
「以五事因緣受功德衣得畜：長衣、離衣宿、別眾食、展轉食、不囑入村，有此五事因緣受功德衣。受功德衣已得五事(即反上句是)。
「有五事因緣留僧伽梨：若有恐怖、若疑有恐怖、若雨若疑當雨、若經營作僧伽梨、若浣
【現代漢語翻譯】 現代漢語譯本： 『有五種肉不應該吃：象肉、馬肉、人肉、狗肉、有毒蟲獸的肉，這是五種。還有五種：獅子肉、老虎肉、豹子肉、熊肉、棕熊肉，這是五種。』
『有五種說戒的方式：或者說完序言后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』如果已經說完戒序、說完四波羅夷（Sì bōluóyí，四種根本重罪）后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』說完序言、說完四波羅夷、說完十三僧殘（Shísān sēng cán，十三種僧團殘罪）后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』說完序言、四波羅夷、僧殘、二不定（Èr bùdìng，兩種不定罪）后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』如果詳細地說，這是五種。還有五種：如果說完序言、四波羅夷后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』如果說完序言、四波羅夷、僧殘后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』如果說完序言、四波羅夷、僧殘、二不定后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』說完序言、四波羅夷、僧殘、二不定、三十尼薩耆波逸提（Sānshí nísà qí bō yì tí，三十種捨墮罪）后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』如果詳細地說，這是五種。還有五種：說完序言、四波羅夷、僧殘后，應該告訴僧眾說：『其餘的大家像平時聽聞的一樣。』像這樣一樣一樣地增加，乃至波逸提（Bō yì tí，單墮罪），如果詳細地說，這是五種。』
『有五種情況：不應該選擇為分粥人，如果已經選擇了，不應該讓他分（如上面房舍犍度（Fángshè qiántuó，房舍篇）中所說）。』
『因為五種原因接受功德衣可以持有：長衣、離開衣服過夜、分開用餐、輪流用餐、沒有告知就進入村莊，有這五種原因接受功德衣。接受功德衣后可以做五件事（即反過來說上面那句話）。』
『有五種原因可以留下僧伽梨（Sēngqié lí，大衣）：如果有恐怖、如果懷疑有恐怖、如果下雨、如果懷疑要下雨、如果正在製作僧伽梨、如果洗僧伽梨。』
English version: 『There are five kinds of meat that should not be eaten: elephant meat, horse meat, human meat, dog meat, and the meat of poisonous insects and beasts. These are the five. There are also five: lion meat, tiger meat, leopard meat, bear meat, and brown bear meat. These are the five.』
『There are five ways of reciting the precepts: either after reciting the introduction, one should tell the Sangha (Sēngqié, monastic community) saying: 『The rest is as the Sangha usually hears.』 If one has already recited the introduction to the precepts and finished reciting the four Pārājikas (Sì bōluóyí, four root offenses), one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 After reciting the introduction, reciting the four Pārājikas, and reciting the thirteen Saṃghāvaśeṣas (Shísān sēng cán, thirteen offenses requiring initial and subsequent meetings of the Sangha), one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 After reciting the introduction, the four Pārājikas, the Saṃghāvaśeṣas, and the two Aniyatas (Èr bùdìng, two undetermined offenses), one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 If one recites in detail, these are the five. There are also five: if one finishes reciting the introduction and the four Pārājikas, one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 If one finishes reciting the introduction, the four Pārājikas, and the Saṃghāvaśeṣas, one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 If one finishes reciting the introduction, the four Pārājikas, the Saṃghāvaśeṣas, and the two Aniyatas, one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 After reciting the introduction, the four Pārājikas, the Saṃghāvaśeṣas, the two Aniyatas, and the thirty Niḥsargika Pāyantikas (Sānshí nísà qí bō yì tí, thirty offenses entailing forfeiture), one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 If one recites in detail, these are the five. There are also five: after reciting the introduction, the four Pārājikas, and the Saṃghāvaśeṣas, one should tell the Sangha saying: 『The rest is as the Sangha usually hears.』 In this way, adding one by one, up to the Pāyantika (Bō yì tí, expiable offense), if one recites in detail, these are the five.』
『There are five situations: one should not choose someone to be the distributor of porridge, and if someone has already been chosen, he should not distribute (as mentioned above in the section on dwellings (Fángshè qiántuó, section on dwellings)).』
『Because of five reasons, accepting the merit-cloth allows one to possess it: a long robe, spending the night away from the robe, eating separately, eating in turns, entering a village without informing, there are these five reasons for accepting the merit-cloth. After accepting the merit-cloth, one can do five things (which is the reverse of the above statement).』
『There are five reasons for keeping the Saṃghāṭī (Sēngqié lí, outer robe): if there is fear, if one suspects there is fear, if it is raining, if one suspects it will rain, if one is making the Saṃghāṭī, if one is washing the Saṃghāṭī.』
【English Translation】 English translation line 1 English translation line 2
若染、若深藏舉，是為五事因緣留僧伽梨。
「以五事因緣留雨衣：若受界外請食、若渡水、若病、若飽食已、若經營作雨衣、若浣若染若深藏舉，以此五事因緣留雨衣。
「夏安居竟應作五事：自恣、應解界、應還結界、受功德衣、應分臥具，是為五。比丘
「有五法不應與作親厚：若喜斗諍、若多作業、若與眾中勝比丘共諍、若喜遊行不止、止不為人說法言示人善惡，是為五。有五法應與作親厚(反上句是)。
「有五法應差教授比丘尼：若具持波羅提木叉戒、多聞善巧語言、慈心辯說了了令聽者得解、不為佛出家而犯重罪、二十臘若過二十，是為五。
「有五法令正法疾滅。何等五？有比丘不諦受誦，喜忘誤，文不具足以教餘人，文既不具其義有闕，是為第一疾滅正法。複次有比丘為僧中勝人上座，若一國所宗，而多不持戒，但修諸不善法，放舍戒行，不勤精進，未得而得，未入而入，未證而證，後生年少比丘，仿習其行，亦多破戒修不善法，放舍戒行亦不勤精進，未得而得未入而入未證而證，是為第二疾滅正法。複次有比丘多聞、持法、持律、持摩夷，不以所誦教余比丘、比丘尼、優婆塞、優婆私便命終，彼既命終令法斷滅，是為第三疾滅正法。複次有比丘難可教授，不受善
【現代漢語翻譯】 現代漢語譯本： 『如果染色、如果深藏起來，這是五種因緣可以留置僧伽梨（Samghati，一種袈裟）。』 『以五種因緣可以留置雨衣：如果接受界限之外的請食、如果渡水、如果生病、如果飽食之後、如果經營製作雨衣、如果洗滌或者染色或者深藏起來，以這五種因緣可以留置雨衣。』 『夏安居結束之後應當做五件事：自恣（Pravāraṇā，僧團在安居結束時舉行的儀式）、應當解除結界、應當恢復結界、接受功德衣、應當分配臥具，這是五件事。』 『有五種人不能與他們親近：如果喜歡爭鬥、如果事務繁多、如果與僧團中德高望重的比丘爭論、如果喜歡……不止、停止而不為他人說法，不教導他人善惡，這是五種人。有五種人應當與他們親近（與上述相反）。』 『有五種條件應當差遣比丘尼作為教授師：如果具足持守波羅提木叉戒（Prātimokṣa，戒律）、博學善於言辭、慈悲且辯才無礙，能讓聽者理解、沒有因為出家而犯下重罪、戒臘二十年以上或者超過二十年，這是五種條件。』 『有五種法會使正法迅速滅亡。是哪五種？有些比丘不認真地接受誦讀，喜歡遺忘錯誤，經文不完整，不足以教導他人，經文既然不完整，那麼其中的含義也有缺失，這是第一種使正法迅速滅亡的原因。其次，有些比丘作為僧團中的領袖或上座，或者是一個國家所敬仰的人，卻大多不持戒，只是修習各種不善之法，放棄戒行，不勤奮精進，沒有得到的卻說得到了，沒有證入的卻說證入了，沒有證實的卻說證實了，後來的年輕比丘，效仿他們的行為，也大多破戒修習不善之法，放棄戒行，也不勤奮精進，沒有得到的卻說得到了，沒有證入的卻說證入了，沒有證實的卻說證實了，這是第二種使正法迅速滅亡的原因。再次，有些比丘博學多聞、持有佛法、持有戒律、持有摩夷（Māyā，幻術），卻不把所誦的佛法教導其他比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆私（Upāsikā，女居士），然後就去世了，他們去世后導致佛法斷滅，這是第三種使正法迅速滅亡的原因。再次，有些比丘難以教導，不接受好的建議。
【English Translation】 English version: 『If dyeing, if deeply storing away, these are the five reasons for keeping the Samghati (a type of robe).』 『With five reasons, one may keep the rain-bathing cloth: if accepting food outside the boundary, if crossing water, if sick, if after eating one is full, if managing the making of a rain-bathing cloth, if washing or dyeing or deeply storing away, with these five reasons, one may keep the rain-bathing cloth.』 『After the summer retreat ends, five things should be done: Pravāraṇā (a ceremony held by the Sangha at the end of the retreat), the boundary should be unbound, the boundary should be restored, the merit-cloth should be received, the bedding should be distributed, these are the five things.』 『There are five types of people with whom one should not be intimate: if fond of quarreling, if having much work, if arguing with superior Bhikkhus in the Sangha, if fond of… not stopping, stopping without teaching the Dharma to others, not instructing others in good and evil, these are the five types. There are five types of people with whom one should be intimate (the opposite of the above).』 『There are five qualifications for appointing a Bhikkhuni as a preceptor: if fully upholding the Prātimokṣa (precepts), learned and skilled in speech, compassionate and eloquent, able to make listeners understand, not having committed a serious offense since ordination, having twenty years or more of seniority, these are the five qualifications.』 『There are five things that cause the True Dharma to quickly perish. What are the five? Some Bhikkhus do not diligently receive and recite, are fond of forgetting mistakes, the text is incomplete, insufficient to teach others, since the text is incomplete, then its meaning is also lacking, this is the first reason for the True Dharma to quickly perish. Furthermore, some Bhikkhus, as leaders or elders in the Sangha, or revered by a country, mostly do not uphold the precepts, but cultivate various unwholesome practices, abandon the precepts, are not diligent in striving, claim to have attained what they have not attained, claim to have entered what they have not entered, claim to have realized what they have not realized, later young Bhikkhus, imitating their behavior, also mostly break the precepts and cultivate unwholesome practices, abandon the precepts, and are not diligent in striving, claim to have attained what they have not attained, claim to have entered what they have not entered, claim to have realized what they have not realized, this is the second reason for the True Dharma to quickly perish. Furthermore, some Bhikkhus are learned, uphold the Dharma, uphold the Vinaya, uphold the Māyā (illusion), but do not teach the Dharma they have recited to other Bhikkhus, Bhikkhunis, Upāsakas (male lay devotees), Upāsikās (female lay devotees), and then pass away, their passing away causes the Dharma to be cut off, this is the third reason for the True Dharma to quickly perish. Furthermore, some Bhikkhus are difficult to teach, do not accept good advice.
言不能忍辱，余善比丘即舍置，是為第四疾滅正法。複次有比丘，喜斗諍共相罵詈，彼此諍言口如刀劍互求長短，是為第五疾滅正法。復有五法令正法久住(反上句是)。
「比丘有五法不應將作伴行：喜大在前行、喜大在後、喜抄斷人語次、不別善惡語善語不讚稱美惡言、如法得利不以時為彼受，有是五法不應將作伴行。有五法應將作伴行(反上句是)。
「比丘有五法而自損減：有犯為有智者所呵得罪無量、染污於人不令清凈、為彼作犯不作無犯、若受彼自言不如自言法治、不知言說遠近損減，是為五。復有五法不自損減(反上句是)。復有五法自損減：不解所可言、亦不善憶識、彼語應難不難、若彼難來不能解、不具持波羅提木叉戒，是為五。復有五法不自損減(反上句是)。復有五法自損減：喜瞋恚、不放舍、增益他語、受不善語、離善語，是為五。復有五不自損減(反上句是)。
「病人有五法難瞻視。有五法易瞻視。有五法應受病人衣(如上衣揵度中說)。
「比丘有五法生人疑惑乃至阿羅漢。何等五？若比丘數往淫女家、婦人家、大童女家、黃門家、比丘尼家，是為五。比丘有五法為白衣所不喜：喜親白衣、喜瞋白衣、強至白衣家、喜與白衣竊語、喜乞求，是為五，白衣所不
【現代漢語翻譯】 現代漢語譯本 不能忍辱的比丘，其他好的行為也會因此被放棄，這是第四個導致正法快速衰滅的原因。再者，如果有比丘喜歡爭鬥，互相謾罵，彼此爭論言語像刀劍一樣，互相尋求對方的缺點，這是第五個導致正法快速衰滅的原因。反之，有五種方法能使正法長久住世（與上述情況相反）。 『比丘有五種行為不應該與人同行：喜歡走在最前面、喜歡落在最後面、喜歡打斷別人說話、不能分辨善惡之語，不讚美善語，卻讚美惡語、如法獲得的利益不及時分給他人，有這五種行為不應該與人同行。反之，有五種行為應該與人同行（與上述情況相反）。』 『比丘有五種行為會自我損減：犯戒后被有智慧的人呵責，得到無量的罪過、被他人染污而不能使他人清凈、為他人造作罪行而不幫助消除罪行、如果接受他人的教導，卻說不如自己所說的法理、不知道言語的深淺遠近而造成損失，這是五種自我損減的行為。反之，有五種行為不會自我損減（與上述情況相反）。又有五種行為會自我損減：不理解所說的話、也不善於記憶、對於應該反駁的話不反駁、如果別人反駁過來，不能解釋、不能完全持守波羅提木叉戒（Pratimoksha，戒律），這是五種自我損減的行為。反之，有五種行為不會自我損減（與上述情況相反）。又有五種行為會自我損減：喜歡嗔怒、不放下嗔怒、增加別人的壞話、接受不好的話、遠離好的話，這是五種自我損減的行為。反之，有五種行為不會自我損減（與上述情況相反）。』 『病人有五種情況難以照顧。有五種情況容易照顧。有五種情況應該接受病人供養的衣服（如上文衣揵度（clothing section）中所說）。』 『比丘有五種行為會引起人們的疑惑，甚至是對阿羅漢（Arhat，已證悟者）的疑惑。是哪五種？如果比丘經常去**家、婦人家、大童女家、黃門（eunuch）家、比丘尼家，這就是五種。比丘有五種行為不被在家居士所喜歡：喜歡親近在家居士、喜歡嗔恨在家居士、強行到在家居士家、喜歡與在家居士私下說話、喜歡乞求，這是五種不被在家居士所喜歡的行為。
【English Translation】 English version A Bhikkhu (monk) who cannot endure insults, other good deeds will be abandoned, this is the fourth reason for the rapid decline of the Dharma. Furthermore, if a Bhikkhu likes to quarrel, scold each other, and argue with words like swords, seeking each other's faults, this is the fifth reason for the rapid decline of the Dharma. Conversely, there are five ways to make the Dharma last long (opposite to the above situation). 'There are five behaviors that a Bhikkhu should not engage in with others: liking to walk in the front, liking to fall behind, liking to interrupt others' speech, not being able to distinguish between good and bad words, not praising good words, but praising bad words, and not sharing the benefits obtained lawfully in a timely manner. These five behaviors should not be engaged in with others. Conversely, there are five behaviors that should be engaged in with others (opposite to the above situation).' 'There are five behaviors that a Bhikkhu will diminish himself: being blamed by wise people for breaking the precepts, receiving immeasurable sins, being contaminated by others and not being able to purify others, creating sins for others and not helping to eliminate sins, if accepting the teachings of others, but saying that it is not as good as the Dharma he speaks of, not knowing the depth and distance of words and causing losses, these are five self-diminishing behaviors. Conversely, there are five behaviors that will not diminish oneself (opposite to the above situation). There are also five behaviors that will diminish oneself: not understanding what is said, not being good at remembering, not refuting what should be refuted, not being able to explain if others refute, not fully upholding the Pratimoksha (戒律, precepts), these are five self-diminishing behaviors. Conversely, there are five behaviors that will not diminish oneself (opposite to the above situation). There are also five behaviors that will diminish oneself: liking to be angry, not letting go of anger, increasing others' bad words, accepting bad words, staying away from good words, these are five self-diminishing behaviors. Conversely, there are five behaviors that will not diminish oneself (opposite to the above situation).' 'There are five situations in which a patient is difficult to care for. There are five situations in which it is easy to care for. There are five situations in which one should accept the clothes offered by the patient (as mentioned in the clothing section above).' 'There are five behaviors of a Bhikkhu that will cause people to doubt, even doubts about an Arhat (已證悟者, one who has attained enlightenment). What are the five? If a Bhikkhu often goes to ** houses, women's houses, houses of young girls, houses of eunuchs (黃門), houses of Bhikkhunis (nuns), these are the five. There are five behaviors of a Bhikkhu that are not liked by lay people: liking to be close to lay people, liking to be angry with lay people, forcing oneself to go to lay people's homes, liking to talk privately with lay people, liking to beg, these are five behaviors that are not liked by lay people.'
喜見。有五法白衣喜見(反上句是)。」
爾時世尊在王舍城。時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「年少比丘，在上座比丘前懺悔有幾法？」佛告優波離：「有五法：偏露右肩、脫革屣禮足、右膝著地、合掌，應說罪名、種性，作如是語：『我某甲比丘，犯如是如是罪，從長老懺悔。』上座應答言：『自責汝心生厭離。』彼人答言：『爾。』年少比丘，在上座前懺悔，應以是五法。」優婆離復問：「年少客比丘，禮上座舊比丘，應以幾法？」佛告言：「年少客比丘，應以五法禮上座舊比丘。應偏露右肩、脫革屣、右膝著地、捉上座兩足言：『大德我和南！』是為五法。年少舊比丘，禮客上座比丘亦如是。
「有五種人不應禮：自言犯邊罪、犯比丘尼、賊心受戒、破二道、黃門，是為五。復有五法：殺父、殺母、殺阿羅漢、破僧、噁心出佛身血，是為五。
「比丘復有五種威儀不應禮：若大便、若小便、若露身、若剃髮時、若說法時，是為五。復有五：若嚼楊枝、若洗口、若食、若飲、若食果，是為五。
「上座若次座有五法，于斗諍比丘無利益：不具持二百五十戒、不多聞、不廣誦二部戒不能問答、不能如法教呵及作滅擯令得歡喜、不善能滅斗諍事，是為五。復有五法，
【現代漢語翻譯】 現代漢語譯本：喜見。有五種方法讓白衣（在家居士）感到歡喜（與上一句相反）。
當時，世尊在王舍城。優波離從座位上起身，袒露右肩，右膝著地，合掌對佛說：『年輕比丘，在上座比丘面前懺悔，應該遵循幾種方法？』佛告訴優波離：『有五種方法：袒露右肩、脫掉鞋子禮拜、右膝著地、合掌，應該說出罪名和種性，這樣說：『我某甲比丘，犯了如此如此的罪，向長老懺悔。』上座應該回答說：『責備你的內心，讓你生起厭離心。』那個人回答說：『是的。』年輕比丘，在上座面前懺悔，應該用這五種方法。』優波離又問：『年輕的客比丘，禮拜上座的舊比丘，應該遵循幾種方法？』佛告訴他：『年輕的客比丘，應該用五種方法禮拜上座的舊比丘。應該袒露右肩、脫掉鞋子、右膝著地、抓住上座的兩隻腳說：『大德，我和南（梵語：皈依）！』這就是五種方法。年輕的舊比丘，禮拜客上座比丘也應該這樣。』
『有五種人不應該禮拜：自稱犯了邊罪（極重的罪）、與比丘尼發生關係、懷著盜竊的心受戒、破壞二根（指男女二性）、是黃門（太監），這是五種人。又有五種罪行：殺父、殺母、殺阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、破壞僧團、惡意使佛陀流血，這是五種罪行。』
『比丘又有五種不莊嚴的儀態不應該禮拜：如果正在大便、如果正在小便、如果裸露身體、如果正在剃頭、如果正在說法，這是五種情況。又有五種情況：如果正在嚼楊枝（一種清潔牙齒的工具）、如果正在漱口、如果正在吃飯、如果正在喝水、如果正在吃水果，這是五種情況。』
『上座或次座有五種情況，對於爭鬥的比丘沒有利益：不完全持守二百五十條戒律、不多聞佛法、不能廣泛背誦二部戒（比丘戒和比丘尼戒），不能問答、不能如法地教誡和呵斥，以及通過滅擯（佛教僧團的懲罰方式）令其歡喜、不善於平息爭鬥的事情，這是五種情況。又有五種情況，
【English Translation】 English version: 'Delighting to See. There are five ways to make a white-robed (layperson) delight (the opposite of the previous sentence).'
At that time, the World Honored One was in Rājagṛha (王舍城). Then Upāli (優波離) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'How many practices should a young Bhikṣu (比丘, monk) follow when confessing before a senior Bhikṣu?' The Buddha told Upāli: 'There are five practices: baring the right shoulder, removing sandals to prostrate, kneeling on the right knee, joining palms, and stating the name and lineage of the offense, saying: 'I, Bhikṣu so-and-so, have committed such-and-such offense, and I confess to the elder.' The senior should respond: 'Reproach your heart and generate revulsion.' The person should answer: 'Yes.' A young Bhikṣu, when confessing before a senior, should use these five practices.' Upāli further asked: 'How many practices should a young guest Bhikṣu follow when paying respects to a senior, established Bhikṣu?' The Buddha told him: 'A young guest Bhikṣu should use five practices to pay respects to a senior, established Bhikṣu. He should bare his right shoulder, remove his sandals, kneel on his right knee, and grasp the senior's two feet, saying: 'Venerable Sir, I pay homage (Namo)!' These are the five practices. A young, established Bhikṣu should also do the same when paying respects to a guest, senior Bhikṣu.'
'There are five types of people who should not be venerated: one who claims to have committed a border offense (a very serious offense), one who has had relations with a Bhikṣuṇī (比丘尼, nun), one who took ordination with a thieving mind, one who has damaged the two roots (referring to male and female sexual characteristics), and a eunuch. These are the five. There are also five actions: killing one's father, killing one's mother, killing an Arhat (阿羅漢, one who has extinguished all afflictions and attained liberation), disrupting the Saṅgha (僧團, monastic community), and maliciously drawing blood from the Buddha's body. These are the five.'
'There are also five unseemly behaviors of a Bhikṣu for which one should not be venerated: if one is defecating, if one is urinating, if one is naked, if one is shaving his head, if one is teaching the Dharma. These are the five situations. There are also five situations: if one is chewing a twig (a tool for cleaning teeth), if one is rinsing his mouth, if one is eating, if one is drinking, if one is eating fruit. These are the five situations.'
'A senior or next-in-line has five characteristics that are not beneficial to Bhikṣus in conflict: not fully upholding the two hundred and fifty precepts, not hearing much of the Dharma, not being able to widely recite the two parts of the precepts (Bhikṣu and Bhikṣuṇī precepts), not being able to question and answer, not being able to teach and admonish lawfully, and to make them happy through expulsion (a form of punishment in the Buddhist monastic community), not being skilled at resolving conflicts. These are the five characteristics. There are also five characteristics,'
上座若次座，于斗諍比丘有利益(反上句是)。
「有五法名為大賊，長壽作大罪不被繫縛。何等五？若住無定處有好伴；若多刀杖；若大富多有財寶，彼作是念：『若有捉我者，當多與財寶。』若有大人親友，若依止王若大臣，彼作是念：『若有捉我者，王及大臣當佐助我。』若於遠處作賊而還，是為五。如是破戒比丘有五法，長壽多作眾罪，不速為他所舉：若住無定處、有伴黨；若多聞、若聞能憶持，有如是多聞，初中下言悉善，有文有義具說凈行，于如是法中能憶持，而不能善心思惟深入正見；若能得衣服飲食臥具醫藥，彼作是念：『若有舉我者，我當多與物。』若有大人為親厚，若上座若次座，彼作是念：『若有舉我者，上座次座當佐助我。』若在空野中住，來至大家求覓利養，是為五法，破戒比丘長壽多作眾罪不速為他所舉。
「有五非法遮說戒：遮無根波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，是為五。有五如法遮說戒(反上句是)。
「有五非法捉籌：若不解斷事受籌、若無同意受籌、若無善比丘受籌，若非法、若別眾受籌，是為五。有五如法受籌(反上句是)。有五非法默然，有五如法默然，有五法和合(如上雜揵度中說)，有五法捨棄(如拘睒彌揵度中說)。」
【現代漢語翻譯】 現代漢語譯本： 如果上座支援次座，那麼對於爭鬥的比丘是有利的（反之亦然）。 『有五種法被稱為大盜，（他們）長壽並犯下大罪卻不被束縛。是哪五種呢？如果居住在不固定的地方並且有好同伴；如果擁有很多刀杖；如果非常富有，擁有很多財寶，他們會這樣想：『如果有人抓住我，我就多給他們財寶。』如果有大人物是親友，或者依靠國王或大臣，他們會這樣想：『如果有人抓住我，國王和大臣會幫助我。』如果在遠處做盜賊然後返回，這就是五種（大盜）。像這樣，破戒的比丘有五種法，（他們）長壽並犯下很多罪行，不會很快被他人揭發：如果居住在不固定的地方，並且有同黨；如果博學多聞，並且聽聞后能夠記住，擁有如此多的知識，對初、中、下（的教義）都能說得很好，有文采，有意義，完整地講述清凈的行為，對於這樣的法能夠記住，卻不能好好地思考、深入正見；如果能夠得到衣服、飲食、臥具、醫藥，他們會這樣想：『如果有人揭發我，我就多給他們東西。』如果有大人物作為親近的人，無論是上座還是次座，他們會這樣想：『如果有人揭發我，上座和次座會幫助我。』如果在空曠的野外居住，來到富裕的家庭尋求利益供養，這就是五種法，（使得）破戒的比丘長壽並犯下很多罪行，不會很快被他人揭發。 『有五種非法遮止說戒：遮止無根的波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪），這就是五種。』有五種如法遮止說戒（反之亦然）。 『有五種非法捉籌：如果不瞭解斷事而接受籌、如果沒有同意而接受籌、如果沒有善良的比丘而接受籌，如果非法、如果分別大眾而接受籌，這就是五種。』有五種如法接受籌（反之亦然）。有五種非法默然，有五種如法默然，有五種法和合（如上面雜犍度中所說），有五種法捨棄（如拘睒彌犍度中所說）。』
【English Translation】 English version: If a senior monk supports a junior monk, it is beneficial to monks in conflict (and vice versa). 『There are five things called great thieves, who live long and commit great sins without being bound. What are the five? If they live in no fixed place and have good companions; if they have many knives and weapons; if they are very rich and have many treasures, they think: 『If someone catches me, I will give them a lot of treasure.』 If they have great people as friends, or rely on kings or ministers, they think: 『If someone catches me, the king and ministers will help me.』 If they commit robbery in a distant place and then return, these are the five (great thieves). In this way, a monk who breaks the precepts has five things, (they) live long and commit many sins, and are not quickly exposed by others: if they live in no fixed place and have accomplices; if they are learned and can remember what they have heard, having so much knowledge, they can speak well of the beginning, middle, and end (of the teachings), are eloquent, meaningful, and fully explain pure conduct, and can remember such teachings, but cannot think well, deeply contemplate right view; if they can obtain clothing, food, bedding, and medicine, they think: 『If someone exposes me, I will give them many things.』 If they have great people as close friends, whether senior or junior monks, they think: 『If someone exposes me, the senior and junior monks will help me.』 If they live in empty fields and come to wealthy families seeking benefits and offerings, these are the five things, (which cause) a monk who breaks the precepts to live long and commit many sins, and not be quickly exposed by others.』 『There are five unlawful ways to prevent the recitation of the precepts: preventing the recitation of groundless Parajika (Parajika, defeat), Sanghavasesa (Sanghavasesa, formal meeting), Payattika (Payattika, expiation), Patidesaniya (Patidesaniya, confession), and Dukkata (Dukkata, wrong-doing), these are the five.』 There are five lawful ways to prevent the recitation of the precepts (and vice versa). 『There are five unlawful ways to take votes: if one does not understand the matter being decided and accepts the vote, if one accepts the vote without agreement, if one accepts the vote without virtuous monks, if it is unlawful, if one accepts the vote by dividing the assembly, these are the five.』 There are five lawful ways to accept votes (and vice versa). There are five unlawful silences, there are five lawful silences, there are five things that are in harmony (as mentioned in the Miscellaneous Khandhaka above), there are five things that are abandoned (as mentioned in the Kosambi Khandhaka).』
爾時佛告優波離：「汝等莫數數舉他比丘罪。何以故？舉他比丘者，身威儀不清凈而舉他罪，即生彼語：『長老！先自令身清凈。』優波離！比丘若身威儀清凈而舉他罪，不生彼語。若言不清凈、命不清凈亦如是。複次優波離！若寡聞不知修多羅而舉他罪，即生彼語，問言：『長老！此事云何？此有何義？』便不能分別答彼問，即生彼語：『長老！先誦修多羅，然後當知。』優波離！若比丘多聞誦修多羅，便不生彼語。複次優波離！比丘寡聞不誦毗尼而舉彼罪，生彼問言：『長老此何所說？因何而起？』若不能說所起處，復生彼語言：『長老！且先自誦習毗尼。』優波離！若比丘多聞誦習毗尼而舉彼罪，不生彼問。優波離！若比丘有是五法，應以時如法舉彼罪。」時優波離，信樂歡喜受持。
爾時世尊在迦陵伽國[(廿/麥)*壬]羅林中。時長老波摩那詣世尊所，頭面禮足卻坐一面，白世尊言：「大德！以何因緣，如來滅后正法疾滅而不久住？復以何因緣正法不滅而得久住？」佛告波摩那言：「如來滅后比丘不敬佛法僧及戒定，以是因緣正法疾滅而不久住。波摩那！如來滅后，若比丘敬佛法僧及戒定，以是故正法不滅而得久住。」
爾時世尊在金毗羅國王園中。時長老金毗羅詣世尊所，頭面禮足
【現代漢語翻譯】 現代漢語譯本 這時，佛陀告訴優波離（Upali，佛陀十大弟子之一，持戒第一）: 『你們不要動不動就揭發其他比丘的罪過。為什麼呢？如果揭發他人罪過的人，自身的身儀（行為舉止）不清凈，就會招致對方反駁說：『長老！您還是先讓自己清凈吧。』優波離！如果比丘自身的身儀清凈，即使揭發他人罪過，也不會招致這種反駁。如果言語不清凈、生活不清凈，情況也是一樣。再者，優波離！如果（揭發他人罪過的）比丘孤陋寡聞，不熟悉修多羅（Sutra，經），就會招致對方反問：『長老！這件事是怎麼回事？這有什麼含義？』如果不能清楚地回答對方的提問，就會招致對方反駁說：『長老！還是先誦讀修多羅，然後再來了解吧。』優波離！如果比丘博學多聞，誦讀修多羅，就不會招致這種反駁。再者，優波離！如果比丘孤陋寡聞，不熟悉毗尼（Vinaya，戒律），就揭發他人罪過，就會招致對方提問：『長老！這是什麼意思？因什麼而起？』如果不能說出事情的起因，又會招致對方反駁說：『長老！還是先自己學習毗尼吧。』優波離！如果比丘博學多聞，誦習毗尼，即使揭發他人罪過，也不會招致這種提問。優波離！如果比丘具備這五種情況，就應當按照適當的時機和如法的方式來揭發他人的罪過。』當時，優波離信受歡喜，接受並奉行佛陀的教誨。 當時，世尊在迦陵伽國（Kalinga，古印度地區名）的[(廿/麥)*壬]羅林中。當時，長老波摩那（Pramana）前往世尊處，頂禮佛足後退坐一旁，對世尊說：『大德！因為什麼因緣，如來（Tathagata，佛陀的稱號之一）滅度后，正法迅速衰滅而不能長久住世？又因為什麼因緣，正法不衰滅而能夠長久住世？』佛陀告訴波摩那說：『如來滅度后，如果比丘不尊敬佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）以及戒、定（Sila, Samadhi，佛教修行方法），因為這個因緣，正法就會迅速衰滅而不能長久住世。波摩那！如來滅度后，如果比丘尊敬佛、法、僧以及戒、定，因為這個緣故，正法就不會衰滅而能夠長久住世。』 當時，世尊在金毗羅國（Kampilya，古印度城市）的王園中。當時，長老金毗羅（Kampila）前往世尊處，頂禮佛足
【English Translation】 English version At that time, the Buddha said to Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'You should not frequently expose the faults of other Bhikkhus (monks). Why? Because if someone exposes the faults of others while their own bodily conduct is impure, they will be met with the response: 'Elder! First, purify yourself.' Upali! If a Bhikkhu's bodily conduct is pure, even if they expose the faults of others, they will not be met with such a response. The same applies if their speech or livelihood is impure. Furthermore, Upali! If a Bhikkhu is unlearned and does not know the Sutras (discourses of the Buddha), and yet exposes the faults of others, they will be met with the question: 'Elder! What is the matter? What is the meaning of this?' If they cannot clearly answer the question, they will be met with the response: 'Elder! First, recite the Sutras, and then you will know.' Upali! If a Bhikkhu is learned and recites the Sutras, they will not be met with such a response. Furthermore, Upali! If a Bhikkhu is unlearned and does not know the Vinaya (monastic rules), and yet exposes the faults of others, they will be met with the question: 'Elder! What is being said here? What is the cause of this?' If they cannot explain the cause, they will be met with the response: 'Elder! First, study the Vinaya yourself.' Upali! If a Bhikkhu is learned and studies the Vinaya, even if they expose the faults of others, they will not be met with such a question. Upali! If a Bhikkhu possesses these five qualities, they should expose the faults of others at the appropriate time and in accordance with the Dharma (teachings).』 At that time, Upali, with faith and joy, accepted and upheld the Buddha's teachings. At that time, the World Honored One (another name for the Buddha) was in the [(廿/麥)*壬]ra forest in the country of Kalinga (an ancient Indian region). At that time, the Elder Pramana (a senior monk) went to the World Honored One, prostrated himself at his feet, and sat to one side, saying to the World Honored One: 'Venerable Sir! For what reason does the True Dharma (Buddha's teachings) quickly perish and not last long after the Tathagata (another name for the Buddha) passes away? And for what reason does the True Dharma not perish and last long?' The Buddha said to Pramana: 'After the Tathagata passes away, if the Bhikkhus do not respect the Buddha, the Dharma, the Sangha (the Buddhist community), and the precepts and concentration (Sila, Samadhi), for this reason, the True Dharma will quickly perish and not last long. Pramana! After the Tathagata passes away, if the Bhikkhus respect the Buddha, the Dharma, the Sangha, and the precepts and concentration, for this reason, the True Dharma will not perish and will last long.' At that time, the World Honored One was in the King's Garden in the country of Kampilya (an ancient Indian city). At that time, the Elder Kampila (a senior monk) went to the World Honored One, prostrated himself at his feet
卻坐一面，白世尊言：「以何因緣，如來滅后正法疾滅而不久住？」(亦如上問答不異)
爾時有異比丘，往佛所頭面禮足，卻坐一面白佛言：「大德！以何因緣正法疾滅而不久住？」佛告比丘：「若比丘在法律中出家，不至心為人說法，亦不至心聽法憶持。設復堅持不能思惟義趣，彼不知義不能如法修行，不能自利亦不利人。」佛告比丘：「有是因緣令法疾滅而不久住。」「大德！復以何因緣令法久住而不疾滅？」(反上句即是)
時有異比丘往世尊所，頭面禮足卻坐一面：「善哉大德！為我略說法，我當獨在靜處勤修精進而不放逸。」佛告比丘：「汝若知世法不能出離，若知有受不能越度，若知有欲不得無慾，若知有結不得無結，若知親近生死不得無親近。汝比丘決定應知，此非法、非毗尼、非佛所教。若比丘汝知此法是出離非世法，是越度非受法，是離欲非有欲，是無結非有結，是不近生死非親近。汝比丘應決定知此法，是法、是毗尼、是佛所教。」時彼比丘聞世尊略說教授，即獨在靜處勤行精進而不放逸。初夜后夜警意思惟，一心修習道品之法，所為信樂出家行道，未久現世得證成阿羅漢，我生已盡梵，行已立，所作已辦，不復還此。彼比丘自知得阿羅漢。佛說如是法，諸比丘聞，信樂歡喜受持
【現代漢語翻譯】 現代漢語譯本： （那比丘）退坐在一旁，對世尊說：『因為什麼因緣，如來滅度后正法迅速衰滅而不能長久住世？』（這個問題和回答與之前類似，沒有不同）。
當時，有一位不同的比丘來到佛陀處，頭面頂禮佛足，退坐在一旁對佛說：『大德！因為什麼因緣正法迅速衰滅而不能長久住世？』佛陀告訴比丘：『如果比丘在佛法中出家，不用至誠之心為人說法，也不用至誠之心聽法並憶持。即使能夠堅持，也不能思惟其中的義理趣味，他不知曉義理就不能如法修行，不能使自己受益也不能使他人受益。』佛陀告訴比丘：『這就是導致佛法迅速衰滅而不能長久住世的因緣。』『大德！又因為什麼因緣使佛法長久住世而不迅速衰滅？』（反過來說上面的句子就是答案）。
當時，有一位不同的比丘來到世尊處，頭面頂禮佛足，退坐在一旁：『善哉，大德！請為我簡略地說一下法，我應當獨自在安靜的地方勤奮修行精進而不放逸。』佛陀告訴比丘：『你如果認為世間法不能使人出離，如果認為有感受就不能超越，如果認為有慾望就不能沒有慾望，如果認為有束縛就不能沒有束縛，如果認為親近生死就不能不親近。你，比丘，應當明確知道，這些不是法、不是毗尼（Vinaya，戒律）、不是佛陀的教導。如果比丘你知道這種法是出離而不是世間法，是超越而不是感受，是離欲而不是有欲，是無束縛而不是有束縛，是不親近生死而不是親近生死。你，比丘，應當明確知道這種法，是法、是毗尼、是佛陀的教導。』當時那位比丘聽了世尊簡略的說法教導，就獨自在安靜的地方勤奮修行精進而不放逸。初夜后夜警覺地思惟，一心修習道品之法，因為信樂而出家修行，沒過多久就在現世證成了阿羅漢（Arhat，斷盡煩惱，證得涅槃的聖者），『我的生死已經終結，清凈的修行已經建立，該做的事情已經做完，不再會回到這個世間。』那位比丘自己知道已經證得阿羅漢。佛陀說了這樣的法，眾比丘聽了，都信受歡喜，接受並奉行。
【English Translation】 English version: Sitting to one side, (that Bhikshu) said to the World-Honored One: 'For what reason does the True Dharma quickly perish and not abide long after the Tathagata's (如來，one of the titles of a Buddha) extinction?' (The question and answer are similar to the previous ones, with no difference).
At that time, a different Bhikshu came to the Buddha, bowed his head to the Buddha's feet, and sat to one side, saying to the Buddha: 'Great Virtue! For what reason does the True Dharma quickly perish and not abide long?' The Buddha told the Bhikshu: 'If Bhikshus, having left home in the Dharma, do not wholeheartedly preach the Dharma to others, nor wholeheartedly listen to the Dharma and remember it. Even if they can uphold it, they cannot contemplate its meaning and interest. If they do not know the meaning, they cannot practice according to the Dharma, and cannot benefit themselves or others.' The Buddha told the Bhikshu: 'This is the cause that leads to the quick perishing of the Dharma and its inability to abide long.' 'Great Virtue! For what reason does the Dharma abide long and not quickly perish?' (The answer is the opposite of the above sentence).
At that time, a different Bhikshu came to the World-Honored One, bowed his head to his feet, and sat to one side: 'Excellent, Great Virtue! Please briefly explain the Dharma to me, and I shall diligently cultivate and strive without negligence in a quiet place alone.' The Buddha told the Bhikshu: 'If you know that worldly dharmas cannot lead to liberation, if you know that having sensation cannot be transcended, if you know that having desire cannot be without desire, if you know that having bonds cannot be without bonds, if you know that being close to birth and death cannot be without closeness. You, Bhikshu, should definitely know that these are not the Dharma, not the Vinaya (戒律，the monastic code), not the teachings of the Buddha. If you, Bhikshu, know that this Dharma is liberation and not worldly dharma, is transcendence and not sensation, is detachment from desire and not having desire, is without bonds and not having bonds, is not close to birth and death and not closeness. You, Bhikshu, should definitely know that this Dharma is the Dharma, is the Vinaya, is the teachings of the Buddha.' At that time, that Bhikshu, having heard the World-Honored One's brief explanation and instruction, diligently cultivated and strived without negligence in a quiet place alone. He mindfully contemplated during the first and last watches of the night, wholeheartedly cultivating the dharmas of the Bodhipakshika-dharmas (道品之法，factors of enlightenment), because of faith and joy he left home to practice the Way, and before long, in this very life, he attained Arhatship (斷盡煩惱，證得涅槃的聖者，a perfected being who has attained Nirvana): 'My birth is exhausted, the pure conduct is established, what needed to be done is done, and I will not return to this world again.' That Bhikshu knew for himself that he had attained Arhatship. The Buddha spoke this Dharma, and the Bhikshus, having heard it, all believed, rejoiced, accepted, and upheld it.
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爾時有異比丘往世尊所，頭面禮足卻坐一面，白佛言：「善哉大德！為我略說法，我當獨在靜處勤修精進而不放逸。」佛告比丘：「若汝知有法，令多欲不令少欲，令無厭不知足，令難護不易護，令難養不易養，令愚癡無智慧。比丘汝應知如是法，非法、非毗尼、非佛所教。若比丘知有法，令少欲不多欲，令知足不無厭，令易護不難護，令易養不難養，令有智慧不愚癡。比丘汝應決定知是法、是毗尼、是佛所教。」時彼比丘聞佛略說已，即獨在靜處思惟，如上所說。
四分律卷第五十九 大正藏第 22 冊 No. 1428 四分律
四分律卷第六十(第四分之十一)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯毗尼增一之四
爾時佛告諸比丘：「若我所聽，波陀舍、阿㝹波陀舍，便阇那、阿㝹便阇那，惡叉羅、阿㝹惡叉羅，應如是作。如我所不聽，波陀舍、阿㝹波陀舍，便阇那、阿㝹便阇那，惡叉羅、阿㝹惡叉羅，應呵不應隨順，應如是作。如我所遮，波陀舍、阿㝹波陀舍，便阇那、阿㝹便阇那，惡叉羅、阿㝹惡叉羅，不應作。如我所不遮，波陀舍、阿㝹波陀舍，便阇那、阿㝹便阇那，惡叉羅、阿㝹惡叉羅，應隨順不應呵。」
爾時舍利弗，與五百比丘俱；摩訶波阇波提
【現代漢語翻譯】 現代漢語譯本 當時，有一位比丘（bhikkhu，佛教出家男眾）前往世尊（釋迦牟尼佛）處，以頭面禮拜佛足后，退坐在一旁，對佛說：『太好了，大德！請您為我簡略地講說法要，我將獨自在清靜之處勤奮修行，精進努力，不放逸。』佛告訴比丘：『如果你知道有某種法，使人增長貪慾而不是減少貪慾，使人永不滿足而不知足，使人難以守護而不易守護，使人難以供養而不易供養，使人愚癡而沒有智慧。比丘，你應該知道這樣的法，不是正法（dharma），不是毗尼（vinaya，戒律），不是佛陀所教導的。如果比丘知道有某種法，使人減少貪慾而不是增長貪慾，使人知足而不是永不滿足，使人容易守護而不是難以守護，使人容易供養而不是難以供養，使人具有智慧而不是愚癡。比丘，你應該明確地知道這是正法，是毗尼，是佛陀所教導的。』當時那位比丘聽了佛陀的簡略說法后，就獨自在清靜之處思維，如上面所說的那樣。
《四分律》卷第五十九 《大正藏》第22冊 No. 1428 《四分律》
《四分律》卷第六十(第四分之十一)
姚秦時期罽賓（Kashmir）三藏（Tripitaka，精通三藏的僧人）佛陀耶舍（Buddhayasas）與竺佛念等人翻譯的《毗尼增一》之四
當時，佛告訴眾比丘：『對於我所允許的，無論是波陀舍（padasa，詞）、阿㝹波陀舍（anupadasa，隨順詞），還是便阇那（byanjana，文）、阿㝹便阇那（anubyanjana，隨順文），還是惡叉羅（aksara，字）、阿㝹惡叉羅（anuaksara，隨順字），都應當這樣做。對於我所不允許的，無論是波陀舍、阿㝹波陀舍，還是便阇那、阿㝹便阇那，還是惡叉羅、阿㝹惡叉羅，都應當呵斥而不應隨順，應當這樣做。對於我所禁止的，無論是波陀舍、阿㝹波陀舍，還是便阇那、阿㝹便阇那，還是惡叉羅、阿㝹惡叉羅，都不應當做。對於我所不禁止的，無論是波陀舍、阿㝹波陀舍，還是便阇那、阿㝹便阇那，還是惡叉羅、阿㝹惡叉羅，都應當隨順而不應呵斥。』
當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）與五百比丘在一起；摩訶波阇波提（Mahapajapati，佛陀的姨母和養母）
【English Translation】 English version At that time, a certain bhikkhu (monk) went to the Blessed One, bowed his head at his feet, sat down to one side, and said to the Buddha: 'Excellent, Venerable Sir! Please teach me the Dharma briefly, so that I may dwell alone in a quiet place, diligently practice, strive hard, and not be negligent.' The Buddha said to the bhikkhu: 'If you know of a certain thing that increases desire rather than decreases it, increases insatiability rather than contentment, is difficult to guard rather than easy to guard, is difficult to support rather than easy to support, is foolish rather than wise, bhikkhu, you should know that such a thing is not the Dharma, not the Vinaya (monastic discipline), and not the teaching of the Buddha. If a bhikkhu knows of a certain thing that decreases desire rather than increases it, increases contentment rather than insatiability, is easy to guard rather than difficult to guard, is easy to support rather than difficult to support, is wise rather than foolish, bhikkhu, you should definitely know that this is the Dharma, this is the Vinaya, and this is the teaching of the Buddha.' Then that bhikkhu, having heard the Buddha's brief teaching, dwelt alone in a quiet place, contemplating as mentioned above.
《Vinaya in Four Parts》, Scroll 59 《Taisho Tripitaka》, Volume 22, No. 1428, 《Vinaya in Four Parts》
《Vinaya in Four Parts》, Scroll 60 (Part 11 of the Fourth Division)
Translated by Buddhayasas (Tripitaka master from Kashmir) of the Yao Qin dynasty, together with Zhu Fonian and others, 《Vinaya Ekottara》, Part 4
At that time, the Buddha told the bhikkhus: 'Whatever I have permitted, whether it be padasa (word), anupadasa (following word), byanjana (phrase), anubyanjana (following phrase), aksara (letter), or anuaksara (following letter), it should be done accordingly. Whatever I have not permitted, whether it be padasa, anupadasa, byanjana, anubyanjana, aksara, or anuaksara, it should be rebuked and not followed, it should be done accordingly. Whatever I have prohibited, whether it be padasa, anupadasa, byanjana, anubyanjana, aksara, or anuaksara, it should not be done. Whatever I have not prohibited, whether it be padasa, anupadasa, byanjana, anubyanjana, aksara, or anuaksara, it should be followed and not rebuked.'
At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) was with five hundred bhikkhus; Mahapajapati (Buddha's aunt and foster mother)
比丘尼，與五百比丘尼俱；阿難分坻，與五百優婆塞俱；毗舍佉母，與五百優婆私俱，如拘睒彌揵度中說。爾時佛告諸比丘：「比丘至僧中，先有五法：應以慈心、應自卑下如拭塵巾、應善知坐起、若見上座不應安坐、若見下座不應起立。彼至僧中，不為雜說論世俗事，若自說法、若請人說法。若見僧中有不可事，心不安忍，應作默然。何以故？恐僧別異故。比丘應先有此五法然後至僧中。舍利弗！有此五法，比丘在僧中不應語。復有五法，在僧中應語。此中有六法，如上為自損減中說。舉他罪有五法：具持二百五十戒、多聞、善於語言、有憶念、有智慧，是為五。有五法應舉他罪：有慈悲心、有欲利益、令增長、令懺悔、清凈，有是五法應舉他罪。欲舉他罪者應有五法，如上遮揵度中說。有五非法舉：非時不以時、不實不以實、損減無利益、粗獷不柔和、瞋恚不以慈心，是為五。有五如法舉(反上句是)。不善、善，非毗尼、是毗尼，世間、出世間，作損減、利益亦如是說。有五句語，無第三句：時與非時，此句無第三；實與不實，此句無第三；損減有利益，此句無第三；粗獷柔和，此句無第三；瞋恚慈心，此句無第三。是為五句無第三。說五語舍戒：舍佛、舍法、舍僧、舍和上、舍同和上，如是五五為句，乃至非
【現代漢語翻譯】 現代漢語譯本：比丘尼（Bhikkhuni，女性出家人），與五百位比丘尼在一起；阿難分坻（Ananda-bhanti），與五百位優婆塞（Upasaka，在家男居士）在一起；毗舍佉母（Visakha-mata），與五百位優婆私（Upasika，在家女居士）在一起，如同《拘睒彌揵度》（Kosambi-khandhaka）中所說。 當時，佛陀告訴眾比丘：『比丘進入僧團中，首先要有五種行爲準則：應當以慈悲心對待他人，應當謙卑自己如同擦拭灰塵的抹布，應當懂得正確的坐立禮儀，如果見到上座（資歷高的比丘）不應安坐，如果見到下座（資歷低的比丘）不應站立。他進入僧團中，不應閑聊世俗之事，應當自己說法，或者請求他人說法。如果見到僧團中有不合理的事情，內心無法忍受，應當保持沉默。為什麼呢？因為害怕僧團產生分裂。比丘應當先具備這五種行爲準則，然後才能進入僧團。』 『舍利弗（Sariputta）！有這五種行爲準則，比丘在僧團中不應該說話。還有五種情況，在僧團中應該說話。這其中有六種情況，如同上面為自己減損利益時所說。』 『揭舉他人罪過有五種條件：具足持守二百五十條戒律，博學多聞，善於表達，有記憶力，有智慧，這是五種條件。有五種發心應該揭舉他人罪過：有慈悲心，有利益他人的願望，爲了使他增長善法，爲了使他懺悔，爲了使他清凈，具備這五種發心才應該揭舉他人罪過。想要揭舉他人罪過的人應當具備五種條件，如同上面《遮揵度》（Channa-khandhaka）中所說。』 『有五種不如法的揭舉：不在適當的時候揭舉，不以事實為依據，揭舉對他沒有利益反而造成損害，言語粗暴不柔和，懷著嗔恨心而不是慈悲心，這是五種不如法的揭舉。有五種如法的揭舉（與上述相反）。』 『不善與善，非毗尼（avinaya，非戒律）與是毗尼（vinaya，戒律），世間法與出世間法，造成損害與帶來利益，也應當這樣說。』 『有五種語句，沒有第三種情況：適當的時候與不適當的時候，這種語句沒有第三種情況；真實與不真實，這種語句沒有第三種情況；造成損害與帶來利益，這種語句沒有第三種情況；粗暴與柔和，這種語句沒有第三種情況；嗔恨心與慈悲心，這種語句沒有第三種情況。這是五種沒有第三種情況的語句。』 『說五種話會捨棄戒律：捨棄佛陀（Buddha），捨棄佛法（Dhamma），捨棄僧團（Sangha），捨棄和上（Upajjhaya，戒師），捨棄同和上（Saddhiviharika-upajjhaya，同一位戒師的弟子），像這樣五五為一句，乃至非……』
【English Translation】 English version: Bhikkhunis (female monastic), together with five hundred bhikkhunis; Ananda-bhanti, together with five hundred Upasakas (male lay followers); Visakha-mata, together with five hundred Upasikas (female lay followers), as described in the Kosambi-khandhaka. At that time, the Buddha told the bhikkhus: 'When a bhikkhu enters the Sangha, he should first have five principles of conduct: he should treat others with loving-kindness, he should humble himself like a dust-wiping cloth, he should know the proper etiquette of sitting and standing, he should not sit if he sees a senior (bhikkhu of higher seniority), and he should not stand if he sees a junior (bhikkhu of lower seniority). When he enters the Sangha, he should not engage in idle talk about worldly matters, but should either teach the Dhamma himself or request others to teach the Dhamma. If he sees something unreasonable in the Sangha and cannot bear it in his heart, he should remain silent. Why? Because he fears that the Sangha will be divided. A bhikkhu should first have these five principles of conduct before entering the Sangha.' 'Sariputta! With these five principles of conduct, a bhikkhu should not speak in the Sangha. There are also five situations in which he should speak in the Sangha. Among these, there are six situations, as mentioned above when diminishing one's own benefits.' 'There are five conditions for accusing others of offenses: being fully observant of the two hundred and fifty precepts, being learned and knowledgeable, being skilled in speech, having memory, and having wisdom. These are the five conditions. There are five intentions with which one should accuse others of offenses: having loving-kindness, having the desire to benefit others, in order to increase their good qualities, in order to make them repent, and in order to purify them. One should accuse others of offenses only with these five intentions. One who wants to accuse others of offenses should have five conditions, as mentioned above in the Channa-khandhaka.' 'There are five unlawful accusations: accusing at the wrong time, not based on facts, accusing without benefiting but causing harm, using harsh and unkind words, and accusing with anger instead of loving-kindness. These are the five unlawful accusations. There are five lawful accusations (the opposite of the above).' 'Unwholesome and wholesome, avinaya (non-discipline) and vinaya (discipline), mundane and supramundane, causing harm and bringing benefit, should also be said in this way.' 'There are five statements that have no third possibility: the right time and the wrong time, this statement has no third possibility; true and untrue, this statement has no third possibility; causing harm and bringing benefit, this statement has no third possibility; harsh and gentle, this statement has no third possibility; anger and loving-kindness, this statement has no third possibility. These are the five statements that have no third possibility.' 'Saying five words abandons the precepts: abandoning the Buddha, abandoning the Dhamma, abandoning the Sangha, abandoning the Upajjhaya (preceptor), abandoning the Saddhiviharika-upajjhaya (a disciple of the same preceptor), like this, five fives form a sentence, and even non-...'
沙門釋子！如來出世，見有過失故，以五利義，為諸比丘制戒：攝取于僧、令僧歡喜、令僧安樂、令不信者信、信者增長，是為五。乃至正法久住亦如是。如來出世，見諸比丘有過失故，以五利義，為諸比丘制呵責羯磨：攝取于僧、令僧歡喜、令僧安樂、令不信者信、信者增長，是為五。乃至正法久住，五五為句亦如是。乃至七滅諍亦如是。
「有六非法遮說戒：遮無根、破戒，作不作。破見、破威儀亦如是，是為六。有六如法遮說戒(反上句是)。有六法應差教授比丘尼：具持二百五十戒、多聞、廣誦二部戒毗尼、善能語言辯說義句了了、不為佛故出家而犯重罪、若二十臘若過二十，有是六法應差教授比丘尼。比丘為比丘作疑有六法：若以所生年、若以臘數、若以受大戒、若以羯磨、若犯、若以法，是為六。有六犯所起處：或有犯由身起非心口、或有犯起于口不以身心、或有犯從身口起不以心、或有犯從身心起非口、或有犯起口心非身、或有犯從身口心起，是為六。斗諍有六根本，如《中阿含》說。有六處盜犯波羅夷：若自取、若指授、若遣使、若重物、以盜心、移離本處，是為六。復有六非：己有想、不暫取想、非親厚想、若重物、以盜心、移離本處，是為六。
「有七非法遮說戒：遮無根波羅夷乃
【現代漢語翻譯】 現代漢語譯本： 沙門釋子（遵循釋迦牟尼教導的出家人）！如來（佛陀）出世，因為看到（比丘）有過失，所以用五種利益的意義，為眾比丘制定戒律：爲了團結僧團、使僧團歡喜、使僧團安樂、使不信的人產生信心、使已信的人增長信心，這就是五種利益。乃至正法長久住世也是這樣。如來出世，因為看到眾比丘有過失，所以用五種利益的意義，為眾比丘制定呵責羯磨（一種僧團的懲罰方式）：爲了團結僧團、使僧團歡喜、使僧團安樂、使不信的人產生信心、使已信的人增長信心，這就是五種利益。乃至正法長久住世，以五個為一句也是這樣。乃至七滅諍（平息爭端的七種方法）也是這樣。
『有六種非法的情況會阻止說戒：阻止沒有根據的指控、阻止對破戒者的指控，無論他是否真的做了。阻止對邪見者、行為不端者的指控也是這樣，這就是六種情況。有六種如法的情況會阻止說戒（與上述情況相反）。有六種情況應該差遣教授比丘尼（尼姑）：具足持守二百五十條戒律、博學多聞、廣泛誦讀兩部的戒律和毗尼（戒律），善於用語言辯論，能清楚地表達義理，不是因為佛而出家卻犯了重罪，如果年齡達到或超過二十年，具備這六種條件就應該差遣教授比丘尼。比丘對比丘產生懷疑有六種原因：因為出生的年份、因為戒臘的年數、因為受具足戒的時間、因為羯磨（僧團事務）、因為犯戒、因為法，這就是六種原因。有六種犯戒的起因：或者有犯戒是由身體引起的，而不是由心和口引起的；或者有犯戒是由口引起的，而不是由身和心引起的；或者有犯戒是從身和口引起的，而不是由心引起的；或者有犯戒是從身和心引起的，而不是由口引起的；或者有犯戒是由口和心引起的，而不是由身引起的；或者有犯戒是從身、口、心一起引起的，這就是六種起因。鬥爭有六個根本原因，如《中阿含經》所說。有六種情況下盜竊會犯波羅夷（最重的罪）：如果是自己拿取的、如果是指示別人拿取的、如果是派遣使者拿取的、如果是貴重物品、以盜竊的心、將物品從原來的地方移開，這就是六種情況。還有六種非（不構成盜竊的情況）：認為是自己的東西、沒有暫時拿取的想法、不是親近的人的東西、如果是貴重物品、以盜竊的心、將物品從原來的地方移開，這就是六種情況。
『有七種非法的情況會阻止說戒：阻止沒有根據的波羅夷（最重的罪）指控，乃至』
【English Translation】 English version: Shramana Shakyaputra (Disciples of Shakyamuni)! The Tathagata (Buddha) appeared in the world and, seeing the faults of the Bhikshus (monks), established precepts for them with five beneficial purposes: to unite the Sangha (monastic community), to make the Sangha rejoice, to bring peace to the Sangha, to inspire faith in those who do not believe, and to increase the faith of those who already believe. These are the five benefits. And so it is even for the long duration of the True Dharma. The Tathagata appeared in the world and, seeing the faults of the Bhikshus, established the Karman of Rebuke (a form of monastic punishment) for them with five beneficial purposes: to unite the Sangha, to make the Sangha rejoice, to bring peace to the Sangha, to inspire faith in those who do not believe, and to increase the faith of those who already believe. These are the five benefits. And so it is even for the long duration of the True Dharma, with five as a phrase. And so it is even for the Seven Methods of Settling Disputes.
'There are six unlawful circumstances that prevent the recitation of the Pratimoksha (code of monastic discipline): preventing accusations without basis, preventing accusations against those who have broken the precepts, whether they have actually done so or not. Preventing accusations against those with wrong views or improper conduct is also the same. These are the six circumstances. There are six lawful circumstances that prevent the recitation of the Pratimoksha (the opposite of the above). There are six qualifications that should be considered when appointing a Bhikshuni Preceptor (nun): fully upholding the 250 precepts, being learned and widely versed in the two sections of the Vinaya (monastic rules), being skilled in language and able to clearly explain the meaning of the teachings, not having ordained for the sake of the Buddha but having committed a grave offense, and being twenty years of age or older. If she possesses these six qualifications, she should be appointed as a Bhikshuni Preceptor. There are six reasons why a Bhikshu might doubt another Bhikshu: because of the year of birth, because of the number of years of seniority, because of the time of ordination, because of the Karma (monastic affairs), because of offenses, and because of the Dharma. These are the six reasons. There are six sources from which offenses arise: or an offense arises from the body, but not from the mind or speech; or an offense arises from speech, but not from the body or mind; or an offense arises from the body and speech, but not from the mind; or an offense arises from the body and mind, but not from speech; or an offense arises from speech and mind, but not from the body; or an offense arises from the body, speech, and mind together. These are the six sources. There are six fundamental causes of disputes, as described in the Madhyama Agama (Middle Length Discourses). There are six circumstances under which theft constitutes a Parajika (the gravest offense): if one takes it oneself, if one instructs another to take it, if one sends a messenger to take it, if it is a valuable object, with the intention of stealing, and moving it from its original place. These are the six circumstances. There are also six non-offenses (circumstances that do not constitute theft): thinking it is one's own property, not having the intention of taking it temporarily, not being the property of a close relative, if it is a valuable object, with the intention of stealing, and moving it from its original place. These are the six circumstances.
'There are seven unlawful circumstances that prevent the recitation of the Pratimoksha: preventing accusations of Parajika (the gravest offense) without basis, and so on.'
至無根惡說，是為七。有七犯聚：波羅夷乃至惡說，是為七。有七種精：青色乃至酪漿色，是為七。有七滅諍：如上戒文中說。有七法名為持律：知犯、知不犯、知輕、知重、知有餘、知無餘、廣誦二部戒毗尼，是為七。復有七，六句同前，第七句以廣誦毗尼為一句，是為七。復有七，六句同前，第七句以住毗尼不移不動為一句，是為七。復有七，六句同前，第七句以善能滅諍事為一句，是為七。復有七，六句同前，第七句以自識宿命種種所使為一句，是為七。復有七，六句同前，第七句以天眼見眾生死此生彼為一句，是為七。復有七，六句同前，第七句以漏盡得無漏、心解脫、慧解脫、現世得果證，我生已盡、梵行已立、所作已辦、終不還，此為一句，是為七。有七不恭敬：不敬佛、法、僧、戒、定、父母、善法，是為七。有七恭敬(反上句是)。有七語舍戒：舍佛、法、僧、舍和尚、舍同和尚、舍阿阇梨、舍同阿阇梨，是為七，乃至非沙門釋子亦如是。以七義故，如來出世為諸比丘制戒：攝取于僧、令僧歡喜、令僧安樂、令不信者信、信者增長、難調令調、慚愧者得安樂，是為七。如是七七為句，乃至正法久住亦如是。以七義故，如來出世為諸比丘制呵責羯磨：從攝取于僧，七七為句，乃至正法久住亦如是。乃至
七滅諍亦如是，如呵責羯磨為句。
「有八非法遮說戒：遮無根破戒作、不作；破見作、不作；破威儀作、不作；破正命作、不作，是為八。有八如法遮說戒(反上句是)。有八法應差教授比丘尼：具持二百五十戒、多聞、誦二部戒毗尼、善能言語辯義句字了了、大姓出家剎利婆羅門居士、若形顏端政、不為佛故出家而犯重罪、若二十臘若過二十臘，是為八。有八不可過法，如比丘尼犍度中說。白衣有八法應與作覆缽：罵謗比丘、作損減、無利益、作無住處、斗亂比丘、在比丘前毀佛法僧，是為八。比丘有八法令白衣不信：罵謗白衣、作損減、無利益、作無住處、斗亂白衣、在白衣前毀佛、法、僧，是為八。比丘有是八法，應與作遮不至白衣家羯磨，如上說。有八法應差作使伴：能聞、能說、自解令他解、能受、能持、無失、知好惡、說義趣，是為八。」
爾時世尊在瞻婆城伽伽池邊，白月十五日說戒時，于露地坐，與眾僧俱前後圍繞。時有比丘，舉彼比丘見聞疑罪。當舉罪時，彼比丘乃作余語答，便起瞋恚。佛告諸比丘：「應審定問彼人，彼人于佛法中無所任、無所增長。譬如農夫田苗稊稗參生，苗葉相類不別而為妨害，乃至莠實，方知非谷之異。既知非谷即耘除根本。何以故？恐害善苗故。比丘亦復
【現代漢語翻譯】 現代漢語譯本：七滅諍法也是如此，就像呵責羯磨（一種僧團的儀式）一樣。
『有八種非法的情況會阻止說戒：遮止無根據的破戒行為（作）和不破戒行為（不作）；遮止破見解的行為（作）和不破見解的行為（不作）；遮止破威儀的行為（作）和不破威儀的行為（不作）；遮止破正命的行為（作）和不破正命的行為（不作），這總共是八種。有八種如法的情況會阻止說戒（與上述相反）。有八種情況下應該差派教授比丘尼：具足持有二百五十條戒律、博學多聞、能背誦二部戒律和毗尼、善於言辭且能清楚地表達義理和文字、出身于高貴種姓（剎帝利、婆羅門）的在家信徒、如果容貌端正、不是因為佛而出家卻犯了重罪、戒臘二十年或超過二十年，這總共是八種。有八種不可違越的戒律，如《比丘尼犍度》中所說。白衣（在家信徒）有八種行為應該被施以覆缽之罰：謾罵誹謗比丘、做出損害行為、沒有利益的行為、做出使比丘無法安住的行為、挑撥比丘之間的爭鬥、在比丘面前詆譭佛法僧，這總共是八種。比丘有八種行為會令白衣不信任：謾罵誹謗白衣、做出損害行為、沒有利益的行為、做出使白衣無法安住的行為、挑撥白衣之間的爭鬥、在白衣面前詆譭佛、法、僧，這總共是八種。比丘有這八種行為，應該被施以遮止不準前往白衣家的羯磨，如上所述。有八種情況下應該差派作為使者：能聽、能說、自己理解也能讓別人理解、能接受、能堅持、沒有遺漏、知道好壞、能說出義理和趣味，這總共是八種。』
當時，世尊在瞻婆城伽伽池邊，在白月十五日說戒的時候，坐在露天的地方，與眾僧一起被前後圍繞。當時有一位比丘，揭發了另一位比丘的見聞疑罪。當揭發罪行的時候，那位比丘卻用其他話來回答，並且起了嗔恚。佛告訴諸位比丘：『應該審慎地詢問那個人，那個人在佛法中沒有什麼作用，也沒有什麼增長。譬如農夫的田地裡，稻苗和稗草一起生長，稻苗的葉子和稗草的葉子很相似，難以分辨，因此會妨礙稻苗的生長，直到稗草結出籽實，才知道它不是穀物。既然知道它不是穀物，就應該連根拔除。為什麼呢？因為害怕它會危害好的稻苗。比丘也是這樣……』
【English Translation】 English version: The seven methods for settling disputes are also like that, just like the reprimanding Karma (a monastic procedure).
'There are eight unlawful reasons to prevent the recitation of the precepts: prohibiting the accusation of groundless violations of precepts (committing) and non-violations (not committing); prohibiting the accusation of wrong views (committing) and not wrong views (not committing); prohibiting the accusation of violations of deportment (committing) and not violations of deportment (not committing); prohibiting the accusation of violations of right livelihood (committing) and not violations of right livelihood (not committing). These are the eight. There are eight lawful reasons to prevent the recitation of the precepts (the opposite of the above). There are eight qualifications for appointing a nun to be a preceptor: fully upholding the 250 precepts, being learned and well-versed, being able to recite the two sets of precepts and the Vinaya, being skilled in speech and able to clearly express the meaning and words, being from a noble caste (Kshatriya, Brahmin) or a householder, if of beautiful appearance, not having ordained for the sake of the Buddha but having committed a serious offense, having twenty years of seniority or more than twenty years. These are the eight. There are eight irreversible rules, as described in the Bhikkhuni Khandhaka. There are eight reasons why a layperson should be subjected to the overturning-the-bowl penalty: slandering and reviling monks, causing harm, being unhelpful, causing instability, inciting quarrels among monks, and disparaging the Buddha, Dharma, and Sangha in front of monks. These are the eight. There are eight reasons why a monk causes laypeople to lose faith: slandering and reviling laypeople, causing harm, being unhelpful, causing instability, inciting quarrels among laypeople, and disparaging the Buddha, Dharma, and Sangha in front of laypeople. These are the eight. If a monk has these eight qualities, he should be subjected to the Karma of being forbidden from visiting laypeople's homes, as described above. There are eight qualifications for appointing someone as a messenger: being able to hear, being able to speak, being able to understand oneself and enable others to understand, being able to receive, being able to uphold, being without omissions, knowing good and bad, and being able to explain the meaning and purpose. These are the eight.'
At that time, the World Honored One was at the Gaggara Pond in the city of Champa, on the fifteenth day of the white month, when he was reciting the precepts, sitting in the open air, surrounded by the Sangha. At that time, a certain monk accused another monk of offenses based on what he had seen, heard, or suspected. When the accusation was made, that monk answered with irrelevant words and became angry. The Buddha told the monks: 'You should carefully question that person. That person is of no use in the Buddha's Dharma and does not grow in it. For example, in a farmer's field, rice seedlings and weeds grow together. The leaves of the seedlings and the weeds are similar and difficult to distinguish, so they hinder the growth of the seedlings, until the weeds bear fruit, then one knows that they are not grain. Once it is known that they are not grain, they should be uprooted. Why? Because one fears that they will harm the good seedlings. The monks are also like that...'
如是，有惡比丘，行來坐起攝持衣缽，如善比丘不別，乃至不出罪。時既出其罪，方知比丘中稊稗之異。既知其異，應和合為作滅擯除之。何以故？恐妨善比丘故。譬如農夫治谷當風簁揚，好谷留聚，其下秕𦮽隨風除之。何以故？恐污好谷故。如是惡比丘行來入出，如善比丘不別，乃至不出罪。時既出其罪，方知比丘中秕𦮽穢惡。既知已，應和合為作滅擯除之。譬如有人須木作井欄，從城中出，手捉利斧往彼林中遍扣諸樹。若是實中者其聲貞實，若是空中者其聲虛而㽄。而彼空樹根莖枝葉，如貞實者不異。至於扣時方知內空。既知內空，即便斬伐截落枝葉先去粗樸，然後釿刬細治內外俱凈，以作井欄。如是惡比丘，行來出入攝持衣缽，威儀如善比丘不異，乃至不出罪。時既出其罪，方知沙門中垢穢稊稗空樹，若知已即應和合作滅擯。何以故？恐妨害善比丘故。」而說偈言：
「同住知性行， 嫉妒喜瞋恚； 人中說善語， 屏處造非法。 方便作妄語， 明者能覺知； 稊稗應除棄， 及以空中樹。 自說是沙門， 虛空應滅擯； 已作滅擯竟， 行惡非法者。 清凈者共住， 當知是光顯； 和合共滅擯， 和合盡苦際。」
佛說如是，諸比丘聞，歡喜信樂受持。
【現代漢語翻譯】 現代漢語譯本： 像這樣，如果有惡劣的比丘，他們的行為舉止、坐臥行走，以及對衣缽的持有，都和善良的比丘沒有區別，甚至在沒有揭露他們的罪行之前，也看不出差別。一旦揭露了他們的罪行，才能分辨出比丘中的敗類和糟粕。既然已經知道了他們的不同，就應該共同合作為他們做出滅擯（Nibbana，涅槃）的懲罰，將他們驅逐出去。為什麼呢？因為害怕他們妨礙善良的比丘。這就好比農夫在風中揚穀，好的穀粒留下，而秕糠和無用的東西則隨風除去。為什麼呢？因為害怕污染好的穀粒。同樣的，惡劣的比丘，他們的行為舉止、出入往來，都和善良的比丘沒有區別，甚至在沒有揭露他們的罪行之前，也看不出差別。一旦揭露了他們的罪行，才能分辨出比丘中的秕糠、污穢和邪惡。既然已經知道了他們的不同，就應該共同合作為他們做出滅擯的懲罰，將他們驅逐出去。這就好比有人需要木材來製作井欄，從城裡出來，手持鋒利的斧頭前往森林，敲擊每一棵樹。如果樹心是堅實的，敲擊的聲音就真實；如果樹心是空虛的，敲擊的聲音就虛弱而空洞。這些空心的樹木，從根莖枝葉上看，和堅實的樹木沒有區別。只有在敲擊的時候，才能知道它是內部空虛的。既然知道了它是內部空虛的，就立即砍伐，先去除粗糙的樹皮和枝葉，然後用鑿子仔細地修整，使內外都乾淨，用來製作井欄。像這樣，惡劣的比丘，他們的行為舉止、出入往來，以及對衣缽的持有，威儀都和善良的比丘沒有區別，甚至在沒有揭露他們的罪行之前，也看不出差別。一旦揭露了他們的罪行，才能分辨出沙門（Sramana，修行者）中的污垢、敗類和空心樹。既然知道了他們的真面目，就應該共同合作為他們做出滅擯的懲罰。為什麼呢？因為害怕他們妨害善良的比丘。』 於是佛陀說了偈語： 『同住卻不知其性行，嫉妒、喜悅、嗔怒藏心中； 人前巧言說善語，背後卻造種種非法行。 善於用方便說虛妄之語，明智之人能夠覺察知情； 對於稊稗應當除去拋棄，以及那些空心的樹木也一樣。 自稱是清凈的沙門，這種虛空之輩應當滅擯； 已經做了滅擯的懲罰之後，那些行為邪惡、不合法度的人。 清凈的比丘們共同居住，應當知道這是光明顯赫的事情； 和合一致地共同滅擯，和合一致才能達到脫離苦難的邊際。』 佛陀說了這些話，眾比丘聽了之後，都歡喜信受，並牢記在心。
【English Translation】 English version: Thus, if there are evil Bhikkhus (monks), their conduct, sitting, and walking, and their holding of robes and bowls, are no different from good Bhikkhus, even to the point that their faults are not revealed. Only when their faults are revealed can the difference between the dregs and chaff among the Bhikkhus be discerned. Since their differences are known, they should collectively impose the punishment of Nibbana (extinction, liberation) and expel them. Why? Because it is feared that they will hinder the good Bhikkhus. It is like a farmer winnowing grain in the wind, keeping the good grains and removing the chaff and useless things with the wind. Why? Because it is feared that they will contaminate the good grains. Likewise, evil Bhikkhus, their conduct, comings and goings, are no different from good Bhikkhus, even to the point that their faults are not revealed. Only when their faults are revealed can the chaff, filth, and evil among the Bhikkhus be discerned. Since their differences are known, they should collectively impose the punishment of Nibbana and expel them. It is like someone needing wood to make a well curb, coming out of the city, holding a sharp axe, and going to the forest to knock on every tree. If the heartwood is solid, the sound is true; if the heartwood is hollow, the sound is weak and empty. These hollow trees, from their roots, stems, branches, and leaves, are no different from the solid ones. Only when they are knocked upon can their hollowness be known. Once their hollowness is known, they are immediately felled, the rough bark and branches are removed first, and then they are carefully chiseled, making them clean inside and out, to be used for making well curbs. Likewise, evil Bhikkhus, their conduct, comings and goings, and their holding of robes and bowls, their demeanor is no different from good Bhikkhus, even to the point that their faults are not revealed. Only when their faults are revealed can the filth, dregs, and hollow trees among the Sramanas (ascetics) be discerned. Once their true nature is known, they should collectively impose the punishment of Nibbana. Why? Because it is feared that they will harm the good Bhikkhus.』 Then the Buddha spoke in verse: 『Living together, knowing not their nature and conduct, jealousy, joy, anger hidden in their hearts; Before people, they speak skillful words, but behind them, they create all kinds of unlawful deeds. Skilled in using expedient lies, the wise can perceive and know; The dregs should be removed and discarded, as well as those hollow trees. Claiming to be pure Sramanas, these empty beings should be expelled; Having done the punishment of expulsion, those who act evilly and unlawfully. Pure Bhikkhus dwell together, know that this is glorious and manifest; Harmoniously and unitedly expelling together, harmoniously and unitedly reaching the end of suffering.』 The Buddha spoke these words, and the Bhikkhus, hearing them, rejoiced, believed, and upheld them.
爾時佛告諸比丘：「我今為汝等說八種惡馬及八種惡人。汝曹諦聽！何等八？或有惡馬授勒與鞭欲令其去，而更抵躓不去；或有惡馬授勒與鞭欲令其去，而反倚傍兩轅而不前進；或有惡馬授勒與鞭欲令其去而顛蹶倒地，既傷其膝又折轅槅；或有惡馬授勒與鞭欲令其去，而更卻行不進；或有惡馬授勒與鞭欲令其去，而更趣非道破輪折軸；或有惡馬授勒與鞭欲令其去，不畏御者亦不畏鞭，方便嚙銜𩣺突不可禁制；或有惡馬授勒與鞭欲令其去，而雙腳人立吐沫；或有惡馬授勒與鞭欲令其去，或蹲或臥。是為八。何等是八種惡人？或有比丘舉彼見聞疑罪，而彼比丘便言：『我不憶！我不憶！』猶如惡馬授勒與鞭欲令其去而更抵躓不去，我說此人亦復如是。或有比丘舉彼見聞疑罪，而彼比丘不言犯、不言不犯默然而住，猶如惡馬授勒與鞭欲令其去，倚傍兩轅而不前進，我說此人亦復如是。或有比丘舉彼見聞疑罪，彼作是言：『長老亦自犯是罪，云何能除他罪？』猶如惡馬授勒與鞭欲令其去，而更顛蹶倒地既傷其膝又折轅槅，我說此人亦復如是。或有比丘舉彼見聞疑罪，彼比丘作是言：『長老自癡！猶須人教而欲教我。』猶如惡馬授勒與鞭欲令其去而更卻行，我說此人亦復如是。或有比丘舉彼見聞疑罪，而彼便說餘事答反生瞋恚，
【現代漢語翻譯】 現代漢語譯本 這時，佛陀告訴各位比丘：『我現在為你們講述八種劣馬以及八種惡人。你們仔細聽！是哪八種呢？有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它反而停滯不前；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它反而倚靠在車轅兩旁，不肯前進；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它反而顛仆倒地，既傷了膝蓋又折斷了車轅；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它反而向後倒退不前進；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它反而奔向非正道，弄壞車輪，折斷車軸；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它不害怕駕馭者，也不害怕鞭子，想方設法地啃咬嚼環，橫衝直撞，無法控制；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它卻用雙腳站立起來，吐沫；有的劣馬，給它套上籠頭，用鞭子抽打，想要讓它前進，它或者蹲下或者躺臥。』這就是八種劣馬。 『什麼是八種惡人呢？有的比丘，指出某人見聞或懷疑的罪過，而那個比丘就說：『我不記得！我不記得！』就像劣馬被套上籠頭，用鞭子抽打，想要讓它前進，它反而停滯不前一樣，我說這個人也是如此。有的比丘，指出某人見聞或懷疑的罪過，而那個比丘不承認犯戒，也不否認犯戒，只是沉默不語，就像劣馬被套上籠頭，用鞭子抽打，想要讓它前進，它反而倚靠在車轅兩旁，不肯前進一樣，我說這個人也是如此。有的比丘，指出某人見聞或懷疑的罪過，那人就說：『長老（比丘中資歷較深者）自己也犯過這種罪，怎麼能去除別人的罪過呢？』就像劣馬被套上籠頭，用鞭子抽打，想要讓它前進，它反而顛仆倒地，既傷了膝蓋又折斷了車轅一樣，我說這個人也是如此。有的比丘，指出某人見聞或懷疑的罪過，那個比丘就說：『長老自己愚癡！還需要別人教導，卻想要教導我。』就像劣馬被套上籠頭，用鞭子抽打，想要讓它前進，它反而向後倒退一樣，我說這個人也是如此。有的比丘，指出某人見聞或懷疑的罪過，那人就說其他的事情來回答，反而生起嗔恨心，
【English Translation】 English version At that time, the Buddha told the assembled Bhikkhus (monks): 'I will now describe to you eight kinds of bad horses and eight kinds of bad people. Listen carefully! What are the eight? Some bad horses, when given a bridle and whipped to make them go forward, instead stumble and refuse to move; some bad horses, when given a bridle and whipped to make them go forward, instead lean against the sides of the cart and do not advance; some bad horses, when given a bridle and whipped to make them go forward, instead stumble and fall to the ground, injuring their knees and breaking the cart shafts; some bad horses, when given a bridle and whipped to make them go forward, instead go backward and do not advance; some bad horses, when given a bridle and whipped to make them go forward, instead run off the path, breaking the wheels and axles; some bad horses, when given a bridle and whipped to make them go forward, are not afraid of the driver nor of the whip, and try to bite the bit and rush about uncontrollably; some bad horses, when given a bridle and whipped to make them go forward, instead stand on their hind legs and spit; some bad horses, when given a bridle and whipped to make them go forward, either squat or lie down.' These are the eight kinds of bad horses. 'What are the eight kinds of bad people? Some Bhikkhus (monks), when someone points out a fault based on what they have seen, heard, or suspected, will say, 'I don't remember! I don't remember!' Just like a bad horse that is given a bridle and whipped to make it go forward, but instead stumbles and refuses to move, I say this person is the same. Some Bhikkhus (monks), when someone points out a fault based on what they have seen, heard, or suspected, neither admit to nor deny the offense, but remain silent, just like a bad horse that is given a bridle and whipped to make it go forward, but instead leans against the sides of the cart and does not advance, I say this person is the same. Some Bhikkhus (monks), when someone points out a fault based on what they have seen, heard, or suspected, will say, 'The elder (senior monk) has also committed this offense, how can he remove the offenses of others?' Just like a bad horse that is given a bridle and whipped to make it go forward, but instead stumbles and falls to the ground, injuring its knees and breaking the cart shafts, I say this person is the same. Some Bhikkhus (monks), when someone points out a fault based on what they have seen, heard, or suspected, will say, 'The elder (senior monk) is foolish himself! He still needs to be taught by others, yet he wants to teach me.' Just like a bad horse that is given a bridle and whipped to make it go forward, but instead goes backward, I say this person is the same. Some Bhikkhus (monks), when someone points out a fault based on what they have seen, heard, or suspected, will answer with irrelevant matters and become angry,
猶如惡馬授勒與鞭欲令其去，而趣非道折軸破輪，我說此人亦復如是。或有比丘舉彼見聞疑罪，而彼比丘不畏眾僧亦不畏犯，而不受舉罪者語，便捉坐具置肩而去不可呵制，猶如惡馬授勒與鞭欲令其去，而不畏御者亦不畏鞭嚙銜𩣺突不可禁制，我說此人亦復如是。或有比丘舉彼見聞疑罪，而彼比丘左抄郁多羅僧，在僧中舉手大語：『乃令汝等教授我耶？』猶如惡馬授勒與鞭欲令其去，而更雙腳人立吐沫，我說此人亦復如是。或有比丘舉彼見聞疑罪，彼比丘言：『長老亦不與我衣缽臥具醫藥，何故教我？』彼即舍戒取于下道，至諸比丘所作是言：『大德！我已休道，于意快耶？』猶如惡馬授勒與鞭欲令其去而更蹲臥，我說此人亦復如是。是為八種惡人。我已說八種惡馬、八種惡人，世尊所應慈愍諸弟子，我已具說，汝今當住在空處樹下修習禪定，莫為放逸后致悔恨，此是我教誡。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時世尊在拘薩羅國，與千二百五十比丘俱人間遊行，于中道見有大聚火熾然，見已即下道，在一樹下敷座而坐，告諸比丘：「汝等見彼大聚火熾然不？若使有人捉彼火捫摸嗚之，即燒其皮肉筋骨消盡。若復有人，捉剎利女、婆羅門女、毗舍女、首陀羅女捫摸嗚之，如是二事何者為善？」諸比丘白
【現代漢語翻譯】 現代漢語譯本： 就像給劣馬套上籠頭和鞭子，想讓它走，但它卻不走正道，折斷車軸，弄壞輪子，我說這個人也像這樣。或者有比丘舉出某人的見聞疑罪，而那個比丘不畏懼眾僧，也不畏懼犯戒，不接受舉罪者的勸告，便拿起坐具放在肩上離去，不可呵止，就像給劣馬套上籠頭和鞭子，想讓它走，但它不畏懼馭者，也不畏懼鞭子，啃咬嚼環，橫衝直撞，不可禁止，我說這個人也像這樣。或者有比丘舉出某人的見聞疑罪，而那個比丘左手抄起郁多羅僧（梵語：uttarāsaṅga，指上衣），在僧眾中舉手大聲說：『難道要你們來教導我嗎？』就像給劣馬套上籠頭和鞭子，想讓它走，卻反而雙腳站立，吐口水，我說這個人也像這樣。或者有比丘舉出某人的見聞疑罪，那個比丘說：『長老也不給我衣缽、臥具、醫藥，為什麼要教導我？』他隨即捨棄戒律，走下坡路，到其他比丘那裡說：『大德！我已經還俗，你們覺得高興嗎？』就像給劣馬套上籠頭和鞭子，想讓它走，卻反而蹲臥不前，我說這個人也像這樣。這就是八種惡人。我已經說了八種劣馬、八種惡人，世尊所應慈悲憐憫的弟子，我已經全部說了，你們現在應當住在空曠之處、樹下，修習禪定，不要放逸，以後導致後悔，這是我的教誡。』佛陀如此說，眾比丘聽了，歡喜信受奉行。
當時世尊在拘薩羅國（梵語：Kośala，古印度十六大國之一），與一千二百五十位比丘一起在人間行走，在途中看見一大堆燃燒的火焰，看見后就離開道路，在一棵樹下鋪設座位坐下，告訴眾比丘：『你們看見那一大堆燃燒的火焰了嗎？如果有人抓住那火焰，撫摸親吻它，就會燒掉他的皮肉筋骨，全部燒盡。如果有人抓住剎帝利（梵語：Kshatriya，古印度四大種姓之一，指武士）的女兒、婆羅門（梵語：Brāhmana，古印度四大種姓之一，指祭司）的女兒、吠舍（梵語：Vaishya，古印度四大種姓之一，指商人）的女兒、首陀羅（梵語：Shudra，古印度四大種姓之一，指奴隸）的女兒，撫摸親吻她，這兩種情況哪一種更好？』眾比丘回答說：
【English Translation】 English version: It is like giving a wicked horse a bridle and whip, wanting it to go, but it goes the wrong way, breaking the axle and ruining the wheels. I say this person is also like this. Or there is a Bhikshu (Sanskrit: monk) who brings up the sins of what he has seen, heard, and doubted, but that Bhikshu is not afraid of the Sangha (Sanskrit: monastic community), nor is he afraid of breaking the precepts, and does not accept the words of the accuser. He then picks up his sitting cloth, puts it on his shoulder, and leaves, unable to be restrained. It is like giving a wicked horse a bridle and whip, wanting it to go, but it is not afraid of the driver, nor is it afraid of the whip, biting the bit and rushing about, unable to be restrained. I say this person is also like this. Or there is a Bhikshu who brings up the sins of what he has seen, heard, and doubted, and that Bhikshu grabs his Uttarasaṅga (Sanskrit: upper robe) with his left hand, raises his hand in the Sangha, and says loudly: 'Are you going to teach me?' It is like giving a wicked horse a bridle and whip, wanting it to go, but it stands on its hind legs and spits. I say this person is also like this. Or there is a Bhikshu who brings up the sins of what he has seen, heard, and doubted, and that Bhikshu says: 'The elders do not give me robes, alms bowls, bedding, or medicine, why do you teach me?' He then abandons the precepts and takes the lower path, going to the other Bhikshus and saying: 'Venerable ones! I have renounced the path, are you happy?' It is like giving a wicked horse a bridle and whip, wanting it to go, but it squats down. I say this person is also like this. These are the eight kinds of wicked people. I have spoken of the eight kinds of wicked horses and the eight kinds of wicked people. I have fully spoken of the disciples whom the World Honored One should have compassion for. You should now dwell in empty places, under trees, and cultivate meditation, do not be negligent and later regret it, this is my teaching.' The Buddha spoke thus, and the Bhikshus, hearing this, rejoiced, believed, and upheld it.
At that time, the World Honored One was in the country of Kosala (Sanskrit: one of the sixteen Mahajanapadas of ancient India), walking among humans with one thousand two hundred and fifty Bhikshus. On the way, he saw a large pile of burning fire. Seeing it, he left the road and sat down under a tree, telling the Bhikshus: 'Do you see that large pile of burning fire? If someone grabs that fire, caresses and kisses it, it will burn their skin, flesh, bones, and marrow, consuming everything. If someone grabs the daughter of a Kshatriya (Sanskrit: warrior caste), the daughter of a Brahmana (Sanskrit: priestly caste), the daughter of a Vaishya (Sanskrit: merchant caste), the daughter of a Shudra (Sanskrit: servant caste), caresses and kisses her, which of these two things is better?' The Bhikshus replied:
佛：「大德！若捉彼剎利等女捫摸嗚之，此事為善。何以故？若捉火即燒爛皮肉筋骨消盡，得大苦痛不可堪耐。」佛告諸比丘：「我今告汝！寧捉此火捫摸嗚之，燒其皮肉筋骨消盡，此事為善。何以故？不以此因墮三惡道。若非沙門自言是沙門，非凈行自言是凈行，破戒行惡，都無持戒威儀，邪見覆處作罪，內空腐爛外現完凈，食人信施，以不消信施故，墮三惡道長夜受苦。是故應當持凈戒食人信施，飲食衣服臥具醫藥一切所須，能令施主得大果報，所為出家作沙門亦得成就。
「汝等比丘！寧以熱戟刺腳，當受信樂善男子善女人接足作禮耶？如是二事何者為善？」諸比丘白佛言：「寧受信樂善男子善女人接足作禮。何以故？熱戟刺腳受大苦痛故。」佛告諸比丘：「我今告汝寧以熱戟刺腳。何以故？不以此因墮三惡道。若非沙門自言是沙門，非凈行自言是凈行。破戒行惡，都無持戒威儀，邪見覆處作罪，內空腐爛外現完凈，食人信施，以不消信施故，墮三惡道長夜受苦。是故當持凈戒食人信施，乃至一切所須如上說，令施者得大果報，所為出家作沙門亦得成就。
「汝等比丘，寧以熱斧自斬其身首，當受信樂善男子善女人手捫摸身耶？如是二事何者為善？」諸比丘白佛言：「大德！寧受信樂善男子善女人
【現代漢語翻譯】 現代漢語譯本 佛說：『大德！如果抓住剎帝利（Kshatriya）等種姓的女子，撫摸親吻她，這件事是好的。為什麼呢？如果抓住火，就會燒爛皮肉筋骨，消融殆盡，遭受巨大的痛苦，難以忍受。』佛告訴眾比丘：『我現在告訴你們！寧願抓住這火撫摸親吻，燒掉皮肉筋骨，消融殆盡，這件事是好的。為什麼呢？不會因為這個原因墮入三惡道。如果不是沙門（Sramana），卻自稱是沙門；不是清凈修行的人，卻自稱是清凈修行的人；破戒作惡，完全沒有持戒的威儀，邪見覆蓋，在隱蔽之處作惡，內心空虛腐爛，外表卻顯得完整清凈，食用他人的信施，因為不能消化信施，所以墮入三惡道，長夜受苦。因此，應當持守清凈的戒律，食用他人的信施，飲食、衣服、臥具、醫藥一切所需，能夠讓施主得到巨大的果報，所做的一切出家修行沙門的事業也能得到成就。』 『你們這些比丘！寧願用燒紅的戟刺腳，還是接受信樂的善男子善女人接足作禮呢？這兩件事哪一件是好的？』眾比丘稟告佛說：『寧願接受信樂的善男子善女人接足作禮。為什麼呢？用燒紅的戟刺腳會遭受巨大的痛苦。』佛告訴眾比丘：『我現在告訴你們，寧願用燒紅的戟刺腳。為什麼呢？不會因為這個原因墮入三惡道。如果不是沙門，卻自稱是沙門；不是清凈修行的人，卻自稱是清凈修行的人；破戒作惡，完全沒有持戒的威儀，邪見覆蓋，在隱蔽之處作惡，內心空虛腐爛，外表卻顯得完整清凈，食用他人的信施，因為不能消化信施，所以墮入三惡道，長夜受苦。因此，應當持守清凈的戒律，食用他人的信施，乃至一切所需如上面所說，讓佈施者得到巨大的果報，所做的一切出家修行沙門的事業也能得到成就。』 『你們這些比丘，寧願用燒紅的斧頭自己砍斷身首，還是接受信樂的善男子善女人用手撫摸身體呢？這兩件事哪一件是好的？』眾比丘稟告佛說：『大德！寧願接受信樂的善男子善女人
【English Translation】 English version The Buddha said: 'O venerable ones! If one were to seize women of the Kshatriya (warrior caste) and other castes, fondle and kiss them, this would be good. Why is that? If one were to seize fire, it would burn and rot the skin, flesh, sinews, and bones, consuming them completely, causing great suffering that is unbearable.' The Buddha told the Bhikkhus (monks): 'I now tell you! It is better to seize this fire, fondle and kiss it, burning away the skin, flesh, sinews, and bones, consuming them completely. Why is that? One would not fall into the three evil realms because of this. If one is not a Sramana (ascetic), yet claims to be a Sramana; if one is not practicing pure conduct, yet claims to be practicing pure conduct; breaking precepts and doing evil, having no dignified conduct of keeping precepts at all, with wrong views covering up wrongdoing, inwardly empty and rotten, outwardly appearing complete and pure, consuming the offerings of others' faith, because one cannot digest the offerings of faith, one falls into the three evil realms, suffering for a long night. Therefore, one should uphold pure precepts and consume the offerings of others' faith, food, clothing, bedding, medicine, and all necessities, which can enable the donors to obtain great rewards, and the undertaking of leaving home to become a Sramana can also be accomplished.' 'You Bhikkhus! Is it better to pierce your feet with a hot spear, or to receive the prostration of faithful good men and good women who touch your feet in reverence? Which of these two things is better?' The Bhikkhus replied to the Buddha: 'It is better to receive the prostration of faithful good men and good women who touch our feet in reverence. Why is that? Piercing the feet with a hot spear causes great suffering.' The Buddha told the Bhikkhus: 'I now tell you, it is better to pierce your feet with a hot spear. Why is that? One would not fall into the three evil realms because of this. If one is not a Sramana, yet claims to be a Sramana; if one is not practicing pure conduct, yet claims to be practicing pure conduct; breaking precepts and doing evil, having no dignified conduct of keeping precepts at all, with wrong views covering up wrongdoing, inwardly empty and rotten, outwardly appearing complete and pure, consuming the offerings of others' faith, because one cannot digest the offerings of faith, one falls into the three evil realms, suffering for a long night. Therefore, one should uphold pure precepts and consume the offerings of others' faith, even all necessities as mentioned above, so that the donors may obtain great rewards, and the undertaking of leaving home to become a Sramana can also be accomplished.' 'You Bhikkhus, is it better to chop off your own head with a hot axe, or to receive the touch of faithful good men and good women who caress your body with their hands? Which of these two things is better?' The Bhikkhus replied to the Buddha: 'O venerable one! It is better to receive the touch of faithful good men and good women'
手捫摸身。何以故？熱斧斬身首受大苦痛故。」「我今告汝！寧以熱斧自斬其身首，此事為善。何以故？不以此因墮三惡道，余如上句說。
「比丘汝等，寧以熱鐵為衣燒爛身盡，當受著信樂善男子善女人種種好衣。如是二事何者為善？」諸比丘白佛言：「大德寧受彼種種好衣。何以故？熱鐵衣燒身受大苦痛故。」佛告諸比丘：「我今語汝！寧以熱鐵為衣燒身。何以故？不以此因墮三惡道，余如上句說。
「比丘汝等，寧吞熱鐵丸燒爛五藏從下而出，當受信樂善男子善女人飲食供養耶？如是二事何者為善？」諸比丘言：「寧受彼飲食供養。何以故？吞熱鐵丸受大苦痛故。」佛告諸比丘：「我今告汝，寧吞熱鐵丸。何以故？不以此因墮三惡道，余如上句說。受種種粥亦如是。
「汝等比丘，寧在熱鐵床上坐自燒身燋爛，當受信樂善男子善女人種種好床臥具在上耶？如是二事何者為善？」諸比丘白佛言：「寧受彼種種好床臥具。何以故？熱鐵床上自燒身燋爛受大苦痛故。」佛告諸比丘：「我今語汝，寧受熱鐵床上坐臥燒身。何以故？不以此因墮三惡道，余如上句說。
「汝等比丘，寧在熱鐵屋中住燒身，當受信樂善男子善女人房舍在中止宿耶？如是二事何者為善？」諸比丘白佛：「寧受彼房舍止
【現代漢語翻譯】 現代漢語譯本 『用手觸控身體。』為什麼呢？因為被燒紅的斧頭砍頭會遭受巨大的痛苦。』『我現在告訴你們！寧願用燒紅的斧頭自己砍自己的頭，這件事是好的。為什麼呢？因為不因此因緣墮入三惡道，其餘的如同上面所說。』 『比丘們，你們寧願用燒紅的鐵作為衣服燒爛身體，還是接受信樂的善男子善女人種種美好的衣服呢？』這兩種事哪一種更好？』諸位比丘回答佛說：『大德，寧願接受那些種種美好的衣服。為什麼呢？因為穿燒紅的鐵衣燒身會遭受巨大的痛苦。』佛告訴諸位比丘：『我現在告訴你們！寧願用燒紅的鐵作為衣服燒身。為什麼呢？因為不因此因緣墮入三惡道，其餘的如同上面所說。』 『比丘們，你們寧願吞下燒紅的鐵丸燒爛五臟從下身而出，還是接受信樂的善男子善女人飲食供養呢？』這兩種事哪一種更好？』諸位比丘說：『寧願接受那些飲食供養。為什麼呢？因為吞下燒紅的鐵丸會遭受巨大的痛苦。』佛告訴諸位比丘：『我現在告訴你們，寧願吞下燒紅的鐵丸。為什麼呢？因為不因此因緣墮入三惡道，其餘的如同上面所說。』接受種種粥的供養也是如此。 『你們這些比丘，寧願在燒紅的鐵床上坐著，讓身體被燒焦爛，還是接受信樂的善男子善女人種種美好的床和臥具在上面呢？』這兩種事哪一種更好？』諸位比丘回答佛說：『寧願接受那些種種美好的床和臥具。為什麼呢？因為在燒紅的鐵床上自己燒身燒焦爛會遭受巨大的痛苦。』佛告訴諸位比丘：『我現在告訴你們，寧願接受在燒紅的鐵床上坐臥燒身。為什麼呢？因為不因此因緣墮入三惡道，其餘的如同上面所說。』 『你們這些比丘，寧願在燒紅的鐵屋中住著燒身，還是接受信樂的善男子善女人的房舍在其中止宿呢？』這兩種事哪一種更好？』諸位比丘回答佛說：『寧願接受那些房舍止
【English Translation】 English version 『To touch the body with the hand.』 Why is that? Because being beheaded by a red-hot axe causes great suffering.』 『I now tell you! It is better to cut off one's own head with a red-hot axe, this is a good thing. Why is that? Because one does not fall into the three evil realms because of this cause, the rest is as said above.』 『Bhikkhus (monks), would you rather wear red-hot iron as clothing to burn your body, or receive various fine clothes from faithful good men and good women?』 Which of these two things is better?』 The bhikkhus replied to the Buddha (enlightened one), 『Venerable Sir, it is better to receive those various fine clothes. Why is that? Because wearing red-hot iron clothing to burn the body causes great suffering.』 The Buddha told the bhikkhus, 『I now tell you! It is better to wear red-hot iron as clothing to burn the body. Why is that? Because one does not fall into the three evil realms because of this cause, the rest is as said above.』 『Bhikkhus, would you rather swallow red-hot iron balls that burn and rot the internal organs and come out from below, or receive food offerings from faithful good men and good women?』 Which of these two things is better?』 The bhikkhus said, 『It is better to receive those food offerings. Why is that? Because swallowing red-hot iron balls causes great suffering.』 The Buddha told the bhikkhus, 『I now tell you, it is better to swallow red-hot iron balls. Why is that? Because one does not fall into the three evil realms because of this cause, the rest is as said above.』 Receiving various kinds of porridge is also the same. 『You bhikkhus, would you rather sit on a red-hot iron bed and burn your body until it is charred and rotten, or receive various fine beds and bedding from faithful good men and good women?』 Which of these two things is better?』 The bhikkhus replied to the Buddha, 『It is better to receive those various fine beds and bedding. Why is that? Because burning oneself until charred and rotten on a red-hot iron bed causes great suffering.』 The Buddha told the bhikkhus, 『I now tell you, it is better to sit and lie on a red-hot iron bed and burn the body. Why is that? Because one does not fall into the three evil realms because of this cause, the rest is as said above.』 『You bhikkhus, would you rather live in a red-hot iron house and burn your body, or receive houses from faithful good men and good women to stay in?』 Which of these two things is better?』 The bhikkhus replied to the Buddha, 『It is better to receive those houses to stay
宿。何以故？在彼熱鐵房中受大苦痛故。」「我今告汝！寧在彼熱鐵房中燒身爛盡。何以故？不以此因緣墮三惡道，余如上句說。」爾時世尊說此語時、六十比丘沸血從面孔出、六十比丘舍戒休道、六十比丘得無漏心解脫。有眾多比丘，遠塵離垢得法眼凈。
「白衣家有九法，未作檀越不應作，若至其家不應坐。何等九？見比丘不喜起立、不喜作禮、不喜請比丘坐、不喜比丘坐、設有所說而不受、若有衣服飲食所須之具輕慢比丘而不與、若多有而少與、若有精細而與粗惡、或不恭敬與，是為九法不應往白衣家。復有九法未作檀越應為檀越，已作應往坐(反上句是)。
「有九不如法遮說戒：遮無根破戒作遮、不作遮、作、不作，破見破威儀亦如是，是為九。有九如法遮說戒(反上句是)。
「有九語舍戒：舍佛、舍法、舍僧、舍和尚、舍同和尚、舍阿阇梨、舍同阿阇梨、舍諸梵行、舍戒，是為九。如是九九為句，乃至非沙門釋種子亦如是。
「如來出世，見有過失故，以九利義，為諸比丘制戒：攝取于僧，乃至斷未來有漏，是為九。如來出世，見有過失故，以九利義，為諸比丘制呵責羯磨：從攝取于僧，乃至斷未來有漏，是為九，乃至九滅諍亦如是。
「有十種衣：拘奢衣、劫貝衣、
【現代漢語翻譯】 現代漢語譯本：『宿（停留）。為何如此？因為在那熱鐵房中要受極大的痛苦。』『我今天告訴你們！寧願在那熱鐵房中燒身爛盡。為何如此？不因此因緣墮入三惡道，其餘如上句所說。』當時世尊說此話時，六十位比丘口中吐血，六十位比丘捨棄戒律還俗，六十位比丘證得無漏心解脫。有眾多比丘，遠離塵垢，獲得清凈的法眼。 『在家居士有九種行為，未成為施主時不應該做，如果到了他家不應該坐。是哪九種呢？見到比丘不高興地站起來、不高興地作禮、不高興地請比丘坐、不高興比丘坐下、即使有所說法也不接受、如果有衣服飲食等所需之物輕慢比丘而不給與、如果有很多卻給很少、如果有精細的卻給粗劣的、或者不恭敬地給與，這就是九種不應該去白衣家的情況。又有九種行為，未成為施主時應該做，已經成為施主就應該去坐（與上述相反）。』 『有九種不如法地遮止說戒：遮止無根據的破戒行為、不作遮止、作了遮止、不作。破見解、破威儀也是如此，這是九種。有九種如法地遮止說戒（與上述相反）。』 『有九種言語會捨棄戒律：捨棄佛、捨棄法、捨棄僧、捨棄和尚（Upadhyaya，親教師）、捨棄同和尚、捨棄阿阇梨（Acarya，軌範師）、捨棄同阿阇梨、捨棄諸梵行、捨棄戒律，這是九種。像這樣九個九個為一句，乃至非沙門釋迦族人也是如此。』 『如來出世，因為見到有過失，所以用九種利益，為眾比丘制定戒律：爲了攝取僧團，乃至斷絕未來有漏，這是九種。如來出世，因為見到有過失，所以用九種利益，為眾比丘制定呵責羯磨（reproach karma，譴責羯磨）：從攝取僧團，乃至斷絕未來有漏，這是九種，乃至九種滅諍也是如此。』 『有十種衣服：拘奢衣（Kauseya，絲綢）、劫貝衣（Karpasa，棉布）、』
【English Translation】 English version: 'To dwell. Why is that? Because in that hot iron chamber, one suffers great pain.' 'I tell you now! It is better to burn and rot in that hot iron chamber. Why is that? So as not to fall into the three evil realms because of this cause, the rest is as said in the previous sentence.' At that time, when the World Honored One spoke these words, sixty Bhikkhus vomited blood from their mouths, sixty Bhikkhus renounced their precepts and returned to lay life, and sixty Bhikkhus attained the liberation of mind without outflows. Many Bhikkhus, far from dust and defilement, obtained the pure Dharma eye. 'Laypeople have nine practices that they should not do before becoming donors, and they should not sit in their homes if they go there. What are the nine? Not happily standing up when seeing a Bhikkhu, not happily bowing, not happily inviting the Bhikkhu to sit, not happily having the Bhikkhu sit down, not accepting what is said, treating the Bhikkhu with contempt and not giving them the necessities of clothing and food, giving little when having much, giving coarse things when having fine things, or giving without respect. These are the nine situations in which one should not go to the homes of laypeople. There are also nine practices that one should do before becoming a donor, and one should go and sit after becoming one (the opposite of the above).' 'There are nine ways to improperly prevent the recitation of precepts: preventing the recitation of precepts for groundless violations, not preventing, preventing, not preventing. Breaking views and breaking deportment are also like this, these are nine. There are nine ways to properly prevent the recitation of precepts (the opposite of the above).' 'There are nine utterances that cause one to abandon the precepts: abandoning the Buddha, abandoning the Dharma, abandoning the Sangha, abandoning the Upadhyaya (preceptor), abandoning the co-Upadhyaya, abandoning the Acarya (teacher), abandoning the co-Acarya, abandoning all pure conduct, abandoning the precepts, these are nine. Thus, nine nines form a sentence, and even non-Shramana Shakya descendants are like this.' 'The Tathagata appeared in the world, seeing faults, therefore, with nine beneficial reasons, established precepts for the Bhikkhus: to gather in the Sangha, and even to cut off future outflows, these are nine. The Tathagata appeared in the world, seeing faults, therefore, with nine beneficial reasons, established the reproach karma (reproach karma) for the Bhikkhus: from gathering in the Sangha, and even to cut off future outflows, these are nine, and even the nine ways of extinguishing disputes are also like this.' 'There are ten kinds of clothing: Kauseya (silk), Karpasa (cotton),'
欽跋羅衣、芻摩衣、叉摩衣、舍㝹衣、麻衣、翅夷羅衣、拘遮羅衣、差羅波尼衣，是十種衣，應染作袈裟色。
「衣持有十種：糞掃衣、牛嚼衣、鼠嚙衣、燒衣、月水衣、初產衣、神廟衣、冢間衣、愿衣、立王衣、往還衣，是為十。
「有十非法遮說戒：非波羅夷、不入波羅夷說中、非舍戒、不入舍戒說中、隨如法僧要、如法僧要不呵、不隨如法僧要呵說中、不見不聞不疑破戒、不見不聞不疑破見、不見不聞不疑破威儀，是為十。有十如法遮說戒(反上句是)。復有十非法遮說戒：不犯邊罪、不入邊罪說中、不犯比丘尼、不入犯比丘尼說中、不賊心受戒、不入賊心受戒說中、不破二道、不入破二道說中、非黃門、不入黃門說中，是為十。有十如法遮說戒(反上句是)。
「有十法應差教授比丘尼：具持二百五十戒、多聞、廣誦二部戒毗尼、善巧語言辯說了了、大姓出家剎利婆羅門居士、形貌端政、比丘尼恭敬、堪任為比丘尼說法令得歡喜、不為佛故出家著袈裟而犯重罪、若二十臘若過二十臘，是為十。」
爾時佛告優波離：「汝等莫數舉他比丘罪。何以故？若身威儀不清凈，舉他比丘罪，即生彼語言：『長老先自凈身威儀。』優波離！若比丘身威儀清凈，不生他語。若言不清凈、命不清凈、
【現代漢語翻譯】 現代漢語譯本： 欽跋羅衣（Kinnara，一種粗糙的布）、芻摩衣（Ksuma，一種由植物纖維製成的布）、叉摩衣（Ksama，一種亞麻布）、舍㝹衣（Sanu，一種由野生絲製成的布）、麻衣（Ma，一種大麻布）、翅夷羅衣（Cira，一種樹皮布）、拘遮羅衣（Kucela，一種劣質布）、差羅波尼衣（Calapani，一種混合布），這十種衣物，應當染色作為袈裟的顏色。
衣物的持有有十種情況：糞掃衣（撿拾丟棄的布料製成的衣服）、牛嚼衣（被牛嚼過的布料製成的衣服）、鼠嚙衣（被老鼠咬過的布料製成的衣服）、燒衣（被火燒過的布料製成的衣服）、月水衣（沾染經血的布料製成的衣服）、初產衣（用於包裹新生兒的布料製成的衣服）、神廟衣（供奉在神廟的布料製成的衣服）、冢間衣（在墳墓間撿到的布料製成的衣服）、愿衣（發願后得到的布料製成的衣服）、立王衣（國王穿過的布料製成的衣服）、往還衣（用於交換的布料製成的衣服），以上是十種。
有十種非法遮說戒：非波羅夷（不是波羅夷罪）、不屬於波羅夷罪的範疇、非舍戒（不是舍戒罪）、不屬於舍戒罪的範疇、不隨順如法的僧團要求、如法的僧團要求不應呵責、不屬於不隨順如法的僧團要求而被呵責的範疇、沒有見到、聽到或懷疑有破戒行為、沒有見到、聽到或懷疑有破見行為、沒有見到、聽到或懷疑有破威儀行為，以上是十種。有十種如法遮說戒（與上述相反）。又有十種非法遮說戒：沒有犯邊罪、不屬於犯邊罪的範疇、沒有冒犯比丘尼、不屬於冒犯比丘尼的範疇、不是以盜賊之心受戒、不屬於以盜賊之心受戒的範疇、沒有破二根、不屬於破二根的範疇、不是黃門（太監）、不屬於黃門的範疇，以上是十種。有十種如法遮說戒（與上述相反）。
有十種條件適合差遣教授比丘尼：具足持守二百五十條戒律、博學多聞、廣泛誦讀比丘和比丘尼的戒律（毗尼，Vinaya）、善於言辭，辯才無礙、出身于大姓家族，如剎帝利（Ksatriya，武士階層）、婆羅門（Brahmana，祭司階層）或居士（Grahapati，富裕的在家信徒）、容貌端正、受到比丘尼的尊敬、能夠為比丘尼說法，使她們歡喜、不是因為佛而出家，穿著袈裟卻犯下重罪、戒臘二十年或超過二十年，以上是十種。
這時，佛陀告訴優波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）說：『你們不要經常揭發其他比丘的罪過。為什麼呢？如果自身威儀不清凈，卻揭發其他比丘的罪過，就會被別人反駁說：『長老您先自己清凈身口意三業吧。』優波離！如果比丘自身威儀清凈，就不會被他人反駁。如果言語不清凈、生活不清凈……』
【English Translation】 English version: Kinnara (Kinnara, a coarse cloth), Ksuma (Ksuma, a cloth made of plant fibers), Ksama (Ksama, a linen cloth), Sanu (Sanu, a cloth made of wild silk), Ma (Ma, a hemp cloth), Cira (Cira, a bark cloth), Kucela (Kucela, a poor quality cloth), Calapani (Calapani, a mixed cloth), these ten kinds of clothing should be dyed as the color of the Kasaya (Kasaya, monastic robes).
There are ten kinds of possession of clothing: Pamsukula (Pamsukula, robes made from discarded cloth), cloth chewed by cows, cloth gnawed by rats, cloth burned by fire, cloth stained with menstrual blood, cloth used for newborns, cloth offered in temples, cloth found in graveyards, cloth obtained through vows, cloth worn by kings, and cloth used for exchange. These are the ten.
There are ten unlawful prohibitions on reciting the precepts: not a Parajika (Parajika, defeat), not included in the recitation of Parajika offenses, not a Sanghadisesa (Sanghadisesa, formal meeting), not included in the recitation of Sanghadisesa offenses, not following the lawful requirements of the Sangha (Sangha, monastic community), the lawful requirements of the Sangha should not be criticized, not included in the criticism of not following the lawful requirements of the Sangha, not seeing, hearing, or suspecting a violation of precepts, not seeing, hearing, or suspecting a violation of views, not seeing, hearing, or suspecting a violation of conduct. These are the ten. There are ten lawful prohibitions on reciting the precepts (opposite of the above). There are also ten unlawful prohibitions on reciting the precepts: not committing a border offense, not included in the category of border offenses, not offending a Bhikkhuni (Bhikkhuni, female monastic), not included in the category of offending a Bhikkhuni, not receiving ordination with a thieving mind, not included in the category of receiving ordination with a thieving mind, not having broken two roots, not included in the category of having broken two roots, not being a eunuch, not included in the category of eunuchs. These are the ten. There are ten lawful prohibitions on reciting the precepts (opposite of the above).
There are ten qualities that qualify a Bhikkhu (Bhikkhu, male monastic) to be appointed to instruct Bhikkhunis: fully upholding the 250 precepts, being learned and widely versed in the Vinaya (Vinaya, monastic discipline) of both the Bhikkhu and Bhikkhuni precepts, being skilled in speech and eloquent, coming from a great family such as Ksatriya (Ksatriya, warrior caste), Brahmana (Brahmana, priestly caste), or Grahapati (Grahapati, wealthy householder), having a dignified appearance, being respected by the Bhikkhunis, being able to teach the Bhikkhunis in a way that brings them joy, not having ordained for the sake of the Buddha and wearing the Kasaya but committing serious offenses, having twenty years of seniority or more. These are the ten.
At that time, the Buddha told Upali (Upali, one of the Buddha's ten great disciples, known for his strict adherence to the precepts): 'You should not frequently expose the faults of other Bhikkhus. Why? If one's own conduct is not pure, yet one exposes the faults of other Bhikkhus, one will be retorted with the words: 'Elder, first purify your own conduct.' Upali! If a Bhikkhu's own conduct is pure, he will not be retorted by others. If speech is not pure, if life is not pure...'
不多聞、不廣誦二部毗尼亦如是(如上五五法中說)。複次優波離！舉他比丘復應修習五法：以時不以非時、以實不以不實、利益不以損減、柔軟不以粗獷、慈心不以瞋恚。優波離！舉他比丘，有此十法然後應舉。
「有十非法受籌：不解事受籌、不與共如法者受籌、欲令非法者多受籌、知有多非法者而受籌、欲令僧破受籌、知僧欲破受籌、以小罪受籌、不如所見受籌、非法受籌、別眾受籌，是為十。有十如法受籌(反上句是)。
「如來出世，見有過失故，以十義為諸比丘制戒：從攝取于僧，乃至正法久住，是為十。
「有十種人不應禮：自言犯邊罪、犯比丘尼、賊心受戒、破二道、黃門、殺父、殺母、殺阿羅漢、破僧、噁心出佛身血，是為十。
「比丘有十種威儀不應禮：大行時、小行時、若裸身、若剃髮、若說法、若嚼楊枝、若洗口、若飲、若食、若啖果，是為十。
「飲酒有十過失：令色惡、少力、眼不明、喜現瞋、失財、增病、起斗諍、有惡名流佈、無智慧、死墮地獄，是為十。
「出家人入王宮至婇女間，有十過失：若王與夫人和合時，比丘入宮至婇女間，夫人見比丘笑、比丘見夫人亦笑。王作是意言：『比丘若已作是事、若當作此。』是出家人入王宮婇女間初過
【現代漢語翻譯】 現代漢語譯本： 不廣泛聽聞、不廣泛背誦兩種《毗奈耶》（Vinaya，戒律）也是如此（如前面五五法中所說）。此外，優波離（Upali，佛陀十大弟子之一）！舉罪其他比丘還應修習五種方法：以適當的時候而非不適當的時候，以真實的情況而非不真實的情況，以利益為目的而非損減，以柔和的態度而非粗暴的態度，以慈悲心而非嗔恨心。優波離！舉罪其他比丘，具備這十種方法然後才應該舉罪。
『有十種不如法的授籌方式：不瞭解事情就授籌、不與如法的人共同授籌、想要讓不如法的人多授籌、明知有很多不如法的情況仍然授籌、想要使僧團分裂而授籌、知道僧團將要分裂而授籌、以小罪授籌、不如實所見而授籌、以不如法的方式授籌、在別眾中授籌，這就是十種不如法的授籌方式。有十種如法的授籌方式（與上述相反）。』
『如來（Tathagata，佛陀的稱號之一）出世，因為看到有過失，所以爲了十種利益為各位比丘（bhikkhu，出家男子）制定戒律：爲了攝取僧團，乃至爲了正法長久住世，這就是十種利益。』
『有十種人不應該禮敬：自稱犯了邊罪、犯了比丘尼（bhikkhuni，出家女子）、以盜心受戒、具有雙性性徵、是閹人、殺父、殺母、殺阿羅漢（Arhat，已證悟者）、破壞僧團、惡意使佛陀流血，這就是十種人。』
『比丘有十種不莊嚴的儀態不應該接受禮敬：大便時、小便時、裸身時、剃髮時、說法時、嚼楊枝時、漱口時、飲水時、吃飯時、吃水果時，這就是十種情況。』
『飲酒有十種過失：使臉色難看、減少體力、視力不明、容易顯現嗔怒、損失錢財、增加疾病、引起爭鬥、有惡名流傳、沒有智慧、死後墮入地獄，這就是十種過失。』
『出家人進入王宮到後宮嬪妃之間，有十種過失：如果國王與夫人行房事時，比丘進入王宮到後宮嬪妃之間，夫人看見比丘笑、比丘看見夫人也笑。國王會這樣想：『比丘要麼已經做了這樣的事，要麼將要做這樣的事。』這是出家人進入王宮嬪妃之間的第一個過失。
【English Translation】 English version: Not widely hearing, not widely reciting the two Vinayas (Vinaya, monastic rules) is also like that (as mentioned in the previous five-five dharmas). Furthermore, Upali (Upali, one of the ten great disciples of the Buddha)! To accuse other bhikkhus (bhikkhu, monks), one should also cultivate five practices: at the appropriate time, not at an inappropriate time; with truth, not with untruth; for benefit, not for harm; with gentleness, not with harshness; with loving-kindness, not with anger. Upali! To accuse other bhikkhus, one should have these ten qualities before accusing.
'There are ten unlawful ways of taking votes: taking votes without understanding the matter, not taking votes together with those who are lawful, wanting to have more unlawful people take votes, knowingly taking votes when there are many unlawful situations, wanting to cause the Sangha (Sangha, monastic community) to split and taking votes, knowing that the Sangha is about to split and taking votes, taking votes for minor offenses, not taking votes according to what is seen, taking votes in an unlawful manner, taking votes in a separate assembly. These are the ten unlawful ways of taking votes. There are ten lawful ways of taking votes (the opposite of the above).'
'The Tathagata (Tathagata, title of the Buddha) appeared in the world because he saw faults, so for ten benefits he established precepts for the bhikkhus: for the sake of gathering the Sangha, and even for the long-lasting existence of the Dharma (Dharma, teachings of the Buddha), these are the ten benefits.'
'There are ten types of people who should not be venerated: those who claim to have committed a border offense, those who have violated a bhikkhuni (bhikkhuni, nun), those who have taken ordination with a thieving mind, those who have dual sexual characteristics, eunuchs, those who have killed their father, those who have killed their mother, those who have killed an Arhat (Arhat, enlightened being), those who have destroyed the Sangha, those who have maliciously drawn blood from the Buddha, these are the ten types of people.'
'There are ten kinds of unseemly behaviors of a bhikkhu that should not be venerated: when defecating, when urinating, when naked, when shaving the head, when teaching the Dharma, when chewing a twig, when rinsing the mouth, when drinking, when eating, when eating fruit, these are the ten situations.'
'There are ten faults of drinking alcohol: it makes the complexion bad, reduces strength, impairs vision, easily shows anger, loses wealth, increases illness, causes disputes, spreads a bad reputation, lacks wisdom, and after death, falls into hell, these are the ten faults.'
'There are ten faults for a renunciant entering the royal palace to the consorts: if the king is having intercourse with his consort, and the bhikkhu enters the royal palace to the consorts, the consort sees the bhikkhu and laughs, and the bhikkhu sees the consort and also laughs. The king will think: 'The bhikkhu has either already done this, or will do this.' This is the first fault for a renunciant entering the royal palace to the consorts.'
失。複次若王醉時，與夫人和合不憶，後夫人有娠，王作是意言：『比丘來入宮，是比丘所為。』是為第二過失。複次王太子欲反殺王，王作是意：『比丘來入我宮內，是其所教。』是第三過失。複次王在內，秘密之言以聞于外，王作是念：『比丘來入我宮內，是其所傳。』是第四過失。複次王若失寶若似寶，王作是意：『比丘來入我宮內，是其取去。』是第五過失。複次王或以賤人在高位處，外不喜者作是言：『比丘入宮，是其所作。』是為第六過失。複次王或以高位者處在下職，外不喜者作是言：『比丘入宮，是其所作。』是第七過失。複次無事因緣，非時王集四部兵，其不喜者作是言：『比丘入宮，是其所作。』是為第八過失。複次王或集兵，中路而還，其不喜者作是言：『比丘入宮，是其所作。』是為第九過失。複次若王在宮婇女間，出好象馬端政女人，見則心生愛著非比丘法。是為第十過失。
「有十法不應授人大戒：不能教弟子增戒、增心、增慧學、增威儀、增凈行、增波羅提木叉學、不能教舍惡見令住善見、弟子不樂住處不能移至樂處、若有疑悔生不能如法如毗尼開解決斷、若不滿十臘，是為十。有十法應授人大戒(反上句是)。有十法不應授人大戒：不具持二百五十戒、不多聞、不能教弟子阿
【現代漢語翻譯】 現代漢語譯本 失去（信任）。再者，如果國王醉酒時，與夫人交合而不記得，後來夫人懷孕，國王會這樣想：『是比丘進入宮中做的。』這是第二個過失。再者，如果王子想要謀反殺害國王，國王會這樣想：『是比丘進入我的宮內，教唆他這樣做的。』這是第三個過失。再者，國王在宮內，秘密的話被傳到外面，國王會這樣想：『是比丘進入我的宮內，把話傳出去的。』這是第四個過失。再者，如果國王丟失了寶物或者類似寶物的東西，國王會這樣想：『是比丘進入我的宮內，拿走的。』這是第五個過失。再者，國王或者因為某人身居高位，外面的人不高興，就會說：『是比丘進入宮中，促成這件事的。』這是第六個過失。再者，國王或者因為某人身居高位卻被貶到下職，外面的人不高興，就會說：『是比丘進入宮中，促成這件事的。』這是第七個過失。再者，沒有緣由，不是時候國王卻召集四部軍隊，那些不高興的人就會說：『是比丘進入宮中，促成這件事的。』這是第八個過失。再者，國王或者召集軍隊，中途卻返回，那些不高興的人就會說：『是比丘進入宮中，促成這件事的。』這是第九個過失。再者，如果國王在宮中與眾多婇女在一起，出現好的象馬和端莊美麗的女人，國王見了就心生愛戀，這不符合比丘的修行。這是第十個過失。
『有十種情況不應該為人授大戒：不能教導弟子增長戒律、增長心性、增長智慧之學、增長威儀、增長清凈之行、增長波羅提木叉（Pratimoksha，戒律）之學、不能教導（弟子）捨棄惡見而安住于善見、弟子不喜歡居住的地方不能將其轉移到喜歡的地方、如果（弟子）有疑慮和後悔產生，不能如法如律地開解決斷、如果不滿十臘（戒臘，受戒年數），這就是十種情況。有十種情況應該為人授大戒（與上述相反）。有十種情況不應該為人授大戒：不完全持守二百五十條戒律、不多聞、不能教導弟子阿
【English Translation】 English version Loss (of trust). Furthermore, if the king, while drunk, has intercourse with his consort and does not remember it, and later the consort becomes pregnant, the king will think: 'It was the Bhikshu (monk) who entered the palace and did this.' This is the second fault. Furthermore, if the prince wants to rebel and kill the king, the king will think: 'It was the Bhikshu who entered my palace and taught him to do this.' This is the third fault. Furthermore, if the king is in the palace and secret words are heard outside, the king will think: 'It was the Bhikshu who entered my palace and transmitted them.' This is the fourth fault. Furthermore, if the king loses a treasure or something similar to a treasure, the king will think: 'It was the Bhikshu who entered my palace and took it away.' This is the fifth fault. Furthermore, if the king promotes someone to a high position, and those outside are unhappy, they will say: 'It was the Bhikshu who entered the palace and brought this about.' This is the sixth fault. Furthermore, if the king demotes someone in a high position to a lower position, and those outside are unhappy, they will say: 'It was the Bhikshu who entered the palace and brought this about.' This is the seventh fault. Furthermore, for no reason, at an inappropriate time, the king assembles the four divisions of the army, and those who are unhappy will say: 'It was the Bhikshu who entered the palace and brought this about.' This is the eighth fault. Furthermore, if the king assembles the army but returns midway, those who are unhappy will say: 'It was the Bhikshu who entered the palace and brought this about.' This is the ninth fault. Furthermore, if the king is in the palace among the consorts, and fine elephants, horses, and beautiful women appear, the king will develop attachment, which is not in accordance with the practice of a Bhikshu. This is the tenth fault.
'There are ten reasons why one should not confer the great precepts: being unable to teach disciples to increase in precepts, increase in mind, increase in the study of wisdom, increase in dignified conduct, increase in pure conduct, increase in the study of Pratimoksha (戒律, monastic rules), being unable to teach (disciples) to abandon wrong views and abide in right views, being unable to move disciples from places they dislike to places they like, if (disciples) have doubts and regrets, being unable to resolve and decide according to the Dharma and Vinaya (律, monastic code), and being less than ten years in seniority (戒臘, monastic age). These are the ten reasons. There are ten reasons why one should confer the great precepts (the opposite of the above). There are ten reasons why one should not confer the great precepts: not fully upholding the two hundred and fifty precepts, not being learned, not being able to teach disciples A'
毗曇毗尼、不能教舍惡見住善見、不知波羅提木叉、不知波羅提木叉說、不知布薩、不知布薩羯磨、若不滿十臘，是為十。有十法應授人大戒(反上句是)。
「有十法不應差別處斷事：不具持二百五十戒、不多聞、不廣誦二部戒、不善巧語言令人開解、不能問答教呵如法滅擯令得歡喜、設有諍起不善能滅、不知波羅提木叉、不知波羅提木叉說、不知布薩、不知布薩羯磨，是為十。有十法應差別處斷事(反上句是)。有十法不應差別處斷事：六句如上，不解斷了斗諍事、不知諍起、不知諍滅、不知趣滅諍道，是為十。有十法應差別處斷事(反上句是)。有十法不應差別處斷事：六句如上，有愛、有恚、有怖、有癡。是為十。有十法應差別處斷事(反上句是)。」
時阿難從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！以何因緣令僧未有諍事而生諍事、已有諍事而不除滅？」佛告阿難：「舉他比丘，不犯言犯、犯言不犯、輕言重、重言輕、非法說法、法說非法、非毗尼說毗尼、是毗尼說非毗尼、非制而制、是制而斷。以此因緣令僧未生諍事而生諍事、已有諍事而不除滅。」阿難復問佛言：「大德！以何因緣令僧未有諍事而不生諍、已有諍事而得除滅？」佛答阿難(反上句是)。佛告阿難：「有十種諍
【現代漢語翻譯】 現代漢語譯本 不能教導他人學習《毗曇毗尼》（Abhidhamma Vinaya，論藏和律藏），不能教導他人捨棄惡見而安住于善見，不知道《波羅提木叉》（Pratimoksha，戒經），不知道《波羅提木叉》的講解，不知道布薩（Posadha，齋戒儀式），不知道布薩羯磨（Posadha Karma，齋戒羯磨），如果戒臘不滿十年，這就是十種不應授與具足戒的情況。有十種情況應該授與具足戒（與上述相反）。 有十種情況不應該在差別處斷事（在僧團中處理爭端）：不完全持守二百五十條戒律，不多聞，不廣泛背誦兩部戒經，不善於用語言使人開解，不能如法地問答教導，呵責犯戒者並使其歡喜接受，即使有爭端發生也不能善於平息，不知道《波羅提木叉》，不知道《波羅提木叉》的講解，不知道布薩，不知道布薩羯磨，這就是十種情況。有十種情況應該在差別處斷事（與上述相反）。有十種情況不應該在差別處斷事：前六句與上述相同，不理解斷了的鬥爭事件，不知道爭端從何而起，不知道爭端如何平息，不知道通向爭端平息的道路，這就是十種情況。有十種情況應該在差別處斷事（與上述相反）。有十種情況不應該在差別處斷事：前六句與上述相同，有愛，有嗔，有怖，有癡，這就是十種情況。有十種情況應該在差別處斷事（與上述相反）。' 當時，阿難（Ananda，佛陀的十大弟子之一）從座位上起身，袒露右肩，右膝著地，合掌對佛說：『大德！因為什麼因緣導致僧團未有爭端而生出爭端，已經有的爭端卻不能消除？』佛告訴阿難：『指責其他比丘，不犯說犯，犯說不犯，輕罪說重，重罪說輕，非法說是法，法說非法，非毗尼說是毗尼，是毗尼說非毗尼，非佛所制而擅自製定，佛所制定的卻擅自廢除。因為這些因緣導致僧團未生爭端而生出爭端，已經有的爭端卻不能消除。』阿難又問佛：『大德！因為什麼因緣導致僧團未有爭端而不生爭端，已經有的爭端而得以消除？』佛回答阿難（與上述相反）。佛告訴阿難：『有十種爭端』
【English Translation】 English version Unable to teach others the Abhidhamma Vinaya (commentaries on the Dharma and Vinaya), unable to teach others to abandon wrong views and abide in right views, not knowing the Pratimoksha (code of monastic discipline), not knowing the explanation of the Pratimoksha, not knowing the Posadha (observance day), not knowing the Posadha Karma (observance ceremony), if the monastic age is less than ten years, these are the ten cases where full ordination should not be granted. There are ten cases where full ordination should be granted (opposite of the above). There are ten cases where disputes should not be adjudicated in a separate location (handling disputes in the Sangha): not fully upholding the two hundred and fifty precepts, not being learned, not widely reciting the two parts of the monastic code, not being skilled in language to enlighten others, not being able to question, answer, teach, and rebuke offenders according to the Dharma and make them rejoice, not being able to skillfully resolve disputes even if they arise, not knowing the Pratimoksha, not knowing the explanation of the Pratimoksha, not knowing the Posadha, not knowing the Posadha Karma, these are the ten cases. There are ten cases where disputes should be adjudicated in a separate location (opposite of the above). There are ten cases where disputes should not be adjudicated in a separate location: the first six clauses are the same as above, not understanding the resolved disputes, not knowing where the disputes arise from, not knowing how the disputes are resolved, not knowing the path to the cessation of disputes, these are the ten cases. There are ten cases where disputes should be adjudicated in a separate location (opposite of the above). There are ten cases where disputes should not be adjudicated in a separate location: the first six clauses are the same as above, having love, having hatred, having fear, having delusion, these are the ten cases. There are ten cases where disputes should be adjudicated in a separate location (opposite of the above).' At that time, Ananda (one of the ten great disciples of the Buddha) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'Venerable Sir! What is the cause and condition that leads to disputes arising in the Sangha where there were none before, and disputes that already exist cannot be resolved?' The Buddha told Ananda: 'Accusing other monks, saying 'not an offense' when it is an offense, saying 'an offense' when it is not an offense, saying a light offense is heavy, saying a heavy offense is light, saying what is not Dharma is Dharma, saying what is Dharma is not Dharma, saying what is not Vinaya is Vinaya, saying what is Vinaya is not Vinaya, enacting what was not enacted by the Buddha, abolishing what was enacted by the Buddha. Because of these causes and conditions, disputes arise in the Sangha where there were none before, and disputes that already exist cannot be resolved.' Ananda again asked the Buddha: 'Venerable Sir! What is the cause and condition that leads to disputes not arising in the Sangha where there were none before, and disputes that already exist can be resolved?' The Buddha answered Ananda (opposite of the above). The Buddha told Ananda: 'There are ten kinds of disputes'
根應當知之，善作方便令得除滅。何等十？(反上句是)」
時優波離從坐起，偏露右肩、右膝著地，合掌白佛言：「大德！說言破僧者，齊幾名為破僧？誰破和合僧？」佛答：「十事如上句，以此十事求索伴黨，若教他求，別部說戒、布薩、羯磨，齊是為破僧，名為破和合僧。」優波離問和合僧(反上句是)。
「有十一語：舍戒、舍佛、舍法、舍僧、舍和尚舍、同和尚、舍阿阇梨、舍同阿阇梨、舍凈行比丘、舍波羅提木叉、舍毗尼、舍學事，是為十一。如是十一為句，乃至非沙門釋子亦如是。」
爾時世尊在不尸城林中，告諸比丘言：「若比丘所在之處，莫斗諍、共相罵詈、口出刀劍、互求長短，憶之不樂，況能住彼？汝等決定應知三法疾滅，應知三法增長。何等三？念出離、念無瞋恚、念無嫉妒，此三事疾斷滅。何等三法遂增長？貪慾念、瞋恚念、嫉妒念，此三法增長。是故所在之處，若斗諍、共相罵詈、口出刀劍、互求長短，憶之不樂，況能住彼？是故汝等，決定應知三法損減、三法增長。若比丘所在之處不共鬥諍(反上句是)。其有斗諍，二俱不忍，心懷垢穢，互相憎害，增長瞋恚，不善調伏，不相受教，亦失恭敬。當知此諍轉增堅固，不得如法、如律、如佛所教而滅。若比丘斗諍，彼
【現代漢語翻譯】 現代漢語譯本： 應當知道這些根源，並善用方法來消除它們。這十種根源是什麼？（與上句相反） 這時，優波離（Upali）從座位上起身，袒露右肩，右膝著地，合掌對佛說：『大德！您說破僧，到什麼程度才算破僧？是誰破壞了和合僧？』佛回答說：『像上面所說的十件事，用這十件事來尋求同伴和黨羽，或者教唆他人去尋求，另外設立戒律、布薩（Posadha，齋戒日）、羯磨（Karma，業），這就算是破僧，叫做破壞和合僧。』優波離問什麼是和合僧？（與上句相反） 有十一種言語：捨棄戒律、捨棄佛、捨棄法、捨棄僧、捨棄和尚（Upadhyaya，親教師）、與和尚不同、捨棄阿阇梨（Acarya，軌範師）、捨棄與阿阇梨相同的人、捨棄凈行比丘、捨棄波羅提木叉（Pratimoksa，戒經）、捨棄毗尼（Vinaya，律）、捨棄學事，這就是十一種。像這樣的十一種言語，乃至不是沙門（Sramana，出家求道者）的釋迦弟子也像這樣（說這些話）。』 這時，世尊在不尸城（Nagara Avasi）的林中，告訴各位比丘說：『如果比丘所在的地方，互相爭鬥、互相謾罵、口出惡語、互相爭論長短，回憶起來都不快樂，更何況能住在那裡呢？你們應當確定知道三種法會迅速滅亡，也應當知道三種法會增長。哪三種法會迅速滅亡？念出離、念無瞋恚、念無嫉妒，這三件事會迅速斷滅。哪三種法會增長？貪慾念、瞋恚念、嫉妒念，這三種法會增長。所以，在任何地方，如果互相爭鬥、互相謾罵、口出惡語、互相爭論長短，回憶起來都不快樂，更何況能住在那裡呢？所以你們應當確定知道三種法會損減、三種法會增長。如果比丘所在的地方不互相爭鬥（與上句相反）。如果有人爭鬥，雙方都不忍讓，心中懷有污垢，互相憎恨，增長瞋恚，不能很好地調伏自己，不接受教導，也失去恭敬心。應當知道這種爭鬥會越來越堅固，不能按照佛法、戒律、佛陀的教導來平息。如果比丘爭鬥，他們
【English Translation】 English version: The roots should be known, and skillful means should be employed to eliminate them. What are the ten? (Opposite of the previous sentence) Then Upali rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha: 'Venerable One! You speak of breaking the Sangha (community), to what extent is it considered breaking the Sangha? Who breaks the harmonious Sangha?' The Buddha replied: 'Like the ten things mentioned above, using these ten things to seek companions and parties, or teaching others to seek them, separately establishing precepts, Posadha (observance day), and Karma (actions), this is considered breaking the Sangha, called breaking the harmonious Sangha.' Upali asked what is the harmonious Sangha? (Opposite of the previous sentence) There are eleven kinds of speech: abandoning the precepts, abandoning the Buddha, abandoning the Dharma (teachings), abandoning the Sangha, abandoning the Upadhyaya (preceptor), disagreeing with the Upadhyaya, abandoning the Acarya (teacher), abandoning those who are the same as the Acarya, abandoning pure-conduct Bhikkhus (monks), abandoning the Pratimoksa (code of monastic rules), abandoning the Vinaya (monastic discipline), abandoning the matters of learning, these are the eleven. Such eleven kinds of speech, even those who are not Sramanas (ascetics) or disciples of Shakya (Buddha) are like this (saying these things).' At that time, the World Honored One was in the forest of Nagara Avasi, and told the Bhikkhus: 'If Bhikkhus are in a place where they fight, scold each other, utter harsh words, argue over who is superior, and are unhappy when they recall it, how can they stay there? You should definitely know that three things will quickly perish, and you should also know that three things will grow. What three things will quickly perish? Mindfulness of renunciation, mindfulness of non-anger, mindfulness of non-jealousy, these three things will quickly be eliminated. What three things will grow? Thoughts of greed, thoughts of anger, thoughts of jealousy, these three things will grow. Therefore, in any place, if you fight, scold each other, utter harsh words, argue over who is superior, and are unhappy when you recall it, how can you stay there? Therefore, you should definitely know that three things will diminish and three things will grow. If Bhikkhus are in a place where they do not fight each other (opposite of the previous sentence). If there is fighting, neither side is tolerant, their hearts are filled with defilement, they hate each other, increase anger, are not well-tamed, do not accept instruction, and also lose respect. You should know that this fighting will become increasingly entrenched, and cannot be extinguished according to the Dharma, the Vinaya, and the teachings of the Buddha. If Bhikkhus fight, they
此俱忍，心不懷垢穢，不相憎害，不增長瞋恚而善調伏，更相受教，不失恭敬。當知此諍而不堅固，得如法、如律、如佛所教而滅。若比丘共諍，二俱不忍，心懷垢穢，互相憎害，增長瞋恚，而不善調伏，不相受教亦失恭敬。若諍事起時，不以七滅諍一一法而滅諍事者，當知此諍轉復增長堅固，不得如法、如律、如佛所教而滅。若諍如法得滅者(反上句是)。若比丘斗諍，不與上中下座平宜其事，則不入修妒路、毗尼法律不與相應。若諍事起時，不以七滅諍法一一滅者，當知此諍而致增長堅固，不得如法、如律、如佛所教而滅。若諍事如法得滅(反上句是)。若不與持法、持律、持摩夷者共平宜諍事，諍事增長亦如上句說。若諍事如法滅(亦如上句是)。」
爾時世尊告優波離：「汝等莫數舉他比丘罪。何以故？若舉他罪，身不清凈，口不清凈，即生他語：『長老！先自凈身口威儀。』優波離！若比丘身口清凈，不生他語。複次優波離！舉他比丘，命不清凈、寡聞、不誦修多羅，若舉他罪，即生他語：『長老！先自清凈其命，誦修多羅。』若優波離！舉他比丘，命清凈、多聞誦修多羅，不生他語。複次優波離！舉他比丘，不多聞、不知毗尼、言不辯了喻若白羊，若舉他罪，則生他語：『長老！先學毗尼學語。』
【現代漢語翻譯】 現代漢語譯本： 如果雙方都能忍耐，內心沒有污垢和邪念，不互相憎恨傷害，不增長嗔恚之心而能好好調伏自己，互相接受教導，不失去恭敬之心。應當知道這種爭端不會堅固，能夠依照佛法、戒律以及佛陀的教導而平息。如果比丘之間發生爭執，雙方都不能忍耐，內心懷有污垢和邪念，互相憎恨傷害，增長嗔恚之心，不能好好調伏自己，不接受教導也失去恭敬之心。如果爭端發生時，不使用七滅諍法逐一平息爭端，應當知道這種爭端會轉而增長並變得堅固，不能依照佛法、戒律以及佛陀的教導而平息。如果爭端能依照佛法平息（與上一句相反）。如果比丘之間發生爭鬥爭執，不與上座、中座、下座的比丘平等商議此事，那麼就不符合修妒路（Sutras，經）、毗尼（Vinaya，律）的法律規定。如果爭端發生時，不使用七滅諍法逐一平息，應當知道這種爭端會導致增長和堅固，不能依照佛法、戒律以及佛陀的教導而平息。如果爭端能依照佛法平息（與上一句相反）。如果不與持法（Dharma，佛法）、持律（Vinaya，戒律）、持摩夷（Matrika，論）的比丘共同商議爭端，爭端就會增長，情況與上面所說相同。如果爭端能依照佛法平息（也與上面所說相同）。 這時，世尊告訴優波離（Upali，佛陀十大弟子之一，持戒第一）說：『你們不要經常揭發其他比丘的罪過。為什麼呢？如果揭發他人的罪過，自身不清凈，口不清凈，就會引發別人的反駁：『長老！先自己清凈身口威儀。』優波離！如果比丘身口清凈，就不會引發別人的反駁。再者，優波離！揭發其他比丘，說他生命不清凈、聽聞不多、不誦讀修多羅（Sutras，經），如果揭發他的罪過，就會引發別人的反駁：『長老！先自己清凈生命，誦讀修多羅。』優波離！如果揭發其他比丘，說他生命清凈、多聞並誦讀修多羅，就不會引發別人的反駁。再者，優波離！揭發其他比丘，說他聽聞不多、不瞭解毗尼（Vinaya，戒律）、言語表達不清楚，就像白羊一樣愚笨，如果揭發他的罪過，就會引發別人的反駁：『長老！先學習毗尼，學習說話。』
【English Translation】 English version: If both parties are tolerant, their minds are free from defilement and malice, they do not hate or harm each other, they do not increase anger but are well-disciplined, they accept each other's teachings, and they do not lose respect. Know that this dispute is not firm and can be extinguished according to the Dharma, the Vinaya, and the teachings of the Buddha. If there is a dispute between Bhikkhus (monks), and both are intolerant, their minds are filled with defilement and malice, they hate and harm each other, increase anger, are not well-disciplined, do not accept teachings, and lose respect. If, when a dispute arises, the seven methods for settling disputes are not used one by one to extinguish the dispute, know that this dispute will grow and become firm, and cannot be extinguished according to the Dharma, the Vinaya, and the teachings of the Buddha. If a dispute can be extinguished according to the Dharma (the opposite of the previous sentence). If Bhikkhus fight and dispute, and do not discuss the matter equally with the senior, middle, and junior members, then it does not conform to the Sutras (Sutras, discourses), the Vinaya (Vinaya, monastic rules), and the laws. If, when a dispute arises, the seven methods for settling disputes are not used one by one to extinguish it, know that this dispute will lead to growth and firmness, and cannot be extinguished according to the Dharma, the Vinaya, and the teachings of the Buddha. If a dispute can be extinguished according to the Dharma (the opposite of the previous sentence). If the dispute is not discussed equally with those who uphold the Dharma (Dharma, teachings), uphold the Vinaya (Vinaya, monastic rules), and uphold the Matrika (Matrika, commentaries), the dispute will increase, as described in the previous sentence. If the dispute is extinguished according to the Dharma (also as in the previous sentence).' At that time, the World Honored One told Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'You should not frequently expose the faults of other Bhikkhus. Why? If you expose the faults of others, your own body is not pure, your mouth is not pure, and it will provoke others to say: 'Elder! First purify your own body, speech, and demeanor.' Upali! If a Bhikkhu's body and speech are pure, it will not provoke others to speak back. Furthermore, Upali! If you expose other Bhikkhus, saying that their lives are not pure, they have little learning, and they do not recite the Sutras (Sutras, discourses), if you expose their faults, it will provoke others to say: 'Elder! First purify your own life and recite the Sutras.' Upali! If you expose other Bhikkhus, saying that their lives are pure, they are learned, and they recite the Sutras, it will not provoke others to speak back. Furthermore, Upali! If you expose other Bhikkhus, saying that they have little learning, do not understand the Vinaya (Vinaya, monastic rules), and their speech is not clear, like a foolish white sheep, if you expose their faults, it will provoke others to say: 'Elder! First learn the Vinaya and learn to speak.'
若優波離！舉他比丘，多聞、誦毗尼、語言了了，則不生他語。是故優波離！比丘應作是知，若此比丘有愛恭敬於我者則應舉罪，無愛有恭敬應舉，無恭敬有愛應舉，若無愛無恭敬能令舍惡就善應舉。若無愛無恭敬亦不能令舍惡行善，而彼有所重比丘尊敬信樂者能令舍惡行善應舉。若無愛無恭敬不能令舍惡行善，復無有所重比丘尊敬信樂者不能令舍惡行善。優波離！僧即應都舍置驅棄，語言：『長老！隨汝所去處，彼當爲汝作舉、作憶念、作自言、遮阿㝹婆陀、遮說戒、遮自恣。』譬如調馬師惡馬難調，即合韁𣏾驅棄。此比丘亦復如是，如是人不應先從其求聽，此即是聽。」佛說如是，優波離聞，歡喜信樂受持。
優波離問佛言：「大德！為比丘起事以幾法？」佛答言：「為比丘起事以三事：破戒、破見、破威儀。」優波離復問：「以此三事起事，復以幾法為作舉？」佛言：「以三事舉：見、聞、疑。」優波離復問：「以三事起事，以三法作舉，應內有幾法然後舉？」佛言：「內有五法應作舉(如上說以時不以非時，如是五法)。」
爾時世尊在跋阇國池水邊，告諸比丘：「汝等謂我為衣服、飲食、疾病醫藥、床臥具而說法耶？」諸比丘白佛言：「大德！我等不敢生如是意，謂世尊為衣服乃至臥具故而說
【現代漢語翻譯】 現代漢語譯本：佛陀對優波離（Upali，佛陀十大弟子之一，持戒第一）說：『如果其他比丘，博學多聞、精通《毗尼》（Vinaya，戒律），言辭清晰明瞭，就不會產生錯誤的言論。所以，優波離！比丘應當這樣認識，如果這個比丘喜愛並尊敬我，就應該對他進行舉罪（指出其過失）；如果不喜愛但尊敬我，也應該舉罪；如果不尊敬但喜愛我，也應該舉罪；如果既不喜愛也不尊敬我，但能夠讓他捨棄惡行走向善良，也應該舉罪。如果既不喜愛也不尊敬我，也不能讓他捨棄惡行走向善良，但是他所敬重、尊敬、信賴的比丘能夠讓他捨棄惡行走向善良，也應該舉罪。如果既不喜愛也不尊敬我，不能讓他捨棄惡行走向善良，又沒有他所敬重、尊敬、信賴的比丘能夠讓他捨棄惡行走向善良。優波離！僧團就應該完全捨棄他，驅逐他，告訴他：『長老！隨你所去的地方，那裡會為你進行舉罪、憶念（提醒過失）、自言（自我懺悔）、遮阿㝹婆陀（禁止進入僧團）、遮說戒（禁止參加說戒儀式）、遮自恣（禁止參加自恣儀式）。』 譬如調馬師對於惡劣難以調教的馬，就用韁繩合力驅趕拋棄。這個比丘也像這樣，這樣的人不應該先徵求他的意見，這就是聽取意見。』 佛陀說了這些話，優波離聽了，歡喜信受奉行。
優波離問佛陀：『大德！對比丘提起訴訟需要具備幾種條件？』 佛陀回答說：『對比丘提起訴訟需要具備三種條件：破戒、破見（錯誤的見解）、破威儀（不莊重的行為）。』 優波離又問：『以這三種條件提起訴訟，又以幾種方法來進行舉罪？』 佛陀說：『以三種方法舉罪：見、聞、疑。』 優波離又問：『以三種條件提起訴訟，以三種方法進行舉罪，應該內在具備幾種條件然後才能舉罪？』 佛陀說：『內在具備五種條件才能進行舉罪（如上面所說，以適當的時間而不是不適當的時間，像這樣的五種條件）。』
那時，世尊在跋阇國（Vajjī，古印度十六雄國之一）的池水邊，告訴眾比丘：『你們認為我是爲了衣服、飲食、疾病醫藥、床臥具而說法嗎？』 眾比丘對佛陀說：『大德！我們不敢產生這樣的想法，認為世尊是爲了衣服乃至臥具的緣故而說法。』
【English Translation】 English version: The Buddha said to Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'If other monks are learned, recite the Vinaya (the code of monastic discipline), and their speech is clear and distinct, then they will not generate wrong speech. Therefore, Upali! A monk should know this: if this monk loves and respects me, then he should be censured (pointed out his faults); if he does not love but respects me, he should also be censured; if he does not respect but loves me, he should also be censured; if he neither loves nor respects me, but can be made to abandon evil and turn to good, he should also be censured. If he neither loves nor respects me, and cannot be made to abandon evil and turn to good, but a monk whom he respects, reveres, and trusts can make him abandon evil and turn to good, he should also be censured. If he neither loves nor respects me, cannot be made to abandon evil and turn to good, and there is no monk whom he respects, reveres, and trusts who can make him abandon evil and turn to good. Upali! The Sangha (monastic community) should completely abandon him, expel him, and tell him: 'Elder! Wherever you go, there they will censure you, remind you (of your faults), make you confess (self-reproach), prohibit you from entering the Sangha (遮阿㝹婆陀), prohibit you from participating in the recitation of precepts (遮說戒), and prohibit you from participating in the self-surrender ceremony (遮自恣).' Just as a horse trainer drives away a bad horse that is difficult to train by using the reins together. This monk is also like that; such a person should not be asked for his opinion first, this is listening to the opinion.' The Buddha spoke these words, and Upali, hearing them, rejoiced, believed, and practiced them.
Upali asked the Buddha: 'Venerable One! How many conditions are required to bring a charge against a monk?' The Buddha replied: 'To bring a charge against a monk requires three conditions: violation of precepts, wrong views (破見), and improper conduct (破威儀).' Upali further asked: 'Having brought a charge based on these three conditions, by how many methods is the censure carried out?' The Buddha said: 'Censure is carried out by three methods: seeing, hearing, and suspicion.' Upali further asked: 'Having brought a charge based on three conditions, and carrying out the censure by three methods, how many internal conditions should be present before censure can be carried out?' The Buddha said: 'Five internal conditions should be present before censure can be carried out (as mentioned above, at the appropriate time and not at the inappropriate time, like these five conditions).'
At that time, the World-Honored One was by the pond in the country of Vajjī (one of the sixteen ancient Indian kingdoms), and told the monks: 'Do you think that I teach the Dharma for the sake of clothing, food, medicine for illness, or bedding?' The monks said to the Buddha: 'Venerable One! We dare not have such a thought, thinking that the World-Honored One teaches the Dharma for the sake of clothing or even bedding.'
法。」佛言：「若不以是，為作何心？」諸比丘答言：「我等作如是意：『世尊慈念眾生故，而為說法。』」佛言：「汝等若實有如是心者，我所覺悟證知之法：四念處、四正勤、四神足、四禪、五根、五力、七覺意、八聖道，應歡喜和合修學。若歡喜和合修學有餘比丘犯戒，不應疾疾舉，應自觀察不令自惱，亦不令害人。彼犯罪者，若不喜瞋恚、不結怨嫌、不難覺悟，自能除罪，能捨不善住于善法。若作如是，復應量宜，若自惱已，然不害彼人。彼有罪者，不喜瞋恚難悟，疾能除罪，能捨不善，住于善法。彼比丘應作是念：『我得少惱，于彼無害，有愛利益，能令舍不善住于善法。』則應舉罪。比丘作是念：『我舉他罪，當得自惱，然不害彼。彼有罪者，喜瞋恚易得解悟，能疾舍罪。』余如上說。比丘復作是念：『若舉他罪，於我得惱害。彼有罪者，喜瞋恚難可解悟，不疾舍罪。若我舉罪為作憶念，當以餘外語答我而生瞋恚。』如是人便應舍置，不須復舉。如是比丘和合歡喜，于阿毗曇中種種諍語，應語言：『諸長老！所說文義相應，不應共諍。』有餘比丘人所信用其言者，應語言：『長老所說文義相應，不應共諍。』復更有餘比丘人所信用言者，亦應語如是語，復作是言：『長老所說文異義同，此是小事耳，莫共
【現代漢語翻譯】 現代漢語譯本 『法。』佛言：『若不以是，為作何心？』諸比丘答言：『我等作如是意：『世尊慈念眾生故，而為說法。』』佛言：『汝等若實有如是心者，我所覺悟證知之法：四念處（catu-satipaṭṭhāna，四種觀照的處所）、四正勤（catvāri sammāppadhānāni，四種正確的努力）、四神足（cattāro iddhipādā，四種成就神通的基礎）、四禪（catvāri jhānāni，四種禪定狀態）、五根（pañcaindriyāṇi，五種增上勢力）、五力（pañca balāni，五種力量）、七覺意（satta bojjhaṅgā，七種覺悟的因素）、八聖道（ariya aṭṭhaṅgika magga，達到解脫的八正道），應歡喜和合修學。若歡喜和合修學有餘比丘犯戒，不應疾疾舉，應自觀察不令自惱，亦不令害人。彼犯罪者，若不喜瞋恚、不結怨嫌、不難覺悟，自能除罪，能捨不善住于善法。若作如是，復應量宜，若自惱已，然不害彼人。彼有罪者，不喜瞋恚難悟，疾能除罪，能捨不善，住于善法。彼比丘應作是念：『我得少惱，于彼無害，有愛利益，能令舍不善住于善法。』則應舉罪。比丘作是念：『我舉他罪，當得自惱，然不害彼。彼有罪者，喜瞋恚易得解悟，能疾舍罪。』余如上說。比丘復作是念：『若舉他罪，於我得惱害。彼有罪者，喜瞋恚難可解悟，不疾舍罪。若我舉罪為作憶念，當以餘外語答我而生瞋恚。』如是人便應舍置，不須復舉。如是比丘和合歡喜，于阿毗曇（Abhidhamma，論藏）中種種諍語，應語言：『諸長老！所說文義相應，不應共諍。』有餘比丘人所信用其言者，應語言：『長老所說文義相應，不應共諍。』復更有餘比丘人所信用言者，亦應語如是語，復作是言：『長老所說文異義同，此是小事耳，莫共』
【English Translation】 English version 'The Dharma.' The Buddha said, 'If not with this, with what intention do you act?' The bhikkhus (monks) replied, 'We have this intention: 'The World-Honored One, out of compassion for sentient beings, teaches the Dharma.' ' The Buddha said, 'If you truly have such an intention, then the Dharma that I have awakened to and realized: the four foundations of mindfulness (catu-satipaṭṭhāna), the four right exertions (catvāri sammāppadhānāni), the four bases of power (cattāro iddhipādā), the four jhānas (catvāri jhānāni), the five roots (pañcaindriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (satta bojjhaṅgā), and the Noble Eightfold Path (ariya aṭṭhaṅgika magga), should be joyfully and harmoniously studied and practiced. If, while joyfully and harmoniously studying and practicing, other bhikkhus commit offenses, they should not be quickly accused. One should observe oneself, not causing self-affliction, nor harming others. If those who have committed offenses are not prone to joy and anger, do not harbor resentment, and are not difficult to awaken, they can remove their own offenses, abandon unwholesome states, and abide in wholesome states. If this is the case, one should then consider what is appropriate. If one has already afflicted oneself, but does not harm that person, and that person who has committed the offense is not prone to joy and anger, is easy to awaken, can quickly remove the offense, abandon unwholesome states, and abide in wholesome states, then that bhikkhu should think: 'I have gained a little affliction, but it is harmless to him, and it is beneficial with love, enabling him to abandon unwholesome states and abide in wholesome states.' Then one should accuse him of the offense. A bhikkhu thinking, 'If I accuse him of the offense, I will gain self-affliction, but it will not harm him, and that person who has committed the offense is prone to joy and anger, but is easy to awaken, and can quickly abandon the offense,' the rest is as said above. A bhikkhu further thinks, 'If I accuse him of the offense, I will gain affliction and harm. That person who has committed the offense is prone to joy and anger, and is difficult to awaken, and does not quickly abandon the offense. If I accuse him of the offense to remind him, he will answer me with other extraneous words and become angry.' Such a person should then be left alone, and there is no need to accuse him again. Such bhikkhus, harmoniously and joyfully, regarding various disputes in the Abhidhamma (Abhidhamma), should say, 'Venerable elders! What is said is consistent in meaning and wording, and should not be disputed.' If there are other bhikkhus whose words are trusted by people, one should say, 'Venerable elders! What is said is consistent in meaning and wording, and should not be disputed.' And if there are still other bhikkhus whose words are trusted by people, one should also say such words, and further say, 'Venerable elders! What is said is different in wording but the same in meaning, this is a small matter, do not'
斗諍。』若有多人所信信用其言者，應語如是言。復更有多人信用言者，亦應語如是言。復作是言：『長老所說文同義異亦如是。』復作如是語：『長老！所說文義俱異，莫共鬥諍。』有多人信用言者，應語如是言。復更有信用言者，亦應語如是言。若作如是和合眾僧有諍事起，應和合共集。共集已，應作如是觀察，若共鬥諍于沙門法作留難不？汝謂云何？余比丘見正理者，應作是言：『斗諍法于沙門法即是留難。』復問言：『若有見者是可呵不？』彼言：『我意謂于沙門法作留難即是可呵。』復問言：『若於沙門法作留難是可呵法，能進善根得沙門果不？』有見正理比丘言：『我意謂可呵不能進善根不能得沙門果。』若作如是諍事滅者，應語彼比丘言：『汝為我等滅此諍事。』彼比丘應答言：『我不知他心，但于佛所有信樂，世尊以時為我說法，最上勝妙開示善惡，如我從世尊所聞如是法，今為汝說。』若彼比丘聞已，便舍諍事。比丘作如是說時，不自高己亦不下人，如是余比丘無有能呵者。」佛說如是，諸比丘聞，歡喜信樂受持。
「有十三種人，未受大戒不應受，若受應作滅擯：自言犯邊罪、犯比丘尼、賊心受戒、破二道、黃門、殺父、殺母、殺阿羅漢、破僧、噁心出佛身血、非人、畜生、二根。是為十
【現代漢語翻譯】 現代漢語譯本：『爭鬥。』如果有多人相信並採納他的說法，應該這樣對他們說。如果還有更多人相信他的說法，也應該這樣對他們說。並且這樣說：『長老所說的文字相同但意義不同，也是如此。』又這樣說：『長老！所說的文字和意義都不同，不要一起爭鬥。』如果有多人相信他的說法，應該這樣對他們說。如果還有更多人相信他的說法，也應該這樣對他們說。如果這樣調和，眾僧之間仍然發生爭端，應該共同集會。集會後，應該這樣觀察，如果共同爭鬥，對於沙門（Śrāmaṇa）[出家修行者]的修行是否會造成阻礙？你們認為如何？其他比丘如果明辨正理，應該這樣說：『爭鬥對於沙門的修行就是阻礙。』再問：『如果有人認為這是阻礙，是否應該呵責？』他們說：『我認為對於沙門的修行造成阻礙就應該呵責。』再問：『如果對於沙門的修行造成阻礙是應該呵責的，那麼能夠增進善根，證得沙門果位嗎？』明辨正理的比丘說：『我認為應該呵責，不能增進善根，不能證得沙門果位。』如果這樣爭端平息了，應該對比丘說：『你為我們平息了這場爭端。』那位比丘應該回答說：『我不知道他人的心意，但我對於佛陀（Buddha）的教法有信心和喜樂，世尊（Bhagavān）適時地為我說法，以最上殊勝的方式開示善惡，我從世尊那裡聽聞的法就是這樣，現在為你們說。』如果其他比丘聽了之後，就放棄了爭端。比丘這樣說的時候，不抬高自己，也不貶低他人，這樣其他比丘就沒有可以指責的地方。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。 『有十三種人，未受具足戒（Upasampadā）[比丘戒]不應該受，如果受了應該執行滅擯（Nirvāna）：自稱犯了邊罪（Antarāyikā dharmāḥ）[受戒的障礙]、侵犯比丘尼（Bhikkhunī）[女性出家人]、以盜心受戒、具有雙性性徵、是閹人、殺父、殺母、殺阿羅漢（Arhat）[已證悟者]、破壞僧團（Saṃgha）[佛教僧侶團體]、惡意使佛陀（Buddha）流血、非人、畜生、具有兩種性器官。這十三種人。
【English Translation】 English version: 'Quarreling.' If there are many people who believe and trust his words, one should speak to them in this way. If there are even more people who trust his words, one should also speak to them in this way. And say this: 'What the elder says, the words are the same but the meanings are different, it is also like this.' And say this: 'Elder! What is said, the words and meanings are both different, do not quarrel together.' If there are many people who trust his words, one should speak to them in this way. If there are even more people who trust his words, one should also speak to them in this way. If in this way, harmonizing the Sangha (Saṃgha) [Buddhist monastic community], disputes still arise, one should gather together. Having gathered together, one should observe in this way, if quarreling together, will it cause obstruction to the Dharma of the Śrāmaṇa (Śrāmaṇa) [ascetic, renunciate]? What do you think? Other Bhikkhus (Bhikkhu) [monks] who see the right principle should say this: 'Quarreling is an obstruction to the Dharma of the Śrāmaṇa.' Ask again: 'If someone sees this as an obstruction, should they be blamed?' They say: 'I think that causing obstruction to the Dharma of the Śrāmaṇa should be blamed.' Ask again: 'If causing obstruction to the Dharma of the Śrāmaṇa is blameworthy, can it advance good roots and attain the fruit of the Śrāmaṇa?' A Bhikkhu who sees the right principle says: 'I think it is blameworthy, it cannot advance good roots, and cannot attain the fruit of the Śrāmaṇa.' If in this way the dispute is extinguished, one should say to that Bhikkhu: 'You have extinguished this dispute for us.' That Bhikkhu should answer: 'I do not know the minds of others, but I have faith and joy in the Buddha (Buddha), the Bhagavan (Bhagavān) [Blessed One] at the right time spoke the Dharma for me, in the most supreme and wonderful way revealing good and evil, as I have heard the Dharma from the Bhagavan, I now speak it for you.' If the other Bhikkhus hear this, they will abandon the dispute. When the Bhikkhu speaks in this way, not exalting himself, nor belittling others, in this way other Bhikkhus have nothing to blame.' The Buddha spoke in this way, the Bhikkhus heard, rejoiced, believed, and upheld it. 『There are thirteen types of people who should not receive the Upasampadā (Upasampadā) [full ordination] if they have not received it, and if they have received it, they should be expelled: those who claim to have committed Antarāyikā dharmāḥ (Antarāyikā dharmāḥ) [obstructive offenses], violated a Bhikkhunī (Bhikkhunī) [female monastic], received ordination with a thieving mind, are hermaphrodites, are eunuchs, have killed their father, have killed their mother, have killed an Arhat (Arhat) [enlightened being], have caused schism in the Saṃgha (Saṃgha) [Buddhist monastic community], have maliciously drawn blood from the Buddha (Buddha), are non-humans, are animals, or have two sets of sexual organs. These are the thirteen types of people.』
三種人，未受大戒不應受，若受應滅擯。」
爾時佛告優波離：「汝等莫數舉他比丘罪。何以故？若比丘數舉他罪，身不清凈則生他語：『長老先自凈身。』若舉他比丘身清凈，不生他語。如是口不清凈、命不清凈、不多聞、不誦毗尼、不觀修多羅、言不辯了喻若白羊、于善比丘身業無慈亦如是。複次優波離！若比丘欲出他罪，不令有罪，有犯便舉、不犯不舉。取彼比丘自言，與作自言，善能言說辯了有利益。複次優波離！舉他比丘，復應有五法，以時不以非時(如是五法如上說)。
「優波離！若比丘有此十七法應舉他罪。有二十二法不應授人大戒：不知法不知非法，乃至不知說不說、不知可懺罪、不知不可懺罪、不知懺悔、不知懺悔清凈，有是二十二法不應授人大戒。有二十二法應授人大戒(反上句是)。」
爾時佛告諸比丘：「以二十二種行，知是平斷事人：具持二百五十戒、多聞善解阿毗曇毗尼、不與人諍亦不堅住此事、應呵者呵然後住、應教教然後住、應滅擯滅擯然後住、不愛不恚不怖不癡、不受此部飲食、亦不受彼部飲食、不受此部衣缽坐具針筒、亦不受彼部衣缽坐具針筒、不供給此部、亦不供給彼部、不共此部入村、亦不共彼部入村、不與作期要、亦不至彼後來後坐，有此二十二種
【現代漢語翻譯】 現代漢語譯本：三種人，沒有受過具足戒（大戒）的人不應該接受（具足戒），如果接受了，應該被滅擯（僧團除名）。
這時，佛陀告訴優波離（Upali，佛陀十大弟子之一，持戒第一）: 『你們不要經常揭發其他比丘的罪過。為什麼呢？如果比丘經常揭發他人罪過，自身不清凈，就會引來別人的議論：『長老您先自己清凈自身吧。』如果揭發他人罪丘自身清凈，就不會引來別人的議論。像這樣，口不清凈、命不清凈、不多聞、不誦讀毗尼（Vinaya，戒律）、不觀察修多羅（Sutra，經）、言語不善於表達，像白羊一樣愚笨、對於善良比丘的身業沒有慈悲心，也是如此。 再者，優波離！如果比丘想要揭發他人的罪過，要確實有罪才揭發，有犯戒才揭發，沒有犯戒就不揭發。採取那位比丘自己承認的罪行，與他一起確認自述的罪行，善於言說，辯才無礙，有益處。再者，優波離！揭發其他比丘的罪過，還應該具備五種條件，要合時宜，不要不合時宜（這五種條件如上文所說）。』
『優波離！如果比丘有這十七種情況，就應該揭發他的罪過。有二十二種情況，不應該給人授予具足戒：不知道什麼是法，不知道什麼是非法，乃至不知道什麼是應該說的，什麼是不應該說的，不知道什麼是可以懺悔的罪，什麼是不可懺悔的罪，不知道如何懺悔，不知道懺悔后是否清凈，有這二十二種情況不應該給人授予具足戒。有二十二種情況應該給人授予具足戒（與上述情況相反）。』
這時，佛陀告訴眾比丘：『通過二十二種行為，可以知道這個人是公正的斷事人：完全持守二百五十條戒律、博學多聞，善於理解阿毗曇（Abhidhamma，論）和毗尼（Vinaya，戒律）、不與人爭論，也不固執己見、應該呵斥的就呵斥，然後停止、應該教導的就教導，然後停止、應該滅擯的就滅擯，然後停止、不愛、不恨、不害怕、不愚癡、不接受這個僧團的飲食，也不接受那個僧團的飲食、不接受這個僧團的衣、缽、坐具、針筒，也不接受那個僧團的衣、缽、坐具、針筒、不供給這個僧團，也不供給那個僧團、不與這個僧團一起進入村落，也不與那個僧團一起進入村落、不與他們約定，也不遲到早退，有這二十二種行為，
【English Translation】 English version: Three types of people should not receive the full ordination (Bhikkhu ordination) if they have not already done so; if they do receive it, they should be expelled (from the Sangha).'
At that time, the Buddha told Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts): 'You should not frequently expose the faults of other Bhikkhus. Why? If a Bhikkhu frequently exposes the faults of others, and his own conduct is impure, it will give rise to criticism: 'Elder, purify yourself first.' If he exposes the faults of other Bhikkhus and his own conduct is pure, it will not give rise to criticism. Likewise, if one's speech is impure, one's livelihood is impure, one is not well-learned, one does not recite the Vinaya (the monastic code), one does not contemplate the Sutras (discourses), one's speech is not eloquent, one is like a foolish white sheep, and one's bodily actions towards virtuous Bhikkhus lack loving-kindness, it is also like that. Furthermore, Upali! If a Bhikkhu wants to expose the faults of others, he should only do so if there is indeed a fault; he should expose only what is a transgression, and not expose what is not a transgression. He should take the Bhikkhu's own admission, confirm the self-confessed transgression with him, be skilled in speech, eloquent, and beneficial. Furthermore, Upali! Exposing the faults of other Bhikkhus should also be done with five qualities: at the right time, not at the wrong time (these five qualities are as mentioned above).'
'Upali! If a Bhikkhu has these seventeen conditions, his faults should be exposed. There are twenty-two conditions under which one should not give full ordination to someone: not knowing what is Dharma (the teachings), not knowing what is not Dharma, not knowing what should be spoken, what should not be spoken, not knowing what is a pardonable offense, what is an unpardonable offense, not knowing how to confess, not knowing whether one is purified after confession. Having these twenty-two conditions, one should not give full ordination to someone. There are twenty-two conditions under which one should give full ordination to someone (the opposite of the above conditions).'
At that time, the Buddha told the Bhikkhus: 'Through twenty-two kinds of conduct, one can know that this person is a fair judge: fully upholding the two hundred and fifty precepts, being learned and skilled in understanding the Abhidhamma (the philosophical teachings) and the Vinaya (the monastic code), not arguing with others, nor being stubborn about one's own views, rebuking those who should be rebuked and then stopping, teaching those who should be taught and then stopping, expelling those who should be expelled and then stopping, not loving, not hating, not fearing, not being deluded, not accepting food from this Sangha, nor accepting food from that Sangha, not accepting robes, bowls, sitting cloths, or needle cases from this Sangha, nor accepting robes, bowls, sitting cloths, or needle cases from that Sangha, not providing for this Sangha, nor providing for that Sangha, not entering villages with this Sangha, nor entering villages with that Sangha, not making appointments with them, nor arriving late or leaving early. Having these twenty-two kinds of conduct,
知是平斷事人。」佛說如是，諸比丘聞，歡喜信樂受持。(毗尼增一具足竟)
四分律卷第六十
【現代漢語翻譯】 現代漢語譯本：『知道這是公正判斷事情的人。』佛陀這樣說后，眾比丘聽聞，歡喜信受奉行。（《毗尼增一具足》完畢） 《四分律》卷第六十
【English Translation】 English version: 『Knowing that this is a person who judges matters fairly.』 The Buddha spoke thus, and the Bhikkhus, having heard this, rejoiced, believed, and upheld it. (The Vinaya Ekottara is complete) The Dharmaguptaka-vinaya, Scroll 60